T54n2124_法門名義集

大正藏第 54 冊 No. 2124 法門名義集

No. 2124

法門名義集

東宮學士李師政奉陽城公教撰

若夫法體沖寂。真性平等。名相本無。言語斯絕。然而證等之智力。了不同之緣體寂之緣人。乃成無礙之辯。若杜口廢言。聖人何以垂化。昏心舍教。凡惑無由生解。故無說不妨於樂說。以知無名不壞於假名。因名以通寂。然則標法之名釋名之義理之津道。可不務乎。但布在眾典。難得而究。集而釋之。則易觀矣。

今緣其所見。闕所未詳。以類分之。總為七品。身心第一。過患第二。功德第三。理教第四。賢聖第五。因果第六。世果第七。但法門無量。鄙識有崖。其猶以管窺天。以䖶酌海。得淺遺深。千不知一。請俟達者補其闕焉。

諸法門名數分位要略。

身心品法門名義第一

四大　地水火風是也。和合成身。地者骨肉形體也。水者血髓潤也。火者溫暖也。風者出入氣息也。

六大　地水火風空識也。四大前說。此空大虛通分也識大了別心也。

五陰　色受想行識。此五陰共成眾生也。何以色陰。形礙為色。領納為受。假名為想。起作名行。了別為識。何謂為陰者。陰蓋積聚。以成眾生。

六根　眼耳鼻舌身意。

是為六根。發生六識中間緣。染是識六塵。眼受何塵。色亂其想。耳取何塵。聲蕩其志。鼻染何塵。香薰其欲。舌受何塵。味長其嗜。身取何塵。著于細滑。意染何塵。流於分別。何以謂之塵。六根所緣合生染著污心智有等塵埃之坋物也。六識隨塵障無塵智。行者觀空。得無塵解。故能不染聲色。不貪舌味。不著細滑。不起分別。達無想之理。得聖人之名。

九識　從眼至意為六。前已具言。第七阿陀那識。第八阿黎耶識。第九阿磨羅識。通前是為九。何名為阿陀那者。此西域語。以義言之。我見之識。凡夫我見依此識起。障無我智令不得生。聖人修滅心定者。乃能除此惑也。除有我之惑。得無我之智。阿黎耶識者。亦西域音也。以義言之。其能有二。一持有色諸根。令其不壞。二持清凈種子。使之不亡。阿摩羅者。西域音也。此語翻之名曰凈識。又名佛性。亦名法身。體修眾德。本來清凈。在聖體而不增。處凡身而不減。但有隱顯之殊。而無高下之別。煩惱覆之則隱。智惠了之方現。非生因之所生。從了因而得了。

十二入　眼入。耳入。鼻入。舌入。身入。意入。色入。聲入。香入。味入。觸入。法入。眼等六根。為內六入。色等六塵。相對通生識道。為外六入。內外二六。是為十二入。何謂為入。

【現代漢語翻譯】 現代漢語譯本 這就是所謂的六根（眼、耳、鼻、舌、身、意）。六根與外境接觸，產生六識（眼識、耳識、鼻識、舌識、身識、意識）。染著，就是六識被六塵（色、聲、香、味、觸、法）所污染。眼睛感受什麼塵？是色塵擾亂其思想。耳朵攝取什麼塵？是聲塵動搖其意志。鼻子沾染什麼塵？是香塵薰染其慾望。舌頭感受什麼塵？是味塵增長其嗜好。身體攝取什麼塵？是執著于細滑的觸感。意識沾染什麼塵？是流於分別。為什麼稱之為『塵』？因為六根所緣的外境，結合產生染著，污染心智，就像塵埃一樣。六識隨著塵境而障礙無塵的智慧。修行者觀空，得到無塵的解脫，所以能夠不被聲色所染，不貪圖舌頭的美味，不執著于細滑的觸感，不起分別之心，通達無想的真理，獲得聖人的名號。

九識：從眼識到意識為六識，前面已經詳細說明。第七是阿陀那識（Adana-vijnana，執持識），第八是阿黎耶識（Alaya-vijnana，藏識），第九是阿摩羅識（Amala-vijnana，庵摩羅識/清凈識）。總共是九識。什麼是阿陀那識？這是西域的說法，用意義來解釋，就是『我見』之識。凡夫的『我見』依此識而生起，障礙無我智慧的產生。聖人修習滅心定，才能去除這種迷惑，去除有『我』的迷惑，得到無『我』的智慧。阿黎耶識，也是西域的說法，用意義來解釋，它有兩種作用：一是持有色等諸根，使它們不壞；二是持有清凈的種子，使它們不滅亡。阿摩羅識，是西域的說法，翻譯成漢語叫做『凈識』，又名『佛性』，也名『法身』，具足修習的眾多功德，本來就是清凈的。在聖人的身體上不增加，在凡夫的身體上也不減少，只是有隱沒和顯現的差別，而沒有高下的區別。煩惱覆蓋它就隱沒，智慧照了它就顯現，不是由生因所生，而是從了因而得到。

十二入：眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入。眼等六根，為內六入。色等六塵，相對而生識，為外六入。內外二六，合為十二入。什麼是『入』？

【English Translation】 English version These are the six roots (eye, ear, nose, tongue, body, and mind). The six roots interact with external objects, giving rise to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). Attachment is when the six consciousnesses are defiled by the six sense objects (form, sound, smell, taste, touch, and dharma). What 'dust' does the eye perceive? It is the 'dust' of form that disturbs its thoughts. What 'dust' does the ear take in? It is the 'dust' of sound that shakes its will. What 'dust' does the nose become tainted by? It is the 'dust' of fragrance that薰染its desires. What 'dust' does the tongue experience? It is the 'dust' of taste that increases its cravings. What 'dust' does the body take in? It is attachment to fine and smooth sensations. What 'dust' does the mind become tainted by? It flows into discrimination. Why are they called 'dust'? Because the external objects that the six roots perceive combine to produce attachment, defiling the mind and wisdom, just like dust. The six consciousnesses, following the 'dust', obstruct the wisdom free from 'dust'. The practitioner who contemplates emptiness attains liberation from 'dust', and is therefore able to not be defiled by sights and sounds, not crave the tongue's flavors, not be attached to fine and smooth sensations, not give rise to discrimination, penetrate the truth of non-thought, and attain the name of a sage.

The nine consciousnesses: From eye-consciousness to mind-consciousness are the six consciousnesses, which have already been explained in detail earlier. The seventh is the Adana-vijnana (grasping consciousness), the eighth is the Alaya-vijnana (storehouse consciousness), and the ninth is the Amala-vijnana (immaculate consciousness). In total, there are nine consciousnesses. What is the Adana-vijnana? This is a term from the Western Regions. In terms of its meaning, it is the consciousness of 'self-view'. The 'self-view' of ordinary beings arises based on this consciousness, obstructing the arising of wisdom of no-self. Only when sages cultivate the cessation of mind samadhi can they remove this delusion, remove the delusion of having a 'self', and attain the wisdom of no-'self'. The Alaya-vijnana is also a term from the Western Regions. In terms of its meaning, it has two functions: first, it holds the sense faculties such as form, causing them not to decay; second, it holds the pure seeds, causing them not to perish. The Amala-vijnana is a term from the Western Regions. Translated into Chinese, it is called 'pure consciousness', also known as 'Buddha-nature', and also known as 'Dharmakaya' (Dharma-body), possessing the numerous merits of cultivation, and is originally pure. It does not increase in the body of a sage, nor does it decrease in the body of an ordinary being, but there is only a difference between being hidden and being manifest, and there is no difference in high or low. When afflictions cover it, it is hidden; when wisdom illuminates it, it is manifest. It is not produced by a cause of production, but is obtained from a conditioning cause.

The twelve entrances: eye-entrance, ear-entrance, nose-entrance, tongue-entrance, body-entrance, mind-entrance, form-entrance, sound-entrance, smell-entrance, taste-entrance, touch-entrance, dharma-entrance. The six roots, such as the eye, are the six internal entrances. The six sense objects, such as form, give rise to consciousness in relation to each other, and are the six external entrances. The two sixes, internal and external, combine to form the twelve entrances. What is an 'entrance'?

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根塵相對通生識道。受入愛憎。故名為入。

十八界　六根六塵六識。總此三六為十八界。何以名界界。性別為義。

過患品法門名義第二

二邊　有見無見。是為二邊。復有二邊。斷見常見。有見者。法性空故。不可執有。常見者。因果滅。業報不失。不可斷也。常見者。諸法常也。法無空相。不可為常。何以謂之邊。空有斷常皆是邪僻。不合中道。故謂之邊。維摩經云。雖行於空。而殖眾德本。雖行無相。而度諸眾生。雖行無起。而起一切善行。此是菩薩離邊無著之行也。

三毒　貪慾。嗔恚。愚癡是也。此毒能生萬咎。

五欲　色慾。聲欲。香欲。味欲。觸欲。是為五欲也。人天福報受五欲樂。修道之人舍而不著。故維摩經云。雖福應有。不當自恣。當觀五欲無常。以求善本。于身命財。而修堅法。

六賊　六識染塵能生三毒。劫害功德。故比之賊。經云。而此識賊如猿猴走游六根是也。

八倒　唯大涅槃有常樂我凈。而眾生謂無常樂我凈。于無見有謂無邊理及實。故名倒也。前後二四。名為八倒。

四倒　常倒。我倒。凈倒。樂倒。我一切法謂無常樂我凈。而眾生見有常樂我凈。復有四倒。

五蓋　貪慾蓋。嗔恚蓋。睡眠蓋。掉舉蓋。疑蓋。何名為

【現代漢語翻譯】 現代漢語譯本 『根塵相對通生識道。受入愛憎。故名為入。』 意思是根、塵相對，從而產生了識的道理。感受、接納，進而產生愛和憎，因此稱之為『入』。

『十八界：六根六塵六識。總此三六為十八界。何以名界界。性別為義。』 十八界指的是六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）和六識（眼識、耳識、鼻識、舌識、身識、意識）。這三組六者合起來就是十八界。為什麼稱為『界』呢？『界』的含義是『性別』，即各自有不同的性質和作用。

『過患品法門名義第二』

『二邊：有見無見。是為二邊。復有二邊。斷見常見。有見者。法性空故。不可執有。常見者。因果滅。業報不失。不可斷也。常見者。諸法常也。法無空相。不可為常。何以謂之邊。空有斷常皆是邪僻。不合中道。故謂之邊。維摩經云。雖行於空。而殖眾德本。雖行無相。而度諸眾生。雖行無起。而起一切善行。此是菩薩離邊無著之行也。』 二邊指的是『有見』和『無見』。另一種二邊是『斷見』和『常見』。持有『有見』的人認為，因為法性本空，所以一切都存在是不可取的。持有『常見』的人認為，因果會消滅，業報不會消失，所以一切都斷滅也是不對的。持有『常見』的人認為，一切法是永恒不變的，但法並沒有空相，所以一切法是常也是不對的。為什麼稱之為『邊』呢？因為執著于空、有、斷、常都是邪僻的，不符合中道，所以稱之為『邊』。《維摩經》說：『雖然修行于空性，卻能種植各種功德的根本；雖然修行于無相，卻能度化一切眾生；雖然修行于無起，卻能發起一切善行。』這就是菩薩遠離偏見和執著的行為。

『三毒：貪慾。嗔恚。愚癡是也。此毒能生萬咎。』 三毒指的是貪慾（Tanha），嗔恚（Dosa），愚癡（Moha）。這三種毒素能產生各種罪過。

『五欲：。聲欲。香欲。味欲。觸欲。是為五欲也。人天福報受五欲樂。修道之人舍而不著。故維摩經云。雖福應有。不當自恣。當觀五欲無常。以求善本。于身命財。而修堅法。』 五欲指的是（Form），聲欲（Sound），香欲（Smell），味欲（Taste），觸欲（Touch）。這是五種慾望。人天享受福報，感受五欲的快樂，但修行的人應該捨棄而不執著。《維摩經》說：『即使有福報，也不應該放縱自己，應當觀察五欲的無常，從而尋求善的根本，對於身命和財富，要修習堅固的佛法。』

『六賊：六識染塵能生三毒。劫害功德。故比之賊。經云。而此識賊如猿猴走游六根是也。』 六賊指的是六識（眼識、耳識、鼻識、舌識、身識、意識）。六識染著於六塵，能產生三毒，劫奪和損害功德，所以比喻為賊。經書上說：『這些識賊就像猿猴一樣，在六根中到處遊走。』

『八倒：唯大涅槃有常樂我凈。而眾生謂無常樂我凈。于無見有謂無邊理及實。故名倒也。前後二四。名為八倒。』 只有大涅槃（Nirvana）才具有常、樂、我、凈的特性，而眾生卻認為沒有常、樂、我、凈。對於沒有的，卻認為有無邊的道理和真實，所以稱為『倒』。前後兩種各有四種，合起來稱為八倒。

『四倒：常倒。我倒。凈倒。樂倒。我一切法謂無常樂我凈。而眾生見有常樂我凈。復有四倒。』 四倒指的是常倒、我倒、凈倒、樂倒。一切法本無常、無樂、無我、無凈，而眾生卻認為有常、樂、我、凈。這是另一種四倒。

『五蓋：貪慾蓋。嗔恚蓋。睡眠蓋。掉舉蓋。疑蓋。何名為』 五蓋指的是貪慾蓋（Covetousness），嗔恚蓋（Ill-will），睡眠蓋（Sloth and torpor），掉舉蓋（Restlessness and remorse），疑蓋（Doubt）。什麼是

【English Translation】 English version 『When roots and dusts are in contact, consciousness arises. Receiving and entering lead to love and hate, hence the name 『entering』.』 This means that when the roots (organs) and dusts (objects) are in contact, the principle of consciousness arises. Receiving and accepting then lead to love and hate, hence it is called 『entering.』

『The Eighteen Realms: six roots, six dusts, and six consciousnesses. These three sixes together form the eighteen realms. Why are they called realms? The meaning of 『realm』 is 『distinction.』』 The eighteen realms refer to the six roots (eye, ear, nose, tongue, body, mind), the six dusts (form, sound, smell, taste, touch, dharma), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). These three groups of six together are the eighteen realms. Why are they called 『realms』? The meaning of 『realm』 is 『distinction,』 meaning that each has different properties and functions.

『Chapter on Faults, Second: Names and Meanings of Dharma Gates』

『Two Extremes: existence and non-existence. These are the two extremes. There are also two extremes: annihilationism and eternalism. Those who hold to 『existence』 believe that because the nature of dharma is emptiness, it is not appropriate to cling to existence. Those who hold to 『eternalism』 believe that cause and effect will cease, and karmic retribution will not disappear, so it is not right to cling to annihilation. Those who hold to 『eternalism』 believe that all dharmas are permanent, but dharma does not have an empty aspect, so it is not right to say that all dharmas are permanent. Why are they called 『extremes』? Because clinging to emptiness, existence, annihilation, or permanence are all perverse and do not conform to the Middle Way, hence they are called 『extremes.』 The Vimalakirti Sutra says: 『Although practicing emptiness, one plants the roots of all virtues; although practicing non-form, one liberates all beings; although practicing non-arising, one initiates all good deeds.』 This is the practice of a Bodhisattva who is free from extremes and non-attachment.』 The two extremes refer to 『existence』 and 『non-existence.』 Another set of two extremes is 『annihilationism』 and 『eternalism.』 Those who adhere to 『existence』 believe that because the nature of dharma is emptiness, it is inappropriate to cling to existence. Those who adhere to 『eternalism』 believe that cause and effect will cease, and karmic retribution will not disappear, so it is wrong to cling to annihilation. Those who adhere to 『eternalism』 believe that all dharmas are permanent, but dharma does not have an empty aspect, so it is wrong to say that all dharmas are permanent. Why are they called 『extremes』? Because clinging to emptiness, existence, annihilation, or permanence are all perverse and do not conform to the Middle Way, hence they are called 『extremes.』 The Vimalakirti Sutra says: 『Although practicing emptiness, one plants the roots of all virtues; although practicing non-form, one liberates all beings; although practicing non-arising, one initiates all good deeds.』 This is the practice of a Bodhisattva who is free from extremes and non-attachment.

『Three Poisons: greed, hatred, and ignorance. These are the three poisons that can generate all faults.』 The three poisons refer to greed (Tanha), hatred (Dosa), and ignorance (Moha). These three poisons can generate all kinds of faults.

『Five Desires: form, sound, smell, taste, and touch. These are the five desires. Humans and gods enjoy the pleasures of the five desires. Those who cultivate the Way should abandon them and not be attached to them. Therefore, the Vimalakirti Sutra says: 『Although blessings should exist, one should not indulge oneself. One should observe the impermanence of the five desires in order to seek the root of goodness. With regard to body, life, and wealth, one should cultivate steadfast Dharma.』 The five desires refer to form (Rupa), sound (Shabda), smell (Gandha), taste (Rasa), and touch (Sparsha). These are the five desires. Humans and gods enjoy blessings and experience the pleasures of the five desires, but those who cultivate the Way should abandon them and not be attached to them. The Vimalakirti Sutra says: 『Even if blessings should exist, one should not indulge oneself. One should observe the impermanence of the five desires in order to seek the root of goodness. With regard to body, life, and wealth, one should cultivate steadfast Dharma.』

『Six Thieves: The six consciousnesses, defiled by dust, can generate the three poisons, robbing and harming merit. Therefore, they are compared to thieves. The sutra says: 『These consciousness-thieves are like monkeys, running and playing in the six roots.』 The six thieves refer to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The six consciousnesses, defiled by the six dusts, can generate the three poisons, robbing and harming merit, so they are compared to thieves. The sutra says: 『These consciousness-thieves are like monkeys, running and playing in the six roots.』

『Eight Inversions: Only Great Nirvana has permanence, bliss, self, and purity, but sentient beings think there is no permanence, bliss, self, and purity. Regarding what is non-existent as existent, they consider it to have boundless reason and reality, hence the name 『inversion.』 The two sets of four, before and after, are called the eight inversions.』 Only Great Nirvana (Nirvana) has the characteristics of permanence, bliss, self, and purity, but sentient beings think there is no permanence, bliss, self, and purity. Regarding what is non-existent as existent, they consider it to have boundless reason and reality, hence the name 『inversion.』 The two sets of four, before and after, are called the eight inversions.

『Four Inversions: inversion of permanence, inversion of self, inversion of purity, inversion of bliss. I consider all dharmas to be impermanent, without bliss, without self, and without purity, but sentient beings see permanence, bliss, self, and purity. There are also four inversions.』 The four inversions refer to the inversion of permanence, the inversion of self, the inversion of purity, and the inversion of bliss. I consider all dharmas to be impermanent, without bliss, without self, and without purity, but sentient beings see permanence, bliss, self, and purity. There are also four inversions.

『Five Coverings: covering of greed, covering of hatred, covering of sleepiness, covering of restlessness, covering of doubt. What is called』 The five coverings refer to the covering of greed (Covetousness), the covering of hatred (Ill-will), the covering of sleepiness (Sloth and torpor), the covering of restlessness (Restlessness and remorse), and the covering of doubt (Doubt). What is called

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蓋。能覆行人。名之為蓋。蓋掩其心。令不明瞭。是名為蓋。

四惑　我見。我愛。我慢。無明。謂之四惑。是第七阿陀那識生。

八邪　邪見。邪思惟。邪語。邪業。邪命。邪精進。邪念。邪定。

九惱　憎我善友。愛我怨家。及憎我身。此三種違情。各有三世。是為。

三障　煩惱障。業障。報障。

四魔　煩惱魔(生死因)。陰魔。死魔(此二是生死果)。天魔(生死緣)此四種能解脫。故名為魔。

十纏　一無慚。二無愧。三睡。四悔。五慳。六嫉。七姤。八眠。九忿。十覆。

三漏　欲漏。有漏。無明漏。

六十二見　於過去世五陰上。各橫計四句。過去四句者。一者如去。二者不如去。三者亦如去亦不如去。四者非如去非不如去。于未來五陰上計四句。一者有邊。二者無邊。三者亦有邊亦無邊。四者非有邊非無邊。于現在陰上。各計四句。一者常。二者無常。三者亦常亦無常。四者非常非無常。二陰上各起四見。五陰合數為二十。三世總計為六十見。總目斷常無見以為根本。是為六十二見。

十使煩惱　一者身見。二者邊見。三者見取(于有漏見而生取著)四者戒取(執有漏戒以求凈果)五者邪見。六者貪。七者嗔。八者癡。九者慢。十者疑。

【現代漢語翻譯】 現代漢語譯本 蓋（Gai）：能夠覆蓋修行者，因此稱為蓋。蓋會遮蔽他們的心，使其不明瞭，這就是所謂的蓋。

四惑（Si Huo）：我見（Wo Jian），我愛（Wo Ai），我慢（Wo Man），無明（Wu Ming），這被稱為四惑。它們從第七阿陀那識（A Tuo Na Shi）產生。

八邪（Ba Xie）：邪見（Xie Jian），邪思惟（Xie Si Wei），邪語（Xie Yu），邪業（Xie Ye），邪命（Xie Ming），邪精進（Xie Jing Jin），邪念（Xie Nian），邪定（Xie Ding）。

九惱（Jiu Nao）：憎恨我的善友，喜愛我的怨家，以及憎恨我的身體。這三種違背情理的情況，各自有過去、現在、未來三世。這就是九惱。

三障（San Zhang）：煩惱障（Fan Nao Zhang），業障（Ye Zhang），報障（Bao Zhang）。

四魔（Si Mo）：煩惱魔（Fan Nao Mo）（生死的因），陰魔（Yin Mo），死魔（Si Mo）（陰魔和死魔是生死的果），天魔（Tian Mo）（生死的緣）。這四種能夠解脫，所以被稱為魔。

十纏（Shi Chan）：一、無慚（Wu Can），二、無愧（Wu Kui），三、睡（Shui），四、悔（Hui），五、慳（Qian），六、嫉（Ji），七、姤（Gou），八、眠（Mian），九、忿（Fen），十、覆（Fu）。

三漏（San Lou）：欲漏（Yu Lou），有漏（You Lou），無明漏（Wu Ming Lou）。

六十二見（Liu Shi Er Jian）：對於過去世的五陰（Wu Yin）上，各自橫向計算四句。過去的四句是：一是如去，二是不如去，三是亦如去亦不如去，四是非如去非不如去。對於未來五陰上計算四句：一是有邊，二是無邊，三是亦有邊亦無邊，四是非有邊非無邊。對於現在陰上，各自計算四句：一是常，二是無常，三是亦常亦無常，四是非常非無常。二陰上各自產生四種見解，五陰合起來共有二十種。三世總計為六十種見解。總的來說，以斷見、常見、無見作為根本，這就是六十二見。

十使煩惱（Shi Shi Fan Nao）：一者身見（Shen Jian），二者邊見（Bian Jian），三者見取（Jian Qu）（對於有漏的見解而產生執著），四者戒取（Jie Qu）（執著有漏的戒律以求清凈的果報），五者邪見（Xie Jian），六者貪（Tan），七者嗔（Chen），八者癡（Chi），九者慢（Man），十者疑（Yi）。

【English Translation】 English version Gai: That which can cover the practitioner is called a Gai (Covering). The Gai obscures their mind, making it unclear. This is what is called a Gai.

Si Huo (Four Delusions): Wo Jian (Self-view), Wo Ai (Self-love), Wo Man (Self-conceit), Wu Ming (Ignorance). These are called the Four Delusions. They arise from the seventh Alaya consciousness (A Tuo Na Shi).

Ba Xie (Eight Evils): Xie Jian (Evil view), Xie Si Wei (Evil thought), Xie Yu (Evil speech), Xie Ye (Evil action), Xie Ming (Evil livelihood), Xie Jing Jin (Evil diligence), Xie Nian (Evil mindfulness), Xie Ding (Evil concentration).

Jiu Nao (Nine Annoyances): Hating my good friends, loving my enemies, and hating my body. These three situations that go against reason each have three times: past, present, and future. These are the Nine Annoyances.

San Zhang (Three Obstacles): Fan Nao Zhang (Affliction obstacle), Ye Zhang (Karma obstacle), Bao Zhang (Retribution obstacle).

Si Mo (Four Demons): Fan Nao Mo (Affliction Demon) (the cause of birth and death), Yin Mo (Skandha Demon), Si Mo (Death Demon) (the Skandha Demon and Death Demon are the result of birth and death), Tian Mo (Heavenly Demon) (the condition of birth and death). These four can liberate, so they are called Demons.

Shi Chan (Ten Entanglements): 1. Wu Can (Shamelessness), 2. Wu Kui (Lack of remorse), 3. Shui (Torpor), 4. Hui (Regret), 5. Qian (Stinginess), 6. Ji (Jealousy), 7. Gou (Deceit), 8. Mian (Drowsiness), 9. Fen (Wrath), 10. Fu (Concealment).

San Lou (Three Leakages): Yu Lou (Desire leakage), You Lou (Existence leakage), Wu Ming Lou (Ignorance leakage).

Liu Shi Er Jian (Sixty-two Views): Regarding the five skandhas (Wu Yin) of the past, each is horizontally calculated with four statements. The four statements of the past are: first, it goes as such; second, it does not go as such; third, it both goes as such and does not go as such; fourth, it neither goes as such nor does not go as such. Regarding the five skandhas of the future, four statements are calculated: first, it has an end; second, it has no end; third, it both has an end and has no end; fourth, it neither has an end nor has no end. Regarding the present skandha, each is calculated with four statements: first, it is permanent; second, it is impermanent; third, it is both permanent and impermanent; fourth, it is neither permanent nor impermanent. Each of the two skandhas gives rise to four views, and the five skandhas together have twenty. The total for the three times is sixty views. Generally speaking, taking the views of annihilation, permanence, and non-existence as the root, these are the Sixty-two Views.

Shi Shi Fan Nao (Ten Afflictions): 1. Shen Jian (Self-view), 2. Bian Jian (Extreme view), 3. Jian Qu (View attachment) (attachment arising from views with outflows), 4. Jie Qu (Precept attachment) (attachment to precepts with outflows in order to seek pure results), 5. Xie Jian (Evil view), 6. Tan (Greed), 7. Chen (Hatred), 8. Chi (Delusion), 9. Man (Pride), 10. Yi (Doubt).

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邪見已上五種名五利使。貪嗔已下五種鈍使。利使五種為見諦煩惱。能迷實理令不得見。鈍使五種為修道煩惱。能障事中修之行。須陀洹人斷見諦煩惱盡。斯陀含阿那含修道煩惱而未盡。阿羅漢斷三界見諦修道二輪煩惱盡。故不生三界。小乘法中。用此使以辨煩惱。若大乘教中。則用五住以辨煩惱。

五住地煩惱　見一切處住地(遍通三界煩惱)欲愛住地(欲界煩惱)色愛住地(無色界煩惱)小乘三果四向。漸斷前四住地煩惱未盡。故在三界中受分段生死。阿羅漢辟支佛地前三賢菩薩。乃至十住已還。斷四住地煩惱盡。故免三界分段生死。仍有無明住地漸斷未盡。故受三界外變易生死。故經云。阿羅辟支佛大力菩薩三種意生身。悉受變。

三種意生身者　初地二地三地。名摩跋提樂意生身。四五六地。名覺法自性性意生身。七八九十地。名種類俱生無行作意生身。

功德品法門名義第三

三歸　歸依佛。歸依法。歸依僧。

四依　依法不依人。依義不依語。依智不依識。依了義經不依不了義經。

五戒　一不殺生。二不偷盜。三不邪淫。四不妄語。五不飲酒。是為五戒。凈度經云。持定者天令五神護之。五戒定者二十五神營救門戶不令惡□。

八戒　一不殺。二不盜。三

【現代漢語翻譯】 現代漢語譯本 邪見等五種（邪見、戒禁取見、疑見、身見、邊見）被稱為五利使。貪、嗔等五種（貪、嗔、癡、慢、疑）被稱為五鈍使。五利使是見諦（dṛṣṭi-satya）煩惱，能夠迷惑真實的道理，使人不能證見真理。五鈍使是修道煩惱，能夠障礙在事相中修行的行為。須陀洹（Srotaāpanna，入流果）之人斷盡見諦煩惱。斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）之人修道煩惱尚未斷盡。阿羅漢（Arhat，無學果）斷盡三界（欲界、色界、無色界）的見諦、修道二種煩惱，所以不再於三界中受生。在小乘佛法中，用這些『使』來辨別煩惱。如果在大乘佛法中，則用五住地來辨別煩惱。 五住地煩惱：見一切處住地（Sarvatraga-bhūmi，遍通三界的煩惱），欲愛住地（Kāma-rāga-bhūmi，欲界煩惱），色愛住地（Rūpa-rāga-bhūmi，色界煩惱），無色愛住地（Arūpa-rāga-bhūmi，無色界煩惱）。小乘的三果（須陀洹、斯陀含、阿那含）和四向（預流向、一來向、不還向、阿羅漢向），逐漸斷除前四住地的煩惱但尚未斷盡，所以在三界中承受分段生死。阿羅漢、辟支佛（Pratyekabuddha，緣覺）以及地上菩薩（Bhūmi-bodhisattva）之前的賢位菩薩，乃至十住位之前的菩薩，斷盡四住地煩惱，所以免除三界的分段生死。但仍然有無明住地（Avidyā-bhūmi）的煩惱逐漸斷除但尚未斷盡，所以承受三界外的變易生死。所以經中說，阿羅漢、辟支佛、大力菩薩這三種意生身，都承受變易生死。 三種意生身是：初地（Prathamā-bhūmi，歡喜地）、二地（Dvitīyā-bhūmi，離垢地）、三地（Tritīyā-bhūmi，發光地），稱為摩跋提樂意生身（Manobhava-kāya）。四地（Caturthī-bhūmi，焰慧地）、五地（Pañcamī-bhūmi，難勝地）、六地（Ṣaṣṭhī-bhūmi，現前地），稱為覺法自性性意生身（Dharma-svabhāva-kāya）。七地（Saptamī-bhūmi，遠行地）、八地（Aṣṭamī-bhūmi，不動地）、九地（Navamī-bhūmi，善慧地）、十地（Daśamī-bhūmi，法雲地），稱為種類俱生無行作意生身（Jāti-sahaja-anabhisaṃskāra-kāya）。 功德品法門名義第三 三歸：歸依佛（Buddha）。歸依法（Dharma）。歸依僧（Saṃgha）。 四依：依法不依人，依義不依語，依智不依識，依了義經不依不了義經。 五戒：一不殺生。二不偷盜。三不邪淫。四不妄語。五不飲酒。這就是五戒。《凈度經》說：『持守戒律的人，上天會派遣五位神來守護他。持守五戒的人，會有二十五位神來守護他的門戶，不讓邪惡侵入。』 八戒：一不殺。二不盜。三不淫。

【English Translation】 English version The five 'anusayas' beginning with false views (wrong view, adherence to rules and rituals, doubt, self-view, extreme views) are called the five 'quick' anusayas. The five 'anusayas' beginning with greed and anger (greed, anger, delusion, pride, doubt) are called the five 'slow' anusayas. The five 'quick' anusayas are afflictions of 'seeing the truth' (dṛṣṭi-satya), which can delude the true principle and prevent one from seeing it. The five 'slow' anusayas are afflictions of 'cultivating the path', which can obstruct the practice of cultivation in matters. A Srotaāpanna (stream-enterer) has completely eradicated the afflictions of 'seeing the truth'. A Sakṛdāgāmin (once-returner) and an Anāgāmin (non-returner) have not yet completely eradicated the afflictions of 'cultivating the path'. An Arhat (worthy one) has completely eradicated the two types of afflictions, 'seeing the truth' and 'cultivating the path', in the three realms (desire realm, form realm, formless realm), so they are no longer born in the three realms. In the Hinayana (small vehicle) teachings, these 'anusayas' are used to distinguish afflictions. In the Mahayana (great vehicle) teachings, the five 'abodes' are used to distinguish afflictions. The five abodes of afflictions: the abode of 'seeing all places' (Sarvatraga-bhūmi, afflictions that pervade the three realms), the abode of 'desire-realm love' (Kāma-rāga-bhūmi, afflictions of the desire realm), the abode of 'form-realm love' (Rūpa-rāga-bhūmi, afflictions of the form realm), the abode of 'formless-realm love' (Arūpa-rāga-bhūmi, afflictions of the formless realm). The three fruits (Srotaāpanna, Sakṛdāgāmin, Anāgāmin) and four paths (path to stream-entry, path to once-returning, path to non-returning, path to Arhatship) of the Hinayana gradually eradicate the afflictions of the first four abodes, but have not yet completely eradicated them, so they undergo segmented birth and death in the three realms. Arhats, Pratyekabuddhas (solitary Buddhas), and Bodhisattvas before the Bhūmi-bodhisattvas (grounded bodhisattvas), up to and including those before the tenth abode, have completely eradicated the afflictions of the four abodes, so they are freed from segmented birth and death in the three realms. However, they still have the abode of ignorance (Avidyā-bhūmi), which is gradually being eradicated but has not yet been completely eradicated, so they undergo transformative birth and death outside the three realms. Therefore, the sutra says that Arhats, Pratyekabuddhas, and powerful Bodhisattvas, these three types of 'mind-made bodies', all undergo transformation. The three types of 'mind-made bodies' are: the first ground (Prathamā-bhūmi, Joyful Ground), the second ground (Dvitīyā-bhūmi, Stainless Ground), and the third ground (Tritīyā-bhūmi, Luminous Ground), which are called the Manobhava-kāya (mind-born body). The fourth ground (Caturthī-bhūmi, Radiant Wisdom Ground), the fifth ground (Pañcamī-bhūmi, Difficult to Conquer Ground), and the sixth ground (Ṣaṣṭhī-bhūmi, Manifest Ground) are called the Dharma-svabhāva-kāya (Dharma-nature body). The seventh ground (Saptamī-bhūmi, Far-Reaching Ground), the eighth ground (Aṣṭamī-bhūmi, Immovable Ground), the ninth ground (Navamī-bhūmi, Good Wisdom Ground), and the tenth ground (Daśamī-bhūmi, Cloud of Dharma Ground) are called the Jāti-sahaja-anabhisaṃskāra-kāya (innate, unconditioned, mind-made body). Chapter on Merits and Virtues, Definitions of Dharma Terms, Third The Three Refuges: Taking refuge in the Buddha. Taking refuge in the Dharma. Taking refuge in the Saṃgha. The Four Reliances: Rely on the Dharma, not on the person. Rely on the meaning, not on the words. Rely on wisdom, not on consciousness. Rely on sutras of definitive meaning, not on sutras of provisional meaning. The Five Precepts: First, do not kill. Second, do not steal. Third, do not engage in sexual misconduct. Fourth, do not lie. Fifth, do not consume intoxicants. These are the Five Precepts. The 'Jing Du Sutra' says: 'Those who uphold the precepts, the heavens will send five gods to protect them. Those who uphold the Five Precepts, twenty-five gods will guard their gates, preventing evil from entering.' The Eight Precepts: First, do not kill. Second, do not steal. Third, do not engage in sexual activity.

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不淫。四不妄語。五不飲酒。六不得帶珮瓔珞。香油涂身。香薰衣裳。七不得歌舞作唱及故往觀聽。八不得上高廣大床。是為八戒。此是白衣一日一夜持出家戒。

十無盡戒　一不殺生。二不偷盜。三不邪淫。四不妄語。五不沽酒。六不說出家在家菩薩過失。七不為貪利自讚毀他。八不故慳。九不故嗔。十不故謗三寶藏。從今身至佛身不得犯。若有犯失。四十二賢聖法此是菩薩戒。

三聚凈戒　一切惡無不斷。是攝律儀戒。一切善無不修。是攝善法戒。一切眾生無不度。是攝眾生戒。此三聚戒者菩薩道。一不殺生。二不偷盜。三不邪淫。四不妄語。五不綺語。六不兩舌。七不惡口。八不貪慾。九不嗔恚。十不邪見。十地論中有五種十善。一者人天十善。二者聲聞十善。三者緣覺十善。四者菩薩十善。五者佛十善。五種之別言多義廣。備在論中。此不具載。

六念　第一念佛。佛是眾生無上慈父。第二念法。法是眾生煩惱良藥。第三念僧。僧是眾生三乘福田。第四念戒。戒是眾生防非止惡。第五念舍。舍是眾生除慳雜著。第六念天。天是眾生清凈果報。此天非三界之天。謂第一義也。凈故名為天。

六和敬　身同。口同。意同。戒同。施同。見同。是謂六同。等修佛法。離諸慢爭。故名和敬。

【現代漢語翻譯】 現代漢語譯本 不邪淫。不說謊。不飲酒。不佩戴珠寶瓔珞，不用香油涂身，不用香薰衣裳。不歌舞作樂及故意去觀看聽取。不上高大寬敞的床。這稱為八戒。這是在家居士一日一夜持守的出家戒律。

十無盡戒：一不殺生。二不偷盜。三不邪淫。四不妄語。五不賣酒。六不說出家或在家菩薩的過失。七不爲了貪圖利益而自我讚揚、詆譭他人。八不故意吝嗇。九不故意嗔怒。十不故意誹謗三寶（佛、法、僧）。從今生到成佛之前都不得違犯。如有違犯，就違背了四十二賢聖法，這是菩薩戒。

三聚凈戒：斷除一切惡行，這是攝律儀戒。修習一切善行，這是攝善法戒。度化一切眾生，這是攝眾生戒。這三聚戒是菩薩道。一不殺生。二不偷盜。三不邪淫。四不妄語。五不綺語（花言巧語）。六不兩舌（挑撥離間）。七不惡口（惡語傷人）。八不貪慾。九不嗔恚。十不邪見。在《十地論》中有五種十善：一者人天十善。二者聲聞十善。三者緣覺十善。四者菩薩十善。五者佛十善。這五種十善的區別在於內容廣泛，意義深遠，詳細內容都在論中，這裡不再一一列舉。

六念：第一念佛（Buddha）。佛是眾生無上的慈悲之父。第二念法（Dharma）。法是眾生去除煩惱的良藥。第三念僧（Sangha）。僧是眾生修積三乘福報的福田。第四念戒（Śīla）。戒是眾生防止過錯、停止惡行的保障。第五念舍（Tyāga）。舍是眾生去除慳吝、擺脫執著的途徑。第六念天（Deva）。天是眾生清凈的果報。這裡的天並非三界之天，而是指第一義諦。因為清凈所以稱為天。

六和敬：身和同住，口和無諍，意和同悅，戒和同修，利和同均，見和同解。這稱為六同。共同修習佛法，遠離各種傲慢和爭鬥，所以稱為和敬。

【English Translation】 English version No sexual misconduct. No false speech. No drinking alcohol. No wearing jewelry or garlands, no using perfumed oils on the body, and no using incense to scent clothing. No singing, dancing, or playing music, and no intentionally going to watch or listen to them. No sitting on high and large beds. These are called the Eight Precepts. This is a layperson observing the monastic precepts for one day and one night.

The Ten Inexhaustible Precepts: 1. No killing. 2. No stealing. 3. No sexual misconduct. 4. No false speech. 5. No selling alcohol. 6. No speaking of the faults of monastic or lay Bodhisattvas. 7. No praising oneself and disparaging others for the sake of greed. 8. No intentional stinginess. 9. No intentional anger. 10. No intentional slandering of the Three Jewels (Buddha, Dharma, Sangha). One must not violate these from this life until Buddhahood. If there is a violation, one violates the Forty-two Virtuous and Holy Dharmas; this is the Bodhisattva Precept.

The Three Clusters of Pure Precepts: Ceasing all evil, this is the Precept of Restraining Unwholesome Actions (Saṃvara-śīla). Cultivating all good, this is the Precept of Accumulating Wholesome Dharmas (Kuśala-dharma-saṃgraha-śīla). Liberating all sentient beings, this is the Precept of Benefiting Sentient Beings (Sattvārtha-kriyā-śīla). These Three Clusters of Precepts are the Bodhisattva Path. 1. No killing. 2. No stealing. 3. No sexual misconduct. 4. No false speech. 5. No frivolous speech. 6. No divisive speech. 7. No harsh speech. 8. No greed. 9. No anger. 10. No wrong views. In the Ten Bhumi Sutra (Daśabhūmika Sūtra) there are five types of Ten Wholesome Actions: 1. The Ten Wholesome Actions of humans and devas. 2. The Ten Wholesome Actions of Śrāvakas. 3. The Ten Wholesome Actions of Pratyekabuddhas. 4. The Ten Wholesome Actions of Bodhisattvas. 5. The Ten Wholesome Actions of Buddhas. The differences between these five types are vast in content and profound in meaning, detailed in the treatise, and will not be listed here.

The Six Recollections: First, recollection of the Buddha (Buddha). The Buddha is the supreme compassionate father of all sentient beings. Second, recollection of the Dharma (Dharma). The Dharma is the good medicine for the afflictions of all sentient beings. Third, recollection of the Sangha (Sangha). The Sangha is the field of merit for all sentient beings to cultivate the blessings of the Three Vehicles. Fourth, recollection of the Precepts (Śīla). The Precepts are the protection for all sentient beings to prevent faults and stop evil. Fifth, recollection of Generosity (Tyāga). Generosity is the means for all sentient beings to remove stinginess and escape attachment. Sixth, recollection of the Devas (Deva). The Devas are the pure reward of all sentient beings. The Devas here are not the devas of the Three Realms, but refer to the ultimate truth. Because of purity, it is called Deva.

The Six Harmonies: Harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in benefits, harmony in views. These are called the Six Harmonies. Together cultivating the Buddhadharma, away from all arrogance and strife, therefore it is called harmony and respect.

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亦名質直心。

六度　佈施度。持戒度。忍辱度。精進度。禪定度。智慧度。到彼岸名之度。西國正音名波羅蜜。波羅者言彼岸。蜜之言到。彼岸到也。若不達三事之空。雖行六種之善。但名為施。但名為戒。不得為波羅蜜。

十波羅蜜　檀戒忍精禪慧為六。第七方便波羅蜜(回善施物為他求果。名為方便勝智)。第八愿(要期起行名之為愿)第九力(伏戒斷障名之為力)第十智(能知六度法門。名之為智)。

四攝　佈施攝。愛語攝。利益攝。同事攝。菩薩以此四事攝化眾生。故名四攝。

四無量心　慈無量。悲無量。喜無量。舍無量。慈能與樂饒益。名之慈。慈緣不局。稱為無量。悲慜救苦厄。名之為悲。喜慶彼得。名之為喜。舍能亡憎愛。心會平等。離前三心。不著于相。名之為舍。無量之義皆如前釋。

八大人覺　少欲。知足。寂凈。精進。不忘念。正慧。正定。不戲論。

四親近行　親近善友。聽聞正法。繫念思惟。如法修行。

三明　過去宿命明。未來天眼明。現在漏盡明。

六通　一身通。二天眼通。三天耳通。四他心通。五宿命通。六漏盡通。離壅無礙。名之為通。

八解脫　第一內有色外觀色。初觀不凈。觀道未強。不能壞滅內身。但觀

【現代漢語翻譯】 現代漢語譯本：亦名質直心（也稱為質樸正直的心）。

六度：佈施度（Dānadu，通過給予來超越）。持戒度（Śīladu，通過道德行為來超越）。忍辱度（Kṣāntidu，通過忍耐來超越）。精進度（Vīryadu，通過努力來超越）。禪定度（Dhyānadu，通過冥想來超越）。智慧度（Prajñādu，通過智慧來超越）。到達彼岸稱為度。西國正音名為波羅蜜（Pāramitā）。波羅（Pāra）的意思是彼岸，蜜（Mitā）的意思是到達，即到達彼岸。如果不能通達三事皆空的道理，即使行六種善行，也只能稱為佈施，只能稱為持戒，不能稱為波羅蜜。

十波羅蜜：檀（Dāna，佈施）戒（Śīla，戒律）忍（Kṣānti，忍耐）精（Vīrya，精進）禪（Dhyāna，禪定）慧（Prajñā，智慧）為六。第七方便波羅蜜（Upāya Pāramitā，將行善佈施的功德迴向給他人以求得善果，稱為方便勝智）。第八愿（Praṇidhāna，立下誓願並開始行動稱為愿）。第九力（Bala，降伏戒律和斷除障礙稱為力）。第十智（Jñāna，能夠了解六度法門，稱為智）。

四攝：佈施攝（Dānasaṃgrahavastu，通過佈施來攝受）。愛語攝（Priyavāditāsaṃgrahavastu，通過善意的言語來攝受）。利益攝（Arthakriyāsaṃgrahavastu，通過利益眾生來攝受）。同事攝（Samānārthatāsaṃgrahavastu，通過與眾生共同行動來攝受）。菩薩用這四種方法來攝受和教化眾生，所以稱為四攝。

四無量心：慈無量（Maitrī apramāṇa，無量的慈愛）。悲無量（Karuṇā apramāṇa，無量的悲憫）。喜無量（Muditā apramāṇa，無量的喜悅）。舍無量（Upekṣā apramāṇa，無量的捨棄）。慈能給予快樂和利益，稱為慈。慈愛的對象沒有侷限，所以稱為無量。悲憫能夠救助眾生脫離苦難，稱為悲。喜悅能夠慶賀他人獲得成就，稱為喜。捨棄能夠消除憎恨和愛戀，使內心達到平等，脫離前三種心境，不執著于表象，稱為舍。無量的含義都和前面解釋的一樣。

八大人覺：少欲（Alpecchatā，減少慾望）。知足（Saṃtuṣṭi，知足常樂）。寂靜（Viveka，保持寂靜）。精進（Vīrya，努力修行）。不忘念（Asammosho，不忘記正念）。正慧（Samyak prajñā，正確的智慧）。正定（Samyak samādhi，正確的禪定）。不戲論（Nisprapañca，不進行無意義的討論）。

四親近行：親近善友（Kalyāṇamitra，親近良師益友）。聽聞正法（Saddharmaśravaṇa，聽聞正確的佛法）。繫念思惟（Manasikāra，專注于思考）。如法修行（Dharmānudharmapratipatti，按照佛法修行）。

三明：過去宿命明（Pūrva-nivāsānusmṛti-jñāna，瞭解過去世的能力）。未來天眼明（Dyuti-cakṣus-jñāna，瞭解未來世的能力）。現在漏盡明（Āsravakṣaya-jñāna，斷絕所有煩惱的能力）。

六通：一身通（Ṛddhi-vidhi，身體變化自在的神通）。二天眼通（Divya-cakṣus，能見極遠或極微的神通）。三天耳通（Divya-śrotra，能聽極遠聲音的神通）。四他心通（Para-citta-jñāna，能知他人心念的神通）。五宿命通（Pūrva-nivāsānusmṛti，能知自身及他人宿世的神通）。六漏盡通（Āsravakṣaya-jñāna，斷盡一切煩惱，不受生死輪迴的神通）。遠離阻塞和障礙，稱為通。

八解脫：第一內有色外觀色（Adhyātma-rūpasaṃjñī bahirdhā rūpāṇi paśyati，內心有色想，外觀外面的色）。最初觀不凈，觀想修道的力量還不夠強大，不能摧毀內身，只能觀想...

【English Translation】 English version: Also named the mind of honesty and straightforwardness.

The Six Pāramitās: Dāna Pāramitā (perfection of giving). Śīla Pāramitā (perfection of moral conduct). Kṣānti Pāramitā (perfection of patience). Vīrya Pāramitā (perfection of effort). Dhyāna Pāramitā (perfection of meditation). Prajñā Pāramitā (perfection of wisdom). Reaching the other shore is called 'Pāramitā'. The correct pronunciation in Western countries is Pāramitā. Pāra means 'the other shore', and Mitā means 'to reach', thus 'reaching the other shore'. If one does not understand the emptiness of the three aspects, even if one performs the six kinds of good deeds, they are only called giving, only called precepts, and cannot be called Pāramitā.

The Ten Pāramitās: Dāna (giving), Śīla (moral conduct), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom) are the six. The seventh is Upāya Pāramitā (skillful means, dedicating the merit of good deeds and offerings to others to seek good results is called skillful means and superior wisdom). The eighth is Praṇidhāna (vow, making a vow and starting to act is called a vow). The ninth is Bala (strength, subduing precepts and cutting off obstacles is called strength). The tenth is Jñāna (knowledge, being able to understand the six Pāramitā teachings is called knowledge).

The Four Saṃgrahavastus (means of gathering or embracing): Dānasaṃgrahavastu (embracing through giving). Priyavāditāsaṃgrahavastu (embracing through kind speech). Arthakriyāsaṃgrahavastu (embracing through beneficial actions). Samānārthatāsaṃgrahavastu (embracing through acting in concert). Bodhisattvas use these four methods to gather and transform sentient beings, hence they are called the Four Saṃgrahavastus.

The Four Immeasurable Minds: Maitrī apramāṇa (immeasurable loving-kindness). Karuṇā apramāṇa (immeasurable compassion). Muditā apramāṇa (immeasurable joy). Upekṣā apramāṇa (immeasurable equanimity). Loving-kindness can give happiness and benefit, hence it is called loving-kindness. The object of loving-kindness is not limited, hence it is called immeasurable. Compassion can rescue sentient beings from suffering, hence it is called compassion. Joy can rejoice in the achievements of others, hence it is called joy. Equanimity can eliminate hatred and attachment, allowing the mind to reach equality, detached from the previous three states of mind, and not attached to appearances, hence it is called equanimity. The meaning of 'immeasurable' is as explained before.

The Eight Great Realizations of Great Beings: Few desires (Alpecchatā). Contentment (Saṃtuṣṭi). Tranquility (Viveka). Diligence (Vīrya). Non-forgetfulness of mindfulness (Asammosho). Right wisdom (Samyak prajñā). Right concentration (Samyak samādhi). Non-idle talk (Nisprapañca).

The Four Practices of Closeness: Draw near to good friends (Kalyāṇamitra). Listen to the true Dharma (Saddharmaśravaṇa). Focus the mind on contemplation (Manasikāra). Practice according to the Dharma (Dharmānudharmapratipatti).

The Three Clear Knowledges: Knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna). Knowledge of the future through the divine eye (Dyuti-cakṣus-jñāna). Knowledge of the extinction of outflows in the present (Āsravakṣaya-jñāna).

The Six Supernormal Powers: Power of transformation (Ṛddhi-vidhi). Divine eye (Divya-cakṣus). Divine ear (Divya-śrotra). Knowledge of others' minds (Para-citta-jñāna). Knowledge of past lives (Pūrva-nivāsānusmṛti). Extinction of outflows (Āsravakṣaya-jñāna). Being free from obstruction and impediment is called 'power'.

The Eight Deliverances: First, having internal form, one sees external forms (Adhyātma-rūpasaṃjñī bahirdhā rūpāṇi paśyati). Initially contemplating impurity, the power of contemplation is not yet strong enough to destroy the internal body, one can only contemplate...

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外色死屍膀脹。能除欲縛。故名解脫。第二內無色外觀色。習行積久。觀道增強。能于自身作亡身滅色想。唯觀外色死屍膀脹。第三凈解脫。青黃赤白可愛之色。名之為凈。觀凈離縛。名凈解脫。第四空處解脫。希求無色。名之為空。空處四陰離縛。名空處解脫。第五識處解脫。空境廣多。多緣則繁。厭境存心。名之為識。識處四陰離縛。名識處解脫。第六無處有處解脫。以識多故。令心勢亂末。若心境俱亡。名為無處有處。其處離縛。名為解脫。第七非想非非想處解脫。心境粗故不復現行。外道之人名為無心行。佛法性望猶有細慮。內外合說故言非想非非想處。第八滅盡定解脫。心法並息。名滅盡定解脫。滅諸心法離有心過。故名解脫。此名八解脫。亦名八背舍。得上棄下。名為背舍。是八解脫。

三慧　聞慧。思慧。修慧。

二智　實相智。方便智。復有二智。如理智。如量智。

四智　我生已盡智。梵行已立智。所作已辦智。不受後有智。

二道　一者見道。二者修道。見道者。昭理名見。增明曰修。見是解也。修道者。修是修行也。能除壅障。名之為道。

四修　無間修。長時修。恭敬修。無餘修。無間修者。惡及無記不得間隔。故名無間。長時修者。三大阿僧祇。其時長久

【現代漢語翻譯】 現代漢語譯本 外色死屍膀脹：觀察外部的屍體腫脹腐爛的景象，能夠去除對慾望的束縛，因此稱為『解脫』（vimoksha，從束縛中解脫）。 第二內無色外觀色：在內心沒有色相的執著時，外觀看屍體的色相。長期練習，觀想的力量增強，能夠將自身觀想成死亡的屍體，滅除對色相的執著，只觀察外部屍體腫脹腐爛的景象。 第三凈解脫：青、黃、赤、白等令人喜愛的顏色，被稱為『凈』（subha，美好）。通過觀想這些美好的事物而脫離束縛，稱為『凈解脫』。 第四空處解脫：希求進入無色界的狀態，這種狀態被稱為『空』（akasa，虛空）。在空無邊處，四種陰（受、想、行、識）脫離束縛，稱為『空處解脫』。 第五識處解脫：因為空無邊處過於廣大，攀緣的事物過多則會變得繁雜。厭離空無邊處，專注於心識，這種狀態被稱為『識』（vijnana，意識）。在識無邊處，四種陰脫離束縛，稱為『識處解脫』。 第六無處有處解脫：因為心識過多，導致心神散亂。如果心和境都消失，稱為『無所有處』（akincanya，一無所有）。在這種狀態下脫離束縛，稱為『解脫』。 第七非想非非想處解脫：心和境都過於粗糙，不再顯現。外道之人稱這種狀態為無心。但在佛法看來，仍然有細微的念頭存在。內外兩種說法合在一起，所以稱為『非想非非想處』（nevasannanasannayatana，非想非非想處）。 第八滅盡定解脫：心和心所法全部止息，稱為『滅盡定解脫』（nirodha-samapatti-vimoksha，滅盡定解脫）。滅除各種心法，脫離有心的過患，所以稱為『解脫』。以上稱為八解脫，也稱為八背舍（vimoksha，解脫）。通過修習禪定，捨棄下層的境界，進入更高的境界，稱為『背舍』。以上就是八解脫。 三慧：聞慧（suta-maya-prajna，聽聞佛法后獲得的智慧），思慧（cinta-maya-prajna，通過思考獲得的智慧），修慧（bhavana-maya-prajna，通過修行獲得的智慧）。 二智：實相智（tathata-jnana，認識事物真實面目的智慧），方便智（upaya-kausalya-jnana，運用巧妙方法度化眾生的智慧）。又有二智：如理智（yatharuta-jnana，符合真理的智慧），如量智（yathapramana-jnana，符合實際情況的智慧）。 四智：我生已盡智（ksaya-jnana，知道自己輪迴已盡的智慧），梵行已立智（anutpada-jnana，知道自己已經建立清凈行為的智慧），所作已辦智（krta-karaniya-jnana，知道自己應該做的事情已經做完的智慧），不受後有智（napara-utpatti-jnana，知道自己不會再有來世的智慧）。 二道：一者見道（darshana-marga，通過修行見到真理的道路），二者修道（bhavana-marga，在見道之後繼續修行的道路）。見道，彰顯真理稱為『見』，增進光明稱為『修』。見就是理解。修道，修就是修行。能夠去除障礙，稱為『道』。 四修：無間修（anantara-bhavana，不間斷地修行），長時修（dirgha-kala-bhavana，長時間地修行），恭敬修（sadrga-bhavana，以恭敬心修行），無餘修（anavasista-bhavana，徹底地修行）。無間修，使惡念和無記念頭沒有機會產生，所以稱為『無間』。長時修，經歷三大阿僧祇劫（asamkhya-kalpa，極長的時間），時間非常長久。

【English Translation】 English version External Color Corpse Swelling: Observing the external sight of a corpse swelling and decaying can remove the bonds of desire, hence it is called 'Vimoksha' (liberation, release from bondage). Second, Internal Absence of Color, External Observation of Color: When there is no attachment to color internally, externally observe the color of a corpse. Through prolonged practice and increased power of contemplation, one can imagine oneself as a dead corpse, eliminating attachment to color, and only observing the external sight of a corpse swelling and decaying. Third, Pure Liberation: Blue, yellow, red, white, and other pleasing colors are called 'Pure' (subha, beautiful). Liberation from bondage through contemplating these beautiful things is called 'Pure Liberation'. Fourth, Emptiness Realm Liberation: Seeking to enter the state of the Formless Realm, this state is called 'Emptiness' (akasa, space). In the Realm of Infinite Space, the four skandhas (form, feeling, perception, mental formations) are liberated from bondage, called 'Emptiness Realm Liberation'. Fifth, Consciousness Realm Liberation: Because the Realm of Infinite Space is too vast, clinging to too many things becomes complicated. Disgusted with the Realm of Infinite Space, focusing on consciousness, this state is called 'Consciousness' (vijnana, consciousness). In the Realm of Infinite Consciousness, the four skandhas are liberated from bondage, called 'Consciousness Realm Liberation'. Sixth, Realm of No-Thing Liberation: Because there is too much consciousness, it leads to mental distraction. If both mind and object disappear, it is called the 'Realm of Nothingness' (akincanya, nothing at all). Liberation from bondage in this state is called 'Liberation'. Seventh, Realm of Neither Perception Nor Non-Perception Liberation: Both mind and object are too coarse and no longer manifest. Outsiders call this state mindless. But in Buddhism, there are still subtle thoughts. Combining the internal and external perspectives, it is called the 'Realm of Neither Perception Nor Non-Perception' (nevasannanasannayatana, neither perception nor non-perception). Eighth, Cessation Attainment Liberation: The cessation of both mind and mental phenomena is called 'Cessation Attainment Liberation' (nirodha-samapatti-vimoksha, cessation attainment liberation). Eliminating various mental phenomena and escaping the fault of having a mind is called 'Liberation'. The above are called the Eight Liberations, also known as the Eight Deliverances (vimoksha, liberation). By cultivating meditation, abandoning the lower realms and entering higher realms is called 'Deliverance'. These are the Eight Liberations. Three Wisdoms: Hearing Wisdom (suta-maya-prajna, wisdom gained from hearing the Dharma), Thinking Wisdom (cinta-maya-prajna, wisdom gained through thinking), Cultivation Wisdom (bhavana-maya-prajna, wisdom gained through cultivation). Two Wisdoms: Wisdom of Reality (tathata-jnana, wisdom that recognizes the true nature of things), Wisdom of Expediency (upaya-kausalya-jnana, wisdom to skillfully guide sentient beings). There are also two wisdoms: Wisdom of Reason (yatharuta-jnana, wisdom that conforms to truth), Wisdom of Measure (yathapramana-jnana, wisdom that conforms to actual circumstances). Four Wisdoms: Wisdom of the Exhaustion of Birth (ksaya-jnana, wisdom that knows one's cycle of rebirth is exhausted), Wisdom of the Establishment of Pure Conduct (anutpada-jnana, wisdom that knows one has established pure conduct), Wisdom of What Needs to Be Done Is Done (krta-karaniya-jnana, wisdom that knows what should be done has been done), Wisdom of No Further Existence (napara-utpatti-jnana, wisdom that knows one will not have future existence). Two Paths: First, the Path of Seeing (darshana-marga, the path of seeing the truth through practice), second, the Path of Cultivation (bhavana-marga, the path of continuing to practice after seeing the truth). The Path of Seeing, manifesting truth is called 'Seeing', increasing brightness is called 'Cultivation'. Seeing is understanding. The Path of Cultivation, cultivation is practice. Being able to remove obstacles is called 'Path'. Four Cultivations: Uninterrupted Cultivation (anantara-bhavana, cultivating without interruption), Long-term Cultivation (dirgha-kala-bhavana, cultivating for a long time), Respectful Cultivation (sadrga-bhavana, cultivating with respect), Complete Cultivation (anavasista-bhavana, cultivating thoroughly). Uninterrupted Cultivation, so that evil thoughts and neutral thoughts have no chance to arise, so it is called 'Uninterrupted'. Long-term Cultivation, experiencing three great asamkhya kalpas (asamkhya-kalpa, extremely long time), the time is very long.

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。恭敬修者。敬人重法。盡于至心。無餘修者。修大慈悲。利他之行。遍法界眾生。修妙智慧。自利之行。徹無生法忍。備盡滿足。無所不周。故曰無餘修。

十智　一法智。二比智。三世智。四他心智。五苦智。六集智。七滅智。八道智。九盡智。十無生智。

五忍　一伏忍。二信忍。三順忍。四無生忍。五寂滅忍。地前三賢菩薩得伏忍。初地二地三地得信忍。四地五地六地得順忍。七地八地九地得無生忍。十地與佛地得寂滅忍。

十想　無常想。苦想。空無我想。食厭想。一切世間不可樂想。死想。不凈想。斷想。離欲想。儘想。

四禪　愚癡凡夫所行禪。觀察義想禪。襷緣真如禪。諸佛如來禪。

十二頭陀　一者盡形乞食。二者阿蘭若處住。三者著糞掃衣。四一坐食。五者常坐。六者中后不受非時食。七者中后不飲漿。八者但有三衣。九者毳衣。十者樹下坐。十一者空地住。十二者死屍間住。

十一切處　地水火風青黃赤白空識等。是一切處。

八勝處　一者內無有色想。外觀色少。二者內有色想。外觀色多。三者內無色想。外觀色少。四者內無色想。外觀色多。五者內無色想。外觀青色少。六者內無色想。外觀色黃多。七者內無色想。外觀赤色少。八者內無色想

【現代漢語翻譯】 現代漢語譯本： 恭敬修行的人，尊敬他人，重視佛法，全心全意，沒有絲毫保留地修行。修行大慈大悲，利益眾生的行為，遍及整個法界。修行微妙的智慧，利益自己的行為，徹悟無生法忍，準備充分，圓滿具足，無所不周到。所以稱為『無餘修』。 十智：一、法智（Dharma-jnana）：瞭解諸法實相的智慧。二、比智（Anvaya-jnana）：類比推理的智慧。三、世智（Samvriti-jnana）：瞭解世俗諦的智慧。四、他心智（Paracitta-jnana）：瞭解他人心意的智慧。五、苦智（Dukkha-jnana）：瞭解苦諦的智慧。六、集智（Samudaya-jnana）：瞭解集諦的智慧。七、滅智（Nirodha-jnana）：瞭解滅諦的智慧。八、道智（Marga-jnana）：瞭解道諦的智慧。九、盡智（Ksaya-jnana）：證得阿羅漢果時，了知煩惱已盡的智慧。十、無生智（Anutpada-jnana）：證得阿羅漢果時，了知未來不再受生的智慧。 五忍：一、伏忍（Ksanti）：降伏煩惱的忍。二、信忍（Sraddha-ksanti）：對佛法生起堅定信心的忍。三、順忍（Anuloma-ksanti）：隨順真理的忍。四、無生忍（Anutpattika-dharma-ksanti）：證悟諸法不生不滅的忍。五、寂滅忍（Prasamada-ksanti）：體證涅槃寂靜的忍。菩薩於十地之前的三賢位（十住、十行、十回向）證得伏忍。初地、二地、三地菩薩證得信忍。四地、五地、六地菩薩證得順忍。七地、八地、九地菩薩證得無生忍。十地菩薩與佛證得寂滅忍。 十想：一、無常想（Anitya-samjna）：觀想一切事物都是無常變化的。二、苦想（Duhkha-samjna）：觀想一切事物都是痛苦的。三、空無我想（Sunyata-anatma-samjna）：觀想一切事物都是空性且無我的。四、食厭想（Ahare-pratikula-samjna）：觀想食物是令人厭惡的。五、一切世間不可樂想（Sarva-loka-anabhirati-samjna）：觀想一切世間都是不可喜樂的。六、死想（Marana-samjna）：觀想死亡終將到來。七、不凈想（Asubha-samjna）：觀想身體是不清凈的。八、斷想（Prahana-samjna）：觀想斷除煩惱。九、離欲想（Viraga-samjna）：觀想遠離慾望。十、儘想（Nirodha-samjna）：觀想證得涅槃。 四禪：一、愚癡凡夫所行禪：沒有智慧的凡夫所修行的禪定。二、觀察義想禪：通過觀察義理來進行修行的禪定。三、襷緣真如禪：以真如為所緣境的禪定。四、諸佛如來禪：諸佛如來所修行的禪定。 十二頭陀：一、盡形乞食（Pindapatika）：終身行乞食。二、阿蘭若處住（Aranyaka）：住在遠離人群的寂靜處。三、著糞掃衣（Pamsukulika）：穿著用廢棄物製成的衣服。四、一坐食（Ekasanika）：一次性吃完所有的食物。五、常坐（Nisadyaka）：經常坐禪。六、中后不受非時食（Khalu-pascad-bhaktika）：中午之後不吃非時之食。七、中后不飲漿（Paniya-dhara）：中午之後不飲用飲料。八、但有三衣（Traicivarika）：只擁有三件袈裟。九、毳衣（Lomasa-civara）：穿著粗糙的毛織物。十、樹下坐（Vrksamulika）：坐在樹下。十一、空地住（Abhyavakashika）：住在空曠的地方。十二、死屍間住（Smasanika）：住在墓地。 十一切處：地、水、火、風、青、黃、赤、白、空、識等，是十一切處（Kasina）。 八勝處：一、內無有色想，外觀色少。二、內有色想，外觀色多。三、內無色想，外觀色少。四、內無色想，外觀色多。五、內無色想，外觀青色少。六、內無色想，外觀色黃多。七、內無色想，外觀赤色少。八、內無色想。

【English Translation】 English version: A respectful practitioner reveres people and values the Dharma, dedicating themselves wholeheartedly without reservation. They cultivate great loving-kindness and compassion, benefiting all beings throughout the entire Dharma realm. They cultivate subtle wisdom, benefiting themselves, thoroughly realizing the non-origination of phenomena, being fully prepared, complete, and all-encompassing. Therefore, it is called 'unreserved practice'. Ten Wisdoms: 1. Dharma-jnana (法智): The wisdom of understanding the true nature of all phenomena. 2. Anvaya-jnana (比智): The wisdom of analogical reasoning. 3. Samvriti-jnana (世智): The wisdom of understanding conventional truth. 4. Paracitta-jnana (他心智): The wisdom of understanding the minds of others. 5. Dukkha-jnana (苦智): The wisdom of understanding the truth of suffering. 6. Samudaya-jnana (集智): The wisdom of understanding the truth of the origin of suffering. 7. Nirodha-jnana (滅智): The wisdom of understanding the truth of the cessation of suffering. 8. Marga-jnana (道智): The wisdom of understanding the truth of the path to the cessation of suffering. 9. Ksaya-jnana (盡智): The wisdom of knowing that afflictions are exhausted upon attaining Arhatship. 10. Anutpada-jnana (無生智): The wisdom of knowing that there will be no future rebirth upon attaining Arhatship. Five Kinds of Patience (Five Kinds of Forbearance): 1. Ksanti (伏忍): Patience in subduing afflictions. 2. Sraddha-ksanti (信忍): Patience in generating firm faith in the Dharma. 3. Anuloma-ksanti (順忍): Patience in accordance with the truth. 4. Anutpattika-dharma-ksanti (無生忍): Patience in realizing the non-origination and non-cessation of all phenomena. 5. Prasamada-ksanti (寂滅忍): Patience in experiencing the tranquility of Nirvana. Bodhisattvas in the three stages before the ten Bhumis (Ten Dwellings, Ten Practices, Ten Dedications) attain Ksanti. Bodhisattvas in the first, second, and third Bhumis attain Sraddha-ksanti. Bodhisattvas in the fourth, fifth, and sixth Bhumis attain Anuloma-ksanti. Bodhisattvas in the seventh, eighth, and ninth Bhumis attain Anutpattika-dharma-ksanti. Bodhisattvas in the tenth Bhumi and Buddhas attain Prasamada-ksanti. Ten Contemplations: 1. Anitya-samjna (無常想): Contemplation on the impermanence of all things. 2. Duhkha-samjna (苦想): Contemplation on the suffering of all things. 3. Sunyata-anatma-samjna (空無我想): Contemplation on the emptiness and selflessness of all things. 4. Ahare-pratikula-samjna (食厭想): Contemplation on the repulsiveness of food. 5. Sarva-loka-anabhirati-samjna (一切世間不可樂想): Contemplation on the unenjoyableness of all worlds. 6. Marana-samjna (死想): Contemplation on the coming of death. 7. Asubha-samjna (不凈想): Contemplation on the impurity of the body. 8. Prahana-samjna (斷想): Contemplation on the abandonment of afflictions. 9. Viraga-samjna (離欲想): Contemplation on detachment from desires. 10. Nirodha-samjna (儘想): Contemplation on the attainment of Nirvana. Four Dhyanas (Four Meditative Absorptions): 1. Dhyana practiced by ignorant ordinary people. 2. Dhyana of contemplating meanings and ideas. 3. Dhyana of taking Thusness (Tathata) as the object. 4. Dhyana of all Buddhas and Tathagatas. Twelve Dhuta Practices: 1. Pindapatika (盡形乞食): Always begging for food throughout one's life. 2. Aranyaka (阿蘭若處住): Dwelling in a secluded place away from the crowd. 3. Pamsukulika (著糞掃衣): Wearing robes made from discarded rags. 4. Ekasanika (一坐食): Eating all food in one sitting. 5. Nisadyaka (常坐): Constantly sitting in meditation. 6. Khalu-pascad-bhaktika (中后不受非時食): Not eating untimely food after noon. 7. Paniya-dhara (中后不飲漿): Not drinking beverages after noon. 8. Traicivarika (但有三衣): Only possessing three robes. 9. Lomasa-civara (毳衣): Wearing coarse woolen garments. 10. Vrksamulika (樹下坐): Sitting under a tree. 11. Abhyavakashika (空地住): Dwelling in an open space. 12. Smasanika (死屍間住): Dwelling in a cemetery. Ten Kasinas (Ten All-Accomplishing Abodes): Earth, water, fire, wind, blue, yellow, red, white, space, consciousness, etc., are the ten Kasinas (十一切處). Eight Victories: 1. Internally without the thought of form, externally observing little form. 2. Internally with the thought of form, externally observing much form. 3. Internally without the thought of form, externally observing little form. 4. Internally without the thought of form, externally observing much form. 5. Internally without the thought of form, externally observing little blue color. 6. Internally without the thought of form, externally observing much yellow color. 7. Internally without the thought of form, externally observing little red color. 8. Internally without the thought of form.

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。外觀白色多。

五分法身　戒身。定身。慧身。解脫身。解脫知見身。是名五法身。戒者防非止惡。定者心住一境。慧者緣中決斷。解脫身者。絕縛離羈。解脫知見身。解脫緣中。審之明白。此五分法身。是佛德體故。言為說身。

七凈　戒凈。定凈。見凈。度超凈。道非道凈。行斷凈。菩提分上法上凈。

七財　信戒施聞慧慚愧。是名七財。以能資助正道故名為財。

四相　自正。正他。能隨問答。善解因緣義。

四心　廣大心。第一心。常心。不顛倒心。

三十七道品　四念處。四正勤。四如意足。五根。五力。七覺分。八正道。總而合數為三十七道品。四念處大小乘名有異。觀身不凈。觀受有苦。觀心生滅。觀法無我。是小乘四念處。觀身如虛空。觀受內外空。觀心但名字。觀法善惡俱不可得。是大乘四念處。四正勤。惡法未生方便令不生。名一正勤。惡法已生方便令滅。二正勤。善法未生方便令生。三正勤。善法已生方便令增。四正勤。四如意足。欲如意足。念如意足。精進如意足。慧如意足。五根。信根。進根。念根。定根。慧根。前能生后。名之為根。五力。信力。進力。念力。定力。慧力。前能掌后。目之為力。七覺分。念覺分。精進覺分。喜覺分。猗覺分。

【現代漢語翻譯】 現代漢語譯本：外觀多為白色。

五分法身（Wufen Fashen，構成佛陀法身的五個部分）：戒身（Jieshen，持戒之身）、定身（Dingshen，禪定之身）、慧身（Huishen，智慧之身）、解脫身（Jietuoshen，解脫之身）、解脫知見身（Jietuo Zhijianshen，具有解脫知見之身）。這被稱為五法身。戒，是防止錯誤和停止邪惡；定，是心專注於一個境界；慧，是緣起中作出決斷；解脫身，是脫離束縛和羈絆；解脫知見身，是在解脫的因緣中，審視明白。這五分法身，是佛陀的德行和本體，所以說是佛陀的身。

七凈（Qijing，七種清凈）：戒凈（Jiejing，持戒清凈）、定凈（Dingjing，禪定清凈）、見凈（Jianjing，見解清凈）、度超凈（Duchaojing，超越清凈）、道非道凈（Daofeidaojing，對道與非道的認知清凈）、行斷凈（Xingduanjing，行為斷除煩惱清凈）、菩提分上法上凈（Puti Fenshang Fashangjing，在菩提分法之上的清凈）。

七財（Qicai，七種財富）：信（Xin，信仰）、戒（Jie，戒律）、施（Shi，佈施）、聞（Wen，聽聞佛法）、慧（Hui，智慧）、慚（Can，慚愧）、愧（Kui，羞愧）。這被稱為七財，因為它們能夠資助正道，所以被稱為財富。

四相（Sixiang，四種德相）：自正（Zizheng，自身端正）、正他（Zhengta，端正他人）、能隨問答（Nengsui Wenda，能夠隨順回答問題）、善解因緣義（Shanjie Yinyuan Yi，善於理解因緣的含義）。

四心（Sixin，四種心）：廣大心（Guangda Xin，廣大的心）、第一心（Diyi Xin，第一的心）、常心（Chang Xin，恒常的心）、不顛倒心（Bu Diandao Xin，不顛倒的心）。

三十七道品（Sanshiqi Daopin，通往覺悟的三十七種修行方法）：四念處（Sinianchu）、四正勤（Sizhengqin）、四如意足（Siyirizu）、五根（Wugen）、五力（Wuli）、七覺分（Qijuefen）、八正道（Bazhengdao）。總合起來數為三十七道品。四念處，大小乘的名稱有所不同。觀身不凈（Guan Shen Bu Jing，觀察身體是不清凈的）、觀受有苦（Guan Shou You Ku，觀察感受是痛苦的）、觀心生滅（Guan Xin Shengmie，觀察心是生滅變化的）、觀法無我（Guan Fa Wu Wo，觀察諸法是無我的），這是小乘的四念處。觀身如虛空（Guan Shen Ru Xukong，觀察身體如同虛空）、觀受內外空（Guan Shou Neiwai Kong，觀察感受內外皆空）、觀心但名字（Guan Xin Dan Mingzi，觀察心只是一個名字）、觀法善惡俱不可得（Guan Fa Shanean Ju Bu Kede，觀察諸法善與惡都不可得），這是大乘的四念處。四正勤，未生的惡法，想辦法使它不生起，名為一正勤；已生的惡法，想辦法使它滅除，名為二正勤；未生的善法，想辦法使它生起，名為三正勤；已生的善法，想辦法使它增長，名為四正勤。四如意足，欲如意足（Yirizu，通過願望達成的如意足）、念如意足（Nian Yirizu，通過專注達成的如意足）、精進如意足（Jingjin Yirizu，通過精進達成的如意足）、慧如意足（Hui Yirizu，通過智慧達成的如意足）。五根，信根（Xingen，信仰之根）、進根（Jingen，精進之根）、念根（Niangen，正念之根）、定根（Dinggen，禪定之根）、慧根（Huigen，智慧之根）。前面的能夠生起後面的，所以稱為根。五力，信力（Xinli，信仰之力）、進力（Jinli，精進之力）、念力（Nianli，正念之力）、定力（Dingli，禪定之力）、慧力（Huili，智慧之力）。前面的能夠掌控後面的，所以稱為力。七覺分，念覺分（Nianjuefen，正念覺悟的因素）、精進覺分（Jingjinjuefen，精進覺悟的因素）、喜覺分（Xijuefen，喜悅覺悟的因素）、猗覺分（Yijuefen，輕安覺悟的因素）。

【English Translation】 English version: The appearance is mostly white.

The Fivefold Dharmakaya (Wufen Fashen, the five components constituting the Dharmakaya of the Buddha): Sila-kaya (Jieshen, the body of precepts), Samadhi-kaya (Dingshen, the body of meditation), Prajna-kaya (Huishen, the body of wisdom), Vimukti-kaya (Jietuoshen, the body of liberation), Vimukti-jnana-darsana-kaya (Jietuo Zhijianshen, the body of the knowledge and vision of liberation). These are called the Five Dharmakayas. Sila is to prevent errors and stop evil; Samadhi is the mind dwelling in one state; Prajna is making decisions in dependent origination; Vimukti-kaya is being free from bondage and fetters; Vimukti-jnana-darsana-kaya is examining and understanding clearly in the conditions of liberation. These Fivefold Dharmakayas are the virtues and essence of the Buddha, so it is said to be the Buddha's body.

The Seven Purities (Qijing, seven kinds of purity): Sila-purity (Jiejing, purity of precepts), Samadhi-purity (Dingjing, purity of meditation), Insight-purity (Jianjing, purity of insight), Transcendence-purity (Duchaojing, purity of transcendence), Purity of the Path and Non-path (Daofeidaojing, purity of the knowledge of the path and non-path), Cessation-purity (Xingduanjing, purity of the cessation of afflictions), Purity above the factors of enlightenment and above the Dharma (Puti Fenshang Fashangjing, purity above the factors of enlightenment and above the Dharma).

The Seven Treasures (Qicai, seven kinds of wealth): Faith (Xin), Precepts (Jie), Generosity (Shi), Learning (Wen, hearing the Dharma), Wisdom (Hui), Shame (Can), and Remorse (Kui). These are called the Seven Treasures because they can support the right path, so they are called treasures.

The Four Characteristics (Sixiang, four kinds of virtues): Self-uprightness (Zizheng, being upright oneself), Uprightness of others (Zhengta, making others upright), Ability to answer questions accordingly (Nengsui Wenda, being able to answer questions accordingly), Skillful understanding of the meaning of dependent origination (Shanjie Yinyuan Yi, being skilled in understanding the meaning of dependent origination).

The Four Minds (Sixin, four kinds of minds): Vast mind (Guangda Xin, a vast mind), Supreme mind (Diyi Xin, a supreme mind), Constant mind (Chang Xin, a constant mind), Non-inverted mind (Bu Diandao Xin, a non-inverted mind).

The Thirty-Seven Factors of Enlightenment (Sanshiqi Daopin, thirty-seven practices leading to enlightenment): The Four Foundations of Mindfulness (Sinianchu), the Four Right Exertions (Sizhengqin), the Four Bases of Supernormal Powers (Siyirizu), the Five Roots (Wugen), the Five Powers (Wuli), the Seven Factors of Enlightenment (Qijuefen), and the Eightfold Noble Path (Bazhengdao). Altogether, they number thirty-seven factors of enlightenment. The Four Foundations of Mindfulness have different names in the Hinayana and Mahayana traditions. Contemplation of the body as impure (Guan Shen Bu Jing, contemplating the body as impure), contemplation of feelings as suffering (Guan Shou You Ku, contemplating feelings as suffering), contemplation of the mind as impermanent (Guan Xin Shengmie, contemplating the mind as arising and ceasing), contemplation of phenomena as selfless (Guan Fa Wu Wo, contemplating phenomena as without self) are the Four Foundations of Mindfulness in the Hinayana tradition. Contemplation of the body as like empty space (Guan Shen Ru Xukong, contemplating the body as like empty space), contemplation of feelings as empty internally and externally (Guan Shou Neiwai Kong, contemplating feelings as empty internally and externally), contemplation of the mind as merely a name (Guan Xin Dan Mingzi, contemplating the mind as merely a name), contemplation of phenomena as neither good nor bad can be obtained (Guan Fa Shanean Ju Bu Kede, contemplating phenomena as neither good nor bad can be obtained) are the Four Foundations of Mindfulness in the Mahayana tradition. The Four Right Exertions: making efforts to prevent unwholesome states that have not yet arisen from arising is called the first Right Exertion; making efforts to eliminate unwholesome states that have already arisen is called the second Right Exertion; making efforts to generate wholesome states that have not yet arisen is called the third Right Exertion; making efforts to increase wholesome states that have already arisen is called the fourth Right Exertion. The Four Bases of Supernormal Powers: the base of supernormal power attained through desire (Yirizu, the base of supernormal power attained through desire), the base of supernormal power attained through mindfulness (Nian Yirizu, the base of supernormal power attained through mindfulness), the base of supernormal power attained through effort (Jingjin Yirizu, the base of supernormal power attained through effort), the base of supernormal power attained through wisdom (Hui Yirizu, the base of supernormal power attained through wisdom). The Five Roots: the root of faith (Xingen, the root of faith), the root of effort (Jingen, the root of effort), the root of mindfulness (Niangen, the root of mindfulness), the root of concentration (Dinggen, the root of concentration), the root of wisdom (Huigen, the root of wisdom). The former can generate the latter, so they are called roots. The Five Powers: the power of faith (Xinli, the power of faith), the power of effort (Jinli, the power of effort), the power of mindfulness (Nianli, the power of mindfulness), the power of concentration (Dingli, the power of concentration), the power of wisdom (Huili, the power of wisdom). The former can control the latter, so they are called powers. The Seven Factors of Enlightenment: the factor of mindfulness enlightenment (Nianjuefen, the factor of mindfulness enlightenment), the factor of effort enlightenment (Jingjinjuefen, the factor of effort enlightenment), the factor of joy enlightenment (Xijuefen, the factor of joy enlightenment), the factor of tranquility enlightenment (Yijuefen, the factor of tranquility enlightenment).

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定覺分。舍覺分。擇覺分。八正道。正見。正思惟。正語。正業。正命。正精進。正念。正定。

十力　是處非是處力。業力。定力。根力。欲力。性力。至處道力。宿命力。天眼力。漏盡力。是佛十力。是處非處力。善招樂報。惡得苦果。因果相當。名為是處。與上相違。名為非處。佛於是非二處。皆如實知。是名是處非處力。二業力。一切眾生三世諸業。造業之處。受報之所。皆如實知。是名業力。三定力。于諸禪定。垢凈分別。皆如實知。名為定力。四根力。眾生諸根上下之相。皆如實知。是名根力。五欲力。知他眾生種種諸欲。是名欲力。六性力。知諸世間種種之性。是名性力。七至道處力。知一切道至處之相。名至處道力。八宿命力。知諸眾生種種宿命。是名宿命力。九天眼力。佛之天眼凈過人天。視諸眾生。無所不見。是天眼力。十漏盡力。佛諸漏盡解脫盡如實知。是名漏盡力。煩惱結使點污流注。名之為漏。漏無之處。名為漏盡。以如來智慧。於此十境。照之窮極。無過無伏。故名為力。

四無畏　一切智無畏。漏盡無畏。說障道無畏。說盡苦道無畏。一切智無畏。佛作是誠言。我是一切正智人。無有人天能如實難言。是法不知。乃至不見是微畏相。漏盡無畏。佛作誠言。我一切漏盡。無

能如實難言。是漏不盡。乃至不見微畏相。說障道無畏。佛作誠言。我說障法。無能如實難言。受障法不能障道。乃至不見是微畏相。惑法礙聖。名為障道。說盡苦道無畏。佛作誠言。我說聖道能出世間。隨是行能盡苦。無有人天能如實難言。行是聖人道不出世間。不能盡苦。乃至不見微畏相。能除煩惱。名為盡苦。難不懼名無畏。

四無礙智　義無礙智。法無礙智。辭無礙智。樂說無礙智。義名下所以。稱之為義。法自義之名。稱之為法。辭說法之言。名之為辭。樂說隨欲善授。名為樂說。善通無滯。故言無礙智。

十八不共法　一者諸佛身無失。身行善順。名身無失。二者口無失。口業善順。名口無失。三者念無失。念順無差。名念無失。四者無異相。怨親等節護。名無異想。五者無不定心。常住三昧。無散須臾。故名無不定心。六者無不知已舍。粗細等事所有經心莫不知而後辯。故言無知已舍。七者欲無減。欲善滿足。名為無減。八者精進無減。榮修不住。名為精進。九者念無減。繫心守境。名之爲念。十者慧無減。緣中決斷。名為智慧。十一者解脫無減。絕縛離羈。名為解脫。十二者解脫智見無減。于解脫能照了明白。名解脫知見。知滿足故言無減。十三者身業隨智慧行。色形動作。名為身業。

【現代漢語翻譯】 現代漢語譯本： 真實地反駁是難以做到的。如果（修行者）沒有完全斷盡煩惱，甚至沒有看到絲毫對惡行的畏懼，卻宣稱自己無畏於阻礙正道的因素，這是在說虛妄之語。佛陀以誠實之言教導：我說阻礙正法的因素確實存在，沒有人能真實地反駁這一點。接受阻礙正法的因素卻不能阻礙正道，甚至沒有看到對這些因素的絲毫畏懼，被迷惑的法所障礙聖道的修行，這就被稱為阻礙正道。宣說斷盡痛苦之道而無所畏懼，佛陀以誠實之言教導：我說聖道能夠使人脫離世間輪迴，遵循此道修行能夠斷盡痛苦，沒有人或天人能夠真實地反駁說，修行聖人的道路不能脫離世間輪迴，不能斷盡痛苦。甚至沒有看到對不能斷盡痛苦的絲毫畏懼，能夠去除煩惱，這就被稱為斷盡痛苦。無懼於反駁，這被稱為無畏。

四無礙智（catu-pratisamvida）：義無礙智（attha-patisambhida，對事物意義的透徹理解），法無礙智（dhamma-patisambhida，對佛法的透徹理解），辭無礙智（nirutti-patisambhida，對語言表達的透徹理解），樂說無礙智（patibhana-patisambhida，流暢且令人愉悅的說法能力）。『義』指的是事物內在的含義，因此被稱為『義』。『法』指的是事物本身的名稱，因此被稱為『法』。『辭』指的是表達佛法的言語，因此被稱為『辭』。『樂說』指的是隨心所欲地善巧傳授佛法，因此被稱為『樂說』。能夠通達無礙，因此被稱為無礙智。

十八不共法（astaadasa-avenika-dharma）：一者，諸佛身無失（tathaagatassa na santi skhalitam，佛陀的身行沒有過失）。身行善妙順應正法，稱為身無失。二者，口無失（tathaagatassa na santi ravam，佛陀的言語沒有過失）。口業善妙順應正法，稱為口無失。三者，念無失（tathaagatassa na santi mussasati，佛陀的念力沒有過失）。念力順應正法而無差錯，稱爲念無失。四者，無異相（tathaagatassa na santi nanattasangyaa，佛陀沒有分別心）。對怨親平等對待，平等守護，稱為無異相。五者，無不定心（tathaagatassa na santi asamahitam cittam，佛陀沒有不定的心）。常住於三昧（samaadhi，禪定），沒有絲毫散亂，所以稱為無不定心。六者，無不知已舍（tathaagatassa na santi apratisankhaanupapekkhitaa，佛陀沒有不瞭解就捨棄的事物）。對於粗細等一切事物，所有經過內心的，沒有不瞭解就捨棄的，所以稱為無不知已舍。七者，欲無減（tathaagatassa na santi chando haani，佛陀的願望沒有減少）。願望善妙且圓滿，稱為無減。八者，精進無減（tathaagatassa na santi viriya haani，佛陀的精進沒有減少）。精進修行而不停歇，稱為精進。九者，念無減（tathaagatassa na santi sati haani，佛陀的念力沒有減少）。繫心于所緣境，守護正念，稱爲念。十者，慧無減（tathaagatassa na santi pannyaa haani，佛陀的智慧沒有減少）。對於因緣果報能夠決斷，稱為智慧。十一者，解脫無減（tathaagatassa na santi vimutti haani，佛陀的解脫沒有減少）。脫離束縛，遠離羈絆，稱為解脫。十二者，解脫智見無減（tathaagatassa na santi vimutti-naana-dassana haani，佛陀的解脫知見沒有減少）。對於解脫能夠照了明白，稱為解脫知見。知見圓滿，所以稱為無減。十三者，身業隨智慧行（tathaagatassa sarva-kaaya-karmma jnaanapurvvangama jnaanaanuparivarttii，佛陀的身業隨智慧而行）。色身的形態和動作，稱為身業。

【English Translation】 English version: It is truly difficult to refute truthfully. If (a practitioner) has not completely exhausted defilements, and has not even seen the slightest fear of wrongdoing, yet claims to be fearless of factors that obstruct the right path, this is speaking falsely. The Buddha teaches with truthful words: I say that factors obstructing the right Dharma do exist, and no one can truthfully refute this. Accepting factors that obstruct the right Dharma but not being able to obstruct the right path, and not even seeing the slightest fear of these factors, having one's practice of the holy path obstructed by deluded Dharma, this is called obstructing the right path. Proclaiming fearlessness in the path of exhausting suffering, the Buddha teaches with truthful words: I say that the holy path can lead one out of worldly rebirth, and following this path can exhaust suffering, and no human or deva can truthfully refute that practicing the path of the holy person cannot lead out of worldly rebirth and cannot exhaust suffering. Not even seeing the slightest fear of not being able to exhaust suffering, being able to remove afflictions, this is called exhausting suffering. Being unafraid of refutation is called fearlessness.

The Four Unimpeded Knowledges (catu-pratisamvida): Knowledge of Unimpeded Meaning (attha-patisambhida, thorough understanding of the meaning of things), Knowledge of Unimpeded Dharma (dhamma-patisambhida, thorough understanding of the Buddha's teachings), Knowledge of Unimpeded Expression (nirutti-patisambhida, thorough understanding of language), Knowledge of Unimpeded Eloquence (patibhana-patisambhida, fluent and delightful ability to speak). 'Meaning' refers to the inherent significance of things, hence it is called 'Meaning'. 'Dharma' refers to the names of things themselves, hence it is called 'Dharma'. 'Expression' refers to the words used to express the Dharma, hence it is called 'Expression'. 'Eloquence' refers to the skillful teaching of the Dharma at will, hence it is called 'Eloquence'. Being able to penetrate without obstruction, hence it is called Unimpeded Knowledge.

The Eighteen Uncommon Qualities of a Buddha (astaadasa-avenika-dharma): First, the Buddha has no physical misconduct (tathaagatassa na santi skhalitam, the Buddha's physical conduct has no faults). Physical conduct that is virtuous and in accordance with the Dharma is called no physical misconduct. Second, the Buddha has no verbal misconduct (tathaagatassa na santi ravam, the Buddha's speech has no faults). Verbal actions that are virtuous and in accordance with the Dharma are called no verbal misconduct. Third, the Buddha has no loss of mindfulness (tathaagatassa na santi mussasati, the Buddha's mindfulness has no faults). Mindfulness that is in accordance with the Dharma without error is called no loss of mindfulness. Fourth, the Buddha has no discrimination (tathaagatassa na santi nanattasangyaa, the Buddha has no discriminatory thoughts). Treating enemies and loved ones equally, protecting them equally, is called no discrimination. Fifth, the Buddha has no unsteady mind (tathaagatassa na santi asamahitam cittam, the Buddha has no unsteady mind). Constantly abiding in samadhi (samaadhi, meditative concentration), without the slightest distraction, hence it is called no unsteady mind. Sixth, the Buddha does not abandon anything without understanding it (tathaagatassa na santi apratisankhaanupapekkhitaa, the Buddha does not abandon anything without understanding it). Regarding all things, whether coarse or subtle, everything that passes through the mind is not abandoned without understanding, hence it is called not abandoning anything without understanding. Seventh, the Buddha's desire does not diminish (tathaagatassa na santi chando haani, the Buddha's aspiration does not diminish). Aspiration that is virtuous and complete is called no diminution. Eighth, the Buddha's diligence does not diminish (tathaagatassa na santi viriya haani, the Buddha's diligence does not diminish). Diligently practicing without ceasing is called diligence. Ninth, the Buddha's mindfulness does not diminish (tathaagatassa na santi sati haani, the Buddha's mindfulness does not diminish). Focusing the mind on the object of meditation, guarding right mindfulness, is called mindfulness. Tenth, the Buddha's wisdom does not diminish (tathaagatassa na santi pannyaa haani, the Buddha's wisdom does not diminish). Being able to make decisions regarding cause and effect is called wisdom. Eleventh, the Buddha's liberation does not diminish (tathaagatassa na santi vimutti haani, the Buddha's liberation does not diminish). Being free from bondage, being far from constraints, is called liberation. Twelfth, the Buddha's knowledge and vision of liberation do not diminish (tathaagatassa na santi vimutti-naana-dassana haani, the Buddha's knowledge and vision of liberation do not diminish). Being able to clearly understand liberation is called knowledge and vision of liberation. Knowledge and vision are complete, hence it is called no diminution. Thirteenth, the Buddha's bodily actions follow wisdom (tathaagatassa sarva-kaaya-karmma jnaanapurvvangama jnaanaanuparivarttii, the Buddha's bodily actions follow wisdom). The form and movements of the physical body are called bodily actions.

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身順智故言隨行。十五者意業隨智慧行。思念所作。名為意業。十六者智慧知過去世無礙。事謝往故名為過去。過去之境盡能遍知。十七者智慧知未來世無礙。事者非未跡。名為未來。未來之境盡知無礙。十八者智慧知現在無礙。事起未謝。名為現在。現在之境通達遍知。此十八種唯佛獨有。不通下果。故言不共法。

十號　如來。應供。正遍知。明行足。善逝。世間解。無上士。調御丈夫。天人師。佛婆伽。是為十號。如來乘如實道來成正覺故名如來。應供內具智斷受天人供養。故名應供。正遍知。解離邪錯。名之為正。有境斯鑒。名為正遍知。明行足者。明行無缺故言明行足。善逝者。善好也。逝去也。去至涅槃。更不復還故言好去也。世間解者。眾生及器。二種世間。智照明白。故言世間解。無上士者。功智員備。勝出餘人。無能及者。故名無上士。調御丈夫者。以三乘勝法。隨機調製。故名調御丈夫。天人師者。德備天人有所訓道。故言天人師。佛此地翻名為覺。覺乃無礙故言佛陀。婆伽婆者。破煩惱故名婆伽婆。

五眼　肉眼。天眼。慧眼。法眼。佛眼。是為五眼。肉眼障內近色。天眼障外遠色。慧眼所照觀空。法眼照有。佛眼空有俱照。明過四眼。所不能知。悉皆明凈。凡言眼者。以為功良

【現代漢語翻譯】 現代漢語譯本 身（身業）順應智慧的緣故，言語（語業）也隨之而行。第十五，意業隨智慧而行。思念所作所為，稱為意業。第十六，智慧了知過去世沒有障礙。事情已經過去，稱為過去。對於過去的一切境界都能普遍知曉。第十七，智慧了知未來世沒有障礙。事情還沒有發生，稱為未來。對於未來的一切境界都能完全知曉沒有障礙。第十八，智慧了知現在世沒有障礙。事情正在發生還沒有結束，稱為現在。對於現在的境界通達並且普遍知曉。這十八種不共法只有佛陀才具有，不與其他較低的果位共通，所以稱為不共法。

十號：如來（Tathagata，乘如實之道而來成就正覺者），應供（Arhat，值得受人天供養者），正遍知（Samyak-sambuddha，對一切法如實知者），明行足（Vidya-charana-sampanna，智慧和德行都圓滿者），善逝（Sugata，以最好的方式到達涅槃者），世間解（Lokavidu，瞭解世間一切事理者），無上士（Anuttara，沒有可以超越的人），調御丈夫（Purusa-damya-sarathi，善於調伏眾生者），天人師（Sasta deva-manusyanam，天和人的導師），佛（Buddha，覺悟者）婆伽婆（Bhagavan，世尊）。這便是十號。如來，因為乘著如實之道而來成就正覺，所以名為如來。應供，內心具有智慧和斷除煩惱的能力，接受天人的供養，所以名為應供。正遍知，理解遠離邪惡和錯誤的道理，稱之為正。對於一切境界都能明鑑，稱為正遍知。明行足，智慧和德行沒有欠缺，所以說智慧和德行圓滿。善逝，善好，逝去，去往涅槃，不再返回，所以說好去。世間解，眾生和器世間這兩種世間，用智慧照亮明白，所以說世間解。無上士，功德和智慧圓滿具備，勝過其他人，沒有人能夠比得上，所以名叫無上士。調御丈夫，用三乘殊勝的佛法，隨機調伏眾生，所以名叫調御丈夫。天人師，德行具備，可以作為天人的導師，所以說天人師。佛，在這裡翻譯為覺悟。覺悟沒有障礙，所以說佛陀。婆伽婆，破除煩惱，所以名叫婆伽婆。

五眼：肉眼（physical eye），天眼（divine eye），慧眼（wisdom eye），法眼（dharma eye），佛眼（Buddha eye）。這就是五眼。肉眼只能看到近處的物體，天眼能看到遠處的物體。慧眼所照見的是空性。法眼照見有。佛眼空和有都能照見，比前面四眼更加明亮，所不能知曉的，都能完全明凈。凡是說到眼，都是因為其具有功用。

【English Translation】 English version Because the body (body karma) accords with wisdom, speech (speech karma) also follows accordingly. Fifteenth, mental karma follows wisdom. Thinking about what has been done is called mental karma. Sixteenth, wisdom knows the past without obstruction. Matters that have passed are called the past. One can universally know all realms of the past. Seventeenth, wisdom knows the future without obstruction. Matters that have not yet occurred are called the future. One can fully know all realms of the future without obstruction. Eighteenth, wisdom knows the present without obstruction. Matters that are occurring but have not yet ended are called the present. One thoroughly and universally knows the realms of the present. These eighteen unique qualities are possessed only by the Buddha and are not shared with lower attainments; therefore, they are called unshared qualities.

The Ten Titles: Tathagata (如來, One who comes thus, having arrived at perfect enlightenment by following the path of reality), Arhat (應供, One who is worthy of offerings from gods and humans), Samyak-sambuddha (正遍知, One who knows all dharmas as they truly are), Vidya-charana-sampanna (明行足, One who is perfect in knowledge and conduct), Sugata (善逝, One who has gone well, having reached Nirvana in the best way), Lokavidu (世間解, One who understands all affairs of the world), Anuttara (無上士, The unsurpassed one, with no one above), Purusa-damya-sarathi (調御丈夫, One who skillfully tames beings), Sasta deva-manusyanam (天人師, Teacher of gods and humans), Buddha (佛, Awakened one), and Bhagavan (婆伽婆, World Honored One). These are the ten titles. Tathagata, because he comes having attained perfect enlightenment by following the path of reality, is called Tathagata. Arhat, possessing wisdom and the ability to eliminate afflictions, and receiving offerings from gods and humans, is called Arhat. Samyak-sambuddha, understanding and being free from evil and error, is called correct. Being able to clearly discern all realms is called Samyak-sambuddha. Vidya-charana-sampanna, with no deficiency in wisdom and conduct, is said to be perfect in wisdom and conduct. Sugata, good and gone, going to Nirvana and not returning, is therefore said to have gone well. Lokavidu, illuminating and understanding the two kinds of worlds, sentient beings and the physical world, with wisdom, is therefore called Lokavidu. Anuttara, with merit and wisdom fully equipped, surpassing others, with no one able to compare, is called Anuttara. Purusa-damya-sarathi, using the three vehicles of the supreme Dharma to tame beings according to their capacity, is called Purusa-damya-sarathi. Sasta deva-manusyanam, possessing virtue and being able to be a teacher of gods and humans, is called Sasta deva-manusyanam. Buddha, translated here as awakened. Awakening is without obstruction, therefore it is called Buddha. Bhagavan, destroying afflictions, is called Bhagavan.

The Five Eyes: The physical eye (肉眼), the divine eye (天眼), the wisdom eye (慧眼), the Dharma eye (法眼), and the Buddha eye (佛眼). These are the five eyes. The physical eye can only see objects nearby, the divine eye can see objects far away. The wisdom eye illuminates emptiness. The Dharma eye illuminates existence. The Buddha eye illuminates both emptiness and existence, being brighter than the previous four eyes, and completely clear about what they cannot know. Whenever 'eye' is mentioned, it is because it has a function.

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由境別不同。所以分之為五。

三十二大人相　一者足下安平。二者足下千輻輪。三者纖長指。四者𦢚足跟。五者手足網縵。六者手足柔軟。七者𦢚𨄔腸如伊尼近鹿王。八者踝骨不見。九者平身立手摩兩膝。十者陰藏如馬王。十一者身圓滿如尼𤘽類樹。十二者身毛上靡。十三者一一毛右旋。十四者身如金色。十五者圓光一尋。十六者面板細軟塵垢不著。十七者兩手兩足兩肩頂七處滿。十八者身上如師子王。十九者臂肘𦢚圓。二十者肩骨平滿。二十一者身𦢚直。二十二者四十齒。二十三者齒白凈。二十四者齒齊密。二十五者頰骨車方如師子。二十六者次第味中得上味。二十七者肉髻相。二十八者廣長舌。二十九者梵音聲。三十者目如紺色。三十一者上下眴如王。三十二者眉間白毫。

八十隨形好　咽已下六十種好。咽已上二十種好。是為八十種好。嚥下六十種。足二十抓指手足八處表裡平滿。兩踝兩膝兩𨹫兩肩兩腕兩股兩臂藏相兩圓兩膊兩脅兩腋兩乳腰背心臍咽覆(悉皆妙好。是名嚥下六種十好)咽上二十者。上下耳齒兩唇兩龂兩頰兩髮鬢兩眼兩耳兩鼻孔兩眉兩額兩角。已上是名咽上二十種好。若犯戒者不課下賤人身。況大人相。複次好差葉三種無量。三阿僧祇劫修習名為無量。安樂一切眾生名心無量。種

【現代漢語翻譯】 現代漢語譯本： 由於所緣的境界不同，所以將它分為五種。

三十二大丈夫相：一者，足底平穩安立。二者，足底有千輻輪相。三者，手指纖長。四者，腳跟圓滿。五者，手足有網狀紋路。六者，手足柔軟。七者，脛骨如伊尼延鹿王（Eṇeya，一種鹿）的腿一般纖細。八者，踝骨不顯露。九者，站立時雙手可觸及雙膝。十者，陰藏如馬王。十一者，身形圓滿如尼拘律樹（Nyagrodha，榕樹）。十二者，身上的毛向上生長。十三者，每一根毛都向右旋。十四者，身如金色。十五者，身光周圍有一尋（古代長度單位）。十六者，面板細緻柔軟，不沾染塵垢。十七者，兩手、兩足、兩肩、頭頂七處飽滿。十八者，身形如獅子王。十九者，手臂肘部圓潤。二十者，肩骨平滿。二十一者，身體端正挺直。二十二者，有四十顆牙齒。二十三者，牙齒潔白。二十四者，牙齒排列整齊緊密。二十五者，面頰方正如獅子。二十六者，次第品嚐味道時能得到最上等的味道。二十七者，有肉髻相（頭頂隆起的肉髻）。二十八者，舌頭廣而長。二十九者，聲音如梵天般清凈。三十者，眼睛如紺青色。三十一者，上下眼睫毛如牛王一般。三十二者，眉間有白毫相（兩眉之間有白色的毫毛）。

八十隨形好：咽喉以下有六十種好，咽喉以上有二十種好，合起來是八十種好。咽喉以下的六十種好包括：足部的二十個腳趾和手指，手足八個部位的內外都平滿。兩踝、兩膝、兩脛、兩肩、兩腕、兩股、兩臂都隱藏著美好的相，兩圓（指肩或臂的圓形）、兩膊（肩胛骨）、兩脅、兩腋、兩乳、腰、背、心、臍、咽喉的覆蓋（都非常美好，這些是咽喉以下的六十種好）。咽喉以上的二十種好包括：上下顎、牙齒、兩唇、兩腮、兩頰、頭髮、鬢角、兩眼、兩耳、兩鼻孔、兩眉、兩額、兩角。以上是咽喉以上的二十種好。如果違犯戒律，尚且不能得到人身，更何況是大丈夫相。此外，隨形好有三種無量。經歷三大阿僧祇劫（Asaṃkhya，極長的時間單位）的修習稱為修習無量，使一切眾生安樂稱為心無量，種植...

【English Translation】 English version: It is divided into five because of the difference in the objects of perception.

The Thirty-two Marks of a Great Man: 1. Level feet. 2. Feet with thousand-spoked wheels. 3. Slender fingers. 4. Well-rounded heels. 5. Webbed hands and feet. 6. Soft hands and feet. 7. Ankles like those of the Eṇeya (a type of deer) king. 8. Invisible ankle bones. 9. Standing, the hands can touch the knees. 10. Hidden genitals like a horse king. 11. Body perfectly round like a Nyagrodha (banyan) tree. 12. Body hair growing upwards. 13. Each hair curls to the right. 14. Body like gold. 15. A fathom (ancient unit of length) of light around the body. 16. Fine and soft skin, untouched by dust. 17. Seven places full: both hands, both feet, both shoulders, and the crown of the head. 18. Body like a lion king. 19. Well-rounded arms and elbows. 20. Level and full shoulder bones. 21. Upright body. 22. Forty teeth. 23. White teeth. 24. Evenly spaced teeth. 25. Cheeks square like a lion. 26. Obtains the best taste among successive tastes. 27. Uṣṇīṣa (protuberance on the crown of the head). 28. Broad and long tongue. 29. Brahma-like voice. 30. Eyes like dark blue. 31. Eyelashes like a bull king. 32. White hair between the eyebrows (ūrṇā).

The Eighty Minor Marks: Sixty minor marks below the throat, and twenty minor marks above the throat, making eighty minor marks in total. The sixty minor marks below the throat include: twenty toes and fingers on the feet, eight places on the hands and feet, both inside and out, are level and full. Both ankles, both knees, both shanks, both shoulders, both wrists, both thighs, both arms have hidden marks, both rounds (referring to the roundness of the shoulders or arms), both shoulder blades, both ribs, both armpits, both breasts, waist, back, heart, navel, and the covering of the throat (all are wonderfully good; these are the sixty minor marks below the throat). The twenty minor marks above the throat include: upper and lower jaws, teeth, both lips, both gums, both cheeks, hair, sideburns, both eyes, both ears, both nostrils, both eyebrows, both forehead, both temples. The above are the twenty minor marks above the throat. If one violates the precepts, one will not even obtain a human body, let alone the marks of a great man. Furthermore, the minor marks have three immeasurables. Cultivating for three great Asaṃkhya (incalculable eons) kalpas is called immeasurable cultivation, bringing happiness to all beings is called immeasurable mind, planting...

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種善業名行無量。稱德眾具修習出如來相好。

理教品法門名義第四

三佛　法佛。報佛。應佛。是三佛也。法佛者。佛之法身也。名為法佛。凡聖俱有。隱顯則異。惑障未除。佛者性常隱。煩惱既盡。法身乃現。但由了因出。不從生。因有。報佛者。佛之報身。名為報佛。修因得果。名之為報。應佛者。佛之應身。名之為應佛。隨惑應現。名之為應。始習聞思修。習能觀了法身產生報應。故般若論云。于實令各了因。亦為餘生因。

三寶　佛寶。法寶。僧寶。三寶有三種。一者一體三寶。法身體有妙覺。名為佛寶。法身體有妙軌。名為法寶。法身離違爭。名為僧寶。二者別相三寶。丈六化身以為佛寶。不說教法以為法寶。大乘十信已上。小乘初果已上。名為僧寶。三者住持三寶。泥龕素像以為佛寶。紙素竹帛以為法寶。凡夫比丘以為僧寶。

三藏　修多羅藏。詮戒定二學隨機破病。毗尼藏。唯詮戒學。摩德勒伽藏。唯詮慧學。亦名阿毗達摩藏。此三藏約大小乘分為二藏。所謂聲聞菩薩藏。

三乘　聲聞乘。緣覺乘。佛菩薩乘。

五乘　人乘。天乘。聲聞乘。緣覺乘。佛菩薩乘。能運眾生從因至果。故名為乘。

二諦　一者世諦。亦名俗諦。二者第一義諦。亦名真諦。謂

【現代漢語翻譯】 種下善良的業因被稱為『行無量』（xing wu liang），通過稱揚佛的功德，積聚各種資糧，修習可以顯現如來的相好。

理教品法門名義第四

三佛：法佛（fa fo，佛的法身）。報佛（bao fo，佛的報身）。應佛（ying fo，佛的應身）。這就是三佛。法佛，是佛的法身，名為法佛。凡夫和聖人都有法身，只是顯現與隱藏不同。迷惑和障礙沒有消除時，佛性常常隱藏；煩惱已經斷盡時，法身就會顯現。但法身是由了因所生，不是從生因而來。因為有了因，所以有報佛，是佛的報身，名為報佛。通過修行因地而得到果報，名為報。應佛，是佛的應身，名為應佛。隨著眾生的迷惑而應化顯現，名為應。開始學習聽聞、思考和修習，通過修習能夠觀照和了解法身，從而產生報身和應身。所以《般若論》說，對於實相，使各自了解了因，也為其餘的生因。

三寶：佛寶（fo bao）。法寶（fa bao）。僧寶（seng bao）。三寶有三種：一是『一體三寶』，法身本體具有妙覺，名為佛寶；法身本體具有妙軌，名為法寶；法身遠離違背和爭論，名為僧寶。二是『別相三寶』，丈六金身化現的佛像作為佛寶；所說的教法作為法寶；大乘十信位以上，小乘初果位以上的人，稱為僧寶。三是『住持三寶』，泥塑或木雕的佛像作為佛寶；書寫在紙張或竹帛上的經書作為法寶；凡夫比丘作為僧寶。

三藏：修多羅藏（xiu duo luo zang，經藏），詮釋戒和定二學，隨機破除眾生的病苦。毗尼藏（pi ni zang，律藏），只詮釋戒學。摩德勒伽藏（mo de le qie zang，論藏），只詮釋慧學，也稱為阿毗達摩藏（a pi da mo zang）。這三藏按照大乘和小乘可以分為二藏，即聲聞藏和菩薩藏。

三乘：聲聞乘（sheng wen cheng）。緣覺乘（yuan jue cheng）。佛菩薩乘（fo pu sa cheng）。

五乘：人乘（ren cheng）。天乘（tian cheng）。聲聞乘（sheng wen cheng）。緣覺乘（yuan jue cheng）。佛菩薩乘（fo pu sa cheng）。能夠運載眾生從因地到達果地，所以稱為乘。

二諦：一是世諦（shi di），也叫俗諦（su di）。二是第一義諦（di yi yi di），也叫真諦（zhen di）。

【English Translation】 Cultivating good karma is called 'Boundless Action' (xing wu liang). By praising the virtues and accumulating various resources, one cultivates the auspicious marks and qualities of the Tathagata.

Chapter Four: Names and Meanings of the Doctrines in the Category of Principles and Teachings

The Three Buddhas: Dharma Buddha (fa fo, the Dharma body of the Buddha). Reward Buddha (bao fo, the Reward body of the Buddha). Manifestation Buddha (ying fo, the Manifestation body of the Buddha). These are the Three Buddhas. The Dharma Buddha is the Dharma body of the Buddha, called Dharma Buddha. Both ordinary beings and sages possess the Dharma body, but their manifestation differs. When delusion and obstacles have not been removed, the Buddha-nature is often hidden; when afflictions have been exhausted, the Dharma body appears. However, the Dharma body arises from the 'cause of understanding' (liao yin), not from the 'cause of production' (sheng yin). Because of the cause, there is the Reward Buddha, which is the Reward body of the Buddha, called Reward Buddha. Obtaining the result through cultivating the cause, is called Reward. The Manifestation Buddha is the Manifestation body of the Buddha, called Manifestation Buddha. Manifesting in response to the delusions of sentient beings, is called Manifestation. Beginning to learn through hearing, thinking, and cultivating, one can contemplate and understand the Dharma body through cultivation, thereby generating the Reward body and the Manifestation body. Therefore, the Prajna Sutra says, 'Regarding reality, enabling each to understand the cause of understanding, also serves as the cause of production for the rest.'

The Three Jewels: Buddha Jewel (fo bao). Dharma Jewel (fa bao). Sangha Jewel (seng bao). There are three types of Three Jewels: First, the 'One-Substance Three Jewels': the essence of the Dharma body possesses wondrous awareness, called Buddha Jewel; the essence of the Dharma body possesses wondrous principles, called Dharma Jewel; the Dharma body is free from contradiction and conflict, called Sangha Jewel. Second, the 'Distinctive-Aspect Three Jewels': the sixteen-foot-tall manifested body is regarded as the Buddha Jewel; the spoken teachings are regarded as the Dharma Jewel; those above the tenth level of faith in the Mahayana tradition, and those above the first fruit in the Hinayana tradition, are called Sangha Jewel. Third, the 'Abiding Three Jewels': clay or wooden statues are regarded as the Buddha Jewel; scriptures written on paper or bamboo are regarded as the Dharma Jewel; ordinary Bhikkhus are regarded as the Sangha Jewel.

The Three Baskets: Sutra Pitaka (xiu duo luo zang, Sutra Basket), explains the two studies of precepts and concentration, and eliminates the suffering of sentient beings according to their needs. Vinaya Pitaka (pi ni zang, Vinaya Basket), only explains the study of precepts. Abhidhamma Pitaka (a pi da mo zang, Abhidhamma Basket), only explains the study of wisdom, also called Matrika Pitaka (mo de le qie zang). These three baskets can be divided into two baskets according to Mahayana and Hinayana, namely the Sravaka Basket and the Bodhisattva Basket.

The Three Vehicles: Sravaka Vehicle (sheng wen cheng). Pratyekabuddha Vehicle (yuan jue cheng). Buddha-Bodhisattva Vehicle (fo pu sa cheng).

The Five Vehicles: Human Vehicle (ren cheng). Deva Vehicle (tian cheng). Sravaka Vehicle (sheng wen cheng). Pratyekabuddha Vehicle (yuan jue cheng). Buddha-Bodhisattva Vehicle (fo pu sa cheng). It can transport sentient beings from the cause to the result, so it is called a vehicle.

The Two Truths: First, the Conventional Truth (shi di), also called the Mundane Truth (su di). Second, the Ultimate Truth (di yi yi di), also called the Absolute Truth (zhen di).

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緣法不目名用萬差別言顯相。皆是世諦。諦者實也。于凡是實。于聖非實。故名世諦。第一義諦真妄平等垢凈不二。凡是無實無相無詮。皆是第一義諦所攝。出世聖人乃證斯理。最實無比。故言。第一義諦。諸佛說法是依二諦。共表一法。不相違反。故維摩經云。無我無造。無受善惡之業。亦不之。上明無造受。下說有善惡。上下句豈相反樂。故有理有會通。不可偏取。世人有著空而背教者。豈不迷惑哉。

四諦　苦諦。集諦。滅諦。道諦。是為四諦。四諦有二。一者小乘有作四諦。二者大乘無作四諦。生死果為苦。煩惱為集諦。寂滅聖是名滅聖諦。以無二法得道。是名道聖諦。大乘無作四諦。觀苦聖諦。知集無和合。是集聖諦。知滅無滅。是滅聖諦。以無二法得道。是名道聖諦。

三法印　一切作法無常。一切法無我。涅槃寂滅。無常有為作法體藉緣興。遷變非恒。故名無常。無我一切諸法體無性實自在之功。故名無我。別依大乘二無我(人無我法無我)涅槃寂滅者。三毒六垢永離無餘。山體恬怕。名為寂滅。若依大乘亦通理滅。此三法咸言印者。揩定不移故為印。

六垢　害恨惱誑高諂。

四優壇那　一切行無常。一切行苦。一切法無我。涅槃寂滅。

四種悉檀　世界悉檀。各為

【現代漢語翻譯】 現代漢語譯本 緣法不直接說明，而是用萬千差別之言來顯現諸法之相，這些都屬於世俗諦（Satya，真理）。諦的意思是真實。對於凡夫來說是真實的，對於聖人來說則不是真實的，所以稱為世俗諦。第一義諦（Paramārtha-satya，勝義諦）是真妄平等，垢凈不二的。凡是無實、無相、無詮釋的，都屬於第一義諦所攝。出世間的聖人才能證得這個道理，最為真實無比，所以說第一義諦。諸佛說法是依據二諦，共同表達一個法，不互相違背。所以《維摩詰經》說：『無我無造，無受善惡之業。』也不執著於此。上面說明沒有造作和接受，下面又說有善惡，上下兩句難道是相反的嗎？所以其中有理可尋，可以會通，不可偏執一端。世人有執著于空而背離佛教教義的，豈不是迷惑嗎？ 四諦（catuḥ-satya，四聖諦）：苦諦（duḥkha-satya），集諦（samudaya-satya），滅諦（nirodha-satya），道諦（mārga-satya），這就是四諦。四諦有兩種：一是小乘有作四諦，二是大乘無作四諦。生死的果報是苦諦，煩惱是集諦，寂滅的聖境稱為滅諦，以無二之法證得菩提，稱為道諦。大乘無作四諦：觀苦諦，知集諦無和合之相，是集聖諦；知滅諦無滅，是滅聖諦；以無二之法得道，稱為道聖諦。 三法印（tri-lakṣaṇa）：一切有為法無常（anitya），一切法無我（anātman），涅槃寂滅（nirvāṇa-śānta）。無常，有為作法之體，憑藉因緣而生起，遷流變化，不是恒常不變的，所以稱為無常。無我，一切諸法本體沒有自性，沒有真實自在的功用，所以稱為無我。特別依據大乘的二無我（人無我（pudgala-nairātmya），法無我（dharma-nairātmya））。涅槃寂滅，是說三毒（貪嗔癡）六垢（害恨惱誑高諂）永遠斷離，沒有剩餘，身心恬淡安寧，稱為寂滅。如果依據大乘，也通於理滅。這三法都稱為『印』，是因為可以作為衡量真理的標準，不可改變，所以稱為印。 六垢（ṣaṭ-mala）：害、恨、惱、誑、高、諂。 四優陀那（udāna，自說經）：一切行無常，一切行苦，一切法無我，涅槃寂滅。 四種悉檀（siddhānta，四種成就）：世界悉檀（lokasiddhānta），各為...

【English Translation】 English version Dharma (the law) is not directly named, but the appearances are manifested by using myriad different words. These all belong to conventional truth (Satya). 'Truth' means reality. It is real for ordinary people, but not real for sages, so it is called conventional truth. The ultimate truth (Paramārtha-satya) is the equality of truth and falsehood, the non-duality of defilement and purity. All that is without reality, without form, and without explanation is included in the ultimate truth. World-transcending sages can realize this principle, which is the most real and incomparable, so it is called the ultimate truth. The Buddhas preach the Dharma based on the two truths, jointly expressing one Dharma, without contradicting each other. Therefore, the Vimalakirti Sutra says: 'There is no self, no creation, and no reception of good and evil karma.' Nor is one attached to this. The above explains that there is no creation or reception, and the following says that there is good and evil. Are the upper and lower sentences contradictory? Therefore, there is reason to be found in it, which can be understood, and one should not be biased towards one extreme. Are not those who cling to emptiness and turn their backs on Buddhist teachings confused? The Four Noble Truths (catuḥ-satya): the truth of suffering (duḥkha-satya), the truth of the origin of suffering (samudaya-satya), the truth of the cessation of suffering (nirodha-satya), and the truth of the path to the cessation of suffering (mārga-satya). There are two kinds of Four Noble Truths: one is the Four Noble Truths with action in the Hinayana, and the other is the Four Noble Truths without action in the Mahayana. The result of birth and death is the truth of suffering, afflictions are the truth of the origin of suffering, the state of tranquil extinction is called the truth of cessation, and attaining enlightenment with the non-dual Dharma is called the truth of the path. The Four Noble Truths without action in the Mahayana: observing the truth of suffering, knowing that the truth of the origin has no combination, is the truth of the origin; knowing that the truth of cessation has no cessation, is the truth of cessation; attaining the path with the non-dual Dharma is called the truth of the path. The Three Dharma Seals (tri-lakṣaṇa): all conditioned phenomena are impermanent (anitya), all dharmas are without self (anātman), and Nirvana is tranquil (nirvāṇa-śānta). Impermanence means that the substance of conditioned phenomena arises from conditions, changes and transforms, and is not constant, so it is called impermanent. No-self means that the essence of all dharmas has no self-nature and no real and independent function, so it is called no-self. Especially based on the two no-selves of Mahayana (the no-self of persons (pudgala-nairātmya) and the no-self of dharmas (dharma-nairātmya)). Nirvana is tranquil, which means that the three poisons (greed, hatred, and delusion) and the six defilements (harm, resentment, vexation, deceit, arrogance, and flattery) are forever cut off without remainder, and the body and mind are tranquil and peaceful, which is called tranquil extinction. If based on Mahayana, it also applies to the extinction of principle. These three dharmas are all called 'seals' because they can be used as a standard for measuring truth, and cannot be changed, so they are called seals. The Six Defilements (ṣaṭ-mala): harm, resentment, vexation, deceit, arrogance, and flattery. The Four Udānas (udāna): All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana is tranquil. The Four Kinds of Accomplishments (siddhānta): Worldly Accomplishment (lokasiddhānta), each for...

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人悉檀。對治悉檀。第一義悉檀。此四悉檀總攝一切十二部經。並八萬四千法藏。悉皆是實。無相違背。佛法中有以世界悉檀故。有以對治悉檀故實。有以第一義悉檀故實。又有佛二夜經中說。佛從得道夜至涅槃夜。是二夜中間所說經教。一切皆實不顛倒。此悉檀名並其下言說。並出大智度論第一卷中。

十二部經　修多羅。祇夜。受記。伽陀。優陀那。尼陀那。阿波陀那。伊帝目多伽。阇陀伽。毗佛略。阿浮陀達摩。優波提。為十二部經名藏。修多羅者。是一切本經一切論法。從如是我聞至歡喜奉行。無問卷數多少。皆言修多羅。祇夜真說偈不重說。受記經如釋迦如來為彌勒授記。于來世當得作佛。是授記。伽陀是重頌偈不直說也。優陀那是無問自說經也。尼陀那是說因緣經。阿波陀那譬喻經也。伊帝目多伽是界經。亦名本事經。阇陀伽是本生經。如佛世尊本為菩薩時所有受身是也。毗佛略是。廣經。謂大乘方等經典其義廣大。猶如虛空。阿浮陀達摩者。名未曾經也。如佛初生十方各行七步。彌猿奉蜜𥰔白項猶聽法。如是等本名未曾有經也。優波提舍是論義經也。如佛世尊所說諸經分別廣說辯者相根也。

三種般若　一者實相般若。二者觀照般若。三者文字般若。實相般若以理為體。體絕虛假。目之為

【現代漢語翻譯】 現代漢語譯本： 人悉檀（為眾生帶來利益的悉檀）。對治悉檀（通過修行對治煩惱的悉檀）。第一義悉檀（揭示真理的悉檀）。這四種悉檀總括了一切十二部經，以及八萬四千法藏。這些悉檀都是真實的，沒有互相違背之處。佛法中，有的經義因世界悉檀而顯得真實，有的因對治悉檀而顯得真實，有的因第一義悉檀而顯得真實。還有，佛在《二夜經》中說，從佛陀得道之夜到涅槃之夜，這兩夜之間所說的經教，一切都是真實的，沒有顛倒。這些悉檀的名稱以及相關的言說，都出自《大智度論》第一卷中。

十二部經包括：修多羅（Sūtra，經）。祇夜（Geya，應頌）。受記（Vyākaraṇa，授記）。伽陀（Gāthā，偈頌）。優陀那（Udāna，自說）。尼陀那（Nidāna，因緣）。阿波陀那（Avadāna，譬喻）。伊帝目多伽（Itivṛttaka，本事）。阇陀伽（Jātaka，本生）。毗佛略（Vaipulya，方廣）。阿浮陀達摩（Adbhūta-dharma，未曾有）。優波提舍（Upadeśa，論議）。這十二部經是經藏的名稱。修多羅指的是一切根本經典和一切論法，從『如是我聞』到『歡喜奉行』，無論卷數多少，都稱為修多羅。祇夜是真說偈，不重複敘述。受記經，例如釋迦如來為彌勒授記，預言他未來世將成佛，這就是授記。伽陀是重頌偈，不直接敘述。優陀那是沒有提問而自己宣說的經。尼陀那是講述因緣的經。阿波陀那是譬喻經。伊帝目多伽是界經，也稱為本事經。阇陀伽是本生經，例如佛世尊過去作為菩薩時所經歷的各種生命形態。毗佛略是廣經，指的是大乘方等經典，其義廣大，猶如虛空。阿浮陀達摩指的是未曾有經，例如佛陀初生時向十方各行七步，彌猴獻蜜，𥰔白項聽法等等，都屬於未曾有經。優波提舍是論義經，例如佛世尊所說的諸經，分別廣說辯論者相和根源。

三種般若包括：一者實相般若（Prajñā of Reality）。二者觀照般若（Prajñā of Contemplation）。三者文字般若（Prajñā of Words）。實相般若以理為本體，本體超越虛假，因此稱之為

【English Translation】 English version: The Siddhantha (Siddhānta) of Person (that which benefits beings). The Siddhantha of Cure (that which cures afflictions through practice). The Siddhantha of the First Principle (that which reveals the truth). These four Siddhanthas encompass all twelve divisions of the scriptures and the eighty-four thousand Dharma treasures. All of these are real and not contradictory. In the Buddha-dharma, some meanings are real because of the Siddhantha of the World, some are real because of the Siddhantha of Cure, and some are real because of the Siddhantha of the First Principle. Furthermore, the Buddha said in the Two Nights Sutra that from the night the Buddha attained enlightenment to the night of Nirvana, all the teachings spoken in between these two nights are real and not inverted. The names of these Siddhanthas and related statements are found in the first volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom).

The twelve divisions of the scriptures include: Sūtra (discourses). Geya (verses). Vyākaraṇa (prophecies). Gāthā (stanzas). Udāna (spontaneous utterances). Nidāna (stories of origin). Avadāna (tales of past lives). Itivṛttaka (sayings of the Buddha). Jātaka (birth stories). Vaipulya (extensive scriptures). Adbhūta-dharma (miraculous events). Upadeśa (instructions). These twelve divisions are the names of the scripture collections. Sūtra refers to all fundamental scriptures and treatises, from 'Thus have I heard' to 'joyfully received and practiced,' regardless of the number of volumes, all are called Sūtra. Geya are verses spoken directly, without repetition. Vyākaraṇa are scriptures of prophecy, such as when Shakyamuni Buddha prophesied that Maitreya would become a Buddha in the future, this is a prophecy. Gāthā are verses that repeat and summarize, not directly stated. Udāna are scriptures spoken spontaneously without being asked. Nidāna are scriptures that tell of causes and conditions. Avadāna are scriptures of parables. Itivṛttaka are scriptures of boundaries, also called scriptures of events. Jātaka are birth stories, such as the various life forms that the Buddha-World Honored One experienced as a Bodhisattva in the past. Vaipulya are extensive scriptures, referring to the Mahayana Vaipulya (方等) scriptures, whose meaning is vast, like space. Adbhūta-dharma refers to scriptures of unprecedented events, such as when the Buddha first took seven steps in each of the ten directions at birth, monkeys offering honey, and the 𥰔 white-necked animal listening to the Dharma, these are all scriptures of unprecedented events. Upadeśa are scriptures of treatises, such as the various scriptures spoken by the Buddha-World Honored One, which extensively explain the characteristics and roots of debaters.

The three Prajñās (Wisdoms) include: First, the Prajñā of Reality (Śūnyatā). Second, the Prajñā of Contemplation (Vipaśyanā). Third, the Prajñā of Words (Śruta). The Prajñā of Reality takes principle as its essence, and the essence transcends falsehood, therefore it is called

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實。印體表彰。名之為相。亦可以其無相為相也。觀照般若以智慧為體。體是般若。觀照是用。體用合說故名觀照般若。文字般若以音聲言教詮提為體。文字非般若。何以名般若。一能生般若。二能詮般若。因中說過果故立般若也。

二種涅槃　一者性凈涅槃。二者方便涅槃。性凈天真之理。體通三世。其德圓備。本無增減。雖隱顯從緣。而體無染累。故就實彰名。稱曰性凈涅槃也。方便凈。含靈稟識。雖有真性。煩惱惑覆心莫能自反。要須籍善知識開示。有方順教傳修理鑒理事。解觀漸增。煩惑捐盡。爾乃體用行成報用方便。是以果不自克功用差巧滅累而成。故從能為自名曰方便凈。分別性(五根六塵為分別性)依他性(識體為依他性)真實性(真如為真實性)。

二無我　一者人無我。二者法無我。人無我亦名眾生空。亦名人空。始從眾生空乃至佛空。是名人空。以龜毛破。法無我亦名法空。眾生五陰空。乃至佛五陰空。是法空。五陰是成眾生之法。五陰體空。是名法空。已上兔角破。

三無性　一無相性。二名生性。三無性性。無相性者。根塵等法據理本寂。名無相性。無生性者。本識等心據理不起。名無生性。無性性者。雙泯前二名無性性。無性體一。以從詮故立其三名。真法離相。名為

【現代漢語翻譯】 現代漢語譯本：實相。印證本體而彰顯。名稱叫做相。也可以用它的無相作為相。觀照般若以智慧為本體。本體就是般若。觀照是作用。本體和作用合起來說，所以叫做觀照般若。文字般若以音聲言教詮釋真理為本體。文字不是般若。為什麼叫做般若呢？一是能產生般若。二是能詮釋般若。因為在因中說了果，所以建立為般若。

兩種涅槃：一是性凈涅槃。二是方便涅槃。性凈是天真本性的道理。本體貫通過去、現在、未來三世。它的功德圓滿具備。本來沒有增加或減少。雖然隱沒或顯現隨順因緣，但本體沒有染污和牽累。所以就真實處彰顯名稱，稱作性凈涅槃。方便凈，包含靈性的眾生具有覺識。雖然有真性，但被煩惱迷惑覆蓋，內心不能自己反省。必須要依靠善知識開示。有方法順應教導，傳授修行，明鑑事理。理解和觀照逐漸增長。煩惱迷惑完全消除。這樣本體、作用、修行成就，報身、應身方便運用。因此果不是自己成就，而是功用巧妙，滅除累贅而成就。所以從能為之處立名，叫做方便凈。分別性（五根、六塵為分別性），依他性（識體為依他性），真實性（真如為真實性）。

二無我：一是人無我。二是法無我。人無我也叫做眾生空。也叫做人空。從眾生空開始，乃至佛空。這叫做人空。用龜毛來破除。法無我也叫做法空。眾生五陰空，乃至佛五陰空。這是法空。五陰是構成眾生的法。五陰的本體是空。這叫做法空。以上用兔角來破除。

三無性：一無相性。二無生性。三無性性。無相性，根、塵等法依據真理本來寂靜，叫做無相性。無生性，本識等心依據真理本來不生起，叫做無生性。無性性，同時泯滅前面兩種，叫做無性性。無性的本體是一個。因為從詮釋的角度，所以建立這三個名稱。真法遠離一切相，名稱叫做

【English Translation】 English version: The Real. It manifests by verifying the essence. Its name is called 'form' (相, xiàng, form/appearance). It can also be regarded as 'form' by its formlessness. Contemplative Prajna (觀照般若, guānzhào bōrě) takes wisdom as its essence. The essence is Prajna. Contemplation is its function. Combining essence and function, it is called Contemplative Prajna. Literal Prajna (文字般若, wénzì bōrě) takes sound and verbal teachings that interpret truth as its essence. Words are not Prajna. Why is it called Prajna? First, it can generate Prajna. Second, it can interpret Prajna. Because the result is spoken of in the cause, it is established as Prajna.

Two kinds of Nirvana: First is Self-Nature Pure Nirvana (性凈涅槃, xìng jìng nièpán). Second is Expedient Nirvana (方便涅槃, fāngbiàn nièpán). Self-Nature Pure is the principle of true nature. Its essence permeates the three times (past, present, future). Its virtues are complete and perfect. Originally, there is no increase or decrease. Although it is hidden or manifested according to conditions, its essence is free from defilement and encumbrance. Therefore, based on reality, its name is manifested, called Self-Nature Pure Nirvana. Expedient Pure, sentient beings possess consciousness. Although they have true nature, they are covered by afflictions and delusions, and their minds cannot reflect on their own. It is necessary to rely on the guidance of virtuous teachers. There are methods to follow teachings, transmit cultivation, and clearly understand principles. Understanding and contemplation gradually increase. Afflictions and delusions are completely eliminated. Thus, essence, function, and practice are accomplished, and the reward body and manifested body are used expediently. Therefore, the result is not achieved by itself, but by skillful function and eliminating burdens. Therefore, it is named from its ability to act, called Expedient Pure. Discriminative nature (五根六塵, wǔ gēn liù chén, five roots and six dusts are discriminative nature), dependent nature (識體, shì tǐ, consciousness entity is dependent nature), and true nature (真如, zhēnrú, suchness is true nature).

Two No-Selves: First is the No-Self of Persons (人無我, rén wú wǒ). Second is the No-Self of Dharmas (法無我, fǎ wú wǒ). The No-Self of Persons is also called the emptiness of beings (眾生空, zhòngshēng kōng). It is also called the emptiness of persons (人空, rén kōng). Starting from the emptiness of beings, up to the emptiness of Buddhas (佛空, fó kōng). This is called the emptiness of persons. It is refuted by turtle hair. The No-Self of Dharmas is also called the emptiness of dharmas (法空, fǎ kōng). The emptiness of the five skandhas (五陰, wǔyīn) of beings, up to the emptiness of the five skandhas of Buddhas. This is the emptiness of dharmas. The five skandhas are the dharmas that constitute beings. The essence of the five skandhas is empty. This is called the emptiness of dharmas. The above is refuted by rabbit horns.

Three No-Natures: First is No-Form Nature (無相性, wú xiàng xìng). Second is No-Birth Nature (無生性, wú shēng xìng). Third is No-Nature Nature (無性性, wú xìng xìng). No-Form Nature, the roots, dusts, and other dharmas are fundamentally tranquil according to principle, called No-Form Nature. No-Birth Nature, the fundamental consciousness and other minds do not arise according to principle, called No-Birth Nature. No-Nature Nature, simultaneously extinguishing the previous two, called No-Nature Nature. The essence of No-Nature is one. Because it is from the perspective of interpretation, these three names are established. True Dharma is apart from all forms, its name is called

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無性性。

三空　一者空三昧。二者無相三昧。三者無愿三昧。三空之稱生於惑計。惑計雖眾。大統唯三。對惑辯空。空亦三矣。三惑者。一滯有故遣以空。二者有狀故祛以無相。三存情願故蕩以無愿。空三昧生陰靡實。俱以為空。垢止此空。名空三昧。無相三昧空絕有狀。以為無相。凝慮無相。名無相三昧。無愿三昧空義稀求。以為無愿。晏然無愿。名無愿三昧(本音三昧漢言調直)。

三無為　數滅無為。非數滅無為。虛空無為。數滅無為大小二乘。用智慧品數。以斷煩惱。隨分滅處。名曰數滅無為。非數滅無為。謂世間萬物成必有壞。久則自滅。不自智斷。草枯木朽。花彫果落。如此之類。名非數滅無為。虛空無為虛空之處體非作法。名曰虛空無為。

十八空　內空。外空。內外空。空空。大空。第一義空。有為空。無為空。畢竟空。無始空。散空。性空。自相空。諸法空。不可得空。無法空。有法空。無法有法空。此十八種空者。是惑之次第也。眾生之惑不可頓除。聞起執觸語生滯。故須十八種空遣惑。六足大智度論廣釋其義。義大言多。不能具載。

三轉　一者示相轉。二者勸相轉。三者證相轉。示相轉者。謂顯示有作無作四諦之相。是苦是集是滅是道。名示相轉。勸相轉者。謂

【現代漢語翻譯】 現代漢語譯本 無自性性。

三空：一為空三昧（通過冥想達到的一種精神狀態）。二為無相三昧（超越表象的精神狀態）。三為無愿三昧（沒有慾望的精神狀態）。三空的說法源於對迷惑的執著。迷惑雖多，但總的來說只有三種。針對迷惑來闡釋空，空也有三種。這三種迷惑是：一是執著于『有』，所以用『空』來破除；二是執著于表象，所以用『無相』來去除；三是存有情慾和願望，所以用『無愿』來盪滌。空三昧認為五蘊（色、受、想、行、識）沒有實體，都是空。煩惱止息于這種空的狀態，稱為空三昧。無相三昧認為一切都超越了表象，所以是無相的。專注思考于無相，稱為無相三昧。無愿三昧認為空的意義在於不追求任何東西，所以是無愿的。安然處於無愿的狀態，稱為無愿三昧（梵語三昧，漢譯為調直）。

三無為：數滅無為、非數滅無為、虛空無為。數滅無為是指大小乘佛教通過智慧來斷除煩惱，隨著斷除的程度而達到的寂滅狀態，稱為數滅無為。非數滅無為是指世間萬物，有成必有壞，時間久了自然消滅，不是通過智慧斷除的。比如草木枯萎、花謝果落等等，這類現象稱為非數滅無為。虛空無為是指虛空本身不是人為造作的，其體性如此，稱為虛空無為。

十八空：內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空。這十八種空，是破除迷惑的次第。眾生的迷惑不可能一下子消除，聽到后產生執著，接觸后產生滯礙，所以需要十八種空來破除迷惑。《六足大智度論》詳細解釋了其中的含義，內容很多，不能全部記載。

三轉：一為示相轉，二為勸相轉，三為證相轉。示相轉是指顯示有作和無作的四諦（苦、集、滅、道）之相，說明什麼是苦，什麼是苦的根源，什麼是滅，什麼是通往滅的道路，稱為示相轉。勸相轉是指……

【English Translation】 English version Non-Self-Nature.

The Three Samadhis: First is the Śūnyatā Samadhi (a mental state achieved through meditation). Second is the Animitra Samadhi (a mental state transcending appearances). Third is the Apranihita Samadhi (a mental state without desires). The concept of the three samadhis arises from attachment to delusion. Although delusions are numerous, they are generally of three types. Explaining emptiness in response to delusion, emptiness is also threefold. These three delusions are: first, attachment to 'existence,' so 'emptiness' is used to dispel it; second, attachment to appearances, so 'non-appearance' is used to remove it; third, harboring emotions and desires, so 'non-desire' is used to cleanse it. The Śūnyatā Samadhi considers the five skandhas (form, feeling, perception, mental formations, and consciousness) to have no substance, all being empty. Afflictions cease in this state of emptiness, called the Śūnyatā Samadhi. The Animitra Samadhi considers everything to transcend appearances, so it is without appearance. Concentrated contemplation on non-appearance is called the Animitra Samadhi. The Apranihita Samadhi considers the meaning of emptiness to be not seeking anything, so it is without desire. Being peacefully in a state of non-desire is called the Apranihita Samadhi (Sanskrit: Samadhi, translated into Chinese as 'tuning and straightening').

The Three Unconditioned Dharmas (Asamskrta): Cessation Through Knowledge (Samkhya-nirodha-asamskrta), Cessation Without Knowledge (Asamkhya-nirodha-asamskrta), and Space (Akasa-asamskrta). Cessation Through Knowledge refers to the state of cessation achieved by both the Hinayana and Mahayana schools of Buddhism through wisdom to eliminate afflictions, with the degree of cessation depending on the extent of wisdom. This is called Cessation Through Knowledge. Cessation Without Knowledge refers to the fact that all things in the world, once formed, are bound to decay, and eventually perish naturally, not through the application of wisdom. For example, withered grass and trees, fallen flowers and fruits, and so on. These phenomena are called Cessation Without Knowledge. Space refers to the fact that space itself is not artificially created; its nature is such, and it is called Space.

The Eighteen Aspects of Emptiness (Śūnyatā): Internal Emptiness (Adhyatma-śūnyatā), External Emptiness (Bahirdha-śūnyatā), Internal-External Emptiness (Adhyatmabahirdha-śūnyatā), Emptiness of Emptiness (Śūnyatā-śūnyatā), Great Emptiness (Mahā-śūnyatā), Ultimate Emptiness (Paramartha-śūnyatā), Conditioned Emptiness (Samskrta-śūnyatā), Unconditioned Emptiness (Asamskrta-śūnyatā), Ultimate Emptiness (Atyanta-śūnyatā), Beginningless Emptiness (Anavaragra-śūnyatā), Dispersal Emptiness (Avakara-śūnyatā), Nature Emptiness (Prakrti-śūnyatā), Self-Characteristic Emptiness (Svalaksana-śūnyatā), All Dharmas Emptiness (Sarva-dharma-śūnyatā), Unobtainable Emptiness (Anupalabdhi-śūnyatā), Non-Entity Emptiness (Abhava-śūnyatā), Entity Emptiness (Bhava-śūnyatā), Non-Entity and Entity Emptiness (Abhava-svabhava-śūnyatā). These eighteen aspects of emptiness are the stages of eliminating delusion. The delusions of sentient beings cannot be eliminated all at once. After hearing, attachments arise; after contact, hindrances arise. Therefore, eighteen aspects of emptiness are needed to eliminate delusion. The Shastric Treatise on the Great Perfection of Wisdom elaborates on their meaning, but the content is vast and cannot be fully recorded here.

The Three Turnings: First is the Turning of Showing the Characteristics (Lakshana-parivarta), second is the Turning of Encouraging the Characteristics (Anujna-parivarta), and third is the Turning of Confirming the Characteristics (Sakshi-parivarta). The Turning of Showing the Characteristics refers to showing the characteristics of the Four Noble Truths (suffering, the cause of suffering, cessation of suffering, and the path to the cessation of suffering), explaining what suffering is, what the root of suffering is, what cessation is, and what the path to cessation is. This is called the Turning of Showing the Characteristics. The Turning of Encouraging the Characteristics refers to...

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勸知勸修四諦之相。經言。苦應知。集應斷。滅應證。道應修。是之勸相轉也。證明轉者。佛言。苦我已知。集我已斷。滅我已證。道我已修。是名證相轉。經云。三轉法輪于大千。謂此義也。亦可轉三乘教。名為三轉。

七種善　初中后說善。其義真實二。言辭巧妙三。其音清凈四。純一無雜五。具足清白六。梵行之相七。

五明論　內明。因明。聲明。醫方明。功業明。內明者。佛所說者名教內論。因明能屈他論。自申己義。名為因論。聲明顯示一切音聲差別巧便言辭。名為聲論。醫方明者有四種。一者顯示差知病因。二者顯示病因。三者能顯示除已起之病。四者顯示已除之病令不重起。功業明顯示種種世業成就。此五種明處菩薩悉求。

賢聖品法門名義第五

七種學人　須陀洹向。須陀洹果。斯陀含向。斯陀含果。阿那含向。阿那含果。阿羅漢果。是小乘七種學人也。修而未至。名之為向。修之已至。名之為果。此七種人。于小乘法。果行未滿。進趣未息。故名學人。唯阿羅漢于小乘果滿。更無進趣之學。故名無學。若大乘法中。唯佛是無學。

四沙門果　須陀洹果。斯陀含果。阿那含果。阿羅漢果。須陀洹者中國音也。此云修習無漏。亦名逆流。或云解債。初果聖人得無我解

【現代漢語翻譯】 現代漢語譯本：勸導人們瞭解和修行四諦（苦、集、滅、道）的相狀。《經》中說：『苦應該知曉，集應該斷除，滅應該證得，道應該修習。』這就是勸相轉。證明轉是指，佛說：『苦我已經知曉，集我已經斷除，滅我已經證得，道我已經修習。』這被稱為證相轉。《經》中說：『三轉法輪于大千世界』，說的就是這個意思。也可以將轉三乘教法稱為三轉。

七種善：最初、中間、最後所說的都是善，其意義真實不虛，言辭巧妙，聲音清凈，純一沒有雜染，具足清白，符合梵行的相狀。

五明論：內明、因明、聲明、醫方明、功業明。內明是指佛所說的教義，稱為教內論。因明能夠駁倒其他論點，闡述自己的義理，稱為因論。聲明是顯示一切音聲的差別，以及巧妙的言辭，稱為聲論。醫方明有四種：一是顯示並瞭解疾病的原因，二是顯示疾病的原因，三是能夠去除已經產生的疾病，四是使已經去除的疾病不再復發。功業明是顯示種種世間事業的成就。這五種明處，菩薩都要尋求。

賢聖品法門名義第五

七種學人：須陀洹向（Srotapanna-pratipannaka，預流向）、須陀洹果（Srotapanna，預流果）、斯陀含向（Sakrdagami-pratipannaka，一來向）、斯陀含果（Sakrdagami，一來果）、阿那含向（Anagami-pratipannaka，不還向）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，阿羅漢果）。這是小乘的七種學人。修行而未達到，稱為『向』；修行而已經達到，稱為『果』。這七種人，在小乘法中，果位和修行尚未圓滿，進取還沒有停止，所以稱為學人。只有阿羅漢在小乘果位上圓滿，不再有進取的學習，所以稱為無學。如果在大乘法中，只有佛是無學。

四沙門果：須陀洹果（Srotapanna，預流果）、斯陀含果（Sakrdagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，阿羅漢果）。須陀洹是中國的音譯，這裡的意思是修習無漏，也稱為逆流，或者稱為解債。初果聖人得到無我的解脫。

【English Translation】 English version: To encourage understanding and practice of the Four Noble Truths (suffering, accumulation, cessation, path). The Sutra says: 'Suffering should be known, accumulation should be eliminated, cessation should be realized, the path should be cultivated.' This is the encouragement aspect of the turning. The proof aspect of the turning refers to the Buddha's words: 'Suffering I have already known, accumulation I have already eliminated, cessation I have already realized, the path I have already cultivated.' This is called the proof aspect of the turning. The Sutra says: 'The three turnings of the Dharma wheel in the great thousand world system,' which refers to this meaning. It can also be said that turning the teachings of the three vehicles is called the three turnings.

The seven kinds of goodness: The beginning, middle, and end are all good. Their meaning is true and real, the words are skillful, the sound is pure, it is pure and without impurities, it is complete and pure white, and it conforms to the characteristics of pure conduct.

The five sciences: Inner science, logic, linguistics, medicine, and crafts. Inner science refers to the teachings spoken by the Buddha, called inner treatises. Logic can refute other arguments and expound one's own meaning, called logic. Linguistics displays all the differences in sounds and skillful words, called linguistics. Medicine has four aspects: first, it displays and understands the causes of diseases; second, it displays the causes of diseases; third, it can remove diseases that have already arisen; fourth, it prevents diseases that have been removed from recurring. Crafts displays the achievements of various worldly endeavors. Bodhisattvas seek all five of these sciences.

Chapter Five: Names and Meanings of the Dharma Gates of the Wise and Holy

The seven types of learners: Srotapanna-pratipannaka (stream-enterer aspirant), Srotapanna (stream-enterer), Sakrdagami-pratipannaka (once-returner aspirant), Sakrdagami (once-returner), Anagami-pratipannaka (non-returner aspirant), Anagami (non-returner), Arhat (Arhat). These are the seven types of learners in the Hinayana. Practicing but not yet arrived is called 'aspirant'; practicing and already arrived is called 'fruit'. These seven types of people, in the Hinayana Dharma, have not yet perfected their fruit and practice, and their progress has not stopped, so they are called learners. Only the Arhat is perfect in the Hinayana fruit and has no further learning to progress, so they are called non-learners. In the Mahayana Dharma, only the Buddha is a non-learner.

The four fruits of a Shramana: Srotapanna (stream-enterer), Sakrdagami (once-returner), Anagami (non-returner), Arhat (Arhat). Srotapanna is a transliteration from Chinese, meaning cultivating non-outflow, also called against the stream, or called debt settlement. The first fruit saint obtains the liberation of no-self.

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。永斷見諦有漏惑盡。故名修習無漏。既有無漏真解。能永背生死。故云逆流。逆生死流也。以其無漏力強能排三塗等苦故。立解三塗債也。斯陀含者。果頓盡修道惑細三人共除。就欲界修道煩惱。分為九品。前六為粗。后三為細。斯陀含人斷前六品。正後三微住在三品薄中。故立住薄。存彼語音故名斯陀含。阿那含者。亦是西音。此云不還。亦名出淤泥。既斷欲界惑盡。上生二界。一去不返。故名不還。欲界煩惱猶如淤泥。如得永離故云出欲淤泥。存彼西音故名阿那含。阿羅漢者。此云應供。亦名殺賊。或言不生。智斷具足。堪受物供故名應供。三界煩惱劫人功德。羅漢除之已盡故名殺賊。煩惱既盡。業種復燋。於三界地中更不受生存。彼語音名阿羅漢。四果之通大小乘。大乘法中佛是羅漢。

二種辟支佛　一者出無佛世。獨悟非常思惟得道。名為緣覺辟支。二者值佛為說十二因緣之法。觀因緣之理而得悟道。名為聲聞辟支。於三乘中。此為中乘。亦得有餘無餘二種涅槃。辟支佛者此云緣覺。辟支者此言緣。佛者此言覺。

菩薩摩訶薩乘　菩薩此云道心眾生。摩訶薩此云大道心眾生。此人發心求佛。自利利人。六度行滿。修佛相好。學佛威儀。於三乘別教中。此是大乘。

十信菩薩　此是習種性

【現代漢語翻譯】 現代漢語譯本 永遠斷除見諦（Dṛṣṭi-satya，見真諦）的有漏惑，使之完全滅盡，因此稱為修習無漏（anāsrava，無煩惱）。既然有了無漏的真正理解，就能永遠背離生死輪迴，所以說『逆流』，就是逆生死之流。憑藉其強大的無漏力量，能夠排除三惡道等痛苦，所以說是解脫三惡道之債。斯陀含（Sakṛdāgāmin，一來果）的果位，是頓悟而盡除修道惑的細微部分，由三人共同斷除。就欲界的修道煩惱來說，分為九品，前六品為粗，后三品為細。斯陀含之人斷除了前六品，正在後三品微薄的煩惱中，安住在三品薄弱的狀態中，所以稱為『住薄』。保留其原有的語音，所以叫做斯陀含。阿那含（Anāgāmin，不還果），也是西方的語音，這裡翻譯為『不還』，也稱為『出淤泥』。既然斷除了欲界的全部迷惑，就往生到色界和無色界，一旦去了就不再返回欲界，所以叫做『不還』。欲界的煩惱就像淤泥一樣，如果能夠永遠脫離，就說是脫離了欲界的淤泥。保留其原有的西方語音，所以叫做阿那含。阿羅漢（Arhat，應供）這裡翻譯為『應供』，也稱為『殺賊』，或者說『不生』。智慧和斷德都圓滿具足，堪能接受供養，所以叫做『應供』。三界的煩惱劫奪人的功德，阿羅漢已經完全除盡，所以叫做『殺賊』。煩惱既然已經滅盡，業的種子也已經燒焦，在三界之中不再受生，其原有的語音叫做阿羅漢。四果的境界通於大小乘，在大乘佛法中，佛也是阿羅漢。

二種辟支佛（Pratyekabuddha，緣覺）：一是出生在沒有佛的時代，獨自領悟無常的道理而得道，稱為緣覺辟支。二是遇到佛為他說十二因緣之法，觀察因緣的道理而得以悟道，稱為聲聞辟支。在三乘之中，這是中乘。也能夠證得有餘涅槃和無餘涅槃兩種涅槃。辟支佛，這裡翻譯為緣覺。辟支，這裡說是緣，佛，這裡說是覺。

菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）乘：菩薩，這裡翻譯為道心眾生。摩訶薩，這裡翻譯為大道心眾生。這種人發心求佛，既利益自己也利益他人，六度（pāramitā，波羅蜜）圓滿，修習佛的相好，學習佛的威儀。在三乘別教中，這是大乘。

十信菩薩：這是習種性（gotra，種姓）。

【English Translation】 English version Having permanently severed the defiled afflictions of seeing the truth (Dṛṣṭi-satya, seeing the true reality) and completely exhausted them, it is therefore called cultivating the undefiled (anāsrava, without afflictions). Since there is genuine undefiled understanding, one can forever turn away from the cycle of birth and death, hence it is called 'going against the stream,' which means going against the stream of birth and death. Because of its strong undefiled power, it can eliminate the sufferings of the three evil realms, hence it is said to be liberating from the debts of the three evil realms. The state of Sakṛdāgāmin (Once-Returner) is the sudden and complete elimination of the subtle parts of the afflictions of cultivation, which are jointly removed by three individuals. Regarding the afflictions of cultivation in the desire realm, they are divided into nine grades, the first six being coarse and the last three being subtle. The Sakṛdāgāmin person has severed the first six grades and is dwelling in the subtle afflictions of the last three grades, residing in a state of thinness of the three grades, hence it is called 'dwelling in thinness.' Retaining its original pronunciation, it is called Sakṛdāgāmin. Anāgāmin (Non-Returner) is also a Western pronunciation, translated here as 'Non-Returner,' also known as 'emerging from the mud.' Having severed all the delusions of the desire realm, one is reborn in the form and formless realms, and once gone, one does not return to the desire realm, hence it is called 'Non-Returner.' The afflictions of the desire realm are like mud, and if one can forever escape them, it is said to be escaping from the mud of desire. Retaining its original Western pronunciation, it is called Anāgāmin. Arhat (Worthy of Offerings) is translated here as 'Worthy of Offerings,' also known as 'Killer of Thieves,' or 'Non-Birth.' Wisdom and virtue of severance are fully complete, capable of receiving offerings, hence it is called 'Worthy of Offerings.' The afflictions of the three realms rob people of merit, and the Arhat has completely eliminated them, hence it is called 'Killer of Thieves.' Since afflictions have been extinguished and the seeds of karma have been scorched, one will no longer be reborn in the three realms, and its original pronunciation is called Arhat. The state of the Four Fruits is common to both the Small and Great Vehicles. In Mahayana Buddhism, the Buddha is also an Arhat.

Two types of Pratyekabuddhas (Solitary Buddhas): The first is born in an age without a Buddha, independently realizing the impermanence of things and attaining enlightenment, called a Solitary Buddha. The second encounters a Buddha who explains the Dharma of the Twelve Links of Dependent Origination, observes the principle of dependent origination, and attains enlightenment, called a Śrāvaka Pratyekabuddha. Among the Three Vehicles, this is the Middle Vehicle. One can also attain the two types of Nirvana: Nirvana with residue and Nirvana without residue. Pratyekabuddha is translated here as Solitary Enlightenment. Pratyeka is said here to mean 'condition,' and Buddha is said here to mean 'enlightenment.'

Bodhisattva-mahāsattva (Great Bodhisattva) Vehicle: Bodhisattva is translated here as 'sentient being with the mind of enlightenment.' Mahāsattva is translated here as 'sentient being with the great mind of enlightenment.' This person aspires to Buddhahood, benefiting both oneself and others, fulfilling the six perfections (pāramitā, perfections), cultivating the marks and qualities of a Buddha, and learning the demeanor of a Buddha. In the distinctive teachings of the Three Vehicles, this is the Great Vehicle.

Ten Faith Bodhisattvas: This is the seed nature of practice (gotra, lineage).

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前外凡之位。三乘諸人捨本別習。迴心向大起十心。一信心。信佛慶住大乘。歸宗不二決定無疑。二念心。於六念處憶念不忘。三精進心。如念而行勤修正觀。四慧心。還觀人法二種無我。五無定心。解空處寂止心理靜。六不退心。正觀兩融心不退後。七回向心。善會平等迴向于舍。八護法心。解理堅固受持不壞。九戒心。善護身口意業齋凈。十願心。以三業之善正求菩提故曰願心。

習種性有十住菩薩　此是內凡下品三賢初位。一發心住。始從凡境發無上道心。歷奉眾聖廣多聞慧。始入空界住性位。由彼發心而得此住。二治地住。更起勝解凈治八萬四千法門。離諸塵穢。心地清顯。三修行住。善觀諸法對治之門。慧照逾明解心涉境修種覺故。曰修行住。四生貴住。理解勝還生在真如法性理寂種清凈故。曰生貴住。五方便具足住。涉有空福智相資。善行無滯。萬解普還故。曰方便具足住。六正心住。得般若真解安心正理故。曰正心住。七不退住。空有不二。得堅固真解故。曰不退住。八童真住。從發心已來。遠離二邊。不起煩惱。長養真解。契同無生。得佛法分故。曰童真住。九法王子住。既從法化生。得佛法分故。能治真宗令菩提立。名曰法王子住。十灌頂住。觀達真宗理照逾凈。解滿最上故。曰灌頂住。

【現代漢語翻譯】 現代漢語譯本 前外凡之位：三乘（Sānyāna，指聲聞乘、緣覺乘和菩薩乘）的修行者捨棄原本所學，另行修習，迴心向大乘，發起十種心： 一、信心：相信佛陀安住于大乘，歸宗于不二法門，對此決定無疑。 二、念心：對於六念處（佛、法、僧、戒、施、天）憶念不忘。 三、精進心：如所念而行，勤奮地修正觀。 四、慧心：反觀人法二種無我（人無我和法無我）。 五、無定心：理解空性，安處於寂靜，止息心理活動。 六、不退心：正觀空有二者融合，心不退轉。 七、迴向心：善於理解平等之理，將功德迴向於一切眾生。 八、護法心：對佛法義理有堅固的理解，受持而不毀壞。 九、戒心：善於守護身口意三業，保持齋戒清凈。 十、願心：以身口意三業之善，正確地追求菩提，所以稱為願心。

習種性有十住菩薩：這是內凡下品三賢（十住、十行、十回向）的最初階段。 一、發心住：最初從凡夫境界發起無上菩提心，經歷奉事眾多聖賢，廣泛地聽聞佛法，增長智慧，開始進入空性的境界，安住于自性之位。由於發起菩提心而得到此住位。 二、治地住：進一步發起殊勝的理解，清凈治理八萬四千法門，遠離各種塵垢染污，使心地清凈顯明。 三、修行住：善於觀察諸法對治之門，智慧照耀更加明亮，理解心性涉入境界，修習各種覺悟之因，所以稱為修行住。 四、生貴住：理解勝妙，還生於真如法性之理，寂靜清凈。 五、方便具足住：涉入空有，福德與智慧相互資助，善行沒有滯礙，萬種理解普遍圓滿，所以稱為方便具足住。 六、正心住：得到般若的真實理解，安心於正理。 七、不退住：空有二者不二，得到堅固的真實理解，所以稱為不退住。 八、童真住：自從發心以來，遠離二邊，不生起煩惱，長養真實理解，與無生之理相契合，得到佛法的部分，所以稱為童真住。 九、法王子住：既然從佛法化生，得到佛法的部分，所以能夠治理真實宗門，使菩提得以確立，名為法王子住。 十、灌頂住：觀察通達真實宗門的義理，智慧照耀更加清凈，理解圓滿至極，所以稱為灌頂住。

【English Translation】 English version The stage before the Outer Ordinary (前外凡之位): Practitioners of the Three Vehicles (Sānyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) abandon their original practices and take up different ones, turning their minds towards the Mahāyāna and arousing the Ten Minds: 1. Mind of Faith (信心): Believing that the Buddha abides in the Mahāyāna, returning to the non-dual Dharma, and having no doubt about it. 2. Mind of Mindfulness (念心): Being mindful of the Six Recollections (Buddha, Dharma, Sangha, Morality, Generosity, Devas) and not forgetting them. 3. Mind of Diligence (精進心): Acting according to what is recollected, diligently cultivating right contemplation. 4. Mind of Wisdom (慧心): Reflecting on the two kinds of no-self (人無我 and 法無我, the no-self of persons and the no-self of phenomena). 5. Mind of Non-Attachment (無定心): Understanding emptiness, abiding in tranquility, and ceasing mental activity. 6. Mind of Non-Regression (不退心): Rightly contemplating the fusion of emptiness and existence, the mind does not regress. 7. Mind of Dedication (迴向心): Being skilled in understanding the principle of equality, dedicating merit to all sentient beings. 8. Mind of Dharma Protection (護法心): Having a firm understanding of the Dharma, upholding it without destruction. 9. Mind of Precepts (戒心): Being skilled in guarding the three karmas of body, speech, and mind, maintaining purity through fasting and precepts. 10. Mind of Vow (願心): Using the goodness of the three karmas to correctly seek Bodhi, therefore it is called the Mind of Vow.

The Ten Dwellings of Bodhisattvas of the Stage of Habitual Nature (習種性有十住菩薩): This is the initial stage of the Three Sages (十住, 十行, 十回向, Ten Dwellings, Ten Practices, Ten Dedications) in the lower grade of the Inner Ordinary. 1. Dwelling of Arousing the Mind (發心住): Initially arousing the unsurpassed Bodhicitta from the realm of ordinary beings, experiencing serving many sages, widely hearing the Dharma, increasing wisdom, and beginning to enter the realm of emptiness, dwelling in the position of self-nature. This dwelling is attained by arousing the Bodhicitta. 2. Dwelling of Ground Preparation (治地住): Further arousing superior understanding, purifying and governing the eighty-four thousand Dharma gates, separating from all defilements, making the mind ground clear and manifest. 3. Dwelling of Practice (修行住): Being skilled in observing the antidotes to all dharmas, the light of wisdom shines even brighter, understanding the mind entering into realms, cultivating various causes of enlightenment, therefore it is called the Dwelling of Practice. 4. Dwelling of Noble Birth (生貴住): Understanding is supreme, returning to be born in the principle of Suchness-Dharmadhatu, tranquil and pure. 5. Dwelling of Complete Expediency (方便具足住): Entering into emptiness and existence, merit and wisdom mutually assist each other, good deeds are unimpeded, all understandings are universally complete, therefore it is called the Dwelling of Complete Expediency. 6. Dwelling of Right Mind (正心住): Attaining the true understanding of Prajna, settling the mind in right principle. 7. Dwelling of Non-Regression (不退住): Emptiness and existence are non-dual, attaining a firm and true understanding, therefore it is called the Dwelling of Non-Regression. 8. Dwelling of Pure Youth (童真住): Since arousing the mind, staying away from the two extremes, not giving rise to afflictions, nurturing true understanding, being in accord with the principle of non-birth, attaining a portion of the Buddha-Dharma, therefore it is called the Dwelling of Pure Youth. 9. Dwelling of Dharma Prince (法王子住): Since being born from the Dharma, attaining a portion of the Buddha-Dharma, therefore being able to govern the true sect, enabling Bodhi to be established, it is called the Dwelling of Dharma Prince. 10. Dwelling of Consecration (灌頂住): Observing and understanding the meaning of the true sect, the light of wisdom shines even more purely, understanding is complete and supreme, therefore it is called the Dwelling of Consecration.

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性種性有十行菩薩　此是三賢位之中品。一歡喜行。前觀解既滿。今如解而得自行化人。離於邪倒慶子除得之利故。曰歡喜行。二饒益行。自利行既轉深。利他行彌廣故。曰饒益行。三無嗔恨行。既善利他。慈悲喜捨。怨親平等。憎愛無二故。曰無嗔恨行。四無盡行。以無厭心度人不倦。利行增進無休無息故。曰無盡行。五離癡亂行。雖行有為以度眾生。而無我人之相。為不無昭所惑。心心不離。唸佛三昧故。曰斷癡亂行。六善現行。心常在空而現行慈悲化物同己故。曰善現行。七無著行。心空不住于無行有不染相。靜亂俱游無滯無礙故。曰無著行。八尊重行。當行于有無而有無所動不正以等行諸法一切皆如無可種棄重法心成故。曰尊重行。九善法行。既自善行於法。而以此法授人。動成物軌故。曰善法行。十真實行。于真諦自利行成行。于俗諦利他行。真不棄于俗不乖。于其偽曰真。非虛稱實。故曰真實行。

道種性有十回向　亦名解行地。三賢位之內凡之上品。一救護一切眾生相迴向。菩薩攝無為眾生不合住空。攝有為眾生不令著俗。皆回邪倒而向正道故。救護一切眾生離眾生相迴向。二者不壞迴向。有則有為所不礙。回無為而向有為。則無為所不俱。有無俱通。則行成莫毀故。曰不壞迴向。三等一

【現代漢語翻譯】 現代漢語譯本 性種性有十行菩薩（Bodhisattva，菩薩）：這是三賢位（Three Worthies）之中的中品。一、歡喜行：之前的觀解已經圓滿，現在如理解的那樣去實行自利和化度他人，遠離邪見和顛倒，慶幸消除罪過獲得利益，所以稱為歡喜行。二、饒益行：自利的行為已經逐漸深入，利他的行為更加廣泛，所以稱為饒益行。三、無嗔恨行：既然能夠很好地利益他人，以慈悲喜捨之心對待一切眾生，怨親平等，沒有憎愛之分，所以稱為無嗔恨行。四、無盡行：以沒有厭倦的心去度化眾生，利益眾生的行為不斷增進，沒有停止和休息，所以稱為無盡行。五、離癡亂行：雖然實行有為法來度化眾生，但沒有我相和人相，不被虛妄的現象所迷惑，唸唸不離唸佛三昧（Samadhi，三昧），所以稱為斷癡亂行。六、善現行：心中常在空性之中，卻顯現慈悲來化度眾生，使他們與自己相同，所以稱為善現行。七、無著行：心空無住，不執著于無為，實行有為而不染著于現象，在寂靜和喧鬧中都能自在遊走，沒有滯礙和阻礙，所以稱為無著行。八、尊重行：應當在有為和無為之間行走，但有為和無為都不能動搖他，不偏頗，以平等之心對待諸法，一切都如實不虛，沒有什麼可以捨棄，尊重佛法之心成就，所以稱為尊重行。九、善法行：既能自己很好地修行佛法，又能將此佛法傳授給他人，一舉一動都能成為眾生的榜樣，所以稱為善法行。十、真實行：在真諦（Ultimate Truth）中成就自利的行為，在俗諦（Conventional Truth）中成就利他的行為，真諦不捨棄俗諦，俗諦不違背真諦，在虛偽中顯現真實，不是虛假的稱謂，而是真實的實踐，所以稱為真實行。 道種性有十回向（Dedication）：也稱為解行地，是三賢位之內的凡夫之上的品位。一、救護一切眾生離眾生相迴向：菩薩攝受無為的眾生，不讓他們只停留在空性之中；攝受有為的眾生，不讓他們執著於世俗。都使他們迴轉邪見和顛倒，而趨向正道，所以稱為救護一切眾生離眾生相迴向。二、不壞迴向：有為法不被無為法所障礙，迴轉無為而趨向有為，那麼無為法就不會與之俱全。有為和無為都能通達，那麼修行就能成就而不被破壞，所以稱為不壞迴向。三、等一

【English Translation】 English version The Ten Practices of Bodhisattvas (Bodhisattva): This is the middle rank of the Three Worthies. 1. Joyful Practice: The previous contemplation and understanding are complete. Now, one practices self-benefit and transforms others according to that understanding, departing from wrong views and inversions, rejoicing in eliminating transgressions and obtaining benefits. Therefore, it is called Joyful Practice. 2. Benefiting Practice: The practice of self-benefit has deepened, and the practice of benefiting others has become more extensive. Therefore, it is called Benefiting Practice. 3. Practice of Non-Anger: Since one can benefit others well, treating all beings with loving-kindness, compassion, joy, and equanimity, regarding enemies and loved ones equally, without hatred or affection, it is called Practice of Non-Anger. 4. Endless Practice: With a tireless mind, one tirelessly transforms beings, and the practice of benefiting others continuously increases without ceasing. Therefore, it is called Endless Practice. 5. Practice of Abandoning Delusion and Confusion: Although practicing conditioned dharmas to transform beings, one is without the appearance of self or others, not deluded by false phenomena, with every thought inseparable from the Samadhi (Samadhi) of Buddha-Recollection. Therefore, it is called Practice of Abandoning Delusion and Confusion. 6. Practice of Skillful Manifestation: The mind is constantly in emptiness, yet manifests compassion to transform beings, making them the same as oneself. Therefore, it is called Practice of Skillful Manifestation. 7. Practice of Non-Attachment: The mind is empty and without dwelling, not attached to non-action, practicing action without being tainted by phenomena, freely roaming in stillness and chaos, without stagnation or obstruction. Therefore, it is called Practice of Non-Attachment. 8. Practice of Respect: One should walk between action and non-action, but neither action nor non-action can shake one. Without bias, one treats all dharmas with equanimity, everything is real and not false, nothing can be discarded, and the mind of respecting the Dharma is accomplished. Therefore, it is called Practice of Respect. 9. Practice of Good Dharma: One can not only practice the Dharma well oneself but also transmit this Dharma to others, with every action becoming a model for beings. Therefore, it is called Practice of Good Dharma. 10. Practice of Truthfulness: In Ultimate Truth (Ultimate Truth), one accomplishes the practice of self-benefit; in Conventional Truth (Conventional Truth), one accomplishes the practice of benefiting others. Ultimate Truth does not abandon Conventional Truth, and Conventional Truth does not violate Ultimate Truth. In falsehood, one manifests truth, not a false claim but a real practice. Therefore, it is called Practice of Truthfulness. The Ten Dedications of the Nature of the Path: Also known as the Ground of Understanding and Practice, it is the highest rank among ordinary beings within the Three Worthies. 1. Dedication of Saving and Protecting All Beings, Apart from the Appearance of Beings: Bodhisattvas gather in unconditioned beings, not letting them dwell only in emptiness; they gather in conditioned beings, not letting them be attached to the mundane. They all turn away from wrong views and inversions and move towards the right path. Therefore, it is called Dedication of Saving and Protecting All Beings, Apart from the Appearance of Beings. 2. Indestructible Dedication: Conditioned dharmas are not obstructed by unconditioned dharmas. Turning away from the unconditioned and moving towards the conditioned, then the unconditioned will not be complete with it. When both conditioned and unconditioned are understood, then practice can be accomplished and not destroyed. Therefore, it is called Indestructible Dedication. 3. Equal One

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切佛迴向。若行有為平等圓通。則與三世諸佛同行菩提故。曰等一切佛迴向。四至一切處迴向。若能通行一切諸法實際之處故。曰至一切處迴向。五無盡功德藏迴向。既至一切諸法實際故。能依實而成行。蘊積集眾善利潤無窮故。曰無盡功德藏迴向。六順平等善根迴向。即以無盡平等之善出生增益故。隨順平等善根迴向。七隨順等觀一切善生眾彌廣故。能平等津道法界眾生故。曰隨順等觀一切眾生迴向。八如相迴向。一切眾生皆如也。一切法亦如也。夫如者不二不異。如此道相無不融故。曰如相迴向。九無著無縛解脫迴向。眾生即如本來無縛也。如如即眾生。則如無可著也。此道妙通。則無所羈礙故。曰無縛無著解迴向。十法界無礙迴向。既達一切諸法皆是真如實相故。其縛通非可限極故。目法界無礙迴向。自此已前三十心是地前三賢之位。用三品伏忍除伏我相。相心不起。行善調順。得名為賢。既未永斷我相故。名內凡夫。若作無相觀行猶有相關故。在世間之位。

聖種性有十地菩薩　自此已后是出間聖人之位。初歡喜地。始出凡境初登聖境。慶心內融悅情外發。故地持論云。初證聖處多生歡喜。故名歡喜地。用聞思修慧為加行智。斷凡夫我性無明。證遍滿功德檀波羅蜜增上。二離垢地。妙修中道蕓除法垢故

【現代漢語翻譯】 現代漢語譯本：切佛迴向。如果實行有為的平等圓通，那麼就與過去、現在、未來三世諸佛一同行於菩提道，所以稱為『等一切佛迴向』。四、至一切處迴向。如果能夠通達一切諸法實際之處，所以稱為『至一切處迴向』。五、無盡功德藏迴向。既然到達一切諸法實際，就能依據實相而成行，蘊積聚集眾多善利，無窮無盡，所以稱為『無盡功德藏迴向』。六、隨順平等善根迴向。就是以無盡平等的善，出生增益，所以稱為隨順平等善根迴向。七、隨順等觀一切眾生迴向。因為隨順平等地觀察一切眾生，使眾生更加廣大，能夠平等地以津樑之道普度法界眾生，所以稱為『隨順等觀一切眾生迴向』。八、如相迴向。一切眾生皆是『如』，一切法也是『如』。所謂『如』，就是不二不異，如此道相沒有不融合的，所以稱為『如相迴向』。九、無著無縛解脫迴向。眾生本來就是『如』，本來就沒有束縛。『如如』就是眾生，那麼『如』就沒有什麼可以執著的。此道微妙通達，就沒有什麼可以羈絆阻礙的，所以稱為『無縛無著解迴向』。十、法界無礙迴向。既然通達一切諸法都是真如實相，那麼其束縛與通達都不是可以限制的，所以稱為法界無礙迴向。從此以前的三十心，是地上菩薩之前的『三賢』之位，用三品伏忍來去除降伏我相，使相心不起，行為善良調順，因此得名為『賢』。既然還沒有永遠斷除我相，所以稱為內凡夫。如果作無相觀行，仍然有相關聯，所以在世間之位。 聖種性有十地菩薩。從此以後是出世間聖人的位置。初歡喜地，開始脫離凡夫境界，初次登上聖人境界，慶幸之心在內心融合，喜悅之情向外散發，所以《地持論》說：『初證聖處多生歡喜，故名歡喜地。』用聞、思、修的智慧作為加行智，斷除凡夫的我性無明，證得遍滿功德的檀波羅蜜（Dān bō luó mì，佈施度）增上。二、離垢地，巧妙地修習中道，去除法垢，所以稱為離垢地。

【English Translation】 English version: Dedication of Merit to All Buddhas. If one practices conditioned, equal, and all-pervading practices, then one walks the Bodhi path together with all Buddhas of the three times (past, present, and future). Therefore, it is called 'Dedication of Merit Equally to All Buddhas'. Fourth, Dedication of Merit to Reaching All Places. If one can penetrate the actual place of all Dharmas, it is called 'Dedication of Merit to Reaching All Places'. Fifth, Dedication of Merit to the Inexhaustible Treasury of Merit. Since one has reached the reality of all Dharmas, one can rely on reality to practice, accumulating numerous good deeds and infinite benefits. Therefore, it is called 'Dedication of Merit to the Inexhaustible Treasury of Merit'. Sixth, Dedication of Merit in Accordance with Equal Good Roots. That is, using inexhaustible and equal goodness to generate and increase merit, hence it is called Dedication of Merit in Accordance with Equal Good Roots. Seventh, Dedication of Merit in Accordance with Equal Observation of All Sentient Beings. Because one observes all sentient beings in accordance with equality, making sentient beings more vast and enabling the equal deliverance of sentient beings in the Dharma realm through the path of a ferry, it is called 'Dedication of Merit in Accordance with Equal Observation of All Sentient Beings'. Eighth, Dedication of Merit to Suchness. All sentient beings are 'Suchness' (Rú, 真如), and all Dharmas are also 'Suchness'. 'Suchness' means non-duality and non-difference. In this way, there is no non-integration of the characteristics of the path, so it is called 'Dedication of Merit to Suchness'. Ninth, Dedication of Merit to Non-Attachment, Non-Bondage, and Liberation. Sentient beings are originally 'Suchness', originally without bondage. 'Suchness as it is' is sentient beings, so there is nothing to be attached to in 'Suchness'. This path is wonderfully penetrating, so there is nothing to be bound or hindered by, hence it is called 'Dedication of Merit to Non-Bondage and Non-Attachment Liberation'. Tenth, Dedication of Merit to Unobstructedness in the Dharma Realm. Since one has realized that all Dharmas are the true Suchness and Reality, then its bondage and penetration are not limitable. Therefore, it is called Dedication of Merit to Unobstructedness in the Dharma Realm. The thirty minds before this are the positions of the 'Three Sages' before the Ten Grounds of Bodhisattvas. They use the three grades of subduing endurance to remove and subdue the ego-self, so that the mind of phenomena does not arise, and their behavior is virtuous and harmonious, hence they are named 'Sages'. Since they have not yet permanently severed the ego-self, they are called inner ordinary people. If they practice formless contemplation, there are still related connections, so they are in the position of the world. The Holy Lineage has the Ten Ground Bodhisattvas. From this point on, it is the position of the world-transcending sages. The First Ground, the Ground of Joy, begins to leave the realm of ordinary people and first ascends to the realm of sages. The heart of rejoicing merges within, and the feeling of joy radiates outward. Therefore, the Treatise on the Grounds says: 'Initially realizing the holy place generates much joy, hence it is called the Ground of Joy.' Using the wisdom of hearing, thinking, and cultivating as the preparatory wisdom, one severs the ignorance of the ego-self of ordinary people and realizes the increase of the perfection of giving (Dān bō luó mì, 佈施度). Second, the Ground of Freedom from Defilement, skillfully cultivating the Middle Way, removing the defilements of Dharma, hence it is called the Ground of Freedom from Defilement.

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。名離垢地。以加行智斷于諸眾生起邪行無明盡。證最勝功德戒波羅蜜為增上。三明地。隨聞思修照法顯現。故名明地。以加行智斷心遲苦聞思修忘失無明盡。證勝流功德忍波羅蜜為增上。自此以前三地。總修大乘三摩提(斷闡提不信習氣障方便生死果報云得大凈果也)四炎地。定既內明發惠外照妄偽之法於前寂滅。故名炎地。以加行智斷微細煩惱行共生身見無明盡。證無攝功德精進波羅蜜為增上。五難勝地。得出世間智方便善功能度難度故。名難勝地。以加行智斷于下乘般涅槃無明盡。證無異功德禪波羅為增上。六現前地。大智現前地。以加行智斷粗行相無明盡。證無染凈功德般若波羅蜜為增上。自此已前三地。總修集福德生三摩提(斷外道著我集氣障因緣生死果報。云得大樂果)七遠行地。照法見空。于有不著。照空見法。于空不證。乃超越有九世二乘世間道故。名遠行地。以加行智斷細相行無明盡。證無分別功德方便波羅蜜為增上。八不動地。報行純熟無明無間故。名不動地。以加行智斷于無明作功用心無明盡。證不咸功德愿波羅蜜為增上。九善慧地。色難擁已窮心滯復盡。無礙力說法成就利行故。名善慧地。以加行智斷利益眾生事不由功用無明盡。證智自在依心功德力波羅蜜為增上。自此已前三地。總修賢護

【現代漢語翻譯】 名離垢地（Vimalābhūmi）。以加行智斷除眾生髮起邪行的無明，證得最殊勝的功德，以戒波羅蜜（Śīla-pāramitā）為增上。三明地（Prabhākarībhūmi）。隨著聽聞、思惟、修習，照亮佛法使其顯現，所以名為明地。以加行智斷除內心遲鈍、畏懼苦難、聽聞后忘失、思惟修習后忘失的無明，證得殊勝的功德，以忍波羅蜜（Kṣānti-pāramitā）為增上。自此以前的三地，總共修習大乘三摩地（Samādhi）（斷除闡提（Icchantika）不信的習氣障，方便生死果報，稱為得到大凈果）。 四炎地（Arciṣmatībhūmi）。禪定既在內心明亮，又向外照耀，虛妄不實的法在前寂滅，所以名為炎地。以加行智斷除微細的煩惱，與行共同產生的身見無明，證得無攝受的功德，以精進波羅蜜（Vīrya-pāramitā）為增上。五難勝地（Sudurjayābhūmi）。得出世間的智慧，方便善巧，能夠度化難以度化之人，所以名為難勝地。以加行智斷除對於下乘般涅槃（Parinirvana）的無明，證得無差異的功德，以禪波羅蜜（Dhyāna-pāramitā）為增上。六現前地（Abhimukhībhūmi）。大智慧現前之地。以加行智斷除粗顯的行相無明，證得無染無凈的功德，以般若波羅蜜（Prajñā-pāramitā）為增上。自此以前的三地，總共修習集福德生三摩地（斷除外道執著我，聚集氣脈的障礙，因緣生死果報，稱為得到大樂果）。 七遠行地（Dūraṅgamābhūmi）。照見佛法時見到空性，對於有不執著；照見空性時見到佛法，對於空性不證入，乃至於超越有九世的二乘世間道，所以名為遠行地。以加行智斷除細微的行相無明，證得無分別的功德，以方便波羅蜜（Upāya-pāramitā）為增上。八不動地（Acalābhūmi）。果報之行純熟，無明沒有間斷，所以名為不動地。以加行智斷除對於無明作功用心的無明，證得不退轉的功德，以愿波羅蜜（Praṇidhāna-pāramitā）為增上。九善慧地（Sādhumatībhūmi）。色身的障礙難以擁抱，窮盡心意的滯礙也已消盡，以無礙之力說法，成就利益眾生的行為，所以名為善慧地。以加行智斷除利益眾生之事不由功用的無明，證得智慧自在依心功德力波羅蜜為增上。自此以前的三地，總共修習賢護（Bhadrapāla）。

【English Translation】 It is called Vimalābhūmi (離垢地, the 'Immaculate Ground'). With the wisdom of application, it eradicates the ignorance that causes sentient beings to engage in evil deeds, and attains the most excellent merit, with Śīla-pāramitā (戒波羅蜜, the 'Perfection of Morality') as the supreme. Prabhākarībhūmi (明地, the 'Luminous Ground'). Following hearing, thinking, and cultivation, it illuminates the Dharma and makes it manifest, hence it is called the 'Luminous Ground'. With the wisdom of application, it eradicates the ignorance of mental sluggishness, fear of suffering, forgetting after hearing, and forgetting after thinking and cultivating, and attains excellent merit, with Kṣānti-pāramitā (忍波羅蜜, the 'Perfection of Patience') as the supreme. The three grounds before this one collectively cultivate the Mahāyāna Samādhi (三摩地, 'Concentration') (eradicating the habitual obstacles of disbelief of the Icchantika (闡提, 'those with severed roots of goodness'), the expedient karmic retribution of birth and death, and is said to attain the great pure fruit). Arciṣmatībhūmi (炎地, the 'Blazing Ground'). Since meditation is bright within and shines outward, the false and unreal dharmas are extinguished before it, hence it is called the 'Blazing Ground'. With the wisdom of application, it eradicates subtle afflictions and the ignorance of the self-view that arises together with actions, and attains the merit of non-attachment, with Vīrya-pāramitā (精進波羅蜜, the 'Perfection of Diligence') as the supreme. Sudurjayābhūmi (難勝地, the 'Difficult to Conquer Ground'). It obtains the wisdom of transcending the world, skillful means, and the ability to liberate those who are difficult to liberate, hence it is called the 'Difficult to Conquer Ground'. With the wisdom of application, it eradicates the ignorance of Parinirvana (般涅槃, 'Complete Nirvana') of the Lesser Vehicle, and attains the merit of non-difference, with Dhyāna-pāramitā (禪波羅蜜, the 'Perfection of Meditation') as the supreme. Abhimukhībhūmi (現前地, the 'Face to Face Ground'). The ground where great wisdom manifests. With the wisdom of application, it eradicates the ignorance of coarse appearances, and attains the merit of non-defilement and non-purity, with Prajñā-pāramitā (般若波羅蜜, the 'Perfection of Wisdom') as the supreme. The three grounds before this one collectively cultivate the Samādhi that generates merit (eradicating the attachment to self of external paths, the obstacles of gathering qi, the karmic retribution of causes and conditions of birth and death, and is said to attain the great blissful fruit). Dūraṅgamābhūmi (遠行地, the 'Far-Reaching Ground'). When illuminating the Dharma, one sees emptiness and is not attached to existence; when illuminating emptiness, one sees the Dharma and does not realize emptiness, and thus transcends the paths of the Two Vehicles and the worldly paths of nine lifetimes, hence it is called the 'Far-Reaching Ground'. With the wisdom of application, it eradicates subtle appearances of ignorance, and attains the merit of non-discrimination, with Upāya-pāramitā (方便波羅蜜, the 'Perfection of Skillful Means') as the supreme. Acalābhūmi (不動地, the 'Immovable Ground'). The actions of karmic retribution are pure and mature, and ignorance is without interruption, hence it is called the 'Immovable Ground'. With the wisdom of application, it eradicates the ignorance of applying effort to ignorance, and attains the merit of non-regression, with Praṇidhāna-pāramitā (愿波羅蜜, the 'Perfection of Vows') as the supreme. Sādhumatībhūmi (善慧地, the 'Ground of Good Wisdom'). The obstacles of the physical body are difficult to embrace, and the stagnation of the mind is exhausted, speaking the Dharma with unobstructed power, accomplishing actions that benefit sentient beings, hence it is called the 'Ground of Good Wisdom'. With the wisdom of application, it eradicates the ignorance of benefiting sentient beings without effort, and attains the power of wisdom, freedom, reliance on the mind, merit, and the power of Pāramitā as the supreme. The three grounds before this one collectively cultivate Bhadrapāla (賢護).

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三摩提(斷聲聞自利習氣障有生死果報。云得大我果)。十法雲地。自以取得無邊善法普益蒼生。悲覆若云。法澤如雨。能令善根開敷道耳滋義。故地論云。得大法身具足自在。名法雲地。以加行智斷于諸法中不得自在無明盡。證業因在依心功德智波羅蜜增上。此之一切地。修首楞伽三摩提(斷獨覺自愛習氣障無有生死報。云得大常果)。十一等覺地。體冥大寂安心平等。照齋種智一相無二故。名等覺地。亦名無垢地。斷煩惱垢習皆盡故。名金剛心斷無明住地。十二妙覺地。圓照內融窮鑒法性體無修始窮微盡極。故曰妙覺。亦名佛地。種智現前無上菩提。金剛以後至極常果前等覺住中。斷煩惱習除生死盡。名無礙道。今於此地得菩提證涅槃果外之果。名解脫道。前來十二聖所以名為地者。有二體義。一能住持萬德故。通喻為地。

四十二賢聖　十解。十行。十回向。十地。等覺地。妙覺地。總合而數為四十二賢聖。

十二住地　種性住(十解十行是也)。解行住(十𢌞向是)。歡喜行(初地是)。增上戒(二地是)。增上意住(三地是)。道品相應增上惠住(四地是)。諦相應增上慧住(五地是)。緣起相應增上惠住(六地是)。有行有開發無相住(七地是)。無行無開發無相住(八地是)。無得住(九

【現代漢語翻譯】 現代漢語譯本 三摩提（Samadhi，斷除聲聞自利習氣所造成的生死果報，稱為獲得大我果）。十法雲地：自身認為已經獲得無邊的善法，普遍利益眾生，其慈悲覆蓋如雲，佛法滋潤如雨，能夠使善根萌發，菩提道果增長。所以《地論》說，獲得大法身，具足自在，名為法雲地。這是因為以加行智斷除了對於諸法不得自在的無明，證得業因在於依心功德智慧波羅蜜（Paramita）的增上。這整個地，修習首楞嚴三摩提（Surangama Samadhi，斷除獨覺自愛習氣所造成的沒有生死果報，稱為獲得大常果）。 十一等覺地：體悟寂滅的本體，安心於平等之中，照見一切種智，一相無二，所以名為等覺地，也名為無垢地，斷除煩惱垢習都已窮盡。名為金剛心，斷除無明住地。 十二妙覺地：圓滿照見內在融合，窮盡鑑察法性本體，沒有修行的開始，窮盡細微，達到極致，所以稱為妙覺，也名為佛地。一切種智現前，達到無上菩提。在金剛以後，達到至極常果之前，等覺住中，斷除煩惱習氣，消除生死，名為無礙道。如今在此地獲得菩提，證得涅槃果之外的果，名為解脫道。前面所說的十二聖位之所以稱為地，有兩種本體意義：一是能夠住持萬德，所以通俗地比喻為地。 四十二賢聖：十解、十行、十回向、十地、等覺地、妙覺地，總合起來的數目為四十二賢聖。 十二住地：種性住（即十解、十行），解行住（即十回向），歡喜行（初地），增上戒（二地），增上意住（三地），道品相應增上慧住（四地），諦相應增上慧住（五地），緣起相應增上慧住（六地），有行有開發無相住（七地），無行無開發無相住（八地），無得住（九地）。

【English Translation】 English version Samadhi (eliminates the habitual tendencies of self-benefit of Sravakas, which cause the karmic retribution of birth and death; it is said to attain the fruit of the Great Self). The Tenth Dharma Cloud Ground: One considers oneself to have attained boundless good dharmas, universally benefiting sentient beings; one's compassion covers like clouds, and the Dharma's blessings are like rain, capable of causing good roots to sprout and the meaning of the Bodhi path to grow. Therefore, the Dasabhumika Sutra says, 'Attaining the Great Dharma Body, possessing complete freedom, is called the Dharma Cloud Ground.' This is because, with the wisdom of application, one eliminates the ignorance that prevents freedom in all dharmas, and one realizes that the cause of karma lies in the increase of the merit and wisdom Paramita (Perfection) that relies on the mind. This entire ground is cultivated with the Surangama Samadhi (eliminates the habitual tendencies of self-love of Pratyekabuddhas, which cause the absence of karmic retribution of birth and death; it is said to attain the fruit of the Great Constant). The Eleventh Equal Enlightenment Ground: Embodying the essence of great tranquility, settling the mind in equality, illuminating all types of wisdom, one aspect without duality; therefore, it is called the Equal Enlightenment Ground, also called the Immaculate Ground, because the defilements of afflictions and habitual tendencies are completely exhausted. It is called the Vajra Mind, eliminating the dwelling place of ignorance. The Twelfth Wonderful Enlightenment Ground: Fully illuminating the inner fusion, exhaustively examining the essence of Dharma-nature, without a beginning of cultivation, exhausting the subtle, reaching the ultimate; therefore, it is called Wonderful Enlightenment, also called the Buddha Ground. All types of wisdom manifest, reaching unsurpassed Bodhi. After the Vajra and before reaching the ultimate constant fruit, in the dwelling of Equal Enlightenment, eliminating the habitual tendencies of afflictions, eradicating birth and death, it is called the Unobstructed Path. Now, in this ground, attaining Bodhi, realizing the fruit beyond the fruit of Nirvana, it is called the Liberation Path. The reason why the aforementioned twelve holy positions are called 'grounds' is because they have two essential meanings: first, they are capable of sustaining myriad virtues, so they are commonly likened to the earth. The Forty-Two Sages: Ten Understandings, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment Ground, Wonderful Enlightenment Ground; the total number is forty-two sages. The Twelve Dwelling Grounds: Nature Dwelling (i.e., the Ten Understandings and Ten Practices), Understanding and Practice Dwelling (i.e., the Ten Dedications), Joyful Practice (First Ground), Increased Precepts (Second Ground), Increased Intent Dwelling (Third Ground), Increased Wisdom Dwelling Corresponding to the Factors of the Path (Fourth Ground), Increased Wisdom Dwelling Corresponding to the Truths (Fifth Ground), Increased Wisdom Dwelling Corresponding to Dependent Origination (Sixth Ground), Dwelling of No-Form with Practice and Development (Seventh Ground), Dwelling of No-Form without Practice and Development (Eighth Ground), Dwelling of No-Attainment (Ninth Ground).

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地是)。最上菩薩住(十地是)。菩薩是菩薩地位。名之為住。又行德堅固。名之為住。住別不同。有此十二。維摩經云。我心此室十有二年者。謂十二住為十二年。非世間十二月之年。

大乘四向四果　須陀洹向。地前三賢菩薩是。大乘須陀洹向須陀洹果。初歡喜地菩薩是。大乘須陀洹果斯陀含向。二地四地五地菩薩是。大乘斯陀含向斯陀含果。第六地菩薩是。大乘斯陀含果阿那含向。第七地菩薩是。阿那含果。第八地菩薩是。阿羅漢向。第九地菩薩是。阿羅漢果。第十地菩薩是。佛是大乘羅漢果。但十地與佛同住究竟地故。得羅漢果名。

四位　一者愿樂位。二者見位。三者修位。四者究竟位。愿樂位。地前三十心菩薩總名愿樂位。但以此智知法身。未以證智見真如。以求欲見故名愿樂。十信菩薩猶受三界分段生死。分覺生空觀。對治闡提不信障。斷四住地煩惱。盡分段生死果報。云方入十解之位。十解菩薩生空觀成就。對治外道著我障。十行菩薩分作法空觀。修自利利他行。對治聲聞自利障。十回向菩薩作法空觀成。起大悲願力乘形六道教化眾生。對治獨覺自愛障。此地前三十心菩薩對治四種障。但除正使。未治習氣。十地菩薩始斷其習。次第於十地名下已錄。見位。為得入初地見本身中真如佛性

【現代漢語翻譯】 現代漢語譯本：十住（Dasa-sthana）是指菩薩所住的十個階位（十地是）。最上菩薩所住之處（十地是）。菩薩是菩薩的地位，稱之為住。又因為修行功德堅固，也稱之為住。住的類別不同，共有十二種。維摩經中說：『我心在此室已有十二年』，指的是十二住為十二年，並非世間十二個月的年份。

大乘四向四果：須陀洹向（Srota-apanna-pratipannaka），指初地之前的三賢菩薩。大乘須陀洹向須陀洹果（Srota-apanna），指初歡喜地菩薩。大乘須陀洹果斯陀含向（Sakrdagami-pratipadaka），指二地、四地、五地菩薩。大乘斯陀含向斯陀含果（Sakrdagami），指第六地菩薩。大乘斯陀含果阿那含向（Anagami-pratipadaka），指第七地菩薩。阿那含果（Anagami），指第八地菩薩。阿羅漢向（Arhat-pratipadaka），指第九地菩薩。阿羅漢果（Arhat），指第十地菩薩。佛是大乘阿羅漢果，但十地菩薩與佛同住于究竟地，因此也得到阿羅漢果的名稱。

四位：一者愿樂位，二者見位，三者修位，四者究竟位。愿樂位，指初地之前的三十心菩薩，總稱為愿樂位。但因為他們以智慧了解法身（Dharmakaya），尚未以證智見到真如（Tathata），因為求欲見真如，所以稱為愿樂。十信菩薩仍然承受三界的分段生死，分覺生空觀，對治闡提（Icchantika）的不信障，斷除四住地煩惱，盡除分段生死的果報，才算進入十解之位。十解菩薩的生空觀成就，對治外道著我障。十行菩薩分作法空觀，修自利利他的行為，對治聲聞（Sravaka）自利障。十回向菩薩的法空觀成就，發起大悲願力，乘形六道教化眾生，對治獨覺（Pratyekabuddha）自愛障。這地前三十心菩薩對治四種障礙，但只是除去了正使，尚未治理習氣。十地菩薩才開始斷除習氣，次第在十地的名稱下已經記錄。見位，是爲了得入初地，見到本身中的真如佛性。

【English Translation】 English version: The Ten Abodes (Dasa-sthana) refer to the ten stages where Bodhisattvas reside (the ten Bhumis). It is where the supreme Bodhisattvas dwell (the ten Bhumis). A Bodhisattva's status is called an abode. Furthermore, it is called an abode because of the firmness of virtuous practice. The categories of abodes are different, totaling twelve. The Vimalakirti Sutra says, 'My mind has been in this room for twelve years,' referring to the twelve abodes as twelve years, not the twelve months of a worldly year.

The Four Paths and Four Fruits of the Mahayana: Srota-apanna-pratipadaka (Stream-enterer Path) refers to the Three Worthies Bodhisattvas before the first Bhumi. Srota-apanna (Stream-enterer Fruit) of the Mahayana refers to the Bodhisattva of the first Joyful Bhumi. Sakrdagami-pratipadaka (Once-returner Path) of the Mahayana refers to the Bodhisattvas of the second, fourth, and fifth Bhumis. Sakrdagami (Once-returner Fruit) of the Mahayana refers to the Bodhisattva of the sixth Bhumi. Anagami-pratipadaka (Non-returner Path) of the Mahayana refers to the Bodhisattva of the seventh Bhumi. Anagami (Non-returner Fruit) refers to the Bodhisattva of the eighth Bhumi. Arhat-pratipadaka (Arhat Path) refers to the Bodhisattva of the ninth Bhumi. Arhat (Arhat Fruit) refers to the Bodhisattva of the tenth Bhumi. The Buddha is the Arhat Fruit of the Mahayana, but the Bodhisattvas of the tenth Bhumi dwell in the ultimate Bhumi with the Buddha, hence they also receive the name Arhat Fruit.

The Four Stages: First is the Stage of Aspiration, second is the Stage of Vision, third is the Stage of Cultivation, and fourth is the Stage of Ultimate Attainment. The Stage of Aspiration refers to the thirty minds of Bodhisattvas before the first Bhumi, collectively called the Stage of Aspiration. It is because they understand the Dharmakaya (body of the Law) with wisdom but have not yet seen the Tathata (Suchness) with realized wisdom. Because they seek to see Suchness, it is called Aspiration. The Bodhisattvas of the Ten Faiths still endure the segmented birth and death of the Three Realms, discerning the emptiness of existence, counteracting the disbelief obstacle of the Icchantika (incorrigible beings), severing the afflictions of the Four Abodes, and exhausting the karmic retribution of segmented birth and death before entering the Stage of the Ten Understandings. The Bodhisattvas of the Ten Understandings achieve the contemplation of the emptiness of existence, counteracting the attachment to self of the heretics. The Bodhisattvas of the Ten Practices cultivate the contemplation of the emptiness of phenomena, practicing self-benefit and benefiting others, counteracting the self-benefit obstacle of the Sravakas (Hearers). The Bodhisattvas of the Ten Dedications achieve the contemplation of the emptiness of phenomena, generating great compassionate vows, taking forms in the six realms to teach and transform sentient beings, counteracting the self-love obstacle of the Pratyekabuddhas (Solitary Buddhas). These thirty minds of Bodhisattvas before the first Bhumi counteract the four types of obstacles, but only remove the fundamental afflictions, not yet treating the habitual tendencies. The Bodhisattvas of the Ten Bhumis begin to sever the habitual tendencies, which are recorded in order under the names of the Ten Bhumis. The Stage of Vision is to enter the first Bhumi and see the Buddha-nature of Suchness within oneself.

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故名見位。修位。從二地至七地修位猶有功用而修其行。究竟位從八地至十地名究竟位。不修功用其心運運還至佛果。

因果品法門名義第六

三行　善行。不善行。不動行。人天福業名為善行。三塗罪業名不善行。色界無色界空地名不動行。

三業　白業。黑業。不白不黑業。人天名白。四趣名黑。無漏名為不白不黑。

四報　一者現報。二者生報。三者后報。四者不定報。現世而得報者。名為現報。未來次生而得報者。名為生報。從第三生已去而得報者。名為后報。遇緣則受。不定三時。名為不定報。善惡之業皆有四報。

二報　一者依報(亦名共相)二者正報(亦名不共相)身外之果名為依報。國土善惡。如此等是。身上之果名為正報。形容丑麗。如此等是。

十因　隨說因(諸法名想言說。是名隨說因)。以有因(以有事故有所作。是名以有因。以有手故有所作。以有足故有遊行。以有飢渴故求飲食。如此之類名因)。種殖因(種諸種子。名種殖因)攝因(水土潤澤。是名攝因)生因(種子于芽。是名生因)長因(芽莖相續乃至成熟。名長因也)自種因(種種種子各各生子。是自種因)共事因(彼以有因種殖因攝因生因長因自種因。總此因名共事因)相違因(障礙於生

【現代漢語翻譯】 現代漢語譯本

因此稱為見位。修位，從二地到七地修位，仍然需要功用而修行。究竟位，從八地到十地稱為究竟位，不需功用，其心自然運轉，最終達到佛果。

因果品法門名義第六

三行：善行、不善行、不動行。人天福業稱為善行。三塗（地獄、餓鬼、畜生）罪業稱為不善行。無色界空定稱為不動行。

三業：白業、黑業、不白不黑業。人天果報名為白業，四趣（地獄、餓鬼、畜生、阿修羅）果報名為黑業，無漏業（超出輪迴的業）稱為不白不黑業。

四報：一者現報，二者生報，三者后報，四者不定報。現世得到果報的，稱為現報。未來次生得到果報的，稱為生報。從第三生以後得到果報的，稱為后報。遇到因緣就會受報，不確定在哪個時期的，稱為不定報。善惡之業都有這四種果報。

二報：一者依報（也稱為共相），二者正報（也稱為不共相）。身外的果報稱為依報，如國土的善惡等。身上的果報稱為正報，如形容的醜陋或美麗等。

十因：隨說因（諸法的名稱、想法、言說，這稱為隨說因）。以有因（因為有某種事物，所以有所作為，這稱為以有因。例如，因為有手所以能有所作為，因為有腳所以能有所作為，因為有飢渴所以尋求飲食，這類都稱為因）。種殖因（種植各種種子，稱為種殖因）。攝因（水土的滋潤，這稱為攝因）。生因（種子生出芽，這稱為生因）。長因（芽莖相續生長乃至成熟，這稱為長因）。自種因（各種種子各自生出果實，這是自種因）。共事因（彼以有因、種殖因、攝因、生因、長因、自種因，總合這些因稱為共事因）。相違因（障礙於生

【English Translation】 English version

Therefore, it is called 'Seeing Position'. 'Cultivation Position': From the Second Bhumi (stage of bodhisattva development) to the Seventh Bhumi, cultivating the position still requires effort to practice. 'Ultimate Position': From the Eighth Bhumi to the Tenth Bhumi, it is called the 'Ultimate Position'. Without the need for effort, the mind naturally operates and eventually reaches Buddhahood.

Chapter Six: Names and Meanings of Dharma Gates on Cause and Effect

Three Actions (三行): Good Action, Unwholesome Action, Immovable Action. Meritorious deeds in the realms of humans and devas (gods) are called 'Good Action'. Sinful deeds in the three lower realms (地獄 hell, 餓鬼 hungry ghosts, 畜生 animals) are called 'Unwholesome Action'. The formless realm of emptiness is called 'Immovable Action'.

Three Karmas (三業): White Karma, Black Karma, Neither White nor Black Karma. The rewards of humans and devas are called 'White Karma'. The rewards of the four destinies (地獄 hell, 餓鬼 hungry ghosts, 畜生 animals, 阿修羅 asuras) are called 'Black Karma'. Non-outflow karma (karma beyond reincarnation) is called 'Neither White nor Black Karma'.

Four Retributions (四報): First, Immediate Retribution; Second, Subsequent Retribution; Third, Later Retribution; Fourth, Indeterminate Retribution. Receiving retribution in the present life is called 'Immediate Retribution'. Receiving retribution in the next life is called 'Subsequent Retribution'. Receiving retribution from the third life onwards is called 'Later Retribution'. Receiving retribution when conditions are met, without a fixed time, is called 'Indeterminate Retribution'. Both good and bad karma have these four retributions.

Two Retributions (二報): First, Dependent Retribution (依報, also called 'Common Aspect'); Second, Direct Retribution (正報, also called 'Uncommon Aspect'). The results outside the body are called 'Dependent Retribution', such as the goodness or badness of the land. The results on the body are called 'Direct Retribution', such as the ugliness or beauty of appearance.

Ten Causes (十因): 'Following-Speaking Cause' (隨說因) (The names, thoughts, and speech of all dharmas are called 'Following-Speaking Cause'). 'Having-Cause' (以有因) (Because there is something, something is done; this is called 'Having-Cause'. For example, because there are hands, something can be done; because there are feet, something can be done; because there is hunger and thirst, food and drink are sought; such things are called 'Cause'). 'Planting Cause' (種殖因) (Planting various seeds is called 'Planting Cause'). 'Gathering Cause' (攝因) (The moisture of water and soil is called 'Gathering Cause'). 'Birth Cause' (生因) (A seed sprouting is called 'Birth Cause'). 'Growth Cause' (長因) (The continuous growth of sprouts and stems until maturity is called 'Growth Cause'). 'Self-Seed Cause' (自種因) (Various seeds each produce offspring; this is 'Self-Seed Cause'). 'Common-Affair Cause' (共事因) (The combination of 'Having-Cause', 'Planting Cause', 'Gathering Cause', 'Birth Cause', 'Growth Cause', and 'Self-Seed Cause' is called 'Common-Affair Cause'). 'Conflicting Cause' (相違因) (Obstacles to birth

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。名相違因)不相違因(不障礙者。名不相違因)。

四緣　因緣。次第緣。緣緣。增上緣。因緣親生名因。就因辨緣故名因緣次第緣後心是前心次第子。次第法為緣故名次第緣。緣緣六識能緣六塵。名之為緣。六塵與彼緣法作緣故名緣緣。增上緣六根等法生識中。強名為增上用。增上法為緣故名增上緣。

十二因緣　無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死(諸經說十二因緣。其言如此)無明緣行。于緣不了名為無明。以無明故發生於行。無明與行二種是過去二因也。行者生死業也。行緣識。以有過去行業。發起現在生識。神初受生之時。名之為識。識緣名色。以有受生之識。發起名色。名色者五陰也。受想行識四陰名為名。色之一陰稱為色。受等四陰總為名者。以心道冥隱無形可見但可障其名字故。謂之名也。此謂在胎之時。六根未用五陰初具故云名色。名色緣六入。由名色故發生六入。六入者六根也。通生識道故名為入。此謂出胎在外六根開顯時也。六入緣觸。由六入故發生于觸。根塵識等之事和合觸對前境。名之為觸。觸緣受。由觸境故發生受。于境領納名為受也。從識至受五種是現在果也。受緣愛。由受納故發生于愛。于緣

【現代漢語翻譯】 現代漢語譯本：名相違因（不一致的原因，即相互矛盾的原因）。不相違因（不構成障礙的原因，即不相互矛盾的原因）。

四緣：因緣、次第緣、緣緣、增上緣。因緣：親近產生結果的條件稱為因。就因的性質來辨別緣，所以稱為因緣。次第緣：后一個心念是前一個心念的直接結果，這種連續的法作為緣，所以稱為次第緣。緣緣：六識能夠認知六塵（色、聲、香、味、觸、法），這被稱為緣。六塵與它們所緣的法構成條件，所以稱為緣緣。增上緣：六根等法在產生意識的過程中，起著強大的作用，這被稱為增上作用。增上法作為緣，所以稱為增上緣。

十二因緣：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死（各種經典中對十二因緣的描述都是如此）。無明緣行：對因緣的道理不明白，稱為無明（Avidyā）。因為有無明，所以產生了行（Saṃskāra）。無明和行這兩種是過去的兩個因。行指的是生死的業力。行緣識：因為有過去的行為，所以引發了現在的識（Vijñāna），即神識最初受生的時候。識緣名色：因為有受生的識，所以引發了名色（Nāmarūpa）。名色指的是五陰（Pañca-skandha）。受、想、行、識四陰稱為名，色陰稱為色。受等四陰總稱為名，是因為心道隱秘無形，無法看見，只能通過名字來指代。這指的是在胎兒時期，六根（Ṣaḍāyatana）尚未發揮作用，五陰初步具備的狀態，所以稱為名色。名色緣六入：由於名色，所以產生了六入。六入指的是六根。六根是通向產生意識的通道，所以稱為入。這指的是出生后，六根開始顯現的狀態。六入緣觸：由於六入，所以產生了觸（Sparśa）。根、塵、識等相互作用，接觸外境，稱為觸。觸緣受：由於接觸外境，所以產生了受（Vedanā）。對境的領納稱為受。從識到受這五種是現在的果。受緣愛：由於領納感受，所以產生了愛（Tṛṣṇā）。對所緣的

【English Translation】 English version: Name-contradictory cause (that which is inconsistent, i.e., mutually contradictory). Non-contradictory cause (that which does not obstruct, i.e., not mutually contradictory).

Four conditions (Hetu): Hetu-pratyaya (causal condition), Samanantara-pratyaya (immediately contiguous condition), Alambana-pratyaya (object-condition), Adhipati-pratyaya (dominant condition). Hetu-pratyaya: The condition that directly gives rise to a result is called Hetu (cause). Because the condition is identified based on the nature of the cause, it is called Hetu-pratyaya. Samanantara-pratyaya: The subsequent thought is the direct result of the preceding thought. This continuous dharma (law/phenomenon) serves as a condition, hence it is called Samanantara-pratyaya. Alambana-pratyaya: The six consciousnesses (Ṣaḍvijñāna) are able to cognize the six sense objects (Ṣaḍviṣaya), which is called Alambana (object). The six sense objects, along with the dharma they condition, constitute a condition, hence it is called Alambana-pratyaya. Adhipati-pratyaya: The six sense organs (Ṣaḍindriya) and other dharmas play a powerful role in the arising of consciousness, which is called Adhipati (dominance). The dominant dharma serves as a condition, hence it is called Adhipati-pratyaya.

Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda): Avidyā-pratyaya Saṃskāra, Saṃskāra-pratyaya Vijñāna, Vijñāna-pratyaya Nāmarūpa, Nāmarūpa-pratyaya Ṣaḍāyatana, Ṣaḍāyatana-pratyaya Sparśa, Sparśa-pratyaya Vedanā, Vedanā-pratyaya Tṛṣṇā, Tṛṣṇā-pratyaya Upādāna, Upādāna-pratyaya Bhava, Bhava-pratyaya Jāti, Jāti-pratyaya Jarā-maraṇa (This is how the twelve Nidānas are described in various scriptures). Avidyā-pratyaya Saṃskāra: Not understanding the principle of conditions is called Avidyā (ignorance). Because of Avidyā, Saṃskāra (volitional formations) arise. Avidyā and Saṃskāra are the two causes from the past. Saṃskāra refers to the karmic forces of birth and death. Saṃskāra-pratyaya Vijñāna: Because of past actions, the present Vijñāna (consciousness) is initiated, which is the initial moment of consciousness taking rebirth. Vijñāna-pratyaya Nāmarūpa: Because of the consciousness taking rebirth, Nāmarūpa (name and form) arises. Nāmarūpa refers to the five Skandhas (Pañca-skandha). The four Skandhas of Vedanā, Saṃjñā, Saṃskāra, and Vijñāna are called Nāma (name), and the Rūpa-skandha is called Rūpa (form). The four Skandhas, such as Vedanā, are collectively called Nāma because the path of the mind is hidden and formless, invisible, and can only be referred to by name. This refers to the state in the womb when the six Āyatanas (sense bases) have not yet functioned, and the five Skandhas are initially present, hence it is called Nāmarūpa. Nāmarūpa-pratyaya Ṣaḍāyatana: Due to Nāmarūpa, the six Āyatanas arise. The six Āyatanas refer to the six sense organs. The six sense organs are the channels through which consciousness arises, hence they are called Āyatana. This refers to the state after birth when the six sense organs begin to manifest. Ṣaḍāyatana-pratyaya Sparśa: Due to the six Āyatanas, Sparśa (contact) arises. The interaction of the sense organs, sense objects, and consciousness, contacting the external world, is called Sparśa. Sparśa-pratyaya Vedanā: Due to contact with the external world, Vedanā (feeling) arises. The reception of the object is called Vedanā. These five, from Vijñāna to Vedanā, are the present results. Vedanā-pratyaya Tṛṣṇā: Due to the reception of feelings, Tṛṣṇā (craving) arises. Towards the object of

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起染名為愛也。此是現在第一因。愛緣取。由染愛故發生于取。緣染入有所執惑名為取也。此是現在第二因。取緣有。由取著故發起于有。身口造作能招來有。以果自因故名有也。此是現在第三因。有緣生。由現在起有令未來受生。於法始起名之為生。生緣老死。由有生故起于老死。是老死之緣故云生緣老死。余皆類此。生與死是未來二報。夫十二因緣者生死繫縛之因緣也。必須滅此因緣。乃得免於生死。是故經云。無明滅則行滅。乃至生滅則老死滅是也。若三世分之。過去二種。中間有八。未來有二。過去唯因。未來唯果。中間現在因果合說。所以然者。既前有二因故。以五果往酬。未來二果故。須三因往克。

世界品法門名義第七

三世　過去世。現在世。未來世。

三界　欲界。色界。無色界。是名三界。亦名三有。欲界始從地獄上至六天。皆有六慾之情。通為欲界。色界總有四禪。合十八天。初禪梵天已上無有女形。色身清凈故曰色界。非是散善所能惑也。要修禪定得生其中。無色界有四天。此眾生過去時厭患色礙。修無邊虛空三昧生在其中。無有身形。但有四心故。曰無色界。不得聞法。名為難處。

二世間　一者眾生世間。二者器世間。眾生世間眾生種數等是。器世間國土山河

【現代漢語翻譯】 現代漢語譯本： 起初的染污被稱為愛（愛：貪愛、執著）。這是現在的第一個因。愛緣于取（取：執取）。由於染污的愛，產生了執取。緣于染污而對事物產生執著和迷惑，這被稱為取。這是現在的第二個因。取緣于有（有：存在、業力）。由於執取，發起了有。身口意的造作能夠招來果報，因為果報來自於自身的原因，所以稱為有。這是現在的第三個因。有緣于生（生：出生）。由於現在的『有』，導致未來承受出生。於法最初的開始，名為生。生緣于老死（老死：衰老和死亡）。由於有了出生，就有了衰老和死亡。這是老死的緣由，所以說生緣老死。其餘的都可以依此類推。生和死是未來的兩種果報。這十二因緣是生死輪迴的繫縛之因緣。必須滅除這些因緣，才能免於生死。所以經中說：無明滅則行滅，乃至生滅則老死滅。如果從三世來劃分，過去有兩種因，中間有八種因果，未來有兩種果。過去只有因，未來只有果，中間的現在是因果合在一起說的。之所以這樣說，是因為前面有兩種因，所以用五種果報來酬償。未來有兩種果，所以需要三種因來克制。

世界品法門名義第七

三世：過去世、現在世、未來世。

三界：欲界、（：物質的、有形的世界）、無（無：沒有物質的世界）。這被稱為三界，也稱為三有。欲界從地獄開始，向上直到六慾天，都存在六慾的情感，統稱為欲界。總共有四禪，合起來有十八天。初禪梵天以上沒有女性的形體，色身清凈，所以稱為。不是散亂的善行所能迷惑的。需要修習禪定才能往生其中。無有四天。這些眾生在過去世厭惡物質的障礙，修習無邊虛空三昧而生在其中。沒有身形，只有四種心識，所以稱為無。不能聽聞佛法，被稱為難處。

二世間：一者眾生世間，二者器世間。眾生世間指的是眾生的種類和數量等。器世間指的是國土山河。

【English Translation】 English version: The initial defilement is called 'love' (愛: craving, attachment). This is the first cause in the present. 'Love' conditions 'grasping' (取: clinging). Due to defiled love, grasping arises. Because of defilement, attachment and delusion towards things arise, this is called 'grasping'. This is the second cause in the present. 'Grasping' conditions 'becoming' (有: existence, karma). Due to grasping, 'becoming' is initiated. Actions of body, speech, and mind can bring about karmic results. Because the result comes from its own cause, it is called 'becoming'. This is the third cause in the present. 'Becoming' conditions 'birth' (生: being born). Due to the present 'becoming', the future will experience birth. The very beginning of a dharma is called 'birth'. 'Birth' conditions 'old age and death' (老死: aging and death). Because there is birth, there is aging and death. This is the reason for old age and death, so it is said that 'birth' conditions 'old age and death'. The rest can be inferred similarly. 'Birth' and 'death' are the two future results. These twelve links of dependent origination are the causes and conditions that bind beings to the cycle of birth and death. These causes and conditions must be extinguished in order to be freed from birth and death. Therefore, the sutra says: 'With the cessation of ignorance, action ceases, and so on, with the cessation of birth, old age and death cease.' If divided according to the three periods of time, there are two causes in the past, eight causes and effects in the middle, and two effects in the future. The past only has causes, the future only has effects, and the present in the middle is a combination of causes and effects. The reason for this is that since there are two causes in the past, five effects are used to repay them. Since there are two effects in the future, three causes are needed to overcome them.

Chapter on Worlds, Seventh: Names and Meanings of Dharma Gates

The Three Times: Past, Present, and Future.

The Three Realms: Desire Realm, Form Realm (, the material, formed world), Formless Realm (無, the immaterial world). These are called the Three Realms, also known as the Three Existences. The Desire Realm starts from hell and goes up to the Six Desire Heavens, all of which have the emotions of the six desires, collectively called the Desire Realm. The Form Realm has a total of four dhyanas, totaling eighteen heavens. Above the First Dhyana Brahma Heaven, there are no female forms. The form body is pure, so it is called the Form Realm. It cannot be deluded by scattered good deeds. One must cultivate dhyana samadhi to be born there. The Formless Realm has four heavens. These beings in the past were disgusted with the obstruction of matter and cultivated the Samadhi of Boundless Space, and were born there. They have no physical form, but only four types of consciousness, so it is called the Formless Realm. They cannot hear the Dharma, and it is called a difficult place.

The Two Worlds: First, the sentient beings' world; second, the container world. The sentient beings' world refers to the types and numbers of sentient beings, etc. The container world refers to the land, mountains, and rivers.

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等是。

四天下　東名弗婆提。西名拘邪尼。南名閻浮提。北名郁單越。此四天下居須彌山四面住也。南閻浮提人壽命一百二十五歲。東弗婆提人壽命五百歲。西拘邪尼人壽命二百五十歲。北郁單越人壽命千歲。無中夭者。聖人不生其中。名為難處。

二十八天　欲界有六天。色界有十八天。無色界有四天。欲界六天。第一四天王天(修中之下品十善則生其中)第二忉利天(修中之中品善則生其中)。第三夜摩天(修中之上品十善則生品十其中)。第四兜率陀天(修上之下品十善發願行慈則生其中)。第五化樂天(修上之中品十善則生其中)第六他化自在天(威力自在與佛等故稱為魔王修上上品十善則生其中)。色界四禪合十八天。初禪(梵天梵眾天大梵天)。第二禪(少光天。無量光天。光音天)第三禪(少凈天。無量凈天。遍凈天)。第四禪(福生天。福受天。廣果天。無極天。此四天是凡夫。無煩惱天。無熱天。善見天。善現天。色究竟天。從無煩惱天以後五天是阿那含人。依第四禪修五品動禪生五天中。名五凈居天)。無色界四天。空處天。識處天。無處有處天。非想非非想天(凡夫爾時謂心都盡。名為涅槃。聖者以理集之。怛無粗想。由有細想具足四心。是以更施后句情理合說故。曰非想非非

【現代漢語翻譯】 現代漢語譯本：

四天下：東方名為弗婆提（Purva-videha，東勝身洲）。西方名為拘邪尼（Apara-godaniya，西牛貨洲）。南方名為閻浮提（Jambudvipa，南贍部洲）。北方名為郁單越（Uttara-kuru，北俱盧洲）。這四天下居住在須彌山（Sumeru，妙高山）的四面。南閻浮提的人壽命一百二十五歲。東弗婆提的人壽命五百歲。西拘邪尼的人壽命二百五十歲。北郁單越的人壽命一千歲，沒有中途夭折的人。聖人不會出生在那裡，所以稱為難處。

二十八天：欲界有六天，色界有十八天，無色界有四天。欲界六天：第一是四天王天（Caturmaharajika，修習中等之下的十善業則生於此）。第二是忉利天（Trayastrimsa，修習中等之中的十善業則生於此）。第三是夜摩天（Yama，修習中等之上的十善業則生於此）。第四是兜率陀天（Tusita，修習上等之下的十善業，發願行慈則生於此）。第五是化樂天（Nirmanarati，修習上等之中的十善業則生於此）。第六是他化自在天（Paranirmita-vasavartin，威力自在，與佛相等，所以稱為魔王，修習上等之上的十善業則生於此）。色界四禪合共十八天：初禪（梵天 Brahmaloka、梵眾天 Brahmaparisadya、大梵天 Mahabrahma）。第二禪（少光天 Parittabha、無量光天 Apramanabha、光音天 Abhasvara）。第三禪（少凈天 Parittasubha、無量凈天 Apramanasubha、遍凈天 Subhakrtsna）。第四禪（福生天 Punyaprasava、福受天 Anabhraka、廣果天 Brhatphala、無想天 Asanjnasattva。這四個天是凡夫所居。無煩惱天 Avrha、無熱天 Atapa、善見天 Sudrsa、善現天 Sudarsana、色究竟天 Akanistha。從無煩惱天以後的五天是阿那含（Anagamin，不還果）人所居，他們依第四禪修五品動禪而生於這五天中，稱為五凈居天）。無色界四天：空無邊處天（Akasanantyayatana）。識無邊處天（Vijnananantyayatana）。無所有處天（Akincanyayatana）。非想非非想處天（Naivasamjnanasamjnatayatana，凡夫此時認為心都已滅盡，稱為涅槃。聖者以理智來觀察，雖然沒有粗想，但還有細想，具足四心，所以更施加后一句，情理結合來說，所以說非想非非想）。

【English Translation】 English version:

The Four Continents: The eastern one is named Purva-videha (East Videha). The western one is named Apara-godaniya (West Godaniya). The southern one is named Jambudvipa (South Jambudvipa). The northern one is named Uttara-kuru (North Kuru). These four continents reside on the four sides of Mount Sumeru (Mount Meru). The lifespan of people in South Jambudvipa is one hundred and twenty-five years. The lifespan of people in East Purva-videha is five hundred years. The lifespan of people in West Apara-godaniya is two hundred and fifty years. The lifespan of people in North Uttara-kuru is one thousand years, and no one dies prematurely. Sages are not born there, so it is called a difficult place.

The Twenty-Eight Heavens: The Desire Realm has six heavens, the Form Realm has eighteen heavens, and the Formless Realm has four heavens. The six heavens of the Desire Realm: First is the Heaven of the Four Heavenly Kings (Caturmaharajika, those who cultivate the lower grades of the ten wholesome actions are born there). Second is the Heaven of the Thirty-three (Trayastrimsa, those who cultivate the middle grades of the ten wholesome actions are born there). Third is the Yama Heaven (Yama, those who cultivate the upper grades of the ten wholesome actions are born there). Fourth is the Tushita Heaven (Tusita, those who cultivate the lower grades of the upper ten wholesome actions and make vows to practice loving-kindness are born there). Fifth is the Nirmanarati Heaven (Nirmanarati, those who cultivate the middle grades of the upper ten wholesome actions are born there). Sixth is the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, with power and freedom equal to the Buddha, therefore called the Demon King, those who cultivate the upper grades of the upper ten wholesome actions are born there). The Form Realm's four Dhyanas combine for eighteen heavens: First Dhyana (Brahma Heaven Brahmaloka, Brahma Assembly Heaven Brahmaparisadya, Great Brahma Heaven Mahabrahma). Second Dhyana (Heaven of Limited Light Parittabha, Heaven of Immeasurable Light Apramanabha, Heaven of Radiant Sound Abhasvara). Third Dhyana (Heaven of Limited Purity Parittasubha, Heaven of Immeasurable Purity Apramanasubha, Heaven of Universal Purity Subhakrtsna). Fourth Dhyana (Heaven of Merit-Born Punyaprasava, Heaven of Merit-Sustained Anabhraka, Heaven of Vast Fruit Brhatphala, Heaven of Non-Perception Asanjnasattva. These four heavens are inhabited by ordinary beings. Heaven of No Affliction Avrha, Heaven of No Heat Atapa, Heaven of Good View Sudrsa, Heaven of Good Appearance Sudarsana, Heaven of the Ultimate Form Akanistha. The five heavens from the Heaven of No Affliction onwards are inhabited by Anagamins (non-returners), who are born in these five heavens by cultivating the five grades of moving Dhyana based on the Fourth Dhyana, and are called the Five Pure Abodes). The four heavens of the Formless Realm: Heaven of Boundless Space (Akasanantyayatana). Heaven of Boundless Consciousness (Vijnananantyayatana). Heaven of Nothingness (Akincanyayatana). Heaven of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana, ordinary beings at this time think that the mind is completely extinguished, and call it Nirvana. Sages observe with reason that although there are no coarse thoughts, there are still subtle thoughts, possessing the four minds, so the latter sentence is added, combining reason and emotion to say neither perception nor non-perception).

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想天。壽命八萬大劫。此三界中最上。名曰有頂。亦名第一有也)。

二十五有　四惡趣(為四)四天下天(並前為八)六慾天(並前為十四)梵天(並前為十五)無想天(並前十六)五凈居天(並前十七)初禪二禪三禪四禪等(並前合二十一)無色界四天。是名二十五有。

五濁　一命濁。二眾生濁。三煩惱濁。四見濁。五劫濁。壽命短促名曰命濁。眾生造惡名眾生濁。貪嗔癡長名煩惱濁。邪見轉生名為見濁。饑饉疫病刀興等起是名劫濁。

八難　地獄難。畜生難。餓鬼難。北郁單難。佛前佛後難。長壽天難。聾盲瘖啞難。世智辯聽難。生善處對治五難。謂三塗及郁單越長壽天等。值善人對治佛后難。發宿心願治世智辯聽。值善根治盲聾瘖啞。

四趣　地獄。餓鬼。畜生。阿修羅。是為四趣。

六道　地獄道。畜生道。餓鬼道。阿修羅道。人道。天道。是為六道眾生。亦名六趣。

三千大千世界　一須彌山一四天下。下阿鼻地獄上至非想非非想天。此為一段。三界眾生如是次第有千須彌山四天下。乃至千非想非非想天。有一大鐵圍山繞之。名為小千世界。即以小千鐵圍為數至千。復有大鐵圍繞之。名為中千世界。亦名二千世界。即以中千名數數之至千。復有大鐵圍山繞之。名

為三千大千世界。此諸鐵圍山次第倍高。初一四天下鐵圍倍高須彌。次小千鐵圍倍高於初。次中千鐵圍倍高小千。次三千鐵圍最為高大。與色界等一切眾生在此四重鐵圍之中。流轉生死不能得出。名為牢獄。此等一段眾生善惡萬差苦樂雜穢。故名娑婆世界。釋迦如來於中絁化令得出世。從化主為名亦名佛世界。猶如西方無量壽國。十方無量無邊盡虛空法界亦名如是。然其多少不同。或以恒沙三千大千世界為一佛土。或復清凈無三惡道。

法門名義集一卷

【現代漢語翻譯】 現代漢語譯本： 這便是三千大千世界。這些鐵圍山的高度依次倍增。最初的四天下鐵圍山比須彌山高一倍。其次的小千世界鐵圍山比最初的鐵圍山高一倍。再次的中千世界鐵圍山比小千世界鐵圍山高一倍。最後的三千大千世界鐵圍山最為高大。與**等一切眾生都在這四重鐵圍山之中，流轉生死，無法脫離。這被稱為牢獄。這一段眾生的善惡千差萬別，苦樂混雜污穢，所以叫做娑婆世界（Saha World，意為堪忍世界）。釋迦如來（Sakyamuni Buddha）于其中教化，令眾生得以出離世間。從教化之主而得名，也叫做佛世界。猶如西方極樂世界的無量壽國（Sukhavati，阿彌陀佛的凈土）。十方無量無邊的盡虛空法界也像這樣。然而其數量多少不同。或者以恒河沙數的三千大千世界作為一個佛土。或者清凈沒有三惡道。

《法門名義集》一卷

【English Translation】 English version: This constitutes the tri-chiliocosm (three-thousand great thousands of worlds). These Iron Mountain Ranges (Cakravāḍa) increase in height successively. The first, the four continents (catuḥdvīpa) Iron Mountain Range, is twice as high as Mount Sumeru (Sumeru). Next, the small chiliocosm Iron Mountain Range is twice as high as the first. Next, the medium chiliocosm Iron Mountain Range is twice as high as the small chiliocosm. Finally, the great chiliocosm Iron Mountain Range is the highest and largest. All sentient beings, including **, are within these fourfold Iron Mountain Ranges, transmigrating through birth and death, unable to escape. This is called a prison. This segment of sentient beings has myriad differences in good and evil, with suffering and happiness mixed and defiled, hence it is called the Saha World (Saha World). Sakyamuni Buddha (Sakyamuni Buddha) teaches within it, enabling sentient beings to be liberated from the world. Named after the lord of teaching, it is also called a Buddha-world. It is like the Land of Immeasurable Life (Sukhavati, Amitabha's Pure Land) in the West. The limitless and boundless Dharma Realm (Dharmadhatu) of the ten directions, pervading empty space, is also like this. However, their quantity varies. Some take a number of great chiliocosms equal to the sands of the Ganges River as one Buddha-land. Others are pure and without the three evil paths.

Collected Meanings of Dharma Terms, Volume 1

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