T85n2741_金剛般若經疏

大正藏第 85 冊 No. 2741 金剛般若經疏

No. 2741 [cf. No. 235]

金剛般若經疏

名為究竟□□□□□□□□□相乖違。亦違究竟一實中道□佛說三種究竟。猶豫多端。若為證會。又依深密佛自會釋諸說空教。唯依遍計說諸法空。如□可寧破相宗中三性俱遣。餘一一義有多妨礙□舉可知不能繁廣。當知瑜伽補處宣說乃□解釋一切諸經。勿謂但釋深密等教故。彼論釋□□□云。此論殊勝。若蓮華猶如寶藏如大海。具□諸□廣大義。善釋其文無有遺。又云。今說此論所因云何。謂諸有情。無始時來。於一切法處中實相無知。疑惑顛倒僻執。乃至□□□□□隨其所宜方便為說種種妙法處□□相令諸有情知一切如是如是空故非有。如是如是有故非空。□□□法非空非有。遠離疑惑顛倒僻執修行滅障證三菩提證寂滅樂。佛涅槃后。魔事紛起部執競起多著有見。龍猛菩薩證極喜地。採集眾義無相空教造中論等。究暢真要除彼有見。暨提婆等諸大論師。造百論等弘闡大義。由是眾生后著無見。無著菩薩位登初地。證法光定得大神通。□□慈尊請說此論。理無不窮。事無不盡。文無不釋。義無不諭。疑無不遣。執無不破。行無不修。果無不證。正為菩薩令□諸乘境行

【現代漢語翻譯】現代漢語譯本：《金剛般若經疏》

名為究竟，[此處文字缺失]，相乖違。也違背究竟一實中道。[此處文字缺失]佛說三種究竟，猶豫不決，如何才能證得領會？又依據《深密解脫經》，佛親自解釋各種關於空性的教義，只依據遍計所執說諸法皆空。如[此處文字缺失]可寧破相宗中三性俱遣。其餘每一條義理都有諸多妨礙。[此處文字缺失]舉例可知，不能繁瑣廣泛地說明。應當知道《瑜伽師地論》是彌勒菩薩宣說，乃[此處文字缺失]解釋一切諸經。不要認為只是解釋《深密解脫經》等教義。因為那部論典解釋[此處文字缺失]說：『這部論典殊勝，像蓮花一樣，猶如寶藏，像大海一樣，具[此處文字缺失]諸[此處文字缺失]廣大義，善於解釋經文沒有遺漏。』又說：『現在說這部論典的原因是什麼？因為眾生從無始以來，對於一切法處中實相無知，疑惑顛倒，產生偏執，乃至[此處文字缺失]隨其所宜，方便為說種種妙法處[此處文字缺失]相，令諸有情知道一切如是如是空故非有，如是如是有故非空。[此處文字缺失]法非空非有，遠離疑惑顛倒偏執，修行滅障，證得三菩提，證得寂滅之樂。』佛陀涅槃后，魔事紛紛興起，部派執著競相出現，大多執著于有見。龍樹菩薩證得極喜地（菩薩初地），採集各種義理，闡述無相空教，造《中論》等，徹底闡明真要，去除他們的有見。等到提婆等各位大論師，造《百論》等，弘揚闡述大義。由於這樣，眾生後來又執著于無見。無著菩薩位登初地，證得法光定，得到大神通。[此處文字缺失]慈尊請說這部論典，道理沒有不窮盡的，事情沒有不完備的，文字沒有不解釋的，義理沒有不曉諭的，疑惑沒有不消除的，執著沒有不破除的，修行沒有不修習的，果報沒有不證得的。正是爲了菩薩，令[此處文字缺失]諸乘境行

【English Translation】 English version: The Commentary on the Diamond Prajna Sutra

Named ultimate, [missing text here], contradicting each other. It also contradicts the ultimate one reality, the Middle Way. [Missing text here] The Buddha speaks of three ultimates, causing hesitation and uncertainty. How can one attain realization and understanding? Furthermore, based on the Samdhinirmocana Sutra (Deep Secret Sutra), the Buddha himself explains various doctrines on emptiness, relying solely on the parikalpita (completely conceptual) to say that all dharmas are empty. Like [missing text here], Ke Ning refutes the three natures in the phá xiàng (destroying appearances) school, dismissing all three. Each of the remaining meanings has many obstacles. [Missing text here] Examples can be given, but it is impossible to explain them extensively and broadly. It should be known that the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) is proclaimed by Maitreya Bodhisattva, and it [missing text here] explains all sutras. Do not think that it only explains the teachings of the Samdhinirmocana Sutra and others. Because that treatise explains [missing text here] saying: 'This treatise is excellent, like a lotus flower, like a treasure trove, like a great ocean, possessing [missing text here] all [missing text here] vast meanings, skillfully explaining the sutra without omission.' It also says: 'What is the reason for explaining this treatise now? Because sentient beings, from beginningless time, are ignorant of the true nature of all dharmas, having doubts, inversions, and biases, even to the point of [missing text here] according to what is appropriate, expediently speaking various wonderful dharma [missing text here] aspects, causing sentient beings to know that all is thus, thus empty, therefore non-existent; thus, thus existent, therefore not empty. [missing text here] Dharma is neither empty nor existent, far from doubts, inversions, and biases, cultivating to extinguish obstacles, attaining the three bodhis (enlightenments), attaining the bliss of nirvana (extinction).' After the Buddha's nirvana, demonic affairs arose in abundance, sectarian attachments competed, and many clung to views of existence. Nagarjuna Bodhisattva attained the pramudita-bhumi (the first bhumi, the stage of joy), collecting various meanings, expounding the doctrine of non-appearance and emptiness, creating the Mulamadhyamakakarika (Fundamental Verses on the Middle Way) and others, thoroughly elucidating the true essentials, removing their views of existence. Then, Deva and other great masters created the Sata-sastra (One Hundred Treatises) and others, propagating and elucidating the great meaning. Because of this, sentient beings later clung to views of non-existence. Asanga Bodhisattva attained the first bhumi (stage), realized the Dharma Light Samadhi, and obtained great supernatural powers. [missing text here] Maitreya requested to speak this treatise, the principles are without exhaustion, the matters are without incompleteness, the words are without un-explanation, the meanings are without un-illumination, the doubts are without un-removal, the attachments are without un-destruction, the practices are without un-cultivation, the fruits are without un-attainment. It is precisely for the sake of Bodhisattvas, causing [missing text here] the realms and practices of all vehicles.

果等。皆得善巧勤修大乘證大菩提。廣為有情常無倒說。兼為余乘令依自法修自分行得自果證。如是略說此論所由。故知通釋一切聖教。除空有見起。處中行寧說瑜伽唯法相宗。問。豈不諸經多說法相或多破相或復融會寧不分宗。答。準言諸教無此三義。但說定判如是如是經之與論破彼宗攝即為不可皆□。是故是故應說大乘妙理隨何等經皆有法相破□□會□有偏明一義多處理實此三不相舍離。以辨法體除執會通義皆遍故。問。若爾何故於大乘中中宗邊宗。清辨護法無相法相諸宗各別。答。但由釋者製作不同。隨能釋意說宗有異。非是佛語墮諸邊故。先別立宗。由此應說。于大乘中宗分有二。一勝義皆空如應理圓實宗即是龍猛菩薩。下至清辨論師。依無相教說勝義中。一切皆空世俗是有。掌珍頌云。真證有為空。如幻緣生故。無為無有實。不起似空花。乃至不立三性唯識等。后宗即是慈是如來。乃至護法菩薩。依深密等顯了言教說勝義諦非空非不空。辨中邊論慈尊頌曰。虛妄分別有。於此二都無。此中唯有空。于彼亦有此。故說一切法。非空非不空。有無及有故。是即契中道。三性之中。遍計性無。依圓是有故二乘別。問。所言勝義及世俗諦。其相如何。答。還依二宗所說有異。且勝空宗勝義諦一切教都空。世俗諦中可

【現代漢語翻譯】現代漢語譯本果等，都能善於巧妙地勤奮修習大乘，證得大菩提（偉大的覺悟）。廣泛地為有情眾生恒常無誤地說法。同時也為其他乘（聲聞乘、緣覺乘）的修行者，讓他們依據自己的法門修習各自的行持，證得各自的果位。像這樣簡略地說，就是這部論的由來。所以可知，這部論是用來通盤解釋一切聖教，去除執著于空或有的偏見，採取中道的修行方式，因此說它是瑜伽唯識法相宗（Yogācāra-Vijñānavāda）。問：難道不是很多經典都在說法相，或者破斥法相，或者融合會通，難道不應該分宗嗎？答：按照諸教的說法，沒有這三種意義。只是說確定判斷，像這樣像這樣的經和論，破斥那個宗派的攝屬，就是不可以的。所以，所以應該說大乘的微妙道理，無論什麼經典，都有法相、破斥、會通，有的偏重闡明一種意義，有的多方面處理實際情況，這三者不能相互捨棄，因為辨別法體，去除執著，會通意義，都是普遍存在的。問：如果這樣，為什麼在大乘中，有中觀宗（Madhyamaka）和瑜伽行唯識宗（Yogācāra），清辨（Bhāvaviveka）和護法（Dharmapāla），無相和法相，各個宗派有所區別？答：只是因為解釋者的製作不同，隨著能夠解釋的意圖，所說的宗派有所差異，不是佛語墮入各種邊見。先分別建立宗派。因此應該說，在大乘中，宗派的區分有兩種。一是勝義皆空，如應理圓實宗，就是龍猛（Nāgārjuna）菩薩，下至清辨論師。依據無相教，說勝義中一切皆空，世俗是有。掌珍頌說：『真證有為空，如幻緣生故，無為無有實，不起似空花。』乃至不建立三性唯識等。后一宗就是慈氏（Maitreya）如來，乃至護法菩薩。依據《深密解脫經》（Saṃdhinirmocana Sūtra）等顯了的言教，說勝義諦非空非不空。《辨中邊論》（Madhyāntavibhāga-bhāṣya）中慈尊說：『虛妄分別有，於此二都無，此中唯有空，于彼亦有此，故說一切法，非空非不空，有無及有故，是即契中道。』三性之中，遍計所執性（Parikalpita）無，依他起性（Paratantra）和圓成實性（Pariniṣpanna）是有，所以與二乘有所區別。問：所說的勝義諦（Paramārtha-satya）和世俗諦（Saṃvṛti-satya），它們的相狀如何？答：還是依據兩個宗派所說的有所不同。且說勝義空宗，勝義諦一切教都空，世俗諦中可以...

【English Translation】 English version Fruits, etc., can skillfully and diligently cultivate the Mahāyāna, attain the Great Bodhi (Great Enlightenment), extensively and constantly teach sentient beings without error, and also enable practitioners of other vehicles (Śrāvakayāna, Pratyekabuddhayāna) to cultivate their respective practices according to their own Dharma and attain their respective fruits. Briefly speaking, this is the origin of this treatise. Therefore, it can be known that this treatise is used to comprehensively explain all the sacred teachings, remove the prejudices of clinging to emptiness or existence, and adopt the middle way of practice. Therefore, it is said to be the Yogācāra-Vijñānavāda. Question: Aren't many scriptures talking about Dharmalakṣaṇa (characteristics of phenomena), or refuting Dharmalakṣaṇa, or integrating and harmonizing them? Shouldn't they be divided into different schools? Answer: According to the teachings, there are no these three meanings. It just says to determine and judge, like this and like this sutra and treatise, refuting the affiliation of that school, that is not allowed. Therefore, therefore, it should be said that the subtle principles of Mahāyāna, no matter what scripture, have Dharmalakṣaṇa, refutation, and integration. Some emphasize clarifying one meaning, and some deal with the actual situation in many ways. These three cannot be abandoned from each other, because distinguishing the nature of Dharma, removing attachments, and integrating meanings are all universal. Question: If so, why are there distinctions between the Madhyamaka and Yogācāra schools in Mahāyāna, Bhāvaviveka and Dharmapāla, Asaṃskṛta and Dharmalakṣaṇa? Answer: It is only because the productions of the interpreters are different. According to the intention of the interpreter, the said schools are different, not that the Buddha's words fall into various biases. First, establish the schools separately. Therefore, it should be said that in Mahāyāna, there are two types of school divisions. One is that ultimate reality is emptiness, such as the Yīnglǐ Yuánshí school, which is Nāgārjuna Bodhisattva, down to Bhāvaviveka. According to the Asaṃskṛta teaching, it is said that everything is empty in ultimate reality, and the mundane is existent. The Palm Treasure Gatha says: 'True proof of existence is empty, because it arises from illusory conditions, Asaṃskṛta has no reality, and does not arise like empty flowers.' And does not establish the three natures, Vijñānavāda, etc. The latter school is Maitreya Buddha, and even Dharmapāla Bodhisattva. According to the explicit teachings of the Saṃdhinirmocana Sūtra and others, it is said that the ultimate truth is neither empty nor not empty. In the Madhyāntavibhāga-bhāṣya, Maitreya says: 'Discrimination exists, but neither of these two exists, only emptiness exists in this, and this also exists in that, so it is said that all dharmas are neither empty nor not empty, existence and non-existence and existence, that is in accordance with the middle way.' Among the three natures, the Parikalpita is non-existent, the Paratantra and Pariniṣpanna are existent, so it is different from the two vehicles. Question: What are the characteristics of the Paramārtha-satya and Saṃvṛti-satya? Answer: It still depends on what the two schools say. Let's talk about the Śūnyatā school, the ultimate truth is empty in all teachings, and in the mundane truth, it can be...

有色心修斷等法。如經說云。凡所有相皆是虛妄。此世俗諦諸相非相。則見如來此勝義諦四生三界所有眾生是世俗諦。實無眾生得滅度者是勝義諦。應理宗說真俗二諦二義不同。一依人辨諦。二約法辨諦。二種二諦俱通空有。且依人者。涅槃經云。上智所知名勝義。中智所知名世俗。二智所知皆通有。故知二諦空有俱通。言依法者。法有勝劣互相形待而為真俗。此有四重。一虛實二諦。瓶軍林等虛為世俗蘊處界等實為勝義　二理事二諦。蘊等事法粗為世俗四諦道理細為勝義。三淺深二諦。四諦安立淺為世俗二空真如深為勝義。四詮旨二諦。二空真如帶詮世俗一真法界之詮勝義。總有五法。初軍林等俗而非真。后一真法界真而非俗。中間三法亦真亦俗互相形故。廣如唯識第九顯揚第六大論等說。然初一種世間共執以為實有我法性故。空而非有。余之四法通。是依他圓成性故。有而非空故。說二諦體通空有。非如前說。勝義皆空。既知二宗所說二諦。次應徴問。空有所由勝空者曰大經說云。設有一法過盤者我亦說為如幻如化。般若心云。色即是空空即是色。受相行識亦復如是。此經亦云。般若波羅蜜。即非般若波羅蜜。乃至無法可說等。準此等教。諸法皆空。又五蘊云。法若有體自可能生。既藉眾緣。明知非有。如結手巾

【現代漢語翻譯】現代漢語譯本有生起色慾之心時，應修習斷除色慾的方法。正如經文所說：『凡所有相，皆是虛妄。』這指的是世俗諦中的諸相，它們並非實相；能見到如來，這指的是勝義諦。四生（胎生、卵生、濕生、化生）三界（欲界、色界、無色界）中的所有眾生，是世俗諦；實際上沒有眾生能夠得到滅度，這是勝義諦。應理宗認為，真諦和俗諦的含義不同，可以從兩個方面來區分：一是依據人來辨別真諦和俗諦，二是依據法來辨別真諦和俗諦。這兩種二諦都包含空和有。先說依據人來辨別，如《涅槃經》所說：『上等智慧的人所知的是勝義諦，中等智慧的人所知的是世俗諦。』兩種智慧所知都包含有，因此可知二諦都包含空和有。再說依據法來辨別，法有殊勝和低劣之分，互相比較而成為真諦和俗諦。這有四重含義：一是虛實二諦，瓶子、軍隊、樹林等虛假的事物是世俗諦，蘊、處、界等真實的事物是勝義諦；二是理事二諦，蘊等事法粗略的是世俗諦，四諦的道理精細的是勝義諦；三是淺深二諦，安立四諦是淺顯的世俗諦，二空真如是深奧的勝義諦；四是詮旨二諦，二空真如帶有詮釋的是世俗諦，一真法界的詮釋是勝義諦。總共有五種法，最初的軍隊、樹林等是俗而不是真，最後的一真法界是真而不是俗，中間的三種法亦真亦俗，因為互相比較的緣故。詳細內容可參考《唯識》第九、《顯揚》第六、《大論》等。然而，最初的一種，世間普遍執著認為是實有的我法自性，所以是空而不是有。其餘的四種法都通達，因為是依他起性和圓成實性的緣故，是有而不是空。因此說二諦的本體包含空和有，而不是像前面所說，勝義諦都是空。既然知道了兩個宗派所說的二諦，接下來應該提問：空和有從何而來？認為勝義諦是空的一方說，《大經》說：『即使有一法超過涅槃，我也說它是如幻如化。』《般若心經》說：『色即是空，空即是色，受、想、行、識也是如此。』此經也說：『般若波羅蜜，即非般若波羅蜜，乃至沒有法可以述說等等。』根據這些經文，諸法都是空。又五蘊說：『法如果自身有體性，自然能夠產生。』既然是依靠眾緣，明顯知道不是實有。比如打結手巾。

【English Translation】 English version When lustful thoughts arise, one should practice methods to sever them. As the scriptures say, 'All forms are illusory.' This refers to the forms in conventional truth (saṃvṛti-satya), which are not real forms; seeing the Tathagata refers to ultimate truth (paramārtha-satya). All sentient beings in the four forms of birth (caturyoni) (womb-born, egg-born, moisture-born, and transformation-born) and the three realms (trayo dhātavaḥ) (desire realm, form realm, and formless realm) are conventional truth; in reality, there are no sentient beings who attain liberation, this is ultimate truth. The school of reasoning (應理宗) believes that the meanings of the two truths, conventional and ultimate, are different, and can be distinguished in two ways: first, by distinguishing truth and falsehood based on the person; second, by distinguishing truth and falsehood based on the dharma. Both of these two truths encompass emptiness (śūnyatā) and existence (astitva). First, regarding distinguishing based on the person, as the Nirvana Sutra says, 'What is known by those with superior wisdom is ultimate truth, what is known by those with middling wisdom is conventional truth.' What is known by both types of wisdom encompasses existence, therefore it is known that the two truths encompass both emptiness and existence. Second, regarding distinguishing based on the dharma, dharmas have superior and inferior aspects, which are compared to become conventional and ultimate truths. This has four levels of meaning: first, the two truths of illusion and reality, where illusory things like bottles, armies, and forests are conventional truth, and real things like the aggregates (skandha), sense bases (āyatana), and realms (dhātu) are ultimate truth; second, the two truths of phenomena and principle, where coarse phenomena like the aggregates are conventional truth, and the subtle principles of the Four Noble Truths (catvāri āryasatyāni) are ultimate truth; third, the two truths of shallow and deep, where establishing the Four Noble Truths is the shallow conventional truth, and the two emptinesses (dvisūnyatā) and Suchness (tathatā) are the deep ultimate truth; fourth, the two truths of expression and meaning, where the two emptinesses and Suchness with expression are conventional truth, and the expression of the One True Dharma Realm (ekalakṣaṇa-dharmadhātu) is ultimate truth. In total, there are five dharmas. The initial armies, forests, etc., are conventional but not true, the final One True Dharma Realm is true but not conventional, and the three dharmas in between are both true and conventional because they are compared to each other. Detailed content can be found in the ninth chapter of Vijnaptimatrata-siddhi, the sixth chapter of Yogācārabhūmi-śāstra, and the Mahāyāna-sūtrālaṃkāra. However, the initial type is universally clung to by the world as having a real self-nature of dharmas, so it is empty and not existent. The remaining four dharmas are all-encompassing, because they are of dependent nature (paratantra-svabhāva) and perfected nature (pariniṣpanna-svabhāva), so they are existent and not empty. Therefore, it is said that the essence of the two truths encompasses emptiness and existence, and it is not as previously said that ultimate truth is all empty. Now that the two truths spoken of by the two schools are known, the next question should be asked: where do emptiness and existence come from? The side that believes ultimate truth is empty says that the Great Sutra says, 'Even if there is a dharma that surpasses Nirvana, I would also say that it is like a phantom or illusion.' The Heart Sutra says, 'Form is emptiness, emptiness is form, and so are feeling, perception, volition, and consciousness.' This sutra also says, 'Prajnaparamita is not Prajnaparamita, and there is nothing that can be said, etc.' According to these teachings, all dharmas are empty. Also, the five aggregates say, 'If a dharma had its own nature, it could naturally arise.' Since it relies on conditions, it is clearly known that it is not real. Like tying a knot in a handkerchief.

為兔等像。無兔等性。應理者曰。即準此經福聚無量。如何非有。又說。如來有五眼等。又發阿耨菩提者。於法不說斷滅相等。又復經云。有為無為名為有。我及我所名為無。又云。無我無造無受者。善惡之法亦不亡等。雖說藉緣是幻化體都無所有。由應理者。亦以幻化喻依他故。星翳燈幻喻有為故。又說眾生我皆令入無餘滅度。若皆空者何。假令空花而□于涅槃勝空者。云此等諸法文。皆據俗諦非真空中有造修等應理。難曰。如之俗諦與勝義諦為一為異。若言一者有空相違。不見苦樂及冷熱等間為一故。若言異者二諦本俱。如何一有而一非有。彼答。二諦其體無別。俗諦體有可苦樂等非體通。二諦相對妄情是有真理皆空。今隨妄情說俗諦有。就實而談俗諦亦空。難曰。世俗妄故。令舍俗諦入真空者。是無諸法斷滅相過。答。體既是無。無可斷滅故。言不說法斷滅相。此與應理解釋全別。問曰。依勝空說妄有真無二諦體一。未審應理所說二諦為一為異。答。應理所說非一非異。何以故。義用別故非一。無別體故非異。即如瓶軍林等。五法相望展轉皆爾。既非一異。翻此即說或異或一。皆無有妨。仁王經云。有無本自二。譬如牛二角。照見解無二。二諦常不即。解心見無二。求二不可得。非謂二諦一。非二何可得。于解

【現代漢語翻譯】現代漢語譯本譬如兔子之類的形象，實際上並沒有兔子的自性。如果按照應理者的說法，僅僅依據此經，所獲得的福德就無量無邊，怎麼能說它不存在呢？經中又說，如來具有五眼等等。並且發阿耨多羅三藐三菩提心的人，對於一切法，不說是斷滅的相。經中又說，有為法和無為法，可以稱之為『有』。『我』以及『我所』，可以稱之為『無』。經中又說，沒有『我』，沒有造作者，也沒有承受者，善惡之法也不會因此而消亡等等。雖然說憑藉因緣而生的是幻化的，其體性都是空無所有的，但應理者也用幻化的比喻來形容依他起性。星星、眼翳、燈焰的幻象，比喻有為法。經中又說，我將使一切眾生都進入無餘涅槃。如果一切都是空，又有什麼可以進入涅槃呢？即使是虛空的鮮花，也比涅槃的殊勝空性更為實在。如果說這些經文，都是依據世俗諦而說，並非在真空之中有造作、修行等等，應理者反駁說：如果世俗諦與勝義諦是一還是異？如果說是一，那麼有和空就相互矛盾，因為我們看不到苦樂、冷熱等等之間是一體的。如果說是異，那麼二諦本來就同時存在，為什麼一個存在而另一個不存在呢？對方回答說：二諦的體性並沒有差別，世俗諦的體性有苦樂等等，但並非體性相通。二諦相對而言，對於虛妄的情感來說是『有』，對於真實的道理來說都是『空』。現在我們順應虛妄的情感，所以說世俗諦是『有』。就真實而言，世俗諦也是『空』。反駁說：如果世俗是虛妄的，因此要捨棄世俗諦而進入真空，那麼就犯了諸法斷滅相的過失。回答說：體性本來就是空無，沒有什麼可以斷滅的，所以說不說法斷滅相。這與應理者的解釋完全不同。問：依據勝義空來說，虛妄的有和真實的無，二諦體性是一。不知道應理者所說的二諦是一還是異？答：應理者所說非一非異。為什麼呢？因為義用不同，所以非一；沒有不同的體性，所以非異。就像瓶子、軍隊、樹林等等，五法相互觀望，輾轉都是如此。既然非一異，那麼反過來說或異或一，都沒有妨礙。《仁王經》說：有和無本來就是二，譬如牛的兩隻角。照見理解沒有二，二諦常常不即。理解的心見沒有二，尋求二不可得。不是說二諦是一，如果不是二，又怎麼可以得到呢？在理解上

【English Translation】 English version For example, images like rabbits do not possess the inherent nature of rabbits. According to those who adhere to reason (應理者, Yīnglǐ zhě), based solely on this scripture, the accumulation of merit is immeasurable; how can it be said that it does not exist? Furthermore, it is said that the Tathagata (如來, Rúlái) possesses the five eyes, and those who aspire to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed, complete enlightenment) do not speak of cessation or annihilation regarding all dharmas. Moreover, the scripture states that conditioned (有為, yǒu wéi) and unconditioned (無為, wú wéi) phenomena can be termed 'existent' (有, yǒu). 'I' (我, wǒ) and 'mine' (我所, wǒ suǒ) can be termed 'non-existent' (無, wú). Furthermore, it is said that there is no 'self' (無我, wú wǒ), no creator (無造, wú zào), and no receiver (無受者, wú shòu zhě); the laws of good and evil do not perish, and so on. Although it is said that what arises from conditions is illusory and its nature is entirely empty, those who adhere to reason also use the metaphor of illusion to describe dependent origination (依他, yī tā). The illusions of stars, cataracts, and lamp flames are metaphors for conditioned phenomena. Moreover, it is said that I will lead all beings into Nirvana without remainder (無餘涅槃, wú yú niè pán). If everything is empty, what is there to enter Nirvana? Even flowers in the sky are more real than the supreme emptiness of Nirvana. If it is said that these scriptures are based on conventional truth (俗諦, sú dì) and that there is no creation or practice in ultimate emptiness, those who adhere to reason retort: Are conventional truth and ultimate truth (勝義諦, shèng yì dì) one or different? If they are said to be one, then existence and emptiness contradict each other, because we do not see suffering and happiness, cold and heat, etc., as being one. If they are said to be different, then the two truths exist simultaneously; why is one existent and the other non-existent? The other party replies: The nature of the two truths is not different. The nature of conventional truth has suffering and happiness, etc., but it is not a universally connected nature. Relative to the two truths, for deluded emotions, there is 'existence'; for true reason, everything is 'empty'. Now, we follow deluded emotions, so we say that conventional truth is 'existent'. In reality, conventional truth is also 'empty'. The rebuttal is: If conventional truth is deluded, and therefore we should abandon conventional truth and enter emptiness, then we commit the fault of the annihilation of all dharmas. The reply is: The nature is originally empty, so there is nothing to annihilate; therefore, we do not speak of the annihilation of dharmas. This is completely different from the explanation of those who adhere to reason. The question is: Based on ultimate emptiness, deluded existence and true non-existence, the nature of the two truths is one. I do not know whether the two truths spoken of by those who adhere to reason are one or different. The answer is: The two truths spoken of by those who adhere to reason are neither one nor different. Why? Because the meaning and function are different, so they are not one; there is no different nature, so they are not different. Just like a pot, an army, a forest, etc., the five dharmas look at each other, and they are all like this in turn. Since they are neither one nor different, then saying they are either different or one is not an obstacle. The Renwang Sutra (仁王經, Rénwáng jīng, the Humane Kings Sutra) says: Existence and non-existence are originally two, like the two horns of a cow. Seeing and understanding are not two, the two truths are often not identical. The mind of understanding and seeing are not two, seeking two is unattainable. It is not said that the two truths are one; if they are not two, how can they be attained? In understanding

當自一。于諦當自二。通達此無二。入真第一義。頌意真如為勝義諦。依他遍計為世俗諦。二智境故名為諦。異唯約真智即稱解或一異或皆無有違。唯識亦云。故此與依他非異非不異。如無常等性非不見此彼。瑜伽七十五云。于大乘中。或有一類惡取空故。作如是言。由世俗故。一切皆有。由勝義故。一切皆無　應告彼言。何者世俗何者勝義。彼若本言義。一切法皆無自性。是名勝義。若於諸法無自性中自性可得。是名世俗。何以無所有中建立世俗經假設名言而起說故。應告彼曰。汝何所欲名言世俗為從因有自性可得。為唯名言世俗說有。若名言世俗從因有者。名言世俗從因而生而非是有。不應道理。又應告言。長老何緣諸可得者此無自性(此難俗有勝義即無)彼答言。顛倒事故(謂心顛倒于無謂有如見空花)復應告言。汝何所欲此顛倒事為有為無。若言有者。說一切法由勝義故皆無自性。不應道理。若言無者。顛倒事故。諸可得者此無自性。不應道理。空者者曰。大菩薩藏經第二捲雲。空與菩薩性無有二。由無二故不可言說。又云。遠離取執。勝義諦中。無法可得。由性無故。說名為空。由此說空為□了義應理者此亦非證。謂依瞬若遍計無故。與覺無二。又瞬若多空性真如與覺無二。不言菩提體即空無。若實皆空何

【現代漢語翻譯】現代漢語譯本：應當自己明白第一義諦。對於真諦，應當自己明白第二義諦。通達這無二的道理，就能進入真正的第一義。頌文的意思是真如是勝義諦（paramārtha-satya，最終真理），依他起性和遍計所執性是世俗諦（saṃvṛti-satya，相對真理）。因為是兩種智慧的境界，所以稱為諦。不同之處只在于用真智來觀察，就稱為解脫，或者說一異或者皆無，都沒有違背。唯識宗也這樣說。所以這（真如）與依他起性並非異，也並非不異。就像無常等性質，並非不能見到此彼（的差別）。《瑜伽師地論》第七十五卷說：『在大乘中，或者有一類人錯誤地執著于空性，所以這樣說：由於世俗諦的緣故，一切都存在；由於勝義諦的緣故，一切都不存在。』應當告訴他們：『什麼是世俗諦？什麼是勝義諦？』他們如果本來就說，一切法都沒有自性，這叫做勝義諦；如果在諸法沒有自性之中，自性可以得到，這叫做世俗諦。為什麼呢？因為在什麼都沒有之中，建立世俗的假設名言，然後才開始述說。應當告訴他們：『你們想要怎樣的名言世俗諦？是從因緣而有，自性可以得到呢？還是僅僅是名言世俗諦，說說而已？』如果名言世俗諦是從因緣而有，那麼名言世俗諦是從因緣而生，而不是真實存在的，這不合道理。又應當告訴他們：『長老，因為什麼緣故，那些可以得到的事物，在這裡（勝義諦中）沒有自性呢？』（這是責難世俗諦存在，勝義諦就應該不存在）他們回答說：『因為顛倒的緣故。』（意思是心顛倒，把沒有的當作有，就像看見空中的花朵）又應當告訴他們：『你們想要怎樣的顛倒事？是有還是沒有？』如果說是有的，那麼說一切法由於勝義諦的緣故都沒有自性，就不合道理。如果說是沒有的，那麼因為顛倒的緣故，那些可以得到的事物在這裡沒有自性，就不合道理。空性論者說：《大菩薩藏經》第二卷說：『空性與菩薩的自性沒有二致。由於沒有二致的緣故，不可言說。』又說：『遠離取著執著，在勝義諦中，沒有法可以得到。由於自性本空的緣故，所以叫做空。』由此說空性是究竟了義。認為這樣說合乎道理的人，這也是不能作為證據的。因為依靠剎那生滅的遍計所執性沒有的緣故，與覺悟沒有二致。又剎那生滅的眾多空性真如與覺悟沒有二致，並不是說菩提的本體就是空無。如果一切都是空，那麼為什麼呢？

【English Translation】 English version: One should understand the first principle by oneself. Regarding the truth, one should understand the second truth by oneself. By understanding this non-duality, one enters the true first principle. The meaning of the verse is that Suchness (tathatā) is the ultimate truth (paramārtha-satya), while dependent origination (paratantra) and completely imputed nature (parikalpita) are conventional truths (saṃvṛti-satya). Because they are the realms of two kinds of wisdom, they are called truths. The difference lies only in that when observed with true wisdom, it is called liberation, or whether they are one and different or both non-existent, there is no contradiction. The Consciousness-only school also says this. Therefore, this (Suchness) and dependent origination are neither different nor not different. Just like impermanence and other qualities, it is not that one cannot see the difference between this and that. The seventy-fifth volume of the Yogācārabhūmi-śāstra says: 'In the Mahayana, there are some who wrongly grasp emptiness and say: Because of conventional truth, everything exists; because of ultimate truth, everything does not exist.' One should tell them: 'What is conventional truth? What is ultimate truth?' If they originally say that all dharmas have no self-nature, this is called ultimate truth; if in the absence of self-nature in all dharmas, self-nature can be obtained, this is called conventional truth. Why? Because in nothingness, conventional hypothetical names are established, and then statements are made. One should tell them: 'What kind of conventional truth do you want? Is it from causes and conditions, and self-nature can be obtained? Or is it merely conventional truth, just talking about it?' If conventional truth is from causes and conditions, then conventional truth is born from causes and conditions, but it is not truly existent, which is unreasonable. One should also tell them: 'Elder, for what reason do those obtainable things not have self-nature here (in ultimate truth)?' (This is a criticism that if conventional truth exists, then ultimate truth should not exist.) They answer: 'Because of delusion.' (Meaning the mind is deluded, taking what is not there as there, like seeing flowers in the sky.) One should also tell them: 'What kind of delusion do you want? Is it existent or non-existent?' If it is said to be existent, then saying that all dharmas have no self-nature because of ultimate truth is unreasonable. If it is said to be non-existent, then because of delusion, those obtainable things do not have self-nature here, which is unreasonable. The proponent of emptiness says: The second volume of the Mahābodhisattva-piṭaka Sūtra says: 'Emptiness and the nature of the Bodhisattva are not different. Because they are not different, they cannot be spoken of.' It also says: 'Away from grasping and attachment, in ultimate truth, no dharma can be obtained. Because the nature is empty, it is called emptiness.' Therefore, saying that emptiness is the ultimate meaning is reasonable. Those who think this is reasonable, this cannot be used as evidence. Because relying on the momentary arising and ceasing of the completely imputed nature is non-existent, it is no different from enlightenment. Also, the momentary arising and ceasing of the many emptinesses of Suchness is no different from enlightenment, it is not saying that the essence of Bodhi is empty. If everything is empty, then why?

空何覺。若云隨破妄情空覺無二。據勝義諦無覺無空。即應分別兔角長短。此既不爾。彼云何。又云。遠離取執。勝義諦中無法可得。不言非執。勝義諦中亦空無法。又若二諦體性是一而非有者。應無凡聖染凈作業人天五趣。即無三惡悲所度生菩薩德自行於勤苦。以空無故。誰為誰說何法何求。不應智者。為除幻敵求石女兒用為軍旅。又凡夫妄倒可有世俗色心等法。諸佛如來妄倒已斷。何有色身凈妙土等。若言以佛悲心為眾生故。未現身土眾生妄倒。若已斷盡諸佛身土亦不立者。勝義既空悲智之心亦應非有。誰為能度眾生之本。故言空者。是密意說。教理既然。故與前說掌珍比量作聖教相違過。以違法教不空義故。唯識亦云。彼特違害前所引經。勝空者曰。我亦有教引前所說大般若等為證成故。應理者曰。教有顯了及不可義違顯了教故汝為過。謂深密經說第二時以隱密相轉正法輪說一切空非真了義。又云。相生勝義無自性。如是我皆已顯不。若不知佛此密意失壞正道不能往。經既自說諸法無性。無量隱密相非真了義。今判說空為第一說是故為過。問曰。龍猛無著俱登極喜同證法性智見不殊。因何二宗所說有異。答。據其至理平等無差。佛對根宜顯密異說。菩薩亦爾。對根宜聞所弘各異。由著有見。龍猛菩薩密弘于空。

空見若生亦成其病故。須雙說非有非空遠離二邊契會中道。如向瑜伽釋論等說。又復大乘無相空教。依真智境遣一切相密說皆空。諸大菩薩對著有病弘斯密教非於中道。而不證悟未□不悟廣與乖凈。豈菩薩有所相違。上通辨宗。隨其勝空及應理者。所弘二諦並此經明如功德論咸歸通二宗。解智者當悉。別明宗者。題名般若故即為宗。般若有三實相觀照及與文字。慈恩三藏依諸經論更加二種。謂即境界及以眷屬。通有五法。一般若性。二般若相。三般若因。四般若境。五般若伴。刻性相從俱名般若。有義此經觀照為宗說能斷故。如大經說。六度之中。其般若度為州為諸為遵為首為燈炬等故。此唯以惠相為宗。即無分別本后二智通生法空。或取加行。亦不違理。由十八住通攝地上位故。有義亦以實相般若為經所宗。能斷性故。真理為本智方生故。金寶亦喻如來藏。故經中廣明無相真理法身極果。是無相智正所觀故。若辨如體諸釋不同。如凈業障經疏述。問。何不取文字等三。答。非經正明彼□末故。此二本故。菩提涅槃二為體故。即五法性攝三身故。能緣所緣能依所依。若性若相功德本故。第三門訖。第四所被根宜者。初辨根性。后以教被□初根性差別不同。一乘五性自古紛諍。今略敘之三說不同。一云。眾生皆有佛性。

【現代漢語翻譯】現代漢語譯本：如果執著于空，也會成為一種病。所以必須同時闡述非有非空，遠離有和空這兩種極端，才能契合中道。正如《瑜伽師地論》等所說。此外，大乘的無相空教，依據真實的智慧境界，遣除一切相，秘密地宣說一切皆空。一些大菩薩因為眾生執著于有的病，所以弘揚這種秘密的空教，但他們並沒有領悟中道。如果尚未證悟，廣泛地傳授這種與清凈本性相違背的教義，難道菩薩之間沒有互相違背的地方嗎？以上是總體的宗義辨析。無論是推崇空性還是符合正理的宗派，他們所弘揚的二諦以及這部經所闡明的道理，都如功德論所說，最終都歸於通達二宗。理解智慧的人應當明白這些。下面分別闡明宗義。因為經題名為《般若》，所以就以般若為宗。般若有三種：實相般若、觀照般若以及文字般若。慈恩三藏依據諸經論，又增加了兩種，即境界般若和眷屬般若。總共有五法：一、般若性；二、般若相；三、般若因；四、般若境；五、般若伴。般若的體性和相貌都稱為般若。有一種觀點認為，這部經以觀照般若為宗，因為它宣說能夠斷除煩惱。如《大般若經》所說，在六度（佈施、持戒、忍辱、精進、禪定、般若）之中，般若度是首領、是引導、是依靠、是首要、是燈炬等等。因此，這部經僅僅以智慧之相為宗，即無分別的根本智和后得智，通達人空和法空。或者取加行位（指修行過程中的一個階段），也不違背道理。因為十八住（指菩薩修行的十八個階段）涵蓋了地上菩薩的果位。有一種觀點也認為，以實相般若為這部經的宗。因為實相般若具有能斷的性質，真理是根本，智慧才能產生。金寶也比喻如來藏。因此，經中廣泛地闡明無相的真理，法身是最終的果位，是無相智慧所要觀照的。如果要辨析如如之體，各種解釋不同。如《凈業障經疏》所述。問：為什麼不取文字般若等三種般若？答：因為它們不是經文主要闡明的，而是末端。實相般若是根本。菩提和涅槃是本體，因為五法之性涵蓋了三身（法身、報身、應身）。能緣和所緣，能依和所依，無論是體性還是相貌，都是功德的根本。第三個門到此結束。第四個是所教化的根機和適宜的教法。首先辨別根性，然後用教法來教化。首先根性的差別不同。一乘和五性自古以來就存在爭議。現在簡略地敘述三種不同的說法。一種說法是：眾生都有佛性（Buddha-nature）。

【English Translation】 English version: If attachment to emptiness arises, it also becomes a disease. Therefore, it is necessary to explain both non-existence and non-emptiness simultaneously, staying away from the two extremes of existence and emptiness, to align with the Middle Way. As stated in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) and other texts. Furthermore, the Mahayana (Great Vehicle) teaching of non-form emptiness, based on the realm of true wisdom, eliminates all forms and secretly proclaims that everything is empty. Some great Bodhisattvas (Enlightenment Beings), because beings are afflicted with the disease of attachment to existence, propagate this secret teaching of emptiness, but they have not realized the Middle Way. If one has not yet attained enlightenment and widely teaches doctrines that contradict the pure nature, wouldn't there be contradictions among Bodhisattvas? The above is a general analysis of the doctrinal tenets. Whether one advocates emptiness or what is in accordance with reason, the two truths they propagate, as well as the principles elucidated in this sutra (Buddhist scripture), all ultimately converge on understanding the two schools, as stated in the Guna-samcaya (Collection of Merits). Those who understand wisdom should comprehend these. Now, let's separately clarify the doctrinal tenets. Because the title of the sutra is Prajna (Wisdom), it is taken as the tenet. Prajna has three aspects: Real-Aspect Prajna, Contemplative Prajna, and Verbal Prajna. Ci'en Sanzang (Monk Ci'en), based on various sutras and shastras (treatises), added two more: Realm Prajna and Retinue Prajna. In total, there are five dharmas (teachings): 1. Prajna-nature; 2. Prajna-aspect; 3. Prajna-cause; 4. Prajna-realm; 5. Prajna-retinue. Both the nature and aspect of Prajna are called Prajna. One view holds that this sutra takes Contemplative Prajna as its tenet because it proclaims the ability to cut off afflictions. As stated in the Maha-prajnaparamita-sutra (Great Perfection of Wisdom Sutra), among the six paramitas (perfections) (dana (generosity), sila (discipline), ksanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)), the Prajna paramita is the leader, the guide, the reliance, the foremost, the lamp, and so on. Therefore, this sutra solely takes the aspect of wisdom as its tenet, which is non-discriminating fundamental wisdom and subsequent wisdom, understanding the emptiness of persons and the emptiness of dharmas. Or, taking the stage of application (referring to a stage in the practice process) is also not contrary to reason. Because the eighteen abodes (referring to the eighteen stages of Bodhisattva practice) encompass the stages of the Bodhisattva on the ground. One view also holds that Real-Aspect Prajna is the tenet of this sutra. Because Real-Aspect Prajna has the nature of being able to cut off, truth is the foundation, and wisdom can arise. Gold and jewels also symbolize the Tathagatagarbha (Buddha-nature). Therefore, the sutra extensively elucidates the non-form truth, the Dharmakaya (Dharma Body) is the ultimate fruit, which is what non-form wisdom is to contemplate. If one wants to analyze the nature of suchness, various explanations differ. As described in the Jingye Zhang Jing Shu (Commentary on the Sutra of Pure Karma Obstacles). Question: Why not take Verbal Prajna and the other three Prajnas? Answer: Because they are not what the sutra mainly elucidates, but rather the end. Real-Aspect Prajna is the root. Bodhi (Enlightenment) and Nirvana (Liberation) are the essence, because the nature of the five dharmas encompasses the three bodies (Dharma Body, Reward Body, Manifestation Body). The able to perceive and the perceived, the reliant and the relied upon, whether it is nature or aspect, are the root of merit. The third gate ends here. The fourth is the capacity of the beings to be taught and the appropriate teachings. First, distinguish the nature of the beings, and then use the teachings to educate. First, the differences in the nature of the beings are different. The One Vehicle and the Five Natures have been controversial since ancient times. Now, briefly describe three different views. One view is: All beings have Buddha-nature.

決定無有定性二乘及無性者。涅槃經第二十七云。師子吼者。是決定說一切眾生悉有佛性。又云。一切眾生悉皆有心。凡有心者悉皆當得阿耨菩提。是故我說一切眾生悉有佛性。又第三十七云。為非佛性說于佛性。非佛性者。所謂墻壁瓦石無情之物。離如是等無情之物。是名佛性。準此經文。非是準理。有情五蘊不被簡故亦非少分。離無情物是佛性故。豈可為作非佛性說。于佛性之中有非佛性。如說離有為法說于無為。無為之中有為耶。又涅槃云。一切眾生皆有三定。謂上中下。上者佛性。中者初禪。下者大地。中定非是少分。故知如上定亦是一切同一文故。既云是定故非準理。說首楞嚴定為佛性故。法華經云。一大事因緣出現世。于欲令眾生開佛知見使得清凈等。又云。十方佛土中唯有一乘位。無二亦無三。除佛方便說。但以假名字引導于眾生。佛性論云。二空真如名應得因以應得佛果故名應得知故。有理性者定有行果。理既一切皆有行果故非少分。若謂法華二乘無滅悉當成佛。此說不同。定二乘非是定性者。不然不定亦成佛教起初轉法輪令說與等說。若同何為慇勤三請許說增上慢人起誑驚怖舍利弗等疑佛為魔。良由今昔懸殊有斯疑訪故。經云所以未曾說說時未生故。令正是其時決定說大乘故知合說非先說也。

二云。種姓有五。一聲聞姓。二緣覺姓。三如來姓。四不定性。五無種性。問。云何得知有無種姓。答。四卷八卷二楞伽經皆云。大悲菩薩一闡提人畢竟不成覺。若皆有姓眾生即應有成佛盡。如何大悲畢竟不作。又勝鬘經云。離善知識無聞非法眾生以人天善根而成熟之。善戒經云。無種姓人無種姓故。雖復發心勤行精進。終不能得無菩提。地持瑜伽亦同此說。又涅槃經三種病人第三。若遇不遇良醫決定不差。若是有姓如何不差。又恒河七人第一當設七人各一即無種姓。大莊嚴論第一說闡提有二種。一時邊二畢竟時邊有四。一者一向行惡。二者普斷諸善法。三者無解脫分善根。四者善根不具足。畢竟無涅槃法者。無因故彼無般涅槃姓。謂但求生死不樂但涅槃。然有釋云。畢竟者。一約所斷善兼生得善斷三世因盡名為畢竟無涅槃性。二約時以有鈍根長時流轉不能生名為畢竟無涅槃法。不言盡未來際決定無性名為畢竟。此釋不然。諸斷善根但斷生得非方便善。又伏現行非無種子。如何無因。又與時邊普斷善法應無差別。又斷善根大小經論俱是利根非鈍根者。畢竟之與盡未來際文別義同。若不爾者。究竟如虛空應非遍法界。又瑜伽論第六十七更有五難六答。廣成無姓此應舍敘。

上來無姓。次成定姓。依大般若五百

【現代漢語翻譯】現代漢語譯本二、關於種姓，共有五種：一是聲聞種姓（Śrāvakayāna-gotra，指適合成為阿羅漢的根性），二是緣覺種姓（Pratyekabuddhayāna-gotra，指適合成為辟支佛的根性），三是如來種姓（Tathāgata-gotra，指適合成為佛陀的根性），四是不定種姓（Aniyata-gotra，指根性不確定者），五是無種姓（Agotraka，指沒有解脫根性者）。問：如何得知有無種姓之分？答：四卷本和八卷本的《楞伽經》（Laṅkāvatāra Sūtra）都說，大悲菩薩（Mahākaruṇā-bodhisattva）和一闡提（Icchantika，斷滅善根者）最終不能成覺。如果一切眾生都有佛性，就應該都能成佛，為何大悲菩薩最終不能成覺？又《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，遠離善知識（Kalyāṇa-mitra），沒有聽聞正法的眾生，只能以人天善根而成熟。善戒經（Śīla Saṃgraha Sūtra）說，無種姓的人因為沒有種姓，即使發心勤奮修行，最終也不能證得菩提（Bodhi，覺悟）。《瑜伽師地論·地持品》（Yogācārabhūmi-śāstra）也持相同觀點。又《涅槃經》（Nirvāṇa Sūtra）中提到三種病人，第三種病人無論遇到良醫與否，都無法痊癒。如果眾生都有佛性，為何會有無法痊癒的情況？又恒河（Gaṅgā）七人中，如果假設七人各有一種，那就必然存在無種姓之人。《大莊嚴論》（Mahālaṅkāra-śāstra）第一卷說，一闡提有兩種：一是時邊一闡提（Sāmāntika-icchantika，暫時的斷善根者），二是畢竟一闡提（Atyantika-icchantika，永久的斷善根者）。時邊一闡提有四種情況：一是隻行惡事，二是普遍斷絕一切善法，三是沒有解脫的善根，四是善根不具足。而畢竟沒有涅槃（Nirvāṇa，寂滅）之法的人，是因為沒有涅槃的因，他們只求生死輪迴，不樂於涅槃。然而，有一種解釋說，『畢竟』是指：一是就所斷的善根而言，包括生得的善根和斷滅的三世因，稱為畢竟無涅槃性。二是就時間而言，因為有鈍根，長期流轉生死，不能生起涅槃之法，稱為畢竟無涅槃法。但不能說盡未來際都決定沒有佛性，這才能稱為『畢竟』。這種解釋是不對的。因為斷滅善根只是斷滅生得的善根，而不是方便善根。而且伏藏和現行的善根並非沒有種子，怎麼能說是沒有因呢？又與時邊一闡提普遍斷絕善法的情況應該沒有差別。而且斷滅善根在大小乘經論中都是利根之人，而不是鈍根之人。『畢竟』與『盡未來際』在文字上不同，但意義相同。如果不是這樣，那麼究竟如同虛空，就不應該遍及法界。又《瑜伽師地論》（Yogācārabhūmi-śāstra）第六十七卷還有五難六答，詳細闡述了無種姓的問題，這裡應該省略不敘述。上面討論了無種姓的問題，接下來討論成就決定種姓的問題。依據《大般若經》（Mahāprajñāpāramitā Sūtra）五百……

【English Translation】 English version II. There are five types of Gotra (種姓, lineage or potential): 1. Śrāvakayāna-gotra (聲聞姓, the lineage of Hearers), 2. Pratyekabuddhayāna-gotra (緣覺姓, the lineage of Solitary Buddhas), 3. Tathāgata-gotra (如來姓, the lineage of Tathāgatas), 4. Aniyata-gotra (不定性, the undetermined lineage), and 5. Agotraka (無種姓, the absence of lineage). Question: How do we know there are those who lack the Gotra? Answer: Both the four-fascicle and eight-fascicle versions of the Laṅkāvatāra Sūtra (楞伽經) state that the Mahākaruṇā-bodhisattva (大悲菩薩, Bodhisattva of Great Compassion) and the Icchantika (一闡提, one who has severed their roots of goodness) ultimately cannot attain enlightenment. If all beings possessed the Gotra, then all should be able to attain Buddhahood. Why is it that the Mahākaruṇā-bodhisattva ultimately cannot achieve it? Furthermore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) states that beings who are separated from Kalyāṇa-mitra (善知識, virtuous friends) and have not heard the Dharma can only mature through the roots of goodness of humans and devas. The Śīla Saṃgraha Sūtra (善戒經) states that those without the Gotra, because they lack the Gotra, even if they generate the aspiration and diligently practice, ultimately cannot attain Bodhi (菩提, enlightenment). The Yogācārabhūmi-śāstra (瑜伽師地論) also holds the same view. Moreover, the Nirvāṇa Sūtra (涅槃經) mentions three types of patients, the third of whom will definitely not recover, regardless of whether they encounter a good doctor or not. If all beings possessed the Gotra, why would there be those who cannot recover? Furthermore, among the seven people on the Gaṅgā (恒河), if we assume that each of the seven possesses one, then there must be those who lack the Gotra. The Mahālaṅkāra-śāstra (大莊嚴論) states that there are two types of Icchantikas: 1. Sāmāntika-icchantika (時邊, temporary), and 2. Atyantika-icchantika (畢竟, ultimate). The Sāmāntika-icchantika has four conditions: 1. only engaging in evil deeds, 2. universally severing all good dharmas, 3. lacking the roots of goodness for liberation, and 4. lacking complete roots of goodness. Those who ultimately lack the Dharma of Nirvāṇa (涅槃, cessation) do so because they lack the cause; they only seek Saṃsāra (生死, cycle of rebirth) and do not delight in Nirvāṇa. However, there is an interpretation that 'ultimate' refers to: 1. in terms of the severed goodness, including the innate goodness and the severed causes of the three times, it is called ultimately lacking the nature of Nirvāṇa. 2. in terms of time, because they have dull faculties and transmigrate for a long time, they cannot generate the Dharma of Nirvāṇa, and this is called ultimately lacking the Dharma of Nirvāṇa. It cannot be said that they definitely lack the nature for the entirety of the future, and this is called 'ultimate'. This interpretation is incorrect. Because severing the roots of goodness only severs the innate goodness, not the skillful means of goodness. Moreover, latent and manifest goodness are not without seeds; how can it be said that there is no cause? Furthermore, there should be no difference between universally severing good dharmas and the Sāmāntika-icchantika. Moreover, severing the roots of goodness in both the Greater and Lesser Vehicle scriptures refers to those with sharp faculties, not those with dull faculties. The words 'ultimate' and 'for the entirety of the future' have different wording but the same meaning. If this were not the case, then ultimate reality, like space, should not pervade the Dharma realm. Furthermore, the Yogācārabhūmi-śāstra (瑜伽師地論), in its sixty-seventh fascicle, has five difficulties and six answers, extensively explaining the absence of the Gotra, which should be omitted here. The above discussed the absence of the Gotra. Next, we will discuss the attainment of the determined Gotra. According to the Mahāprajñāpāramitā Sūtra (大般若經) five hundred...

九十三。善勇猛請言。唯愿世尊。哀慜我等。為具宣說如來境智。若有情類于聲聞乘姓。決定者聞此法已速能證得自無諦地。于獨覺乘姓決定者。聞此法已速依自乘而得出離。乃至云。若有情類雖未已入正性離生而於三乘姓不定者。聞此法已速發無上正等覺心。既決定外別說不定。明知別有決定聲聞。又瑜伽七十六。解深密第二。皆說一向趣寂聲聞。華嚴第四十說定性緣覺。大經第一亦爾。涅槃第三十無我相經中。為諸比丘說一乘道。一行一緣乃至我諸弟子。聞我是說已不解我意唱言。如來說須陀洹乃至羅漢皆得作佛。若皆作佛無決定姓。是解佛意。何須此說。若爾如何法華經中。唯說一乘而為究竟。答。如攝論中。以十義會。深密亦有會一乘文。總依經論。佛性有三。聲聞有四。闡提有三。佛性三者。一理性謂真如。二行性謂無漏種子。三隱密姓即慶慶勞之時。聲聞四者。一應化。二退菩提心。三增上慢。四趣寂。闡提三者。一大乘。二斷善。三無種性。上來兩家頌引教文並有明說。其五釋難及會違文一一研究廣如別記。樂廣言論勤說法者。皆應敘之。

三云。此有種姓及無種姓。乃是如來教密境界散在諸經。佛不定說。如何前釋欲定是非。此十力中種種界力之所知故。唯佛與佛為能知之證一一。涅槃第十七

【現代漢語翻譯】現代漢語譯本九十三。善勇猛（Bhadrasūra）請言：『唯愿世尊（Bhagavān），哀憫我等，為我們詳細宣說如來（Tathāgata）的境智。如果有些有情眾生，屬於聲聞乘（Śrāvakayāna）的種姓已決定者，聽聞此法后，能迅速證得自無諦地。對於屬於獨覺乘（Pratyekabuddhayāna）種姓已決定者，聽聞此法后，能迅速依靠自己的乘而得出離。』乃至說：『如果有些有情眾生，雖然尚未進入正性離生（正性決定），但對於三乘（Triyāna）的種姓尚未確定者，聽聞此法后，能迅速發起無上正等覺（Anuttarā-samyak-saṃbodhi）之心。』既然已經明確區分了決定和不定，顯然存在著決定性的聲聞。又如《瑜伽師地論》（Yogācārabhūmi-śāstra）第七十六卷、《解深密經》（Saṃdhinirmocana-sūtra）第二卷，都說了一向趣寂的聲聞。《華嚴經》（Avataṃsaka Sūtra）第四十卷說了定性緣覺（Pratyekabuddha）。《大般涅槃經》（Mahāparinirvāṇa-sūtra）第一卷也是如此。《涅槃經》第三十卷《無我相經》中，為眾比丘（bhikṣu）說一乘道（Ekāyana）。『一行一緣，乃至我的弟子們，聽我說后，不理解我的意思，就說如來說須陀洹（Srotaāpanna）乃至阿羅漢（Arhat）都能成佛。如果都能成佛，就沒有決定性的種姓。』這是理解佛意的。何須這樣說呢？如果這樣，為何《法華經》（Saddharma Puṇḍarīka Sūtra）中，只說一乘才是究竟呢？答：如《攝大乘論》（Mahāyānasaṃgraha）中，用十種意義來會通。《解深密經》中也有會通一乘的文句。總的來說，依據經論，佛性（Buddha-dhātu）有三種，聲聞有四種，闡提（Icchantika）有三種。佛性三種：一是理性，指真如（Tathātā）；二是行性，指無漏種子；三是隱密姓，即慶慶勞之時。聲聞四種：一是應化，二是退菩提心，三是增上慢，四是趣寂。闡提三種：一是大乘，二是斷善，三是無種性。以上兩家的頌文和引用的經文都有明確說明。關於五種釋難以及會通矛盾之處，詳細研究可見於其他記錄。喜歡廣為言論、勤于說法的人，都應該敘述這些內容。三云：『此有種姓及無種姓，乃是如來教密境界，散在諸經，佛不定說，如何前**定是非。』此十力（Daśabala）中種種界力之所知故，唯佛與佛為能知之證一一。《涅槃經》第十七卷。

【English Translation】 English version 93. Bhadrasūra (善勇猛) requested: 'May the World-Honored One (Bhagavān), have compassion on us and explain in detail the realm of wisdom of the Tathāgata (如來). If there are sentient beings whose Śrāvakayāna (聲聞乘) lineage is determined, they can quickly attain the state of selflessness upon hearing this Dharma. For those whose Pratyekabuddhayāna (獨覺乘) lineage is determined, they can quickly attain liberation by relying on their own vehicle upon hearing this Dharma.' And so on, it says: 'If there are sentient beings who have not yet entered the stage of being fixed on the right path (正性決定), but whose lineage for the Three Vehicles (Triyāna 三乘) is undetermined, they can quickly generate the mind of Anuttarā-samyak-saṃbodhi (無上正等覺) upon hearing this Dharma.' Since the distinction between determined and undetermined has been clearly made, it is evident that there are definitively Śrāvakas. Furthermore, the Yogācārabhūmi-śāstra (瑜伽師地論) Volume 76 and the Saṃdhinirmocana-sūtra (解深密經) Volume 2 both speak of Śrāvakas who are solely inclined towards tranquility. The Avataṃsaka Sūtra (華嚴經) Volume 40 speaks of Pratyekabuddhas (緣覺) with a fixed nature. The Mahāparinirvāṇa-sūtra (大般涅槃經) Volume 1 is also the same. In the Nirvāṇa Sūtra (涅槃經), Volume 30, the 'Sūtra on the Absence of Self' (無我相經), the Buddha speaks of the One Vehicle Path (Ekāyana 一乘道) to the Bhikṣus (比丘). 'One practice, one condition, and even my disciples, upon hearing my words, misunderstand my meaning and say that the Tathāgata says that Srotaāpannas (須陀洹) and even Arhats (阿羅漢) can all become Buddhas. If everyone can become a Buddha, then there is no determined lineage.' This is understanding the Buddha's intention. Why is it necessary to say this? If so, why does the Saddharma Puṇḍarīka Sūtra (法華經) only speak of the One Vehicle as the ultimate? Answer: As in the Mahāyānasaṃgraha (攝大乘論), it is reconciled with ten meanings. There are also passages in the Saṃdhinirmocana-sūtra that reconcile the One Vehicle. In general, according to the scriptures and treatises, there are three types of Buddha-dhātu (佛性), four types of Śrāvakas, and three types of Icchantikas (闡提). The three types of Buddha-dhātu are: first, the rational nature, referring to Tathātā (真如); second, the active nature, referring to the seeds of non-outflow; and third, the hidden nature, which is the time of continuous labor. The four types of Śrāvakas are: first, those who appear through transformation; second, those who retreat from the Bodhi mind; third, those with increased arrogance; and fourth, those who are inclined towards tranquility. The three types of Icchantikas are: first, the Mahāyāna; second, those who sever goodness; and third, those without lineage. The verses and quoted scriptures from the above two schools both have clear explanations. Detailed research on the five types of explanations and the reconciliation of contradictions can be found in other records. Those who enjoy extensive discourse and diligently preach the Dharma should narrate these contents. Someone says: 'The existence and non-existence of lineage are the secret realms of the Tathāgata's teachings, scattered throughout the scriptures. The Buddha does not speak definitively. How can you definitively determine right and wrong?' This is because the knowledge of the various realm powers within the Ten Powers (Daśabala 十力) is known only by Buddhas to Buddhas as proof. Nirvāṇa Sūtra, Volume 17.

云。三乘之諸說。言一乘之法隨宜說三。乃至如來明見眾生根故。終無虛妄斷罪過故。雖無虛妄。若知眾生因虛妄說得法利者。隨宜方便則為說之。是則諸佛甚深境界非二乘知。準此經文豈可下凡謬為商略。又彼三十四云。善男子。如來世尊為眾生故。廣中說略。略中說廣乃至云。是故隨人隨意隨時故。名如來知諸根力。善男子。我若當於如是等義作定說者。則不得稱我為如來且知根力。三十五云。善男子。如來是諍訟是佛境界。非諸聲聞緣覺所知。若人於是生疑心者。猶能摧壞。無量煩惱須彌山。若於是中生決定者。是名執著。乃至善男子。如是執著不名為善。何如故。不能摧壞諸疑網故。伽葉復言。世尊如是人者本自不疑。云何說言不壞疑網。善男子。其疑者即是疑也。三十六云。善男子。我雖說言一切眾生悉有佛姓。眾生不解佛如來等隨自意語。善男子。如是語者。後身菩薩尚不能解。況於二乘其餘菩薩。又後文云。若有說言一切眾生定佛性定無佛性。是人皆名謗佛法僧。準此等又推功歸佛謹述而已。故於諸釋。隨所愛樂任情取捨。以有教理各齊均故。不應于中起朋執心。強生偏見。謂契佛言無有是處。然應是具敘諸家教理。欲令學者知所在故。問。理有一長不應俱是。開釋教藏須定指歸。今但和光作不定說將

【現代漢語翻譯】現代漢語譯本云。關於三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的各種說法，說一乘（Ekāyana）之法是隨順眾生的根器而方便說為三乘。乃至如來明瞭地見到眾生的根器，所以終究沒有虛妄，斷除罪過的緣故。雖然沒有虛妄，如果知道眾生因為虛妄的說法而得到佛法利益，就隨順眾生的根器而方便為他們宣說。這正是諸佛甚深境界，不是聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）所能瞭解的。依據這部經文，怎麼可以降低佛的境界，謬誤地進行商議呢？又《大般涅槃經》第三十四品說：『善男子，如來世尊爲了眾生的緣故，在廣說中略說，在略說中廣說』，乃至說：『是故隨順人的意願，隨順時節的因緣，所以名為如來知諸根力』。善男子，我如果對於這些義理作固定的說法，就不能稱為如來，且知眾生的根器和力量。《大般涅槃經》第三十五品說：『善男子，如來是諍訟，是佛的境界，不是諸聲聞和緣覺所能知道的。如果有人對此生起疑惑，還能摧毀無量煩惱須彌山。如果於此生起決定之見，這叫做執著』，乃至『善男子，這樣的執著不稱為善，為什麼呢？因為不能摧毀諸多的疑網』。迦葉（Kāśyapa）又說：『世尊，這樣的人本來就沒有疑惑，為什麼說不能摧毀疑網呢？』善男子，他的疑惑本身就是疑惑啊。《大般涅槃經》第三十六品說：『善男子，我雖然說一切眾生都有佛性（Buddhadhātu），眾生不理解佛、如來等是隨順自己的意語。善男子，這樣的話，後身的菩薩尚且不能理解，更何況是二乘（Śrāvakayāna, Pratyekabuddhayāna）和其他菩薩呢？』又後面的經文說：『如果有人說一切眾生決定有佛性，或者決定沒有佛性，這個人就叫做誹謗佛、法、僧』。依據這些經文，又把功勞歸於佛，我只是謹慎地敘述而已。所以在各種解釋中，隨自己所喜愛而任情取捨，因為教理各自齊備均衡。不應該在其中生起朋黨的執著之心，強行產生偏頗的見解，認為契合佛的言教沒有這樣的地方。然而應該是具足敘述各家的教理，想要讓學者知道所在之處。問：道理有一個長處，不應該都是一樣的。開啟解釋教藏，需要確定指歸，現在只是和光同塵，作不確定的說法，將如何呢？

【English Translation】 English version Cloud. Various explanations of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) state that the Dharma of the One Vehicle (Ekāyana) is expediently taught as three according to the capacities of beings. Furthermore, the Tathāgata clearly sees the faculties of beings, and therefore there is ultimately no falsehood, and the faults of transgressions are cut off. Although there is no falsehood, if it is known that beings can benefit from the Dharma through false teachings, then it is expedient to teach them accordingly. This is precisely the profound realm of the Buddhas, which is not understood by the Śrāvakayāna and Pratyekabuddhayāna. According to this sutra text, how can one lower the Buddha's realm and mistakenly engage in deliberation? Moreover, the thirty-fourth chapter of the Mahāparinirvāṇa Sūtra states: 'Good man, for the sake of beings, the World-Honored Tathāgata speaks briefly in detail and speaks in detail in brief,' and further states: 'Therefore, it is called the Tathāgata's knowledge of the powers of the faculties because it accords with the wishes of people and the conditions of the times.' Good man, if I were to make a fixed statement regarding these meanings, I could not be called the Tathāgata, and I would not know the faculties and powers of beings. The thirty-fifth chapter of the Mahāparinirvāṇa Sūtra states: 'Good man, the Tathāgata is a dispute, it is the realm of the Buddha, which is not known by the Śrāvakas and Pratyekabuddhas. If someone has doubts about this, they can still destroy the Mount Sumeru of countless afflictions. If one develops a determined view on this, it is called attachment,' and further, 'Good man, such attachment is not called good, why? Because it cannot destroy the many nets of doubt.' Kāśyapa (Kāśyapa) further said: 'World-Honored One, such a person originally has no doubts, why do you say that they cannot destroy the nets of doubt?' Good man, their doubt is itself doubt. The thirty-sixth chapter of the Mahāparinirvāṇa Sūtra states: 'Good man, although I say that all beings have Buddha-nature (Buddhadhātu), beings do not understand that the Buddha, the Tathāgata, etc., speak according to their own intentions. Good man, even Bodhisattvas in later lives cannot understand such words, let alone the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) and other Bodhisattvas?' Furthermore, the following text states: 'If someone says that all beings definitely have Buddha-nature, or definitely do not have Buddha-nature, that person is called a slanderer of the Buddha, Dharma, and Sangha.' According to these sutra texts, I attribute the merit to the Buddha, and I am only carefully narrating. Therefore, in various interpretations, one should choose and discard according to one's own preferences, because the teachings and principles are all complete and balanced. One should not develop partisan attachments in them, and forcibly generate biased views, thinking that there is no place that accords with the Buddha's teachings. However, one should fully narrate the teachings and principles of each school, wanting to let scholars know where they are. Question: There is one strength in reason, it should not be all the same. To open and explain the teachings, one needs to determine the direction, but now one is only harmonizing with the world and making uncertain statements, what will happen?

令後學何所承稟。答。義有可定不可定者。不決定義理過多解是其一向要令定釋。佛尚不定誰敢定乎。問。秘密難知。誠如所過。此土眾生樂聞佛性。何故如來不作定說。答。誰言一向樂聞說有。然諸佛眾生自有二類。一聞佛性欣樂有憑勇猛進趣。若聞無性無所因說恩迢等心。二者若聞一分無性恐墮此緣加功德進習。若聞皆有情此佛性卻生怠墮。由對機異教不定。明但應精勤堅集行愿面奉金顏當自知矣。

上來解釋根性不同。以經被者。若依初釋更無異論。五性之家應須料簡。約正所被唯是上乘。經云。為發大乘說故。即余經云。為諸菩薩說應六波羅蜜。今得一切種智。若約兼被通諸二乘及以無姓。下列四眾及於八部無所簡故。大般若云。般若波羅蜜多能辨聲聞獨覺地。即前所引若勇猛文亦被二乘。此下菩薩廣大之心。三界四生俱令滅度。無著菩薩問云。何故愿此不可得義。答生所攝故無過。至下當知。

第五依文正解者有二。初釋題目后解經文。釋經題者。秦魏梁本俱題金剛般若。唐國兩本同號能斷金。隋朝所翻準彼論后乃名金剛斷割。前二本略后三具足。舉體攝用。但標法喻之名體用雙彰。兼陳斷之因。廣略雖異義則無違。初離釋后令釋。梵云跋阇羅。此云金剛。寶中最勝。體類多種。正理論云。帝

【現代漢語翻譯】現代漢語譯本：問：讓後來的學習者應該遵循什麼呢？答：義理有可以確定的和不可以確定的。不作決定的義理，是因為過多的解釋會使其偏離原本要確定的意義。佛尚且不定論，誰又敢妄下定論呢？問：秘密難以知曉，誠如您所說。此土眾生喜歡聽聞佛性，為何如來不作明確的解說呢？答：誰說眾生一直都喜歡聽聞『有』呢？實際上，諸佛和眾生自身有兩種情況：第一種，聽聞佛性，欣喜並認為有了依靠，從而勇猛精進。如果聽聞無性，則會覺得無所依憑，心生懈怠。第二種，如果聽聞一部分是無性，則會擔心墮入這種因緣，從而更加努力地修習功德。如果聽聞一切眾生皆有佛性，卻又會因此而懈怠。因為針對不同根機的對象，教法是不確定的。明確地告訴你，應該精勤地積累修行和願力，親自面見佛，自然就會明白。

以上解釋了根性不同，以經典來適應不同根基的人。如果依照最初的解釋，就沒有其他不同的論點了。五種根性的人需要加以區分。從主要針對的對象來說，只針對上乘根性的人。《經》中說：『爲了宣說大乘而說。』也就是其他經典所說的：『爲了諸位菩薩宣說應修的六波羅蜜，從而證得一切種智。』如果從兼顧的對象來說，則通用於二乘根性以及沒有佛性的人。下文所說的四眾弟子以及天龍八部等，都沒有加以區分。大般若經中說：『般若波羅蜜多能夠辨別聲聞和獨覺的果位。』也就是前面引用的『如果勇猛精進』的文句，也包括了二乘根性的人。以下菩薩的廣大之心，要使三界四生的眾生都得到解脫。無著（Asanga）菩薩問道：『為何要發願這種不可得的義理呢？』回答說：『因為被眾生所攝取，所以沒有過失。』到下文自然會明白。

第五，依照文字進行正確的解釋，分為兩個部分：首先解釋題目，然後解釋經文。解釋經題，秦、魏、梁三個譯本都題為《金剛般若》（Vajra Prajna）。唐朝的兩個譯本都叫做《能斷金》（Can Duan Jin）。隋朝的譯本根據論典之後，才命名為《金剛斷割》（Vajra Duan Ge）。前兩個譯本比較簡略，后三個譯本比較完整。舉整體來包含作用，只標明法和比喻的名稱，整體和作用都彰顯出來，兼陳述了斷除的原因。雖然詳略不同，但意義上沒有違背。先分開解釋，然後合起來解釋。梵文是Vajra（跋阇羅），這裡翻譯為金剛，是寶物中最殊勝的。本體種類很多。《正理論》中說，帝

【English Translation】 English version: Question: What should later learners follow? Answer: The meaning can be definite or indefinite. The reason for not making a definite interpretation is that too many explanations will deviate from the original meaning to be determined. Even the Buddha does not make a definitive conclusion, who dares to make a reckless conclusion? Question: Secrets are difficult to know, as you said. Sentient beings in this land like to hear about Buddha-nature (Buddha-dhatu), why doesn't the Tathagata (Tathāgata) make a clear explanation? Answer: Who said that sentient beings always like to hear about 'existence'? In fact, there are two kinds of Buddhas and sentient beings themselves: The first kind, upon hearing about Buddha-nature, are delighted and think they have a reliance, thus they advance bravely and diligently. If they hear about no-nature (Nairatmya), they will feel that there is nothing to rely on, and their minds will become lazy. The second kind, if they hear that a part is no-nature, they will worry about falling into this condition, thus they will work harder to cultivate merits. If they hear that all sentient beings have Buddha-nature, they will become lazy because of this. Because the teachings are not fixed for different aptitudes. I tell you clearly, you should diligently accumulate practice and vows, and personally meet the Buddha, and you will naturally understand.

The above explains that the aptitudes are different, and the scriptures are used to adapt to people of different aptitudes. If according to the initial explanation, there are no other different arguments. People of the five natures need to be distinguished. In terms of the main target, it is only for people of the Mahayana (Mahāyāna) aptitude. The Sutra says: 'It is said for the sake of expounding the Great Vehicle.' That is, other scriptures say: 'It is said for the Bodhisattvas (Bodhisattva) to cultivate the Six Paramitas (Paramita), so as to attain all-knowing wisdom.' If from the perspective of taking care of both, it is applicable to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayana) and those without Buddha-nature. The fourfold assembly and the Eight Classes of beings mentioned below are not distinguished. The Great Prajna Sutra says: 'The Prajna Paramita (Prajñāpāramitā) can distinguish the stages of the Hearers (Śrāvaka) and Solitary Buddhas (Pratyekabuddha).' That is, the sentence 'if you are brave and diligent' quoted earlier also includes people of the Two Vehicles. The vast heart of the Bodhisattva below is to liberate all sentient beings in the Three Realms and Four Births. Asanga (Asanga) Bodhisattva asked: 'Why make a vow for this unattainable meaning?' The answer is: 'Because it is taken by sentient beings, there is no fault.' You will understand naturally below.

Fifth, according to the text for the correct explanation, it is divided into two parts: first explain the title, and then explain the text. Explaining the title, the Qin, Wei, and Liang translations are all titled 'Vajra Prajna'. The two translations of the Tang Dynasty are both called 'Can Duan Jin'. The Sui Dynasty translation was named 'Vajra Duan Ge' according to the treatises. The first two translations are relatively simple, and the latter three translations are more complete. The whole includes the function, only the names of Dharma (Dharma) and metaphor are marked, and the whole and function are manifested, and the reasons for cutting off are also stated. Although the details are different, there is no contradiction in meaning. Explain separately first, and then explain together. The Sanskrit is Vajra, which is translated here as diamond, which is the most superior of treasures. There are many kinds of entities. The Zhengli Lun says that the Empe

釋有寶名為金剛。不為餘眾生見。真諦記云。有六種寶。皆名金剛。一青多。能除一切災厄。二黃色。能隨人所須出種種物。三赤色。能令人遊行空中。四白色。能出水清濁水。五空色。能出火。六碧色。能消諸毒。上釋喻體。次舉義用。先依諸教后據此論諸教如涅槃第二十四廣贊金剛三昧。譬如金剛所擬之處無不碎壞。而是金剛無有折損。又云。如諸寶中金剛最勝。依梁攝論。天親菩薩釋金剛定四義為喻。一能破煩惱。二能引無餘功德。三堅實不可破。四利用通達一切法定既如是。準智亦然。對法論第十二釋金剛定四義。一無間非世間行所間缺故。二堅固能壞一切障非所壞故。三一味無分別性純一味故。四遍滿緣一切法共相真如為境界故。金剛亦四。一體無間隙非沙石所難。二可知。三純一類不變不異。四遍滿世界如金剛輪金剛山金剛座金剛杵等。總攬諸文。金剛十義。一最勝。二難見。三除災。四堅實。五稱求。六能引。七利用。八無間。九一味。十遍滿。此經文義亦有十種。最上第一希有法故。義及果報不思議故。罪業障惱為消滅故。能破堅執非彼故。利生嚴土得菩提故。能生諸佛集善法故。通達無我智見凈故。非相心之所雜故。諸法如義體無為故。福惠如空叵思量故。對前喻十如。次配釋。此雖義具非本論意

{ "translations": [ "現代漢語譯本", "釋有寶名為金剛（Vajra，一種寶物）。不為其他眾生所見。真諦的記載說，有六種寶物，都名為金剛。第一種是青色金剛，能消除一切災厄。第二種是黃色金剛，能隨人的需求變出各種物品。第三種是赤色金剛，能令人在空中飛行。第四種是白色金剛，能變出清水或濁水。第五種是空色金剛，能變出火。第六種是碧色金剛，能消除各種毒素。以上解釋了金剛的本體，接下來闡述它的作用。先依據各種經典，然後根據此論著。各種經典，例如《涅槃經》第二十四品，廣泛讚歎金剛三昧（Vajra Samadhi，金剛定）。譬如金剛所接觸之處，沒有不被摧毀的，而金剛本身卻不會有任何折損。《涅槃經》又說，如同各種寶物中金剛最為殊勝。依據梁朝的《攝大乘論》，天親菩薩（Vasubandhu）用四種含義來比喻金剛定：一、能破除煩惱；二、能引生無餘的功德；三、堅固不可摧毀；四、作用通達一切法。既然如此，那麼智慧也是這樣。對法論第十二品解釋金剛定的四種含義：一、無間斷，因為不是世俗的修行所能間斷的；二、堅固，能摧毀一切障礙，不會被摧毀；三、一味，沒有分別的性質，純一的味道；四、遍滿，以緣一切法的共相真如（Tathata，如如）為境界。金剛也有四種含義：一、本體沒有間隙，不會被沙石所阻礙；二、可以被認知；三、純一的種類，不變異；四、遍滿世界，如金剛輪（Vajra wheel），金剛山（Vajra mountain），金剛座（Vajra seat），金剛杵（Vajra pestle）等。總括各種文獻，金剛有十種含義：一、最殊勝；二、難以見到；三、消除災難；四、堅固；五、滿足需求；六、能引生；七、作用；八、無間斷；九、一味；十、遍滿。此經文的含義也有十種：因為是最上第一希有的法；因為意義和果報不可思議；因為罪業的障礙被消除；因為能破除堅固的執著；因為利益眾生，莊嚴國土，獲得菩提（Bodhi，覺悟）；因為能生出諸佛，聚集善法；因為通達無我的智慧，見解清凈；因為不是有相的心所能混雜的；因為諸法如義，本體是無為的；因為福德和智慧如虛空般不可思量。對應前面的十種比喻，然後進行解釋。雖然意義具備，但不是本論的本意。" ], "english_translations": [ "English version", 'The treasure named Vajra (diamond scepter). It is not seen by other beings. The record of Paramārtha says that there are six kinds of treasures, all named Vajra. The first is blue, which can eliminate all disasters. The second is yellow, which can produce various things according to people\'s needs. The third is red, which can make people fly in the air. The fourth is white, which can produce clear or turbid water. The fifth is space-colored, which can produce fire. The sixth is emerald green, which can eliminate all poisons. The above explains the substance of Vajra, and then elaborates on its function. First, based on various scriptures, and then based on this treatise. Various scriptures, such as the twenty-fourth chapter of the Nirvana Sutra, widely praise the Vajra Samadhi (diamond concentration). For example, wherever the Vajra touches, nothing is not destroyed, but the Vajra itself is not damaged. It also says, like Vajra is the most superior among all treasures. According to the Liang Dynasty\'s Compendium of the Mahayana, Vasubandhu (Bodhisattva) used four meanings to compare Vajra Samadhi: 1. It can break through afflictions; 2. It can generate unsurpassed merits; 3. It is firm and indestructible; 4. Its function penetrates all dharmas. Since this is the case, so is wisdom. The twelfth chapter of the Abhidharma-samuccaya explains the four meanings of Vajra Samadhi: 1. Uninterrupted, because it cannot be interrupted by worldly practices; 2. Firm, it can destroy all obstacles and cannot be destroyed; 3. One taste, without the nature of discrimination, a pure taste; 4. Pervasive, taking the common characteristic of all dharmas, Suchness (Tathata), as its realm. Vajra also has four meanings: 1. The substance has no gaps and is not hindered by sand and stones; 2. It can be known; 3. A pure kind, unchanging; 4. Pervasive throughout the world, such as the Vajra wheel, Vajra mountain, Vajra seat, Vajra pestle, etc. Summarizing various documents, Vajra has ten meanings: 1. Most superior; 2. Difficult to see; 3. Eliminates disasters; 4. Firm; 5. Fulfills needs; 6. Can generate; 7. Function; 8. Uninterrupted; 9. One taste; 10. Pervasive. The meaning of this scripture also has ten aspects: because it is the most supreme and rare Dharma; because the meaning and retribution are inconceivable; because the obstacles of sins are eliminated; because it can break through firm attachments; because it benefits sentient beings, adorns the land, and attains Bodhi (enlightenment); because it can generate all Buddhas and gather good dharmas; because it penetrates the wisdom of no-self, and the view is pure; because it cannot be mixed with the mind of form; because all dharmas are as they are, and the substance is unconditioned; because blessings and wisdom are as immeasurable as the void. Corresponding to the previous ten metaphors, and then explaining. Although the meaning is complete, it is not the original intention of this treatise.' ] }

。本論四義。一細二牢三能斷四相似。初三共義觀照實相遍在諸教。后一不共文字般若。唯在此經論。先標云金剛能斷者。此名有二義相應應知。如說入正見行入邪見行。然釋此文法說不同。慈恩解云。二義相應者。此顯金剛通能所治。如說已下是舉例釋正見謂正定聚。邪見謂邪定聚。行善惡行能入彼聚名彼二行。或泛指言。如說善惡二人行善惡行。此行入正見聚類。此行入邪見聚類。邪正難殊俱名見行。今者能治三惠所治二障。染善雖殊俱名金剛。如涅槃經云。金剛極堅萬物不能壞。除白羊角及以龜甲意。以土障隨其所應凡夫二乘所不能斷。唯發大菩提心三惠方能折伏。或斷折或斷。此以所斷喻于金剛。如入邪見行。又如玉石性極堅牢非物所壞。唯有金剛能摧破之。二障亦爾。非凡夫俗智二乘真智之所摧壞。二乘不斷惑障習故。大乘三惠如彼金剛方能伏斷。究竟斷位金剛修惠故。經唯說金剛喻定。此即能斷喻金剛。如入正見行故言二義。一所破義。二能破義。若唯能破邪正二見喻不相應。然論文略不解出所治金剛。于能斷中庵含方顯。河南又釋。金剛但喻三惠及教所以。然者涅槃經喻如金剛極堅無能摧壞除龜甲等。彼經亦爾。唯除闡提不能令立菩提之因。既羊角等以喻闡提明非所斷名為金剛。而言二義者。一證真如

【現代漢語翻譯】本論有四種含義：一是細微，二是堅固，三是能斷，四是相似。前三種含義是共通的，觀照實相遍在於各種教義之中。后一種含義是不共通的，是文字般若，唯有在此經論中才有。首先標明『金剛能斷』，這個名稱有能治與所治兩種含義，應當知曉。如同說進入正見之行，進入邪見之行。然而解釋這段文字的方法各不相同。慈恩的解釋是，『兩種含義相應』，這表明金剛通指能治和所治。『如說已下』是舉例解釋，正見指正定聚，邪見指邪定聚。行善惡之行能夠進入那些聚類，稱為那兩種行。或者泛指而言，如同說善惡二人行善惡之行。這種行進入正見聚類，那種行進入邪見聚類。邪正難以區分，都稱為見行。現在，能治的三慧（聞慧、思慧、修慧）所治的二障（煩惱障、所知障），染污和善良雖然不同，都稱為金剛。如同《涅槃經》所說，『金剛極其堅硬，萬物不能破壞，除了白羊角以及龜甲』。意思是說，以土障（煩惱障）隨其所應，凡夫和二乘（聲聞乘、緣覺乘）所不能斷，唯有發起大菩提心的三慧才能折伏，或者斷折，或者斷除。這是以所斷來比喻金剛，如同進入邪見之行。又如同玉石，性質極其堅牢，沒有東西可以破壞，唯有金剛能夠摧毀它。二障也是如此，不是凡夫的世俗智慧和二乘的真智所能摧毀的。二乘不能斷除惑障的習氣，大乘的三慧如同金剛，才能伏斷。究竟斷除的地位是金剛修慧的緣故。經中只說金剛比喻禪定，這就是能斷比喻金剛，如同進入正見之行，所以說有兩種含義：一是所破義，二是能破義。如果只有能破邪正二見，這個比喻就不相應。然而論文簡略，沒有解釋出所治的金剛，在能斷中才包含顯現。河南的解釋又是，金剛只是比喻三慧以及教法的原因。然而《涅槃經》比喻如同金剛極其堅硬，沒有東西能夠摧毀，除了龜甲等。那部經也是如此，唯有除了闡提（斷善根的人）不能令其建立菩提之因。既然羊角等用來比喻闡提，表明不是所斷，稱為金剛。而言兩種含義，一是證真如（證悟真如本性）。本論有四種含義：一是細微，二是堅固，三是能斷，四是相似。前三種含義是共通的，觀照實相遍在於各種教義之中。後一種含義是不共通的，是文字般若，唯有在此經論中才有。首先標明『金剛能斷』，這個名稱有能治與所治兩種含義，應當知曉。如同說進入正見之行，進入邪見之行。然而解釋這段文字的方法各不相同。慈恩的解釋是，『兩種含義相應』，這表明金剛通指能治和所治。『如說已下』是舉例解釋，正見指正定聚，邪見指邪定聚。行善惡之行能夠進入那些聚類，稱為那兩種行。或者泛指而言，如同說善惡二人行善惡之行。這種行進入正見聚類，那種行進入邪見聚類。邪正難以區分，都稱為見行。現在，能治的三慧（聞慧、思慧、修慧）所治的二障（煩惱障、所知障），染污和善良雖然不同，都稱為金剛。如同《涅槃經》所說，『金剛極其堅硬，萬物不能破壞，除了白羊角以及龜甲』。意思是說，以土障（煩惱障）隨其所應，凡夫和二乘（聲聞乘、緣覺乘）所不能斷，唯有發起大菩提心的三慧才能折伏，或者斷折，或者斷除。這是以所斷來比喻金剛，如同進入邪見之行。又如同玉石，性質極其堅牢，沒有東西可以破壞，唯有金剛能夠摧毀它。二障也是如此，不是凡夫的世俗智慧和二乘的真智所能摧毀的。二乘不能斷除惑障的習氣，大乘的三慧如同金剛，才能伏斷。究竟斷除的地位是金剛修慧的緣故。經中只說金剛比喻禪定，這就是能斷比喻金剛，如同進入正見之行，所以說有兩種含義：一是所破義，二是能破義。如果只有能破邪正二見，這個比喻就不相應。然而論文簡略，沒有解釋出所治的金剛，在能斷中才包含顯現。河南的解釋又是，金剛只是比喻三慧以及教法的原因。然而《涅槃經》比喻如同金剛極其堅硬，沒有東西能夠摧毀，除了龜甲等。那部經也是如此，唯有除了闡提（斷善根的人）不能令其建立菩提之因。既然羊角等用來比喻闡提，表明不是所斷，稱為金剛。而言兩種含義，一是證真如（證悟真如本性）。

【English Translation】 This treatise has four meanings: first, subtlety; second, firmness; third, the ability to cut off; and fourth, similarity. The first three meanings are common, and contemplating the true nature of reality pervades all teachings. The last meaning is uncommon, it is the Prajna (wisdom) of words, and it exists only in this sutra and treatise. First, it is stated that 'Vajra (diamond) can cut off', this name has two corresponding meanings, which should be known. It is like saying entering the path of right view, entering the path of wrong view. However, the methods of interpreting this text are different. Ci En's explanation is, 'two meanings correspond', this shows that Vajra generally refers to both what can cure and what can be cured. 'As said below' is an example explanation, right view refers to the right concentration group, wrong view refers to the wrong concentration group. Practicing good and evil deeds can enter those groups, which are called those two practices. Or generally speaking, it is like saying two people, good and evil, practice good and evil deeds. This practice enters the right view group, that practice enters the wrong view group. It is difficult to distinguish between right and wrong, both are called view practices. Now, the three wisdoms (hearing wisdom, thinking wisdom, cultivating wisdom) that can cure and the two obstacles (affliction obstacle, knowledge obstacle) that are cured, although defilement and goodness are different, are both called Vajra. As the Nirvana Sutra says, 'Vajra is extremely hard, and nothing can destroy it, except for white sheep horns and turtle shells'. It means that the earth obstacle (affliction obstacle) as appropriate, ordinary people and the two vehicles (Sravaka vehicle, Pratyekabuddha vehicle) cannot cut it off, only the three wisdoms that generate great Bodhicitta (awakening mind) can subdue, either cut off or eliminate. This is using what is cut off to compare to Vajra, like entering the path of wrong view. It is also like jade, its nature is extremely firm, and nothing can destroy it, only Vajra can destroy it. The two obstacles are also like this, they cannot be destroyed by the worldly wisdom of ordinary people and the true wisdom of the two vehicles. The two vehicles cannot cut off the habits of delusion obstacles, the three wisdoms of Mahayana (great vehicle) are like Vajra, and can subdue and cut off. The ultimate position of cutting off is due to Vajra cultivation wisdom. The sutra only says that Vajra is a metaphor for Samadhi (meditative absorption), this is the ability to cut off is a metaphor for Vajra, like entering the path of right view, so it is said that there are two meanings: one is the meaning of what is to be broken, and the other is the meaning of what can be broken. If there is only the ability to break right and wrong views, this metaphor is not appropriate. However, the thesis is brief and does not explain the Vajra that is to be cured, which is contained and revealed in the ability to cut off. Henan's explanation is also that Vajra is only a metaphor for the three wisdoms and the reason for the teachings. However, the Nirvana Sutra compares it to Vajra being extremely hard, and nothing can destroy it, except for turtle shells, etc. That sutra is also like this, only except for Icchantikas (those who have cut off their roots of goodness) cannot make them establish the cause of Bodhi (awakening). Since sheep horns, etc. are used to compare to Icchantikas, it shows that it is not what is to be cut off, and is called Vajra. And it is said that there are two meanings, one is to realize Suchness (realize the true nature of reality).

理如入正見行。二斷諸惑如入邪見行。此金剛智慧破大乘有善根人。根熟之者。二重障惑不能除。彼斷善根人身中或故。又有釋云。準此論初金剛難壞句義聚明非所斷。雖有別處說煩惱難斷猶若金剛。此處說其可斷不合以金剛為喻。如說闡提難化以燋谷為喻。若說闡提可治即不用此喻。而言二義相應者。金剛能斷堅不堅物名為二義。演曰。初釋為勝。順論文故。正以金剛喻能斷智。兼喻所斷顯智功能。十論經第二云。云何破相續如金剛煩惱理有多途。喻亦何定。如說虛空以喻佛性亦有以喻二障粗重。如正理門。通理智舉障難斷。從若金剛以表智慧殊勝超絕非喻所喻。誰要今觀煩惱堅硬起觀行耶。若爾涅槃經白羊等喻不相應。當云何通。答。涅槃文意非釋此經。今借彼喻以顯金剛。是彼二物所對所礙而喻所治非謂涅槃障喻金剛。上解金剛通能所斷。論下別釋。唯就能斷乃有四義。如前所引論云。細者智因故。牢者不可壞故。隋朝諱堅故翻為細邪堅密義智因即種子不可壞。即現行智起惑除明暗不併故不可壞。又釋智慧證如了因性故名為智因。以無間隙非世間行所相雜故。名之細密。又以細妙非二業等粗所緣故。亦名細密。言不可壞者。顯所治障性堅難壞。若依此釋論中四義通能所斷。論又云能斷者般若波羅蜜中聞思修。所

【現代漢語翻譯】現代漢語譯本理如進入正見之行（正確的見解和行為）。斷除各種迷惑，就像進入邪見之行（錯誤的見解和行為）。這種金剛般的智慧能夠摧破大乘中有善根的人的煩惱。對於那些根基已經成熟的人來說，兩種深重的障礙和迷惑是無法去除的。他們斷絕善根，可能是因為自身的原因，也可能是因為其他原因。還有一種解釋說，根據本論最初『金剛難壞』這句話的含義，金剛並非所要斷除的對象。雖然在其他地方有說煩惱難以斷除，就像金剛一樣。但這裡說煩惱是可以斷除的，不適合用金剛來比喻。就像說一闡提（斷善根的人）難以教化，用焦谷來比喻一樣。如果說一闡提是可以被教化的，那就不會用這個比喻了。如果說這兩種含義是相應的，那麼金剛既能斷除堅硬的東西，也能斷除不堅硬的東西，這就是所謂的兩種含義。演法師說，第一種解釋更好，因為它更符合論文的本意。用金剛來比喻能夠斷除煩惱的智慧，同時也比喻了所要斷除的煩惱，從而彰顯了智慧的功能。《十論經》第二卷說：『如何破除相續不斷的煩惱，就像金剛一樣，煩惱的道理有很多種途徑。』比喻又有什麼確定的呢？就像用虛空來比喻佛性，也有用虛空來比喻兩種障礙的粗重。就像《正理門》一樣，貫通了理智，揭示了障礙難以斷除。用『若金剛』來表示智慧的殊勝超絕，不是比喻所能比喻的。誰要現在觀察煩惱的堅硬程度，然後才開始修行呢？如果這樣的話，《涅槃經》中用白羊等來比喻就不相應了，應該如何解釋呢？回答說，《涅槃經》的文意不是解釋這部經的，現在借用它的比喻來彰顯金剛。金剛是那兩種東西所對治和阻礙的對象，所以用來比喻所要對治的煩惱，而不是說涅槃的障礙比喻金剛。上面的解釋說金剛既能代表能斷除的智慧，也能代表所要斷除的煩惱。下面的論述分別解釋，只有就能夠斷除煩惱的智慧而言，才有四種含義。就像前面引用的論述所說：『細者是智慧的原因，牢者是不可破壞的。』因為隋朝避諱『堅』字，所以翻譯成『細』。『邪堅密義智因』就是種子，『不可壞』就是現行的智慧。智慧生起，煩惱消除，光明和黑暗不能並存，所以是不可破壞的。還有一種解釋說，智慧能夠證明如如的了因性，所以稱為智慧的原因。因為它沒有間隙，不與世間的行為相混雜，所以稱為細密。又因為它細妙，不是二業等粗糙的東西所能緣取的，所以也稱為細密。『不可壞』，是顯示所要對治的障礙的性質堅固難以破壞。如果按照這種解釋，論中的四種含義既能代表能斷除的智慧，也能代表所要斷除的煩惱。論中又說，能夠斷除煩惱的是般若波羅蜜中的聞、思、修。

【English Translation】 English version Reasoning is like entering the path of right view and practice. Severing all delusions is like entering the path of wrong view and practice. This diamond-like wisdom can destroy the afflictions of those with good roots in Mahayana. For those whose roots are mature, the two heavy layers of obstacles and delusions cannot be removed. They sever their good roots, perhaps due to their own reasons, or perhaps due to other reasons. There is also an explanation that, according to the meaning of the initial phrase 'diamond indestructible' in this treatise, diamond is not what is to be severed. Although it is said elsewhere that afflictions are difficult to sever, like a diamond, here it is said that afflictions can be severed, so it is not appropriate to use diamond as a metaphor. It's like saying that an icchantika (one who has severed their good roots) is difficult to teach, using scorched grains as a metaphor. If it is said that an icchantika can be cured, then this metaphor would not be used. If it is said that these two meanings are corresponding, then diamond can sever both hard things and non-hard things, which is what is called two meanings. Dharma Master Yan said that the first explanation is better because it is more in line with the intention of the treatise. Using diamond to metaphorize the wisdom that can sever afflictions, and also metaphorizing the afflictions to be severed, thereby highlighting the function of wisdom. The second volume of the Ten Treatises Sutra says: 'How to destroy the continuous stream of afflictions, like a diamond, the reasoning of afflictions has many paths.' What metaphor is certain? It's like using emptiness to metaphorize Buddha-nature, and also using emptiness to metaphorize the grossness of the two obstacles. Just like the Nyaya-mukha, it connects reason and wisdom, revealing that obstacles are difficult to sever. Using 'like a diamond' to express the supreme and unsurpassed nature of intelligence, which cannot be metaphorized by any metaphor. Who wants to observe the hardness of afflictions now, and then begin to practice? If so, the metaphors of white sheep, etc. in the Nirvana Sutra would not be corresponding, how should it be explained? The answer is that the meaning of the Nirvana Sutra is not to explain this sutra, now borrowing its metaphor to highlight the diamond. Diamond is what those two things are opposed to and obstructed by, so it is used to metaphorize the afflictions to be treated, not saying that the obstacles of Nirvana metaphorize diamond. The above explanation says that diamond can represent both the wisdom that can sever and the afflictions to be severed. The following discussion explains separately, only in terms of the wisdom that can sever afflictions, there are four meanings. Just like the previously quoted discussion said: 'The subtle is the cause of wisdom, the firm is indestructible.' Because the Sui Dynasty avoided the word 'firm', it was translated as 'subtle'. 'Evil firm secret meaning wisdom cause' is the seed, 'indestructible' is the current wisdom. When wisdom arises, afflictions are eliminated, light and darkness cannot coexist, so it is indestructible. There is also an explanation that intelligence can prove the suchness of the causal nature, so it is called the cause of wisdom. Because it has no gaps and is not mixed with worldly actions, it is called subtle. Also because it is subtle and wonderful, it cannot be grasped by coarse things such as the two karmas, so it is also called subtle. 'Indestructible' is to show that the nature of the obstacles to be treated is firm and difficult to destroy. If according to this explanation, the four meanings in the treatise can represent both the wisdom that can sever and the afflictions to be severed. The treatise also says that what can sever afflictions is the hearing, thinking, and cultivation in Prajnaparamita.

斷如金剛斷處而斷故。此以智金剛可斷二障如玉石等名為斷處。即舉所斷以顯能斷。別作二障喻金剛解者。此舉能斷以顯所斷。猶若金剛。謂聞思修所斷之障。乃如金剛處而斷。然準論意即釋題名金剛能斷般若。以初標云金剛能斷者。后又結云是名金剛能斷。釋中亦爾。先釋金剛后釋能斷。此順西域語。若言能斷金剛。則順此語皆不相違。總以能詮之教所詮理智。及所斷障喻于金剛。論釋第四義云。又如畫金剛形。初后闊中則狹。如是般若波羅蜜中狹者謂凈心地。初后闊者謂信行地如來地。此顯示不共義也。演曰。依此經教文字般若初后廣明中間即狹。不同余經名不共義。是故此經獨名金剛。亦即余分不同。所以一如畫金剛神膊跨則闊在腰則狹。有動位故喻令進趣。二如畫金剛杵。兩頭闊中腰狹極堅勝故。令知深妙。問。何故廣明信行佛地略凈心耶。答。此經意令發心修行佛種不斷。廣談果德勸彼欣樂。而能發心。地前初修者退轉故。廣示行相令其進入。初地已去自證得故。非退轉故。不假多陳故。初后廣中間略說。又從凡位紹繼佛種。爰至佛果不斷義成。中間可知。何煩廣說。故經文義闊狹不同。雖如來地釋者。即是十地位收。然經不明十地。何相還指佛果所有功德名如來地。故作是釋。至下當知。問。勝天王般若

【現代漢語翻譯】現代漢語譯本斷如金剛斷處而斷故：這是說用智慧金剛可以斬斷二障，就像用金剛斷玉石一樣，這裡用所斷之物來顯示能斷之智。如果將二障比喻為金剛，這則是用能斷之物來顯示所斷之障，就像金剛一樣。所謂聞、思、修所要斷除的障礙，就像用金剛來斬斷一樣。然而，根據論的意義，這實際上是在解釋題名『金剛能斷般若』。因為一開始就標明『金剛能斷』，後面又總結說『是名金剛能斷』。解釋中也是如此，先解釋『金剛』，后解釋『能斷』，這是順應西域的語言習慣。如果說『能斷金剛』，則順應此地的語言習慣，兩者並不矛盾。總而言之，用能詮釋的教義、所詮釋的理智以及所斷除的障礙來比喻金剛。論釋第四義說：『又如畫金剛形，初后闊中則狹。如是般若波羅蜜中狹者謂凈心地。初后闊者謂信行地如來地。』這顯示了不共之義。演曰：依據此經教文字般若，初后廣明，中間則狹，不同於其他經典，這被稱為不共之義。因此，此經獨名為金剛，也即與其他部分不同。所以，一如畫金剛神，膊跨則闊，在腰則狹，有動位，所以用它來比喻令人進取。二如畫金剛杵，兩頭闊，中間腰狹，極其堅勝，所以令人知曉深妙。問：為什麼廣明信行佛地，而略凈心地呢？答：此經的用意在於使發心修行佛種不斷，廣泛談論果德，勸導他們欣樂，從而能夠發心。地前初修者容易退轉，所以廣泛展示修行之相，使他們進入。初地以後，自己能夠證得，不會退轉，所以不必多說。因此，初后廣，中間略說。又從凡位紹繼佛種，直到佛果，不斷之義成就，中間可知，何必廣說。所以經文的意義闊狹不同。雖然『如來地』的解釋，實際上是十地位所包含的，然而經文沒有明確說明十地，用什麼來指代佛果的所有功德，而稱之為『如來地』呢？所以這樣解釋，到下文自然會明白。問：勝天王般若...

【English Translation】 English version 『It cuts like a Vajra (diamond) because it cuts at the point of cutting.』 This means that the wisdom Vajra can cut through the two obscurations (two kinds of obstacles), just as a diamond can cut through jade and stone. Here, the object being cut is used to illustrate the ability to cut. If the two obscurations are compared to a Vajra, then the ability to cut is used to illustrate the object being cut, just like a Vajra. The obstacles to be cut through by hearing, thinking, and cultivating are like cutting with a Vajra. However, according to the meaning of the treatise, this is actually explaining the title 『Vajra Cutter Perfection of Wisdom (Diamond Sutra)』. Because it initially states 『Vajra Cutter』, and later concludes 『it is named Vajra Cutter』. The explanation is also the same, first explaining 『Vajra』, then explaining 『Cutter』, which is in accordance with the language customs of the Western Regions (India). If it is said 『Cutter Vajra』, then it is in accordance with the language customs here, and the two are not contradictory. In short, the teaching that can explain, the intellect that is explained, and the obstacles that are cut through are all used to compare to a Vajra. The treatise explains the fourth meaning: 『Also, like drawing the shape of a Vajra, it is wide at the beginning and end, and narrow in the middle. Similarly, in the Perfection of Wisdom, the narrow part refers to the pure mind ground (淨心地). The wide parts refer to the ground of faith and practice (信行地) and the ground of the Tathagata (如來地).』 This shows the uncommon meaning. Yan (演曰) says: According to the teachings and words of this scripture, the beginning and end are widely explained, and the middle is narrow, which is different from other scriptures, and this is called the uncommon meaning. Therefore, this scripture is uniquely named Vajra, which is also different from other parts. Therefore, one is like drawing a Vajra deity, the shoulders and hips are wide, and the waist is narrow, with a dynamic position, so it is used to metaphorically encourage progress. Two is like drawing a Vajra scepter, the two ends are wide, the middle waist is narrow, and it is extremely strong and superior, so it makes people know the profound and subtle. Question: Why is the ground of faith and practice and the ground of the Buddha widely explained, while the pure mind ground is briefly explained? Answer: The intention of this scripture is to make the mind of aspiring to cultivate the Buddha seed unbroken, to widely discuss the merits of the fruit, and to encourage them to rejoice, so that they can develop the mind of aspiration. Those who initially cultivate before the ground are prone to regress, so the appearance of practice is widely displayed to make them enter. After the first ground, they can realize it themselves and will not regress, so there is no need to say more. Therefore, the beginning and end are wide, and the middle is briefly explained. Also, from the position of ordinary beings, inheriting the Buddha seed, until the fruit of Buddhahood, the meaning of unbroken is achieved, and the middle can be known, so why bother to explain it widely. Therefore, the meaning of the scripture is different in width and narrowness. Although the explanation of 『Tathagata Ground』 is actually included in the ten grounds, the scripture does not explicitly state the ten grounds, what is used to refer to all the merits of the Buddha fruit and call it 『Tathagata Ground』? So this is the explanation, and it will be understood later. Question: The Perfection of Wisdom of the Victorious Heavenly King...

云。般若波羅蜜無無有一法可為譬喻。如何今說智喻金剛。答。彼顯智勝超過萬法無可全分相比況者。此約少分義用相似故。譬金剛諸有智者以喻解故。法借喻明徴。由顯著舉已見邊證未見邊和會一處合義平等。所有正說名之為喻。即以顯了分顯未顯了分地。般若梵音此云智慧。總有五種文字。即是能詮教法觀照惠體實相真性境界。即是空有二諦三無性等眷屬者。相應四蘊性助伴五蘊性。隨其所應即定道共二種戒故。然此般若名寬道故。理諺五種。就勝唯取實相觀照。如宗中辨。釋此智慧初別後通。言別相者。具足梵音應言般羅腎若此翻為惠。梵云若那此翻為智。體雖是同俱別境惠義用有異故得名殊。擇法決斷二種異故。即準大品涅槃經等。若字通目智慧二義此是智慧二字界故。般那兩字是其字緣以般助若為慧。以那助若為智。由是諸經十度之智慧二別。勝天王般若云。菩薩具足般若具足阇那門能入眾生諸根利鈍得般若門分別句義。言通相者。由體同故。智處說慧慧處說智。一切無違。即說第六名智度等。問。題名般若何故行中乃明佈施。答。約前引后即檀度收后凈於前即智度攝。互舉一種理實相似。又立名據勝修行約故。檀智二所舉各別。言波羅者此云彼岸。法有四種。理教行果。但取于果菩提涅槃以為彼岸。教理

【現代漢語翻譯】現代漢語譯本云：『般若波羅蜜』（智慧到彼岸）沒有一法可以比喻。為什麼現在用金剛來比喻智慧？答：那是爲了顯示智慧殊勝，超越萬法，沒有可以完全相比的情況。這裡只是取其少分意義和作用相似的緣故。用金剛來比喻，有智慧的人可以通過比喻來理解。佛法藉助比喻來明確闡釋，通過已知的方面來證明未知的方面，將兩者融合在一起，使意義相等。所有正確的說法都稱為比喻，即用顯明的部分來顯示未顯明的部分。『般若』是梵語，這裡翻譯為『智慧』。總共有五種文字，即能詮釋教法的觀照、智慧的本體、實相真性的境界，以及空有二諦、三無性等眷屬，相應於四蘊的性質，輔助五蘊的性質。根據情況，也包括定道和共二種戒。然而，這個『般若』名稱涵蓋的範圍很廣，道理諺語有五種。就殊勝而言，只取實相觀照，如宗派中所辨析的。解釋這種智慧，先分別后統合。說分別相，完整地用梵語應該說『般羅腎若』，這裡翻譯為『惠』（恩惠）。梵語稱『若那』，這裡翻譯為『智』（智慧）。本體雖然相同，但都是別境，『惠』的意義和作用有所不同，所以名稱不同。因為有選擇佛法和決斷兩種不同。即依據《大品般若經》、《涅槃經》等。『若』字通指智慧兩種含義，這是智慧二字的界限。『般』和『那』兩個字是其字緣，用『般』來輔助『若』為『慧』，用『那』來輔助『若』為『智』。因此，在各種經典中，十度的智慧有所區別。《勝天王般若經》說：『菩薩具足般若，具足阇那門，能進入眾生諸根的利鈍，得到般若門，分別句義。』說統相，因為本體相同，所以在說『智』的地方也說『慧』，在說『慧』的地方也說『智』，一切都沒有違背。即說第六度名為智度等。問：題目名為『般若』，為什麼在修行中卻闡明佈施？答：這是以前面的引出後面的，即佈施度（檀度）收攝後面的，使前面的清凈，即智慧度（智度）攝取。互相舉出一種，道理實際上相似。又因為立名是根據殊勝，修行是根據約定的緣故。佈施和智慧二者所舉出的各有區別。說『波羅』，這裡翻譯為『彼岸』。法有四種：理、教、行、果。但取果地的菩提（覺悟）和涅槃（寂滅）作為彼岸。教理

【English Translation】 English version Question: 『Prajnaparamita』 (Wisdom to the Other Shore) has no dharma that can be used as a metaphor. Why do you now use Vajra (diamond) as a metaphor for wisdom? Answer: That is to show the superiority of wisdom, surpassing all dharmas, with no situation that can be fully compared. Here, it is only taken because its partial meaning and function are similar. Using Vajra as a metaphor, those with wisdom can understand through the metaphor. The Buddha's teachings use metaphors to clearly explain, using the known aspects to prove the unknown aspects, merging the two together to make the meanings equal. All correct statements are called metaphors, that is, using the clear parts to show the unclear parts. 『Prajna』 is a Sanskrit word, translated here as 『wisdom』. There are a total of five types of characters, namely the contemplation that can explain the teachings, the essence of wisdom, the realm of true nature of reality, and the retinue such as the two truths of emptiness and existence, and the three non-natures, corresponding to the nature of the four aggregates, and assisting the nature of the five aggregates. Depending on the situation, it also includes the two types of precepts of Samadhi-path and common-path. However, the name 『Prajna』 covers a wide range, and there are five types of reason and proverbs. In terms of superiority, only the contemplation of true reality is taken, as analyzed in the school. Explaining this wisdom, first separately and then unified. Speaking of the separate aspects, in full Sanskrit it should be 『Parajnana』, translated here as 『grace』. In Sanskrit it is called 『Jnana』, translated here as 『wisdom』. Although the essence is the same, they are all separate realms, and the meaning and function of 『grace』 are different, so the names are different. Because there are two different types of selecting the Dharma and making decisions. That is, according to the 『Mahaprajnaparamita Sutra』, 『Nirvana Sutra』, etc. The word 『jna』 generally refers to the two meanings of wisdom, which is the boundary between the two words of wisdom. The two words 『pa』 and 『na』 are the origin of the characters, using 『pa』 to assist 『jna』 as 『grace』, and using 『na』 to assist 『jna』 as 『wisdom』. Therefore, in various scriptures, the wisdom of the ten perfections is different. The 『King of Glory Prajna Sutra』 says: 『The Bodhisattva is complete with Prajna, complete with the Jnana gate, able to enter the sharpness and dullness of the roots of sentient beings, obtain the Prajna gate, and distinguish the meaning of the sentences.』 Speaking of the unified aspect, because the essence is the same, 『wisdom』 is also said where 『grace』 is said, and 『grace』 is also said where 『wisdom』 is said, and there is no contradiction. That is, the sixth perfection is called the Wisdom Perfection, etc. Question: The title is 『Prajna』, why is generosity explained in practice? Answer: This is because the former leads to the latter, that is, the Perfection of Generosity (Dana Paramita) collects the latter, making the former pure, that is, the Perfection of Wisdom (Prajna Paramita) collects. Each of the two mentioned is actually similar in principle. Also, because the naming is based on superiority, and the practice is based on agreement. The two mentioned, generosity and wisdom, are different. Speaking of 『Paramita』, it is translated here as 『the other shore』. There are four types of Dharma: principle, teaching, practice, and result. But take the Bodhi (enlightenment) and Nirvana (extinction) of the result as the other shore. Teaching and principle

通因果。行唯在因故。未起苦集為河深。現起集苦為此岸。六度為舟船。即以行人五蘊假者而為所度。蜜多者離義到義。由修施等。離生死達至彼岸。唯識第九。要七最勝之所攝受。方可建立波羅蜜多。一安住最勝。謂要安住菩薩種姓。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要具行一切事業。五巧便最勝。謂要無相智所攝受。六回向最勝。謂要回向無上菩提。七清凈最勝。謂要不為二障間雜。若非此七所攝受者。所行施等非到彼岸。由斯施等對波羅蜜多。一一皆應四句分別。辨中邊論第二有十二最勝。是故皆得到彼岸名。對法論第十一有五義。解深密經由五因緣。此等相攝如別章辨。經者梵音修多羅。修姤路。皆訛也。正云素呾纜。乃因四義。衣綖席經。猶如瞿名仙陀婆等。今取經義亦取綖義。何者四分律云。如種種花置於案上風吹教。若以綖連持則不散失。眾生根姓如案。佛說教義如花。若不連持邪見暴風或當飄散。今結集連綴佛語如綖貫花。如經持□。佛地論云。以佛聖教貫穿攝持。所應說義及所化生。如次可取綖經二義。然其經字即與此方經結名同。此方俗釋經者。常也法也。古今不易為常。揩定是非為法。津道物理為經。佛教同之亦無有失。小乘論中雜心五義。謂涌泉等義如常所說。經雖在教。依

瑜伽論出經體中。通取所詮故。總言經通教及理。金剛般若波羅蜜多上通理教。由此對經□互相望總有四句。謂金剛波若波羅蜜多即經等持業。依主隨應解釋。解經文中。先科判后解釋。依無著菩薩科釋此經。有七義句十八住處。餘二論釋無別科判。真諦三藏正宗分中分四。一護念付囑二住三修四斷疑。兼序流通為其六分。菩提留支依金剛仙記判為十二分。一一廣多既非論意。今是不取。然晉朝道安法師時(人稱為寶印手菩薩)科判諸經八為三分序分正宗流通。后譯佛地論。親光菩薩釋佛地論經。三分正同。是知妙理潛通慧心玄合彌天之稱。豈虛也哉。言三分者。一教起因緣分。二聖教所說分。三德教奉行分。名雖少差義理無別。即德此判經文有三。始從如是至敷座而坐為序分。時長老須菩提在大眾中至應作如是觀為正宗。餘名流。序分又二。初通序即如是等。后別序爾時世尊已下文是。然此二序有五對名。一通別對。諸經共有當部別緣故。二證信序發起序對。初傳法者引證合住。后說法者別緣發起。三經後序經前序對。經后教置經前自有故。四阿難序如來序對。從請得名說方便故。五未來序現在序對。阿難后請當時緣起故。雖有多初二對名義理周盡。然各隨勝以立二名。不爾證起豈不遍也。將釋通序證信。先以三門

【現代漢語翻譯】現代漢語譯本《瑜伽師地論》解釋經典的主體內容時，爲了概括其所詮釋的內容，總的來說，『經』涵蓋了教義和義理。《金剛般若波羅蜜多經》（Vajra Prajñāpāramitā，金剛智慧到彼岸）既包含義理，也包含教義。因此，相對於『經』而言，相互比較總共有四種情況。即《金剛般若波羅蜜多經》等同於『經』，等持和行業。依據主語和從屬關係進行相應的解釋。在解釋經文時，首先進行科判，然後進行解釋。依據無著（Asaṅga）菩薩對這部經進行科判和解釋，有七個意義範疇和十八個住處。其他兩部論著的解釋沒有特別的科判。真諦（Paramārtha）三藏在正宗分中分為四部分：一、護念付囑；二、住；三、修；四、斷疑。加上序分和流通分，總共六部分。菩提留支（Bodhiruci）依據金剛仙的記錄，將經文分為十二部分。因為一一展開過於繁瑣，不符合論著的本意，所以這裡不採用。然而，晉朝道安（Dào'ān）法師（人們稱他為寶印手菩薩）科判諸經，分為三分：序分、正宗分、流通分。後來翻譯的《佛地論》（Buddhabhūmi Sūtra）。親光（Bandhuprabha）菩薩解釋《佛地論經》，三分的劃分完全相同。由此可知，精妙的義理暗合，智慧的心靈玄妙地契合，彌天（Mǐtiān）的稱讚，難道是虛假的嗎？所說的三分是：一、教起因緣分；二、聖教所說分；三、德教奉行分。名稱雖然略有差異，但義理沒有區別。因此，對經文的科判分為三部分：從『如是』到『敷座而坐』為序分；從『時長老須菩提在大眾中』到『應作如是觀』為正宗分；其餘為流通分。序分又分為兩部分：初為通序，即『如是』等；后為別序，即『爾時世尊』以下的內容。然而，這兩種序有五對名稱：一、通序和別序的對比，因為諸經共有，而當部經有特別的因緣；二、證信序和發起序的對比，前者是傳法者引證併合住，後者是說法者因特別的因緣而發起；三、經後序和經前序的對比，前者是經后教義的安置，後者是經前固有的；四、阿難（Ānanda）序和如來（Tathāgata）序的對比，前者是從請法而得名，說明方便；五、未來序和現在序的對比，前者是阿難後來請法，後者是當時因緣的生起。雖然有很多對名稱，但最初的兩對名稱義理最為周全。然而，各自根據其優勢來建立兩個名稱。否則，證信和發起豈不是普遍存在？將要解釋通序證信，首先從三個方面入手。

【English Translation】 English version In the Yogācārabhūmi-śāstra, when explaining the essence of the scriptures, in order to summarize what they elucidate, generally speaking, 'Sūtra' encompasses both doctrine and principle. The Vajra Prajñāpāramitā Sūtra (Vajra Wisdom to the Other Shore) contains both principle and doctrine. Therefore, in relation to 'Sūtra,' there are four possible comparisons: the Vajra Prajñāpāramitā Sūtra is equivalent to 'Sūtra,' meditative absorption (samādhi) and action (karma). Interpret according to the subject and subordinate relationships. When interpreting the text of the sūtra, first perform a classification (kohan), then interpret. According to Asaṅga Bodhisattva's classification and interpretation of this sūtra, there are seven categories of meaning and eighteen abodes. The interpretations of the other two treatises do not have a separate classification. Paramārtha Tripiṭaka divides the main section into four parts: 1. protection and entrustment; 2. abiding; 3. practice; 4. severing doubts. Adding the introductory section and the concluding section, there are a total of six parts. Bodhiruci, based on the records of Vajrasena, divides the sūtra into twelve parts. Because elaborating on each one would be too cumbersome and not in line with the intention of the treatise, it is not adopted here. However, the Jin Dynasty Dharma Master Dào'ān (people called him the Bodhisattva of the Treasure-Hand Seal) classified the sūtras into three parts: the introductory section, the main section, and the concluding section. Later, the Buddhabhūmi Sūtra was translated. Bandhuprabha Bodhisattva interpreted the Buddhabhūmi Sūtra, and the division into three parts was exactly the same. From this, it can be known that the subtle principles secretly correspond, the mind of wisdom mysteriously aligns, and the praise of Mǐtiān, is it false? The three parts mentioned are: 1. the section on the causes and conditions for the arising of the teaching; 2. the section on what the sacred teaching speaks of; 3. the section on the virtuous teaching being practiced. Although the names are slightly different, the principles are the same. Therefore, the classification of the sūtra text is divided into three parts: from 'Thus have I heard' to 'spread out a seat and sat down' is the introductory section; from 'At that time, the elder Subhūti was in the great assembly' to 'should contemplate in this way' is the main section; the rest is the concluding section. The introductory section is further divided into two parts: the first is the general introduction, i.e., 'Thus have I heard,' etc.; the second is the specific introduction, i.e., the content from 'At that time, the World-Honored One' onwards. However, these two introductions have five pairs of names: 1. the contrast between the general introduction and the specific introduction, because the sūtras have in common, and this particular sūtra has special causes and conditions; 2. the contrast between the introduction of attestation and the introduction of initiation, the former is the transmitter of the Dharma citing evidence and abiding together, the latter is the speaker initiating due to special causes and conditions; 3. the contrast between the post-sūtra introduction and the pre-sūtra introduction, the former is the placement of the teachings after the sūtra, the latter is inherent before the sūtra; 4. the contrast between the Ānanda introduction and the Tathāgata introduction, the former is named from requesting the Dharma, explaining the expedient means; 5. the contrast between the future introduction and the present introduction, the former is Ānanda's later request for the Dharma, the latter is the arising of causes and conditions at that time. Although there are many pairs of names, the first two pairs of names are the most comprehensive in meaning. However, each establishes two names according to its advantages. Otherwise, wouldn't attestation and initiation be universal? To explain the general introduction of attestation, begin with three aspects.

分別。一起之因由。二建立所以。三開合不同。起因由者。摩訶摩耶經大悲經智度論等具述其事。然大悲經優波離教阿難問大術經等。阿泥樓豆教者。二人共教互舉其一請。又四事者。一佛滅度后諸比丘等以誰為師。二依何處住。三惡性比丘如何調伏。四切經首當置何言。佛教之云。我滅度后。以波羅提木叉。為汝大師依四念處住。惡性比丘如何調伏四切經首當置何言佛教之云我滅度后以波羅提木叉為汝大師依四念處住。惡性比丘梵檀治之。梵默然故不應打罵。任擯默故。一切經首當置如是我問等言。問。阿難但申四問不增減耶。答。戒能上進可以為師念處破例依主修學梵法默然能伏惡人。初明正行。次明正解。次明除障。此之三門必依聖教。由斯所問不減不增。又破生死病要具四事。一須名醫。二求妙藥。三識觸犯。四善經方。四義如次。佛大醫王滅度之後。此四為要。是故問之有此即是三寶不斷。以戒為師。即當佛寶。惡性比丘既調伏已眾得和合。即僧寶。不斷餘二法寶。念住即通理行二法。結集教法理等。不斷果法自成。是故四義更無增減。后結集時。阿難依命置如是等。

建立所以者。立如是等自有四意。一為除疑。二為生信。三為簡邪。四為顯正。言除疑者。真諦引微細律阿難升座眾有三疑。一佛大

【現代漢語翻譯】現代漢語譯本：分別解釋一起之因由，二建立所以，三開合不同。關於起因由，在《摩訶摩耶經》（Mahamaya Sutra，解釋為摩耶夫人的經典）、《大悲經》（Mahakaruna Sutra，解釋為大慈大悲的經典）、《智度論》（Mahaprajnaparamita-sastra，解釋為般若智慧的論述）等經典中都有詳細敘述。然而，《大悲經》中優波離（Upali，佛陀十大弟子之一，持戒第一）教導，阿難（Ananda，佛陀十大弟子之一，多聞第一）在《大術經》等經典中提問，阿泥樓豆（Aniruddha，佛陀十大弟子之一，天眼第一）教導，這二人共同教導，互相舉出一個問題請教。又有四件事：一，佛陀滅度后，諸位比丘（bhiksu，出家修行的男子）以誰為老師？二，依靠何處安住？三，對於惡性的比丘，如何調伏？四，一切經典的首句應當放置什麼言語？佛陀教導說：『我滅度后，以波羅提木叉（Pratimoksa，戒律）為你們的大師，依靠四念處（catur-smrtyupasthana，四種觀禪修習）安住。惡性比丘用梵檀（brahmadanda，梵罰）來制裁他，因為梵是沉默，所以不應該打罵，任其擯棄和沉默。一切經典的首句應當放置『如是我聞』等言語。』問：阿難只是提出這四個問題，不多也不少嗎？答：戒律能夠使人上進，可以作為老師；念處可以破除常規，依靠它來修學；梵法默然能夠降伏惡人。首先闡明正行，其次闡明正解，再次闡明去除障礙。這三個方面必須依靠聖教。因此，所提出的問題不多也不少。又，要破除生死之病，需要具備四件事：一，需要名醫；二，尋求妙藥；三，認識到觸犯之處；四，精通藥方。這四種意義依次對應：佛是大醫王，滅度之後，這四件事至關重要。因此，提出這些問題就意味著三寶（triratna，佛、法、僧）不會斷絕。以戒為師，就是佛寶。惡性比丘被調伏后，大眾得以和合，就是僧寶。不斷絕其餘二寶，法寶中的念住貫通了理和行兩種法。結集教法，道理等等，不斷絕果法，自然成就。因此，這四個意義不再有增減。後來結集時，阿難遵照佛的教命，放置『如是』等詞語。

關於建立所以，建立『如是』等詞語，自有四種用意：一，爲了消除疑惑；二，爲了產生信心；三，爲了簡別邪說；四，爲了彰顯正法。說到消除疑惑，真諦（Paramartha，南朝梁代翻譯家）引用《微細律》（Vinaya-vibhanga，戒律的詳細解釋）說，阿難升座時，大眾有三種疑惑：一，佛陀太偉大了。

【English Translation】 English version: Distinguishing the causes and conditions of 'together'; secondly, establishing the reason for 'so'; thirdly, the differences in opening and closing. Regarding the causes and conditions, the Mahamaya Sutra (Mahamaya Sutra, explaining the classic of Maya's wife), the Mahakaruna Sutra (Mahakaruna Sutra, explaining the classic of great compassion), the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, explaining the treatise on prajna wisdom), and other scriptures describe these matters in detail. However, in the Mahakaruna Sutra, Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) teaches, Ananda (Ananda, one of the Buddha's ten great disciples, foremost in hearing) asks questions in the Great Art Sutra and other scriptures, and Aniruddha (Aniruddha, one of the Buddha's ten great disciples, foremost in divine sight) teaches. These two teach together, each raising a question for the other to ask. There are also four matters: first, after the Buddha's parinirvana, who should the bhiksus (bhiksu, monks) take as their teacher? Second, where should they dwell? Third, how should evil-natured bhiksus be subdued? Fourth, what words should be placed at the beginning of all sutras? The Buddha taught: 'After my parinirvana, take the Pratimoksa (Pratimoksa, precepts) as your teacher, and dwell in the four foundations of mindfulness (catur-smrtyupasthana, four contemplations). Evil-natured bhiksus should be disciplined with the brahmadanda (brahmadanda, Brahma's punishment), because Brahma is silent, so they should not be beaten or scolded, but left to be banished and silent. The words 'Thus have I heard' and so on should be placed at the beginning of all sutras.' Question: Did Ananda only ask these four questions, neither more nor less? Answer: The precepts can enable one to progress and can be taken as a teacher; mindfulness can break the rules, and one can rely on it to study; Brahma's silence can subdue evil people. First, clarify right conduct; second, clarify right understanding; third, clarify the removal of obstacles. These three aspects must rely on the holy teachings. Therefore, the questions asked are neither more nor less. Also, to break the illness of birth and death, four things are necessary: first, a famous doctor is needed; second, a wonderful medicine is sought; third, the offense is recognized; fourth, the prescription is mastered. These four meanings correspond in order: the Buddha is the great physician, and after his parinirvana, these four things are crucial. Therefore, asking these questions means that the Three Jewels (triratna, Buddha, Dharma, Sangha) will not be cut off. Taking the precepts as the teacher is the Buddha Jewel. When evil-natured bhiksus are subdued, the assembly can be harmonious, which is the Sangha Jewel. The remaining two jewels are not cut off; mindfulness in the Dharma Jewel connects the two dharmas of principle and practice. When the teachings are compiled, the principles and so on do not cut off the fruit dharma, which is naturally achieved. Therefore, these four meanings have no increase or decrease. Later, when compiling, Ananda followed the Buddha's command and placed the words 'Thus' and so on.

Regarding the reason for establishing 'so', there are four intentions in establishing the words 'Thus' and so on: first, to eliminate doubts; second, to generate faith; third, to distinguish from heresy; fourth, to manifest the right Dharma. Speaking of eliminating doubts, Paramartha (Paramartha, a translator of the Liang Dynasty in the Southern Dynasties) quoted the Vinaya-vibhanga (Vinaya-vibhanga, detailed explanation of precepts) saying that when Ananda ascended the seat, the assembly had three doubts: first, the Buddha was too great.

悲從涅槃起。二更有佛從他方來。三疑阿難轉身成佛為眾說法。說如是等三疑並斷。二生信者。智度論云。說時方人令生信故。信為能入智度故。問。信何功能最初令生。答。夫信體者心凈為性。如水清珠能清。濁水與一切善而為根本故。華嚴云。信為道無功德母。且如發心趣向三乘有善法欲信為欲依初今生於大乘位聖胎三十以信為首。五根五力及七聖財。皆信為初入聖。即證四不壞信。信三寶故。能越惡道。由信戒故離貧賤因。故論亦說有信現觀。婆沙論說。學佛法者。如大龍象。以信為手。以舍為牙。以念為頸。以慧為頭。于兩肩擔集善法。像所飲啖以鼻為手故。學法者最初令生。又拔眾生出生死泥。須舉信手。后陳正宗為佛教手。序令生信為眾生手。兩手相接出淤泥故。智度論云。如人有手。至於寶山隨意所取。若其無手空無所得。有信心人。入佛法寶能證道果。若無信心。雖解文義空無所得。是故經初令生凈信。三簡邪者。外道教初皆置阿漚二字云。梵王有七十二字以訓。於世眾生轉薄。梵王瞋怒吞啖佉字。唯此二字在口兩角。阿表于無。漚表于有。置彼教初。今置六句為簡于彼故。智論云。一切經首當置信何言簡異外道。四顯正者。三寶最吉祥故。我經初說佛為佛寶。我聞比丘為眾僧寶。如是一時及處為法

寶。法寶三者。一所說法。二說時。三說處故。

第三開合者。真諦記中開為七事。一如是者標所聞法。二我者辨能聞人。三聞者親承音旨。四一時者顯所聞法者善合時宜。五佛者明能說主。六住處者顯說有處。七大比丘等顯非獨聞。智度論中。我聞為一總說六義。一信二聞三時四主五處六眾。世親菩薩般若燈論亦有六義。故彼頌云。前三明弟子。后三證師說。一切修多羅其事皆如是。有引法華論云。證信序中分六成就者謬也。或總分五。如佛地論。一總顯已聞。二說經時分。三明說經主。四說經處。五同聞眾。即合如是我聞為一。今又助釋可分為五。謂能說為一。然佛說法離四種失。一無非法即如是。二無非根即我聞此比丘。三無非時即一時。四無非處在舍衛等。或總為四。真諦三藏所釋七事總唯有四。初如是者明所聞法。次我聞者辨能聞人。次二證所聞法。后二證能聞人。又解云。能說能受所學所依故分為四。佛為能說主。我聞比丘為受教人。如是為所學法。一時及處為說所依。能受弟子有眾別故。說法所依有時處故或合為三。即前三寶。又依佛地義可分三。一總顯已聞及說教時。二別顯教主及說教處。三教所被根。或合為三人二法。人稟法以成德。法藉人以弘宣。兩相資成互為因果。一佛二我聞三比丘眾

【現代漢語翻譯】現代漢語譯本：寶。法寶有三種：一是所說的法，二是說法的時間，三是說法的處所。

第三是開合。真諦的記錄中將其分為七件事：一是『如是』，標明所聽聞的法；二是『我』，辨別能聽聞的人；三是『聞』，親自領受音旨；四是『一時』，顯示所聽聞的法善合時宜；五是『佛』，表明能說的主；六是『住處』，顯示說法的處所；七是『大比丘等』，顯示並非獨自聽聞。《智度論》中，『我聞』合為一，總說六義：一信，二聞，三時，四主，五處，六眾。世親菩薩的《般若燈論》也有六義，所以他的頌詞說：『前三明弟子，后三證師說。一切修多羅，其事皆如是。』有人引用《法華論》說：『證信序中分六成就』是錯誤的。或者總分為五，如《佛地論》：一總顯已聞，二說經時分，三明說經主，四說經處，五同聞眾。即將『如是我聞』合為一。現在又輔助解釋，可以分為五，即能說為一。然而佛說法，遠離四種過失：一無非法，即『如是』；二無非根，即『我聞』此比丘；三無非時，即『一時』；四無非處，在舍衛等。或者總為四。真諦三藏所解釋的七件事總共有四：首先，『如是』表明所聽聞的法；其次，『我聞』辨別能聽聞的人；其次，兩個（指一時和住處）證明所聽聞的法；最後，兩個（指佛和大比丘等）證明能聽聞的人。又解釋說：能說、能受、所學、所依，所以分為四。佛為能說主，我聞比丘為受教人，如是為所學法，一時及處為說所依。能受教的弟子有眾多的區別，說法所依據的有時處，或者合為三，即前述的三寶。又依據《佛地論》的意義，可以分為三：一總顯已聞及說教時，二別顯教主及說教處，三教所被之根機。或者合為三人二法。人稟法以成德，法藉人以弘宣，兩者互相資助，互為因果。一佛，二我聞，三比丘眾。

【English Translation】 English version: Treasures. There are three kinds of Dharma treasures: first, the Dharma that is spoken; second, the time of speaking; and third, the place of speaking.

Third is opening and closing. In Paramārtha's records, it is divided into seven things: first, 'Thus I have heard' indicates the Dharma that is heard; second, 'I' distinguishes the person who can hear; third, 'heard' personally receives the meaning; fourth, 'at one time' shows that the Dharma heard is well-suited to the time; fifth, 'Buddha' indicates the master who can speak; sixth, 'abode' shows the place of speaking; and seventh, 'great Bhikshus, etc.' shows that it is not heard alone. In the Mahāprajñāpāramitāśāstra, 'Thus I have heard' is combined into one, generally speaking of six meanings: first, faith; second, hearing; third, time; fourth, master; fifth, place; and sixth, assembly. Vasubandhu Bodhisattva's Prajñāpradīpa also has six meanings, so his verse says: 'The first three clarify the disciples, the last three prove the teacher's words. All Sutras are like this.' Someone quoted the Lotus Sutra Treatise saying: 'Dividing the six accomplishments in the introduction of faith' is wrong. Or it is generally divided into five, such as in the Buddhabhūmi-śāstra: first, generally showing what has been heard; second, dividing the time of speaking the Sutra; third, clarifying the master who speaks the Sutra; fourth, speaking the place of the Sutra; and fifth, the assembly that hears together. That is, combining 'Thus I have heard' into one. Now, with further explanation, it can be divided into five, that is, the one who can speak is one. However, the Buddha's speaking of Dharma is far from four kinds of faults: first, there is no non-Dharma, that is, 'Thus I have heard'; second, there is no non-root, that is, 'I heard' this Bhikshu; third, there is no non-time, that is, 'at one time'; fourth, there is no non-place, in Śrāvastī, etc. Or it is generally four. The seven things explained by the Tripiṭaka Master Paramārtha are generally four: first, 'Thus I have heard' indicates the Dharma that is heard; second, 'I heard' distinguishes the person who can hear; next, two (referring to time and place) prove the Dharma that is heard; finally, two (referring to Buddha and great Bhikshus, etc.) prove the person who can hear. It is also explained that: being able to speak, being able to receive, what is learned, and what is relied upon, so it is divided into four. The Buddha is the master who can speak, the Bhikshu who heard is the person who receives the teaching, 'Thus I have heard' is the Dharma that is learned, and time and place are what the speaking relies on. The disciples who can receive the teaching have many differences, and the speaking relies on time and place, or it is combined into three, that is, the aforementioned Three Jewels. Also, according to the meaning of the Buddhabhūmi-śāstra, it can be divided into three: first, generally showing what has been heard and the time of teaching; second, separately showing the master of teaching and the place of teaching; third, the faculties that are taught. Or it is combined into three people and two Dharmas. People receive the Dharma to achieve virtue, and the Dharma relies on people to propagate, both helping each other and being mutually causal. One Buddha, two 'I heard', three the Bhikshu assembly.

。此三屬人。一如是二時三處。此三屬法。人有師資。資中傳證法有假實。假中時處故總為二。或合為一。即證信通序。

經。如是　演曰。自古多釋。今敘三門。一別解如是。二合解如是。三帶我聞解。初即如是兩字各別訓釋。次即總申二字之意。后如是兩字連我聞解非釋我聞。初別解者。唐梵道俗總有九釋。一一安法師云。有無不二為如如非有無為是如無所如是無所如是故云如是。二支公云。教能顯理為如。智慧照理為是。三智者禪師云。以文為如。以理為是。文以□詮為如。理以無非為是。四注法華云。如是者感應之瑞。如以順根受名。是以無非立稱。眾生以無非為感。如來以順根為應。傳法者。欲顯名教出于感應故。建言如是。注無量義經云。至人說法但為顯如唯如為是故言如是。六□州法師云。所說之法如於前事故名為如。說事如事說理如是理因亦爾。此說言皆當道理故稱為是。乖法為非如法為是。此約法解。又約人解。阿難道佛所非說之法。如過去佛所說不異故名如。正而非邪故稱為是。七梁武帝云。如即指法是即定詞。如斯之言是佛所說故言如是。八長耳三藏云。如是有三。一就佛。三世諸佛共說不異名如。以用說故稱是。二就法。諸法實相古今不異故名為如。如為說故稱為是。三就僧。以阿難

【現代漢語翻譯】現代漢語譯本：這三個屬於人：一是『如是』（Tathata，真如）的二時（過去和未來），三處（佛、法、僧）。這三個屬於法。人有師資（老師和資質），資中傳證的法有真假。假的時處（時間和地點）故總為二，或合為一，即證信序（證明和信任的序言）。

經：『如是』

演曰：自古以來有很多解釋，現在敘述三種：一是分別解釋『如是』，二是合併解釋『如是』，三是帶著『我聞』解釋。最初是『如是』兩字各自訓釋，其次是總申二字的意思，最後是『如是』兩字連著『我聞』解釋，不是解釋『我聞』。最初分別解釋的，唐朝梵僧和道俗總共有九種解釋。第一種，安法師說：『有』和『無』不二為『如』，『如』不是『有』和『無』為『是』，『如』沒有所『如』，『是』沒有所『是』，所以說『如是』。第二種，支公說：教義能夠顯明真理為『如』，智慧能夠照亮真理為『是』。第三種，智者禪師說：以文字為『如』，以道理為『是』。文字以詮釋為『如』，道理以無非為『是』。第四種，注《法華經》說：『如是』是感應的祥瑞，『如』以順應根機而得名，『是』以沒有錯誤而立稱。眾生以沒有錯誤為感，如來以順應根機為應。傳法的人，想要顯明名教出于感應，所以建立『如是』的說法。注《無量義經》說：至人說法只是爲了顯明『如』，只有『如』才是『是』，所以說『如是』。第六種，□州法師說：所說的法如於先前的事，所以名為『如』，說事如事，說理如理，因也如此。這說明言語都符合道理，所以稱為『是』。違背法為『非』，符合法為『是』。這是從法的角度解釋。又從人的角度解釋，阿難所說的佛法，如過去佛所說沒有差異，所以名為『如』，正而不是邪，所以稱為『是』。第七種，梁武帝說：『如』是指法，『是』是定詞。『如是』之言是佛所說，所以說『如是』。第八種，長耳三藏說：『如是』有三種，一是就佛而言，三世諸佛共同所說沒有差異，名為『如』，因為用來說明，所以稱為『是』。二是就法而言，諸法實相古今沒有差異，所以名為『如』，因為『如』是爲了說明，所以稱為『是』。三是就僧而言，因為阿難

【English Translation】 English version: These three belong to people: first, the 'Thusness' (Tathata) in two times (past and future), and three places (Buddha, Dharma, Sangha). These three belong to the Dharma. People have teachers and qualifications, and the Dharma transmitted in the qualifications has truth and falsehood. The time and place of falsehood are therefore generally two, or combined into one, which is the introduction of proof and faith.

Sutra: 'Thus'

Commentary: Since ancient times, there have been many interpretations. Now, three are described: first, interpreting 'Thus' separately; second, interpreting 'Thus' together; and third, interpreting it with 'I have heard'. The first is to explain the two words 'Thus' separately, the second is to explain the meaning of the two words in general, and the last is to explain the two words 'Thus' together with 'I have heard', not to explain 'I have heard'. In the first separate explanation, there are nine interpretations in total by Tang Dynasty monks, Brahmins, Taoists and laypeople. The first, Dharma Master An said: 'Having' and 'non-having' are not two, which is 'Thus'; 'Thus' is not 'having' and 'non-having', which is 'Is'; 'Thus' has nothing to be 'Thus', 'Is' has nothing to be 'Is', so it is said 'Thus Is'. The second, Zhi Gong said: The teachings can reveal the truth as 'Thus', and wisdom can illuminate the truth as 'Is'. The third, Chan Master Zhi Zhe said: Take the text as 'Thus', and the principle as 'Is'. The text uses explanation as 'Thus', and the principle uses non-error as 'Is'. The fourth, the commentary on the Lotus Sutra says: 'Thus Is' is an auspicious sign of interaction, 'Thus' is named by conforming to the roots, and 'Is' is established by being without error. Sentient beings take non-error as feeling, and the Tathagata takes conforming to the roots as response. Those who transmit the Dharma want to show that the teachings come from interaction, so they establish the saying 'Thus Is'. The commentary on the Infinite Meaning Sutra says: The perfect person speaks the Dharma only to reveal 'Thus', and only 'Thus' is 'Is', so it is said 'Thus Is'. The sixth, Dharma Master □zhou said: The Dharma spoken is like the previous event, so it is called 'Thus', speaking of events as events, speaking of principles as principles, and the cause is also like this. This explains that the words all conform to reason, so it is called 'Is'. Going against the Dharma is 'Non', conforming to the Dharma is 'Is'. This is explained from the perspective of the Dharma. Also explained from the perspective of people, the Buddha's Dharma spoken by Ananda is the same as that spoken by the Buddhas of the past, so it is called 'Thus', correct and not evil, so it is called 'Is'. The seventh, Emperor Wu of Liang said: 'Thus' refers to the Dharma, and 'Is' is a definite term. The words 'Thus Is' are spoken by the Buddha, so it is said 'Thus Is'. The eighth, Tripitaka with Long Ears said: 'Thus Is' has three aspects, one is with regard to the Buddha, the Buddhas of the three times speak together without difference, called 'Thus', because it is used to explain, it is called 'Is'. The second is with regard to the Dharma, the true nature of all Dharmas is the same from ancient times to the present, so it is called 'Thus', because 'Thus' is for explanation, so it is called 'Is'. The third is with regard to the Sangha, because Ananda

聞望佛本教所傳不異為如。永離過非為是。由此同說稱理無謬故經可信。九又相傳釋真不違俗為如。俗不違真為是。順理為如。是以遮妄為是。攝福為如。生慧為是。教順於理為如。依教起行為是。境如智。是等曆法廣說義乃無窮。

次合解如是復有六釋。一肇法師云。如是者信順之詞。信則所言理順。順則師資之言成。詞無繁約。非信不傳。則經別建言如是。二真諦記云。如是者決定義。決定有二。一文二理。三興皇法師云。如是者是無差異義。四法智信涅槃云。如是者阿難自明云詞也。金口所說旨深意遠。非所仰測。而章句始末正自如是也。五淫公云。以離五謗名為如是。第一句如是。此經離執有增益。第二句如是。此經離執無損減謗。第三句如是。此經離執亦有亦無相違謗。第四句如是。此經離執非有非無愚癡謗。第五句如是。此經離執非非者非非無戲論謗。六智論第一云。如是義者即是信也。不信者言是事不如是。后帶我聞以釋如是復有五釋。一光宅法師云。如是者將傳聞前題舉一部。如是一部我親從佛聞。即為我聞作呼轍耳。二惠明云。如是者直指之詞。謂如是之經。我從聞非自造也。三功德施論云。如是我聞者。顯示此經是也。世尊現覺而說非自所作。四佛地論云。如是總言依四義轉。一依譬喻。

【現代漢語翻譯】現代漢語譯本：聽聞佛陀根本教義的傳授，沒有差異就是『如』（Tathata，真如）。永遠遠離過失和錯誤就是『是』。因此，共同宣說符合真理，沒有謬誤，所以經典可以信賴。而且，代代相傳，揭示真諦不違背世俗就是『如』。世俗不違背真諦就是『是』。順應真理就是『如』。因此，遮止虛妄就是『是』。攝取福德就是『如』。產生智慧就是『是』。教義順應真理就是『如』。依教奉行就是『是』。境界如智慧一般。像這樣，歷經各種方法廣泛地解說，其意義乃是無窮無盡。

其次，結合起來解釋『如是』，又有六種解釋。第一種是肇法師的說法：『如是』是信順之詞。相信，那麼所說的話就符合真理；順從，那麼師父和弟子的言語就能成立。言辭沒有繁瑣或簡略。不是出於信任，就無法傳授。因此，經典特別建立『如是』這個詞。第二種是真諦的記載：『如是』是決定的意思。決定有兩方面：一是文字，二是道理。第三種是興皇法師的說法：『如是』是沒有差異的意思。第四種是法智在《涅槃經》中的說法：『如是』是阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）自己表明的言詞。佛陀金口所說，旨意深遠，不是我們所能仰望和測度的。而文章句子的始末，正是這樣。第五種是淫公的說法：以遠離五種誹謗，稱為『如是』。第一句『如是』，這部經遠離執著有，增益的誹謗。第二句『如是』，這部經遠離執著無，損減的誹謗。第三句『如是』，這部經遠離執著亦有亦無，相互矛盾的誹謗。第四句『如是』，這部經遠離執著非有非無，愚癡的誹謗。第五句『如是』，這部經遠離執著非非者非非，無戲論的誹謗。第六種是智論第一的說法：『如是』的意義就是相信。不相信的人會說這件事不是這樣的。後面帶著『我聞』來解釋『如是』，又有五種解釋。第一種是光宅法師的說法：『如是』是將傳聞放在前面，總括一部經。『如是』一部經，我親自從佛陀那裡聽聞。就是為『我聞』作呼應而已。第二種是惠明的說法：『如是』是直接指稱的詞語。說的是像這樣的經，我是聽來的，不是自己造的。第三種是功德施論的說法：『如是我聞』，顯示這部經是真實的。是世尊（釋迦摩尼佛的尊稱）現覺而說的，不是自己所作的。第四種是《佛地論》的說法：『如是』總括來說，依據四種意義而轉變。一是依據譬喻。

【English Translation】 English version: Hearing the transmission of the Buddha's fundamental teachings, that which is without difference is 'Thus' (Tathata, Suchness). That which is forever free from faults and errors is 'So'. Therefore, the common saying accords with truth, without error, so the scriptures can be trusted. Moreover, transmitted through generations, revealing the truth without contradicting the mundane is 'Thus'. The mundane not contradicting the truth is 'So'. Conforming to the truth is 'Thus'. Therefore, stopping falsehood is 'So'. Gathering blessings is 'Thus'. Generating wisdom is 'So'. The teachings conforming to the truth is 'Thus'. Acting according to the teachings is 'So'. The realm is like wisdom. Like this, explaining extensively through various methods, its meaning is endless.

Next, combining to explain 'Thus Thus', there are six explanations. The first is the saying of Dharma Master Zhao: 'Thus Thus' is a word of faith and obedience. Believing, then what is said conforms to the truth; obeying, then the words of the teacher and disciple can be established. The words are neither verbose nor concise. Without trust, it cannot be transmitted. Therefore, the scriptures specially establish the word 'Thus Thus'. The second is the record of Paramārtha: 'Thus Thus' is the meaning of determination. Determination has two aspects: one is the text, and the other is the principle. The third is the saying of Dharma Master Xinghuang: 'Thus Thus' is the meaning of no difference. The fourth is the saying of Fazhi in the Nirvana Sutra: 'Thus Thus' is the words that Ananda (one of the Buddha's ten major disciples, known for his strong memory) himself stated. What the Buddha spoke from his golden mouth is profound and far-reaching, not something we can look up to and measure. And the beginning and end of the sentences are exactly like this. The fifth is the saying of Yin Gong: To be free from the five slanders is called 'Thus Thus'. The first sentence 'Thus Thus', this scripture is free from attachment to existence, the slander of increase. The second sentence 'Thus Thus', this scripture is free from attachment to non-existence, the slander of decrease. The third sentence 'Thus Thus', this scripture is free from attachment to both existence and non-existence, the slander of mutual contradiction. The fourth sentence 'Thus Thus', this scripture is free from attachment to neither existence nor non-existence, the slander of ignorance. The fifth sentence 'Thus Thus', this scripture is free from attachment to neither non-existence nor non-non-existence, the slander of non-argument. The sixth is the saying of the first chapter of the Mahāprajñāpāramitāśāstra: The meaning of 'Thus Thus' is to believe. Those who do not believe will say that this matter is not like this. Following with 'I have heard' to explain 'Thus Thus', there are five explanations. The first is the saying of Dharma Master Guangzhai: 'Thus Thus' is to put the transmission in front, summarizing a scripture. 'Thus Thus' this scripture, I personally heard from the Buddha. It is just to respond to 'I have heard'. The second is the saying of Huiming: 'Thus Thus' is a direct reference. It is said that this kind of scripture, I heard it, not created by myself. The third is the saying of the Guṇaprabhāsa-śāstra: 'Thus I have heard' shows that this scripture is true. It was spoken by the World Honored One (a respectful title for Shakyamuni Buddha) after his enlightenment, not made by himself. The fourth is the saying of the Yogācārabhūmi-śāstra: 'Thus Thus' in general, changes according to four meanings. One is based on metaphors.

謂當所說如是文句如是我昔聞。二依教海。謂告時眾如是當聽我昔所聞。三依問答。謂有問言。汝當所說昔定問耶。故此答言如是我聞。四依許可。謂結集時。諸菩薩眾咸共請言。如汝所聞當如是說。傳法菩薩便許。彼言如是當說如我所聞。又如是言信可審定。謂如是法我昔曾聞。此事如是。齊此當說定無有異。五菩提流支依金剛仙論。一發心如是。二教化如是。三譬喻如是。四決定如是。發心如是者。自念我當如是發菩提心修諸善行。教示言汝當如是發菩提修諸善行。譬喻如是。人如是威德熾盛如日光明。智慧流廣猶如大海。決定如是者。我如是見我如是聞等。今言如是但取第四決定如是。演曰。此之四種。如次即當佛地所說許可教海譬喻問答。思唯可智。總別凡有二十家釋。

經。我聞　演曰。第二能聞。傳法菩薩。自指己牙言。如是法親從佛聞故名我聞。非謂我聞。非謂我者定屬一人。所言聞者。且小乘宗薩婆多師。耳聞非識。經部翻此。譬喻師說心心所法和能聞。依大乘宗根識心所和合為聞。雜集第二云。問。為眼見色為識等耶。答。非眼見色亦非識等。以一切法無作用故。由有和合假立為見。耳等亦爾。然諸聖教。就勝所依。或說根聞以能分別。或說識聞。具前二義說根識聞皆不相違。又依世耳等能

【現代漢語翻譯】現代漢語譯本：關於『如是』的解釋，有以下幾種：一、依據教海（Dharma Ocean）。意思是告訴當時的聽眾，『你們應當像這樣聽聞我過去所聽聞的』。二、依據問答。意思是有人提問：『你將要說的，是你過去確定聽聞的嗎？』因此回答說『如是我聞』。三、依據許可。意思是結集佛經時，各位菩薩共同請求說：『如你所聽聞的那樣說吧。』傳法的菩薩便答應說：『好的，就如我所聽聞的那樣說。』又，『如是』一詞表示可以相信和審定。意思是『這樣的法，是我過去曾經聽聞的，事情就是這樣，就照這樣說，一定沒有差異。』四、菩提流支（Bodhiruci，菩薩名）依據金剛仙論（Vajrasena Sutra）提出：一、發心如是；二、教化如是；三、譬喻如是；四、決定如是。發心如是，是指自己想『我應當這樣發起菩提心，修習各種善行』。教示說『你應當這樣發起菩提心，修習各種善行』。譬喻如是，是指人有像太陽光明一樣熾盛的威德，智慧像大海一樣廣闊。決定如是，是指『我這樣看見，我這樣聽聞』等等。現在所說的『如是』，只取第四種『決定如是』的意思。演曰（Yan Yue，人名）解釋說：這四種『如是』，依次對應于佛地所說的許可、教海、譬喻、問答。這些解釋需要仔細思考和理解。總的來說，關於『如是』的解釋，總共有二十家之多。

經文：我聞演曰解釋說：第二是能聽聞者，即傳法的菩薩。他指著自己的牙齒說：『這樣的法，我是親自從佛陀那裡聽聞的』，所以稱為『我聞』。這裡的『我』，並非指固定屬於某一個人的『我』。關於『聞』，小乘宗派薩婆多部（Sarvastivada）認為，是耳朵聽聞，而不是意識。經部（Sautrantika）對此持相反觀點。譬喻師（Dristantavadin）認為，是心和心所法共同作用才能聽聞。依據大乘宗派，是根、識、心所和合才能聽聞。《雜集論》（Abhidharmasamuccaya）第二卷中說：『問：是眼睛看見顏色，還是意識等等看見顏色呢？』回答說：『不是眼睛看見顏色，也不是意識等等看見顏色。因為一切法都沒有獨立的作用。而是由於各種因素和合，才假立為看見。耳朵等等也是如此。』然而，各種聖教，都是就主要依靠的方面來說的，或者說根能聽聞，因為根能分別；或者說識能聽聞，因為識具有前兩種含義。因此，說根聽聞和說識聽聞，都是不矛盾的。又，依據世俗的說法，耳朵等等能夠聽聞。

【English Translation】 English version: Regarding the explanation of 'Thus', there are several interpretations: 1. Based on the Dharma Ocean. It means telling the audience at the time, 'You should listen in this way to what I have heard in the past.' 2. Based on questions and answers. It means someone asks: 'What you are about to say, is it what you have definitely heard in the past?' Therefore, the answer is 'Thus I have heard.' 3. Based on permission. It means that when compiling the Buddhist scriptures, all the Bodhisattvas jointly requested: 'Speak as you have heard.' The Dharma-transmitting Bodhisattva then agreed: 'Okay, I will speak as I have heard.' Also, the term 'Thus' indicates that it can be believed and verified. It means 'This Dharma is what I have heard in the past, and things are like this, so speak like this, and there will definitely be no difference.' 4. Bodhiruci (Bodhisattva's name) proposed based on the Vajrasena Sutra: 1. Aspiration is thus; 2. Teaching is thus; 3. Metaphor is thus; 4. Determination is thus. Aspiration is thus means thinking to oneself 'I should thus generate the Bodhi mind and cultivate various good deeds.' Teaching says 'You should thus generate the Bodhi mind and cultivate various good deeds.' Metaphor is thus refers to a person who has the power and virtue as blazing as the sunlight, and whose wisdom is as vast as the sea. Determination is thus refers to 'I see it thus, I hear it thus,' and so on. The 'Thus' mentioned now only takes the meaning of the fourth type, 'Determination is thus'. Yan Yue (person's name) explained: These four types of 'Thus' correspond in order to the permission, Dharma Ocean, metaphor, and questions and answers mentioned in the Buddha-land. These explanations need to be carefully considered and understood. In general, there are as many as twenty explanations for 'Thus'.

Scripture: I heard Yan Yue explained: The second is the one who can hear, that is, the Dharma-transmitting Bodhisattva. He pointed to his teeth and said: 'I personally heard this Dharma from the Buddha', so it is called 'I heard'. The 'I' here does not refer to an 'I' that belongs to a fixed person. Regarding 'hearing', the Sarvastivada school of Hinayana believes that it is the ear that hears, not the consciousness. The Sautrantika school holds the opposite view. The Dristantavadin believes that the mind and mental functions work together to hear. According to the Mahayana school, the root, consciousness, and mental functions combine to hear. The second volume of the Abhidharmasamuccaya says: 'Question: Does the eye see color, or does consciousness, etc., see color?' The answer is: 'It is not the eye that sees color, nor is it consciousness, etc., that sees color. Because all dharmas have no independent function. It is because of the combination of various factors that seeing is falsely established. The ears, etc., are also the same.' However, various sacred teachings are based on the main reliance, or say that the root can hear because the root can distinguish; or say that the consciousness can hear because the consciousness has the first two meanings. Therefore, saying that the root hears and saying that the consciousness hears are not contradictory. Also, according to worldly sayings, the ears, etc., can hear.

聞。依勝義理耳非能聞亦非識等。瑜伽五十六說。諸法自性眾緣生故。剎那滅故。無作用故。智論亦云。非耳及識意等能聞。從多緣和合故得聞聲。乃至云。佛法中無有一法能作能知等。又耳根識唯聞于聲而示聞教。若約名句唯意識聞故。瑜伽言。聞謂比量。然由耳識親聞于聲。與意為意門方得聞。意為緣熏習在識因聞所成總說名聞。廢別耳等總名我聞。故佛地云。我謂諸蘊世俗假者。聞謂耳根發識聽受。廢別就總故說我聞。一問何須廢別而說于總。答。若不言我不顯自他。耳通一切。是誰耳聞。又復聞時非唯耳等待緣極多。若一一陳遂成煩廣。若唯說一義用不周顯和合聞。總標假者。然我有三。一妄所執。謂外道等所橫計我。二假施設我。謂大涅槃樂凈常我。除二乘例強施設故。世三流佈我。謂世共傳天授祠等。今傳法者。隨順世間自指稱我不同前。即是無我之大我也。遍計無體圓成無相不可說聞。然就依他亦無實聞。因緣和合假說名聞。二問諸佛說法本除我執。何故不稱無我為言我聞。答。瑜伽第六四義釋之。一言說易故。若說無我通蘊處界知此說誰。二順世間故。三除我怖故。言無我者為誰修學。四為宣說自他染凈因果事業令生決定信解心故。所以稱我。智論第一四悉檀中。依世界悉檀說我無過。即當瑜伽順世

【現代漢語翻譯】現代漢語譯本聽聞。依據勝義諦的道理，耳朵並非真正能聽聞的主體，意識等也不是。如《瑜伽師地論》第五十六卷所說：『諸法的自性是眾緣和合而生，剎那生滅，沒有獨立的作用。』《大智度論》也說：『不是耳朵以及意識等能夠聽聞，而是從多種因緣和合才能聽聞聲音。』乃至說：『佛法中沒有一種法能夠獨立作用、獨立知覺等。』而且耳根識僅僅是聽聞聲音，而開示聽聞的教法，如果是從名句的角度來說，只有意識才能聽聞。所以《瑜伽師地論》說：『聽聞是指比量。』然而由於耳識親身聽聞聲音，與意識作為意門才能聽聞。意識作為因緣熏習在識中，因聽聞所成就的總和，稱之為聽聞。捨棄個別的耳朵等，總稱為『我聞』。所以《佛地經論》說：『我，是指諸蘊（五蘊）的世俗假名。聞，是指耳根發起耳識聽取領受。』捨棄個別而就總體來說，所以說『我聞』。一問：為什麼需要捨棄個別而說總體呢？答：如果不說『我』，就不能顯示自己和他人。耳朵是共通的，是誰的耳朵聽聞呢？而且聽聞的時候，不僅僅是耳朵，還需要極多的因緣。如果一一陳述，就會變得繁瑣冗長。如果只說一個，義理作用又不周全，所以要顯示和合聽聞，總標示假名之『我』。然而『我』有三種：一是妄所執我，指外道等所虛妄計度的『我』；二是假施設我，指《大涅槃經》中的樂、凈、常『我』，爲了破除二乘的執著而勉強施設的；三是世俗流佈我，指世間共同流傳的『天授』、『祠』等。現在傳法的人，隨順世間習慣，自稱『我』，不同於前面所說的『我』，這實際上是無我的大我。遍計所執性沒有實體，圓成實性沒有相狀，所以不可說聽聞。然而就依他起性來說，也沒有真實的聽聞，只是因緣和合，假說名為聽聞。二問：諸佛說法本來是爲了去除我執，為什麼不稱『無我』，而說『我聞』呢？答：《瑜伽師地論》第六卷用四種義理來解釋：一是言說容易。如果說『無我』，涵蓋了蘊、處、界，不知道說的是誰。二是順應世間習慣。三是去除對『我』的恐懼。如果說『無我』，那麼是誰在修學呢？四是爲了宣說自己和他人染污和清凈的因果事業，使眾生生起決定信解之心。所以稱『我』。《大智度論》第一卷四悉檀中，依據世界悉檀來說『我』沒有過失，這正是《瑜伽師地論》所說的順應世間。

【English Translation】 English version Heard. According to the principle of ultimate truth (paramārtha, 勝義), the ear is not the one who truly hears, nor is consciousness (vijñāna, 識) or anything else. As stated in the Yogācārabhūmi-śāstra (瑜伽師地論) Book 56: 'The nature of all dharmas (法, phenomena) arises from the aggregation of many causes (hetu, 因) and conditions (pratyaya, 緣), is momentary (kṣaṇika, 剎那) in its extinction, and has no independent function.' The Mahāprajñāpāramitopadeśa (大智度論) also says: 'It is not the ear, nor consciousness, nor mind (manas, 意), etc., that can hear; it is only through the combination of many causes and conditions that hearing of sound is attained.' It even says: 'In the Buddha-dharma (佛法), there is no single dharma that can independently act, independently know, etc.' Moreover, the ear-consciousness (śrotra-vijñāna, 耳識) merely hears the sound, while the teaching that is heard is indicated. If viewed from the perspective of names and phrases, only consciousness can hear. Therefore, the Yogācārabhūmi-śāstra says: 'Hearing refers to inference (anumāna, 比量).' However, because the ear-consciousness personally hears the sound, and with the mind as the mind-door (manodvāra, 意門), hearing is attained. The mind, as a condition, is imprinted in the consciousness, and the totality achieved through hearing is called 'hearing.' Abandoning the individual ear, etc., the totality is called 'I heard' (evaṃ mayā śrutam, 我聞). Therefore, the Buddhabhūmi-sūtra-śāstra (佛地經論) says: 'I (aham, 我) refers to the aggregates (skandha, 蘊), a conventional (saṃvṛti, 世俗) designation. Hearing (śrutam, 聞) refers to the ear-organ (śrotra-indriya, 耳根) initiating ear-consciousness to listen and receive.' Abandoning the individual and referring to the totality, hence it is said 'I heard.' Question 1: Why is it necessary to abandon the individual and speak of the totality? Answer: If 'I' is not mentioned, self and others cannot be distinguished. The ear is common to all; whose ear is hearing? Moreover, at the time of hearing, it is not only the ear, but also extremely many conditions that are needed. If each were enumerated, it would become tedious and lengthy. If only one were mentioned, the meaning and function would not be comprehensive. Therefore, to show the hearing of combination, the false designation 'I' is generally indicated. However, there are three types of 'I': first, the falsely adhered-to 'I' (mithyā-parikalpita-ātman, 妄所執我), referring to the 'I' falsely conceived by non-Buddhists, etc.; second, the provisionally established 'I' (prajñapti-sat-ātman, 假施設我), referring to the blissful, pure, and eternal 'I' in the Mahāparinirvāṇa-sūtra (大涅槃經), provisionally established to eliminate the attachment of the two vehicles (śrāvakayāna and pratyekabuddhayāna, 二乘); third, the conventionally propagated 'I' (saṃvṛti-vyavahāra-ātman, 世俗流佈我), referring to the 'Devadatta' (天授), 'sacrifice' (祠), etc., commonly propagated in the world. The person now transmitting the Dharma (法), following worldly custom, refers to themselves as 'I,' which is different from the 'I' mentioned earlier; this is actually the great 'I' of no-self (anātman, 無我). The completely imputed nature (parikalpita-svabhāva, 遍計所執性) has no substance, the perfectly accomplished nature (pariniṣpanna-svabhāva, 圓成實性) has no characteristics, so hearing cannot be spoken of. However, in terms of the dependently arisen nature (paratantra-svabhāva, 依他起性), there is also no real hearing; it is merely the combination of causes and conditions, falsely called hearing. Question 2: The Buddhas' teachings originally aim to eliminate the attachment to self; why not say 'no-self' (anātman, 無我) but say 'I heard' (evaṃ mayā śrutam, 我聞)? Answer: The Yogācārabhūmi-śāstra Book 6 explains it with four reasons: first, it is easy to speak. If 'no-self' is said, it encompasses the aggregates (skandha, 蘊), sense bases (āyatana, 處), and realms (dhātu, 界), and it is not known who is being referred to. Second, it conforms to worldly customs. Third, it removes the fear of 'I.' If 'no-self' is said, who is practicing? Fourth, it is to proclaim the causes and effects of defilement and purification of oneself and others, so that beings may generate decisive faith and understanding. Therefore, 'I' is used. In the Mahāprajñāpāramitopadeśa Book 1, among the four siddhāntas (四悉檀), there is no fault in speaking of 'I' according to the world-siddhānta (lokasiddhānta, 世界悉檀), which is exactly what the Yogācārabhūmi-śāstra says about conforming to the world.

間故。又云。世間語言有三根本。一見二慢三名字。前二不凈后一通凈。一切凡夫三種語言見道學人二種除見。今依第三說我無失。三問既依名字。何故不言阿難問。答。有五義。一示不乖俗宗。雖顯真序不乖俗理。雖顯妙言不乖粗欲。顯真諦不離俗故。二我者主宰自在之義。佛地論云。顯不聞者有所堪能。集諸傳云有三阿難。一阿難此云慶喜。持聲聞藏。二阿難跋陀此云喜賢。持獨覺藏。三阿難伽羅此云喜海。持菩薩藏。但是一人隨德名別。阿難於教總持自在。若稱名字。雖順正理。無于諸法得自在義。由斯稱我不通阿難。三表親聞世聞共言我見聞。此將為親證。若言阿難聞或非親聞從他傳受。今顯親聞以破疑網。四不識阿難者。謂言誰聞。五有同名者。謂言彼聞。四問慶喜於時親亦見覺何唯說聞。答。有四義。一名等詮義非色等故。欲證深理要聞法故。二此界以聲而為佛事聲為所依名等有故。三希證菩提要聞熏習。由聞熏習出世故。四顯非現證故。有釋云。咨承有無自信之過。即推功歸佛。表已因位未現見法但聞而已。若言見覺謂言同佛。五問為佛說法言我能聞。為佛不說言我聞耶。答。有二解。一者龍軍無性等說。諸佛唯有三法。謂大定智悲久離戲論曾不說法。由佛慈悲本願緣力眾生識上文義相生。雖親依自善

【現代漢語翻譯】現代漢語譯本間故。又說，世間語言有三個根本：一是見解，二是傲慢，三是名字。前兩者是不清凈的，後者是普遍清凈的。一切凡夫都有這三種語言，見道的學人有兩種，去除了見解。現在我依據第三種（名字）來說，沒有過失。三問：既然依據名字，為什麼不說『阿難問』？答：有五個原因。一是表示不違背世俗的宗派。雖然彰顯真實的次第，但不違背世俗的道理；雖然彰顯微妙的語言，但不違背粗俗的慾望。彰顯真諦不離世俗的緣故。二是『我』有主宰自在的含義。《佛地論》說：顯示聽聞者有所堪能。各種傳記說有三個阿難（Ānanda）：一是阿難（慶喜，Qìngxǐ），持聲聞藏；二是阿難跋陀（喜賢，Xǐxián），持獨覺藏；三是阿難伽羅（喜海，Xǐhǎi），持菩薩藏。但實際上是一個人，隨著功德而名字不同。阿難對於教法總持自在。如果稱呼名字，雖然順應正理，但沒有對於諸法得自在的含義。因此稱『我』不單指阿難。三是表示親自聽聞，世間共同說『我見聞』，這裡將作為親自證悟。如果說『阿難聞』，或許不是親自聽聞，而是從他人傳授。現在彰顯親自聽聞，以破除疑惑。四是不認識阿難的人，會說『誰聽聞？』五是有同名的人，會說『他說聽聞』。四問：慶喜（Qìngxǐ）當時親自也見也覺，為什麼只說『聞』？答：有四個原因。一是名字等同於詮釋的含義，不是色等。想要證悟深奧的道理，需要聽聞佛法。二是在這個世界，以聲音作為佛事，聲音是所依靠的，名字等同於聲音的緣故。三是希望證悟菩提，需要聽聞熏習。因為聽聞熏習才能出世。四是顯示不是現在證悟的緣故。有解釋說，是諮詢承受有無自信的過失，即推功勞歸於佛，表示自己因位的修行，還沒有現見佛法，只是聽聞而已。如果說『見覺』，就說是和佛一樣了。五問：是佛說法的時候說『我能聞』，還是佛不說的時候說『我聞』呢？答：有兩種解釋。一是龍軍（Lóngjūn）、無性（Wúxìng）等說，諸佛只有三種法，即大定、智、悲，很久就遠離了戲論，從來不說法。由於佛的慈悲、本願和緣力的作用，眾生的意識上產生文義的相。

【English Translation】 English version For the sake of gaps. It is also said that worldly language has three roots: first, views; second, arrogance; and third, names. The first two are impure, while the last one is generally pure. All ordinary people have these three types of language, while those who have attained the path have two, having eliminated views. Now, based on the third (name), I speak without fault. Third question: Since it is based on names, why not say 'Ānanda asked'? Answer: There are five reasons. First, it shows not deviating from worldly sects. Although it reveals the true order, it does not deviate from worldly principles; although it reveals subtle language, it does not deviate from coarse desires. Revealing the true meaning does not depart from the mundane. Second, 'I' has the meaning of sovereignty and freedom. The Buddhabhūmi Sūtra says: It shows that the listener has some ability. Various biographies say there are three Ānandas: first, Ānanda (Qìngxǐ, meaning 'Joyful'), who holds the Śrāvakapiṭaka; second, Ānanda Bhadra (Xǐxián, meaning 'Joyful and Wise'), who holds the Pratyekabuddha Piṭaka; and third, Ānanda Kāladāna (Xǐhǎi, meaning 'Joyful Ocean'), who holds the Bodhisattva Piṭaka. But in reality, it is one person, with different names according to merit. Ānanda is free and sovereign in upholding the teachings. If the name is used, although it accords with correct principles, it does not have the meaning of being free and sovereign over all dharmas. Therefore, calling 'I' does not simply refer to Ānanda. Third, it indicates personal hearing. The world commonly says 'I saw and heard.' Here, it will be taken as personal realization. If it is said 'Ānanda heard,' perhaps it was not personal hearing but received from others. Now, it reveals personal hearing to dispel doubts. Fourth, those who do not know Ānanda will say, 'Who heard?' Fifth, those with the same name will say, 'He heard.' Fourth question: Qìngxǐ (Ānanda), at that time, personally saw and perceived, so why only say 'heard'? Answer: There are four reasons. First, the name is equivalent to the meaning of explanation, not form, etc. To realize profound principles, it is necessary to hear the Dharma. Second, in this world, sound is used as a Buddha-activity, and sound is what is relied upon, because names are equivalent to sound. Third, hoping to realize Bodhi requires hearing and cultivation. Because hearing and cultivation lead to transcendence. Fourth, it shows that it is not present realization. Some explanations say that it is consulting and accepting the fault of having or not having self-confidence, that is, attributing the merit to the Buddha, indicating that one's practice in the causal stage has not yet manifested the Dharma, but only heard it. If it is said 'saw and perceived,' it would be said to be the same as the Buddha. Fifth question: Is 'I can hear' said when the Buddha is teaching, or is 'I heard' said when the Buddha is not teaching? Answer: There are two explanations. First, Lóngjūn (Nāgārjuna), Wúxìng (Asaṅga), etc., say that the Buddhas only have three dharmas, namely, great samādhi, wisdom, and compassion, and have long been free from playfulness, never teaching the Dharma. Due to the Buddha's compassion, original vows, and the power of conditions, the meaning of the text arises in the consciousness of sentient beings.

根力起而就強緣名為佛說。譬如天等增上力故。今于夢中得咒論等。佛地一師亦同此解。二者親光等言。佛身具有蘊處界等。由離分別名無盡戲論。是不說法名無戲論。謂宜聞者善根本願緣力如來識上義相生。是佛利他善根所起名為佛說。聞者識心雖不親得。然似彼相分明顯現故名我聞。應如說此如是說此如是我聞意避增減異分過失。謂如是法我從佛聞。非他展轉顯示。聞者有所堪能。諸有所問皆離增減異分過失。為令眾生恭敬信受。文義決定無所增減。是故問者應正問。已如理思惟當勤修學。六問阿難成是佛成道日生。二十年後方為侍者。已前諸教何得親聞。答。有六義。一本願力故。去作長者供養誦經。沙彌令得總持。龍樹贊云。面如凈滿月。眼如青蓮華。佛法大海水。流入阿難心。二展轉聞。智論第二說。佛初轉法輪。爾時我不見如是展轉聞。三佛加持故。報恩經云。佛入世俗心令阿難知。四佛為略說故。亦出報恩經。佛粗舉其端而能盡解。五三昧力故。金剛華經說。阿難得法性覺性自在王三昧能憶天聞法力故。觀佛三昧海經第五。阿難見佛聞法說菩薩行。即憶過去九十億佛所說經藏。法華第四云。自聞授記等。即時憶念過去無量千萬億法諸藏通達無礙等而說偈言。世尊甚希有等。上來六緣由本願力得成后五。

【現代漢語翻譯】現代漢語譯本根力（五根五力，生出一切諸法之根本力量）起作用而成就殊勝因緣，這被稱為佛說（Buddha's teaching）。譬如天人等有增上的力量的緣故，現在於夢中得到咒語理論等等。佛地一師也同樣如此解釋。第二種解釋是親光等人說，佛身具有蘊（skandha，構成個體的五種要素）、處（ayatana，感覺器官和感覺對像）界（dhatu，構成要素）等等，由於遠離分別，所以稱為無盡戲論。不說法稱為無戲論。適宜聽聞者善根、本願的因緣力量，如來識上義相產生。這是佛陀利他善根所生起，稱為佛說。聽聞者的識心雖然不親自得到，然而相似的相分明顯現，所以稱為『我聞』。應該如實說『如此』，如是說『如此』，如是我聞，意思是避免增加、減少、異分的過失。意思是『如此的法，我從佛陀聽聞』，不是他人輾轉顯示。聽聞者有所堪能，所有提問都遠離增加、減少、異分的過失。爲了令眾生恭敬信受，文義決定，沒有增加減少。所以提問者應該正確提問，已經如理思維，應當勤奮修學。六個問題：阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）是佛陀成道日出生的，二十年後才做侍者，之前的教法怎麼能親自聽聞？回答：有六個原因。一是本願力（pranidhana，過去世所發的誓願）的緣故，過去做長者供養誦經的沙彌，令阿難得到總持（dharani，總攝憶持）。龍樹（Nagarjuna，大乘佛教的重要思想家）讚歎說：『面容如清凈滿月，眼睛如青蓮花，佛法大海水，流入阿難心。』二是輾轉聽聞。《智論》第二說：『佛陀初轉法輪（dharma wheel，佛教教義的傳播），那時我沒見到，如此輾轉聽聞。』三是佛陀加持的緣故。《報恩經》說：『佛陀進入世俗心，令阿難知道。』四是佛陀爲了略說。《報恩經》也說：『佛陀粗略舉出端倪，就能完全理解。』五是三昧（samadhi，精神集中狀態）的力量的緣故。《金剛華經》說：『阿難得到法性覺性自在王三昧，能憶天聞法力。』《觀佛三昧海經》第五說：『阿難見佛聞法說菩薩行，即憶過去九十億佛所說經藏。』《法華經》第四說：『自己聽聞授記等等，即時憶念過去無量千萬億法諸藏，通達無礙等等』，而說偈語說：『世尊甚希有等等。』以上六個因緣，由於本願力而成就後面的五個。

【English Translation】 English version The arising of roots and powers (the five roots and five powers, the fundamental forces that give rise to all dharmas) and the accomplishment of excellent conditions are called Buddha's teaching (Buddha's teaching). For example, because gods and others have increasing power, now in dreams they obtain mantra theories and so on. The first teacher in the Buddha-land also explains it in the same way. The second explanation is that of Kin-hikari and others, who say that the Buddha's body has skandhas (the five aggregates that constitute an individual), ayatanas (sense organs and sense objects), dhatus (constituent elements), etc. Because it is free from discrimination, it is called endless play. Not speaking of dharma is called non-play. It is appropriate for listeners to have the power of good roots and original vows, and the appearance of meaning arises in the Tathagata's consciousness. This is what the Buddha's altruistic good roots give rise to, and it is called Buddha's teaching. Although the listener's consciousness does not personally obtain it, the similar appearance is clearly manifested, so it is called 'I heard'. One should truthfully say 'thus', thus say 'thus', thus I heard, meaning to avoid the faults of increase, decrease, and difference. It means 'This dharma, I heard from the Buddha', not that others displayed it through transmission. The listener is capable, and all questions are free from the faults of increase, decrease, and difference. In order to make sentient beings respectfully believe and accept, the meaning of the text is definite, without increase or decrease. Therefore, the questioner should ask correctly, and having thought about it reasonably, one should diligently study and practice. Six questions: Ananda (one of the Buddha's ten great disciples, known for his strong memory) was born on the day of the Buddha's enlightenment, and only became an attendant twenty years later. How could he have personally heard the teachings before that? Answer: There are six reasons. First, because of the power of original vows (pranidhana, vows made in past lives), in the past he was an elder who made offerings to the chanting sramana, causing Ananda to obtain dharani (total retention). Nagarjuna (an important thinker of Mahayana Buddhism) praised: 'The face is like a pure full moon, the eyes are like blue lotus flowers, the ocean of the Buddha's dharma flows into Ananda's heart.' Second, through transmission. The second chapter of the Treatise says: 'When the Buddha first turned the wheel of dharma (dharma wheel, the propagation of Buddhist teachings), I did not see it, but heard it through transmission.' Third, because of the Buddha's blessing. The Repaying Kindness Sutra says: 'The Buddha entered the worldly mind, causing Ananda to know.' Fourth, because the Buddha spoke briefly. The Repaying Kindness Sutra also says: 'The Buddha roughly pointed out the beginning, and one could fully understand.' Fifth, because of the power of samadhi (a state of mental concentration). The Vajra Flower Sutra says: 'Ananda obtained the Dharma-nature Awakening Self-Mastery King Samadhi, and was able to remember the power of hearing the Dharma in the heavens.' The fifth chapter of the Contemplation of Buddha Samadhi Sea Sutra says: 'Ananda saw the Buddha, heard the Dharma, and spoke of the Bodhisattva's practice, and immediately remembered the sutra treasury spoken by the past ninety billion Buddhas.' The fourth chapter of the Lotus Sutra says: 'Hearing the prediction of enlightenment, etc., he immediately remembered the past immeasurable millions of billions of dharmas, and was unobstructed in understanding, etc.', and spoke the verse: 'The World Honored One is very rare, etc.' The above six causes are due to the power of the original vow, which accomplishes the latter five.

七問有無量大菩薩。何故唯付阿難持法。答。諸菩薩等。各匆務莊嚴眷屬調伏自身不能宣通難寫瓶有寄。所以傳燈是屬。又后阿難常隨如來人天所識傳必生信。諸菩薩等形異處疏非眾皆識。或容住一問。諸經皆云如是我聞。何故溫室經云阿難曰吾從佛聞。藥師經云聞如是等。答。隨方置言其意無別。如阿難升座說經已大眾難言。無常力大無常力大。無常力大。如此等法。于佛所親自聽聞。今者乃言我聞如是。

經一時　演曰。第三時成無非時失。初明如實義。次□敘異解。后問答分別。明實義者。佛說眾經前後多時。今者正指說此部時。於一時中在某處說如是。涅槃經云。我於一時在迦尸國。我於一時在洹河屍首林等。功德論云。一時者說此經時。余時復說無量經故。金剛佛論意同此說。問。字名句等說聽多時如何言一。答。佛地論云。此就剎那相續無斷說聽究竟總名一時。若不爾者。字名句等說聽時異云何言一。彼論意說無問時之長短總說一期說聽究竟名為一時。以為騰人得陀羅尼。或凈耳根于剎那須能說能受。亦名為一非唯相續。論又釋云。或相會遇時分無別故名一時。即是說聽共相會遇同一時義。演曰。彼論二義。一說聽究竟為一時。二說聽會遇為一時。前簡說余時。后簡說聽前後時。次敘異釋者。長耳

【現代漢語翻譯】現代漢語譯本七問有無量的大菩薩，為什麼只將佛法託付給阿難（Ananda，佛陀的十大弟子之一）？回答：諸位菩薩等，各自忙於莊嚴眷屬，調伏自身，不能宣通佛法，就像難以將瓶中的東西寄託出去一樣。所以傳燈（指佛法的傳承）是阿難的職責。而且阿難經常跟隨如來（Tathagata，佛陀的稱號之一），人天都認識他，由他傳法必定令人信服。諸位菩薩等形象各異，處所疏遠，並非大眾都認識。或者容許有這樣的疑問。諸經都說『如是我聞』，為什麼《溫室經》說『阿難曰：吾從佛聞』，《藥師經》說『聞如是等』？回答：隨方設定言辭，其意義沒有差別。比如阿難升座說法完畢，大眾感嘆說：『無常力大，無常力大，無常力大。』如此等等的佛法，都是在佛陀那裡親自聽聞的，現在卻說『我聞如是』。

『經一時』，演曰：第三時成就，沒有非時之失。首先闡明如實之義，其次敘述不同的解釋，最後問答分別。闡明實義是說，佛陀宣說眾經，前後多次，現在正是指宣說此部經的時候。於一時之中，在某處宣說如是。如《涅槃經》說：『我於一時在迦尸國』，『我於一時在洹河屍首林等』。《功德論》說：『一時者，是說此經之時，其餘時間又宣說了無量經。』《金剛佛論》的意義與此相同。問：字、名、句等，宣說聽聞多次，如何說『一』？答：《佛地論》說：『這是就剎那相續，沒有間斷，宣說聽聞究竟，總名為一時。』如果不是這樣，字、名、句等，宣說聽聞的時間不同，怎麼說『一』？彼論的意思是說，無論時間長短，總說一期，宣說聽聞究竟，名為一時。因為騰人得到陀羅尼（Dharani，總持），或者清凈耳根，于剎那之間能夠說能受，也名為一，並非唯有相續。論又解釋說：『或者相會相遇，時間沒有差別，所以名一時。』即是說聽共同相會相遇，同一時間的意義。演曰：彼論有兩種意義，一是說聽究竟為一時，二是說聽會遇為一時。前者簡別宣說其餘時間，後者簡別宣說聽聞的前後時間。其次敘述不同的解釋，長耳（指長耳三藏）

【English Translation】 English version Seven questions regarding the countless great Bodhisattvas: Why was the Dharma entrusted solely to Ananda (one of the ten principal disciples of the Buddha)? The answer is: The Bodhisattvas are each busy with adorning their retinues and subduing themselves, unable to widely disseminate the Dharma, just as it is difficult to send something out from a bottle. Therefore, the transmission of the lamp (referring to the transmission of the Dharma) is Ananda's responsibility. Moreover, Ananda constantly follows the Tathagata (one of the titles of the Buddha), and is known by humans and devas (gods); his transmission will surely inspire faith. The Bodhisattvas have different forms and reside in distant places, and are not known by all. Perhaps such a question is permissible. All sutras say 'Thus have I heard,' why does the 'Greenhouse Sutra' say 'Ananda said: I heard from the Buddha,' and the 'Medicine Buddha Sutra' say 'Heard thus and so forth'? The answer is: The words are set according to the place, but the meaning is no different. For example, after Ananda ascended the seat and finished speaking the Dharma, the assembly exclaimed: 'Impermanence is powerful, impermanence is powerful, impermanence is powerful.' Such Dharmas were personally heard from the Buddha, but now it is said 'I heard thus'.

'At one time,' Yan said: The third time is accomplished, there is no loss of time. First, clarify the meaning of reality; second, narrate different interpretations; and finally, question and answer separately. Clarifying the meaning of reality means that the Buddha proclaimed many sutras at different times, and now it specifically refers to the time when this sutra was proclaimed. At one time, in a certain place, it was proclaimed thus. As the 'Nirvana Sutra' says: 'At one time I was in the country of Kashi,' 'At one time I was in the forest of corpses on the Ganges River,' etc. The 'Treatise on Merit' says: 'One time is the time when this sutra was spoken, and at other times countless sutras were spoken.' The meaning of the 'Diamond Buddha Treatise' is the same. Question: Words, names, sentences, etc., are spoken and heard many times, how can it be said to be 'one'? Answer: The 'Treatise on Buddha-land' says: 'This refers to the continuous succession of moments, without interruption, the complete speaking and hearing is collectively called one time.' If it were not so, the times of speaking and hearing words, names, sentences, etc., are different, how could it be said to be 'one'? The meaning of that treatise is that regardless of the length of time, the entire period is spoken of as one, and the complete speaking and hearing is called one time. Because the Teng people obtained Dharani (a type of mantra), or purified their ear faculties, they can speak and receive in an instant, which is also called one, not only continuous succession. The treatise further explains: 'Or meeting and encountering, the time is no different, so it is called one time.' That is, speaking and hearing meet and encounter together, the meaning of the same time. Yan said: That treatise has two meanings, one is that the complete speaking and hearing is one time, and the other is that the speaking and hearing encounter is one time. The former distinguishes the speaking of other times, and the latter distinguishes the before and after times of speaking and hearing. Next, narrate different interpretations, Long-ear (referring to the Long-ear Tripitaka).

三藏解有三種。一分段流轉時。二不思議變易時。上二即二種生死。三假名時。假名時有三。一迦羅時。二三摩耶時。三世依布時。迦羅時者。此云別相時。如制戒律。大戒時聞。不戒時不聞。出家時聞。在家時不聞。國之得聞餘人不得聞。三摩耶時者。此云破邪見時。謂五部阿含九分達磨不簡白黑一切得問。此二與智論同世流佈者。即是世人語法如言一時。在恒河岸等。令依破邪見及世流佈時故名一時。

真諦三藏說時有十義。一佛出世時。二說正法時。三聽正法時。四持正法。五思正法時。六修正法時。七下善種時。八成熟善根時。謂生國中猶四念處。九解脫善根時。謂聽法說法持法思法靜心修習。具此五事得入解脫。十心平等時。若下若高聽法不入。若作棄捨正法心此是無明不平等心聽亦不入。若能拔沈□浮念舍平等得入正法故名平等。舍心時具此十義故名一時。后問答辨者。一問一之與時何法為體。答皆是假法不相應行。依色心立。即數與時二種為體。法界法處亦即數識世識所收。二問大乘過未既非實有。於三世中如何立時。答時有二義。一道理時。即約法體五蘊諸行剎那生滅。唯有一念現在之法。然有酬前引后之義。即以所酬假名過去。即以所引假名未。對此二種說為現在。令說聽者五蘊諸法剎那生

【現代漢語翻譯】現代漢語譯本：三藏的解釋有三種。第一種是分段流轉時（Samaya，指眾生在六道中輪迴的時間）。第二種是不思議變易時（指菩薩修行過程中，從凡夫到成佛的轉變）。以上兩種就是兩種生死（指輪迴和變易生死）。第三種是假名時（指爲了方便而設立的時間概念）。假名時有三種。第一種是迦羅時（Kala，別相時，指特定的時間）。例如，制定戒律時，受大戒時才能聽到，不守戒時就聽不到；出家時才能聽到，在家時就聽不到；一個國家的人能聽到，其他國家的人就聽不到。第二種是三摩耶時（Samaya，破邪見時，指破除錯誤見解的時間）。也就是說，五部阿含（Agama，原始佛教經典）和九分達磨（Dharma，佛法）不分善惡，所有人都可以提問。這兩種時間概念與《大智度論》中世俗流佈的時間概念相同，就像世俗語法中說『一時』，在恒河岸邊等等。爲了破除邪見和方便世俗流佈，所以稱為『一時』。真諦三藏（Paramārtha，南朝時期著名譯經家）說『時』有十種含義。第一是佛出世時。第二是說正法時。第三是聽正法時。第四是持正法時。第五是思正法時。第六是修正法時。第七是下善種時。第八是成熟善根時，比如生在有四念處（四種觀禪修習）的國家中。第九是解脫善根時，也就是聽法、說法、持法、思法、靜心修習。具備這五種條件才能進入解脫。第十是心平等時。如果地位低下或高貴的人聽法時心不專注，或者產生拋棄正法的心，這就是無明和不平等心，聽法也無法領悟。如果能夠去除沉溺和浮躁的念頭，捨棄不平等心，才能進入正法，所以稱為平等。捨棄雜念，保持平等心時，就具備了這十種含義，所以稱為『一時』。後面的問答辨析是：第一問，『一』和『時』的本體是什麼？回答，都是假法，不相應行法（不屬於色法或心法的法），依色法和心法而立。也就是數和時兩種法為本體。法界和法處也包含在數識和世識之中。第二問，大乘認為過去和未來都不是真實存在的，那麼在三世（過去、現在、未來）中如何確立時間概念？回答，時間有兩種含義。第一是道理時，也就是從法體的角度來說，五蘊（構成個體的五種要素）和諸行（各種心理活動）都是剎那生滅的，只有一念是現在的。但是，有酬謝過去和引導未來的作用。用酬謝過去的作用假名為過去，用引導未來的作用假名為未來。針對這兩種時間概念，說為現在。讓說法者和聽法者明白，五蘊諸法都是剎那生滅的。

【English Translation】 English version: There are three kinds of explanations for 『Samaya』 (time) according to the Tripitaka masters. The first is 『segmented flow time』 (referring to the time of beings transmigrating in the six realms). The second is 『inconceivable transformation time』 (referring to the transformation of a Bodhisattva from an ordinary person to Buddhahood during practice). The above two are the two kinds of 『birth and death』 (referring to the birth and death of reincarnation and transformation). The third is 『provisional name time』 (referring to the concept of time established for convenience). There are three kinds of 『provisional name time』. The first is 『Kala time』 (Kala, specific time, referring to a specific time). For example, when formulating precepts, one can only hear them when receiving the major precepts; one cannot hear them when not observing the precepts; one can only hear them when one is ordained; one cannot hear them when one is a layperson; people of one country can hear them, but people of other countries cannot hear them. The second is 『Samaya time』 (Samaya, time for breaking wrong views, referring to the time for breaking wrong views). That is to say, the five Agamas (Agama, original Buddhist scriptures) and the nine divisions of Dharma (Dharma, Buddhist teachings) do not distinguish between good and evil, and everyone can ask questions. These two time concepts are the same as the time concepts commonly circulated in the world in the Mahaprajnaparamita Shastra, just like saying 『at one time』 on the banks of the Ganges in secular grammar. In order to break wrong views and facilitate secular circulation, it is called 『at one time』. Paramārtha (Paramārtha, a famous translator of scriptures in the Southern Dynasties) said that 『time』 has ten meanings. The first is when the Buddha appears in the world. The second is when the correct Dharma is spoken. The third is when the correct Dharma is heard. The fourth is when the correct Dharma is upheld. The fifth is when the correct Dharma is contemplated. The sixth is when the correct Dharma is practiced. The seventh is when good seeds are planted. The eighth is when good roots mature, such as being born in a country with the Four Foundations of Mindfulness (four types of contemplation practice). The ninth is when good roots are liberated, that is, listening to the Dharma, speaking the Dharma, upholding the Dharma, contemplating the Dharma, and practicing meditation with a calm mind. Only by possessing these five conditions can one enter liberation. The tenth is when the mind is equal. If people of low or high status are not focused when listening to the Dharma, or if they have the mind to abandon the correct Dharma, this is ignorance and an unequal mind, and they cannot comprehend the Dharma even if they listen to it. If one can remove the thoughts of being immersed and impetuous, and abandon the unequal mind, one can enter the correct Dharma, so it is called equality. When one abandons distracting thoughts and maintains an equal mind, one possesses these ten meanings, so it is called 『at one time』. The question and answer analysis that follows is: The first question is, what is the substance of 『one』 and 『time』? The answer is that they are both provisional dharmas, non-associated formations (dharmas that do not belong to form or mind), established based on form and mind. That is, the two dharmas of number and time are the substance. The realm of Dharma and the place of Dharma are also included in number consciousness and worldly consciousness. The second question is, since Mahayana believes that the past and the future are not real, how is the concept of time established in the three times (past, present, and future)? The answer is that time has two meanings. The first is the time of principle, that is, from the perspective of the substance of Dharma, the five skandhas (the five elements that constitute an individual) and all activities are momentary arising and ceasing, and only one thought is present. However, it has the function of rewarding the past and guiding the future. The function of rewarding the past is provisionally named the past, and the function of guiding the future is provisionally named the future. In response to these two time concepts, it is said to be the present. Let the speaker and the listener understand that the five skandhas are all momentary arising and ceasing.

滅前後相續事。諸究竟假立三世總名一時。非一生滅之一時也。二唯識心之上。變作三時相狀而起。理實唯有現一念心。令說聽者隨心分限變作短長事結終說總名一時。如夢所見。謂有多生覺位唯心都無實境。三問說聽一念生已即滅。如何識上聚集解生。答雖唯一念。然前前聞者熏習成種。后識心上速帶解生。是故文義聚集顯現。如言諸惡者莫作。至作字時前之四字一時聚集。乃至一偈一章一品連帶亦爾。故雖無過未而說受義成因。此應明五心之義。如別章說。四問如何不言四八等時。答一日一月照四天下。長短喧寒近遠晝夜諸方不定恒。二天下同起用故。又漏已下上諸天等。無此四時及八時業。經擬上地諸方流通。若說四時流行不遍故亦不定。約成道已後年數時節。由三乘凡聖所見不同。佛身報化年歲短長成道已來近遠各不同故。經擬三乘凡聖同聞故不定說。成道已后若干年歲。雖諸經典下別文中有說四時十二時等。即此經食時著衣乃至敷座而坐日正午時。或說成是近遠時等。皆隨一方眾生聞見結集之家。且作是說。然非一部。初總明時。今初總明故但言一。五問時中凡聖殊。今但總言一處中凈穢別如何說定方。答處中唯凈穢標處可定知。時中萬品差不準。唯言一一念根宜凡聖勝劣利鈍長短有多差別不可定準。故處

【現代漢語翻譯】現代漢語譯本關於滅前後相續之事。《成唯識論》認為，所謂的過去、現在、未來三世，都是一種假立的概念，總稱為『一時』（kala，時間）。這個『一時』並非指一個生命生滅過程中的某個時刻。第二種觀點認為，唯識宗認為，一切都是唯識心（意識）的變現，三世的相狀也是由心變現出來的。實際上，只有當下這一念心。爲了讓聽者和說者能夠理解，根據各自意識的侷限，將時間分割成短或長，最終總結為一個『一時』。這就像夢中所見，雖然感覺經歷了很多世，但覺醒后發現一切都只是心的作用，沒有真實的境界。第三個問題是：如果說者和聽者的一念生起后立即消滅，那麼如何在意識上聚集資訊併產生理解呢？回答是：雖然只有一念，但之前的聽聞會在意識中熏習成種子（bija，潛能）。當新的意識生起時，會迅速地帶著這些種子產生理解。因此，文字和意義才能聚集並顯現出來。例如，當說『諸惡莫作』時，說到『作』字時，前面的四個字會同時聚集在意識中。乃至一偈、一章、一品，都是如此連帶。所以，雖然沒有過去和未來，但接受意義併成為因果是成立的。這應該闡明五心（五種心識活動）的意義，就像在其他章節中所說的那樣。第四個問題是：為什麼不說四時（春夏秋冬）或八時（晝夜各分四時）等時間概念呢？回答是：太陽和月亮照耀四大部洲（S四大洲），但各地的長短、喧囂、寒冷、遠近、晝夜等情況並不固定。但四大部洲同時起作用。而且，欲界以下的天界，以及色界、無色界諸天等，沒有四季或八時的概念。這部經是為上地（指較高層次的修行者）和各方流通而準備的。如果說四季，就不能普遍適用，所以不固定。關於佛陀成道后的年數和時節，由於三乘（聲聞乘、緣覺乘、菩薩乘）的凡夫和聖人所見不同，佛陀的應身、報身、化身的年歲長短，以及成道以來的遠近也各不相同。這部經是為三乘的凡夫和聖人共同聽聞而準備的，所以不固定地說成道后若干年歲。雖然在其他經典的個別段落中，有說四時、十二時等，比如這部經中提到吃飯的時間、穿衣的時間，乃至鋪設座位而坐的時間，或者說成道的時間遠近等，都是根據一方眾生的見聞，由結集經典的人暫時這樣說。但並非整部經都是如此。最初是總的說明時間，所以只說『一』。第五個問題是：時間中有凡夫和聖人的差別，現在只總的說『一』，那麼處所中的清凈和污穢的差別如何確定呢？回答是：處所中只有清凈和污穢可以標明處所，可以確定地知道。時間中萬物的差別沒有準則，只能說每一念的根器、凡夫和聖人的勝劣、利鈍、長短都有很多差別，無法確定準則。所以處所

【English Translation】 English version Regarding the matter of the continuity of before and after cessation. The Vijñaptimātratā-śāstra (Treatise on Consciousness-Only) considers the so-called past, present, and future three times as a provisional concept, collectively called 'kala' (time). This 'kala' does not refer to a specific moment in the cycle of birth and death of a life. The second view is that the Vijñaptimātratā school believes that everything is a manifestation of the citta (mind, consciousness), and the appearances of the three times are also manifested by the mind. In reality, there is only the present moment of consciousness. In order for the speaker and listener to understand, time is divided into short or long periods according to the limitations of their respective consciousnesses, and finally summarized as 'kala'. This is like what is seen in a dream, although it feels like many lifetimes have been experienced, after awakening it is found that everything is just the function of the mind, without any real realm. The third question is: If the thought of the speaker and listener arises and immediately ceases, how can information be gathered in consciousness and understanding arise? The answer is: Although there is only one thought, the previous hearing will be imprinted in consciousness as bija (seeds, potentials). When a new consciousness arises, it will quickly bring these seeds and generate understanding. Therefore, words and meanings can gather and manifest. For example, when saying 'Do no evil', when saying the word 'do', the previous four words will gather in consciousness at the same time. Even a verse, a chapter, a section, are connected in this way. Therefore, although there is no past and future, accepting meaning and becoming cause and effect is established. This should clarify the meaning of the five citta (five mental activities), as described in other chapters. The fourth question is: Why not talk about concepts of time such as the four seasons (spring, summer, autumn, winter) or the eight times (dividing day and night into four periods each)? The answer is: The sun and moon shine on the Jambudvipa (four continents), but the length, noise, cold, distance, day and night, etc. are not fixed in each place. But the four continents work at the same time. Moreover, the realms below the desire realm, as well as the heavens of the form realm and formless realm, do not have the concept of four seasons or eight times. This sutra is prepared for the upper realms (referring to practitioners of higher levels) and circulation in all directions. If we talk about the four seasons, it cannot be universally applied, so it is not fixed. Regarding the number of years and seasons after the Buddha's enlightenment, because the views of ordinary people and saints of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are different, the length of the nirmāṇakāya (transformation body), saṃbhogakāya (enjoyment body), and dharmakāya (dharma body) of the Buddha, and the distance since enlightenment are also different. This sutra is prepared for the common hearing of ordinary people and saints of the Three Vehicles, so it does not fixedly say the number of years after enlightenment. Although in individual paragraphs of other sutras, there are mentions of four seasons, twelve times, etc., such as this sutra mentions the time of eating, the time of wearing clothes, and even the time of laying out the seat and sitting, or saying the time of enlightenment is near or far, etc., these are temporarily said by those who compiled the sutras based on the hearing and seeing of beings in one direction. But this is not the case for the entire sutra. Initially, time is generally explained, so only 'one' is said. The fifth question is: There is a difference between ordinary people and saints in time, and now only 'one' is generally said, so how to determine the difference between purity and impurity in the place? The answer is: Only purity and impurity can mark the place in the place, and it can be known with certainty. There is no criterion for the difference between all things in time, only that the roots of each thought, the superiority and inferiority of ordinary people and saints, the sharpness and dullness, the length and shortness have many differences, and no criterion can be determined. So the place

可定說而時但總言。

經。佛　演曰。第四化產生。智度論第二五種能說。一佛。二聖弟果。三諸天。四神仙。五變化。今明佛說表可崇信。魏本名婆伽婆。梁本言佛婆伽。隋言世尊。貞觀名薄伽梵。周云佛薄伽梵。此但言佛。準經梵本。皆稱大師名薄伽梵。即十號中第十號也。佛地論云。佛具十種功德名號。何故如來教傳法者。一切經首但置如是薄伽梵。為此一名世咸尊重故。諸外道皆稱本師名薄伽梵。又此一名總攝眾德。餘名不爾。故置此名。準梁周本加以佛名。為簡外道。餘本略也。今翻譯者。更存省略隨方生善。但標佛名。梵云佛名云佛陀。此云覺者。具有三義。一自覺簡凡夫。二覺他簡二乘。三覺滿簡菩薩。佛地論云。具一切智一切種智。能自開覺。復能開覺一切有情。如睡夢覺如蓮華開故稱為佛。一切智者。能自開智。如睡夢覺智觀于空智理真智無分別智如所有也。總相而言斷煩惱得一切智者。覺有情智如蓮如華開智觀。于有智事智俗智后所得智盡所有也。總相而言斷所智知障得。又真實論十義釋覺大般若七義應拾敘之。

薄伽梵者。準佛地論以二義釋。一成德義。二德破魔義。就成德中復有六義。一自在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。其義云何。謂諸如來永不繫屬諸煩惱故

【現代漢語翻譯】現代漢語譯本：可以確定地說，（佛所說的）時間和內容都是真實可信的。

經文說：佛演說。這是第四種化生而來的。（根據）《智度論》第二卷，有五種能說法的人：一是佛，二是證得聖果的弟子，三是諸天，四是神仙，五是變化（之人）。現在說明佛所說的話，表明其值得崇敬和信任。魏譯本稱為婆伽婆（Bhagavan，世尊），梁譯本說佛婆伽（佛Bhagavan），隋譯本說世尊，貞觀譯本名為薄伽梵（Bhagavan），周譯本說佛薄伽梵（佛Bhagavan）。這裡只說了佛。按照經文的梵文字，都稱大師名為薄伽梵（Bhagavan），也就是十號中的第十個稱號。佛地論說，佛具有十種功德名號。為什麼如來教導傳法的人，一切經的首句只放上『如是薄伽梵（Bhagavan）』呢？因為這個名號世人都尊重。各外道也都稱他們的本師名為薄伽梵（Bhagavan）。而且這個名號總攝一切功德，其他的名號不是這樣，所以放置這個名號。按照梁譯本和周譯本，加上了佛名，是爲了區別于外道。其他的譯本省略了。現在的翻譯者，更加地儲存省略，隨順各地的情況產生善果。只標出佛名。梵語中佛名為佛陀（Buddha），這裡翻譯為覺者，具有三種含義：一是自覺，區別于凡夫；二是覺他，區別於二乘；三是覺滿，區別于菩薩。《佛地論》說，具有一切智和一切種智，能夠自己開悟，又能開悟一切有情眾生，就像從睡夢中醒來，像蓮花開放一樣，所以稱為佛。一切智，是能自己開悟的智慧，就像從睡夢中醒來一樣，智慧觀照空性，智慧是真理，智慧是無分別智，是如所有性。總的來說，斷除煩惱而得到一切智的人，覺悟有情眾生的智慧就像蓮花開放一樣，智慧觀照有，智慧是事智，是俗智，是后得智，是盡所有性。總的來說，斷除所知障而得到。另外，《真實論》用十種意義解釋覺，《大般若經》用七種意義，應該拾取並敘述。

薄伽梵（Bhagavan）這個詞，按照《佛地論》用兩種意義解釋：一是成就功德的意義，二是功德破除魔障的意義。就成就功德來說，又有六種意義：一是自在，二是熾盛，三是端嚴，四是名稱，五是吉祥，六是尊貴。這些意義是什麼呢？就是說諸如來永遠不被各種煩惱束縛。

【English Translation】 English version: It can be said with certainty that the time and content (of what the Buddha said) are true and trustworthy.

The sutra says: The Buddha expounds. This is the fourth type of being born through transformation. According to the second volume of the Mahaprajnaparamita-sastra (智度論), there are five types of people who can speak the Dharma: first, the Buddha (Buddha); second, disciples who have attained the fruit of the holy path; third, the devas (諸天); fourth, the immortals (神仙); and fifth, those who are transformed (變化). Now, explaining what the Buddha said indicates that it is worthy of reverence and trust. The Wei translation calls it 婆伽婆 (Bhagavan, World-Honored One), the Liang translation says 佛婆伽 (Buddha Bhagavan), the Sui translation says World-Honored One, the Zhenguan translation calls it 薄伽梵 (Bhagavan), and the Zhou translation says 佛薄伽梵 (Buddha Bhagavan). Here, it only says Buddha. According to the Sanskrit version of the sutra, all call the master by the name Bhagavan (薄伽梵), which is the tenth title among the ten epithets. The Buddhabhumi Sutra (佛地論) says that the Buddha has ten meritorious titles. Why do the Tathagatas (如來) instruct those who transmit the Dharma to only place 'Thus I have heard, Bhagavan (薄伽梵)' at the beginning of all sutras? It is because this name is respected by the world. All other paths also call their original teachers by the name Bhagavan (薄伽梵). Moreover, this name encompasses all merits, while other names do not. Therefore, this name is placed. According to the Liang and Zhou translations, the name Buddha is added to distinguish it from other paths. Other translations omit it. The current translators further preserve the omissions and follow the local conditions to generate good results. Only the name Buddha is marked. In Sanskrit, the name Buddha is Buddha (佛陀), which is translated here as 'Awakened One,' having three meanings: first, self-awakening, distinguishing it from ordinary people; second, awakening others, distinguishing it from those of the Two Vehicles; and third, complete awakening, distinguishing it from Bodhisattvas. The Buddhabhumi Sutra (佛地論) says that possessing all-wisdom and all-knowing, being able to awaken oneself and also awaken all sentient beings, like waking from a dream, like a lotus flower blooming, therefore it is called Buddha. All-wisdom is the wisdom that can awaken oneself, like waking from a dream, wisdom contemplates emptiness, wisdom is truth, wisdom is non-discriminating wisdom, is suchness. Generally speaking, those who have cut off afflictions and attained all-wisdom, the wisdom of awakening sentient beings is like a lotus flower blooming, wisdom contemplates existence, wisdom is practical wisdom, is conventional wisdom, is subsequent wisdom, is the wisdom of knowing all things. Generally speaking, it is attained by cutting off the obstructions to knowledge. In addition, the Tattvasiddhi Sastra (真實論) explains awakening with ten meanings, and the Mahaprajnaparamita Sutra (大般若經) uses seven meanings, which should be picked up and narrated.

The term Bhagavan (薄伽梵), according to the Buddhabhumi Sutra (佛地論), is explained with two meanings: first, the meaning of accomplishing merit; second, the meaning of merit destroying demonic obstacles. Regarding the accomplishment of merit, there are six meanings: first, freedom; second, flourishing; third, beautiful and dignified; fourth, name; fifth, auspiciousness; and sixth, nobility. What are these meanings? It means that all Tathagatas are never bound by various afflictions.

。炎猛智火所燒練故。三十二大士相等所莊飾故。一切殊勝功德圓滿無不知故。一切世間親近供養咸稱贊故。具一切德常起方便利益。安樂一切有情無懈廢故。初一斷德。次一智德。后四恩德。如次配釋。二破魔義者。彼論又云。或能破壞四魔怨故名薄伽梵。攝大乘論云。能破四種大魔怨故名薄伽梵。又自在等功德相應。是故說佛名薄伽梵。二義正同。涅槃經第十八有七。複次釋婆伽婆云。婆伽名破。婆名煩惱。能破煩惱故名婆伽婆。又能成就諸善法故。又能善解諸法義故。有大功德無能勝故。有大名聞遍十方故。又能種種大惠施故。又于無量阿僧祇劫吐安根故。初一離障。后六成德。如次配前佛地六義。瑜伽八十三云。薄伽梵者。怛然安坐妙菩提座。任運摧滅一切魔軍大勢力故。演曰。佛地攝論及涅槃經皆約二義。瑜伽論中唯約破魔廣略異故。由能離障德自成故。涅槃離障。唯約煩惱舉因攝果。即破四魔。問。佛有三身。此說何者。答。據標穢土為聲果。即破四聞說。即是化身。論其實義具足三佛。由空無相真如妙理生智解故名法身。說應化非真非說法者。推功歸佛本即真報身。若約十地菩薩。可見即他受用。佛地論云。如實義者。釋迦牟尼說此經時。地前大眾見變化身居此穢土為其說法。地上大眾見受□□居佛凈

【現代漢語翻譯】現代漢語譯本因被炎猛的智慧之火燒煉的緣故。因三十二大丈夫相好莊嚴修飾的緣故。因一切殊勝功德圓滿無所不知的緣故。因一切世間眾生親近供養，都稱讚的緣故。因具足一切功德，常起方便利益，安樂一切有情眾生，沒有懈怠廢棄的緣故。最初一個解釋斷德（斷除煩惱的功德），第二個解釋智德（智慧的功德），後面四個解釋恩德（恩惠的功德）。按照順序對應解釋。二、破魔的意義：《彼論》又說：『或者能夠破壞四種魔怨的緣故，名為薄伽梵（Bhagavan，世尊）。』《攝大乘論》說：『能破四種大魔怨的緣故，名為薄伽梵（Bhagavan，世尊）。』又因為具有自在等功德相應，所以說佛名為薄伽梵（Bhagavan，世尊）。這兩個意義是相同的。《涅槃經》第十八有七種解釋薄伽婆（Bhagavan，世尊）的說法：『薄伽（Bhaga）名為破，婆（va）名煩惱，能破煩惱的緣故名為薄伽婆（Bhagavan，世尊）。又能成就各種善法的緣故。又能善於理解諸法義的緣故。有大功德，沒有誰能勝過的緣故。有大名聞遍佈十方的緣故。又能以種種廣大的恩惠佈施的緣故。又于無量阿僧祇劫吐出安穩的根的緣故。』最初一個解釋離障（遠離障礙），後面六個解釋成就功德。按照順序對應前面的佛地六義。《瑜伽師地論》第八十三卷說：『薄伽梵（Bhagavan，世尊），坦然安坐在妙菩提座上，任運摧滅一切魔軍的大勢力。』演曰：佛地攝論及涅槃經都依據兩種意義解釋。瑜伽論中只依據破魔一種意義，有廣略的差異。因為能夠遠離障礙，功德自然成就的緣故。涅槃經中遠離障礙，只依據煩惱，這是舉因攝果，即是破四魔。問：佛有三身，這裡說的是哪一個？答：依據標示穢土為聲聞的緣故，即是破四魔而說的，即是化身。論其真實意義，具足三佛。由空無相真如妙理生起智慧解脫的緣故，名為法身。說應化非真非說法者，推功歸於佛的根本，即是真報身。如果依據十地菩薩所見，即是他受用身。佛地論說：『如實義者，釋迦牟尼（Sakyamuni）說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受……居佛凈

【English Translation】 English version Because of being refined by the fierce and blazing fire of wisdom. Because of being adorned with the thirty-two marks of a great man (Mahapurusa Laksana). Because of the perfection of all excellent merits and knowing everything without exception. Because all beings in the world draw near, make offerings, and praise him. Because he possesses all virtues, constantly initiates skillful means for benefit, brings peace and happiness to all sentient beings without懈怠 or abandonment. The first explains the virtue of severance (of afflictions), the second explains the virtue of wisdom, and the last four explain the virtues of kindness. They are explained in corresponding order. Two, the meaning of defeating Mara (demons): 『That treatise』 also says: 『Or because of being able to destroy the four Maras (Mara, demons), he is called Bhagavan (Bhagavan, World-Honored One).』 The Mahayanasamgraha says: 『Because of being able to destroy the four great Mara enemies, he is called Bhagavan (Bhagavan, World-Honored One).』 Moreover, because of possessing virtues such as sovereignty, it is said that the Buddha is called Bhagavan (Bhagavan, World-Honored One). These two meanings are the same. The eighteenth chapter of the Nirvana Sutra has seven explanations of Bhagavan (Bhagavan, World-Honored One): 『Bhaga means to break, and va means afflictions. Because of being able to break afflictions, he is called Bhagavan (Bhagavan, World-Honored One). Moreover, because of being able to accomplish all good dharmas. Moreover, because of being able to skillfully understand the meaning of all dharmas. Because of having great merit and no one being able to surpass him. Because of having great fame that pervades the ten directions. Moreover, because of giving various great and generous gifts. Moreover, because of emitting stable roots for immeasurable asamkhya kalpas.』 The first explains the separation from obstacles, and the last six explain the accomplishment of virtues. They correspond in order to the six meanings of Buddhahood mentioned earlier. The eighty-third volume of the Yogacarabhumi-sastra says: 『Bhagavan (Bhagavan, World-Honored One), serenely sits on the wondrous Bodhi seat, effortlessly destroying the great power of all the Mara armies.』 Commentary says: The Buddhabhumi-sastra and the Nirvana Sutra both explain based on two meanings. The Yogacarabhumi-sastra only explains based on the meaning of defeating Mara, with differences in scope. Because of being able to separate from obstacles, virtues are naturally accomplished. In the Nirvana Sutra, separation from obstacles only relies on afflictions, which is taking the cause to encompass the effect, which is defeating the four Maras. Question: The Buddha has three bodies; which one is being referred to here? Answer: Based on the indication of the impure land for the sake of the Sravakas (Sravaka, Hearers), it is said to be the defeat of the four Maras, which is the Nirmanakaya (Nirmanakaya, Transformation Body). In terms of its true meaning, it fully possesses the three bodies of the Buddha. Because of the arising of wisdom and liberation from the wondrous principle of emptiness, non-appearance, and true suchness, it is called the Dharmakaya (Dharmakaya, Dharma Body). Saying that the manifested transformation is not real and does not preach the Dharma is attributing the merit to the Buddha's fundamental nature, which is the true Sambhogakaya (Sambhogakaya, Enjoyment Body). If based on what the Bodhisattvas of the ten bhumis (bhumi, grounds) see, it is the other-enjoyment body. The Buddhabhumi-sastra says: 『In terms of the true meaning, when Sakyamuni (Sakyamuni) was speaking this sutra, the masses before the bhumis saw the transformation body residing in this impure land to preach the Dharma for them, while the masses on the bhumis saw the enjoyment... residing in the pure land of the Buddha.』

土為其說法。所聞雖同所見各別。雖俱歡喜信受奉行解有淺深所行各異。準彼論意。隨對根宜所見居別理實三身體示相離。

經。在舍衛國祇樹給孤獨園　演曰。第五處成無非處失。佛地論云。若示說處及能說者示知此法何處誰說一切生疑故。須具說舍衛澤云。聞拘國以多出勝大寶拘名流遠方。又有於此修學得仙諸方知聞故。周本云。名稱大城。正梵音雲室羅筏悉底。此云豐德。一具財寶。二妙欲境。三饒多聞。四豐解脫。故以名焉。今言舍衛。或舍婆提。皆訛略耳。河南釋云。此中印度境憍薩國云都城名為別南憍薩羅故以都城為國之稱。檢西域記有兩憍薩羅國。智度論云。憍薩羅國主波斯匿王。住舍婆提大城中。如來示教。勝軍王經之云。憍薩羅主勝軍大王。仁王經第一云。舍衛國主婆斯匿王國城之名隨舉其一。問據此土境名憍薩羅城名舍衛即體是一。若爾何故仁王經列十六大國。第一憍薩羅國。第二舍衛國。答彼是南憍薩羅。去此懸遠故示相違。有人釋云。波斯匿王是兩國主。又云。憍薩羅舍衛本是兩國合為一國者皆為謬釋。由示能了南北二處憍薩羅故。問。準智論云。複次憍薩羅國佛生身地欲報地恩多住舍婆提城。準此故知舍衛城在憍薩羅國。若爾佛生迦毗羅國。何故乃言此國生。答準西域記。迦毗羅國

【現代漢語翻譯】現代漢語譯本他們各自根據自己的理解來解釋佛法。雖然聽到的教義相同，但每個人的見解卻不盡相同。雖然大家都歡喜地接受、相信並實踐佛法，但理解有深淺之分，實踐也有差異。根據他們的論點，佛陀爲了適應不同根性的眾生，所顯現的形象也各不相同，但實際上，三身（法身、報身、應身）的本體是不可分離的。

經文說：'在舍衛國祇樹給孤獨園'。演述說：這是第五處成就，沒有不恰當的地方。《佛地論》中說，如果說明了說法的地方和說法的人，就能消除人們對'此法在何處說？誰說的？'的疑問。因此，需要詳細說明。舍衛，根據澤云的說法，聞拘國盛產珍寶，拘這個名字流傳很廣。而且，有很多修行者在這裡修學成仙，所以各方都知道這個地方。周本說，這是一個著名的大城。正確的梵文發音是室羅筏悉底（Śrāvastī），意思是'豐德'，因為它具備四種美德：一、具足財寶；二、擁有美妙的欲樂境界；三、盛產博學多聞之人；四、盛產解脫之人。所以用這個名字來命名。現在說的舍衛，或者舍婆提，都是訛略的說法。河南的僧人解釋說，這裡是印度憍薩羅國（Kośala）的都城，因為都城的名字叫別南憍薩羅，所以用都城的名字來代表國家。查閱《西域記》，有兩個憍薩羅國。《智度論》中說，憍薩羅國的國王波斯匿王（Prasenajit），住在舍婆提大城中，如來在那裡示教。《勝軍王經》中說，憍薩羅的主人是勝軍大王。《仁王經》第一卷中說，舍衛國的國王是婆斯匿王。國城的名字可以隨意使用其中一個。問：根據我們這裡的地理情況，憍薩羅是國名，舍衛是城名，它們實際上是一個整體。如果是這樣，為什麼《仁王經》列出十六大國時，第一是憍薩羅國，第二是舍衛國？答：那是南憍薩羅國，距離這裡很遠，所以顯示出不同的形象。有人解釋說，波斯匿王是兩個國家的主人。還有人說，憍薩羅和舍衛本來是兩個國家，後來合併成一個國家。這些都是錯誤的解釋。因為（經文）是爲了讓人們瞭解南北兩個憍薩羅國。問：根據《智度論》的說法，'此外，憍薩羅國是佛陀出生的地方，爲了報答這片土地的恩情，佛陀經常住在舍婆提城。'根據這個說法，我們知道舍衛城在憍薩羅國。如果是這樣，佛陀出生在迦毗羅國（Kapilavastu），為什麼說佛陀出生在這個國家呢？答：根據《西域記》，迦毗羅國...

【English Translation】 English version Their interpretations of the Dharma vary according to their own understanding. Although the teachings heard are the same, each person's views are different. Although everyone joyfully accepts, believes, and practices the Dharma, there are differences in the depth of understanding and the practice. According to their arguments, the Buddha manifests different forms to adapt to beings of different capacities, but in reality, the essence of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) is inseparable.

The sutra says: 'In the Jeta Grove of Anathapindika in Sravasti (Śrāvastī, a major city in ancient India)'. The commentary says: This is the fifth place of accomplishment, and there is nothing inappropriate about it. The Buddhabhumi Sutra says that if the place and the speaker of the Dharma are explained, it can eliminate people's doubts about 'Where was this Dharma spoken? Who spoke it?' Therefore, it is necessary to explain in detail. Sravasti, according to Ze Yun, the country of Wenkju is rich in treasures, and the name 'Kju' is widely known. Moreover, many practitioners have cultivated and become immortals here, so all places know about this place. Zhou Ben says that it is a famous large city. The correct Sanskrit pronunciation is Śrāvastī, which means 'abundance of virtue', because it possesses four virtues: 1. Abundance of wealth; 2. Possession of wonderful objects of desire; 3. Abundance of learned people; 4. Abundance of liberated people. Therefore, it is named with this name. The current saying of Sravasti, or Savatthi, are all corrupted versions. The monk from Henan explained that this is the capital city of the Kosala (Kośala, an ancient Indian kingdom) in India. Because the name of the capital city is Benan Kosala, the name of the capital city is used to represent the country. Checking the Records of the Western Regions, there are two Kosala countries. The Mahaprajnaparamita Sastra says that King Prasenajit (Prasenajit, the king of Kosala) of Kosala lives in the great city of Sravasti, where the Tathagata teaches. The Victory Banner King Sutra says that the master of Kosala is the great King Victory Banner. The first volume of the Benevolent Kings Sutra says that the king of Sravasti is King Prasenajit. The name of the country or the city can be used interchangeably. Question: According to the geographical situation here, Kosala is the name of the country, and Sravasti is the name of the city, and they are actually a whole. If so, why does the Benevolent Kings Sutra list Kosala as the first of the sixteen great countries, and Sravasti as the second? Answer: That is South Kosala, which is far away from here, so it shows a different image. Some people explain that King Prasenajit is the master of two countries. Others say that Kosala and Sravasti were originally two countries, which were later merged into one country. These are all wrong explanations. Because (the sutra) is to let people understand the two Kosala countries, North and South. Question: According to the Mahaprajnaparamita Sastra, 'Furthermore, Kosala is the place where the Buddha was born, and in order to repay the kindness of this land, the Buddha often lived in the city of Sravasti.' According to this statement, we know that the city of Sravasti is in the country of Kosala. If so, the Buddha was born in Kapilavastu (Kapilavastu, the birthplace of Buddha), why do you say that the Buddha was born in this country? Answer: According to the Records of the Western Regions, Kapilavastu...

與舍衛相鄰同中印度境。隨鄰近說言此佛生。仙記云。昔劫初有仙兄弟。弟名舍婆。魏云幼小。兄名阿婆提。魏云不可害。此二人住彼處求道。即國為名。弟略去婆兄略去阿。二名雙存故曰舍婆提城。非但豐德。亦約仙名城南五六里有逝多林(此云勝木舊云祇陀訛也)是給孤獨園勝軍之大臣蘇達多(此云善施)為佛建精舍。善施長者。仁而聽敏積而能散。施乏施貧。哀孤恤老時美其德號給孤獨焉。尊重如來愿建精舍。佛命舍利子。隨處瞻揆。唯太子逝多園地爽愷□白太子。太子戲言。金遍乃賣善施豁然即出藏金隨言布地有少未滿。太子請留曰。佛誠良田宜植善種。即于空地建立精舍。世尊即云告阿難曰。園地善施所買林樹逝多所施二人同心式崇功業。自今已往應謂此地為逝多樹給孤獨園。此舉化佛所居之土。由對聲聞化彼地前發心修行種姓不斷故。偏氣之理實亦有報身凈土劫盡火燒當安隱故。問。何故居此而說般若。答。般若佛母一切諸法從此經生故。智論云。佛生身地欲報地恩多住舍婆提城等故。於此說。又復般若通貫五門。此舍衛城豐其四德風俗淳質篤學好福人土俱勝故。就此說鷺池鷲嶺其義又殊。隨對根宜不可一準。問。但舉城園隨一即問何須雙舉。答。真諦記云。住處為二。一境界處。二依止處。住境界處為

【現代漢語翻譯】現代漢語譯本與舍衛（梵文：Śrāvastī，古印度城市名）相鄰，位於中印度境內。按照鄰近的說法，佛陀在此地誕生。古老的記載說，過去在劫初的時候，有仙人兄弟二人，弟弟名叫舍婆（Śyāma），意為『幼小』，哥哥名叫阿婆提（Abhaya），意為『不可害』。這兩人住在此處修行，因此這個國家就以他們的名字命名。弟弟的名字省略了『婆』字，哥哥的名字省略了『阿』字，兩個名字都保留了一部分，所以叫做舍婆提城。這裡不僅物產豐富，也與仙人的名字有關。城南五六里處有逝多林（Jetavana，意為『勝林』，舊譯為『祇陀』是錯誤的），是給孤獨園（Anāthapiṇḍika-ārāma），善施（Sudatta）長者，也就是勝軍（Jeta）的大臣蘇達多（Sudatta，意為『善施』）為佛陀建造的精舍。善施長者仁慈而聰敏，積累財富又能慷慨施捨，救濟貧困，憐憫孤兒，照顧老人，當時人們讚美他的德行，稱他為給孤獨。他非常尊敬如來，希望建造精舍。佛陀命令舍利子（Śāriputra）隨處觀察地形。只有太子逝多（Jeta）的園地開闊平坦。善施稟告太子，太子開玩笑說，要用金子鋪滿地面才賣。善施毫不猶豫地拿出藏金，按照太子的要求鋪地，還差一點沒有鋪滿。太子請求留下剩餘的空地，說：『佛陀是真正的良田，應該種植善的種子。』於是就在空地上建立了精舍。世尊就告訴阿難（Ānanda）說：『園地是善施買的，樹林是逝多施捨的，兩人同心協力，共同成就了這項功德。從今以後，應該稱這個地方為逝多樹給孤獨園。』這是指化身佛所居住的土地，因為他們對聲聞（Śrāvaka）示現化身，在此地之前就已發心修行，種姓不斷。偏頗之理實際上也有報身佛的凈土，即使劫盡火燒也能安穩存在。問：為什麼在這裡宣說般若（Prajñā）？答：因為般若是佛母，一切諸法都從此經產生。智論中說：佛陀出生的地方，是爲了報答土地的恩情，所以多住在舍婆提城等地，因此在這裡宣說。而且般若貫通五門。這個舍衛城物產豐富，具備四種美德，風俗淳樸，人們崇尚學習，喜好行善，人和土地都很優越，所以就在這裡宣說。至於鷺池（Nalikeravana）和鷲嶺（Gṛdhrakūṭa），其意義又有所不同，要根據不同的根器來施教，不能一概而論。問：只舉城或園，隨便說一個就行了，為什麼一定要同時舉出兩個？答：真諦（Paramārtha）記載說：住處分為兩種，一是境界處，二是依止處。住境界處是爲了……

【English Translation】 English version Adjacent to Śrāvastī (an ancient Indian city), located in central India. According to nearby accounts, the Buddha was born here. Ancient records say that in the beginning of a kalpa (cosmic cycle), there were two immortal brothers. The younger brother was named Śyāma, meaning 'small,' and the elder brother was named Abhaya, meaning 'invincible.' These two lived here and practiced the Way, so the country was named after them. The younger brother's name omitted 'ma,' and the elder brother's name omitted 'Aba.' Both names retained a part, so it is called the city of Śrāvastī. It is not only rich in products but also related to the names of the immortals. Five or six miles south of the city is Jetavana (meaning 'Victorious Grove,' the old translation 'Gītā' is wrong), which is Anāthapiṇḍika-ārāma (the park of Anāthapiṇḍika), the elder Sudatta (meaning 'Good Giving'), who was the minister of General Jeta, built a monastery for the Buddha. Elder Sudatta was kind and intelligent, accumulated wealth and was generous in giving, helping the poor, pitying orphans, and caring for the elderly. At that time, people praised his virtue and called him Anāthapiṇḍika (feeder of the destitute). He greatly respected the Tathāgata (Buddha) and hoped to build a monastery. The Buddha ordered Śāriputra to observe the terrain everywhere. Only Prince Jeta's garden was open and flat. Sudatta reported to the prince, and the prince joked that he would sell it only if it was covered with gold. Sudatta unhesitatingly took out the hidden gold and paved the ground according to the prince's request, but it was still a little short. The prince requested to leave the remaining open space, saying, 'The Buddha is a true field of merit, and good seeds should be planted.' So the monastery was built on the open space. The World Honored One then told Ānanda: 'The garden was bought by Sudatta, and the trees were donated by Jeta. The two worked together to accomplish this merit. From now on, this place should be called Jetavana Anāthapiṇḍika-ārāma.' This refers to the land where the manifested Buddha lived because they manifested a transformation for the Śrāvakas (hearers), and they had already made vows to practice before this place, and their lineage continued. The biased principle actually also has the pure land of the Reward Body Buddha, which can be safe even if the kalpa ends and the fire burns. Question: Why is Prajñā (wisdom) preached here? Answer: Because Prajñā is the mother of the Buddhas, and all dharmas (teachings) are born from this sutra. The Treatise on Great Perfection of Wisdom says: The place where the Buddha was born is to repay the kindness of the land, so he often lives in the city of Śrāvastī, etc., so he preaches here. Moreover, Prajñā penetrates the five gates. This city of Śrāvastī is rich in products, has four virtues, the customs are simple, people admire learning, like to do good deeds, and both people and land are superior, so it is preached here. As for Nalikeravana (Coconut-tree garden) and Gṛdhrakūṭa (Vulture Peak), their meanings are different, and teaching should be given according to different capacities, and cannot be generalized. Question: Just mention the city or the garden, just say one, why must both be mentioned at the same time? Answer: Paramārtha recorded: The dwelling place is divided into two types, one is the boundary place, and the other is the dependent place. Living in the boundary place is for...

化。在俗之徒住依止處為說家之眾。是故雙氣。又善見婆沙云。先舉舍衛國。為遠人令知國城境界住處。后舉祇園為近人令知依止別處故。又傳中說於此城邊有二精舍。一是摩伽羅小堂。二是給孤獨思濫。小堂故標國處令總八義。一化淄素。二眾。二為遠近二人。三為簡濫。四為詮寂兩忘。五□□智二事。六道為體道緣。七為利他自利。八為成無住道。隨其所應故。舉二處游化居止。目之為在游化在城居止在園在之。與其義是一。因此應釋聖天梵佛等住思煩不述樂者敘焉。

經。與大比丘千二百五十人俱　演曰。第六同聞眾成就。唯魏周本流通分中有菩薩摩訶薩。餘四本經並唯四眾八部。初不列者欲令聲聞大乘中生疑者除彼疑故。又解不定種姓菩薩生定□故。又復聲聞形同如來常隨於佛。是故偏列流通分中。列菩薩者。欲顯迴心畢竟趣大佛種不斷。其不列者自是文略諸經列眾四句不同。一唯小非大如此經等。二唯大非小如華嚴等。三大小俱列法華經等。四二俱不列如勝鬘金光明等。此等不同。或隨廣略。或對所為。或實有□理非一例。智度論云。聲聞菩薩藏中準列聲聞。菩薩藏中小大兼列者。隨多分大能兼小。小不兼大。作如是說理實不定。華嚴經等不列小故。即此大乘唯列小故。釋來意有五。一為證信助成阿

【現代漢語翻譯】現代漢語譯本：化導。在家信徒居住的依止處，是爲了說法給在家眾聽。因此是雙重的意義。另外，《善見律毗婆沙》中說，先提到舍衛國（Śrāvastī，古印度城市），是爲了讓遠方的人知道國都城池的邊界和居住之處；后提到祇園（Jetavana，佛陀常住的精舍），是爲了讓近處的人知道具體的依止之處。另外，傳說中說，在這座城邊有兩座精舍，一是摩伽羅小堂，二是給孤獨園。小堂標明國都之處，總共有八種意義：一是化導淄素，二是大眾，三是爲了遠近兩種人，四是爲了簡別濫竽充數者，五是爲了詮釋寂滅和忘卻，六是道為本體和道緣，七是爲了利他和自利，八是爲了成就無住之道。根據情況，提到兩處游化居住的地方，稱之為在游化，在城居住，在園居住，其中的意義是一樣的。因此應該解釋聖天（Āryadeva，龍樹弟子）、梵佛（Brahmā Buddha）等居住和思考，不敘述快樂的原因。

經文：與大比丘千二百五十人俱。（與一千二百五十位大比丘在一起）演曰：第六是同聞眾的成就。只有魏譯本和周譯本的流通分中有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），其餘四個譯本都只有四眾八部。最初不列出菩薩，是爲了讓聲聞乘和大乘中產生疑惑的人消除他們的疑惑。另一種解釋是，爲了讓不定種姓的菩薩生起定信。又因為聲聞的形象與如來相似，常常跟隨在佛陀身邊，所以偏重列出。在流通分中列出菩薩，是爲了顯示迴心向大乘，最終趣向大佛的種子不會斷絕。沒有列出菩薩，只是因為文句省略了。各經列出大眾的四種方式不同：一是隻有小乘沒有大乘，如這部經等；二是隻有大乘沒有小乘，如《華嚴經》等；三是大小乘都列出，如《法華經》等；四是大小乘都不列出，如《勝鬘經》、《金光明經》等。這些不同，或者是因為詳略不同，或者是因為針對的對象不同，或者是因為實際情況，不能一概而論。《智度論》中說，在聲聞藏中，可以比照列出聲聞；在菩薩藏中，大小乘兼列，是因為大多數情況下，大乘可以兼顧小乘，而小乘不能兼顧大乘。這樣說，實際上是不確定的。《華嚴經》等不列出小乘，而這部大乘經只列出小乘。解釋其用意有五種：一是為作證，幫助成就阿。

【English Translation】 English version: Transformation. The dwelling place where lay followers reside is for explaining the Dharma to the lay community. Therefore, it has a dual meaning. Furthermore, the Samantapāsādikā states that first mentioning Śrāvastī (an ancient Indian city) is to let people from afar know the boundaries of the capital city and the place of residence; later mentioning Jetavana (a monastery where the Buddha often stayed) is to let people nearby know the specific place of reliance. Moreover, it is said in the tradition that there are two monasteries near this city: one is the Magara Small Hall, and the other is Anāthapiṇḍika's Park. The Small Hall marks the location of the capital, encompassing eight meanings in total: first, transforming the unsophisticated; second, the assembly; third, for both distant and near people; fourth, to distinguish those who are merely filling the ranks; fifth, to explain quiescence and forgetting; sixth, the path as the essence and the conditions for the path; seventh, for benefiting oneself and others; eighth, to achieve the path of non-abiding. Depending on the situation, mentioning the two places of wandering and dwelling is referred to as being in wandering, dwelling in the city, dwelling in the park, and the meaning within them is the same. Therefore, one should explain why Āryadeva (Nāgārjuna's disciple), Brahmā Buddha, and others reside and contemplate, without describing the reasons for happiness.

Sūtra: Together with 1,250 great bhikṣus (fully ordained monks). Commentary: The sixth is the accomplishment of the assembly of those who heard together. Only the Wei and Zhou versions of the transmission section contain Bodhisattva-mahāsattvas (great bodhisattvas), while the other four versions only have the four assemblies and eight classes of beings. The initial omission of bodhisattvas is to eliminate the doubts of those who are doubtful in the Śrāvakayāna (vehicle of hearers) and Mahāyāna (great vehicle). Another explanation is to generate fixed faith in bodhisattvas of uncertain lineage. Moreover, because the form of the śrāvakas (hearers) is similar to the Tathāgata (Thus Come One) and they often follow the Buddha, they are emphasized. Listing bodhisattvas in the transmission section is to show that turning the mind towards the Mahāyāna, ultimately heading towards the seed of the Great Buddha will not be cut off. The omission of bodhisattvas is simply because the text is abbreviated. The four ways of listing the assembly differ in various scriptures: first, only the Hīnayāna (inferior vehicle) without the Mahāyāna, such as this scripture; second, only the Mahāyāna without the Hīnayāna, such as the Avataṃsaka Sūtra (Flower Garland Sutra); third, both the Hīnayāna and Mahāyāna are listed, such as the Lotus Sūtra; fourth, neither the Hīnayāna nor the Mahāyāna are listed, such as the Śrīmālādevī Siṃhanāda Sūtra and the Golden Light Sūtra. These differences are either due to varying degrees of detail, or because of the intended audience, or because of the actual situation, and cannot be generalized. The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) states that in the Śrāvakayāna collection, śrāvakas can be listed by analogy; in the Bodhisattva collection, both the Hīnayāna and Mahāyāna are listed because in most cases, the Mahāyāna can encompass the Hīnayāna, while the Hīnayāna cannot encompass the Mahāyāna. Saying it this way is actually uncertain. The Avataṃsaka Sūtra and others do not list the Hīnayāna, while this Mahāyāna scripture only lists the Hīnayāna. There are five explanations for the intention: first, to provide evidence and help accomplish.

難聞同可信。二為顯德如帝釋梵王諸天圍繞顯佛諸王諸聖圍繞。三為啟請善現在眾起請問故。四為當根令彼聲聞回趣大故。五為引攝□□□□若凈位不生引攝現常令同位學所。言與者兼併共及之義智論七義。謂與世尊一處一時一心一□一□一道同一解脫故名為共。次言大有三說不同。一者真諦記釋有三義。一數大如言大軍。二者量大如言大。三者勝大如言大王。比丘亦爾。眾非一故。即是數大德難測故。則當量大修善菩提道高極元上即是。勝大二者。佛地論四義釋大。一者利根波羅蜜多種姓聲聞故。二者無學乘故。三不定種姓迴心向大故。四眾數多故。三者智度論五義。一切眾中最為上故。諸障斷故。□等敬故。數甚多故。能破九十六種外道論故。雖有三說。今者詳之總有八義。一數大千二百等故。二名大名稱遠聞故。三位大大阿難羅漢故。四離大大障礙斷故。五德大功德智慧波羅蜜多種性故。六識大大人所識故。七趣大回向大菩提故。八敵大能破外道故。梵云苾芻。訛云比丘。由具五義所以不譯。一曰怖魔初出家時魔宮動故。二云乞士故出家已食自濟故。三名凈持戒漸入僧應持戒故。四云凈命既受得戒。所起三業以無貪發不依于貪邪活命故。五曰破惡漸依□□□煩惱故。眾者僧也。理事二和得眾名也。三人已上得名

【現代漢語翻譯】難聞和可信並存。第二個原因是彰顯功德，如同帝釋（Indra，佛教中的天神）梵王（Brahmā，印度教和佛教中的創造神）等諸天圍繞佛陀，諸王和諸聖圍繞。第三個原因是啓發和請求，善於提問的菩薩們發起提問的緣故。第四個原因是針對根器，使那些聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）轉而趨向大乘。第五個原因是引導和攝受，如果凈位不生，則引導和攝受使其常住于同一位學習。『與』這個字，兼有並、共、及的含義，如《智論》所說的七種含義。即與世尊（Śākyamuni，釋迦牟尼佛）一處、一時、一心、一[行]、一[解]、一道、同一解脫，所以稱為『共』。接下來所說『大』，有三種不同的說法。第一種是真諦（Paramārtha，印度佛教僧侶）的記載和解釋，有三種含義：一是數量大，如說大軍；二是容量大，如說大[海]；三是殊勝大，如說大王。比丘（Bhikṣu，佛教出家男眾）也是如此。因為大眾不是單一的，所以是數量大，德行難以測度，因此是容量大，修善菩提道高遠至極，就是殊勝大。第二種是《佛地論》用四種含義解釋『大』：一是利根波羅蜜多（Pāramitā，到達彼岸）多種姓的聲聞；二是無學乘；三是不定種姓迴心向大乘；四是人數眾多。第三種是《智度論》的五種含義：在一切眾生中最為殊勝，諸種障礙斷除，[諸天]等恭敬，數量非常多，能夠破斥九十六種外道理論。雖然有三種說法，現在詳細分析，總共有八種含義：一是數量大，如一千二百等；二是名聲大，名稱遠揚；三是地位大，如大阿難（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）羅漢（Arhat，已證悟的聖者）；四是遠離大，障礙斷除；五是功德大，功德智慧波羅蜜多種性；六是識知大，為眾人所識知；七是趨向大，迴向大菩提（Bodhi，覺悟）；八是敵對大，能夠破斥外道。梵語『苾芻』（Bhikṣu），訛譯為『比丘』，因為具備五種含義所以不翻譯。一是怖魔，初出家時魔宮震動；二是乞士，出家后靠乞食為生；三是凈持戒，漸入僧團應持戒律；四是凈命，既已受戒，所起三業以無貪心發起，不依賴於貪慾邪命活命；五是破惡，漸依[戒定慧]斷除煩惱。『眾』就是僧伽（Saṃgha，僧團）。理和事二者和諧才能稱為『眾』，三人以上才能稱為眾。

【English Translation】 The difficult to hear and the credible coexist. The second reason is to manifest virtues, just as the gods such as Indra (Indra, a deity in Buddhism) and Brahmā (Brahmā, the creator god in Hinduism and Buddhism) surround the Buddha, and the kings and saints surround him. The third reason is for inspiration and request, because the Bodhisattvas who are good at asking questions initiate questions. The fourth reason is to target the roots and capacities, so that those Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) turn to the Mahayana. The fifth reason is to guide and gather, if the pure position does not arise, then guide and gather them to stay in the same position for learning. The word 'with' has the meanings of combining, sharing, and including, as in the seven meanings mentioned in the Mahāprajñāpāramitāśāstra. That is, being with the World-Honored One (Śākyamuni, the historical Buddha) in one place, at one time, with one mind, one [practice], one [understanding], one path, and the same liberation, so it is called 'together'. Next, the word 'great' has three different interpretations. The first is the record and explanation of Paramārtha (Paramārtha, an Indian Buddhist monk), which has three meanings: one is great in number, such as saying a large army; the second is great in capacity, such as saying a great [ocean]; the third is supremely great, such as saying a great king. The Bhikṣu (Bhikṣu, a Buddhist monk) is also like this. Because the Sangha is not singular, it is great in number, and its virtues are difficult to measure, so it is great in capacity, and cultivating the path of good Bodhi is high and supreme, which is supremely great. The second is that the Yogācārabhūmi-śāstra explains 'great' with four meanings: one is Śrāvakas with sharp roots, Pāramitā (Pāramitā, reaching the other shore) and various lineages; the second is the vehicle of no more learning; the third is those of uncertain lineage who turn their minds to the Mahayana; the fourth is the large number of people. The third is the five meanings of the Mahāprajñāpāramitāśāstra: being the most supreme among all beings, all obstacles are cut off, [the gods] and others respect, the number is very large, and they can refute the ninety-six kinds of heretical theories. Although there are three interpretations, now, after detailed analysis, there are a total of eight meanings: one is great in number, such as one thousand two hundred, etc.; the second is great in name, with a far-reaching reputation; the third is great in position, such as the great Ānanda (Ānanda, one of the ten great disciples of Śākyamuni Buddha, known for his strong memory) Arhat (Arhat, an enlightened saint); the fourth is great in detachment, with obstacles cut off; the fifth is great in merit, with merit, wisdom, Pāramitā and various lineages; the sixth is great in knowledge, known by all; the seventh is great in aspiration, aspiring to great Bodhi (Bodhi, enlightenment); the eighth is great in opposition, able to refute heretics. The Sanskrit word 'Bhikṣu' (Bhikṣu) is transliterated as '比丘' (Bǐqiū), and it is not translated because it has five meanings. One is terrifying the demons, when first ordained, the demon palace shook; the second is a beggar, relying on begging for food after ordination; the third is purely upholding the precepts, gradually entering the Sangha and should uphold the precepts; the fourth is pure livelihood, having received the precepts, the three karmas arising are initiated with no greed, and do not rely on greed and wrong livelihood; the fifth is breaking evil, gradually relying on [precepts, concentration, and wisdom] to cut off afflictions. 'Sangha' is the Saṃgha (Saṃgha, the monastic community). Only when both principle and practice are in harmony can it be called 'Sangha', and three or more people can be called a Sangha.

僧故。千二百五十人者。律及因果經等說。佛初成道度憍陳如等五人。次度優樓頻螺迦葉眾五百人。次伽耶迦葉那提迦葉二眾各二百五十人。次度舍利弗目乾連二眾各一百人。次度耶舍長者子等五十人。總有一千二百五十五人。今舉大數故唯爾所。問。何不標余但舉此等耶。答。名德高故。當隨佛故。皆先外道舍耶歸政故。毗尼婆沙四義故說。一以皆是婆羅門種凈行出家故。二以皆是上上善來得戒故。三以皆是大阿羅漢故。四以皆是五師大門徒故。又準賢劫定意經說。釋迦初會求說經千二百五十比丘皆得道證經中且標初會所度故無餘也。俱者同時一處義。若爾對前與字應重言失。答。以此兼彼為與。將彼就此為俱。又將此對彼名之為與。彼自同時名之為俱。問。此等聲聞為權為實。答。準智論攝論寶性論。此等聲聞皆是應化。常隨如來影向正法。

經。爾時世尊至大城乞食　演曰。下明發起別序。諸經發起隨事不同。入定放光雨花動地。涅槃四門以舒照維摩□□以現奇。各有表彰由來遠矣。今此乞食還歸入定。顯修般若□□法有文分為二。初外化遠步后。收衣缽下內靜入定。所以然者。發起正宗般若義故。云何發斯乞食威儀。離於邪命故為持戒。尸羅不清凈三昧不現前故。定為所衣。方生正慧為智。慧水修堤增

【現代漢語翻譯】現代漢語譯本僧眾。『千二百五十人』指的是，《律》以及《因果經》等所說的。佛陀最初成道后度化了憍陳如（Kaundinya，五比丘之一）等五人。接著度化了優樓頻螺迦葉（Uruvilva-Kashyapa）的五百人僧團。然後是伽耶迦葉（Gaya-Kashyapa）和那提迦葉（Nadi-Kashyapa）的兩個僧團，各有二百五十人。之後度化了舍利弗（Sariputra）和目犍連（Maudgalyayana）的兩個僧團，各有各一百人。最後度化了耶舍（Yasa）長者子等五十人。總共有有一千二百五十五人。現在列舉大概的數字，所以只說了這麼多。問：為什麼不列舉其餘的人，而只列舉這些人呢？答：因為他們名聲和德行都很高。因為他們應當追隨佛陀。因為他們都先是外道，後來捨棄外道歸順正法。根據《毗尼婆沙》的四種意義來說明：一是因為他們都是婆羅門種姓，以清凈的行為出家。二是因為他們都是以『善來』的方式得戒。三是因為他們都是大阿羅漢。四是因為他們都是五位導師的大門徒。又根據《賢劫定意經》所說，釋迦牟尼佛初次集會說法時，一千二百五十位比丘都證得了道果，經中且只標明了初次集會所度化的人，所以沒有列舉其餘的人。『俱』的意思是同時同地。如果這樣，那麼對前面的『與』字應該重複，否則就顯得缺失。答：這是因為用『此』兼顧『彼』，將『彼』歸於『此』，又將『此』對應于『彼』，所以稱為『與』。『彼』自身同時，所以稱為『俱』。問：這些聲聞是權宜之計還是真實的呢？答：根據《智論》、《攝論》、《寶性論》，這些聲聞都是應化示現的，常常追隨如來，如同影子追隨形體，是爲了弘揚正法。經文：爾時，世尊至大城乞食。演曰：下面說明發起別序。諸經發起的方式隨事情不同。有的入定，有的放光，有的雨花，有的動地。《涅槃經》通過四門來舒展，《維摩詰經》通過□□來顯現奇異。各有各的表彰，由來已久。現在這裡通過乞食來回歸入定，顯示修習般若。□□法有文分為二。首先是向外教化，遠行乞食，然後是收起衣缽，向內安靜入定。之所以這樣，是因為要發起正宗的般若之義。如何發起這種乞食的威儀呢？遠離邪命，所以能夠持戒。如果戒律不清凈，三昧就不會顯現，所以禪定是所依靠的。才能生出正慧，如同智慧之水修築堤壩一樣增長。

【English Translation】 English version The Sangha. 'One thousand two hundred and fifty people' refers to what is said in the Vinaya and the Karma Sutra, etc. The Buddha initially attained enlightenment and then liberated Kaundinya (one of the five Bhikkhus) and the other four. Next, he liberated Uruvilva-Kashyapa's group of five hundred monks. Then Gaya-Kashyapa and Nadi-Kashyapa's two groups, each with two hundred and fifty people. After that, he liberated Sariputra and Maudgalyayana's two groups, each with one hundred people. Finally, he liberated Yasa, the son of the elder, and fifty others. In total, there are one thousand two hundred and fifty-five people. Now, only an approximate number is given, so only this many are mentioned. Question: Why not list the others, but only these? Answer: Because their fame and virtue are very high. Because they should follow the Buddha. Because they were all initially non-Buddhists, and later abandoned non-Buddhism and turned to the true Dharma. According to the four meanings of the Vinaya-bhasha, it is explained: one is because they are all of the Brahmin caste, and left home with pure conduct. Second, it is because they all received the precepts in the manner of 'Welcome'. Third, it is because they are all great Arhats. Fourth, it is because they are all great disciples of the five teachers. Also, according to the Sutra of Fixed Intention in the Bhadrakalpa, when Shakyamuni Buddha first gathered to preach the Dharma, one thousand two hundred and fifty Bhikkhus all attained the fruit of the Path. The sutra only marks those who were liberated in the first gathering, so there are no others listed. 'Together' means at the same time and place. If so, then the word 'with' before should be repeated, otherwise it seems to be missing. Answer: This is because 'this' takes care of 'that', and 'that' belongs to 'this', and 'this' corresponds to 'that', so it is called 'with'. 'That' itself is simultaneous, so it is called 'together'. Question: Are these Shravakas expedient or real? Answer: According to the Mahaprajnaparamita Shastra, the Samgraha Sutra, and the Ratnagotravibhāga, these Shravakas are all manifestations of transformation, often following the Tathagata, like a shadow following a body, in order to promote the true Dharma. Sutra: At that time, the World Honored One went to the great city to beg for food. Commentary: The following explains the initiation of the separate preface. The ways in which the sutras are initiated vary according to the matter. Some enter Samadhi, some emit light, some rain flowers, and some shake the earth. The Nirvana Sutra unfolds through the four gates, and the Vimalakirti Sutra manifests strangeness through □□. Each has its own expression, which has been around for a long time. Now, here, returning to entering Samadhi through begging for food, it shows the practice of Prajna. The □□ Dharma has two parts. First, there is external teaching, going far to beg for food, and then there is collecting the robes and bowl, and inwardly quietly entering Samadhi. The reason for this is to initiate the true meaning of Prajna. How to initiate this dignified manner of begging for food? By staying away from wrong livelihood, one can uphold the precepts. If the precepts are not pure, Samadhi will not appear, so Samadhi is what is relied upon. Then, right wisdom can be born, just like wisdom water building a dam to increase.

故。由斯次第戒定為序。慧為正宗。三學備矣。又解此經無相福智為正所宗。序中二文。初以事化為世福田。后以理化心凝如定。如其次第發生正宗福智二種。又釋初乞食資身即表身戒。后依定攝心即影心慧。欲明正宗施正法食資于慧命。以無生心明無相理故為二也。前文有五。一化主。二化時。三化儀。四化處。五化事。爾時世尊者明化主也。成實論說。具上九號三德備足。為物欽重故曰世尊。即六義中尊貴一義。言爾時者第二化時。問。言爾時與此何別。答。前總控引。此別指陳故無有失。梁本云于日前分。唐周云于日初分。隋云前分時。唯秦魏云食時。旦一日之中。寅卯辰是初分。巳午未為中分。申酉戌為後分。食時有二。一出家人法□□□□總為食時。以後非時故。諸本云。初分前分□□□□唯引取辰以為食時。今言食時意含總別。初成正食。求易得故。不惱自他故。此時乞食還至本處。辰后午前不失時也。著衣持缽。隋云此顯化儀。唐云整理常服執持衣缽。隋云上裙著已著上絡衣持。餘本並云。著衣持缽。如來三衣。一者安多會。五條衣。是下品服。亦名行道作務衣。亦名儭身衣。真諦云。今在彌提羅國。二者郁多羅僧。七條。是中品服。又名入眾衣。亦名說法服。今在半遮羅國。三者僧伽梨。謂九條十五

條二十五條。是上品服。亦名入王宮聚落衣。亦名福田衣。□缽錫杖。在罽賓國。總名袈裟。亦云無垢穢。或云忍辱衣等。□瘦衣等。今入王城即著僧伽梨。唐言常服者。即是入王城之常服也。真諦云。著初出家凈居所奉袈裟。有云。此衣未有田相。後方制三衣。豈佛入城不著田衣。今釋不然。真諦說是如白凈尼衣變成袈裟。況佛神力變成田相。于理何失。如四天王缽按成一故不爾。如來不爾。如來不畜長衣。是凈居衣。三衣不攝。梵云缽多羅。此云應量器。即初成道四天王所奉獻者□□□□□□諸在家華衣寶器增長放逸太著樂邊出家外道裸形無服以手捧餐致招訶丑太著苦邊佛處中行故持衣缽。仙記云。表出家人知是之相唯三衣缽更無餘長出入隨身猶如死鳥不捨二翼去住隨意情無繫戀。又為入城故著衣為乞食故持缽。

經。入舍衛大城　演曰。第四化處。唯梁本云入舍衛大國。余並云城已如前釋。國在城南自外之內為入處廣入多為大。西域記云。國週六十餘里內城故階週二十餘里。智度論云。居家九億。然仙記云。城縱廣十二由旬。居人凡有十八億家者謬也。由旬舊釋是四十里城之縱廣大為遼闊。

經。乞食　演曰。第五化事。于中有四。一為世福田。二示平等。三明歸本。四顯事終。此即初也。佛示假

【現代漢語翻譯】現代漢語譯本：第二十五條是上品服裝，也稱為入王宮聚落衣，又名福田衣。（福田衣：僧侶所穿的袈裟，象徵著可以為眾生帶來福報的田地）。缽和錫杖（錫杖：僧侶所持的法器）都在罽賓國（罽賓國：古代印度的一個地區）。總稱為袈裟（袈裟：僧侶所穿的法衣），也稱為無垢穢，或者忍辱衣等。（忍辱衣：象徵著能夠忍受屈辱的服裝）。瘦衣等，現在進入王城就穿著僧伽梨（僧伽梨：僧侶所穿的三衣之一，通常在重要場合穿著）。唐朝話語中的常服，就是進入王城的常服。真諦（真諦：南北朝時期著名佛經翻譯家）說，穿著最初出家清凈居住時所奉獻的袈裟。有人說，這種衣服還沒有田相（田相：袈裟上的格子圖案，象徵著福田），後來才制定三衣（三衣：僧侶所穿的三種袈裟）。難道佛陀進入城市時不穿田相的袈裟嗎？現在解釋並非如此。真諦所說是像白凈尼的衣服變成袈裟一樣，何況佛陀有神通力變成田相，在道理上有什麼缺失呢？就像四大天王（四大天王：佛教中的護法神）的缽按壓成一個一樣，如來（如來：佛陀的稱號之一）不是這樣。如來不蓄積長衣，這是清凈居住時穿的衣服，不在三衣之列。梵語叫缽多羅（缽多羅：梵語，意為缽），這裡稱為應量器（應量器：僧侶所用的食器，容量適中）。就是最初成道時四大天王所奉獻的。那些在家的華麗衣服和寶器，會增長放逸，太過於追求快樂。出家外道（外道：指佛教以外的其他宗教或修行方式）裸露身體沒有衣服，用手捧著食物，招致呵斥醜陋，太過於追求苦行。佛陀處於中道而行，所以持衣持缽。仙記說，表明出家人知道這是出家人的標誌，只有三衣和缽，沒有其他多餘的東西，出入隨身攜帶，就像死鳥不捨棄兩隻翅膀一樣，去留隨意，心中沒有繫戀。又是爲了進入城市所以穿衣，爲了乞食所以持缽。

經文：進入舍衛大城（舍衛大城：古代印度城市，是佛陀弘法的重要場所）。演述：第四種教化之處。只有梁朝的版本說是進入舍衛大國，其餘都說是城，已經像前面解釋的那樣。國在城的南邊，從外到內是進入的地方，進入的地方多就稱為大。西域記（西域記：唐代玄奘所著，記載了他在西域的見聞）中說，國境周圍六十餘里，內城故階周圍二十餘里。智度論（智度論：佛教論書，解釋般若經的義理）中說，居家九億。然而仙記中說，城池縱橫十二由旬（由旬：古代印度長度單位），居住的人凡有十八億家，這是錯誤的。由旬舊的解釋是四十里，城池的縱橫廣大為遼闊。

經文：乞食。演述：第五種教化之事。其中有四點：一是為世間作福田，二是顯示平等，三是說明歸本，四是顯示事情的終結。這指的是第一點。佛陀顯示假象。

【English Translation】 English version: Article 25 is a superior garment, also known as 'entering the royal palace and village garment,' and also known as 'field of merit garment' (福田衣: 'field of merit garment,' the kasaya worn by monks, symbolizing a field that brings blessings to all beings). The bowl and staff (錫杖: 'khakkhara,' a staff carried by monks) are in the country of Kipin (罽賓國: 'Kipin,' an ancient region in India). Collectively, they are called kasaya (袈裟: 'kasaya,' the robe worn by monks), also known as 'undefiled' or 'garment of forbearance' (忍辱衣: 'garment of forbearance,' symbolizing the ability to endure humiliation). 'Thin garments' and the like, now when entering the royal city, one wears the sanghati (僧伽梨: 'sanghati,' one of the three robes worn by monks, usually worn on important occasions). What the Tang dynasty calls 'everyday wear' is the everyday wear for entering the royal city. The Paramartha (真諦: 'Paramartha,' a famous Buddhist scripture translator during the Northern and Southern Dynasties) says that one wears the kasaya offered when first leaving home and living in purity. Some say that this garment did not yet have the 'field marks' (田相: 'field marks,' the grid pattern on the kasaya, symbolizing a field of merit), and the three robes (三衣: 'three robes,' the three types of kasaya worn by monks) were established later. Could it be that the Buddha did not wear a kasaya with field marks when entering the city? The current explanation is not so. What Paramartha said is like the white garment of a pure nun transforming into a kasaya. Moreover, the Buddha has the power to transform it into field marks. What is the fault in reason? It is not like the bowls of the Four Heavenly Kings (四大天王: 'Four Heavenly Kings,' guardian deities in Buddhism) being pressed into one. The Tathagata (如來: 'Tathagata,' one of the titles of the Buddha) is not like that. The Tathagata does not accumulate long garments. This is the garment worn when living in purity, not included in the three robes. In Sanskrit, it is called patra (缽多羅: 'patra,' Sanskrit for bowl), here called 'appropriate measure vessel' (應量器: 'appropriate measure vessel,' the eating utensil used by monks, with a moderate capacity). It is what the Four Heavenly Kings offered when he first attained enlightenment. Those luxurious clothes and treasures of laypeople increase dissipation and are too attached to pleasure. The naked ascetics (外道: 'outsiders,' referring to religions or practices other than Buddhism) who have left home have no clothes, eat with their hands, and invite rebuke and ugliness, being too attached to asceticism. The Buddha walks the middle path, so he carries a robe and a bowl. The Immortal Record says that it shows that those who have left home know that this is the sign of those who have left home. There are only three robes and a bowl, nothing else superfluous. They carry them with them wherever they go, like a dead bird not abandoning its two wings. Going and staying are at will, and the heart is not attached. Also, one wears a robe to enter the city and carries a bowl to beg for food.

Sutra: Entering the great city of Shravasti (舍衛大城: 'Shravasti,' an ancient Indian city, an important place for the Buddha to propagate the Dharma). Commentary: The fourth place of transformation. Only the Liang version says 'entering the great country of Shravasti,' the rest say 'city,' as explained before. The country is south of the city, from the outside to the inside is the place of entry. A place with many entries is called 'great.' The Records of the Western Regions (西域記: 'Records of the Western Regions,' written by Xuanzang of the Tang Dynasty, recording his experiences in the Western Regions) says that the country is over sixty li in circumference, and the inner city's old steps are over twenty li in circumference. The Treatise on the Great Perfection of Wisdom (智度論: 'Treatise on the Great Perfection of Wisdom,' a Buddhist treatise explaining the meaning of the Prajna Sutra) says that there are 900 million households. However, the Immortal Record says that the city is twelve yojanas (由旬: 'yojana,' an ancient Indian unit of length) in length and width, and there are 1.8 billion households, which is wrong. The old explanation of yojana is forty li, and the length and width of the city are vast.

Sutra: Begging for food. Commentary: The fifth act of transformation. There are four points: first, to be a field of merit for the world; second, to show equality; third, to explain the return to the origin; and fourth, to show the end of things. This refers to the first point. The Buddha shows an illusion.

食為世福田故須乞食耳。維摩經云。為不食故應受彼食為壞和合相故應取揣食。此于假觸思識四食之中乞其段食。由其相故可分段故。是以客乞后三體。是心心所法各自內有不可乞故。瓔珞女經等說。化佛身如全段金剛。無生熟藏等。是資于食。而今乞者。即對法論四種依止食中。示現依止住食住識。亦云說為有情依食住者。常知皆衣示現而說依諸經論乞食□□□□□一住正戒。二住正威儀。三住正命。四住正見。五依法。六依處。八依□九離貪。十離瞋。十一離取著。十二離粗□十三離憍慢。此中初四住正乞食。次四住軌則。后五舍煩惱依瑜伽論八十六說。由十因緣。如來入于聚落乞食。瓔珞女經。佛為成就共事無過為故。而行乞食隨應敘之。

經。于其城中次第乞已　演曰。第三不平等有七。一由內證平等理故。二外示現貧富貴賤等相故。三內心離貪慢故。不貪美好不慢粗鄙。四慈悲普等無偏理故。五表大威神不懼惡象沽酒女等家故。六息外猜嫌。若有所簡外道惡人。謂佛受僧有所親疏便生猜毀。七破二乘故。即降迦葉善見貧富之偏。

經。還至本處　演曰。第三歸本趣得支身不令過分。又由知足故乞不過量知時故還至本處。及如來食有種。一受請。二不受請。今不受請故須還歸。又表還源返本歸真

【現代漢語翻譯】現代漢語譯本：因為食物是世間的福田，所以需要乞食。正如《維摩經》所說：『爲了不執著于食物，才接受供養；爲了破除和合之相，才取食團食。』這裡指的是假想的觸、思、識四種食物中的段食，因為段食有形相，可以分段。因此，乞食針對的是客塵后三體（觸、思、識）。因為心和心所法各自內在，不可乞討。如《瓔珞女經》等所說，化佛的身如同一整塊金剛，沒有生熟藏等分別，這是依賴於食物。而現在乞食，是針對《對法論》中四種依止食，示現依止住食和住識。也說『有情依食而住』，常知佛陀皆是示現而說，依據諸經論乞食…… 一、住正戒（持守正確的戒律），二、住正威儀（保持端正的威儀），三、住正命（以正當的方式謀生），四、住正見（持有正確的見解），五、依法（遵循佛法），六、依處（依靠正確的處所），七、依[缺失]，八、依[缺失]，九、離貪（遠離貪婪），十、離瞋（遠離嗔恨），十一、離取著（遠離執著），十二、離粗[缺失]，十三、離憍慢（遠離驕慢）。其中，前四項是關於正確乞食的，中間四項是關於行爲準則的，后五項是關於捨棄煩惱的，依據《瑜伽師地論》第八十六卷所說。由於十種因緣，如來進入村落乞食。《瓔珞女經》說，佛爲了成就共事無過失，才行乞食，應隨順敘述。經文：『于其城中次第乞已』（在那個城市中依次乞食完畢）。演曰：第三種不平等有七個方面：一、因為內心證悟了平等的真理；二、外在示現貧富貴賤等不同的相；三、內心遠離貪婪和傲慢，不貪戀美好的食物，也不輕慢粗糙的食物；四、慈悲心平等普及，沒有偏頗的道理；五、顯示大威神力，不懼怕惡象、賣酒女等人家；六、消除外界的猜疑，如果有所選擇，外道惡人會認為佛和僧眾有所親疏，從而產生猜忌和譭謗；七、爲了破除二乘的執著，即降伏迦葉（Kasyapa）和善見（Sudarsana）對貧富的偏見。經文：『還至本處』（回到原來的地方）。演曰：第三，迴歸本處是爲了使身體得到適當的滋養，不使其過度。又因為知足，所以乞食不過量；因為知道時間，所以回到原來的地方。而且，如來的食物有多種，一是接受邀請，二是不接受邀請。現在是不接受邀請，所以必須返回。又表示還源返本，迴歸真如。

【English Translation】 English version: Because food is the field of merit for the world, it is necessary to beg for food. As the Vimalakirti Sutra says, 'In order not to be attached to food, one accepts offerings; in order to break the appearance of combination, one takes food in lumps.' Here, it refers to the danahara (lump food) among the four kinds of food: aharah (nutriment), manas-ahara (volitional nutriment), sparsaharah (sense-impression nutriment), and vijnanahara (consciousness nutriment), because danahara has form and can be divided into sections. Therefore, begging for food is directed at the latter three aggregates (sense-impression, volition, and consciousness). Because the mind and mental factors are each internal and cannot be begged for. As the Inrajalakumara Sutra and others say, the body of a manifested Buddha is like a whole piece of diamond, without distinctions of raw or cooked, etc.; this relies on food. And now, begging for food is directed at the four supports of food in the Abhidharma, demonstrating reliance on dwelling in food and dwelling in consciousness. It is also said that 'sentient beings dwell relying on food.' It is always known that the Buddha manifests and speaks, relying on various sutras and treatises to beg for food... 1. Dwelling in right precepts, 2. Dwelling in right deportment, 3. Dwelling in right livelihood, 4. Dwelling in right view, 5. Relying on the Dharma, 6. Relying on a place, 7. Relying on [missing], 8. Relying on [missing], 9. Abandoning greed, 10. Abandoning hatred, 11. Abandoning attachment, 12. Abandoning coarse [missing], 13. Abandoning arrogance. Among these, the first four are about begging for food correctly, the middle four are about rules of conduct, and the last five are about abandoning afflictions, according to the eighty-sixth fascicle of the Yogacarabhumi-sastra. Due to ten causes, the Tathagata enters villages to beg for food. The Inrajalakumara Sutra says that the Buddha begs for food in order to accomplish faultless shared activities, and it should be narrated accordingly. Sutra: 'Having begged in that city in due order.' Commentary: The third kind of inequality has seven aspects: 1. Because internally, one realizes the truth of equality; 2. Externally, one manifests different appearances such as poverty, wealth, nobility, and lowliness; 3. Internally, one is free from greed and arrogance, not craving fine food nor despising coarse food; 4. Compassion is equal and universal, without biased reasoning; 5. One displays great majestic power, not fearing evil elephants, wine-selling women, etc.; 6. One eliminates external suspicion; if there is any selection, outsiders and evil people will think that the Buddha and the Sangha have favoritism, thus generating suspicion and slander; 7. In order to break the attachment of the Two Vehicles, namely subduing Kasyapa (迦葉) and Sudarsana (善見)'s bias towards wealth and poverty. Sutra: 'Returning to the original place.' Commentary: Third, returning to the original place is to nourish the body appropriately, not excessively. Also, because of contentment, one does not beg for food excessively; because one knows the time, one returns to the original place. Moreover, the Tathagata's food is of various kinds, one is accepting invitations, and the other is not accepting invitations. Now, it is not accepting invitations, so one must return. It also indicates returning to the source and going back to the origin, returning to the true nature.

住寂將說般若深妙理故。又釋國城雙舉因緣。即是此中往還所以。

經。飯食訖　演曰。第四事終。本行乞食為生福田。今若不食施福未滿故須飯食。寶云經說。隨所乞得分為四分。一分擬與同梵行者。一分擬施貧下乞人。一分以施水陸眾生。一分自食。然以食供養諸佛及眾賢聖。然後自食當壞食。總如食曠野子肉等愿得法身離諸過失。念報施主恩。如是總食。食者如來畢竟不食常有□□□□□形相伐佛受食。將詣余方如香積飯施作佛事。

經收衣缽　演曰□□□寂靜二內靜入定理化心慧文分有三。一攝資緣。二凈身業。三入寂定。此即初也。將欲入定須息攀緣。衣缽不收必增勞慮為后摸軌故須收置。即疊僧伽梨還著郁多羅僧。隋本云。器亦衣收攝。仙記云。洗已著常處也。

經。洗足已　演曰。第二凈身業也。仙記云。諸佛常法受步行法。然如來行時離地四指下生蓮華。豈有塵垢。而言洗足示生家人威儀嚴凈有可敬之相也。一者隨順世俗以表從穢得凈顯法身故。二表戒足清凈引生定故。三為敬故定。四為敬法故。將欲說法諸佛師故。五令人于已增敬生福故。六住軌範故。律中先洗足后食令此食。後重洗足者由前義故。

經。敷座而坐　演曰。第三入寂定也。為敬法故自敷坐具。魏本云。如

【現代漢語翻譯】現代漢語譯本

住寂將要宣說般若深奧微妙的道理，所以先要安住于寂靜之處。又因為要解釋釋迦牟尼佛在王舍城和耆阇崛山之間往返的因緣，所以要先說明往返的原因。

經文：飯食完畢。

演曰：這是第四件事的結束。佛陀一向以乞食為生，作為眾生的福田。現在如果不吃飯，就不能圓滿施福，所以必須吃飯。《寶云經》說，隨所乞得的食物，分為四份：一份給一同修行的道友，一份施給貧窮下賤的乞丐，一份施給水陸眾生，一份自己食用。然後用食物供養諸佛以及眾賢聖，然後自己才食用將要壞去的食物。總的來說，就像吃曠野中死去的孩子的肉一樣，發願得到法身，遠離各種過失。要念報施主的恩德，像這樣總括地食用。食用者如來畢竟不食，常有（此處原文缺失）的形相。伐佛接受食物，將食物帶到其他地方，就像香積佛用飯食來施作佛事一樣。

經文：收拾衣缽。

演曰：（此處原文缺失）寂靜，二者內在的寂靜進入定理，化心慧文分為三個方面：一是攝取資緣，二是清凈身業，三是進入寂定。這裡講的是第一個方面。將要入定，必須停止攀緣。如果不收拾衣缽，必定會增加勞慮，爲了給後人做榜樣，所以必須收拾放置。即疊好僧伽梨，還穿上郁多羅僧。隋本說：『器物和衣服也要收拾好。』仙記說：『洗完後放在原來的地方。』

經文：洗足完畢。

演曰：這是第二個方面，清凈身業。仙記說：『諸佛通常的做法是接受步行法。』然而，如來行走時，腳離地面四指，腳下生出蓮花，哪裡會有塵垢呢？說洗足，是爲了向世人示現威儀，莊嚴清凈，有可敬的相貌。一是隨順世俗，以表明從污穢得到清凈，顯現法身。二是表明戒足清凈，引生禪定。三是爲了恭敬禪定。四是爲了恭敬佛法，因為佛法是諸佛的老師。五是使人們對自己增加敬意，產生福報。六是安住于軌範。律中先洗足后吃飯，現在吃飯後又重新洗足，是因為前面的那些原因。

經文：鋪設座位然後坐下。

演曰：這是第三個方面，進入寂定。爲了恭敬佛法，自己鋪設坐具。魏本說，如（此處原文缺失）

【English Translation】 English version

Dwelling in stillness, he will explain the profound and subtle principles of Prajna, therefore, he must first dwell in a quiet place. Also, in order to explain the causes and conditions of Shakyamuni Buddha's comings and goings between the city of Rajagrha and Mount Gridhrakuta, it is necessary to first explain the reasons for the comings and goings.

Sutra: Having finished eating.

Commentary: This is the end of the fourth matter. The Buddha has always lived by begging for food, as a field of merit for sentient beings. Now, if he does not eat, he cannot fulfill the giving of blessings, so he must eat. The 'Ratnamegha Sutra' says that the food obtained by begging should be divided into four parts: one part for fellow practitioners, one part for the poor and lowly beggars, one part for sentient beings in water and on land, and one part for oneself. Then, use the food to make offerings to all the Buddhas and wise sages, and then eat the food that is about to spoil. In general, it is like eating the flesh of a dead child in the wilderness, vowing to attain the Dharmakaya and be free from all faults. One should remember to repay the kindness of the donors, and eat in this comprehensive way. The one who eats, the Tathagata, ultimately does not eat, and always has the (original text missing) appearance. The Buddha accepts the food and takes it to other places, just as the Buddha of Fragrance Accumulation uses food to perform Buddhist deeds.

Sutra: Putting away the robes and bowl.

Commentary: (Original text missing) stillness, the inner stillness enters the theorem, and the Huixin wisdom text is divided into three aspects: first, gathering resources; second, purifying physical karma; and third, entering stillness. This speaks of the first aspect. To enter samadhi, one must stop clinging. If the robes and bowl are not put away, it will inevitably increase worries. In order to set an example for later generations, they must be put away. That is, fold the Sanghati and put on the Uttarasanga again. The Sui version says: 'Utensils and clothes should also be put away.' The Xianji says: 'After washing, put them back in their original place.'

Sutra: Having washed his feet.

Commentary: This is the second aspect, purifying physical karma. The Xianji says: 'The usual practice of the Buddhas is to accept the walking method.' However, when the Tathagata walks, his feet are four fingers above the ground, and lotus flowers grow under his feet. How could there be dust? Saying that he washes his feet is to show the world his dignified and pure appearance, which is worthy of respect. First, it is to follow worldly customs, to show that purity is obtained from defilement, revealing the Dharmakaya. Second, it shows that the precepts are pure, leading to samadhi. Third, it is to respect samadhi. Fourth, it is to respect the Dharma, because the Dharma is the teacher of all Buddhas. Fifth, it is to make people increase their respect for oneself and generate blessings. Sixth, it is to abide by the norms. The Vinaya says to wash the feet before eating, and now to wash the feet again after eating is for the reasons mentioned above.

Sutra: Spreading out a seat and sitting down.

Commentary: This is the third aspect, entering stillness. To respect the Dharma, he spreads out his own seat. The Wei version says, like (original text missing)

常敷座結伽趺坐端身而住正念不動。唐云。敷如常座結跏趺坐端身正愿住對面念。余文大同。此本最略。佛說云。如來說余般若常自敷座具敬佛母令說此經。亦如常式自敷法座故言法座故言常即尼師檀。隋本亦云。坐具世尊施設加者重也。婆沙論云。以兩足趺加其兩髀名結跏趺。本無跏字傳寫謬也。瑜伽第三十由五因緣結跏趺坐。一由身攝斂速發輕安。二能經久時不速疲倦。三是不共法外道他論皆無有故。四形相端嚴令他見已極信敬故。五佛佛弟子共所開許一切賢聖同稱讚故。無著菩薩論云。世尊何故以寂靜者威儀而坐耶。顯示唯寂靜者於法能學□□□□□□□□□掉正念不動正住于定心安真境離邪分別故□□□□□□□□□唐本云。端身正愿住對面念者正愿即是定前加行住對□□□□□□為定境。即真如順向緣故名為對面。若望生死亦名背面。雖復如來無不定心示現審法作后軌摸故須入定。瑜伽八十六。由八因緣如來入定。此應具敘。餘本是有。爾時諸比丘至退坐一面。今略無此釋序分說。

經。時長老須菩提至而白佛言　演曰。自下第二聖教所說分。是為宗。無著菩薩以七義句科釋經旨。一種姓不斷。二發起行相。三行所住處。四對治。五不失。六地。七立名。前六義句顯示菩薩所作究竟。第七義句顯示成

【現代漢語翻譯】現代漢語譯本：常敷設座位，結跏趺坐，端正身體而住，以正念不動搖。（唐譯本說：『敷設如常座，結跏趺坐，端正身體，以正直的願望安住，以對面之念。』其餘文字大同小異。此版本最為簡略。佛說：『如來我過去常自己敷設座位，以恭敬佛母之心令她說此經。』也如通常的儀式自己敷設法座，所以說是法座，所以說『常』，指的就是尼師檀（坐具）。隋譯本也說：『坐具是世尊施設的。』『加』是重疊的意思。《婆沙論》說：『以兩足的腳背加於兩腿之上，名叫結跏趺。』本來沒有『跏』字，是傳抄的錯誤。《瑜伽師地論》第三十卷說，由於五種因緣而結跏趺坐：一是因為身體攝斂，迅速引發輕安；二是因為能夠持久，不會很快疲倦；三是因為是不共之法，外道和其他論典都沒有；四是因為形相端莊，使他人見了之後極其信敬；五是因為佛和佛弟子共同開許，一切賢聖共同稱讚。無著菩薩的論著說：『世尊為什麼以寂靜者的威儀而坐呢？』這是爲了顯示只有寂靜者才能於法能學……（此處省略若干字）……掉舉，正念不動，正直安住于定中，心安於真如之境，遠離邪分別……（此處省略若干字）……唐譯本說：『端正身體，以正直的願望安住，以對面之念』，正直的願望就是定前的加行，安住于對……（此處省略若干字）……作為定境。也就是真如順向緣故，名為對面。如果望向生死，也叫背面。即使如來沒有不定之心，也示現審法，作為後世的軌範，所以需要入定。《瑜伽師地論》第八十六卷說，由於八種因緣如來入定。這裡應該詳細敘述，其他版本是有這些內容的。當時諸比丘退至一旁坐下。現在省略了這些解釋序分的話語。經文：『這時，長老須菩提至，而稟白佛說。』演曰：從下面開始是第二部分，聖教所說分，這是宗要。無著菩薩用七義句來科釋經文的旨意：一種姓不斷；二發起行相；三行所住處；四對治；五不失；六地；七立名。前六義句顯示菩薩所作的究竟，第七義句顯示成就。

【English Translation】 English version: He would regularly spread out his seat, sit in the lotus position, keep his body upright, and abide with correct mindfulness, unmoving. The Tang translation says: 'Spreading out as usual the seat, sitting in the lotus position, keeping the body upright, abiding with a straight vow, with the thought of facing.' The rest of the text is largely the same. This version is the most concise. The Buddha said: 'The Tathagata, in the past, often spread out his seat himself, with a respectful heart for the Buddha-mother, requesting her to speak this sutra.' Also, as a usual practice, he would spread out the Dharma seat himself, hence it is called the Dharma seat, hence it is said 'regularly,' referring to the Niṣīdana (sitting cloth). The Sui translation also says: 'The sitting cloth is what the World-Honored One provides.' 'Adding' means repeating. The Mahāvibhāṣā says: 'Placing the dorsum of both feet on both thighs is called the lotus position.' Originally there was no character '跏 (jia),' it is a copying error. The thirtieth chapter of the Yogācārabhūmi-śāstra says that there are five reasons for sitting in the lotus position: first, because the body is gathered, quickly inducing lightness and ease; second, because one can endure for a long time without quickly becoming tired; third, because it is a unique practice that is not found in other doctrines or non-Buddhist teachings; fourth, because the posture is dignified, causing others to have great faith and respect upon seeing it; fifth, because it is commonly permitted by the Buddhas and Buddha's disciples, and praised by all the wise and holy ones. Asaṅga Bodhisattva's treatise says: 'Why does the World-Honored One sit with the demeanor of a tranquil one?' This is to show that only a tranquil one can learn the Dharma… (omitted text) …agitation, correct mindfulness is unmoving, abiding upright in samadhi, the mind is at peace in the realm of Suchness, away from wrong discriminations… (omitted text) …The Tang translation says: 'Keeping the body upright, abiding with a straight vow, with the thought of facing,' the straight vow is the preliminary practice before samadhi, abiding in facing… (omitted text) …as the object of samadhi. That is, because of the Suchness that is in accordance with the conditions, it is called facing. If looking towards samsara, it is also called the back. Even though the Tathagata has no unsteady mind, he still demonstrates examining the Dharma, as a model for later generations, so he needs to enter samadhi. The eighty-sixth chapter of the Yogācārabhūmi-śāstra says that there are eight reasons for the Tathagata to enter samadhi. These should be described in detail here, other versions have these contents. At that time, the bhikshus withdrew and sat to one side. Now these explanatory words of the introductory section are omitted. Sutra: 'At that time, the elder Subhuti (name of a disciple of the Buddha) arrived and said to the Buddha.' Commentary: From below begins the second part, the section on what the Holy Teaching says, this is the essence. Asaṅga Bodhisattva uses seven meaning-sentences to classify and explain the meaning of the sutra: first, unbroken lineage; second, arising characteristics; third, the place where the practice abides; fourth, antidotes; fifth, non-loss; sixth, ground; seventh, establishing a name. The first six meaning-sentences show the ultimate achievement of what the Bodhisattva does, the seventh meaning-sentence shows accomplishment.

立此法門故。演曰。前六正所明宗。后一釋經名字。就前六中初三別配經文。后住處通義義為所詮句為能詮合名義句。何故不言字名而言句者。字非能詮名局自性。今以句寬顯義周圓能詮差別故但言句。若爾何故不言七句義。答若言當義恐句有七。今顯義七句乃無量義之句故依言釋也。而兩論初頌皆言句義者。以教詮義總相而淡非顯七義故無有失。有云。七句義者謬也就后三中對治是所斷邊報不失。是所修中道地。是此二法之別位。總名為住處。是發大乘者。所依處故別名為地。彼位有漏無漏□順生勝法能持能長□□□總法所依名為住處。是二差別。經文有三。一此文以去種姓不斷。二世尊善男子下發起行相。三佛告下行所住處。初明贊佛為請說之。而次問修行為趣大之本后佛廣說辨修伏之宗。然種姓不斷。自是一部宗竟故□□□□□□□□□佛種分斷故流行□□下六因中亦有此言。今以經初□□□□□□□□□□□□□□□□□□實通也。由此善現偏嘆此德。

【現代漢語翻譯】現代漢語譯本爲了確立這個法門，演（Yǎn）解釋說：前面的六句正是所要闡明的宗旨，後面一句解釋經的名字。在前面的六句中，最初的三句分別對應經文，後面的『住處』是通用的含義，『義』是所詮釋的內容，『句』是能詮釋的語言，合起來稱為『名義句』。為什麼不說『字名』而說『句』呢？因為『字』不能完全表達，『名』侷限於自身的性質。現在用『句』的寬泛來顯示意義的周全和能詮釋的差別，所以只說『句』。如果這樣，為什麼不說『七句義』呢？回答是，如果說『當義』，恐怕句子有七種。現在顯示意義的七句是無量意義的句子，所以依據語言來解釋。而兩部論的最初的頌都說『句義』，因為教義詮釋的總體相貌是淡泊的，不是顯現七義，所以沒有缺失。有人說，『七句義』是錯誤的。就後面的三句中，『對治』是所斷除的邊見，『報不失』是所修習的中道之地，這是兩種法的不同位置，總稱為『住處』。這是發大乘心的人所依賴的地方，所以特別稱為『地』。那個位置的有漏無漏，順應產生殊勝的法，能夠保持和增長，總的來說，法所依賴的地方稱為『住處』。這是兩者的差別。經文有三部分。第一部分，這段文字說明種姓不會斷絕。第二部分，世尊（Śākyamuni）善男子（kulaputra）以下，發起修行的相貌。第三部分，佛（Buddha）告訴以下，說明修行所處的住處。最初說明讚歎佛是爲了請求說法。其次詢問修行是趨向偉大的根本，之後佛廣泛地說明辨別修習和降伏的宗旨。然而種姓不斷絕，本身就是一部經的宗旨結束，所以……佛種（Buddha-gotra）分斷，所以流行……下面的六因中也有這句話。現在以經的開始……真實是共通的。因此，善現（Subhūti）特別讚歎這個功德。

【English Translation】 English version Therefore, to establish this Dharma gate, Yǎn explains: The first six sentences are precisely the doctrine to be elucidated, and the last sentence explains the name of the Sutra. Among the first six sentences, the first three correspond to the Sutra text respectively, and the latter 'abode' is a general meaning. 'Meaning' (artha) is the content to be explained, and 'sentence' (vākya) is the language that can explain it. Together, they are called 'name-meaning sentence'. Why not say 'word-name' but say 'sentence'? Because 'word' cannot fully express, and 'name' is limited to its own nature. Now, the breadth of 'sentence' is used to show the completeness of meaning and the difference that can be explained, so only 'sentence' is said. If so, why not say 'seven-sentence meaning'? The answer is, if 'meaning' is said, I am afraid that there are seven kinds of sentences. Now, the seven sentences that show meaning are sentences of immeasurable meaning, so they are explained according to language. And the initial verses of the two treatises both say 'sentence-meaning', because the overall appearance of the teachings and interpretations is indifferent, not showing the seven meanings, so there is no loss. Some say that 'seven-sentence meaning' is wrong. Among the latter three sentences, 'antidote' is the biased view to be eliminated, and 'no loss of retribution' is the middle way to be cultivated. These are the different positions of the two dharmas, collectively called 'abode'. This is the place where those who have aroused the Mahayana mind rely on, so it is especially called 'ground'. The contaminated and uncontaminated in that position, in accordance with the production of superior Dharma, can maintain and grow, and in general, the place where the Dharma relies is called 'abode'. This is the difference between the two. There are three parts to the Sutra text. The first part, this text explains that the lineage will not be cut off. The second part, Śākyamuni, the Blessed One, from the good son (kulaputra) below, initiates the appearance of practice. The third part, Buddha tells below, explaining the abode where practice is located. The first explanation is that praising the Buddha is to request the Dharma. Secondly, ask about practice as the root of moving towards greatness, and then the Buddha extensively explains the purpose of distinguishing between cultivation and subduing. However, the lineage is not cut off, which in itself is the end of the purpose of a Sutra, so... the Buddha-gotra is divided, so it is popular... There is also this sentence in the following six causes. Now at the beginning of the Sutra... the truth is common. Therefore, Subhūti especially praises this merit.