T85n2761_勝鬘經記
大正藏第 85 冊 No. 2761 勝鬘經記
No. 2761 [cf. No. 353]
勝鬘義記
無盡明應身無窮智□□□者。明法身無盡也。一切法常住者。十力無畏等法也。心過惡身四種者。釋所以得常立心無諸惱身無生老病死也。知一切爾炎者。漢言境界。攝持一切法者。是萬善也。除眾過惡者。達知法總備諸善法。具此三義故得常也。我久安立汝一偈。是佛說。我以作功德。復是勝鬘說前請護身此護法。即為說授記者。既有敬美之功。又復禮請。乞如來欲令修行萬善故便記之焉。自在王者。記其因中之勝果。常作自在天王者也。無量阿僧祇佛者。記應待修行也。號普光者。記名字也。如來正遍知者。記德號也。無有惡趣者。記國土弟子也。略記五事。
受十大受者。是第二經名也。上受是人下受是法。人有能受。法有可受故。受為名也。十名攝萬故名為大也。于萬為略。於一為廣也。十受大泮凡有二種。一者自行二者化人。初五受及第十受是自行。中間四受是化人也。復有二義。一別二總。九別十總也。以不愛染心者。不捨疏逐親。無厭足心者樂常說法。無礙心者。有請便說。彼彼處者。在在所也。應折伏者。威力制之也。應攝受者。𣽈語化之。令法久住者
【現代漢語翻譯】 現代漢語譯本 大正藏第八十五冊 No. 2761 《勝鬘經記》
No. 2761 [cf. No. 353]
《勝鬘義記》
『無盡明應身無窮智□□□者』。解釋為法身是無盡的。『一切法常住者』，指的是十力（如來的十種力量）、無畏（無所畏懼）等法。『心過惡身四種者』，解釋了為什麼能夠常住：心沒有諸種煩惱，身沒有生老病死。『知一切爾炎者』，『爾炎』在漢語中是境界的意思。『攝持一切法者』，指的是萬善。『除眾過惡者』，通達了知一切法，總括具備諸種善法。具備這三種意義，所以能夠常住。『我久安立汝一偈』，是佛說的。『我以作功德』，又是勝鬘說的，前面是請求護身，這裡是護法。『即為說授記者』，既有敬美的功德，又再次禮請，乞求如來希望她修行萬善，所以就為她授記。『自在王者』，是記述她在因地中的殊勝果報，常常作為自在天王。『無量阿僧祇佛者』，是記述應當等待修行。『號普光者』，是記述名字。『如來正遍知者』，是記述德號。『無有惡趣者』，是記述國土弟子。簡略地記述了這五件事。
『受十大受者』，是第二個經名。上面所受的是人，下面所受的是法。人有能夠接受的能力，法有可以被接受的性質，所以用『受』作為名稱。十個名稱總攝萬法，所以稱為『大』。相對於萬法來說是簡略的，相對於一法來說是廣博的。十受大判，凡有二種：一是自行，二是化人。最初的五受以及第十受是自行，中間的四受是化人。又有兩種意義：一是別，二是總。前九個是別，第十個是總。『以不愛染心者』，不捨棄疏遠的人而親近親密的人。『無厭足心者』，樂於經常說法。『無礙心者』，有人請求就為他們說法。『彼彼處者』，在任何地方。『應折伏者』，用威力來制服他們。『應攝受者』，用溫和的言語來教化他們。『令法久住者』。
【English Translation】 English version T 85 No. 2761 Commentary on the Śrīmālādevī Siṃhanāda Sūtra
No. 2761 [cf. No. 353]
Commentary on the Meaning of Śrīmālā
'The one with endless bright responsive body and infinite wisdom □□□' means the Dharmakāya (Dharma body) is endless. 'All dharmas are permanent' refers to the Ten Powers (of a Tathāgata), Fearlessness, and other dharmas. 'The four kinds of mind surpassing evil body' explains why one can abide permanently: the mind has no afflictions, and the body has no birth, old age, sickness, and death. 'Knowing all realms' ('er yan' in Chinese) means 'boundary'. 'Embracing all dharmas' refers to all good deeds. 'Eliminating all faults and evils' means thoroughly knowing all dharmas, encompassing all good dharmas. Having these three meanings, one can abide permanently. 'I have long established this one verse for you' is said by the Buddha. 'I have made merit' is said by Śrīmālā; the former is requesting protection of the body, and this is protecting the Dharma. 'Immediately prophesying the prediction' has both the merit of reverence and beauty, and again requests, begging the Tathāgata to wish her to cultivate all good deeds, so he prophesies for her. 'King of Freedom' records the superior fruition in her causal stage, always acting as the King of the Free Heavens. 'Countless asaṃkhya Buddhas' records that she should wait for cultivation. 'Named Universal Light' records the name. 'Tathāgata, Perfectly Enlightened One' records the virtuous title. 'Having no evil destinies' records the land and disciples. Briefly records these five matters.
'Receiving the Ten Great Vows' is the second sutra name. The receiving above is of people, and the receiving below is of the Dharma. People have the ability to receive, and the Dharma has the nature of being received, so 'receiving' is used as the name. The ten names encompass all dharmas, so it is called 'Great'. Relative to the myriad dharmas, it is brief; relative to one dharma, it is extensive. The Ten Vows are broadly divided into two types: one is self-cultivation, and the other is transforming others. The first five vows and the tenth vow are self-cultivation, and the middle four vows are transforming others. There are also two meanings: one is separate, and the other is general. The first nine are separate, and the tenth is general. 'With a mind not attached to affection' means not abandoning those who are distant and approaching those who are close. 'With a mind without satisfaction' means delighting in constantly speaking the Dharma. 'With an unobstructed mind' means speaking the Dharma for those who request it. 'In various places' means in any place. 'Those who should be subdued' means subduing them with power. 'Those who should be embraced' means transforming them with gentle words. 'Causing the Dharma to abide long'.
。二法調眾生。佛法得久住天人充滿者。善趣增益也。為此二利不捨而化之。忘失法者。則忘失大乘人法。總以凡有五義。一名正法欲。二名攝受正法。三名欲作大乘。四名波羅蜜。五名大乘造善之始。必得好欲之心有欲心已便攝受在已攝在已已欲持作大乘。作大乘已知能到果已知有運載。勝鬘自明必能具行成就五義。是以稱言終不忘失。欲明行人失善。是故從始失終。從終失始。中間次第明其失義。忘失法者明則忘失大乘者。此明失始忘終。所以不言欲者。以攝受之名在十受中故。明已則舉之。不決定大乘者則不能得攝受欲者。此明失終忘始。中間總失。是次第失善五義。則失出世諸聖勝果。隨生入死永為凡夫。過之免甚事。若於是也。善是真理故曰正法。可要在已故曰攝受也。隨所樂入者。不能反流隨受三有身曰樂。越凡夫地者。背聖受生。何能超越過凡夫地也。無量大過者。失聖人之勝利。得凡夫之卑賤故名大過也。無量福利者。眾善聖果也。修行十受則便得之失。十受者。則入凡夫故兩明也。現為我證者。名雖有十統攝萬善。女人卑弱謂不能行。如來雖知餘人有疑。自非現證無以云也。非義饒益者。惡果報也。雨眾天華出妙音聲者。華聲二瑞應。其所取現華明必行十受現聲必成菩提也。同其所行者。斷疑見利
【現代漢語翻譯】 現代漢語譯本 用兩種方法調伏眾生，佛法才能長久住世，天人才能充滿，善道才能增長。爲了這兩種利益，不捨棄而教化他們。忘失佛法的人，就忘失了大乘的修行方法。總共有五種含義：一是名為正法欲（desire for the true Dharma），二是名為攝受正法（embracing the true Dharma），三是想要修作大乘，四是波羅蜜（pāramitā，perfection），五是大乘造善的開始。必定要得到好的愿欲之心，有了愿欲之心，便能攝受；已經攝受之後，就想要修持大乘。修作大乘之後，知道能夠到達果位，知道有運載的能力。Śrīmālā（勝鬘）自己表明必定能夠具足修行成就這五種含義，因此說『終不忘失』。想要說明修行人失去善法，所以從開始失去到最終失去，從最終失去到開始失去，中間次第說明失去的含義。忘失佛法，就表明忘失了大乘。這是說明失去開始，忘記最終。之所以不提愿欲，是因為攝受的名稱在十受（ten acceptances）之中。已經明白，就舉出來。不決定修學大乘的人，就不能得到攝受愿欲。這是說明失去最終，忘記開始，中間全部失去。這是次第失去善法的五種含義，就失去出世間的諸聖賢殊勝果報。隨著生死流轉，永遠成為凡夫。過失的免除是很重要的，如果在這裡。善是真理，所以稱為正法。可以要在自己身上，所以稱為攝受。隨著所喜好的而進入，不能反轉潮流，隨著接受三有之身，稱為喜好。超越凡夫的地位，違背聖道而受生，怎麼能夠超越凡夫的地位呢？無量的大過失，是失去聖人的勝利，得到凡夫的卑賤，所以稱為大過失。無量的福利，是各種善的聖果。修行十受就能得到，失去十受，就進入凡夫的境界，所以兩次說明。現在為我作證，名稱雖然有十種，統攝萬種善法。女人卑微柔弱，認為不能修行。如來雖然知道其他人有疑惑，如果不是親自現身作證，就無法說明。非義饒益，是不好的果報。降下各種天華，發出美妙的聲音，天華和聲音是兩種瑞應。出現天華表明必定修行十受，出現聲音表明必定成就菩提。與她所行相同，斷除疑惑，見到利益。
【English Translation】 English version To tame sentient beings with two methods, so that the Buddha-dharma may long abide in the world, and gods and humans may be filled, and the good realms may increase. For these two benefits, do not abandon and teach them. Those who forget the Dharma, forget the practices of the Mahāyāna. In general, there are five meanings: first, it is called dharma-chanda (正法欲, desire for the true Dharma); second, it is called dharma-parigraha (攝受正法, embracing the true Dharma); third, the desire to practice the Mahāyāna; fourth, pāramitā (波羅蜜, perfection); fifth, the beginning of creating good in the Mahāyāna. One must obtain a good desire-mind; having a desire-mind, one can embrace it; having embraced it, one wants to practice the Mahāyāna. Having practiced the Mahāyāna, one knows that one can reach the fruit, and knows that one has the ability to transport. Śrīmālā (勝鬘) herself states that she will surely be able to fully practice and accomplish these five meanings, therefore she says 'never forget'. Wanting to explain that practitioners lose good, therefore from losing the beginning to losing the end, from losing the end to losing the beginning, in between, explaining the meaning of losing in order. Forgetting the Dharma means forgetting the Mahāyāna. This explains losing the beginning and forgetting the end. The reason for not mentioning desire is because the name of embracing is within the ten acceptances (十受). Having understood, then bring it up. Those who are not determined in the Mahāyāna cannot obtain the embracing of desire. This explains losing the end and forgetting the beginning, losing everything in between. This is the gradual loss of the five meanings of good, and thus losing the transcendent and excellent fruits of the sages. Following the cycle of birth and death, one will forever be an ordinary person. Avoiding faults is very important, if it is here. Good is the truth, therefore it is called the true Dharma. It can be on oneself, therefore it is called embracing. Following what one likes to enter, unable to reverse the flow, following and accepting the body of the three realms, is called liking. Transcending the state of an ordinary person, going against the holy path and receiving birth, how can one transcend the state of an ordinary person? Immeasurable great faults are losing the victory of the sages and obtaining the baseness of ordinary people, therefore it is called a great fault. Immeasurable blessings are the various good and holy fruits. Practicing the ten acceptances will obtain them, losing the ten acceptances will enter the realm of ordinary people, therefore it is explained twice. Now bear witness for me, although the name has ten, it encompasses ten thousand good deeds. Women are humble and weak, thinking they cannot practice. Although the Tathāgata knows that others have doubts, if it were not for personally appearing and bearing witness, there would be no way to explain it. Non-righteous benefit is bad retribution. Raining down various heavenly flowers and emitting wonderful sounds, heavenly flowers and sounds are two auspicious responses. The appearance of heavenly flowers indicates that one will surely practice the ten acceptances, the appearance of sounds indicates that one will surely achieve Bodhi. Being the same as what she practices, cutting off doubts and seeing benefits.
愿同勝鬘行十受也。
發三大愿者。第三經名也。初以十名攝於萬善。此以三名盡攝眾也。將欲歸一。是以損之求善屬己。始宜言受要期永劫故名為愿也。初是自行。二是外化。三是護法也。以此善根者。是十受善也。得正法智者。智者知萬善之可崇也。如一切色悉入空界者。青黃朱紫空界所攝。五戒諸善三愿所含。三愿如空諸善如色也。
承佛威神說調伏大愿者。第四經名也。一名攝萬。須承旨乃曉。名雖無二猶未即實。將明一乘之道。非易可宣也。常不輕善曰調。不生諸惡曰伏。一名攝眾曰大。永劫不捨曰愿也。真實無異者。所說合理。又能必行也。所謂攝受正法者。出經名也。更無別法故。言所謂有始有終故。有攝受愿之二名也。久種善根者乃能解汝所說者。隱一名。而知萬善者非久殖不悟也。今說當說者。三世如來皆說萬善。此明勝鬘說。同諸佛欲令人信故積美也。不得邊際者。善理無窮說何可盡。智慧辨才亦無邊際者。此明如來智慧遍知辨不可盡。非智□解窮也。有大功德有大利益者。善是功德人是利益也。得道塵數善縛熾盛無邊際義顯於此矣。
更復演說者。上已明體。今欲美況。此果之第二義也。得一切佛法者。是果法也。八萬四千法門者。是因法也。雨眾色雨者。此譬正法。能出
【現代漢語翻譯】 現代漢語譯本：愿與勝鬘一同奉行十種戒律（十受）。
發三大愿：這是第三部經的名稱。起初用十種名稱來統攝各種善行，這裡用三種名稱來概括一切。將要歸於統一，所以減少（名相）來追求屬於自身的善行。開始應該說接受，要期望永劫不變，所以稱為愿。第一是自身修行，第二是教化他人，第三是護持佛法。憑藉這種善根，就是十受的善行，獲得正法智慧，有智慧的人知道各種善行都值得推崇。就像一切顏色都包含在虛空中一樣，青、黃、朱、紫都被虛空所包含。五戒等各種善行都被這三大愿所包含，三大愿就像虛空，各種善行就像顏色。
承蒙佛的威神之力宣說調伏大愿：這是第四部經的名稱。一個名稱統攝萬法，必須領會佛的旨意才能明白。名稱雖然沒有兩個，但還沒有達到真實。將要闡明一乘的道理，並非容易宣說。常常不輕視善行叫做『調』，不產生各種惡行叫做『伏』。一個名稱統攝大眾叫做『大』，永劫不捨棄叫做『愿』。真實沒有差異，是指所說的合乎道理，而且一定能夠實行。所謂攝受正法，出自經名。沒有其他法，所以說所謂有始有終，所以有攝受愿的兩個名稱。長久種植善根的人才能理解你所說的，隱藏一個名稱，而知道各種善行的人，不是長久種植善根就不能領悟。現在說、應當說，是指過去、現在、未來三世如來都宣說各種善行。這表明勝鬘所說，與諸佛相同，想要使人相信，所以積累美德。沒有邊際，是指善的道理無窮無盡，說什麼也說不完。智慧辯才也沒有邊際，是指如來的智慧普遍知曉，辯才不可窮盡，不是智慧所能理解窮盡的。有大功德、有大利益，是指善是功德，人是利益。得道如塵沙之數，善的束縛熾盛，無邊無際的意義在這裡顯現。
更進一步演說，上面已經闡明了本體，現在想要讚美情況，這是果的第二種意義。獲得一切佛法，是果法。八萬四千法門，是因法。降下各種顏色的雨，這是比喻正法，能夠產生……
【English Translation】 English version: I vow to practice the ten precepts (ten vows) together with Śrīmālā (Victorious Garland).
Making the Three Great Vows: This is the name of the third sutra. Initially, it uses ten names to encompass all good deeds; here, it uses three names to summarize everything. It is about returning to unity, so it reduces (names and forms) to pursue the good that belongs to oneself. At the beginning, one should speak of acceptance, expecting eternity, so it is called a vow. The first is self-cultivation, the second is to transform others, and the third is to protect the Dharma. Relying on this root of goodness, which is the goodness of the ten precepts, one obtains the wisdom of the true Dharma. The wise know that all kinds of good deeds are worthy of reverence. Just as all colors are contained in space, blue, yellow, red, and purple are all contained by space. The five precepts and various good deeds are all contained in these three great vows. The three great vows are like space, and various good deeds are like colors.
Receiving the Buddha's Majestic Power to Proclaim the Great Vow of Taming and Subduing: This is the name of the fourth sutra. One name encompasses all dharmas; one must understand the Buddha's intention to comprehend it. Although there are not two names, it has not yet reached reality. It is about elucidating the doctrine of the One Vehicle, which is not easy to proclaim. Constantly not slighting good deeds is called 'taming'; not producing various evil deeds is called 'subduing'. One name encompassing the masses is called 'great'; never abandoning for eternity is called 'vow'. True and without difference means that what is said is reasonable and can certainly be practiced. The so-called embracing and upholding the true Dharma comes from the sutra's name. There is no other dharma, so it is said that it has a beginning and an end, so there are two names: the vow of embracing and upholding. Those who have long planted roots of goodness can understand what you say, hiding one name, and those who know all kinds of good deeds cannot realize it without long planting roots of goodness. Now saying, should say, refers to the Buddhas of the past, present, and future all proclaiming various good deeds. This shows that what Śrīmālā says is the same as the Buddhas, wanting to make people believe, so accumulating merits. Without boundaries means that the principle of goodness is endless, and there is no end to what can be said. Wisdom and eloquence are also without boundaries, referring to the Tathagata's intelligence universally knowing, and eloquence cannot be exhausted, not something that wisdom can understand and exhaust. Having great merit and great benefit means that goodness is merit and people are benefit. Obtaining the Way like the number of dust particles, the bonds of goodness are flourishing, and the meaning of boundlessness is revealed here.
Further expounding, the above has already clarified the essence; now wanting to praise the situation, this is the second meaning of the fruit. Obtaining all Buddha-dharmas is the fruit-dharma. The eighty-four thousand dharma-gates are the cause-dharma. Raining various colors of rain, this is a metaphor for the true Dharma, which can produce...
眾善雨有青黃之色。善有萬種之異。上雨是法。下雨被人。及種種寶者。是果也。雨無量福報者。合果也。及無量善根者。合因也。有大水聚者。此明正法能有成益也。大千界藏者。喻大乘也。四百億者。喻二因二果也。大界藏者。合大千界也。神通力者。是無漏因也。如意自在者。是有漏善因也。或果之能非可得亡也。安隱快樂者。是有漏果也。出世間安樂者。是無漏果也。合四百億說也。劫成訖皆于中者。創基有善。皆出正法五戒十善是別。攝受正法總稱。故能出愿。又如大地者。此喻人也。持法之人。能載負眾生故如地也。人天善根訖授與大乘。此明持法之人。能以眾生有漏無漏善法因果也。為世法母者。能以諸善生人天聖果也。明教師之能訖之。於此又如大地有四寶藏者。此喻明受法人也。一切眾生如大地。四種之人如四藏也。前喻明人有能化之功。此喻明人有能受之義。如是攝受正法訖善男子善女人。舉前能化之人。建立大地者。舉前負載之人。能得四種大寶者。舉前持正法也。授而與之者。與三歸五戒乃至菩薩戒。及說諸善因果也。如授七寶于藏中者也。如是得大寶眾生者。舉受法人也。皆由攝受正法訖男子女人。舉能化之人也。得此希有功德者。結與授法人也。此明法是寶義也。大寶藏者即是攝受正法
【現代漢語翻譯】 現代漢語譯本 眾善之雨有青色和黃色。善有萬種不同的形態。上雨象徵佛法，下雨象徵被教化的人。種種寶物，象徵善果。降下無量福報之雨，是因果相合。以及無量善根，是因果相合。出現大水聚集，說明正法能夠成就利益。大千世界之藏，比喻大乘佛法。四百億，比喻二因二果。大界之藏，是總合大千世界。神通力，是無漏之因。如意自在，是有漏的善因。或者說，善果的能力不可磨滅。安穩快樂，是有漏之果。出世間的安樂，是無漏之果。以上是合起來解釋四百億。劫的成住壞空都在其中，象徵開創基業有善，都出自正法。五戒十善是分別而言，攝受正法是總稱，所以能夠產生願力。又如大地，這是比喻人。受持佛法的人，能夠承載眾生，所以像大地一樣。人天善根都授予大乘，說明受持佛法的人，能夠以眾生有漏和無漏的善法因果。作為世間的母親，能夠以各種善行產生人天聖果。說明教師的能力已經完備。於此又如大地有四寶藏，這是比喻接受佛法的人。一切眾生如大地，四種人如四種寶藏。前面的比喻說明人有教化的能力，這個比喻說明人有接受的能力。像這樣攝受正法之後，善男子善女人，是舉出前面能夠教化的人。建立大地，是舉出前面能夠負載的人。能夠得到四種大寶，是舉出前面受持正法。授予並給予，是給予三皈依、五戒乃至菩薩戒，以及宣說各種善因果。就像把七寶授予寶藏之中。像這樣得到大寶的眾生，是舉出接受佛法的人。都由於攝受正法，男子女人，是舉出能夠教化的人。得到這種稀有功德，是總結給予接受佛法的人。這說明佛法是寶貴的。大寶藏就是攝受正法。
【English Translation】 English version The rain of all virtues has colors of blue and yellow. Virtues have ten thousand kinds of differences. The rain above symbolizes the Dharma (law), and the rain below symbolizes those who are taught. The various treasures are the fruits (results). The rain of immeasurable blessings is the combination of cause and effect. And immeasurable good roots are the combination of cause and effect. The gathering of great waters indicates that the True Dharma can bring about benefit and gain. The treasury of the Great Thousand World symbolizes the Mahayana (Great Vehicle). Four hundred billion symbolizes the two causes and two effects. The treasury of the Great Realm combines the Great Thousand World. Supernatural power is the unconditioned cause. As-you-wish freedom is the conditioned good cause. Or the ability of the fruit cannot be lost. Peace and happiness are the conditioned fruit. The peace and happiness beyond the world are the unconditioned fruit. The above explains the four hundred billion together. The formation, existence, destruction, and emptiness of a kalpa (aeon) are all within it, symbolizing that establishing a foundation has goodness, all of which comes from the True Dharma. The Five Precepts and Ten Virtues are separate, while embracing the True Dharma is a general term, so it can generate vows. Furthermore, like the earth, this is a metaphor for people. Those who uphold the Dharma can carry sentient beings, so they are like the earth. Human and heavenly good roots are all bestowed upon the Mahayana, indicating that those who uphold the Dharma can use the conditioned and unconditioned good causes and effects of sentient beings. As the mother of the world, it can generate human, heavenly, and saintly fruits through various good deeds. It explains that the teacher's ability is complete. Furthermore, like the earth having four treasure troves, this is a metaphor for those who receive the Dharma. All sentient beings are like the earth, and the four types of people are like the four treasures. The previous metaphor explained that people have the ability to transform, and this metaphor explains that people have the ability to receive. After embracing the True Dharma in this way, good men and good women are those who can transform. Establishing the earth are those who can carry. Being able to obtain the four great treasures are those who uphold the True Dharma. Granting and giving is giving the Three Refuges, Five Precepts, and even the Bodhisattva Precepts, as well as explaining various good causes and effects. It is like bestowing the seven treasures within a treasure trove. Sentient beings who obtain great treasures in this way are those who receive the Dharma. All are due to embracing the True Dharma, men and women are those who can transform. Obtaining this rare merit is concluding with those who give and receive the Dharma. This explains that the Dharma is the meaning of treasure. The great treasure trove is embracing the True Dharma.
者。此明人是藏義。應有人字略而不說。明受法弟子義訖此矣。攝受正法攝受正法者。此是第三明法法相即。初句是能攝受之心。第二句還舉之。無異正法者。此明心不異法。無異攝受正法者。此明法不異心。正法即是攝受正法者。此明正法即心也。以知不異故可印可。亦應以心印法不異既可印可知矣。無異波羅蜜者。出正法也。上雖玄說未識其體。是故就事更分明之。文不異義無異於上也。所以就六明其義者。此經大意。明菩薩行六波羅蜜是其所行也。攝受正法男子女人者。此明教師也。應以施成熟者。見有眾生可教行施也。以施成熟者。前者人受行法也。佈施法也。乃至捨身枝節者。頭目髓腦也。始行之家從易至難。初舍一糸一縷。中舍衣食國城。后舍妻子身命。越于初中故言乃至。自下五度類皆如是。將護彼意者。能捨糸縷教舍糸縷。乃至能捨身命教命舍之也。若未能捨身之。以命便教舍者。必不能行無成人之美不名將護也。彼所成熟眾生建立正法者。受行舍法也。是名檀波羅蜜者。明即義也。能受是心行舍是法二義雖異其體不殊。即一之義曉然。可知一切論者凡有五義論。一內明論。善解佛法經論也。二外明論。善解外道經出記論也。三因明論。善解諸法相因而有也。四聲明論。善解諸方言音有異也。五工巧
【現代漢語翻譯】 現代漢語譯本： 『者。此明人是藏義。應有人字略而不說。明受法弟子義訖此矣。』——這裡的『者』字，暗示了人，但省略了『人』字沒有明說。這說明接受佛法弟子的意義到此為止了。 『攝受正法攝受正法者。此是第三明法法相即。初句是能攝受之心。第二句還舉之。』——『攝受正法』和『攝受正法者』，這是第三個說明法和法相即的要點。第一句指的是能攝受的心，第二句重複強調。 『無異正法者。此明心不異法。無異攝受正法者。此明法不異心。正法即是攝受正法者。此明正法即心也。以知不異故可印可。亦應以心印法不異既可印可知矣。』——『無異正法』，說明心與法沒有區別。『無異攝受正法者』，說明法與心沒有區別。『正法即是攝受正法者』，說明正法就是心。因為知道沒有區別，所以可以印證認可。也應該以心來印證法，既然沒有區別，就可以印證知道了。 『無異波羅蜜（Paramita，到彼岸）。出正法也。上雖玄說未識其體。是故就事更分明之。文不異義無異於上也。所以就六明其義者。此經大意。明菩薩行六波羅蜜（Sat-paramita，六度）是其所行也。』——『無異波羅蜜』，是正法的體現。前面雖然玄妙地說了，但還沒有認識到它的本體，所以就具體的事例來更清楚地說明。文字表達的意義與上面所說的沒有區別。之所以用六個方面來說明它的意義，是因為這部經的大意在於說明菩薩修行六波羅蜜是他們所實踐的。 『攝受正法男子女人者。此明教師也。應以施成熟者。見有眾生可教行施也。以施成熟者。前者人受行法也。佈施法也。乃至捨身枝節者。頭目髓腦也。始行之家從易至難。初舍一糸一縷。中舍衣食國城。后舍妻子身命。越于初中故言乃至。自下五度類皆如是。』——『攝受正法的男子女人』，這是指教師。應該用佈施來使眾生得到成熟，看到有眾生可以教導他們實行佈施。用佈施來使他們成熟，前面的人接受並實行佛法。佈施的方法，乃至捨棄身體的枝節，如頭、眼、骨髓、腦。剛開始修行的人從容易到困難，最初捨棄一根絲、一根線，中間捨棄衣食、國家城池，最後捨棄妻子、生命。超越了最初和中間的階段，所以說『乃至』。下面的五度（Panca-paramita，五度）也都是這樣。 『將護彼意者。能捨糸縷教舍糸縷。乃至能捨身命教命舍之也。若未能捨身之。以命便教舍者。必不能行無成人之美不名將護也。彼所成熟眾生建立正法者。受行舍法也。是名檀波羅蜜（Dana-paramita，佈施波羅蜜）者。明即義也。能受是心行舍是法二義雖異其體不殊。即一之義曉然。可知一切論者凡有五義論。一內明論。善解佛法經論也。二外明論。善解外道經出記論也。三因明論。善解諸法相因而有也。四聲明論。善解諸方言音有異也。五工巧』——『將護彼意』，是指能夠捨棄一絲一縷的，就教導他捨棄一絲一縷，乃至能夠捨棄身命的，就教導他捨棄身命。如果還不能捨棄身體，就用生命來教導他捨棄，那一定不能實行，沒有成就他人的美德，不能稱為『將護』。那些被他成熟的眾生建立正法，接受並實行捨棄的方法。這就是『檀波羅蜜』，說明就是這個意義。能夠接受是心，實行捨棄是法，這兩種意義雖然不同，但它們的本體沒有區別，就是一體的意義，很清楚明白。一切論者凡有五種意義的論：一是內明論，善於理解佛法經論；二是外明論，善於理解外道經典並作出解釋；三是因明論，善於理解諸法相互依存而產生；四是聲明論，善於理解各地方言語音的差異；五是工巧……
【English Translation】 English version: '者. 此明人是藏義. 應有人字略而不說. 明受法弟子義訖此矣.' - The character '者' here implies a person, but the character '人' (person) is omitted and not explicitly stated. This clarifies the meaning of a disciple who has received the Dharma. '攝受正法攝受正法者. 此是第三明法法相即. 初句是能攝受之心. 第二句還舉之.' - 'Embracing the True Dharma, embracing the one who embraces the True Dharma.' This is the third point, clarifying that Dharma and its characteristics are identical. The first phrase refers to the mind that can embrace, and the second phrase reiterates it. '無異正法者. 此明心不異法. 無異攝受正法者. 此明法不異心. 正法即是攝受正法者. 此明正法即心也. 以知不異故可印可. 亦應以心印法不異既可印可知矣.' - 'Not different from the True Dharma' clarifies that the mind is not different from the Dharma. 'Not different from the one who embraces the True Dharma' clarifies that the Dharma is not different from the mind. 'The True Dharma is the one who embraces the True Dharma' clarifies that the True Dharma is the mind. Because it is known that they are not different, it can be affirmed. One should also use the mind to affirm the Dharma; since they are not different, it can be affirmed and known. '無異波羅蜜 (Paramita, to the other shore). 出正法也. 上雖玄說未識其體. 是故就事更分明之. 文不異義無異於上也. 所以就六明其義者. 此經大意. 明菩薩行六波羅蜜 (Sat-paramita, six perfections) 是其所行也.' - 'Not different from Paramita' is a manifestation of the True Dharma. Although the previous explanation was profound, its essence was not understood. Therefore, it is further clarified with specific examples. The meaning expressed in the text is no different from what was said above. The reason for clarifying its meaning in six aspects is because the main idea of this sutra is to explain that the practice of the six Paramitas by Bodhisattvas is what they undertake. '攝受正法男子女人者. 此明教師也. 應以施成熟者. 見有眾生可教行施也. 以施成熟者. 前者人受行法也. 佈施法也. 乃至捨身枝節者. 頭目髓腦也. 始行之家從易至難. 初舍一糸一縷. 中舍衣食國城. 后舍妻子身命. 越于初中故言乃至. 自下五度類皆如是.' - 'Men and women who embrace the True Dharma' refers to teachers. One should use giving to mature beings, seeing that there are beings who can be taught to practice giving. Using giving to mature them means that the former person receives and practices the Dharma. The method of giving extends to sacrificing limbs, such as the head, eyes, marrow, and brain. Those who begin practice proceed from easy to difficult, initially giving up a thread or strand, then giving up clothing, food, country, and city, and finally giving up wife, children, and life. Surpassing the initial and intermediate stages, hence the term 'even to'. The following five Paramitas (Panca-paramita, five perfections) are similar. '將護彼意者. 能捨糸縷教舍糸縷. 乃至能捨身命教命舍之也. 若未能捨身之. 以命便教舍者. 必不能行無成人之美不名將護也. 彼所成熟眾生建立正法者. 受行舍法也. 是名檀波羅蜜 (Dana-paramita, giving paramita) 者. 明即義也. 能受是心行舍是法二義雖異其體不殊. 即一之義曉然. 可知一切論者凡有五義論. 一內明論. 善解佛法經論也. 二外明論. 善解外道經出記論也. 三因明論. 善解諸法相因而有也. 四聲明論. 善解諸方言音有異也. 五工巧' - 'Protecting their intention' means that those who can give up a thread or strand are taught to give up a thread or strand, and those who can give up their lives are taught to give up their lives. If one cannot yet give up the body and immediately teaches them to give up their lives, they will certainly not be able to practice, and there will be no beauty of accomplishing others, which cannot be called 'protecting'. Those beings who are matured by him establish the True Dharma, accepting and practicing the method of giving. This is called 'Dana-paramita', clarifying that this is the meaning. Being able to receive is the mind, and practicing giving is the Dharma. Although these two meanings are different, their essence is not different; they are clearly and understandably one. All commentators generally have five types of treatises: first, treatises on inner knowledge, which are good at understanding Buddhist scriptures and treatises; second, treatises on outer knowledge, which are good at understanding non-Buddhist scriptures and providing explanations; third, treatises on logic, which are good at understanding the interdependent arising of all phenomena; fourth, treatises on phonetics, which are good at understanding the differences in dialects and sounds of various regions; fifth, craftsmanship...
論。善解機關木人幻化咒術也。一切工巧者。知機關幻化也。乃至諸事者善知所作之事好惡之所以也。承佛威神更說大義者。第四明人法相即。人之與法其體應異。今明即一要須仰摧也。攝受正法。此一句明法也。攝受正法者。此一句明人也。無異攝受正法。此明人不異法。無異攝受正法者。此明法不異人。攝受正法善男子善女人即是攝受正法。上句是人。下句是法。以人即法也。亦應以法即人義同前章。所以人法得相即者。五陰諸入乃至種智一一體別。是為法也。五陰諸入總為人也。總別異故有人法之殊。以別為總故得即一也。舍三分善男子者。明行善之人即是法也。故知正法非惡無記也。生死後際等者。未來之世生死無窮。愿得聖果與其齊量也。雖老病死記如來法身者。就極處為言佛有聖人之名故有人義。體是善理故有法義也。又一解仰求佛果能捨三分。是法也。餘二分類如此。如是舍三善男子者。舉上人也。攝受正法者。即是法也。結人即法也。世尊又善男子女人者。第五明其護法。朋黨諍訟者。四眾之人。各隨親舊更總是非作諸惡也。破壞離散者。不令諍訟也。或以善化。或以威力化之也。以不諂曲者。正類用直何曲之。為不欺誑者。惡則言惡作。善言善何虛誑之也。不幻偽者。引譬況也。不如幻或偽而不實
【現代漢語翻譯】 現代漢語譯本 論。善於理解機關木人和幻化咒術。一切工匠，都懂得機關幻化的原理。乃至各種事務，都善於瞭解所做事情的好壞原因。承蒙佛的威神之力，進一步闡述大義：第四是闡明人法相即的道理。人與法，其本體應該是有差異的。現在闡明它們是一體的，必須要仰仗摧邪顯正的力量。『攝受正法』，這一句是明法。『攝受正法者』，這一句是明人。『無異攝受正法』，這是闡明人不異於法。『無異攝受正法者』，這是闡明法不異於人。攝受正法的善男子善女人，就是攝受正法。上一句是人，下一句是法，因為人就是法。也可以用法就是人的道理，與前一章相同。人法之所以能夠相即，是因為五陰、十二入乃至一切種智，一一都是差別，這是法。五陰、十二入總合起來就是人。總和差別不同，所以有人法之分。以差別為總合，所以能夠達到一體。『舍三分善男子』，是闡明行善之人就是法。所以知道正法不是惡和無記。『生死後際等者』，未來之世生死無窮，愿得聖果與其齊等。『雖老病死記如來法身者』，就極高處來說，佛有聖人的名號，所以有人的含義。本體是善的道理，所以有法的含義。又一種解釋是仰求佛果，能夠捨棄三分，這是法。其餘二分可以如此類推。『如是舍三善男子者』，是舉出上面的人。『攝受正法者』，就是法。總結人就是法。『世尊又善男子女人者』，第五是闡明護法。『朋黨諍訟者』，四眾弟子，各自偏袒親近的人，爭論是非，做出各種惡事。『破壞離散者』，不讓他們爭訟。或者用善意教化，或者用威力來教化他們。『以不諂曲者』，正直的人使用正直的方法，為何要諂媚彎曲呢？『為不欺誑者』，惡就說是惡，善就說是善，為何要虛假欺騙呢？『不幻偽者』，用比喻來說明。不如幻術或虛偽而不真實。
【English Translation】 English version Treatise. [It] skillfully understands mechanical puppets and illusionary spells. All artisans understand the principles of mechanical illusions. Furthermore, in all matters, [they] skillfully understand the reasons for the goodness and badness of the things they do. Receiving the Buddha's majestic power to further explain the great meaning: Fourth, it clarifies the principle of the non-duality of person and Dharma. The substance of person and Dharma should be different. Now, clarifying that they are one requires relying on the power of subduing evil and revealing the right. 'Embracing the True Dharma,' this sentence clarifies the Dharma. 'Those who embrace the True Dharma,' this sentence clarifies the person. 'Not different from embracing the True Dharma,' this clarifies that the person is not different from the Dharma. 'Those who are not different from embracing the True Dharma,' this clarifies that the Dharma is not different from the person. Good men and good women who embrace the True Dharma are embracing the True Dharma. The previous sentence is the person, and the next sentence is the Dharma, because the person is the Dharma. It can also be said that the Dharma is the person, the meaning is the same as the previous chapter. The reason why person and Dharma can be non-dual is that the five skandhas (five aggregates) (Wuyin), the twelve entrances (Shi'er ru) and even all kinds of wisdom (yizhiqie zhongzhi), each and every one is different, this is the Dharma. The five skandhas, the twelve entrances, collectively are the person. Because the general and the specific are different, there is a distinction between person and Dharma. By taking the specific as the general, one can achieve oneness. 'Abandoning the three parts, good men,' clarifies that those who do good are the Dharma. Therefore, know that the True Dharma is neither evil nor neutral. 'Those who are equal to the future limit of birth and death,' in the future world, birth and death are endless, wishing to attain the holy fruit and be equal to it. 'Although old age, sickness, and death mark the Dharmakaya (Dharmakāya) of the Tathagata (Rúlái),' speaking from the highest point, the Buddha has the name of a sage, so there is the meaning of person. The substance is the principle of goodness, so there is the meaning of Dharma. Another explanation is that seeking the Buddha fruit can abandon three parts, this is the Dharma. The remaining two parts can be inferred in this way. 'Thus abandoning the three good men,' is citing the person above. 'Embracing the True Dharma,' is the Dharma. Concluding that the person is the Dharma. 'The World Honored One (Shìzūn) also good men and women,' fifth, it clarifies the protection of the Dharma. 'Partisan disputes,' the fourfold assembly (sizhong), each favoring those close to them, arguing about right and wrong, doing all kinds of evil deeds. 'Destroying and scattering,' not allowing them to dispute. Either transforming them with kindness, or transforming them with power. 'With non-flattery,' upright people use upright methods, why flatter and bend? 'For not deceiving,' evil is said to be evil, good is said to be good, why be false and deceive? 'Not illusory and false,' using an analogy to illustrate. Not like illusions or falsehoods that are not real.
也。愛樂正法者。欲令正法久住於世。攝受正法者。能持之也。入法朋中者。化諍訟人也。同行善人也。之所授記者。說行善人。為佛所記諍訟之惡何可不捨也。亦悉知見者。略明如來有此五德。應知弟子必能護法也。未足之地是以求證也。大精進力起隨喜心者。第六如來成其所說。勤行眾善複名精進。欣其能示故名隨喜也。如大力士者。此喻正法有大德力也。少卑身份者。用於少力卑人身也。如少善力令魔怖畏也。我不見餘一善法者。若以五戒求天人果報。四諦因緣求二乘果。不勉生死魔所不畏。若知萬善皆歸於佛勤不自者。此一一善能怖魔也。牛王喻者。以大勝小。山王喻者。以久勝始。亦可不必取于新舊。但能捨三便勝不捨也。當以攝受三正法開示眾生者。此是如來勸誡。勝鬘從今至佛說法教化令人修善。應用正法也。如是大利者。說益人義。一切眾生皆離諸惡也。如是大福者。具足萬善也。如是大果者。能成佛果也。所得義利不得邊際者。說便縛與行不可盡也。
汝今更說者。第五經名也。名真理正非學地所及。要須佛敕乃敢說之守體改名言受說也。攝受正法者摩訶衍者。既蒙命旨。豈容不言。令所言者。必愿稱理。理廣言大無所不苞一乘之義。始得顯矣。摩訶衍者出生一切聲聞緣覺出世間善法者。從
【現代漢語翻譯】 現代漢語譯本： 也。愛樂正法者，想要使正法長久住世。攝受正法者，能夠受持正法。進入法朋中的人，能夠化解爭訟之人。與品行善良的人同行。被（佛）授記的人，是宣說行善之人。既然佛都授記行善之人，那麼爭訟的惡行怎麼能不捨棄呢？『亦悉知見者』，是略微說明如來具有這五種德行，應當知道弟子必定能夠護持正法。不足的地方，因此要求證。（對於）以大精進力生起隨喜心的人，第六如來成就他所說的。勤奮地行各種善事又叫做精進，欣喜他能夠開示，所以叫做隨喜。『如大力士者』，這是比喻正法具有巨大的德行力量。『少卑身份者』，是用於少力卑微的人身。（即使）如少的善的力量，也能令魔感到怖畏。『我不見餘一善法者』，如果用五戒求天人果報，用四諦因緣求二乘果，不能勉力了脫生死，魔所不畏懼。如果知道萬善都歸於佛，勤奮不自滿，那麼這每一件善事都能使魔怖畏。『牛王喻者』，是以大勝小。『山王喻者』，是以久勝始。也可以不必拘泥於新舊，只要能夠捨棄三惡道，就勝過不捨棄。『當以攝受三正法開示眾生者』，這是如來的勸誡，勝鬘從今以後，直到佛說法教化，令人修善，都應當用正法。『如是大利者』，是說利益人的意義，一切眾生都遠離各種惡行。『如是大福者』，是具足各種善行。『如是大果者』，是能夠成就佛果。『所得義利不得邊際者』，是說辯才和修行不可窮盡。
『汝今更說者』，是第五經的名稱。名稱是真理正法，不是學習階段所能達到的，一定要佛的敕令才敢宣說，這是守住本體而改變名稱，接受宣說。『攝受正法者摩訶衍者』，既然蒙受佛的命令旨意，怎麼能夠不說呢？使所說的話，必定希望符合真理。真理廣大，言語博大，無所不包，一乘的意義，才能夠顯現出來。『摩訶衍者出生一切聲聞緣覺出世間善法者』，從...
【English Translation】 English version: Also. Those who love and delight in the Correct Dharma desire to make the Correct Dharma long abide in the world. Those who embrace and receive the Correct Dharma are able to uphold it. Those who enter the Sangha of the Dharma are able to transform those who are contentious. They walk together with virtuous people. Those who are predicted (by the Buddha) are those who speak of virtuous conduct. Since the Buddha predicts virtuous people, how can contentious evil deeds not be abandoned? 'Also, fully knowing and seeing' briefly explains that the Tathagata has these five virtues. It should be known that disciples will certainly be able to protect the Dharma. Where there is insufficiency, one seeks to realize it. (For) those who generate joy with great vigor, the sixth Tathagata fulfills what they say. Diligently practicing various good deeds is also called vigor. Rejoicing that they are able to reveal it is called joy. 'Like a great strong man' is a metaphor for the Correct Dharma having great virtuous power. 'A small, humble body' is used for a person with little strength and a humble body. (Even) like a small amount of good power, it can cause demons to be fearful. 'I do not see any other good Dharma' If one seeks the fruits of gods and humans with the Five Precepts, and seeks the fruits of the Two Vehicles with the Four Noble Truths and Dependent Origination, one cannot strive to escape birth and death, and demons are not afraid. If one knows that all good returns to the Buddha and is diligent without complacency, then each of these good deeds can frighten demons. 'The metaphor of the Bull King' is using the great to overcome the small. 'The metaphor of the Mountain King' is using the long to overcome the beginning. It is also not necessary to be attached to new or old, but being able to abandon the three evil paths is better than not abandoning them. 'One should use the three Correct Dharmas to embrace and receive and enlighten sentient beings' This is the Tathagata's exhortation. From now until the Buddha speaks the Dharma and teaches, causing people to cultivate goodness, one should use the Correct Dharma. 'Such great benefit' speaks of the meaning of benefiting people, that all sentient beings are separated from all evil deeds. 'Such great blessings' is being complete with all kinds of good deeds. 'Such great fruit' is being able to achieve Buddhahood. 'The benefits gained have no limit' speaks of eloquence and practice being inexhaustible.
'You should speak further now' is the name of the fifth sutra. The name is true principle and correct Dharma, not attainable by the stage of learning. One must have the Buddha's decree to dare to speak it. This is guarding the essence and changing the name, receiving the speaking. 'Embracing and receiving the Correct Dharma, the Mahayana' Since one has received the Buddha's command and decree, how can one not speak? Making what is spoken, one must hope to be in accordance with the principle. The principle is vast, the words are broad, encompassing everything, and the meaning of the One Vehicle can then be revealed. 'The Mahayana gives birth to all Shravakas, Pratyekabuddhas, and supramundane good Dharmas' From...
此訖受具足故者。明於因入也。將明於入也。先說于善出。若從此出還入是也。達池如大乘。八河如四因四果也。四人因善皆入大乘也。正法往者。佛法住世劫數多少也。正法滅者。正法滅已至像法也。像法滅已佛法都滅也。為大乘故說者。法住法滅即是大乘欲令二乘解知不異也。波羅提木叉三法也。比丘四法義一名異。同能遮惡為義一。比尼木叉為異名也。又一新解同是大乘名為義一。木叉比尼二乘所行為異名也。即大乘學者明義一也。善理同歸無大小別法也。依佛出家五法也。而受具足亦法也。何以故者。何以二乘木叉比尼即大乘也。下釋以佛得成出家故知木叉即大乘也。次何故者。何以二乘無有別法可依出家也。釋意以依佛法知無別法。若二乘人別自有法。云何乃依大乘佛法也。阿羅漢歸依于佛法訖去涅槃界遠明於果入。昔言二乘有究竟法考尋其實方須仰求廣涉修涂向佛究竟。是以二果入一乘也。有恐怖者。昔言無舉眾惡悉除猶有怖懼知惡未盡也。何以故者。何以有怖也。於一切無行者。釋有怖意也。雖無分段生死惡行猶住怖地知未盡也。如人執劍者。引事為況也。天魔如人生死如劍二乘如已也。無究竟樂者。二乘猶恐怖之苦所得樂者少分未足也。何以故者。何以非是究竟樂者。世尊依不求依。釋所以非是究竟
【現代漢語翻譯】 現代漢語譯本 『此訖受具足故者』，說明的是因的歸入。將要說明歸入，先說善的生出。如果從此生出還歸入，就是這樣。達池（深廣的池沼，比喻大乘佛法）如同大乘，八河（八條河流，比喻修行道路）如同四因（四種成佛的因）四果（四種修行證悟的果位）。四種因的善都歸入大乘。 『正法往者』，指的是佛法住世的劫數多少。『正法滅者』，指的是正法滅後進入像法時期。像法滅后，佛法全部滅盡。『為大乘故說者』，法住法滅就是大乘，想要讓二乘（聲聞乘和緣覺乘）瞭解知道沒有差異。 『波羅提木叉』（戒律）是三種法。比丘（出家男子）的四種法，意義相同而名稱不同。都能遮止惡行，所以意義相同。『比尼木叉』是不同的名稱。又有一種新的解釋，都屬於大乘，名為意義相同。木叉（戒律）和比尼（毗奈耶，戒律）是二乘所修行的，是不同的名稱。學習大乘的人，明白意義相同。善理最終歸於一致，沒有大小乘的區別。 依佛出家有五種法。而受具足戒也是一種法。『何以故者』，為什麼二乘的木叉和比尼就是大乘呢？下面解釋因為佛得成就出家，所以知道木叉就是大乘。『次何故者』，為什麼二乘沒有其他的法可以依靠出家呢？解釋的意思是依靠佛法知道沒有其他的法。如果二乘人另外有自己的法，怎麼會依靠大乘佛法呢？ 阿羅漢（斷盡煩惱的聖者）歸依于佛法完畢后，去往涅槃（寂滅）的境界還很遙遠，說明的是果的歸入。過去說二乘有究竟的法，考察探尋它的實際情況，才需要仰求，廣泛地涉獵修行道路，向佛尋求究竟。因此二果（兩種果位，指聲聞和緣覺的果位）歸入一乘（唯一的成佛之道）。 『有恐怖者』，過去說沒有舉眾惡，全部惡都已消除，但仍然有怖畏，知道惡還沒有斷盡。『何以故者』，為什麼有怖畏呢？『於一切無行者』，解釋有怖畏的意思。雖然沒有分段生死的惡行，但仍然住在怖畏之地，知道還沒有斷盡。『如人執劍者』，引用事例作為比喻。天魔（障礙修行的惡勢力）如同人，生死如同劍，二乘如同自己。 『無究竟樂者』，二乘仍然有恐怖的痛苦，所得的快樂是少部分的，不足夠。『何以故者』，為什麼不是究竟的快樂呢？世尊依靠不求依靠，解釋了為什麼不是究竟。
【English Translation】 English version 'This concludes the acceptance of full ordination' indicates the entry of the cause. When about to explain the entry, first explain the good emergence. If emerging from here and returning to enter, it is like this. Da Chi (Vast pond, metaphor for Mahayana Buddhism) is like Mahayana, and the eight rivers (eight rivers, metaphor for the path of practice) are like the four causes (four causes of becoming a Buddha) and four results (four stages of enlightenment). The goodness of the four causes all enters Mahayana. 'The going of the Proper Dharma' refers to the number of kalpas (eons) that the Buddha's Dharma remains in the world. 'The extinction of the Proper Dharma' refers to the period after the Proper Dharma has become extinct and entered the Semblance Dharma period. After the Semblance Dharma becomes extinct, the Buddha's Dharma will be completely extinct. 'Speaking for the sake of Mahayana' means that the abiding and extinction of the Dharma is Mahayana, wanting to make the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) understand that there is no difference. 'Prātimokṣa' (precepts) are three dharmas. The four dharmas of a Bhikṣu (ordained male) have the same meaning but different names. They can all prevent evil deeds, so the meaning is the same. 'Vinaya-mukha' is a different name. Also, there is a new explanation that all belong to Mahayana, called the same meaning. Mukha (precepts) and Vinaya (discipline) are practiced by the two vehicles, which are different names. Those who study Mahayana understand that the meaning is the same. Good principles ultimately converge, with no distinction between the Great and Small Vehicles. Relying on the Buddha to leave home has five dharmas. And receiving full ordination is also a dharma. 'What is the reason?' Why are the Mukha and Vinaya of the two vehicles Mahayana? The following explains that because the Buddha attained enlightenment and left home, it is known that Mukha is Mahayana. 'Next, what is the reason?' Why do the two vehicles have no other dharma to rely on to leave home? The explanation means that relying on the Buddha's Dharma knows that there is no other dharma. If the people of the two vehicles have their own dharma, how can they rely on the Mahayana Buddha's Dharma? An Arhat (a saint who has exhausted afflictions) relies on the Buddha's Dharma and after completion, going to the realm of Nirvana (extinction) is still far away, indicating the entry of the result. In the past, it was said that the two vehicles have ultimate dharma, but examining and exploring its actual situation requires seeking, extensively engaging in the path of practice, and seeking ultimate from the Buddha. Therefore, the two fruits (two stages, referring to the stages of Śrāvaka and Pratyekabuddha) enter the One Vehicle (the only path to Buddhahood). 'There is fear' In the past, it was said that without raising all evils, all evils have been eliminated, but there is still fear, knowing that evil has not been completely cut off. 'What is the reason?' Why is there fear? 'For those who have no action in everything' explains the meaning of fear. Although there are no evil deeds of segmented birth and death, they still live in a place of fear, knowing that they have not been completely cut off. 'Like a person holding a sword' uses an example as a metaphor. Mara (evil forces that hinder practice) is like a person, birth and death are like a sword, and the two vehicles are like oneself. 'There is no ultimate joy' The two vehicles still have the suffering of fear, and the joy obtained is a small part, not enough. 'What is the reason?' Why is it not ultimate joy? The World Honored One relies on not seeking reliance, explaining why it is not ultimate.
之意。世尊無畏以物作依。自不求出依二乘有畏求依如來不能以物作依處也。如眾生無依彼彼恐怖者。引喻以況之也。人不依王。子不依父。人天五道不依于佛。終曰有畏處處無歡也。有餘生法不盡故有生者。明二乘四智未是究竟。以不究故入一乘也。變易猶存。云何得言無生智乎。有餘梵行成故不純者。未得如來大般涅槃名余梵行。二乘涅槃惡猶未盡不得名為純凈法也。釋非究竟無餘智也。即不究竟當有所作者。方須修行不得名為盡智也。不度彼故當有所斷者。無明住地此結須除不得名為無作智也。阿毗曇人略明二智。盡智無生智也。此經四智者無有異也。彼以因果合說為二。此以因果別故為四也。不成就一切功德者。釋有生句。有量功德者。釋不純句。不思議功德者釋有所作句。有餘過者釋當有所斷句也。言阿羅漢辟支佛訖第一義乘解釋所以入一乘意文義區別凡有八種。一明生死未除。二明煩惱不盡。三明受生法異。四明所知未周。五明所得未足。六明所斷不同。七明二智玄殊。八明三寶別也。從言阿羅漢辟支佛訖故說不受後有明生死未除。二乘之人雖無分段。猶有法身變易生死滅。此變易非一乘不能。是故應入一乘中也。從非盡一切煩惱訖最為大力說煩惱不盡。二乘之人雖斷三界四住煩惱。猶有無明住地煩惱。
【現代漢語翻譯】 現代漢語譯本： 之意。世尊（Bhagavan，指佛陀）無畏，不以物質為依靠。自己不尋求出離，而二乘（聲聞乘和緣覺乘）有畏懼，尋求依靠如來，不能以物質作為依靠之處。如同眾生沒有依靠，因此感到恐懼一樣，這是用比喻來描述這種情況。人不依靠國王，兒子不依靠父親，人、天、五道眾生不依靠佛陀，最終的結果是有畏懼，處處沒有歡樂。因為還有殘餘的生法沒有窮盡，所以說還有『生』。這說明二乘的四智（法智、類智、他心智、世俗智）並非究竟，因為不究竟，所以要進入一乘（唯一佛乘）。變易生死仍然存在，怎麼能說是無生智呢？因為還有殘餘的梵行成就，所以說不純粹。沒有得到如來的大般涅槃，所以稱為殘餘的梵行。二乘的涅槃，惡業還沒有完全斷盡，不能稱為純凈的法。這是解釋二乘的智慧並非究竟的無餘智。即不究竟，就應當有所作為，還需要修行，不能稱為盡智。因為沒有度過彼岸，就應當有所斷除。無明住地這個結需要去除，不能稱為無作智。阿毗曇（Abhidhamma，論藏）學者簡略地說明了兩種智慧：盡智和無生智。這部經里所說的四智，實際上沒有不同。他們把因和果合起來說成兩種，這部經把因和果分開來說，所以說是四種。『不成就一切功德』，是解釋『有生』這句話。『有量功德』，是解釋『不純』這句話。『不思議功德』，是解釋『有所作』這句話。『有餘過』，是解釋『當有所斷』這句話。說到阿羅漢（Arhat，已證得四果的聖者）和辟支佛（Pratyekabuddha，獨覺佛）最終進入第一義乘（唯一真實的乘），解釋他們進入一乘的原因，文義上的區別總共有八種：一是說明生死沒有消除，二是說明煩惱沒有斷盡，三是說明受生的法則不同，四是說明所知沒有周遍，五是說明所得沒有滿足，六是說明所斷不同，七是說明兩種智慧有很大的差別，八是說明三寶（佛、法、僧）有區別。從『言阿羅漢辟支佛訖故說不受後有』到『明生死未除』，二乘之人雖然沒有分段生死，但還有法身的變易生死需要滅除。這種變易生死不是一乘所能做到的。因此，應該進入一乘之中。從『非盡一切煩惱訖最為大力』到『說煩惱不盡』，二乘之人雖然斷除了三界（欲界、色界、無色界）的四住煩惱（見惑、思惑、無明惑、塵沙惑），但還有無明住地的煩惱。
【English Translation】 English version: This is the meaning. The World Honored One (Bhagavan, referring to the Buddha) is fearless and does not rely on material things. He does not seek liberation for himself, while the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are fearful and seek refuge in the Tathagata (如來，another name for Buddha), who cannot rely on material things as a refuge. It is like sentient beings having no refuge and therefore being fearful; this is an analogy to describe the situation. People do not rely on the king, sons do not rely on their fathers, and humans, devas, and beings in the five realms do not rely on the Buddha, ultimately resulting in fear and no joy anywhere. Because there are still residual dharmas of existence that have not been exhausted, it is said that there is still 'birth'. This explains that the Four Wisdoms (法智、類智、他心智、世俗智) of the Two Vehicles are not ultimate; because they are not ultimate, they must enter the One Vehicle (Ekayana, the single Buddha Vehicle). The change of life and death still exists, so how can it be said to be the Wisdom of Non-Birth? Because there is still residual pure conduct to be accomplished, it is said to be impure. Not having attained the Great Parinirvana (大般涅槃，the ultimate state of liberation) of the Tathagata is called residual pure conduct. The Nirvana of the Two Vehicles has not completely eradicated evil karma and cannot be called pure dharma. This explains that the wisdom of the Two Vehicles is not the ultimate wisdom of no remainder. That which is not ultimate must have something to be done, and further practice is needed, so it cannot be called Exhaustive Wisdom. Because they have not crossed to the other shore, there must be something to be cut off. The fundamental ignorance (無明住地) needs to be removed, so it cannot be called the Wisdom of Non-Action. Abhidhamma (阿毗曇，Buddhist philosophical texts) scholars briefly explain two wisdoms: Exhaustive Wisdom and Wisdom of Non-Birth. The Four Wisdoms spoken of in this sutra are actually no different. They combine cause and effect into two, while this sutra separates cause and effect, so it says there are four. 'Not accomplishing all merits' explains the phrase 'there is birth'. 'Limited merits' explains the phrase 'not pure'. 'Inconceivable merits' explains the phrase 'there is something to be done'. 'Residual faults' explains the phrase 'there is something to be cut off'. Speaking of Arhats (阿羅漢，one who has attained enlightenment) and Pratyekabuddhas (辟支佛，a solitary realized being) ultimately entering the First Vehicle (唯一真實的乘), explaining the reasons for their entry into the One Vehicle, there are eight kinds of differences in meaning: First, it explains that birth and death have not been eliminated; second, it explains that afflictions have not been exhausted; third, it explains that the laws of rebirth are different; fourth, it explains that what is known is not complete; fifth, it explains that what is attained is not sufficient; sixth, it explains that what is to be cut off is different; seventh, it explains that the two wisdoms are greatly different; and eighth, it explains that the Three Jewels (佛、法、僧) are different. From 'Speaking of Arhats and Pratyekabuddhas, therefore it is said they do not receive future existence' to 'explaining that birth and death have not been eliminated', although the people of the Two Vehicles do not have segmented birth and death, they still have the change of life and death of the Dharmakaya (法身，the body of the Dharma) that needs to be eliminated. This change of life and death cannot be done by the One Vehicle. Therefore, they should enter the One Vehicle. From 'Not exhausting all afflictions to the greatest strength' to 'speaking of afflictions not being exhausted', although the people of the Two Vehicles have cut off the afflictions of the Four Abodes (見惑、思惑、無明惑、塵沙惑) in the Three Realms (欲界、色界、無色界), they still have the afflictions of fundamental ignorance.
若欲斷者。功由一乘有而須除故知入也。從世尊又如取緣訖即是無明住地說受生法。二乘之人雖無四取。有漏善業猶有無明住地為緣。無漏善業以之為因。生其法行變易生死。除此生死一乘之力故復入也。從世尊阿羅漢辟支佛最後身菩薩訖修有餘道說所知不周。二乘之人雖知三界四諦法。總未知三界外四真諦。若知彼諦一乘乃究故復入也。一乘也。從是名得少分涅槃訖一味等味謂解脫味所得未足。二乘之人經教言得無餘涅槃所得實。是有餘少分得無餘者。由行於一乘故知復入一乘中也。從世尊無明住地不斷不究竟訖一向記。說明所斷不同。二乘之人已斷三界四住煩惱成阿羅漢果。菩薩斷除無明住地永盡究竟得成佛果。聲聞辟支趣必佛地故復入也。從世尊不受後有智有二種訖無邊不斷。說二智玄殊。二乘之智知分段死盡。如來能知變易死盡。分段死盡非究竟智。一切死盡名究竟智。二人自知修學一乘仰求佛智故復入也。從世尊如來無有限齊時住訖第一義。明三寶各別。二乘所依三寶所體別。復是無常菩薩所依三寶一體。又復是常。二乘之人必依體一常住寶修行一乘求常住體故復入也。觀察解脫者。自見勉離四住煩惱。分段死生四智。究竟者我生已盡行立作辨不受後有此四智也。分段死者盡故得此四名也。蘇息處者。無分
【現代漢語翻譯】 現代漢語譯本 若想斷除煩惱，其功用源於一乘（Ekayana，唯一之道），因為必須去除（煩惱）所以說『入』（進入一乘）。從世尊（Bhagavan，佛陀）所說，例如取緣結束，就是無明住地（avidyā-sthiti，無明的駐留之處）說的是受生之法。二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）之人雖然沒有四取（cattāro upādānā，四種執取），但有漏的善業仍然以無明住地為緣，無漏的善業以此為因，產生其法行和變易生死（parināma-maraṇa，微細的生死）。去除這種生死，需要一乘的力量，所以又說『入』（進入一乘）。 從世尊、阿羅漢（Arhat，已證無學果的聖者）、辟支佛（Pratyekabuddha，緣覺佛）到最後身菩薩（bodhisattva，將要成佛的菩薩），修有餘道（sa-upadhiśeṣa-nirvāṇa，有餘涅槃）說明所知不周全。二乘之人雖然知道三界（trayo dhātavaḥ，欲界、色界、無色界）四諦法（catvāri āryasatyāni，四聖諦），但總的來說不知道三界外的四真諦。如果知道那些真諦，一乘才能究竟，所以又說『入』（進入一乘）。這就是一乘。 從『是名得少分涅槃』到『一味等味謂解脫味所得未足』，二乘之人從經教上說得到無餘涅槃（anupadhiśeṣa-nirvāṇa，無餘涅槃），但實際上所得的是有餘少分。能得到無餘涅槃，是因為行於一乘，所以知道又『入』（進入）一乘之中。 從『世尊無明住地不斷不究竟』到『一向記』，說明所斷不同。二乘之人已經斷除三界四住煩惱（catasro vāsanāḥ，四種煩惱）成就阿羅漢果。菩薩斷除無明住地，永遠斷盡究竟，才能成就佛果。聲聞（Śrāvaka，聲聞弟子）、辟支佛必定趨向佛地，所以又說『入』（進入一乘）。 從『世尊不受後有智有二種』到『無邊不斷』，說明兩種智慧的玄妙殊勝。二乘的智慧知道分段生死（bhāga-maraṇa，粗大的生死）的終結，如來（Tathāgata，佛陀的稱號）能知道變易生死的終結。分段生死的終結不是究竟的智慧，一切生死的終結才叫做究竟的智慧。二乘之人自己知道修學一乘，仰求佛智，所以又說『入』（進入一乘）。 從『世尊如來無有限齊時住』到『第一義』，說明三寶（triratna，佛、法、僧）各自的差別。二乘所依的三寶，其體性是各別的，而且是無常的。菩薩所依的三寶，其體性是一體的，而且是常住的。二乘之人必定依靠體性一體常住的三寶，修行一乘，尋求常住的體性，所以又說『入』（進入一乘）。 觀察解脫的人，自己看到勉力脫離四住煩惱、分段生死四智。究竟者，『我生已盡，梵行已立，所作已辦，不受後有』，這就是四智。分段生死斷盡，所以得到這四種名稱。蘇息處，沒有分段生死。
【English Translation】 English version If one wishes to sever [afflictions], the merit arises from the Ekayana (One Vehicle), because it is necessary to remove [afflictions], hence it is known as 'entering' [the One Vehicle]. As the Bhagavan (the Blessed One, Buddha) said, for example, when the condition of grasping ceases, it is the avidyā-sthiti (abode of ignorance) that speaks of the law of receiving birth. Although those of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas) do not have the four upādānā (graspings), their meritorious deeds with outflows still have the avidyā-sthiti as a condition, and their meritorious deeds without outflows take it as a cause, producing their Dharma practice and parināma-maraṇa (subtle death of transformation). To remove this birth and death, the power of the Ekayana is needed, so it is again said 'entering' [the One Vehicle]. From the Bhagavan, Arhat (one who has attained the fruit of no more learning), Pratyekabuddha (Solitary Buddha), to the last-bodied bodhisattva (a bodhisattva who will become a Buddha in their next life), cultivating the sa-upadhiśeṣa-nirvāṇa (nirvana with remainder) indicates that what is known is not complete. Although those of the Two Vehicles know the trayo dhātavaḥ (Three Realms) and the catvāri āryasatyāni (Four Noble Truths), they generally do not know the Four True Truths beyond the Three Realms. If they know those Truths, the Ekayana can be ultimate, so it is again said 'entering' [the One Vehicle]. This is the Ekayana. From 'this is called obtaining a small portion of nirvana' to 'one flavor, equal flavor, meaning the flavor of liberation, what is obtained is insufficient,' those of the Two Vehicles say in the scriptures that they have obtained anupadhiśeṣa-nirvāṇa (nirvana without remainder), but in reality, what is obtained is a small portion with remainder. Being able to obtain nirvana without remainder is because they practice the Ekayana, so it is known that they again 'enter' [the One Vehicle]. From 'the Bhagavan's abode of ignorance is not severed, not ultimate' to 'one-sided prediction,' it explains that what is severed is different. Those of the Two Vehicles have already severed the catasro vāsanāḥ (four afflictions) of the Three Realms and attained the fruit of Arhat. Bodhisattvas sever the abode of ignorance, forever severing it completely and ultimately, and then they can attain the fruit of Buddhahood. Śrāvakas (hearers) and Pratyekabuddhas will certainly tend towards the Buddha-ground, so it is again said 'entering' [the One Vehicle]. From 'the Bhagavan's wisdom of not receiving future existence has two kinds' to 'boundless and unceasing,' it explains the profound and extraordinary nature of the two kinds of wisdom. The wisdom of the Two Vehicles knows the end of bhāga-maraṇa (death by segments), the Tathāgata (Thus Come One, an epithet of the Buddha) can know the end of parināma-maraṇa (death of transformation). The end of death by segments is not ultimate wisdom, the end of all deaths is called ultimate wisdom. Those of the Two Vehicles know themselves that they are studying and practicing the Ekayana, looking up to and seeking the wisdom of the Buddha, so it is again said 'entering' [the One Vehicle]. From 'the Bhagavan, the Tathāgata, has no limit to the time of dwelling' to 'the first meaning,' it explains the differences of the triratna (Three Jewels: Buddha, Dharma, Sangha). The Three Jewels that the Two Vehicles rely on have separate natures and are impermanent. The Three Jewels that the Bodhisattva relies on have one nature and are permanent. Those of the Two Vehicles must rely on the Three Jewels of one nature and permanence, practice the Ekayana, and seek the permanent nature, so it is again said 'entering' [the One Vehicle]. Those who observe liberation see themselves striving to escape the four afflictions and the four wisdoms of death by segments. The ultimate ones, 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being,' these are the four wisdoms. Because death by segments is exhausted, these four names are obtained. The place of rest, there is no death by segments.
段死故曰蘇息也。為余不了義說者。昔言二乘無餘究竟。此是方便引物之釋也。分段死者。三界結縛不得自由。壽命長短界地同也。不思議者。法身無縛隨意住生變化無方下愚不惻也。虛偽眾生者。不知四諦無無漏真智也。意生身者。知變神化唸唸不信也。以分段死故者。以下應有無字也。我生已盡者。無分段死受四智名也。明義訖故是以結之煩惱有二種者。一是四住。二是無明住地煩惱也。謂住地煩惱及起煩惱者。自此以下字名煩惱義有其五名四住地。二名起煩惱。三名恒沙。四名為上。五名無明住地。名雖有五體實有二。四住已起。是名異體一。無明住地是其二也。恒沙以上二總通有體界別故有其四。名永劫未除故名為住。能生後心名之為地。經心現在用名之為起。體眾念名恒沙。能感諸法名之為上也。非心起故名不相應。尋不睹故名無始。不識真理稱曰無明。曠劫來有字之為住。能生不絕故名為地也。亦以體多名為恒沙。或諸法故名之為上也。無明住地者。是煩惱習也。闇障八地至於十地名為無明。法身大士但斷不起名不相應。四住地后斷名之為住。以微在故還能生粗故名為地也。又一解云。是三界四住地結過去世者。不可逕心起現在用也。又復一解言。眾生之始必有神慮。慮有明昧。法有粗細。粗細之法悉皆
【現代漢語翻譯】 現代漢語譯本：段死，所以叫做蘇息（sū xī，停止）。如果有人為我解釋不了義的說法，說過去聲聞乘和緣覺乘沒有究竟的解脫，這只是爲了方便引導眾生的解釋。分段死，指的是在欲界、色界、無色界中受到結縛，不得自由，壽命的長短和所處的界地相同。不思議，指的是法身沒有束縛，可以隨意居住、出生、變化，深奧難測，下愚之人無法測度。虛偽眾生，指的是不知道四諦（sì dì，苦、集、滅、道）的道理，沒有無漏的真智。意生身，指的是知道變化神通，卻唸唸不信。『以分段死故』，以下應該有『無』字。『我生已盡』，指的是沒有分段死，接受四智（sì zhì，成所作智、妙觀察智、平等性智、大圓鏡智）的名稱。說明意義完畢，所以用這個來總結。煩惱有兩種：一是四住地煩惱（sì zhù dì fán nǎo，見一切處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱），二是無明住地煩惱（wú míng zhù dì fán nǎo）。所謂住地煩惱和起煩惱，從這裡開始，『字』被稱為煩惱，意義上有五個名稱：一名四住地，二名起煩惱，三名恒沙（héng shā，比喻數量極多），四名為上，五名無明住地。名稱雖然有五個，但本體實際上只有兩個。四住地已經生起，這是異體之一。無明住地是其二。恒沙以上兩種總括起來有本體和界限的區別，所以有四個。因為永劫未除，所以稱為『住』。能夠產生後來的心念，稱之為『地』。經過心念現在起作用，稱之為『起』。本體眾多，念頭繁多，稱為恒沙。能夠感應諸法，稱之為『上』。不是心念生起，所以稱為不相應。尋思也無法看到，所以稱為無始。不認識真理，稱為無明。曠劫以來就存在，稱之為『住』。能夠生生不息，所以稱為『地』。也因為本體眾多，所以稱為恒沙。或者因為諸法，所以稱之為『上』。無明住地，是煩惱的習氣。黑暗遮障八地（bā dì，不動地）、九地（jiǔ dì）、十地（shí dì），稱為無明。法身大士只是斷除不起作用，稱為不相應。四住地之後斷除，稱之為『住』。因為細微地存在，還能產生粗大的煩惱，所以稱為『地』。又有一種解釋說，這是三界四住地的結縛在過去世，不可經過心念而現在起作用。又有一種解釋說，眾生的開始必定有神識思慮，思慮有明昧，法有粗細，粗細的法都……
【English Translation】 English version: 'Segmented death' is therefore called 'cessation' (sū xī, stopping). Those who explain my teachings with incomplete meanings say that the two vehicles (śrāvaka and pratyekabuddha) do not have ultimate liberation. This is just a convenient explanation to guide beings. 'Segmented death' refers to being bound in the desire realm, form realm, and formless realm, without freedom, where the length of life is the same as the realm in which one resides. 'Inconceivable' refers to the Dharma body being without bondage, able to dwell, be born, and transform at will, being profound and unfathomable, beyond the comprehension of the foolish. 'False beings' refers to those who do not know the Four Noble Truths (sì dì, duḥkha, samudaya, nirodha, and mārga) and lack undefiled true wisdom. 'Mind-made body' refers to knowing about transformations and magical powers but not believing in them from moment to moment. 'Because of segmented death,' the word 'without' should be added below. 'Birth is exhausted' refers to being without segmented death and receiving the names of the Four Wisdoms (sì zhì, the Wisdom of Accomplishing Activities, the Wisdom of Wonderful Observation, the Wisdom of Equality, and the Great Mirror Wisdom). The explanation of the meaning is complete, so this is used to conclude. There are two types of afflictions: one is the four abodes of affliction (sì zhù dì fán nǎo, afflictions dwelling in seeing all places, afflictions dwelling in desire-love, afflictions dwelling in form-love, afflictions dwelling in existence-love), and the other is the affliction of the ground of ignorance (wú míng zhù dì fán nǎo). The so-called afflictions of the abodes and arising afflictions, from here on, the 'word' is called affliction, and in meaning, there are five names: first, the four abodes; second, arising afflictions; third, as many as the sands of the Ganges (héng shā, a metaphor for an extremely large number); fourth, 'above'; and fifth, the ground of ignorance. Although there are five names, in reality, there are only two entities. The four abodes have already arisen; this is one different entity. The ground of ignorance is the second. The two types above 'as many as the sands of the Ganges' are collectively distinguished by their entities and boundaries, so there are four. Because they have not been removed for eternal kalpas, they are called 'abodes.' That which can produce subsequent thoughts is called 'ground.' That which is currently functioning through the mind is called 'arising.' The multitude of entities and the multitude of thoughts are called 'as many as the sands of the Ganges.' That which can influence all dharmas is called 'above.' Because it does not arise from the mind, it is called non-corresponding. Because it cannot be found by searching, it is called beginningless. Not recognizing the true principle is called ignorance. Existing since beginningless kalpas is called 'abode.' That which can produce continuously is called 'ground.' Also, because the entity is numerous, it is called 'as many as the sands of the Ganges.' Or because of all dharmas, it is called 'above.' The ground of ignorance is the habitual energy of affliction. Darkness obscures the eighth ground (bā dì, immovable ground), ninth ground (jiǔ dì), and tenth ground (shí dì), and this is called ignorance. Great Bodhisattvas of the Dharma body only cut off the non-functioning, and this is called non-corresponding. Cutting off after the four abodes is called 'abode.' Because it exists subtly, it can still produce coarse afflictions, so it is called 'ground.' Another explanation says that the bondage of the four abodes of the three realms in the past cannot function through the mind in the present. Yet another explanation says that the beginning of beings must have consciousness and thought, and thought has clarity and obscurity, and dharmas have coarseness and subtlety; all coarse and subtle dharmas...
應知。以心昧故遂得及粗。一切粗法非心所緣性。此不知名為無明。不經心慮名不相應也。最為大力者大有二種。一以難斷。二是或本所以授之。欲令人厭也。此三地者三乘地也。彼三種意生身者。未來無量也。過現已有曰此。方將未受曰彼也。不同以異明受生前也。八地所斷者。所以說斷者。明佛已斷故。受生三人未除故有生死也。畫然無處佛地得名也。無漏不盡者。三人雖能無去結。漏未得。即盡故下文出之。即是無明住地也。于彼彼法者。是無邊聖諦也。猶在分外。又非是一也。所應斷者者。是無明住地也。名有餘過解脫者。無分段死所得之處未能永除也。有餘清凈者。雖四住未斷無明住地煩惱也。成就有餘功德者。雖得十智諸善功德未得種智等也。知有餘苦乃至有餘道者。先明所得三事。有餘次便說其所知不周也。是名得少涅槃者。滅除四住分段生死得名涅槃體未滿足名為少分。知一切苦者。粗法苦也。三諦同爾。所以明知者。智所周悉所得涅槃必是滿足也。無常壞世間者。生死果報也。無常病世間者。生死因也。得常住涅槃者。得佛滿足究竟涅槃也。于無覆護世間者。不免四魔也。無依世間者。生死之人不可依也。何以故者。何以如來能護可依也。法無優劣者。十力無畏同無高下。智慧等者。種智無生智自
【現代漢語翻譯】 現代漢語譯本：應當知曉，因為心識昏昧的緣故，才會接觸到粗糙的事物。一切粗糙之法並非心識所能緣取的本性。這種不知曉的狀態被稱為『無明』（avidyā，對事物真相的無知）。不經過心識的思慮，就稱為『不相應』。最為強大的力量有兩種：一是難以斷除，二是或許是根本，所以才被賦予。目的是爲了讓人厭離。這裡的『三地』指的是三乘（聲聞乘、緣覺乘、菩薩乘）的修行位次。那三種意生身（manomayakāya，由意念所生的身）指的是未來無量無數的意生身。已經經歷過的過去和現在被稱為『此』，即將要接受的未來被稱為『彼』。『不同』是爲了用差異來表明受生之前的情況。『八地所斷』，之所以說『斷』，是爲了說明佛已經斷除了。因為受生的三種人（指聲聞、緣覺、菩薩）尚未斷除，所以還有生死。『畫然無處』指的是佛地（Buddhabhūmi，佛的境界）的名稱。『無漏不盡』指的是，這三種人雖然能夠沒有過去的煩惱，但煩惱還沒有完全斷盡，所以下文會提到，那就是無明住地（avidyā-sthiti-bhūmi，無明煩惱的根本處所）。『于彼彼法』指的是無邊的聖諦（āryasatya，佛教的真理）。仍然在自身能力之外，又不是唯一的。『所應斷者』指的是無明住地。『名有餘過解脫者』指的是，沒有完全斷除分段生死（saṃsāra，輪迴）所能獲得的解脫之處。『有餘清凈』指的是，雖然斷除了四住地煩惱（catasra sthitayas，四種根本煩惱），但還有無明住地煩惱。『成就有餘功德者』指的是，雖然獲得了十智（daśabala，佛的十種智慧力量）等諸善功德，但還沒有獲得種智（sarvajñāna，佛的一切種類的智慧）等。『知有餘苦乃至有餘道者』，先說明所獲得的三個方面還有欠缺，接下來就說明其所知曉的並不周全。『是名得少涅槃者』指的是，滅除了四住地煩惱和分段生死，可以稱為獲得了涅槃（nirvāṇa，解脫）的本體，但還沒有完全滿足，所以稱為少分。『知一切苦者』指的是粗糙之法的苦。三諦（satya，真諦、俗諦、中諦）也是如此。之所以要說明『知』，是因為智慧所能周遍知曉的，所獲得的涅槃必定是圓滿的。『無常壞世間者』指的是生死果報。『無常病世間者』指的是生死之因。『得常住涅槃者』指的是獲得佛的圓滿究竟的涅槃。『于無覆護世間者』指的是不能免除四魔（catvāri māra，四種障礙修行的魔）。『無依世間者』指的是生死之人沒有可以依靠的。『何以故者』指的是，為什麼如來（tathāgata，佛的稱號之一）能夠庇護，可以依靠呢？『法無優劣者』指的是十力（daśabala，佛的十種力量）、無畏（vaiśāradya，佛的無所畏懼）同樣沒有高下之分。『智慧等者』指的是種智、無生智（anutpāda-jñāna，對事物不生不滅的智慧）等自在。
【English Translation】 English version: It should be known that because of the mind's delusion, one comes into contact with coarse things. All coarse dharmas are not of the nature that the mind can perceive. This state of not knowing is called 'avidyā' (ignorance of the true nature of things). Not passing through the mind's consideration is called 'non-correspondence'. The greatest power has two aspects: one is difficult to cut off, and the other is perhaps the root, so it is bestowed. The purpose is to make people weary of it. The 'three grounds' here refer to the stages of practice of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The three kinds of manomayakāya (mind-made body) refer to the countless future manomayakāyas. What has already been experienced in the past and present is called 'this', and what is about to be received in the future is called 'that'. 'Different' is to use the difference to indicate the situation before birth. 'What is cut off by the eighth ground', the reason for saying 'cut off' is to explain that the Buddha has already cut it off. Because the three types of beings who are subject to rebirth (referring to Śrāvakas, Pratyekabuddhas, and Bodhisattvas) have not yet eliminated it, there is still birth and death. 'Clearly nowhere' refers to the name of Buddhabhūmi (Buddha's realm). 'Inexhaustible without outflows' refers to the fact that although these three types of beings can be without past afflictions, the outflows have not been completely exhausted, so it will be mentioned in the following text, which is the avidyā-sthiti-bhūmi (the fundamental place of ignorance). 'Regarding those dharmas' refers to the boundless āryasatyas (noble truths). It is still beyond one's own ability and is not unique. 'What should be cut off' refers to the avidyā-sthiti-bhūmi. 'Named liberation with remaining faults' refers to the place of liberation that has not completely eliminated the saṃsāra (cycle of rebirth). 'Remaining purity' refers to the fact that although the four sthitayas (four fundamental afflictions) have been cut off, there are still afflictions of the avidyā-sthiti-bhūmi. 'Accomplishing remaining merits' refers to the fact that although one has obtained the daśabala (ten powers of the Buddha) and other good merits, one has not yet obtained sarvajñāna (Buddha's omniscience), etc. 'Knowing remaining suffering, and even remaining path', first explains that there are still shortcomings in the three aspects obtained, and then explains that what is known is not comprehensive. 'This is called obtaining a small nirvāṇa' refers to the fact that eliminating the four sthitayas and the saṃsāra can be called obtaining the essence of nirvāṇa (liberation), but it is not yet fully satisfied, so it is called a small part. 'Knowing all suffering' refers to the suffering of coarse dharmas. The three satyas (truths, conventional truth, ultimate truth, and middle truth) are also the same. The reason for explaining 'knowing' is that what wisdom can comprehensively know, the nirvāṇa obtained must be complete. 'Impermanence destroys the world' refers to the karmic retribution of birth and death. 'Impermanence sickens the world' refers to the cause of birth and death. 'Obtaining permanent nirvāṇa' refers to obtaining the Buddha's complete and ultimate nirvāṇa. 'In the world without protection' refers to the inability to avoid the catvāri māra (four demons that hinder practice). 'The world without reliance' refers to the fact that beings in saṃsāra have no one to rely on. 'Why is that?' refers to why the tathāgata (one of the titles of the Buddha) can protect and be relied upon. 'Dharma has no superiority or inferiority' refers to the fact that the daśabala (ten powers of the Buddha) and vaiśāradya (Buddha's fearlessness) are equally without high or low. 'Wisdom, etc.' refers to sarvajñāna, anutpāda-jñāna (wisdom of non-origination and non-cessation), etc., being at ease.
然智無差別也。清凈等者。同無煩惱也。解脫等者無生死。三昧等昧者滿足之地無勝如之異也。謂解脫味者。無累處齊故言等也。若無明住地不斷不究竟者。將欲明斷先說其過。不得一味者。不得佛解脫味也。是一過也。應斷不斷者。無明諸惑未得滅除。是二過也。應得不得者。不得萬善也。是三過也。應證不證者。不得證成佛法身。是四過也。是故無明住地積聚者。集上眾過也。又沒無明體有眾多也。生一切修道者。修諸無漏也。此明能斷之智也。斷煩惱上煩惱者。此說所斷也。上煩惱者。或障神慮不合明凈也。止是四依立止觀境之智。禪是四禪諸定。正受是四正受。方便是涉求之智。智是實智。果是人天三果。道果得是人天三乘之因有或果力故。與得名力是十力。無畏是四無畏也。一切皆是無明住地之所建立者。此明煩惱相生之由。此經大意。以無明住地是眾結之原。凡生之法先細后粗。斷結之道先粗后細。以此二義得知無明住地生四住地也。無明住地自相生者。金剛所斷以之為細。下至八地所斷為粗。是以一豪有生下也。一切上煩惱起皆因無明住地緣無明住地者。上煩惱者通在四住及無明住地。於四住地遠故為緣。于無明住地近故為因也。心不相應無始無明地者。欲明斷故稱其名字。所持所建立者。稱說其過也
{ "translations": [ "現代漢語譯本：", "然而智慧是沒有差別的。『清凈等』指的是，同樣沒有煩惱。『解脫等』指的是沒有生死。『三昧等』指的是滿足的境地，沒有勝劣的差異。所謂解脫之味，是沒有累贅之處，所以說『等』。如果無明住地沒有斷除，不究竟，那麼將要闡明斷除之前，先說明它的過患。『不得一味』指的是，不能得到佛的解脫之味，這是一個過患。『應斷不斷』指的是，無明諸惑沒有得到滅除，這是第二個過患。『應得不得』指的是，不能得到萬善，這是第三個過患。『應證不證』指的是，不能證成佛的法身，這是第四個過患。所以說，無明住地的積聚，是聚集了上面的眾多過患。而且，在無明本體中，有眾多（過患）。『生一切修道者』，指的是修習各種無漏法。這說明了能夠斷除（煩惱）的智慧。『斷煩惱上煩惱』，這是說明所要斷除的（對像）。『上煩惱』，或許會障礙神識，不能達到明凈。『止』是依據四念處建立止觀之境的智慧。『禪』是四禪諸定。『正受』是四正受。『方便』是涉求之智。『智』是實智。『果』是人天三果。『道果得』是人天三乘之因，因為有果的力量，所以與『得』同名。『力』是十力。『無畏』是四無畏。『一切皆是無明住地之所建立』，這說明了煩惱相生的緣由。這部經的大意是，以無明住地為眾結的根源。凡是生起的法，先細后粗。斷結的方法，先粗后細。通過這兩種意義可以得知，無明住地生起四住地。無明住地自相生起，金剛智所斷的（煩惱）被認為是細微的，下至八地所斷的（煩惱）被認為是粗大的。因此，即使是一絲一毫的（煩惱），也會生起下劣（的果報）。一切上煩惱的生起，都是因為無明住地，緣于無明住地。所謂『上煩惱』，通指四住地以及無明住地。對於四住地來說，（無明住地）是遙遠的緣，對於無明住地來說，（無明住地）是近處的因。『心不相應無始無明地』，爲了闡明斷除（無明），所以稱其名字。『所持所建立』，是稱說它的過患。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "However, wisdom has no difference. 'Purity and equality' means the same absence of afflictions. 'Liberation and equality' means no birth and death. 'Samadhi and equality' means the state of fulfillment, without differences of superiority or inferiority. The so-called taste of liberation is the absence of burdensome places, hence the term 'equality'. If the fundamental ignorance (Avidya-sthiti, 無明住地) is not severed and is not ultimate, then before clarifying its severance, its faults should be explained first. 'Not obtaining one taste' means not obtaining the taste of the Buddha's liberation, which is one fault. 'Not severing what should be severed' means that the various delusions of ignorance have not been eliminated, which is the second fault. 'Not obtaining what should be obtained' means not obtaining the myriad virtues, which is the third fault. 'Not realizing what should be realized' means not realizing the Dharmakaya (法身) of the Buddha, which is the fourth fault. Therefore, the accumulation of fundamental ignorance is the accumulation of the above-mentioned faults. Moreover, within the substance of ignorance, there are many (faults). 'Generating all practitioners' refers to cultivating all the unconditioned (Anasrava, 無漏) dharmas. This clarifies the wisdom that can sever (afflictions). 'Severing afflictions upon afflictions' describes what is to be severed. 'Higher afflictions' may obstruct the mind, preventing it from attaining clarity and purity. 'Cessation' (止) is the wisdom that establishes the realm of cessation and contemplation based on the Four Foundations of Mindfulness (四念處). 'Dhyana' (禪) refers to the various samadhis of the Four Dhyanas (四禪). 'Right reception' (正受) refers to the Four Right Receptions. 'Expedient means' (方便) refers to the wisdom of seeking and inquiring. 'Wisdom' (智) refers to actual wisdom. 'Fruits' (果) refers to the three fruits of humans and devas (人天三果). 'Attaining the fruit of the path' (道果得) refers to the causes of the three vehicles of humans and devas, because of the power of the fruit, it shares the name 'attainment'. 'Powers' (力) refers to the Ten Powers (十力). 'Fearlessness' (無畏) refers to the Four Fearlessnesses (四無畏). 'Everything is established by the fundamental ignorance' clarifies the origin of the arising of afflictions. The main idea of this sutra is that fundamental ignorance is the source of all fetters. All arising dharmas are initially subtle and then become coarse. The method of severing fetters is initially coarse and then becomes subtle. Through these two meanings, it can be understood that fundamental ignorance gives rise to the Four Abodes of Afflictions (四住地). The self-arising of fundamental ignorance means that the (afflictions) severed by the Vajra Wisdom (金剛智) are considered subtle, while the (afflictions) severed down to the Eighth Ground (八地) are considered coarse. Therefore, even a tiny bit (of affliction) will give rise to inferior (results). The arising of all higher afflictions is due to fundamental ignorance, conditioned by fundamental ignorance. The so-called 'higher afflictions' generally refer to the Four Abodes and fundamental ignorance. For the Four Abodes, (fundamental ignorance) is a distant condition; for fundamental ignorance, (fundamental ignorance) is a proximate cause. 'The beginningless ground of ignorance not corresponding to the mind' (心不相應無始無明地) is named to clarify its severance. 'What is upheld and established' describes its faults." ] }
。一切煩惱四住恒沙起與無明也。上煩惱者。或諸法略說二除則五悉滅也。所得諸法通達無閡者。善解一切諸法理也。離一切過惡者。無煩惱生死者也。得一切功德者。萬善備具也。法王法主者。無明住地既斷滅已則能具備。此三種義也。既具三義即得成佛。絯法為王。勝物為主也。而得自在者。獨足超勝不為物屈也。我生已盡訖不受後有。此明如來具足四義。無餘究竟至極圓滿。非如二乘有餘不足。是故世尊訖一向記說。結明上來佛是究竟二乘未足。當理無虛定實之說始可得稱無畏之言也。不受後有智有二種者。此明二果。如來之智俱得名為不受後有也。謂如來以無上調御者。此下說師子吼明如來智也。十號之中略說二也。降伏心過四魔者。除惡悉盡也。得如來法身者。所得滿足也。一切爾炎者。是境界也。此明所知諸法因備。于上更無所作者。在佛地已更不修萬善也。無所得地者。至足究竟更無所求也。無閡智觀者。是一切智也。不由於他者。是法悉知沒何所咨也。度生死畏者。明二乘人不受後有智也。除分段生死故名為度。不更受生者。名不受後有也。次第得解脫樂者。分段除已次得有餘涅槃也。又一解二乘微樂與如來樂作次第也。得不受後有觀者。是智人異名也。第一蘇息者。始得免難。初分段死。第一少樂
未得常去大樂也。又一解二乘自謂第一勝法也。處涅槃地者。說蘇息處地。彼先所得地者。如來初說四諦之時教。二乘斷三界四住結盡舍後邊身得無餘涅槃。昔來明此謂為實名先所得地及至明處。猶有唸唸變易生死便自覺知。是有餘地應當得無上菩提也。何以故者。勝鬘釋其應解之意。三乘既一窮自行之何容不知也。即是佛乘者。此明自智得佛之意。即是涅槃界者。道尊超勝名曰菩提。眾累悉除名為涅槃。備應眾求種曰法身三義雖異其體一也。則究竟一乘者。得佛法身乘力便息。故知二乘未是極稱也。無異如來無異法身者。此明如來法身一也。得究竟法身者究竟一乘者。舉二句欲明無邊不斷也。佛體常住應現十方名曰無邊 無念念盡滅故名不斷也。如來無有限齊時住后際等住者。此二明法體常。無限大悲無限安慰世間者。此二句明化被無窮。是名善說如來者。稱說如來化被無窮者得佛之實故名為善。若說如來化盡雙樹者失佛之實不得名善也 無盡法常住法者。稱說如來體。是常住者。亦得為佛實得為善也。若說如來壽盡雙樹丈六身者不名為善也。一切世間之所依者。法身常而能實被知依此者為最真實也。二乘昔來歸依丈六應現化佛以之為實。今說法身常住之佛為大士。故知二乘未歸真佛也。是故未度世間者。生死未除
【現代漢語翻譯】 現代漢語譯本 未曾獲得常樂的境界。另一種解釋是，二乘（聲聞乘和緣覺乘）自認為他們的法是第一殊勝的法。處於涅槃之地，是指處於蘇息之處。他們先前所得之地，是指如來最初宣說四諦（苦、集、滅、道）時的教導。二乘斷除了三界（欲界、色界、無色界）的四住地煩惱，捨棄了最後的色身，獲得了無余涅槃。過去一直認為這是真實的，稱為先前所得之地，以及到達了明處。即使如此，仍然有唸唸變易的生死，因此自覺知道這只是有餘地，應當證得無上菩提。為什麼這樣說呢？勝鬘夫人解釋了其中應理解的含義。三乘歸於一乘，窮盡了各自的修行，怎麼能不知道呢？『即是佛乘』，這說明以自己的智慧證得佛果的含義。『即是涅槃界』，道尊超勝，名為菩提；眾多的煩惱都已消除，名為涅槃。具備應眾生需求的種子，稱為法身。這三種含義雖然不同，但其本體是一樣的。『則究竟一乘』，證得佛的法身，乘的力量便止息。所以知道二乘不是最終的歸宿。『無異如來，無異法身』，這說明如來和法身是一體的。『得究竟法身者，究竟一乘者』，舉出這兩句是爲了說明無邊和不斷。佛的本體常住，應現於十方，名為無邊；沒有唸唸盡滅，所以名為不斷。『如來無有限齊，時住后際等住者』，這兩句說明法體是常住的。『無限大悲，無限安慰世間者』，這兩句說明教化普及無窮。『是名善說如來者』，稱讚宣說如來教化普及無窮，因為證得了佛的真實，所以稱為善。如果說如來的教化在雙樹下終結，那就失去了佛的真實，不能稱為善。『無盡法，常住法者』，稱讚宣說如來的本體是常住的，也可以認為是佛的真實，可以認為是善。如果說如來的壽命在雙樹下終結，丈六金身滅亡，就不能稱為善。『一切世間之所依者』，法身常住，能夠真實地被認知，依止法身是最真實的。二乘過去歸依丈六應現的化佛，認為這是真實的。現在宣說法身常住的佛，是爲了大士（菩薩）。所以知道二乘沒有歸依真佛。『是故未度世間者』，是因為生死還沒有消除。
【English Translation】 English version They have not attained constant, great bliss. Another interpretation is that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) consider their Dharma to be the foremost and superior. 'Being in the place of Nirvāṇa' refers to being in a place of rest. 'The place they previously attained' refers to the teachings given by the Tathāgata when he first expounded the Four Noble Truths (duḥkha, samudaya, nirodha, and mārga). The two vehicles eradicate the afflictions of the four abodes in the three realms (desire realm, form realm, and formless realm), abandon their final physical body, and attain Nirvāṇa without remainder. In the past, this was considered real, called the place previously attained, and reaching the place of clarity. Even so, there is still the birth and death of moment-to-moment change, so they are aware that this is only a place with remainder, and they should attain unsurpassed Bodhi. Why is this so? Queen Śrīmālā explains the meaning that should be understood. Since the three vehicles converge into one vehicle, and they have exhausted their respective practices, how could they not know? 'That is the Buddha Vehicle,' which explains the meaning of attaining Buddhahood through one's own wisdom. 'That is the realm of Nirvāṇa,' where the尊道 is supreme and surpassing, called Bodhi; the multitude of afflictions are all eliminated, called Nirvāṇa. Possessing the seeds to respond to the needs of all beings is called the Dharmakāya. Although these three meanings are different, their essence is the same. 'Then, ultimately, it is the One Vehicle,' attaining the Buddha's Dharmakāya, the power of the vehicle ceases. Therefore, it is known that the two vehicles are not the ultimate destination. 'Not different from the Tathāgata, not different from the Dharmakāya,' which explains that the Tathāgata and the Dharmakāya are one. 'Attaining the ultimate Dharmakāya, ultimately the One Vehicle,' these two phrases are cited to explain the boundless and unceasing. The Buddha's essence is constant and manifests in the ten directions, called boundless; there is no moment-to-moment extinction, so it is called unceasing. 'The Tathāgata has no limit, abiding in time, abiding in the future, etc.,' these two phrases explain that the essence of the Dharma is constant. 'Boundless great compassion, boundless comfort to the world,' these two phrases explain that the teachings are universally applied without end. 'This is called the well-spoken Tathāgata,' praising and proclaiming that the Tathāgata's teachings are universally applied without end, because he has attained the reality of the Buddha, so it is called good. If it is said that the Tathāgata's teachings end under the twin trees, then the reality of the Buddha is lost, and it cannot be called good. 'Endless Dharma, constant Dharma,' praising and proclaiming that the Tathāgata's essence is constant, which can also be considered the reality of the Buddha, and can be considered good. If it is said that the Tathāgata's life ends under the twin trees, and the sixteen-foot golden body perishes, then it cannot be called good. 'That which all the world relies on,' the Dharmakāya is constant and can be truly recognized, and relying on the Dharmakāya is the most real. In the past, the two vehicles relied on the sixteen-foot manifested Buddha, considering this to be real. Now, proclaiming the Buddha of the constant Dharmakāya is for the sake of the great beings (Bodhisattvas). Therefore, it is known that the two vehicles have not relied on the true Buddha. 'Therefore, those who have not crossed the world' are because birth and death have not yet been eliminated.
也。無依世間者。善未滿足故無依也。與后際等作無盡歸依者。如來法身盡未際。常與眾生作歸依。處常住歸依處常住歸依者。謂如來等正覺者。是法身佛也。出真依體明常住佛寶訖於此也法者即是說一乘道僧者是三乘眾者。此明昔說法僧不真萬善為法寶。三乘人以為僧寶。此明是二乘。昔來所依也。非究竟歸依者。未乞常住一體法僧也。名少分者。雖曰無常是聖故可暫依也。何以故者。何以少分者也。說一乘道法得究竟法者。釋法是少分。與究竟作因故知少分也。于上更無說一乘道法得究竟法事者。于佛地上更無所求也。三乘眾者有恐怖者。釋僧是少分。生死未除煩惱未盡。求出眾惡修行萬善向無上道故名少分也。是故二依境是有限。依辨結法僧是少分也。可盡之法可舍之聖名有限也。若有眾生如來調伏。明為二乘說。于昔日三歸之如來初現化也。邪眾生令信三寶也。歸依如來者丈六佛也。得法津澤者。受行佛教也。生信樂心者。信有善法及聖人也。歸依僧者受持二歸也。一乘為法三乘聖為僧也。是三歸依者稱法僧也。舉此二歸明於歸佛也。非此二歸依是歸依如來者。上稱此非者。欲明昔歸法僧之人。歸於丈六不知歸於法身如來也。歸依第一義者是歸依如來者。法身常住名第一義天也。若知歸此真歸佛也。此二歸依
第一義是究竟歸依如來者。此二歸依法僧之人者。知歸依法身即歸一體佛法僧也。何以故者。以歸佛便得法僧也。無異二歸依者。體既無別歸一得二也。如來即三歸依者。大覺名佛。可軌名法。體常和順故名為僧也。佛地圓滿故。備此三學地未足別體受名也。二乘知昧為說粗顯體別三歸菩薩知明為說法身體一三寶也。何以故者。何以體一而有三名也。說一乘道法者。釋所以三意乘體是一隨人說三也。所以引此凡有二意。一以證義。二以歸宗也。如來四無畏者。此明如來達解無礙故。能隨人於一說三。若如來隨彼所欲而方便說者。此明如來不妄說法人好不同方便說法人好不同方便說三了。即是大乘者。乘名雖三體實一大也。無有二乘者無二乘法。入於一乘者。既無別法。豈得不入此章之稱。無歸此文一乘者。即第一義乘者。唯或法身更無異趣也。
聲聞緣覺初觀聖諦者。第六經名也。聖諦之始也。將明諦有精粗。先辨智有明昧。諦既精粗。學亦有漸。始觀粗諦名之為初也。以一智斷諸住地者。一切斷結智同一無礙故名一智也。又一解觀一滅諦斷結智也。以一智四斷知功德作證者。一切證結盡智同一解脫名也。又一解觀一滅諦證結智也。亦善知也。此四法義者。分明了了見四真諦也。又一解欲觀滅諦須先觀四也。無
【現代漢語翻譯】 現代漢語譯本： 第一義是指究竟歸依如來的人。這兩種歸依法和僧的人，要知道歸依佛的法身，也就是歸依一體的佛法僧。為什麼這麼說呢？因為歸依佛，自然就得到了法和僧。沒有不同的兩種歸依，本體既然沒有差別，歸依一個就得到了兩個。如來就是三歸依，大覺悟者名為佛，可以作為準則的名為法，本體常處和順狀態的名為僧。佛的境界圓滿，具備這三學，在凡夫的境界還不足以分開來接受這些名稱。二乘人理解得不夠透徹，所以為他們說粗淺顯現的、本體有差別的三歸依；菩薩理解得明白透徹，所以為他們說本體是一體的三寶。為什麼這麼說呢？為什麼本體是一體卻有三個名稱呢？這是在說一乘的道法，解釋這三種含義，乘的本體是一個，只是隨著不同的人而說成三種。所以引用這些，總共有兩種用意：一是用來證明義理，二是用來歸結宗旨。如來的四無畏，這是說明如來通達理解沒有障礙，所以能夠隨著不同的人，在一個本體上說成三種。如果如來隨著他們所希望的而方便解說，這是說明如來不虛妄地說法，說法的方式雖然不同，但最終都歸於一個真理。方便說三，也就是大乘。乘的名稱雖然有三種，但本體實際上是一個。沒有二乘，因為沒有二乘的法。進入一乘，既然沒有其他的法，怎麼能不進入這個篇章所稱的一乘呢？歸於此文的一乘，就是第一義乘，只有佛的法身，更沒有其他的去處。
聲聞和緣覺最初觀察聖諦，這是第六經的名稱，也是聖諦的開端。將要說明諦有精細和粗略之分，先要辨別智慧有明瞭和昧暗的區別。諦既然有精細和粗略，學習也有漸進的過程。最初觀察粗略的諦，稱之為初觀。用一種智慧斷除各種住地，因為一切斷除煩惱的智慧是同一的，沒有障礙，所以稱為一智。又可以用一種理解來觀察一種滅諦，從而斷除煩惱。用一種智慧四次斷除，知道功德已經成就，從而作證，一切證明煩惱已經斷盡的智慧是同一的解脫之名。又可以用一種理解來觀察一種滅諦，從而證明煩惱已經斷盡。這也是善於瞭解。這四種法義，是分明了了地見到四真諦。又可以用一種理解來觀察滅諦，但必須先觀察四諦。沒有...
【English Translation】 English version: The first meaning refers to those who ultimately take refuge in the Tathagata (如來, Thus Come One). These two kinds of people who take refuge in the Dharma (法, law/teachings) and the Sangha (僧, monastic community) should know that taking refuge in the Dharmakaya (法身, Dharma body) of the Buddha is the same as taking refuge in the unified Buddha, Dharma, and Sangha. Why is this so? Because by taking refuge in the Buddha, one naturally obtains the Dharma and the Sangha. There are no different two refuges; since the essence is not different, taking refuge in one obtains both. The Tathagata is the threefold refuge: the Greatly Awakened One is called Buddha, that which can be a standard is called Dharma, and the state of constant harmony is called Sangha. The realm of the Buddha is complete, possessing these three learnings; in the realm of ordinary beings, it is not sufficient to separately receive these names. Those of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) understand unclearly, so the threefold refuge is spoken of as coarse, manifest, and with separate essences; Bodhisattvas understand clearly, so the threefold treasure is spoken of as having one essence. Why is this so? Why does one essence have three names? This is speaking of the One Vehicle (一乘, Ekayana) path, explaining these three meanings; the essence of the vehicle is one, but it is spoken of as three according to different people. Therefore, citing these has two intentions: one is to prove the meaning, and the other is to conclude the purpose. The Four Fearlessnesses (四無畏, four kinds of fearlessness a Buddha possesses) of the Tathagata: this explains that the Tathagata's understanding is unobstructed, so he can speak of three from one according to different people. If the Tathagata speaks expediently according to what they desire, this explains that the Tathagata does not falsely speak the Dharma; although the ways of speaking the Dharma are different, they ultimately return to one truth. Speaking of three expediently is the Great Vehicle. Although the names of the vehicle are three, the essence is actually one. There is no Two Vehicle, because there is no Two Vehicle Dharma. Entering the One Vehicle, since there is no other Dharma, how can one not enter the One Vehicle mentioned in this chapter? Taking refuge in the One Vehicle of this text is the First Meaning Vehicle; there is only the Dharmakaya of the Buddha, and no other destination.
The Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas) initially contemplate the Noble Truths (聖諦, Four Noble Truths): this is the name of the sixth sutra, and also the beginning of the Noble Truths. About to explain that the Truths have fine and coarse distinctions, first one must distinguish that wisdom has clear and obscure differences. Since the Truths have fine and coarse distinctions, learning also has a gradual process. Initially contemplating the coarse Truths is called initial contemplation. Using one wisdom to sever various abodes, because all wisdom that severs afflictions is the same and unobstructed, it is called one wisdom. Also, one can use one understanding to contemplate one cessation truth, thereby severing afflictions. Using one wisdom to sever four times, knowing that merit has been accomplished, thereby attesting, all wisdom that proves afflictions have been exhausted is the same name of liberation. Also, one can use one understanding to contemplate one cessation truth, thereby proving afflictions have been exhausted. This is also being good at understanding. These four Dharma meanings are clearly seeing the Four Noble Truths. Also, one can use one understanding to contemplate the cessation truth, but one must first contemplate the four truths. Without...
有出世間上上智四智漸至及四緣漸至者。明佛智滿足無漸增進。世間有二。一分段身。二變易法。如來已離名之為出大士。二乘在凡夫上如來複勝故名上上也。舍苦觀習乃至舍滅觀道境智異時故名為漸。如來一智圓照諸法不名漸至法。是出世間上上智者。前明非漸。此明圓照也。金剛喻者是第一義智者。此明斷結不同。二乘種智大解滅一切。或非聲聞緣覺訖第一義智。此明二乘不斷無明住地煩惱。始觀三界粗四聖諦不得第一種智之名也。以無二聖諦智斷諸住地者。此明佛智也。唯觀無作更不慮作故言無二。四住無明一切都盡名諸住地也。非聲聞緣覺境界者。佛地幽微非二乘所及也。不思議空智者。法身難測不思議也。眾患悉除為空智也。是究竟智者。累盡智周寂然無事二義以訖。是以結之。初聖諦智者。二乘之人見理不周除患未盡。方須涉求向無上道結二乘智也。聖義者訖名之為聖。此明二乘聖名未真。功德薄少故言有量少分也。聖諦者非聲聞緣覺諦者。已明聖名未真。今明知諦未盡也。無作無邊二乘未解也。非聲聞功德者。盡道是善能生善也。初始覺知者。始成佛時方得知盡也。開示演說者為未知者說使解也。說甚深義微細難知者。有為諸法事相眾多。隨類粗細可有其二。一者粗顯。二者微細。三界結縛名之為粗。
此法受切名為粗。苦能生名習。斷處名滅。觀知名道。為二乘人說此四也。不繫三界八住乘法身以上至金剛心所觀諸法名之為細也 此法受切名為細。苦能生名習。斷處名滅。觀智名道。佛地無為亦入滅諦。理深義遠自非大士無由得知。不以空無微細也。非思量境界者。不以二乘可思議智作境界也。是智者所知者除四住結智惠憎明乃能解也。一切世間所不能信者。轉回六趣者。不能知有無作諦也。此說如來甚深之藏者。佛性之異名。體不改變為性。備含眾德為藏。滅諦所攝故以釋之也。如來藏者是如來境界者。第七經名也。唯佛明瞭耳。
若於無量煩惱者。第八經始也。諸煩惱積聚為藏也。所纏如來藏者。眾生佛性也。法身亦無疑惑者。如來佛性者能信或累眾生有大明之性者必能信知無或之解者。有大明也。于說如來藏訖及方便者。於二性無疑者。必能方便為人說也。此則信解說二聖者。解有二性。能解二種諦也。知作諦者名眾生佛性。解無作諦得如來佛性。既知性有二種。必能知諦有二種也。如是難知難解者。此下解釋二種諦義也。作聖諦義無作聖諦義者。可學名作。不可學名無作。教無教之異名。是說有量四聖諦者。三界因果各有定期名為有量也。非因他能知一切苦說一切道。此一解由於教教得知三界少分
【現代漢語翻譯】 現代漢語譯本： 此法感受一切名為粗（Cu）：感受一切法被稱為粗糙。苦能生名習（Xi）：苦難的根源被稱為習氣。斷處名滅（Mie）：斷絕煩惱之處稱為寂滅。觀知名道（Dao）：通過觀察獲得的智慧稱為道路。這是為聲聞和緣覺二乘之人所說的四聖諦。 不繫縛於三界，八地菩薩以上，直至金剛心，所觀察的諸法，名為微細（Xi）：不被三界束縛，八地菩薩以上，直到金剛心，所觀察的諸法，被稱為微細。 此法感受一切名為細（Xi）：感受一切法被稱為微細。苦能生名習（Xi）：苦難的根源被稱為習氣。斷處名滅（Mie）：斷絕煩惱之處稱為寂滅。觀智名道（Dao）：通過觀察獲得的智慧稱為道路。佛的境界的無為也歸入滅諦。道理深奧，意義深遠，如果不是大菩薩，無法得知。不能用空無來衡量微細。非思量境界者：不能用二乘人可以思議的智慧來作為境界。是智者所知者：只有斷除四住地的煩惱，智慧增長，才能理解。一切世間所不能信者：那些在六道中輪迴的人，不能理解有作諦和無作諦。此說如來甚深之藏者：這是佛性的另一個名稱。其體性不改變稱為性，具備所有功德稱為藏。因為被滅諦所包含，所以用它來解釋。如來藏者是如來境界者：這是《第七經》的名稱。只有佛才能明白。 若於無量煩惱者：這是《第八經》的開始。各種煩惱積聚在一起成為藏。所纏如來藏者：這是眾生的佛性。法身亦無疑惑者：如來的佛性，能夠相信或者積累眾生具有大光明之性的人，必定能夠相信和理解沒有疑惑的解釋。有大光明也。于說如來藏訖及方便者：對於兩種佛性沒有疑惑的人，必定能夠方便地為人解說。此則信解說二聖者：理解有兩種佛性，能夠理解兩種真諦。知作諦者名眾生佛性：瞭解有作為的真諦，稱為眾生佛性。解無作諦得如來佛性：理解無作為的真諦，獲得如來佛性。既然知道佛性有兩種，必定能夠知道真諦也有兩種。 如是難知難解者：以下解釋兩種真諦的含義。作聖諦義無作聖諦義者：可以學習的稱為有作，不可以學習的稱為無作。這是教和無教的另一種說法。是說有量四聖諦者：三界的因果各有定期，稱為有量。非因他能知一切苦說一切道：如果不是通過教導，就無法瞭解一切苦難，也無法宣說一切道路。這種理解只能通過教導得知三界少部分。
【English Translation】 English version: This Dharma, the reception of all is called coarse (Cu): Receiving all dharmas is called coarse. Suffering can produce is called accumulation (Xi): The root of suffering is called accumulation. The place of cessation is called extinction (Mie): The place where afflictions cease is called extinction. Observing and knowing is called the path (Dao): The wisdom gained through observation is called the path. These four are spoken for the two vehicles of Śrāvakas and Pratyekabuddhas. Not bound by the Three Realms, from the eighth Bhumi Bodhisattva upwards, up to the Vajra mind, the dharmas observed are called subtle (Xi): Not bound by the Three Realms, from the eighth Bhumi Bodhisattva upwards, up to the Vajra mind, the dharmas observed are called subtle. This Dharma, the reception of all is called subtle (Xi): Receiving all dharmas is called subtle. Suffering can produce is called accumulation (Xi): The root of suffering is called accumulation. The place of cessation is called extinction (Mie): The place where afflictions cease is called extinction. Observing wisdom is called the path (Dao): The wisdom gained through observation is called the path. The unconditioned state of the Buddha's realm also enters the truth of extinction. The principle is profound and the meaning is far-reaching; unless one is a great Bodhisattva, there is no way to know. Subtlety cannot be measured by emptiness. 'Not the realm of thought': It cannot be used as a realm by the wisdom that the two vehicles can conceive. 'It is known by the wise': Only by eliminating the afflictions of the four abodes, increasing wisdom, and hating ignorance can one understand. 'Not believed by all the world': Those who revolve in the six realms cannot understand the truths of action and non-action. 'This speaks of the Tathagata's profound treasury': This is another name for Buddha-nature. Its essence does not change, so it is called 'nature'; it possesses all virtues, so it is called 'treasury'. Because it is contained within the truth of extinction, it is explained by it. 'The Tathagatagarbha is the realm of the Tathagata': This is the name of the Seventh Sutra. Only the Buddha understands it. If in immeasurable afflictions: This is the beginning of the Eighth Sutra. Various afflictions accumulate to become a treasury. 'The Tathagatagarbha that is entangled': This is the Buddha-nature of sentient beings. 'The Dharmakaya is also without doubt': The Buddha-nature of the Tathagata, those who can believe or accumulate the great light nature of sentient beings, will surely be able to believe and understand the explanation without doubt. 'There is great light also.' 'Upon finishing speaking of the Tathagatagarbha and expedient means': Those who have no doubt about the two natures will surely be able to conveniently explain it to others. 'This then is believing, understanding, and explaining the two truths': Understanding that there are two Buddha-natures, being able to understand the two truths. 'Knowing the truth of action is called the Buddha-nature of sentient beings': Understanding the truth of action is called the Buddha-nature of sentient beings. 'Understanding the truth of non-action obtains the Tathagata's Buddha-nature': Understanding the truth of non-action obtains the Tathagata's Buddha-nature. Since it is known that there are two kinds of Buddha-nature, one will surely be able to know that there are also two kinds of truths. 'Thus, difficult to know and difficult to understand': The following explains the meaning of the two kinds of truths. 'The meaning of the truth of action, the meaning of the truth of non-action': What can be learned is called action, what cannot be learned is called non-action. This is another way of saying teaching and non-teaching. 'This speaks of the four noble truths that are measurable': The causes and effects of the Three Realms each have a fixed period, which is called measurable. 'If not because of others, one cannot know all suffering and speak of all paths': If not through teaching, one cannot understand all suffering, nor can one proclaim all paths. This understanding can only be obtained through teaching a small part of the Three Realms.
四諦也。非是自解智慧之力知於一切無作四諦也。有有為生死者無為生死者。諦既有有生死亦然。凡夫輪轉未斷煩惱名為有也。二乘已斷三界四住名無為也。涅槃亦二種有餘及無餘者。分段生身名有餘也。能以自力知一切受苦訖受滅道得法身者。智慧轉明自解力多師承義少。究竟明見四諦理盡也。如來說四聖諦者。名同理順故。守其四隨法粗細故有其八也。如來應等正覺事究竟者。無作之理。唯佛能盡。非是二乘所能究也。何以故者。何二乘不于無得究竟也。非下中上法得涅槃者。釋所以也。二乘若得無作究竟所得涅槃應同佛。無餘無下中上。若以聲聞為下。緣覺為中。佛為上者。故知二乘不得同佛觀無作諦也。何以如來說事究竟。此明如來。何以故能于無作究竟以一切如來者諸佛也。知一切未來苦者。知一切法也。未來難知。二世易解。是以不別一切煩惱所攝受一切集者。四住恒沙起及無明為一切也。一切儘是集諦法也。滅一切意生身陰。一切苦滅作證者。意生身盡分段亦除在後滅故。就之立言也。非壞法故名為共滅者。非是分段意生變易無常破壞唸唸生滅也。所言苦滅者是常住滅也。無始者不始生也。無作者非造作也。無作者非造作也。無起者動也。無盡者無終滅也。離盡者無盡相也。常住者湛然也。自性清凈者
【現代漢語翻譯】 現代漢語譯本： 這是關於四聖諦（Satya，佛教的基本教義，包括苦、集、滅、道）的討論。這裡所說的四聖諦，並非僅僅依靠自身智慧就能理解的『無作四諦』（Asamskrta-satya，未經造作的真理）。 存在『有為生死』（Samskrta-marana-cyavana，由因緣和合而生的生死）和『無為生死』（Asamskrta-marana-cyavana，不依賴因緣的生死）的區分。既然有『諦』的存在，那麼生死也必然存在這兩種狀態。凡夫在輪迴中流轉，煩惱未斷，這被稱為『有為』。而聲聞乘和緣覺乘的修行者已經斷除了三界（Trailokya，欲界、色界、無色界）的煩惱和四住地（Caturvidha-vasa-sthana，四種煩惱的住所），這被稱為『無為』。 涅槃（Nirvana，解脫）也有兩種：『有餘涅槃』（Sopadhisesa-nirvana，仍有殘餘煩惱的涅槃）和『無餘涅槃』（Anupadhisesa-nirvana，完全斷絕煩惱的涅槃）。分段生死之身被稱為『有餘』。能夠依靠自身力量了解一切苦的終結，並通過修滅道而獲得法身（Dharmakaya，佛的法性之身）的人，其智慧會變得更加明亮，依靠自身理解的力量更多，而依賴師承的教義較少。最終能夠明見四聖諦的全部真理。 如來（Tathagata，佛的稱號）所說的四聖諦，名相相同，道理相順。守護四隨法（Catus-anuloma-dharma，四種隨順於解脫的法），從粗到細地觀察，就能明白其中的八正道（Astangika-marga，達到涅槃的八條途徑）。如來應供、正等正覺（Arhat Samyak-sambuddha，佛的稱號）的事業是究竟圓滿的，『無作』的道理，只有佛才能完全理解，不是聲聞乘和緣覺乘所能徹底領悟的。為什麼這麼說呢？因為聲聞乘和緣覺乘不能在『無作』上獲得究竟的成就。 不是通過下、中、上三種根器的法就能獲得涅槃的，這是解釋原因。如果聲聞乘和緣覺乘能夠獲得『無作』的究竟成就，那麼他們所獲得的涅槃應該與佛相同，沒有有餘、無餘，也沒有下、中、上之分。如果以聲聞乘為下，緣覺乘為中，佛為上，那麼就可知聲聞乘和緣覺乘不能像佛一樣觀見『無作諦』。 為什麼如來說事業是究竟的呢？這裡說明如來為什麼能夠在『無作』上獲得究竟的成就。因為一切如來，也就是諸佛，能夠知曉一切未來的苦，知曉一切法。未來難以知曉，過去和現在容易理解。因此，不分別一切煩惱所攝受的一切集（Samudaya，苦的根源），四住地（Caturvidha-vasa-sthana，四種煩惱的住所）如恒河沙數般生起，以及無明（Avidya，對真理的無知）就是一切。一切都屬於集諦的範疇。 滅一切意生身（Manomayakaya，由意念產生的身體）的陰（Skandha，構成個體的五種要素），一切苦滅，並作證，意生身滅盡，分段生死也將在之後滅除，這是就結果而言。並非因為破壞了法而稱為共同的滅，不是指分段生死、意生身變易無常、破壞唸唸生滅。所說的苦滅，是常住的滅。 『無始』（Anadi，沒有開始）意味著沒有初始的生起。『無作』（Asamskrta，沒有造作）意味著不是人為造作的。『無起』（Anutpada，沒有生起）意味著沒有動搖。『無盡』（Ananta，沒有窮盡）意味著沒有終結的滅亡。『離盡』（Vigata-anta，遠離窮盡）意味著沒有窮盡的相狀。『常住』（Nitya，永恒存在）意味著湛然不動。『自性清凈』（Prakrti-parisuddha，本性清凈）意味著...
【English Translation】 English version: These are the Four Noble Truths (Satya, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). The Four Noble Truths discussed here are not the 'Unconditioned Four Noble Truths' (Asamskrta-satya, truths that are not created or conditioned) that can be understood solely through one's own wisdom. There is a distinction between 'conditioned birth and death' (Samskrta-marana-cyavana, birth and death arising from causes and conditions) and 'unconditioned birth and death' (Asamskrta-marana-cyavana, birth and death not dependent on causes and conditions). Since there are 'Truths', there must also be these two states of birth and death. Ordinary beings transmigrate in samsara, with afflictions not yet severed, which is called 'conditioned'. The practitioners of the Sravaka and Pratyekabuddha vehicles have severed the afflictions of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm) and the Four Abodes (Caturvidha-vasa-sthana, the four places where afflictions reside), which is called 'unconditioned'. Nirvana (Nirvana, liberation) also has two types: 'Nirvana with Remainder' (Sopadhisesa-nirvana, Nirvana with residual afflictions) and 'Nirvana without Remainder' (Anupadhisesa-nirvana, Nirvana with complete cessation of afflictions). The body of segmented birth and death is called 'with remainder'. Those who can understand the end of all suffering through their own power, and attain the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) by cultivating the path of cessation, their wisdom will become brighter, relying more on their own understanding and less on the teachings inherited from teachers. Ultimately, they can clearly see the complete truth of the Four Noble Truths. The Four Noble Truths spoken by the Tathagata (Tathagata, an epithet of the Buddha) have the same names and consistent principles. By guarding the Four Conformities (Catus-anuloma-dharma, the four dharmas that conform to liberation) and observing them from coarse to fine, one can understand the Eightfold Path (Astangika-marga, the eight paths to reach Nirvana). The deeds of the Tathagata, Worthy One, Perfectly Enlightened One (Arhat Samyak-sambuddha, an epithet of the Buddha) are ultimately complete. Only the Buddha can fully understand the principle of 'unconditioned', which cannot be thoroughly comprehended by the Sravaka and Pratyekabuddha vehicles. Why is this so? Because the Sravaka and Pratyekabuddha vehicles cannot attain ultimate achievement in the 'unconditioned'. Nirvana cannot be attained through the teachings of the lower, middle, or upper capacities; this explains the reason. If the Sravaka and Pratyekabuddha vehicles could attain the ultimate achievement of the 'unconditioned', then the Nirvana they attain should be the same as the Buddha's, without remainder or non-remainder, and without lower, middle, or upper distinctions. If the Sravaka vehicle is considered lower, the Pratyekabuddha vehicle is considered middle, and the Buddha is considered upper, then it can be known that the Sravaka and Pratyekabuddha vehicles cannot see the 'unconditioned Truth' like the Buddha. Why does the Tathagata say that the deeds are ultimate? This explains why the Tathagata can attain ultimate achievement in the 'unconditioned'. Because all Tathagatas, that is, all Buddhas, can know all future suffering and know all dharmas. The future is difficult to know, while the past and present are easy to understand. Therefore, without distinguishing all the accumulations (Samudaya, the origin of suffering) encompassed by all afflictions, the Four Abodes (Caturvidha-vasa-sthana, the four places where afflictions reside) arising like the sands of the Ganges River, and ignorance (Avidya, ignorance of the truth) are everything. Everything belongs to the category of the Truth of Accumulation. The cessation of all mind-made bodies (Manomayakaya, bodies created by the mind) of the aggregates (Skandha, the five elements that constitute an individual), the cessation of all suffering, and the witnessing of it, the mind-made body is extinguished, and segmented birth and death will also be extinguished later; this is speaking in terms of the result. It is not called common cessation because the Dharma is destroyed; it does not refer to the impermanence, changeability, destruction, and momentary arising and ceasing of segmented birth and death and the mind-made body. The cessation of suffering that is spoken of is the permanent cessation. 'Without beginning' (Anadi, without a beginning) means there is no initial arising. 'Unconditioned' (Asamskrta, not created) means it is not artificially created. 'Without arising' (Anutpada, without arising) means there is no wavering. 'Without end' (Ananta, without end) means there is no final destruction. 'Away from end' (Vigata-anta, away from end) means there is no aspect of exhaustion. 'Permanent' (Nitya, eternally existing) means it is serene and unmoving. 'Self-nature pure' (Prakrti-parisuddha, inherently pure) means...
無諸惡也。離一切煩惱藏者略說一患也。過於恒沙不離者此明佛性也。未免生死也。不脫者未免煩惱也。不異者未與世間超然殊別也。不思議佛法者是佛性也。明佛性訖說如來法身者。行滿惡除種智現用。此明法身也。不離煩惱藏明如來藏者。此明性也。眾生佛性未是累表也。所以在法身文中說眾生佛性也。欲明眾生佛性如來佛性體同無異。所以眾生當有如來已有故有種也。如來藏智者如來佛性也。是如來空智者無生生煩惱一切相累。直舉前句為明此義。如來藏者。復舉此句者。欲明三乘行人未見未得也。
有二種者第九經名也。如來藏者眾生佛性。是一種也。空智者如來佛性。是二種也。空如來藏者。若離說一切煩惱藏。此解空智也。不空如來訖不思議佛性法。此明眾生佛性也。此二者此上二種性空智諸大聲聞者。無四住分段為空智也。菩薩有大心聞一乘也。能信如來者。大士明智慧信佛說二種佛性也。一切阿羅漢說境界轉二乘之人。雖無四住分段生死。於四無作諦未能照了。於二種佛性亦未能解也。本所不見者。二乘大殊。能解無作諦二種佛性也。本所不得者。無無作在心而行也。未得佛性用在已也。一切苦滅唯佛得證者。眾苦悉除。唯佛能爾也。湛然常存此可名為真滅諦。修一切苦道者。此結道諦也。斷
【現代漢語翻譯】 現代漢語譯本： 沒有各種罪惡。脫離一切煩惱的蘊藏，簡略地說就是一種苦難。超過恒河沙數般的不脫離，這說明的是佛性（Buddha-nature）。未能免除生死。不脫離，是指未能免除煩惱。不異，是指未能與世間超然不同。不可思議的佛法，就是佛性。闡明佛性完畢后，闡述如來法身（Tathagata Dharmakaya），指修行圓滿，罪惡消除，一切種智顯現作用。這說明的是法身。不脫離煩惱的蘊藏，闡明如來藏（Tathagatagarbha），這說明的是自性。眾生的佛性還不是累贅的表象。所以在法身的文章中闡述眾生的佛性。想要闡明眾生的佛性和如來的佛性本體相同沒有差異。所以眾生應當具有如來已經具有的，因此具有成佛的種子。如來藏的智慧，就是如來的佛性。是如來的空智，指沒有產生煩惱一切相的累贅。直接引用前一句是爲了闡明這個意義。如來藏，再次引用這句，想要闡明三乘的修行人沒有見到沒有得到。
『有二種』是第九經的名稱。如來藏是眾生的佛性，是一種。空智是如來的佛性，是二種。空如來藏，如果脫離闡述一切煩惱的蘊藏，這是解釋空智。不空的如來，闡述不可思議的佛性法，這闡明的是眾生的佛性。這二者，指以上二種自性空智，各位大聲聞（Śrāvaka），沒有四住地煩惱的分段生死，是空智。菩薩（Bodhisattva）有大心，聽聞一乘（Ekayana）。能夠相信如來，大士（Mahasattva）闡明智慧相信佛陀所說的二種佛性。一切阿羅漢（Arhat）闡述境界轉變二乘之人，雖然沒有四住地煩惱的分段生死，對於四無作諦未能明瞭，對於二種佛性也未能理解。原本沒有見到的，二乘非常不同。能夠理解無作諦二種佛性。原本沒有得到的，沒有無作在心中而修行。沒有得到佛性的作用在於已經得到。一切痛苦滅除只有佛陀能夠證得，各種痛苦全部消除，只有佛陀能夠做到這樣。湛然常存，這可以稱為真滅諦。修行一切苦道，這是總結道諦。斷
【English Translation】 English version: There are no various evils. To be apart from the storehouse of all afflictions is, briefly speaking, one suffering. Not being apart from more than countless sands of the Ganges, this clarifies the Buddha-nature. Not yet avoiding birth and death. 'Not apart' means not yet avoiding afflictions. 'Not different' means not yet being transcendently distinct from the world. The inconceivable Buddha-dharma is the Buddha-nature. After clarifying the Buddha-nature, explaining the Tathagata Dharmakaya (Dharmakaya of the Tathagata), refers to the perfection of practice, the elimination of evils, and the manifestation of the use of all-knowing wisdom. This clarifies the Dharmakaya. Not being apart from the storehouse of afflictions, clarifying the Tathagatagarbha (Womb of the Tathagata), this clarifies the nature. The Buddha-nature of sentient beings is not yet a burdensome appearance. Therefore, the Buddha-nature of sentient beings is explained in the text on the Dharmakaya. Wanting to clarify that the Buddha-nature of sentient beings and the Buddha-nature of the Tathagata are the same in essence without difference. Therefore, sentient beings should possess what the Tathagata already possesses, thus possessing the seed for becoming a Buddha. The wisdom of the Tathagatagarbha is the Buddha-nature of the Tathagata. The empty wisdom of the Tathagata refers to the absence of the burden of producing afflictions and all appearances. Directly quoting the previous sentence is to clarify this meaning. The Tathagatagarbha, quoting this sentence again, is to clarify that practitioners of the Three Vehicles have not seen or attained it.
'Having Two Kinds' is the name of the ninth sutra. The Tathagatagarbha is the Buddha-nature of sentient beings, it is one kind. Empty wisdom is the Buddha-nature of the Tathagata, it is the second kind. The empty Tathagatagarbha, if separated from explaining the storehouse of all afflictions, this explains empty wisdom. The non-empty Tathagata, explaining the inconceivable Buddha-nature dharma, this clarifies the Buddha-nature of sentient beings. These two, referring to the above two kinds of nature, empty wisdom, all the great Śrāvakas (Hearers), without the segmented birth and death of the four abodes of affliction, is empty wisdom. Bodhisattvas (Enlightenment Beings) have great minds, hearing the Ekayana (One Vehicle). Being able to believe in the Tathagata, Mahasattvas (Great Beings) clarify that intelligence can believe in the two kinds of Buddha-nature spoken by the Buddha. All Arhats (Worthy Ones) explain the transformation of realms, people of the Two Vehicles, although without the segmented birth and death of the four abodes of affliction, they have not been able to illuminate the Four Non-Outflow Truths, and have not been able to understand the two kinds of Buddha-nature. What was originally not seen, the Two Vehicles are very different. Being able to understand the Two Kinds of Buddha-nature of the Non-Outflow Truths. What was originally not attained, there is no non-outflow in the mind while practicing. Not attaining the use of Buddha-nature lies in what has already been attained. The extinction of all suffering is only attained by the Buddha, all kinds of suffering are completely eliminated, only the Buddha can do this. Serene and constantly abiding, this can be called the true extinction truth. Practicing all paths of suffering, this concludes the truth of the path. Severing
煩惱盡須具智慧。道諦滿足者無過佛地。
三是無常一是常者。第十經名也。非第一義諦者。以常住者為第一義。三諦無常故言非也。
一苦滅諦離有為相者。第十一經名也。過一切眾生心識所緣者。凡夫無智。何能得知也。亦非阿羅漢辟支佛智慧境界者。二乘智劣未能解了。譬如生盲者。以凡夫作況。未有無漏觀滅智也。不見眾色青黃赤白如滅諦也。七日嬰兒者。唯二乘也。得無漏智如嬰兒之目開也。不見日輪者。雖知作滅未達無作。如盲見無明未分曰非曰異。凡夫識者二見顛倒者。此明凡夫如盲意也。一計斷常二有四倒也。則是清凈者。此明二乘見滅不圓也。邊見者釋二見也。計斷計常不無中道也。於五受陰者。列生見處也。我見者以五陰為我也。妄相計著實非真我妄計為實也。生二見者。於此我上生二見心。是名邊見者。以此二見名為邊見也。所謂常見斷見者。列二見名也。見諸行無常者。釋斷見也。見五陰暫死便謂永滅。非正見者實非寂滅故言非也。見涅槃常者。五陰暫有便謂常存。以為涅槃也。非正見者。無常言常。是以言非也。妄相見故者。皆是虛妄非真見也。于身諸根者。五陰六情也。分別思惟者。知是五陰六情也。現在佛見壞也。于現五陰見死壞也。于有相續者。此死彼生也。不見者或
【現代漢語翻譯】 現代漢語譯本：煩惱必須用智慧來斷除。在道諦上達到圓滿，沒有超過佛的境界的。
『三是無常一是常』，這是第十部經的名稱。它不是第一義諦，因為常住才是第一義。由於三諦是無常的，所以說它不是第一義諦。
『一苦滅諦離有為相』，這是第十一經的名稱。它超越了一切眾生的心識所能達到的範圍。凡夫沒有智慧，怎麼能理解呢？它也不是阿羅漢（Arhat，已證得涅槃的聖者）和辟支佛（Pratyekabuddha，獨覺佛）的智慧境界，因為二乘（聲聞乘和緣覺乘）的智慧淺薄，不能完全理解。這就像一個天生失明的人，用凡夫來比喻，因為他們沒有無漏觀（Anasrava-darsana，沒有煩惱的觀察）和滅智（Nirodha-jnana，對滅諦的智慧）。他們看不見青、黃、赤、白等各種顏色，就像對滅諦的無知一樣。『七日嬰兒』指的是二乘。獲得無漏智就像嬰兒睜開了眼睛。『不見日輪』指的是雖然知道有滅，但沒有達到無作（無為）。就像盲人看到無明，卻不能分辨相同和不同。『凡夫識者二見顛倒者』，這說明凡夫就像盲人一樣。『一計斷常二有四倒也』，指的是凡夫的斷見和常見，以及四種顛倒。『則是清凈者』，這說明二乘所見的滅是不圓滿的。『邊見者釋二見也』，解釋了斷見和常見，沒有不落入中道的。『於五受陰者』，列出了產生見解的地方。『我見者以五陰為我也』，認為五陰就是我。妄想執著，實際上不是真我，卻妄想認為是真的。『生二見者』，在這個『我』的基礎上產生兩種見解。『是名邊見者』，用這兩種見解稱為邊見。『所謂常見斷見者』，列出了兩種見解的名稱。『見諸行無常者』，解釋了斷見。認為五陰暫時死亡就永遠消失了。『非正見者實非寂滅故言非也』，這不是正確的見解，因為實際上並非寂滅，所以說不是。『見涅槃常者』，認為五陰暫時存在就永遠存在，並以此為涅槃。『非正見者。無常言常。是以言非也』，這不是正確的見解，把無常說成常，所以說不是。『妄相見故者』，這些都是虛妄的，不是真正的見解。『于身諸根者』，指的是五陰和六情。『分別思惟者』，知道這是五陰和六情。『現在佛見壞也』，在現在的五陰中看到死亡和壞滅。『于有相續者』，指的是此死彼生。『不見者或』
【English Translation】 English version: Afflictions must be eradicated with wisdom. There is nothing superior to the Buddha's state in fulfilling the Path Truth (Marga-satya).
'Three are impermanent, one is permanent' is the name of the tenth sutra. It is not the ultimate truth (Paramartha-satya), because permanence is the ultimate truth. Since the three truths are impermanent, it is said to be not the ultimate truth.
'One suffering cessation truth is apart from conditioned phenomena' is the name of the eleventh sutra. It transcends the scope of what all sentient beings' minds can reach. How can ordinary people without wisdom understand it? It is also not the realm of wisdom of Arhats (Arhat, a saint who has attained Nirvana) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), because the wisdom of the two vehicles (Sravakayana and Pratyekabuddhayana) is shallow and cannot fully understand it. It is like a person born blind, using ordinary people as a metaphor, because they do not have the unconditioned observation (Anasrava-darsana, observation without afflictions) and the wisdom of cessation (Nirodha-jnana, wisdom of the cessation truth). They cannot see various colors such as blue, yellow, red, and white, just like their ignorance of the cessation truth. 'A seven-day-old infant' refers to the two vehicles. Obtaining unconditioned wisdom is like an infant opening its eyes. 'Not seeing the sun' refers to knowing that there is cessation, but not reaching non-action (Asamskrta, unconditioned). It is like a blind person seeing ignorance, but not being able to distinguish the same and different. 'Ordinary people's consciousness is inverted with two views' This explains that ordinary people are like blind people. 'One counts on annihilation and permanence, two have four inversions' refers to the annihilationist and eternalist views of ordinary people, as well as the four inversions. 'Then it is pure' This explains that the cessation seen by the two vehicles is incomplete. 'The extreme view explains the two views' explains the annihilationist and eternalist views, without falling into the middle way. 'In the five aggregates of reception' lists the places where views arise. 'The view of self takes the five aggregates as self' considers the five aggregates to be self. Delusional attachment, in reality, is not the true self, but delusionally considers it to be true. 'Generating two views' generates two views on the basis of this 'self'. 'This is called an extreme view' uses these two views to call it an extreme view. 'So-called eternalist and annihilationist views' lists the names of the two views. 'Seeing that all phenomena are impermanent' explains the annihilationist view. Thinking that the five aggregates temporarily die and then disappear forever. 'Not the correct view, in reality, it is not tranquility, therefore it is said to be not' This is not the correct view, because in reality it is not tranquility, therefore it is said to be not. 'Seeing that Nirvana is permanent' considers the five aggregates to be temporarily existent and then permanently existent, and takes this as Nirvana. 'Not the correct view. Impermanence is said to be permanence. Therefore, it is said to be not' This is not the correct view, saying that impermanence is permanence, therefore it is said to be not. 'Delusional appearance view' These are all illusory and not true views. 'In the body's various faculties' refers to the five aggregates and the six senses. 'Distinguishing and thinking' knows that these are the five aggregates and the six senses. 'The current Buddha sees destruction' sees death and destruction in the current five aggregates. 'In the continuation of existence' refers to this death and that birth. 'Those who do not see or'
生他方或得聖道。不見此故便言永滅也。起斷之由因於此也。於心相續者。欲明常見先明心體。是無常也。人天六道心心相續。此滅彼生唸唸不住。愚闇不解者。無明凡夫不知相續也。不知剎那間意識境界者。不知心是念念生滅也。起于常見者。不知唸唸計以為常也。若過若不及者。心實無常便言是常。過於心實者心滅更生不見後續。便謂一心常存不改名不及也。陰雖未盡便謂已盡過陰實也。滅已更生而不能見名不及也。又一解心是無常計為是常名為過也。五陰相續不知更生名不及也。又一解五陰相續。便謂永滅過相續理也。心體念念此滅彼生不知后念。便謂一常名為不及也。又一解計斷常人。皆是過失不及之事也。顛倒者稱名欲釋之。經少字眾生。於五受陰無常常相訖不凈凈相倒四倒也。一切阿羅漢者。釋二乘人見滅諦不圓也。於一切境界無作滅諦諦以種智為境界。及如來法身者。法身無為之入滅諦也。本所不見者。二乘昔來始習觀作未能觀于無作滅也。或有眾生信佛語故說凈波羅蜜。此明菩薩能信解知無作滅也。是名正見者。法身之體常樂我凈。作如是解可為真正也。真子者見正理而成聖弟子中真也。得法余財者。于無常三乘言教之中。乃得聞于常住大乘也。將知此經必在法華涅槃經前也。世尊凈智者。此明二乘
必能解知無作滅諦。無四住煩惱得為凈也。尚非境界者。二乘始於斷三界四住猶有結業後邊身存。爾時未能觀無作諦也。況四依智也。觀四作諦生死智也。以上況下耳。何以故者。何以作諦智不智無作諦也。三乘初業不愚于彼義當覺當得者。釋所以不知者也。舍後邊身得變易法身。便得知生死未盡觀諦不周。更應觀諦修諸善行向佛涅槃。如來方便引至此處令其生解。昔未來知今始解悟故名為初解。自在心名不愚也。未則圓解故言當覺。將來必成無為法身名當得也。為彼故世尊說四依者。為二乘人解無作諦。是以先為說作四諦也。此四依者是世間法者。還欲結成常住一依也。四諦有為不免三世也。此句總漫未有所執甄一依也。一切依上者。還昔上句出滅諦也。苦習道諦為一切也。滅諦為一依也。無作無為勝三言上也。一切依上者。直舉前句。出世間上上者。作滅聖諦在凡夫上無作復勝稱為上上也。第一義依者。常住湛然。所謂滅諦者列名也。
生死者依如來藏者。第十二經名也。有為生滅生死也。無為常存為藏也。此明眾生俱有二法藏。方明顯生死將除義不久存故依藏也。以如來藏故說本際不可知者。非始造終成□知端者也。有如來藏故說本生死是名善說者。若言眾生有藏生死此說為善也。生死生死者。前列后稱
【現代漢語翻譯】 現代漢語譯本 必能理解並知曉無作滅諦（通過修行而達到的寂滅真理）。沒有四住煩惱（四種根本煩惱）才能算是清凈。如果尚未達到這種境界，那麼二乘（聲聞乘和緣覺乘）僅僅斷除了三界（欲界、色界、無色界）的四住煩惱，仍然有結業（業力的束縛）和後邊身（未來的身體）存在。那時還不能觀照無作諦。更何況是四依智（四種依靠的智慧）呢。觀四作諦（觀照四種有為法）是生死智（關於生死的智慧）。這是用高層次的境界來比況低層次的境界。為什麼這麼說呢？為什麼作諦智（關於有為法的智慧）不能理解無作諦（關於無為法的智慧）呢？三乘（聲聞乘、緣覺乘、菩薩乘）的初業者不會愚昧於那個道理，應當覺悟，應當獲得。這是解釋為什麼不能知曉的原因。捨棄後邊身，得到變易法身（一種過渡性的法身），便能得知生死尚未窮盡，觀照真理還不周全。更應該觀照真理，修習各種善行，趨向佛的涅槃（寂滅）。如來（佛）用方便法門引導他們到這裡，讓他們產生理解。過去和未來都不知道，現在才開始理解和覺悟，所以稱為初解。自在心（自由自在的心）名為不愚。尚未達到圓滿的理解，所以說應當覺悟。將來必定成就無為法身，名為當得。爲了他們，世尊（佛）才說四依（四種依靠），是爲了讓二乘人理解無作諦。因此先為他們說作四諦（有為的四聖諦）。這四依是世間法。還是想要結成常住一依（永恒不變的唯一依靠）。四諦是有為法，不能免除三世（過去、現在、未來）的輪迴。這句話總括而模糊，還沒有明確執著于哪一個唯一依靠。一切依上，還是從上句引出滅諦（寂滅的真理）。苦諦、習諦、道諦為一切。滅諦為一依。無作是無為法，勝過三言（三種言語表達方式）。一切依上，直接引用前一句。出世間上上，作滅聖諦在凡夫之上，無作又勝過它，稱為上上。第一義依（最根本的依靠），常住湛然（永恒不變，清澈明凈），所說的滅諦就是指這個。 生死是依靠如來藏（如來所證悟的真如自性）的。這是第十二經所說的。有為生滅是生死。無為常存是藏。這裡說明眾生都具有兩種法藏。這樣才能明顯地看出，生死將要去除，不會長久存在，所以要依靠如來藏。因為有如來藏，所以說本際（根本的邊際）是不可知的。不是從開始創造到最終完成，無法知道它的端倪。因為有如來藏，所以說本生死（生死的根本）是善說。如果說眾生有藏生死，這種說法就是正確的。生死生死，前面列出，後面稱述。
【English Translation】 English version One will be able to understand and know the Anutpada-Nirodha-Satya (the truth of cessation without arising). Only without the four abodes of affliction (the four fundamental afflictions) can one be considered pure. If one has not yet reached this state, then the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) have only severed the four abodes of affliction in the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), and there are still karmic bonds (the fetters of karma) and a future body (a body in the future). At that time, one cannot contemplate the Anutpada-Satya. How much more so the four reliances of wisdom (the four kinds of wisdom to rely on). Contemplating the four Utpada-Satyas (contemplating the four conditioned dharmas) is the wisdom of birth and death (wisdom about birth and death). This is using a higher level of attainment to compare with a lower level. Why is this so? Why is it that the wisdom of Utpada-Satya (wisdom about conditioned dharmas) cannot understand the Anutpada-Satya (wisdom about unconditioned dharmas)? The beginners of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not ignorant of that principle; they should awaken and attain it. This explains why they cannot know it. Abandoning the future body and attaining the transformation body (a transitional Dharmakāya), one can then know that birth and death have not yet been exhausted, and the contemplation of truth is not yet complete. One should further contemplate the truth, cultivate various good deeds, and move towards the Buddha's Nirvāṇa (cessation). The Tathāgata (Buddha) uses expedient means to guide them here, allowing them to generate understanding. In the past and future, they did not know, but now they begin to understand and awaken, so it is called initial understanding. A free and unconstrained mind is called non-ignorance. Not yet reaching complete understanding, so it is said that one should awaken. In the future, one will surely achieve the unconditioned Dharmakāya, called attainment. For their sake, the World Honored One (Buddha) speaks of the four reliances, in order to allow the two vehicles to understand the Anutpada-Satya. Therefore, he first speaks to them of the four Utpada-Satyas (the four conditioned Noble Truths). These four reliances are worldly dharmas. They still want to form a permanent and unchanging one reliance. The four truths are conditioned dharmas and cannot escape the cycle of the three times (past, present, and future). This sentence is general and vague, and has not yet clearly adhered to which unique reliance. 'Everything relies on the above,' still draws the Nirodha-Satya (truth of cessation) from the previous sentence. The Duḥkha-Satya, Samudaya-Satya, and Mārga-Satya are everything. The Nirodha-Satya is the one reliance. Anutpada is an unconditioned dharma, surpassing the three expressions (three ways of expression). 'Everything relies on the above,' directly quotes the previous sentence. 'Transcending the world above,' the Utpada-Nirodha-Satya is above ordinary people, and Anutpada surpasses it again, called 'above above.' The first meaning reliance (the most fundamental reliance), is permanent and still, clear and bright, what is called Nirodha-Satya refers to this. Birth and death rely on the Tathāgatagarbha (the true nature of the Tathāgata). This is what the twelfth sutra says. Conditioned arising and ceasing is birth and death. Unconditioned and permanent existence is the Garbha. This explains that sentient beings all possess two kinds of Dharmagarbhas. Only in this way can it be clearly seen that birth and death will be removed and will not exist for long, so one must rely on the Tathāgatagarbha. Because there is the Tathāgatagarbha, it is said that the original boundary (the fundamental boundary) is unknowable. It is not from the beginning of creation to the final completion, one cannot know its clues. Because there is the Tathāgatagarbha, it is said that the original birth and death is a good explanation. If it is said that sentient beings have the Garbha of birth and death, this statement is correct. Birth and death, birth and death, listed in the front, stated in the back.
也。諸受根者。釋生者死五陰六情一時滅壞也。次第不受根起者。自死之後未更受生是名生死者。解生者死訖故結之。生死者欲明死者。更受後生故先列也。此二法是如來藏者。凡夫眾生有生有死名為顛倒也。此章之初說諸眾生俱有二法。意在於此。世間言說故有死有生者。言如來藏。是生死者此是世間愚人之言。非是聖語也。又復一義世間諸法可說生藏。是出世無為之法無生死也。死者諸根壞生者新諸根者。還明死者更變後生也。生者之死死者更生三世。茲云無常之事現也。非如來藏有生有死者。藏體湛然無六情諸根。真實常住非生死法也。離有相常住不變者。藏體如是故無生死。是依是時是建立者。超然像表者如來藏也。如來能以眾生作歸依處。堅持獨立物不能俎也。不離不斷訖不思議佛法明眾生佛性也。斷脫異外訖是如來藏明如來佛性。煩惱為斷。無生死為脫。出三界為異。非唸唸故非有為。以上四絕為外也。外字應在後。有為法下一段藏體真實訖之此也。若無如來藏者不得厭苦樂求涅槃者。此明佛性有益。於人佛性之體常樂我凈。生死之法苦惱眾多受之。既久生厭患心求覓樂法。欲以自安由有佛性得生此心也。何以故者。何以有眾苦也。於此六識及心法智者。釋有多苦也。心是主故名為法智也。剎那不住者。
【現代漢語翻譯】 現代漢語譯本 也。對於那些已經接受了受根（shougen，指六根）的人來說，解釋為：生和死，五陰（wuyin，色、受、想、行、識五種構成要素）和六情（liuqing，眼、耳、鼻、舌、身、意六種感覺器官）在死亡時同時滅壞。對於那些次第不受根起的人來說，解釋為：自從死亡之後，還沒有再次接受新的生命，這被稱為生死。解釋生和死是爲了總結。說生死是爲了闡明死者會再次接受後世的生命，所以先列出生死。這兩種法是如來藏（rulaizang，如來所證悟的真如自性）的體現。凡夫眾生有生有死，這被稱為顛倒。這一章的開始說所有眾生都具有這兩種法，意圖就在於此。世間的言說所以有死有生，是因為他們說如來藏是生死，這是世間愚人的話，不是聖人的話。又有一種解釋，世間諸法可以說有生藏，但出世無為之法沒有生死。死是指諸根壞滅，生是指新的諸根產生，這仍然是在說明死者會改變並接受後世的生命。生者的死亡和死者的更生，這三世（sanshi，過去、現在、未來）的變化顯示出無常的事實。並非如來藏有生有死，因為藏體湛然不動，沒有六情諸根，是真實常住的，不是生死之法。遠離有相、常住不變，藏體就是這樣，所以沒有生死。這是所依據的，這是所處的時機，這是所建立的，超越了所有表象，這就是如來藏。如來能夠以眾生作為歸依之處，堅持獨立，外物不能侵犯。不離、不斷、究竟、不可思議的佛法闡明了眾生的佛性。斷絕、脫離、異於外物，這就是如來藏，闡明瞭如來的佛性。煩惱需要斷除，沒有生死需要脫離，超出三界（sanjie，欲界、色界、無色界）是異於外物。不是念念生滅的，不是有為法，以上四種斷絕是外。『外』字應該放在後面。有為法下一段藏體真實等內容就是這個意思。如果沒有如來藏，就不會厭惡痛苦，也不會尋求涅槃（niepan，佛教修行的最終目標，指解脫生死輪迴的狀態）。這說明佛性對人有益。佛性的本體是常樂我凈（changlewojing，永恒、快樂、真我、純凈），生死之法充滿痛苦和煩惱。既然長久地承受這些痛苦，就會產生厭惡之心，尋求快樂之法，想要以此來讓自己得到安寧，這是由於有佛性才能產生這種想法。為什麼呢？為什麼會有眾多的痛苦呢？對於這六識（liushi，眼識、耳識、鼻識、舌識、身識、意識）以及心法智，解釋說有很多痛苦。心是主導，所以被稱為法智。剎那不住。
【English Translation】 English version Also. For those who have received the 'shougen' (受根, the six roots or sense organs), it explains that birth and death, the five 'wuyin' (五陰, skandhas: form, feeling, perception, mental formations, and consciousness) and the six 'liuqing' (六情, six emotions or senses: sight, hearing, smell, taste, touch, and mind) are simultaneously destroyed at the time of death. For those who do not successively receive the arising of roots, it explains that since death, they have not yet received a new life, which is called birth and death. Explaining birth and death is for summarizing. Saying birth and death is to clarify that the deceased will receive a subsequent life, so birth and death are listed first. These two dharmas are the manifestation of the 'rulaizang' (如來藏, Tathagatagarbha, the womb of the Tathagata, the inherent Buddha-nature). Ordinary beings have birth and death, which is called delusion. The beginning of this chapter says that all beings have these two dharmas, and the intention lies in this. The worldly speech therefore has death and birth, because they say the 'rulaizang' is birth and death, which is the words of worldly fools, not the words of sages. There is another explanation that worldly dharmas can be said to have birth and store, but the transcendental unconditioned dharma has no birth and death. Death refers to the destruction of the sense organs, and birth refers to the generation of new sense organs, which is still explaining that the deceased will change and receive a subsequent life. The death of the born and the rebirth of the dead, these three 'sanshi' (三世, three times: past, present, and future) show the fact of impermanence. It is not that the 'rulaizang' has birth and death, because the essence of the store is still and unmoving, without the six emotions and sense organs, it is truly permanent and not a dharma of birth and death. Away from form, permanent and unchanging, the essence of the store is like this, so there is no birth and death. This is what is relied upon, this is the timing, this is what is established, transcending all appearances, this is the 'rulaizang'. The Tathagata is able to take sentient beings as a place of refuge, insisting on independence, and external things cannot invade. Not leaving, not cutting off, ultimately, the inconceivable Buddha-dharma clarifies the Buddha-nature of sentient beings. Cutting off, detaching, different from external things, this is the 'rulaizang', clarifying the Buddha-nature of the Tathagata. Afflictions need to be cut off, no birth and death needs to be detached, exceeding the three 'sanjie' (三界, three realms: desire realm, form realm, formless realm) is different from external things. It is not momentary arising and ceasing, it is not conditioned dharma, the above four kinds of severance are external. The word 'external' should be placed at the end. The next paragraph of conditioned dharma, the essence of the store is true, etc., is what this means. If there is no 'rulaizang', one would not be disgusted with suffering, nor would one seek 'niepan' (涅槃, Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). This shows that Buddha-nature is beneficial to people. The essence of Buddha-nature is 'changlewojing' (常樂我凈, eternal, joyful, true self, pure), the dharma of birth and death is full of suffering and affliction. Since enduring these sufferings for a long time, one will generate a sense of disgust and seek the dharma of happiness, wanting to use this to make oneself peaceful, this is because having Buddha-nature can generate this kind of thought. Why? Why are there so many sufferings? For these six 'liushi' (六識, six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) and the mind, dharma, and wisdom, it explains that there are many sufferings. The mind is dominant, so it is called dharma wisdom. Not abiding for a moment.
唸唸成形苦則眾多也。不種眾苦不得厭苦樂求涅槃者。勢極則及理數使然。此明佛效能生厭苦心也。如來藏者。無前際不起不滅法也。非三世攝。前際為未來不起為現在滅為過去。體是常存令人樂求。世尊如來藏者非我非眾生非命非人者。此明佛性常寂真實不如外道所計。我人眾生壽命虛妄常也。如來藏者墮身見眾生者。計斷常人也。以五陰為我複名身見也。顛倒眾生者。是四倒人也。空亂意眾生。是二乘人也。無四住分段為空謂為小乘涅槃為亂也。非其境界者。上三種人或累未除。不以佛性為境界也。
是法界藏者。是第十三章經名也。十方不共慈悲等也。法身藏者佛性身也。出世間上上藏者。無為常住也。自性清凈藏者。體非惑累也。而客塵煩惱上煩惱所染者。煩惱可盡故言言客。障心不明為染也。剎那善心非煩惱所染者。煩惱以闇惑為體。心以慮解為體。雖曰同處恒自失承也。又一解。善心以住煩惱始生初不同時向得相染也。然有煩惱有煩惱染心者。雖不同時未能相免假名之道故有染也。自性清凈心而有染者。迮事既爾達理可知。眾生雖有清凈佛性。未免煩惱名為染也。難可了知者。凈不應染染不應凈說言清凈有言有染言隱理玄非是學地所能解也。如實知見者。佛具五眼。一切種智眾善所歸達解諸法乃能
【現代漢語翻譯】 現代漢語譯本：唸唸成形，苦難就會增多。不經歷各種苦難，就無法厭倦痛苦，想要尋求涅槃是不可能的。這是事物發展到極點必然會遵循的規律。這說明佛效能夠產生厭惡痛苦的心。如來藏（Tathagatagarbha，指佛性）是無始無終、不生不滅的法，不屬於過去、現在、未來這三世所包含。『前際』指的是未來，『不起』指的是現在，『滅』指的是過去。它的本體是永恒存在的，能夠令人樂於追求。世尊所說的如來藏，不是『我』（Atman，神我），不是眾生（sentient beings），不是生命（life），也不是人（person）。這說明佛性是常寂、真實的，不像外道所認為的那樣。他們所認為的『我』、『人』、『眾生』、『壽命』都是虛妄不實的。如來藏對於那些執著于身見（belief in a self）的眾生來說，會被認為是斷滅或常存的。把五蘊（skandhas，構成人身的五種要素）當作『我』，這又被稱為身見。顛倒的眾生，指的是具有四種顛倒見解的人。空亂意的眾生，指的是二乘（聲聞乘和緣覺乘）之人。他們將沒有四住地煩惱（four abodes of affliction）和分段生死（life and death in realms of desire, form, and formlessness）的狀態視為空，並認為小乘涅槃是混亂的。非其境界，指的是以上這三種人，或許累積的業障尚未消除，所以無法將佛性作為他們的境界。 是法界藏（Dharmadhatu-garbha，法界之藏）指的是第十三章經的名稱。它包含著十方諸佛所共有的慈悲等等。法身藏（Dharmakaya-garbha，法身之藏）指的是佛性的身體。出世間上上藏（the supreme treasure beyond the world）指的是無為、常住的境界。自性清凈藏（Self-nature pure store）指的是本體沒有被迷惑和業障所污染。而『客塵煩惱上煩惱所染』，指的是煩惱是可以被消除的，所以說是『客』。煩惱會遮蔽心性，使之不明，這被稱為『染』。剎那間的善心不會被煩惱所污染，因為煩惱以黑暗和迷惑為本體，而心以思考和理解為本體。雖然說它們處於同一處所，但始終是各自獨立的。另一種解釋是，善心產生時，煩惱才開始產生，最初它們並非同時存在，所以不會相互污染。然而，有煩惱和被煩惱所染的心，雖然它們並非同時存在，但無法完全避免相互影響，所以只能用假名來描述它們之間的關係，因此說有『染』。自性清凈的心也會被染污，從細微的事情就可以推知深刻的道理。眾生雖然具有清凈的佛性，但無法避免煩惱的侵擾，所以被稱為『染』。這很難被理解，因為清凈的本體不應該被染污，而被染污的狀態不應該是清凈的。說它是清凈的，又說它被染污，這說明其中的道理是隱晦而玄妙的，不是處於學習階段的人所能夠理解的。如實知見，指的是佛具有五眼（five eyes），具備一切種智（omniscience），是眾善的歸宿，通達和理解一切諸法，才能夠真正地瞭解。
【English Translation】 English version: The more thoughts take shape, the more suffering arises. Without experiencing various sufferings, one cannot become weary of suffering, and seeking Nirvana becomes impossible. This is the inevitable law when things reach their extreme. This illustrates that Buddha-nature can generate a mind that detests suffering. The Tathagatagarbha (Buddha-nature) is the Dharma that has no beginning or end, neither arising nor ceasing, and is not included within the three times (past, present, and future). 'Former limit' refers to the future, 'not arising' refers to the present, and 'ceasing' refers to the past. Its essence is eternally existent, making it desirable to seek. The Tathagatagarbha spoken of by the World Honored One is not 'Atman' (self), not sentient beings, not life, and not a person. This illustrates that Buddha-nature is eternally tranquil and real, unlike what is conceived by external paths. Their conceptions of 'self,' 'person,' 'sentient beings,' and 'life' are all false and unreal. The Tathagatagarbha, for those sentient beings attached to the belief in a self (Skandha-dristi), will be considered either annihilationist or eternalist. Taking the five skandhas (aggregates constituting a person) as 'self' is also called belief in a self. Deluded sentient beings refer to those with the four inverted views. Sentient beings with confused minds refer to those of the Two Vehicles (Sravakayana and Pratyekabuddhayana). They regard the state without the four abodes of affliction (four abodes of affliction) and segmented life and death (life and death in realms of desire, form, and formlessness) as emptiness, and consider Hinayana Nirvana as confusion. 'Not their realm' refers to the above three types of people, perhaps whose accumulated karmic obstacles have not yet been eliminated, so they cannot take Buddha-nature as their realm. The Dharmadhatu-garbha (Dharmadhatu-garbha) refers to the name of the thirteenth chapter of the sutra. It contains the compassion, etc., shared by all Buddhas in the ten directions. The Dharmakaya-garbha (Dharmakaya-garbha) refers to the body of Buddha-nature. The supreme treasure beyond the world (the supreme treasure beyond the world) refers to the unconditioned and eternally abiding realm. The Self-nature pure store (Self-nature pure store) refers to the essence that is not defiled by delusion and karmic obstacles. And 'defiled by adventitious dust afflictions and upper afflictions' refers to the fact that afflictions can be eliminated, so they are called 'adventitious.' Afflictions obscure the mind, making it unclear, which is called 'defilement.' A momentary good thought is not defiled by afflictions, because afflictions take darkness and delusion as their essence, while the mind takes thinking and understanding as its essence. Although they are said to be in the same place, they are always independent of each other. Another explanation is that when a good thought arises, afflictions begin to arise, and initially they do not exist simultaneously, so they do not defile each other. However, there are afflictions and a mind defiled by afflictions, although they do not exist simultaneously, they cannot completely avoid influencing each other, so they can only be described with provisional names, hence the saying 'defilement.' The self-nature pure mind is also defiled, and profound principles can be inferred from subtle matters. Although sentient beings have pure Buddha-nature, they cannot avoid the intrusion of afflictions, so they are called 'defiled.' This is difficult to understand, because the pure essence should not be defiled, and the defiled state should not be pure. Saying it is pure and also saying it is defiled illustrates that the principles within are obscure and mysterious, and cannot be understood by those in the learning stage. 'Knowing and seeing as it is' refers to the fact that the Buddha has the five eyes (five eyes), possesses omniscience (omniscience), is the refuge of all virtues, and thoroughly understands all dharmas, so that he can truly understand.
知耳。問于佛時。咨佛取定以之為問。如是如是者。向咨今可明其不謬也。唯信佛語者。大士利智得后受行。二乘智劣信而未解。隨信信增上者。上品信忍也。隨順法智者。順忍人也。而得究竟者。具上二忍信有佛性不沒退轉也。觀察諸法施六根也。若知學地有此觀智。當知佛地必有佛性大明智也。觀察業報者。若知學地有因有果。亦能解知有佛性果萬善因也。觀察阿羅漢眼者。小乘經云。羅漢無眼。今見有眼。知非究竟必有佛性常覺不眠也。觀察心自在樂者。得自在者。心則受樂。三禪之中亦有樂根。故知必有佛性之樂也。觀察聖自在通者。若三乘聖人學地常有自在神通。故知佛地必有佛性大神通也。是究竟者入大乘道。染信佛性不退轉者。則能具修萬善向佛也。因信如來者。得如是大利益不謗染義者。因由信佛語知有佛性。復得解知大乘之道不沒言非也。
更有餘大利益者。第十四經名也。佛去世后降伏惡人。令法等流一切信行也。離自毀傷者。不謗大乘也。生大功德者。生大乘法也。自成就甚深法智者。無生忍人也。隨順法智者。順忍人也。仰惟世尊唯佛所知者。信忍人也。此三忍人聞佛性大乘則能受行也。諸餘眾生者。此下明於非法人也。堅著妄說者。說有三乘因果各別也。違背正法者。不順一乘也。
【現代漢語翻譯】 現代漢語譯本 瞭解耳朵（知耳）。向佛陀請教（問于佛時），請教佛陀以確定（咨佛取定）並以此作為問題（以之為問）。像這樣像這樣（如是如是者），之前請教的現在可以明白其沒有謬誤了（向咨今可明其不謬也）。只有相信佛語的人（唯信佛語者），大士（菩薩，大士）以銳利的智慧（利智）得到后才能接受並修行（得后受行）。二乘（聲聞乘和緣覺乘）的智慧較弱（智劣），只是相信而不能理解（信而未解）。隨著信心增長的人（隨信信增上者），是上品信忍（上品信忍也）。隨順法智的人（隨順法智者），是順忍人（順忍人也）。而得到究竟的人（而得究竟者），具備以上兩種忍（具上二忍），相信有佛性（信有佛性）並且不會消失退轉（不沒退轉也）。觀察諸法（觀察諸法）是施捨六根（施六根也）。如果知道在學習階段（學地）有這種觀智（觀智），應當知道在佛的境界（佛地）必定有佛性的大光明智慧（必有佛性大明智也）。觀察業報的人（觀察業報者），如果知道在學習階段有因有果（若知學地有因有果），也能理解知道有佛性的果和萬善的因（亦能解知有佛性果萬善因也）。觀察阿羅漢的眼睛（觀察阿羅漢眼者），小乘經典說（小乘經云），阿羅漢沒有眼睛（羅漢無眼），現在看見有眼睛（今見有眼），知道不是究竟（知非究竟），必定有佛性的常覺不眠（必有佛性常覺不眠也）。觀察心自在的快樂（觀察心自在樂者），得到自在的人（得自在者），內心就會感到快樂（心則受樂）。在三禪之中也有快樂的根源（三禪之中亦有樂根），所以知道必定有佛性的快樂（故知必有佛性之樂也）。觀察聖人的自在神通（觀察聖自在通者），如果三乘聖人在學習階段常常有自在神通（若三乘聖人學地常有自在神通），所以知道佛的境界必定有佛性的大神通（故知佛地必有佛性大神通也）。這是究竟的人進入大乘道（是究竟者入大乘道）。堅信佛性不退轉的人（染信佛性不退轉者），就能具足地修習各種善行，趨向成佛（則能具修萬善向佛也）。因為相信如來（因信如來者），得到這樣大的利益，不誹謗染污的意義（得如是大利益不謗染義者），是因為相信佛語，知道有佛性（因由信佛語知有佛性），又能夠理解知道大乘的道理，不否定它（復得解知大乘之道不沒言非也）。 更有其餘的大利益（更有餘大利益者），是第十四經的名稱（第十四經名也）。佛陀去世后降伏惡人（佛去世后降伏惡人），使佛法等同流傳，一切都相信並修行（令法等流一切信行也）。遠離自我毀傷（離自毀傷者），是不誹謗大乘（不謗大乘也）。產生大的功德（生大功德者），是產生大乘佛法（生大乘法也）。自己成就甚深的法智（自成就甚深法智者），是無生忍人（無生忍人也）。隨順法智的人（隨順法智者），是順忍人（順忍人也）。仰望思維世尊，只有佛陀才知道（仰惟世尊唯佛所知者），是信忍人（信忍人也）。這三種忍人聽到佛性大乘就能接受並修行（此三忍人聞佛性大乘則能受行也）。其餘的眾生（諸餘眾生者），這下面說明關於非法之人（此下明於非法人也）。堅決地執著于虛妄的說法（堅著妄說者），是說有三乘，因果各自不同（說有三乘因果各別也）。違背正法的人（違背正法者），是不順從一乘（不順一乘也）。
【English Translation】 English version Understanding the ear (Zhi Er). When inquiring of the Buddha (Wen Yu Fo Shi), consulting the Buddha to ascertain (Zi Fo Qu Ding) and using this as the question (Yi Zhi Wei Wen). 'Like this, like this' (Ru Shi Ru Shi Zhe), what was previously inquired can now be understood as not being erroneous (Xiang Zi Jin Ke Ming Qi Bu Miu Ye). Only those who believe in the Buddha's words (Wei Xin Fo Yu Zhe), the great beings (Bodhisattvas, Da Shi) with sharp wisdom (Li Zhi) can receive and practice after obtaining it (De Hou Shou Xing). The two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) have inferior wisdom (Zhi Lie), merely believing without understanding (Xin Er Wei Jie). Those whose faith increases along with belief (Sui Xin Xin Zeng Shang Zhe), are of the superior grade of faith-acceptance (Shang Pin Xin Ren Ye). Those who accord with the wisdom of Dharma (Sui Shun Fa Zhi Zhe), are those who accord with acceptance (Shun Ren Ren Ye). And those who attain ultimate completion (Er De Jiu Jing Zhe), possess the above two acceptances (Ju Shang Er Ren), believe in the Buddha-nature (Xin You Fo Xing) and will not disappear or regress (Bu Mo Tui Zhuan Ye). Observing all dharmas (Guan Cha Zhu Fa) is giving with the six senses (Shi Liu Gen Ye). If it is known that there is this wisdom of observation (Guan Zhi) in the stage of learning (Xue Di), it should be known that in the Buddha's realm (Fo Di) there must be the great bright wisdom of Buddha-nature (Bi You Fo Xing Da Ming Zhi Ye). Those who observe karmic retribution (Guan Cha Ye Bao Zhe), if they know that there is cause and effect in the stage of learning (Ruo Zhi Xue Di You Yin You Guo), can also understand and know that there is the fruit of Buddha-nature and the cause of myriad virtues (Yi Neng Jie Zhi You Fo Xing Guo Wan Shan Yin Ye). Observing the eyes of an Arhat (Guan Cha A Luo Han Yan Zhe), the Small Vehicle Sutras say (Xiao Cheng Jing Yun), Arhats have no eyes (Luo Han Wu Yan), now seeing that they have eyes (Jin Jian You Yan), knowing that it is not ultimate completion (Zhi Fei Jiu Jing), there must be the constant awareness and sleeplessness of Buddha-nature (Bi You Fo Xing Chang Jue Bu Mian Ye). Observing the joy of the mind being at ease (Guan Cha Xin Zi Zai Le Zhe), those who attain ease (De Zi Zai Zhe), their minds will feel joy (Xin Ze Shou Le). Within the Third Dhyana there are also roots of joy (San Chan Zhi Zhong Yi You Le Gen), therefore knowing that there must be the joy of Buddha-nature (Gu Zhi Bi You Fo Xing Zhi Le Ye). Observing the supernatural powers of the sages being at ease (Guan Cha Sheng Zi Zai Tong Zhe), if the sages of the Three Vehicles often have supernatural powers of ease in the stage of learning (Ruo San Cheng Sheng Ren Xue Di Chang You Zi Zai Shen Tong), therefore knowing that the Buddha's realm must have the great supernatural powers of Buddha-nature (Gu Zhi Fo Di Bi You Fo Xing Da Shen Tong Ye). Those who are ultimately complete enter the Great Vehicle path (Shi Jiu Jing Zhe Ru Da Cheng Dao). Those who firmly believe in Buddha-nature and do not regress (Ran Xin Fo Xing Bu Tui Zhuan Zhe), can fully cultivate all kinds of good deeds, moving towards Buddhahood (Ze Neng Ju Xiu Wan Shan Xiang Fo Ye). Because of believing in the Tathagata (Yin Xin Ru Lai Zhe), obtaining such great benefits, not slandering the meaning of defilement (De Ru Shi Da Li Yi Bu Bang Ran Yi Zhe), is because of believing in the Buddha's words, knowing that there is Buddha-nature (Yin You Xin Fo Yu Zhi You Fo Xing), and also being able to understand and know the principles of the Great Vehicle, not denying it (Fu De Jie Zhi Da Cheng Zhi Dao Bu Mo Yan Fei Ye). Having even more great benefits (Geng You Yu Da Li Yi Zhe), is the name of the Fourteenth Sutra (Di Shi Si Jing Ming Ye). After the Buddha passed away, subduing evil people (Fo Qu Shi Hou Xiang Fu E Ren), causing the Dharma to flow equally, with everyone believing and practicing (Ling Fa Deng Liu Yi Qie Xin Xing Ye). Being far from self-harm (Li Zi Hui Shang Zhe), is not slandering the Great Vehicle (Bu Bang Da Cheng Ye). Generating great merit (Sheng Da Gong De Zhe), is generating the Great Vehicle Dharma (Sheng Da Cheng Fa Ye). Oneself accomplishing profound wisdom of Dharma (Zi Cheng Jiu Shen Shen Fa Zhi Zhe), is the one who accepts non-origination (Wu Sheng Ren Ren Ye). Those who accord with the wisdom of Dharma (Sui Shun Fa Zhi Zhe), are those who accord with acceptance (Shun Ren Ren Ye). Looking up and contemplating the World Honored One, only the Buddha knows (Yang Wei Shi Zun Wei Fo Suo Zhi Zhe), is the one who accepts faith (Xin Ren Ren Ye). These three types of people who accept can receive and practice upon hearing the Buddha-nature Great Vehicle (Ci San Ren Ren Wen Fo Xing Da Cheng Ze Neng Shou Xing Ye). The remaining sentient beings (Zhu Yu Zhong Sheng Zhe), the following explains about those who are not in accordance with the Dharma (Ci Xia Ming Yu Fei Fa Ren Ye). Firmly clinging to false teachings (Jian Zhuo Wang Shuo Zhe), is saying that there are Three Vehicles, with causes and effects being different for each (Shuo You San Cheng Yin Guo Ge Bie Ye). Those who go against the Proper Dharma (Wei Bei Zheng Fa Zhe), are those who do not follow the One Vehicle (Bu Shun Yi Cheng Ye).
習諸外道者。修學外道經記論也。腐敗種子者。無力能成佛法身也。其若燋種不能生依也。王力天龍鬼神力者。斯力能剬假諸國王護法天神摧伏之也。頂禮佛足者。諸佛可之也。第十五經無別文。自總上所說以為多也。過眼境界者。目不及處也。具足唸佛者。十力無畏相好光明內外諸德也。
慧掌蘊
勝鬘義記一卷
正始元年二月十四日寫訖 用紙十一張
勝鬘師子吼一乘大方便方廣經
寶獻共玄濟上人校了
【現代漢語翻譯】 現代漢語譯本： 『習諸外道者』，是指修習和學習外道的經典和論著。 『腐敗種子者』，是指沒有力量成就佛法之身。就像被燒焦的種子一樣，不能生長。 『王力天龍鬼神力者』，是指這種力量能夠制服依仗國王、護法天神等力量的虛假外道，並摧毀他們。 『頂禮佛足者』，是指諸佛認可這種行為。 第十五經沒有特別的文句，只是總結了上面所說的內容，已經很多了。 『過眼境界者』，是指眼睛無法觸及的地方。 『具足唸佛者』，是指憶念佛的十力（Dasabala，佛的十種力量）、四無畏（catu vaiśāradyāni，佛的四種無所畏懼的自信）、相好（lakṣaṇa-vyঞ্জনāni，佛的三十二相和八十種好）、光明以及內外一切功德。
《慧掌蘊》 《勝鬘義記》一卷 正始元年二月十四日抄寫完畢，用紙十一張
《勝鬘師子吼一乘大方便方廣經》 寶獻與玄濟上人共同校對完畢
【English Translation】 English version: 'Practicing various non-Buddhist paths' refers to cultivating and studying the scriptures and treatises of non-Buddhist paths (外道, wàidào). 'Corrupted seeds' refers to having no power to achieve the Dharma body of the Buddha. It is like a scorched seed that cannot sprout. 'The power of kings, nāgas (天龍, tiānlóng), ghosts, and spirits' refers to the power that can subdue and destroy false non-Buddhists who rely on the power of kings, Dharma-protecting deities, etc. 'Prostrating at the Buddha's feet' means that all Buddhas approve of this action. The fifteenth sutra does not have any special verses; it simply summarizes what has been said above, which is already extensive. 'Beyond the realm of the eye' refers to places that the eye cannot reach. 'Fully mindful of the Buddha' refers to recollecting the Buddha's ten powers (Dasabala), four fearlessnesses (catu vaiśāradyāni), marks and characteristics (lakṣaṇa-vyঞ্জনāni), radiance, and all internal and external virtues.
『The Treasury of Wisdom Palm』 『Commentary on the Śrīmālādevī Siṃhanāda Sūtra』, one fascicle Completed copying on the fourteenth day of the second month of the first year of the Zhengshi era, using eleven sheets of paper.
『The Śrīmālādevī Siṃhanāda Ekayāna Mahāvaipulya Sūtra』 Reviewed and proofread by Bao Xian and the Venerable Xuan Ji