T85n2755_華嚴經疏

大正藏第 85 冊 No. 2755 華嚴經疏

No. 2755 [cf. No. 279]

華嚴經疏

剎準可知。頌中有十。初一頌劫差別。二劫長短。三劫多少。已上通頌前列名。四劫染凈。五釋劫凈因。六顯諸劫名。七劫中佛出。八一多劫相入。九劫內嚴具相入。十結歸心想。是故得無礙並可知。

第九明世界海劫轉變。隨所居眾生作業善惡命。一劫中或初染后凈。或初凈后染。如是轉變塵數多端。略列十種。初一總說。謂世界法爾隨業轉變也。餘九別顯。一惡業所感名染眾生。如下文云。泉池皆枯槁等。二修人天大福。令世界亦染亦凈。如下文。大王出興世。粳米自然生等。三地前信解菩薩所住亦令染凈。以未斷障故非純凈也。四發地上證位菩提心故。令剎純凈也。上來明染凈轉變。五如下文。菩薩將下生時。先嚴此世界等。六多菩薩游現多嚴等。七如來入滅莊嚴隨謝。八如來出現嚴凈斯出。九神力無染不凈。頌中亦十。一頌總句。二頌染眾生。三頌福眾生。四頌信解。五頌發心。六頌菩薩游剎。七頌菩薩雲集。八頌佛滅。九頌佛興。十頌神力。準釋可知。

第十明世界海無差別。十列名中。一明一世界海中所含世界數如一世界海塵等。並積在其中諸世界海

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2755 華嚴經疏

No. 2755 [cf. No. 279]

華嚴經疏

剎土的標準可以推知。頌文中有十個部分。第一頌是關於劫（kalpa，時間單位）的差別，第二頌是關於劫的長短，第三頌是關於劫的多少。以上是總括地讚頌前面列出的名稱。第四頌是關於劫的染污和清凈，第五頌是解釋劫清凈的原因，第六頌是顯示各種劫的名稱，第七頌是劫中佛陀出世，第八頌是一個劫和多個劫相互包含，第九頌是劫內的莊嚴之物相互包含，第十頌是總結歸於心念思想。因此，得到無礙的智慧是可以理解的。

第九部分闡明世界海的劫轉變。隨著所居住眾生的作業善惡和壽命，一個劫中可能先染污后清凈，或者先清凈后染污。這樣的轉變如塵沙般繁多。這裡簡略地列出十種。第一是總說，即世界的法則自然地隨著業力而轉變。其餘九種是分別顯示。第一種是惡業所感召的，名為染污眾生。如下文所說：『泉池都枯竭』等等。第二種是修人天的大福報，使世界也染污也清凈。如下文所說：『大王出現於世，粳米自然生長』等等。第三種是地前信解菩薩所居住的地方，也使其染污和清凈。因為沒有斷除障礙，所以不是純粹的清凈。第四種是發起地上證位的菩提心，使剎土純粹清凈。以上闡明染污和清凈的轉變。第五種如下文所說：『菩薩將要下生時，先莊嚴這個世界』等等。第六種是眾多菩薩遊歷顯現眾多莊嚴等等。第七種是如來入滅，莊嚴隨著消失。第八種是如來出現，莊嚴清凈也隨之出現。第九種是神力無染無不凈。頌文之中也有十個部分。第一頌是總括的句子，第二頌是關於染污眾生，第三頌是關於有福報的眾生，第四頌是關於信解，第五頌是關於發心，第六頌是關於菩薩遊歷剎土，第七頌是關於菩薩雲集，第八頌是關於佛陀入滅，第九頌是關於佛陀出世，第十頌是關於神力。參照解釋就可以理解。

第十部分闡明世界海沒有差別。十個列出的名稱中，第一是闡明一個世界海中所包含的世界數量，如一個世界海的微塵數量一樣。並且積聚在其中的各個世界海。

【English Translation】 English version T 85, No. 2755 Śūramgama Samādhi Sūtra

No. 2755 [cf. No. 279]

Śūramgama Samādhi Sūtra

The standard of the Buddha-fields can be known. There are ten verses in the gatha. The first verse is about the differences in kalpas (kalpa, unit of time), the second verse is about the length of kalpas, and the third verse is about the number of kalpas. The above is a general praise of the names listed earlier. The fourth verse is about the defilement and purity of kalpas, the fifth verse explains the cause of the purity of kalpas, the sixth verse reveals the names of various kalpas, the seventh verse is about the appearance of Buddhas in kalpas, the eighth verse is about the interpenetration of one kalpa and many kalpas, the ninth verse is about the interpenetration of adornments within kalpas, and the tenth verse concludes by returning to thoughts and ideas. Therefore, obtaining unobstructed wisdom is understandable.

The ninth part elucidates the transformation of kalpas in the world-sea. Depending on the good and evil deeds and lifespans of the sentient beings residing there, a kalpa may be defiled first and then purified, or purified first and then defiled. Such transformations are as numerous as dust particles. Here, ten types are briefly listed. The first is a general statement, which is that the laws of the world naturally transform according to karma. The remaining nine are shown separately. The first type is that which is felt by evil karma, called defiled sentient beings. As the text below says: 'Springs and ponds are all dried up,' and so on. The second type is cultivating great blessings for humans and devas, making the world both defiled and pure. As the text below says: 'A great king appears in the world, and glutinous rice grows naturally,' and so on. The third type is the place where Bodhisattvas before the ground of the ten grounds who have faith and understanding reside, which also makes it defiled and pure. Because they have not cut off obstacles, it is not purely pure. The fourth type is arousing the Bodhi-mind of the position of enlightenment on the ground, making the Buddha-field purely pure. The above elucidates the transformation of defilement and purity. The fifth type is as the text below says: 'When the Bodhisattva is about to descend, he first adorns this world,' and so on. The sixth type is that many Bodhisattvas travel and manifest many adornments, and so on. The seventh type is that when the Tathagata enters Nirvana, the adornments disappear with it. The eighth type is that when the Tathagata appears, the adornment and purity also appear with it. The ninth type is that the power of the spirit is neither defiled nor impure. There are also ten parts in the gatha. The first verse is a general sentence, the second verse is about defiled sentient beings, the third verse is about blessed sentient beings, the fourth verse is about faith and understanding, the fifth verse is about arousing the mind, the sixth verse is about Bodhisattvas traveling through Buddha-fields, the seventh verse is about Bodhisattvas gathering, the eighth verse is about the Tathagata entering Nirvana, the ninth verse is about the Tathagata appearing in the world, and the tenth verse is about spiritual power. It can be understood by referring to the explanation.

The tenth part elucidates that there is no difference in the world-sea. Among the ten listed names, the first is to elucidate the number of worlds contained in one world-sea, like the number of dust particles in one world-sea. And accumulating in each of the world-seas within it.

皆同此數。故云一一無無差別。二佛威力。三道場處。謂遍微塵中處故云法界也。四大眾會。五佛放光。六現神變。七圓音遍。八轉法輪。九剎入塵。十塵中佛並諸剎海中。同有此事故云無差別。頌中亦十次第。頌前十法。但前平漫普遍。今塵內重疊。初中明塵內多剎復互相十而不離亂。二頌佛興。三頌道場。四頌眾會。五頌佛光。六頌神變。七頌法輪。八頌佛音。九頌塵中剎出二因。一佛力。二業力。十頌塵內佛亦出二因。一性通。二願力。並可知。上來明世界海成就品竟。

花嚴藏世界品第五

將釋此品四門同前。初釋名者。梵本具言花。謂蓮花。藏即。含藏。謂花臺之上積諸世界佈列校飾名曰莊嚴。數多繁奧故稱為海有釋世界。

發光地。世親釋云。由此地中。與三摩地三摩缽底常不相離。無退轉故。于大乘法能作光明名發光地。無性釋靜慮名等持。無色名等至。或等持者心一境相。等至正受現前大法光明所依止者。于大乘教得智光明。此地是彼所依因故名為發光。解云。地從所發果法為名。解深密經及瑜伽論意同攝論。顯揚論云。證得靜慮三摩地蘊大智光明之所依止。智論四十九名為光地。十住論云。廣博多學為眾說法。能作照明故名明地。人王經名明慧地。地論等並如前辨　第二來意者

【現代漢語翻譯】現代漢語譯本：都與此數量相同。所以說一一無有差別。二是佛的威力。三是道場之處，指遍佈微塵之中，所以說是法界。四是大眾集會。五是佛放光明。六是顯現神通變化。七是圓滿的聲音普遍傳播。八是轉動法輪。九是剎土進入微塵之中。十是微塵中的佛以及各個剎海中，都同樣有此事，所以說沒有差別。頌文中也按這十個次第，讚頌前面的十種法。只是前面是平鋪直敘的普遍，現在是微塵內的重疊。最初是說明微塵內有許多剎土，互相交錯而不離散。二是讚頌佛的興起。三是讚頌道場。四是讚頌眾會。五是讚頌佛光。六是讚頌神通變化。七是讚頌法輪。八是讚頌佛音。九是微塵中剎土出現的兩個原因：一是佛力，二是業力。十是讚頌微塵內的佛也出現的兩個原因：一是性通，二是願力。這些都可以知道。以上說明世界海成就品完畢。

花嚴藏世界品第五

將要解釋此品，四門與前面相同。首先解釋名稱。梵文字完整地說，花，指蓮花。藏，就是含藏。指花臺之上聚集各種世界，佈置排列修飾，名叫莊嚴。數量多而繁奧，所以稱為海。也有解釋世界。

發光地（Prabhākarī bhūmi）。世親（Vasubandhu）解釋說：『由此地中，與三摩地（samādhi，禪定）三摩缽底（samāpatti，等至）常常不相分離，沒有退轉的緣故，對於大乘佛法能夠產生光明』，名叫發光地。無性（Asaṅga）解釋說，靜慮（dhyāna）名為等持，無色（arūpa）名為等至。或者說，等持是心專注於一個境界的相狀，等至是正受現前，大法光明所依止的地方。對於大乘教義得到智慧光明，此地是那個智慧光明所依的因，所以名為發光。解釋說，地從所發出的果法來命名。《解深密經》（Saṃdhinirmocana Sūtra）及《瑜伽師地論》（Yogācārabhūmi-śāstra）的意義與《攝大乘論》（Mahāyānasaṃgraha）相同。《顯揚聖教論》（Abhisamayālaṃkāra）說：『證得靜慮三摩地蘊藏的大智慧光明所依止的地方。』《智度論》（Mahāprajñāpāramitopadeśa）第四十九名為光地。《十住論》（Daśabhūmika-śāstra）說：『廣博多學，為眾說法，能夠作照明，所以名叫明地。』《人王經》（Renwang jing）名為明慧地。《地論》等都如前面所辨析。第二是說明來意。

【English Translation】 English version: All are the same in number. Therefore, it is said that each and every one is without difference. Second is the power of the Buddhas. Third is the location of the Bodhimaṇḍa (bodhimaṇḍa, place of enlightenment), referring to being present in every dust mote, hence it is called the Dharmadhātu (dharmadhātu, the realm of reality). Fourth is the assembly of the great multitude. Fifth is the Buddhas emitting light. Sixth is the manifestation of miraculous transformations. Seventh is the perfect sound pervading everywhere. Eighth is the turning of the Dharma wheel. Ninth is the entering of Buddha-kṣetras (buddha-kṣetra, Buddha-field) into dust motes. Tenth is that the Buddhas in the dust motes, as well as in all the Buddha-kṣetra seas, all have this same occurrence, so it is said there is no difference. The verses also follow these ten sequences, praising the preceding ten dharmas. It's just that the former was a flat and universal description, while now it is a layered description within the dust motes. The first explains that within the dust motes there are many Buddha-kṣetras, intermingling without separation. Second praises the arising of the Buddhas. Third praises the Bodhimaṇḍa. Fourth praises the assembly. Fifth praises the Buddha's light. Sixth praises the miraculous transformations. Seventh praises the Dharma wheel. Eighth praises the Buddha's sound. Ninth praises the two causes for the emergence of Buddha-kṣetras from the dust motes: first, the power of the Buddhas; second, the power of karma. Tenth praises the two causes for the emergence of the Buddhas within the dust motes: first, the inherent interconnectedness; second, the power of vows. These can all be understood. The above completes the 'World-Sea Formation' chapter.

Chapter Five: The Flower-Store World

To explain this chapter, the four approaches are the same as before. First, explaining the name. The Sanskrit text fully states 'flower', referring to the lotus flower. 'Store' means containing. It refers to the accumulation of various worlds on the lotus platform, arranged and adorned, called 'adornment'. The number is vast and complex, so it is called a 'sea'. There are also explanations of the world.

The 'Luminous Ground' (Prabhākarī bhūmi). Vasubandhu explains: 'From this ground, one is constantly inseparable from samādhi (samādhi, concentration) and samāpatti (samāpatti, attainment), without regression, and is able to produce light for the Mahāyāna Dharma', hence it is called the 'Luminous Ground'. Asaṅga explains that dhyāna (dhyāna, meditation) is called 'equanimity', and arūpa (arūpa, formlessness) is called 'attainment'. Or, 'equanimity' is the state of mind focused on one object, and 'attainment' is the present experience, the place where the light of the great Dharma relies. One obtains the light of wisdom for the Mahāyāna teachings, and this ground is the cause upon which that light of wisdom relies, so it is called 'Luminous'. It is explained that the ground is named after the resulting Dharma that it produces. The meaning of the Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra) and the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra) is the same as the Mahāyānasaṃgraha (Mahāyānasaṃgraha). The Abhisamayālaṃkāra (Abhisamayālaṃkāra) says: 'The place where the great wisdom light, which is contained within the dhyāna samādhi, relies.' The forty-ninth chapter of the Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa) is called the 'Light Ground'. The Daśabhūmika-śāstra (Daśabhūmika-śāstra) says: 'One who is broadly learned and speaks Dharma for the multitude is able to illuminate, so it is called the 'Illuminating Ground'.' The Renwang jing (Renwang jing) is called the 'Ground of Bright Wisdom'. The Dilun (Dilun) and others are as analyzed before. Second is to explain the intention.

有三。一前戒次定義次第故。是故須來。二前位能持微細戒品。未得圓滿世間等持等至。及圓滿聞法總持為令得。此因說此地令勤修學。此依深密經。三者初之三地。總寄世間施戒修法。前二施戒。今此顯修。是故來耳　第三所離障者。依十地論離闇相。于聞思修諸法忘障解云。此與所得地法。敵對相翻故立斯號。唯識論第九名闇鈍障。謂所知障中俱生一分。令聞思修法忘失。彼障三地勝定總持。及彼所發殊勝三慧入三地時。便能永斷。由斯三地說斷二愚及彼粗重。一欲貪愚。即是此中能障勝定及修慧者。彼昔受與貪慾俱故名欲貪愚。今得勝定及修所成。彼既永斷欲貪隨伏。此無始來依彼轉故。二圓滿陀羅尼愚。即是此中能障總持聞思慧者。解云。此實是所知障。與欲貪同體故名欲貪愚。以貪妙欲掉重散亂障定發修慧聞持等者。從所障因法以立名。以親障聞思二慧。是彼總持所起果故。此是忘念不正知等同體所知障。解深密經及瑜伽金光明經及梁攝論等。各有二愚。大同此說。又有離業障及報障。準前知之　第四所證者。唯識論云。勝流真如。謂此真如所流教法。于余教法極為勝故。攝論第七無性釋云。謂此所流教法最勝故。捨身命求此善說。不以為難。梁論釋云。從真如流出正體智。正體智流出后諸智。后諸智流出

【現代漢語翻譯】現代漢語譯本有三種原因。第一，爲了按照戒、次、定義的次第進行教導，所以需要來到這裡。第二，（針對）前位能夠持有微細戒品，但尚未獲得圓滿的世間等持（Samadhi，專注）等至（Samapatti，入定），以及圓滿的聞法總持（Dharani，記憶和理解佛法的能力）的人，爲了讓他們獲得這些，因此宣說此地（指第三地），讓他們勤奮修學。這依據《深密經》。第三，初地、二地、三地，總的來說都依存於世間的佈施、持戒、修行的方法。前二地側重佈施和持戒，現在此地則著重修行，所以來到這裡。第三，所要遠離的障礙。依據《十地論》，（第三地）要遠離闇相（無明之相）。對於聞、思、修諸法的忘失障礙，解釋說：『這與所得地之法，是敵對相反的，所以建立這個名稱。』《唯識論》第九卷名為闇鈍障（無明愚鈍之障），指的是所知障（對真理的認知障礙）中與生俱來的一部分，導致聞、思、修法忘失。這個障礙會阻礙三地的殊勝禪定、總持，以及由此引發的殊勝三慧（聞慧、思慧、修慧）。當進入三地時，便能永遠斷除。因此，三地說斷除二愚（兩種愚癡）以及它們的粗重（粗重的煩惱）：一是欲貪愚（對慾望的貪婪造成的愚癡），也就是這裡能夠障礙殊勝禪定和修慧的。過去（由於）與貪慾相伴隨，所以稱為欲貪愚。現在獲得殊勝禪定以及修行所成就的智慧，（因此）能夠永遠斷除，（即使）貪慾隨之被降伏，（但）這無始以來都依附於它而運轉。二是圓滿陀羅尼愚（對圓滿陀羅尼的愚癡），也就是這裡能夠障礙總持、聞思慧的。解釋說：『這實際上是所知障，與欲貪同體，所以稱為欲貪愚。』因為貪戀妙欲，掉舉（心神不定）散亂，障礙禪定，引發修慧，聞持（記憶）等等。從所障礙的因法來立名。因為它直接障礙聞思二慧，是總持所產生的果。這是忘念、不正知等同體的所知障。《解深密經》、《瑜伽師地論》、《金光明經》以及《梁攝論》等，各有二愚，大體與此相同。還有要遠離業障和報障，參照前面的解釋就可以理解。第四，所證得的（功德）。《唯識論》說：『勝流真如（殊勝流注的真如）。』指的是此真如所流出的教法，對於其他教法來說極為殊勝。《攝論》第七卷無性釋說：『指的是此（真如）所流出的教法最為殊勝，（所以）捨棄身命來尋求這種善說，也不認為是困難的。』《梁論》解釋說：『從真如流出正體智（正確的本體智慧），正體智流出後來的各種智慧，後來的各種智慧流出……』

【English Translation】 English version There are three reasons. First, it is necessary to come here in order to teach according to the order of precepts, sequence, and definitions. Second, (for) those in previous positions who can uphold subtle precepts but have not yet attained complete worldly Samadhi (concentration) and Samapatti (absorption), as well as complete Dharani (the ability to remember and understand the Dharma), in order to enable them to attain these, this ground (referring to the Third Ground) is expounded so that they diligently cultivate and learn. This is based on the Sandhinirmocana Sutra. Third, the First, Second, and Third Grounds generally rely on the worldly methods of giving, keeping precepts, and cultivation. The first two grounds emphasize giving and keeping precepts, while this ground emphasizes cultivation, so it comes here. Third, the obstacles to be abandoned. According to the Dasabhumika Sutra, (the Third Ground) is to abandon the aspect of darkness (ignorance). Regarding the obstacle of forgetting the Dharma in hearing, thinking, and cultivating, it is explained: 'This is opposed to the Dharma of the ground attained, so this name is established.' The ninth volume of the Vijnaptimatrata-siddhi Sastra is called the obstacle of darkness and dullness, which refers to a part of the innate obstacle to knowledge (the obstacle to the cognition of truth) that causes the forgetting of the Dharma in hearing, thinking, and cultivating. This obstacle hinders the excellent Samadhi and Dharani of the Third Ground, as well as the excellent three wisdoms (wisdom of hearing, wisdom of thinking, wisdom of cultivation) arising from them. When entering the Third Ground, it can be permanently severed. Therefore, the Third Ground is said to sever the two foolishnesses and their grossness: first, the foolishness of desire and greed, which is what can hinder excellent Samadhi and the wisdom of cultivation here. In the past, (because) it was accompanied by desire and greed, it is called the foolishness of desire and greed. Now, having attained excellent Samadhi and the wisdom achieved through cultivation, (therefore) it can be permanently severed, (even if) desire and greed are subsequently subdued, (but) it has relied on it to operate since beginningless time. Second, the foolishness of complete Dharani, which is what can hinder Dharani and the wisdom of hearing and thinking here. It is explained: 'This is actually the obstacle to knowledge, which is of the same substance as desire and greed, so it is called the foolishness of desire and greed.' Because attachment to wonderful desires, agitation, and distraction hinder Samadhi, give rise to the wisdom of cultivation, memory, etc. The name is established from the causal Dharma that is obstructed. Because it directly obstructs the wisdom of hearing and thinking, it is the result produced by Dharani. This is the obstacle to knowledge of the same substance as forgetfulness and non-correct knowledge. The Sandhinirmocana Sutra, the Yogacarabhumi-sastra, the Suvarnaprabhasottama Sutra, and the Mahayana-samgraha each have two foolishnesses, which are largely the same as this. There are also the karmic obstacles and the obstacles of retribution to be abandoned, which can be understood by referring to the previous explanations. Fourth, what is attained. The Vijnaptimatrata-siddhi Sastra says: 'The excellent flow of Suchness (Visista-parinama-tathata).』 This refers to the Dharma flowing from this Suchness, which is extremely superior to other Dharmas. The Mahayana-samgraha, seventh volume, Asanga's commentary says: 'This refers to the Dharma flowing from this (Suchness) being the most superior, (so) abandoning body and life to seek this good teaching is not considered difficult.' The She Lun explains: 'From Suchness flows the correct wisdom of the essence, from the correct wisdom of the essence flows the subsequent wisdoms, from the subsequent wisdoms flows...'

大悲。大悲流出十二部經。是故名為勝流法界　第五所成行者。略有三種。一十度中成忍度行。二成禪定行。三成求法行。莊嚴論云。第三住能生欲界而不退禪故。余行如下辨　第六所得別果者。亦有三種。一依梁論通達勝流法界得無邊法音果。二當位行果。金光明雲　三地發心得難動三昧果。又下文曰。無量五神通。亦是當位所得之果。三顯分位果。謂忉利天王等四果。如下文說　第七釋文中亦三。初贊請分。二正說分。三重頌分。初中十頌分二。初六度聞前地餘四請說。后地前中。初一慶聞心喜。次一身業兩花餘四語業贊述。于中初一總嘆。次一別嘆說法心。次一別嘆所說法。后一嘆爲機結說。就請后四頌中。初三大眾請。后一上首請。前中初一總請三地行。后二別請十度行。

就第二正說中論為四分。一起厭行分。二厭行分。三厭分。四厭果分。此地修禪厭伏煩惱名為厭地。初入地心修起彼厭名為厭行。趣地加行起彼厭行名起厭行分。所起地初名厭行分。正住地中修八禪等名為厭分。地滿足故名厭果分。又釋此四分。如其次第。即是加行道無間道解脫道勝進道可知。就初分中三。初結前起后。二何等下正明十心。三菩薩以是下結行入地。就十心中。初二一對。一離過心。謂依前凈戒起此深念趣禪凈心。二

【現代漢語翻譯】現代漢語譯本：大悲（Mahākaruṇā，偉大的慈悲）。大悲流出十二部經。因此被稱為勝流法界（勝妙法流的境界）。第五，所成就的行者，略有三種：一，在十度（十種波羅蜜）中成就忍度（kṣānti-pāramitā，忍辱波羅蜜）之行；二，成就禪定（dhyāna，靜慮）之行；三，成就求法之行。《莊嚴論》說：『第三住（第三地）能生欲界而不退禪故。』其餘的行在下文辨析。第六，所得的特別果報也有三種：一，依據《梁論》，通達勝流法界，得到無邊法音之果；二，當位之行果，《金光明經》說：『三地發心得難動三昧（acalā samādhi，不動三昧）果。』又下文說：『無量五神通（pañcābhijñā，五種神通），也是當位所得之果。』三，顯現分位之果，指忉利天王（Trāyastriṃśa，三十三天）等四果，如下文所說。第七，解釋經文也分為三部分：初，贊請分；二，正說分；三，重頌分。初贊請分中，十頌分為二：初六度聞前地，餘四請說后地。前中，初一慶聞心喜，次一身業兩花，餘四語業贊述。其中，初一總嘆，次一別嘆說法之心，次一別嘆所說法，后一嘆爲機結說。就請后四頌中，初三大眾請，后一上首請。前中，初一總請三地行，后二別請十度行。

就第二正說中，論為四分：一起厭行分；二，厭行分；三，厭分；四，厭果分。此地修禪，厭伏煩惱，名為厭地。初入地心，修起彼厭，名為厭行。趣地加行，起彼厭行，名起厭行分。所起地初，名厭行分。正住地中，修八禪等，名為厭分。地滿足故，名厭果分。又解釋這四分，如其次第，即是加行道（prayogamārga，加行道）、無間道（anantaryamārga，無間道）、解脫道（vimuktimārga，解脫道）、勝進道（viśeṣamārga，勝進道），可以知曉。就初分中，分為三：初，結前起后；二，何等下，正明十心；三，菩薩以是下，總結行入地。就十心中，初二一對：一，離過心，指依據前面的凈戒，生起此深念，趣向禪凈之心；二，

【English Translation】 English version: Great compassion (Mahākaruṇā). From great compassion flow the twelve divisions of scriptures. Therefore, it is called the Supreme Flow Dharma Realm (the realm of the excellent flow of Dharma). Fifth, the practitioner who has achieved [this stage] has roughly three aspects: first, achieving the practice of patience (kṣānti-pāramitā, the perfection of patience) among the ten perfections (ten pāramitās); second, achieving the practice of meditation (dhyāna, contemplation); third, achieving the practice of seeking the Dharma. The Treatise on Ornamentation says: 'The third abode (third bhūmi) can generate [rebirth in] the desire realm without regressing from meditation.' The remaining practices are discussed below. Sixth, the special fruits obtained are also of three kinds: first, according to the Liang Treatise, penetrating the Supreme Flow Dharma Realm and obtaining the fruit of boundless Dharma sound; second, the fruit of practice appropriate to the stage, as the Golden Light Sutra says: 'The third bhūmi generates the mind and obtains the fruit of immovable samādhi (acalā samādhi, unshakeable concentration).' Furthermore, the text below says: 'The immeasurable five supernormal powers (pañcābhijñā, five kinds of super knowledge) are also fruits obtained appropriate to the stage.' Third, manifesting the fruits of the positions, referring to the four fruits such as becoming the King of the Trāyastriṃśa Heaven (Trāyastriṃśa, Heaven of Thirty-three), as described below. Seventh, the explanation of the text is also divided into three parts: first, the section of praise and request; second, the section of correct exposition; and third, the section of repeated verses. In the section of praise and request, the ten verses are divided into two: the first six verses concern hearing about the previous bhūmi, and the remaining four request explanation of the subsequent bhūmi. In the former, the first verse celebrates the joy of hearing, the next two verses concern bodily actions of offering flowers, and the remaining four verses concern verbal actions of praise. Among these, the first verse offers general praise, the next verse offers specific praise for the mind of expounding the Dharma, the next verse offers specific praise for the Dharma being expounded, and the last verse praises the exposition as being in accordance with the capacity [of the audience]. In the latter four verses of request, the first three are requests from the assembly, and the last is a request from the leader. In the former, the first verse is a general request for the practice of the three bhūmis, and the latter two are specific requests for the practice of the ten perfections.

Regarding the second part, the correct exposition, the treatise divides it into four sections: first, the section of initiating aversion practice; second, the section of aversion practice; third, the section of aversion; and fourth, the section of aversion fruit. In this bhūmi, cultivating meditation and subduing afflictions is called the bhūmi of aversion. Initially entering the mind of the bhūmi and cultivating this aversion is called aversion practice. Approaching the bhūmi and applying effort to initiate this aversion practice is called the section of initiating aversion practice. The initial stage of the bhūmi that arises is called the section of aversion practice. Dwelling correctly in the bhūmi and cultivating the eight meditations, etc., is called the section of aversion. Because the bhūmi is fulfilled, it is called the section of aversion fruit. Furthermore, explaining these four sections, in their sequential order, they are the path of application (prayogamārga, path of preparation), the path of immediate succession (anantaryamārga, path of direct insight), the path of liberation (vimuktimārga, path of freedom), and the path of surpassing progress (viśeṣamārga, path of special advancement), which can be understood. In the initial section, it is divided into three: first, connecting the preceding and initiating the subsequent; second, 'What are [they] below?' correctly clarifying the ten minds; third, 'The Bodhisattva with these below,' summarizing the practice of entering the bhūmi. Regarding the ten minds, the first two are a pair: first, the mind of abandoning faults, referring to relying on the preceding pure precepts and generating this profound thought, moving towards the mind of pure meditation; second,

位善心。謂依自所住大乘之法堅心不動故名猛利。次三一對。于中初二離過後一造行。離過中初一厭當來欲故名厭心。二舍現在欲故名離欲心。當來未起。但可懸厭現在交舍論名不貪。造行中謂不捨前地自分所修進起。此地勝進之行故名不退心。次三一對。于中初一離過後二成善。離過中謂此加行深伏三地所斷煩惱。不令彼惑成。於過患論釋云。自地煩惱不能破壞名為堅心。遠師釋前二地為自地。辨師釋四禪四空為自地。皆恐不當。后二成善中。初成善體。后成善用。體成故出入自在名明盛心。謂凈之極也。三摩跋提此云等至。即入定之名後用成故。受生自在。雖生下地不失定用。由此淳厚名為無足。此二種心。至下地滿中究竟成就。下云。于禪能入能出。是明盛心成不隨禪解脫力生。即此淳厚心也。下論云。彼淳厚心。此處現成故。末後二心為一對。初一離過。論名依彼生者。依欲界生也。以大智故。煩惱不污故名勝心。后一利生以大悲攝化。不斷諸有故名大心。加行分竟　第二厭行分中論分三。初明厭離有為名護煩惱行。二舍狹劣心名護小乘行。三上求廣大名方便攝行。又由善巧攝起入禪等行故。名方便攝行。就初中有二十句。先十句明無常觀。后十明無有救者。約人顯失。就初中先一句總謂如實相者。有為之法

【現代漢語翻譯】現代漢語譯本懷著善良的心。之所以稱為『猛利』，是因為依自己所安住的大乘之法，心堅固不動搖。接下來是三對心。其中前兩對是遠離過患，后一對是造作修行。遠離過患中，第一對是厭惡未來的慾望，所以稱為『厭心』；第二對是捨棄現在的慾望，所以稱為『離欲心』。未來的慾望尚未生起，只能預先厭惡；現在已經產生的慾望，要捨棄，所以稱為『不貪』。造作修行中，指的是不捨棄前一階段自己所修的，進而發起此階段更殊勝的修行，所以稱為『不退心』。接下來是三對心。其中第一對是遠離過患，后兩對是成就善法。遠離過患中，指的是這種加行能深深地降伏三地（指欲界、色界、無色界）所斷的煩惱，不讓這些迷惑產生。在《於過患論》的解釋中說：『自己這一地的煩惱不能破壞，稱為堅心。』遠師將前二地解釋為自地，辨師將四禪四空解釋為自地，恐怕都不恰當。后兩對成就善法中，第一對是成就善法的本體，第二對是成就善法的功用。本體成就，所以出入自在，稱為『明盛心』，也就是清凈到了極點。三摩跋提（Samāpatti）在這裡翻譯為『等至』，就是入定的名稱。后一對是功用成就，所以受生自在，即使生於下地也不會失去定力。因為這樣淳厚，所以稱為『無足』。這兩種心，到了下地圓滿時究竟成就。下面說：『對於禪定能入能出，是明盛心成就。不隨禪定的解脫力而生，就是這種淳厚心。』下面的論中說：『他的淳厚心，在這裡顯現成就。』最後兩顆心為一對，第一顆是遠離過患，論中稱為『依彼生者』，指的是依欲界而生。因為有大智慧，煩惱不能污染，所以稱為『勝心』。后一顆是利益眾生，以大悲心攝受教化，不斷絕諸有（指三有：欲有、色有、無色有），所以稱為『大心』。加行分結束。第二厭行分中，論中分為三部分。第一部分是說明厭離有為法，稱為『護煩惱行』；第二部分是捨棄狹隘低劣的心，稱為『護小乘行』；第三部分是向上追求廣大，稱為『方便攝行』。又因為善巧地攝取發起入禪定等修行，所以稱為『方便攝行』。在第一部分中有二十句，前十句說明無常觀，后十句說明沒有救護者，從人的角度來顯示過失。在前面的十句中，第一句總說『如實相者』，指的是有為之法。

【English Translation】 English version With a benevolent heart. It is called 'Vehement' because, relying on the Mahayana Dharma in which one dwells, the mind is firm and unshakeable. Next are three pairs of minds. Among them, the first two pairs are about abandoning faults, and the last pair is about cultivating practice. Among abandoning faults, the first pair is about being disgusted with future desires, hence called 'Disgusted Mind'; the second pair is about abandoning present desires, hence called 'Mind Detached from Desires'. Future desires have not yet arisen, so one can only preemptively be disgusted with them; present desires that have already arisen must be abandoned, hence called 'Non-Greedy'. Among cultivating practice, it refers to not abandoning what one has cultivated in the previous stage, and instead initiating more excellent practice in this stage, hence called 'Non-Regressing Mind'. Next are three pairs of minds. Among them, the first pair is about abandoning faults, and the last two pairs are about accomplishing good. Among abandoning faults, it refers to how this application deeply subdues the afflictions to be severed in the three realms (desire realm, form realm, formless realm), preventing these delusions from arising. In the explanation of 'Treatise on Faults', it says: 'The afflictions of one's own realm cannot destroy it, this is called a firm mind.' Master Yuan interprets the first two realms as one's own realm, and Master Bian interprets the four Dhyanas and four formless attainments as one's own realm, which may not be appropriate. Among the latter two pairs of accomplishing good, the first pair is about accomplishing the essence of good, and the second pair is about accomplishing the function of good. Because the essence is accomplished, one is free to enter and exit, hence called 'Bright and Flourishing Mind', which is the ultimate in purity. Samāpatti (三摩跋提) is translated here as 'Equal Attainment', which is the name for entering Samadhi. The latter pair is about the accomplishment of function, so one is free in rebirth, and even if born in a lower realm, one will not lose the power of Samadhi. Because it is so pure and profound, it is called 'Without Foot'. These two kinds of minds are ultimately accomplished when one reaches the perfection of the lower realm. It is said below: 'Being able to enter and exit Samadhi is the accomplishment of the Bright and Flourishing Mind. Not arising according to the liberating power of Samadhi is this pure and profound mind.' The last two minds are a pair, the first of which is about abandoning faults, called in the treatise 'Those Born Relying on That', referring to those born relying on the desire realm. Because of great wisdom, afflictions cannot pollute it, hence called 'Superior Mind'. The latter is about benefiting sentient beings, embracing and teaching with great compassion, without cutting off the existence of the three realms (desire realm, form realm, formless realm), hence called 'Great Mind'. The application section ends. In the second section on aversion practice, the treatise divides it into three parts. The first part is about explaining aversion to conditioned phenomena, called 'Practice of Protecting Afflictions'; the second part is about abandoning narrow and inferior minds, called 'Practice of Protecting the Small Vehicle'; the third part is about seeking the vast and great upwards, called 'Practice of Conveniently Embracing'. Also, because of skillfully embracing and initiating practices such as entering Samadhi, it is called 'Practice of Conveniently Embracing'. In the first part, there are twenty sentences, the first ten sentences explain the contemplation of impermanence, and the last ten sentences explain that there is no savior, showing the faults from the perspective of people. In the first ten sentences, the first sentence generally says 'Those who are truly real', referring to conditioned phenomena.

理實無常故名實相。論名命行不住者。有為諸法相續名命。遷流稱行。即此不住名曰無常。別中分二。初云何此無常者。問彼有為所無常法。二何者是無常。問彼法上無常之義。前中經有六句。于中初四約內正報。后二約外依報。前中一約苦無常者。論釋依身轉時力生三苦者。內報遷流名身轉時轉能生苦。說轉為力。苦由轉生故名為依。又以其苦故。性是無常二無我無常者。論經無此謂。過違緣而便損壽。不自在故無我。無我即無常也。三不凈無常者。依于飲食好惡之力。令其形色不凈。有增有損。增損不定。是無常也。四不亦無常者。論經名無常。此乃以粗無常顯細無常。謂依不護諸惡力者。履險餐毒名為不護。依此力故令身夭壽。下二約依報中。初約世界。后約資財。初中依世成力者。由依成力有此滅壞故。名敗壞無常。后一由財無定主之力一處不住故。名不可信相。二何者是無常者。明無常之義。或以生滅流轉為無常義。通大小乘如余處說。或以不生不滅為無常義。此唯大乘如維摩說。或說二種如此文。或說三種。一無物無常。約遍計性。二生滅無常。約依他性。三離不離無常。約圓成性。以在纏時名不離垢。出障離時名為離垢。約斯不定名為無常。具如中邊論及佛性論等說。上二並大乘終教說。言少時無常者

【現代漢語翻譯】現代漢語譯本：理體和現象都不是永恒不變的，所以稱為實相（reality）。《論》中說的『名、命、行不住』，是指有為法（conditioned phenomena）的相續稱為命，遷流變化稱為行。這種不住的狀態就叫做無常（impermanence）。在『別』中分為兩部分。首先，『云何此無常者』，是問那些有為法所具有的無常之法。其次，『何者是無常』，是問這些法所體現的無常的意義。在前面一部分中，經文有六句。其中前四句是關於內在的正報（internal rewards），后兩句是關於外在的依報（external rewards）。前四句中，第一句是關於苦無常（suffering and impermanence）。《論》的解釋是，依賴身體的轉變，產生時、力、生三種苦。內在的正報遷流變化，稱為身轉，身轉能產生苦，所以說『轉』是『力』。苦是由轉變而產生的，所以稱為『依』。又因為有這些苦，所以其性質是無常的。第二句是關於無我無常（no-self and impermanence）。《論》和經文中沒有明確提到這一點，意思是說，如果違背因緣，就會損害壽命，因為不自在的緣故，所以是無我。無我也就是無常。第三句是關於不凈無常（impurity and impermanence）。依賴於飲食好壞的力量，使得形色不乾淨，時而增加，時而減少，增減不定，這就是無常。第四句是關於不亦無常（not also impermanence）。《論》和經文中稱之為無常。這是用粗顯的無常來顯示細微的無常。意思是說，依賴於不保護自己的各種惡的力量，例如冒險、吃毒藥，這叫做『不護』。依賴於這種力量，會使身體夭折。後面的兩句是關於依報，第一句是關於世界，第二句是關於資財。第一句中，依賴於世界的成住異滅的力量，因為依賴於成住異滅的力量，所以有滅壞，這叫做敗壞無常（decay and impermanence）。后一句是說，由於資財沒有固定的主人，不會停留在一個地方，所以叫做不可信相（untrustworthy appearance）。第二部分，『何者是無常者』，是闡明無常的意義。或者以生滅流轉作為無常的意義，這通用於大小乘，就像其他地方所說的那樣。或者以不生不滅作為無常的意義，這隻適用於大乘，就像《維摩詰經》所說的那樣。或者說有兩種無常，就像本文所說的那樣。或者說有三種無常：一是無物無常，這是從遍計所執性（imagined nature）的角度來說的；二是生滅無常，這是從依他起性（dependent nature）的角度來說的；三是離不離無常，這是從圓成實性（perfected nature）的角度來說的。在被纏縛的時候，叫做不離垢；脫離障礙的時候，叫做離垢。從這種不確定的狀態來說，叫做無常。具體內容可以參考《中邊分別論》和《佛性論》等。以上兩種說法都是大乘終教的說法。『言少時無常者』

【English Translation】 English version: Because principle and phenomena are not constant, it is called Reality (實相). The Treatise says 'name, life, and action do not abide.' The continuous succession of conditioned phenomena (有為法) is called life (命), and the flowing change is called action (行). This state of non-abiding is called impermanence (無常). In the 'Distinction,' it is divided into two parts. First, 'How is this impermanence?' asks about the impermanent dharmas (法) that conditioned phenomena possess. Second, 'What is impermanence?' asks about the meaning of impermanence manifested in these dharmas. In the first part, there are six sentences in the sutra. The first four sentences are about internal rewards (正報), and the last two sentences are about external rewards (依報). Among the first four sentences, the first sentence is about suffering and impermanence (苦無常). The Treatise explains that relying on the transformation of the body, three kinds of suffering arise: time, strength, and birth. The internal rewards flow and change, which is called the transformation of the body. The transformation of the body can produce suffering, so 'transformation' is called 'strength.' Suffering is produced by transformation, so it is called 'reliance.' Also, because of these sufferings, its nature is impermanent. The second sentence is about no-self and impermanence (無我無常). The Treatise and the sutra do not explicitly mention this, meaning that if one goes against the conditions, it will damage one's lifespan. Because one is not independent, it is no-self. No-self is also impermanence. The third sentence is about impurity and impermanence (不凈無常). Relying on the power of good or bad food and drink, the form and color become impure, sometimes increasing, sometimes decreasing, and the increase and decrease are uncertain. This is impermanence. The fourth sentence is about 'not also impermanence' (不亦無常). The Treatise and the sutra call it impermanence. This uses coarse impermanence to reveal subtle impermanence. It means that relying on the power of not protecting oneself from various evils, such as taking risks and eating poison, is called 'non-protection.' Relying on this power will cause the body to die young. The last two sentences are about external rewards. The first sentence is about the world, and the second sentence is about wealth. In the first sentence, relying on the power of the world's formation, existence, change, and extinction, because of relying on the power of formation, existence, change, and extinction, there is decay and destruction, which is called decay and impermanence (敗壞無常). The last sentence says that because wealth has no fixed owner and does not stay in one place, it is called untrustworthy appearance (不可信相). The second part, 'What is impermanence?' clarifies the meaning of impermanence. Or, taking birth, extinction, and flow as the meaning of impermanence, this is common to both the Hinayana and Mahayana, as said elsewhere. Or, taking non-birth and non-extinction as the meaning of impermanence, this only applies to the Mahayana, as said in the Vimalakirti Sutra. Or, it is said that there are two kinds of impermanence, as said in this text. Or, it is said that there are three kinds of impermanence: first, the impermanence of no-thing, which is from the perspective of the imagined nature (遍計所執性); second, the impermanence of birth and extinction, which is from the perspective of the dependent nature (依他起性); third, the impermanence of separation and non-separation, which is from the perspective of the perfected nature (圓成實性). When bound, it is called non-separation from defilement; when free from obstacles, it is called separation from defilement. From this uncertain state, it is called impermanence. For details, refer to the Madhyantavibhaga and the Treatise on Buddha-nature. The above two statements are both from the final teaching of Mahayana. 'The words 'short time impermanence' mean...'

。以唸唸生滅無暫時停故。此中名不生不滅者。謂不定生故速滅。不定滅故還生。是故約俱不定。亦名不生滅也。二自性不成實無常者。謂三世中法無自性故。不從前際中來名為不生。不去至后際名為不轉。現在不住。此中三世約相續門說。若約生滅門。則應說當來名來。過去稱去。由有此二門故。與余處不相違也　第二無救者。初牒前無常是實也。知諸下正顯無救。初言知無作無起者。于無常法中無能為。其起作救護。論經名無有救者。此是總句。言無來下別辨。于中初四。就死明無救。一于少壯時無常未至。望於後死無所依。告使其得免故名無所依止。此中名無來無去者。無有依怙。來能令無常去故云也。二于年衰將死名無常至時。無能救者。以無常死臨多共憂故名憂。謂憂念相續曰多。與心俱起曰共。三于生蘊壞時死相現前。中間憂念轉憎名悲。四於四大分時生諸苦惱。上四死時無救相顯故。于先辨也。次二句于外受求事中過患無救。初憎愛系者。謂追求時謂貪其所欲增。其不欲于順違境愛憎妄想常縛。不捨對治不入故名無救。二論經名憂惱轉多者。于受用時樂少苦多。謂于資財守護致怨。乃至失命苦惱多於貧窮苦也。此經略無此句。下四句約身苦無救。于中初無停積者。明身老時少壯不可復集故名無救。二無

定生處者。明設命盡時不能定知生。於何道論經略無此句。三但為貪等者。明少壯時。依三受起三毒自燒善根。亦是衰損自身故名無救。四增長後世者。于年衰時無量病苦不增長也。病通始終老時多故。又釋因病造業增後世苦。無實如幻者。明虛妄也。論中重釋后三句。與初四俱是身患事。何不在初一處同說示。身數數過患事者。顯身患多故。護煩惱行竟　第二護小乘行中。初十句護小心。后二十句護狹心。前中初總后別。總中先臨前。謂初觀無常已生厭心。后觀無救轉更生厭故云轉。復厭離下趣后。謂正護小乘小心求佛大果故云趣。佛智慧下別辨中二。初五句求佛菩提。論名攝功德大后四求大涅槃。論名清凈大。前中一通力大。知佛神通難測故云智。不思議智即是神通之體。二無比大。寄對顯勝無有敵對故云不可稱。論經名無等也。上二明妙用自在。三大義。大謂義利無量眾生故云有大勢力。此利他德。四無譏謙大。希有難得故云無能勝者。論名難得也。此自利德。五不同大。亦寄對顯勝。理實異外越小超因顯勝。今論主從首而說故云不雜外道也。上三顯德行圓備　第二求涅槃凈果。中論主初總釋攝為三義。一離惑。二離苦。三得涅槃。二別中。初離二障及習故名無衰。二苦根本盡憂悲亦亡故名無惱。三得涅槃中。

【現代漢語翻譯】現代漢語譯本一、關於『定生處者』（確定來生去處）：闡明了即使壽命將盡，也無法確定會轉生到哪一道。在任何道論或經文中，都沒有明確提到這一句。二、關於『三但為貪等者』（只是因為貪婪等）：闡明了人在年輕力壯時，會因三種感受而生起貪、嗔、癡三種毒素，從而焚燒善根。這也是一種衰損自身的方式，因此被稱為『無救』（無法救贖）。三、關於『增長後世者』（增長來世）：闡明了人在年老衰弱時，無量的病痛並不會增長。疾病貫穿始終，但在老年時尤為常見。另一種解釋是，因為疾病而造業，從而增長來世的痛苦。四、關於『無實如幻者』（沒有真實，如幻象一般）：闡明了世事虛妄不實。論中重複解釋了后三句，與最初的四句都是關於身體的患病之事。為什麼不在最初就一起說明，而要分開陳述？五、關於『身數數過患事者』（身體常常有過患之事）：是爲了彰顯身體的患病之處很多。六、關於『護煩惱行竟』（守護煩惱的行為結束）：第二部分是關於守護小乘行，其中前十句是守護小心，后二十句是守護狹心。前者是總說，後者是別說。在總說中，先是臨前，即首先觀察無常，從而產生厭離之心；然後觀察無救，從而更加產生厭離之心，所以說『轉』（更加）。七、關於『復厭離下趣后』（再次厭離低下的趣向之後）：是指真正守護小乘的小心，從而尋求佛的大果，所以說『趣』（趣向）。八、關於『佛智慧下別辨中二』（佛的智慧以下，分別辨別其中二者）：首先的五句是尋求佛的菩提（bodhi，覺悟），論中稱之為『攝功德大』（攝取功德之大）；後面的四句是尋求大涅槃（Mahā-nirvāṇa，大涅槃），論中稱之為『清凈大』（清凈之大）。九、在前五句中，第一句是關於通力大（神通力之大），因為知道佛的神通難以測度，所以說『智』（智慧）。不可思議智就是神通的本體。第二句是關於無比大（無與倫比之大），通過對比來彰顯殊勝，沒有敵對，所以說『不可稱』（無法稱量）。論經中稱之為『無等』（無等同）。以上兩點闡明了妙用自在。十、第三句是關於大義（偉大的意義），大是指利益無量眾生，所以說『有大勢力』（具有偉大的勢力）。這是利他的功德。第四句是關於無譏謙大（沒有譏諷和謙虛之大），因為稀有難得，所以說『無能勝者』（沒有能夠戰勝的人）。論中稱之為『難得』（難以獲得）。這是自利的功德。第五句是關於不同大（不同尋常之大），也是通過對比來彰顯殊勝，道理上超越外道，超越小乘，超越因地而彰顯殊勝。現在論主從首要之處開始說起，所以說『不雜外道』（不與外道混雜）。以上三點彰顯了德行圓滿具備。十一、第二部分是尋求涅槃的清凈果報。論主首先總括地解釋，將其概括為三種意義：一是離惑（脫離迷惑），二是離苦（脫離痛苦），三是得涅槃（獲得涅槃）。十二、在分別解釋中，首先是脫離二障（兩種障礙）以及習氣，所以說『無衰』（沒有衰退）。其次是痛苦的根本已經斷盡，憂愁和悲傷也已經消失，所以說『無惱』（沒有煩惱）。第三是獲得涅槃。

【English Translation】 English version 1. Regarding 'Determining the place of rebirth': It clarifies that even when life is about to end, one cannot be certain where they will be reborn. This sentence is not explicitly mentioned in any treatise or sutra on the path. 2. Regarding 'Only because of greed, etc.': It clarifies that when people are young and strong, they generate the three poisons of greed, anger, and delusion based on the three types of feelings, thereby burning their roots of goodness. This is also a way of weakening oneself, hence the term 'without rescue'. 3. Regarding 'Increasing the future life': It clarifies that when people are old and weak, the immeasurable suffering does not increase. Illness is present throughout life, but it is especially common in old age. Another explanation is that one creates karma because of illness, thereby increasing the suffering of future lives. 4. Regarding 'Unreal like an illusion': It clarifies that worldly matters are false and unreal. The treatise repeats the explanation of the last three sentences, which, along with the first four sentences, are all about the illnesses of the body. Why not explain them together at the beginning instead of stating them separately? 5. Regarding 'The body frequently has faults': It is to highlight that the body has many faults. 6. Regarding 'The end of guarding afflictions': The second part is about guarding the Hīnayāna (小乘, Lesser Vehicle) practice, in which the first ten sentences are about guarding the small mind, and the last twenty sentences are about guarding the narrow mind. The former is a general statement, and the latter is a specific statement. In the general statement, first is approaching the front, that is, first observing impermanence, thereby generating a sense of aversion; then observing without rescue, thereby generating even more aversion, hence the word 'further'. 7. Regarding 'Again, after disliking and leaving the lower realms': It refers to truly guarding the small mind of the Hīnayāna, thereby seeking the great fruit of the Buddha, hence the word 'approaching'. 8. Regarding 'Below the Buddha's wisdom, distinguish between the two': The first five sentences are about seeking the Bodhi (菩提, enlightenment) of the Buddha, which the treatise calls 'gathering great merit'; the last four sentences are about seeking the Mahā-nirvāṇa (大涅槃, Great Nirvana), which the treatise calls 'great purity'. 9. In the first five sentences, the first sentence is about the great power of supernatural abilities, because it is known that the Buddha's supernatural abilities are difficult to fathom, hence the word 'wisdom'. Inconceivable wisdom is the essence of supernatural abilities. The second sentence is about the incomparable greatness, highlighting the superiority through comparison, without opposition, hence the word 'immeasurable'. The sutra calls it 'unequaled'. The above two points clarify the freedom of wonderful function. 10. The third sentence is about the great meaning, which means benefiting immeasurable sentient beings, hence the phrase 'having great power'. This is the merit of benefiting others. The fourth sentence is about the greatness of no ridicule or humility, because it is rare and difficult to obtain, hence the phrase 'no one can overcome'. The treatise calls it 'difficult to obtain'. This is the merit of benefiting oneself. The fifth sentence is about the unusual greatness, also highlighting the superiority through comparison, surpassing external paths in principle, surpassing the Hīnayāna, and surpassing the causal ground to highlight the superiority. Now the author of the treatise begins to speak from the most important point, hence the phrase 'not mixed with external paths'. The above three points highlight the complete possession of virtuous conduct. 11. The second part is about seeking the pure fruit of Nirvana. The author of the treatise first explains it in general, summarizing it into three meanings: first, leaving delusion; second, leaving suffering; and third, attaining Nirvana. 12. In the separate explanations, first is the liberation from the two obscurations and habitual tendencies, hence the phrase 'without decline'. Second, the root of suffering has been completely cut off, and sorrow and grief have also disappeared, hence the phrase 'without affliction'. Third, attaining Nirvana.

經有二句。一至涅槃安隱大城名自利德。二至彼不還能廣利益故。云救苦眾生也。此是無住涅槃故　第二護狹心中。初十起悲。后十救度。亦是先悲后慈。初中先牒前起后舉數總標。謂見佛智勝利傷物不得觀有為苦惱愍物處之。是故轉生殊勝悲心。二何等正顯悲行。于中初句為總。以諸眾生遠佛慈父曰孤。無智悲男女稱獨。由此孤獨在苦無救深成可愍。餘九別中。初二依欲求眾生。一求財無厭名貪無依。二於他資財非分起惑求無休息故。云三毒等下。三約有求眾生。于中一苦果未脫三界六道。輪轉不絕故云閉在等。二苦因不除。謂煩惱所覆。是彼苦因故云常住等。三無對治力。謂生在難處離善導師無善根治故。云無正觀力。下四約梵行求眾生。初三小乘。后一外道。前中初不求大因名不起勝念故。云于善法心薄。以唯樂小善不樂大善故名薄也。二不求大菩提果故。云失佛妙法。謂妄取小果恃為究竟名壞增上慢。三不求大涅槃果故。云而常隨等。謂縱得小乘無餘涅槃。常隨變易生死水流下一外道過。妄行邪道悕真涅槃。第二正救度中。初牒前起后。一發惱救心。此是總句。下九別中。初三除三障顯度處也。次五授三學明度行也。后一令苦滅即度果也。初三中應解其業結凈。其惑染脫其苦報故云也。次五授行中。初二授三

【現代漢語翻譯】現代漢語譯本：經文有兩句話。第一句是到達涅槃安穩的大城，這被稱為自利之德。第二句是到達彼岸后，不只是自己安樂，還能廣泛地利益眾生，也就是救度受苦的眾生。這說的是無住涅槃的境界。第二部分是守護狹隘的心。開始的十句是生起悲心，後面的十句是救度眾生。這也是先有悲心，後有慈心。開始的十句中，先是承接前面的內容，然後列舉數量，總括標明。意思是，看到佛的智慧勝利，但眾生卻無法得到，看到眾生處於有為的苦惱之中，因此憐憫他們。所以，才轉而生起殊勝的悲心。第二，什麼是真正顯現悲心的行為？其中第一句是總說。因為眾生遠離佛陀慈父，所以說是孤單的。沒有智慧和慈悲，就像沒有父母的男女一樣，稱之為孤獨。因為這種孤獨，他們處在痛苦之中，沒有救助，非常可憐。其餘的九句是分別說明。開始的兩句是針對有慾望需求的眾生。第一種是貪求財富沒有厭足，這叫做貪婪無依。第二種是對他人的資財，產生非分的迷惑，貪求沒有止息，所以說『三毒』等等。第三句是針對有所求的眾生。其中，一是苦果沒有脫離三界六道，輪迴不止，所以說『閉在』等等。二是苦因沒有去除，指的是被煩惱所覆蓋，這是他們痛苦的原因，所以說『常住』等等。三是沒有對治的力量，指的是生在艱難的地方，遠離善知識的引導，沒有善根來對治，所以說『無正觀力』等等。下面的四句是針對尋求梵行的眾生。前三句是小乘，后一句是外道。前面的三句中，第一句是不求大的因，也就是不生起殊勝的念頭，所以說『于善法心薄』。因為只喜歡小的善，不喜歡大的善，所以叫做『薄』。第二句是不求大的菩提果，所以說『失佛妙法』。指的是錯誤地認為小的果位就是究竟，自以為是，這就是壞增上慢。第三句是不求大的涅槃果，所以說『而常隨』等等。指的是即使得到了小乘的無餘涅槃，仍然會隨著變易生死的水流漂流。最後一句是外道的過失，他們妄行邪道，希望得到真正的涅槃。第二部分是真正的救度。開始是承接前面的內容。一是發起惱怒的救心，這是總的句子。下面的九句是分別說明。開始的三句是去除三種障礙，顯現救度的地方。接下來的五句是授予三學，說明救度的行為。最後一句是讓痛苦滅除，也就是救度的結果。開始的三句中，應該理解其業的結縛被凈化，其迷惑的染污被去除，其痛苦的果報被脫離，所以說『也』。接下來的五句是授予三學

【English Translation】 English version: There are two sentences in the scripture. The first is reaching the peaceful and secure great city of Nirvana, which is called the virtue of self-benefit (自利德). The second is that after reaching the other shore, one not only finds peace for oneself but can also broadly benefit sentient beings, which is to save suffering beings. This speaks of the state of Non-abiding Nirvana (無住涅槃). The second part is guarding the narrow mind. The first ten sentences are about arousing compassion, and the last ten sentences are about saving sentient beings. This is also first having compassion and then loving-kindness. In the first ten sentences, first, it connects to the previous content, then lists the numbers, and generally indicates. It means seeing the victory of the Buddha's wisdom, but sentient beings cannot obtain it, seeing sentient beings in the suffering of conditioned existence, therefore pitying them. Therefore, one turns to generate supreme compassion. Second, what is the true manifestation of compassionate action? The first sentence is a general statement. Because sentient beings are far from the Buddha, the compassionate father, they are said to be lonely. Without wisdom and compassion, like men and women without parents, they are called lonely. Because of this loneliness, they are in pain, without help, and very pitiful. The remaining nine sentences are separate explanations. The first two sentences are for sentient beings with desires and needs. The first is greedily seeking wealth without satisfaction, which is called greed without reliance (貪婪無依). The second is having improper confusion about other people's property, greedily seeking without ceasing, so it says 'three poisons (三毒)' etc. The third sentence is for sentient beings who seek something. Among them, one is that the suffering result has not escaped the three realms and six paths, and the cycle of reincarnation continues, so it says 'closed in (閉在)' etc. Two is that the cause of suffering has not been removed, which refers to being covered by afflictions, which is the cause of their suffering, so it says 'constantly abiding (常住)' etc. Three is that there is no power to counteract, which refers to being born in difficult places, far from the guidance of good teachers, and having no good roots to counteract, so it says 'no power of right view (無正觀力)' etc. The following four sentences are for sentient beings seeking Brahma conduct (梵行). The first three sentences are Hinayana (小乘), and the last sentence is non-Buddhist (外道). In the previous three sentences, the first sentence is not seeking a great cause, that is, not generating supreme thoughts, so it says 'thin heart towards good dharmas (于善法心薄)'. Because they only like small good and do not like great good, it is called 'thin'. The second sentence is not seeking the great Bodhi fruit, so it says 'lose the Buddha's wonderful Dharma (失佛妙法)'. It refers to mistakenly thinking that the small fruit is the ultimate, being self-righteous, which is destroying increased pride. The third sentence is not seeking the great Nirvana fruit, so it says 'and constantly follow (而常隨)' etc. It refers to even if one obtains the Nirvana without remainder of Hinayana, one will still drift with the water flow of changing birth and death. The last sentence is the fault of non-Buddhists, they practice wrong paths and hope to obtain true Nirvana. The second part is true salvation. The beginning is connecting to the previous content. One is to initiate the saving mind of annoyance, which is the general sentence. The following nine sentences are separate explanations. The first three sentences are to remove the three obstacles and show the place of salvation. The next five sentences are to grant the three learnings and explain the act of salvation. The last sentence is to let suffering cease, which is the result of salvation. In the first three sentences, one should understand that the binding of karma is purified, the defilement of confusion is removed, and the result of suffering is escaped, so it says 'also (也)'. The next five sentences are to grant the three learnings.

學。謂一勸置持戒處故云著善處也。勸住定慧處故云令安住。何故定慧合為一句。以前地戒成分戒別辨后地。明慧位未至故。慧從定說分為一句。論云。三昧地故定慧合說。下三明授法利益。初二句約戒。一欲受戒者。令除戒疑信進。于戒有大功德。使樂受故名為歡喜。二已受戒者。示以持犯及顯戒德。令心樂住安因不動故云令知所宜。后一約定慧。謂掉沒障定。煩惱障慧。滅除此二定慧成就故云令得度。又釋棹是掉舉障于定。沒是昏沉障于慧。煩惱通障。此是細惑隨逐行人故名隨非隨煩惱也。以是使故下。一救度成者。令得余無餘二種涅槃故云使滅苦　第三修方便攝行中。先述意后釋文初者菩薩因前觀有為多過眾生未出佛智大利眾生不得。復念眾生墮惑業苦。以何方便拔苦得樂。即知不離佛無礙智。智由何生。即知不離八地上如實智。實智由何生。即知不離四地已上無行慧。慧由何生。即知不離三地禪定。定由何得。即知不離聞法。是故菩薩先求正法。既聞已靜處思惟。思已修習入禪無色。依定觀法起無生慧。依此漸增生無功用如實智。依此漸增生佛無礙智。得智已能盡眾生界拔苦與樂。常化不絕。文意如此。是故名為方便攝行。二釋文者。此文方便有其五重。一起觀方便。謂牒上三心起后觀求。二即時欲具下標趣

【現代漢語翻譯】現代漢語譯本學。這是說勸人安住于持戒之處，所以說『著善處』。勸人安住于禪定和智慧之處，所以說『令安住』。為什麼禪定和智慧合為一句？因為前地的戒律成分戒體各自分別，后地則表明智慧的地位尚未達到，所以智慧從禪定中生起，分為一句。《論》中說：『因為是三昧地，所以禪定和智慧合說。』下面三句說明授予佛法的利益。前兩句是關於戒律的。一是對於想要受戒的人，消除他們對戒律的疑惑，使他們對戒律生起信心和精進，對於戒律有很大的功德，使他們樂於受持，所以稱為『歡喜』。二是對於已經受戒的人，向他們展示持戒和犯戒的情況，以及彰顯戒律的功德，使他們的心安樂地安住，因為安穩而不動搖，所以說『令知所宜』。后一句是關於禪定和智慧的。所謂的掉舉會障礙禪定，昏沉會障礙智慧，煩惱普遍地障礙兩者。這些是細微的迷惑，跟隨修行人，所以稱為隨煩惱。『以是使故』下面，一是救度成就的人，使他們得到有餘涅槃和無餘涅槃，所以說『使滅苦』。第三，在修習方便攝行中，先陳述意圖，然後解釋經文。首先，菩薩因為先前觀察到有為法有很多過失，眾生沒有脫離，佛的智慧不能大利益眾生，又想到眾生墮落在迷惑、業和痛苦之中，用什麼方便才能拔除他們的痛苦，給予他們快樂？於是知道不能離開佛的無礙智慧。智慧從何而生？於是知道不能離開八地以上的如實智。如實智從何而生？於是知道不能離開四地以上的無行慧。智慧從何而生？於是知道不能離開三地的禪定。禪定從何而得？於是知道不能離開聽聞佛法。因此，菩薩先求得正法，聽聞之後在安靜的地方思惟，思惟之後修習進入禪定和無色定，依靠禪定觀察諸法，生起無生智慧，依靠這種智慧逐漸增長，生起無功用的如實智，依靠這種智慧逐漸增長，生起佛的無礙智慧。得到智慧之後，就能窮盡眾生界，拔除他們的痛苦，給予他們快樂，常常教化而不停止。經文的意思是這樣，所以稱為方便攝行。二是解釋經文。這段經文的方便有五重。一起觀方便，就是依據上面的三種心，生起後面的觀察和尋求。二，即時想要具足，標明趣向。

【English Translation】 English version Learning. This refers to encouraging people to dwell in the place of upholding precepts, hence 'abiding in virtuous places'. Encouraging people to dwell in the place of meditation and wisdom, hence 'causing to abide'. Why are meditation and wisdom combined into one phrase? Because the components of precepts in the previous stages are distinguished separately, while the later stages indicate that the position of wisdom has not yet been reached, so wisdom arises from meditation and is divided into one phrase. The Treatise says: 'Because it is the realm of samadhi, meditation and wisdom are spoken of together.' The following three sentences explain the benefits of bestowing the Dharma. The first two sentences are about precepts. First, for those who want to receive precepts, eliminate their doubts about the precepts, causing them to generate faith and diligence in the precepts, which has great merit for the precepts, making them happy to receive and uphold them, hence 'joy'. Second, for those who have already received precepts, show them the situations of upholding and violating the precepts, and reveal the merits of the precepts, causing their minds to abide in joy, because they are stable and unmoving, hence 'causing to know what is appropriate'. The last sentence is about meditation and wisdom. So-called agitation hinders meditation, lethargy hinders wisdom, and afflictions universally hinder both. These are subtle delusions that follow practitioners, hence they are called secondary afflictions. 'Because of this cause' below, first, those who have achieved salvation, causing them to attain the Nirvana with remainder and Nirvana without remainder, hence 'causing the cessation of suffering'. Third, in the practice of expedient means of gathering, first state the intention, then explain the text. First, because Bodhisattvas previously observed that conditioned phenomena have many faults, and sentient beings have not escaped, the Buddha's wisdom cannot greatly benefit sentient beings, and they also think of sentient beings falling into delusion, karma, and suffering, what expedient means can be used to remove their suffering and give them happiness? Then they know that they cannot be separated from the Buddha's unobstructed wisdom. From what does wisdom arise? Then they know that they cannot be separated from the wisdom of reality above the eighth ground. From what does the wisdom of reality arise? Then they know that they cannot be separated from the wisdom of non-action above the fourth ground. From what does wisdom arise? Then they know that they cannot be separated from the dhyana meditation of the third ground. From what is dhyana meditation obtained? Then they know that they cannot be separated from hearing the Dharma. Therefore, Bodhisattvas first seek the correct Dharma, and after hearing it, they contemplate in a quiet place, and after contemplating, they practice entering dhyana and the formless samadhis, relying on dhyana to observe phenomena, and generate the wisdom of non-origination, relying on this wisdom to gradually increase, and generate the wisdom of reality without effort, relying on this wisdom to gradually increase, and generate the Buddha's unobstructed wisdom. After obtaining wisdom, they can exhaust the realm of sentient beings, remove their suffering, and give them happiness, constantly teaching without ceasing. The meaning of the text is like this, so it is called the practice of expedient means of gathering. Second, explain the text. The expedient means in this passage have five levels. First, the expedient means of arising observation, which is to arise the later observation and seeking based on the above three minds. Second, wanting to be complete immediately, indicating the direction.

方便。謂標其佛慧彰行所趣。三作是思下觀求方便。謂觀察推求度眾生法。四即時知住下正知方便。謂知佛智慧救眾生。乃至知由聞法。五菩薩如是知已下攝修方便。謂修聞法行攝取正法。初中三。初牒上護煩惱行故云如是厭等。二牒上護狹心行故云深念眾生。三牒上護小心故云見一切智等。論主依此三心能起後行故。說此三為三種因。初一可知。后二發精進因者。見佛智有利能救眾生。是故因此起大精進。修彼因行。論云。能修行彼道故。深念為因故。能善化眾生也。二標趣方便中論云。依如來智慧救度眾生。此言示現發起方便攝行故名也。三觀求方便中眾生墮苦等。論經亦有業。問。前救度十心中。于惑業苦處以三學救度。何故今言以何方便而拔濟之。答。前知戒等度法而未知用。何智慧能授此法。問答爾前護小心中。已知如來智慧有大凈。下九句別。前五是阿含凈。后四是證凈。謂順教修行名阿含凈。證理起行名為證凈。又地前所行名阿含凈。地上所成名為證凈。阿含五中。初欲凈隨所念阿含者。是所求法非一故名隨所也。得方便等者。是能求心經名善修。菩薩道者。念所聞法順教修行也。二是論中第四生得凈。謂出世勝報名上上生。地前起于助道之行。愿得彼生名為勝念故云善集助道法。三是求凈。以身口恭

【現代漢語翻譯】現代漢語譯本方便。這是指菩薩以佛的智慧為目標，彰顯其所行所趣的方向。三、『作是思下觀求方便』，是指觀察推求度化眾生的方法。四、『即時知住下正知方便』，是指了知佛的智慧能夠救度眾生，乃至了知通過聽聞佛法可以得度。五、『菩薩如是知已下攝修方便』，是指修習聽聞佛法之行，攝取正法。初中三。首先，承接上文守護煩惱之行，所以說『如是厭』等。其次，承接上文守護狹隘之心之行，所以說『深念眾生』。再次，承接上文守護小心之行，所以說『見一切智』等。論主依據這三種心能夠發起後續的修行，所以說這三種心是三種因。第一個容易理解。后兩個是發起精進的因，因為見到佛的智慧有利，能夠救度眾生，所以因此發起大精進，修習這些因行。論中說：『能夠修行那些道，因為深念眾生是因，所以能夠善於教化眾生。』二、在標明所趣的方便中，論中說：『依靠如來的智慧救度眾生。』這句話顯示發起方便攝取修行，所以稱之為方便。三、在觀察推求方便中，眾生墮入痛苦等。論經中也有業。問：前面救度十心中，在迷惑、業、苦之處以三學救度，為什麼現在說用什麼方便來拔濟他們呢？答：前面知道戒等度化之法，但還不知道如何運用，用什麼智慧能夠傳授這些法呢？問答是這樣的。前面守護小心心中，已經知道如來的智慧有大清凈，下面九句是分別說明。前五句是阿含凈，后四句是證凈。遵循教法修行叫做阿含凈，證悟真理而起行叫做證凈。又，地上菩薩之前所行叫做阿含凈，地上菩薩所成就的叫做證凈。阿含五凈中，首先是『欲凈隨所念阿含』，因為所求的法不是單一的，所以叫做『隨所』。『得方便』等，是能求的心，經中叫做『善修』。菩薩道，是憶念所聽聞的佛法，遵循教法修行。二是論中的第四『生得凈』，指出世殊勝，報名上上生。在地上菩薩之前發起助道之行，愿得那種殊勝的生命，所以叫做『善集助道法』。三是求凈，以身口恭敬。

【English Translation】 English version Convenience. This refers to the Bodhisattva aiming for the wisdom of the Buddha, demonstrating the direction of their actions and pursuits. (Buddha's wisdom) Three, 'Thinking thus, observing and seeking expedient means' refers to observing and seeking methods to liberate sentient beings. (expedient means) Four, 'Immediately knowing and abiding, rightly knowing expedient means' refers to knowing that the Buddha's wisdom can save sentient beings, and even knowing that liberation can be attained through hearing the Dharma. (Buddha's wisdom) Five, 'Bodhisattvas, having known thus, gather and cultivate expedient means' refers to cultivating the practice of hearing the Dharma and gathering the correct Dharma. (Dharma) First of the three. First, continuing from the previous practice of guarding against afflictions, hence it says 'thus disgusted' etc. Second, continuing from the previous practice of guarding against a narrow mind, hence it says 'deeply mindful of sentient beings'. Third, continuing from the previous practice of guarding against a small mind, hence it says 'seeing all wisdom' etc. The commentator relies on these three minds to be able to initiate subsequent practices, so he says that these three minds are three causes. The first is easy to understand. The latter two are the causes of initiating diligence, because seeing that the Buddha's wisdom is beneficial and can save sentient beings, therefore, great diligence is initiated, and these causal practices are cultivated. The treatise says: 'Being able to cultivate those paths, because deep mindfulness of sentient beings is the cause, therefore, one is able to skillfully teach sentient beings.' Two, in marking the expedient means to be pursued, the treatise says: 'Relying on the wisdom of the Tathagata to save sentient beings.' This statement shows the initiation of expedient means to gather practices, so it is called expedient means. (Tathagata) Three, in observing and seeking expedient means, sentient beings fall into suffering etc. The sutras also have karma. Question: In the previous ten minds of salvation, in the places of delusion, karma, and suffering, salvation is achieved through the three learnings. Why does it now say what expedient means are used to deliver them? Answer: Previously, one knew the methods of liberation such as precepts, but did not yet know how to use them, and with what wisdom can these methods be taught? The answer is like this. Previously, in the mind of guarding against a small mind, it was already known that the Tathagata's wisdom has great purity, and the following nine sentences are separate explanations. The first five sentences are Agama purity, and the last four sentences are realization purity. Practicing according to the teachings is called Agama purity, and initiating practice by realizing the truth is called realization purity. Also, what is practiced before the ground of a Bodhisattva is called Agama purity, and what is accomplished on the ground of a Bodhisattva is called realization purity. Among the five Agama purities, the first is 'desire purity according to what is thought of in the Agama', because what is sought is not a single Dharma, so it is called 'according to what'. 'Attaining expedient means' etc., is the mind that is able to seek, and in the sutra it is called 'skillful cultivation'. The Bodhisattva path is to remember the Dharma that has been heard and practice according to the teachings. (Agama, Dharma) The second is the fourth 'innate purity' in the treatise, pointing out the world-transcending excellence, reporting higher and higher births. Before the ground of a Bodhisattva, initiating the practice of assisting the path, wishing to attain that kind of excellent life, so it is called 'skillfully gathering the Dharma of assisting the path'. The third is seeking purity, with reverence in body and speech.

敬起求法行故名敬行。以此隨順諸佛求法名為隨順故。云善能恭敬供養諸佛。四受持中先釋受于無量世者。聞來久世多聞者所聞廣也。下釋持憶持者非念忘失。言不謬者非少錯誤。如經于無量佛多種善根者。親近多佛種聞持正法善根也。五行凈中為求地上真證法故。習行少欲頭陀離著之行。積整合就多功德故方能入地。故云成就。無量深厚功德下。明證凈有四。一得凈者。謂初地證實名得。以初見道真智現觀抉擇正證故。云現智善決定故。又釋法顯於心名為現智。心安於法名為決定。經中離癡是現智也。離疑悔是善決定。二不行凈。于修道位中制彼一切大小煩惱。令永不行故云無有貪等。然見道位中。非不斷惑見理義增。修道位中。重觀真理除障義增故偏說也。三無厭足凈中對下彰出名。不樂小乘。望上顯入名得上勝悕望。重釋中復念持彼功德故者。謂念彼佛果功德憶持不忘。釋經中安住也。又念彼能對治功德常現前故。四不隨他教凈。謂位在究竟道中名趣盡道。以菩薩道極名之為盡。所證自心開覺顯示名自正行故。云不隨他教也。

自下第三結請于中二句。初請永佛力說。后嘆眾能證知　就第二頌中。初頌舉法請上半舉法愿說下半明說有益。后頌嘆眾生請上半頌阿含凈下半頌證凈可知　第三請中二。初明金剛

【現代漢語翻譯】現代漢語譯本『敬起求法行』因此被稱為『敬行』。以這種方式隨順諸佛求法，稱為『隨順』。所以說『善能恭敬供養諸佛』。在四種受持中，首先解釋『受于無量世』，是指從過去很久的時間裡，聽聞了很多，博聞強記的人所聽聞的非常廣博。下面解釋『持憶持』，是指不會因爲念頭而忘失。說『不謬』，是指沒有絲毫錯誤。如經中所說『于無量佛多種善根』，是指親近很多佛，種下聽聞和受持正法的善根。在五行凈中，爲了求證地上真實的證悟之法，修行少欲知足的頭陀行，遠離執著。積累成就眾多功德，才能進入菩薩地。所以說『成就無量深厚功德』。下面說明證凈有四種。第一是『得凈』，是指初地證得真實，名為『得』。因為初見道時，真智現觀，抉擇正證。所以說『現智善決定』。又解釋說，法顯於心，名為『現智』，心安住於法，名為『決定』。經文中『離癡』是現智，『離疑悔』是善決定。第二是『不行凈』，在修道位中，制止一切大小煩惱，使之永遠不行，所以說『無有貪等』。然而在見道位中，並非不斷惑，而是見理的意義更重。在修道位中，重新觀察真理，去除障礙的意義更重，所以偏重於這樣說。第三是『無厭足凈』，通過與下位對比來彰顯其殊勝，不樂於小乘。期望向上，顯現出進入上位，名為『得上勝悕望』。重新解釋中，『復念持彼功德故』，是指憶念彼佛果的功德，憶持不忘。解釋經文中的『安住』。又憶念彼能對治的功德，使其常常現前。第四是『不隨他教凈』，是指位在究竟道中，名為『趣盡道』。因為菩薩道到了極致，就稱之為『盡』。所證悟的自心開覺，顯現出來，名為『自正行』，所以說『不隨他教』。從這裡開始是第三部分，總結並請求，其中包含兩句。第一句是請求永恒的佛力加持宣說。后一句是讚歎大眾能夠證知。在第二首頌中，第一頌舉出法，請求，上半部分舉出法，下半部分說明宣說有益。后一頌讚嘆眾生，請求，上半部分讚歎阿含的清凈，下半部分讚歎證悟的清凈，可以理解。第三個請求包含兩點。首先說明金剛（vajra）...

【English Translation】 English version 'Respectful practice arising from seeking the Dharma' is therefore called 'Respectful Practice'. Following the Buddhas in seeking the Dharma in this way is called 'Following'. Therefore, it is said 'Skillfully respecting and making offerings to all Buddhas'. Among the four kinds of upholding, first explaining 'receiving for countless ages' refers to those who have heard much from a long time ago, and what they have heard is very extensive. The following explains 'upholding and remembering', which means not forgetting due to thoughts. Saying 'not mistaken' means without any errors. As the sutra says, 'Having planted roots of goodness with countless Buddhas' refers to being close to many Buddhas and planting the roots of goodness of hearing and upholding the correct Dharma. In the five pure practices, in order to seek and realize the true Dharma of enlightenment on the grounds, practice the ascetic practice of contentment with few desires, and stay away from attachments. Accumulating and accomplishing many merits is the only way to enter the Bodhisattva grounds. Therefore, it is said 'Accomplishing immeasurable and profound merits'. The following explains that there are four kinds of pure realization. The first is 'pure attainment', which refers to the initial ground realizing the truth, called 'attainment'. Because at the initial seeing of the path, true wisdom manifests, directly perceiving and decisively realizing. Therefore, it is said 'Manifest wisdom, well-determined'. It is also explained that the Dharma manifesting in the mind is called 'manifest wisdom', and the mind abiding in the Dharma is called 'determination'. In the sutra, 'leaving ignorance' is manifest wisdom, and 'leaving doubt and regret' is well-determined. The second is 'pure non-practice', in the stage of cultivation, restraining all major and minor afflictions, causing them to never arise, therefore it is said 'without greed, etc.'. However, in the stage of seeing the path, it is not that afflictions are not cut off, but the meaning of seeing the truth is more important. In the stage of cultivation, re-observing the truth and removing obstacles is more important, so it is emphasized in this way. The third is 'pure non-satisfaction', highlighting its superiority by contrasting it with the lower positions, not delighting in the Hinayana. Hoping upwards, manifesting entering the higher positions, is called 'hoping for superior attainment'. Re-explaining, 'again remembering and upholding those merits' refers to remembering the merits of that Buddha-fruit and upholding them without forgetting. Explaining the 'abiding' in the sutra. Also, remembering those merits that can counteract afflictions, causing them to always manifest. The fourth is 'pure non-following of other teachings', which refers to being in the ultimate path, called 'approaching the exhausted path'. Because the Bodhisattva path has reached its limit, it is called 'exhausted'. The self-awakening of the mind that is realized, manifesting, is called 'self-correct practice', therefore it is said 'not following other teachings'. From here begins the third part, summarizing and requesting, which contains two sentences. The first sentence is requesting the eternal Buddha-power to bless the declaration. The second sentence is praising the assembly's ability to realize. In the second verse, the first verse raises the Dharma and requests, the first half raises the Dharma, and the second half explains that declaring it is beneficial. The latter verse praises sentient beings and requests, the first half praises the purity of the Agamas, and the second half praises the purity of realization, which can be understood. The third request contains two points. First, it explains the vajra...

藏舉損以違。后明解脫月嘆益重請。前中二先長行后偈頌。前中二先領前所嘆舉德兼失故云雖也。二其餘樂小下舉損以違。此中三句。一改善之損。二是人下失樂之損。又可前成苦因后得苦果。三我愍下結其默意。又指彼余處后時小眾為余。非是會中　有此小眾。又是地前不定種姓。不能一向修菩薩道故。云樂小也。論釋中三句內先釋默意。謂不見樂小眾生有此法器。法器非故聞增疑惑。二釋前初句。于中疑妨正行心迷義者。惑障解也。次顯過失。謂以有疑故。敗先所脩名壞善法。以有惑故。一向不行名遠善法。如是下釋第二句。以疑故於正行不受。以惑故於退行而受。以此為因故。感彼生死長夜流轉無樂故衰也。有苦故惱也　二頌中二。初一頌半頌前領所難。謂隨阿含信堅。若須彌定心證理不亂如海。后一頌半頌前舉損以違。中初四句頌敗善損。經云。取相名識。不取相智。又分別名識。隨言取義故。不分別名智。深解言法故。次句頌衰惱等后一句頌默意可知　第二解脫月請中二。謂長行與頌。前中亦二。先正請后結請。前中有三。初願承力等總相勸說翻前默意。二佛所護念下。明以佛力令人信解翻前疑惑。三一切菩薩下。明地法要勝說必多益翻前衰惱。初中勸承力說者。為明大眾承力堪聞故。善分別者令順理說故

。不思法者明此地法。從因謗得聞猶護利益故難思也。第二文中二。初標后釋。標中明此地法。雖不思議佛力加護必令易信。釋中所以名此地法。以為佛護念事釋十方世界中。俱說十地十方諸佛法爾護念。如上加分等。第三文中有四。初立宗。謂一切菩薩護持如是十地事故。勤行精進。如下他方證成等。二出因　云何故菩薩同護此法。以是菩薩最上所行者。上是首義。首是初義。論經名為最初所行。是阿含行故。得至一切佛法故者。是證得行故。三舉喻中初章者。是悉曇章中。初惡阿等十二音。或加唎離等為十四音。即字緣也。為字界也。及迦佉等三十四字。以音加字。轉成一切諸名句文等故。故云初章為本。然此所成一切諸字。皆即不離本初章故。故云皆初章所攝。四如是下合結。謂十地合初章也。一切佛法合一切字也。上來請竟。二是故下結請可知。論中何故復重請者。前已重請。今此更重故名復重也。疑惑有二。一不定者則可避。二定者不可避。此約定為言故云不可避也。不說多過者略有四過。一不定疑惑。眾生不得轉之以成信解。二已成信解者。不得成就阿含行故。三已得成就阿含行者不得入證故。四得入證者。不得佛法故。有斯四失故云多過也。不成一切佛法者。是上四種皆不成故也。下釋疑中。先問諸佛

【現代漢語翻譯】現代漢語譯本：不思念佛法的人也能明白這十地之法。因為即使是從誹謗中聽到，仍然會守護利益，所以難以思議。第二段文字分為兩部分：首先是標示，然後是解釋。標示中說明這十地之法，即使不可思議，憑藉佛力的加持，也必定容易讓人相信。解釋中說明為什麼稱之為十地之法，因為佛護念此事，解釋十方世界中，都說十地十方諸佛自然而然地護念，如上文所加的『分』等。第三段文字有四部分：首先是立宗，即一切菩薩護持這樣的十地之法，所以勤奮修行精進。如下文『他方證成』等。二是說明原因，為什麼菩薩共同護持此法？因為這是菩薩最上等的修行。『上』是首要的意思，『首』是最初的意思。論經名為最初的修行，是阿含的修行，所以能夠到達一切佛法。『得至一切佛法故』，是證得的修行。三是舉例，其中『初章』，是悉曇（Siddham，古代印度文字）章中的最初的阿（a）等十二個音，或者加上唎（li）離（ri）等為十四個音，也就是字緣，也就是字界。以及迦（ka）佉（kha）等三十四個字，用音加上字，轉化成一切諸名句文等，所以說『初章為本』。然而這些所成的一切諸字，都即是不離本初章的，所以說『皆初章所攝』。四是『如是』以下是合結，即十地合於初章，一切佛法合於一切字。上面是請問完畢。二是『是故』以下是總結請問可知。論中為什麼又重複請問呢？因為前面已經重複請問，現在這裡更加重複，所以叫做『復重』。疑惑有兩種：一是不確定的，則可以避免；二是確定的，則不可避免。這裡約定為言語，所以說不可避免。不說多過，大概有四種過失：一是不確定的疑惑，眾生不能夠轉化它來成就信解；二是已經成就信解的人，不能夠成就阿含的修行；三是已經得到成就阿含修行的人，不能夠進入證悟；四是得到進入證悟的人，不能夠得到佛法。有這四種缺失，所以說『多過』。『不成一切佛法』，是以上四種都不成就。下面解釋疑惑中，首先問諸佛 English version: Those who do not contemplate the Dharma can understand this Dharma of the Ten Grounds (Dasabhumi). Because even hearing it from slander, one still protects the benefits, it is difficult to conceive. The second passage has two parts: first, the indication, then the explanation. The indication explains that this Dharma of the Ten Grounds, even if inconceivable, with the blessing of the Buddha's power, will surely be easy to believe. The explanation explains why it is called the Dharma of the Ten Grounds, because the Buddha protects this matter, explaining that in the ten directions of the world, it is said that the Buddhas of the Ten Grounds and the ten directions naturally protect, such as the 'parts' added above. The third passage has four parts: first, the establishment of the principle, that is, all Bodhisattvas protect such Dharma of the Ten Grounds, so they diligently practice and advance. Such as the 'other directions proving' below. Second, the reason is given, why do Bodhisattvas jointly protect this Dharma? Because this is the highest practice of Bodhisattvas. 'Highest' means the most important, 'most important' means the first. The treatise is named the first practice, which is the practice of Agama (Agama, a collection of early Buddhist texts), so it can reach all Buddha Dharmas. 'Therefore, attaining all Buddha Dharmas' is the practice of attainment. Third, the analogy is given, in which 'first chapter' is the first a (a) etc. twelve sounds in the Siddham (Siddham, ancient Indian script) chapter, or adding li (li) ri (ri) etc. to fourteen sounds, which is the origin of the letters, which is the boundary of the letters. And ka (ka) kha (kha) etc. thirty-four letters, using sound plus letters, transformed into all names, sentences, texts, etc., so it is said 'the first chapter is the root'. However, all these letters that are formed are inseparable from the original first chapter, so it is said 'all are included in the first chapter'. Fourth, 'Thus' below is the combination and conclusion, that is, the Ten Grounds are combined with the first chapter, and all Buddha Dharmas are combined with all letters. The above is the end of the request. Second, 'Therefore' below is the conclusion that the request can be known. Why does the treatise repeat the request again? Because the previous request has been repeated, and now it is repeated even more, so it is called 'repeated'. There are two kinds of doubts: one is uncertain, which can be avoided; the other is certain, which cannot be avoided. Here it is agreed to be language, so it is said that it cannot be avoided. Not speaking of many faults, there are probably four kinds of faults: one is uncertain doubts, sentient beings cannot transform it to achieve faith and understanding; two is that those who have achieved faith and understanding cannot achieve the practice of Agama; three is that those who have achieved the practice of Agama cannot enter enlightenment; four is that those who have attained enlightenment cannot attain the Buddha Dharma. There are these four kinds of shortcomings, so it is said 'many faults'. 'Not achieving all Buddha Dharmas' is that all four of the above are not achieved. Below, in explaining the doubts, first ask the Buddhas

【English Translation】 Modern Chinese translation: Those who do not contemplate the Dharma can understand this Dharma of the Ten Grounds (Dasabhumi). Because even hearing it from slander, one still protects the benefits, it is difficult to conceive. The second passage has two parts: first, the indication, then the explanation. The indication explains that this Dharma of the Ten Grounds, even if inconceivable, with the blessing of the Buddha's power, will surely be easy to believe. The explanation explains why it is called the Dharma of the Ten Grounds, because the Buddha protects this matter, explaining that in the ten directions of the world, it is said that the Buddhas of the Ten Grounds and the ten directions naturally protect, such as the 'parts' added above. The third passage has four parts: first, the establishment of the principle, that is, all Bodhisattvas protect such Dharma of the Ten Grounds, so they diligently practice and advance. Such as the 'other directions proving' below. Second, the reason is given, why do Bodhisattvas jointly protect this Dharma? Because this is the highest practice of Bodhisattvas. 'Highest' means the most important, 'most important' means the first. The treatise is named the first practice, which is the practice of Agama (Agama, a collection of early Buddhist texts), so it can reach all Buddha Dharmas. 'Therefore, attaining all Buddha Dharmas' is the practice of attainment. Third, the analogy is given, in which 'first chapter' is the first a (a) etc. twelve sounds in the Siddham (Siddham, ancient Indian script) chapter, or adding li (li) ri (ri) etc. to fourteen sounds, which is the origin of the letters, which is the boundary of the letters. And ka (ka) kha (kha) etc. thirty-four letters, using sound plus letters, transformed into all names, sentences, texts, etc., so it is said 'the first chapter is the root'. However, all these letters that are formed are inseparable from the original first chapter, so it is said 'all are included in the first chapter'. Fourth, 'Thus' below is the combination and conclusion, that is, the Ten Grounds are combined with the first chapter, and all Buddha Dharmas are combined with all letters. The above is the end of the request. Second, 'Therefore' below is the conclusion that the request can be known. Why does the treatise repeat the request again? Because the previous request has been repeated, and now it is repeated even more, so it is called 'repeated'. There are two kinds of doubts: one is uncertain, which can be avoided; the other is certain, which cannot be avoided. Here it is agreed to be language, so it is said that it cannot be avoided. Not speaking of many faults, there are probably four kinds of faults: one is uncertain doubts, sentient beings cannot transform it to achieve faith and understanding; two is that those who have achieved faith and understanding cannot achieve the practice of Agama; three is that those who have achieved the practice of Agama cannot enter enlightenment; four is that those who have attained enlightenment cannot attain the Buddha Dharma. There are these four kinds of shortcomings, so it is said 'many faults'. 'Not achieving all Buddha Dharmas' is that all four of the above are not achieved. Below, in explaining the doubts, first ask the Buddhas English translation: Those who do not contemplate the Dharma can understand this Dharma of the Ten Grounds (Dasabhumi). Because even hearing it from slander, one still protects the benefits, it is difficult to conceive. The second passage has two parts: first, the indication, then the explanation. The indication explains that this Dharma of the Ten Grounds, even if inconceivable, with the blessing of the Buddha's power, will surely be easy to believe. The explanation explains why it is called the Dharma of the Ten Grounds, because the Buddha protects this matter, explaining that in the ten directions of the world, it is said that the Buddhas of the Ten Grounds and the ten directions naturally protect, such as the 'parts' added above. The third passage has four parts: first, the establishment of the principle, that is, all Bodhisattvas protect such Dharma of the Ten Grounds, so they diligently practice and advance. Such as the 'other directions proving' below. Second, the reason is given, why do Bodhisattvas jointly protect this Dharma? Because this is the highest practice of Bodhisattvas. 'Highest' means the most important, 'most important' means the first. The treatise is named the first practice, which is the practice of Agama (Agama, a collection of early Buddhist texts), so it can reach all Buddha Dharmas. 'Therefore, attaining all Buddha Dharmas' is the practice of attainment. Third, the analogy is given, in which 'first chapter' is the first a (a) etc. twelve sounds in the Siddham (Siddham, ancient Indian script) chapter, or adding li (li) ri (ri) etc. to fourteen sounds, which is the origin of the letters, which is the boundary of the letters. And ka (ka) kha (kha) etc. thirty-four letters, using sound plus letters, transformed into all names, sentences, texts, etc., so it is said 'the first chapter is the root'. However, all these letters that are formed are inseparable from the original first chapter, so it is said 'all are included in the first chapter'. Fourth, 'Thus' below is the combination and conclusion, that is, the Ten Grounds are combined with the first chapter, and all Buddha Dharmas are combined with all letters. The above is the end of the request. Second, 'Therefore' below is the conclusion that the request can be known. Why does the treatise repeat the request again? Because the previous request has been repeated, and now it is repeated even more, so it is called 'repeated'. There are two kinds of doubts: one is uncertain, which can be avoided; the other is certain, which cannot be avoided. Here it is agreed to be language, so it is said that it cannot be avoided. Not speaking of many faults, there are probably four kinds of faults: one is uncertain doubts, sentient beings cannot transform it to achieve faith and understanding; two is that those who have achieved faith and understanding cannot achieve the practice of Agama; three is that those who have achieved the practice of Agama cannot enter enlightenment; four is that those who have attained enlightenment cannot attain the Buddha Dharma. There are these four kinds of shortcomings, so it is said 'many faults'. 'Not achieving all Buddha Dharmas' is that all four of the above are not achieved. Below, in explaining the doubts, first ask the Buddhas

有力能令生信。何故猶起謗意。此依前不可避。為問下釋中以諸眾生有二種定故不可避也。增已造作決定之業。受報必然名感報定。宿罪熏心令必造惡名作業定。從佛自在。于彼二定欲差闕其緣使不成就。終亦不可。攝論云。

梵本嘶字似師子𨀛踞故也。余義可知。頌中初一頌半頌前初段總勸說文。于中初二句嘆說者。次四句頌前善分別不思法等。謂十地行是行也。所入十地法是所入位也。又地行是加行。智地法是根本智也。又地行是施戒等智所入地法。是遍滿等十法界。又初阿含行入證法下二句因圓得果。所有十方下頌。第二文諸佛法應護念等。后之二頌頌前第三文。于中有法喻合法中。初二句頌最上所行阿含行。次二句頌得至佛法證得行。余文可知。解脫月請竟。

第二大眾同請中。先序后頌。頌中五頌半分二。初中四半嘆人請。后一嘆法請。前中二。初二嘆說者請余嘆聽者。前中初五句嘆金網藏具證德阿含德。后三句嘆網藏能令聽者入證入阿含。前中初四句嘆證力辨才成就。后一句嘆阿含力辨。以此二力方能有說故偏贊也。故論云。以證力等。是故讚歎。初中上者是總。總有二義。一寬。謂該二力顯俱上故。論云。上者是總也。二狹謂唯就證力以顯勝故。論云。又覆上者顯證力等。妙智慧者。是真

【現代漢語翻譯】現代漢語譯本：如果（佛的）力量能夠使眾生生起信心，為什麼還會有人起誹謗之心呢？這是因為之前所說的不可避免的情況。爲了回答這個問題，下面解釋說，由於眾生有兩種決定的情況，所以誹謗是不可避免的。一種是已經造作的決定之業，承受果報是必然的，這叫做感報定（Karma-vipāka-niyata，果報決定的）。另一種是宿世的罪業薰染內心，導致必定造惡，這叫做作業定（Karma-kāraṇa-niyata，造業決定的）。即使是佛的自在力量，想要改變或減少這兩種決定的因緣，使它們不能成就，最終也是不可能的。《攝大乘論》中說。

梵文的嘶（Sī）字，類似於獅子蹲踞的樣子。其餘的含義可以理解。頌文中的前一頌半是第一段，總勸說法的文字。其中，前兩句讚歎說法者。接下來的四句讚頌前面所說的善分別不思議法等。所謂十地行（Daśa-bhūmi-caryā，十地之行），就是指修行。所入的十地法（Daśa-bhūmi-dharma，十地之法），是指所進入的位次。或者說，地行是加行（Prayoga，加行），智地法是根本智（Mūla-jñāna，根本智）。又或者說，地行是佈施、持戒等，智所入的地法，是遍滿等十法界（Daśa-dhātu，十法界）。前面的阿含行（Āgama-caryā，阿含之行）入證法，下面的兩句是因圓滿而得到果報。所有十方（Sarva-dik，一切方向）的頌文是第二段，諸佛法應護念等。後面的兩頌是第三段的頌文。其中有法喻和合法。最初的兩句讚頌最上所行的阿含行。接下來的兩句讚頌證得佛法的證得行。其餘的文字可以理解。《解脫月請問經》結束。

第二部分是大眾共同請求。先是序言，然後是頌文。頌文中有五頌半，分為兩部分。第一部分是四頌半，讚歎請求的人。第二部分是一頌，讚歎請求的法。在第一部分中，又分為兩部分。首先是兩頌，讚歎說法者，其餘的讚歎聽法者。在前面的兩頌中，首先是五句，讚歎金網藏（Suvarṇa-jāla-garbha，金網藏）具有證德阿含德（Adhigama-dharma-āgama-dharma，證得之法與阿含之法）。後面的三句讚歎金網藏能夠使聽者進入證入阿含。在前面的五句中，首先是四句，讚歎證力（Adhigama-bala，證得之力）和辯才（Pratibhāna，辯才）成就。最後一句讚歎阿含力（Āgama-bala，阿含之力）和辯才。因為有了這兩種力量，才能說法，所以特別讚歎。所以《論》中說：『以證力等，是故讚歎。』最初的上者是總括。總括有兩種含義。一是寬泛，指包括兩種力量，顯示都殊勝。所以《論》中說：『上者是總也。』二是狹義，指僅僅就證力來顯示殊勝。所以《論》中說：『又覆上者顯證力等。』妙智慧者，是真（Tathatā，真如）

【English Translation】 English version: If (the Buddha's) power can cause beings to generate faith, why do they still give rise to slanderous thoughts? This is due to the previously mentioned unavoidable circumstances. To answer this question, the following explains that because beings have two kinds of fixed conditions, slander is unavoidable. One is the fixed karma that has already been created, and it is inevitable to receive the retribution, which is called Karma-vipāka-niyata (fixed retribution of karma). The other is that the sins of past lives pollute the mind, leading to the inevitable creation of evil, which is called Karma-kāraṇa-niyata (fixed cause of karma). Even with the Buddha's power of freedom, wanting to change or reduce the conditions of these two kinds of fixed conditions, so that they cannot be achieved, is ultimately impossible. The Mahāyānasaṃgraha says.

The Sanskrit word Sī resembles the posture of a crouching lion. The remaining meanings can be understood. The first one and a half verses of the gāthā are the first section, which generally encourages the preaching of the Dharma. Among them, the first two sentences praise the speaker. The next four sentences praise the previously mentioned good discrimination of inconceivable dharmas, etc. The so-called Daśa-bhūmi-caryā (conduct of the ten grounds) refers to practice. The Daśa-bhūmi-dharma (dharma of the ten grounds) that is entered refers to the position that is entered. Alternatively, bhūmi-caryā is prayoga (application), and jñāna-bhūmi-dharma is mūla-jñāna (fundamental wisdom). Or, bhūmi-caryā is giving, morality, etc., and the bhūmi-dharma entered by wisdom is the ten realms of Dharma such as pervasiveness. The preceding Āgama-caryā (conduct of the Āgamas) enters the Dharma of realization, and the following two sentences are the attainment of the result due to the perfection of the cause. The verses of all directions (Sarva-dik) are the second section, the Buddhadharma should be protected, etc. The following two verses are the verses of the third section. Among them are the analogy of the Dharma and the combination of the Dharma. The first two sentences praise the Āgama-caryā that is practiced at the highest level. The next two sentences praise the attainment of the Dharma of realization of the Buddhadharma. The remaining text can be understood. The Vimokṣacandraparipṛcchā ends.

The second part is the collective request of the assembly. First is the introduction, then the verses. There are five and a half verses in the verses, divided into two parts. The first part is four and a half verses, praising the person making the request. The second part is one verse, praising the Dharma being requested. In the first part, it is divided into two parts. First are two verses, praising the speaker, and the rest praise the listeners. In the preceding two verses, first are five sentences, praising the Suvarṇa-jāla-garbha (Golden Net Treasury) for having the virtues of realization and the virtues of the Āgamas (Adhigama-dharma-āgama-dharma). The following three sentences praise the Golden Net Treasury for being able to enable listeners to enter the realization of the Āgamas. In the preceding five sentences, first are four sentences, praising the accomplishment of the power of realization (Adhigama-bala) and eloquence (Pratibhāna). The last sentence praises the power of the Āgamas (Āgama-bala) and eloquence. Because with these two powers, one can preach the Dharma, so it is especially praised. Therefore, the Śāstra says: 'With the power of realization, etc., therefore praise.' The initial 'superior' is a generalization. There are two meanings to the generalization. One is broad, referring to including both powers, showing that both are superior. Therefore, the Śāstra says: 'The superior is the generalization.' The second is narrow, referring to only using the power of realization to show superiority. Therefore, the Śāstra says: 'Moreover, the superior shows the power of realization, etc.' 'Wonderful wisdom' is Tathatā (Suchness).

實智。即正體智也。樂說無有量者。是后得智。與說法為本故云體性也。德量如山王者。顯上二智尊重之相哀愍。說十地者。是彼后智對緣巧說故云果也。此三皆依前起后可知。字義有二。一詮表義。二莊嚴文辭義。論云。字義成就者。是初義也。釋彼經中真實義相應。復是滑利等者。是后義。釋彼經中。美妙言也。謂言辭流澤名為滑利。言辭巧妙故曰勝上。經戒念慧清凈者。此一句嘆阿含德。謂戒者禁心守念。是論經念堅也。能受佛雲雨說法持之不失故云受持。復為他說令分明顯了故云顯說。此釋念堅也。是菩薩于阿含中凈慧無疑者。釋慧清凈也。

自下三句能令聽者入教證。于中說是十地義者。謂令聽者得阿含行故。下二句令其入證十力根本者。已入地者令得佛果也。無礙智本行者。未入地者。令得入地無礙智故。以十地智慧治十障故。云無礙也。自下嘆眾堪聞。于中初一頌半嘆眾有根。后一頌嘆眾有欲。前中戒者。善住外威儀對治于慢。定者離取執著內心調伏對治於我。謂由執我故。於法不恭。由起慢故。于師不敬。戒定除此堪聞阿含故。云憍慢已滅也。慧者正見。善思義對治邪見故。功德者正意歡喜對治疑惱故。由此二行堪能得證故。云諸邪見已盡也。是眾無疑也。然此大眾如此行德　明金剛藏久自先

【現代漢語翻譯】現代漢語譯本『實智』，即是正體智（根本智，認識事物真實本體的智慧）。『樂說無有量者』，是后得智（從根本智所生，能隨順世間事物而說的智慧）。因為以說法為根本，所以說是『體性』。『德量如山王者』，顯示以上兩種智慧的尊重和哀憫之相。『說十地者』，是那后得智針對不同根器的巧妙說法，所以說是『果』。這三者都是依前起后，可以理解。『字義』有二重含義：一是詮釋表述意義，二是莊嚴文辭的意義。《論》中說，『字義成就者』，是第一重意義，解釋經中的真實義相應。『復是滑利等者』，是第二重意義，解釋經中的美妙言辭。所謂言辭流暢華美，稱為『滑利』；言辭巧妙，所以說是『勝上』。『經戒念慧清凈者』，這一句讚歎阿含的功德。所謂『戒』，是禁止內心妄念，守護正念，是《論》中說的『經念堅』。能夠接受佛陀的法雨，說法並持之不失，所以說是『受持』。又為他人解說，使之分明顯了，所以說是『顯說』。這是解釋『念堅』。是菩薩對於阿含中的智慧清凈無疑，這是解釋『慧清凈』。從下面三句開始，說明能夠使聽者進入教義並證悟。其中『說是十地義者』，是使聽者得到阿含的修行。下面兩句使他們進入證悟十力（佛的十種力量）的根本，已經入地（菩薩十地）的人，使他們得到佛果。『無礙智本行者』，未入地的人，使他們能夠進入十地，得到無礙智。因為十地智慧夠對治十種障礙，所以說是『無礙』。從下面開始，讚歎大眾堪能聽聞佛法。其中前一頌半讚歎大眾具有善根。后一頌讚嘆大眾具有希求之心。前面說到『戒』，是善於安住外在的威儀，對治傲慢之心。『定』，是遠離取捨執著，內心調伏，對治我執。因為執著於我，所以對於佛法不恭敬；因為生起傲慢，所以對於師長不尊敬。戒和定能夠去除這些，堪能聽聞阿含，所以說『憍慢已滅』。『慧』，是正見，善於思考義理，對治邪見。『功德』，是正意歡喜，對治疑惱。因為有這兩種修行，堪能得到證悟，所以說『諸邪見已盡』。這樣的聽眾無疑是堪能聽法的。然而這樣的大眾具有如此的修行功德，表明金剛藏（菩薩名）很久以前就已經……

【English Translation】 English version 'Real Wisdom' (實智) is the True Entity Wisdom (正體智) (fundamental wisdom, the wisdom that recognizes the true essence of things). 'Joyful in speaking without measure' (樂說無有量者) is the Acquired Wisdom (后得智) (wisdom arising from the fundamental wisdom, capable of speaking in accordance with worldly matters). Because it takes speaking as its foundation, it is said to be the 'essence' (體性). 'Virtue and capacity like a mountain king' (德量如山王者) reveals the respect and compassion of the above two types of wisdom. 'Speaking of the Ten Grounds' (說十地者) is that Acquired Wisdom skillfully speaking according to different capacities, so it is said to be the 'fruit' (果). These three all arise sequentially, one after the other, and can be understood. 'Word meaning' (字義) has two meanings: first, to explain and express meaning; second, the meaning of adorning words. The Treatise says, 'Those who have accomplished the meaning of words' (字義成就者) is the first meaning, explaining the corresponding true meaning in the sutras. 'Again, it is smooth and beneficial, etc.' (復是滑利等者) is the second meaning, explaining the beautiful words in the sutras. What is called 'smooth and beneficial' (滑利) is fluent and beautiful language; because the language is skillful, it is said to be 'superior' (勝上). 'Pure in discipline, mindfulness, and wisdom of the scriptures' (經戒念慧清凈者), this sentence praises the merits of the Agamas (阿含). What is called 'discipline' (戒) is to prohibit the mind's delusions and guard right mindfulness, which is what the Treatise calls 'firm mindfulness of the scriptures' (經念堅). Being able to receive the Buddha's rain of Dharma, speaking and upholding it without loss, is called 'receiving and upholding' (受持). And explaining it to others, making it clear and understandable, is called 'manifesting and explaining' (顯說). This explains 'firm mindfulness'. That the Bodhisattva has pure wisdom without doubt in the Agamas is the explanation of 'pure wisdom' (慧清凈). Starting from the following three sentences, it explains that it can enable listeners to enter the teachings and attain realization. Among them, 'speaking of the meaning of the Ten Grounds' (說是十地義者) is to enable listeners to obtain the practice of the Agamas. The following two sentences enable them to enter the root of realizing the Ten Powers (十力) (the ten powers of the Buddha), those who have already entered the grounds (the ten grounds of a Bodhisattva) enable them to attain Buddhahood. 'The fundamental practice of unobstructed wisdom' (無礙智本行者), those who have not entered the grounds enable them to enter the ten grounds and obtain unobstructed wisdom. Because the wisdom of the Ten Grounds can cure the ten obstacles, it is said to be 'unobstructed' (無礙). Starting from below, it praises the assembly's ability to hear the Dharma. Among them, the first one and a half verses praise the assembly for having good roots. The latter verse praises the assembly for having a desire for the Dharma. The 'discipline' (戒) mentioned earlier is being good at abiding in external deportment, counteracting arrogance. 'Concentration' (定) is being far from grasping and attachment, subduing the mind internally, counteracting self-attachment. Because of attachment to self, one is not respectful of the Dharma; because of arising arrogance, one is not respectful of the teacher. Discipline and concentration can remove these, enabling one to hear the Agamas, so it is said that 'arrogance has been extinguished' (憍慢已滅). 'Wisdom' (慧) is right view, being good at contemplating the meaning, counteracting wrong views. 'Merit' (功德) is right intention and joy, counteracting doubt and vexation. Because of these two practices, one is able to attain realization, so it is said that 'all wrong views have been exhausted' (諸邪見已盡). Such an audience is undoubtedly capable of hearing the Dharma. However, that such an assembly has such virtuous practices shows that Vajragarbha (金剛藏) (name of a Bodhisattva) has long since...

知故云集在仁者。心謂仁者是剛藏也。余句可知。論中妄者妄想見中同使故者。此釋彼經中妄字。謂妄是妄想故。上云有二妄想。不堪得證。問。妄想是想本非見。疑何得說云有二妄想。釋以是倒見中同是使故。攝入見中。論中深者。細意善思惟故者。觀真如理故。對治前妄故云細意等也。譬病思良醫下一頌。嘆眾有求法勝欲。論經四種。此中唯二具釋如論自顯但世甘露有四義。一除渴如水。二遣饑如食。三療病如藥。四生樂如蜜。是故況所聞法也。謂聞思修證如論應知自下一頌明嘆法請。此中廣大意者。是論中凈慧。此是后得智。是說法所依下三句是體性。此是所說法之體性。三依此所說得佛十力菩提名為果也。經中略無此句可知。此中三義與前不同。前約本智后智及所說為三。此中約后智與所說。並依法所成為三故不同也。論文可解　第三佛加請中有二。先長行明光加后偈頌明請說。但加請分別有四句。一是加非請。如上加分。二是請非加。如上菩薩請。三亦加亦請。如此段文。四非請非加。如余文。又光明之身。是加非請。所出音聲是加是請。若八望聽者是加非請。就長行中。準論經中有五義。一此佛放光照彼。二彼佛放光照此。三此眾尋光見彼。四彼眾尋光見此。五光臺說偈。此光臺偈應屬口加。何故在此。

以所出聲是口加攝。今取能發聲處制屬身。眉間放光表從中道法界流出教道。白豪表十地是無漏法故。於此五段內。經中略無三四彼此相見之文。又於此作三門。一明八業。如論應知。于中略無卷業及降伏業。二顯二身者。八業中卷舒敬示三種。是光體往來名流星身　第八凝停在空名為曰身。三業身相對有四句。一是業非身。謂覺因伏止。二是身非業。謂空中光臺。三亦身亦業。謂卷舒敬示。四非身非業。謂於前五段中第三第四段。但令尋光相見。非業非身。余義如地論攝中說。

第二頌中有七頌半作三門。一教請分別　前六頌是請為彰法是勝令人敬重。后一頌半是教說為顯說真使眾生深信。二加請分別。就六頌中。初二頌半望于說者亦加亦請。謂與力名加勸說稱請。后三頌半中。初一望聽者與力堪聞為成其請。后二頌半舉法利益為成加請。三釋文中。初一頌半明能加。次一頌顯加之所為。次三頌彰法利益。后一頌半明教說分齊。初中作二釋。一隨經。二就論。隨經中六句顯佛六種殊勝。一極位勝。無等等故。二無染勝。如空無染故。三威力勝。具十力等故。四眷屬勝。菩薩為世間尊佛為彼主故。五會主勝。以釋迦佛為此會主。諸佛放光。對此佛前助揚化故。六作加勝。現神力加說聽故。二就論者。此中神力是

【現代漢語翻譯】現代漢語譯本：從口中發出的聲音被認為是口業（Kouye）。現在，我們取能發出聲音的地方，將其歸屬於身體。眉間放光，象徵著從中道法界流出教義。白毫（Baihao）象徵著十地（Shidi）是無漏之法。在這五個部分中，經典中幾乎沒有第三、第四部分彼此相見的文字。此外，在這裡設立三門：一、闡明八業（Baye），如《地論》（Dilun）中應知的那樣。其中略去了卷業（Juanye）和降伏業（Xiangfuye）。二、彰顯二身（Ershen）：在八業中，卷舒（Juanshu）、敬示（Jingshi）這三種是光體往來，名為流星身（Liuxingshen）。第八種凝停在空中，名為日身（Rishen）。三業與身相對，有四句：一是業非身，指覺因（Jueyin）、伏止（Fuzhi）；二是身非業，指空中的光臺（Guangtai）；三是亦身亦業，指卷舒、敬示；四是非身非業，指前五個部分中的第三、第四部分，只是讓人們尋找光相見，既非業也非身。其餘含義如《地論攝》（Dilunshe）中所說。第二頌中有七頌半，分為三門：一、教請分別。前六頌是請，爲了彰顯佛法殊勝，令人敬重。后一頌半是教說，爲了彰顯真理，使眾生深信。二、加請分別。在六頌中，前二頌半對於說法者來說，既是加持也是請求，給予力量名為加，勸請說法稱為請。后三頌半中，前一頌對於聽法者來說，給予力量使其能夠聽聞，是爲了成就請求。后二頌半舉出佛法利益，是爲了成就加持和請求。三、解釋經文。初一頌半闡明能加持者，次一頌彰顯加持的目的，次三頌彰顯佛法利益，后一頌半闡明教說的界限。最初的部分分為兩種解釋：一是隨經，二是就論。隨經的六句彰顯佛的六種殊勝：一、極位勝，因為無等等（Wudengdeng）；二、無染勝，如虛空無染；三、威力勝，具足十力（Shili）等；四、眷屬勝，菩薩（Pusa）為世間所尊重，佛為他們的主；五、會主勝，以釋迦佛（Shijiafo）為此法會之主，諸佛放光，在此佛前助揚教化；六、作加勝，顯現神力加持說法和聽法。二、就論來說，此中的神力是...

【English Translation】 English version: The sound produced from the mouth is considered oral karma (Kouye). Now, we take the place where sound can be produced and attribute it to the body. The light emitted from between the eyebrows symbolizes the teachings flowing out from the Dharmadhatu of the Middle Way. The white hair (Baihao) symbolizes that the Ten Grounds (Shidi) are undefiled dharmas. Within these five sections, there is hardly any text in the sutras where the third and fourth sections see each other. Furthermore, three gates are established here: First, to clarify the Eight Karmas (Baye), as it should be known in the Treatise on the Stages of the Earth (Dilun). Among them, the karma of rolling up (Juanye) and the karma of subduing (Xiangfuye) are omitted. Second, to reveal the Two Bodies (Ershen): Among the Eight Karmas, rolling and stretching (Juanshu), and respectful showing (Jingshi), these three are the light body coming and going, called the Shooting Star Body (Liuxingshen). The eighth, which is solidified and remains in the sky, is called the Sun Body (Rishen). The three karmas are relative to the body, there are four sentences: One is karma but not body, referring to the cause of awakening (Jueyin) and the cessation of subjugation (Fuzhi); the second is body but not karma, referring to the light platform (Guangtai) in the sky; the third is both body and karma, referring to rolling and stretching, and respectful showing; the fourth is neither body nor karma, referring to the third and fourth sections of the previous five sections, only allowing people to seek the light to see each other, neither karma nor body. The remaining meanings are as described in the Compendium of the Treatise on the Stages of the Earth (Dilunshe). The second verse has seven and a half stanzas, divided into three gates: First, distinguishing teaching and request. The first six stanzas are requests, in order to highlight the superiority of the Dharma and make people respect it. The latter one and a half stanzas are teachings, in order to highlight the truth and make sentient beings deeply believe. Second, distinguishing addition and request. In the six stanzas, the first two and a half stanzas are both addition and request for the speaker, giving strength is called addition, and urging to speak is called request. In the latter three and a half stanzas, the first stanza is for the listener, giving strength to be able to hear, in order to fulfill the request. The latter two and a half stanzas cite the benefits of the Dharma in order to fulfill the addition and request. Third, explaining the text. The first one and a half stanzas clarify the one who can add, the next stanza highlights the purpose of the addition, the next three stanzas highlight the benefits of the Dharma, and the last one and a half stanzas clarify the boundaries of the teaching. The initial part is divided into two explanations: one is according to the sutra, and the other is according to the treatise. The six sentences according to the sutra highlight the six superiorities of the Buddha: First, the superiority of the ultimate position, because there is no equal to the unequal (Wudengdeng); second, the superiority of being undefiled, like the emptiness of the sky being undefiled; third, the superiority of power, possessing the Ten Powers (Shili) and so on; fourth, the superiority of the retinue, the Bodhisattvas (Pusa) are respected by the world, and the Buddha is their master; fifth, the superiority of the host of the assembly, with Shakyamuni Buddha (Shijiafo) as the host of this Dharma assembly, the Buddhas emit light, assisting in propagating the teachings before this Buddha; sixth, the superiority of making additions, manifesting supernatural power to bless the speaking and listening. Second, according to the treatise, the supernatural power here is...

彼作加。此中而現者是能現。即天人上也。又此中釋迦佛前現者。釋迦是姓。現猶生也。釋顯如論。又此四義為法王者。一自在不為他屈。二力勝能摧伏他。三眷屬輔弼豪強。四種姓籍胃尊高。初中二句。一慧無比。二心無礙。是故二障並習皆永盡也。何故不但說無等示現等正覺故者。此有二義。一以諸賢聖望于下地。皆亦無等。然其未必上齊佛果故。須明等以顯上齊。二明佛無等。則謂余佛亦非此等故。顯佛佛齊等無有勝劣故。云無等等也。余義如論應知。二加所為中以佛力開者。令承佛力除眾。謂佛不能說疑。法王無畏藏者。文義蘊積故名為藏。文義稱理。無能破者故名無畏。此藏唯佛自在之處故云法王。此上總顯下二句別辨中。說諸所行者是字藏。成就諸地義差別者是義藏。成就下明說法利益。有三時益　承諸佛神力下一頌明聞時益。謂以法勝故。聞時即得諸佛加護離諸魔事。上半加故能聞。能聞決定故云無能壞者。下半聞故已得護上。解脫月云。佛所護念事。令人易信解。是此義也。漸次下二句明修行時益。謂漸次修行諸地具足。必得成就無上菩提。即上句因圓。下句果滿。

自下一頌半明轉生時益。初一頌正明有益。後半簡余無益。若人堪任聞者。謂有菩薩種姓。曾種此一乘善根者。堪聞此法。能正

【現代漢語翻譯】現代漢語譯本：彼作加（不知道具體含義）。此中而現者是能現，即天人之上。又此中釋迦佛（Sakyamuni Buddha）前現者，釋迦是姓，現猶生也。釋顯如論。又此四義為法王者：一，自在不為他屈；二，力勝能摧伏他；三，眷屬輔弼豪強；四，種姓籍胃尊高。初中二句，一慧無比，二心無礙，是故二障並習皆永盡也。何故不但說無等示現等正覺故者？此有二義：一，以諸賢聖望于下地，皆亦無等，然其未必上齊佛果故，須明等以顯上齊。二，明佛無等，則謂余佛亦非此等故，顯佛佛齊等無有勝劣故，云無等等也。余義如論應知。二加所為中以佛力開者，令承佛力除眾，謂佛不能說疑。法王無畏藏者，文義蘊積故名為藏，文義稱理，無能破者故名無畏。此藏唯佛自在之處故云法王。此上總顯下二句別辨中，說諸所行者是字藏，成就諸地義差別者是義藏。成就下明說法利益，有三時益。承諸佛神力下一頌明聞時益，謂以法勝故，聞時即得諸佛加護離諸魔事。上半加故能聞，能聞決定故云無能壞者。下半聞故已得護上。解脫月云：『佛所護念事，令人易信解』，是此義也。漸次下二句明修行時益，謂漸次修行諸地具足，必得成就無上菩提，即上句因圓，下句果滿。

自下一頌半明轉生時益。初一頌正明有益，後半簡余無益。若人堪任聞者，謂有菩薩種姓，曾種此一乘善根者，堪聞此法，能正現代漢語譯本：

【English Translation】 English version: 'Pi Zuo Jia' (unknown specific meaning). That which appears herein is the 'Neng Xian' (that which is able to manifest), which is above even gods and humans. Furthermore, that which appears before Sakyamuni Buddha (Sakyamuni Buddha) herein, Sakyamuni is the surname, and 'xian' means 'to be born'. 'Shi Xian Ru Lun' (explained as in the treatise). Moreover, these four meanings are those of a Dharma King: first, being independent and not subjugated by others; second, having superior strength to subdue others; third, having a retinue of powerful and influential supporters; fourth, having a noble and esteemed lineage. The first two sentences mean: first, wisdom is unparalleled; second, the mind is unobstructed; therefore, both the two obscurations and habitual tendencies are completely and eternally exhausted. Why not only say 'unequaled manifestation of complete and perfect enlightenment'? There are two meanings here: first, compared to those of lower realms, even sages and virtuous beings are unequaled, but they may not necessarily reach the level of Buddhahood, so it is necessary to clarify 'equal' to show that they reach the same level. Second, clarifying that the Buddha is unequaled means that other Buddhas are also not different, thus showing that all Buddhas are equal without superiority or inferiority, hence the term 'unequaled among the unequaled'. The remaining meanings should be understood as in the treatise. In the second addition, 'opening with the Buddha's power' means enabling one to receive the Buddha's power to remove doubts, meaning the Buddha cannot express doubts. 'Dharma King's Fearless Treasury' means that the treasury is named so because it accumulates textual meanings, and it is called 'fearless' because the textual meanings are reasonable and cannot be refuted. This treasury is only in the Buddha's realm of freedom, hence it is called 'Dharma King'. The above generally reveals, while the following two sentences specifically distinguish: 'speaking of all actions' is the 'word treasury', and 'accomplishing the differences in the meanings of all the grounds' is the 'meaning treasury'. The accomplishment below clarifies the benefits of teaching the Dharma, with benefits at three times. 'Receiving the divine power of all Buddhas' in the following verse clarifies the benefits at the time of hearing, meaning that because of the superiority of the Dharma, one immediately receives the protection of all Buddhas and is free from all demonic affairs at the time of hearing. The first half is because of the addition, one is able to hear, and because the ability to hear is certain, it is said that 'there is no one who can destroy it'. The second half is because one has heard, one has already obtained the protection above. 'Vimoksha-chandra' (Liberation Moon) says: 'Matters protected and念 by the Buddha make it easy for people to believe and understand', which is this meaning. The following two sentences, 'gradually', clarify the benefits at the time of practice, meaning that gradually practicing and fulfilling all the grounds, one will surely achieve unsurpassed Bodhi, which means the cause is perfected in the previous sentence, and the result is fulfilled in the following sentence.

The following verse and a half clarify the benefits at the time of rebirth. The first verse clearly states the benefits, and the latter half distinguishes the rest as without benefit. If a person is capable of hearing, it means that they have the lineage of a Bodhisattva and have planted the good roots of this one vehicle, then they are capable of hearing this Dharma and can correctly English version:

信受故。雖生在大海龍世界。長壽亦得聞此經。此是惡道難處。長壽者。如說右脅著地未動之間。已逕賢劫千佛出世。更一轉時復逕爾許時。但暫臥息有爾許時。況其一生何可計知。在中不聞佛法故名難處。若是此法器。雖生在彼而亦得聞。為顯法隨機不捨不簡難處故。問。若堪聞此何故生彼。答。由余宿業故。如龍女聞法等。又以龍宮有經故。問。若生彼得聞。何名難處。答。不聞多故。得聞少故。從多名難。故論經云。決定信無疑者得聞故。此經云。癡疑不得聞故。及劫盡火中者。此言順西國語。若順此應云劫火盡中。此言不足。若具應云劫火盡時在光音中。以頌迮巧略故也。以光音是第二禪免火災。論中言等者。等取三禪免水。四禪免風。此並是善道長壽無難處。問。通論色界俱是難處。何故不言初禪直舉二禪等耶。答。以彼初禪有覺觀故。難輕不舉。問。若此色界俱是難處。何故梵網等經有彼處說。答。此據聖境故。有說法令彼法器眾生亦得問經。如此所說。若就實報則成難攝。又從多以為難攝。問。無色亦難。何故不說彼。答。菩薩不生無色天故。又釋理實亦聞。但隨相彼無形色絕聽受故。不彰聞也。下二句簡非利益。謂雖生在人中無難之處。然無惠無信。終不能得聞。問。人中不聞。何不難攝。答。亦從

【現代漢語翻譯】現代漢語譯本信受的緣故。即使出生在大海龍世界（龍族居住的世界），壽命很長也能聽聞此經。這是惡道中的難處。長壽者，比如有人說右脅著地，還沒動彈的瞬間，就已經經歷了賢劫（佛教時間單位）中一千尊佛出世。再翻一個身，又經歷了同樣長的時間。只是短暫的休息就有這麼長的時間，何況他的一生，簡直無法計算。因為身處其中聽不到佛法，所以稱為難處。如果是能夠接受佛法的根器，即使生在那裡也能聽聞。這是爲了顯示佛法隨機應化，不捨棄、不簡擇難處眾生。問：如果堪能聽聞此經，為什麼會生在那裡？答：由於過去世的業力所致。比如龍女（Sāgara-nāgarājadhītā）聽聞佛法等。又因為龍宮中有佛經。問：如果生在那裡也能聽聞，為什麼還叫難處？答：因為聽不到的情況多，能聽到的情況少。從多數情況來說是難。所以論經中說：『決定相信沒有懷疑的人才能聽聞。』此經說：『愚癡懷疑的人不能聽聞。』以及劫盡火中者，這是順應西國（印度）的說法。如果順應這裡（中國）的說法，應該說『劫火盡時』。這樣說不完整，如果完整地說，應該說『劫火盡時在光音天（Ābhāsvara）中』。因為偈頌文字簡略巧妙的緣故。因為光音天是第二禪天，可以免除火災。論中說的『等』，是等同於三禪天（Śubhakṛtsna）免除水災，四禪天（Anabhraka）免除風災。這些都是善道，長壽而沒有難處。問：總的來說，（原文如此，疑為『俱舍』之誤）都是難處，為什麼不說初禪天，直接說二禪天等呢？答：因為初禪天有覺觀（vitarka-vicāra），難處較輕，所以不提。問：如果這些（原文如此，疑為『俱舍』之誤）都是難處，為什麼《梵網經》（Brahmajāla Sūtra）等經中有在那些地方說法的記載？答：這是根據聖者的境界來說的，有說法能讓那些地方的法器眾生也能問經。像這樣所說，如果就實報土（真實果報的國土）來說，就成了難以攝受。又因為從多數情況來說是難以攝受。問：無色界（Arūpadhātu）也很難，為什麼不說那裡？答：因為菩薩不生到無色界天。而且從理上來說，實際上也能聽聞，但從現象上來說，那裡沒有形色，斷絕了聽受，所以不彰顯聽聞。下面兩句是簡別非利益的情況，就是說即使生在人中，沒有難處，但是沒有智慧和信心，最終也不能聽聞。問：人中聽不到，為什麼不說是難處？答：也是從...

【English Translation】 English version Because of faith and acceptance. Even if born in the dragon world (Nāga-loka) in the great ocean, one can still hear this sutra even with a long lifespan. This is a difficult place in the evil realms. 'Long lifespan' refers to someone who, as it is said, before their right side touches the ground, a thousand Buddhas have already appeared in the Bhadrakalpa (fortunate aeon). When they turn over once more, that much time has passed again. Just a brief rest takes that long, let alone their entire life, which is impossible to calculate. Because one cannot hear the Buddha's teachings there, it is called a difficult place. If one is a vessel for the Dharma, even if born there, one can still hear it. This is to show that the Dharma adapts to circumstances, not abandoning or discriminating against beings in difficult places. Question: If one is capable of hearing this sutra, why would they be born there? Answer: Due to residual karma from past lives. For example, the dragon girl (Sāgara-nāgarājadhītā) hearing the Dharma, etc. Also, because there are sutras in the dragon palace. Question: If one can hear it even if born there, why is it called a difficult place? Answer: Because one hears it less often, and does not hear it more often. It is called difficult based on the majority of cases. Therefore, the commentary on the sutra says: 'Those who have firm faith without doubt can hear it.' This sutra says: 'Those who are foolish and doubtful cannot hear it.' And 'those in the fire at the end of the kalpa' is in accordance with the language of the Western country (India). If it were in accordance with this country (China), it should be said 'when the fire of the kalpa ends.' Saying it this way is incomplete. If it were to be said completely, it should be said 'when the fire of the kalpa ends, it is in the Ābhāsvara (heaven of radiant sound).' This is because the verses are concise and skillful. Because the Ābhāsvara is the second dhyana heaven, it can avoid fire disasters. The 'etc.' mentioned in the commentary is equivalent to the Śubhakṛtsna (heaven of pure beauty), which avoids water disasters, and the Anabhraka (cloudless heaven), which avoids wind disasters. These are all good realms, with long lifespans and no difficulties. Question: Generally speaking, the ** (likely a mistake in the original text, should be 'Kośa') are all difficult places, why not mention the first dhyana heaven and directly mention the second dhyana heaven, etc.? Answer: Because the first dhyana heaven has vitarka-vicāra (initial and sustained thought), the difficulty is lighter, so it is not mentioned. Question: If these ** (likely a mistake in the original text, should be 'Kośa') are all difficult places, why are there records of preaching in those places in sutras such as the Brahmajāla Sūtra (Brahmajāla Sūtra)? Answer: This is based on the realm of the sages, there is preaching that allows beings in those places who are vessels for the Dharma to also ask about the sutra. As said in this way, if it is based on the Sambhogakāya (reward body land), it becomes difficult to include. Also, because it is difficult to include based on the majority of cases. Question: The Arūpadhātu (formless realm) is also difficult, why not mention it? Answer: Because Bodhisattvas are not born in the Arūpadhātu heavens. Moreover, in terms of principle, one can actually hear it, but in terms of phenomena, there is no form or color there, and hearing is cut off, so hearing is not manifested. The following two sentences distinguish non-beneficial situations, that is, even if one is born among humans, without difficulties, but without wisdom and faith, one will ultimately not be able to hear it. Question: If one cannot hear it among humans, why not say it is a difficult place? Answer: It is also from...

多故。由疑故不信。不信故不受也。由癡故不解。不解故輕棄也。自有受而不解。解而不受。是故要須智信。翻此癡疑故得聞也。

是故下二頌教說中。初一頌教依三漸。次說后一舉二利勸說。前中諸地智道者。此是觀漸。次謂加行智推求名觀通生入證故云是諸地智之道。世論云。若觀若依止能生諸地智。此釋觀中漸次之義。謂觀者意言觀察。依此增上力生諸地證智故。云若依止能生等。二入勢力觀法者。是證漸次。謂正體智正證真如。此智慧斷惑證理。依起后得。具此三力故名漸次也。次第而修行者。是論中漸次也。得至於餘地者。是論中上句展轉也。各得下二句明修行漸次。是后得智更重觀前所證。及聞受上地進修之法。成自利行故云得利益。又為他宣說等故。利一切世間故。論云。此行種種異行境界境界者分齊也。此三次第成故云漸次。又此三中一一各有漸次故亦名也。又此三鄰接漸次故。云愿說勿令斷也　第二許說分齊中有二。先長行序許說之意。后偈頌顯所說分齊。前中觀察等明其說相。欲令等明其說意。前中論云。何故觀察十方示無我慢無偏心故者。有別有通。別中二。一觀十方佛欲承力而說故。云示無我慢。二察十方機欲令同入地。云示無偏心。二通中有二。初約承力。二約授說。初中何故觀十

【現代漢語翻譯】現代漢語譯本：多有變故。由於疑惑的緣故而不相信。不相信的緣故而不接受。由於愚癡的緣故而不理解。不理解的緣故而輕視拋棄。有人接受卻不理解，有人理解卻不接受。因此，必須要具備智慧和信心。反過來，消除愚癡和疑惑，才能聽聞佛法。

因此，下面兩頌經文教導如何修行。第一頌教導依據三種漸進的修行方式。接下來的一頌，舉出自利利他的兩種利益，勸人修行。前面的頌文中，諸地智道指的是觀行的漸進。接下來所說的加行智，通過推求來觀察，通達而生起，最終證入真如，所以說是諸地智慧之道。《世論》說，如果觀察或者依靠某種方法，能夠生起諸地的智慧，這就是解釋觀行中的漸次之義。所謂的『觀』，指的是意念上的觀察。依靠這種增上的力量，能夠生起諸地證悟的智慧，所以說『如果依靠某種方法，能夠生起諸地』等等。二入勢力觀法，指的是證悟的漸次。指的是正體智，正確地證悟真如。這種智慧能夠斷除迷惑，證悟真理，依靠後得智而生起。具備這三種力量，所以稱為漸次。次第修行，是論中所說的漸次。得至於餘地，是論中上句的展轉。各得下兩句，說明修行的漸次。是后得智，更進一步地重新觀察先前所證悟的，以及聽聞和接受上地進修的方法，成就自利的行為，所以說得到利益。又為他人宣說等等，利益一切世間。論中說，這種修行有種種不同的境界。境界指的是分齊。這三種次第成就，所以稱為漸次。而且這三種中的每一種，都各有漸次，所以也稱為漸次。而且這三種是鄰接的漸次，所以說希望宣說，不要中斷。第二部分，允許宣說的分齊中有二。先用長行來敘述允許宣說的意思，然後用偈頌來顯示所說的分齊。前面觀察等等，說明宣說的相狀。欲令等等，說明宣說的意圖。前面論中說，為什麼觀察十方，顯示沒有我慢，沒有偏心呢？有別有通。別中二，一，觀察十方佛，想要承受佛力而宣說，所以說顯示沒有我慢。二，觀察十方眾生的根機，想要讓他們一同進入佛地，所以說顯示沒有偏心。二，通中有二，初，約承受佛力，二，約授予宣說。初中，為什麼觀察十

【English Translation】 English version: Many are the misfortunes. Due to doubt, there is no faith. Due to lack of faith, there is no acceptance. Due to ignorance (chi) [ignorance, delusion], there is no understanding. Due to lack of understanding, there is contempt and rejection. Some accept but do not understand, some understand but do not accept. Therefore, wisdom (zhi) and faith are essential. Reversing this ignorance and doubt leads to hearing the Dharma.

Therefore, the following two verses teach about practice. The first verse teaches reliance on the three gradual stages. The next verse mentions the two benefits of self-benefit and benefiting others, encouraging practice. In the preceding verse, the wisdom path of the various grounds refers to the gradual progress of contemplation (guan). The subsequent mention of the wisdom of application (jia xing zhi), through investigation and observation, penetrating and arising, ultimately realizing Suchness (zhen ru), is therefore called the path of wisdom of the various grounds. The Shilun says, 'If contemplation or reliance can generate the wisdom of the various grounds,' this explains the meaning of gradual progress in contemplation. The so-called 'contemplation' refers to mental observation. Relying on this increasing power, one can generate the wisdom of realization of the various grounds, hence the saying 'If relying on something, one can generate etc.' The two entering power contemplation methods refer to the gradual progress of realization. It refers to the wisdom of the true essence, correctly realizing Suchness. This wisdom can cut off delusion and realize truth, arising from subsequent acquired wisdom. Possessing these three powers is called gradual progress. Practicing in sequence is the gradual progress mentioned in the treatise. 'Attaining to other grounds' is the transformation of the preceding sentence in the treatise. The two sentences below, 'each attains,' explain the gradual progress of practice. It is subsequent acquired wisdom, further re-observing what was previously realized, and hearing and accepting the methods of advanced practice on higher grounds, accomplishing the act of self-benefit, hence the saying 'obtaining benefit.' Moreover, speaking for others etc., benefits all sentient beings. The treatise says, 'This practice has various different realms.' 'Realms' refers to boundaries. The accomplishment of these three sequences is called gradual progress. Moreover, each of these three has its own gradual progress, so it is also called gradual progress. Moreover, these three are adjacent gradual progress, hence the saying 'May you speak and not let it be interrupted.' The second part, the boundaries of permissible speaking, has two aspects. First, the long passage narrates the meaning of permissible speaking, then the verses reveal the boundaries of what is spoken. The preceding observation etc. explains the appearance of speaking. 'Desiring to cause etc.' explains the intention of speaking. The preceding treatise says, 'Why observe the ten directions, showing no arrogance and no partiality?' There is distinction and generality. In distinction, there are two aspects: first, observing the Buddhas of the ten directions, wanting to receive their power to speak, hence the saying 'showing no arrogance'; second, observing the faculties of sentient beings in the ten directions, wanting to enable them to enter the Buddha-ground together, hence the saying 'showing no partiality.' In generality, there are two aspects: first, about receiving the Buddha's power; second, about granting the speaking. In the first, why observe the ten

方佛者。欲承其力故示無慢。隨觀一佛承力便是。何假十方示無偏心。二約授說中。何故觀方以示現說相故。謂前已三位五請備盡慇勤。今若不說即成我慢。是故觀方示說令眾咸知顯已無慢。若爾觀察一眾足示說相。何須具觀十方眾邪示無偏心故。又觀察有二。一內心照察故。二舉自眄視故。二明說意中。增益信敬者。前金剛薩酬解脫月初請之時已令眾悅。今更使明故云益增也。信敬者有四義故。一金剛藏示已能說去眾何因之疑故令信敬。二明此剛藏不畏大眾不堪聞拂眾何緣之疑故亦令信。三顯義大之法深妙出言令眾知深故生信敬。四許宣說大令彼眾人得聞在今故云敬信也。

頌中有十三頌半分二。初七頌半明義大。后六頌明說大。此二大義略作四門。一定名。二辨相。三明可說不可說。四釋文。初中所詮故所以故名之為義。深故廣故名之為大。謂義即大故名為義大。表義故顯境故名之為說。因於此說得彼義故。教從所詮亦名為大。此則大之說故名為說大　二辨相者。此十地中宗要有六。一所依果海如太虛空。二地智所詮十重法界如空中所盡之處。三根本地智慧證法界如能依盡相。四諸地后得隨事起行悲智不住等。五諸地加行所起行解為趣地方便。六寄法顯成諸地差別。如第二地中。唯明十善為其正地。三地禪

【現代漢語翻譯】現代漢語譯本對於諸佛來說，爲了表明他們沒有傲慢之心，所以才示現觀視十方。如果僅僅觀察一位佛陀就能獲得加持，又何必假借觀視十方來表明沒有偏袒之心呢？其次，關於『授記』和『說法』，為什麼要觀視十方來示現說法的姿態呢？這是因為之前已經通過三番五次的請求，盡顯慇勤。如果現在不說，就會顯得傲慢。所以，觀視十方，示現說法，讓大眾都知道自己沒有傲慢之心。如果這樣，觀察一位大眾就足以示現說法的姿態，又何須全部觀察十方大眾呢？這是爲了表明沒有偏袒之心。而且，觀察有兩種：一是內心照察，二是舉目眄視。再次，關於闡明說法的意圖，『增益信敬』是指，之前金剛薩埵（Vajrasattva，金剛持，代表堅固不壞的菩薩）在解脫月（解脫之月，指佛陀誕生的月份）初次請求時，已經讓大眾喜悅。現在更進一步闡明，所以說是『益增』。『信敬』有四重含義：一是金剛藏（Vajragarbha，金剛藏菩薩，代表智慧的菩薩）表明自己能夠說法，消除大眾『他有什麼理由不能消除我們的疑惑』的疑慮，從而讓大眾信敬。二是表明這位金剛藏不畏懼大眾，消除大眾『他有什麼理由畏懼大眾，不能聽聞，拂逆大眾』的疑慮，也讓大眾信服。三是彰顯義理廣大，佛法深妙，說出的話語讓大眾知道其深奧，從而產生信敬。四是答應宣說大法，讓那些人現在就能聽聞，所以說是『敬信』。頌文中有十三頌半，分為兩部分。前七頌半闡明義大（Artha-maha，義理廣大），后六頌闡明說大（Vacana-maha，說法廣大）。這兩個『大』義，可以略分為四門：一定名，二辨相，三明可說不可說，四釋文。首先，關於『定名』，所詮釋的內容，以及詮釋的原因，所以稱之為『義』。因為深奧，因為廣博，所以稱之為『大』。所謂『義』即是『大』，所以稱之為『義大』。因為表述義理，因為彰顯境界，所以稱之為『說』。因為通過這種『說』，才能獲得那個『義』，所以從所詮釋的內容來說，也可以稱之為『大』。這就是『大』的『說』，所以稱之為『說大』。其次，關於『辨相』，這十地（Dasabhumika，菩薩修行的十個階段）中，宗要（Zongyao，核心要點）有六個：一是所依的果海（Phalahridaya，果報之海），如同太虛空。二是地智（Bhumijnana，各地的智慧）所詮釋的十重法界（Dasa-dharmadhatu，十重法界），如同虛空中所能窮盡之處。三是根本地智慧（Mulabhumijnana，根本地的智慧），能證悟法界，如同能依的窮盡之相。四是諸地（Bhumi，各地的菩薩）的后得智（Prsthalabdha-jnana，后得的智慧），隨著事物而生起行動，悲智不住等等。五是諸地（Bhumi，各地的菩薩）的加行（Prayoga，修行）所生起的行解（Carya-vimoksa，修行和理解），作為趣向地方便。六是寄託佛法來彰顯成就諸地的差別。例如在第二地（Vimala-bhumi，離垢地）中，只闡明十善（Dasa-kusala，十種善行）是其正地。第三地（Prabhakari-bhumi，發光地）的禪定（Dhyana，禪定）...

【English Translation】 English version For the Buddhas, they show observing all directions to indicate that they have no arrogance. If one can receive blessings by merely observing one Buddha, why feign observing all directions to show impartiality? Secondly, regarding 'bestowal of prophecy' and 'preaching,' why observe all directions to demonstrate the posture of preaching? This is because previously, through repeated requests, utmost diligence has been shown. If one does not speak now, it would appear arrogant. Therefore, observing all directions demonstrates preaching, letting the masses know that one has no arrogance. If so, observing one assembly would be sufficient to demonstrate the posture of preaching, why observe all ten directions of assemblies? This is to show impartiality. Moreover, there are two types of observation: one is internal contemplation, and the other is raising the eyes to gaze. Again, regarding clarifying the intention of preaching, 'increasing faith and respect' means that previously, Vajrasattva (the Diamond Being, representing steadfastness) had already pleased the masses during the initial request in the month of liberation (the month of liberation, referring to the month of Buddha's birth). Now, further clarification is made, so it is said to be 'increasing.' 'Faith and respect' have four meanings: First, Vajragarbha (the Diamond Womb, representing wisdom) shows that he is able to preach, eliminating the masses' doubts of 'what reason does he have to not eliminate our doubts,' thereby causing the masses to have faith and respect. Second, it shows that this Vajragarbha does not fear the masses, eliminating the masses' doubts of 'what reason does he have to fear the masses, not listen, and go against the masses,' also causing the masses to believe. Third, it highlights that the meaning is vast, the Dharma is profound and subtle, and the words spoken let the masses know its profundity, thereby generating faith and respect. Fourth, promising to proclaim the Great Dharma, allowing those people to hear it now, so it is said to be 'respect and faith.' There are thirteen and a half verses in the gatha, divided into two parts. The first seven and a half verses clarify Artha-maha (greatness of meaning), and the last six verses clarify Vacana-maha (greatness of speech). These two 'great' meanings can be roughly divided into four sections: first, defining the name; second, distinguishing the characteristics; third, clarifying what can and cannot be said; and fourth, explaining the text. First, regarding 'defining the name,' the content being explained, and the reason for explaining it, is why it is called 'meaning.' Because it is profound, because it is vast, it is called 'great.' What is called 'meaning' is 'great,' so it is called 'Artha-maha.' Because it expresses meaning, because it manifests the realm, it is called 'speech.' Because through this 'speech,' one can obtain that 'meaning,' so from the content being explained, it can also be called 'great.' This is the 'great' 'speech,' so it is called 'Vacana-maha.' Secondly, regarding 'distinguishing the characteristics,' in these ten bhumis (the ten stages of a Bodhisattva's practice), there are six Zongyao (core essentials): first, the Phalahridaya (ocean of fruition) on which one relies, is like the great void. Second, the Dasa-dharmadhatu (ten realms of Dharma) explained by Bhumijnana (the wisdom of each bhumi), is like the place that can be exhausted in the void. Third, Mulabhumijnana (the fundamental wisdom of the bhumi), can realize the Dharmadhatu, like the exhaustive aspect of what can be relied upon. Fourth, the Prsthalabdha-jnana (wisdom attained after) of the Bhumi (Bodhisattvas of each bhumi), arises actions according to things, compassion and wisdom do not abide, and so on. Fifth, the Carya-vimoksa (practice and liberation) arising from the Prayoga (practice) of the Bhumi (Bodhisattvas of each bhumi), serves as a convenient means to approach the place. Sixth, relying on the Dharma to manifest and accomplish the differences of the bhumis. For example, in the second bhumi (Vimala-bhumi, the stainless bhumi), only clarifying the Dasa-kusala (ten wholesome actions) as its proper bhumi. The Dhyana (meditation) of the third bhumi (Prabhakari-bhumi, the illuminating bhumi)...

支餘地所寄如是知可。於此六中。前之三門合為義大。后之三門合為說大　三明可說不可說者。先就義大次約說大后辨雙融。義中有三義。一約果海。可以總標令人知有名為可說。不可指斥示人名不可說。二約證處。既此所證離相離名。還云此法不可說聞。以此遣言之言。當彼法故名為可說。有言斯遣故不名可說。三約本智。謂以遮詮令解故名可說。直詮不逮故不可說。攝論云。無分別智離五相。謂熟睡昏醉等。以直詮不到故。約遮詮以示彼法。二就法二說大中亦三。約后得智隨事行相可以言分。是則可說。是出世間故不可說。二約加行智。謂是意言觀故。是則可說。觀中行相言不至故名不可說。又諸法自相皆不可說法。諸共相皆是可說。此一門通一切法準之。三約所寄法可以寄。此表示令人解十地故名為可說。不可以此即為十地名不可說。三就雙融中。此上六中各說即無說無說即說無二俱融準思可見。又果海離緣故不可說。所證就緣是則可說。二所證非修故不可說。能證修起是則可說。三正證離相故不可說。后得帶相是則可說。四后得無分別故不可說。加行有意言故是則可說。五加行觀無分別故不可說。寄法表地是則可說。此上不可說皆各不異於可說。以真理普遍故。可說不異不可說。以緣修無性故。是故下文雖說

【現代漢語翻譯】現代漢語譯本：對於支餘地（可能是指某種禪定境界或修行階段）所寄託的，應該這樣理解其可說和不可說之處。在這六個方面中，前三個方面合起來是『義大』（指意義上的廣大），后三個方面合起來是『說大』（指言說上的廣大）。關於三明（指三種智慧或光明）的可說和不可說，首先從義大的角度，然後從說大的角度，最後辨析雙重融合。義大中有三個方面：一，從果海（指最終的覺悟境界）的角度來說，可以用總體的名稱來標示，使人知道有這個名稱，這叫做可說；但不能用具體的指稱來向人展示，這叫做不可說。二，從證處（指證悟的處所或狀態）的角度來說，既然所證悟的境界是離相離名的，還說這個法是不可聽聞的。用這種遣除言語的言語，來表達那個法，所以叫做可說；因為有言語的遣除，所以不叫做可說。三，從本智（指根本智慧）的角度來說，用遮詮（指通過否定來揭示真理）的方法使人理解，所以叫做可說；用直詮（指直接描述）的方法不能達到，所以叫做不可說。《攝論》中說，無分別智（指沒有分別的智慧）遠離五相，即熟睡、昏迷、醉酒等狀態，因為直接描述不能達到，所以用遮詮來揭示那個法。二，從法二說大中也有三個方面：一，從后得智（指證悟后獲得的智慧）的角度來說，隨著事物的行相可以用言語來區分，這叫做可說；但因為是出世間的，所以叫做不可說。二，從加行智（指修行過程中獲得的智慧）的角度來說，是意言觀（指通過意念進行的觀想），所以叫做可說；但在觀想中的行相是言語無法達到的，所以叫做不可說。而且，諸法的自相都是不可說的，諸法的共相都是可說的。這一原則適用於一切法。三，從所寄法（指所寄託的法）的角度來說，可以用它來表示，使人理解十地（指菩薩修行的十個階段），所以叫做可說；但不能把這個表示直接當作十地，這叫做不可說。三，從雙重融合的角度來說，以上六個方面中，每個方面都可以說『說即無說，無說即說』，沒有二者對立的情況，可以參照思考理解。而且，果海是遠離因緣的，所以不可說；所證悟的境界是就因緣而言的，所以可說。二，所證悟的境界不是通過修習而獲得的，所以不可說；能證悟的修習是生起的，所以可說。三，正證悟是遠離相的，所以不可說；后得智是帶有相的，所以可說。四，后得智是沒有分別的，所以不可說；加行智是有意言的，所以可說。五，加行觀是沒有分別的，所以不可說；寄託法可以表示地，所以可說。以上所說的不可說，都各自不異於可說，因為真理是普遍存在的。可說不異於不可說，因為因緣修習是無自性的。所以下文雖然說……

【English Translation】 English version: Regarding what is entrusted to the Zhi Yu Di (possibly referring to a certain state of Samadhi or stage of practice), one should understand its speakable and unspeakable aspects in this way. Among these six aspects, the first three combined constitute 'Greatness of Meaning,' and the latter three combined constitute 'Greatness of Speech.' Concerning the speakable and unspeakable aspects of the Three Illuminations (referring to three kinds of wisdom or light), first consider it from the perspective of the Greatness of Meaning, then from the perspective of the Greatness of Speech, and finally discern the dual fusion. Within the Greatness of Meaning, there are three aspects: First, from the perspective of the Ocean of Fruition (referring to the ultimate state of enlightenment), one can use a general name to label it, allowing people to know that this name exists, which is called speakable; but one cannot use specific designations to show it to people, which is called unspeakable. Second, from the perspective of the place of realization (referring to the place or state of enlightenment), since the state of enlightenment is free from characteristics and names, it is still said that this Dharma is not hearable. Using this language that dispels language to express that Dharma is called speakable; because there is the dispelling of language, it is not called speakable. Third, from the perspective of Fundamental Wisdom (referring to the root wisdom), using the method of negative expression (referring to revealing the truth through negation) allows people to understand, so it is called speakable; the method of direct expression (referring to direct description) cannot reach it, so it is called unspeakable. The Compendium of Abhidharma says that non-discriminating wisdom (referring to wisdom without discrimination) is free from the five characteristics, namely deep sleep, confusion, drunkenness, etc., because direct description cannot reach it, so negative expression is used to reveal that Dharma. Second, within the Greatness of Speech regarding Dharma, there are also three aspects: First, from the perspective of Subsequent Wisdom (referring to wisdom gained after enlightenment), the characteristics of things can be distinguished with language, which is called speakable; but because it is transcendent, it is called unspeakable. Second, from the perspective of Preparatory Wisdom (referring to wisdom gained during practice), it is mental contemplation (referring to contemplation through thought), so it is called speakable; but the characteristics in contemplation cannot be reached by language, so it is called unspeakable. Moreover, the self-characteristics of all Dharmas are unspeakable, and the common characteristics of all Dharmas are speakable. This principle applies to all Dharmas. Third, from the perspective of the Entrusted Dharma (referring to the Dharma that is entrusted), it can be used to represent, allowing people to understand the Ten Bhumis (referring to the ten stages of Bodhisattva practice), so it is called speakable; but one cannot directly regard this representation as the Ten Bhumis, which is called unspeakable. Third, from the perspective of dual fusion, in each of the above six aspects, one can say 'speaking is non-speaking, non-speaking is speaking,' without the opposition of the two, which can be understood through contemplation. Moreover, the Ocean of Fruition is far from conditions, so it is unspeakable; the state of enlightenment is in terms of conditions, so it is speakable. Second, the state of enlightenment is not obtained through practice, so it is unspeakable; the practice that enables enlightenment arises, so it is speakable. Third, true enlightenment is free from characteristics, so it is unspeakable; Subsequent Wisdom has characteristics, so it is speakable. Fourth, Subsequent Wisdom is non-discriminating, so it is unspeakable; Preparatory Wisdom has mental language, so it is speakable. Fifth, Preparatory Contemplation is non-discriminating, so it is unspeakable; the Entrusted Dharma can represent the Bhumis, so it is speakable. The above-mentioned unspeakable aspects are each not different from the speakable aspects, because truth is universally present. The speakable is not different from the unspeakable, because conditional practice is without self-nature. Therefore, although the following text says...

一分義亦不少。故論云。如實滿足攝取故意在於此。思之可見　四釋文中。就義大七頌半中分五。初一頌半總顯地微。二有二頌別顯微相。三有一頌半舉例顯微。四有一頌半寄對彰微。五有一頌引喻辨微。就初中言諸佛聖主道。道者正出十地智。謂道是因義。修行此十地。能到諸佛聖主之處故云道也。論云。此偈依何義說。依智地故。解云。論主何故起此問答。以此頌中所明義理深玄微妙。似是佛果。恐人謬解。謂是佛果非關十地故起此問答。猶恐未悟。更重引彼前後經文。證成地智故。云上來所說等。微妙已下顯地智微妙言。微妙甚難解者。此中微妙是總句。難解者難知故。別中微有六種。一證微。如經聖主道故。二說時微。如經甚難解故。三離念微。如經非思量所得故。此顯自體無念非是意言比觀所得。四依止微。止如如經唯智行處故。此顯既非比智境。是誰能知證智行。故論釋中自證知者。釋智行義。謂內自證故名行。非謂游故名行。依彼生者。釋行處義。謂此真如是一切依處。復是此智依生之處。是實諦義故名智者。此釋智義。謂內照實義故也。智中開出三智。一善解法者。是加行勝解故。二善寂滅者。是正體智令惑永滅證寂理故。三世間智隨聞明瞭知者。是后得智。隨聞上地勝進明瞭無錯謬故。以此三智俱

【現代漢語翻譯】現代漢語譯本一分一毫也不會減少。所以《瑜伽師地論》中說：『如實地、圓滿地攝取（真如），其關鍵在於專注。』仔細思考就能明白。在四種解釋的文中，就『義大』（意義廣大）的七頌半中，分為五個部分。首先用一頌半來總括地說明『微』（細微）。其次用兩頌來分別說明『微相』（細微之相）。再次用一頌半來舉例說明『微』。然後用一頌半來通過對比來彰顯『微』。最後用一頌來引用比喻來辨析『微』。就最初的部分來說，『諸佛聖主道』，這裡的『道』，正是指十地的智慧。所謂『道』，是因的意思。修行這十地，能夠到達諸佛聖主之處，所以稱為『道』。《瑜伽師地論》中說：『這首偈頌是依據什麼意義而說的呢？』回答說：『是依據智地（智慧之地）的緣故。』解釋說：『論主為什麼提出這樣的問答呢？因為這首偈頌中所闡明的義理深奧玄妙，好像是佛果。恐怕有人錯誤地理解，認為是佛果而與十地無關，所以提出這樣的問答。』仍然擔心人們不明白，所以再次引用前後的經文，來證明是地智（十地的智慧），所以說『上面所說的』等等。『微妙』以下，是顯示地智的微妙之處。『微妙甚難解者』，這裡『微妙』是總括性的語句，『難解者』是難以知曉的緣故。在分別解釋中，『微』有六種：一是『證微』（證悟的細微），如經文所說『聖主道』的緣故。二是『說時微』（說法時機的細微），如經文所說『甚難解』的緣故。三是『離念微』（遠離念頭的細微），如經文所說『非思量所得』的緣故。這顯示了自體無念，不是通過意識的言語比量觀察所能得到的。四是『依止微』（依止的細微），如經文所說『唯智行處』的緣故。這顯示了既然不是比智的境界，那麼是誰能夠知曉呢？是證智的行處。所以《瑜伽師地論》的解釋中說『自證知者』，解釋了『智行』的意義，意思是內在的自我證悟，所以稱為『行』，不是指遊歷，所以稱為『行』。『依彼生者』，解釋了『行處』的意義，意思是這真如是一切的依處，又是這智慧依之而生的地方，是真實的諦義，所以稱為『智者』。這解釋了『智』的意義，意思是內在照亮真實之義的緣故。在智慧中開出三種智慧：一是『善解法者』，是加行位的殊勝理解的緣故。二是『善寂滅者』，是正體智使迷惑永遠滅除，證得寂滅之理的緣故。三是『世間智隨聞明瞭知者』，是后得智，隨著聽聞上地殊勝的進境，明瞭而沒有錯謬的緣故。憑藉這三種智慧都……

【English Translation】 English version Not even a fraction will be diminished. Therefore, the Yoga-ācāra-bhūmi-śāstra says: 'To truly and completely grasp (Tathatā), the key lies in focused attention.' This becomes clear upon careful reflection. Within the four types of explanations, the seven and a half gāthās concerning the 'greatness of meaning' are divided into five parts. First, one and a half gāthās generally reveal the 'subtlety' of the ground. Second, two gāthās separately explain the 'aspects of subtlety'. Third, one and a half gāthās illustrate 'subtlety' with examples. Fourth, one and a half gāthās highlight 'subtlety' through contrast. Fifth, one gāthā uses metaphors to distinguish 'subtlety'. Regarding the initial part, 'the path of all Buddhas and Holy Lords', here 'path' specifically refers to the wisdom of the ten bhūmis (grounds). 'Path' signifies cause. By practicing these ten bhūmis, one can reach the place of all Buddhas and Holy Lords, hence it is called 'path'. The Yoga-ācāra-bhūmi-śāstra says: 'Upon what meaning is this verse based?' The answer is: 'It is based on the ground of wisdom (jñāna-bhūmi).' Explanation: 'Why does the author of the treatise raise this question and answer? Because the meaning elucidated in this verse is profound and subtle, resembling the fruit of Buddhahood. Fearing that people might misunderstand it as the fruit of Buddhahood unrelated to the ten bhūmis, this question and answer is raised.' Still concerned that people might not understand, the author again cites preceding and following passages to prove that it is the wisdom of the bhūmis, hence the saying 'what was said above' and so on. 'Subtle' and below reveals the subtlety of the wisdom of the bhūmis. 'Subtle and difficult to understand', here 'subtle' is a general statement, 'difficult to understand' means difficult to know. In the separate explanations, 'subtlety' has six aspects: First, 'subtlety of realization', as the scripture says, 'the path of the Holy Lords'. Second, 'subtlety of the time of speaking', as the scripture says, 'very difficult to understand'. Third, 'subtlety of being free from thought', as the scripture says, 'not obtained through thought'. This shows that the self-nature is without thought, not obtainable through the conceptual observation of consciousness. Fourth, 'subtlety of reliance', as the scripture says, 'only the realm of wisdom's activity'. This shows that since it is not the realm of comparative wisdom, who can know it? It is the activity of the wisdom of realization. Therefore, the explanation in the Yoga-ācāra-bhūmi-śāstra says 'those who know through self-realization', explaining the meaning of 'wisdom's activity', meaning internal self-realization, hence it is called 'activity', not referring to wandering, hence it is called 'activity'. 'Those who arise relying on it' explains the meaning of 'the place of activity', meaning that this Tathatā (suchness) is the basis of all things, and also the place where this wisdom arises relying on it, it is the true meaning of reality, hence it is called 'wise ones'. This explains the meaning of 'wisdom', meaning the internal illumination of the meaning of reality. Within wisdom, three types of wisdom are opened up: First, 'those who are good at understanding the Dharma', is due to the superior understanding of the stage of application. Second, 'those who are good at extinguishing', is the wisdom of the true nature that causes delusion to be extinguished forever, realizing the principle of quiescence. Third, 'worldly wisdom that clearly knows upon hearing', is the wisdom obtained later, clearly and without error following the hearing of the superior progress of the higher bhūmis. With these three wisdoms all...

堪趣地得為智者也。五清凈微。如經其性從本來寂然故。言自性離煩惱者。解寂滅義也。非先有深后時離者。解其性從本來義。六功德微。如經無滅故。謂寂用之功無住之德。言無滅者非一往滅。為不捨利弗益眾生故。言無生者。出世間故。如是此智不住涅槃世間中故。又釋於此六中準論。前三是二種微。謂說時證時。非思量等釋成。后三是四種甚微。經中略無第一觀行甚微故唯三耳。

自下第二別顯微相中二。初二句明同相。后六句不同相。此二相中略作三門。一定其文。二辯相。三釋文。一定其文者。有人釋云。此既即是性凈方便凈二種涅槃。故知前微。此相總明果法欲說地法。何故明果以辨甚深。果位顯故。舉顯十地甚深之義。因之與果高下無殊。云何相顯然。此雖復隨人高下法體不別。其猶虛空。約尺分異。異即是空地法像。此今明此相。總是地智。論釋云。智相有二種等智。即是地智故不通余釋。若是智即是因位。如何得有二涅槃邪。釋此是地中所依果分如下文云。如因大海有十寶山。因於佛智有十地等。如一一山下悉有大海。一一地內佛果。若約三乘佛果唯在十地后。若就圓教佛果通在一一地中。是故一地攝一切地。問。若爾證得一地已得佛果。何須說十。答。引漸機故。是故十地多就三乘差別位

【現代漢語翻譯】現代漢語譯本堪趣地得為智者也。五清凈微，如經其性從本來寂然故。言自性離煩惱者，解寂滅義也。非先有深后時離者，解其性從本來義。六功德微，如經無滅故，謂寂用之功無住之德。言無滅者非一往滅，為不捨Śāriputra（舍利弗，佛陀十大弟子之一）益眾生故。言無生者，出世間故。如是此智不住涅槃世間中故。又釋於此六中準論，前三是二種微，謂說時證時，非思量等釋成。后三是四種甚微，經中略無第一觀行甚微故唯三耳。

自下第二別顯微相中二。初二句明同相，后六句不同相。此二相中略作三門。一定其文，二辯相，三釋文。一定其文者，有人釋云，此既即是性凈方便凈二種涅槃，故知前微，此相總明果法欲說地法。何故明果以辨甚深？果位顯故。舉顯十地甚深之義，因之與果高下無殊，云何相顯然？此雖復隨人高下法體不別，其猶虛空，約尺分異。異即是空地法像，此今明此相，總是地智。論釋云，智相有二種等智，即是地智故不通余釋。若是智即是因位，如何得有二涅槃邪？釋此是地中所依果分如下文云，如因大海有十寶山，因於佛智有十地等。如一一山下悉有大海，一一地內佛果。若約三乘佛果唯在十地后，若就圓教佛果通在一一地中。是故一地攝一切地。問：若爾證得一地已得佛果，何須說十？答：引漸機故。是故十地多就三乘差別位。堪為智者所喜悅。五種清凈的微妙之處，如經文所說，其自性從本來就是寂靜的，所以說自性遠離煩惱，這是解釋寂滅的意義。並非先有深刻的理解，後來才逐漸遠離煩惱，這是解釋其自性從本來就清凈的意義。六種功德的微妙之處，如經文所說，沒有滅亡的，指的是寂滅之用的功德，沒有停滯的德行。說沒有滅亡，不是說一下子就滅亡了，而是爲了不捨棄Śāriputra（舍利弗，佛陀十大弟子之一）而利益眾生。說沒有產生，是因為超越了世間。像這樣，這種智慧不住留在涅槃和世間之中。又解釋這六種微妙之處，根據論典，前三種是兩種微妙，指的是說法時和證悟時，不是思量等所能解釋成就的。后三種是四種甚深微妙，經文中省略了第一種觀行甚深微妙，所以只有三種。

下面第二部分分別顯示微妙的相狀，分為兩部分。前兩句說明相同的相狀，后六句說明不同的相狀。這兩種相狀中，大致分為三個方面：一是確定經文，二是辨別相狀，三是解釋經文。關於確定經文，有人解釋說，既然這兩種相狀就是自性清凈涅槃和方便清凈涅槃，所以知道前面的微妙之處，這個相狀總的來說是說明果法，想要說明地法。為什麼要說明果法來辨別甚深呢？因為果位是顯現的。舉出顯現十地的甚深意義，原因和結果的高下沒有差別，怎麼能說相狀是顯現的呢？即使隨著人的高下，法的本體沒有區別，就像虛空一樣，用尺寸來區分差異。差異就是空地的法像，現在說明這個相狀，總的來說是地智。論典解釋說，智的相狀有兩種，等智，就是地智，所以不適用于其他的解釋。如果是智，就是因位，怎麼會有兩種涅槃呢？解釋說這是地中所依的果分，如下文所說，就像因為大海有十座寶山，因為佛的智慧有十地等等。就像每一座山下都有大海，每一地內都有佛果。如果按照三乘來說，佛果只在十地之後，如果按照圓教來說，佛果貫通在每一地中。所以一地包含一切地。問：如果這樣，證得一地就已經得到佛果，為什麼還要說十地？答：爲了引導漸悟的根機。所以十地大多是就三乘的差別位來說的。

【English Translation】 English version It is delightful to be obtained by the wise. The five subtle aspects of purity, as the sutra says, are inherently tranquil in nature. To say that the self-nature is free from afflictions is to explain the meaning of extinction. To say that it is not first profound and then gradually separated is to explain the meaning of its inherent nature. The six subtle aspects of merit, as the sutra says, are without extinction, referring to the merit of tranquil use and the virtue of non-abiding. To say without extinction does not mean immediate extinction, but for the sake of not abandoning Śāriputra (舍利弗, one of the Buddha's ten great disciples) and benefiting sentient beings. To say without arising is because it transcends the world. Thus, this wisdom does not abide in either Nirvana or the world. Furthermore, according to the commentaries on these six aspects, the first three are two kinds of subtlety, referring to the time of speaking and the time of realization, which cannot be explained by contemplation, etc. The latter three are four kinds of profound subtlety. The sutra omits the first, the profound subtlety of contemplation, so there are only three.

From here, the second part separately reveals the subtle characteristics, divided into two parts. The first two sentences explain the similar characteristics, and the last six sentences explain the different characteristics. In these two characteristics, there are roughly three aspects: first, to determine the text; second, to distinguish the characteristics; and third, to explain the text. Regarding determining the text, some explain that since these two characteristics are the Nirvana of self-nature purity and the Nirvana of expedient purity, it is known that the previous subtle aspects, this characteristic generally explains the fruit dharma, intending to explain the ground dharma. Why explain the fruit dharma to distinguish the profound? Because the fruit position is manifest. To illustrate the profound meaning of the ten grounds, the cause and effect are not different in height, so how can the characteristics be manifest? Even if the essence of the Dharma does not differ with the height of the person, it is like space, differentiated by measurement. The difference is the Dharma image of empty ground. Now, explaining this characteristic, it is generally ground wisdom. The commentary explains that there are two kinds of wisdom, equal wisdom, which is ground wisdom, so it does not apply to other explanations. If it is wisdom, it is the causal position, how can there be two Nirvanas? It is explained that this is the fruit portion relied upon in the ground, as the following text says, just as there are ten precious mountains because of the great sea, and there are ten grounds because of the Buddha's wisdom, etc. Just as there is a great sea under each mountain, there is Buddha fruit within each ground. If according to the Three Vehicles, the Buddha fruit is only after the ten grounds, if according to the perfect teaching, the Buddha fruit penetrates each ground. Therefore, one ground encompasses all grounds. Question: If so, having attained one ground, one has already attained Buddha fruit, why is it necessary to speak of ten? Answer: To guide gradual learners. Therefore, the ten grounds are mostly spoken of in terms of the differentiated positions of the Three Vehicles.

說。問。若就三乘則無果法。答。以三乘十地。就一乘十地說故有斯趣　釋文中同相內言從本已來空者。此總明同相。論中先釋相后釋同。前中雲何相者。問。意云色等法空皆名同相。今言相者是何等相。答。彼智相故者。今此所說是地智相。引頌中自體空。是智自空故。非余色等諸法空相。又此是體相非是標相。下釋同中雲何同相者。問。意既唯局在智相。云何名同。答。中一切諸法如說自體空者。以此真空通一切法故名同也。言滅除諸苦惱者。此別顯同相。苦惱者惡取空故。惡取空者。空亂意故。依寶性論。空亂意有三種過。彼論云。起如是心實有法斷滅后時得涅槃。又復有人以空為有物我應得空。又生如是心離色等法。別更有空我應修行令得彼空。解云。今此經中本來空者。離此三種亂意苦惱故云滅除也。論經名有不二不盡者。言別意同。言不盡者離滅色故。不二者離色外故。有者離以空為有故。此義云何。以若妄謂空為有物則令真空於此不有。若真空有情有則無。是故理有治情有也。彼論約色等簡此論。就地智明空下明不同相中。凈相解脫者。是總顯示。謂對治離染故。別顯中二。先何處解脫者。問。所脫之處諸道即六道也。惑業生者。煩惱是道緣。業是道因。生是道果。六道不出此三故。遠離名解脫也。二

【現代漢語翻譯】現代漢語譯本說：問：如果按照三乘的說法，就沒有果法可得了嗎？答：因為三乘的十地，是就一乘的十地來說的，所以才有這種說法。釋文中，『同相內言從本已來空者』，這是總的說明同相。論中先解釋『相』，后解釋『同』。前面說『云何相者』，問：意思是說色等法空都叫做同相，現在說的『相』是什麼樣的相？答：『彼智相故者』，現在這裡所說的是地智的相。引用的頌文中，『自體空』，是說智本身是空的，不是其餘色等諸法的空相。而且這是體相，不是標相。下面解釋『同』，『云何同相者』，問：意思是既然僅僅侷限在智相，為什麼叫做『同』？答：『中一切諸法如說自體空者』，因為這種真空貫通一切法，所以叫做『同』。『言滅除諸苦惱者』，這是特別顯示同相。苦惱，是因為錯誤地執取空而產生的。錯誤地執取空，是因為空擾亂了心意。依據《寶性論》，空擾亂心意有三種過失。《寶性論》說：『生起這樣的心：認為實在有法斷滅后才能得到涅槃。又有人以空為實有的事物，認為我應該得到空。又生起這樣的心：離開色等法，另外有空，我應該修行來得到那個空。』解釋說：現在這部經中，『本來空者』，是遠離這三種擾亂心意的苦惱，所以說『滅除』。論和經的名稱『有不二不盡者』，意思是說，別意相同。說『不盡』，是遠離滅色；『不二』，是遠離色外；『有』，是遠離以空為有。這個意義是什麼呢？如果錯誤地認為空是實有的事物，那麼真空就不會存在於此。如果真空存在，有情就不會存在。所以，理性的『有』是爲了對治情識的『有』。《寶性論》是就色等法來簡別，這部論是就地智來闡明空。下面說明不同相中，『凈相解脫者』，這是總的顯示，意思是說，通過對治來遠離染污。特別顯示中分為兩部分。首先，『何處解脫者』，問：所脫離的地方，就是諸道，也就是六道。『惑業生者』，煩惱是道的緣，業是道的因，生是道的果。六道不出這三者，所以遠離就叫做解脫。第二

【English Translation】 English version It is said: Question: If according to the Three Vehicles, then there is no fruit-dharma to be obtained? Answer: Because the ten grounds of the Three Vehicles are spoken of in relation to the ten grounds of the One Vehicle, therefore there is this meaning. In the explanation, 'The inner words of the same characteristic, 'empty from the beginning,' this is a general explanation of the same characteristic. The treatise first explains 'characteristic' and then explains 'same.' Earlier it said, 'What is the characteristic?' Question: The intention is that the emptiness of phenomena such as form are all called the same characteristic. What kind of characteristic is being spoken of now? Answer: 'Because of that wisdom characteristic,' what is being spoken of here is the characteristic of the wisdom of the ground. In the quoted verse, 'self-nature emptiness,' it is said that wisdom itself is empty, not the empty characteristic of other phenomena such as form. Moreover, this is the characteristic of the substance, not the characteristic of the mark. Below, explaining 'same,' 'What is the same characteristic?' Question: The intention is that since it is only limited to the characteristic of wisdom, why is it called 'same'? Answer: 'Among all phenomena, as it is said, self-nature is empty,' because this true emptiness pervades all phenomena, it is called 'same.' 'The words 'extinguishing all suffering and affliction,' this is a special manifestation of the same characteristic. Suffering and affliction arise from wrongly grasping emptiness. Wrongly grasping emptiness is because emptiness disturbs the mind. According to the Ratnagotravibhāga, there are three faults of emptiness disturbing the mind. The treatise says: 'Generating such a mind: thinking that there are real dharmas that are extinguished and then one attains Nirvana. Also, some people take emptiness as a real thing, thinking that I should obtain emptiness. Also, generating such a mind: apart from phenomena such as form, there is another emptiness, I should practice to obtain that emptiness.' The explanation says: Now, in this sutra, 'empty from the beginning,' it is to be free from these three kinds of suffering and affliction that disturb the mind, therefore it is said 'extinguishing'. The names of the treatise and the sutra, 'existing, non-dual, and inexhaustible,' mean that the separate meanings are the same. Saying 'inexhaustible' is to be free from the extinction of form; 'non-dual' is to be free from outside of form; 'existing' is to be free from taking emptiness as existing. What is this meaning? If one mistakenly thinks that emptiness is a real thing, then true emptiness will not exist here. If true emptiness exists, sentient beings will not exist. Therefore, rational 'existence' is to counteract emotional 'existence'. The Ratnagotravibhāga distinguishes based on phenomena such as form, while this treatise clarifies emptiness based on the wisdom of the ground. Below, explaining the different characteristics, 'pure characteristic liberation,' this is a general manifestation, meaning that one is free from defilement through counteracting it. The special manifestation is divided into two parts. First, 'where is liberation?' Question: The place from which one is liberated is the various paths, which are the six paths. 'Delusion, karma, and birth,' affliction is the condition of the path, karma is the cause of the path, and birth is the result of the path. The six paths do not go beyond these three, therefore being free from them is called liberation. Second

云何解脫者。問。解脫體即五句顯能脫之體一平等相。既言遠離諸趣。云何離邪。謂見世間即同涅槃。如是遠離非如二乘。有背向故。故云等同涅槃相也。無中亦無後者。第二斷惑相。論經名非初非中非后。謂於三時皆無斷義方為斷也。釋此文有二門。一約相翻門。二約相續門。初中謂無間道智正斷惑時。為智光起惑后滅邪。為或先滅智後生邪。為同時邪。此三時惑智。各有兩失故不成斷。謂智有自成無漏過。不能滅惑過。煩惱有自滅過。不障聖道過。於三位中思之可知。如燈破闇三時不破。此亦如是。如雜集論第四云。從何而得斷邪。不從過去已滅無故。不從未來未生故。不從現在道不俱故。從諸煩惱粗重而得斷。乃至廣說。經云。毗婆舍那不能破煩惱等。皆是此義故云非初非中非后也。問。唯識論第九中。聖道現前惑種必滅。如秤兩頭低昂時等。若據此說即是同時。如何此中三時俱非。答。粗說可爾。細克實難。何者若同時者。智自生時惑自滅。時不相由故何成對治。如東家男生西家女死。雖亦同時。然無相由不成對治。問。若爾云何斷。答。即此三時。求斷不得方成斷義。此即不斷斷也。前中后取故者。謂於前中后三時之中取彼非初中后非異三時取彼非也。如於色等處取彼真空非異色別取斷空。此亦如是故不斷

【現代漢語翻譯】現代漢語譯本什麼是『解脫』？（問）『解脫』的本體可以用五句話來闡明，即能脫離的本體是『平等相』。既然說要遠離各種趣向，如何才能遠離邪見呢？（答）要認識到世間即是涅槃，這樣才能遠離邪見，而不是像二乘那樣，有背離和趨向。所以說，『等同涅槃相』。『無中亦無後者』，這是第二種『斷惑相』。《論經》中說『非初非中非后』，意思是說在三個時間段都沒有『斷』的意義，這才算是真正的『斷』。解釋這段文字有兩種方法：一是約相翻門，二是約相續門。首先說約相翻門，即在無間道智（Anantarya-jnana）（無間斷除煩惱的智慧）正在斷除迷惑的時候，是智慧之光先升起而迷惑后滅，還是迷惑先滅而智慧後生，還是同時發生？這三種情況，迷惑和智慧各有兩種過失，所以都不能算是『斷』。也就是說，智慧有其自身成就的無漏過失，不能滅除迷惑的過失；煩惱有其自身滅亡的過失，不能阻礙聖道的過失。在三種情況下思考，就可以明白。就像燈破除黑暗，在三個時間段都不能破除。這裡也是一樣。就像《雜集論》第四卷所說：『從何處獲得斷除呢？不是從過去，因為已經滅亡了；不是從未來，因為還沒有產生；不是從現在，因為道不與之同時。是從各種煩惱的粗重而獲得斷除。』乃至廣說。經中說，『毗婆舍那（Vipassana）（內觀）不能破除煩惱』等等，都是這個意思，所以說『非初非中非后』。（問）《唯識論》第九卷中說，聖道現前，迷惑的種子必定滅亡，就像天平兩端，一端降低另一端必然升高一樣。如果按照這種說法，那就是同時發生。為什麼這裡說三個時間段都不對呢？（答）粗略地說可以這樣認為，但仔細推敲就很難成立。為什麼呢？如果說是同時發生，那麼智慧自己產生的時候，迷惑自己滅亡，時間上互不依賴，怎麼能說是對治呢？就像東家生了男孩，西家死了女孩，雖然也是同時發生，但沒有相互依賴的關係，不能說是對治。（問）如果這樣，那要怎麼斷除呢？（答）正是在這三個時間段，求斷而不得，才能成就『斷』的意義。這就是『不斷斷』。『前中后取故者』，意思是在前、中、后三個時間段中，取彼『非初中后』，而不是在三個時間段之外另外取彼『非』。就像在色等處取彼真空，而不是在色之外另外取斷空。這裡也是這樣，所以是『不斷』。

【English Translation】 English version What is 『Liberation』? (Question) The essence of 『Liberation』 can be elucidated by five statements, namely, the essence of that which can liberate is 『the aspect of equality』. Since it is said to be the separation from all destinies, how can one be free from wrong views? (Answer) One must realize that the world is identical to Nirvana; only in this way can one be free from wrong views, rather than like the Two Vehicles (Sravakayana and Pratyekabuddhayana), which have separation and inclination. Therefore, it is said to be 『the aspect of being equal to Nirvana』. 『Without middle and without after』 is the second aspect of 『cutting off delusion』. The Sutra says 『neither beginning, nor middle, nor end』, meaning that there is no meaning of 『cutting off』 in the three periods of time, and only then can it be considered true 『cutting off』. There are two ways to interpret this passage: one is through the perspective of opposing aspects, and the other is through the perspective of continuous aspects. First, regarding the perspective of opposing aspects, when the Anantarya-jnana (無間道智) (the wisdom that uninterruptedly cuts off afflictions) is in the process of cutting off delusion, does the light of wisdom arise first and delusion perish later, or does delusion perish first and wisdom arise later, or do they occur simultaneously? In these three situations, delusion and wisdom each have two faults, so none can be considered 『cutting off』. That is, wisdom has the fault of its own accomplishment of non-outflow, and cannot eliminate the fault of delusion; affliction has the fault of its own perishing, and cannot hinder the holy path. By contemplating in the three situations, one can understand. Just as a lamp dispels darkness, it cannot dispel it in three periods of time. It is the same here. As the fourth volume of the Asamskrta-lakshana says: 『From where is cutting off obtained? Not from the past, because it has already perished; not from the future, because it has not yet arisen; not from the present, because the path does not occur simultaneously with it. It is obtained from the heaviness of various afflictions.』 And so on. The Sutra says, 『Vipassana (毗婆舍那) (insight meditation) cannot destroy afflictions,』 etc., all of which mean this, so it is said 『neither beginning, nor middle, nor end』. (Question) The ninth volume of the Vijnaptimatrata-siddhi says that when the holy path appears, the seeds of delusion must perish, just like the two ends of a scale, when one end lowers, the other must rise. If according to this statement, it occurs simultaneously. Why does this say that all three periods of time are incorrect? (Answer) Roughly speaking, it can be considered so, but it is difficult to establish upon careful examination. Why? If it is said to occur simultaneously, then when wisdom arises by itself, delusion perishes by itself, and they do not depend on each other in time, so how can it be said to be a counteractive force? Just like a boy is born in the east family and a girl dies in the west family, although they also occur simultaneously, they do not have a relationship of mutual dependence, so they cannot be said to be a counteractive force. (Question) If so, how is it cut off? (Answer) It is precisely in these three periods of time that the meaning of 『cutting off』 is achieved by seeking cutting off and not obtaining it. This is 『uninterrupted cutting off』. 『The reason for taking from before, middle, and after』 means that in the three periods of time of before, middle, and after, one takes that which is 『neither beginning, middle, nor after』, rather than taking that 『not』 separately from the three periods of time. Just like taking that emptiness in the places of form, etc., rather than taking the cutting off of emptiness separately from form. It is the same here, so it is 『uninterrupted』.

義。二約相續門者。謂此地智生滅相續。前中后三。何時定能斷煩惱邪。唯前不能斷。以落謝故。唯后不能斷。以未起故。中亦不能斷。以不住故。是故三時皆無斷義。若爾云何斷。論云。如燈炎非唯初中后前中后取故。此則唯初唯中等不可前中后相續取可有斷義問。既三時單取各不成斷。從此和合豈成斷邪。答。有人解云。三時別取各不成斷。三時相續假說為斷故。云前中后取也。此粗說可爾。細克不然。以別就三時各不成斷。總此三時豈成斷邪。如一沙無油多沙亦無。今釋此言前中后取者。是簡濫之言。何者人謂此智前中后位各不能斷。則謂同於無聖智處惡取空也。故今簡云此于初上取非初中上取。非中后亦爾。不同無智故非惡取故。云非初非中后前中后取故。問。余處論說聖道初起則能滅惑。何故此中乃云非初。答。依毗曇。一念有燒始終方盡治結周。然依成實。一念不燒相續方盡治結亦爾。若大乘初教。初念亦斷中后亦。然若依終教。如緣起性三時俱不能斷。即由不作緣起方成故不無斷也。言非言辭所說者。第三觀行相。謂此無分別觀智非同世間言說所及故。又不同小乘從聲得悟故也。言出過三世者。第四轉依相。謂此微智依止真如常住法身。以是究竟轉依故。能依所依俱悉常故。出於三世遷動相也。問。所

【現代漢語翻譯】現代漢語譯本義。二、約相續門來說，就是指此地智的生滅是相續不斷的。前、中、后這三個階段，何時才能真正斷除煩惱呢？只有前際不能斷除，因為已經消逝了；只有后際不能斷除，因為尚未生起；中間的階段也不能斷除，因為它不停留。所以，這三個階段都沒有斷除煩惱的意義。如果這樣，那又是如何斷除的呢？論中說：『就像燈焰，不是僅僅取初、中、後任何一個階段。』這就是說，僅僅取初際、中際等是不能斷除煩惱的，但如果將前、中、后相續起來觀察，就可以有斷除煩惱的意義。問：既然三個階段單獨取出來都不能斷除煩惱，那麼將它們和合起來就能斷除煩惱嗎？答：有人解釋說，三個階段分別取出來都不能斷除煩惱，將三個階段相續起來，只是假說為斷除煩惱。所以說『前、中、后取』。這種粗略的說法還可以，但仔細推敲就不對了。因為單獨就三個階段來說，每個階段都不能斷除煩惱，那麼將這三個階段總合起來，難道就能斷除煩惱嗎？就像一粒沙子榨不出油，再多的沙子也榨不出油。現在解釋『前、中、后取』這句話，是爲了簡別濫用。為什麼呢？因為有人認為此智在前、中、後任何一個階段都不能斷除煩惱，就認為這和沒有聖智時一樣，是惡取空。所以現在簡別說，此智在初際上取，但不是僅僅在初際上取，也不是僅僅在中際上取，也不是僅僅在後際上取，也是如此。這不同於沒有智慧的情況，所以不是惡取空。所以說『非初非中后，前中后取』。問：其他地方的論典說，聖道初起就能滅除迷惑，為什麼這裡卻說『非初』呢？答：依據毗曇宗的觀點，一念之間有燒盡的始終，才能完全地治理煩惱。然而依據成實宗的觀點，一念之間不能燒盡，需要相續不斷才能完全地治理煩惱。如果依據大乘初教的觀點，初念可以斷除煩惱，中、后念也可以。然而如果依據終教的觀點，就像緣起性一樣，三個階段都不能斷除煩惱。正因為不作緣起，才能成就，所以並非沒有斷除煩惱的意義。『非言辭所說』，這是第三觀行相。意思是說，這種無分別的觀智，不同於世間的言語所能表達的，也不同於小乘從聲音中得到覺悟。『出過三世』，這是第四轉依相。意思是說，這種微妙的智慧，依止於真如常住的法身。因為這是究竟的轉依，能依和所依都是常住的，所以超出了三世的遷動之相。問：所

【English Translation】 English version Meaning. Secondly, regarding the aspect of continuity, it refers to the continuous arising and ceasing of wisdom in this stage. When can the afflictions be truly severed in the three phases of past, present, and future? Only the past cannot sever them because it has already passed away. Only the future cannot sever them because it has not yet arisen. The present cannot sever them because it does not stay. Therefore, none of these three phases has the meaning of severing afflictions. If so, how are they severed? The treatise says, 'Like the flame of a lamp, it is not just taking the beginning, middle, or end.' This means that merely taking the beginning, middle, etc., cannot sever afflictions, but if the past, present, and future are observed continuously, there can be the meaning of severing afflictions. Question: Since the three phases cannot sever afflictions when taken separately, can they sever afflictions when combined? Answer: Some explain that the three phases cannot sever afflictions when taken separately, and that taking the three phases continuously is only a provisional way of saying that afflictions are severed. Therefore, it is said 'taking the past, present, and future.' This rough explanation is acceptable, but it is not correct when examined closely. Because each of the three phases cannot sever afflictions separately, how can the three phases together sever afflictions? It is like how one grain of sand cannot produce oil, and neither can many grains of sand. Now, explaining the phrase 'taking the past, present, and future,' it is to distinguish from misuse. Why? Because some people think that this wisdom cannot sever afflictions in any of the past, present, or future phases, and they think that this is the same as being without holy wisdom, which is a wrong grasp of emptiness. Therefore, it is now distinguished by saying that this wisdom is taken in the initial phase, but not only in the initial phase, nor only in the middle phase, nor only in the final phase, and so on. This is different from the situation of not having wisdom, so it is not a wrong grasp of emptiness. Therefore, it is said 'not the beginning, not the middle, not the end, but taking the past, present, and future.' Question: Other treatises say that the arising of the holy path can eliminate delusion, why does this say 'not the beginning'? Answer: According to the Sarvastivada school, there is a beginning and end to burning in one thought, and only then can afflictions be completely treated. However, according to the Satyasiddhi school, one thought cannot burn completely, and it needs to be continuous to completely treat afflictions. According to the initial teachings of Mahayana, the initial thought can sever afflictions, and so can the middle and final thoughts. However, according to the final teachings, like dependent origination, none of the three phases can sever afflictions. Precisely because dependent origination is not made, it can be accomplished, so it is not without the meaning of severing afflictions. 'Not spoken by words,' this is the third aspect of contemplation. It means that this non-discriminating wisdom is different from what worldly words can express, and it is also different from the Hinayana's enlightenment from sound. 'Transcending the three times,' this is the fourth aspect of transformation. It means that this subtle wisdom relies on the true suchness (Tathata) and the permanent Dharma body (Dharmakaya). Because this is the ultimate transformation, both the reliance and the relied upon are permanent, so it transcends the changing aspects of the three times. Question: What

依本有可得。是常能依修智。豈無生滅。答。初教隨相修智生滅。終教已去智如境故。始覺同本覺故亦非無常。論云。非如無常意識者。簡未轉依時妄念意識是無常。即知轉已去真智是常。此簡能緣也。依止無常因緣法者。簡未轉依時所緣境也。修多羅中決定說者。引經證成境智俱常。如處處大乘經中。皆說佛果常住。又如此經十藏品中信藏之內。信佛智無生滅等。具如彼說。言其相如虛空者。第五解脫相。謂如二乘智雖離惑障。猶有法執故。其解脫猶有障礙。此則不爾。二障及習一切皆盡故。云如虛空無障礙也。又此明自體清凈如虛空無染。又論中重結。此五種中后三何故重言者。以後三種皆對妄顯真故。云如是觀觀等。問。詳此五句初句了世間。即涅槃明離而無離。二明三時無斷惑義。即斷而不斷。乃至其相如空。準此等義與上同相何別。答。舉實無別。但約自體處名同相。約智證入處名不同相。若不同彼同相不得成。此不同相也。是故義說有二法體無別。

言諸佛所行處下一頌半。明第三舉例顯微。于中初三句牒前深妙。下三句類顯地微。前中初二句。舉佛所證二種涅槃。于中寂者是同相涅槃。以自性常寂故。滅者是不同相涅槃。以智緣滅故。清凈者顯此二種自性無染。及對治離染故。深者顯此二種甚深

微妙故。此二唯是諸佛所證故。名佛所行處也。言說所難及者。正顯此二深妙超言。下三句類顯地法。同彼玄妙故云地行。亦如是言地者境界。觀者謂照境之智。是地正體故。行者智眷屬者。檀等諸度與智同行故。亦如是者同二涅槃之深妙故說之。猶尚難者。顯教尚難言。何況以示人者。況義深玄何容可示。論云何故不但說無言等者。徴文顯意。謂何不一向說無言。乃云言說所難及顯示。依言以求解故。不說無言也。

諸佛之智慧下下一頌半。第四寄對彰微。以此地智是諸佛境故。名佛之智。離諸心數者。此智不同思慧境故。離心道者。不同報生識智。彼二可說。此智非彼境故云不可說也。言不可得思議者。以非耳識所知。非意識思量故。此顯不可聞。言非有陰界入者。如陰界入。有色心根境識等差別　是則可說。證智不爾。無能所平等無分別故。離文字不可說也。是故但可證智內契不可分別。非染識所能了知。以取相名識。不取相名智故非彼境。論云。智者地智。即根本智也。起者以何觀者。以加行觀智起本智故。以何同行者。檀等余行亦資起故。

言如空跡下第五一頌舉喻顯微。上半舉喻。下半顯法。此中喻義略作三門。一對前辨異。謂與前盡空何別。太空喻果海。跡處喻地體。跡相喻地相。鳥足喻

【現代漢語翻譯】現代漢語譯本：因為微妙的緣故。這二者唯有諸佛才能證得，所以稱為佛所行之處。『言說所難及』，正是顯示這二者深奧玄妙，超越言語。下面三句是比照顯示地法，與那玄妙相同，所以說『地行亦如是』。『地』指的是境界，『觀』指的是照見境界的智慧，是地的正體。『行』指的是智慧的眷屬，檀那（Dāna，佈施）等諸度與智慧一同執行。『亦如是』，是說與二種涅槃的深奧玄妙相同。『猶尚難』，是說顯教尚且難以言說，何況用它來向人展示呢？況且義理深奧玄妙，怎麼能夠展示呢？論中說：『何故不但說無言等者』，這是提問來彰顯意義。意思是為什麼不直接說無言，而說『言說所難及』，這是顯示要依靠言語來求解，所以不說無言。諸佛之智慧下，下面一頌半，第四是借對比來彰顯微妙。因為此地之智是諸佛的境界，所以稱為佛之智。『離諸心數者』，此智不同於思慧的境界。『離心道者』，不同於報生識智，那二者可以言說，此智不是它們的境界，所以說不可說。『言不可得思議者』，因為不是耳識所知，不是意識思量。這是顯示不可聞。『言非有陰界入者』，如陰（Skandha，蘊）、界（Dhātu，界）、入（Āyatana，處），有色、心、根、境、識等差別，這樣就可以言說。證智不是這樣，沒有能所，平等沒有分別，所以脫離文字，不可言說。因此只能用證智在內心契合，不可分別，不是染識所能瞭解的。因為取相叫做識，不取相叫做智，所以不是染識的境界。論中說：『智者地智』，就是根本智。『起者以何觀者』，因為用加行觀智生起本智的緣故。『以何同行者』，檀那（Dāna，佈施）等其餘行也資助生起的緣故。『言如空跡下』，第五是一頌，舉比喻來顯示微妙。上半部分是舉比喻，下半部分是顯示法。這其中比喻的意義略作三個方面：一是與前面辨別差異，是說與前面盡空有什麼區別。太空比喻果海，跡處比喻地體，跡相比喻地相，鳥足比喻。

【English Translation】 English version: Because of its subtlety. These two are only realized by all Buddhas, hence they are called the places where Buddhas dwell. 'Difficult to express in words' precisely reveals that these two are profound and subtle, transcending language. The following three sentences are analogous to the Dharma of the Bhumi (Bhūmi, ground/level), being similar to that profound mystery, hence it is said, 'The practice of the Bhumi is also thus.' 'Bhumi' refers to the realm, 'contemplation' refers to the wisdom that illuminates the realm, which is the true essence of the Bhumi. 'Practice' refers to the retinue of wisdom, such as Dāna (佈施, giving) and other perfections that accompany wisdom. 'Also thus' means that it is the same as the profound mystery of the two Nirvanas. 'Still difficult' means that even the exoteric teachings are difficult to express, let alone use them to show others? Moreover, the meaning is profound and mysterious, how can it be shown? The treatise says: 'Why not just say no words, etc.?' This is a question to highlight the meaning. It means why not directly say no words, but say 'difficult to express in words'? This shows that one must rely on words to seek understanding, so it is not said that there are no words. Below 'The wisdom of all Buddhas,' the following one and a half verses, the fourth is to highlight the subtlety by contrasting. Because the wisdom of this Bhumi is the realm of all Buddhas, it is called the wisdom of the Buddhas. 'Apart from all mental functions' means that this wisdom is different from the realm of thought and wisdom. 'Apart from the path of the mind' is different from the wisdom of consciousness born from retribution. Those two can be spoken of, but this wisdom is not their realm, so it is said to be unspeakable. 'It is said to be inconceivable' because it is not known by ear consciousness, nor is it contemplated by mind consciousness. This shows that it cannot be heard. 'It is said that there are no Skandhas (蘊, aggregates), Dhatus (界, realms), or Ayatana (處, sense bases)' such as Skandhas, Dhatus, and Ayatana, there are differences in form, mind, roots, objects, and consciousness, so it can be spoken of. The wisdom of realization is not like this, there is no subject or object, it is equal and without discrimination, so it is free from words and cannot be spoken of. Therefore, it can only be inwardly united with by the wisdom of realization, it cannot be distinguished, and it cannot be understood by defiled consciousness. Because taking on characteristics is called consciousness, and not taking on characteristics is called wisdom, so it is not the realm of defiled consciousness. The treatise says: 'The wise one is the wisdom of the Bhumi,' which is the fundamental wisdom. 'What is the cause of arising?' Because the wisdom of the preparatory practice gives rise to the fundamental wisdom. 'What accompanies it?' Dāna (佈施, giving) and other practices also help to arise. Below 'It is said like a trace in the sky,' the fifth is a verse, using a metaphor to show the subtlety. The first half is a metaphor, and the second half is to show the Dharma. The meaning of the metaphor in this is briefly made into three aspects: one is to distinguish the difference from the previous, that is, what is the difference from the previous exhaustion of emptiness. The vast sky is a metaphor for the sea of fruition, the place of the trace is a metaphor for the body of the Bhumi, the appearance of the trace is a metaphor for the appearance of the Bhumi, and the bird's foot is a metaphor for...

言教意。不同者喻地法難說難聞成默不說。今喻地法難說難聞。誡眾舍著許為宣說。二顯義意者。如鳥行空。鳥身過後跡處不可說。相亦不可見。然有鳥行不可言。無非以有鳥行故。令有跡相可取。非以無跡相故。總無鳥行鳥行喻言教。跡相喻地法。尋鳥求跡。跡不可得。尋言求地。地不可得。但約鳥行十步說有十跡。實無十跡之異。約言分十地。實無十地之異相。是故十地如空中十跡。豈有差別。問。如空中鳥已行未行及正行處。俱無有跡。豈可十地言下無所詮義。答。有所行空處故有所詮義。問。鳥足空中不能現跡。言下既不能顯理。何用斯言。答。鳥行沙土如足現跡。鳥行空中足現無跡。小乘言教顯如言義。大乘言教顯離言義。若無鳥行無以得知虛空無跡。故知鳥行能顯無跡。非無能詮所況可知。三釋文者。論中有二。初三句解喻。后三句合法。喻中鳥行跡處是一句。直舉喻體。二不可說。相亦不可見。是第二句顯跡。離相難說難見。謂不可說。其跡數多少不可見。其跡相差別下。釋成何故問也。釋以空無相故。即空之跡亦不可分別也。三非無行跡。是第三句以有鳥行故非無跡。又此三中。初總舉。二離有。三離無。下閤中三句次第。合如是鳥跡處。明前初句名等住處。證智攝者。合之以法準法驗。喻應言如是

【現代漢語翻譯】現代漢語譯本言教的意義在於，如果（佛）不根據『地法』（指甚深微妙的佛法真理）來教導，那麼『地法』就難以言說，難以聽聞，最終只能保持沉默而不說。現在用鳥在空中飛行來比喻『地法』難以言說和聽聞，以此告誡大眾放下執著，允許我（佛）為大家宣說。第二層含義在於闡明意義。就像鳥在空中飛行，鳥飛過後，痕跡在哪裡是無法指出的，鳥的形相也無法看見。然而，不能因為看不見鳥的形相就說沒有鳥在飛行，正是因為有鳥在飛行，才使得（我們）能夠捕捉到一些痕跡。不能因為沒有痕跡就斷定沒有鳥在飛行。鳥的飛行比喻言教，痕跡比喻『地法』。如果尋找鳥的軌跡，是找不到的；如果通過言教來尋求『地法』，也是找不到的。只能說鳥飛行了十步，所以有十個痕跡，但實際上並沒有十個痕跡的差異。同樣，根據言教可以分為十地（菩薩修行的十個階段），但實際上十地並沒有不同的相狀。因此，十地就像空中的十個痕跡，哪裡有什麼差別呢？問：就像鳥在空中，無論是已經飛過、尚未飛過還是正在飛行的位置，都沒有痕跡。難道十地（的教義）在言語之下就沒有所要表達的意義嗎？答：因為有所行之處的空處，所以有所要表達的意義。問：鳥的腳在空中無法留下痕跡，言語既然不能顯現真理，那又何必使用言語呢？答：鳥在沙土上行走，腳就會留下痕跡；鳥在空中行走，腳就不會留下痕跡。小乘的言教顯現的是符合言語的意義，大乘的言教顯現的是超越言語的意義。如果沒有鳥的飛行，就無法得知虛空中沒有痕跡。所以要知道鳥的飛行能夠顯現沒有痕跡，並非沒有能詮釋的（言語），所要表達的（真理）就可以被認知。第三層是解釋經文。論中有兩部分。前三句解釋比喻，后三句是比喻與佛法的結合。比喻中，『鳥行跡處』是一句，直接提出比喻的本體。『二不可說，相亦不可見』是第二句，顯現痕跡的離相、難以言說和難以看見，意思是不可說，痕跡的數量多少不可見，痕跡的形相差別也難以分辨。下面解釋為什麼這樣問，解釋說因為空無自性，所以空的痕跡也無法分別。『三非無行跡』是第三句，因為有鳥的飛行，所以並非沒有痕跡。這三句中，第一句是總的提出，第二句是遠離『有』，第三句是遠離『無』。下面結合佛法的三句，依次對應。『合如是鳥跡處』，說明前面第一句是『名等住處』（指菩薩安住的境界）。『證智攝者』，用佛法來衡量、驗證比喻，應該這樣說。

【English Translation】 English version The meaning of verbal teachings lies in the fact that if (the Buddha) does not teach based on 'Bhumi-dharma' (referring to the profound and subtle truth of the Buddha's teachings), then 'Bhumi-dharma' is difficult to speak of and difficult to hear, and ultimately one can only remain silent and not speak. Now, the analogy of a bird flying in the sky is used to illustrate that 'Bhumi-dharma' is difficult to speak of and difficult to hear, thereby admonishing the masses to let go of attachments and allow me (the Buddha) to expound it for everyone. The second layer of meaning lies in clarifying the meaning. Just like a bird flying in the sky, after the bird has flown, it is impossible to point out where the traces are, and the appearance of the bird cannot be seen. However, one cannot say that there is no bird flying just because one cannot see the appearance of the bird; it is precisely because there is a bird flying that (we) are able to capture some traces. One cannot conclude that there is no bird flying just because there are no traces. The bird's flight is a metaphor for verbal teachings, and the traces are a metaphor for 'Bhumi-dharma'. If one searches for the traces of the bird, one will not find them; if one seeks 'Bhumi-dharma' through verbal teachings, one will not find it either. One can only say that the bird flew ten steps, so there are ten traces, but in reality, there is no difference between the ten traces. Similarly, according to verbal teachings, one can divide it into ten Bhumis (ten stages of a Bodhisattva's practice), but in reality, the ten Bhumis do not have different appearances. Therefore, the ten Bhumis are like ten traces in the sky, where is there any difference? Question: Just like a bird in the sky, whether it has already flown, has not yet flown, or is in the process of flying, there are no traces. Does the doctrine of the ten Bhumis have no meaning to be expressed under the words? Answer: Because there is a space where it has traveled, there is a meaning to be expressed. Question: The bird's feet cannot leave traces in the sky. Since words cannot reveal the truth, why use words? Answer: When a bird walks on sand, its feet will leave traces; when a bird walks in the sky, its feet will not leave traces. The verbal teachings of the Hinayana reveal the meaning that conforms to words, and the verbal teachings of the Mahayana reveal the meaning that transcends words. If there were no bird flying, there would be no way to know that there are no traces in the void. Therefore, one must know that the bird's flight can reveal the absence of traces, and it is not that there is no way to interpret (words), and the (truth) to be expressed can be recognized. The third layer is to explain the scriptures. There are two parts in the treatise. The first three sentences explain the metaphor, and the last three sentences combine the metaphor with the Buddha's teachings. In the metaphor, 'the place where the bird flies and leaves traces' is one sentence, directly presenting the essence of the metaphor. 'Two cannot be spoken, and the appearance cannot be seen' is the second sentence, revealing the separation from the appearance of the traces, the difficulty in speaking and seeing, meaning that it cannot be spoken, the number of traces cannot be seen, and the differences in the appearance of the traces are also difficult to distinguish. The following explains why this question is asked, explaining that because of emptiness and no self-nature, the traces of emptiness cannot be distinguished either. 'Three are not without traces' is the third sentence, because there is a bird flying, so there are traces. Among these three sentences, the first sentence is a general statement, the second sentence is away from 'existence', and the third sentence is away from 'non-existence'. The following three sentences combined with the Buddha's teachings correspond in order. 'Combining the place where the bird's traces are like this' indicates that the first sentence above is 'the place where names and others reside' (referring to the state in which the Bodhisattva dwells). 'Those who are included in the wisdom of proof' use the Buddha's teachings to measure and verify the metaphor, and it should be said like this.

鳥行跡處。虛空所攝。文中存略世名句字身。合鳥行住處證攝合跡處。虛空所攝不可說。聞合第二句明離有難說聞也。下亦釋成非如聲性者。明此地法出言非如音聲之性。是可聞法。又釋明地出言非可如言聲性而執取也。非無地智多句字身者。合第三句顯不無義。非無地智者。有所詮離相之法。非無名句字者。有能詮之教。何故言有教。擬欲宣說故。何故言地。離相不令如言而取故。云何故我復說。此汝等不應隨聲取義。此是論主義。作金剛藏語誡眾離著。五過中前二違行過。次二違人過。后一違法過。謂如言之義。都無所有。而謂實有故不正信。二不能勵心舍相求實名退勇猛。三法實不然。為他宣說云法正爾故云誑他。四言是佛說故云謗佛。又佛意正在離言之義。而謂佛智緣所執相故亦謗也。五謂法淺薄同於世間稱言之事故云輕法。又佛教指示離言義。令諸眾生越凡成聖。今取如言。只是世語。不能令人超凡得聖故。輕法之過實為重也。釋義大竟。

自下第二明其說大。于中六頌分五。初一頌三句明所說分齊。二有三句彰已無過誡眾除失。三有一頌半顯其所說略而非廣。四有一頌勸眾敬聽彰已善說。五有一頌顯已得力為生物信。前中初一句是總言。是事雖為難者。是事謂牒前義大之事。雖者是不定之辭。謂此

【現代漢語翻譯】現代漢語譯本：鳥飛過的痕跡，被虛空所包容。經文里保留了世俗的名句字身（nama-pada-vyañjana-kāya，指語言文字的組合）。將鳥飛過的住處與證悟包容萬物的虛空結合起來，是不可言說的。聽到這裡，第二句表明要遠離『有』的執著，難以用言語表達。下面也解釋說，地所發出的言語不像音聲的性質，是可以聽聞的法。又解釋說，地所發出的言語，不可像執取音聲那樣執取。『並非沒有地智多句字身』，第三句表明並非沒有意義。『並非沒有地智』，是指有所詮釋的離相之法。『並非沒有名句字』，是指有能詮釋的教法。為什麼說有教法？爲了想要宣說。為什麼說地？爲了遠離相，不讓人像執取言語那樣執取。『云何故我復說』，因此我說，你們不應該隨聲音而取意義。這是論主的意義，用金剛藏的語言告誡大眾遠離執著。五種過失中，前兩種是違背修行的過失，其次兩種是違揹人的過失，最後一種是違背法的過失。所謂如言之義，本來什麼都沒有，卻認為真實存在，所以是不正信。二，不能努力捨棄相而追求真實，名為退失勇猛。三，法實際上不是那樣，卻為他人宣說『法就是這樣』，所以是欺騙他人。四，說是佛說的，所以是誹謗佛。而且佛的本意正在於遠離言語的意義，卻認為佛智緣于所執著的相，所以也是誹謗。五，認為法淺薄，等同於世間的言語，所以是輕視法。而且佛教指示遠離言語的意義，使眾生超越凡夫成就聖人，現在卻執取如言之義，只是世俗的言語，不能使人超凡入聖，所以輕視法的過失實在是很嚴重。解釋意義到此結束。下面第二部分說明所說之法的偉大。其中六頌分為五部分。第一頌的三句說明所說範圍的界限。第二部分有三句，彰顯已經沒有過失，告誡大眾消除缺失。第三部分有一頌半，顯示所說簡略而非廣博。第四部分有一頌，勸誡大眾恭敬聽聞，彰顯已經善於說法。第五部分有一頌，顯示已經獲得力量，爲了使眾生信服。前面部分中，第一句是總說。『是事雖為難者』，『是事』是指前面所說意義偉大的事情。『雖』是不確定的詞，說明這件事

【English Translation】 English version: The traces of birds flying are encompassed by the void. The text retains worldly name-pada-vyañjana-kāya (the aggregation of words, phrases and letters). Combining the dwelling place of birds in flight with the realization of the all-encompassing void is inexpressible. Upon hearing this, the second line indicates the need to distance oneself from the attachment to 'existence,' which is difficult to express in words. The following also explains that the speech emanating from the earth is not of the nature of sound, but is a dharma that can be heard. It further explains that the speech emanating from the earth should not be grasped in the same way as grasping sound. 'It is not without earth-wisdom and many phrases,' the third line indicates that it is not without meaning. 'It is not without earth-wisdom' refers to the dharma of separation from characteristics that is being explained. 'It is not without name and phrases' refers to the teaching that is capable of explaining. Why is it said that there is teaching? Because there is a desire to proclaim it. Why is it said that there is earth? In order to separate from characteristics and prevent people from grasping it like grasping words. 'Why do I speak again?' Therefore, I say that you should not grasp the meaning according to the sound. This is the meaning of the treatise master, using the language of Vajragarbha (Diamond Womb) to admonish the assembly to distance themselves from attachments. Among the five faults, the first two are faults of violating practice, the next two are faults of violating people, and the last one is a fault of violating the Dharma. The so-called meaning of 'as-it-is' is originally non-existent, but it is considered to be truly existent, so it is incorrect belief. Second, the inability to diligently abandon characteristics and seek reality is called a loss of courage. Third, the Dharma is actually not like that, but it is proclaimed to others that 'the Dharma is exactly like this,' so it is deceiving others. Fourth, saying that it is spoken by the Buddha is therefore slandering the Buddha. Moreover, the Buddha's intention lies precisely in the meaning of separation from words, but it is thought that the Buddha's wisdom is related to the characteristics that are grasped, so it is also slander. Fifth, thinking that the Dharma is shallow and the same as worldly speech is therefore belittling the Dharma. Moreover, Buddhism instructs to separate from the meaning of words, enabling sentient beings to transcend the ordinary and attain sainthood, but now grasping the meaning of 'as-it-is' is merely worldly speech, unable to enable people to transcend the ordinary and attain sainthood, so the fault of belittling the Dharma is indeed very serious. The explanation of the meaning ends here. The second part below explains the greatness of the Dharma that is spoken. Among them, the six verses are divided into five parts. The three lines of the first verse explain the limits of the scope of what is spoken. The second part has three lines, highlighting that there are no longer any faults, admonishing the assembly to eliminate shortcomings. The third part has one and a half verses, showing that what is spoken is concise rather than extensive. The fourth part has one verse, exhorting the assembly to listen respectfully, highlighting that it has already been well spoken. The fifth part has one verse, showing that power has already been obtained, in order to make sentient beings believe. In the previous part, the first line is a general statement. 'Although this matter is difficult,' 'this matter' refers to the great matter of meaning mentioned earlier. 'Although' is an uncertain word, indicating that this matter

地法有其二分。果分雖不可說然因分可說故。論經云。我但說一分。謂因分于果為一分故。此二分義諸說不同。有說能詮之教為因分。所詮之義為果分。此說甚疏。有說地前因行為因分。地上證智為果分。此品豈說地前法邪。故知不然若約諸地加行等為因。正證為果。亦少分得。有說十地有二種門。一若約漸增之門名因分。十地是則可說。有分齊故。如月漸增可說差別。二若就圓滿時門名果分。十地是不可說。無分齊故。如月滿時無差別故。此二十地其體無別。但隨分滿假立二分。此亦未然。豈可未至。法雲則歡喜可說。待十圓滿方不可說。若前能起后為因。后依前起為果。亦少分可然。猶非文意。有說十地有二種義。一者教所安立十地法門。在聞者識上似義顯現名為因分。因此表彼離言義故。二者已詮證入十地正行離諸言教所安立相說名果分。由彼因分之所表故。是故因分可說果分不可說。此說少順文意。猶非正當。今釋有兩重。一此十地有二分。一就實十地。唯佛所知佛智所行名為果分。上論云。此智是誰證偈言佛所行故文。上文云。智起佛境界故。又上加分中言不思議佛法。又如鳥跡所依太空為果海等。二隨相十地菩薩所知菩薩所行名為因分。是則果分玄絕。當不可說。因分約機是則可說。此義通一部經中大意

【現代漢語翻譯】現代漢語譯本地法有兩種分法。雖然果分不可說，但因分是可以說的。論經上說：『我只說一分』，這是因為因分對於果來說只是一部分。對於這兩種分法的意義，各種說法不同。有人說，能詮釋的教義是因分，所詮釋的意義是果分。這種說法非常粗疏。有人說，十地之前的因行是因分，地上證得的智慧是果分。但這一品難道是在說十地之前的法嗎？所以知道這種說法不對。如果以諸地的加行等作為因，正證作為果，也稍微說得過去。有人說，十地有兩種門：一是按照漸增的門來說，稱為因分，十地在這種情況下是可以說的，因為有分齊的緣故，就像月亮逐漸增大，可以說出差別。二是就圓滿時的門來說，稱為果分，十地在這種情況下是不可說的，因為沒有分齊的緣故，就像月亮圓滿時沒有差別。這二十地其體性沒有差別，只是隨著分滿而假立兩種分法。這種說法也不對。難道說未到法雲地時，歡喜地是可以說的，要等到十地圓滿才不可說嗎？如果前面能生起後面作為因，後面依靠前面生起作為果，也稍微說得過去，但仍然不是經文的本意。有人說，十地有兩種意義：一是教義所安立的十地法門，在聽聞者的意識上，相似的意義顯現，稱為因分，因為這能表示那遠離言語的意義。二是已經詮釋證入的十地正行，遠離各種言教所安立的相，稱為果分，因為它是由因分所表示的。因此，因分是可以說的，果分是不可說的。這種說法稍微順應經文的意思，但仍然不是最恰當的。現在解釋有兩重含義：一是這十地有二分，一是就真實的十地來說，只有佛所知、佛智所行，稱為果分。《瑜伽師地論》上說：『此智是誰證？』偈頌說因為是佛所行。上文說：『智起佛境界故。』又在上加分中說不思議佛法，又如鳥跡所依的太空為果海等。二是隨順於相的十地，菩薩所知、菩薩所行，稱為因分。這樣，果分就玄妙絕倫，當然不可說。因分是針對根機而說的，因此是可以說的。這個意義貫通整部經中的大意。

【English Translation】 English version The Dharma of the grounds has two divisions. Although the fruit division is unspeakable, the cause division is speakable. The Shastra says, 'I only speak of one division,' because the cause division is only a part of the fruit. The meaning of these two divisions is interpreted differently by various schools. Some say that the teaching that can explain is the cause division, and the meaning that is explained is the fruit division. This explanation is very crude. Some say that the causal actions before the grounds are the cause division, and the wisdom attained on the grounds is the fruit division. But is this chapter talking about the Dharma before the grounds? Therefore, we know this explanation is incorrect. If we take the practices of the grounds as the cause and the actual attainment as the fruit, it is somewhat acceptable. Some say that the ten grounds have two aspects: first, according to the aspect of gradual increase, it is called the cause division. In this case, the ten grounds can be spoken of because they have limits, just like the moon gradually increasing, we can speak of the differences. Second, according to the aspect of perfect completion, it is called the fruit division. In this case, the ten grounds are unspeakable because they have no limits, just like when the moon is full, there is no difference. These twenty grounds have no difference in their essence, but two divisions are falsely established according to the degree of fulfillment. This explanation is also incorrect. Is it that before reaching the Dharma Cloud Ground (Dharmamegha-bhumi), the Joyful Ground (Pramudita-bhumi) can be spoken of, but it becomes unspeakable only when the ten grounds are fully attained? If the former can give rise to the latter as the cause, and the latter arises relying on the former as the fruit, it is also somewhat acceptable, but still not the original intention of the text. Some say that the ten grounds have two meanings: first, the Dharma gates of the ten grounds established by the teachings, in the consciousness of the listener, a similar meaning appears, which is called the cause division, because it represents the meaning that is apart from words. Second, the correct practice of the ten grounds that has already been explained and entered, apart from the aspects established by various teachings, is called the fruit division, because it is represented by the cause division. Therefore, the cause division can be spoken of, and the fruit division cannot be spoken of. This explanation is somewhat in line with the meaning of the text, but still not the most appropriate. Now, there are two layers of explanation: first, these ten grounds have two divisions, one is in terms of the actual ten grounds, which only the Buddha knows and the Buddha's wisdom practices, which is called the fruit division. The Yogacarabhumi-sastra says, 'Who attains this wisdom?' The verse says because it is practiced by the Buddha. The previous text says, 'Because wisdom arises from the Buddha's realm.' Also, in the upper addition division, it speaks of the inconceivable Buddha Dharma, and the space on which the bird tracks rely is like the ocean of fruit, etc. Second, the ten grounds that follow the aspects, which the Bodhisattvas know and the Bodhisattvas practice, are called the cause division. In this way, the fruit division is profound and transcendent, and of course unspeakable. The cause division is spoken of in response to the capacity of the audience, so it is speakable. This meaning permeates the main idea of the entire sutra.

。問。若爾喜菩薩證智豈可說邪。答。教說修中滿足修等是也。二云十地有二分。一約妙智。正證智如境故。離相離言故。名果分則不可說。如彼鳥跡同於虛空不可說也。二約方便。寄法顯地差別。如下文初二三地寄同世間。四五六地同二乘等。又寄禪支道品。諸諦緣生以顯地別令眾因。此表解地義故名因分。如空中跡。約鳥說異名為因分。同空無別名為果分。一跡通二故為二分。問。約鳥約空跡皆離相。云何有說有不可說。答。跡雖離相就鳥得說。就鳥得說所說常離也。跡同虛空理不可說。所況地智準此可知。此釋局斯地品故。云雖為難即是一分也。此為總句。下有六句。別顯三大。初一句明因成就大。次有一句明因漸成就大。余有四句明教說修成就大。釋此三大略作四門。一釋名者。悲願重心為起行。本名因成就。說大之中開出此故。名之為大。二聞思修等次第。能生出世證智故。名因漸成就。三實智證真指陳不到。假言寄顯故名教說修。問。此三俱是說大中出。何故前不名教說。又俱是因分中出。何故后一不名因邪。答。前二生后功能顯故。同得名因。體非玄妙故。不待言簡不稱教說。后一證智玄妙。濫同果分故。以言簡名教說修。二就處以定有二。先約假處寄顯因成。在地前種姓位。以彼種子因成就故。因漸

【現代漢語翻譯】問：如果爾喜菩薩（'dga' ldan pa，歡喜地的菩薩）證得的智慧不可言說，那該如何解釋？答：教法中說，在修行中圓滿修習等等，就是對這個問題的解答。還有一種說法是，十地菩薩的境界可以分為兩部分：第一，從妙智的角度來看，由於正證智如同其所證的境界一樣，遠離一切相和言語，因此被稱為果分，是不可說的。就像鳥飛過後在空中留下的痕跡，與虛空融為一體，無法描述。第二，從方便的角度來看，可以藉助教法來顯現各地的差別。例如，下文提到初地、二地、三地類似於世間，四地、五地、六地類似於二乘等等。還可以藉助禪支、道品、諸諦、緣起來顯示各地的差別，從而使眾因得以成就。這表明瞭解地的意義屬於因分。就像空中的鳥跡，從鳥的角度來說是不同的，稱為因分；但從虛空的角度來說，則沒有差別，稱為果分。一個鳥跡同時包含這兩種屬性，所以分為兩部分。問：如果從鳥或虛空的角度來看，鳥跡都是離相的，為什麼又說有可說和不可說呢？答：雖然鳥跡是離相的，但從鳥的角度來說是可以說的，而且這種說法始終是離相的。鳥跡與虛空融為一體，從理上來說是不可說的。所比喻的地智也可以這樣理解。這種解釋只適用於此地品，所以說雖然提出了疑問，但實際上只是一部分。這是一個總括性的句子，下面還有六個句子，分別闡述三大。第一句闡明因成就大，第二句闡明因漸成就大，其餘四句闡明教說修成就大。對這三大可以略作四門解釋：一、釋名：以悲願為重心而發起修行，其根本名為因成就。在說大之中開出此項，所以稱之為大。二、聞思修等次第：能夠產生出世的證智，所以名為因漸成就。三、實智證真：無法直接指陳，只能藉助言語來顯現，所以名為教說修。問：這三者都是從說大中產生的，為什麼前兩者不稱為教說？又都是從因分中產生的，為什麼後者不稱為因？答：前兩者能夠產生後者的功能，所以可以共同稱為因。但其本體並非玄妙，不需要藉助言語來簡化，所以不稱為教說。後者證智玄妙，容易與果分混淆，所以用言語來簡化，稱為教說修。二、就處以定：可以從假處來顯現因成就。在地的種子姓位，因為那裡的種子因成就。因漸成就

【English Translation】 Question: If the wisdom realized by a 'dga' ldan pa' (Elysian, referring to a Bodhisattva in the Joyful Land) Bodhisattva is inexpressible, how can it be explained? Answer: The teachings say that fulfilling practice in cultivation is the answer. Alternatively, the ten bhumis (stages of a Bodhisattva's path) can be divided into two parts: First, from the perspective of wondrous wisdom, because the directly realized wisdom is like the realm it realizes, being free from all characteristics and language, it is called the fruit division and is inexpressible. It is like the traces of a bird in the sky, merging with the emptiness and impossible to describe. Second, from the perspective of skillful means, the differences between the bhumis can be shown through teachings. For example, the first, second, and third bhumis are similar to the mundane world, while the fourth, fifth, and sixth bhumis are similar to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The differences between the bhumis can also be shown through the limbs of enlightenment (bodhyaṅga), the Noble Eightfold Path, the Four Noble Truths, and dependent origination (pratītyasamutpāda), thereby enabling the accomplishment of all causes. This indicates that understanding the meaning of the bhumis belongs to the cause division. It is like the traces of a bird in the sky, which are different from the perspective of the bird and called the cause division, but from the perspective of the sky, there is no difference and it is called the fruit division. One trace contains both attributes, so it is divided into two parts. Question: If the bird traces are free from characteristics from the perspective of either the bird or the sky, why is it said that there is expressible and inexpressible? Answer: Although the bird traces are free from characteristics, they can be spoken of from the perspective of the bird, and this statement is always free from characteristics. The bird traces merge with the emptiness of the sky and are inexpressible in principle. The wisdom of the bhumis that is being compared can be understood in the same way. This explanation only applies to this bhumi chapter, so it is said that although a question is raised, it is actually only a part. This is a general statement, and there are six more sentences below that elaborate on the three great aspects. The first sentence clarifies the great accomplishment of cause, the second sentence clarifies the great gradual accomplishment of cause, and the remaining four sentences clarify the great accomplishment of teaching, speaking, and practice. These three great aspects can be briefly explained in four sections: 1. Explanation of names: Initiating practice with compassion and aspiration as the focus is fundamentally called the accomplishment of cause. This is derived from the great speaking, so it is called great. 2. Gradual sequence of hearing, thinking, and practicing: It can generate transcendent wisdom, so it is called the gradual accomplishment of cause. 3. Realized wisdom truly testifies: It cannot be directly pointed out, but can only be revealed through language, so it is called teaching, speaking, and practice. Question: These three all arise from the great speaking, so why are the first two not called teaching and speaking? Also, they all arise from the cause division, so why is the latter not called cause? Answer: The first two can generate the function of the latter, so they can be collectively called cause. However, their essence is not profound, and there is no need to simplify them with language, so they are not called teaching and speaking. The latter realized wisdom is profound and easily confused with the fruit division, so it is simplified with language and called teaching, speaking, and practice. 2. Defining by location: The accomplishment of cause can be revealed from the false location. In the seed nature position of the bhumis, because the seed cause is accomplished there. Gradual accomplishment of cause

寄在解行位。起聞思等行趣真證故。教說修寄在初地已上智證實故。二約實位。此三俱在地上。但諸地之前加行修中慈悲願等名為因成。聞思修等名為因漸。正證后得名教說修。三就文辨。定者下說分中諸地之內。皆有此三。何者且菩薩因何求此地智。有二所因。一為救眾生。二為求菩提。由上求菩提下救薩埵名為菩薩。故云慈悲願也。二既內有此因欲趣求諸地。有何漸次。謂修學三慧漸入諸地。此二同在加行智中。三加行既終必契真理。前二相粗直陳可得故。不別寄證智地體。不可直示故。寄別法用以顯表示。如二地正地中說十善等。三地正地中說四禪等。四地正地中說道品等。並是如此教說修攝。四釋文中。初句慈悲。是利他行。發願是自利行。釋此二文。如論應知。因漸成就者。如偈漸次具諸地故。謂三慧次第能生世出智。以是彼因故名具諸地也。教說修者有二滿足。修者聞思慧等。但能為彼出世智因不能滿彼。智地要出世凈心方能滿彼故。云智者所能及也。下明觀修。于中如是諸地行者。牒舉地行也。微妙甚難見者。明觀境非余心所能見也。不可以心知者。不可以染心能知。論云。自心清凈可知。此中滿足修據根本智觀修。約后得智及緣觀內俱不可說。故名教說修也。

自下三句。是第二顯已善說誡眾

【現代漢語翻譯】現代漢語譯本：寄託在解行位（指通過理解和實踐達到證悟的階段）。因為發起聞、思、修等行為，才能趨向真正的證悟。教說和修行寄託在初地（菩薩道的第一個階段，歡喜地）及以上，因為智慧的證悟就在於此。二、從實際的位次來說，這三者都在地上（指菩薩的各個階段）。但在各個地之前的加行修行中，慈悲和愿等被稱為因成（成就的原因），聞、思、修等被稱為因漸（逐漸的原因）。真正的證悟和后得智被稱為教說修。三、從經文辨析，『定者』在下文的分說中，各個地之內都有這三者。為什麼呢？菩薩因為什麼要求得此地之智？有兩個原因：一是為救度眾生，二是為求得菩提（覺悟）。因為向上求菩提，向下救度薩埵（眾生），所以稱為菩薩。因此說慈悲願。二、既然內心有這樣的原因，想要趨求各個地，有什麼次第呢？就是修學三慧（聞慧、思慧、修慧），逐漸進入各個地。這二者都在加行智中。三、加行既然結束，必定契合真理。前兩個相比較粗略，直接陳述就可以得到，所以不特別寄託證智地。體性不可直接指示，所以寄託在其他法用上，用來顯示錶示。例如二地正地中說十善等，三地正地中說四禪等，四地正地中說道品等，都是如此被教說修所攝。四、解釋經文，第一句『慈悲』是利他行，『發願』是自利行。解釋這兩段經文，應該像論中所說的那樣理解。『因漸成就者』，就像偈頌所說，逐漸具足各個地。就是說三慧次第能夠產生世間和出世間的智慧，因為這是它們的原因，所以說具足各個地。『教說修者』有兩種滿足。修，指聞思慧等，但只能作為出世智的原因，不能圓滿它。智地需要出世的清凈心才能圓滿它，所以說智者所能及。下面說明觀修。其中『如是諸地行者』，是重複舉出地行。『微妙甚難見者』，說明觀境不是其他心所能見的。『不可以心知者』，是不可以用染污的心來知。論中說，『自心清凈可知』。這裡滿足修，根據根本智觀修。根據后得智以及緣觀，都不可說，所以名叫教說修。自下三句，是第二顯已善說誡眾（從下面三句開始，是第二部分，顯示已經很好地說了，用以告誡大眾）

【English Translation】 English version: It is based on the position of understanding and practice (referring to the stage of attaining enlightenment through understanding and practice). Because of initiating actions such as hearing, thinking, and meditating, one can move towards true enlightenment. Teaching and practice are based on the first Bhumi (the first stage of the Bodhisattva path, Joyful Ground) and above, because the realization of wisdom lies in this. Secondly, from the perspective of actual positions, all three are on the Bhumis (referring to the various stages of the Bodhisattva). However, in the preliminary practices before each Bhumi, compassion and vows are called 'causal accomplishment,' while hearing, thinking, and meditating are called 'causal gradualness.' True realization and subsequent wisdom are called teaching, speaking, and practice. Thirdly, from the analysis of the scriptures, 'determination' in the following explanation, within each Bhumi, all three are present. Why? Why does a Bodhisattva seek the wisdom of this Bhumi? There are two reasons: one is to save sentient beings, and the other is to seek Bodhi (enlightenment). Because of seeking Bodhi upwards and saving Sattvas (sentient beings) downwards, it is called a Bodhisattva. Therefore, it is said to be compassion and vows. Secondly, since there are such reasons in the mind, wanting to strive for each Bhumi, what is the order? It is to study the three wisdoms (wisdom of hearing, wisdom of thinking, wisdom of meditation), gradually entering each Bhumi. These two are both in the wisdom of preliminary practice. Thirdly, since the preliminary practice is over, it must conform to the truth. The first two phases are relatively rough, and can be obtained by direct statement, so there is no special reliance on the wisdom of the realized ground. The essence cannot be directly indicated, so it is based on other Dharma functions to show representation. For example, in the second Bhumi, the ten virtues are mentioned, in the third Bhumi, the four Dhyanas are mentioned, and in the fourth Bhumi, the elements of the path are mentioned. All of these are included in teaching, speaking, and practice. Fourthly, explaining the scriptures, the first sentence 'compassion' is altruistic practice, and 'making vows' is self-benefiting practice. Explaining these two passages, it should be understood as stated in the treatise. 'Causal gradualness accomplishment' is like the verse says, gradually possessing all the Bhumis. That is to say, the three wisdoms in order can generate worldly and transcendental wisdom, because this is their cause, so it is said to possess all the Bhumis. 'Teaching, speaking, and practice' have two kinds of fulfillment. Practice refers to hearing, thinking, and meditating, but it can only be the cause of transcendental wisdom and cannot fulfill it. The wisdom ground needs a transcendental pure mind to fulfill it, so it is said to be attainable by the wise. The following explains contemplation and practice. Among them, 'such practitioners of the Bhumis' is a repeated mention of the practice of the Bhumis. 'Subtle and very difficult to see' indicates that the object of contemplation cannot be seen by other minds. 'Cannot be known by the mind' means that it cannot be known by a defiled mind. The treatise says, 'The pure mind can be known by itself.' Here, practice is fulfilled, based on the fundamental wisdom of contemplation and practice. According to subsequent wisdom and causal contemplation, both are unspeakable, so it is called teaching, speaking, and practice. The following three sentences are the second part, showing that it has been well said to admonish the public.

除失。先顯已離二過。一離佛不隨喜故。云當承佛力說也。二離不平等說故。云成聽也。二誡眾令離二失。一于說者不敬。離是過故云汝等當恭敬。二於法見諍。離是過故云共一心聽也。

自下一頌半。第三明所說。略而非廣。初二句牒舉地法。是智所通達故云隨順也。以此智入彼諸地相中故。云諸地相入行。論云如行修故者。如加行修而得入如行修滿足者。加行入證契理圓滿故。云如實滿足。攝取入此智入之行無量無邊故。云于無量億劫說之不盡。今但略說者。是要略故云如實也。雖是略說。而具攝廣義故云其義無有餘。

自下一頌第四勸眾敬聽彰已善說。一心恭敬待者有二。一身恭敬。如威儀住者釋敬也。堪受說法者釋待也。二心恭敬。謂決意求法故。云如心決定。此釋心敬堪能憶持者釋待也。前則身恭能受。此則心敬能持。今承佛力說者。顯非己力。離增上慢故。下半顯所說。謂以何事者。以大音喝故。云何事者。出因引喻故。依止何事者。依止名字不違義故。示現何事者。示現地義故。又釋大音喝因喻依證成道理說義名不相違。依法爾道理說可知。論中善字者。是善巧之字故有二義。一巧同他者。二詮義周備。如論應知。

自下一頌。第五顯已得力令物生信。初二句明雖得廣多諸佛神力聚

在我身。后二句然顯已所說如海一渧。所不說者猶如大海。況無佛力從此一渧亦不能說。上來至此請分竟。

自下第七明說分作四門。初釋名者。演暢宣陳十地差別故名說分。二來意者。前略請滿剛藏告眾許說一分故。次正說以顯地法。三說意者。前本請分中已說地體。令彼上機悟解玄旨。今辨地相。令中下之流隨相開解故明說也。又前已略示令生正解。今更廣陳令起行修故明說也。四釋文中說十地即為十段。就初地中略作七門。一釋名。二來意。三斷障。四證理。五成行。六得果。七釋文。初釋名者。唯識論第九云。一極喜地。初獲聖性具證二空。能益自他生大喜故。解云。此有三義。一得位。二證理。三成行。皆初獲得故生歡喜也。攝論中唯依第二成行義釋故。無性及世親各第七卷云。由此最初得能成辨自他義利勝功能故。謂如菩薩入現觀時。得能成辨自他義利最勝功能。生極歡喜。非聲聞等入現觀時。唯得成辨自利功能。生如是喜故。不說彼名極喜地。依十住毗婆沙論。唯約證理釋。彼論云。始得法味生大歡喜。依瑜伽七十八。及解深密經第四。同約二義釋。彼云。成就大義。得未曾得出世間心生大歡喜故。解云。大義即是二利行。成出世間心。是得聖位。同十地論成就二行及得聖位。如本分中釋。余義

【現代漢語翻譯】現代漢語譯本：在我看來，後面兩句已經明顯說明了，所說的就像大海中的一滴水，而沒有說的就像大海一樣廣闊。更何況如果沒有佛力加持，就連這一滴水也無法說出。以上是對『請分』的解釋。接下來第七部分是『說分』，分為四個方面。第一是解釋名稱：詳細闡述十地的差別，所以稱為『說分』。第二是說明來意：前面略微地應允了滿剛藏菩薩的請求，答應為大家解說一部分內容。第三是正式解說以彰顯地法。第四是說明解說的目的：前面在『請分』中已經說了地的本體，是爲了讓那些上等根器的人領悟玄妙的旨意。現在辨析地的相狀，是爲了讓中等和下等根器的人能夠隨著相狀而開悟理解，所以要詳細說明。另外，前面已經略微地展示，是爲了讓大家產生正確的理解；現在更加廣泛地陳述，是爲了讓大家發起修行，所以要詳細說明。第四部分解釋經文，將十地分為十段來解說。在初地中，大致分為七個方面：一是解釋名稱，二是說明來意，三是斷除障礙，四是證得真理，五是成就修行，六是獲得果報，七是解釋經文。首先解釋名稱，《唯識論》第九卷說：『一、極喜地（Paramudita Bhumi），初次獲得聖人的體性，具備證悟空性和法空的智慧，能夠利益自己和他人，產生極大的喜悅。』解釋說，這裡有三重含義：一是獲得果位，二是證得真理，三是成就修行。都是初次獲得，所以產生歡喜。《攝大乘論》中只依據第二種成就修行的含義來解釋。無性和世親菩薩在各自的第七卷中說：『由此最初獲得能夠成就辨別自己和他人義利的最殊勝的功能。』意思是說，菩薩進入現觀的時候，獲得能夠成就辨別自己和他人義利的最殊勝的功能，產生極大的歡喜。而聲聞等進入現觀的時候，只能獲得成就辨別自己利益的功能，產生的喜悅不如菩薩，所以不說他們證得極喜地。依據《十住毗婆沙論》，只從證得真理的角度來解釋。該論說：『開始獲得佛法的滋味，產生極大的歡喜。』依據《瑜伽師地論》第七十八卷和《解深密經》第四卷，都是從兩種含義來解釋。它們說：『成就大利益，獲得從未曾有過的出世間心，產生極大的歡喜。』解釋說，大利益就是利益自己和他人的行為，成就出世間心，就是獲得聖人的果位。這與《十地經論》中成就兩種行為以及獲得聖人果位的說法相同，就像在本分中的解釋一樣。其他的含義不再贅述。

【English Translation】 English version: In my opinion, the following two sentences have clearly stated that what has been said is like a drop of water in the ocean, while what has not been said is as vast as the ocean. Moreover, without the power of the Buddha, even this drop of water cannot be spoken of. The above is the explanation of the 'Request Section'. Next, the seventh part is the 'Explanation Section', which is divided into four aspects. The first is to explain the name: to elaborate on the differences between the ten Bhumis (grounds), hence it is called the 'Explanation Section'. The second is to explain the intention: previously, a slight agreement was made to the request of Bodhisattva Manjushrigarbha to explain a part of the content for everyone. The third is to formally explain to highlight the Dharma of the Bhumis. The fourth is to explain the purpose of the explanation: previously, in the 'Request Section', the essence of the Bhumis has been explained, in order to allow those with superior faculties to understand the profound meaning. Now, the characteristics of the Bhumis are analyzed, in order to allow those with medium and inferior faculties to be enlightened and understood according to the characteristics, so a detailed explanation is necessary. In addition, the previous slight display was to allow everyone to generate correct understanding; now, a more extensive statement is made to allow everyone to initiate practice, so a detailed explanation is necessary. The fourth part explains the scriptures, dividing the ten Bhumis into ten sections for explanation. In the first Bhumi, it is roughly divided into seven aspects: first, to explain the name; second, to explain the intention; third, to cut off obstacles; fourth, to realize the truth; fifth, to accomplish practice; sixth, to obtain the fruit; and seventh, to explain the scriptures. First, explain the name. The ninth volume of the Vijnaptimatrata-siddhi says: 'First, the Paramudita Bhumi (Extremely Joyful Ground), for the first time obtaining the nature of a saint, possessing the wisdom of realizing emptiness of self and emptiness of phenomena, being able to benefit oneself and others, generating great joy.' The explanation says that there are three meanings here: first, obtaining the position; second, realizing the truth; and third, accomplishing practice. All are obtained for the first time, so joy arises. The Mahayana-samgraha only explains according to the second meaning of accomplishing practice. Asanga and Vasubandhu say in their respective seventh volumes: 'From this, for the first time, one obtains the most excellent function of being able to accomplish and distinguish the benefit of oneself and others.' It means that when a Bodhisattva enters direct perception, he obtains the most excellent function of being able to accomplish and distinguish the benefit of oneself and others, generating great joy. When Sravakas (listeners) and others enter direct perception, they can only obtain the function of accomplishing and distinguishing the benefit of themselves, and the joy generated is not as great as that of Bodhisattvas, so it is not said that they have attained the Paramudita Bhumi. According to the Dasabhumika-vibhasa, it is only explained from the perspective of realizing the truth. The treatise says: 'Beginning to obtain the taste of the Dharma, generating great joy.' According to the seventy-eighth volume of the Yogacarabhumi-sastra and the fourth volume of the Samdhinirmocana Sutra, both are explained from two meanings. They say: 'Accomplishing great benefit, obtaining the unprecedented transcendental mind, generating great joy.' The explanation says that great benefit is the behavior of benefiting oneself and others, and accomplishing the transcendental mind is obtaining the position of a saint. This is the same as the statement in the Dasabhumika Sutra about accomplishing two kinds of behavior and obtaining the position of a saint, just like the explanation in the original section. Other meanings will not be repeated.

如下釋名分。辨二次第者。何故最初明此地者。謂先地前加行功力無間發起。本性無漏功能令生現行。初無漏智證見真理。滅惑成行故。先明此三所斷者。唯識論第九斷異生性障。謂二障中分別起者。依彼種立異生性故。二乘見道現在前時。唯斷一種名得聖性。菩薩見道現在前時。具斷二種名得聖性。解云。異生者執異見而生故○異生即舊名凡夫也。性者即是分別二障種上假立不相應法。依彼種上立此性故。即說彼種名異生性障。此即異生之障依主釋。梁論名凡夫性。無明十地論名凡夫我相障。解云。此約二執道名我相故不相違。又此異生性雖依種立。然見道前現行分別。亦此障攝故。唯識云。執著我法愚即是此障。故知通現。問。若分別二障現種為體。如何二愚唯現非種。答。障寬愚狹故不相違。又此異生性。雖通本隨分別現種。然由執著云何引發。故貪瞋等攝屬二執。問。聖位翻凡。何故初地聖性唯依種立。答。以現行間斷故非聖性。問。若爾地前已有無漏法爾智種。何不于彼立為聖性。答。以凡聖二性同時相違過失故。雖有種而非聖性。如滅心定。依種假立微。微心時雖有彼性而非滅定。以有心無心義相違故亦同彼。又釋地前未有彼無漏種故非聖性。法爾種子非所許故。問。既異生性是不相應行攝。聖性翻凡。

【現代漢語翻譯】現代漢語譯本：以下解釋『釋名分』。辨別兩次第的原因是：為什麼最先闡明此地（Bhumi，菩薩修行的階段）？因為在此地之前，通過加行（Prayoga，修行）的功力，無間地發起本性中的無漏（Anasrava，無煩惱）功能，使其生起現行（Vartamana，當下）。最初的無漏智慧證見真理，滅除迷惑，成就修行，所以首先闡明此地。這裡所斷的三種障礙是：根據《唯識論》第九卷，斷除異生性障（Prthag-jana-tvam，凡夫的性質）。所謂二障（煩惱障和所知障）中，分別產生的障礙，是依據它們的種子（Bija，潛在力量）而建立的異生性。因此，二乘（聲聞乘和緣覺乘）的見道（Darshana-marga，證悟的道路）現在前時，只斷除一種障礙，稱為獲得聖性（Aryatva，聖者的性質）。菩薩（Bodhisattva，追求覺悟的眾生）的見道現在前時，同時斷除兩種障礙，稱為獲得聖性。解釋說：『異生』是指執著于錯誤的見解而產生。異生就是舊稱的『凡夫』。『性』是指在分別二障的種子上假立的不相應行法（Citta-viprayukta-samskara，既非心也非色的抽像概念）。因為依據這些種子而建立這種『性』，所以說這些種子是『異生性障』。這是一種依主釋（Tatpurusa，複合詞的一種）。《梁論》稱之為『凡夫性』，《無明十地論》稱之為『凡夫我相障』。解釋說：這是從執著於我（Atman，自我）和法（Dharma，事物）的角度來命名『我相』，所以並不矛盾。而且，這種異生性雖然是依據種子而建立，但在見道之前，現行的分別也屬於這種障礙。所以《唯識論》說：『執著於我和法的愚癡就是這種障礙』，由此可知它貫通現行和種子。問：如果分別二障的現行和種子是它的本體，為什麼兩種愚癡（我執和法執）只有現行而沒有種子？答：因為障礙的範圍寬廣，愚癡的範圍狹窄，所以不矛盾。而且，這種異生性雖然貫通根本、隨逐、分別、現行和種子，但由於執著是如何引發的，所以貪（Raga，貪慾）、嗔（Dvesha，嗔恨）等都屬於兩種執著。問：聖位（Arya-bhumi，聖者的地位）顛覆凡夫的地位，為什麼初地（Prathama-bhumi，菩薩修行的第一個階段）的聖性只是依據種子而建立？答：因為現行是間斷的，所以不是聖性。問：如果這樣，地前已經有了無漏的法爾智種（Dharmata-jnana-bija，自然而然的智慧種子），為什麼不把它們立為聖性？答：因為凡夫和聖者的兩種性質同時存在是相互違背的過失。雖然有種子，但不是聖性。就像滅盡定（Nirodha-samapatti，一種禪定狀態）一樣，依據種子假立，在微細心（Suksma-citta，非常微弱的心）的時候，雖然有那種性質，但不是滅盡定。因為有心和無心的意義相互違背，所以也和滅盡定一樣。另一種解釋是，地前沒有那種無漏的種子，所以不是聖性。法爾種子不是我們所認可的。問：既然異生性是不相應行所攝，聖性顛覆凡夫的地位，

【English Translation】 English version: The following explains 『釋名分』 (Explanation of Names). The reason for distinguishing the two sequences is: Why is this Bhumi (stage of Bodhisattva practice) explained first? Because before this Bhumi, through the power of Prayoga (practice), the Anasrava (undefiled) function in the inherent nature is initiated without interruption, causing it to arise in Vartamana (present moment). The initial Anasrava wisdom directly perceives the truth, eradicates delusion, and accomplishes practice, so this Bhumi is explained first. The three types of obstacles that are severed here are: According to the ninth volume of the Vijnaptimatrata-siddhi-sastra, the Prthag-jana-tvam (nature of ordinary beings) is severed. Among the two obstacles (afflictive and cognitive), the obstacles that arise from discrimination are based on their Bija (seeds, potential forces) to establish the Prthag-jana-tvam. Therefore, when the Darshana-marga (path of seeing) of the two vehicles (Sravakayana and Pratyekabuddhayana) is present, only one type of obstacle is severed, which is called obtaining Aryatva (the nature of a noble one). When the Darshana-marga of a Bodhisattva (a being seeking enlightenment) is present, both types of obstacles are severed simultaneously, which is called obtaining Aryatva. The explanation says: 『Prthag-jana』 refers to arising from clinging to wrong views. Prthag-jana is the old term for 『ordinary being』. 『Nature』 refers to the Citta-viprayukta-samskara (non-associated formations, abstract concepts that are neither mind nor matter) provisionally established on the seeds of the two discriminatory obstacles. Because this 『nature』 is established based on these seeds, these seeds are said to be 『Prthag-jana-tvam obstacle』. This is a Tatpurusa (dependent compound). The Liang Commentary calls it 『nature of ordinary beings』, and the Dasabhumika-sutra calls it 『obstacle of the self-image of ordinary beings』. The explanation says: This is named 『self-image』 from the perspective of clinging to Atman (self) and Dharma (things), so there is no contradiction. Moreover, although this Prthag-jana-tvam is established based on seeds, the present discrimination before the Darshana-marga also belongs to this obstacle. Therefore, the Vijnaptimatrata-siddhi-sastra says: 『The ignorance of clinging to self and Dharma is this obstacle』, from which it can be known that it pervades the present and the seeds. Question: If the present and seeds of the two discriminatory obstacles are its substance, why do the two types of ignorance (self-grasping and Dharma-grasping) only have the present and not the seeds? Answer: Because the scope of the obstacle is broad and the scope of ignorance is narrow, so there is no contradiction. Moreover, although this Prthag-jana-tvam pervades the root, accompanying, discriminatory, present, and seeds, because of how clinging is initiated, Raga (greed), Dvesha (hatred), etc., all belong to the two types of clinging. Question: The Arya-bhumi (stage of a noble one) overturns the position of an ordinary being, why is the Aryatva of the Prathama-bhumi (first stage of Bodhisattva practice) only established based on seeds? Answer: Because the present is intermittent, it is not Aryatva. Question: If so, if there are already Anasrava Dharmata-jnana-bija (seeds of naturally pure wisdom) before the Bhumi, why not establish them as Aryatva? Answer: Because the two natures of ordinary beings and noble ones existing simultaneously is a contradictory fault. Although there are seeds, they are not Aryatva. Just like Nirodha-samapatti (cessation attainment, a state of meditation), it is provisionally established based on seeds, and at the time of Suksma-citta (very subtle mind), although that nature exists, it is not Nirodha-samapatti. Because the meaning of having mind and not having mind contradict each other, it is the same as Nirodha-samapatti. Another explanation is that there are no such Anasrava seeds before the Bhumi, so it is not Aryatva. Dharmata seeds are not what we acknowledge. Question: Since Prthag-jana-tvam is included in non-associated formations, and Aryatva overturns the position of ordinary beings,

何不亦立不相應邪。答。依大乘宗。聖性亦是不相應攝。即二十四中非得是也。以宗許此通無漏故。不同小乘不通無漏。又釋異生劣故。別立不相應。聖法力勝故。不別立亦不相違。又唯識云。雖初地所斷實通二障。而異生性障意取所知說。十無明非染污故。無明即是十障品愚。上來且約斷煩惱說。理實初地亦除惡趣諸業果等。是故要說具斷二愚及彼粗重。一執著我法愚。即是異生性障。二惡趣雜染愚。即是惡趣諸業果等。應知愚品總說為愚。解云。顯上二愚非唯無明執我法時。所有愚及俱起法說為初愚。愚品類惡趣業果體雖非愚。愚所發業及所感果總說為愚。彼論又說。利鈍障品俱起以為二愚。即與五見利品俱起同時無明名為初愚。與貪等鈍品俱起名為后愚。言粗重者。彼論二釋論云。彼粗重言顯彼二種。或二所起無堪任性。解云。此初釋粗重。即是二愚種子惡故名粗。沉沒稱重。故知二愚唯約現行。復釋二愚所引。令身心中無堪任性粗梗沉重故名粗重。非現非種。唯此二愚亦通種子。又案此中二愚或分為三。謂惑業報。或分為四。加彼粗重。或分為五。謂或中分二障故。此等並是此中所除。泛論斷義有其三種。一自性斷。謂諸煩惱及相應心心所不善有覆無記諸染污法見修道生惑種永斷。此中心王遍行別境性非染污

【現代漢語翻譯】現代漢語譯本何不也設立不相應行呢？答：依據大乘宗的觀點，聖性也屬於不相應行所攝，也就是二十四種不相應行中的『非得』。因為大乘宗認為『非得』通於無漏法，這與小乘宗認為『非得』不通於無漏法不同。另外，解釋說，因為異生（凡夫）的根性低劣，所以特別設立不相應行；而聖人的法力殊勝，所以不特別設立不相應行也沒有矛盾。此外，《唯識論》中說，雖然初地菩薩所斷的煩惱實際上通於煩惱障和所知障，但異生性主要是指所知障。十種無明並非染污法，無明就是十障品中的愚癡。以上主要是從斷除煩惱的角度來說的。實際上，初地菩薩也除去了惡趣的諸業果等。因此，需要說的是，要完全斷除兩種愚癡以及它們的粗重：一是執著我法之愚，也就是異生性障；二是惡趣雜染之愚，也就是惡趣的諸業果等。應當知道，愚品總的來說就是愚癡。解釋說，顯示以上兩種愚癡，不僅僅是執著我法時的無明，以及與它同時生起的法被稱為初愚。愚品所包含的惡趣業果，雖然本體不是愚癡，但由愚癡所引發的業以及所感得的果報，總的來說也稱為愚癡。《彼論》又說，與利使和鈍使的障品同時生起，就形成了兩種愚癡。也就是與五利使同時生起的無明稱為初愚，與貪等鈍使同時生起的無明稱為后愚。所說的『粗重』，《彼論》有兩種解釋。《論》中說：『彼粗重言，顯示彼二種，或二所起無堪任性。』解釋說，這第一個解釋的『粗重』，就是因為兩種愚癡的種子惡劣，所以稱為『粗』，沉重而難以擺脫，所以稱為『重』。由此可知，兩種愚癡只是就現行來說的。另一種解釋是，兩種愚癡所引發的，使身心沒有堪能性的粗梗沉重，所以稱為粗重。這既不是現行也不是種子。只有這兩種愚癡也通於種子。另外，按照這裡所說，兩種愚癡或者可以分為三種，即惑、業、報；或者可以分為四種，加上它們的粗重；或者可以分為五種，因為其中可以分為兩種障礙。這些都是這裡所要去除的。泛泛而論，斷除的含義有三種：一是自性斷，也就是諸煩惱以及與煩惱相應的，心、心所等不善、有覆無記的染污法，以及見道和修道所生的惑的種子，永遠斷除。這裡的心王、遍行、別境等，其自性並非染污。

【English Translation】 English version Why not also establish non-corresponding formations? Answer: According to the Mahayana school, the holy nature is also included in non-corresponding formations, namely, 'non-attainment' among the twenty-four. This is because the school admits that this penetrates the unconditioned (anāsrava), unlike the Hinayana school, which does not penetrate the unconditioned. Furthermore, it is explained that because the nature of ordinary beings (prthag-jana) is inferior, non-corresponding formations are established separately. Because the power of the holy Dharma is superior, it is not contradictory not to establish them separately. Moreover, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says that although what is severed by the first bhumi (ground) actually penetrates the two obstructions (avarana), the nature of ordinary beings is said to be primarily related to the obstruction of knowledge (jñeyāvarana). The ten kinds of ignorance (avidya) are not defiled, and ignorance is the foolishness (moha) of the ten categories of obstructions. The above is mainly discussed from the perspective of severing afflictions (klesha). In reality, the first bhumi also removes the karmic results of evil destinies, etc. Therefore, it is necessary to say that one must completely sever the two kinds of foolishness and their coarseness (粗重, crūsa): first, the foolishness of attachment to self and Dharma (我法, ātma-dharma), which is the obstruction of the nature of ordinary beings; second, the foolishness of defilement in evil destinies, which is the karmic results of evil destinies, etc. It should be understood that the category of foolishness is generally referred to as foolishness. The explanation is that the above two kinds of foolishness are not only the ignorance when attached to self and Dharma, and the dharmas that arise simultaneously with it, are called the first foolishness. Although the nature of the karmic results of evil destinies included in the category of foolishness is not foolishness, the karma generated by foolishness and the resulting consequences are generally referred to as foolishness. The treatise also says that the obstructions arising simultaneously with sharp and dull faculties are considered two kinds of foolishness. That is, the ignorance arising simultaneously with the sharp faculties of the five views (五見, pañca-drsti) is called the first foolishness, and the ignorance arising simultaneously with the dull faculties such as greed (貪, raga) is called the second foolishness. As for 'coarseness', the treatise provides two explanations. The treatise says: 'The term coarseness indicates these two kinds, or the inability caused by the two.' The explanation is that the first explanation of 'coarseness' is that the seeds of the two kinds of foolishness are evil, hence the name 'coarse', and they are heavy and difficult to get rid of, hence the name 'heavy'. From this, it can be known that the two kinds of foolishness only refer to the present manifestation. Another explanation is that the two kinds of foolishness cause the body and mind to be incapable, coarse, and heavy, hence the name coarseness. This is neither the present manifestation nor the seed. Only these two kinds of foolishness also penetrate the seed. Furthermore, according to what is said here, the two kinds of foolishness can be divided into three, namely, delusion (惑, moha), karma (業, karma), and retribution (報, vipaka); or they can be divided into four, adding their coarseness; or they can be divided into five, because they can be divided into two obstructions. These are all to be removed here. Generally speaking, the meaning of severance has three aspects: first, self-nature severance, which is the permanent severance of all afflictions and their corresponding mental factors, unwholesome, obscured-unspecified defiled dharmas, and the seeds of delusion arising from the paths of seeing and cultivation. Here, the mind-king (citta), pervasive (sarvatraga), specific (vikalpa), etc., are not defiled in their nature.

非可斷法。而煩惱俱名相應。得斷煩惱故說名斷。二種縛斷。謂有漏善無覆無記通色心等非正違道性非可斷。由斷六識緣彼煩惱故說為斷。三不生斷。謂此見道斷見惑已舍外道方所依身無。即無想定及無想報並永不生。又招三惡道總報惡業。皆非擇滅。亦名不生。三惡道報無根二根。郁單越等亦皆不生畜生餓鬼別報。善業所依果無亦不生也。此上且約初教說之。若約終教。初地亦舍三界分段及惑業苦也。地上唯斷彼所知障及變易報。其煩惱障地前漸伏。初地斷盡。所知障地前亦伏。初地斷一分。余在諸地各斷一分。佛地方盡。此如梁論及寶性等論說。四所證者。謂法界真如遍行之義。唯識論云。遍行真如。謂此真如二空所顯。無有一法而不在故。解云。行謂有為諸行。我法二空所顯真如。遍於一切有為諸行故名遍行。梁攝論中名為遍滿。遍滿一切有為行故。世親攝論第七云。無有少法非無我故名遍行。無性攝論第七亦云。無有少法非是空故名為遍行。理實二空通餘九地。以初位創證故以為名。五所成行者。略有四種。一約增勝修成施行。二約所成起十六愿。三約修成。謂信等十行。四約實行。謂十度等行。無不皆修余所修行。釋文自顯。六所得果者。略有四種。一得當地滿時調柔等四果如下應知。二得檀行所成大財等

【現代漢語翻譯】現代漢語譯本非可斷法：指煩惱和『俱名相應』（同時生起並相互關聯）的法。因為斷除了煩惱，所以稱為『斷』。兩種『縛斷』：指有漏的善法、『無覆無記』（既不善也不惡，不覆蓋本性）的法，以及通於色界和心界的法等等，這些法不是與正道相違背的性質，也不是可以斷除的。因為斷除了六識所緣的煩惱，所以說這些法也被『斷』了。三種『不生斷』：指在見道位斷除了見惑之後，捨棄了外道所依賴的身體，以及『無想定』（一種禪定狀態）和『無想報』（無想天的果報），這些都永遠不會再生起。此外，招感三惡道（地獄、餓鬼、畜生）總報的惡業，都不是通過『擇滅』（通過智慧選擇而滅除）來斷除的，也稱為『不生』。三惡道的果報，以及無根、二根之人，『郁單越』（北俱盧洲）等，也都是不會再生起的。畜生、餓鬼的別報，以及善業所依賴的果報，如果不存在，也不會再生起。以上是根據『初教』（小乘佛教）的觀點來說的。如果根據『終教』（大乘佛教）的觀點，初地菩薩也捨棄了三界（欲界、色界、無色界）的分段生死以及惑、業、苦。地上菩薩只斷除『所知障』（對真理的認知障礙）以及『變易報』（菩薩因願力而受的果報）。『煩惱障』（由煩惱引起的障礙）在地上菩薩之前逐漸被降伏，初地菩薩斷盡煩惱障。所知障在地上菩薩之前也被降伏，初地菩薩斷除一部分，剩餘的在各個地上各斷除一部分，直到佛地才斷盡。這就像《梁論》和《寶性論》等論典所說。四、所證者：指『法界真如』（宇宙萬法的真實本性）的『遍行』之義。《唯識論》說：『遍行真如，謂此真如二空所顯，無有一法而不在故。』解釋說：『行』指有為諸行。我法二空所顯的真如，遍於一切有為諸行，所以名為『遍行』。《梁攝論》中名為『遍滿』，因為遍滿一切有為行。世親《攝論》第七卷說：『無有少法非無我故名遍行。』無性《攝論》第七卷也說：『無有少法非是空故名為遍行。』實際上，二空（人空和法空）通於其餘九地，因為初地菩薩最初證得，所以以此為名。五、所成行者：略有四種。一是關於增勝修成施行；二是關於所成而發起十六愿；三是關於修成，指信等十行；四是關於實行，指十度等行。沒有不修習其餘所修行的。釋文自然會顯明。六、所得果者：略有四種。一是獲得當地圓滿時的調柔等四種果報，如下文應該知道的。二是獲得佈施行為所成就的大財富等。

【English Translation】 English version 'Non-severable dharmas': These refer to afflictions and 'simultaneous association' (arising and interrelating at the same time). Because afflictions are severed, it is called 'severance'. Two types of 'bondage severance': These refer to defiled wholesome dharmas, 'uncovered and unspecified' (neither wholesome nor unwholesome, not covering the original nature) dharmas, and dharmas that pertain to the realms of form and mind, etc. These dharmas are not of a nature that contradicts the right path, nor are they severable. Because the afflictions related to the objects of the six consciousnesses are severed, it is said that these dharmas are also 'severed'. Three types of 'non-arising severance': This refers to, after severing the delusions of views in the path of seeing, abandoning the body relied upon by externalists, as well as 'non-perception samadhi' (a state of meditative absorption) and 'non-perception retribution' (the karmic result of the realm of non-perception), which will never arise again. Furthermore, evil karma that invites the general retribution of the three evil realms (hell, hungry ghosts, animals) is not severed through 'selective cessation' (cessation through wise choice), and is also called 'non-arising'. The retribution of the three evil realms, as well as those without roots, with two roots, 'Uttarakuru' (Northern Kurus), etc., will also not arise again. The separate retribution of animals and hungry ghosts, as well as the retribution that wholesome karma relies on, if they do not exist, will also not arise again. The above is explained according to the viewpoint of the 'initial teaching' (Hinayana Buddhism). If according to the viewpoint of the 'final teaching' (Mahayana Buddhism), bodhisattvas of the first ground also abandon the segmented birth and death of the three realms (desire realm, form realm, formless realm), as well as delusion, karma, and suffering. Bodhisattvas on the grounds only sever the 'cognitive obscurations' (obstacles to the knowledge of truth) and 'transformative retribution' (retribution received by bodhisattvas due to their vows). 'Afflictive obscurations' (obstacles caused by afflictions) are gradually subdued before the grounds, and bodhisattvas of the first ground completely sever afflictive obscurations. Cognitive obscurations are also subdued before the grounds, and bodhisattvas of the first ground sever a portion, with the remainder severed in portions on each of the grounds, until they are completely severed on the Buddha ground. This is as explained in treatises such as the Treatise of Liang and the Ratnagotravibhāga. Fourth, what is realized: This refers to the meaning of the 'pervasive activity' of 'dharmadhatu suchness' (the true nature of the universe and all phenomena). The Yogācārabhūmi-śāstra says: 'Pervasive activity suchness refers to this suchness revealed by the two emptinesses, because there is no dharma that is not within it.' The explanation says: 'Activity' refers to conditioned activities. The suchness revealed by the two emptinesses of self and dharma pervades all conditioned activities, so it is called 'pervasive activity'. In the Mahāyānasaṃgraha of Liang, it is called 'pervasive fullness', because it pervades all conditioned activities. Vasubandhu's Mahāyānasaṃgraha, volume 7, says: 'Because there is no dharma that is not without self, it is called pervasive activity.' Asaṅga's Mahāyānasaṃgraha, volume 7, also says: 'Because there is no dharma that is not empty, it is called pervasive activity.' In reality, the two emptinesses (emptiness of self and emptiness of dharma) are common to the remaining nine grounds, but because bodhisattvas of the first ground initially realize it, it is named as such. Fifth, what is accomplished through practice: There are roughly four types. First, it is about the practice of increasing and excelling in giving; second, it is about generating the sixteen vows based on what is accomplished; third, it is about accomplishment through practice, referring to the ten practices such as faith; fourth, it is about actual practice, referring to the ten perfections, etc. There is nothing that is not practiced among the other practices. The explanation will naturally reveal it. Sixth, what is attained as a result: There are roughly four types. First, it is obtaining the four results such as gentleness at the time of the local perfection, as should be known below. Second, it is obtaining great wealth, etc., accomplished through the act of giving.

果。三依攝論通達障空義得一切障滅果。四通論得唯識三性三無性理智。及奢摩他毗缽舍那等果。余如文說。七釋文者。就此地中文別有二。初長行后偈頌。前中有四。一始住地分。二地釋名分。三安住地分。四校量勝分。就初分中論分為四。一依何身者。謂厚集善根為所依身。二為何義者。為求佛果。三以何因者。以大悲為因。四有何相者。過凡得聖為相。此四各有十門。別辨名為創住菩薩初地。又此四義。與瑜伽四十八住品中極喜住內菩薩發心有其四相。文同語少別。會意可知。彼云。一何相菩薩發心。二發心何所緣慮。三發心何狀何相。四發心有何勝利。彼論依此經文作彼略釋不具。初依何身中有三。初結前總告。二正顯行相。三如是眾生下結行入位。正顯行中初句是總。謂一大僧祇積集勝善故名厚集。若有眾生者。是此初入地眾生。非是地前。有人制此十句。屬地前發心方。入初地者此不順文。豈可地前屬初地攝。以此文說初地不說地前故。應知此是初住地處說。此所依善根行相別辨中。此集有九種。一行集。善作眷屬持戒者。以慧為主。戒隨助伴故云眷屬。如經修諸善行故。謂三聚非一故云諸善行也。二定集。謂定助智道名為善作眷屬三昧。如經善集助道法故。三親近集。謂親近諸佛供養恭敬習聞慧智。如

【現代漢語翻譯】果。三、依《攝論》（She Lun，Compendium of Determinations）通達障空之義，得一切障礙滅除之果。四、通論得唯識三性（Wei Shi San Xing，Three Natures of Consciousness-Only）、三無性理智（San Wu Xing Li Zhi，Intellect of the Three Non-Natures），及奢摩他（She Mo Ta，Śamatha，Calm Abiding）、毗缽舍那（Pi Po She Na，Vipassanā，Insight Meditation）等果。其餘如文中所說。七、釋文者。就此地中文別有二：初為長行，后為偈頌。前一部分中有四：一、始住地分；二、地釋名分；三、安住地分；四、校量勝分。就初分中，論分為四：一、依何身者，謂厚集善根為所依身。二、為何義者，為求佛果。三、以何因者，以大悲為因。四、有何相者，過凡得聖為相。此四各有十門，分別辨名為創住菩薩初地。又此四義，與《瑜伽師地論》（Yuqie Shidi Lun，Yogācārabhūmi-śāstra）四十八住品中極喜住內菩薩發心有其四相，文同語少別。會意可知。彼云：『一、何相菩薩發心？二、發心何所緣慮？三、發心何狀何相？四、發心有何勝利？』彼論依此經文作彼略釋不具。初依何身中有三：初結前總告，二正顯行相，三如是眾生下結行入位。正顯行中初句是總。謂一大僧祇（Seng Qi，Asaṃkhyeya，Incalculable eon）積集勝善故名厚集。若有眾生者，是此初入地眾生，非是地前。有人制此十句，屬地前發心方入初地者，此不順文。豈可地前屬初地攝？以此文說初地不說地前故。應知此是初住地處說。此所依善根行相別辨中。此集有九種：一行集，善作眷屬持戒者，以慧為主，戒隨助伴故云眷屬。如經修諸善行故，謂三聚非一故云諸善行也。二、定集，謂定助智道名為善作眷屬三昧（San Mei，Samadhi，Concentration）。如經善集助道法故。三、親近集，謂親近諸佛供養恭敬習聞慧智，如

【English Translation】 Result. Third, relying on the She Lun (Compendium of Determinations) to understand the meaning of emptiness of obstacles, one obtains the result of eliminating all obstacles. Fourth, a general discussion yields the intellect of the Three Natures of Consciousness-Only (Wei Shi San Xing) and the Three Non-Natures (San Wu Xing Li Zhi), as well as the results of She Mo Ta (Śamatha, Calm Abiding), Pi Po She Na (Vipassanā, Insight Meditation), etc. The rest is as stated in the text. Seventh, explaining the text. Regarding this ground, there are two distinctions in the text: the first is prose, and the second is verses. In the first part, there are four sections: 1. The section on the initial dwelling ground; 2. The section explaining the name of the ground; 3. The section on abiding in the ground; 4. The section on comparing and measuring the excellence. Within the first section, the treatise divides into four: 1. Relying on what body? It refers to accumulating thick roots of goodness as the body relied upon. 2. For what purpose? It is for seeking the fruit of Buddhahood. 3. With what cause? It is with great compassion as the cause. 4. What are the characteristics? It is characterized by transcending the ordinary and attaining sainthood. Each of these four has ten aspects, which are separately distinguished and named the initial dwelling of a Bodhisattva on the first ground. Furthermore, these four meanings are similar to the four characteristics of the Bodhisattva's aspiration in the Joyful Abiding within the forty-eight abidings in the Yuqie Shidi Lun (Yogācārabhūmi-śāstra), with similar wording and slight differences. The meaning can be understood through comprehension. It says: '1. What are the characteristics of a Bodhisattva's aspiration? 2. What does the aspiration contemplate? 3. What is the form and characteristics of the aspiration? 4. What are the benefits of the aspiration?' That treatise provides a brief explanation based on this sutra text, but it is incomplete. In the initial 'relying on what body,' there are three parts: first, a concluding general announcement; second, a direct explanation of the conduct; and third, 'such beings' below concludes the conduct and enters the position. The first sentence in the direct explanation of the conduct is general. It means that accumulating superior goodness for a great Seng Qi (Asaṃkhyeya, Incalculable eon) is called 'thick accumulation.' 'If there are beings' refers to these beings who initially enter the ground, not those before the ground. Some people restrict these ten sentences to those who aspire before the ground and then enter the first ground, but this does not accord with the text. How can what is before the ground be included in the first ground? Because this text speaks of the first ground and does not speak of what is before the ground. It should be known that this is the place where the initial dwelling ground is spoken of. In this separate distinction of the conduct and characteristics of the good roots relied upon, there are nine accumulations: 1. Accumulation of conduct, those who are good at making precepts the retinue, with wisdom as the main thing, and precepts as the accompanying support, hence it is called retinue. As the sutra says, 'cultivating all good deeds,' meaning the three aggregates are not one, hence it is called 'all good deeds.' 2. Accumulation of concentration, meaning that concentration assists the path of wisdom and is called San Mei (Samadhi, Concentration) which is good at making a retinue. As the sutra says, 'well accumulating the Dharma that assists the path.' 3. Accumulation of closeness, meaning being close to all Buddhas, making offerings, being respectful, and practicing hearing wisdom and knowledge, such as

經供養諸佛故。四聚集。謂思慧智善能思量積集諸度故云聚也。如經集諸清白法故。謂六度治垢故云清白也。五護集。謂修慧之行上順善友故為攝護。出世真證修能趣入故名修行實證。行實證故。為彼善友教授攝護故。云善知識所護。六廣集。謂廣於一切眾生。以殷至深心作利益故。七信心集。謂決定信樂求大法故。八現集。謂隨所集善多向益生故云心多向慈悲。于中慈念依苦苦壞苦者。以慈行粗故。悲依行苦者。明是細故。問。上文云。慈與樂悲拔苦。何故與此不同邪。答。此二有通有別。別如前辨。通論俱有與樂。如三地中慈有廣大無量者與樂。謂廣與欲界樂大與色界同。喜樂無量與色界不同。喜樂悲喜舍亦爾。故知。同與樂也。又如三地為苦眾生入慈悲。故知同拔苦也。此文亦是故知同也。九求集。謂與眾生求一切智智故。云好求佛智慧。依論經此句攝在第七信集中。別有第六凈心集。謂出世真證心無垢染故。云善清凈心故。又此九中初五護煩惱行。謂一戒學。二定學。餘三慧學。即聞思修三慧。依論有四。加凈心集出世智故。后四護二乘行。于中初二護二乘心。謂廣護狹心信護小心。后二護二乘行。謂慈護狹行求護小行。又此十中初一總相。謂統括諸行成一厚集故。餘九皆是集中開出故是別相。九中皆有集義

【現代漢語翻譯】現代漢語譯本因供養諸佛的緣故，有四種『聚集』。這四種聚集是指思慧（思維的智慧）、智（決斷的智慧）和善能思量，因為它們能夠積累各種波羅蜜（度，到達彼岸的方法），所以稱為『聚集』。如同經文所說『聚集各種清白法』，是指六波羅蜜能夠去除煩惱垢染，所以稱為『清白』。五、護集：指修習智慧的行為能夠順從善友的引導，因此受到攝護。能夠趨入出世間的真實證悟，所以稱為『修行實證』。因為修行實證的緣故，能夠得到善知識的教授和攝護，所以說受到『善知識所護』。六、廣集：指對於一切眾生廣泛地以殷切至誠的深心去利益他們。七、信心集：指以堅定的信心和喜樂心去尋求大法。八、現集：指隨著所積累的善行，更多地向利益眾生的方向發展，所以說『心多向慈悲』。其中，慈念是針對苦苦和壞苦的眾生，因為慈心的修行比較粗淺。悲心是針對行苦的眾生，說明悲心的修行更為細膩。問：上文說，慈是給予快樂，悲是拔除痛苦，為什麼這裡說法不同呢？答：這兩種說法有共通之處，也有區別。區別如前文所辨析。從共通之處來說，慈和悲都包含給予快樂。例如，在三禪地中，慈心有廣大無量的，能夠給予快樂，這種快樂與（此處原文缺失，無法翻譯）相同。喜樂無量，與（此處原文缺失，無法翻譯）不同。喜樂、悲喜舍也是如此。所以可知，慈和悲都包含給予快樂。又如，三禪地爲了受苦的眾生而生起慈悲心，所以可知，慈和悲都包含拔除痛苦。這段經文也是這個意思，所以可知是共通的。九、求集：指爲了讓眾生求得一切智智（佛的智慧）的緣故，所以說『好求佛智慧』。依據論典，這段經文被歸在第七信心集中。另外還有第六種，是凈心集，指以出世間的真實證悟，使心沒有垢染，所以說『善清凈心』。另外，這九種聚集，前五種是防護煩惱的行為，也就是一、戒學，二、定學，其餘三種是慧學，即聞慧、思慧、修慧三種智慧。依據論典，有四種，加上凈心集，是出世間的智慧。后四種是防護二乘（聲聞乘和緣覺乘）的行為。其中，前兩種是防護二乘的心，即廣護狹隘的心，信護微小的心。后兩種是防護二乘的行為，即慈護狹隘的行為，求護微小的行為。另外，這十種聚集，第一種是總相，指統括各種行為，成就一個厚實的聚集。其餘九種都是從這個總集中開出的，所以是別相。這九種都具有聚集的含義。

【English Translation】 English version Due to offering to all Buddhas, there are four 'accumulations'. These four accumulations refer to thought-wisdom (the wisdom of thinking), intelligence (the wisdom of decision-making), and the ability to contemplate skillfully, because they can accumulate various Pāramitās (perfections, methods to reach the other shore), hence they are called 'accumulations'. As the scripture says, 'accumulating all pure and white dharmas', it means that the six Pāramitās can remove the defilements of afflictions, hence they are called 'pure and white'. Five, Protection Accumulation: Refers to the practice of wisdom that can follow the guidance of virtuous friends, thus receiving protection. Being able to enter the true realization of transcending the world is called 'practice and realization'. Because of practicing and realizing the truth, one can receive the teachings and protection of virtuous friends, hence it is said to be protected by 'virtuous knowledge'. Six, Extensive Accumulation: Refers to benefiting all sentient beings extensively with earnest and sincere deep hearts. Seven, Faith Accumulation: Refers to seeking the great Dharma with firm faith and joyful hearts. Eight, Manifestation Accumulation: Refers to developing more towards benefiting sentient beings as one accumulates good deeds, hence it is said that 'the mind is more inclined towards loving-kindness and compassion'. Among them, loving-kindness is directed towards sentient beings suffering from the suffering of suffering and the suffering of change, because the practice of loving-kindness is relatively coarse. Compassion is directed towards sentient beings suffering from the suffering of conditioning, indicating that the practice of compassion is more subtle. Question: The previous text said that loving-kindness gives happiness and compassion removes suffering, why is the statement different here? Answer: These two statements have commonalities and differences. The differences have been analyzed in the previous text. From the commonalities, both loving-kindness and compassion include giving happiness. For example, in the third Dhyāna realm, loving-kindness is vast and immeasurable, capable of giving happiness, which is the same as (missing in the original text, untranslatable). Joyful happiness is immeasurable, which is different from (missing in the original text, untranslatable). Joyful happiness, compassionate joy, and equanimity are also like this. Therefore, it can be known that both loving-kindness and compassion include giving happiness. Also, for suffering sentient beings in the third Dhyāna realm, loving-kindness and compassion arise, so it can be known that both loving-kindness and compassion include removing suffering. This passage also means this, so it can be known that it is common. Nine, Seeking Accumulation: Refers to seeking all-knowing wisdom (Buddha's wisdom) for the sake of sentient beings, hence it is said 'fond of seeking Buddha's wisdom'. According to the treatise, this passage is classified under the seventh Faith Accumulation. There is also a sixth one, which is the Pure Mind Accumulation, referring to the absence of defilements in the mind through the true realization of transcending the world, hence it is said 'good pure mind'. In addition, among these nine accumulations, the first five are behaviors that protect against afflictions, namely, one, the discipline of precepts; two, the discipline of concentration; and the remaining three are the discipline of wisdom, namely, the three wisdoms of hearing, thinking, and cultivating. According to the treatise, there are four, adding the Pure Mind Accumulation, which is the wisdom of transcending the world. The latter four are behaviors that protect the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Among them, the first two protect the minds of the Two Vehicles, namely, extensively protecting narrow minds, and faithfully protecting small minds. The latter two protect the behaviors of the Two Vehicles, namely, compassionately protecting narrow behaviors, and seekingly protecting small behaviors. In addition, among these ten accumulations, the first one is the general aspect, referring to encompassing various behaviors and achieving a substantial accumulation. The remaining nine are derived from this general accumulation, so they are specific aspects. These nine all have the meaning of accumulation.

是同相。或定等別名為異相。成壞同前可知。依此諸集整合之身。乃能發此真證之心。住于初地故。此諸集總在地中。初分所攝故。云如是眾生乃能發阿耨等心。此心即是本分中愿善決定。彼文指此也　第二為何義生如是心者。如經為得一切種智故。此顯佛無上智。具知斷證修究竟滿故。此為總句。佛智業用利益眾生差別有九。為求彼故生如是心。一力佛智慧作同記業。此是如來處非處智隨諸眾生。同因果等義悉能記莂。此義廣如余修羅多說。故云為得十力故。二無畏佛智慧作破邪業。以四無畏破外道說故。云爲得大無畏故。三平等佛智慧作教授業。謂得二空具足。佛法轉教眾生令同證入故。云爲得具足佛法故。四救佛智慧作救濟業。謂以四攝巧化眾生故。云爲救一切世間故。五凈佛智慧作救攝因業。以大慈悲為救生因故。云爲凈大慈悲心故。六無餘智佛智慧作普觀之業。謂常以佛眼普觀十方世間眾生無不窮盡故。云無向十方無餘無礙智故。七無染佛智慧作嚴土攝生為業。謂莊嚴一切世界令無障礙無有雜染。不待功力以土應機令生信入法故。云爲凈一切佛國令無餘故。論中智心無礙者。智無礙顯前無障心。無礙顯前無染。又初慧解脫。后是心解脫故也。八覺佛智慧於一念頓覺三世眾生心數。以為業用故。云爲於一念中

【現代漢語翻譯】現代漢語譯本：是相同的相狀。或者確定等等的差別，就稱為不同的相狀。成就和壞滅的過程與之前所說的一樣可以理解。依靠這些聚集而成的身體，才能夠發起這真正證悟的心。因為安住于初地。所以這些聚集總的來說屬於地中，是最初的部分所包含的。所以說，這樣的眾生才能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）。這個心就是本分中的願望和善的決定。那段經文指的就是這個。第二，爲了什麼意義而生起這樣的心呢？如經文所說，『爲了獲得一切種智（佛陀所具有的對一切事物和道理的徹底、圓滿的智慧）』。這顯示了佛陀的無上智慧，完全具足了斷除煩惱、證得真理、修行圓滿的境界。這是總括性的句子。佛陀智慧的功用在於利益眾生，這種差別有九種。爲了追求這些，才生起這樣的心。第一，十力（佛陀所具有的十種力量）佛智慧作共同記別的行業。這是如來對於是處非處智（對事物本質的正確認識）隨著各種眾生，對於相同的因果等等意義都能夠記別。這個意義廣泛如同其他的修羅多所說。所以說，『爲了獲得十力故』。第二，四無畏（佛陀所具有的四種無所畏懼的自信）佛智慧作破除邪說的行業。用四無畏破除外道的說法。所以說，『爲了獲得大無畏故』。第三，平等佛智慧作教授的行業。就是獲得二空（人空和法空）具足。佛法輾轉教導眾生，使他們一同證入真理。所以說，『爲了獲得具足佛法故』。第四，救佛智慧作救濟的行業。就是用四攝法（佈施、愛語、利行、同事）巧妙地教化眾生。所以說，『爲了救一切世間故』。第五，凈佛智慧作救攝因的行業。用大慈悲心作為救度眾生的原因。所以說，『爲了凈大慈悲心故』。第六，無餘智佛智慧作普遍觀察的行業。就是常常用佛眼普遍觀察十方世間的眾生，沒有不能窮盡的。所以說，『無向十方無餘無礙智故』。第七，無染佛智慧作莊嚴國土、攝受眾生為行業。就是莊嚴一切世界，使之沒有障礙，沒有雜染。不等待功力，用國土來適應眾生的根機，使他們生起信心，進入佛法。所以說，『爲了凈一切佛國令無餘故』。論中說智心無礙，智無礙顯示了前面的無障礙，心無礙顯示了前面的無染。又是先慧解脫，后是心解脫的緣故。第八，覺佛智慧在一念之間頓悟三世眾生的心數，作為行業功用。所以說，『爲了於一念中』

【English Translation】 English version: It is the same appearance. Or defining the differences as distinct appearances. The processes of formation and destruction are understandable as before. Relying on this body formed by these aggregates, one can then generate this truly realized mind, because it abides in the first Bhumi (stage of a Bodhisattva's path). Therefore, these aggregates are generally contained within the Bhumi, being included in the initial part. Hence, it is said that such beings can generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed complete enlightenment). This mind is the aspiration and virtuous resolve within one's inherent nature. That passage refers to this. Secondly, for what purpose does one generate such a mind? As the Sutra says, 'To attain Sarvajna (all-knowing wisdom)'. This reveals the Buddha's unsurpassed wisdom, fully possessing the complete state of severing afflictions, realizing truth, and perfecting practice. This is a summary statement. The function of the Buddha's wisdom lies in benefiting sentient beings, and this difference is of nine kinds. To seek these, one generates such a mind. First, the Ten Powers (the ten powers of a Buddha) Buddha-wisdom can perform the activity of common marking. This is the Tathagata's (Buddha's) knowledge of what is possible and impossible, according to various sentient beings, being able to mark the same causes and effects. This meaning is extensive, as said in other Shura-dutas. Therefore, it is said, 'To attain the Ten Powers'. Second, the Four Fearlessnesses (the four kinds of fearlessness possessed by a Buddha) Buddha-wisdom can perform the activity of refuting wrong views, using the Four Fearlessnesses to refute the teachings of external paths. Therefore, it is said, 'To attain great fearlessness'. Third, the equal Buddha-wisdom can perform the activity of teaching, which is to attain the completeness of the two emptinesses (emptiness of self and emptiness of phenomena). The Buddhadharma is transmitted to teach sentient beings, enabling them to jointly realize the truth. Therefore, it is said, 'To attain the complete Buddhadharma'. Fourth, the saving Buddha-wisdom can perform the activity of saving, which is to skillfully transform sentient beings with the Four Sangrahavastus (the four means of attracting and benefiting beings: giving, kind speech, beneficial action, and cooperation). Therefore, it is said, 'To save all the world'. Fifth, the pure Buddha-wisdom can perform the activity of saving and gathering causes, using great compassion as the cause of saving sentient beings. Therefore, it is said, 'To purify great compassion'. Sixth, the unobstructed wisdom Buddha-wisdom can perform the activity of universal observation, which is to constantly use the Buddha-eye to universally observe sentient beings in the ten directions, without failing to exhaust them. Therefore, it is said, 'Unobstructed wisdom towards the ten directions without remainder'. Seventh, the undefiled Buddha-wisdom can perform the activity of adorning lands and gathering sentient beings. This is to adorn all worlds, making them without obstacles and without defilement. Without waiting for effort, using the land to adapt to the faculties of sentient beings, enabling them to generate faith and enter the Dharma. Therefore, it is said, 'To purify all Buddha-lands without remainder'. The treatise says that wisdom and mind are unobstructed. Wisdom without obstruction reveals the preceding absence of obstacles, and mind without obstruction reveals the preceding absence of defilement. Also, first there is liberation through wisdom, and then there is liberation through mind. Eighth, the awakening Buddha-wisdom can instantly awaken to the number of minds of sentient beings in the three times in a single thought, as its activity and function. Therefore, it is said, 'To in a single thought'

知三世事故。九轉法輪佛智于諸眾生能令解脫善巧為業故。云爲自在轉乃至佛神力故。生如是心者。即是前發阿耨菩提心也。論云。何故唯言生心不言生智為一問也。及余心數法。謂念定等為二問也。理實此時諸德皆生何獨心邪。釋云。心是總主。舉此即攝智等心故。云心中即攝知斷證修答初問也。亦攝一切助道法者答后問也　第三以何因生如是菩提心者。如經是心以大悲為首故。前說為何義中顯所求果。今此以因何顯能成因。謂以何因求大菩提。以大悲為首。濟眾生故。求此菩提非為自安。何以故。若非如是大菩提法。無以究竟救眾生故。是故諸行大悲為首。此悲大有九種。一增上大。緣微細苦生增上智故。云智慧增上。論釋智與慧二差別者。然此智慧有通有別。通而言之所知無別。開別有二門。一智知俗諦慧照真諦。如十度中第六名慧。以照理故。第十名智。以鑒事故。二智慧決斷因果逆順染凈差別。慧能照達諸法假實體性有無。此中約后義辨。又觀眾生十二緣起。前能起后。皆名為因。后依前起。悉名為果。逆順觀之有染有凈。染逆順者。無明緣行乃至老死。是名順觀。何緣老死。謂由生故乃至無明。是名逆觀。凈順逆者。無明滅故行滅乃至老死。是名順觀。何緣老死滅。由生滅故乃至無明。是名逆觀。是觀名

智決斷義故。觀一切法。但名無實名自相觀。觀一切法真如一味名同相觀。是觀名慧照察義故。二攝大。謂前既知苦。今以四攝方便善巧救苦眾生故。云方便所攝。三淳至大。淳謂淳厚。至謂至到。慈悲增上故曰淳至。淳至有二。一直心淳至。謂向時發心許盡眾生界作利益。其心一向無改易故。二深心淳至。謂愍苦情殷徹於後際故。云直心深心淳至故。又直心令證理。深心令集善故。起信論云。直心者正念真如法故。深心者樂集一切諸善行故。四無量大。謂攝取如來無量神力化物生信故。雲量同佛力故。五決定大。上妙決定信深智勝對治者。決定信知諸佛深智堪授眾生。令成最勝對治之用故。云善決定眾生力佛力故。謂以佛智力授與眾生益其智力故。云眾生力也。六隨順大。謂隨順菩提令得正覺故。云趣向無礙智隨順自然智故。七正受大。謂能領受諸佛大勝教法轉授眾生故。云能受一切佛法以智慧教化故。八最妙大。攝受勝妙平等功德故。云廣大如法界故。九住盡大。謂住是無常愛果之因盡。是涅槃常果之因故。云究竟如虛空盡未來際故　第四明是心生時有何等相者。如經菩薩發如是心。即時過凡夫地者。以此心即是出世間道。此時舍離凡夫性故。又創得聖位過於地前內凡位故。此是總句。過義有九。下別顯之。一入

【現代漢語翻譯】現代漢語譯本以智慧決斷法義，所以要觀察一切法，只是假名而沒有實體，這叫做自相觀。觀察一切法，真如的體性都是一樣的，這叫做同相觀。這種觀法名為慧，是照了和觀察的意思。二是四攝大。因為前面已經知道了苦，現在用四攝（佈施、愛語、利行、同事）的方便善巧來救度受苦的眾生，所以說是方便所攝。三是淳至大。淳是淳厚，至是至到，慈悲心增長，所以說是淳至。淳至有兩種：一是直心淳至，就是先前發願要盡眾生界來利益眾生，這個心一直沒有改變。二是深心淳至，就是憐憫眾生的苦情，深刻地貫穿到未來。所以說直心深心淳至。而且直心能讓人證悟真理，深心能讓人積聚善行。起信論中說：『直心，是正念真如法。深心，是樂於積聚一切諸善行。』四是無量大。就是攝取如來無量的神力，使眾生生起信心，所以說力量和佛的力量相同。五是決定大。對於上妙的決定信、深智勝對治，能決定地相信諸佛的深智可以傳授給眾生，使眾生能夠成就最殊勝的對治之用，所以說能善於決定眾生的力量和佛的力量。就是用佛的智慧力量授予眾生，增益眾生的智慧力量，所以說是眾生的力量。六是隨順大。就是隨順菩提，使眾生能夠得到正覺，所以說趣向無礙智，隨順自然智。七是正受大。就是能夠領受諸佛的大勝教法，再轉授給眾生，所以說能夠接受一切佛法，用智慧來教化眾生。八是最妙大。攝受殊勝妙好的平等功德，所以說廣大如法界。九是住盡大。住是無常愛果的原因，儘是涅槃常果的原因，所以說究竟如虛空，窮盡未來際。第四，說明這個心生起的時候有什麼樣的相狀。如經中所說，菩薩發起這樣的心，立刻就超過了凡夫地。因為這個心就是出世間的道，這個時候就舍離了凡夫的性質。而且剛得到聖位，就超過了地前內凡位。這是總的概括。超過的含義有九種，下面分別顯示。一、入

【English Translation】 English version Because of the wisdom to decisively understand the meaning of the Dharma, one observes all dharmas as mere names without substance, which is called 'self-aspect contemplation' (名自相觀). Observing all dharmas as having the same essence of 'Tathata' (真如, true thusness), is called 'common-aspect contemplation' (名同相觀). This contemplation is called 'wisdom' (慧), meaning illumination and observation. Second is the 'Greatness of the Four Means of Attraction' (四攝大). Because one already knows suffering, one now uses the skillful means of the four means of attraction (giving, kind speech, beneficial action, and cooperation) to save suffering beings, hence it is said to be encompassed by skillful means. Third is the 'Greatness of Purity and Thoroughness' (淳至大). 'Purity' (淳) means pure and honest, 'thoroughness' (至) means reaching the ultimate, and compassion increases, hence it is called purity and thoroughness. There are two types of purity and thoroughness: first, 'purity and thoroughness of straightforward mind' (直心淳至), which means that the initial vow to benefit all beings in the realm of beings has never changed. Second, 'purity and thoroughness of profound mind' (深心淳至), which means that compassion for the suffering of beings deeply penetrates into the future. Therefore, it is said to be purity and thoroughness of straightforward mind and profound mind. Moreover, straightforward mind enables one to realize the truth, and profound mind enables one to accumulate good deeds. The Awakening of Faith in the Mahayana says: 'Straightforward mind is the correct mindfulness of the Dharma of Suchness. Profound mind is the joy of accumulating all good deeds.' Fourth is 'Greatness of Immeasurability' (無量大). This means receiving the immeasurable divine power of the Tathagata to generate faith in beings, hence it is said that the power is the same as the power of the Buddha. Fifth is 'Greatness of Certainty' (決定大). With regard to the supreme and wonderful 'certainty of faith' (決定信), 'profound wisdom' (深智), and 'superior antidote' (勝對治), one is certain that the profound wisdom of the Buddhas can be imparted to beings, enabling them to achieve the most supreme use of the antidote, hence it is said to be good at determining the power of beings and the power of the Buddha. This means that the wisdom power of the Buddha is given to beings, increasing their wisdom power, hence it is said to be the power of beings. Sixth is 'Greatness of Accordance' (隨順大). This means according with Bodhi, enabling beings to attain perfect enlightenment, hence it is said to be approaching unobstructed wisdom and according with natural wisdom. Seventh is 'Greatness of Right Reception' (正受大). This means being able to receive the great and supreme teachings of the Buddhas and then transmit them to beings, hence it is said to be able to receive all the Buddha's teachings and use wisdom to teach beings. Eighth is 'Greatness of Utmost Subtlety' (最妙大). This means encompassing the supreme and wonderful equal merits, hence it is said to be as vast as the Dharma realm. Ninth is 'Greatness of Abiding and Exhaustion' (住盡大). 'Abiding' (住) is the cause of impermanent loving results, and 'exhaustion' (盡) is the cause of Nirvana's permanent results, hence it is said to be ultimately like space, exhausting the future. Fourth, explaining what kind of characteristics are present when this mind arises. As the sutra says, when a Bodhisattva generates such a mind, they immediately transcend the state of an ordinary person. Because this mind is the path of transcending the world, at this time, the nature of an ordinary person is abandoned. Moreover, having just attained the state of a sage, one surpasses the inner ordinary position before the ground. This is a general summary. There are nine meanings of transcendence, which are shown separately below. First, entering

位過。此時初成出世間心。猶如世人初始住胎相似法故。云入菩薩位故。此句約位故。瑜伽住品名入菩薩正性離生。梁攝論第十云。一入菩薩正定位。以入菩薩初無流地故。二家過。以得佛所證法界之分故。云生在佛家。故梁論云。二生在佛家。如諸菩薩生法二傢俱足尊勝故。解云。前住胎若下賊家不足為過。要在王家受生。方顯其勝故。此句約得法為家。瑜伽住品云。生如來家。三種姓過以大行成立。堪紹佛種故云種姓尊貴。無可譏嫌者。梁論云。以過二乘及世間種姓故。解云。良以二乘亦得生空法界。然彼不能紹佛果位。如雖生王家。然或是王之仆隸等不足為貴故。今要得王之體分繼于王位故。子相似也。四道過。以非有漏故世道不攝。是無漏故出世道攝。故云過一切乃至出世間道故。以雖得大乘在世間未足為勝。如雖是王種若是鬼神之王不足為貴。要是人天之王。方顯道過故。云異道生相法。故梁論云。四已轉一切世間行。決定不作殺生等邪行故。五法體過。謂菩薩正以大悲為體。于所作他事即是已事。以為自身體性相似法故。云住菩薩法中。故瑜伽云。設有問言菩薩以何為體當云何答。應正答言大悲為體。此之謂也。前雖道勝。若己身殘闕未足為勝。故舉大悲顯成自體。六住處過。以不捨世間。是不住涅槃方

【現代漢語翻譯】現代漢語譯本：超過了（二乘）。此時初步成就了出世間的心，就像世俗之人最初入胎相似的階段，所以說進入菩薩位。這句是就位次而言。《瑜伽師地論·住品》中名為『入菩薩正性離生』。《攝大乘論》梁譯本第十卷說：『一、進入菩薩正定位，因為進入了菩薩最初的無流地。』二、家世超過了（二乘）。因為得到了佛所證悟的法界的一部分，所以說生在佛家。因此梁譯本《攝大乘論》說：『二、生在佛家，如各位菩薩生法二家都具足尊勝。』解釋說：『前面說的住胎，如果生在低賤的家庭，不足以稱之為超過。一定要在王家受生，才能彰顯其殊勝。』這句是就得到佛法作為家世而言。《瑜伽師地論·住品》說：『生如來家。』三種姓超過了（二乘）。因為大行已經成立，堪能繼承佛的種姓，所以說種姓尊貴，無可挑剔。梁譯本《攝大乘論》說：『因為超過了二乘以及世間的種姓。』解釋說：『因為二乘也得到了生空法界，然而他們不能繼承佛的果位，就像雖然生在王家，但或許只是王的僕人等，不足以稱之為尊貴。現在要得到王的體分，繼承王位。』子（佛子）就是相似的例子。四、道超過了（二乘）。因為不是有漏的，所以不被世間道所攝，是無漏的，所以被出世間道所攝，所以說超過一切乃至出世間道。因為雖然得到了大乘，但在世間還不足以稱之為殊勝，就像雖然是王種，但如果是鬼神之王，不足以稱之為尊貴，要是人天之王，才能彰顯道的殊勝。所以說『異道生相法』。因此梁譯本《攝大乘論》說：『四、已經轉變了一切世間行，決定不做殺生等邪行。』五、法體超過了（二乘）。菩薩正是以大悲為體，對於所作的他人之事，就如同自己的事一樣，以此作為自身體性的相似法。所以說『住在菩薩法中』。因此《瑜伽師地論》說：『假設有人問，菩薩以什麼為體？應當如何回答？應當正確地回答說，以大悲為體。』說的就是這個意思。前面雖然說道殊勝，如果自身殘缺，不足以稱之為殊勝，所以舉出大悲來彰顯成就自體。六、住處超過了（二乘）。因為不捨棄世間，是不住在涅槃（的境界），才（殊勝）。

【English Translation】 English version: Exceeding (the Two Vehicles [Śrāvakayāna and Pratyekabuddhayāna]). At this time, the mind of being beyond the world is initially formed, similar to the initial stage of a person dwelling in the womb, hence it is said to enter the Bodhisattva position. This sentence refers to the position. The Yogācārabhūmi-śāstra, Dwelling Chapter, is named 'Entering the Bodhisattva's Correctly Determined Course'. The Liang translation of the Mahāyānasaṃgraha, Volume 10, says: '1. Entering the Bodhisattva's Correctly Determined Course, because entering the Bodhisattva's initial non-outflow ground.' 2. The family exceeds (the Two Vehicles). Because one has obtained a portion of the Dharma realm realized by the Buddha, it is said to be born in the Buddha's family. Therefore, the Liang translation of the Mahāyānasaṃgraha says: '2. Born in the Buddha's family, like all Bodhisattvas who are fully endowed with the two families of birth and Dharma, being supremely victorious.' The explanation says: 'The aforementioned dwelling in the womb, if born in a lowly family, is not sufficient to be called exceeding. One must be born in a royal family to manifest its superiority.' This sentence refers to obtaining the Dharma as the family. The Yogācārabhūmi-śāstra, Dwelling Chapter, says: 'Born in the Tathāgata's family.' 3. The lineage exceeds (the Two Vehicles). Because the great practice has been established, one is capable of inheriting the Buddha's lineage, hence it is said that the lineage is noble and without reproach. The Liang translation of the Mahāyānasaṃgraha says: 'Because it exceeds the Two Vehicles and the worldly lineages.' The explanation says: 'Because the Two Vehicles also obtain the emptiness of phenomena and the Dharma realm, but they cannot inherit the Buddha's fruition, like being born in a royal family but perhaps being servants of the king, which is not sufficient to be called noble. Now one must obtain the essence of the king and inherit the throne.' A son (Buddha's son) is a similar example. 4. The path exceeds (the Two Vehicles). Because it is not with outflows (āsrava), it is not included in the worldly path; it is without outflows, so it is included in the path beyond the world, hence it is said to exceed all, even the path beyond the world. Because although one has obtained the Mahāyāna, it is not sufficient to be called superior in the world, like being of royal lineage but being the king of ghosts and spirits, which is not sufficient to be called noble; one must be the king of humans and gods to manifest the superiority of the path. Therefore, it is said 'the Dharma of the different path's birth appearance'. Therefore, the Liang translation of the Mahāyānasaṃgraha says: '4. Having transformed all worldly actions, one is determined not to commit evil actions such as killing.' 5. The Dharma body exceeds (the Two Vehicles). Bodhisattvas precisely take great compassion as their body, and for the affairs of others that are done, it is like their own affairs, taking this as the similar Dharma of their own nature. Therefore, it is said 'dwelling in the Bodhisattva's Dharma'. Therefore, the Yogācārabhūmi-śāstra says: 'If someone asks, what does a Bodhisattva take as their body? How should one answer? One should correctly answer that they take great compassion as their body.' This is what it means. Although the path is said to be superior, if one's own body is incomplete, it is not sufficient to be called superior, so great compassion is cited to manifest the accomplishment of one's own body. 6. The dwelling place exceeds (the Two Vehicles). Because one does not abandon the world, one does not dwell in Nirvāṇa (the state of enlightenment), only then (is it superior).

便不染。是不住世間巧離二邊住。住無住處故云在諸菩薩。數論經名住在菩薩正處故也。如王子諸根備具。若住處下劣亦不足為勝。菩薩雖有大悲。若著二邊亦未為勝。七生業過。以順空聖智等。入三世真如法中。顯無終極無際限相生命相似故。云等入三世等如也。論經名三世真如法中。是故此中如字即是平等法故名真如兩處用之。應知如彼王子雖依正俱勝。若壽命短促不足為勝。八畢定過。佛種不斷顯因畢定。究竟涅槃顯果畢定。成就相似者。如似王子。雖依正命勝。若志氣不立所作不成。不堪紹繼故云如來種中畢定究竟阿耨多羅三藐三菩提故。住如是法等者。牒以總結。謂前四義中。初明內所依身。二辨外所求果。三顯求果所因。此三明發心由致。四正顯所發心相。此即是初住地相故。云住如是法名住菩薩歡喜地。以不動法。不動法故不動法者。釋成住義。謂一證真理不復失故。二乘異道所不動故。已說住義竟。

第二釋名分中有三。初十句明多喜。次十明念當得生喜。后十念現得生喜。又釋此三中初一明嘆喜差別。后二明喜因差別。又前一正是此地行報之喜。后二明於此地舉緣方喜。又初一對前依何身生喜。以厚集善根得此位故。次對前為何義生喜。以所求佛果定當得故。后對有何相生喜。以現離凡得聖

位故。何故以何因中不對辨喜。謂悲心惻愴喜相隱故。初中言多喜者。謂適悅眾多故。論中三種。一心喜者。入觀之心心即適悅故。二體喜者。出觀喜受相應故。三根喜者。由前心體喜故。令所依身色根調暢輕安遍悅故云多喜。此是總句。別有九種。一敬喜。於三寶中得不懷信故云多信故　此如小乘入見道得不壞凈相似故。二愛喜。樂觀離染真如法故云多清凈故。論經名愛念故。上二是心喜。三慶喜。自覺所證校量勝過于地前故云多踴悅　四調柔喜。身心安適遍增益故。五堪受喜。自見至菩提近者知已行立取菩提近故云多堪受故。此與念當得何別。謂念當得念果預喜。今此念因能受故喜上來自行喜。下三明化他喜。六不壞喜。由於自心先已調伏。是故或他論義自解說時。或自論義他解說時。皆心調無諍。離諸擾動故云不好鬥諍。七不惱喜。以心慈悲身口調柔。設見惡人以道漸化不惱他故。云不好惱亂眾生。八不瞋喜。謂見眾生不如說行心乖法也。威儀不正身違道也。見之生愍故忍不嗔故。云不好嗔恨。此前二句不惱懷他。此句能受他惱。又前二不令他惱。此句自不起瞋　第二念當得故生歡喜中。初句總。此中欲明已當得義。何故乃念他佛邪。論釋如佛所得。我亦當得如是念故心生歡喜。此即念他成已也。別有九種。一

唸佛法者。正是念法。但以總該別。于唸佛門開出餘九。是故九種皆名唸佛。此是念佛所得之法及所說法。已亦當成故云唸佛法故生歡喜心。二唸佛菩薩。有人釋云。此唸佛過去為菩薩時。我亦同彼故生喜。今解唸佛成道。有菩薩眷屬。我亦當有故生歡喜。文意在此。故云念諸菩薩等。三唸佛行。此中正是念菩薩行故名唸佛行。釋以諸菩薩行佛所行行故行從佛有故。四唸佛凈。謂唸佛所有諸度離染故。云念波羅蜜清凈故。五唸佛勝。謂唸佛菩薩勝餘眾故。云念諸菩薩與眾殊勝故。六唸佛不退之力故云不壞也。七唸佛教化之法。八唸佛能廣利益眾生。九唸佛所入之門。謂善巧智門也。問。看此十句。唯初一句唸佛余念別事。論主何故總稱念佛。答。此依一乘無盡緣起無礙相成。即一一緣中無不皆攝一切諸緣。論主依此例故。回九入一俱名唸佛。如初句攝九。餘一一句皆亦如是。此即句句之下。悉皆無盡。以此地法是陀羅尼法故。如上舉悉曇章為喻。是此義也。依此例故。上十信為總。乃至十地及佛悉為別。攝別入總。無不在信中具足餘位亦然。是此義也。又此十句。論主更作一翻解釋。論云。于中初二念共者。謂於十中初二念共同是所念今還分為二。謂唸佛唸佛法故云佛佛法二故。此意欲簡成同相三寶。言唸佛菩薩二者

【現代漢語翻譯】現代漢語譯本唸佛法，這正是念法。但以總括個別，于唸佛門中開出其餘九種。因此，這九種都可稱爲念佛。這是念佛所得到的法以及所說的法，已經和將要成就，所以說唸佛法故而生歡喜心。二、唸佛菩薩。有人解釋說：『這是念佛過去為菩薩時，我也與他們一樣，所以生歡喜。』現在解釋爲念佛成道，有菩薩眷屬，我也應當有，所以生歡喜。』文意在此，所以說念諸菩薩等。三、唸佛行。這裡正是念菩薩的行，所以名爲念佛行。解釋為諸菩薩所行的，是佛所行的行，所以行是從佛而有的緣故。四、唸佛凈。是指唸佛所有諸度（Paramita，到達彼岸）遠離染污的緣故，所以說念波羅蜜（Paramita，到達彼岸）清凈的緣故。五、唸佛勝。是指唸佛菩薩勝過其餘眾生的緣故，所以說念諸菩薩與眾生殊勝的緣故。六、唸佛不退的力量，所以說不壞。七、唸佛教化的法。八、唸佛能夠廣泛利益眾生。九、唸佛所進入的門，是指善巧智慧之門。問：看這十句，只有第一句唸佛，其餘念別的事。論主為什麼總稱念佛？答：這是依一乘（Ekayana，唯一佛乘）無盡緣起無礙相成。即每一個緣中無不都攝一切諸緣。論主依此例，所以回九入一，都名爲念佛。如第一句攝九，其餘一句一句也都如此。這即是句句之下，都無有窮盡。因此地法是陀羅尼（Dharani，總持）法的緣故，如上面舉悉曇章（Siddham chapter）為比喻，就是這個意思。依此例，上面十信為總，乃至十地（Bhumi，菩薩的十個階位）及佛都為別，攝別入總，無不在信中具足其餘位，也是這個意思。又，這十句，論主更作一番解釋。論中說：『其中初二念共者，是指十句中初二念共同是所念，現在還分為二，是指唸佛、唸佛法，所以說佛、佛法二故。』此意欲簡成同相三寶（Triratna，佛法僧）。言唸佛菩薩二者

【English Translation】 English version To contemplate the Buddha-dharma is precisely to contemplate the Dharma. However, it encompasses the particular by generalizing. From the gate of Buddha-contemplation, the other nine are derived. Therefore, all nine are called Buddha-contemplation. This is the Dharma obtained from Buddha-contemplation and the Dharma spoken, already and to be accomplished, hence it is said that contemplating the Buddha-dharma gives rise to joy. Second, contemplate the Buddhas and Bodhisattvas. Some explain, 'This is contemplating that when the Buddha was a Bodhisattva in the past, I was the same as them, so joy arises.' Now it is explained that when the Buddha attained enlightenment, he had a retinue of Bodhisattvas, and I should also have one, so joy arises. The meaning of the text is here, hence it is said to contemplate all the Bodhisattvas, etc. Third, contemplate the Buddha's conduct. Here, it is precisely contemplating the conduct of the Bodhisattvas, hence it is called Buddha's conduct. It is explained that the conduct of all Bodhisattvas is the conduct of the Buddha, so conduct comes from the Buddha. Fourth, contemplate the Buddha's purity. This refers to contemplating that all the Buddha's perfections (Paramita, reaching the other shore) are free from defilement, hence it is said to contemplate the purity of the Paramitas. Fifth, contemplate the Buddha's superiority. This refers to contemplating that the Buddhas and Bodhisattvas are superior to all other beings, hence it is said to contemplate that all Bodhisattvas are superior to the multitude. Sixth, contemplate the Buddha's power of non-retrogression, hence it is said to be indestructible. Seventh, contemplate the Dharma of the Buddha's teachings. Eighth, contemplate that the Buddha can broadly benefit sentient beings. Ninth, contemplate the gate entered by the Buddha, which refers to the gate of skillful wisdom. Question: Looking at these ten sentences, only the first sentence contemplates the Buddha, and the rest contemplate other things. Why does the author of the treatise generally call it Buddha-contemplation? Answer: This is based on the One Vehicle (Ekayana, the only Buddha vehicle), endless dependent origination, and unobstructed mutual accomplishment. That is, in each and every condition, all conditions are encompassed. The author of the treatise follows this example, so he returns the nine into one, and all are called Buddha-contemplation. Just as the first sentence encompasses the nine, each and every one of the remaining sentences is also like this. This means that under each and every sentence, there is no end. Therefore, this ground Dharma is the Dharani (total retention) Dharma, as exemplified by the Siddham chapter mentioned above. Following this example, the above ten faiths are the general, and even the ten grounds (Bhumi, the ten stages of a Bodhisattva) and the Buddha are the particular, encompassing the particular into the general, and all are fully present in faith, and the remaining positions are also like this. Furthermore, the author of the treatise offers another explanation of these ten sentences. The treatise says, 'Among them, the first two contemplations are common, referring to the first two contemplations among the ten, which are commonly contemplated, and now they are divided into two, referring to contemplating the Buddha and contemplating the Buddha-dharma, hence it is said that the Buddha and the Buddha-dharma are two.' This intends to simplify the three treasures (Triratna, Buddha, Dharma, Sangha) of the same aspect. The two, contemplating the Buddhas and Bodhisattvas

。還將唸佛簡佛菩薩故為二也。言念諸菩薩故。直舉菩薩以唸佛前簡法處已顯故。是故佛中具足三寶。餘七皆是念佛行攝。此行為總。餘下六句顯此行故。言隨所顯彼菩薩行者。謂此六句隨彼所顯菩薩行故。是故得在行中所攝。言以何顯者。如是諸念者。謂前言隨所顯未辨。以何法顯下出能顯行體故。云以如是諸念。應知此中菩薩行有二種。一離染行。二勝進行。六中初句別顯離染行故。云復何顯彼波羅蜜凈顯二。餘五句別顯勝進行故。云云何顯彼菩薩行乃至轉去故。于中初二句勝及不退顯勝轉去。以後地望前皆名轉勝。前地望后趣入不退皆名轉去。后之三句顯其盡去。十地位窮名為盡。上入佛果稱之曰去。三句中初二顯盡。謂法雲地中。能受法雨及能注雨利益群生。后一句受職成佛故云上入佛地。此初唸佛行該攝后六目之為總。歸初唸佛說以為別故。云亦總亦別也　第三念現得生歡喜中。初總中離世境。論釋離凡夫取著事。此六塵境是世凡所取。又未入初地所取不亡。如論云現前立少物等非入地故。今入出世證真如法。離所取著世間境事故。云我轉離一切世間境界生歡喜心。此轉離有九種。一入轉離。謂入諸佛所行法中故。云入一切佛平等中故。此九種與前八過既少相似。云何取別釋。前中舉此正顯發心之相。此文

【現代漢語翻譯】還將唸佛（Buddha recitation）簡別于佛菩薩，故分為二。言念諸菩薩故，直接舉出菩薩，因為在念佛之前，簡別法的處所已經顯明。因此，唸佛之中具足三寶（佛、法、僧）。其餘七種都屬於唸佛行所攝。此行為總綱，其餘六句是爲了彰顯此行。言隨所顯彼菩薩行者，意思是這六句隨著所彰顯的菩薩行而說。因此，得以被攝入於行之中。言以何顯者，如是諸念者，意思是前面所說的『隨所顯』尚未辨明，下面就說明用什麼法來彰顯能顯的行體。所以說『以如是諸念』。應當知道這其中菩薩行有兩種：一是離染行，二是勝進行。六句中第一句單獨彰顯離染行，所以說『復何顯彼波羅蜜凈顯二』。其餘五句單獨彰顯勝進行，所以說『云何顯彼菩薩行乃至轉去故』。其中前兩句，勝及不退，彰顯勝轉去。以後面的地（菩薩果位）來看前面的地，都稱為轉勝。前面的地來看後面的地，趣入不退，都稱為轉去。後面的三句彰顯其盡去。十地位達到窮盡稱為盡，向上進入佛果稱之為去。三句中前兩句彰顯盡，指的是法雲地中，能夠接受法雨，以及能夠降注法雨利益眾生。后一句是受職成佛，所以說『上入佛地』。這最初的唸佛行，涵蓋了後面的六種，將其總稱為總。歸於最初的唸佛，說為別，所以說『亦總亦別也』。第三，念現得生歡喜中，最初的總說中，遠離世間境界。論釋中說，遠離凡夫的取著之事。這六塵境界是世間凡夫所取著的。又未入初地，所取著的就不會消失。如論中所說，『現前立少物等非入地故』。現在進入出世間，證得真如法，遠離所取著的世間境界之事，所以說『我轉離一切世間境界生歡喜心』。這轉離有九種。一是入轉離，指的是進入諸佛所行之法中，所以說『入一切佛平等中故』。這九種與前面的八過既然有些相似，如何區分解釋呢？前面是舉出這個來正式彰顯發心之相，此文...

【English Translation】 It also distinguishes Buddha recitation (Nianfo) from Buddhas and Bodhisattvas, hence dividing them into two. 'Speaking of reciting various Bodhisattvas,' directly mentions Bodhisattvas because the place for distinguishing Dharmas has already been revealed before Buddha recitation. Therefore, Buddha recitation fully encompasses the Three Jewels (Buddha, Dharma, Sangha). The remaining seven are all included within the practice of Buddha recitation. This practice is the general principle, and the remaining six sentences are to highlight this practice. 'Speaking of following what is revealed, the practice of those Bodhisattvas,' means that these six sentences are spoken according to the revealed practice of Bodhisattvas. Therefore, they can be included in the practice. 'Speaking of what reveals it, such thoughts,' means that the previous statement 'following what is revealed' has not yet been clarified, and below it explains what Dharma is used to reveal the body of the practice that can be revealed. Therefore, it is said 'with such thoughts.' It should be known that there are two types of Bodhisattva practice in this: one is the practice of detachment from defilements, and the other is the practice of superior progress. The first sentence of the six separately reveals the practice of detachment from defilements, so it is said 'Moreover, what reveals the purity of those Paramitas reveals two.' The remaining five sentences separately reveal the practice of superior progress, so it is said 'How does it reveal the practice of those Bodhisattvas, even to the point of turning away?' Among them, the first two sentences, superiority and non-retrogression, reveal superior turning away. Looking at the previous grounds from the later grounds (Bodhisattva stages), they are all called superior turning. Looking at the later grounds from the previous grounds, approaching non-retrogression is all called turning away. The last three sentences reveal their exhaustion and departure. Reaching the end of the ten grounds is called exhaustion, and ascending into the Buddha fruit is called departure. Among the three sentences, the first two reveal exhaustion, referring to the Dharma Cloud Ground, where one can receive the Dharma rain and pour down the rain to benefit sentient beings. The last sentence is receiving the office and becoming a Buddha, so it is said 'ascending into the Buddha Ground.' This initial practice of Buddha recitation encompasses the latter six, collectively calling it the general. Returning to the initial Buddha recitation, it is said to be separate, so it is said 'both general and separate.' Thirdly, in the joy of attaining immediate rebirth, the initial general statement is about being away from worldly realms. The commentary explains being away from the attachments of ordinary people. These six sense objects are what worldly ordinary people are attached to. Moreover, if one has not entered the first ground, what is attached to will not disappear. As the commentary says, 'Establishing a small object in front of one's eyes, etc., is not entering the ground.' Now entering the world beyond, realizing the Dharma of Suchness, being away from the worldly realms that are attached to, so it is said 'I turn away from all worldly realms and generate joy.' This turning away has nine types. One is entering and turning away, referring to entering the Dharma practiced by all Buddhas, so it is said 'entering the equality of all Buddhas.' Since these nine types are somewhat similar to the previous eight faults, how can they be distinguished and explained? The previous one is to officially reveal the aspect of generating the aspiration, this text...

念此現得生於歡喜。理實初住所得無別。二遠舍地前凡夫位故。三近到出世聖智地故。四斷離分別煩惱惡趣業果故。五堪與眾生作依止故。六自念行成趣佛不遙故云近見。七得生佛諸受用土中凈土是佛分齊境界。八平等轉離。與諸菩薩同證真如入在彼數。九勝報自在故云舍離恐怖。此文有二。初直說後重分別。又此十中。初二句顯所行顯事不相似。此以佛法為所行事。不似凡夫取六塵事。次二句顯自身不相似。謂此以聖慧為身。不似凡地妄識身故。后六句顯六種不相似。一斷轉得出世凈行。不似凡夫習惡道行故云行不相似。二菩薩大悲。依眾生起還為物依。不似凡夫自不濟不能作依故。三菩薩見佛得力助行。不似凡夫非器不得。四菩薩生於凈佛國土。不似凡夫生於五趣故云處不似。五證如正智以資慧。不似凡夫雜業所生。六內心純熟所作無怖畢定成就。不似凡夫帶障恒怖。由此不似故名轉離也。言怖畏者。不愛等者。謂不活等五令心憎惡名為不愛。所畏不定便疑慮所畏定者。即生憂想。此是心法與心俱起故名想應。此是畏體以心畏故。現相捨身故有毛豎等事此　第二重分別怖中二。先徴問標。二章門。一怖二離。后釋前二門。先釋怖章。釋此五怖作六門。一出體有四法。一疑。二慮。慮猶思也。三憂。四想。如前可知

【現代漢語翻譯】現代漢語譯本唸誦此（指經文或咒語）現在就能得以往生到歡喜之處。實際上與初住菩薩所證得的境界沒有差別。（歡喜之處）一是因為遠離了舍地之前的凡夫地位。二是因為接近併到達了出世聖智的境界。三是因為斷除了分別煩惱和惡趣的業果。四是因為堪能作為眾生的依靠。五是因為自念修行成就，趨向成佛的道路不再遙遠，所以說『近見』。七是能夠往生到佛陀受用的國土中，凈土是佛陀分齊的境界。八是平等轉變脫離，與諸菩薩一同證悟真如，進入他們的行列。九是殊勝的果報自在，所以說舍離了恐怖。這段文字分為兩個部分。首先是直接說明，然後是重新分別解釋。此外，這十個方面中，前兩句顯示所行和所做的事情不相似。這是以佛法作為所行之事，不像凡夫那樣執取六塵之事。接下來的兩句顯示自身不相似。這是以聖慧為身，不像凡夫那樣以妄識為身。後面的六句顯示六種不相似。一是斷除轉變，得到出世清凈的修行，不像凡夫那樣習慣於惡道的行為，所以說『行不相似』。二是菩薩具有大悲心，依眾生而起，反過來又成為眾生的依靠，不像凡夫那樣自身都無法救濟，不能作為依靠。三是菩薩見佛，得到佛的加持，助力修行，不像凡夫那樣不是法器，無法得到。四是菩薩往生到清凈的佛國，不像凡夫那樣生於五趣（地獄、餓鬼、畜生、人、阿修羅），所以說『處不似』。五是證悟真如的正智，用來資助智慧，不像凡夫那樣由雜業所生。六是內心純熟，所作所為沒有怖畏，必定成就，不像凡夫那樣帶著業障，常常感到怖畏。由於這些不相似，所以稱為『轉變脫離』。說到怖畏，就是指不愛等等。所謂『不愛』，是指不活等等五種令人心生憎惡的事物。所畏懼的事情不確定，就會產生疑慮；所畏懼的事情確定，就會產生憂愁的想法。這些是心法，與心同時生起，所以稱為『想應』。這是畏懼的本體，因為心生畏懼。外在表現爲捨身，所以有毛髮豎立等現象。這是第二重分別怖畏中的兩個部分。首先是提問和標示。二是章節的綱要。一是怖畏，二是脫離。然後解釋前面的兩個綱要。首先解釋怖畏的章節。解釋這五種怖畏，分為六個方面。一是指出其體性，有四種法。一是疑。二是慮，慮就是思考。三是憂。四是想。如前文所說，可以知道。

【English Translation】 English version Reciting this (referring to the scripture or mantra) will now result in being born in joy. In reality, there is no difference from what is attained by a Bodhisattva of the initial stage (初住, Chuzhu). (The place of joy) is because: 1. It is far from the position of ordinary beings before the stage of relinquishment (舍地, Shedi). 2. It is close to and arrives at the realm of transcendent sacred wisdom. 3. It is because it cuts off the afflictions of discrimination and the karmic consequences of evil destinies. 4. It is because it is capable of being a refuge for sentient beings. 5. It is because one realizes that the practice is accomplished, and the path to becoming a Buddha is no longer distant, hence the saying 'near sight'. 7. It is being able to be born in the lands enjoyed by the Buddhas, and the Pure Land is the realm of the Buddha's share. 8. It is equal transformation and detachment, together with the Bodhisattvas, realizing Suchness (真如, Zhenru) and entering their ranks. 9. It is the freedom of excellent retribution, hence the saying 'abandoning terror'. This text is divided into two parts. First, there is direct explanation, and then there is re-explanation and differentiation. In addition, among these ten aspects, the first two sentences show that what is done and what is practiced are dissimilar. This takes the Buddha-dharma as what is practiced, unlike ordinary beings who grasp the affairs of the six dusts (六塵, Liuchen). The next two sentences show that the self is dissimilar. This takes sacred wisdom as the body, unlike ordinary beings who take deluded consciousness as the body. The last six sentences show six kinds of dissimilarity. First, it is cutting off and transforming, obtaining transcendent pure practice, unlike ordinary beings who are accustomed to the practice of evil paths, hence the saying 'practice is dissimilar'. Second, Bodhisattvas have great compassion, arising from sentient beings, and in turn become the refuge of sentient beings, unlike ordinary beings who cannot even save themselves and cannot be a refuge. Third, Bodhisattvas see the Buddha and receive the Buddha's blessing, assisting in practice, unlike ordinary beings who are not vessels and cannot receive it. Fourth, Bodhisattvas are born in pure Buddha-lands, unlike ordinary beings who are born in the five realms (五趣, Wuqu) (hell, hungry ghosts, animals, humans, asuras), hence the saying 'place is dissimilar'. Fifth, realizing the correct wisdom of Suchness is used to support wisdom, unlike ordinary beings who are born from mixed karma. Sixth, the inner mind is pure and mature, and what is done is without fear and will surely be accomplished, unlike ordinary beings who are always fearful with obstacles. Because of these dissimilarities, it is called 'transformation and detachment'. Speaking of terror, it refers to things like non-love. What is called 'non-love' refers to the five things like non-living that cause the mind to hate. If what is feared is uncertain, doubt will arise; if what is feared is certain, thoughts of sorrow will arise. These are mental dharmas, arising simultaneously with the mind, hence the saying 'thought corresponds'. This is the substance of fear, because the mind is fearful. The external manifestation is abandoning the body, so there are things like hair standing on end. This is the second level of differentiating the two parts of terror. First, there is questioning and marking. Second, there is the outline of the chapters. One is terror, and the other is detachment. Then explain the previous two outlines. First, explain the chapter on terror. Explaining these five terrors is divided into six aspects. First, point out its nature, there are four dharmas. One is doubt. Two is consideration, consideration is thinking. Three is sorrow. Four is thought. As mentioned earlier, it can be known.

。二明說意。所以者何。徴其意。理實初斷除煩惱等障。何故此中乃說離畏。論釋此五怖畏。是初地障故偏在此說。若爾何故唯在釋名處說。論云復說地利益勝故。欲明歡喜利益。與怖畏相反故。此舉之三依三業分別者。論云。第一第二第五依身口意者。此有二義。一別二通。別中不活依身惡名依。口惡名雖發他口以性是口業故。眾畏依意意無智德故生眾畏。二通不活依三業。謂衣不蓋形食不充口苦困來逼。餘二通可知。四五唯依身者。善道可愛舍故生畏。此是死畏。惡道可憎得故生畏。此隨惡道畏捨得在身非餘業故。四建立者。論云。何故但說五怖畏打縛等諸畏。皆五攝故。五出因者。論說二因。一邪智妄取想見愛著故。二善根微少故。初為三畏因邪智是不活因。由邪智計我懼已不活追求資財妄取想。是惡名畏因。以妄想怖取美名遂起。此畏見愛著。是死畏因。由見我故愛著自身懼其死也。此三同是惡法故合為一。善根少。是餘二因。功德善少畏墮惡道。智慧善少畏於大眾。又過去善少今畏大眾。現在善少畏當惡道。此二俱是善少合為一因。六對治者。離此因故怖畏隨盡。並如經可知。釋名分竟　第三安住地分中有三。初總明安住。二所謂下三十句別辨安住。三成就下一句總結安住。初中亦三。初大悲為首。是安住

【現代漢語翻譯】現代漢語譯本：二、闡明意義。為什麼這樣說呢？這是爲了探究其意圖。實際上，最初斷除的是煩惱等障礙，為什麼這裡卻說遠離怖畏呢？論中解釋說，這五種怖畏是初地（Prathama-bhumi）的障礙，所以特別在這裡說明。如果這樣，為什麼只在解釋名稱的地方說明呢？論中說：『又說明地的利益殊勝。』想要說明歡喜地的利益，與怖畏相反。這裡舉出的三種是依據身、口、意三業來分別的。論中說：『第一、第二、第五種怖畏是依據身、口、意。』這裡有兩種含義：一是分別，二是共通。分別來說，不活畏（Ajivika bhaya）依賴於身，惡名畏（Asloka bhaya）依賴於口，雖然惡名是由他人之口發出，但其性質是口業。眾畏（Parishad bhaya）依賴於意，因為意沒有智慧功德，所以產生眾畏。共通來說，不活畏依賴於三業，比如衣服不能遮體，食物不能充飢，痛苦困厄來逼迫。其餘兩種可以類推得知。第四和第五種怖畏只依賴於身，因為捨棄善道可愛之處而產生畏懼，這是死畏（Marana bhaya）。因為得到惡道可憎之處而產生畏懼，這是隨惡道畏（Durgati bhaya），捨棄和得到都在身上，而不是其他業。四、建立。論中說：『為什麼只說五種怖畏？』打縛等各種畏懼，都包含在這五種之中。五、指出原因。論中說了兩個原因：一是邪智妄取想見愛著，二是善根微少。第一個原因是三種畏懼的原因，邪智是不活畏的原因，由於用邪智計算，害怕自己不能活下去，所以追求資財，這是妄取想。是惡名畏的原因，因為妄想恐怖，追求美名，於是產生這種畏懼。見愛著是死畏的原因，由於執著於我，所以愛著自身，害怕死亡。這三種都是惡法，所以合為一個原因。善根少是其餘兩種畏懼的原因，功德善少，畏懼墮入惡道。智慧善少，畏懼大眾。又過去善少，現在畏懼大眾。現在善少，畏懼將來墮入惡道。這兩種都是善少，合為一個原因。六、對治。遠離這些原因，怖畏就會隨之消失，詳細情況可以從經文中得知。解釋名稱部分結束。第三、安住地分中有三部分。首先，總的說明安住。其次，所謂的下面三十句，分別辨別安住。第三，成就下面一句，總結安住。第一部分中也有三點。首先，以大悲為首，這是安住。

【English Translation】 English version: Two, Explaining the Meaning. Why is it said so? It is to investigate its intention. In reality, initially, it is to eliminate obstacles such as afflictions, so why is it said here to be free from fear? The treatise explains that these five fears are obstacles of the first ground (Prathama-bhumi), so they are specifically explained here. If so, why is it only explained in the place of explaining the name? The treatise says: 'Also, it explains the superior benefits of the ground.' It wants to explain the benefits of the Joyful Ground, which is the opposite of fear. The three mentioned here are distinguished based on the three karmas of body, speech, and mind. The treatise says: 'The first, second, and fifth fears are based on body, speech, and mind.' There are two meanings here: one is separate, and the other is common. Separately speaking, the fear of not surviving (Ajivika bhaya) depends on the body, the fear of bad reputation (Asloka bhaya) depends on speech, although the bad reputation is uttered by the mouth of others, its nature is speech karma. The fear of the assembly (Parishad bhaya) depends on the mind, because the mind has no wisdom and virtue, so it produces the fear of the assembly. Commonly speaking, the fear of not surviving depends on the three karmas, such as clothes cannot cover the body, food cannot fill the stomach, and suffering and hardship come to oppress. The remaining two can be inferred by analogy. The fourth and fifth fears only depend on the body, because of the fear of abandoning the beloved of the good path, this is the fear of death (Marana bhaya). Because of the fear of obtaining the hateful of the evil path, this is the fear of following the evil path (Durgati bhaya), abandoning and obtaining are on the body, not other karmas. Four, Establishment. The treatise says: 'Why only talk about the five fears?' All kinds of fears such as beating and binding are included in these five. Five, Pointing out the cause. The treatise mentions two causes: one is wrong wisdom, false grasping, imagination, views, and attachment, and the other is few good roots. The first cause is the cause of the three fears, wrong wisdom is the cause of the fear of not surviving, because of calculating with wrong wisdom, fearing that one cannot live, so pursuing wealth, this is false grasping. It is the cause of the fear of bad reputation, because of delusion and terror, pursuing a good name, so this fear arises. Seeing and attachment are the cause of the fear of death, because of attachment to the self, so loving oneself, fearing death. These three are all evil dharmas, so they are combined into one cause. Few good roots are the cause of the remaining two fears, few merits and virtues, fearing falling into the evil path. Few wisdom and virtues, fearing the assembly. Also, few good deeds in the past, fearing the assembly now. Few good deeds now, fearing falling into the evil path in the future. These two are both few good deeds, combined into one cause. Six, Antidote. By staying away from these causes, fear will disappear accordingly, and details can be found in the scriptures. The explanation of the name part ends. Third, in the part of the Abiding Ground, there are three parts. First, a general explanation of abiding. Second, the so-called thirty sentences below, separately distinguish abiding. Third, the sentence below achievement summarizes abiding. There are also three points in the first part. First, taking great compassion as the head, this is abiding.

因菩薩所行。皆為眾生悲為行本故云悲首。二于眾生心無嫌恨等。是安住觀。此中有二。一于眾生違惱心不嫌恨者。見非不嫌觸已無恨。此煩惱不能壞故名堅固。二直心者。深悲愍物為求菩提。小乘不能壞故名堅固。此二不壞故云自然凈。三轉復勤修一切善根者。是安住行。如下所說信等善根。一切皆是此地攝總勤修也。此勤修有三。初信心。是行所依。二修行。是依心成行。三迴向。是回行成德。初十句明信心成。言信心增上者。隨所有事。于中信增上成就。解云。此是總句。隨下別句。所有三寶等境事。于中深信決定名為增上。別中有九種信增上。于中初六始起信心。后三信增成欲。前中初二自行。后四利他。前中初句。上信三寶凈信敬行故云多行凈心。下句于理證信。謂真智開神故云解心清凈。利他四中。初一化他行。謂說已所證授與眾生名信分別。后三化他心。謂慈悲是化心大也。不疲化心常也。后三中初於行離過。謂不染著世是慚愧能也。于慳等下辨慚愧相。舉慳等取餘五蔽故。由深慚愧六蔽不行故云莊嚴。二於人將護。三於法敬順。信心竟。第二修行成就中。論經九句。此中八句。論言十句者。授咸數十為名。初句總集諸善根無休息。無休息故。故是常修也。一切善根是頓修也。別中八內。初七阿含行。

【現代漢語翻譯】現代漢語譯本因菩薩所行，皆為眾生，以悲為根本，所以稱為『悲首』。二、對於眾生，心中沒有嫌恨等，這是安住于觀。其中有二點：一是對眾生違逆惱怒，心中不嫌恨。見到不如意事不嫌棄，觸及不快已無怨恨。這種煩惱不能摧毀他的心，所以稱為『堅固』。二是直心，深深地悲憫眾生，爲了求得菩提（bodhi，覺悟），小乘（Hinayana，小乘佛教）的境界不能動搖他的心，所以稱為『堅固』。這兩種『不壞』，所以稱為『自然凈』。三、進而勤奮地修習一切善根，這是安住於行。如下面所說的信等善根，一切都是此地所攝，總括起來勤奮修習。這種勤奮修習有三方面：首先是信心，是行為所依賴的基礎；二是修行，是依靠信心而成就的行為；三是迴向，是將修行所成的功德迴向給眾生。最初的十句說明信心的成就。所說的『信心增上』，是指隨所遇到的一切事物，在其中信心增上而成就。解釋說，這是總括性的句子，下面的別句是分別說明。所有三寶（Triratna，佛法僧）等境界的事物，在其中深深地相信和決定，稱為『增上』。別句中有九種信增上，其中最初六種是開始生起信心，后三種是信心增上而生起愿欲。前面的六種中，最初兩種是自行，后四種是利他。前面的兩種中，第一句是向上信奉三寶，以清凈的信心和恭敬的行為，所以稱為『多行凈心』。下一句是對理的證信，是指真智開啟，神識清明，所以稱為『解心清凈』。利他的四種中，第一種是化他行，是指宣說自己所證悟的道理，授予眾生，名為『信分別』。后三種是化他心，是指慈悲是化他的大心，不疲倦是化他的常心。后三種中，最初是對行為遠離過失，是指不染著世俗，這是慚愧的力量。在『于慳等下』辨別慚愧的相狀，舉出慳吝等，是爲了概括其餘五種遮蔽。由於深深的慚愧，六種遮蔽不行，所以稱為『莊嚴』。二是對於人加以愛護，三是對佛法恭敬順從。信心說完。第二部分是修行成就，論經中有九句，這裡有八句，論中說十句，是把授和咸數合為一個名目。第一句是總括地聚集各種善根，沒有休息。因為沒有休息，所以是常常修習。一切善根是頓然修習。別句中的八句，最初七句是阿含行。

【English Translation】 English version Because the actions of Bodhisattvas (enlightened beings) are all for the sake of sentient beings, and compassion is the root of their actions, it is called 'Compassion Foremost'. Secondly, having no resentment or hatred towards sentient beings is dwelling in contemplation. There are two aspects to this: one is not resenting or hating sentient beings who act contrary or cause annoyance. Seeing unpleasant things without aversion, and feeling no hatred after being touched by unpleasantness. This kind of affliction cannot destroy their mind, so it is called 'Firm'. The second is having a straightforward mind, deeply compassionate towards beings, seeking Bodhi (enlightenment). The realm of Hinayana (the 'small vehicle' of Buddhism) cannot shake their mind, so it is called 'Firm'. These two 'non-destructions' are called 'Naturally Pure'. Thirdly, diligently cultivating all good roots is dwelling in practice. As mentioned below, good roots such as faith are all encompassed in this stage, comprehensively and diligently cultivated. This diligent cultivation has three aspects: first, faith, which is the foundation upon which actions rely; second, practice, which is action accomplished through faith; and third, dedication, which is dedicating the merit of practice to all beings. The first ten sentences explain the accomplishment of faith. The phrase 'increasing faith' refers to the accomplishment of increasing faith in all things encountered. It is explained as a general statement, with the following specific sentences providing further details. Deep belief and determination in all things related to the Triratna (the 'three jewels' of Buddhism: Buddha, Dharma, Sangha) is called 'increasing'. There are nine types of increasing faith, with the first six being the initial arising of faith, and the last three being the increasing of faith leading to desire. Among the first six, the first two are self-benefiting, and the last four are benefiting others. Among the first two, the first sentence is about revering the Triratna, with pure faith and respectful conduct, hence it is called 'Practicing Pure Mind'. The next sentence is about verifying the truth, referring to the opening of true wisdom and the clarity of consciousness, hence it is called 'Understanding Pure Mind'. Among the four that benefit others, the first is transforming others through action, referring to proclaiming the truth one has realized and bestowing it upon sentient beings, called 'Faith Discrimination'. The last three are transforming others through mind, referring to compassion as the great mind of transformation, and tireless effort as the constant mind of transformation. Among the last three, the first is about avoiding faults in action, referring to not being attached to the world, which is the power of shame and remorse. 'Below, regarding stinginess, etc.' distinguishes the characteristics of shame and remorse, mentioning stinginess, etc., to encompass the other five obscurations. Due to deep shame and remorse, the six obscurations do not arise, hence it is called 'Adornment'. The second is cherishing people, and the third is respectfully obeying the Dharma. This concludes the discussion of faith. The second part is the accomplishment of practice, with nine sentences in the treatise, but eight here. The treatise mentions ten sentences, combining 'bestowing' and 'counting' into one item. The first sentence is a general gathering of all good roots, without rest. Because there is no rest, it is constant practice. All good roots are cultivated suddenly. Among the specific sentences, the first seven are the Agama practices.

后一證入行。前中初二攝法方便。一近善友。略無此句。二愛樂法。謂于直咨直報為問答。說難釋通為論義。分別本文為解釋。於此三時。稱悅適情心生喜故云常愛樂法。次三成三慧。正行於中聞思可知。修于定中不味著故。后二是隨緣離著行。于名于利己得不貪。是知足行也。未得不求是少欲行。未受戒者。有此貪求不得受故。名障菩薩戒也。已受戒者。起此二種令戒退失。上來阿含行言常寶心等者。是證行證行可貴。從喻名寶證行超出唸唸常現故無厭足。修行竟　第三回向成就中。論中作四翻釋。一顯意釋。二總別釋。三隨要釋。四就行釋。初中先問以發起。此求一切智等說何等事。何以有此問者。為文中無迴向言故。作此問示現迴向成就者。答以顯示也。以求佛果是迴向義故。二總別解釋。如論應知。三隨要分別者。此中分三。初求何等事。求一切智地故者。此是初句所求果法求猶樂也。二以何觀求觀諸佛力無畏等故。此顯能求觀解。是第二句三云何求。求諸波羅密無著法故。此顯以何行求用諸度。離六蔽等著求此兼攝。后十句總盡。此三求中家者。結一切智地。是所求處故云家。依家者。結能求觀解。謂所觀力無畏等。是一切智中別德故。名依家也。無障求者。結能求行離障蔽故。四就行解釋中。初二句非是

【現代漢語翻譯】現代漢語譯本后一個（階段）是證入行。前面和中間的兩個階段，初步攝取佛法的方便法門。一是親近善友，有些版本中略去了這句話。二是愛樂佛法，即對於直接提問直接回答是問答，解釋疑難疏通義理是論義，分析經文是解釋。在這三種情況下，因為（說法者）言辭恰當，（聽法者）心情愉悅而心生歡喜，所以說『常愛樂法』。接下來三個（階段）成就三種智慧，在正行中，聞慧和思慧是可以理解的，在禪定中修行，不執著于禪味。最後兩個（階段）是隨緣離著行，對於名聲和利益，已經得到的不再貪戀，這就是知足行。沒有得到的也不去追求，這就是少欲行。沒有受戒的人，如果貪求這些就無法受戒，這被稱為障礙菩薩戒。已經受戒的人，如果生起這兩種貪念，會導致戒律退失。上面所說的阿含行，如『常寶心』等，是證行，證行是可貴的。用比喻來說，證行就像寶物一樣珍貴，證行超越一切，唸唸常現，所以沒有厭足的時候。修行完畢，第三是迴向成就。論中做了四種解釋：一是顯意釋，二是總別釋，三是隨要釋，四是就行釋。首先是顯意釋，先提問以發起（討論）。『此求一切智』等，說的是什麼事？為什麼有這樣的提問？因為文中沒有『迴向』這個詞。所以提出這個問題，來顯示迴向成就。回答是爲了顯示迴向的意義，因為求佛果就是迴向的意義。二是總別解釋，如論中所說應該知道的。三是隨要分別，這裡分為三點。首先是求什麼事？『求一切智地故』，這是第一句所求的果法，『求』就是樂於的意思。二是以什麼觀來求？『觀諸佛力無畏等故』，這顯示了能求的觀解，是第二句。三是如何求？『求諸波羅密無著法故』，這顯示了以什麼行來求，用各種波羅密，遠離六種蔽障來求，這兼攝了後面的十句總括。在這三種求中，『家』是總結一切智地，是所求之處，所以說是『家』。『依家』是總結能求的觀解，所觀的佛力無畏等，是一切智中的特別功德，所以稱為『依家』。『無障求』是總結能求的行，遠離障礙和蔽障。四是就行解釋中，前兩句不是。

【English Translation】 English version The last (stage) is the practice of realization. The first and middle two stages are the preliminary expedient methods for embracing the Dharma. First, is to be close to good friends, some versions omit this sentence. Second, is to love the Dharma, which means that direct questions and direct answers are question and answer, explaining difficulties and clarifying principles is discussion, and analyzing scriptures is explanation. In these three situations, because (the speaker's) words are appropriate and (the listener's) mood is pleasant, joy arises in the heart, so it is said 'always love the Dharma'. The next three (stages) accomplish the three wisdoms, in the proper practice, the wisdom of hearing and the wisdom of thinking are understandable, in the practice of meditation, do not be attached to the taste of meditation. The last two (stages) are the practice of following conditions and detachment, for fame and profit, no longer greedy for what has been obtained, this is the practice of contentment. Not seeking what has not been obtained is the practice of few desires. Those who have not taken the precepts, if they are greedy for these, cannot take the precepts, this is called obstructing the Bodhisattva precepts. Those who have already taken the precepts, if they give rise to these two kinds of greed, will cause the precepts to be lost. The above-mentioned Agama practice, such as 'always treasure the mind', etc., is the practice of realization, the practice of realization is precious. Metaphorically speaking, the practice of realization is as precious as a treasure, the practice of realization transcends everything, constantly appearing in every thought, so there is no time for satiety. After the practice is completed, the third is the accomplishment of dedication. The treatise makes four kinds of explanations: first, explanation of the obvious meaning; second, general and specific explanation; third, explanation according to the essentials; fourth, explanation according to the practice. First, the explanation of the obvious meaning, first ask a question to initiate (discussion). 'This seeking of all-wisdom' etc., what is it talking about? Why is there such a question? Because there is no word 'dedication' in the text. So ask this question to show the accomplishment of dedication. The answer is to show the meaning of dedication, because seeking Buddhahood is the meaning of dedication. Second, general and specific explanation, as the treatise says should be known. Third, distinguish according to the essentials, here it is divided into three points. First, what is being sought? 'Seeking the ground of all-wisdom', this is the fruit Dharma sought in the first sentence, 'seeking' means being happy to. Second, with what view is it sought? 'Observing the Buddha's powers, fearlessness, etc.', this shows the view and understanding of the seeker, is the second sentence. Third, how to seek? 'Seeking the unobstructed Dharma of the Paramitas', this shows with what practice to seek, using various Paramitas, seeking by staying away from the six obscurations, this includes the following ten sentences in summary. In these three kinds of seeking, 'home' is to summarize the ground of all-wisdom, is the place sought, so it is called 'home'. 'Relying on home' is to summarize the view and understanding of the seeker, the observed Buddha's powers, fearlessness, etc., are special merits in all-wisdom, so it is called 'relying on home'. 'Unobstructed seeking' is to summarize the practice of the seeker, staying away from obstacles and obscurations. Fourth, in the explanation according to the practice, the first two sentences are not.

此中正所修行故不別釋。此唯解前能求之行。論中雲何求等總據。前第三門為此總句。下開別故云差別異求施。二垢中初見乞詐設是語諂也。無心許與是心曲也。對治此如經離諂曲故。此是一向不許。二許而不與有三義。一先許后不與。二許多與少。三許勝與劣。皆是不隨。先言對治。此如經如說能行故。二戒有一垢不護實語有二。一犯戒以違本受時能持之言。二覆藏不露犯。默妄語等對治此故。如經常行實語。菩提資糧論頌云。雖由實語死退失轉輪王。及以諸天王唯應作實語。三忍一垢。佛家正以利他為業。反此惱他即污佛家。對治此如經不污佛家故。四精進一垢。謂于戒生退。此三種一法廣故退。論云。菩薩戒無量二時久故退。論云。劫數長遠。三深細故退。論云。難持難行。以廣故難可具持。時長故難可常持。深細故難可善持。又律儀戒中惡無不離故難持也。餘二聚中。善無不攝生無不度故難行也。由此便生遏墮之心。是此垢也。對治此如經不捨菩薩戒故。由精進策修能行難行故。五定垢二中一事中舉緣名亂心。內情妄取名憶想。又初庶后細。又初不得止故。后不得觀故。對治中不動治亂生薩婆若治憶想。六慧有三垢。一障不住道行。或一向現世間不現涅槃。同凡夫故。或一向現涅槃。不現世間。同一乘故。此

【現代漢語翻譯】現代漢語譯本此處因為正是修行的地方，所以不另外解釋。這裡只是解釋前面所說的能夠尋求的修行。論中『如何尋求』等，都是總括性的說法。前面第三門就是這個總括性的句子。下面展開來說，所以說『差別異求施』。兩種污垢中，首先，假裝乞討是語言上的諂媚。沒有真心給予是心裡的彎曲。對治這種情況，就像經文里說的『遠離諂曲』。這是一種完全不允許的情況。第二種，答應了卻不給予，有三種情況：一是先答應后不給；二是答應給很多卻給很少；三是答應給好的卻給差的，都是不隨順。前面說對治這種情況，就像經文里說的『如說能行』。第二，戒律有一種污垢，不守護真實的語言有兩種：一是違犯戒律，違背當初受戒時承諾能夠持守的誓言；二是隱瞞不暴露自己所犯的錯誤，比如默許妄語等。對治這種情況，就像經文里說的『常行實語』。《菩提資糧論》的偈頌說：『即使因為說實話而死，退失轉輪王以及諸天王的地位，也應該只說實話。』第三，忍辱有一種污垢。佛家本來是以利益他人為事業，反過來惱害他人，就是玷污佛家。對治這種情況，就像經文里說的『不污佛家』。第四，精進有一種污垢，指的是對於戒律產生退轉。這三種退轉，一是法門廣大所以退轉。論中說：『菩薩戒無量。』二是時間長久所以退轉。論中說：『劫數長遠。』三是深奧細微所以退轉。論中說：『難持難行。』因為廣大所以難以全部持守，因為時間長所以難以常常持守，因為深奧細微所以難以好好持守。而且律儀戒中，沒有不遠離惡事的，所以難以持守。其餘兩種戒律中，沒有不攝取善事、沒有不度化眾生的，所以難以實行。因此就產生了遏制和墮落的心，這就是這種污垢。對治這種情況，就像經文里說的『不捨菩薩戒』。通過精進策勵修行，能夠實行難以實行的。第五，禪定有兩種污垢，一是事情中舉出緣由，名叫亂心；內心虛妄地取相，名叫憶想。而且，前者是粗略的，後者是細微的。而且，前者是不能停止的緣故，後者是不能觀照的緣故。對治的方法是，不動來對治亂心，生起薩婆若（Sarvajna，一切智）來對治憶想。第六，智慧有三種污垢。一是障礙不住于道行，或者只顯現世間而不顯現涅槃，和凡夫一樣；或者只顯現涅槃而不顯現世間，和一乘一樣。這

【English Translation】 English version It is not separately explained here because this is precisely where the practice is carried out. This only explains the practice of seeking mentioned earlier. In the treatise, 'how to seek' and so on are general statements. The third gate mentioned earlier is the general statement for this. The following expands on it, so it is said 'different and varied seeking of giving'. Among the two defilements, first, pretending to beg is verbal flattery. Not giving sincerely is crookedness of the mind. The antidote to this is as stated in the sutra, 'being free from flattery'. This is a completely unacceptable situation. Second, promising but not giving has three meanings: first, promising and then not giving; second, promising much but giving little; third, promising something good but giving something inferior, all of which are not compliant. The previous statement about the antidote is as stated in the sutra, 'being able to act as spoken'. Second, precepts have one defilement, not guarding truthful speech has two: first, violating the precepts by going against the words of being able to uphold them at the time of taking the precepts; second, concealing and not revealing one's own transgressions, such as tacitly agreeing to false speech. The antidote to this is as stated in the sutra, 'constantly practicing truthful speech'. The verse in the 'Bodhisattva Resource Treatise' says: 'Even if one dies from speaking the truth, losing the position of a Chakravartin (轉輪王, Wheel-Turning King) and the kings of the heavens, one should only speak the truth.' Third, patience has one defilement. The Buddha's family originally takes benefiting others as its business, and harming others in return is defiling the Buddha's family. The antidote to this is as stated in the sutra, 'not defiling the Buddha's family'. Fourth, diligence has one defilement, which refers to generating regression towards the precepts. These three types of regression are: first, regression because the Dharma is vast. The treatise says: 'The Bodhisattva precepts are immeasurable.' Second, regression because the time is long. The treatise says: 'The kalpas (劫數, eons) are long and far away.' Third, regression because it is profound and subtle. The treatise says: 'Difficult to uphold and difficult to practice.' Because it is vast, it is difficult to uphold completely; because the time is long, it is difficult to uphold constantly; because it is profound and subtle, it is difficult to uphold well. Moreover, in the Pratimoksha (律儀戒, code of monastic discipline) precepts, there is no evil that is not abandoned, so it is difficult to uphold. In the other two aggregates of precepts, there is no good that is not included, and no sentient being that is not liberated, so it is difficult to practice. Therefore, the mind of suppression and falling arises, which is this defilement. The antidote to this is as stated in the sutra, 'not abandoning the Bodhisattva precepts'. Through diligent encouragement of practice, one is able to practice what is difficult to practice. Fifth, Samadhi (禪定, concentration) has two defilements, one is mentioning the causes in the matter, called distracted mind; falsely grasping appearances in the inner feelings is called recollection. Moreover, the former is coarse, and the latter is subtle. Moreover, the former is because it cannot be stopped, and the latter is because it cannot be contemplated. The method of antidote is to use immovability to cure the distracted mind, and to generate Sarvajna (薩婆若, all-knowing wisdom) to cure recollection. Sixth, wisdom has three defilements. One is hindering the practice of abiding in the path, either only manifesting in the world and not manifesting Nirvana, being the same as ordinary people; or only manifesting Nirvana and not manifesting the world, being the same as the One Vehicle.

無善巧。是般若垢對治如經可知。二障助道行。三障證道行。並可知□□□。如是下總結安住。由此三十句行凈治。此地純熟故名凈法也。論□□□□□□□□□□□□□欲謂怖趣。

【現代漢語翻譯】現代漢語譯本：沒有善巧方便。這是般若的垢染，對治方法如經文所說的那樣可以得知。二障（煩惱障和所知障）有助於道行，三障（業障、報障、煩惱障）有助於證道之行，這些都可以得知。像這樣，下面總結安住。由此三十句的修行得以凈化。此地純熟的緣故，名為凈法。論述……（此處省略）……想要說的是怖畏的去處。現代漢語譯本：沒有善巧方便。這是般若的垢染，對治方法如經文所說的那樣可以得知。二障（煩惱障和所知障）有助於道行，三障（業障、報障、煩惱障）有助於證道之行，這些都可以得知。像這樣，下面總結安住。由此三十句的修行得以凈化。此地純熟的緣故，名為凈法。論述……（此處省略）……想要說的是怖畏的去處。

【English Translation】 English version: Without skillful means. This is a defilement of Prajna (wisdom), and the method of counteracting it can be known as stated in the scriptures. The two obscurations (klesha-avarana (obscuration of afflictions) and jneya-avarana (obscuration of knowledge)) assist the path, and the three obscurations (karma-avarana (obscuration of karma), vipaka-avarana (obscuration of result), and klesha-avarana (obscuration of afflictions)) assist the practice of realizing the path; these can all be known. Like this, the following summarizes abiding. From this, the practice of thirty sentences is purified. Because this ground is pure and mature, it is called pure Dharma. The treatise... (omitted here)... wants to say is the place of fear. English version: Without skillful means. This is a defilement of Prajna (wisdom), and the method of counteracting it can be known as stated in the scriptures. The two obscurations (klesha-avarana (obscuration of afflictions) and jneya-avarana (obscuration of knowledge)) assist the path, and the three obscurations (karma-avarana (obscuration of karma), vipaka-avarana (obscuration of result), and klesha-avarana (obscuration of afflictions)) assist the practice of realizing the path; these can all be known. Like this, the following summarizes abiding. From this, the practice of thirty sentences is purified. Because this ground is pure and mature, it is called pure Dharma. The treatise... (omitted here)... wants to say is the place of fear.