T85n2734_金剛映捲上

大正藏第 85 冊 No. 2734 金剛映捲上

No. 2734 [cf. No. 2733]

金剛映捲上

京地清發道場沙門寶達集

讚揚經注略啟五門者。此疏宣演□御注般若故之經。啟者開也。略則簡要之義也。五門生起次第可知。于中前四懸談經義。第五正釋經文。準疏中各開為二則為十門亦得。第一漸教興由門。先依論釋者。疏中依兩論明教意。雖各不同牒。是宣明此經之興也。簡要故爾然。準諸家疏牒有總別之意。總者即明如來出現一代說法之大意也。則如法花經。唯以一大事因緣故出現於世。謂令眾生開佛知見。使得清凈故。示佛知見故。□佛知見故入佛知見道故等。準法花論自釋之。開者無上義。除一切智智□無餘事故。示者同義。悟者不知義。入者為令證得不退轉地。示現與無量智業。故慈恩釋云。一切智者佛也。又云。智者根本后得知也。此二是智用。此二智性即是真如。若用若性。合名為智。一切智人云智故。名一切智智。又一切智者根本智。重言智者后得智。舉此二智攝於智性真如妙理。又一切智者。智用菩提。重言智者性涅槃。今顯此二悉皆無上。此即雙開菩提涅槃名二無上。除此二種更無餘事。勝過二法故名無上也。二示者別開涅槃也。以

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2734 金剛映捲上 No. 2734 [cf. No. 2733] 金剛映捲上京地清發道場沙門寶達集讚揚經注略啟五門者。此疏宣演□御注般若故之經。啟者開也。略則簡要之義也。五門生起次第可知。于中前四懸談經義。第五正釋經文。準疏中各開為二則為十門亦得。第一漸教興由門。先依論釋者。疏中依兩論明教意。雖各不同牒。是宣明此經之興也。簡要故爾然。準諸家疏牒有總別之意。總者即明如來（Tathagata）出現一代說法之大意也。則如法華經。唯以一大事因緣故出現於世。謂令眾生開佛知見。使得清凈故。示佛知見故。□佛知見故入佛知見道故等。準法華論自釋之。開者無上義。除一切智智（Sarvajnajnana）□無餘事故。示者同義。悟者不知義。入者為令證得不退轉地。示現與無量智業。故慈恩釋云。一切智者佛也。又云。智者根本后得知也。此二是智用。此二智性即是真如（Tathata）。若用若性。合名為智。一切智人云智故。名一切智智。又一切智者根本智。重言智者后得智。舉此二智攝於智性真如妙理。又一切智者。智用菩提（Bodhi）。重言智者性涅槃（Nirvana）。今顯此二悉皆無上。此即雙開菩提涅槃名二無上。除此二種更無餘事。勝過二法故名無上也。二示者別開涅槃也。以

【English Translation】 English version T.D. Vol. 85 No. 2734 The Vajra Reflection, Scroll 1 No. 2734 [cf. No. 2733] The Vajra Reflection, Scroll 1 Compiled by Shramana Baoda of Qingfa Monastery, Jing Prefecture Praising the commentary on the sutra, briefly opening the five gates. This commentary elucidates the sutra that comments on the Prajna (Prajna). 'Opening' means to reveal. 'Brief' means concise. The order of the arising of the five gates can be known. Among them, the first four preliminarily discuss the meaning of the sutra. The fifth directly explains the text of the sutra. According to the commentary, each can be divided into two, thus resulting in ten gates. The first is the gate of the gradual teaching's arising. Those who first rely on the treatises for explanation, the commentary relies on two treatises to clarify the meaning of the teaching. Although the annotations are different, they elucidate the arising of this sutra. It is concise for that reason. According to various commentaries, the annotations have general and specific meanings. The general meaning is to clarify the great intention of the Tathagata's (如來) appearance and lifetime of teachings. As in the Lotus Sutra, it appears in the world solely for one great cause and condition, namely, to enable sentient beings to open the Buddha's knowledge and vision, to attain purity. Therefore, it shows the Buddha's knowledge and vision. □ Buddha's knowledge and vision, therefore entering the path of Buddha's knowledge and vision, etc. According to the Lotus Sutra Treatise, it explains itself. 'Opening' means unsurpassed. Except for Sarvajnajnana (一切智智) □ there is no other matter. 'Showing' has the same meaning. 'Awakening' means not knowing. 'Entering' is to enable one to attain the irreversible stage. Showing and manifesting immeasurable wisdom and karma. Therefore, Ci'en explains, 'Sarvajna (一切智) is the Buddha.' Also, 'Wisdom is the root, and later one knows.' These two are the functions of wisdom. These two wisdom natures are Thusness (真如). Whether function or nature, together they are called wisdom. The person of Sarvajna is called wisdom, hence the name Sarvajnajnana. Also, Sarvajna is the root wisdom. The repeated word 'wisdom' is the acquired wisdom. These two wisdoms encompass the subtle principle of the wisdom nature of Thusness. Also, Sarvajna is the wisdom function of Bodhi (菩提). The repeated word 'wisdom' is the nature of Nirvana (涅槃). Now it is revealed that both are unsurpassed. This is the dual opening of Bodhi and Nirvana, called the two unsurpassed. Apart from these two, there is nothing else. Surpassing the two dharmas, hence the name unsurpassed. The second 'showing' specifically opens Nirvana. Because

聲聞辟支佛佛三乘法身法身平等平等者。佛性法身無差別故。此意說言三乘法身本來平等。眾生無智不肯修證法身圓滿。諸佛出世欲示眾生此佛知見之性。三乘同有平等無二會同證滿如來法身故名同義也。三悟者。別開菩提也。以一切聲聞辟支佛不知彼真實處故。不知真實處者不知究竟。唯一佛乘故。欲令眾生悟于究竟唯一乘。佛菩提智令修生長故云不知義也。四入者。上三總別雖顯佛果菩提涅槃未知如何可能獲證。今顯能證之因故名為入也。總而言之。諸佛出世轉於法輪。雖即大小徴謂不同其本意也。皆欲普令一切眾生悉當成佛故說法也。二別意中亦有通別。通者則明說諸部般若之意。如解深密經說。謂欲令于生無自姓姓等中。如實了知相無自性性及勝義無自性性等。所以說般若。廣如彼說。恐繁不錄。無著菩薩釋三問意等者。問曰。得六因緣者乃釋善現問意。何以將明佛說意耶。答。如疏且一部宗旨已下。釋通此意也。故知問意有六。依問而答佛意必同也。其六者何已下。併除論文。則是般若波羅蜜令佛種不斷者。總結六因意也。別雖有六。總令佛種不斷也。云何以此已下論自徴釋不斷。所以則前五因。始從斷疑至於歡喜利益有情令行增進。后一則令正教久住。行進則必證於果。教住則真理恒明。由此能令佛種不

【現代漢語翻譯】現代漢語譯本聲聞（Śrāvaka，聽聞佛法之弟子）、辟支佛（Pratyekabuddha，獨覺佛）和佛的三乘法身（Dharmakāya，佛的法性之身）在法身上是平等的，因為佛性（Buddhatā，成佛的可能性）和法身沒有差別。這意味著三乘的法身本來就是平等的。眾生因為沒有智慧，不肯修證法身圓滿。諸佛出世，是爲了向眾生展示這種佛的知見之性。聲聞乘、緣覺乘和佛乘共同具有平等無二的法身，最終會共同證得圓滿的如來法身，所以稱為『同義』。『三悟』是指分別開啟菩提（Bodhi，覺悟）。因為一切聲聞和辟支佛不知道那真實的處所，不知道真實處所就是不知道究竟之處，因為只有一佛乘。爲了讓眾生領悟到究竟的唯一佛乘，佛的菩提智慧得以修習增長，所以說『不知義』。『四入』是指，上面總說和分別說明雖然已經顯示了佛果菩提和涅槃（Nirvāṇa，寂滅），但還不知道如何才能證得。現在顯示能夠證得的原因，所以稱為『入』。總而言之，諸佛出世轉法輪（Dharmacakra，佛法之輪），雖然大小乘的說法有所不同，但其本意都是要普遍地讓一切眾生都能夠成佛，所以才說法。二、別意中也有通意和別意。通意是明白地說出諸部《般若經》（Prajñāpāramitā Sūtra，般若波羅蜜多經）的意義。例如《解深密經》（Saṃdhinirmocana Sūtra）所說，是爲了讓眾生在生無自性性（niḥsvabhāvatā，無自性）等之中，如實了知相無自性性（lakṣaṇa-niḥsvabhāvatā，相無自性）、勝義無自性性（paramārtha-niḥsvabhāvatā，勝義無自性）等，所以才說般若。詳細內容如彼經所說，這裡因為篇幅所限不作記錄。無著菩薩（Asaṅga）解釋三問的意義等，有人問：『得到六因緣才能解釋善現（Subhūti）的提問之意，為什麼要把佛說的意思也包括進來呢？』回答說：『如疏中「且一部宗旨已下」，解釋的是通達此意的。』所以知道提問之意有六種，依據提問而回答，佛的意思必定相同。那六種是什麼呢？以下，除了論文，就是《般若波羅蜜》（Prajñāpāramitā，般若波羅蜜多）令佛種不斷。總結六因的意義是，雖然分別有六種，但總的目的是令佛種不斷。』云何以此已下』，論述自己闡釋不斷的原因。所以前面的五因，從斷疑到歡喜利益有情，令修行增進；后一個原因則是令正教長久住世。修行增進必定證得果位，正教住世則真理恒常明亮。由此能夠令佛種不斷。

【English Translation】 English version The Śrāvakas (listeners of the Buddha's teachings), Pratyekabuddhas (Solitary Buddhas), and the Dharmakāya (the Dharma-body of the Buddha) of the Buddhas of the Three Vehicles are equal in terms of Dharmakāya, because Buddhatā (Buddha-nature, the potential for Buddhahood) and Dharmakāya are without difference. This means that the Dharmakāyas of the Three Vehicles are originally equal. Sentient beings, due to their lack of wisdom, are unwilling to cultivate and realize the perfection of the Dharmakāya. The Buddhas appear in the world to show sentient beings this nature of the Buddha's knowledge and vision. The Śrāvakayāna, Pratyekabuddhayāna, and Buddhayāna share the same equal and non-dual Dharmakāya, and will eventually jointly realize the complete Tathāgata Dharmakāya, hence the name 'same meaning'. The 'Three Awakenings' refer to the separate opening of Bodhi (Enlightenment). Because all Śrāvakas and Pratyekabuddhas do not know that true place, not knowing the true place means not knowing the ultimate, because there is only one Buddha Vehicle. In order to make sentient beings realize the ultimate One Vehicle, the Buddha's Bodhi wisdom can be cultivated and grown, hence the saying 'unknown meaning'. The 'Four Entries' refer to the fact that although the above general and separate explanations have shown the Buddha-fruit Bodhi and Nirvāṇa (Cessation), it is not yet known how to attain them. Now, the cause that can be attained is shown, hence the name 'Entry'. In summary, the Buddhas appear in the world and turn the Dharmacakra (Wheel of Dharma), although the teachings of the Great and Small Vehicles differ, their original intention is to universally enable all sentient beings to become Buddhas, and that is why they teach the Dharma. Secondly, there are both general and specific meanings in the separate meanings. The general meaning is to clearly state the meaning of the Prajñāpāramitā Sūtras (Perfection of Wisdom Sutras) of the various schools. For example, as stated in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), it is to enable sentient beings to truly understand lakṣaṇa-niḥsvabhāvatā (the absence of inherent existence of characteristics), paramārtha-niḥsvabhāvatā (the absence of inherent existence of ultimate meaning), etc., in niḥsvabhāvatā (the absence of inherent existence) and so on. The details are as described in that sutra, which will not be recorded here due to space limitations. Asaṅga Bodhisattva explains the meaning of the three questions, etc. Someone asks: 'Only by obtaining the six causes and conditions can the meaning of Subhūti's question be explained, why include the meaning of what the Buddha said?' The answer is: 'As in the commentary 'From the purpose of a section onwards', it explains the understanding of this meaning.' Therefore, it is known that there are six meanings of the question, and the Buddha's meaning must be the same when answering according to the question. What are the six? Below, except for the thesis, it is the Prajñāpāramitā (Perfection of Wisdom) that keeps the Buddha-seed unbroken. The summary of the meaning of the six causes is that although there are six separately, the overall purpose is to keep the Buddha-seed unbroken. 'How to use this below', discusses the reasons for his own interpretation of unbroken. Therefore, the previous five causes, from dispelling doubts to joyfully benefiting sentient beings, cause practice to increase; the last cause is to make the true teachings last long in the world. The advancement of practice will surely realize the fruit, and the true teachings abiding in the world will make the truth always bright. This can keep the Buddha-seed unbroken.

斷。然隨此論文。謂依位地。疏中自指下文故。此無勞繁述。初佛法外人等者。準下配位地中疏有兩釋。此依前解意也。則十信已前未入三僧祇數名佛法外人也。以有疑或不生定信者。則所為二類人也。有疑或者。是未發心人令其斷疑入十善位。則是第一為斷疑故。而說此經。不生定信者。即是十善菩薩。意云既已斷疑即必生信。然信未定故。此第二令生信者。則令入十信位生決定信也。生定信已則名佛法內人入三劫數也。次二乃至未解進修者。則是為令入佛法者解進修故入甚深者令入六住已來不退轉者令入七住已去故。此二種皆名進修。后一已進修者。未能證達者即地前人令入初地已去親證法性生如來家住極喜地名證達也。故第五云爲生歡喜故。此則雖有五因束為三位也。由教但為已下。釋三位所以。尋之可知。若已證悟言教都亡者。問。若入初地名為證達。豈不藉教而言都亡耶。答。據增勝說。由在地前未證於理。必由信教方能入證。若入初地親證真如。依理觀證真如。依理觀修非全漸教故。下疏釋攝付中言多依地前以明攝付。初地已去親證法性二利行強等故。有頌云。菩薩在法流。前後見諸佛。已去菩提近。無難易得故等。此中之意當知亦然。生智攝福對者。入甚深是生智也。攝福者論云。由貪受持修行有多功

德不復退轉故。故是攝福也。其配位地至文當釋者。即此卷末釋三問中說也。佛所說法咸歸二諦者。準此說意雖通諸教論。而但配說此經意。則是以通釋別也。謂即於此都無所得者。即此前所說俗諦之中。離能所相不見差別。終於真性第一義理名無所得。是諸聖種性者。一切聖人。皆由證此真諦無相之理。而成於聖也。如有頌言等者。成唯識論引經頌也。初句明真諦。下三句明俗諦。意云。要由證真方能了俗。諸行者則有為法也。非是不證真者。而能了俗如幻等也。證成上說二諦意也。略有六對者。則真俗二智有六對差名也。第一對證理之智真勝事之智俗。第二對知一切法真性故名一切智。知一切法差別相故名一切種智。則種類差別而知故。以種言而簡別也。第三對從喻為名。如蓮花開敷眾見咸悅。喻后得說法令生喜也。如所有智者真如所有智也。故對法論云。如所有者。三脫四諦十六行等也。盡所有者。謂后得智中遍緣諸境也。故對法論云。盡所有者。蘊處界等攝事盡故。次總料簡者有其二意。一料簡兩論不同所以。二總對經文及論。以明說意多少不同。如疏可知。依教起行者。由說教故除疑生信等。即是起進修行也。依境生智者。境即二諦。由依二諦生真俗等六對之智。如上疏說。悟教理之深微者。令悟大乘教深

【現代漢語翻譯】現代漢語譯本因為功德不再退轉的緣故，所以說是『攝福』。至於（經文中的）『配位地』，到後面解釋經文時會說明，也就是此卷末尾解釋三個問題時所說的。佛所說的法都歸於二諦（satya-dvaya，真諦和俗諦）——根據這種說法，雖然可以通用於各種教義理論，但這裡只是配合解釋這部經的含義，這是以普遍的道理來解釋特定的經文。所謂『即於此都無所得者』，就是指前面所說的俗諦之中，遠離能取和所取（grāhaka-grāhya），不見任何差別，最終在真性（bhūta-tathatā）第一義理（paramārtha）上，稱為『無所得』。『是諸聖種性者』，是指一切聖人，都是因為證悟了這真諦無相的道理，才成就為聖人的。『如有頌言等者』，是指《成唯識論》（Vijñaptimātratāsiddhi-śāstra）引用的經文偈頌。第一句說明真諦，下面三句說明俗諦，意思是說，必須要通過證悟真諦，才能瞭解俗諦。『諸行者』，指的是有為法（saṃskṛta-dharma）。不是沒有證悟真諦的人，就能夠了解俗諦如幻如化的。這是爲了證明上面所說的二諦的含義。『略有六對者』，是指真俗二智（satya-dvaya-jñāna）有六種不同的名稱。第一對是證理之智（dharma-satya-jñāna）和真勝事之智（paramārtha-satya-jñāna），以及俗諦之智（saṃvṛti-satya-jñāna）。第二對是『知一切法』的真性，所以名為『一切智』（sarvajñāna）；『知一切法差別相』，所以名為『一切種智』（sarvākārajñāna），因為是瞭解種類差別而知，所以用『種』字來區分。第三對是從比喻來命名。比如蓮花開放，眾人見到都感到喜悅，比喻后得智（prsthalabdha-jñana）說法，使眾生生起歡喜。『如所有智者』，是真如（tathatā）所有之智。所以《對法論》（Abhidharma-samuccaya）說：『如所有者，是三脫（trayo vimokṣāḥ）、四諦（catvāri-ārya-satyāni）、十六行相等。』『盡所有者』，是指后得智中普遍緣取各種境界。所以《對法論》說：『盡所有者，是蘊（skandha）、處（āyatana）、界（dhātu）等攝盡一切事物。』接下來總的概括分析，有兩個用意：一是概括分析兩部論的不同之處，二是總的對照經文和論，來說明所表達的含義有多少不同，就像疏文中可以瞭解的那樣。『依教起行者』，是因為宣說教義，所以消除疑惑，生起信心等，這就是開始修行。『依境生智者』，境就是二諦，因為依靠二諦，生起真俗等六對之智，就像上面疏文所說的那樣。『悟教理之深微者』，是使人領悟大乘教義的深奧。

【English Translation】 English version Because merit does not regress, it is called 'gathering blessings'. As for the 'positional arrangement' (in the text), it will be explained later when interpreting the text, which is what is said at the end of this scroll when explaining the three questions. The Dharma spoken by the Buddha all returns to the two truths (satya-dvaya, ultimate truth and conventional truth) - according to this statement, although it can be applied to various doctrines and theories, it is only used here to explain the meaning of this sutra, which is to explain a specific text with a universal principle. 'That which is nowhere attainable' refers to the conventional truth mentioned earlier, which is free from the perceiver and the perceived (grāhaka-grāhya), and sees no difference. Ultimately, in the ultimate meaning (paramārtha) of the true nature (bhūta-tathatā), it is called 'unattainable'. 'Those of noble lineage' refers to all sages, who become sages because they have realized the truth of this formless principle. 'As the verse says' refers to the verse quoted by the Treatise on the Establishment of Consciousness-Only (Vijñaptimātratāsiddhi-śāstra). The first sentence explains the ultimate truth, and the following three sentences explain the conventional truth, meaning that one must realize the ultimate truth in order to understand the conventional truth. 'Practitioners' refers to conditioned dharmas (saṃskṛta-dharma). It is not that those who have not realized the ultimate truth can understand the conventional truth as illusory. This is to prove the meaning of the two truths mentioned above. 'There are roughly six pairs' refers to the fact that the two wisdoms of truth and falsehood (satya-dvaya-jñāna) have six different names. The first pair is the wisdom of realizing the principle (dharma-satya-jñāna) and the wisdom of the true supreme event (paramārtha-satya-jñāna), and the wisdom of conventional truth (saṃvṛti-satya-jñāna). The second pair is the 'wisdom of knowing all dharmas' true nature, so it is called 'all-knowing wisdom' (sarvajñāna); 'knowing the differential characteristics of all dharmas', so it is called 'wisdom of all kinds' (sarvākārajñāna), because it understands the differences in kinds and knows, so the word 'kind' is used to distinguish it. The third pair is named from metaphors. For example, when a lotus flower blooms, everyone who sees it feels happy, which is a metaphor for the wisdom gained later (prsthalabdha-jñana) speaking Dharma and making sentient beings happy. 'The wisdom of what is' is the wisdom of suchness (tathatā). Therefore, the Compendium of Abhidharma (Abhidharma-samuccaya) says: 'What is, is the three liberations (trayo vimokṣāḥ), the four noble truths (catvāri-ārya-satyāni), the sixteen aspects, and so on.' 'What is all' refers to the wisdom gained later, which universally grasps all realms. Therefore, the Compendium of Abhidharma says: 'What is all, is the aggregates (skandha), bases (āyatana), realms (dhātu), etc., which encompass all things.' Next, the general summary analysis has two intentions: one is to summarize and analyze the differences between the two treatises, and the other is to generally compare the sutra text and the treatise to explain how much the expressed meaning differs, as can be understood in the commentary. 'Those who practice according to the teachings' are those who eliminate doubts and generate faith because of the preaching of the teachings, and this is the beginning of practice. 'Those who generate wisdom according to the realm' are the two truths, and because they rely on the two truths, they generate the six pairs of wisdoms such as truth and falsehood, as mentioned in the commentary above. 'Those who realize the profound subtleties of the teachings' are those who enable people to realize the profound subtleties of the Mahayana teachings.

理妙也。不同外道二乘等教。從我法二執分別所起不勉生死二乘教等。雖斷我執法執。仍存住著涅槃𨷂利他行等皆不名深妙也。佛說般若波羅蜜等者。準無著論釋意。即雖說無說離執。正者名非般若。故論云顯法門第一義也。若準天親論意說般若者。諸佛真實之惠也。即非般若者。即非二乘等所得般若也。已上兩論釋意。皆顯教深之義也。故為令悟教深而說此經。此教興門一一義中。皆須結歸。說經之意下皆準知。未曾得聞如是之經者。善現惠眼得之既久當未曾聞。故知大乘教法深也。持說功德勝以無量身財佈施等者。則受持四句為他演說所得功德。下經文中。以財及身各兩重教量不如持說之福。初則福相法身中舉一三千大千世界七寶佈施不如持說四句之福。第二離外論散亂中舉多恒河沙等三千大千世界七寶佈施亦不如四句持說之福。第三遠離懈怠住處中舉恒河沙等身命佈施不如四句持說之福。第四離寂靜味住舉於一日中分為三分各舍恒河沙命。如是無量為千萬億劫以身佈施。不如聞經信心不逆。所得功德不逆者不謗也。故功德佈施論依經判名等者。功德施者論主名也。彼論題云。金剛般若破取著不壞假名論。破取著是真諦。不壞假名名是俗諦。今意云。由經論二諦故。所以能釋之論經立名也。依初入位論說斷疑等者

【現代漢語翻譯】現代漢語譯本：這是精妙的道理。不同於外道和二乘等教法。從我法二執分別所產生的，無法避免生死輪迴的二乘教法等，即使斷除了我執法執，仍然存在執著涅槃和偏廢利他行為等問題，都不能稱之為深妙。佛所說的般若波羅蜜等，按照無著菩薩的論著解釋，即使說無說離執，真正的般若也並非如此。所以論中說，這是爲了彰顯法門的第一義。如果按照天親菩薩的論著解釋般若，那就是諸佛真實的智慧。那麼，『非般若』，就不是二乘等所能得到的般若。以上兩種論著的解釋，都彰顯了佛法的深奧之處。所以爲了使人領悟教法的深奧而宣說此經。此教興盛的每個方面，都必須歸結到這一點。『說經之意』，以下都可以參照理解。『未曾得聞如是之經者』，善現（Subhuti）的智慧之眼獲得此經已經很久了，卻說『未曾聞』，由此可知大乘教法的深奧。『持說功德勝以無量身財佈施等者』，受持四句偈併爲他人演說所得到的功德，超過了下文經文中所說的以財物和身體進行佈施的功德。首先，在福相法身中，舉例用三千大千世界的七寶進行佈施，不如受持並演說四句偈的功德。第二，在遠離外道論和散亂心中，舉例用多如恒河沙數的三千大千世界的七寶進行佈施，也不如受持並演說四句偈的功德。第三，在遠離懈怠的住處中，舉例用多如恒河沙數的生命進行佈施，不如受持並演說四句偈的功德。第四，在遠離寂靜的禪味中，舉例在一天中分為三份，每一份都捨棄如恒河沙數般的生命，這樣無量次地在千萬億劫中以身體進行佈施，不如聽聞此經後生起信心而不誹謗。『所得功德不逆者不謗也』，所得功德不誹謗的意思就是不詆譭。『故功德佈施論依經判名等者』，功德佈施論是論主的名稱。那部論的題目是《金剛般若破取著不壞假名論》。破取著是真諦，不壞假名是俗諦。現在的意思是說，因為有經和論的二諦，所以才能解釋這部經，併爲這部經立名。『依初入位論說斷疑等者』

【English Translation】 English version: This is a subtle and profound principle, different from the teachings of external paths and the Two Vehicles (Sravakayana and Pratyekabuddhayana). The teachings of the Two Vehicles, which arise from the discrimination of attachment to self and dharma and cannot avoid the cycle of birth and death, even if they sever the attachment to self and dharma, still retain attachment to Nirvana and neglect altruistic practices, and therefore cannot be called profound and subtle. The Prajna Paramita (Perfection of Wisdom) and other teachings spoken by the Buddha, according to the interpretation of Asanga's treatises, even though they speak of non-speaking and detachment, the true Prajna is not like that. Therefore, the treatise says that it is to reveal the first meaning of the Dharma gate. If Prajna is explained according to Vasubandhu's treatises, it is the true wisdom of all Buddhas. Then, 'non-Prajna' is not the Prajna that can be attained by the Two Vehicles and others. The interpretations of the above two treatises both reveal the profound meaning of the Dharma. Therefore, this sutra is spoken to enable people to understand the profundity of the teachings. Every aspect of the flourishing of this teaching must be concluded with this point. 'The meaning of speaking the sutra' can be understood by referring to the following. 'Never before have I heard such a sutra,' Subhuti (善現) has long possessed the eye of wisdom to obtain this sutra, but he says 'never heard,' from which it can be known that the Mahayana (大乘) teachings are profound. 'The merit of upholding and speaking surpasses the giving of limitless body and wealth,' the merit obtained by upholding and reciting the four-line verse and explaining it to others surpasses the merit of giving wealth and body mentioned in the following sutra passages. First, in the aspect of blessedness and Dharmakaya (法身), it is exemplified that giving the seven treasures of the three thousand great thousand worlds is not as good as the merit of upholding and reciting the four-line verse. Second, in being far away from externalist theories and scattered minds, it is exemplified that giving the seven treasures of the three thousand great thousand worlds, as numerous as the sands of the Ganges River, is also not as good as the merit of upholding and reciting the four-line verse. Third, in being far away from places of laziness, it is exemplified that giving lives as numerous as the sands of the Ganges River is not as good as the merit of upholding and reciting the four-line verse. Fourth, in being far away from the taste of tranquility, it is exemplified that dividing one day into three parts and giving up lives as numerous as the sands of the Ganges River in each part, giving the body in this way countless times for trillions of kalpas (劫), is not as good as hearing this sutra and giving rise to faith without opposition. 'The merit obtained without opposition means without slander,' the merit obtained without opposition means without disparagement. 'Therefore, the treatise on merit and giving relies on the sutra to determine the name,' the treatise on merit and giving is the name of the author of the treatise. The title of that treatise is 'The Diamond Sutra on Breaking Attachment and Not Destroying Provisional Names.' Breaking attachment is the ultimate truth, and not destroying provisional names is the conventional truth. The present meaning is that because there are the two truths of sutra and treatise, it is possible to explain this sutra and establish a name for this sutra. 'According to the treatise on the initial entry into the position, it says to cut off doubts, etc.'

。意云。此論六因中。初一為斷疑故。即是所斷之障。后四生信等。並是所修攝也。釋其所以如疏。應知障有二種煩惱。所知者。障者覆義。礙義名之障。故成唯識論第九云。煩惱障者。謂執遍計所執實我薩迦耶見而為上首。百二十八根本煩惱。及彼等流諸隨煩惱。此皆憂惱有情身心能障涅槃名煩惱障。所知障者。謂執遍計所執實法薩迦耶見而為上首。見疑無明愛恚慢等。覆所知境無顛倒性。能障菩提名所知障。尋其根源二執為本者。即上論文遍計所執實我法二見。及相應法邪惠為二執體性。此界與二障為本也。問。若爾二障二執為同爲異。答。總相而談二障。必以二執為本。然細分別。則有寬狹。且護法論師釋云。煩惱障中相應我見亦執亦障。障涅槃故。計我執故。獨超貪等不計我故。障而非執。又障通前七識。唯除第八。執唯六七除五八也。所知障中亦有差別。障通前七執唯六七等。則障寬執狹也。若據安惠師釋。煩惱障通前七識唯除第八。我執唯六七也。所知障與法執體無寬狹。總通前六識及第八識。除佛已外菩薩。已還諸識自體不證實故。通三性心。皆有法執。唯除末那。論說但與四或相應故無法執也。又障有三等者。即煩惱業報等障。亦名三雜染如常所說。果報亦不可思議等。是除報障者。依天親論釋云。

【現代漢語翻譯】現代漢語譯本：意云：此論述六因中，最初一個是爲了斷除疑惑，也就是所要斷除的障礙。後面的四個，生信等，都是屬於所修行的內容。具體解釋如同疏文所說。應當知道障礙有兩種：煩惱障和所知障。『障』的意思是覆蓋和阻礙，因此稱為『障』。如《成唯識論》第九卷所說：『煩惱障，是指執著遍計所執的真實我（薩迦耶見）為首的，一百二十八種根本煩惱，以及與它們同類的各種隨煩惱。這些都能使有情的身心憂愁苦惱，能障礙涅槃，所以稱為煩惱障。』『所知障，是指執著遍計所執的真實法（薩迦耶見）為首的，見、疑、無明、愛、恚、慢等。這些能覆蓋所知的境界，使其失去無顛倒的本性，能障礙菩提，所以稱為所知障。』追溯它們的根源，是以二執為根本。也就是上面論文中提到的遍計所執的真實我、法二見，以及相應的邪慧，是二執的體性。這個界限是以二障為根本的。問：如果是這樣，那麼二障和二執是相同還是不同？答：總的來說，二障必然以二執為根本。但如果仔細區分，則有寬窄之分。且護法論師解釋說：『煩惱障中，相應的我見既是執著也是障礙，因為它能障礙涅槃，並且是計度我執的緣故。』只有貪等不是計度我執，所以只是障礙而不是執著。而且，障礙通於前七識，唯獨第八識沒有。執著則只有第六識和第七識有，第五識和第八識沒有。所知障中也有差別，障礙通於前七識，執著只有第六識和第七識等。』所以障礙比執著範圍更寬。如果按照安慧論師的解釋，煩惱障通於前七識，唯獨第八識沒有。我執只有第六識和第七識有。所知障與法執在體性上沒有寬窄之分，總的來說通於前六識和第八識。除了佛以外，菩薩以及以下的各種識，其自體不真實，所以通於三性心，都有法執。唯獨末那識（第七識），論中說它只與四惑相應，所以沒有法執。另外，障礙有三種等，即煩惱障、業障、報障等，也稱為三雜染，如常所說。果報也是不可思議等。這是去除報障的說法，依據天親論的解釋說：

【English Translation】 English version: It means: In this treatise on the six causes, the first one is for dispelling doubts, which is the obstacle to be eliminated. The latter four, such as generating faith, are all included in what is to be cultivated. The specific explanation is as stated in the commentary. It should be known that there are two types of obstacles: the 'klesha-avarana' (煩惱障) [obstacle of afflictions] and the 'jnana-avarana' (所知障) [obstacle of knowledge]. 'Avarana' (障) [obstacle] means covering and hindering, hence it is called 'obstacle'. As the ninth volume of the 'Vijnaptimatrata-siddhi-shastra' (成唯識論) [Treatise on the Establishment of Consciousness-only] states: 'The 'klesha-avarana' (煩惱障) [obstacle of afflictions] refers to the one hundred and twenty-eight fundamental afflictions, headed by the 'satkayadrishti' (薩迦耶見) [view of a real self] which is the attachment to the 'parikalpita' (遍計所執) [completely conceptualized] real self, and various secondary afflictions of the same kind. These can cause sentient beings' body and mind to be troubled and distressed, and can obstruct 'nirvana' (涅槃) [liberation], hence they are called 'klesha-avarana' (煩惱障) [obstacle of afflictions].' 'The 'jnana-avarana' (所知障) [obstacle of knowledge] refers to the 'drsti' (見) [views], 'vicikitsa' (疑) [doubt], 'avidya' (無明) [ignorance], 'raga' (愛) [attachment], 'dvesha' (恚) [aversion], 'mana' (慢) [pride], etc., headed by the 'satkayadrishti' (薩迦耶見) [view of a real self] which is the attachment to the 'parikalpita' (遍計所執) [completely conceptualized] real 'dharma' (法) [phenomena]. These can cover the objects of knowledge, causing them to lose their non-inverted nature, and can obstruct 'bodhi' (菩提) [enlightenment], hence they are called 'jnana-avarana' (所知障) [obstacle of knowledge].' Tracing their roots, they are based on the two attachments. That is, the 'parikalpita' (遍計所執) [completely conceptualized] real self and 'dharma' (法) [phenomena] views mentioned in the above thesis, and the corresponding wrong wisdom, are the nature of the two attachments. This boundary is based on the two obstacles. Question: If this is the case, are the two obstacles and the two attachments the same or different? Answer: Generally speaking, the two obstacles are necessarily based on the two attachments. But if we distinguish them carefully, there are differences in scope. Moreover, the 'Dharmapala' (護法) [Dharmapala] master explains: 'In the 'klesha-avarana' (煩惱障) [obstacle of afflictions], the corresponding self-view is both attachment and obstacle, because it can obstruct 'nirvana' (涅槃) [liberation], and it is the reason for calculating self-attachment.' Only greed, etc., are not calculating self-attachment, so they are only obstacles but not attachments. Moreover, the obstacle is common to the first seven consciousnesses, except for the eighth consciousness. Attachment is only present in the sixth and seventh consciousnesses, not in the fifth and eighth consciousnesses. There are also differences in the 'jnana-avarana' (所知障) [obstacle of knowledge]. The obstacle is common to the first seven consciousnesses, and attachment is only present in the sixth and seventh consciousnesses, etc.' Therefore, the scope of the obstacle is wider than that of attachment. According to the explanation of the 'Anhui' (安慧) [Anhui] master, the 'klesha-avarana' (煩惱障) [obstacle of afflictions] is common to the first seven consciousnesses, except for the eighth consciousness. Self-attachment is only present in the sixth and seventh consciousnesses. There is no difference in scope between the 'jnana-avarana' (所知障) [obstacle of knowledge] and 'dharma' (法) [phenomena] attachment. Generally speaking, it is common to the first six consciousnesses and the eighth consciousness. Except for the 'Buddha' (佛) [Buddha], the 'bodhisattvas' (菩薩) [bodhisattvas] and the various consciousnesses below them, their own nature is not real, so they are common to the three-natured minds, and all have 'dharma' (法) [phenomena] attachment. Only the 'manas' (末那) [manas] consciousness (seventh consciousness), the treatise says that it is only corresponding to the four afflictions, so there is no 'dharma' (法) [phenomena] attachment. In addition, there are three types of obstacles, namely 'klesha-avarana' (煩惱障) [obstacle of afflictions], 'karma-avarana' (業障) [obstacle of karma], and 'vipaka-avarana' (報障) [obstacle of retribution], etc., also known as the three contaminations, as often said. The retribution is also inconceivable, etc. This is the statement of removing the 'vipaka-avarana' (報障) [obstacle of retribution], according to the explanation of the 'Vasubandhu' (天親) [Vasubandhu] treatise:

得釋梵等。即感十王果報離三惡趣。是除報障也。又寶性論四障中。前二是煩惱障攝。后二是所知障攝。若約轉行位明伏斷者。河南釋云。十信第六心伏初障。信不退故。十住第四住伏第二障。分別我見不共無明粗此伏故。花嚴經說。第一生貴真佛子。從諸賢聖正法生有無諸法。無所著舍離生死出三界故。分別我彼位能伏此二種子入初地斷。第三所知障在五地斷障于下乘般涅槃障五地斷故。緣覺舍心所知障七地方斷。六地猶觀十二因緣故。四恩之心者。是梁攝論說。即天親論所說廣大等四心之文。如其次第。名平等恩。不施恩善意恩真實恩也。釋其名字至下當知。及無住涅槃文者。準無著論釋下經文。心具足中有六種心。第五名為不住生死真心。即下經文。須菩提。汝若作是念發阿耨多羅三藐者。說諸法斷滅相莫作是念等文是也。即不住涅槃故。通除聲聞緣覺二障也。標六度攝戒。六等者。意顯答修行中具說六度所修之行也。又捨身財等已下。散指經文別配六度也。又離一切相等為攝律儀戒者。三聚凈戒中。離一切惡名攝律儀戒。凡是所斷皆此中收。今經云離一切相發菩提心等。即所離相等皆是所斷之法。所以名攝律儀戒也。是三聚凈戒乃至三種發心等者。一厭離有為心。即諸有漏法是勤斷諸惡。勤斷諸惡者。即別解

【現代漢語翻譯】現代漢語譯本得到釋梵（Śakra and Brahmā）等護持，立即脫離十王（Ten Kings）的果報，遠離三惡趣（three evil destinies），這是去除果報之障礙。另外，在《寶性論》（Ratnagotravibhāga）所說的四種障礙中，前兩種屬於煩惱障（kleśāvaraṇa），后兩種屬於所知障（jñeyāvaraṇa）。如果按照轉行位（transformation of conduct）來闡明降伏和斷除，河南的法師解釋說，十信位（ten faiths）的第六心降伏第一種障礙，因為對信仰不會退轉。十住位（ten abodes）的第四住降伏第二種障礙，因為分別我見（discriminating view of self）和不共無明（uncommon ignorance）的粗重部分在此被降伏。《華嚴經》（Avataṃsaka Sūtra）說：『第一生貴的真佛子，從諸賢聖的正法中出生，對於有無諸法，沒有執著，舍離生死，超出三界。』分別我彼（discriminating self and others）的位次能夠降伏這兩種障礙的種子，進入初地（first bhūmi）時斷除。第三種所知障在五地（fifth bhūmi）斷除，因為障礙下乘（Hīnayāna）般涅槃（parinirvāṇa）的障礙在五地斷除。緣覺（Pratyekabuddha）舍心所知障在七地（seventh bhūmi）方才斷除，因為六地（sixth bhūmi）仍然觀察十二因緣（twelve links of dependent origination）。四恩之心，是梁朝《攝大乘論》（Mahāyānasaṃgraha）所說，也就是天親（Vasubandhu）論師所說的廣大等四心之文。按照順序，分別名為平等恩、不施恩、善意恩、真實恩。解釋這些名字，到下文自然會明白。以及無住涅槃（non-abiding nirvāṇa）之文，依據無著（Asaṅga）論師解釋下文經文，心中具足六種心，第五種名為不住生死真心，也就是下文經文：『須菩提（Subhūti），你如果這樣想，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi），說諸法斷滅相，不要這樣想』等等。也就是不住涅槃，普遍去除聲聞（Śrāvaka）、緣覺二乘的障礙。標明六度（six pāramitās）包含戒，六等，意思是顯示回答修行中，詳細說明六度所修之行。另外，捨身財等以下，分散指明經文，分別配合六度。另外，遠離一切相等為攝律儀戒（saṃvara-śīla），三聚凈戒（threefold purity of precepts）中，遠離一切惡名為攝律儀戒，凡是所斷都在其中收攝。現在經文說遠離一切相發菩提心（bodhicitta）等，也就是所離之相等都是所斷之法，所以名為攝律儀戒。是三聚凈戒乃至三種發心等，一是厭離有為心，也就是諸有漏法，是勤斷諸惡，勤斷諸惡，也就是別解脫

【English Translation】 English version Having obtained the support of Śakra and Brahmā, etc., one immediately escapes the karmic retribution of the Ten Kings and departs from the three evil destinies. This is the removal of the obstacle of karmic retribution. Furthermore, in the four obstacles mentioned in the Ratnagotravibhāga (Treatise on the Buddha-nature), the first two are included within the kleśāvaraṇa (obstacle of afflictions), and the latter two are included within the jñeyāvaraṇa (obstacle of knowledge). If we explain the subduing and cutting off of these obstacles in terms of the stages of transformation of conduct, the master from Henan explains that the sixth mind of the ten faiths subdues the first obstacle because the faith does not regress. The fourth abode of the ten abodes subdues the second obstacle because the coarse aspects of the discriminating view of self and uncommon ignorance are subdued here. The Avataṃsaka Sūtra (Flower Garland Sutra) says: 'The true Buddha-child, noble from birth, is born from the correct Dharma of all the sages and saints. They have no attachment to the existence or non-existence of all dharmas, abandon birth and death, and transcend the three realms.' The stage of discriminating self and others is able to subdue the seeds of these two obstacles, and they are cut off upon entering the first bhūmi (ground). The third jñeyāvaraṇa is cut off at the fifth bhūmi because the obstacle that hinders the parinirvāṇa (complete nirvana) of the Hīnayāna (Lesser Vehicle) is cut off at the fifth bhūmi. The jñeyāvaraṇa of the Pratyekabuddha (Solitary Buddha) is only cut off at the seventh bhūmi because the sixth bhūmi still observes the twelve links of dependent origination. The mind of the four kinds of grace is what is spoken of in the Mahāyānasaṃgraha (Compendium of the Great Vehicle) of the Liang dynasty, which is the text of the four minds such as vastness spoken of by the master Vasubandhu. In order, they are called the grace of equality, the grace of non-giving, the grace of good intention, and the grace of truth. The explanation of these names will be understood when we get to the text below. And the text of non-abiding nirvāṇa, according to the master Asaṅga's explanation of the sutra text below, the mind is complete with six kinds of minds, the fifth of which is called the true mind of non-abiding birth and death, which is the sutra text below: 'Subhūti, if you think in this way, generate the mind of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), saying that all dharmas have the appearance of annihilation, do not think in this way,' etc. That is, not abiding in nirvāṇa, universally removing the obstacles of the two vehicles of Śrāvaka (Hearer) and Pratyekabuddha. Marking the six pāramitās (perfections) including precepts, the six, etc., means to show that in answering the practice, the practices cultivated by the six pāramitās are explained in detail. In addition, giving up body and wealth, etc., scattered indications of the sutra text, separately matching the six pāramitās. In addition, being apart from all appearances is the saṃvara-śīla (vows of restraint), in the threefold purity of precepts, being apart from all evil is called saṃvara-śīla, and all that is to be cut off is included in it. Now the sutra text says to generate bodhicitta (mind of enlightenment) apart from all appearances, etc., that is, the appearances to be separated from are all dharmas to be cut off, so it is called saṃvara-śīla. These are the threefold purity of precepts and even the three kinds of generating the mind, etc., one is the mind of aversion to conditioned existence, that is, all conditioned dharmas, which is diligently cutting off all evils, diligently cutting off all evils, that is, separate liberation

脫戒。乃定道律儀戒等。是攝律儀戒也。二求菩提心即普修諸善。普修諸善者。二空真智。及於二乘生空之智。乃至凡夫所能隨大乘有漏善心身語等業。若不爾者。地前一劫純有漏修。及七地前有漏者。應非大行。即是攝善法戒。三悲愍有情心。謂于晝夜十二時中。普觀三界法有情類深心非愍。思求濟拔等。此即攝眾生戒。如其次第即為斷德智德恩德三種之因。又智斷二德是自利行。恩德是利他行。此之三種。若在地前名信行地。若在地上名凈心地。若在果位名如來地。皆此三攝故。十八住處束為三地等不離此故。論判以為三摩跋帝等者。無著菩薩論釋下經文應如是知如是見等云智。依止奢摩他故知。依止毗缽舍那故見。此二依三摩提故信解。又云。如是一切住處中相應三摩提方便亦爾應知等。即諸住處中。釋顯現義。皆是止觀為定惠二度也。大經最後六分明摩者。即大般若經十六會中最後六會。如其次第廣說六波羅蜜相分者即六會也。即以六度因標會名。今意云。此經是第九會說。且略標舉六度之義明無相修引生。后六會廣說義也。三識果德之真化者即佛三身等名果位也。豈令識果位者。故知說此經。若爾此經之奧在乎三問三問既置問。戒因如何為果而說經也。答。如疏云善現三問雖在因中等已下。即釋此妨也。然

準兩論意。于果位中但說真非真二種佛也。即法身及自受用身合為真佛。他受用身及變化身合非真佛。雖隨地上十地所感各應不同名為應身。地前三乘所見粗身及隨類身名為化身。然對真身。此之兩種皆名為化故。真化言攝四佛盡也。諸法先因而後果等者。彼論自徴釋也。中間三因理包行果等者。即前利樂有情中除斷疑一。是所斷故。第五歡喜唯是果故。此依下配位地中。第二解歡喜在於佛果故。生信等。三通行果也。具如經說。應尋引之者。如下文云。說法者無法可說。是名說法。若有人言如來說法。即為謗佛等。是無說至教也。一切賢聖。皆以無為法而有。若別菩薩通達無我法者。如來說名真。是菩薩等即是無生勝理也。若有法得阿耨菩提。然燈佛即不與我授記等。又我于阿耨菩提。乃至無為小法可得。即是無得妙行也。若以色見我等及若見法相非相。則見如來等。是無為極果也。更為同別隨應準說。自漢明感夢摩騰振錫者等。後漢明帝永平二年代□歲即位。至永平五年夜夢丈六金人。至十年丁卯之歲。為西域僧迦葉摩騰游化至於漢地。又至十一年歲次戊辰後有比丘竹法蘭。來至此土也。世高赴洛之後者。即後漢桓帝時有三藏安世高。于洛陽翻譯也。僧會游吳之前者。有康居國丞相長子棄俗出家殿名僧會。神儀剛

【現代漢語翻譯】現代漢語譯本：《準兩論》的意義在於，在果位中只說真佛和非真佛兩種佛。即法身（Dharmakaya）及自受用身（Sambhogakaya）合為真佛。他受用身（Nirmanakaya）及變化身合為非真佛。雖然隨地上十地所感各應不同，名為應身（Nirmanakaya）。地前三乘所見粗身及隨類身名為化身（Nirmanakaya）。然而，相對於真身，這兩種都名為化身。因此，『真化』二字涵蓋了四佛的全部。『諸法先因而後果等』，是《準兩論》的自問自答。『中間三因理包行果等』，即前文『利樂有情』中，除了『斷疑』，因為那是所斷的。『第五歡喜』唯是果，這是依據下配位地中的說法，第二解說歡喜在於佛果。『生信等』，是三通行果。具體如經中所說，應該去尋找並引用它。如下文所說：『說法者無法可說，是名說法。若有人言如來說法，即為謗佛』等，這是無說之至教。『一切賢聖，皆以無為法而有』。若別的菩薩通達無我法者，如來說名真，是菩薩等，即是無生勝理。『若有法得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），然燈佛（Dipankara Buddha）即不與我授記』等。又『我于阿耨多羅三藐三菩提，乃至無為小法可得』，即是無得妙行。『若以色見我等及若見法相非相，則見如來』等，是無為極果。可以根據相同或不同的情況，隨應地進行類推。『自漢明感夢摩騰振錫者等』，後漢明帝永平二年（公元59年）代□歲即位，至永平五年夜夢丈六金人。至永平十年丁卯之歲（公元67年），有西域僧迦葉摩騰（Kasyapa Matanga）游化至於漢地。又至永平十一年歲次戊辰（公元68年），後有比丘竹法蘭（Dharmaratna）來至此土。『世高赴洛之後』，即後漢桓帝時有三藏安世高（An Shih-kao），于洛陽翻譯。『僧會游吳之前』，有康居國丞相長子棄俗出家，殿名僧會，神儀剛

【English Translation】 English version: The meaning of the 'Treatise on the Twofold Standard' lies in that, within the realm of fruition, it only speaks of two types of Buddhas: the true Buddha and the non-true Buddha. That is, the Dharmakaya (法身) and the Sambhogakaya (自受用身) combined constitute the true Buddha. The Nirmanakaya (他受用身) and the transformation body combined constitute the non-true Buddha. Although the responses vary according to the perception of the ten grounds, they are called Nirmanakaya (應身). The coarse body and the body according to type seen by the three vehicles before the grounds are called transformation bodies (化身). However, relative to the true body, both of these are called transformation bodies. Therefore, the words 'true and transformation' encompass all four Buddhas. 'All dharmas have causes first and then results, etc.' is the self-questioning and self-answering of the 'Treatise on the Twofold Standard'. 'The three intermediate causes encompass principle, practice, and result, etc.' refers to the previous 'benefiting sentient beings', except for 'severing doubts', because that is what is to be severed. 'The fifth, joy' is only a result, which is based on the statement in the lower allocation of positions, the second explanation being that joy lies in the fruit of Buddhahood. 'Generating faith, etc.' are the three common practice results. As specifically stated in the sutras, one should seek and cite them. As stated below: 'The one who preaches has no dharma to preach, this is called preaching. If someone says that the Tathagata (如來) preaches, that is slandering the Buddha', etc., this is the ultimate teaching of no-speaking. 'All sages and worthies exist through unconditioned dharma'. If a separate Bodhisattva understands the dharma of no-self, the Tathagata calls them true, these Bodhisattvas, etc., are the supreme principle of no-birth. 'If there is a dharma by which Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) is attained, Dipankara Buddha (然燈佛) would not have given me a prediction', etc. Also, 'In Anuttara-samyak-sambodhi, even a small unconditioned dharma can be attained', which is the wonderful practice of no-attainment. 'If one sees me through form, etc., and if one sees the characteristic of dharma as non-characteristic, then one sees the Tathagata', etc., this is the ultimate fruit of the unconditioned. One can infer accordingly based on similar or different situations. 'Since Emperor Ming's dream and Kasyapa Matanga (迦葉摩騰) shaking his staff, etc.', Emperor Ming of the Later Han Dynasty ascended the throne in the second year of Yongping (59 AD), and in the fifth year of Yongping, he dreamed of a golden man sixteen feet tall. In the tenth year of Yongping, the year of Dingmao (67 AD), the Western Region monk Kasyapa Matanga traveled and transformed in the Han land. Also, in the eleventh year of Yongping, the year of Wuchen (68 AD), the Bhikkhu Dharmaratna (竹法蘭) came to this land. 'After An Shih-kao (安世高) went to Luoyang', that is, during the reign of Emperor Huan of the Later Han Dynasty, the Tripitaka master An Shih-kao translated in Luoyang. 'Before Sanghavarman (僧會) traveled to Wu', the eldest son of the Prime Minister of Kangju renounced secular life and became a monk, named Sanghavarman, with a divine appearance and strong

正游化為任。吳主孫權(權漢末魏初是白去也)赤烏四年至於吳國。於時三國鼎立(魏曹操等蜀劉備吳孫權等也)自明帝永平十年佛法至漢。至吳赤鳥四年凡經一百七十年。佛法東至江表者為永平十四年。五嶽道士與摩騰較力。不如南嶽道士。結善信費升才等。在舍自感而死。不預出家無人流通。復遭漢正陵遲兵戎不息。遂經多載佛法未行。今以四年初達南國。營立茅茨設像行道。吳人初見謂為妭異。有司聞奏。吳主曰。佛有何靈驗耶。會曰。佛晦靈立出余千載。置骨舍利應現無方。吳主曰。若得舍利當爲起塔。經三七日。遂獲舍利五色曜天。剖之逾堅。燒之不燋。光明出炎作大蓮花。照曜宮殿。吳主驚嗟希有瑞也。信情大發。因為造塔度人立寺。以其所住為佛陀果。又以教法初興故。名建初寺也。舉此三人者。並是漢吳。國初傳佛法之導首也。故偏舉之。已上即是明佛法來時也。徴言雖備于中洲已下。明此經初來時也。然約計從孫權至苻秦時。經一百三十餘年。並前晉一百七十年。即佛法至漢三百餘年。方有此經也震域者。即是梵語。呼此漢國為震旦國也。正梵音云支那摩訶。義翻云大漢國也。鳩摩羅什法師者。此是譯此經主。應略徴因由。然晉書第六十五。費長房三寶記第八。及高僧傳等具說。所由大意相似。廣

【現代漢語翻譯】現代漢語譯本正游化為任。吳主孫權（孫權，漢末魏初時去世）赤烏四年到達吳國。當時正值三國鼎立時期（魏國的曹操等人，蜀國的劉備，吳國的孫權等人）。自從漢明帝永平十年佛法傳入漢朝，到吳國赤烏四年，總共經過了一百七十年。佛法向東傳到江表地區，是在永平十四年。五嶽的道士與摩騰比試法力，不如南嶽的道士。信徒費升才等人在家中無疾而終。因為沒有出家之人，所以佛法沒有得到傳播。又遭遇漢朝衰敗，戰亂不止，因此經過多年佛法未能盛行。現在在赤烏四年，佛法初次傳到南國，於是建造茅屋，設立佛像，舉行法事。吳國人最初見到，認為是不祥之物。有關部門上報吳主。吳主說：『佛有什麼靈驗呢？』大家回答說：『佛的靈驗隱藏了千年，如今佛骨舍利應世，顯現出不可思議的力量。』吳主說：『如果能得到舍利，我當爲之建造佛塔。』經過三七二十一天，終於獲得舍利，五色光芒照耀天空，剖開它更加堅硬，焚燒它也不會燒焦，光明中出現火焰，化作巨大的蓮花，照亮宮殿。吳主驚歎這是稀有的祥瑞，信佛之心大發，於是建造佛塔，度化百姓，建立寺廟，把孫權居住的地方改爲了佛陀果寺。又因為佛教教法初次興起，所以命名為建初寺。』舉出這三個人，都是漢朝和吳國初期傳播佛法的先驅，所以特別舉出他們。以上就是說明佛法傳入中國的情況。雖然之前的徵兆在中原地區已經有所準備，但這裡說明的是這部經書初次傳入中國的情況。大約計算，從孫權到苻秦時期，經過一百三十多年，加上前晉的一百七十年，就是佛法傳入漢朝三百多年後，才有了這部經書。震域，就是梵語，稱呼漢國為震旦國。正確的梵語發音是支那摩訶，翻譯成漢語就是大漢國。鳩摩羅什法師，是翻譯這部經書的主持者，應該稍微介紹一下他的因由。晉書第六十五卷，費長房三寶記第八卷，以及高僧傳等都有詳細記載，大意相似，內容廣泛。

【English Translation】 English version Zheng Youhua took it as his responsibility. Sun Quan (Sun Quan, who died at the end of the Han Dynasty and the beginning of the Wei Dynasty) of Wu arrived in the Kingdom of Wu in the fourth year of Chiwu. At that time, the Three Kingdoms were in a state of tripartite confrontation (Cao Cao of Wei, Liu Bei of Shu, and Sun Quan of Wu). Since the tenth year of Yongping in the reign of Emperor Ming of the Han Dynasty when Buddhism was introduced to Han, it has been 170 years to the fourth year of Chiwu in Wu. Buddhism spread eastward to the Jiangbiao area in the fourteenth year of Yongping. Taoists from the Five Sacred Mountains competed with Moteng, but they were not as good as the Taoists from the Southern Sacred Mountain. Believers such as Fei Shengcai died at home without illness. Because there were no monks, Buddhism was not spread. Furthermore, it encountered the decline of the Han Dynasty and incessant wars, so Buddhism did not flourish for many years. Now, in the fourth year of Chiwu, Buddhism was first introduced to the Southern Kingdom, so thatched huts were built, Buddha statues were erected, and Dharma services were held. When the people of Wu first saw it, they thought it was an ominous thing. The relevant departments reported to the Lord of Wu. The Lord of Wu said, 'What kind of spiritual efficacy does the Buddha have?' Everyone replied, 'The Buddha's spiritual efficacy has been hidden for thousands of years, and now the Buddha's bone relics have appeared in the world, showing incredible power.' The Lord of Wu said, 'If I can obtain the relics, I will build a pagoda for them.' After three seven twenty-one days, the relics were finally obtained, and five-colored rays of light illuminated the sky. When they were cut open, they were even harder, and they would not be charred when burned. Flames appeared in the light, transforming into huge lotus flowers, illuminating the palace. The Lord of Wu exclaimed that this was a rare auspicious sign, and his faith in Buddhism greatly increased. Therefore, he built pagodas, converted the people, and established temples, and changed the place where Sun Quan lived into the Buddha-Tuoguo Temple. Also, because the Buddhist teachings were first emerging, it was named Jianchu Temple.' These three people are mentioned because they were all pioneers in spreading Buddhism in the early Han and Wu dynasties, so they are specifically mentioned. The above is a description of the introduction of Buddhism into China. Although the previous signs had been prepared in the Central Plains, this describes the first introduction of this scripture into China. Approximately calculating, from Sun Quan to the time of Fu Qin, more than 130 years passed, plus 170 years of the Former Jin Dynasty, which means that more than 300 years after Buddhism was introduced into the Han Dynasty, this scripture appeared. Zhenyu is a Sanskrit word, calling the Han country the Zhendan country. The correct Sanskrit pronunciation is China-maha, which translates into Chinese as the Great Han Kingdom. Master Kumarajiva was the host of the translation of this scripture, and his cause should be briefly introduced. Volume 65 of the Book of Jin, Volume 8 of Fei Changfang's Sambo Ji, and the Biographies of Eminent Monks all have detailed records, with similar general meanings and extensive content.

略有殊。今且依三寶記說。彼云。沙門鳩摩羅什婆。此云童壽。本印度人。公明聰愍見稱。龜茲王聞以女妻之。而生於什(晉書及傳云。父鳩摩羅炎。聰惠有大志節。將嗣相位乃辭避出家。東度蔥嶺。龜茲王帛純聞其名郊迎之請為國師。王有妹年二十。方悟明敏。體有赤黡後生智子。諸國交嫂並不許之。及見炎心欲當之。王乃逼而妻焉。余文大同也)。

法師居胎之日　母增辨惠。七歲出家。日誦千偈義旨亦通。至年九歲。與外道論義失邪止解感聞愧伏。年十二有羅漢奇之。謂其母曰。常守護之。若年三十五不破戒者。當大興佛法度無數人。又習五明論四韋陀典陰陽星算必窮其妙。後傳習大乘數破外道。遠近諸國威謂神異。母生法師之後亦即出家。聰拔眾尼得第三果。法師受具。母謂之日。方等深教應大闡秦都。于汝自身無利如何。法師曰。菩薩之行利物亡軀。大作必行爐鏺無垠從此已后廣誦大乘洞其秘典。西域諸王每請法師講說。必長跪座側。命法師瑜而登焉。苻堅建元九年歲在丁丑七處奏云。有星現外國。當有大德智人入輔中國。堅曰。朕聞西有羅什襄陽有道安。將非此耶。復遣將軍呂光等承兵七萬。西伐龜茲。光與羅什同來。法師在道數言。應受光盡用之。光於是即據西涼亦請師留(晉書云。光還至涼州

【現代漢語翻譯】現代漢語譯本：略有不同。《三寶記》中記載：沙門鳩摩羅什婆（Śrāmaṇa Kumārajīva），這裡稱他為童壽。他是印度人，以聰明才智聞名。龜茲國王聽聞他的名聲，想把女兒嫁給他，於是就有了鳩摩羅什（《晉書》及傳記中記載：他的父親鳩摩羅炎，聰明有遠大志向，本應繼承相位，但他辭讓並出家。他向東越過蔥嶺，龜茲國王帛純聽聞他的名聲，在郊外迎接他，請他擔任國師。國王有個妹妹，年方二十，聰慧敏銳，身上有紅色的胎記，後來生下了有智慧的兒子。各國都想娶她為妻，但都沒有得到允許。等到見到鳩摩羅炎，國王的妹妹心生愛慕，國王於是強迫他們成婚。其餘內容大致相同）。法師還在母親腹中時，母親的辨才和智慧就有所增長。七歲出家，每天誦讀千偈，通曉其中的含義。九歲時，與外道辯論，使外道理屈詞窮，心悅誠服。十二歲時，有羅漢對他感到驚奇，對他的母親說：『要經常守護他，如果他到三十五歲還不破戒，將會大興佛法，度化無數人。』他又學習了五明論、四韋陀典、陰陽星算，必定能窮盡其中的奧妙。後來他傳習大乘佛法，多次駁倒外道，遠近各國都認為他有如神助。法師的母親生下法師后也隨即出家，聰慧過人，在眾尼中證得三果。法師受具足戒時，他的母親對他說：『方等深奧的教義應該在秦都廣泛弘揚，這對你自身沒有好處，你該怎麼辦？』法師說：『菩薩的修行是爲了利益眾生而犧牲自己。大事一定要做，即使赴湯蹈火也在所不辭。』從此以後，他廣泛誦讀大乘經典，通曉其中的奧秘。西域各國王每次請法師講經說法，必定長跪在座位旁邊，命法師踩著他的背登上法座。苻堅建元九年，歲在丁丑，有官員上奏說：有星出現在外國，應當有大德智者來輔佐中國。苻堅說：『我聽說西邊有羅什，襄陽有道安，難道是他們嗎？』於是派遣將軍呂光等率領七萬軍隊，西征龜茲。呂光與羅什一同前來。法師在路上多次說：『應該接受呂光的全部供養。』呂光於是佔據了西涼，也請法師留下（《晉書》中記載：呂光回到涼州

【English Translation】 English version: There are slight differences. According to the Sanbao Ji (Records of the Three Jewels), Śrāmaṇa Kumārajīva (沙門鳩摩羅什婆) – here called Tongshou (童壽) – was originally from India and renowned for his intelligence. The King of Kucha (龜茲) heard of his fame and wished to marry his daughter to him, thus resulting in the birth of Kumārajīva (The Jin Shu (晉書) and biographies state: His father, Kumārarata (鳩摩羅炎), was intelligent and ambitious, originally intended to inherit the throne, but he declined and became a monk. He traveled east across the Pamir Mountains (蔥嶺), and the King of Kucha, Bo Chun (帛純), hearing of his reputation, greeted him in the suburbs and invited him to be the national teacher. The king had a younger sister, twenty years old, intelligent and perceptive, with a red birthmark on her body, who later gave birth to a wise son. Various countries sought to marry her, but none were permitted. Upon seeing Kumārarata, the king's sister developed affection for him, and the king forced them to marry. The rest is largely the same). While the Dharma Master was still in his mother's womb, her eloquence and wisdom increased. He left home at the age of seven, reciting a thousand gathas (偈) daily and understanding their meaning. At the age of nine, he debated with tirthikas (外道), causing them to be defeated and sincerely submit. At the age of twelve, an arhat (羅漢) was amazed by him and said to his mother, 'Always protect him. If he does not break the precepts by the age of thirty-five, he will greatly promote the Buddha-dharma and liberate countless people.' He also studied the Five Sciences, the Four Vedas, and astrology, mastering their intricacies. Later, he propagated Mahayana Buddhism and repeatedly refuted the tirthikas, leading distant countries to regard him as divine. After giving birth to the Dharma Master, his mother also left home, becoming exceptionally intelligent and attaining the third phala (果) among the nuns. When the Dharma Master received the full precepts, his mother said to him, 'The profound teachings of the Vaipulya (方等) should be widely propagated in the Qin capital. How will you benefit yourself, since it will not benefit you?' The Dharma Master replied, 'The practice of a bodhisattva (菩薩) is to sacrifice oneself for the benefit of others. Great deeds must be done, even if it means going through fire and water.' From then on, he widely recited the Mahayana scriptures, understanding their secrets. Whenever the kings of the Western Regions invited the Dharma Master to lecture, they would kneel beside his seat, ordering the Dharma Master to step on their backs to ascend the Dharma seat. In the ninth year of Jianyuan (建元) during the reign of Fu Jian (苻堅), in the year Dingchou (丁丑), officials reported that a star had appeared in a foreign country, indicating that a virtuous and wise person would come to assist China. Fu Jian said, 'I have heard that there is Kumārajīva in the west and Dao'an (道安) in Xiangyang (襄陽). Could it be them?' He then sent General Lü Guang (呂光) and others with 70,000 troops to conquer Kucha. Lü Guang came with Kumārajīva. The Dharma Master repeatedly said on the way, 'You should accept all of Lü Guang's offerings.' Lü Guang then occupied Western Liang (西涼) and also asked the Master to stay (The Jin Shu states: Lü Guang returned to Liangzhou

。聞[竺-二+府]堅已死。為姚長所害。於是竊號河石也)至姚秦弘始三年興滅西呂方入長安。秦主興存加禮之。延入西明閣及逍遙園別館安置。敕僧珞等八百沙門。以受法師義旨。興卑萬乘之心尊三寶之教。于草堂寺。共三千僧手執舊經而纂定之。上莫不精究洞其深旨。時有僧睿興聞加焉。法師所譯經睿並參正。法師以姚秦弘始四年歲次辛丑起譯經論也。然前云與秦之曰□。據法師初至以說亦不相違。晉書云。法師臨終覺四大不愈。乃誦出三番神咒。令外國弟子誦之。以自救未及致力轉覺危殆。於是力疾。與眾僧告別。由因法相遇殊未盡心。方后沒世慚愧何言死於長安。姚興于逍遙園。依外國法以火焚屍。薪滅形碎。唯舌不爛也。草堂寺者。今在霸縣東南終南山陰是也。準三寶記云。先吳長安自前漢廢改苻秦興其間三百三十一載。曠絕都市民俗荒蕪。雖數伽藍歸信斷寮三千德。僧同止一處。共受姚秦天王供養。世稱大寺。非是本名。中構一堂摧以草苫。即于其內及逍遙園二處翻譯。魏末周初微漸稍整大寺因爾成四伽藍。草堂本名為一寺。草堂東常住南京地王寺。復改為安定國寺。安定國寺西為大乘寺邊安定。即天街東畔八偶大井。即舊大寺之東廚供三千僧之甘泉也(今此非現在)元魏等者。是後魏。本姓托跋。后

改為元也。意骨前魏故。以姓標別也。菩提留支者。魏云道希。新云覺愛也。名婆伽婆等者。是名隨經。初時俗呼名。非謂是經題目名也下皆準知。陳太康等者。即上表陳羅時也。問。若爾何故下六梁經。答。準譯經圖錄等。真諦三藏者。梵云波羅末陀。梁云真諦。本西印度優禪國人。風神英拔悠然自遠群藉廣部罔不精通。以梁太清二年𨳝八月屆于梁部。武帝西申禮敬。安置於寶云殿。令翻譯經論。未久之肯屬國喪亂。至陳初復出經論。所以或言陳本。或說梁經。皆不相違。俗則昆季等者。世親本傳云。世親梵名婆藪盤豆。本北天竺富婁沙富羅國人。此云丈夫國也。具為國師。姓憍尸迦。兄弟三人。無著處長世親。第二佛滅度后九百年中出也。又云。無著得神通往兜率天。以問彌勒請說大乘。世親初習小乘。后因無著教化。方始發心歸大廣贊大乘等。廣如彼說。恐繁不錄。大智通達教我等者。大智者即是彌勒菩薩也。無量功德身亦是贊彌勒也。應當敬彼如是等者。即等取無著菩薩。問。彼論歸敬何不說教主。答。彼意開釋經義。且敬釋義之勝具略不論說教之主也。故彼頌初云。法門句義及次第。世間不解離明惠。大智通達教我等。等意云大智通達法門句義明是但說釋義之主也。此即錄主本釋如有人釋通佛者。恐非錄意

【現代漢語翻譯】現代漢語譯本：『改為元也』，意思是以前魏國的緣故，用姓氏來區分不同的人。『菩提留支』（Bodhiruci，意為覺愛）在魏朝時被稱為『道希』，新的譯法是『覺愛』。『名婆伽婆等者』，這些名稱是根據經文而定的，最初是俗稱，並非經文的正式題目，後面的情況也類似。『陳太康等者』，指的是上表陳述羅什（Kumārajīva）的情況。問：如果這樣，為什麼下面說是六梁經？答：根據譯經圖錄等記載，真諦三藏（Paramārtha，意為真諦）是西印度優禪國人，他風度翩翩，才華橫溢，對各種經典都精通。在梁太清二年八月到達梁朝，梁武帝以禮相待，安置在寶云殿，讓他翻譯經論。不久之後，國家發生動亂，到陳朝初年又開始翻譯經論，所以有的說是陳本，有的說是梁經，這並不矛盾。『俗則昆季等者』，根據世親（Vasubandhu）的本傳記載，世親的梵文名字是婆藪盤豆（Vasubandhu），是北天竺富婁沙富羅國人，這裡被稱為丈夫國。他是國家的國師，姓憍尸迦。兄弟三人，無著（Asanga）是老大，世親是老二，他們出現在佛滅度后九百年。又說，無著得到神通，前往兜率天，向彌勒菩薩請教大乘佛法。世親最初學習小乘佛法，後來因為無著的教化，才開始發心歸向大乘，讚歎大乘等等，詳細情況可以參考相關記載，這裡就不詳細記錄了。『大智通達教我等者』，『大智』指的是彌勒菩薩。『無量功德身』也是讚歎彌勒菩薩。『應當敬彼如是等者』，『等』指的是無著菩薩。問：這部論的歸敬部分為什麼沒有提到教主（佛陀）？答：這部論的目的是爲了解釋經文的含義，所以只是敬重解釋經文的殊勝之處，而省略了對教主的敬重。所以這部論的開篇說：『法門句義及次第，世間不解離明惠，大智通達教我等』，意思是說，大智通達法門句義，明確說明只是在說解釋經文的主體。這裡記錄了主本的解釋，就像有人解釋通達佛法一樣，恐怕不是記錄者的本意。

【English Translation】 English version: '改為元也' means that it is because of the former Wei Dynasty, and surnames are used to distinguish different people. '菩提留支' (Bodhiruci, meaning 'Awakening Love') was called '道希' in the Wei Dynasty, and the new translation is '覺愛'. '名婆伽婆等者' refers to names that are based on the scriptures; they were originally common names, not the official titles of the scriptures, and the same applies to the following cases. '陳太康等者' refers to the situation when presenting a memorial about Kumārajīva. Question: If so, why does it say 'Six Liang Scriptures' below? Answer: According to the records of the translation catalogs, the Tripiṭaka Master 真諦 (Paramārtha, meaning 'Ultimate Truth') was from the country of Ujjain in West India. He was elegant and talented, and proficient in various scriptures. He arrived in the Liang Dynasty in August of the second year of the Taiqing era, and Emperor Wu of Liang treated him with respect, placing him in the Baoyun Hall to translate scriptures and treatises. Not long after, the country was in turmoil, and he began translating scriptures and treatises again in the early Chen Dynasty. Therefore, some say it is the Chen version, and some say it is the Liang scripture, which is not contradictory. '俗則昆季等者' According to the biography of Vasubandhu, Vasubandhu's Sanskrit name is Vasubandhu, and he was from the country of Purushapura in North India, which is called the 'Country of Men'. He was the national preceptor, with the surname Kausika. There were three brothers, with Asanga being the eldest and Vasubandhu being the second. They appeared 900 years after the Buddha's Parinirvana. It is also said that Asanga attained supernatural powers and went to the Tusita Heaven to ask Maitreya Bodhisattva about Mahayana Buddhism. Vasubandhu initially studied Hinayana Buddhism, but later, due to Asanga's teachings, he began to aspire to Mahayana, praising Mahayana, etc. For details, please refer to the relevant records, which will not be recorded in detail here. '大智通達教我等者' 'Great Wisdom' refers to Maitreya Bodhisattva. '無量功德身' is also praising Maitreya Bodhisattva. '應當敬彼如是等者' '等' refers to Asanga Bodhisattva. Question: Why doesn't the section on paying homage in this treatise mention the founder (Buddha)? Answer: The purpose of this treatise is to explain the meaning of the scriptures, so it only respects the excellence of explaining the scriptures and omits the respect for the founder. Therefore, the opening of this treatise says: '法門句義及次第，世間不解離明惠，大智通達教我等', meaning that Great Wisdom understands the meaning and order of the Dharma, clearly stating that it is only talking about the subject of explaining the scriptures. This records the explanation of the main text, just like someone explaining the understanding of the Buddha Dharma, which is probably not the original intention of the recorder.

故。錄自結云即是通敬本論大師等。法歸分別者。如有頌言。獸歸林籔。鳥歸於空。聖歸涅槃。法歸分別。𦡫舒去日月也。

第二明經體性門。先體后性者。泛明體性有通有別。通者體即性。別者性體各殊。如慈恩總章中。約通義說如言。此人體性善惡等體無別也。今此錄中約別義說。體即五重名句等不同。性即圓成三門辨別五種之性也。即體粗性細義各細也。能詮性用體者。聲是能詮性。名句文三是能詮用。假實合明者。名等三是假。聲是實。以名句等依聲上屈曲假立。離聲無體。其猶忿等依嗔假立。即嗔為體。此二亦如是。即聲為體。此依大乘宗說也。若準小乘薩婆多宗。即名句文三離聲實有也。亦不即聲者。以假實別論名句文三。知聲有別。所以名等是行蘊法處法界所收。聲是色蘊聲處聲界所攝。各不同也。由此法詞乃至詞緣于聲等者。四無礙解今依識論略列名義。一義無礙解。論云。即于所詮總持自在。於一義中現一切義故。二法無礙解。即于能詮總持自在。於一名句字中現一切名句字故。此即緣名句文身為境。三詞無礙解。即于言音展轉訓釋總持自在。於一音聲現一切音聲故。此即緣聲而為境也(已上兩釋配錄可知)四辨無礙解。善達機宜。次為說故(述曰)既聲與名等別為法詞。二境明知名等非無

【現代漢語翻譯】現代漢語譯本因此，錄自結云的內容，實際上是通敬本論大師等的觀點。關於法的歸屬，可以這樣區分：正如頌文所說：『野獸歸於森林草叢，鳥兒歸於天空，聖者歸於涅槃（Nirvana，寂滅），法歸於分別。』𦡫舒的離去，就像日月消逝一樣。

第二部分闡明經文的體性。先說體，后說性，這是因為體性有共通之處，也有區別之處。共通之處在於，體就是性；區別之處在於，性和體各有不同。例如，慈恩總章中，從共通的意義上說，就像說『這個人的體性是善或惡』，體沒有區別。而現在這部記錄中，是從區別的意義上說的，體就是五重名句等，各有不同。性就是圓成三門，用以辨別五種性質。也就是說，體是粗略的，性是精細的，意義各有細微之處。能詮釋的性，作用於體，聲音是能詮釋的性，名、句、文三者是能詮釋的作用。假和實合在一起說明，名等三者是假，聲音是實。因為名句等是依附於聲音之上的屈曲假立，離開聲音就沒有體。這就像忿怒等依附於嗔恨而假立，嗔恨是體。這兩者也是如此，聲音是體。這是依據大乘宗的說法。如果按照小乘薩婆多宗的觀點，那麼名句文三離開聲音也是真實存在的。也不等同於聲音，因為用假和實來區分名句文三，就知道聲音是有區別的。所以名等是行蘊、法處、法界所包含的，聲音是色蘊、聲處、聲界所攝，各自不同。由此可知，法詞乃至詞緣于聲音等，四無礙解（Catur-pratisamvida，四無礙辯）現在依據《識論》簡略地列出名義。一、義無礙解，論中說：『即對於所詮釋的內容總持自在，於一個意義中顯現一切意義。』二、法無礙解，即對於能詮釋的內容總持自在，於一個名句字中顯現一切名句字。這即是以名句文身為境界。三、詞無礙解，即對於言語音韻的輾轉訓釋總持自在，於一個音聲中顯現一切音聲。這即是以聲音為境界（以上兩種解釋可以參照記錄）。四、辯無礙解，善於瞭解時機，然後為之說法（述曰）。既然聲音與名等區別為法詞，兩種境界明確說明名等並非沒有。

【English Translation】 English version Therefore, the content recorded from Jieyun is actually the viewpoint of the masters of Tongjing Benlun, etc. Regarding the attribution of Dharma, it can be distinguished as follows: Just as the verse says: 'Beasts return to the forest thickets, birds return to the sky, saints return to Nirvana (Nirvana, extinction), and Dharma returns to differentiation.' The departure of 𦡫 Shu is like the disappearance of the sun and moon.

The second part clarifies the nature of the scriptures. First, the substance, then the nature, because substance and nature have commonalities and differences. The commonality lies in the fact that substance is nature; the difference lies in the fact that substance and nature are different. For example, in Ci En's general chapter, from a common perspective, it's like saying 'this person's nature is good or evil,' and there is no difference in substance. However, in this record, it is said from a differentiated perspective that the substance is the fivefold name-sentence, etc., each with its own differences. Nature is the three gates of perfection, used to distinguish the five kinds of nature. That is to say, the substance is rough, and the nature is fine, and the meanings have subtle differences. The nature that can be explained acts on the substance, sound is the nature that can be explained, and name, sentence, and text are the functions that can be explained. Explaining the false and the real together, the three of name, etc., are false, and sound is real. Because name-sentences, etc., are falsely established on the basis of sound, and there is no substance without sound. This is like anger, etc., falsely established on the basis of hatred, and hatred is the substance. The two are also like this, and sound is the substance. This is according to the Mahayana school's view. If according to the Sarvastivada school of Hinayana, then the three of name-sentence-text exist independently of sound. It is also not equivalent to sound, because distinguishing the three of name-sentence-text with false and real, we know that sound is different. Therefore, name, etc., are contained in the aggregate of formations, the realm of Dharma, and the realm of Dharma, while sound is contained in the aggregate of form, the realm of sound, and the realm of sound, each being different. From this, we can know that Dharma words, and even words related to sound, etc., the Four Unimpeded Understandings (Catur-pratisamvida, four kinds of unobstructed eloquence) are now briefly listed in terms of names and meanings according to the Treatise on Consciousness. First, unobstructed understanding of meaning, the treatise says: 'That is, being able to maintain complete freedom over the content being explained, manifesting all meanings in one meaning.' Second, unobstructed understanding of Dharma, that is, being able to maintain complete freedom over the content that can be explained, manifesting all name-sentence-words in one name-sentence-word. This is taking the body of name-sentence-text as the object. Third, unobstructed understanding of words, that is, being able to maintain complete freedom over the interpretation of phonemes, manifesting all phonemes in one phoneme. This is taking sound as the object (the above two explanations can be referred to in the record). Fourth, unobstructed understanding of eloquence, being good at understanding the timing, and then speaking for it (stated). Since sound and name, etc., are distinguished as Dharma words, the two realms clearly indicate that name, etc., are not without.

體也。二隱假談實體者。即攝假歸實。離聲之外無別名等也。故對法有成所引聲者。對法論聲有十一種。一因執受大種聲。藉能覺受執四大種之所發故。二因不執受大種聲。即外風鈴等聲。三因俱聲。即內外合發如擊鼓吹貝等。四可意聲。五不可意聲。六順相違聲。此三但約順違俱非說故。即好惡非好非惡三種也。七世所共成聲。世謂世間。世間成立言教之聲也。八成所引聲謂諸聖者。成就無漏所引成就無漏所引之聲。此聲成立聖教道理。即三藏教是(此即錄中所引也。意云。但說成所引聲為教體。不說成所引名等為體。故知位用聲為教體也)九遍計所起聲。即諸外道等。妄情計度成。即矯言所起之聲也。十聖言所攝聲。即見言見不見言不見等八種凈語。十一非聖言所攝聲。即見言不見不見言見等八非凈語是也。應如色等非實能詮者等取香味觸也。以聞是離聲實有體故。此意破薩婆多名句文三離聲實有。若是實有應非能詮。比量云汝實名等應非能詮。是宗中法。因云離聲實有故。同喻云猶如色等。並例準知。三能所詮顯體者。能詮是文所顯是義。故錄云。由能詮文義得顯等。此示舉一色象理實能詮所詮能顯所顯。如次是文義兩種合為教體也。前二后二。此之四法約能詮以明教體。今此一門兼說所詮義等為體故　彼論云

【現代漢語翻譯】現代漢語譯本：『體也。二隱假談實體者。』意思是說，隱藏假名，談論真實存在的實體，就是將假名歸於實有。離開聲音之外，沒有其他的名稱等等。所以對法論中有所謂的『成所引聲』（成就者所引發的聲音）。對法論中關於聲音有十一種分類：第一種是因執受大種聲（由於執持四大種而產生的聲音），憑藉能夠覺受和執持四大種所發出的聲音；第二種是因不執受大種聲（由於不執持四大種而產生的聲音），例如外面的風鈴等聲音；第三種是因俱聲（由於內外共同作用而產生的聲音），例如敲擊鼓、吹奏海螺等；第四種是可意聲（令人愉悅的聲音）；第五種是不可意聲（令人不悅的聲音）；第六種是順相違聲（順應或違逆的聲音），這三種聲音只是從順應、違逆或非順應非違逆的角度來說，也就是好、惡、非好非惡三種；第七種是世所共成聲（世間共同認可的聲音），世指世間，世間所成立的言教之聲；第八種是成所引聲（成就者所引發的聲音），指那些成就無漏智慧的聖者所引發的聲音，這種聲音成立聖教的道理，也就是三藏教典（這正是錄中所引用的意思，意思是說，只說成就者所引發的聲音是教體，不說成就者所引發的名稱等是教體，所以知道是用聲音作為教體）；第九種是遍計所起聲（由虛妄分別產生的聲音），指那些外道等，由於虛妄的情感和計度所產生的，也就是虛假的言語所產生的聲音；第十種是聖言所攝聲（被聖言所包含的聲音），指見言見、不見言不見等八種清凈的語言；第十一種是非聖言所攝聲（不被聖言所包含的聲音），指見言不見、不見言見等八種不清凈的語言。應該像色等不是真實能詮釋者一樣，來理解香味觸。因為聽聞是離開聲音而真實存在的實體。這個意思是破斥薩婆多部認為名句文三種都離開聲音而真實存在。如果是真實存在，就不應該能詮釋。可以用比量來論證：你們所說的真實名等，不應該能詮釋。這是宗中的法。原因是離開聲音而真實存在。同喻就像色等。其他的可以類推得知。第三種是能所詮顯體者（能詮釋和所詮釋顯現為教體），能詮釋的是文字，所顯現的是意義。所以錄中說，由於能詮釋的文字，意義才得以顯現等等。這表明舉出一個色象，實際上能詮釋和所詮釋，能顯現和所顯現，依次是文字和意義兩種，合起來作為教體。前面兩種和後面兩種，這四種法是從能詮釋的角度來說明教體。現在這一門兼說所詮釋的意義等作為教體。彼論中說。

【English Translation】 English version: 'Body also. The second, concealing the provisional, discusses the real entity.' This means concealing the provisional names and discussing the truly existing entity, which is to歸納 the provisional names to the real. Apart from sound, there are no other names, etc. Therefore, in the Abhidharma, there is what is called 'accomplishment-derived sound' (成所引聲, chéng suǒ yǐn shēng) (sound derived from the accomplished). In the Abhidharma, there are eleven types of sound: The first is sound due to the great elements being grasped (因執受大種聲, yīn zhí shòu dà zhǒng shēng), relying on the ability to perceive and grasp the four great elements that emit the sound; the second is sound due to the great elements not being grasped (因不執受大種聲, yīn bù zhí shòu dà zhǒng shēng), such as the sound of wind chimes outside; the third is sound due to both (因俱聲, yīn jù shēng), that is, sound emitted from both inside and outside, such as striking a drum or blowing a conch shell; the fourth is agreeable sound (可意聲, kě yì shēng); the fifth is disagreeable sound (不可意聲, bù kě yì shēng); the sixth is conforming and conflicting sound (順相違聲, shùn xiāng wéi shēng), these three sounds are only described from the perspective of conforming, conflicting, or neither conforming nor conflicting, that is, good, bad, and neither good nor bad; the seventh is sound commonly established by the world (世所共成聲, shì suǒ gòng chéng shēng), 'world' refers to the mundane world, the sound of teachings established by the world; the eighth is accomplishment-derived sound (成所引聲, chéng suǒ yǐn shēng), referring to the sound emitted by those accomplished sages who have attained non-outflow wisdom, this sound establishes the principles of the holy teachings, which are the Tripiṭaka (三藏, sānzàng) (this is exactly what is quoted in the record, meaning that only the sound derived from accomplishment is said to be the teaching body, not the names, etc., derived from accomplishment, so it is known that sound is used as the teaching body); the ninth is sound arising from pervasive conceptualization (遍計所起聲, biàn jì suǒ qǐ shēng), referring to those external paths, etc., due to false emotions and conceptualizations, that is, the sound arising from false speech; the tenth is sound included in holy speech (聖言所攝聲, shèng yán suǒ shè shēng), referring to the eight types of pure speech, such as 'seeing when seeing, not seeing when not seeing'; the eleventh is sound not included in holy speech (非聖言所攝聲, fēi shèng yán suǒ shè shēng), referring to the eight types of impure speech, such as 'seeing when not seeing, not seeing when seeing'. One should understand flavors, scents, and tactile sensations like colors, etc., which are not truly capable of expressing. Because hearing is a truly existing entity apart from sound. This means refuting the Sarvāstivāda school's view that the three types of names, sentences, and phrases truly exist apart from sound. If they truly exist, they should not be able to express. One can use analogy to argue: Your so-called real names, etc., should not be able to express. This is the dharma in the proposition. The reason is that they truly exist apart from sound. The example is like colors, etc. Other cases can be inferred accordingly. The third is that which manifests the body through what can express and what is expressed (能所詮顯體者, néng suǒ quán xiǎn tǐ zhě), what can express is the text, and what is manifested is the meaning. Therefore, the record says, 'Because of the text that can express, the meaning can be manifested,' etc. This shows that by giving an example of a color image, in reality, what can express and what is expressed, what can manifest and what is manifested, are in order the two types of text and meaning, which together serve as the teaching body. The first two and the last two, these four dharmas explain the teaching body from the perspective of what can express. Now, this gate also discusses the meaning of what is expressed, etc., as the teaching body. That treatise says.

。謂契經體略有二種。一文二義。文是所依。義是能依。如是二種總名一切所知境界。由文顯義。方能解生生解究竟必由文義故。說二法合為經體。又云。然文差別略有六種。一名身。一句身。三文身。四語。五行相。六機請。此與唯識說文不同可知。義差別者。乃至無窮略說十種。一地義。二相義。三作意義。四依處義。五過違義。六勝利義。七所對治義。八能對治義。九略義。十廣義。一一指文恐繁且止。四攝法從心體者。即攝境歸心也。法者即且聲名句文等能詮之法。若假若實。皆不離心。三界唯心者。彼云。三界虛妄唯心所現。又云。諸佛常身知一切從心轉。若人如是解。是人真見佛等。又契經說等者。即密嚴經云。我說識所緣唯識所現故。楞伽亦云。一切諸法皆是自心現量所作等。論說心心乃至皆不離心等者。瑜伽成唯識等。皆作此說。以色心等五位法。即是大乘百法皆唯識攝也。如其次第。是識自體門。識相應門。識所變門。識差別門。識實性門故。攝五位皆唯一心故。此教體不離心也。二十唯識者。是天親所造。有二十行頌名二十行頌。名二十唯識論也。二識成決定者。準彼論文有其兩義。一自他為二。二善惡為二。今取自他二也。相續者。即是身之異名也。五攝事歸如者。即攝相歸性也。慈恩釋云。

【現代漢語翻譯】現代漢語譯本謂契經（Sutra）的體裁略有二種：一是文字，二是義理。文字是所依賴的基礎，義理是能依附的內容。這兩種總稱為一切所知的境界。通過文字來顯明義理，才能產生理解，而徹底的理解必定依賴於文字和義理，所以說文字和義理二者合為經的本體。又說，文字的差別略有六種：一名身，二句身，三文身，四語，五行相，六機請。這與唯識宗所說的文字有所不同，可以知曉。義理的差別乃至無窮無盡，略說有十種：一地義，二相義，三作意義，四依處義，五過違義，六勝利義，七所對治義，八能對治義，九略義，十廣義。一一指出文字恐怕過於繁瑣，就此停止。四攝法從心體出發，就是將境界攝歸於心。法，就是指聲、名、句、文等能詮釋的法，無論是虛假的還是真實的，都不離心。《三界唯心》中說：『三界虛妄，唯心所現。』又說：『諸佛常身，知一切從心轉。若人如是解，是人真見佛』等等。又契經說等等，即《密嚴經》云：『我說識所緣，唯識所現故。』《楞伽經》也說：『一切諸法皆是自心現量所作』等等。論說心心乃至皆不離心等等，如《瑜伽師地論》、《成唯識論》等，都這樣說。以色、心等五位法，即是大乘百法，都唯識所攝也。如其次第，是識自體門，識相應門，識所變門，識差別門，識實性門故。攝五位皆唯一心故，此教體不離心也。《二十唯識論》，是天親（Vasubandhu）所造，有二十行頌，名為《二十行頌》，也名《二十唯識論》。二識成決定，根據該論文有兩種含義：一是以自他為二，二是以善惡為二。現在取自他為二。相續，即是身的異名。五攝事歸如，就是攝相歸性。慈恩（Ci'en）解釋說：

【English Translation】 English version It is said that the structure of a Sutra (契經) has roughly two aspects: one is the text (文), and the other is the meaning (義). The text is the foundation upon which the meaning relies, and the meaning is what can be attached to the text. These two together are called the realm of all that is knowable. The meaning is revealed through the text, so that understanding can arise, and complete understanding must rely on both text and meaning. Therefore, it is said that text and meaning together constitute the essence of a Sutra. Furthermore, it is said that there are roughly six kinds of differences in text: 1. name-body (名身), 2. sentence-body (句身), 3. word-body (文身), 4. speech (語), 5. characteristics of conduct (行相), 6. opportunity and request (機請). This is different from what the Consciousness-Only school (唯識宗) says about text, which can be understood. The differences in meaning are endless, but can be summarized into ten types: 1. meaning of ground (地義), 2. meaning of characteristics (相義), 3. meaning of action (作意義), 4. meaning of reliance (依處義), 5. meaning of transgression (過違義), 6. meaning of benefit (勝利義), 7. meaning of what is to be treated (所對治義), 8. meaning of what can treat (能對治義), 9. meaning of abbreviation (略義), 10. meaning of expansion (廣義). To point out each text would be too cumbersome, so I will stop here. The Four Embracing Dharmas (四攝法) starting from the mind-essence (心體), is to gather the realm back to the mind. Dharma (法) refers to the Dharma that can explain, such as sound, name, sentence, and text, whether false or true, are inseparable from the mind. 'The Three Realms are Mind-Only (三界唯心)' says: 'The Three Realms are illusory, manifested only by the mind.' It also says: 'The Buddhas' constant body knows that everything turns from the mind. If a person understands in this way, this person truly sees the Buddha,' and so on. Also, the Sutra says, etc., that is, the Ghanavyuha Sutra (密嚴經) says: 'I say that what consciousness grasps is manifested only by consciousness.' The Lankavatara Sutra (楞伽經) also says: 'All dharmas are made by the self-mind's present measure,' and so on. The treatise says that mind-mind and even everything are inseparable from the mind, etc., such as the Yogacarabhumi-sastra (瑜伽師地論), Vijnaptimatratasiddhi (成唯識論), etc., all say this. The five positions of Dharma, such as form and mind, are the hundred dharmas of Mahayana, all of which are included in Consciousness-Only. In order, they are the gate of the self-nature of consciousness, the gate of consciousness's correspondence, the gate of consciousness's transformation, the gate of consciousness's differentiation, and the gate of consciousness's real nature. Therefore, the five positions are all gathered into one mind, so this teaching's essence is inseparable from the mind. The Twenty Verses on Consciousness-Only (二十唯識論) was created by Vasubandhu (天親), and has twenty lines of verses, called the Twenty Verses (二十行頌), also called the Twenty Verses on Consciousness-Only. The determination of the two consciousnesses, according to that paper, has two meanings: one is to take self and other as two, and the other is to take good and evil as two. Now take self and other as two. Continuity (相續) is another name for the body. The five gatherings of events returning to suchness (五攝事歸如) is to gather phenomena back to nature. Ci'en (慈恩) explains:

諸教廣說雖復不同。以類而言不出四種。一約緣論實性。以妄辯真。于際法中有其情。如人言冰有等。二□□論實性。直談真如性非染凈。三以實從緣性。即此真性由隨染凈二緣。即能成彼生死涅槃。其猶冰體水自性不殊。由遇炎涼冰水成異故。涅槃經云。佛性一味。以煩惱故出種種味。四以緣從實性。即染凈法體即真如。今此錄中依第四義。即攝末歸本。唯以真如為體。猶百川之趣海同一味咸。萬法歸於一如。並皆真性。無有文字者。文字即真如故。圓成等者三性義。略以二門辨釋。一列數釋名。二出體性。就初門中先列次釋。言列數者。一遍計所執性。二依他起性。三圓成實性。次釋名者。周通計度故名邊計。性者體也。此邊計以所執實我實法即空性故。持業釋也。依他因緣之生起性名依他起性。依主釋也。圓謂圓滿。成即成就。實者諸法實性故名圓成實性。圓成實性圓成即真如性。持業釋也。二出體。遍計所執性。據護法師義。即有漏六七二識所執蘊等起自心相計為實我實法。如兔角等。其體即空為體性也。問。體既空無。如何立性。答。情有理無。隨彼妄情教所詮故立為性也。問。有漏第六通緣諸法可名遍計。有漏第七唯緣第八。如何名遍。答。是此類故且名遍計。理實言之。計而非遍。由此應作四句分別。

【現代漢語翻譯】現代漢語譯本各種教派的廣泛論述雖然各不相同，但按類別來說，不出四種：第一種是依據因緣來論述實性，用虛妄來辨別真實，認為在有邊際的法中存在情識，就像人們說冰具有某種性質一樣。第二種是直接論述實性，直接談論真如（Tathata，事物的真實如是之相）之性，認為它既非染污也非清凈。第三種是從實性出發來論述因緣，認為這真如之性由於隨順染污和清凈兩種因緣，就能成就生死和涅槃（Nirvana，解脫）。這就像冰的本體與水的自性沒有區別，但由於遇到炎熱或寒冷，冰和水就變得不同一樣。《涅槃經》（Nirvana Sutra）說：『佛性（Buddha-nature，所有眾生皆具的成佛的可能性）只有一種味道，但由於煩惱的緣故，產生各種各樣的味道。』第四種是從因緣出發來論述實性，認為染污和清凈的法的本體就是真如。現在這部記錄依據第四種意義，也就是攝末歸本，只以真如為本體，就像百川歸海，同一種味道都是鹹的。萬法歸於一如，都是真性。沒有文字的，是因為文字就是真如的緣故。『圓成』等詞涉及三性義，大致用兩種方式來辨別解釋：一是列舉數目並解釋名稱，二是說明本體性質。先說第一種方式中的列舉數目並解釋名稱。所謂列舉數目，就是：一、遍計所執性（Parikalpita，遍計妄執的自性），二、依他起性（Paratantra，依他而起的自性），三、圓成實性（Parinispanna，圓滿成就的自性）。再說解釋名稱，普遍地、周全地計度，所以叫做『遍計』。『性』就是本體。這『遍計所執性』以所執的實我實法即是空性，所以是持業釋。依靠其他因緣而生起的自性，叫做『依他起性』，是依主釋。『圓』是圓滿，『成』是成就，『實』是諸法的實性，所以叫做『圓成實性』。『圓成實性』的『圓成』就是真如之性，是持業釋。第二種方式是說明本體。遍計所執性，根據護法（Dharmapala）的觀點，就是有漏的第六識和第七識所執著的蘊等，將由自心生起的現象錯誤地認為是實我實法，就像兔角等不存在的事物一樣。它的本體就是空，以空為體性。問：本體既然是空無，如何建立為『性』？答：情識上有，道理上沒有。隨順那虛妄的情識和教義所詮釋的內容，所以建立為『性』。問：有漏的第六識普遍緣于諸法，可以叫做『遍計』，有漏的第七識只緣于第八識，如何叫做『遍』？答：因為是同一種類型，所以暫且叫做『遍計』。如果從道理上來說，應該說是『計而非遍』。由此應該作四句分別。

【English Translation】 English version Although the extensive explanations of various teachings differ, they can be categorized into four types: First, discussing reality based on conditions, using delusion to distinguish truth, holding that emotions exist within finite dharmas, like saying ice has a certain nature. Second, directly discussing reality, directly addressing the nature of Suchness (Tathata, the true suchness of things), considering it neither defiled nor pure. Third, discussing conditions based on reality, believing that this nature of Suchness, by conforming to the two conditions of defilement and purity, can accomplish both Samsara (birth and death) and Nirvana (liberation). This is like the substance of ice being no different from the nature of water, but due to encountering heat or cold, ice and water become different. The Nirvana Sutra says: 'Buddha-nature (Buddha-dhatu, the potential for all beings to achieve Buddhahood) has only one flavor, but due to afflictions, it produces various flavors.' Fourth, discussing reality based on conditions, believing that the substance of defiled and pure dharmas is Suchness. Now, this record relies on the fourth meaning, which is returning to the origin, only taking Suchness as the substance, like hundreds of rivers flowing into the sea, all having the same salty taste. All dharmas return to Oneness, all being true nature. There are no words, because words are Suchness. Terms like 'Parinispanna' involve the meaning of the three natures, which are distinguished and explained in two ways: first, listing the numbers and explaining the names; second, explaining the nature of the substance. First, let's discuss listing the numbers and explaining the names. Listing the numbers means: 1. Parikalpita (the nature of conceptual construction), 2. Paratantra (the nature of dependent origination), 3. Parinispanna (the nature of perfect accomplishment). Next, explaining the names: universally and thoroughly calculating is called 'Parikalpita'. 'Nature' is the substance. This 'Parikalpita' takes the self and dharmas that are clung to as real as being empty in nature, so it is a Karmadharaya compound. The nature that arises depending on other conditions is called 'Paratantra', which is a Tatpurusha compound. 'Parini' means complete, 'spanna' means accomplished, 'satya' is the real nature of all dharmas, so it is called 'Parinispanna'. The 'Parini' of 'Parinispanna' is the nature of Suchness, which is a Karmadharaya compound. The second way is to explain the substance. Parikalpita, according to Dharmapala's view, is the skandhas etc. clung to by the afflicted sixth and seventh consciousnesses, mistakenly taking the phenomena arising from one's own mind as real self and real dharmas, like non-existent things such as rabbit horns. Its substance is emptiness, taking emptiness as its nature. Question: Since the substance is empty and non-existent, how can it be established as 'nature'? Answer: It exists in emotions, but not in reason. Following that deluded emotion and the content explained by the teachings, it is established as 'nature'. Question: The afflicted sixth consciousness universally grasps all dharmas, so it can be called 'Parikalpita', the afflicted seventh consciousness only grasps the eighth consciousness, how can it be called 'Parini'? Answer: Because it is of the same type, it is temporarily called 'Parikalpita'. If speaking from the perspective of reason, it should be said 'grasping but not universal'. Therefore, four sentences should be made to distinguish.

有遍非計。謂無漏識有漏善識等。能遍廣緣而非計執也。有計非遍。謂有漏第七有亦遍亦計。謂有漏第六我法二執。有非遍非計。謂有漏五識及賴耶識也。依他起性者。即眾緣所生心心所體。及見相分有漏無漏諸有為而為體也。圓成實性者。謂依他起。且彼妄執實我實法。二空所顯真如為體故。唯識云。二空所顯圓滿成就諸法實性名圓成實也。攝事歸如。即圓成等者。此下約上五重教體以辨性也。第五門是真如故。是圓成性攝也。亦依他性者。亦圓成故。意云。攝法從心門中。有其圓成。兼亦有依他。以是因緣法故。據性相二種為二性所收也。下皆準知。據本質教者。如來所說聲名句文名之為本。聞者識變名之為影。謂由聞者善根增上緣力引佛利他無漏種子。于佛識且文義相生等名本質教。此唯無漏聞者。識變通有漏無漏。是影像教也。隨小乘宗者。以薩婆多宗說佛身。十八界中唯意界意識界法界。此三通無漏。余並唯有漏。然大乘宗中對法論說十五界有漏者。是且隨小乘宗義。佛地論成唯識等。皆說十八。唯無漏故。聲名句文皆無漏也。菩薩第八有漏性收者。即第八識也。一切菩薩要至金剛喻定。為菩提時方轉第八異熟識。成大圓鏡智故。十地已還一切菩薩。生第八識。皆是有漏故。所變相分五塵等亦是有漏。若於

【現代漢語翻譯】現代漢語譯本『有遍非計』。指的是無漏識、有漏善識等，能夠普遍地緣取境界，但並非是計度執著。『有計非遍』。指的是有漏的第七識（末那識），它具有計度性，但並非普遍緣取一切境界。『亦遍亦計』。指的是有漏的第六識（意識），它既有普遍緣取境界的作用，也具有我法二執的計度性。『非遍非計』。指的是有漏的前五識（眼、耳、鼻、舌、身識）以及阿賴耶識（第八識），它們既不能普遍緣取一切境界，也不具有計度性。『依他起性』指的是由眾緣所生的心和心所的自體，以及見分和相分，包括有漏和無漏的一切有為法，都以依他起性作為它們的體性。『圓成實性』指的是依他起性所顯現的，遠離了對實我實法的虛妄執著的真如，作為它的體性。正如《唯識論》所說：『由二空所顯現的圓滿成就諸法實性的，名為圓成實』。『攝事歸如，即圓成等者』。下面是根據以上五重教體來辨別自性。第五門是真如，所以是圓成實性所攝。『亦依他性者，亦圓成故』。意思是說，從攝法歸心的角度來看，既有圓成實性，也有依他起性，因為它是因緣法。根據自性和相狀兩種角度，可以被歸攝為兩種自性。下面的內容都可以依此類推。根據本質教的觀點，如來所說的聲、名、句、文，被稱為『本』。聽聞者所產生的識變，被稱為『影』。這是因為聽聞者通過善根增上的因緣力，引發了佛陀利他的無漏種子，在佛陀的識中，聲、文、義等相互產生，這被稱為本質教。只有無漏的聽聞者才能領會。識變可以是有漏的，也可以是無漏的，這被稱為影像教。根據小乘宗的觀點，以薩婆多宗為例，佛身在十八界中，只有意界、意識界、法界這三界是通於無漏的，其餘的都只有有漏。然而，大乘宗的《對法論》中說十五界是有漏的，這只是隨順小乘宗的觀點。而《佛地論》、《成唯識論》等都說十八界都是無漏的。聲、名、句、文也都是無漏的。菩薩的第八識被歸為有漏的自性，指的是第八識（阿賴耶識）。一切菩薩都要到金剛喻定，爲了成就菩提時，才能轉變第八異熟識，成為大圓鏡智。因此，十地及以下的菩薩，所生的第八識都是有漏的。所變現的相分，如五塵等，也都是有漏的。如果……

【English Translation】 English version 'Having pervasive reach but not being conceptual' refers to the unconditioned consciousness (無漏識), conditioned wholesome consciousness (有漏善識), etc., which can pervasively cognize objects but are not based on conceptual clinging. 'Having conceptualization but not pervasive reach' refers to the conditioned seventh consciousness (末那識, manas), which has conceptualization but does not pervasively cognize all objects. 'Both pervasive and conceptual' refers to the conditioned sixth consciousness (意識, vijnana), which has both the function of pervasively cognizing objects and the conceptualization of self and phenomena (我法二執). 'Neither pervasive nor conceptual' refers to the conditioned first five consciousnesses (眼、耳、鼻、舌、身識, the five sense consciousnesses) and the alaya consciousness (阿賴耶識, eighth consciousness), which neither pervasively cognize all objects nor have conceptualization. 'Dependent nature (依他起性)' refers to the nature of mind and mental factors (心心所) arising from various conditions, as well as the appearance aspect (見分) and object aspect (相分), including all conditioned phenomena (有為法), both conditioned (有漏) and unconditioned (無漏), taking dependent origination as their nature. 'Perfected nature (圓成實性)' refers to the suchness (真如) manifested by the dependent nature, which is free from the false clinging to a real self and real phenomena. As the Vijnaptimatrata-siddhi (唯識論) says: 'The perfect and accomplished real nature of all dharmas manifested by the two emptinesses (二空) is called the perfected nature.' 'Gathering matters into suchness, which is the perfected nature, etc.' The following is to distinguish the nature based on the above fivefold teaching body. The fifth gate is suchness, so it is included in the perfected nature. 'Also the dependent nature, also the perfected because of the perfected.' It means that from the perspective of gathering dharmas into the mind, there is both the perfected nature and the dependent nature, because it is a dharma of conditions. According to the two aspects of nature and characteristics, it can be included in two natures. The following can be inferred by analogy. According to the view of the essential teaching, the sounds, names, sentences, and words spoken by the Tathagata are called the 'essence'. The transformation of consciousness produced by the listener is called the 'image'. This is because the listener, through the power of the increasing conditions of wholesome roots, triggers the unconditioned seeds of the Buddha's altruism. In the Buddha's consciousness, sounds, words, meanings, etc., arise mutually, which is called the essential teaching. Only unconditioned listeners can comprehend it. The transformation of consciousness can be conditioned or unconditioned, which is called the image teaching. According to the view of the Hinayana school, taking the Sarvastivada school as an example, in the eighteen realms, only the mind realm (意界), the consciousness realm (意識界), and the dharma realm (法界) are common to the unconditioned, and the rest are only conditioned. However, the Abhidharma-samuccaya (對法論) of the Mahayana school says that fifteen realms are conditioned, which is only in accordance with the view of the Hinayana school. The Buddhabhumi Sutra (佛地論), Vijnaptimatrata-siddhi (成唯識論), etc., all say that all eighteen realms are unconditioned. Sounds, names, sentences, and words are also unconditioned. The eighth consciousness of Bodhisattvas is classified as conditioned nature, referring to the eighth consciousness (阿賴耶識, alaya-vijnana). All Bodhisattvas must reach the Vajropama-samadhi (金剛喻定) and, in order to achieve Bodhi, transform the eighth vipaka consciousness (異熟識) into the Great Perfect Mirror Wisdom (大圓鏡智). Therefore, the eighth consciousness produced by Bodhisattvas up to the tenth ground is conditioned. The appearance aspect transformed, such as the five dusts, is also conditioned. If...

無漏心說神通第六七者即六七二識也。準成唯識論等說。菩薩八地見道已去。即許轉六七二識成妙觀察智平等性智故。通無漏。此顯像教之唯無漏等者。即六二識所變相分聲名句等。名影像教也。以六七二識見分是無漏故。所變相分必無漏也。以唯識道理諸識起時。必自實相而緣　即能變為見分。所變為相分。其見分是無漏所變。相分亦是無漏。有漏亦然故。錄云。由見相分性類同故。即漏無漏性也。問。何故不言前五識耶。答。轉前五識諸論有二師釋。一云。菩薩修道位中。后得智引眼等諸識得成無漏故。成事智亦得初起。一師云。要成佛位方得現起。以十地中眼等五識依異熟根。彼根即是異熟識變非無漏故。依有漏根發無漏識。不應理故。故攝大乘論云。平寺性智妙觀察智。于初現觀最初現行修道位中。縛后清凈大圓鏡智成所作智。佛果始證一得已后無有增減。諸論皆取后師為定。皆至佛果方縛五識故。說菩薩無漏唯通六七也。二我雖有遊觀無漏入滅盡定等者。以二乘人入滅盡定時。要依遊觀無漏為加行入言遊觀者。意簡根本無分別智顯是后得智所攝。即取游履觀察之義也。故唯識論云。此定初起必依有頂遊觀無漏為加行入。次第定中最居后故。下文又云。隨應后得所引發故等。今此意顯二乘人後得所攝無唯有。

【現代漢語翻譯】現代漢語譯本：『無漏心』指的是神通第六和第七識，也就是第六識（意識）和第七識（末那識）。根據《成唯識論》等論著的說法，菩薩在八地（不動地）見道之後，就可以將第六識和第七識轉為妙觀察智和平等性智，因此是通於無漏的。這裡所說的『顯像教之唯無漏等』，指的是第六識和第七識所變現的相分，如聲音、名稱、語句等，這些被稱為影像教。因為第六識和第七識的見分是無漏的，所以它們所變現的相分也必然是無漏的。按照唯識的道理，諸識生起時，必然以自己的真實相為所緣，也就是能變現為見分，所變現為相分。如果見分是無漏所變，那麼相分也是無漏的；有漏的情況也是如此。因此，《錄》中說：『由於見分和相分的性質類別相同，所以它們的性質是漏或無漏。』問：為什麼不提五識（眼識、耳識、鼻識、舌識、身識）呢？答：關於轉前五識，各論中有兩種解釋。一種說法是，菩薩在修道位中，通過後得智引導眼識等諸識，使其成為無漏，因此成所作智也得以初次生起。另一種說法是，必須到成佛的果位才能真正生起。因為在十地中，眼識等五識依賴於異熟根，而異熟根是由異熟識所變現的，並非無漏。依靠有漏的根來生起無漏的識，是不合道理的。所以，《攝大乘論》說：『平等性智和妙觀察智，在初現觀（最初的現觀）和修道位中最初現行，束縛后清凈的大圓鏡智和成所作智，佛果開始證得之後，就不會再有增減。』諸論都以後一種說法為準，認為要到佛果才能束縛五識。因此，說菩薩的無漏只通于第六識和第七識。『二我雖有遊觀無漏入滅盡定等者』，指的是二乘人（聲聞乘和緣覺乘）在進入滅盡定時，需要依靠遊觀無漏作為加行而進入。所說的『遊觀』，是爲了簡別根本無分別智，表明是后得智所攝，也就是取遊歷觀察之義。所以，《唯識論》說：『此定初起，必須依靠有頂（非想非非想處）的遊觀無漏作為加行而進入，因為在次第定中，它處於最後。』下文又說：『隨應后得所引發故等。』這裡的意思是說，二乘人後得所攝的無漏只有遊觀無漏。

【English Translation】 English version: 『Anāsrava-citta』 (無漏心, non-outflow mind) refers to the sixth and seventh consciousnesses in supernatural powers, namely the sixth consciousness (mano-vijñāna, 意識) and the seventh consciousness (kliṣṭa-manas, 末那識). According to treatises such as the Vijñaptimātratāsiddhi (成唯識論), after a Bodhisattva attains the eighth bhūmi (不動地, immovable ground) and realizes the path, the sixth and seventh consciousnesses can be transformed into Wonderful Observing Wisdom (妙觀察智, pratyavekṣaṇā-jñāna) and Equality Wisdom (平等性智, samatā-jñāna), thus being connected to the non-outflow. The statement 『the manifestation of teachings is solely non-outflow』 refers to the aspects manifested by the sixth and seventh consciousnesses, such as sounds, names, and sentences, which are called image teachings (影像教). Because the seeing-aspect (見分, darśana-bhāga) of the sixth and seventh consciousnesses is non-outflow, the manifested aspect-division (相分, nimitta-bhāga) must also be non-outflow. According to the principles of Vijñānavāda, when the consciousnesses arise, they necessarily take their own real aspect as the object, which is the ability to transform into the seeing-aspect, and what is transformed into the aspect-division. If the seeing-aspect is transformed from the non-outflow, then the aspect-division is also non-outflow; the same applies to the outflow. Therefore, the Record states: 『Because the nature and category of the seeing-aspect and the aspect-division are the same, their nature is either outflow or non-outflow.』 Question: Why are the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) not mentioned? Answer: Regarding the transformation of the first five consciousnesses, there are two interpretations in various treatises. One view is that in the Bodhisattva's path of cultivation, the eye-consciousness and other consciousnesses are guided by the subsequent wisdom (后得智, pṛṣṭhalabdha-jñāna) to become non-outflow, thus Accomplishing Wisdom (成所作智, kṛtyānuṣṭhāna-jñāna) can also arise for the first time. The other view is that it can only truly arise upon attaining Buddhahood. Because in the ten bhūmis, the eye-consciousness and other five consciousnesses rely on the resultant root (異熟根, vipāka-mūla), and that resultant root is transformed by the resultant consciousness (異熟識, vipāka-vijñāna), which is not non-outflow. It is unreasonable to rely on an outflow root to generate a non-outflow consciousness. Therefore, the Mahāyānasaṃgraha (攝大乘論) states: 『Equality Wisdom and Wonderful Observing Wisdom initially manifest in the first direct perception (最初的現觀, prathamābhisamaya) and the path of cultivation, binding the subsequent pure Great Mirror Wisdom (大圓鏡智, ādarśa-jñāna) and Accomplishing Wisdom. After the fruit of Buddhahood begins to be attained, there will be no increase or decrease.』 The treatises all take the latter view as definitive, believing that the five consciousnesses are bound only upon attaining Buddhahood. Therefore, it is said that the Bodhisattva's non-outflow only connects to the sixth and seventh consciousnesses. 『The two vehicles (二乘人, dviyāna) may have entered into cessation samāpatti (滅盡定, nirodha-samāpatti) through contemplation of the non-outflow』 refers to the fact that when those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter into cessation samāpatti, they need to rely on contemplation of the non-outflow as an auxiliary practice to enter. The term 『contemplation』 (遊觀, yuganaddha) is to distinguish it from fundamental non-discriminating wisdom (根本無分別智, mūla-nirvikalpa-jñāna), indicating that it is included in subsequent wisdom, which means taking the meaning of traveling and observing. Therefore, the Vijñaptimātratāsiddhi states: 『The initial arising of this samādhi must rely on the non-outflow of the peak (非想非非想處, naivasaṃjñānāsaṃjñāyatana) as an auxiliary practice to enter, because it is at the end of the sequential samādhis.』 The text further states: 『Because it is induced by the corresponding subsequent wisdom, etc.』 The meaning here is that the non-outflow included in the subsequent wisdom of the two vehicles is only contemplation of the non-outflow.

此入滅定時加行左有餘位即無故。云少不足言也。以力劣故。法智類智等。但能斷或證理不能緣事。以說謂教時是緣事知后得所攝故。二乘無。若準小乘。滅定是有漏所攝。不同大乘也。是性境故者。慈恩極要總攝諸境有其三類。一者性境。諸真法體名為性境。色是真色。心實是心。真實法不定隨心三性不定。如實五塵唯無記性。不隨能緣五識。通三性故等。此即見相二分各別種生也。二者獨影之境。唯從見分。性系種子皆定自故。如第六識緣亂色空花石女兒等。皆定隨心無別體用。假境攝故名為獨影。三者帶質之境。謂此影像有實本質。如因中第七所變相分。得從本質是無記等。亦從見分是有覆所攝。亦得說言從本質種生。亦得說言從見分種生。義不定故等。如彼頌曰。性境不隨心。獨影唯從見。帶質通情本。性種等隨應(性謂三性。種謂種子等。即界系等。隨應者是不定義也)以許見相雜引生故者。識論第十云。善等識相不必皆同。三性因緣雜引生故(述曰)此約有漏位說見分識等。雖是其善所變相分聲等是無記也。論說色聲非善惡性等者。顯揚論第十八說也。即大乘五塵皆唯無記。經部亦體。薩婆多宗色聲通善惡。餘三唯無記。由大乘等。以思為業體故。色聲無記。薩婆多以色聲為業體故。通善惡宗不同也。名

【現代漢語翻譯】現代漢語譯本此入滅定（Nirvana Samapatti）時，如果提前結束，那是因為力量不足。這沒什麼好說的。因為法智（Dharma-jnana）、類智（Anvaya-jnana）等，只能斷除或證悟真理，不能緣于具體事物。因為經論中說，教導時是緣於事物，屬於后得智（Prsthalabdha-jnana）所攝，所以二乘（Sravaka-yana and Pratyekabuddha-yana）沒有。如果按照小乘的觀點，滅定屬於有漏法所攝，這與大乘不同。『是性境故』的意思是，慈恩大師（Kui Ji）總結了所有境界，分為三類。第一類是性境（Svalaksana-visaya），指真實的法體，例如色是真實的色，心是真實的心。真實的法體不一定隨心而定，三性不定。如真實的五塵（Panca-rupa）只有無記性（Avyakrta），不隨能緣的五識（Panca-vijnana）而定，通於三性等。這是指見分（Darsana-bhaga）和相分（Nimitta-bhaga）各自的種子生起。第二類是獨影境（Niralambana-visaya），只從見分產生，其自性所繫的種子都是固定的。例如第六識（Mano-vijnana）緣于亂色、空花、石女兒等，都一定隨心而定，沒有別的體用。因為是假境所攝，所以稱為獨影。第三類是帶質境（Sopadhana-visaya），指這種影像有真實的本質。例如因位中第七識（Klista-manas）所變的相分，得自本質是無記等，也從見分產生，是有覆無記（Sabrana-avyakrta）所攝。也可以說從本質的種子生起，也可以說從見分的種子生起，意義不確定等。正如頌中所說：『性境不隨心，獨影唯從見，帶質通情本，性種等隨應。』（性指三性，種指種子等，即界系等，隨應是不定義）。『以許見相雜引生故』的意思是，《成唯識論》第十卷說：『善等識的相分不一定都相同，三性因緣雜亂地引生。』（述記說）這是就有漏位來說，見分識等雖然是善，所變的相分聲等是無記。論中說色聲非善惡性等，出自《顯揚聖教論》第十八卷。即大乘認為五塵都只是無記。經部也這樣認為。薩婆多部（Sarvastivada）認為色聲通於善惡，其餘三塵只有無記。因為大乘等以思為業體，所以色聲是無記。薩婆多部以色聲為業體，所以通於善惡，宗義不同。名

【English Translation】 English version If, during this Nirodha-samapatti (cessation attainment), one prematurely exits, it is simply due to insufficient strength. There is little more to say. Because Dharma-jnana (knowledge of the law) and Anvaya-jnana (inferential knowledge), etc., can only sever or realize the truth, they cannot cognize specific objects. Because it is said in the scriptures that teaching involves cognizing objects and is included within Prsthalabdha-jnana (knowledge attained after enlightenment), the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) do not possess it. According to the Hinayana perspective, Nirodha-samapatti is included within the contaminated (asrava) realm, which differs from the Mahayana view. 『Because it is Svalaksana-visaya』 means that Master Ci En (Kui Ji) summarized all realms into three categories. The first category is Svalaksana-visaya (the realm of intrinsic nature), which refers to the true essence of phenomena, such as color being true color and mind being true mind. The true essence of phenomena is not necessarily determined by the mind, and its three natures are not fixed. For example, the true five sense objects (Panca-rupa) are only of the neutral nature (Avyakrta), not determined by the five sense consciousnesses (Panca-vijnana) that cognize them, and are common to the three natures, etc. This refers to the arising of the seeds of the Darsana-bhaga (seeing aspect) and the Nimitta-bhaga (object aspect) separately. The second category is Niralambana-visaya (the realm of objectless perception), which arises only from the Darsana-bhaga, and the seeds associated with its nature are all fixed. For example, the sixth consciousness (Mano-vijnana) cognizes confused colors, empty flowers, barren women, etc., all of which are determined by the mind and have no separate substance or function. Because it is included within the realm of false objects, it is called Niralambana-visaya. The third category is Sopadhana-visaya (the realm of indirect perception), which refers to images that have a real essence. For example, the Nimitta-bhaga transformed by the seventh consciousness (Klista-manas) in the causal stage, obtained from the essence, is neutral, etc., and also arises from the Darsana-bhaga, and is included within the obscured neutral (Sabrana-avyakrta). It can also be said to arise from the seeds of the essence, and it can also be said to arise from the seeds of the Darsana-bhaga, the meaning is not fixed, etc. As the verse says: 『Svalaksana-visaya does not follow the mind, Niralambana-visaya arises only from seeing, Sopadhana-visaya connects to both essence and perception, nature and seeds, etc., correspond accordingly.』 (Nature refers to the three natures, seeds refer to seeds, etc., that is, realms and affiliations, etc., correspond accordingly means undefined). 『Because it is acknowledged that seeing and object are mixed and brought forth』 means that the tenth volume of the Vijnaptimatrata-siddhi-sastra says: 『The object aspects of good consciousnesses, etc., are not necessarily all the same, the causes and conditions of the three natures are mixed and brought forth.』 (Commentary says) This is in terms of the contaminated stage, although the seeing aspect consciousnesses, etc., are good, the transformed object aspects, such as sounds, are neutral. The treatise says that color and sound are not of good or evil nature, etc., which comes from the Yogacarabhumi-sastra, eighteenth volume. That is, Mahayana believes that the five sense objects are all only neutral. The Sautrantika school also believes this. The Sarvastivada school believes that color and sound are common to good and evil, and the remaining three sense objects are only neutral. Because Mahayana, etc., takes thought as the substance of action, color and sound are neutral. The Sarvastivada school takes color and sound as the substance of action, so they are common to good and evil, the doctrines are different. Name

等如何者等句文也。此已下唯問名句文三也。汝小乘師聲界有漏等者。汝薩婆多宗執佛聲是有漏。雖通善惡名句文三。離聲實有。唯是無記。我大乘宗佛聲無漏。名等三種依聲假立。攝假歸實名等即聲故。唯是善也。

第三攝歸宗旨門。藏有三種者。藏者是攝持義。以教攝義。或攝於人皆名藏也。二藏約人以立。言聲聞者。因聲悟道名曰聲聞。故法花云。從佛世尊聞法信受。經勤精進。欲速出三界自求涅槃。是名聲聞乘也。釋菩薩名如下所說。此之二藏皆依主釋。獨覺教少者。唯觀十二因緣。不假多說也。又藏有三者。約能詮教分為三也。毗奈耶者。或云毗尼那耶。皆梵音梵發也。此或翻為滅。母論第一云。毗尼名滅滅諸惡法故。滅翻調伏。天親攝論第一云。調者和御。伏者制滅。調和控御身語等業。制伏除滅諸惡行故。此通調伏身等三業。離三惡行。即調伏是所詮行。調伏之藏依主釋也。素怛纜者。或云修多羅。修姤路等。亦梵音不同也。此云契經。釋此名者。如下釋題目中說。契經即藏持業釋也。阿毗達摩者。或云何毗曇等。此云對法藏也。法謂涅槃。或四聖諦。對謂凈惠。或隨行等。以無漏惠對向涅槃。對觀四諦故名對法。此是勝義對法也。又能詮無漏惠等。所有教法亦名對法。故俱舍云及能得此法惠論

【現代漢語翻譯】等如何者等句文也。』這句話是什麼意思呢？以下只討論名、句、文三種。

『汝小乘師聲界有漏等者』。你們小乘薩婆多宗認為佛的聲音是有漏洞的，雖然貫通善惡，包含名、句、文三種，但離開聲音本身，實際上是無記的。我們大乘宗認為佛的聲音是無漏的，名等三種依聲音而假立，歸根結底名等同於聲音，所以是善的。

第三，攝歸宗旨門。藏有三種：藏的意思是攝持，用教義來攝持意義，或者攝持人，都可以稱為藏。二藏是根據人來建立的。聲聞，是因為聽聞聲音而悟道，所以稱為聲聞。因此，《法華經》說：『從佛世尊聽聞佛法，信受奉行，經過勤奮精進，想要快速脫離三界，自己尋求涅槃，這就是聲聞乘。』菩薩的解釋如下所述。這兩種藏都是依主釋。獨覺的教義很少，只觀察十二因緣，不需要多說。還有藏有三種，是根據能詮釋的教義分為三種。毗奈耶，或者說毗尼那耶，都是梵語的不同發音。這裡翻譯為『滅』。《母論》第一卷說：『毗尼名為滅，因為能滅除各種惡法。』滅也可以翻譯為調伏。天親《攝論》第一卷說：『調是調和控制，伏是制止滅除。』調和控制身語等行為，制伏除滅各種惡行。這貫通調伏身等三業，遠離三種惡行，調伏就是所詮釋的行為。調伏之藏是依主釋。素怛纜，或者說修多羅、修姤路等，也是梵語的不同發音。這裡翻譯為『契經』。解釋這個名稱，如下面解釋題目時所說。契經即藏，是持業釋。阿毗達摩，或者說阿毗曇等，這裡翻譯為『對法藏』。法指的是涅槃，或者四聖諦。對指的是凈慧，或者隨行等。用無漏的智慧對向涅槃，對觀四諦，所以稱為對法。這是勝義的對法。而且，能詮釋無漏智慧等的所有教法也稱為對法。所以《俱舍論》說，以及能夠獲得這種法慧的理論。

【English Translation】 What is meant by phrases like '等如何者等句文也 (děng rú hé zhě děng jù wén yě)'? From here on, we will only discuss the three aspects of name (名, míng), sentence (句, jù), and text (文, wén).

'汝小乘師聲界有漏等者 (rǔ xiǎo shèng shī shēng jiè yǒu lòu děng zhě)'. You, the Sarvastivada school of the Hinayana, hold that the Buddha's voice (佛聲, Fó shēng) is tainted (有漏, yǒu lòu), although it encompasses good and evil and includes the three aspects of name, sentence, and text, it is, in reality, indeterminate (無記, wú jì) apart from the sound itself. Our Mahayana school believes that the Buddha's voice is untainted (無漏, wú lòu), and the three aspects of name, etc., are provisionally established based on the sound. Ultimately, name, etc., are identical to the sound, so it is good (善, shàn).

Third, the gate of subsuming into the tenets. There are three collections (藏, zàng): '藏 (zàng)' means to contain and uphold. Using teachings to contain meaning, or containing people, can both be called '藏 (zàng)'. The two collections are established based on people. '聲聞 (shēng wén)' (Śrāvaka), means to attain enlightenment through hearing the voice, hence the name '聲聞 (shēng wén)'. Therefore, the Lotus Sutra says: 'Hearing the Dharma from the World-Honored Buddha, believing and accepting it, diligently striving to quickly escape the three realms and seeking Nirvana for oneself, this is called the Śrāvakayāna (聲聞乘, Shēng wén shèng)'. The explanation of Bodhisattva (菩薩, Púsà) will be given below. These two collections are both possessive compounds (依主釋, yī zhǔ shì). The teachings of Pratyekabuddha (獨覺, Dú jué) are few, only observing the twelve links of dependent origination (十二因緣, shí èr yīn yuán), without needing much explanation. Furthermore, there are three collections, divided according to the teachings that can explain. Vinaya (毗奈耶, Pí nài yé), or Vinaya-naya (毗尼那耶, Pí ní nà yé), are both different transliterations of the Sanskrit sound. This can be translated as '滅 (miè)' (extinction). The first volume of the Matrika says: 'Vinaya is called '滅 (miè)' because it extinguishes all evil dharmas.' '滅 (miè)' can also be translated as '調伏 (tiáo fú)' (taming). The first volume of Vasubandhu's Treatise on the Summary says: '調 (tiáo) means to harmonize and control, 伏 (fú) means to subdue and extinguish.' Harmonizing and controlling the actions of body, speech, and mind, subduing and extinguishing all evil deeds. This encompasses the taming of the three karmas of body, etc., and being apart from the three evil deeds. '調伏 (tiáo fú)' is the behavior being explained. The Vinaya collection is a possessive compound. Sutra (素怛纜, Sù dá lǎn), or Sutra (修多羅, Xiū duō luó), Sutra (修姤路, Xiū gòu lù), etc., are also different transliterations of the Sanskrit sound. This is translated as '契經 (qì jīng)' (Sūtra). The explanation of this name is as explained in the title below. '契經 (qì jīng)' is the collection, which is an appositional compound (持業釋, chí yè shì). Abhidharma (阿毗達摩, Ā pí dá mó), or Abhidhamma (阿毗曇, Ā pí tán), etc., is translated as the '對法藏 (duì fǎ zàng)' (Abhidharma-pitaka). '法 (fǎ)' (Dharma) refers to Nirvana (涅槃, Niè pán), or the Four Noble Truths (四聖諦, sì shèng dì). '對 (duì)' refers to pure wisdom (凈惠, jìng huì), or following practice, etc. Using untainted wisdom to face Nirvana, observing the Four Noble Truths, hence the name '對法 (duì fǎ)'. This is the ultimate meaning of '對法 (duì fǎ)'. Moreover, all teachings that can explain untainted wisdom, etc., are also called '對法 (duì fǎ)'. Therefore, the Abhidharmakośa says, and the theory of being able to obtain this Dharma wisdom.

等也。釋藏名可知。各據增說等者。婆沙第一廣說其相。今略說者。彼云。如是三藏有何差別。或有說者。無有差別。所以者何。一切佛教從一智海之所生故。隨一覺池之所出故。等力無畏所攝受故。同大悲所等起故。復有說者。亦有差別。且名即差別。謂此名素怛纜等。后次依處亦有差別。謂若依增上心論道是素怛纜(餘二準說)問。於一切中一切可得。謂于經中亦詮戒惠(餘二準說)如是三藏應無差別。答。依增勝說。謂于經中雖詮戒惠。唯詮心勝故。但名契經(餘二準說)錄中所說同此義也。又十二分有論義等者。等取因緣經也。意云。論議是論藏。因緣者即因事制等。是律藏也。十二分經既無別部帙。故知三藏非必別卷也。此義即同婆沙第二師說故。波論云。有作是說素怛纜中。依增上心論道是素怛纜。依增上戒是毗奈耶等(餘二準說)此意隨經律論中。但詮心處即是經藏。詮制處即是律藏。詮惠處即是論等。非要別部帙也。十二分教具如章者。今依主位章門等略以五門分別。一釋名辨相。二總明體性。三相攝有無。四大小具不具。五配入藏。就初門中先釋名。次隨配辨相。釋名中先總后別釋。總名者舊譯名十二部經。部有二義。一部類義。二部帙義。今取部類。即所說法義類差別有其十二名十二部也。此濫

【現代漢語翻譯】現代漢語譯本『等也。釋藏名可知。各據增說等者。』意思是說，可以通過解釋藏經的名稱來了解它們之間的區別。每種藏經都根據其側重的內容進行增補和闡述。『婆沙第一廣說其相。今略說者。彼云。如是三藏有何差別。或有說者。無有差別。所以者何。一切佛教從一智海之所生故。隨一覺池之所出故。等力無畏所攝受故。同大悲所等起故。』《婆沙論》第一卷詳細地闡述了三藏（Tripitaka）的區別。現在簡略地說，其中提到：『這三藏有什麼區別呢？有些人認為沒有區別。為什麼呢？因為一切佛教教義都源於同一個智慧之海，出自同一個覺悟之池，被同等的威力和無畏所攝受，由相同的大悲心所發起。』『復有說者。亦有差別。且名即差別。謂此名素怛纜（Sutras）等。后次依處亦有差別。謂若依增上心論道是素怛纜(餘二準說)』但也有人認為三藏之間存在區別。首先是名稱上的區別，比如稱為素怛纜（Sutras，經）。其次，所依據的內容也有區別。如果依據增上心來論述，那就是素怛纜（Sutras，經）（其他兩種藏經可以類推）。『問。於一切中一切可得。謂于經中亦詮戒惠(餘二準說)如是三藏應無差別。答。依增勝說。謂于經中雖詮戒惠。唯詮心勝故。但名契經(餘二準說)』有人問：『在任何一個藏經中都可以找到其他藏經的內容，比如在經藏中也闡述了戒和慧（其他兩種藏經可以類推），這樣看來三藏應該沒有區別。』回答是：『這是根據其側重的內容來說的。雖然在經藏中也闡述了戒和慧，但它主要闡述的是心，所以稱為契經（Sutras，經）（其他兩種藏經可以類推）。』『錄中所說同此義也。又十二分有論義等者。等取因緣經也。意云。論議是論藏。因緣者即因事制等。是律藏也。十二分經既無別部帙。故知三藏非必別卷也。此義即同婆沙第二師說故。』記錄中的說法與此相同。『十二分經有論義等』，這裡『等』字包括因緣經。意思是說，論議屬於論藏，因緣指的是根據事件制定戒律等，屬於律藏。十二分經沒有單獨的部帙，因此可知三藏不一定是單獨的卷帙。這個觀點與《婆沙論》第二位論師的說法相同。『波論云。有作是說素怛纜中。依增上心論道是素怛纜。依增上戒是毗奈耶（Vinaya）等(餘二準說)此意隨經律論中。但詮心處即是經藏。詮制處即是律藏。詮惠處即是論等。非要別部帙也。』《波論》中說：『有人這樣認為，在素怛纜（Sutras，經）中，依據增上心來論述的就是素怛纜（Sutras，經），依據增上戒的就是毗奈耶（Vinaya，律）等（其他兩種藏經可以類推）。』意思是說，無論在經、律、論中，只要是闡述心的地方就是經藏，闡述戒律的地方就是律藏，闡述智慧的地方就是論藏，不一定需要單獨的部帙。『十二分教具如章者。今依主位章門等略以五門分別。一釋名辨相。二總明體性。三相攝有無。四大小具不具。五配入藏。就初門中先釋名。次隨配辨相。釋名中先總后別釋。總名者舊譯名十二部經。部有二義。一部類義。二部帙義。今取部類。即所說法義類差別有其十二名十二部也。』關於十二分教的內容，現在根據主位、章節等，概括地分為五個方面來闡述：一是解釋名稱，辨別其相；二是總括地說明其體性；三是相互攝屬的有無；四是大乘和小乘是否具備；五是歸入哪個藏。在第一個方面中，先解釋名稱，然後根據名稱辨別其相。解釋名稱時，先總括地解釋，然後分別解釋。總的名稱，舊譯名為十二部經。『部』有兩種含義：一是部類，二是部帙。這裡取部類的含義，也就是所說法義的類別差別，共有十二個名稱，即十二部經。此濫 English version 'Deng ye. Shi zang ming ke zhi. Ge ju zeng shuo deng zhe.' means that the differences between the Tripitaka (three collections of Buddhist texts) can be understood by explaining the names of the collections. Each collection is supplemented and elaborated according to its focus. 'Po sha di yi guang shuo qi xiang. Jin lue shuo zhe. Bi yun. Ru shi san zang you he cha bie. Huo you shuo zhe. Wu you cha bie. Suo yi zhe he. Yi qie fo jiao cong yi zhi hai zhi suo sheng gu. Sui yi jue chi zhi suo chu gu. Deng li wu wei suo she shou gu. Tong da bei suo deng qi gu.' The first volume of the 'Vibhasa' elaborates on the differences between the three Tripitaka (Tripitaka). Now, to put it briefly, it mentions: 'What are the differences between these three Tripitaka? Some believe there are no differences. Why? Because all Buddhist teachings originate from the same ocean of wisdom, emerge from the same pool of enlightenment, are embraced by equal power and fearlessness, and are initiated by the same great compassion.' 'Fu you shuo zhe. Yi you cha bie. Qie ming ji cha bie. Wei ci ming Su tan lan (Sutras) deng. Hou ci yi chu yi you cha bie. Wei ruo yi zeng shang xin lun dao shi Su tan lan (Yu er zhun shuo).' But some also believe that there are differences between the three Tripitaka. First, there is a difference in name, such as being called Sutras (Sutras). Secondly, there is also a difference in the content on which they are based. If it is based on the discussion of enhanced mind, it is Sutras (Sutras) (the other two collections can be inferred). 'Wen. Yu yi qie zhong yi qie ke de. Wei yu jing zhong yi quan jie hui (Yu er zhun shuo) ru shi san zang ying wu cha bie. Da. Yi zeng sheng shuo. Wei yu jing zhong sui quan jie hui. Wei quan xin sheng gu. Dan ming qi jing (Yu er zhun shuo).' Someone asked: 'Everything can be found in everything. For example, the Sutras (Sutras) also explain morality and wisdom (the other two collections can be inferred). In this case, there should be no difference between the three Tripitaka.' The answer is: 'This is based on what it focuses on. Although the Sutras (Sutras) also explain morality and wisdom, it mainly explains the mind, so it is called Sutras (Sutras) (the other two collections can be inferred).' 'Lu zhong suo shuo tong ci yi ye. You shi er fen you lun yi deng zhe. Deng qu yin yuan jing ye. Yi yun. Lun yi shi lun zang. Yin yuan zhe ji yin shi zhi deng. Shi lv zang ye. Shi er fen jing ji wu bie bu zhi. Gu zhi san zang fei bi bie juan ye. Ci yi ji tong Po sha di er shi shuo gu.' The statement in the record is the same as this. 'The twelve divisions have discussions, etc.', where 'etc.' includes the Nidanas (causal narratives). It means that the discussions belong to the Abhidhamma Pitaka (collection of philosophical treatises), and the Nidanas (causal narratives) refer to the establishment of precepts based on events, which belong to the Vinaya Pitaka (collection of monastic rules). Since the twelve divisions do not have separate volumes, it can be seen that the three Tripitaka (Tripitaka) do not necessarily have separate volumes. This view is the same as that of the second teacher in the 'Vibhasa'. 'Po lun yun. You zuo shi shuo Su tan lan zhong. Yi zeng shang xin lun dao shi Su tan lan. Yi zeng shang jie shi Pi nai ye (Vinaya) deng (Yu er zhun shuo) ci yi sui jing lv lun zhong. Dan quan xin chu ji shi jing zang. Quan zhi chu ji shi lv zang. Quan hui chu ji shi lun deng. Fei yao bie bu zhi ye.' The 'Po lun' says: 'Some people think that in the Sutras (Sutras), what is based on the discussion of enhanced mind is the Sutras (Sutras), and what is based on the enhanced precepts is the Vinaya (Vinaya, monastic rules), etc. (the other two collections can be inferred).' It means that, whether in the Sutras (Sutras), Vinaya (Vinaya, monastic rules), or Abhidhamma Pitaka (collection of philosophical treatises), wherever the mind is explained, it is the Sutras (Sutras); wherever the precepts are explained, it is the Vinaya (Vinaya, monastic rules); wherever wisdom is explained, it is the Abhidhamma Pitaka (collection of philosophical treatises), and separate volumes are not necessarily required. 'Shi er fen jiao ju ru zhang zhe. Jin yi zhu wei zhang men deng lue yi wu men fen bie. Yi shi ming bian xiang. Er zong ming ti xing. San xiang she you wu. Si da xiao ju bu ju. Wu pei ru zang. Jiu chu men zhong xian shi ming. Ci sui pei bian xiang. Shi ming zhong xian zong hou bie shi. Zong ming zhe jiu yi ming shi er bu jing. Bu you er yi. Yi bu lei yi. Er bu zhi yi. Jin qu bu lei. Ji suo shuo fa yi lei cha bie you qi shi er ming shi er bu ye.' Regarding the content of the twelve divisions, now, according to the main points, chapters, etc., it is summarized and explained in five aspects: first, explain the names and distinguish their characteristics; second, generally explain their nature; third, whether they are mutually inclusive; fourth, whether the Mahayana and Hinayana possess them; and fifth, which Tripitaka (Tripitaka) they belong to. In the first aspect, first explain the names, and then distinguish their characteristics according to the names. When explaining the names, first explain them generally, and then explain them separately. The general name is the twelve divisions of scriptures in the old translation. 'Division' has two meanings: one is category, and the other is volume. Here, the meaning of category is taken, that is, the difference in the categories of the Dharma taught, with twelve names, that is, the twelve divisions of scriptures. This is ambiguous.

【English Translation】 English version 'Deng ye. Shi zang ming ke zhi. Ge ju zeng shuo deng zhe.' means that the differences between the Tripitaka (three collections of Buddhist texts) can be understood by explaining the names of the collections. Each collection is supplemented and elaborated according to its focus. 'Po sha di yi guang shuo qi xiang. Jin lue shuo zhe. Bi yun. Ru shi san zang you he cha bie. Huo you shuo zhe. Wu you cha bie. Suo yi zhe he. Yi qie fo jiao cong yi zhi hai zhi suo sheng gu. Sui yi jue chi zhi suo chu gu. Deng li wu wei suo she shou gu. Tong da bei suo deng qi gu.' The first volume of the 'Vibhasa' elaborates on the differences between the three Tripitaka (Tripitaka). Now, to put it briefly, it mentions: 'What are the differences between these three Tripitaka? Some believe there are no differences. Why? Because all Buddhist teachings originate from the same ocean of wisdom, emerge from the same pool of enlightenment, are embraced by equal power and fearlessness, and are initiated by the same great compassion.' 'Fu you shuo zhe. Yi you cha bie. Qie ming ji cha bie. Wei ci ming Su tan lan (Sutras) deng. Hou ci yi chu yi you cha bie. Wei ruo yi zeng shang xin lun dao shi Su tan lan (Yu er zhun shuo).' But some also believe that there are differences between the three Tripitaka. First, there is a difference in name, such as being called Sutras (Sutras). Secondly, there is also a difference in the content on which they are based. If it is based on the discussion of enhanced mind, it is Sutras (Sutras) (the other two collections can be inferred). 'Wen. Yu yi qie zhong yi qie ke de. Wei yu jing zhong yi quan jie hui (Yu er zhun shuo) ru shi san zang ying wu cha bie. Da. Yi zeng sheng shuo. Wei yu jing zhong sui quan jie hui. Wei quan xin sheng gu. Dan ming qi jing (Yu er zhun shuo).' Someone asked: 'Everything can be found in everything. For example, the Sutras (Sutras) also explain morality and wisdom (the other two collections can be inferred). In this case, there should be no difference between the three Tripitaka.' The answer is: 'This is based on what it focuses on. Although the Sutras (Sutras) also explain morality and wisdom, it mainly explains the mind, so it is called Sutras (Sutras) (the other two collections can be inferred).' 'Lu zhong suo shuo tong ci yi ye. You shi er fen you lun yi deng zhe. Deng qu yin yuan jing ye. Yi yun. Lun yi shi lun zang. Yin yuan zhe ji yin shi zhi deng. Shi lv zang ye. Shi er fen jing ji wu bie bu zhi. Gu zhi san zang fei bi bie juan ye. Ci yi ji tong Po sha di er shi shuo gu.' The statement in the record is the same as this. 'The twelve divisions have discussions, etc.', where 'etc.' includes the Nidanas (causal narratives). It means that the discussions belong to the Abhidhamma Pitaka (collection of philosophical treatises), and the Nidanas (causal narratives) refer to the establishment of precepts based on events, which belong to the Vinaya Pitaka (collection of monastic rules). Since the twelve divisions do not have separate volumes, it can be seen that the three Tripitaka (Tripitaka) do not necessarily have separate volumes. This view is the same as that of the second teacher in the 'Vibhasa'. 'Po lun yun. You zuo shi shuo Su tan lan zhong. Yi zeng shang xin lun dao shi Su tan lan. Yi zeng shang jie shi Pi nai ye (Vinaya) deng (Yu er zhun shuo) ci yi sui jing lv lun zhong. Dan quan xin chu ji shi jing zang. Quan zhi chu ji shi lv zang. Quan hui chu ji shi lun deng. Fei yao bie bu zhi ye.' The 'Po lun' says: 'Some people think that in the Sutras (Sutras), what is based on the discussion of enhanced mind is the Sutras (Sutras), and what is based on the enhanced precepts is the Vinaya (Vinaya, monastic rules), etc. (the other two collections can be inferred).' It means that, whether in the Sutras (Sutras), Vinaya (Vinaya, monastic rules), or Abhidhamma Pitaka (collection of philosophical treatises), wherever the mind is explained, it is the Sutras (Sutras); wherever the precepts are explained, it is the Vinaya (Vinaya, monastic rules); wherever wisdom is explained, it is the Abhidhamma Pitaka (collection of philosophical treatises), and separate volumes are not necessarily required. 'Shi er fen jiao ju ru zhang zhe. Jin yi zhu wei zhang men deng lue yi wu men fen bie. Yi shi ming bian xiang. Er zong ming ti xing. San xiang she you wu. Si da xiao ju bu ju. Wu pei ru zang. Jiu chu men zhong xian shi ming. Ci sui pei bian xiang. Shi ming zhong xian zong hou bie shi. Zong ming zhe jiu yi ming shi er bu jing. Bu you er yi. Yi bu lei yi. Er bu zhi yi. Jin qu bu lei. Ji suo shuo fa yi lei cha bie you qi shi er ming shi er bu ye.' Regarding the content of the twelve divisions, now, according to the main points, chapters, etc., it is summarized and explained in five aspects: first, explain the names and distinguish their characteristics; second, generally explain their nature; third, whether they are mutually inclusive; fourth, whether the Mahayana and Hinayana possess them; and fifth, which Tripitaka (Tripitaka) they belong to. In the first aspect, first explain the names, and then distinguish their characteristics according to the names. When explaining the names, first explain them generally, and then explain them separately. The general name is the twelve divisions of scriptures in the old translation. 'Division' has two meanings: one is category, and the other is volume. Here, the meaning of category is taken, that is, the difference in the categories of the Dharma taught, with twelve names, that is, the twelve divisions of scriptures. This is ambiguous.

部帙之義故。大唐三藏法師譯為十二分教。分即於十二不同。教謂能詮。十二通自即帶數釋也。次別名者。隨錄便釋。一契經者。梵云修多羅。義翻契經也。如下釋題目中廣釋。能契即經持業釋也。或契物之經亦依主釋也。通即十二俱名契經者。如涅槃經云。從如是我聞至歡喜奉行。如是一切名修多羅。別謂長行等者。此雜集論文也。二應頌者。梵云祇夜。舊名重誦偈。此有二義。一為利益后成之說應為重頌。二為長行義不了故應更頌釋。應字(並平聲)或為后成應物之頌去聲亦得。瑜伽雜集並顯兩義。錄中總相說也。故雜集論云。即法中或后以頌重頌(述曰為后成)又不了義經應更頌釋(述曰。此即長行不了應更頌釋也)英法師云。應云頌故唯依主釋。後有釋者。應有彼頌即有義釋也。三記別者。梵雲和羅那。記別即經。記別之經。通二釋也。一記大人當成佛事者。如涅槃云。何等名為授記經。如為經律如來說時為諸人天授佛記別。汝阿逸多。未來為王名曰穰佉。當於時世而成佛道號曰彌勒。是名授記經。二記弟子等者。雜集論云。謂於是聖弟子等謝往過去記別得涅槃。生處無別也。三記別諸法者。雜集云。又了義經說名記別。記別開示深密意故。四諷頌者。梵云伽他舊云不重誦偈。結頌諷誦故名諷頌。唯依主釋。

【現代漢語翻譯】現代漢語譯本部帙之義故：因為經書的部類和帙數的緣故。大唐三藏法師譯為十二分教：唐朝的三藏法師翻譯為十二分教（十二種不同形式的佛教經典）。分即於十二不同，教謂能詮：『分』指的是十二種不同的形式，『教』指的是能夠詮釋佛法的經典。十二通自即帶數釋也：十二分教的通用名稱，可以理解為包含數字的解釋。次別名者，隨錄便釋：接下來解釋各個不同的名稱，根據記錄進行解釋。一契經者，梵云修多羅（Sutra，佛經），義翻契經也：第一種是契經，梵文是修多羅（Sutra），翻譯成中文就是契經。如下釋題目中廣釋，能契即經持業釋也，或契物之經亦依主釋也：如下文解釋題目時會詳細解釋。『能契即經』是持業釋，或者『契物之經』是依主釋。通即十二俱名契經者，如涅槃經云：通用來說，十二分教都可以叫做契經，如《涅槃經》所說：從如是我聞至歡喜奉行，如是一切名修多羅：從『如是我聞』到『歡喜奉行』，所有這些都叫做修多羅（Sutra）。別謂長行等者，此雜集論文也：特別是指長行等形式的經典，這是《雜集論》中的說法。二應頌者，梵云祇夜（Geya，應頌），舊名重誦偈：第二種是應頌，梵文是祇夜（Geya），舊稱重誦偈。此有二義：這裡有兩種含義：一為利益后成之說應為重頌：一是爲了利益後來的學習者，對於已經說過的內容應該再次用頌文重複。二為長行義不了故應更頌釋：二是由於長行的意義不夠明瞭，所以應該用頌文來進一步解釋。應字(並平聲)或為后成應物之頌去聲亦得：『應』字（讀平聲）也可以理解為後來形成的、應和事物的頌文，讀去聲也可以。瑜伽雜集並顯兩義，錄中總相說也：瑜伽和雜集都顯示了這兩種含義，記錄中是對總體的概括說明。故雜集論云：所以《雜集論》說：即法中或后以頌重頌(述曰為后成)，又不了義經應更頌釋(述曰。此即長行不了應更頌釋也)：對於佛法，或者後來用頌文再次重複（註釋說：爲了後來的學習者），又對於意義不明確的經典，應該用頌文來進一步解釋（註釋說：這就是長行的意義不明確，應該用頌文來進一步解釋）。英法師云：英法師說：應云頌故唯依主釋：『應』應該理解為頌文，所以只是依主釋。後有釋者，應有彼頌即有義釋也：後來的解釋者認為，『應』是包含頌文的意思，也就是有意義的解釋。三記別者，梵雲和羅那（Vyakarana，記別），記別即經，記別之經，通二釋也：第三種是記別，梵文是和羅那（Vyakarana），『記別即經』，『記別之經』，這兩種解釋都可以。一記大人當成佛事者，如涅槃云：一是記述大人物將來成就佛的事情，如《涅槃經》所說：何等名為授記經，如為經律如來說時為諸人天授佛記別，汝阿逸多，未來為王名曰穰佉，當於時世而成佛道號曰彌勒，是名授記經：什麼叫做授記經？就像佛陀在講解經律時，為諸人天授予成佛的記別，『你，阿逸多（Ajita），未來將成為國王，名字叫做穰佉（Sankha），到那個時候將會成就佛道，名號叫做彌勒（Maitreya）』，這就是授記經。二記弟子等者，雜集論云：二是記述弟子等的事情，《雜集論》說：謂於是聖弟子等謝往過去記別得涅槃，生處無別也：就是對於聖弟子等過去的事情進行記述，他們因此得到涅槃，出生的地方也沒有什麼不同。三記別諸法者，雜集云：三是記述各種佛法，《雜集論》說：又了義經說名記別，記別開示深密意故：又明確意義的經典叫做記別，因為記別能夠開示深奧秘密的含義。四諷頌者，梵云伽他（Gatha，諷頌），舊云不重誦偈：第四種是諷頌，梵文是伽他（Gatha），舊稱不重誦偈。結頌諷誦故名諷頌，唯依主釋：用頌文來總結和諷誦，所以叫做諷頌，只是依主釋。

【English Translation】 English version 部帙之義故: Because of the categories and volumes of the scriptures. 大唐三藏法師譯為十二分教: The Tang Dynasty Tripitaka Master translated it into the Twelve Divisions of Teachings (twelve different forms of Buddhist scriptures). 分即於十二不同，教謂能詮: 'Divisions' refer to the twelve different forms, and 'teachings' refer to the scriptures that can explain the Buddha's teachings. 十二通自即帶數釋也: The general name for the Twelve Divisions of Teachings can be understood as an explanation that includes numbers. 次別名者，隨錄便釋: Next, explain each different name, based on the records. 一契經者，梵云修多羅 (Sutra), 義翻契經也: The first is Sutra, in Sanskrit it is Sutra, translated into Chinese it is Qijing (契經). 如下釋題目中廣釋，能契即經持業釋也，或契物之經亦依主釋也: The detailed explanation will be given when explaining the title below. 'Nengqi jijing (能契即經)' is a Karmadharaya compound, or 'Qiwu zhi jing (契物之經)' is a Tatpurusha compound. 通即十二俱名契經者，如涅槃經云: Generally speaking, all twelve divisions can be called Sutra, as stated in the Nirvana Sutra: 從如是我聞至歡喜奉行，如是一切名修多羅: From 'Thus have I heard' to 'joyfully practice', all of these are called Sutra. 別謂長行等者，此雜集論文也: Specifically referring to the form of prose, this is a statement from the Abhidharmasamuccaya. 二應頌者，梵云祇夜 (Geya), 舊名重誦偈: The second is Geya, in Sanskrit it is Geya, formerly known as repeated verses. 此有二義: There are two meanings here: 一為利益后成之說應為重頌: One is for the benefit of later learners, the content that has been said should be repeated with verses. 二為長行義不了故應更頌釋: The second is because the meaning of the prose is not clear enough, so it should be further explained with verses. 應字(並平聲)或為后成應物之頌去聲亦得: The word 'ying (應)' (pronounced in the first tone) can also be understood as verses that are formed later and correspond to things, and it can also be pronounced in the fourth tone. 瑜伽雜集並顯兩義，錄中總相說也: Yogacara and Abhidharmasamuccaya both show these two meanings, and the record is a general description. 故雜集論云: Therefore, the Abhidharmasamuccaya says: 即法中或后以頌重頌(述曰為后成)，又不了義經應更頌釋(述曰。此即長行不了應更頌釋也): For the Dharma, or later repeat it with verses again (commentary says: for later learners), and for scriptures with unclear meanings, they should be further explained with verses (commentary says: this is the meaning of the prose is not clear, it should be further explained with verses). 英法師云: Master Ying said: 應云頌故唯依主釋: 'Ying (應)' should be understood as verses, so it is only a Tatpurusha compound. 後有釋者，應有彼頌即有義釋也: Later interpreters believe that 'ying (應)' contains the meaning of verses, which is a meaningful explanation. 三記別者，梵雲和羅那 (Vyakarana), 記別即經，記別之經，通二釋也: The third is Vyakarana, in Sanskrit it is Vyakarana, 'Jibie jijing (記別即經)', 'Jibie zhi jing (記別之經)', both explanations are possible. 一記大人當成佛事者，如涅槃云: One is to record the events of great people who will become Buddhas in the future, as stated in the Nirvana Sutra: 何等名為授記經，如為經律如來說時為諸人天授佛記別，汝阿逸多，未來為王名曰穰佉，當於時世而成佛道號曰彌勒，是名授記經: What is called a prophecy scripture? It is like when the Buddha explains the scriptures and precepts, he gives prophecies of Buddhahood to all humans and devas, 'You, Ajita (阿逸多), will become a king in the future, named Sankha (穰佉), and at that time you will achieve Buddhahood, named Maitreya (彌勒)', this is called a prophecy scripture. 二記弟子等者，雜集論云: The second is to record the events of disciples, the Abhidharmasamuccaya says: 謂於是聖弟子等謝往過去記別得涅槃，生處無別也: It is to record the past events of the holy disciples, and they attain Nirvana because of this, and there is no difference in their place of birth. 三記別諸法者，雜集云: The third is to record various Dharmas, the Abhidharmasamuccaya says: 又了義經說名記別，記別開示深密意故: Also, scriptures with clear meanings are called Vyakarana, because Vyakarana can reveal profound and secret meanings. 四諷頌者，梵云伽他 (Gatha), 舊云不重誦偈: The fourth is Gatha, in Sanskrit it is Gatha, formerly known as non-repeated verses. 結頌諷誦故名諷頌，唯依主釋: Summarizing and reciting with verses, so it is called Gatha, it is only a Tatpurusha compound.

此唯有一相。顯揚論云謂諸經中非長行直說。然以句結成。或二句乃至六句等名諷誦經也。五自說者。梵云直陀那。自說之經。唯依主釋。此唯有一相。如涅槃云。如來明旦。從禪定起。無有人問即自說言。比丘當知。一切諸天壽命極長。汝等比丘。善哉為他不求自利。善哉少欲。善哉知足。善哉寂靜。如是諸經無問自說。六緣起者。梵云尼陀那。亦名因緣。因緣之經。依主釋也。此有三相者。瑜伽論云。謂依有請而說法。法如經說。言世尊一時依鹿子五為諸比丘宣說諸要(述曰。此即依請說)又依別解脫因起之道毗奈耶攝所有言說(述曰。此即因犯戒也)又於是處。依如是如是因緣。依如是如是事。說如是如是語(述曰。此即因事說法)七譬喻者。梵云阿波陀耶。釋名可知。雜集云。謂諸經中作以說等也。八本事者。梵云伊希曰多伽。本體即事本世云事通二釋也。謂除自身者。除佛自身本生攝故。故瑜伽云。謂除佛本生宣說前際。若人若法諸所有事也。九本生者。梵云阇陀伽。本體即生本世之生。亦通二釋也。此有二相。一說過去受生死身。二說佛過去行難行。行錄中所說。即顯揚論文也。十方廣。梵云毗佛略。西明法師釋云。理正名方廣。陳名廣。方理之廣。依主釋也。二法廣多者。瑜伽論云。又復此法廣故(述

【現代漢語翻譯】此唯有一種形式。顯揚論中說，指的是在各種經典中，不是以長行文直接敘述，而是以句子結構組成，或者由兩句乃至六句等組成的，稱為諷誦經。（諷誦經：通過吟誦來記憶和傳播的經典）五、自說（梵文：直陀那，Udana）：指佛陀不待他人提問，自己主動宣說的經典。這是一種主謂結構的解釋。這種經典只有一種形式，如《涅槃經》所說：『如來清晨從禪定中起身，沒有人提問，就自己說道：比丘們應當知道，一切諸天的壽命極其長久。你們這些比丘，真好啊，不為自己求利益而為他人著想！真好啊，少欲知足！真好啊，寂靜無為！』像這樣的經典就是無問自說。（自說經：佛陀未經請求而主動宣說的經典）六、緣起（梵文：尼陀那，Nidana）：也稱為因緣。指講述事物產生因緣的經典，是一種主謂結構的解釋。這種經典有三種形式。《瑜伽師地論》中說：『一是依據他人的請求而說法，法的內容如經典所說，例如世尊一時在鹿野苑為諸比丘宣說諸要法（這指的是依請求而說法）。二是依據別解脫戒的因緣而產生的道，包含在律藏中的所有言說（這指的是因犯戒而說法）。三是在某個地方，依據如此如此的因緣，依據如此如此的事情，說如此如此的話（這指的是因事說法）。』（緣起經：講述事物產生因緣的經典）七、譬喻（梵文：阿波陀耶，Avadana）：通過比喻來說明佛法的經典，從字面意思即可理解。《雜集論》中說：『指的是在各種經典中，使用「以……說」等方式進行比喻。』（譬喻經：用比喻來說明佛法的經典）八、本事（梵文：伊希曰多伽，Itivrttaka）：本體是「事」，可以理解為「事」或「本世」兩種含義。指的是除佛陀自身以外的事情，因為佛陀自身的經歷屬於本生經的範疇。所以《瑜伽師地論》中說：『指的是除佛陀本生之外，宣說過去世的人或法，以及所有的事情。』（本事經：講述佛陀以外的人或事的經典）九、本生（梵文：阇陀伽，Jataka）：本體是「生」，可以理解為「生」或「本世之生」兩種含義。這種經典有兩種形式：一是講述過去世所受的生死之身，二是講述佛陀過去世所行的難行之事。這些內容在行錄中所記載，也就是《顯揚論》中所說的。（本生經：講述佛陀前世經歷的經典）十、方廣（梵文：毗佛略，Vaipulya）：西明法師解釋說：『理正名為方廣。』陳譯為『廣』，指的是方正道理的廣大，是一種主謂結構的解釋。二、法義廣多。《瑜伽師地論》中說：『又因為此法廣大……』

【English Translation】 This has only one aspect. The 'Xianyang Lun' (顯揚論, Explanation of the Manifestation) says that it refers to those sutras that are not directly narrated in prose in various scriptures, but are formed by sentences, or composed of two to six sentences, etc., and are called 'Gatha Sutras' (諷誦經, Fěngsòng jīng). (Gatha Sutras: scriptures memorized and spread through chanting) 5. 'Udana' (梵文: 直陀那, Udana): Refers to the sutras spoken by the Buddha spontaneously, without waiting for others to ask. This is a possessive compound explanation. This type of sutra has only one form, as the 'Nirvana Sutra' (涅槃經, Nièpán jīng) says: 'The Tathagata (如來, Rúlái) arose from meditation in the morning, and without anyone asking, he said: 'Monks, you should know that the lifespan of all the gods is extremely long. You monks are truly good, seeking the benefit of others without seeking your own! Truly good, with few desires and contentment! Truly good, peaceful and quiet!' Such sutras are spoken without being asked.' (Udana Sutras: scriptures spoken spontaneously by the Buddha without being requested) 6. 'Nidana' (梵文: 尼陀那, Nidana): Also known as 'Hetu-pratyaya' (因緣, Yīnyuán), meaning 'cause and condition'. Refers to the sutras that explain the causes and conditions of the arising of things, which is a possessive compound explanation. This type of sutra has three aspects. The 'Yogacarabhumi-sastra' (瑜伽師地論, Yújiā shī dì lùn) says: 'One is speaking the Dharma (法, Dharma) based on the request of others, and the content of the Dharma is as the sutras say, for example, the World Honored One (世尊, Shìzūn) at one time in the Deer Park (鹿野苑, Lùyě yuàn) proclaimed the essential Dharmas to the monks (this refers to speaking based on request). The second is the path arising from the causes and conditions of the Pratimoksha (別解脫戒, Bié jiětuō jiè), all the words contained in the Vinaya (律藏, Lǜzàng) (this refers to speaking because of breaking the precepts). The third is in a certain place, based on such and such causes and conditions, based on such and such things, speaking such and such words (this refers to speaking the Dharma because of events).' (Nidana Sutras: scriptures explaining the causes and conditions of the arising of things) 7. 'Avadana' (梵文: 阿波陀耶, Avadana): Sutras that explain the Buddha's teachings through metaphors, which can be understood from the literal meaning. The 'Abhidharmasamuccaya' (雜集論, Zájí lùn) says: 'Refers to the use of methods such as 'speaking with...' in various sutras to make metaphors.' (Avadana Sutras: scriptures explaining the Buddha's teachings through metaphors) 8. 'Itivrttaka' (梵文: 伊希曰多伽, Itivrttaka): The essence is 'event' (事, Shì), which can be understood as 'event' or 'past life' (本世, Běn shì). Refers to events other than the Buddha himself, because the Buddha's own experiences belong to the category of 'Jataka Sutras' (本生經, Běnshēng jīng). Therefore, the 'Yogacarabhumi-sastra' says: 'Refers to the past people or Dharmas, and all things, except for the Buddha's Jataka.' (Itivrttaka Sutras: scriptures narrating people or events other than the Buddha) 9. 'Jataka' (梵文: 阇陀伽, Jataka): The essence is 'birth' (生, Shēng), which can be understood as 'birth' or 'birth of past life' (本世之生, Běn shì zhī shēng). This type of sutra has two aspects: one is to narrate the cycle of birth and death experienced in past lives, and the other is to narrate the difficult deeds performed by the Buddha in past lives. These contents are recorded in the 'deeds records', which is what the 'Xianyang Lun' says. (Jataka Sutras: scriptures narrating the Buddha's experiences in previous lives) 10. 'Vaipulya' (梵文: 毗佛略, Vaipulya): The Western Ming Dharma Master (西明法師, Xīmíng fǎshī) explains: 'Righteous principle is called Vaipulya.' The Chen translation is 'vast' (廣, Guǎng), which refers to the vastness of the righteous principle, which is a possessive compound explanation. 2. The Dharma meaning is vast and numerous. The 'Yogacarabhumi-sastra' says: 'Moreover, because this Dharma is vast...'

曰。唯為大乘極廣甚深)多故(無邊法門無有盡也)極齊大故(果超眾聖非二乘及也)時長遠故(經三無數劫長時修)名為方廣。十一希法。梵云阿浮陀達磨。舊名未曾有經。希有之法名為希法。依主釋也。謂說八眾者。即佛及比丘等七眾為八也。此出顯揚論文故。彼第六云。未曾有經者。謂諸經中宣說。諸佛及諸弟子。比丘比丘尼式叉摩那沙彌沙彌尼鄔波素迦鄔波利迦等共不共功德。及余最勝殊特驚異甚深之法。是為未曾有(已上論也)涅槃云。如彼菩薩初生之時。無人扶恃即行七步。放大光明遍照十方。亦如彌猴手捧聲器以獻如來。如白頭狗佛邊請法。如魔波旬變為青牛。以凡缽間今在棠觸無所傷損。如佛初生入天廟時。天像禮敬等名未曾有經也。十二論議者。梵云優波提舍。談論□議故名論議。英法師云。論體即議。唯持業釋也。此有二相者。一者佛自說。如錄所釋。即瑜伽論文也。二弟子何說。如瑜伽云。又聖弟子已見諦者。依自所證無倒分別諸法體性。亦名摩怛理迦也。已亦隨錄釋名辨相訖。第二總明體性者。即如上明經體性中所說無異第三明相攝有無者。謂十二分展轉五相攝也。今略示法隅不可繁廣。且契經中。若據通相即攝十二。如涅槃說。皆名契經。若據別相。唯除二頌。以長行偈頌相差別故。二頌

之中亦無契經義。準可知。又二頌相望。亦互無也。以重不重別本事之中。定無本生。本生之中定無本事。以師資別故。由此義準總分為三。謂契經應頌。此三皆容攝十部。本事本生此二名攝士部。余之七部皆具十二也。第四大小隱顯者。若就顯說大小乘各有九部無三部也。小乘說九帶三三者。如法花云。我此九部法。隨順眾生說等。釋云。以小乘中未求佛果故無授記。又小乘人根性狹劣。必待請說無自說也。又小乘中理義廣無身廣也。故除此三大乘說。九三者如涅槃云。護大乘者。受持九部。釋云。菩提上根多不犯戒。又不待請故。無因緣經。又不假譬喻。能曉於法故無譬喻。又非徴詰身方生惠心故無論議。故無此三具餘九部。若據隱顯通論。盡理而說。即大小皆具十二分也。具十二諸經皆說不言可知。小乘具十二。如瑜伽二十一云。哀愍一切法聲聞故。依四聖諦宣說真實者。舉滅道。所謂契經乃至方廣。又四分律等皆說十二故並通也。第五配入三藏者。諸論所說有少不同。今且依顯揚第六瑜伽二十五。十二分中緣起一部因事制戒毗奈耶攝。論議一部徴詰深義阿毗達磨攝。余之十部皆修多羅藏收。乃至立五乘等者。有立四等。即三乘外加人天乘為四也。故勝鬘經云。既無非法眾生。以人天善根而成熟之。求聲聞者授

【現代漢語翻譯】現代漢語譯本其中也沒有契經的意義。由此可以推知。而且兩頌相互對照，也是互相沒有的。根據重與不重來區分本事，可以確定本事中沒有本生，本生之中一定沒有本事，因為師資不同。由此義理推斷，總共分為三類：契經和應頌。這三類都包含十部。本事和本生這兩類名稱包含士部。其餘的七部都具備十二部。第四，大小乘的隱顯不同。如果就顯說而言，大小乘各有九部，沒有三部。小乘說九部而帶三部，例如《法華經》說：『我用這九部法，隨順眾生而說』等等。解釋說，因為小乘中不求佛果，所以沒有授記。而且小乘人根性狹隘，必定等待請法才說，沒有自己主動說的。而且小乘中理義廣博，沒有身廣。所以除去這三部。大乘說九部而無三部，例如《涅槃經》說：『護持大乘的人，受持九部。』解釋說，菩提上根的人大多不犯戒。而且不等待請法，所以沒有因緣經。而且不假借譬喻，就能明白佛法，所以沒有譬喻。而且不是通過詰問才能生起智慧，所以沒有論議。所以沒有這三部，具備其餘九部。如果根據隱顯通論，窮盡道理來說，那麼大小乘都具備十二部。具備十二部，各種經典都說了，不用多說也能明白。小乘具備十二部，例如《瑜伽師地論》第二十一卷說：『爲了哀愍一切法聲聞，依據四聖諦宣說真實，』這裡舉了滅道二諦，所謂契經乃至方廣。而且《四分律》等都說了十二部，所以是共通的。第五，分配到三藏中。各種論典所說略有不同。現在且依據《顯揚聖教論》第六卷和《瑜伽師地論》第二十五卷，十二部中，緣起一部因為事件而制定戒律，屬於毗奈耶藏（Vinaya Pitaka）。論議一部詰問深奧的意義，屬於阿毗達磨藏（Abhidhamma Pitaka）。其餘的十部都由修多羅藏（Sutra Pitaka）收攝。乃至建立五乘等等，有人建立四乘等等，就是在三乘之外加上人天乘作為第四乘。所以《勝鬘經》說：既然沒有非法眾生，就用人天善根來成熟他們，為求聲聞的人授

【English Translation】 English version Within them, there is also no meaning of Geyi Sutras (契經, sutras). This can be inferred. Moreover, the two Gathas (頌, verses) in comparison are also mutually exclusive. Based on the distinction between heavy and not heavy, it is certain that there are no Jataka (本生, birth stories) in Avadana (本事, stories of past deeds), and there are definitely no Avadana in Jataka, because the teachers and resources are different. From this reasoning, they are generally divided into three categories: Geyi Sutras and Gathas. These three categories all contain ten parts. The names Avadana and Jataka include the Itivrttaka (士部, stories of disciples). The remaining seven parts all possess twelve parts. Fourth, the difference between the explicit and implicit in Mahayana and Hinayana. If speaking explicitly, both Mahayana and Hinayana have nine parts each, lacking three parts. Hinayana speaks of nine parts with three parts included, such as the Lotus Sutra saying: 'I use these nine parts of the Dharma to speak in accordance with sentient beings,' etc. The explanation says that because in Hinayana, one does not seek Buddhahood, there is no prediction. Moreover, the nature of Hinayana people is narrow and inferior, and they must wait for a request to speak, without speaking on their own initiative. Moreover, the meaning in Hinayana is broad, without the breadth of the body. Therefore, these three parts are excluded. Mahayana speaks of nine parts without three parts, such as the Nirvana Sutra saying: 'Those who protect the Mahayana uphold nine parts.' The explanation says that those with superior roots of Bodhi mostly do not break precepts. Moreover, without waiting for a request, there is no Nidana Sutra (因緣經, sutras on causes and conditions). Moreover, without borrowing parables, one can understand the Dharma, so there are no parables. Moreover, wisdom does not arise through questioning, so there is no discussion. Therefore, these three are absent, possessing the remaining nine parts. If speaking comprehensively based on the implicit and explicit, exhausting the reasoning, then both Mahayana and Hinayana possess twelve parts. Possessing twelve parts, various scriptures have spoken of this, and it is understandable without saying more. Hinayana possesses twelve parts, such as the Yogacarabhumi-sastra (瑜伽師地論) twenty-first volume saying: 'In order to have compassion for all Dharma Sravakas (聲聞, hearers), based on the Four Noble Truths, truthfully declare,' here the cessation and the path are mentioned, namely Geyi Sutras and Vaipulya (方廣, extensive sutras). Moreover, the Dharmaguptaka Vinaya (四分律) and others all speak of twelve parts, so it is common. Fifth, the allocation to the three Pitakas (三藏, baskets). The statements in various treatises are slightly different. Now, let's rely on the sixth volume of the Yogacarabhumi-sastra and the twenty-fifth volume of the Yogacarabhumi-sastra, among the twelve parts, the Nidana Sutra, because of events, precepts are established, belonging to the Vinaya Pitaka (毗奈耶藏). The part on discussion questions profound meanings, belonging to the Abhidhamma Pitaka (阿毗達磨藏). The remaining ten parts are all collected by the Sutra Pitaka (修多羅藏). Even establishing the five vehicles, etc., some establish four vehicles, etc., that is, adding the human and heavenly vehicle outside the three vehicles as the fourth vehicle. Therefore, the Srimala Sutra says: Since there are no illegal sentient beings, they are matured with the good roots of humans and devas, and those who seek Sravakas are given

聲聞乘。求緣覺者授緣覺乘。求大乘者授。以大乘也。五乘者。智度論中開人天為二。加三乘為五也。又楞伽經等。合人天為一。開不定種性為一。並三乘定性為五。通別異故。種異故為五乘也。十八立教時多少不定等者。自空諸位有五說不同。初略制其義。后明破意。第一後魏菩提留支三藏立一時教。意云。諸佛聖教但唯一時。無有世間大小乘別。亦無半滿頓漸等異。所以然者。由佛本願欲令有情證大果故。道成正覺轉正法輪。曾不起心說有大小。隨所演說究竟大乘。隨諸眾生根性有異稟教不同。教成差別故。經云。佛以一音演說。此眾生隨類各得解等。法花經云。佛平等說如一味雨。隨眾生性所受不同。花嚴經云。如來微妙音。如空無有異。隨應受化者。所聞各不同。此即教唯有一實。由能聞者。隨受不同而成差別。即同法花。一地所生一雨所潤三草二木生長不同也。二宋朝北涼曇無讖三藏。立教二時。依楞伽經等以立一頓教。即為諸菩薩上根種性。說二空智。證二空如大小由小稱為頓也。二者漸教。始從道樹終至鶴林。從淺至深。漸次演說名為漸教。初說人天施戒等法。令離惡趣。以于爾時未有出世善根器故。即提謂等經是也。次說生空無我之教。令出生死。即阿含等經是也。次說法空之教破有疑故。即般若經

【現代漢語翻譯】現代漢語譯本聲聞乘：對於尋求聲聞乘的人，就教授聲聞乘的法門。對於尋求緣覺乘（Pratyekabuddha-yana，不依師友，自身證悟）的人，就教授緣覺乘的法門。對於尋求大乘（Mahayana，普度眾生）的人，就教授大乘的法門。五乘的說法，在《智度論》（Mahaprajnaparamita-sastra）中，將人天道分為二乘，加上聲聞、緣覺、菩薩三乘，合為五乘。另外，《楞伽經》（Lankavatara Sutra）等經典，將人天道合為一乘，將不定種性（不確定屬於哪個乘的眾生）開立為一乘，加上聲聞、緣覺、菩薩三乘的定性，合為五乘。因為總相和別相的差異，以及根性的差異，所以分為五乘。關於十八家立教時多少不定等：各家對於自宗所空的諸位階，有五種不同的說法。最初略微制定其義理，之後闡明破斥的意圖。第一家是後魏的菩提留支（Bodhiruci，譯經師）三藏，他主張一時教。他的意思是，諸佛的聖教只有一個時期，沒有世間大小乘的區別，也沒有半滿、頓漸等差異。之所以這樣認為，是因為佛陀的本願是希望有情眾生證得大果。佛陀成就正覺，轉正法輪（Dharmacakra，佛陀的教法），從未起心動念說有大小乘之分。隨著所演說的內容，究竟都是大乘。只是因為眾生的根性不同，接受教法的方式也不同，所以教法才產生了差別。所以經中說：『佛以一音演說，眾生隨類各得解。』《法華經》（Lotus Sutra）中說：『佛平等說，如一味雨，隨眾生性，所受不同。』《華嚴經》（Avatamsaka Sutra）中說：『如來微妙音，如空無有異，隨應受化者，所聞各不同。』這就是說，教法只有一種真實，由於能聽聞者接受的方式不同，才形成了差別。如同《法華經》所說，同一塊土地所生，同一次雨水所潤澤，三草二木的生長卻各不相同。第二家是宋朝北涼的曇無讖（Dharmaksema，譯經師）三藏，他主張二時教。依據《楞伽經》等經典，他立一頓教，即為諸菩薩上根種性，宣說二空智（人空和法空），證得二空真如，因為大乘相對於小乘而言稱為頓。第二是漸教，從道樹（菩提樹）下開始，到鶴林（佛陀涅槃之地）結束，從淺到深，逐漸演說，稱為漸教。最初宣說人天乘的施戒等法，使眾生脫離惡趣，因為當時還沒有出世的善根器。即《提謂經》等經典所說。其次宣說生空無我之教，使眾生脫離生死，即《阿含經》（Agama Sutra）等經典所說。再次宣說法空之教，破除有見的疑惑，即《般若經》（Prajnaparamita Sutra）。

【English Translation】 English version Sravaka-yana (Vehicle of Disciples): For those who seek the Sravaka-yana, the teachings of the Sravaka-yana are imparted. For those who seek the Pratyekabuddha-yana (Vehicle of Solitary Buddhas, those who attain enlightenment independently), the teachings of the Pratyekabuddha-yana are imparted. For those who seek the Mahayana (Great Vehicle, the path of universal salvation), the teachings of the Mahayana are imparted. The concept of the Five Vehicles, in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), divides the paths of humans and devas (gods) into two vehicles, adding the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, making a total of five. Furthermore, the Lankavatara Sutra (Descent into Lanka Sutra) and other scriptures combine the paths of humans and devas into one vehicle, and establish the 'undetermined nature' (those whose vehicle is not yet fixed) as one vehicle, along with the fixed natures of the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, making five. Because of the differences in general and specific characteristics, and the differences in dispositions, they are divided into five vehicles. Regarding the eighteen schools' varying views on the timing of the teachings: There are five different views on the positions that each school considers to be empty. Initially, the meaning is briefly established, and then the intention to refute is clarified. The first school is that of Bodhiruci (translator of scriptures) Tripitaka of the Later Wei dynasty, who advocated the 'one-time teaching'. His meaning is that the Buddha's sacred teachings exist only in one time, without any distinction between the worldly Small Vehicle and Great Vehicle, nor any differences such as partial or complete, sudden or gradual. The reason for this is that the Buddha's original vow was to enable sentient beings to attain the great fruit. When the Buddha attained perfect enlightenment and turned the Dharma wheel (the Buddha's teachings), he never conceived of the idea of speaking of Small and Great Vehicles. Whatever was expounded was ultimately the Great Vehicle. It is only because sentient beings have different dispositions and receive the teachings in different ways that differences in the teachings arise. Therefore, the sutra says: 'The Buddha speaks with one voice, and sentient beings each understand according to their kind.' The Lotus Sutra says: 'The Buddha speaks equally, like a rain of one flavor, but sentient beings receive it differently according to their nature.' The Avatamsaka Sutra (Flower Garland Sutra) says: 'The Tathagata's subtle sound is like the emptiness, without difference; those who are to be transformed hear it differently according to their capacity.' This means that there is only one true teaching, but differences arise because of the different ways in which listeners receive it. It is like the Lotus Sutra's analogy of the three grasses and two trees, which grow differently even though they are born from the same land and nourished by the same rain. The second school is that of Dharmaksema (translator of scriptures) Tripitaka of the Northern Liang dynasty of the Song Dynasty, who advocated the 'two-time teaching'. Based on the Lankavatara Sutra and other scriptures, he established the 'sudden teaching', which is for the superior beings of Bodhisattvas, expounding the wisdom of the two emptinesses (emptiness of self and emptiness of phenomena), and attaining the true suchness of the two emptinesses, because the Great Vehicle is called 'sudden' in relation to the Small Vehicle. The second is the 'gradual teaching', which begins under the Bodhi tree (the tree of enlightenment) and ends at the Crane Grove (where the Buddha entered Nirvana), gradually expounding from shallow to deep, and is called the 'gradual teaching'. Initially, the teachings of giving and precepts of the human and deva vehicles are expounded, enabling sentient beings to escape the evil realms, because at that time there were no beings with the capacity for transcendent good roots. This is what is taught in the Tiwei Sutra and other scriptures. Next, the teaching of the emptiness of self and non-self is expounded, enabling sentient beings to escape birth and death, which is what is taught in the Agama Sutras and other scriptures. Furthermore, the teaching of the emptiness of phenomena is expounded, dispelling doubts about existence, which is what is taught in the Prajnaparamita Sutras (Perfection of Wisdom Sutras).

等。次說一乘無二之教。令知佛法。唯一無二。即法花經等。最後宣說諸佛法身常樂我凈佛性體常一切有情皆當作佛令欣大果。即大涅槃經也。此等諸教。藉淺至深名為漸教。又依涅槃亦有二。謂半滿二教也。彼云。云何半字及與滿字義等。三依梁朝真諦三藏立三時教。第一如來成道七年已還。唯說四諦法輪名轉法輪。即四阿含等也。第二時者。即七年已前後三十八年已前說般若等。顯法空理照破前有名照法輪。三時三十八年已后未涅槃前說深密等。余遣邊疑住持中道不失自相名持法輪也。四者隋朝笈多三藏立四時經。一者四諦教。即小乘經。二者無相大乘。即般若教。三者法相大乘。即楞伽經。四者觀行大乘。即花嚴經。廣明三十二賢聖行位等也。第五南二向居士劉亂立五時教。第一時者。佛初成道三七日中。為提謂波利等五百價人。但說三歸五戒。以彼未有出世器故。第二時者。三七日外十二年中。唯說三乘有行之教。未為說空。即阿含等。第三時者。十二年後三十年中。說彼三乘同行空教。即般若等。第四者。即三十年後四十年前。破權顯實。唯說一乘以為究竟。亦未顯說。常住佛性。當說無常佛性。明一乘佛果。以為真實。即法花等。第五時者。四十年後未涅槃前。顯說常住佛性。常等四德。即涅槃經等。略

【現代漢語翻譯】現代漢語譯本：等等。其次宣說一乘無二的教義，使人明白佛法是唯一無二的，例如《法華經》等。最後宣說諸佛法身具有常、樂、我、凈四德，佛性本體是常住的，一切有情眾生皆可成佛，使人欣慕成佛的廣大果報，即《大涅槃經》。這些教義，由淺入深，稱為漸教。又依據《涅槃經》，也有半字教和滿字教兩種說法。《涅槃經》中說：『什麼是半字和滿字的意義？』第三，依據梁朝真諦三藏的觀點，立三時教。第一時，如來成道后的七年內，只說四諦法輪，名為轉法輪，即《四阿含經》等。第二時，即七年後至三十八年前，宣說《般若經》等，闡明法空的道理，照破之前的有，名為照法輪。第三時，三十八年後至涅槃前，宣說《深密經》等，消除對邊見的疑惑，安住于中道，不失自相，名為持法輪。第四，隋朝笈多三藏立四時經。第一時，四諦教，即小乘經。第二時，無相大乘，即《般若經》。第三時，法相大乘，即《楞伽經》。第四時，觀行大乘，即《華嚴經》，廣明三十二賢聖的行位等。第五，南二向居士劉亂立五時教。第一時，佛初成道后的三七日內，為提謂（Trapusa）波利（Bhallika）等五百商人，只說三歸五戒，因為他們沒有出世的根器。第二時，三七日外十二年中，只說三乘有行的教義，未說空，即《阿含經》等。第三時，十二年後三十年中，說三乘同行的空教，即《般若經》等。第四時，即三十年後四十年間，破除權巧，顯明真實，只說一乘作為究竟，但未明顯宣說常住佛性，只說無常佛性，闡明一乘佛果是真實的，即《法華經》等。第五時，四十年後至涅槃前，明顯宣說常住佛性，常等四德，即《涅槃經》等。略。

【English Translation】 English version: Etc. Next, it expounds the teaching of the One Vehicle without duality, enabling people to understand that the Buddha-dharma is unique and without a second, such as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and others. Finally, it proclaims that the Dharma-body of all Buddhas possesses the four virtues of permanence, bliss, self, and purity (nitya, sukha, atman, subha), that the essence of Buddha-nature is eternal, and that all sentient beings can become Buddhas, inspiring them to rejoice in the vast reward of Buddhahood, which is the Mahāparinirvāṇa Sūtra. These teachings, progressing from shallow to deep, are called the Gradual Teaching (gradual teaching). Furthermore, according to the Nirvāṇa Sūtra, there are also two types of teachings: the Half-Word Teaching and the Full-Word Teaching. The Nirvāṇa Sūtra states: 'What are the meanings of the Half-Word and the Full-Word?' Third, according to the Tripiṭaka Master Paramārtha of the Liang Dynasty, the Three Periods of Teaching are established. The first period is within seven years after the Tathāgata's enlightenment, during which only the Four Noble Truths (catvāri āryasatyāni) are taught, called the Turning of the Dharma Wheel (dharmacakra-pravartana), i.e., the Four Āgamas and others. The second period is from seven years after enlightenment to thirty-eight years before, during which the Prajñā Sūtras and others are expounded, clarifying the principle of emptiness of phenomena (śūnyatā), illuminating and breaking through the previous existence, called the Illuminating Dharma Wheel. The third period is from thirty-eight years after enlightenment until before the Nirvāṇa, during which the Saṃdhinirmocana Sūtra and others are expounded, eliminating doubts about extreme views, abiding in the Middle Way (madhyamā-pratipad), and not losing its own characteristics, called the Sustaining Dharma Wheel. Fourth, the Tripiṭaka Master Guṇamati of the Sui Dynasty established the Four Periods of Sutras. The first period is the Teaching of the Four Noble Truths, i.e., the Small Vehicle (Hīnayāna) sutras. The second period is the Non-Aspect Mahāyāna, i.e., the Prajñā Sūtras. The third period is the Dharma-Characteristic Mahāyāna, i.e., the Laṅkāvatāra Sūtra. The fourth period is the Contemplative Practice Mahāyāna, i.e., the Avataṃsaka Sūtra, which extensively explains the stages of practice of the Thirty-Two Sages and Worthies. Fifth, the layperson Liu of Nanerxiang arbitrarily established the Five Periods of Teaching. The first period is within the first three weeks after the Buddha's initial enlightenment, during which only the Three Refuges (triśaraṇa) and the Five Precepts (pañca-śīlāni) are taught to the five hundred merchants such as Trapusa (提謂) and Bhallika (波利), because they did not have the capacity for transcendence. The second period is from three weeks after enlightenment to twelve years, during which only the teachings of the Three Vehicles (triyāna) with practice are taught, without mentioning emptiness, i.e., the Āgamas and others. The third period is from twelve years after enlightenment to thirty years, during which the teaching of emptiness practiced in common by the Three Vehicles is taught, i.e., the Prajñā Sūtras and others. The fourth period is from thirty years after enlightenment to forty years, during which provisional teachings are refuted and the truth is revealed, with only the One Vehicle (ekayāna) being taught as the ultimate, but without explicitly proclaiming the eternal Buddha-nature, only mentioning the impermanent Buddha-nature, clarifying that the fruit of the One Vehicle Buddhahood is the truth, i.e., the Lotus Sutra and others. The fifth period is from forty years after enlightenment until before the Nirvāṇa, during which the eternal Buddha-nature and the four virtues of permanence, etc., are explicitly proclaimed, i.e., the Nirvāṇa Sūtra and others. Briefly.

明破意者。且第一師一時教者。若廢事談理。及同一會有大小機別可如。所說若通一切。即為不可如勝鬘經等。唯被大故。遺教經等。唯被不故。又違解深密經三時文也。破第二師意說有。于理雖可然。定製諸經為漸。頓者義即難解。皆不定故等。第三師說三時教者。義即可然。約年數定。即為不可如花嚴經等最初說故等。破第四師意。觀行無想貫通諸經義。即可爾局定於教理即不然等。第五立五時義。亦約年數。準同前破。又無文說故義不可依等。恐繁不錄。判正義中錄有二。初總立教時二合者。此經已下別名此經。何時中攝。立教時中初引文后釋義。即錄可知。波羅痆斯者。即波羅奈國也。婆沙一百八十三釋云。是河名。去此不遠造立王城。因以為名也。仙人墮處者。昔有一王將諸采女在園遊戲。有五百仙。乘空欲度。見生染並失神通。一時墮落。從此為名施鹿林者。智度論云。波羅奈國梵摩達王。遊獵于林見二群鹿。各有一王。一是提婆達。一釋迦菩薩。鹿王身七寶色見彼人王。大眾殺其部黨。起大悲心。直往王前。諸人恣射飛矢如雨。王見此鹿直進於前。敕諸從人令攝弓箭。鹿王既進跪向人王。王以游嬉逸樂小事。群鹿一時皆受死苦。若以供膳當自著。次日旦一鹿以供王廚王遂然許。乃至后時于提婆達多群中

【現代漢語翻譯】現代漢語譯本關於破除各種觀點的論述。首先，對於第一位老師所說的『一時教』（Ekayana，指佛陀一生只說了一種教法）的觀點，如果只是廢棄世俗之事來談論真理，或者在同一個法會上有不同根器的人，或許可以接受。但如果說這種教法適用於一切情況，那就不可取了，比如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等經典，只針對大乘根器的人；《遺教經》（Śūtra of Forty-Two Chapters）等經典，只針對不具備某種根器的人。而且，這也違反了《解深密經》（Saṃdhinirmocana Sūtra）中關於三時教的說法。駁斥第二位老師的觀點，認為雖然在道理上可以成立，但如果將所有經典都固定地劃分爲漸教（逐步引導的教法）和頓教（直接頓悟的教法），那麼『皆不定故』（一切法無自性）的含義就難以理解。第三位老師認為存在三時教，這種觀點在道理上或許可以成立，但如果按照年份來確定教法，那就不可取了，比如《華嚴經》（Avataṃsaka Sūtra）等經典，一開始就宣說了圓滿的教義。駁斥第四位老師的觀點，認為觀行和無想可以貫穿所有經典，這種說法或許可以接受，但如果將教理侷限於此，那就不可取了。第五位老師提出五時教的觀點，也是按照年份來劃分，這與之前的觀點類似，可以同樣地駁斥。而且，因為沒有經典依據，所以這種觀點不可採納。』（恐怕內容過於繁瑣，所以不再一一列舉。）在判斷正義時，記錄了兩種觀點。首先是總的建立教時，其次是二合（將不同的教法融合在一起）。『此經已下別名此經』（這部經以下的內容，都特別地稱作這部經），屬於哪個教時？在建立教時中，首先引用經文，然後解釋含義，這些內容可以參考記錄。『波羅痆斯』（Varanasi）就是波羅奈國（Benares）。《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）第一百八十三卷解釋說：『這是一條河的名字，離這裡不遠的地方建造了王城，因此用這條河的名字來命名。』『仙人墮處』（Isipatana，仙人墮落之處）的來歷是：過去有一位國王帶著許多采女在花園裡遊玩，有五百位仙人乘空飛行，看到國王和采女的享樂場面，失去了神通，一時之間都墮落了下來，因此得名。『施鹿林』（Mrigadava，鹿野苑）的來歷是：《智度論》（Mahāprajñāpāramitopadeśa）中說，波羅奈國的梵摩達王（Brahmadatta）在樹林里遊獵，看到兩群鹿，每群都有一位鹿王。一位是提婆達多（Devadatta），一位是釋迦菩薩（Śākyamuni）。鹿王身體呈現七寶的顏色，看到人王的大眾正在屠殺他的部下，生起了大悲心，直接走到人王面前。人們隨意射箭，箭如雨下。國王看到這隻鹿直接走到他面前，就命令手下收起弓箭。鹿王走到人王面前，跪在地上。國王因為自己遊玩享樂的小事，導致群鹿一時之間都要遭受死亡的痛苦，如果需要食物，他願意自己承擔，第二天早上派一隻鹿來供給王廚，國王就答應了。直到後來，輪到提婆達多那群鹿中的一隻鹿來供給王廚。

【English Translation】 English version Regarding the refutation of various views. Firstly, concerning the view of the first teacher who speaks of 'Ekayana' (一時教, meaning the Buddha taught only one vehicle throughout his life), if it's merely about abandoning worldly affairs to discuss the truth, or if there are different capacities of people in the same assembly, it might be acceptable. However, if it's said that this teaching applies to all situations, then it's not acceptable, such as the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), which is only for those with Mahayana (大乘) capacity; and the Śūtra of Forty-Two Chapters (遺教經), which is only for those who do not possess a certain capacity. Moreover, this also violates the three periods of teaching mentioned in the Saṃdhinirmocana Sūtra (解深密經). Refuting the view of the second teacher, although it may be valid in principle, if all sutras are fixedly classified as gradual teachings (漸教, teachings that guide gradually) and sudden teachings (頓教, teachings that lead to direct enlightenment), then the meaning of 'all dharmas are without inherent nature' (皆不定故) becomes difficult to understand. The third teacher believes in the existence of three periods of teaching, which may be valid in principle, but if the teachings are determined according to the number of years, then it's not acceptable, such as the Avataṃsaka Sūtra (華嚴經), which initially expounds the complete teachings. Refuting the view of the fourth teacher, the idea that contemplation and non-thought can permeate all sutras may be acceptable, but if the teachings are limited to this, then it's not acceptable. The fifth teacher proposes the view of five periods of teaching, which is also divided according to the number of years, similar to the previous views, and can be refuted in the same way. Moreover, because there is no scriptural basis, this view is not reliable. (Afraid of being too verbose, so I won't list them one by one.) In judging the correct meaning, two views are recorded. The first is the general establishment of the teaching period, and the second is the combination of two (二合, integrating different teachings). 'This sutra below is specifically named this sutra' (此經已下別名此經), which teaching period does it belong to? In establishing the teaching period, first quoting the sutra and then explaining the meaning, these contents can be referred to in the record. 'Varanasi' (波羅痆斯) is Benares (波羅奈國). The Abhidharma-mahāvibhāṣā-śāstra (婆沙論), in its 183rd volume, explains: 'This is the name of a river, and a royal city was built not far from here, hence the name.' The origin of 'Isipatana' (仙人墮處, the place where the immortals fell) is: In the past, a king was playing in the garden with many concubines. Five hundred immortals were flying in the sky, and when they saw the king and concubines enjoying themselves, they lost their supernatural powers and fell down all at once, hence the name. The origin of 'Mrigadava' (施鹿林, Deer Park) is: The Mahāprajñāpāramitopadeśa (智度論) says that King Brahmadatta (梵摩達王) of Varanasi (波羅奈國) was hunting in the forest and saw two herds of deer, each with a deer king. One was Devadatta (提婆達多), and the other was Śākyamuni (釋迦菩薩). The deer king's body was the color of seven treasures. Seeing the king's people slaughtering his subordinates, he felt great compassion and went directly to the king. People shot arrows at will, like rain. Seeing this deer walking directly in front of him, the king ordered his men to put away their bows and arrows. The deer king walked in front of the king and knelt on the ground. The king, because of his own trivial matter of playing and enjoying himself, caused the deer to suffer the pain of death all at once. If food was needed, he was willing to bear it himself, and the next morning he would send a deer to supply the royal kitchen, and the king agreed. Until later, it was the turn of a deer from Devadatta's herd to supply the royal kitchen.

有一白鹿。次當送王。腹中有兒訴云。兒不合死。請且差替。彼王不許。鹿母來向菩薩鹿王。菩薩鹿王言。汝雖有理越行差他又為不可。我自替汝去。既至王所。人王怪問鹿王。何得自來。遂具陳其事。人王聞已大生慚愧。而說偈言。我實是畜獸。名曰人頭鹿。汝雖是鹿身。名曰鹿頭人。以理而言之。非以形為人。若能有慈惠。雖獸實是人。我從今日始不食一切肉我以無畏施且可安汝意。遂將此林以施群。因事名焉。是諸諍論安足處所者。即諍起處也。第一時唯為小乘說四諦。有言遍計是空。意在依圓密談于有。既非至極名有上容。是未了義故諍興也。第二時中。唯為大乘除其有廣說遍計所執。是空不言依圓。是有相密說空亦為未了。第三時中。普為一切乘者。通大小也。說遍計為空。依圓是有。顯說性遍計空故不著于有。依圓有故不著于空。遠離二邊契合中道。是真了義故。無上無容也。涅槃初教服乳等者。彼經第二初喻外道說一切有我。如愚醫師。但教服乳。意云。雖說我名。如蟲食木偶成字等非常我也。二總教斷乳。即是相望喻佛總說無我教也。第三隨病論執有服不服。即涅槃等教分說也。無我者名為生死或業在不自在故。我者名為如來。有大智惠得自在故等。彼文字意雖不說三時教。今據義取文。即彼初執一

【現代漢語翻譯】現代漢語譯本有一隻白鹿，本應被送給國王。它腹中的小鹿哀求說：『我不該死，請允許找個替代。』國王不答應。鹿媽媽來向菩薩鹿王求助。菩薩鹿王說：『你雖有道理，但讓你找其他鹿來代替也不可以。我親自代替你去。』到了國王那裡，國王奇怪地問鹿王為何親自前來。鹿王於是詳細地陳述了事情的經過。國王聽后，深感慚愧，並說了偈語：『我實在是畜生，名叫人頭鹿；你雖然是鹿身，卻可稱為鹿頭人。以道理而言，不能只看外形。若能有慈悲心，即使是野獸，實際上也是人。我從今天開始，不再吃任何肉，我將以無畏佈施來安定你的心。』於是將這片森林施捨給鹿群，因此事而得名。這些爭論有什麼安身之處呢？就是爭論產生的地方。第一次，只為小乘（Hinayana）說四諦（Four Noble Truths），說遍計所執性（Parikalpita）是空，意在依他起性（Paratantra）和圓成實性（Parinispanna）上秘密地談論『有』。既然不是最究竟的，就還有容許爭論的餘地，這是不了義（Neyartha），所以爭論興起。第二次，只為大乘（Mahayana）去除『有』，廣泛地說遍計所執性是空，不談依他起性和圓成實性是有，用有相（with characteristics）的方式秘密地說『空』，這也是不了義。第三次，普遍地為一切乘（yana）的人，包括大乘和小乘，說遍計所執性是空，依他起性和圓成實性是有。明顯地說遍計所執性是空，所以不執著于『有』；依他起性和圓成實性是有，所以不執著于『空』。遠離有和空兩邊，契合中道（Middle Way），這是真正的了義（Nitartha），所以是無上無容的。《涅槃經》（Nirvana Sutra）最初教導『服乳』等，那部經的第二部分，最初用比喻外道（non-Buddhist schools）說一切有『我』（Atman），就像愚蠢的醫生，只教人服用乳製品。意思是說，雖然說了『我』這個名稱，就像蟲子蛀木頭偶然形成文字一樣，不是真正的『我』。第二，總的教導『斷乳』，就是相對而言，比喻佛陀總的說『無我』（Anatman）的教導。第三，根據病情討論執著『有』或『無』，就是《涅槃經》等教典分別地闡述。『無我』被稱為生死，或者說業力不自在的緣故；『我』被稱為如來（Tathagata），因為有大智慧，得到自在的緣故等等。那段經文的本意雖然沒有說三時教（Three periods of teaching），現在根據意義來選取經文，就是最初執著于『一』。

【English Translation】 English version There was a white deer, destined to be sent to the king. The fawn in her womb pleaded, 'I shouldn't die; please allow a replacement.' The king refused. The deer mother came to Bodhisattva Deer King for help. Bodhisattva Deer King said, 'Although you have reason, it's not right to have another deer replace you. I will go in your place.' Upon arriving at the king's place, the king asked the Deer King in surprise why he had come himself. The Deer King then recounted the events in detail. After hearing this, the king felt deeply ashamed and spoke a verse: 'I am truly a beast, named a man-headed deer; though you have the body of a deer, you can be called a deer-headed man. In terms of reason, one cannot judge by appearance alone. If one can have compassion, even if a beast, one is actually a human. From today onwards, I will not eat any meat. I will give the gift of fearlessness to settle your mind.' He then donated the forest to the deer, and it was named after this event. Where is the place of settlement for these disputes? It is the place where disputes arise. The first time, only the Four Noble Truths (Cattāri Ariya Saccāni) were taught to the Hinayana (Small Vehicle), saying that the Parikalpita (Completely Imagined Nature) is empty, with the intention of secretly discussing 'existence' in relation to the Paratantra (Dependent Nature) and Parinispanna (Perfected Nature). Since it is not the most ultimate, there is still room for dispute; this is Neyartha (Provisional Meaning), so disputes arise. The second time, only for the Mahayana (Great Vehicle), 'existence' was removed, and the Parikalpita was widely said to be empty, without mentioning that the Paratantra and Parinispanna are existent, secretly speaking of 'emptiness' in a characteristic way, which is also Neyartha. The third time, universally for all Yanas (Vehicles), including Mahayana and Hinayana, it was said that the Parikalpita is empty, and the Paratantra and Parinispanna are existent. Clearly stating that the Parikalpita is empty, so there is no attachment to 'existence'; the Paratantra and Parinispanna are existent, so there is no attachment to 'emptiness'. Being far from the two extremes of existence and emptiness, it is in accordance with the Middle Way (Madhyamāpratipad), which is the true Nitartha (Definitive Meaning), so it is supreme and without room for dispute. The Nirvana Sutra initially teaches 'taking milk' and so on. The second part of that sutra initially uses the analogy of non-Buddhist schools saying that everything has 'Atman' (Self), like a foolish doctor who only teaches people to consume dairy products. The meaning is that although the name 'Atman' is spoken, it is like a worm-eaten piece of wood accidentally forming a word, not a true 'Atman'. Second, the general teaching of 'stopping milk' is, relatively speaking, an analogy for the Buddha's general teaching of 'Anatman' (No-Self). Third, discussing attachment to 'existence' or 'non-existence' according to the illness is what the Nirvana Sutra and other scriptures explain separately. 'Anatman' is called Samsara (cycle of rebirth), or because the power of Karma is not free; 'Atman' is called Tathagata (Thus Come One), because he has great wisdom and attains freedom, and so on. Although the original intention of that passage did not mention the Three Periods of Teaching, now, according to the meaning, we select the passage, which is the initial attachment to 'one'.

切有。第二說一切空。第三分別即同有無□說。是三時義也。雖外道所說不同小乘。然且據執有義邊相似而說。是慈恩意非謂奘引也。二種法輪者。如上真諦所立三時教中釋也。信解品亦有明說者。彼云。我等內滅自謂為足。唯了此事更無事初時教也。我等若聞凈佛國土教作眾生都無欣樂。第二時也。佛亦如是。現希有事知樂小者。以方便力調伏其心。乃教大智。我等今日得未曾有非先所望。而今自得等。第三時也。若唯頓悟大不由小者。謂定性大乘。或不定種性。始從凡位員義發大心修行大行名為頓也。問。此立三時。知上真諦三時何別。答。即由約漸頓二義及云亦非年月定製后先等。此即正簡不同真諦三時之所以也。釋不驚怖等約三無性者。聞相無自性性不驚。聞生無自性性不怖。聞勝義無自性性不畏。皆為希有也。意云。說三無性是第二時教也。故約此義以釋經文。河南法師者。淄州法師也。標我以辨名爲了義等者。河南總以四重簡了不了。一法印非印門。即小乘經說諸行無常諸法無我涅槃寂靜。有此三印名之爲了。無者不了。二說佛身常無常門。即大乘說常名爲了義。小乘說無常名不了義。三顯了非顯了門。即隱密顯了二相說也。四言廣語略門。即廣略二說爲了不了也。如其次第。初簡外道。次簡小乘。次簡

【現代漢語翻譯】現代漢語譯本一切有部（Sarvastivadins）認為一切存在。第二種觀點認為一切皆空。第三種觀點分別說明，即認為事物既存在也不存在，這三種觀點代表了三個不同的時期。雖然外道的說法與小乘不同，但這裡僅就他們執著于『有』的方面進行相似性的比較。這是慈恩大師（窺基）的觀點，並非玄奘三藏的引述。兩種法輪，如真諦所立的三時教中所解釋的那樣。《信解品》中也有明確說明：『我們內心滅盡煩惱，自認為滿足，只瞭解這件事，不再有其他事情』，這是初時教。『如果我們聽到關於清凈佛國土的教導，對眾生都沒有欣樂』，這是第二時教。『佛也像這樣，示現稀有之事，知道眾生喜歡小的，用方便之力調伏他們的心，才教導他們大的智慧。我們今天得到前所未有的，不是先前所期望的，而現在自己得到了』等等，這是第三時教。如果只有頓悟，大的不由小的開始，指的是定性大乘，或者不定種性，從凡夫位開始，圓滿地發起大心，修行大行，這被稱為頓悟。問：這裡設立三時，與真諦的三時有什麼區別？答：區別在於是否包含漸悟和頓悟兩種含義，以及是否以年月來定製先後等。這正是區分真諦三時的原因。解釋『不驚怖』等，是根據三無性：聽到相無自性性不驚，聽到生無自性性不怖，聽到勝義無自性性不畏，這些都是希有的。意思是說，宣說三無性是第二時教。因此根據這個意義來解釋經文。河南法師，指的是淄州法師。標明『我』是爲了辨別名字，爲了義等：河南法師總共用四重來區分了義和不了義。第一重是法印與非印門，即小乘經典中說諸行無常、諸法無我、涅槃寂靜。有這三個法印的，稱爲了義，沒有的，稱為不了義。第二重是說佛身常與無常門，即大乘說佛身常，稱爲了義；小乘說佛身無常，稱為不了義。第三重是顯了與非顯了門，即隱秘和顯了兩種說法。第四重是言語廣略門，即廣說和略說爲了義和不了義。按照這個順序，第一重區分外道，第二重區分小乘，第三重區分……

【English Translation】 English version The Sarvastivadins (切有, Sarvastivadins) hold that everything exists. The second view is that everything is empty. The third view distinguishes, saying that things both exist and do not exist, these three views represent three different periods. Although the teachings of the heretics (外道, Waidào) differ from the Hinayana, here we only compare their similarities in adhering to the idea of 'existence'. This is the view of Cien (慈恩, Ci'en) Master (窺基, Kuījī), not an excerpt from Xuanzang (玄奘, Xuánzàng). The two kinds of Dharma wheels are explained in the three periods of teachings established by Paramārtha (真諦, Zhēndì), as mentioned above. The 'Faith and Understanding' chapter (信解品, Xìnjiě Pǐn) also clearly states: 'Our minds are extinguished of afflictions, and we consider ourselves satisfied, only understanding this matter, and there is nothing else', this is the initial teaching. 'If we hear about the teachings of pure Buddha lands, we have no joy for sentient beings', this is the second teaching. 'The Buddha is also like this, showing rare events, knowing that beings like the small, using skillful means to subdue their minds, and then teaching them great wisdom. Today we have obtained what we have never had before, not what we expected, but now we have obtained it ourselves', etc., this is the third teaching. If there is only sudden enlightenment, and the great does not begin from the small, it refers to the fixed-nature Mahayana, or the uncertain-nature, starting from the position of an ordinary person, fully arousing the great mind, and practicing great deeds, this is called sudden enlightenment. Question: What is the difference between the establishment of the three periods here and the three periods of Paramārtha? Answer: The difference lies in whether it includes the two meanings of gradual and sudden enlightenment, and whether it uses years and months to customize the order, etc. This is the reason for distinguishing Paramārtha's three periods. Explaining 'not being surprised' etc., is based on the three no-self-natures (三無性, Sān Wúxìng): hearing that the characteristic (相, xiàng) has no self-nature (自性, zìxìng), one is not surprised; hearing that arising (生, shēng) has no self-nature, one is not afraid; hearing that ultimate truth (勝義, shèngyì) has no self-nature, one is not fearful, these are all rare. The meaning is that proclaiming the three no-self-natures is the second period of teaching. Therefore, the sutra text is explained according to this meaning. The Henan (河南, Hénán) Dharma Master refers to the Zizhou (淄州, Zīzhōu) Dharma Master. Marking 'I' is to distinguish the name, for the sake of the ultimate meaning, etc.: The Henan Dharma Master uses four levels to distinguish between definitive meaning (了義, liǎoyì) and provisional meaning (不了義, bùliǎoyì). The first level is the Dharma seal (法印, fǎyìn) and non-seal door, that is, the Hinayana scriptures say that all conditioned things are impermanent (諸行無常, zhū xíng wúcháng), all dharmas are without self (諸法無我, zhū fǎ wúwǒ), and Nirvana is quiescent (涅槃寂靜, nièpán jìjìng). Having these three Dharma seals is called definitive meaning, and not having them is called provisional meaning. The second level is the door of saying the Buddha's body is permanent or impermanent, that is, the Mahayana says the Buddha's body is permanent, which is called definitive meaning; the Hinayana says the Buddha's body is impermanent, which is called provisional meaning. The third level is the manifest and non-manifest door, that is, the two kinds of sayings of hidden and manifest. The fourth level is the door of broad and concise language, that is, broad and concise sayings are definitive and provisional meanings. According to this order, the first level distinguishes heretics, the second level distinguishes Hinayana, the third level distinguishes...

第二時　后簡略說義。錄中所引當第二義也。即約大乘名了義了也。涅槃經第六云。聲聞乘法猶如初科未得果實。是故不應依聲聞乘。如名為不了義。大乘之法即應依止。是名了義。故知大乘皆名了義也。又彼約漸悟者。彼深密經也。安國法師釋云。由二乘人不能了此經名為不了。非謂此經于義不了也。五位修習者。即資糧加行見道究竟位也。無著論三科制等。應知其相。王舍鷲峰山者。據西域記云。是摩揭陀國正中十八先君王所都之處。出勝且吉祥茅草。謂之茅城。崇山四周以為外廓等云云。鷲止在城之正北十四五里接北山之陽也。山頂形如鷲鳥故為名。竹佛園者。即迦蘭陀竹園。在城北門可一里餘也。白鷺池者。多居此鳥故以為名。那伽室利者。此雲龍志譯也。又舉四處攝十六會者。初之六會及第十五會。此七並在鷲峰山說。從第七會至第十四會。餘十會此亦有七。並在給園說。第十會在他化天宮。第十六會即鷺池說也。經十八說有八部般若等者。十八論相傳有兩種八部。一此土深行八部即錄中所列者。是二菩提留支金剛仙論所說八部。一十萬偈部。二二萬五千偈部。已上二部此方未有。三一萬八千偈部。即大品是。四八千偈部。即小品是。五四千偈部。此方未有。六二千五百偈部。即天王問般若。七六百偈部。

【現代漢語翻譯】現代漢語譯本：第二時，接下來簡略地說明其含義。記錄中所引用的內容，應當是第二種含義。也就是從大乘的角度來說，名爲了義（n了義：究竟、明確的意義）了。涅槃經第六卷說：『聲聞乘（Shravakayana：小乘）的法，猶如初生的稻苗，尚未結出果實。因此，不應該依靠聲聞乘，這樣的法名為不了義。大乘的法，就應當依止，這名爲了義。』所以知道大乘都名爲了義。另外，所說『約漸悟者』，指的是深密經。安國法師解釋說：『因為二乘人（指聲聞乘和緣覺乘）不能理解這部經，所以名為不了義，並非說這部經在義理上是不了義的。』五位修習，指的是資糧位、加行位、見道位、究竟位。關於無著（Asanga）論的三科制等，應當瞭解其相狀。王舍鷲峰山（Vulture Peak Mountain）：根據西域記的記載，這裡是摩揭陀國（Magadha）正中央，十八位先君王所建都的地方。這裡出產優勝且吉祥的茅草，所以稱為茅城。四周環繞著高山作為外圍屏障等等。鷲峰山位於茅城的正北十四五里，連線著北山的南面。山頂的形狀像鷲鳥，因此得名。竹佛園，就是迦蘭陀竹園（Kalandaka Venuvana），在茅城的北門外一里多路的地方。白鷺池，因為有很多白鷺棲息在這裡，所以得名。那伽室利（Nagarashri），翻譯過來就是龍志。另外，所說的『四處攝十六會』，最初的六會以及第十五會，這七次法會都是在鷲峰山說的。從第七會到第十四會，其餘十次法會中，也有七次是在給孤獨園（Jetavana）說的。第十次法會在他化自在天宮（Paranirmita-vasavartin）。第十六次法會就是在白鷺池說的。經中十八次宣說有八部般若等等，關於十八論相傳有兩種八部。一種是此土深行八部，也就是記錄中所列出的，是菩提留支（Bodhiruchi）和金剛仙論（Vajrasena）所說的八部。一是十萬偈部，二是二萬五千偈部，以上兩部在此地沒有。三是一萬八千偈部，就是大品般若經。四是八千偈部，就是小品般若經。五是四千偈部，此地沒有。六是二千五百偈部，就是天王問般若經。七是六百偈部。

【English Translation】 English version: The second time, the meaning is briefly explained later. The content quoted in the record should be the second meaning. That is, from the perspective of Mahayana (大乘：Great Vehicle), it is called 'definitive meaning' (了義: ultimate and clear meaning). The sixth volume of the Nirvana Sutra (涅槃經) says: 'The Dharma of the Shravakayana (聲聞乘: Hearer Vehicle) is like a newly grown rice seedling, which has not yet produced fruit. Therefore, one should not rely on the Shravakayana; such a Dharma is called 'non-definitive meaning'. The Dharma of Mahayana should be relied upon; this is called 'definitive meaning'.' Therefore, it is known that all Mahayana is called 'definitive meaning'. In addition, the 'those who gradually awaken' refers to the Sandhinirmochana Sutra (深密經). The Dharma Master Anguo (安國法師) explained: 'Because the two vehicles (referring to the Shravakayana and Pratyekabuddhayana) cannot understand this sutra, it is called 'non-definitive meaning', not that this sutra is unclear in its meaning.' The five stages of practice refer to the stages of accumulation, application, seeing the path, and ultimate attainment. Regarding the three categories established in the Asanga's (無著) treatises, one should understand their characteristics. Vulture Peak Mountain (鷲峰山): According to the Records of the Western Regions (西域記), this is the center of Magadha (摩揭陀國), where eighteen former kings established their capitals. This place produces superior and auspicious thatch, so it is called Thatch City. It is surrounded by high mountains as an outer barrier, and so on. Vulture Peak Mountain is located fourteen or fifteen li north of Thatch City, connecting to the south side of the northern mountains. The shape of the mountain top resembles a vulture, hence the name. Bamboo Garden Monastery (竹佛園) is Kalandaka Venuvana (迦蘭陀竹園), located more than one li outside the north gate of Thatch City. White Heron Pond (白鷺池) is named because many white herons inhabit this place. Nagarashri (那伽室利) translates to Dragon Virtue. In addition, the 'sixteen assemblies in four locations' refers to the first six assemblies and the fifteenth assembly; these seven Dharma assemblies were all held at Vulture Peak Mountain. From the seventh assembly to the fourteenth assembly, seven of the remaining ten assemblies were held at Jetavana (給孤獨園). The tenth assembly was held in the Paranirmita-vasavartin Heaven (他化自在天宮). The sixteenth assembly was held at White Heron Pond. The sutras state eighteen times that there are eight sections of Prajna, etc. Regarding the eighteen treatises, there are two traditions of eight sections. One is the Eight Sections of Profound Practice in this land, which are listed in the record and are the eight sections spoken by Bodhiruchi (菩提留支) and Vajrasena (金剛仙論). One is the section of 100,000 verses, and the second is the section of 25,000 verses; these two sections do not exist in this land. The third is the section of 18,000 verses, which is the Large Perfection of Wisdom Sutra. The fourth is the section of 8,000 verses, which is the Smaller Perfection of Wisdom Sutra. The fifth is the section of 4,000 verses, which does not exist in this land. The sixth is the section of 2,500 verses, which is the Heavenly King's Question on Prajna Sutra. The seventh is the section of 600 verses.

即文殊問是。八三百偈部。即金剛般若也。真諦般若記中亦說八部。與上並同。然云第六部。此方未有。西明法師云。問曰。照三藏□闐三藏皆云。彼方未聞八部之名。又慈恩三藏亦云。西方不限八部。是以錄中不記也。鍵者鍵字(奇寒反也)字書云。鍵牡簡鑰牡也者。所以關司□不可開也。揚雄方言云。關東謂之鍵。關西謂之鑰也。通辨宗中分錄為二。一判昔辨非。二由此說應已下述今正義。判昔中遠述二師別也。一立性宗者。性者體也。即薩婆多宗立一切法皆有實體。即色心心所有不相應及無為。此五位法皆有實體也。破彼三科所有實性者。即前蘊界處是三科諸門也。彼宗蘊等。但是假相無其實性故。成實論中立五種假。一相待假。如長余等。二相續假。如色業等。三因成假。如從因生法等。四緣成假。如待緣成位即瓶盥等。所以皆是假法無有實性。名破性宗也。非但性無相亦非有者。依勝義門性相俱遣改。仁王般若云。相非相皆遣法非法皆空。用心乘于群身之身滋涌。住于無住之住。是般若宗也。問。若般若宗名破相者。何故大品經及智論等立三種假。一法假。謂即所依五蘊等法。二受假。謂能依假依者。三名假。謂能詮教法既存假法。何名俱遣。答。據世諦門安立三假。據勝義門假立非有故皆破也。明一切法

真實道理者。即有空二理變說也。然立四宗攝義非盡等者。四宗中前二是小乘。后二是大乘。已下是就小乘中。別指出三部計宗不同非前所攝。以明收宗不盡。又后小乘二十部計已下類。準諸部宗計既多明收不盡也。故慈恩法師總立二十二宗。謂小乘有二十部。別大乘有二宗不同。即中宗邊宗。清辨護法等也。又十八論。又別義類同邊束二十部。總有六宗。恐繁不述。然應略判二十部名。如宗輪云。佛涅槃后。百有餘年立聖時淹。如日久沒。摩揭陀國俱蘇摩城王號無憂。統攝贍部。感二一白蓋。化洽人神。是時佛法大眾初破謂因四眾共議大天五事不同。分為兩部。一大眾部。二上座部。彼即於此第三百年。大眾部中流出三部。一一說部(此部所計如錄所說)二說出世部(亦如錄說)三雞胤部(上十八有仙染雞生子是此之族)次復大眾部中后出一部。名多聞部(多弘深義稍以大乘成實論等從此出也)次復更出一部。名說假部(所計如錄)第二百年滿時。又分出三部。一制多山部(此云靈廟山也)二西山住部。三北山住部(制多山西及北從此為名。此三皆部之所在)如是大眾部四破戒五破(后根本四義根本五也)本末別說合成九部。一大眾部。二一說部。三說出世部。四雞胤。五多聞。六說假。七制多山。八西山住。九北

山住部也。其上座部。經爾所時一味和合。三百年初分為兩部。一說一切有部。亦名說因部。二即本上座部。轉名雪山部(謂因從居雪山從處為名也)復即於此第三百年。說一切有部流出一部。流出一部名犢子部(上十人有仙染犢出子)次復於此犢子部中流出四部。一法上部(有□可上故以為名焉也)二賢胄部(謂部主是賢徒胄胄者苗也)三正量部(刊正無語)四密林山部(山有密林部主居之)次復于說一切有部后出一部。名作地部(部主曾化國已化行承出后捨出家從本為名也)次復於此化部流出一部名法藏。或云法密(慈恩云。是部主名福。先云是法名)次至三百年末。從說一切有部流出一部。名飲光部(上十八有仙身光舍成一。是此云同也。或云此部主身光飲餘光也)至第四百年。初從一切有部復出一部。名經量部。亦名說轉部(立名依經故。又執有種子　墮在相續轉至後世故名說轉也)如是上座部。或七破或八破。本末別說成十一部。一說一切有部。二雪山。三犢子。四法上。五賢胄。六正量。七密林山。八化地。九法藏。十飲光。十一經量也。又有法師立三宗義者。崇聖法師義也。彼以八門分別(一列名。二辨相。三立。四指教。五本末。六同異。七了不了。八問答)錄中所判略要而述也。一法相宗者。后列

【現代漢語翻譯】現代漢語譯本山住部，也叫上座部。在經受爾所時，他們一味和合。三百年初，分為兩部：一為說一切有部（Sarvastivada），也名說因部；二即本上座部，轉名雪山部（Haimavata）（因其居住在雪山而得名）。又在此第三百年，從說一切有部流出一部，名犢子部（Vatsiputriya）（傳說有仙人染犢而出子）。其次，又從此犢子部中流出四部：一法上部（Dharmottariya）（有□可上，故以為名）；二賢胄部（Bhadrayaniya）（謂部主是賢徒胄，胄者苗也）；三正量部（Sammitiya）（刊正無語）；四密林山部（Kurukullaka）（山有密林，部主居之）。其次，又在說一切有部之後，出一部，名化地部（Mahisasaka）（部主曾化國，已化行承出后捨出家，從本為名）。其次，又從此化地部流出一部，名法藏部（Dharmaguptaka），或云法密（慈恩說，是部主名福，先云是法名）。次至三百年末，從說一切有部流出一部，名飲光部（Kasyapiya）（傳說有仙身光舍成一，是此云同也，或云此部主身光飲餘光也）。至第四百年初，從一切有部復出一部，名經量部（Sautrantika），亦名說轉部（立名依經故，又執有種子墮在相續轉至後世故名說轉也）。如此，上座部或七破或八破，本末別說成十一部：一說一切有部，二雪山部，三犢子部，四法上部，五賢胄部，六正量部，七密林山部，八化地部，九法藏部，十飲光部，十一經量部。又有法師立三宗義者，崇聖法師義也。彼以八門分別（一列名，二辨相，三立，四指教，五本末，六同異，七了不了，八問答），錄中所判略要而述也。一法相宗者，后列

【English Translation】 English version The Sthavira school, also known as the 'Elders' school,' was unified in taste during the time of Ersuo. In the early 300s, it split into two schools: first, the Sarvastivada (說一切有部) (also known as the 'School of Explaining Causes'); and second, the original Sthavira school, which became known as the Haimavata (雪山部) ('Snow Mountain School') (named because they resided in the Himalayas). Again, in this third century, one school emerged from the Sarvastivada, called the Vatsiputriya (犢子部) (it is said that an immortal dyed a calf and produced a son). Next, four schools emerged from this Vatsiputriya school: first, the Dharmottariya (法上部) (named because there is □ that can be ascended); second, the Bhadrayaniya (賢胄部) (meaning the head of the school is a virtuous descendant, 'descendant' meaning sprout); third, the Sammitiya (正量部) (correcting without words); fourth, the Kurukullaka (密林山部) ('Dense Forest Mountain School') (the head of the school resided in a mountain with a dense forest). Next, after the Sarvastivada, one school emerged, called the Mahisasaka (化地部) (the head of the school once transformed a country, and after the transformation was carried out, he left home and became a monk, taking the original as his name). Next, one school emerged from this Mahisasaka school, called the Dharmaguptaka (法藏部), or some say Dharmamitra (慈恩 said that the head of this school was named Fu, and previously it was said to be the name of the Dharma). Towards the end of the 300s, one school emerged from the Sarvastivada, called the Kasyapiya (飲光部) (it is said that an immortal's body light merged into one, which is the same as this saying, or it is said that the body light of the head of this school drinks the light of others). At the beginning of the 400s, one school emerged again from the Sarvastivada, called the Sautrantika (經量部), also known as the 'School of Explaining Transformation' (named based on the sutras, and also holding that there are seeds that fall into the continuum and transform to later lives, hence the name 'Explaining Transformation'). Thus, the Sthavira school, whether broken into seven or eight, with different explanations of the origin and end, formed eleven schools: first, the Sarvastivada; second, the Haimavata; third, the Vatsiputriya; fourth, the Dharmottariya; fifth, the Bhadrayaniya; sixth, the Sammitiya; seventh, the Kurukullaka; eighth, the Mahisasaka; ninth, the Dharmaguptaka; tenth, the Kasyapiya; eleventh, the Sautrantika. There are also Dharma masters who establish three doctrinal schools, which is the doctrine of Dharma Master Chong Sheng. He distinguishes them with eight aspects (1. listing names, 2. distinguishing characteristics, 3. establishing, 4. pointing out teachings, 5. origin and end, 6. similarities and differences, 7. clear and unclear, 8. questions and answers), which are recorded in the abbreviated and essential judgments. First, the Dharmalaksana school, listed later

名門也。謂深密等經。已下彼第四指教門也。乃至立一味之理等者。是彼第三建立門也。彼云。諸法實相本唯一味。如何聖教得有三別。答。諸法實相本唯一味。一味之理非言不顯等。如錄所引。即除彼第三門錄文盡也。艤者正船向岸曰艤也。聊為質問等者。此已下錄中出其七妨。以質難也。一聖言非量妨。二諸佛同凡妨。三宗不盡妨。四無久孤立妨。五教理互違妨。六違一中道妨。七制教違文妨。約尋錄文其相皆顯。不爾聖教應非定量者。是初妨也。總有三量。一比量。二現量。三聖言量。諸大乘經是真教量。今意云。若言諸佛下至凡夫言教無異。皆墮二邊。則諸教何成定量也。表蘊等法等者。是唯識論第三文也。彼云。諸大乘經皆順無我違數取趣。棄背流轉趣向還滅。贊佛法僧毀諸外道。表蘊等法遮勝性等。樂大乘者。許能顯示無顛倒理契經攝曰(述曰)言表蘊等者。等處界也。即表詮門顯三科為有也。遮勝性等者。遮外道所立冥性神我等為無。即遮詮門也。表有定有遮無定無。依言生解誦凡成聖豈同凡說也。又諸凡夫等者。第二妨也。說空定空者。遍計所執也。說有亦爾者。依圓二性也。若以不稱實故已下。第三妨也。又分三宗已下。第四妨也。又云。法相存依圓已下。第五妨也。于中先明義后出妨。乃至了不

【現代漢語翻譯】名門也。謂深密等經（指《深密解脫經》等經典）。已下彼第四指教門也（以下是《深密解脫經》的第四個指教之門）。乃至立一味之理等者（乃至建立唯一真味之理等等），是彼第三建立門也（是《深密解脫經》的第三個建立之門）。彼云（《深密解脫經》中說）：『諸法實相本唯一味（一切法的真實相本來只有一種真味），如何聖教得有三別（為何聖教卻有三種差別）？』答（回答）：『諸法實相本唯一味（一切法的真實相本來只有一種真味），一味之理非言不顯等（這唯一真味的道理，不用言語就無法顯現）』。如錄所引（如同記錄中所引用的）。即除彼第三門錄文盡也（就是除了第三個建立之門，記錄的文字就結束了）。艤者正船向岸曰艤也（『艤』的意思是把船正對著岸邊）。聊為質問等者（姑且提出疑問等等），此已下錄中出其七妨（這以下記錄中提出了七種妨礙），以質難也（用來質疑）。一聖言非量妨（第一，聖人的言教不是衡量真理的標準，這是第一種妨礙）。二諸佛同凡妨（第二，諸佛和凡夫相同，這是第二種妨礙）。三宗不盡妨（第三，宗義不完備，這是第三種妨礙）。四無久孤立妨（第四，沒有長久孤立存在的法，這是第四種妨礙）。五教理互違妨（第五，教義和道理互相違背，這是第五種妨礙）。六違一中道妨（第六，違背唯一的中道，這是第六種妨礙）。七制教違文妨（第七，制定的教規違背經文，這是第七種妨礙）。約尋錄文其相皆顯（仔細查詢記錄的文字，這些妨礙的相狀都很明顯）。不爾聖教應非定量者（不然的話，聖人的教誨就不應該成為衡量真理的標準），是初妨也（這是第一種妨礙）。總有三量（總共有三種衡量標準）：一比量（第一，比量），二現量（第二，現量），三聖言量（第三，聖言量）。諸大乘經是真教量（各種大乘經典是真正的教量）。今意云（現在的意思是說）：若言諸佛下至凡夫言教無異（如果說諸佛乃至凡夫的言教沒有區別），皆墮二邊（都會落入兩種極端），則諸教何成定量也（那麼各種教義又如何成為衡量真理的標準呢）？表蘊等法等者（『表蘊』等法等等），是唯識論第三文也（是《唯識論》的第三段文字）。彼云（《唯識論》中說）：『諸大乘經皆順無我違數取趣（各種大乘經典都順應無我，違背數取趣），棄背流轉趣向還滅（拋棄背離流轉，趨向還滅），贊佛法僧毀諸外道（讚揚佛法僧，毀斥各種外道），表蘊等法遮勝性等（闡明五蘊等法，遮止勝性等等）』。樂大乘者（喜歡大乘佛法的人），許能顯示無顛倒理契經攝曰（認為能夠顯示沒有顛倒的真理，被攝入契經中）。(述曰)言表蘊等者（(述記中說)所說的『表蘊』等等），等處界也（等同於處、界）。即表詮門顯三科為有也（就是說，通過表詮之門，顯示三科是有）。遮勝性等者（遮止勝性等等），遮外道所立冥性神我等為無（遮止外道所建立的冥性、神我等為不存在）。即遮詮門也（這就是遮詮之門）。表有定有遮無定無（闡明有，就一定有；遮止無，就一定沒有）。依言生解誦凡成聖豈同凡說也（依靠佛的言教產生理解，誦讀佛經，凡夫可以成聖，這怎麼能和凡夫的說法相同呢）？又諸凡夫等者（還有，各種凡夫等等），第二妨也（這是第二種妨礙）。說空定空者（說空，就一定是空），遍計所執也（這是遍計所執性）。說有亦爾者（說有，也是這樣），依圓二性也（這是依他起性和圓成實性）。若以不稱實故已下（如果因為不符合實際情況），第三妨也（這是第三種妨礙）。又分三宗已下（又分為三宗等等），第四妨也（這是第四種妨礙）。又云（又說）：『法相存依圓已下（法相宗存在依他起性和圓成實性等等）』，第五妨也（這是第五種妨礙）。于中先明義后出妨（其中先說明意義，然後提出妨礙），乃至了不（乃至完全不）。

【English Translation】 'Ming Men Ye'. Refers to the 'Samdhinirmocana Sutra' and other scriptures. 'Yi Xia Bi Di Si Zhi Jiao Men Ye' (What follows is the fourth teaching gate of that scripture). 'Nai Zhi Li Yi Wei Zhi Li Deng Zhe' (Reaching the establishment of the principle of one taste, etc.), 'Shi Bi Di San Jian Li Men Ye' (is the third establishment gate of that scripture). 'Bi Yun' (That scripture says): 'Zhu Fa Shi Xiang Ben Wei Yi Wei' (The true nature of all dharmas is originally of one taste), 'Ru He Sheng Jiao De You San Bie' (How can the holy teachings have three distinctions?). 'Da' (The answer is): 'Zhu Fa Shi Xiang Ben Wei Yi Wei' (The true nature of all dharmas is originally of one taste), 'Yi Wei Zhi Li Fei Yan Bu Xian Deng' (The principle of one taste cannot be revealed without words), etc. 'Ru Lu Suo Yin' (As quoted in the record). 'Ji Chu Bi Di San Men Lu Wen Jin Ye' (That is, except for the third establishment gate, the recorded text ends). 'Yi Zhe Zheng Chuan Xiang An Yue Yi Ye' ('Yi' means to turn the boat directly towards the shore). 'Liao Wei Zhi Wen Deng Zhe' (Let's just ask questions, etc.), 'Ci Yi Xia Lu Zhong Chu Qi Qi Fang' (From here on, the record presents seven obstacles), 'Yi Zhi Nan Ye' (to question). 'Yi Sheng Yan Fei Liang Fang' (First, the words of the sages are not a measure, this is the first obstacle). 'Er Zhu Fo Tong Fan Fang' (Second, the Buddhas are the same as ordinary people, this is the second obstacle). 'San Zong Bu Jin Fang' (Third, the tenets are not exhaustive, this is the third obstacle). 'Si Wu Jiu Gu Li Fang' (Fourth, there is no dharma that exists in prolonged isolation, this is the fourth obstacle). 'Wu Jiao Li Hu Wei Fang' (Fifth, the teachings and principles contradict each other, this is the fifth obstacle). 'Liu Wei Yi Zhong Dao Fang' (Sixth, it violates the one middle way, this is the sixth obstacle). 'Qi Zhi Jiao Wei Wen Fang' (Seventh, the established precepts violate the text, this is the seventh obstacle). 'Yue Xun Lu Wen Qi Xiang Jie Xian' (If you carefully search the recorded text, the appearances of these obstacles are all obvious). 'Bu Er Sheng Jiao Ying Fei Ding Liang Zhe' (Otherwise, the holy teachings should not be a fixed measure), 'Shi Chu Fang Ye' (This is the first obstacle). 'Zong You San Liang' (There are three measures in total): 'Yi Bi Liang' (First, comparison), 'Er Xian Liang' (Second, direct perception), 'San Sheng Yan Liang' (Third, the words of the sages). 'Zhu Da Cheng Jing Shi Zhen Jiao Liang' (The various Mahayana sutras are the true teachings). 'Jin Yi Yun' (The current meaning is): 'Ruo Yan Zhu Fo Xia Zhi Fan Fu Yan Jiao Wu Yi' (If it is said that the words of the Buddhas, down to the words of ordinary people, are no different), 'Jie Duo Er Bian' (all fall into two extremes), 'Ze Zhu Jiao He Cheng Ding Liang Ye' (then how can the various teachings become a fixed measure?). 'Biao Yun Deng Fa Deng Zhe' ('Biao Yun' (manifesting the skandhas) and other dharmas, etc.), 'Shi Wei Shi Lun Di San Wen Ye' (is the third passage of the 'Vijnaptimatrata-siddhi Sastra'). 'Bi Yun' (That scripture says): 'Zhu Da Cheng Jing Jie Shun Wu Wo Wei Shu Qu Qu' (All Mahayana sutras accord with non-self and contradict the tendency to grasp at numbers), 'Qi Bei Liu Zhuan Qu Xiang Huan Mie' (abandon and turn away from transmigration, and tend towards cessation), 'Zan Fo Fa Seng Hui Zhu Wai Dao' (praise the Buddha, Dharma, and Sangha, and criticize all external paths), 'Biao Yun Deng Fa Zhe Sheng Xing Deng' (manifest the skandhas and other dharmas, and obstruct the superior nature, etc.). 'Le Da Cheng Zhe' (Those who delight in Mahayana), 'Xu Neng Xian Shi Wu Dian Dao Li Qi Jing She Yue' (allow that they can reveal the undeluded principle, and are included in the sutras). '(Shu Yue)' (The commentary says) 'Yan Biao Yun Deng Zhe' (The saying 'manifesting the skandhas', etc.), 'Deng Chu Jie Ye' (is equivalent to the sense bases and realms). 'Ji Biao Quan Men Xian San Ke Wei You Ye' (That is, through the gate of manifestation, it is shown that the three categories exist). 'Zhe Sheng Xing Deng Zhe' (Obstructing the superior nature, etc.), 'Zhe Wai Dao Suo Li Ming Xing Shen Wo Deng Wei Wu' (obstructs the darkness, self, etc., established by external paths as non-existent). 'Ji Zhe Quan Men Ye' (This is the gate of obstruction). 'Biao You Ding You Zhe Wu Ding Wu' (Manifesting existence, there is definitely existence; obstructing non-existence, there is definitely no non-existence). 'Yi Yan Sheng Jie Song Fan Cheng Sheng Qi Tong Fan Shuo Ye' (Relying on words to generate understanding, reciting, ordinary people become sages, how can it be the same as the sayings of ordinary people?). 'You Zhu Fan Fu Deng Zhe' (Also, the various ordinary people, etc.), 'Di Er Fang Ye' (This is the second obstacle). 'Shuo Kong Ding Kong Zhe' (Saying emptiness, it is definitely emptiness), 'Bian Ji Suo Zhi Ye' (is the conceptualized nature). 'Shuo You Yi Er Zhe' (Saying existence, it is also so), 'Yi Yuan Er Xing Ye' (is the dependent and perfected natures). 'Ruo Yi Bu Chen Shi Gu Yi Xia' (If because it does not conform to reality), 'Di San Fang Ye' (This is the third obstacle). 'You Fen San Zong Yi Xia' (Also dividing into three schools, etc.), 'Di Si Fang Ye' (This is the fourth obstacle). 'You Yun' (Also saying): 'Fa Xiang Cun Yi Yuan Yi Xia' (The characteristics of dharmas exist dependently and perfectly, etc.), 'Di Wu Fang Ye' (This is the fifth obstacle). 'Yu Zhong Xian Ming Yi Hou Chu Fang' (Among them, first clarify the meaning and then present the obstacles), 'Nai Zhi Liao Bu' (even to complete non-).

了者。明彼第六第七三義也。彼設第六門。皆約勝義門中。辨三宗不同也。法性或存破者。彼云。若就相空三性俱遣。釋云。三性皆是如來藏假相故須遣也。若就性空二俱不遣。釋云。三性皆以法為性。從本已來性自空寂故。無可遣故。起信論云。此真如體無有可遣。以一切法悉皆真故。云了不了者。彼第七門云。三宗相對一一之有了不了義。且法相宗以三性門分別諸法名爲了義。以餘二門名為不了。餘二宗義。準此應知。便令教理違相乖違者。正出妨也。各為究竟。即理相違云了不了。則相違也。亦違究竟已下。第六妨也。又依深密已下。第七妨也。餘一一義有多妨者。且依彼云。門中□申七妨。余門義中一有多妨不能繁舉故。彼論釋歸敬頌云。等者謂瑜伽論釋有一卷。是最勝子等菩薩造。是彼釋中歸敬偈。及判造論之意也。證法光定者。無性釋云。謂於此中證希有定能發智光照了法故。或云。日光明定等。從喻為名也。得三菩提者。乘菩提也。由此應說已下。明正義也。錄中有二。初明二宗不同。二問答和合。明二宗中有二。初略標二宗空。二有不同。次問答漸詰定其優劣尋錄可見。于大乘中宗分有二者。簡小乘也。以小乘部計多種不同。今明大乘故略不說。然就大乘中諸菩薩等解釋不同。有兩宗別。如錄所引。

【現代漢語翻譯】現代漢語譯本：『了者』，是闡明彼宗（指唯識宗）對第六識、第七識和第三義（指三性）的理解。彼宗設立第六門，都是在勝義門中辨析三宗（法相宗、中觀宗、唯識宗）的不同。『法性或存破者』，彼宗認為，如果就相空而言，三性（遍計所執性、依他起性、圓成實性）都要遣除。解釋說，三性都是如來藏的假相，所以需要遣除。如果就性空而言，二者都不遣除。解釋說，三性都以法為性，從本來就是空寂的，所以無可遣除。《起信論》說：『此真如體無有可遣，以一切法悉皆真故。』『云了不了者』，彼宗第七門說，三宗相對，每一個宗都有了義和不了義。法相宗以三性門分別諸法，稱爲了義，以其餘二門稱為不了義。其餘二宗的意義，可以依此類推得知。『便令教理違相乖違者』，這是正面的妨難。『各為究竟，即理相違云了不了，則相違也。』也違背了究竟的說法。『亦違究竟已下』，這是第六個妨難。『又依深密已下』，這是第七個妨難。『餘一一義有多妨者』，例如彼宗在門中詳細陳述了七個妨難，其餘門義中有很多妨難，不能一一列舉。彼論解釋《歸敬頌》說，『等者』是指瑜伽論的解釋有一卷，是最勝子等菩薩所造。那是彼宗解釋中的歸敬偈，以及判斷造論的意圖。『證法光定者』，無性釋說，是指在此中證得稀有的定，能發出智慧之光照亮法。或者說，是像日光一樣光明的定等，從比喻得名。『得三菩提者』，是乘菩提。『由此應說已下』，闡明正義。記錄中有二，首先闡明二宗的不同，其次是問答和合。闡明二宗中有二，首先簡略標明二宗的空和有不同，其次是問答逐漸詰難，確定其優劣，可以查閱記錄。『于大乘中宗分有二者』，是簡別小乘。因為小乘部派的計較多種多樣，現在闡明大乘，所以略而不說。然而就大乘中諸菩薩等的解釋不同，有兩種宗派的差別，如記錄所引用。 English version: 'Liao Zhe' explains the understanding of the sixth consciousness, seventh consciousness, and the third meaning (three natures) of that school (referring to the Yogācāra school). That school establishes the sixth gate, all of which are to distinguish the differences between the three schools (Dharmalakṣaṇa, Mādhyamaka, and Yogācāra) in the ultimate truth gate. 'Dharma-nature either exists or is refuted' means that, according to that school, if we consider emptiness of characteristics, all three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) should be eliminated. The explanation is that the three natures are all provisional appearances of the Tathāgatagarbha, so they need to be eliminated. If we consider emptiness of nature, neither of the two should be eliminated. The explanation is that the three natures all take Dharma as their nature, and from the beginning, their nature is empty and still, so there is nothing to eliminate. The Awakening of Faith says: 'This true suchness has nothing that can be eliminated, because all dharmas are all true.' 'Saying complete or incomplete' means that the seventh gate of that school says that, relative to the three schools, each school has complete and incomplete meanings. The Dharmalakṣaṇa school distinguishes all dharmas with the three natures gate, calling it complete meaning, and calls the other two gates incomplete. The meaning of the other two schools can be known by analogy. 'Then the teachings and principles will be contradictory and inconsistent' is a direct objection. 'Each is ultimate, that is, the principles contradict each other, saying complete or incomplete, then they contradict each other.' It also violates the statement of being ultimate. 'Also violates the ultimate below' is the sixth objection. 'Also, according to Saṃdhinirmocana Sūtra below' is the seventh objection. 'There are many obstacles in each of the remaining meanings' means that, for example, that school elaborates on seven obstacles in the gate, and there are many obstacles in the meaning of the remaining gates, which cannot be listed one by one. That treatise explains the Homage Verse, saying that 'etc.' refers to the explanation of the Yogācārabhūmi-śāstra, which has one volume and was created by Bodhisattvas such as the Best Son. That is the homage verse in the explanation of that school, as well as judging the intention of creating the treatise. 'Proving the Dharma light samādhi' means that Asaṅga explains that it refers to attaining a rare samādhi in this, which can emit the light of wisdom to illuminate the Dharma. Or it is said to be a samādhi as bright as sunlight, etc., named from the metaphor. 'Obtaining the three Bodhis' is to ride the Bodhi. 'From this, it should be said below' clarifies the correct meaning. There are two in the record, first clarifying the differences between the two schools, and second, question and answer harmony. Clarifying the two schools has two parts, first briefly stating the differences between the emptiness and existence of the two schools, and second, questions and answers gradually questioning and determining their merits and demerits, which can be found in the record. 'Among the Mahāyāna, there are two divisions of schools' is to distinguish the Hīnayāna. Because the calculations of the Hīnayāna schools are diverse, now clarifying the Mahāyāna, so it is omitted. However, regarding the different explanations of Bodhisattvas, etc. in the Mahāyāna, there are differences between the two schools, as quoted in the record.

【English Translation】 'Liao Zhe' explains the understanding of the sixth consciousness, seventh consciousness, and the third meaning (three natures) of that school (referring to the Yogācāra school). That school establishes the sixth gate, all of which are to distinguish the differences between the three schools (Dharmalakṣaṇa, Mādhyamaka, and Yogācāra) in the ultimate truth gate. 'Dharma-nature either exists or is refuted' means that, according to that school, if we consider emptiness of characteristics, all three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) should be eliminated. The explanation is that the three natures are all provisional appearances of the Tathāgatagarbha, so they need to be eliminated. If we consider emptiness of nature, neither of the two should be eliminated. The explanation is that the three natures all take Dharma as their nature, and from the beginning, their nature is empty and still, so there is nothing to eliminate. The Awakening of Faith says: 'This true suchness has nothing that can be eliminated, because all dharmas are all true.' 'Saying complete or incomplete' means that the seventh gate of that school says that, relative to the three schools, each school has complete and incomplete meanings. The Dharmalakṣaṇa school distinguishes all dharmas with the three natures gate, calling it complete meaning, and calls the other two gates incomplete. The meaning of the other two schools can be known by analogy. 'Then the teachings and principles will be contradictory and inconsistent' is a direct objection. 'Each is ultimate, that is, the principles contradict each other, saying complete or incomplete, then they contradict each other.' It also violates the statement of being ultimate. 'Also violates the ultimate below' is the sixth objection. 'Also, according to Saṃdhinirmocana Sūtra below' is the seventh objection. 'There are many obstacles in each of the remaining meanings' means that, for example, that school elaborates on seven obstacles in the gate, and there are many obstacles in the meaning of the remaining gates, which cannot be listed one by one. That treatise explains the Homage Verse, saying that 'etc.' refers to the explanation of the Yogācārabhūmi-śāstra, which has one volume and was created by Bodhisattvas such as the Best Son. That is the homage verse in the explanation of that school, as well as judging the intention of creating the treatise. 'Proving the Dharma light samādhi' means that Asaṅga explains that it refers to attaining a rare samādhi in this, which can emit the light of wisdom to illuminate the Dharma. Or it is said to be a samādhi as bright as sunlight, etc., named from the metaphor. 'Obtaining the three Bodhis' is to ride the Bodhi. 'From this, it should be said below' clarifies the correct meaning. There are two in the record, first clarifying the differences between the two schools, and second, question and answer harmony. Clarifying the two schools has two parts, first briefly stating the differences between the emptiness and existence of the two schools, and second, questions and answers gradually questioning and determining their merits and demerits, which can be found in the record. 'Among the Mahāyāna, there are two divisions of schools' is to distinguish the Hīnayāna. Because the calculations of the Hīnayāna schools are diverse, now clarifying the Mahāyāna, so it is omitted. However, regarding the different explanations of Bodhisattvas, etc. in the Mahāyāna, there are differences between the two schools, as quoted in the record.

真性有為空等者。約真勝義性說一切空也。簡於世諦。亦兩句比量破依他性也。有為是宗法。真性故空是宗中法。因云似從緣生故。同法喻云。猶如解作順結頌法故。因喻不次下兩句破圓成性。無為是宗法。無有實是宗中法。因云。似不起故。起者生也。同法喻云。猶如空花。遍計是無兩宗共許故不破也。虛妄分別有者。即是有三界虛妄心也。即能分別分別境故能起執故。唯識論云。即現識等總名分別。虛妄分為自性故。此即除分依他有也。於此二部無者。此依也。此依他且無能取所取二。或我法二即遍計所執無也。此中唯有空者。此依他中唯有空性真如。如依空門顯名為空也。即有圓成性也。于彼亦有此者。彼空性中亦有此依妄分別也。法性不相離故。故說一切法者。即有為無為此二攝法盡故。有為即虛妄分別。無為即性空也。非空非不空者。依圓有故非空。遍計無故非不空也。有無及有故者。有謂妄分別有故。無謂二取我法無故。及有者。謂于妄分別中有真空故。于真空中亦有妄分別故。此中應有三故。字結頌云。法有略言也。是界契中道者可知。所言勝義及世俗諦其相如何者。二諦深妙非可盡言。今是略釋總名。次隨錄辨相。言勝義者。勝謂殊勝義有二種。一境界名義。即依圓二性。隨其應根本后得二智境故。

勝之義故名為勝義。依主釋也。此即前三勝義二道理名義。即第四勝義廢詮談旨非境界故。勝即是義持業釋也諦者實義。理事不謬。名之為諦。勝義即諦。勝義之諦。持業依主兩釋。皆通此約應理宗釋也。若約勝空宗釋真性名勝。勝即義故。名為勝義。諦義同前。言世俗者。護法釋云。世謂隱覆可毀從義。俗謂顯現。隨世錄義。此諦理應名隱顯諦。隱覆空理有相顯現。如結手巾為菟等。物隱不手巾菟相現故。此亦如是。今隨古名名為世俗。又復性墮起盡名之為世。體相顯現目之為俗。世即是俗。

曇無讖。此云法豐。天竺人也。六歲丁巳夏隨母庸。讖見沙門達摩耶舍。道俗宗教豐于利養。其母羨之。遂以讖為弟子。十年而同學教人誦咒。聰慜出羣。誦經日得萬言。初學小乘兼攬五明諸論。講精妙莫能酬對。后遇白頭禪師。而讖論義習業既異。交爭十旬。讖雖攻難鋒起而禪師終不肯屈。讖精理。乃謂禪師曰。頗有經典可得見不。禪師即授以樹皮涅槃經。無讖尋讀驚悟方自慚伏。恨以坎井之識久迷大方。於是集眾悔過。遂專大乘。年二十所誦大小乘經二百餘萬言。讖從兄善調象。騎殺王所乘白象耳大象。王怒誅之。令曰。敢有視者夷三族。親屬莫敢往。讖哭而葬之。王怒欲誅讖。讖曰。王以法故殺人。我以親而葬之

【現代漢語翻譯】現代漢語譯本『勝義』（Paramārtha，究竟真實）之所以稱為『勝義』，是因為它具有殊勝的意義。這是一種依主釋（Tatpuruṣa，限定複合詞）。這裡指的是前面三種勝義和兩種道理的名義。至於第四種勝義，因為無法用語言詮釋，也不是認識的對象，所以被排除在外。『勝』即是『義』，這是一種持業釋（Karmadhāraya，同位複合詞）。『諦』（Satya，真理）的意思是真實，事和理沒有謬誤，所以稱為『諦』。『勝義即諦』，這是勝義的真諦。持業釋和依主釋都可以用來解釋，這裡是按照應理宗（Nyāya，正理派）的解釋。如果按照勝空宗（Madhyamaka，中觀派）的解釋，真性被稱為『勝』，『勝』就是『義』，所以稱為『勝義』。『諦』的含義與前面相同。說到『世俗』（Saṃvṛti，世俗諦），護法（Dharmapāla）解釋說：『世』指的是隱蔽和可毀壞的意義，『俗』指的是顯現和隨順世間的意義。這個真理應該被稱為『隱顯諦』，即隱蔽的空性之理顯現為有相，就像把手巾打結看成兔子一樣，隱蔽了手巾的本質，而顯現出兔子的形象。這裡也是如此。現在沿用古老的名稱，稱之為『世俗』。另外，從自性墮落，經歷生起和滅盡的現象稱為『世』，本體和相狀的顯現稱為『俗』。『世』就是『俗』。

曇無讖（Dharmakṣema），漢譯為『法豐』，是天竺（India）人。六歲時，在丁巳年夏天跟隨母親。曇無讖看到沙門（Śrāmaṇa，出家人）達摩耶舍（Dharmayaśas）那裡，僧俗的宗教活動都非常富有，他的母親很羨慕，於是就把曇無讖送去做了弟子。十年後，曇無讖和同學們一起學習教人誦咒，他非常聰明，超過了其他人，每天誦經能達到一萬字。最初學習小乘（Hīnayāna，聲聞乘），同時廣泛學習五明（Pañcavidyāsthāna，五種學問）的各種論著，講解精妙，沒有人能應對。後來遇到了白頭禪師，因為曇無讖的論義和禪師的修習方法不同，兩人爭論了十天。曇無讖雖然攻勢猛烈，但禪師始終不肯屈服。曇無讖精通義理，於是對禪師說：『有沒有什麼經典可以讓我看看？』禪師就給了他用樹皮寫的《涅槃經》（Nirvāṇa Sūtra）。曇無讖讀後非常震驚，這才慚愧自己見識淺薄，長期以來迷惑于狹隘的見解。於是召集眾人懺悔，從此專心學習大乘（Mahāyāna，菩薩乘）。二十歲時，他所誦讀的大小乘經典已經超過兩百萬字。曇無讖的堂兄擅長馴象，騎象時殺死了國王所乘的白象，這隻白象耳朵很大。國王非常憤怒，要處死他，並下令說：『敢有去看的人，滅三族。』親屬們都不敢去。曇無讖哭著埋葬了他。國王憤怒地想要處死曇無讖。曇無讖說：『國王因為法律的緣故殺人，我因為親情的緣故埋葬他。』

【English Translation】 English version 『Paramārtha』 (Ultimate Meaning) is named 『Paramārtha』 because it possesses a supreme meaning. This is a Tatpuruṣa compound (determinative compound). This refers to the names and meanings of the previous three Paramārthas and the two principles. As for the fourth Paramārtha, it is excluded because it cannot be expressed through language and is not an object of cognition. 『Parama』 (supreme) is 『artha』 (meaning), which is a Karmadhāraya compound (appositional compound). 『Satya』 (Truth) means reality, where things and principles are without error, hence it is called 『Satya』. 『Paramārtha is Satya』, this is the ultimate truth of Paramārtha. Both Karmadhāraya and Tatpuruṣa compounds can be used to explain this, and here it is explained according to the Nyāya school (school of logic). If explained according to the Madhyamaka school (school of emptiness), true nature is called 『Parama』, 『Parama』 is 『artha』, hence it is called 『Paramārtha』. The meaning of 『Satya』 is the same as before. As for 『Saṃvṛti』 (Conventional Truth), Dharmapāla explains: 『Saṃ』 refers to the meaning of concealment and destructibility, 『vṛti』 refers to the meaning of manifestation and following the world. This truth should be called 『Hidden and Manifest Truth』, that is, the hidden principle of emptiness manifests as phenomena with characteristics, just like tying a handkerchief into a knot and seeing it as a rabbit, concealing the essence of the handkerchief and manifesting the image of a rabbit. It is the same here. Now, following the ancient name, it is called 『Saṃvṛti』. Furthermore, the phenomenon of falling from self-nature, experiencing arising and ceasing, is called 『Saṃ』, the manifestation of substance and characteristics is called 『vṛti』. 『Saṃ』 is 『vṛti』.

Dharmakṣema, translated as 『Fafeng』 (法豐, Abundant in Dharma), was a native of India (Tianzhú, 天竺). At the age of six, in the summer of the Ding Si year, he followed his mother. Dharmakṣema saw that the religious activities of both monastics (Śrāmaṇa, 沙門) and laity at Dharmayaśas』s place were very wealthy, and his mother envied it, so she sent Dharmakṣema to become a disciple. Ten years later, Dharmakṣema and his classmates studied how to teach people to recite mantras. He was very intelligent and surpassed others, being able to recite ten thousand words of scripture a day. Initially, he studied the Hīnayāna (小乘, Lesser Vehicle), and also extensively studied various treatises on the five sciences (Pañcavidyāsthāna, 五明), giving exquisite explanations that no one could counter. Later, he met the White-Haired Meditation Master. Because Dharmakṣema』s arguments and the Meditation Master』s practice methods were different, the two argued for ten days. Although Dharmakṣema』s attacks were fierce, the Meditation Master never yielded. Dharmakṣema, being proficient in reasoning, said to the Meditation Master: 『Are there any scriptures that I can see?』 The Meditation Master then gave him the Nirvāṇa Sūtra (涅槃經) written on tree bark. After reading it, Dharmakṣema was shocked and ashamed of his shallow knowledge, having been deluded by narrow views for a long time. So he gathered the people to repent and from then on devoted himself to studying the Mahāyāna (大乘, Great Vehicle). By the age of twenty, he had recited more than two million words of both Hīnayāna and Mahāyāna scriptures. Dharmakṣema』s cousin was skilled at taming elephants. While riding an elephant, he killed the white elephant ridden by the king, which had large ears. The king was furious and wanted to execute him, and ordered: 『Anyone who dares to look will have their three clans exterminated.』 The relatives did not dare to go. Dharmakṣema cried and buried him. The king angrily wanted to execute Dharmakṣema. Dharmakṣema said: 『The king kills people because of the law, and I bury him because of kinship.』

。不違大義也。何為見責。傍人謂寒心。其神色自若。王奇其志氣。留供養焉。讖明解神咒。所向皆驗。西域呼之為大咒師。后隨王入山。王渴三從求水不得。讖乃密咒山出水。因贊曰。大王惠澤所感遂使祐石生泉。鄰國聞者皆嘆王德。於時雨澤甚調王悅其道術。深加優寵。頃之王意稍歇待之漸薄。讖怒曰。當以瓶水諸龍咒令入瓶。令天下大旱。王必請咒。然後放龍降雨。有人密告于王。王怒捕讖。讖懼乃赍大涅槃經前分十二卷。並菩薩戒奔龜茲國。龜茲國多信小乘不信大乘。遂至姑臧止於傳舍。恐失經本枕之而寢。有人牽之在地。讖驚謂是盜賊。如是再三。乃聞空語曰。此是如來解脫之藏。何以枕之。讖乃漸悟別置高處。夜有盜者。舉不能升。明日讖持經去。不以為重。盜者見之。謂是聖人悉來拜謝。北涼王蒙遜。聞名召其相見。接待皆厚。素奉遵大法志在弘通。請出經本。讖以未參土言。恐乖于理。於是學語三年。方共翻譯。是時沙門惠嵩。道朗獨步河西。值其宣出。深相推重。嵩公筆授。道俗數百人。疑難縱橫。讖臨機釋滯未曾留礙。更出大乘菩薩戒經二十餘部。讖以涅槃經本品數未足。還國尋求。值其母亡。遂留歲余。于于闐更得經本。還復姑臧譯之。續為三十六卷。嘗告蒙遜曰。有鬼入聚落。必多災疫。遜

【現代漢語翻譯】現代漢語譯本：不違背大的義理啊。為什麼要責備呢？旁邊的人都說（這件事）讓人寒心，但他神色自若。國王認為他志向氣度不凡，留下他供養。曇摩讖（Dharmaksema）（意為法護）精通神咒，所到之處都應驗。西域人稱他為大咒師。後來跟隨國王入山，國王口渴，多次求水都得不到。曇摩讖（Dharmaksema）於是秘密地念咒，山中就流出水來。因此讚頌說：『大王的恩惠感應，竟然使石頭涌出泉水。』鄰國聽到這件事的人都讚歎國王的德行。當時風調雨順，國王很高興他的道術，對他非常優待。不久，國王的心意漸漸改變，對待他漸漸冷淡。曇摩讖（Dharmaksema）憤怒地說：『我應當用瓶中的水和諸龍咒，把龍收入瓶中，使天下大旱。國王一定會來請求我念咒，然後我再放龍降雨。』有人偷偷地告訴了國王。國王憤怒地逮捕曇摩讖（Dharmaksema）。曇摩讖（Dharmaksema）害怕了，於是帶著《大涅槃經》的前面十二卷，以及《菩薩戒》逃奔到龜茲國。龜茲國大多信奉小乘佛教，不信奉大乘佛教，於是到了姑臧，住在旅舍里。他害怕丟失經書，枕著經書睡覺。有人拉扯經書，把它放在地上。曇摩讖（Dharmaksema）驚醒，以為是盜賊。像這樣發生了兩次三次。就聽到空中的聲音說：『這是如來的解脫之藏，為什麼要枕著它呢？』曇摩讖（Dharmaksema）於是漸漸醒悟，把經書另外放在高處。夜裡有盜賊，舉起經書卻拿不起來。第二天，曇摩讖（Dharmaksema）拿著經書離開，不覺得重。盜賊看見了，認為他是聖人，都來拜謝。北涼王沮渠蒙遜（Juqu Mengxun）聽說了他的名聲，召見了他，接待非常優厚。蒙遜（Mengxun）一向信奉大法，志在弘揚佛法，請求他拿出經書。曇摩讖（Dharmaksema）認為自己還不熟悉當地的語言，恐怕翻譯會不合道理。於是學習語言三年，才共同翻譯。當時沙門惠嵩（Hui Song）、道朗（Dao Lang）是河西地區最傑出的人才，正趕上曇摩讖（Dharmaksema）宣講佛經，他們非常推崇。惠嵩（Hui Song）記錄，道俗幾百人，提出各種疑問，曇摩讖（Dharmaksema）隨機應變地解釋疑難，沒有絲毫阻礙。他又翻譯了《大乘菩薩戒經》等二十多部。曇摩讖（Dharmaksema）認為《涅槃經》的品數不夠，回國尋求。正趕上他的母親去世，於是留了一年多。在於闐又得到了經書，回來后在姑臧翻譯，續譯為三十六卷。曾經告訴沮渠蒙遜（Juqu Mengxun）說：『有鬼進入村落，一定會發生很多災疫。』蒙遜（Mengxun） English version: It does not violate the great principle. Why be blamed? The people around said it was disheartening, but his expression was calm. The king considered his ambition and spirit extraordinary and kept him for support. Dharmaksema (meaning 'Dharma Protector') was proficient in divine mantras, and everything he did was effective. The Western Regions called him the Great Mantra Master. Later, he followed the king into the mountains. The king was thirsty and asked for water many times but could not get it. Dharmaksema then secretly chanted a mantra, and water flowed from the mountain. Therefore, he praised, 'The king's grace is so effective that it has caused a spring to emerge from the stone.' Those in neighboring countries who heard of this praised the king's virtue. At that time, the weather was very favorable, and the king was very pleased with his Taoist skills and treated him very favorably. Soon, the king's mind gradually changed, and he treated him gradually coldly. Dharmaksema said angrily, 'I should use the water in the bottle and the mantras of the dragons to put the dragons into the bottle, causing a great drought in the world. The king will definitely ask me to chant the mantra, and then I will release the dragons to bring rain.' Someone secretly told the king. The king angrily arrested Dharmaksema. Dharmaksema was afraid, so he took the first twelve volumes of the Mahāparinirvāṇa Sūtra and the Bodhisattva Precepts and fled to the country of Kucha. The country of Kucha mostly believed in Hinayana Buddhism and did not believe in Mahayana Buddhism, so he went to Guzang and stayed in a hostel. He was afraid of losing the scriptures, so he slept with the scriptures as a pillow. Someone pulled the scriptures and put them on the ground. Dharmaksema woke up in surprise, thinking it was a thief. This happened two or three times. Then he heard a voice in the air saying, 'This is the Tathagata's treasure of liberation, why are you using it as a pillow?' Dharmaksema then gradually realized and placed the scriptures elsewhere in a high place. At night, there was a thief who could not lift the scriptures. The next day, Dharmaksema took the scriptures and left, not feeling heavy. The thief saw it and thought he was a saint, and they all came to pay their respects. Juqu Mengxun, the King of Northern Liang, heard of his reputation and summoned him, treating him very generously. Mengxun always believed in the Great Dharma and was determined to promote Buddhism, so he asked him to take out the scriptures. Dharmaksema thought that he was not yet familiar with the local language and was afraid that the translation would be unreasonable. So he studied the language for three years before translating together. At that time, the monks Hui Song and Dao Lang were the most outstanding talents in the Hexi region. They happened to be present when Dharmaksema was expounding the scriptures, and they greatly admired him. Hui Song recorded, and hundreds of monks and laypeople asked various questions. Dharmaksema responded flexibly to explain the difficulties without any hindrance. He also translated more than twenty other scriptures, such as the Mahayana Bodhisattva Precepts Sutra. Dharmaksema thought that the number of chapters in the Nirvana Sutra was not enough, so he returned to his country to seek them. He happened to be there when his mother died, so he stayed for more than a year. He obtained more scriptures in Khotan and returned to Guzang to translate them, continuing the translation to thirty-six volumes. He once told Juqu Mengxun, 'If ghosts enter a village, there will definitely be many disasters and epidemics.' Mengxun

【English Translation】 Does not violate the great meaning. Why be blamed? The people around said it was disheartening, but his expression was calm. The king considered his ambition and spirit extraordinary and kept him for support. Dharmaksema (meaning 'Dharma Protector') was proficient in divine mantras, and everything he did was effective. The Western Regions called him the Great Mantra Master. Later, he followed the king into the mountains. The king was thirsty and asked for water many times but could not get it. Dharmaksema then secretly chanted a mantra, and water flowed from the mountain. Therefore, he praised, 'The king's grace is so effective that it has caused a spring to emerge from the stone.' Those in neighboring countries who heard of this praised the king's virtue. At that time, the weather was very favorable, and the king was very pleased with his Taoist skills and treated him very favorably. Soon, the king's mind gradually changed, and he treated him gradually coldly. Dharmaksema said angrily, 'I should use the water in the bottle and the mantras of the dragons to put the dragons into the bottle, causing a great drought in the world. The king will definitely ask me to chant the mantra, and then I will release the dragons to bring rain.' Someone secretly told the king. The king angrily arrested Dharmaksema. Dharmaksema was afraid, so he took the first twelve volumes of the Mahāparinirvāṇa Sūtra and the Bodhisattva Precepts and fled to the country of Kucha. The country of Kucha mostly believed in Hinayana Buddhism and did not believe in Mahayana Buddhism, so he went to Guzang and stayed in a hostel. He was afraid of losing the scriptures, so he slept with the scriptures as a pillow. Someone pulled the scriptures and put them on the ground. Dharmaksema woke up in surprise, thinking it was a thief. This happened two or three times. Then he heard a voice in the air saying, 'This is the Tathagata's treasure of liberation, why are you using it as a pillow?' Dharmaksema then gradually realized and placed the scriptures elsewhere in a high place. At night, there was a thief who could not lift the scriptures. The next day, Dharmaksema took the scriptures and left, not feeling heavy. The thief saw it and thought he was a saint, and they all came to pay their respects. Juqu Mengxun, the King of Northern Liang, heard of his reputation and summoned him, treating him very generously. Mengxun always believed in the Great Dharma and was determined to promote Buddhism, so he asked him to take out the scriptures. Dharmaksema thought that he was not yet familiar with the local language and was afraid that the translation would be unreasonable. So he studied the language for three years before translating together. At that time, the monks Hui Song (Hui Song) and Dao Lang (Dao Lang) were the most outstanding talents in the Hexi region. They happened to be present when Dharmaksema was expounding the scriptures, and they greatly admired him. Hui Song recorded, and hundreds of monks and laypeople asked various questions. Dharmaksema responded flexibly to explain the difficulties without any hindrance. He also translated more than twenty other scriptures, such as the Mahayana Bodhisattva Precepts Sutra. Dharmaksema thought that the number of chapters in the Nirvana Sutra was not enough, so he returned to his country to seek them. He happened to be there when his mother died, so he stayed for more than a year. He obtained more scriptures in Khotan and returned to Guzang to translate them, continuing the translation to thirty-six volumes. He once told Juqu Mengxun, 'If ghosts enter a village, there will definitely be many disasters and epidemics.' Mengxun

不信欲躬見為驗。即以術加遜。遜見而驚怖。讖曰。宜潔誠齋戒神咒驅之。乃誦咒五日。謂遜曰。鬼貝北去矣。既而北境之外疫死百餘萬。遜益敬讖禮遇珍重。□魏主托跋聞其道術。遣使迎請。且造遜曰。若不遣便即加兵。遜自撥國弱難以拒命。兼慮讖多述。或為魏謀。乃密計除之。初讖出涅槃卷數已定。有沙門云。此經品未足。讖常慨然誓必重尋。蒙遜因其行志。乃偽資發厚贈寶貨。未發數日。乃流涕告眾曰。讖業對將至。眾聖不能救焉。以本誓心義不可停。行四十里。遜遣刺客害之。時年四十九。眾咸慟惜焉。

(重答三問)

依無著十八住八住處三地仍橫三問多是定位文隱或重天親堅答三問亦名單答三問天親文顯顯答仍斷疑。

波羅呢斯者。即波羅柰也。梵語輕重不同。此是河神名之也。

有王遊獵原藪。

十支。一略錄名數支。即百法論是。二粗釋體支。五蘊論是。三總句眾義支。即顯揚論是(上三論世親造)。四總攝大義支。攝大乘論是(無著造。無性菩薩及世親各造釋十卷)。五分別名數支。集論是。慈氏釋。六離僻彰中支。辨中邊論。是慈氏釋。七指破耶山支。二十唯識。世親是。八高建法幢支。三十唯識是。世親護法等。七莊嚴體義支。大莊嚴論。慈氏造。十攝數歸

【現代漢語翻譯】現代漢語譯本：蒙遜（Mengxun）不相信，想要親自驗證。於是用巫術加害鳩摩羅什（Jiu Mo Luo Shi，音譯，佛教高僧）。鳩摩羅什見到后驚恐害怕。預言說：『應該以潔凈的誠心齋戒，用神咒驅趕它。』於是誦咒五日。告訴蒙遜說：『鬼魅已經向北去了。』不久之後，北方邊境之外瘟疫死了百餘萬人。蒙遜更加敬佩鳩摩羅什，以禮相待，非常珍重他。北魏的統治者拓跋（Tuoba）聽說鳩摩羅什的道術，派遣使者迎接邀請，並且告訴蒙遜說：『如果不放人，就立刻用兵。』蒙遜自認為國家弱小難以抗拒命令，又考慮到鳩摩羅什的預言很多，或許會為北魏出謀劃策，於是秘密計劃除掉他。當初鳩摩羅什翻譯《涅槃經》（Nirvana Sutra）的卷數已經確定，有沙門說：『這部經的品數還不夠。』鳩摩羅什常常感慨，發誓一定要重新尋找。蒙遜利用他的志向，於是假意資助他，贈送豐厚的寶物。還沒出發幾天，就流著眼淚告訴眾人說：『我的業報將要到來了，眾聖也無法救我。因為本來的誓願，義不容辭，不能停止。』走了四十里，蒙遜派遣刺客殺害了他。當時四十九歲。眾人都悲痛惋惜。

（重答三問）

依照無著（Wuzhu，菩薩名）的十八住和八住處三地，仍然橫向提出三個問題，大多是關於定位的文章，隱晦或者重複。天親（Tianqin，菩薩名）堅定地回答三個問題，也叫做單答三問，天親的文章顯明地回答，仍然斷除疑惑。

波羅呢斯（Boluonisi）就是波羅奈（Bolonai）也。梵語的輕重不同。這是河神的名字。

有國王遊獵于原野沼澤。

十支：一、略錄名數支，就是《百法論》（Bailunfa，佛教論著）是。二、粗釋體支，《五蘊論》（Wuyunlun，佛教論著）是。三、總句眾義支，就是《顯揚論》（Xianyanglun，佛教論著）是（以上三論是世親所造）。四、總攝大義支，《攝大乘論》（Shedacheng Lun，佛教論著）是（無著造，無性菩薩及世親各造釋十卷）。五、分別名數支，《集論》（Jilun，佛教論著）是，慈氏（Cishi，菩薩名）釋。六、離僻彰中支，《辨中邊論》（Bianzhongbian Lun，佛教論著）是慈氏釋。七、指破耶山支，《二十唯識》（Ershiweishi，佛教論著），世親是。八、高建法幢支，《三十唯識》（Sanshiweishi，佛教論著）是，世親護法等。七、莊嚴體義支，《大莊嚴論》（Dazhuangyan Lun，佛教論著），慈氏造。十、攝數歸

【English Translation】 English version: Mengxun did not believe and wanted to verify it himself. So he used witchcraft to harm Kumarajiva (Jiu Mo Luo Shi, transliteration, a prominent Buddhist monk). Kumarajiva was frightened when he saw it. The prophecy said, 'One should fast with a pure and sincere heart and use divine mantras to drive it away.' So he chanted mantras for five days. He told Mengxun, 'The evil spirits have gone north.' Soon after, more than a million people died of plague outside the northern border. Mengxun admired Kumarajiva even more, treated him with courtesy, and cherished him very much. The ruler of Northern Wei, Tuoba, heard of Kumarajiva's Taoist skills and sent envoys to welcome and invite him, and told Mengxun, 'If you don't let him go, we will immediately use force.' Mengxun considered his country weak and unable to resist the order, and also considered that Kumarajiva's prophecies were many, and perhaps he would make suggestions for Northern Wei, so he secretly planned to get rid of him. At first, the number of volumes of the Nirvana Sutra (Nirvana Sutra) translated by Kumarajiva had been determined, and a monk said, 'The number of chapters in this sutra is not enough.' Kumarajiva often lamented and vowed to find it again. Mengxun took advantage of his ambition, so he pretended to fund him and gave him generous treasures. Before he set off for a few days, he told everyone in tears, 'My karmic retribution is coming, and all the saints cannot save me. Because of the original vow, it is obligatory and cannot be stopped.' After walking forty miles, Mengxun sent assassins to kill him. He was forty-nine years old at the time. Everyone mourned and regretted it.

(Answering Three Questions Again)

According to Wuzhu's (Wuzhu, name of a Bodhisattva) eighteen abodes and eight abodes in the three grounds, three questions are still raised horizontally, mostly about positioning articles, obscure or repetitive. Tianqin (Tianqin, name of a Bodhisattva) firmly answered the three questions, also called answering the three questions alone. Tianqin's article clearly answers and still eliminates doubts.

Boluonisi is also Bolonai. The tones of Sanskrit are different. This is the name of the river god.

There was a king hunting in the wilderness and swamps.

Ten branches: 1. Briefly record the names and numbers branch, which is the Bailunfa (Buddhist treatise). 2. Roughly explain the body branch, which is the Wuyunlun (Buddhist treatise). 3. The general sentence and numerous meanings branch, which is the Xianyanglun (Buddhist treatise) (the above three treatises were created by Vasubandhu). 4. The general collection of great meanings branch, which is the Shedacheng Lun (Buddhist treatise) (created by Asanga, and Vasubandhu and Sthiramati each created ten volumes of explanations). 5. Distinguish the names and numbers branch, which is the Jilun (Buddhist treatise), explained by Maitreya (Cishi, name of a Bodhisattva). 6. The branch that separates from the biased and highlights the middle, which is the Bianzhongbian Lun (Buddhist treatise), explained by Maitreya. 7. The branch that points out and breaks the Yeshan, which is the Ershiweishi (Buddhist treatise), Vasubandhu. 8. The branch that builds the Dharma banner high, which is the Sanshiweishi (Buddhist treatise), Vasubandhu, Dharmapala, etc. 7. The branch that adorns the body and meaning, which is the Dazhuangyan Lun (Buddhist treatise), created by Maitreya. 10. Collect the numbers and return

睹支。分別瑜伽論是。慈氏造(此云十支淄州沼法師造)。

沙門玄奘法師。河南洛陽人。俗姓陳氏。穎□陳仲弓之後。鳩車之年落彩。竹馬之齒通玄。墻刃千霄風神朗月京落名德咸用器之。但以隨歷云湮四郊多壘碩德高僧第如西蜀。三藏以志學之歲即□問道至止。未久半滿洞徹。二江鑒徒莫不驚駭。戒具云畢偏賜肆毗尼儀止祥寂妙式群范。洎武德定鼎文軌攸同㳂江。徇友途經鄔郢。於時漢陽王以盤石之寄蕃鎮荊楚。先聞高譽殷請敷揚。爰于荊府天皇寺講攝大乘及阿毗曇等論。江淮名僧欽風雲萃。王及公卿親詣法莚。三藏折微通質妙盡理源。王公碩學得未曾有。其時大德智琰等。並江下英靈解窮三藏。既覯妙辯泣而嘆曰。豈期以桑榆末光得遇太陽初耀。遂以從心三年師之卒禮。三藏自是厥後閱筌蹄於九丘。探幽旨於八藏。常慨教缺傳受理味譯者。以如意寶寶不全雪山之偈猶半。遂杖錫西域履陰若夷。既學盡五明解窮三藏。然彼小乘及外道。各構異論誹毀大乘。因造制惡見論。制十八部小乘破九十五種外道。並造會中論融會瑜伽中論之微旨。以靜大乘之糾紛。於時中印度戒日王總領五印度諸國。內外博綜十藝俊越。觀乎斯論嘆而泣曰。雖有顯大摧邪之殊益。然彰我大夏之蔑人。吾方九旬大施可因此會定其臧否。遂

散馳眾傳告。萬里令論者畢萃大眾咸集召。以所造二論六十餘頌書于大施場門云。其有能碎一偈當截舌謝之。日日捊鼓命之凡一十八日莫敢當者。於時戒日王等內外莫不駭忸。在彼一十七年游攬百有餘國。以貞觀十九年回見帝于洛陽。帝大悅。即命所司將梵本六百五十七部。敕于西京弘福寺翻之。仍敕尼僕射方玄齡並碩學沙門惠明等五十餘人助光法化。至二十二年已譯之經聞奏太宗以悟達之懷而為聖教序。天文絢髮冠日月而揚輝。又為文德皇后敬造大慈恩寺。東西兩宮大出幡像敕九部樂京城諸寺奇妙幡花寬車眾伎送所將經像至慈恩寺。

四百年後八百年來諸眾生等著有非空不達無相。時有菩薩名為龍樹。出興於世。初時同伴總有四人。唯龍樹天聰事不再告。在乳餔之中聞法。梵志一誦韋陀典各四萬偈。偈三十二字。皆諷其文。而領其義。弱冠馳名獨步諸國。天文地理及諸道術無不該綜。亦是一時之杰也。相與議曰。天下義理可以開神明悟深旨者吾等知之矣。亦若恣極情慾最為一生之樂。遂至術師宗求隱人云。法術師唸曰。此四人者擅名一代草介群生今以賤術屈辱。就我今若與三即不渡來也。且去其藥而秘其方便而用之不知其味。即永以我師也。遂各與青藥一丸而告之曰。汝可於靜處以水磨之。用涂眼瞼汝形必隱

【現代漢語翻譯】現代漢語譯本：他四處傳播告示，讓萬里之內精通論述的人都聚集起來。大眾聚集后，他將自己所著的兩部論著，共六十餘頌，書寫在大施場門上，並宣告：『如果有人能駁倒其中一偈，我願截舌謝罪。』他每日擂鼓挑戰，持續了十八日，卻無人敢應戰。當時，戒日王（Śīlāditya，印度古代君主）等內外大臣無不震驚羞愧。他在那裡住了十七年，遊歷了一百多個國家。貞觀十九年，他回到洛陽覲見唐太宗，太宗非常高興。立即命令有關部門將他帶來的六百五十七部梵文佛經，在西京弘福寺翻譯。並敕令尼僕射方玄齡以及學識淵博的沙門惠明等五十餘人協助翻譯，弘揚佛法。到貞觀二十二年，已經翻譯完成的佛經上奏給太宗，太宗以悟達的心境寫了《聖教序》。文章文采飛揚，光輝勝過日月。又為文德皇后敬造大慈恩寺。東西兩宮大量製作幡像，敕令九部樂以及京城各寺廟製作奇妙的幡花，用寬大的車子和各種技藝表演，將所帶的經像送到大慈恩寺。

四百年後，八百年來的眾生等，執著于非空，不能通達無相。當時有一位菩薩名為龍樹（Nāgārjuna，大乘佛教的重要人物），出現在世間。最初，他有四個同伴。只有龍樹天資聰穎，無需重複教導。還在哺乳期時，就能聽聞佛法。一位婆羅門誦讀《吠陀經》，每部經有四萬偈，每偈三十二字，他都能背誦經文，並且領會其中的含義。成年後，他名聲遠揚，在各國獨佔鰲頭。天文、地理以及各種道術，他無不精通。他也是當時的人中豪傑。他們相互商議說：『天下義理，可以開啟神智，領悟深奧旨趣的，我們都已經知道了。』又認為放縱情慾是人生最大的快樂。於是他們去拜訪一位術士，尋找隱身之術。法術師心想：『這四個人名揚一時，是草野中的傑出人物，現在卻用低賤的法術來屈辱自己。如果我輕易地把法術給他們，他們就不會再來了。不如去掉藥效，隱瞞使用方法，讓他們不知道其中的奧妙，這樣他們就會永遠以我為師了。』於是，他分別給了他們每人一顆青藥丸，並告訴他們說：『你們可以在安靜的地方用水磨藥丸，然後塗在眼瞼上，你們的身形就一定會隱去。』

【English Translation】 English version: He spread the announcement widely, summoning all those within ten thousand miles who were proficient in debate to gather. After the assembly convened, he wrote his two treatises, comprising over sixty verses, on the gate of the Great Alms Field, proclaiming: 'If anyone can refute even one verse, I will cut out my tongue in apology.' He beat the drum in challenge daily for eighteen days, but no one dared to respond. At that time, King Śīlāditya (ancient Indian monarch) and his inner and outer ministers were all shocked and ashamed. He resided there for seventeen years, traveling to over a hundred countries. In the nineteenth year of the Zhenguan era, he returned to Luoyang to meet Emperor Taizong of Tang, who was greatly pleased. He immediately ordered the relevant departments to translate the 657 Sanskrit Buddhist scriptures he had brought at Hongfu Temple in Xijing. He also ordered the Vice Minister of the Ministry of Personnel, Fang Xuanling, and the erudite monk Huiming, along with fifty others, to assist in the translation and propagation of the Dharma. By the twenty-second year of the Zhenguan era, the translated scriptures were presented to Emperor Taizong, who, with a mind of enlightenment, wrote the 'Preface to the Sacred Teachings.' The writing was brilliant and radiant, surpassing the sun and moon in splendor. He also respectfully built the Great Ci'en Temple for Empress Wende. The eastern and western palaces produced a large number of banners and images, and the nine divisions of music and the various temples in the capital created wondrous banners and flowers. Wide carriages and various performances accompanied the scriptures and images to the Great Ci'en Temple.

Four hundred years later, beings of eight hundred years and beyond clung to non-emptiness, unable to comprehend non-form. At that time, a Bodhisattva named Nāgārjuna (important figure in Mahayana Buddhism) appeared in the world. Initially, he had four companions. Only Nāgārjuna was exceptionally intelligent, requiring no repeated instruction. Even while still nursing, he could hear the Dharma. A Brahmin recited the Vedas, each containing forty thousand verses, with thirty-two characters per verse, and he could recite the texts and understand their meaning. Upon reaching adulthood, he became famous, excelling in all countries. He was proficient in astronomy, geography, and various Taoist arts. He was also a hero of his time. They discussed among themselves, saying: 'We already know the principles of the world that can open the mind and understand profound meanings.' They also believed that indulging in desires was the greatest pleasure in life. Therefore, they visited a magician, seeking the art of invisibility. The magician thought: 'These four are famous for a time, outstanding among the common people, but now they humiliate themselves with lowly magic. If I easily give them the magic, they will not come again. It is better to remove the efficacy of the medicine, conceal the method of use, and keep its mysteries from them, so that they will always take me as their teacher.' Therefore, he gave each of them a blue pill and told them: 'You can grind the pill with water in a quiet place, then apply it to your eyelids, and your form will surely disappear.'

。世尊能見龍樹摩藥聞其氣。即皆識之。數分多少還告師曰。向所得藥有七十種分數。多少皆如其方。師聞驚歎。何以知之。答曰。藥必有氣。如何不知。師曰。若斯人者聞之尚難。況乃相遇會。我賤術何足惜之。乃與其方四人得之。縱意自在隱身入宮。數月之後宮女有娠。王遂問臣。臣曰。請于宮門置以細灰。若有是跡即是妖人。若無是跡即是鬼。鬼媚可以咒力遣之。妖人可以利劍除之。王如其言。果有人跡。王令壯士揮刀遍宮亂斫。余之三人無智並被刀損。唯龍樹有智當隨王后一步之內免被損傷。即便發心出家入于深山。隱九十日中備用三藏。自是一切智人。西方諸寺例有三門。兩邊門者比丘出入。其中門者唯以往來。自佛滅度后中門常同。龍樹息具一切智。開門出入因被神打悶絕而死亦得蘇息。遂往名室于彼不久。恐門大怪。變石室皆作琉璃。仍謂解佛法總畫龍王知已化作僧人即請。龍樹就□□供養。既至龍宮。於九十日讀釋迦所說經教目錄不畫龍王。更引示過去三世佛經藏。龍樹□涯際龍生曰。今我宮中□分天一帝釋宮中有過去七佛經藏數若塵沙。龍樹得生慚愧。指我慢心遂造智度論中百十二門論等。更有餘義不繁廣敘。

鳩摩羅什法師。此云童壽。後秦姚興時至長安。什天竺人也。王聞其棄榮位自出

【現代漢語翻譯】現代漢語譯本：世尊能夠見到龍樹（Nāgārjuna，菩薩名）採的藥，聞到藥的氣味，就能全部識別出來。他計算藥材的種類和份量，然後告訴他的老師說：『剛才得到的藥有七十種，份量多少都和藥方上記載的一樣。』老師聽了非常驚訝，問：『你是怎麼知道的？』龍樹回答說：『藥必然有氣味，怎麼會不知道呢？』老師說：『像這樣的人，能聽到他的名字都很難，更何況是相遇呢？我這低賤的醫術有什麼值得吝惜的呢？』於是就把藥方給了他們四個人。他們得到藥方后，就隨意自在地隱身進入王宮。幾個月后，宮女懷孕了。國王於是詢問大臣，大臣說：『請在宮門放置細灰，如果有人跡，那就是妖人；如果沒有人跡，那就是鬼。鬼的迷惑可以用咒力驅除，妖人可以用利劍除掉。』國王按照大臣的話做了，果然發現了人跡。國王命令壯士揮刀在宮中亂砍。其餘三人沒有智慧，都被刀砍傷了。只有龍樹有智慧，緊跟在王后一步之內，才免於被砍傷。他因此發心出家，進入深山。在九十天里，他準備好了三藏（Tripitaka，佛教經典）。從此以後，他成了一切智人。西方各寺廟通常有三個門，兩邊的門是比丘（bhikkhu，佛教出家人）出入的，中間的門只有如來往來。自從佛陀涅槃（parinirvana，佛教用語，指佛或阿羅漢的逝世）后，中間的門常常關閉。龍樹具備了一切智慧，打開中間的門出入，因此被神打昏，昏絕而死，但又甦醒過來。於是前往名室，在那裡住了不久，恐怕門會覺得奇怪，就把石室都變成了琉璃。他認為已經理解了佛法，總以為龍王（Nāga-rāja，龍族之王）知道後會化作僧人來請他。龍樹就前去接受供養。到了龍宮，在九十天里讀完了釋迦（Śākyamuni，釋迦牟尼佛）所說的經教目錄，龍王沒有出現。龍王又引導他觀看過去三世佛的經藏。龍樹感嘆說：『我的宮中只有十二分的天，帝釋（Indra，佛教的護法神）宮中有過去七佛的經藏，數量多如塵沙。』龍樹因此感到慚愧，認識到自己的我慢之心，於是造了《智度論》（Mahāprajñāpāramitā-śāstra）中的百十二門論等。還有其他的意義，就不在這裡詳細敘述了。鳩摩羅什（Kumārajīva，佛教譯經大師）法師，這裡稱他為童壽。後秦姚興時期來到長安。鳩摩羅什是天竺（India，古印度）人。國王聽說他放棄榮華富貴，自願出家。

【English Translation】 English version: The World Honored One could see the medicine picked by Nāgārjuna (name of a Bodhisattva), and by smelling its scent, he could identify all of it. He calculated the types and amounts of the medicinal materials, and then told his teacher, 'The medicine obtained just now has seventy types, and the amounts are exactly as recorded in the prescription.' The teacher was very surprised and asked, 'How did you know?' Nāgārjuna replied, 'Medicine must have a scent, how could I not know?' The teacher said, 'For someone like this, it is difficult even to hear his name, let alone meet him. What is there to be stingy about with my humble medical skills?' So he gave the prescription to the four of them. After obtaining the prescription, they freely and easily concealed themselves and entered the royal palace. After a few months, a palace maid became pregnant. The king then inquired of his ministers, who said, 'Please place fine ashes at the palace gate. If there are footprints, then it is a demon; if there are no footprints, then it is a ghost. The bewitchment of ghosts can be dispelled with incantations, and demons can be eliminated with sharp swords.' The king did as the minister said, and indeed footprints were discovered. The king ordered strong men to wield their swords and chop randomly throughout the palace. The other three, lacking wisdom, were all injured by the swords. Only Nāgārjuna, with his wisdom, stayed within one step of the queen, thus avoiding being injured. He then resolved to renounce the world and entered the deep mountains. Within ninety days, he prepared the Tripitaka (Buddhist scriptures). From then on, he became an all-knowing person. Western temples usually have three gates. The two side gates are for the entry and exit of bhikkhus (Buddhist monks), and the middle gate is only for the Tathagata (Buddha) to come and go. Since the parinirvana (the passing away of a Buddha or Arhat) of the Buddha, the middle gate has always been closed. Nāgārjuna possessed all wisdom and opened the middle gate to enter and exit, so he was struck by a god, fainted and died, but then revived. He then went to a famous chamber, and after staying there for a short time, fearing that the gate would find it strange, he transformed all the stone chambers into lapis lazuli. He thought he had understood the Buddha's teachings, always thinking that the Nāga-rāja (Dragon King) would transform into a monk to invite him. Nāgārjuna then went to accept offerings. Upon arriving at the dragon palace, he spent ninety days reading the catalog of the teachings spoken by Śākyamuni (Shakyamuni Buddha), but the Dragon King did not appear. The Dragon King then led him to see the sutra collection of the Buddhas of the past three ages. Nāgārjuna exclaimed, 'In my palace, there are only twelve parts of the heavens, while in the palace of Indra (Buddhist protector deity) there are sutra collections of the past seven Buddhas, as numerous as dust particles.' Nāgārjuna then felt ashamed, recognizing his arrogance, and thus created the one hundred and twelve gates of the Mahāprajñāpāramitā-śāstra (Great Treatise on the Perfection of Wisdom), etc. There are other meanings, but they will not be described in detail here. The Dharma Master Kumārajīva (Buddhist translator), here called Tongshou (Childhood Longevity). He arrived in Chang'an during the reign of Yao Xing of the Later Qin dynasty. Kumārajīva was from India (ancient India). The king heard that he had given up glory and wealth and voluntarily renounced the world.

郊迎之。家國相。什祖父達多。倜儻不群名重於國。父鳩摩羅炎。聰惠有懿節。將嗣國相。乃辭出家。度蔥嶺。龜茲王聞其棄榮□自出郊迎請為國師。王有妹年始二十才。識明慜。過目必能。一聞召誦。體有赤黡。法生智子。諸國娉之。並誓而不許。及見炎欲當之。王聞大喜。逼炎妻之。遂生什。什之在胎。其母惠解倍常。往寺誦經。忽自通天竺語。眾咸敬異。有羅漢僧記之。必懷智子。以舍利弗之事證之。既而生什。岐嶷若神。什生之後。還忘前語。頃之其母出家。遂證初果。什年七歲出家口授日誦千偈。偈有三十二字。凡三萬二千言。誦毗曇。師授其義。即自通解。無幽不暢。時國以其母王女利養甚多。攜什避之。什年九歲。至罽賓國。遇師受業。其師即罽賓王之從弟也。亦日誦千偈。什誦雜藏中長阿含凡四百萬言。其師與什論議。推服之聲徹于王。王召請入。集外道外道諸師卒共攻難。輕其幼稚。言頗不順。什果其隙而挫之。莫不愧伏無言。王益敬異。日給鵝𣈏一雙。粳米及面各三升。蘇六升。此外國之上供也。所經寺。差大僧五人沙彌十人。以為給侍。至年十二。其母將什還龜滋。次至沙勒國頂戴佛缽。以自念言。缽形皆大。何其輕也。召覺皆重不可勝。失聲下之。母問其故。答曰。我心有分別故。缽有輕重

耳。什於是誦阿毗曇六足。論增一阿含等。及還名蓋滯國。時龜茲僧一萬餘人。疑其非凡。莫敢居其上。由是不說燒香之次。遂博攬四韋陀五明論。外道經書陰陽星算。莫不究達妙辨吉兇於是更求要義。誦中百論。又得放光般若。始欲披讀魔弊其文。唯見空牒。什知魔作誓心逾固。魔去字顯習之。不已後讀大乘經。忽空中有言曰。汝是智人。何以讀此。什曰。汝是小魔。宜時遠去。我心如地。不可轉也。后往其師所說一乘妙義。師感悟心伏其神俊。每至講說。諸王長跪高座之側。令什踐其膝以登。什道振西域聲被東國。符氏建元十二年丁丑之歲正月。太史奏曰。有星見外國。呂光西伐。謂光曰。帝王應天而治。以子愛蒼生為本。常貪其土地而伐之。正以懷道之人故也。賢哲國之大寶。卿宜必得什遇。光軍未至。什謂其王帛純曰。小國運衰矣。當有日下人來。其鋒不可當。勿抗之。純不從而戰。敗績光破歸茲殺純得什。以其年少不甚珍之。乃妻以龜茲王女。什拒而不受。辭理甚切。光曰。道士之賢不逾先父。乃閉之以密室飲之醇酒。什被逼既納之。初其母試之曰。汝若不毀凈戒。當作辟支佛。至是什嘆曰。今遭此人。宜非緣也。光聞符氏已斃。有欲留之意。什曰。此兇亡之地。不可久居。宜還東中路。自有福地。遂還光

【現代漢語翻譯】耳。於是他背誦了《阿毗曇六足論》、《增一阿含經》等。之後返回名叫蓋滯的國家。當時，龜茲（Kucha，古代西域國家）的僧侶有一萬多人，他們認為鳩摩羅什（Kumārajīva）並非凡人，沒有人敢在他之上。因此，他沒有按照燒香的順序進行。於是他廣泛學習了四吠陀（Four Vedas，印度教的根本經典）、五明論（Pañcavidyāsthāna，古印度聲明、工巧明、醫方明、因明、內明五種學問）、外道經書、陰陽星算，沒有不精通的，並且能巧妙地辨別吉兇。於是他進一步尋求精要的義理，背誦了《中百論》（Madhyamaka-śāstra）。又得到了《放光般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra），剛想打開閱讀，魔（Māra）就遮蔽了經文，只能看到空白的紙張。鳩摩羅什知道是魔在作祟，發誓決心更加堅定。魔離開后，文字顯現，他於是學習它，沒有停止。後來閱讀大乘經典時，忽然空中有聲音說：『你是個聰明人，為什麼還要讀這些？』鳩摩羅什說：『你是個小魔，應該趕快離開，我的心像大地一樣，是不可動搖的。』後來他前往他的老師那裡講述一乘（Ekayāna）的微妙義理，老師感動佩服他的神采俊逸。每當講經說法時，各位國王都長跪在高座旁邊，讓鳩摩羅什踩著他們的膝蓋登上高座。鳩摩羅什的聲名震動西域，傳到東方的國家。符氏建元十二年丁丑年正月，太史奏報說：『有星出現在外國。』呂光（Lü Guang）西征，對呂光說：『帝王應該順應天意而治理國家，以愛護百姓為根本。常常貪圖別人的土地而攻打他們，正是因為懷有道義的人的緣故啊。賢哲是國家的大寶，您應該務必得到鳩摩羅什。』呂光的軍隊還沒到達，鳩摩羅什對他的國王帛純（Bo Chun）說：『小國的命運衰敗了，將有來自日下的（指東晉）人來，他們的鋒芒不可抵擋，不要抵抗他們。』帛純不聽從，與他們交戰，被打敗。呂光攻破龜茲，殺了帛純，得到了鳩摩羅什。因為他年少，所以不怎麼重視他，於是把龜茲王的女兒嫁給他。鳩摩羅什拒絕不接受，理由非常懇切。呂光說：『道士的賢能比不上你的父親。』於是把他關在密室裡，給他喝醇酒。鳩摩羅什被逼迫，最終接受了。當初他的母親試探他說：『你如果不毀壞清凈的戒律，應當可以成為辟支佛（Pratyekabuddha）。』到這時，鳩摩羅什嘆息說：『現在遭遇這樣的人，實在不是因緣啊。』呂光聽說符氏已經滅亡，有想留下他的意思。鳩摩羅什說：『這是兇險滅亡的地方，不可以久留，應該返回東方的中路，自有福地。』於是返回呂光處。耳。什於是誦阿毘曇六足。論增一阿含等。及還名蓋滯國。時龜茲僧一萬餘人。疑其非凡。莫敢居其上。由是不說燒香之次。遂博攬四韋陀五明論。外道經書陰陽星算。莫不究達妙辨吉兇於是更求要義。誦中百論。又得放光般若。始欲披讀魔弊其文。唯見空牒。什知魔作誓心逾固。魔去字顯習之。不已後讀大乘經。忽空中有言曰。汝是智人。何以讀此。什曰。汝是小魔。宜時遠去。我心如地。不可轉也。後往其師所說一乘妙義。師感悟心伏其神俊。每至講說。諸王長跪高座之側。令什踐其膝以登。什道振西域聲被東國。符氏建元十二年丁丑之歲正月。太史奏曰。有星見外國。呂光西伐。謂光曰。帝王應天而治。以子愛蒼生為本。常貪其土地而伐之。正以懷道之人故也。賢哲國之大寶。卿宜必得什遇。光軍未至。什謂其王帛純曰。小國運衰矣。當有日下人來。其鋒不可當。勿抗之。純不從而戰。敗績光破歸茲殺純得什。以其年少不甚珍之。乃妻以龜茲王女。什拒而不受。辭理甚切。光曰。道士之賢不逾先父。乃閉之以密室飲之醇酒。什被逼既納之。初其母試之曰。汝若不毀淨戒。當作辟支佛。至是什歎曰。今遭此人。宜非緣也。光聞符氏已斃。有欲留之意。什曰。此兇亡之地。不可久居。宜還東中路。自有福地。遂還光

【English Translation】 Ear. Thereupon, he recited the Abhidhamma Jñānaprasthāna (Abhidhamma Six Pāda), Ekottara Āgama, and others. Afterwards, he returned to the country named Gezhe. At that time, there were more than ten thousand monks in Kucha (ancient kingdom in the Western Regions), who suspected that Kumārajīva (name of a monk) was no ordinary person, and no one dared to be above him. Therefore, he did not follow the order of burning incense. Then he extensively studied the Four Vedas (the fundamental scriptures of Hinduism), the Five Sciences (Pañcavidyāsthāna, the five branches of knowledge in ancient India: Śabdavidyā, Cikitsāvidyā, Śilpakarmasthānavidyā, Hetuvidyā, Adhyātmavidyā), non-Buddhist scriptures, yin-yang astrology, and there was nothing he did not master, and he could skillfully discern good and bad omens. Thereupon, he further sought essential meanings and recited the Madhyamaka-śāstra. He also obtained the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, and as soon as he wanted to open and read it, Māra (demon) obscured the text, and he could only see blank paper. Kumārajīva knew that it was Māra acting up, and he vowed to strengthen his resolve. After Māra left, the words appeared, and he studied it without stopping. Later, when reading Mahayana scriptures, suddenly a voice in the air said: 'You are a wise man, why do you still read these?' Kumārajīva said: 'You are a small demon, you should leave quickly, my heart is like the earth, it cannot be moved.' Later, he went to his teacher and explained the subtle meaning of the Ekayāna (One Vehicle), and the teacher was moved and admired his brilliance. Whenever he lectured, the kings would kneel beside the high seat, and let Kumārajīva step on their knees to ascend the seat. Kumārajīva's reputation shook the Western Regions and spread to the eastern countries. In the first month of the twelfth year of Jianyuan during the reign of the Fu clan, in the year Dingchou, the historian reported: 'A star has appeared in a foreign country.' Lü Guang (name of a person) campaigned in the west and said to Lü Guang: 'Emperors should govern according to the will of heaven, and take loving the people as the foundation. Often coveting other people's land and attacking them is precisely because of people who cherish the Tao. The wise and virtuous are the great treasures of the country, and you should definitely obtain Kumārajīva.' Before Lü Guang's army arrived, Kumārajīva said to his king Bo Chun: 'The fate of the small country is declining, and people from the land of the rising sun (referring to the Eastern Jin Dynasty) will come, and their sharpness cannot be resisted, do not resist them.' Bo Chun did not listen and fought against them, and was defeated. Lü Guang conquered Kucha, killed Bo Chun, and obtained Kumārajīva. Because he was young, he did not value him very much, so he married him to the daughter of the King of Kucha. Kumārajīva refused to accept, and his reasons were very sincere. Lü Guang said: 'The virtue of a Taoist priest is not greater than your father.' So he locked him in a secret room and gave him strong wine to drink. Kumārajīva was forced and finally accepted. Initially, his mother tested him and said: 'If you do not destroy the pure precepts, you should be able to become a Pratyekabuddha (a Buddha who attains enlightenment on their own).' At this point, Kumārajīva sighed and said: 'Now that I have encountered such a person, it is really not a karmic connection.' Lü Guang heard that the Fu clan had been destroyed and had the intention of keeping him. Kumārajīva said: 'This is a dangerous and dying place, it is not suitable to stay for long, you should return to the middle road of the east, there is a blessed land.' So he returned to Lü Guang's place. Ear. 什於是誦阿毘曇六足。論增一阿含等。及還名蓋滯國。時龜茲僧一萬餘人。疑其非凡。莫敢居其上。由是不說燒香之次。遂博攬四韋陀五明論。外道經書陰陽星算。莫不究達妙辨吉兇於是更求要義。誦中百論。又得放光般若。始欲披讀魔弊其文。唯見空牒。什知魔作誓心逾固。魔去字顯習之。不已後讀大乘經。忽空中有言曰。汝是智人。何以讀此。什曰。汝是小魔。宜時遠去。我心如地。不可轉也。後往其師所說一乘妙義。師感悟心伏其神俊。每至講說。諸王長跪高座之側。令什踐其膝以登。什道振西域聲被東國。符氏建元十二年丁丑之歲正月。太史奏曰。有星見外國。呂光西伐。謂光曰。帝王應天而治。以子愛蒼生為本。常貪其土地而伐之。正以懷道之人故也。賢哲國之大寶。卿宜必得什遇。光軍未至。什謂其王帛純曰。小國運衰矣。當有日下人來。其鋒不可當。勿抗之。純不從而戰。敗績光破歸茲殺純得什。以其年少不甚珍之。乃妻以龜茲王女。什拒而不受。辭理甚切。光曰。道士之賢不逾先父。乃閉之以密室飲之醇酒。什被逼既納之。初其母試之曰。汝若不毀淨戒。當作辟支佛。至是什歎曰。今遭此人。宜非緣也。光聞符氏已斃。有欲留之意。什曰。此兇亡之地。不可久居。宜還東中路。自有福地。遂還光

。既至涼州。或飲之以醇酒令倒騎牛以捶打三。或令乘馬鞭三墮落。或裸其形染其頭。無理戲論之。什怡然自若曾無異色。光慚而止。至龍朔二年張掖盧水人沮渠南城。及從弟蒙遜反。推建康太守段業為主。光令其子太原公纂。卒眾五萬討之。光以問什之曰。令觀此行未見其利。宜且止之。光不從。既而纂遂敗債。僅以身免。光中書監張資文雅之士也。寢痰彌篤。有外道國道人羅叉。云我能治之。光喜給賜甚豐。什謂資曰。又不能差疾耳。乃以五色絲作繩結燒為灰投水中。灰若出水還為繩者。病亦不可須臾。灰聚浮出后繩又治無效。少日資亡。光斃子纂襲以為位。有豬生子。一身三頭。龍出東廂井中殿前蟠臥。比且失之。纂以美號為龍翔殿。又有龍升于當陽九宮門。纂改為龍興門。什奏曰。潛龍出遊豕妖表異。必有下人謀上之心。宜克己修德以答天誡。纂不納與什博戲殺。纂曰。斫胡奴頭。什答曰。人不能斫胡奴頭　胡奴斬人頭。此言有意。修不能悟。后纂弟超。小名奴胡。果斬纂頭。言未然之事皆此類也。至弘始三年。姚興遣使迎什。至長安待以國師之禮。乃考挍先所譯經與梵本不同者皆正之。什嘗嘆曰。吾若著大乘論。非迦旃延之所比也。今在此地深識寡。折翮于秦。可然而為神人映徹傲岸出羣。亦任縱誕不以小

節。自拘修行者頗覆非之。什自得於心不以介慮。然其性仁厚任愛為心虛己善誘。終日忘倦。又壞度比丘彭在城聞什居長安乃嘆曰。吾與此子戲別三百餘年。杳然無期。有遇于來生。什臨終力疾別眾曰。因法相遇未盡伊心。方趣異世惻愴何言。自以闇昧謬充傳譯。若所譯不虛。焚身之後。以舌不燋為驗也。既卒于長安。依外國法逍遙園以火焚之。薪滅形化為灰。唯舌不變耳。

【現代漢語翻譯】現代漢語譯本：一些自我約束的修行者頗為非議鳩摩羅什（Kumārajīva）。鳩摩羅什自己內心明白，並不放在心上。然而他天性仁厚，以愛為本，虛心接受意見，善於引導他人，整日不知疲倦。此外，過去曾是鳩摩羅什同門的比丘彭在城聽說鳩摩羅什在長安，感嘆道：『我與這個孩子分別已經三百多年了，渺茫無期，或許只能在來生相遇了。』鳩摩羅什臨終時勉力支撐著身體，與眾人告別說：『因為佛法相遇，卻未能完全表達我的心意，如今將要前往不同的世界，心中悲傷難以言表。』他自認為才識淺薄，錯誤地承擔了翻譯的重任，如果所翻譯的沒有錯誤，那麼在他焚身之後，以舌頭不被燒焦作為驗證。不久之後，鳩摩羅什在長安去世。按照外國的習俗，在逍遙園用火焚燒他的遺體。柴火燃盡，身體化為灰燼，唯獨舌頭沒有變化。

【English Translation】 English version: Some self-restrained practitioners quite criticized Kumārajīva. Kumārajīva himself understood in his heart and did not take it to heart. However, he was by nature benevolent and kind, taking love as his principle, humbly accepting opinions, and being good at guiding others, tirelessly all day long. Furthermore, Bhikshu Pengzai in the city, who had been Kumārajīva's fellow disciple in the past, heard that Kumārajīva was in Chang'an and sighed, 'I have been separated from this child for more than three hundred years, with no definite date, perhaps we can only meet in the next life.' When Kumārajīva was dying, he勉力 supported his body and bid farewell to the crowd, saying, 'We met because of the Dharma, but I have not been able to fully express my heart. Now I am about to go to a different world, and the sadness in my heart is indescribable.' He considered himself to be of shallow knowledge and mistakenly undertook the task of translation. If what he translated is not false, then after his cremation, let his tongue not being burned be the proof. Soon after, Kumārajīva passed away in Chang'an. According to foreign customs, his body was cremated with fire in Xiaoyao Garden. The firewood burned out, and his body turned to ashes, but only his tongue did not change.