T85n2762_勝鬘經疏

大正藏第 85 冊 No. 2762 勝鬘經疏

No. 2762 [cf. No. 353]

勝鬘經疏

者必速解真常八十之壽應物故耳。言心得無疑也。宜時遣信發其道意者。宜及今時遣信發勝鬘所為眾生常解道意也。今正是時者。今日正是發勝鬘所為眾生常解之時也。□勝鬘書者。此明遣書也。略贊如來無量功德者。文句鮮約故名略。理通義備言無量也。即遣□□□此請于使人奉書感其意也。阿瑜阇國者。此是郡邑之名。此言。

歡心。秦言不生國七歲已上。皆化以大乘解常關心。因以名為。敬授勝鬘者。書論常住良可重之。極名之為敬。奉與前人故言授也。亦可有授書之儀。執□曲躬上拼下授此是授書之儀故言敬授也。歡喜頂受者。稱內情名為歡喜。拜而領納故言頂受。亦可身中之尊頂為其勝。受道之中。信心最強信敬之心領納故曰此書故言頂受也。讀誦受持者。如三複白強則知有瑕得書尋文解其所表故言讀誦也。亦可被文順句稱讀皆文言領名誦納之在懷白受憶而不忘為持。昔來所無所以生希有心也。

自下偈頌初二句。向旃提羅說。何以而然。旃提貴父母書勸勝鬘三業虔敬。如來今敬奉教故。先對說偈也。我聞佛音聲者。書傳音聲故言我聞。佛音聲亦可尋書

生解朗然的了。如從父母口中聞說佛常住音聲故。以之言耳。世所未曾有者。言自我生世已來未曾聞有如是人也。亦可明有為諸法伐迭生滅。如來常住凝照。萬境生滅不能加苦樂。莫能異。豈世所曾有者哉。下之二句將欲順教受效。如書所言如來常住離虛曰真。絕為名實者。我應修三業供養也。第二偈默感請佛。初二句默感。下二句請佛。佛仰者敬仰。惟者思惟。下出思惟之事。正道佛世尊普為世間有緣者出。我在有緣之數。亦應哀愍現於後宮。必令我得見也。□□偈明應其所感。即生此念時者。即生仰惟念時也。佛于宮中現者。欲表常住離生死之地。是故空中現也。普者光照無私曰普。從佛身出名放。能滅或闇曰凈光明。亦可顯真常之身。除應或之穢故名普放凈光明也。顯示無比身者。光照共辨形體奇絕眾相莫加故言無比身。亦可三十二相。世相不逮名無比也。勝鬘及眷屬者。此明三業供養應於前言也。顯示面接足禮者身業虔敬。清凈心者意業尊重。嘆佛功德口業讚歎也。

從如來妙色身者。以下大段第二明經之正體。就中有二段明義。從初訖第一義乘明乘之體行。從世尊聲聞緣覺以下。明乘不孤起起則從緣故。自下八章皆明乘之境也。此則初章所以十五章首始嘆佛功德者。欲令生三業歸依之善因之以出世也

【現代漢語翻譯】現代漢語譯本：對佛理的理解豁然開朗。就像從父母口中聽到佛陀常住的聲音一樣，所以這樣說。『世所未曾有者』，是說自我出生以來，從未聽聞過有這樣的人。也可以明白有為諸法是剎那生滅的，而如來常住凝然照耀，萬境的生滅不能增加其痛苦或快樂，沒有什麼能使之改變。這難道不是世間從未有過的嗎？下面的兩句是想要順從教誨，傚法佛陀。就像《書》中所說，如來常住，遠離虛妄，這才是真。斷絕有為之名相和實際，我應當修持身、口、意三業來供養佛陀。第二個偈頌是默默地感應並祈請佛陀。前兩句是默默感應，后兩句是祈請佛陀。『佛仰』是敬仰，『惟』是思惟。下面說思惟的事情。正道佛世尊普遍為世間有緣之人出現。我在有緣之數，也應該哀憐我，顯現在後宮，必定讓我得見佛陀。後面的偈頌說明應和她的感應。『即生此念時者』，就是生起仰慕思惟的念頭時。『佛于宮中現者』，是想要表明常住遠離生死之地，所以佛在空中顯現。『普』是光明照耀沒有偏私，叫做『普』。從佛身發出的光叫做『放』。能夠滅除黑暗，叫做『凈光明』。也可以顯示真常之身，去除應化之身的污穢，所以叫做『普放凈光明』。『顯示無比身者』，是說光明照耀，共同彰顯佛的形體奇特絕妙，眾多相好沒有可以增加的，所以說『無比身』。也可以說三十二相，世間的相貌不能達到，所以叫做『無比』。『勝鬘（Shrimala，人名）及眷屬者』，這說明身、口、意三業的供養應和前面的話相符。『顯示面接足禮者』，是說身業虔誠恭敬。『清凈心者』，是說意業尊重。『嘆佛功德』，是說口業讚歎。

『從如來妙色身者』以下一大段，第二部分說明經的正體。其中有兩段說明意義。從開始到『第一義乘』，說明乘的體和行。從『世尊聲聞緣覺』以下，說明乘不是孤立產生的，產生是因為因緣的緣故。從下面八章都是說明乘的境界。這裡是第一章，所以十五章開始就讚歎佛的功德，是想要產生身、口、意三業歸依的善因，從而出離世間。

【English Translation】 English version: Her understanding of the Buddha's teachings became clear and bright. It was as if she heard the voice of the Buddha's permanence from her parents' mouths, hence this statement. 'Unprecedented in the world' means that since my birth, I have never heard of such a person. It can also be understood that conditioned dharmas arise and cease momentarily, while the Tathagata remains constant and illuminates, the arising and ceasing of myriad realms cannot increase his suffering or joy, and nothing can change him. Is this not something that has never existed in the world? The following two sentences express the desire to follow the teachings and emulate the Buddha. Just as the 'Book' says, the Tathagata is permanent, far from falsehood, and this is the truth. Cutting off the names and realities of conditioned existence, I should cultivate the three karmas of body, speech, and mind to make offerings to the Buddha. The second verse is a silent response and request to the Buddha. The first two lines are a silent response, and the last two lines are a request to the Buddha. 'Buddha's reverence' is reverence, 'only' is contemplation. The following describes the matter of contemplation. The Righteous Path Buddha, the World Honored One, appears universally for those who have affinities in the world. I am among those who have affinities, and should also have compassion on me, appear in the inner palace, and surely allow me to see the Buddha. The following verse explains the response to her feelings. 'When this thought arises' means when the thought of admiration and contemplation arises. 'The Buddha appears in the palace' is to show the permanent place far from birth and death, so the Buddha appears in the air. 'Universal' means that the light shines without partiality, called 'universal'. The light emitted from the Buddha's body is called 'emission'. Being able to eliminate darkness is called 'pure bright light'. It can also reveal the true and constant body, removing the defilements of the manifested body, so it is called 'universal emission of pure bright light'. 'Displaying the incomparable body' means that the light shines, jointly revealing the Buddha's unique and wonderful form, with numerous excellent marks that cannot be added to, so it is called 'incomparable body'. It can also be said that the thirty-two marks, which worldly appearances cannot attain, are called 'incomparable'. 'Shrimala (Shrimala, name of a person) and her retinue' indicates that the offerings of body, speech, and mind should correspond to the previous words. 'Displaying the face-to-foot prostration' means that the body's karma is devout and respectful. 'Pure mind' means that the mind's karma is respectful. 'Praising the Buddha's merits' means that the speech's karma is praise.

From 'From the Tathagata's wonderful colored body' onwards, the second major section explains the true nature of the sutra. There are two sections explaining the meaning. From the beginning to 'First Meaning Vehicle', it explains the substance and practice of the vehicle. From 'World Honored One, Shravakas, Pratyekabuddhas' onwards, it explains that the vehicle does not arise in isolation, but arises because of conditions. The following eight chapters all explain the realm of the vehicle. This is the first chapter, so the fifteen chapters begin by praising the Buddha's merits, wanting to generate the good cause of taking refuge in the three karmas of body, speech, and mind, thereby transcending the world.

。亦可乘書致嘆者耳。如來妙色身者先嘆應身。應身如法佛應現化物而來。釋迦亦爾故曰如來。有異常解常解乘常如實來成正覺故曰如來。通教解乘空如實道成等正覺。以果望因故曰如來也。妙色身者。此色從真處而現故言妙色。攬色成體言妙色身也。世間無與等者。世間之色系等所感。如來之身應物而有故言無與等也。無比者上言無與等。既無與等亦可匹類故言無比也。不思議者。隨以現三尺丈六不見其頂故言不可思議也。色無盡者。欲明真本不亡塵沙並現故言無盡。此之五句皆嘆應身所以。首嘆應者將表法身常住妙絕言境曉之則難。丈六暉世生解則易。是以先嘆應身。欲使尋跡以推本。是故次明真身。智慧亦復然者。亦有五句不異於前經。眾好略故但云亦復然也。一切法常住者。萬法盈滿故言一切。不為生滅所傾稱曰常住。德邈群賢。是故禮敬也。降伏心過惡者。此嘆解脫。上明法身常住逕劫不謝。而此常果得必有由。由於果盡次嘆解脫。降伏心過惡者。心惡盡也。身四種者。明色惡亡。心有貪瞋癡。身異生老病死故。言心過身四也。已到難伏地者。正由色心患盡道成佛果。生滅不能加苦樂。莫能動故言難伏地。亦可以下文驗。煩惱有二。四住無明。三界就業而論。上地就惑說也。降伏心過惡意地三亡。及與身者

應言□三。四者其口但經好略。論身缺三語四默口也。此三界四住地所起業。業斷土由惑亡故。就業以論之。已到難伏地者。此語無明惑盡到猶度也。自非以金剛心為無礙種智為解脫。此或無以頂落故名難伏地也。知一切爾炎者。次明般若。上明累盡獲彼常果。或滅有方非智不惡故次明之。爾炎此方名為智母。亦可智即彼若。爾者真諦。炎者俗諦。何以智然。夫真諦如爾古今定準世諦假誑拔炎不貪故智之耳。自下還結上三法。智慧者結知一切爾炎。身者結法身自在結解脫也。攝持一切法者。三法既備萬善圓極。一得永固劫盡不座故。言攝持一切法也。敬禮過稱量者。所以更來為欲拂跡。時眾胃佛地功德理盡勝鬘所嘆。是以拂去前跡。我今敬禮。過我稱量獨絕群表言無譬類。佛果萬德積若理道言表故言無邊法。如來所得非下情所測故言難思議也。亦可上來諸句亦數即禮。是故此偈諦跡。言我今禮者。過我所嘆也。哀愍以下欲明請護。哀讖愍念覆護於我。今向嘆佛五句之善法速得增長。此善基提菩提故云種也。此世今身。及後生者。未來愿常攝受在大乘正法中也。我久安立以下如來遂其所請。上來二世為師。今明三世作護所以。而然過者。若護現未必然故。舉過護來。謹久安立者。前身以來。令免於三途重苦名安。令汝善

【現代漢語翻譯】應言□三。四者，他們的口中只說好的、簡略的話。論及身體，則缺少身三語四，保持沉默。這些是三界四住地所產生的業。業的斷滅是因為迷惑的消亡。就從業來說，已經到達難伏地（指修行極難克服的階段）的人，他們的語言中沒有無明（avidyā）的迷惑，到達彼岸如同渡過河流。如果不是以金剛心（vajra-citta，堅不可摧的菩提心）為無礙種智（asaṅga-jñāna，無礙的種子智慧），就無法得到解脫。這或許是因為沒有以頂禮來消除業障，所以稱為難伏地。『知一切爾炎』，接下來闡明般若（prajñā，智慧）。上面闡明了煩惱消盡，獲得永恒的果報。或者滅除有方，沒有智慧就無法消除惡業，所以接下來闡明般若。『爾炎』，在這裡被稱為智母（jñāna-mātṛ，智慧之母）。也可以說智慧就是般若。『爾』是真諦（paramārtha-satya，勝義諦），『炎』是俗諦（saṃvṛti-satya，世俗諦）。為什麼說智慧是這樣呢？因為真諦如同『爾』一樣，是古今不變的標準，而世諦是虛假的，如同拔除火焰一樣，不值得貪戀，所以是智慧。下面總結以上三種法。『智慧者』，總結『知一切爾炎』；『身者』，總結法身自在；總結解脫。『攝持一切法者』，三種法具備，萬種善行圓滿達到極致。一旦獲得就永遠穩固，即使經歷漫長的劫數也不會退轉，所以說『攝持一切法』。『敬禮過稱量者』，之所以再次前來，是爲了拂去之前的痕跡。當時大眾認為佛地的功德，道理已經窮盡，如同勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）中所讚歎的那樣，所以要拂去之前的痕跡。『我今敬禮』，超過我的稱量，獨一無二，超越一切，無法用譬喻來形容。佛果的萬種功德積累，如同道理一樣，超越了語言文字，所以說是無邊法。如來所獲得的，不是凡夫所能測度的，所以說是難思議。也可以說，以上這些句子也包含在禮敬之中。因此，這首偈頌是真實的。『我今禮者』，超過我所讚歎的。『哀愍』以下，想要闡明請求護佑。哀憐、愍念、覆護我，現在向您讚歎佛的五種善法，希望迅速增長。這種善是菩提的基礎，所以說是種子。『此世今身，及後生者』，未來希望常常被攝受在大乘正法中。『我久安立』以下，如來遂其所請。上面兩世為師，現在闡明三世作為護佑，所以這樣說。『而然過者』，如果護佑現在和未來，必然會這樣。舉出過去的護佑，是爲了護佑未來。『謹久安立者』，從前世以來，讓我免除三途的深重苦難，這叫做『安』，讓你行善。

【English Translation】 It should be said □ three. Four, their mouths only speak good and concise words. Speaking of the body, it lacks the three bodily actions and four verbal actions, maintaining silence. These are the karmas arising from the Three Realms and Four Abodes. The cessation of karma is due to the extinction of delusion. In terms of karma, those who have reached the 'Difficult to Subdue Ground' (referring to the stage of practice that is extremely difficult to overcome), their language has no delusion of ignorance (avidyā), reaching the other shore is like crossing a river. If it is not with the vajra-citta (indestructible bodhicitta) as the asaṅga-jñāna (unobstructed seed wisdom), one cannot attain liberation. This may be because the obstacles of karma have not been eliminated by prostration, so it is called the 'Difficult to Subdue Ground'. 'Knowing all Er Yan', next elucidates prajñā (wisdom). The above elucidates that afflictions are exhausted, and eternal rewards are obtained. Or eliminating the means of existence, without wisdom, evil karma cannot be eliminated, so next elucidates prajñā. 'Er Yan', here is called jñāna-mātṛ (mother of wisdom). It can also be said that wisdom is prajñā. 'Er' is paramārtha-satya (ultimate truth), 'Yan' is saṃvṛti-satya (conventional truth). Why is wisdom said to be like this? Because the ultimate truth is like 'Er', it is the unchanging standard of ancient and modern times, while the conventional truth is false, like pulling out flames, not worth coveting, so it is wisdom. Below summarizes the above three dharmas. 'The wise one', summarizes 'Knowing all Er Yan'; 'The body', summarizes the freedom of the dharmakaya; summarizes liberation. 'Those who uphold all dharmas', with the three dharmas complete, all kinds of good deeds are perfectly fulfilled. Once obtained, it is forever stable, and will not regress even after countless kalpas, so it is said 'Upholding all dharmas'. 'Respectfully bowing beyond measure', the reason for coming again is to brush away the previous traces. At that time, the public believed that the merits of the Buddha-land, the principles have been exhausted, just like what is praised in the Śrīmālādevī Siṃhanāda Sūtra, so the previous traces must be brushed away. 'I now respectfully bow', exceeding my measure, unique, surpassing everything, indescribable with metaphors. The accumulation of the ten thousand merits of the Buddha-fruit, like the principle, transcends language and words, so it is called boundless dharma. What the Tathagata has obtained is not something that ordinary people can measure, so it is called inconceivable. It can also be said that the above sentences are also included in the reverence. Therefore, this verse is true. 'I now bow', exceeding what I praise. 'Compassion' below, wants to elucidate the request for protection. Have compassion, pity, and protect me, now I praise the five good dharmas of the Buddha, hoping to increase rapidly. This goodness is the foundation of bodhi, so it is called a seed. 'This life, and future lives', in the future, I hope to be constantly received in the Mahayana Dharma. 'I have long established' below, the Tathagata fulfills the request. The above two lives are as teachers, now elucidating the three lives as protection, so it is said. 'And then over', if protecting the present and the future, it will inevitably be like this. Giving the past protection is to protect the future. 'Carefully establish for a long time', since the previous life, let me be free from the heavy suffering of the three evil paths, this is called 'peace', let you do good.

根德成名立。前世以開道汝心喜悟大乘故言開覺也。今復攝受汝現在也。未來生亦然者。同汝過現也。我已作功德者。以下明乞記還舉上三世之善。已作明過者。現在今身余世未來也。如是眾善本。總舉上來三世眾善。能與果作因名本也。唯愿見攝受者。此正明乞記。唯愿見此因所攝受之果故。言愿見攝受也。不爾亦欲拂求二世加護酬三世安立之跡。爾時勝鬘頭面禮佛以下。正與受記遂其所請。亦可此方乞記所以與記者有其二意。一為生其下文。二為發起時眾往生之緣。是故與記也。汝嘆如來真實功德者。舉上嘆佛功德之善。能感佛果故名根也。此明記于近因。當於無量以下記于近果。天人之中為自在王者。第六天果。何以處此將明居上化下風下靡草故然也。一切生處拂疑。時眾謂為第六天王。同彼邪見耽逸五塵故。言常得見我現前讚歎如今無異。何邪見逸蕩今有世。

當復已下。第二段記遠因遠果。果有二種。總之與別。普光別號下明總號。第二記其國土。就中有二段明義。從初至惡業道名明其所除。彼國眾生以下出彼所得。彼佛國土者。據今現在望于未來。普光為彼也。無諸惡者。凈土之中無四惡也。唯有天人。就中復無老病衰惱不適意苦等果也。所以無此苦報下。明無其惡業道名。是故無有老病等苦果也

【現代漢語翻譯】現代漢語譯本：『根德成名立』（根德：功德之根本，成名立：成就名號建立）。前世因為開導，你內心歡喜領悟大乘佛法，所以說『開覺』。現在又攝受你（現在也攝受你）。未來生也是這樣（未來生也一樣），這與你過去、現在一樣（與你過去和現在一樣）。『我已作功德』（我已經做了功德），以下說明請求佛陀授記，還是舉出過去、現在、未來三世的善行。『已作』說明過去（已經做了）『明過者』，現在今生，其餘世是未來（現在今生，以及未來的世代）。『如是眾善本』（像這樣眾多的善行根本），總括上面所說的過去、現在、未來三世的眾多善行。能夠與果，作為因，稱為『本』（根本）。『唯愿見攝受者』（只希望見到佛陀攝受），這正是說明請求授記。只希望見到這些因所攝受的果，所以說『愿見攝受』。不然，也是想要拂去求二世加護，酬謝三世安立的痕跡。當時勝鬘夫人頭面禮佛以下，正是給予授記，成全她的請求。也可以說，此方請求授記，所以給予授記，有兩種用意。一是為引出下文，二是為發起當時在場大眾往生凈土的因緣。所以給予授記。『汝嘆如來真實功德者』（你讚歎如來真實功德），舉出上面讚歎佛陀功德的善行，能夠感得佛果，所以稱為『根』（根本）。這是說明授記于近因。『當於無量』以下，授記于近果。『天人之中為自在王者』（在天人之中成為自在的王者），指第六天（第六天之果報）。為什麼處在此地（為什麼會處在這個位置），將要說明居於高位而教化下方，風吹向下方，草隨之倒伏，所以這樣說。『一切生處拂疑』（在一切出生的地方消除疑惑），當時在場的大眾懷疑她是第六天王。與那些邪見一樣，沉迷於五欲塵勞，所以說常常得見我現前讚歎，如今沒有什麼不同。哪裡有邪見逸蕩，現在有世間。

『當復已下』（當來世以後），第二段授記遠因遠果。果報有兩種，總的和別的。『普光別號』（普光是你的別號）下面說明總號。第二，授記她的國土。其中有兩段說明意義。從開始到『惡業道名』（惡業道之名），說明她所消除的。『彼國眾生』（那個國家的眾生）以下，說明他們所得到的。『彼佛國土者』（那個佛的國土），根據現在，展望未來。『普光為彼也』（普光是那個國土的名字）。『無諸惡者』（沒有各種惡事），凈土之中沒有四惡道。『唯有天人』（只有天人和天女）。其中又沒有衰老、疾病、衰敗、惱怒等不適意的苦果。『所以無此苦報下』（之所以沒有這些苦報），說明沒有那些惡業道之名。『是故無有老病等苦果也』（所以沒有衰老疾病等苦果）。

【English Translation】 English version: 'Gende Chengming Li' (Gende: the root of merit, Chengming Li: achieving the establishment of a name). In a previous life, because of guiding, your heart rejoiced and comprehended the Mahayana Buddhism, so it is said 'awakening'. Now I also accept you (now I also accept you). The future life is also like this (the future life is also the same), which is the same as your past and present (the same as your past and present). 'I have already done meritorious deeds' (I have already done meritorious deeds), the following explains the request for the Buddha's prediction, or the good deeds of the past, present, and future three lives. 'Already done' indicates the past (already done) 'Mingguo Zhe', the present life, the rest of the world is the future (the present life, and the future generations). 'Such numerous good roots' (such numerous good roots), summarizes the numerous good deeds of the past, present, and future three lives mentioned above. Being able to give fruit and act as a cause is called 'root'. 'Only wish to see the accepted' (only wish to see the Buddha's acceptance), this is exactly explaining the request for prediction. Only hope to see the fruit accepted by these causes, so it is said 'wish to see the accepted'. Otherwise, it is also wanting to brush away the traces of seeking the protection of the two worlds and repaying the establishment of the three worlds. At that time, Lady Srimala bowed to the Buddha with her head and face, which was exactly giving the prediction and fulfilling her request. It can also be said that this side requests the prediction, so giving the prediction has two intentions. One is to introduce the following text, and the other is to initiate the cause for the masses present at that time to be reborn in the Pure Land. So give the prediction. 'You praise the true merits of the Tathagata' (you praise the true merits of the Tathagata), citing the good deeds of praising the Buddha's merits above, being able to sense the Buddha's fruit, so it is called 'root'. This is explaining the prediction of the near cause. 'When in immeasurable' below, predict the near fruit. 'Among the gods and humans, be the king of freedom' (among the gods and humans, become the king of freedom), referring to the sixth heaven (the fruit of the sixth heaven). Why is it located here (why is it located in this position), it will be explained that it is located in a high position to teach the lower, the wind blows to the lower, and the grass falls with it, so it is said. 'Eliminate doubts in all places of birth' (eliminate doubts in all places of birth), the masses present at that time suspected that she was the sixth heavenly king. Like those evil views, indulging in the five desires and dust, so it is said that I often see you praising in front of me, and there is nothing different now. Where is there evil view and indulgence, there is the world now.

'When again below' (when in the future), the second paragraph predicts the distant cause and distant fruit. There are two kinds of retribution, general and specific. 'Puguang's other name' (Puguang is your other name) below explains the general name. Second, predict her country. There are two paragraphs explaining the meaning. From the beginning to 'the name of the evil path' (the name of the evil path), explain what she has eliminated. 'The sentient beings of that country' (the sentient beings of that country) below, explain what they have obtained. 'That Buddha's country' (that Buddha's country), according to the present, looking forward to the future. 'Puguang is that' (Puguang is the name of that country). 'Without all evils' (without all kinds of evils), there are no four evil paths in the Pure Land. 'Only gods and humans' (only gods and humans). Among them, there are no unpleasant bitter fruits such as aging, disease, decay, and anger. 'So there is no such bitter retribution below' (so there is no such bitter retribution), explaining that there is no name of those evil paths. 'Therefore, there are no bitter fruits such as old age and disease' (therefore, there are no bitter fruits such as old age and disease).

。彼第二彼國眾生以下。明其所德。色力壽命者。翻上老病衰惱也。五欲快樂者。翻上不適意苦也。彼諸眾生純一大乘者。翻上無諸惡趣故言純一也。諸有修習善根眾生者。翻上亦無不善惡業道名也。皆集於彼。有緣同生凈土也。愿彼國者。受記之旨正在於此也。上勝鬘有嘆佛功德之善。如來即記當佛。普光凈土琳瑯。而此妙果不可端拱。而克要須修會果之因。因之萬行必先於戒。是第二明十大受章也。

此章有三段明義。初受十受方便。第二從世尊我從今日訖十受明十受體。第三從法主世尊訖章明證信也。恭敬者正明欲受戒故。身業脩敬也。而立者。受戒之法要須檢客胡跪。今所以立者。佛住空中勝鬘在地。若當胡跪則中間跨周言語道絕音聲隔斷。今欲使言音相及是故立也。亦可表已必能行之也。受十大受者。下受持戒為受。所以然者。欲明戒由受發得故。以受目戒也。大者聲聞受戒其盡一身。此戒終極佛果也。亦可聲聞但防身口。菩薩三業俱止故名大也。從世尊以下。正明十受中有四段明義。初一戒明受之則易持之則難故。初一受明誓持也。次有四受明律儀戒。次有四受明攝眾生戒。最後一受攝善法戒也。我從今日受戒之始。乃至菩提誓戒之終也。所以受戒者。于所受下九戒不起犯心。何故但言不起犯心。

【現代漢語翻譯】現代漢語譯本：彼第二段開始，說明彼國眾生的功德。「色力壽命」是相對於上文所說的老、病、衰、惱而言。「五欲快樂」是相對於上文所說的不適意之苦而言。「彼諸眾生純一大乘」是相對於上文沒有各種惡趣而言，所以說是「純一」。「諸有修習善根眾生」是相對於上文也沒有不善惡業道之名而言。這些眾生都聚集到那裡，是有緣分一同往生凈土。「愿彼國者」，授記的旨意正是在於此。上文《勝鬘經》有讚歎佛功德的善行，如來就為之授記，將來成佛，普光凈土琳瑯滿目。而這種妙果不是可以輕易得到的，必須要修習能夠證得果報的因。而萬行之因必定先從戒律開始，這是第二部分說明十大受戒章的內容。

這一章有三段說明意義。第一段是受十受的方便。第二段從『世尊，我從今日』開始，到『十受』，說明十受的本體。第三段從『法主世尊』開始，到本章結束，說明證信。『恭敬』正是表明想要受戒的緣故，是身業上的恭敬行為。『而立』，受戒的法度本來需要檢客胡跪，現在之所以站立，是因為佛在空中，勝鬘夫人在地上，如果胡跪，那麼中間就會阻隔，言語聲音無法傳達。現在想要使言語聲音能夠相及，所以站立。也可以表示已經必定能夠奉行這些戒律。『受十大受者』，下文的受持戒律是受。之所以這樣說，是因為想要說明戒律是由受而生髮的緣故，所以用『受』來指代戒律。『大』，聲聞受戒，其期限是一生。此戒的終極是佛果。也可以說聲聞只是防止身口方面的過失，菩薩則是身口意三業都停止惡行，所以稱為『大』。從『世尊』以下，正式說明十受，其中有四段說明意義。第一戒說明受戒容易持戒難，所以第一受說明誓願持戒。其次有四受說明律儀戒。其次有四受說明攝眾生戒。最後一受是攝善法戒。『我從今日』是受戒的開始，乃至菩提是誓戒的終結。之所以受戒，是對所受的下文九戒不起違犯之心。為什麼只說不起違犯之心？

【English Translation】 English version: The second part onwards explains the merits of the beings in that land. 'Physical strength, lifespan' are in contrast to the old age, sickness, decay, and suffering mentioned earlier. 'The pleasures of the five desires' are in contrast to the unpleasant suffering mentioned earlier. 'Those beings are purely of the One Great Vehicle (Ekayana)' is in contrast to the absence of various evil destinies mentioned earlier, hence the term 'purely'. 'Those beings who cultivate roots of goodness' is in contrast to the absence of names of unwholesome and evil paths of karma mentioned earlier. These beings all gather there, having the karmic affinity to be reborn together in the Pure Land. 'Wishing for that land', the purpose of the prediction is precisely here. The previous Śrīmālādevī Siṃhanāda Sūtra has the merit of praising the Buddha's virtues, and the Tathagata predicted that she would become a Buddha in the future, with the Pure Land of Universal Light adorned with treasures. However, this wonderful fruit cannot be easily obtained; one must cultivate the causes that can lead to the attainment of the fruit. And the cause of myriad practices must begin with precepts, which is the content of the second part explaining the chapter on the Ten Great Vows (Daśa-samādāna).

This chapter has three sections explaining the meaning. The first section is the expedient of receiving the Ten Vows. The second section, starting from 'World-Honored One, from today onwards' to 'Ten Vows', explains the essence of the Ten Vows. The third section, starting from 'Dharma Lord, World-Honored One' to the end of the chapter, explains the confirmation of faith. 'Reverence' precisely indicates the reason for wanting to receive the precepts, which is an act of reverence in body. 'Standing', the proper way to receive precepts requires the examiner to kneel. The reason for standing now is that the Buddha is in the air, and Śrīmālādevī is on the ground. If she were to kneel, there would be an obstruction in between, and the words and sounds could not be transmitted. Now, the intention is to allow the words and sounds to reach each other, so she stands. It can also indicate that she will definitely be able to uphold these precepts. 'Receiving the Ten Great Vows', the upholding of the precepts below is the receiving. The reason for saying this is to explain that the precepts arise from the receiving, so 'receiving' is used to refer to the precepts. 'Great', the Śrāvakas (hearers) receive precepts, and their limit is one lifetime. The ultimate goal of these precepts is Buddhahood. It can also be said that Śrāvakas only prevent transgressions in body and speech, while Bodhisattvas stop evil actions in body, speech, and mind, so it is called 'Great'. From 'World-Honored One' onwards, it formally explains the Ten Vows, which have four sections explaining the meaning. The first precept explains that receiving precepts is easy, but upholding them is difficult, so the first vow explains the vow to uphold the precepts. The next four vows explain the Prātimokṣa (rules of discipline) precepts. The next four vows explain the precepts for benefiting sentient beings. The last vow is the precept for gathering good dharmas. 'From today onwards' is the beginning of receiving the precepts, and until Bodhi (enlightenment) is the end of vowing to uphold the precepts. The reason for receiving the precepts is that one does not give rise to thoughts of violating the following nine precepts. Why only say not giving rise to thoughts of violating?

欲心心明犯則易。色犯則難。易者不犯。當知難者亦持也。亦可心為本根身口為末。但言心持身口可知也。人解此一戒是總從下九戒上發得。若犯下九戒。此戒則犯無別惡對總。又無總惡來侵也。又解此戒別自有體。何以然。如似欲起瞋心則犯此戒正起忿怒罵辱。前人則破第三戒餘八類爾也。于諸尊長不起慢心者。此明敬上也。尊長者德高量遠思得於物名為尊長。不必者年也。於此尊長正應脩敬奉養咨戲未聞曰有冥閏。若自舉陵物法水不沾。譬猶高峰雨水不高故言不起慢心也。不起恚心者。此明接下。若瞋於人則於物有隔。何能以道相及敝拔其苦故言不起恚心。前戒明不起慢心。以請法以懷此明以化物為行耳。總他身色者。八尺之體名身。形容圭麗日色。鳥馬七珍名外眾具也。不起疾心者。夫為菩薩以慶物為懷。若於他有疾妒。彼所德何能施樂於人。故言不起疾心。于內外法者。頭目支節名內。七珍為外。不起慳心者。上所由於他寶貨不起嫉心者。何今日明自不慳。故能於他不疾妒也耳。世尊我從今日以下。第二明攝眾生戒。初二受是攝物之具。下二受所攝眾生也。自道己受畜財物者。菩薩積財恒沙意在為物故。言不自為己。凡有所受悉為成熟者。明前人乏少食衣修善莫由故。須成熟也。不自為己行四攝法者。欲明人

【現代漢語翻譯】現代漢語譯本貪慾之心，在念頭萌生時就容易察覺並制止，觸犯此戒也較容易。而對於美色的貪戀，則難以控制，觸犯此戒也更難。容易控制的，就不會去觸犯。應當明白，能控制難控制的，也是一種持戒。也可以說，心是根本，身口是末節。只要說心能持戒，身口自然可知也會持戒。人們理解這條戒律，是從下面九條戒律總括而來的。如果觸犯了下面九條戒律中的任何一條，這條戒律也就被觸犯了，沒有其他的惡行可以單獨對應總戒。也沒有總的惡行可以侵犯它。另一種解釋是，這條戒律本身有其獨立的體性。為什麼這麼說呢？比如，如果生起嗔恨心，就觸犯了這條戒律。如果真的發起憤怒，謾罵侮辱他人，那就破壞了第三條戒律。其餘八條戒律也是如此。對於諸位尊長不起傲慢心，這是說明要尊敬長輩。尊長是指那些道德高尚、器量宏大、能為他人著想的人，這才是尊長，不一定是指年齡大的人。對於這樣的尊長，就應該恭敬奉養，請教學習，不要自以為是，好像自己什麼都懂。如果自高自大，輕視他人，就像高山上的雨水，不會潤澤到低處。就像高峰上的雨水，地勢不高的地方就無法得到滋潤，所以說不起傲慢心。不起嗔恚心，這是說明要接納下輩。如果對人嗔恨，就會與他人產生隔閡，又怎麼能用佛法去幫助他們，解除他們的痛苦呢？所以說不起嗔恚心。前面的戒律是說不起傲慢心，是爲了請教佛法；這條戒律是說不起嗔恚心，是爲了用佛法教化眾生。總括他人之身色，八尺之軀稱為身，美麗的容貌和光彩，以及鳥、馬、七寶等，稱為身外之物。不起嫉妒心，作為菩薩，應該以祝福他人為懷。如果對他人有嫉妒心，那麼他人所擁有的美德，又怎麼能用來施樂於人呢？所以說不起嫉妒心。對於內外之法，頭目肢節稱為內，七寶稱為外。不起慳吝心，上面所說的是不要由於他人的寶貨而生起嫉妒心，那麼今天說明自己不慳吝，才能不對他人產生嫉妒。世尊，我從今天開始以下。第二部分說明攝受眾生戒。前面的兩條戒律是攝受眾生的工具，後面的兩條戒律是被攝受的眾生。自己說自己受持畜積財物，菩薩積聚財物，是爲了利益眾生，所以說不是爲了自己。凡是所接受的，都是爲了成熟眾生，說明有的人缺少食物和衣服，沒有辦法修善，所以需要用財物來幫助他們成熟。不是爲了自己而行四攝法，是爲了說明人。

【English Translation】 English version The desire of lust is easy to detect and restrain when it arises in the mind, and it is also easier to avoid violating this precept. However, the craving for beauty is difficult to control, and it is more difficult to avoid violating this precept. What is easy to control will not be violated. It should be understood that being able to control what is difficult to control is also a form of upholding the precepts. It can also be said that the mind is the root, and the body and speech are the branches. As long as it is said that the mind can uphold the precepts, it is naturally known that the body and speech will also uphold the precepts. People understand this precept as being summarized from the following nine precepts. If any of the following nine precepts are violated, this precept is also violated, and there is no other evil deed that can be individually associated with the general precept. Nor can any general evil deed violate it. Another explanation is that this precept itself has its own independent nature. Why is this so? For example, if anger arises, this precept is violated. If one truly becomes angry and scolds and insults others, then the third precept is broken. The remaining eight precepts are similar. Not having arrogance towards venerable elders, this explains the need to respect elders. Venerable elders refer to those who are virtuous, broad-minded, and considerate of others. This is what makes a venerable elder, not necessarily age. Towards such venerable elders, one should be respectful and supportive, seeking guidance and learning, and not be self-righteous, as if one knows everything. If one is arrogant and looks down on others, like rainwater on a high mountain, it will not reach the lower places. Just like rainwater on a high peak, places that are not high enough cannot be nourished, so it is said not to have arrogance. Not having anger, this explains the need to accept juniors. If one is angry with others, there will be separation from them, and how can one use the Dharma to help them and relieve their suffering? Therefore, it is said not to have anger. The previous precept was about not having arrogance, in order to seek the Dharma; this precept is about not having anger, in order to teach sentient beings with the Dharma. Generally speaking, the body and appearance of others, the eight-foot body is called the body, and beautiful appearance and splendor, as well as birds, horses, and the seven treasures, are called external possessions. Not having jealousy, as a Bodhisattva, one should have the intention of blessing others. If one is jealous of others, then how can the virtues that others possess be used to bring happiness to others? Therefore, it is said not to have jealousy. Regarding internal and external dharmas, the head, eyes, and limbs are called internal, and the seven treasures are called external. Not having stinginess, what was said above was not to be jealous of others' treasures, so today it is explained that if one is not stingy oneself, then one will not be jealous of others. World Honored One, from today onwards. The second part explains the precepts of embracing sentient beings. The previous two precepts are the tools for embracing sentient beings, and the following two precepts are the sentient beings who are embraced. Saying that one upholds the accumulation of wealth, Bodhisattvas accumulate wealth in order to benefit sentient beings, so it is said not to be for oneself. All that is received is for the purpose of maturing sentient beings, explaining that some people lack food and clothing and have no way to cultivate goodness, so they need to be helped to mature with wealth. Not practicing the Four Embracing Dharmas for oneself, is to explain that people.

若有現未之殊具亦優劣之別。是以前者以擅攝現。若眾生此明化來惡之眾也。菩薩積德利人故。言不自為己也。不愛染心者。無貪心也。無厭足心者。愛見之悲化物不普。上明無受便能通潤無掛故。言無厭足心也。無礙心者。斷除瞋恚和光化物故。言無礙心攝受眾生也。亦可不愛染心不同凡夫。無厭足心不同聲聞。大士兩忘之行故言無礙心也。領納前人在大乘位故。言攝受眾生也。我從今日以下正明攝所上具眾生。幽系者。枷[鎖-金+木]拘執等也。不能煩文略總說之。言種種危難也。必欲安穩者。令彼眾生免苦難也。以義饒益者。無父者慈悲蔭覆。無子者現為僮僕資養。幽系者。令脫枷[鎖-金+木]之苦。疾病者使彼天府調暢。以此四事益彼故。言以義饒益也。亦可以大乘訓導令脫生死故。言以義饒益。此明攝善眾生救現在也。我從今日以下。明惡眾生未來苦也。捕養者羅網飛禽故名為捕也。飲食走獸稱之曰養。眾惡律儀者。十六惡律儀也。終不暫舍者。大士不離群生教以大乘故言不暫舍也。我德力時者。眾生無邊不可盡故。發願得法身力時也。菩薩為此眾生不一故言彼彼也。見此眾生者。若惡人也。惡人降之則難故。言應折伏者而折伏之。善人屈之則易故。言而攝受之。何以故以下釋正以降惡伏善故大乘在世

【現代漢語翻譯】現代漢語譯本如果（菩薩）有過去和現在的不同特質，也有優劣的差別。因此，前者（指過去的菩薩）擅長攝受現在的眾生。這裡的『眾生』，是指那些被教化而來的作惡之人。菩薩積累功德利益他人，所以說不為自己。『不愛染心』，是沒有貪心。『無厭足心』，是因為愛見之悲憫教化眾生不普遍。上面說明沒有受（苦）才能通達潤澤，沒有掛礙，所以說『無厭足心』。『無礙心』，是斷除瞋恚，和光同塵地教化眾生，所以說『無礙心』攝受眾生。也可以說，『不愛染心』不同於凡夫，『無厭足心』不同於聲聞（乘）。大士（菩薩）具有兩忘（我法二執）的修行，所以說『無礙心』。領納前人在大乘的地位，所以說『攝受眾生』。『我從今日以下』，正是說明攝受的對象是具備（惡業）的眾生。『幽系』，是指枷鎖、拘禁等。不能詳細地描述，所以概括地說為『種種危難』。『必欲安穩者』，是讓那些眾生免除苦難。『以義饒益者』，對於沒有父親的人，以慈悲之心廕庇；對於沒有兒子的人，現身作為僮僕來資助養活；對於被囚禁的人，讓他們脫離枷鎖的痛苦；對於生病的人，使他們的身體調和暢順。用這四件事來利益他們，所以說『以義饒益』。也可以用大乘佛法來訓導他們，讓他們脫離生死輪迴，所以說『以義饒益』。這是說明攝受善良的眾生，救助他們現在的苦難。『我從今日以下』，說明作惡的眾生未來所受的苦難。『捕養』，用羅網捕捉飛禽，所以稱為『捕』；用食物飼養走獸，稱之為『養』。『眾惡律儀』，是指十六種惡律儀。『終不暫舍者』，是大士（菩薩）不離開眾生，用大乘佛法教導他們，所以說『不暫舍』。『我德力時』，因為眾生無邊無盡，所以發願獲得法身之力的時候。菩薩爲了這些眾生不遺餘力，所以說『彼彼』。『見此眾生者』，是指那些惡人。降伏惡人很困難，所以說『應折伏者而折伏之』。善人容易被感化，所以說『而攝受之』。『何以故以下』，解釋正是因為要降伏惡人，感化善人，所以大乘佛法才存在於世間。

【English Translation】 English version If (a Bodhisattva) has different qualities in the past and present, and also differences in superiority and inferiority, then the former (referring to past Bodhisattvas) excels at embracing present beings. Here, 'beings' refers to those who are transformed and come from evil. Because Bodhisattvas accumulate merit and benefit others, it is said that they do not act for themselves. 'Not loving and attached mind' means having no greed. 'No insatiable mind' is because the compassion of love and attachment does not universally transform beings. The above explains that without suffering, one can penetrate and nourish without hindrance, hence the saying 'no insatiable mind'. 'Unobstructed mind' means cutting off anger and transforming beings with harmony and light, hence the saying 'unobstructed mind' embraces beings. It can also be said that 'not loving and attached mind' is different from ordinary people, and 'no insatiable mind' is different from Shravakas (Hinayana practitioners). Great beings (Bodhisattvas) have the practice of forgetting both (self and Dharma), hence the saying 'unobstructed mind'. Accepting those who were previously in the Mahayana position, hence the saying 'embracing beings'. 'From this day forward' precisely explains that the object of embracing is beings who possess (evil karma). 'Imprisonment' refers to shackles, confinement, etc. Unable to describe in detail, it is summarized as 'various dangers'. 'Those who desire stability' means allowing those beings to escape suffering. 'Benefiting with righteousness' means, for those without fathers, providing compassionate shelter; for those without sons, appearing as servants to support and nourish; for those imprisoned, freeing them from the suffering of shackles; for those who are sick, harmonizing their bodies. Using these four things to benefit them, hence the saying 'benefiting with righteousness'. It can also mean guiding them with Mahayana Buddhism, allowing them to escape the cycle of birth and death, hence the saying 'benefiting with righteousness'. This explains embracing virtuous beings and rescuing them from present suffering. 'From this day forward' explains the future suffering of evil beings. 'Catching and feeding' means catching birds with nets, hence the term 'catching'; feeding beasts with food is called 'feeding'. 'Various evil precepts' refers to the sixteen evil precepts. 'Never abandoning' means that the great being (Bodhisattva) does not leave beings, teaching them with Mahayana Buddhism, hence the saying 'never abandoning'. 'When I have the power of virtue' is because beings are boundless and endless, hence the vow to obtain the power of the Dharmakaya. Bodhisattvas spare no effort for these beings, hence the saying 'each and every one'. 'Seeing these beings' refers to those evil people. Subduing evil people is difficult, hence the saying 'those who should be subdued should be subdued'. Good people are easily influenced, hence the saying 'and embrace them'. 'Why is it so' explains that it is precisely because of subduing evil people and influencing good people that Mahayana Buddhism exists in the world.

。大乘在世則修善之。修善之者。天人充溢三途路塞。故言減少。此明世間若值。于如來所轉法輪以下。明出世行備見。是二稱種妙益故故攝不捨也。從世尊以下。第四明攝善法戒。萬行之中愿我在前故。且論愿耳。攝受正法終不忘失者。六度非躬曰正。可為心軌名法。解心相續言終不忘失。此明能愿之心不忘失也。何以故以下釋不得忘其愿之心。若忘其能愿之心。則忘所愿大乘之法也。下覆悚相釋。若忘大乘之果則失波羅蜜妙因勝善也。下言忘波羅蜜者則不欲大乘者。前明忘因則為果。此明失因之。無能求之意故言不欲大乘也。亦可正法為因大乘為果是總。波羅蜜是別也。若菩薩以下出彼忘失之人也。不決定大乘者。菩薩亡其真解故言不決定大乘也。則不能得攝正法欲者。若無大解關心。于彼六度不生悕求之意故。言不能得攝正法欲也。下明其過。隨所樂入。縱情造惡。備涉六道受罪苦嘆也。故言入永不堪任越凡成聖。此明失出世勝樂即名衰也。我見如是惡罪重殊無邊故。言無量大過也。又見未來以下出其不忘菩薩也。無量福者。翻上罪苦對前衰損名之為利也。法主世尊以下。第三證信也。所以明者。勝鬘受戒與時眾為軌。欲使諸人防而行之。今此時會都無受戒者故須此文也。法主世尊現為我證者。如來能知勝鬘如

受而持。諸眾生惑重垢深故。言善根微薄。不能玄鑒事原表故言疑網也。以十大受以下。出所疑之事。極難度故。勝鬘跡居凡下戒行高妙住極金剛故言極難度也。死生昏闇慧目不開故名癡。惡積丘陵慧忍不揮故。言非義饒益也。墜墮三途故不得安穩也。說誠實誓者。欲明事超意表。必須垂證言行相稱故言誠實也。當雨天華出妙音聲者。要事須除疑時眾所解故誓求此也。說是語時者。經眾序列也。空中雨華者。欲明勝鬘言行皆實故。神瑞致微遂其所說也。彼見妙華以下。時眾都瑞生解故疑心悉除。惑盡心悅故言喜勇也。而發願言以下。同事以生善故。言同其所行。世尊悉記以下結句也。

從爾時勝鬘以下三大愿章。所以來者。前明十受止惡之用。今此明三愿。修善之行惡止善行菩薩之常宜受戒發願大士之行則故明之。亦可前明於行。此明發愿。行愿相資妙果可會。若但有行無願行必孤。無行愿必虛故。先誓戒行於前發願於後也。就此章中有三段明義。初明愿方便。第二明愿體。第三如來述成。復于佛前者。前明止善。今明行善。善義是一。其號再章故言復也。此三玄期未來愿。此作彼故言愿也。以此實愿者。行愿相稱故名三實。亦可前十受不虛。今三愿無為故云實也。安慰眾生者。大士修善為物離苦不壽一已故。

【現代漢語翻譯】現代漢語譯本『受而持』：因為眾生迷惑深重，罪業深厚，所以說善根微薄，不能深刻地瞭解事物的本源和表面，所以說是疑網。用十大受以下的內容，來說明所懷疑的事情。因為極其難以做到，勝鬘（Śrīmālā）雖然身處凡人的地位，但戒行高妙，安住于極其堅固的金剛境界，所以說是極其難以做到。生死昏暗，智慧的眼睛沒有打開，所以叫做愚癡。罪惡堆積如山，智慧和忍辱不能發揮作用，所以說不是有意義的饒益。墜落到三惡道，所以不能得到安穩。說誠實的誓言，是爲了表明事情超出了意料，必須垂示證據，言行一致，所以說是誠實。應當降下天花，發出美妙的聲音，是因為重要的事情必須消除疑惑，讓大眾理解，所以發誓祈求這些。『說是語時』，是經文的眾序列。空中降下花朵，是爲了表明勝鬘的言語行為都是真實的，神聖的祥瑞顯現，成就了她所說的話。『彼見妙華以下』，當時在場的大眾都因祥瑞而生出理解，所以疑心全部消除，迷惑消盡，心中喜悅，所以說是喜悅和勇敢。『而發願言以下』，是同事因為生出善念，所以說和她做同樣的事情。『世尊悉記以下』是總結性的句子。

從『爾時勝鬘以下三大愿章』，說明原因：前面說明了十受停止惡行的作用，現在說明三個愿，修習善行的行為。停止惡行，修習善行，是菩薩通常應該做的，接受戒律，發起誓願，是大士的行爲準則，所以要說明這些。也可以說前面說明了行為，這裡說明發願。行為和願望相互資助，美好的結果可以實現。如果只有行為而沒有願望，行為必定孤立；沒有行為，願望必定虛空，所以先發誓遵守戒律，然後發願。在這個章節中，有三個部分說明意義：首先說明愿的方便，第二說明愿的本體，第三是如來述說成就。『復于佛前者』，前面說明了停止惡行，現在說明修習善行。善的意義是一樣的，但名稱再次出現，所以說是『復』。這三個是玄妙的期望未來的願望，因為現在這樣做是爲了將來實現那個願望，所以說是願望。『以此實愿者』，行為和願望相稱，所以叫做三實。也可以說前面的十受不是虛假的，現在的三個愿是無為的，所以說是『實』。『安慰眾生者』，大士修習善行是爲了讓眾生脫離苦難，不只爲了自己。

【English Translation】 English version 『Receiving and upholding』: Because sentient beings are heavily deluded and their defilements are deep, it is said that their roots of goodness are weak and they cannot profoundly understand the origin and surface of things, therefore it is called a net of doubt. The content from the Ten Great Vows and onwards explains the matters that are doubted. Because it is extremely difficult to achieve, Śrīmālā (garland of glory) although residing in the position of an ordinary person, her precepts and conduct are lofty, abiding in the extremely firm diamond realm, therefore it is said to be extremely difficult to achieve. Birth and death are dark and obscure, the eyes of wisdom are not opened, therefore it is called ignorance. Evils accumulate like mountains, wisdom and forbearance cannot function, therefore it is said to be not a meaningful benefit. Falling into the three evil paths, therefore one cannot obtain peace and stability. Speaking truthful vows is to show that the matter exceeds expectations, it is necessary to provide evidence, words and actions are consistent, therefore it is said to be truthful. There should be a rain of heavenly flowers and the emanation of wonderful sounds, because important matters must eliminate doubts and allow the masses to understand, therefore one vows to seek these. 『When these words were spoken』 is the sequence of the sutra's assembly. Flowers falling from the sky is to show that Śrīmālā's words and actions are all true, divine auspiciousness manifests, fulfilling what she said. 『Those who saw the wonderful flowers and onwards』, at that time, the assembly all generated understanding due to the auspiciousness, therefore all doubts were eliminated, delusions were exhausted, and their hearts were joyful, therefore it is said to be joy and courage. 『And making vows and onwards』 is that colleagues generate good thoughts, therefore it is said to do the same things as her. 『The World Honored One fully acknowledged and onwards』 is the concluding sentence.

From 『At that time, Śrīmālā and onwards, the Three Great Vow Chapter』, explaining the reason: The previous section explained the function of the Ten Great Vows in stopping evil actions, now this section explains the three vows, the practice of cultivating good deeds. Stopping evil actions and cultivating good deeds are what Bodhisattvas should usually do, receiving precepts and making vows are the guidelines for Mahasattvas, therefore these are explained. It can also be said that the previous section explained actions, and this section explains making vows. Actions and vows support each other, and wonderful results can be achieved. If there are only actions without vows, the actions will surely be isolated; without actions, the vows will surely be empty, therefore one first vows to abide by the precepts and then makes vows. In this chapter, there are three parts explaining the meaning: First, explaining the skillful means of the vows; second, explaining the essence of the vows; third, the Tathagata narrates the accomplishment. 『Again, before the Buddha』 the previous section explained stopping evil actions, now this section explains cultivating good deeds. The meaning of goodness is the same, but the name appears again, therefore it is said to be 『again』. These three are profound expectations for future vows, because doing this now is to realize that vow in the future, therefore it is said to be vows. 『With these true vows』 actions and vows are consistent, therefore it is called the Three Truths. It can also be said that the previous Ten Great Vows are not false, and the current three vows are non-active, therefore it is said to be 『true』. 『Comforting sentient beings』 the Mahasattva cultivates good deeds to liberate sentient beings from suffering, not just for oneself.

言安慰眾生也。以此善根者以下。第二段初願明自行。第二明外化。第三明護法。以此十受三愿之善能與萬善作基故。言以此善根也。於一切生者。來生不一受形塵沙故。言一切生也。亦可從性今身終至處住十稟形不一故。言一切生也。得正法智者。六度之中。獲彼無著勝解故。言得正法智。以此法智外化無掛而不疲厭故。言無厭足心也。我于攝受正法以下。明護法之愿。捨身命財暈降大乘自行化人惡生蒙益也。

爾時世尊以下。第三述成。三愿廣大備喻來現。如一切色喻恒沙愿。空界喻三大愿。如是菩薩恒沙愿者。舍一切色三大愿今入空界也。

爾時勝鬘以下。第四攝受章。所以來者。前明三愿。是能求之心。今明所愿之法故次明之。亦可前章住下心弱三愿廣闊乃攝恒沙。今明住上解強一攝塵沙生彼萬德故次之耳。就中凡者八段明義。從初訖有大利益明愿攝。第三承佛威神以下訖八萬四千法門明行攝。第三雲水二喻明行愿出生。第四從又如大地以下地藏二譬明人能出生也。第五從攝受正法以下訖即波羅蜜明緣攝。第六從勝鬘白佛以下訖之所瞻仰明因攝。第七從又善男子以下訖亦悉知見明護法。第八從爾時以下明述成也。承佛威神者。佛意欲使勝鬘宣唱大愿。勝鬘應機而說故承佛威神也。空解關心生善為

【現代漢語翻譯】現代漢語譯本：這是爲了安慰眾生而說的。『以此善根者以下』，第二段首先闡明自行，其次闡明外化，第三闡明護法。因為這十受和三個愿的善能可以作為萬善的基礎，所以說『以此善根也』。『於一切生者』，因為來生不會只接受一種形態，而是像塵沙一樣眾多，所以說『一切生也』。也可以從自性來說，今生終結之處，所居住和稟受的形態都不一樣，所以說『一切生也』。『得正法智者』，在六度之中，獲得那種無著的殊勝理解，所以說『得正法智』。因為有了這種法智，向外教化就不會有任何阻礙，也不會感到疲倦厭煩，所以說『無厭足心也』。『我于攝受正法以下』，闡明護法的願望，捨棄身命財產，來弘揚大乘佛法，自行化人，使惡劣的眾生也能從中受益。

『爾時世尊以下』，第三部分是敘述成就。三個願望廣大，用比喻來展現。『如一切色喻恒沙愿』，『空界喻三大愿』。像這樣，菩薩恒河沙數般的願望，捨棄一切色相，三大愿現在進入空界。

『爾時勝鬘以下』，第四章是攝受章。之所以要講這一章，是因為前面闡明了三個願望，是能求之心，現在闡明所愿之法，所以接著闡明它。也可以說，前一章講述的是住于下位，心力薄弱，三個願望卻很廣闊，能夠攝受恒河沙數般的眾生。現在闡明的是住于上位，理解力強，一攝就能使塵沙般的眾生獲得萬種功德，所以接著講述這一章。這一章總共有八段來闡明意義。從最初到『有大利益』，闡明愿攝。第三部分『承佛威神以下』到『八萬四千法門』，闡明行攝。第三部分用雲和水的兩個比喻，闡明行愿的出生。第四部分從『又如大地以下』，用大地和地藏兩個比喻，闡明人能夠出生。第五部分從『攝受正法以下』到『即波羅蜜』，闡明緣攝。第六部分從『勝鬘白佛以下』到『之所瞻仰』，闡明因攝。第七部分從『又善男子以下』到『亦悉知見』，闡明護法。第八部分從『爾時以下』，闡明敘述成就。『承佛威神者』，佛希望勝鬘宣揚大愿，勝鬘應機而說，所以說是承佛威神。以空性的理解來關心眾生，產生善念，是根本。

【English Translation】 English version: This is said to comfort sentient beings. 'With this root of goodness onwards,' the second section first elucidates self-cultivation, then elucidates external transformation, and third elucidates Dharma protection. Because the goodness of these ten acceptances and three vows can serve as the foundation for all goodness, it is said, 'With this root of goodness.' 'For all beings,' because future lives will not only receive one form, but will be as numerous as dust and sand, it is said, 'all beings.' It can also be said from the perspective of self-nature, that the place where this life ends, the forms resided in and received are all different, so it is said, 'all beings.' 'Obtaining the wisdom of the true Dharma,' within the six perfections, obtaining that unattached and supreme understanding, it is said, 'obtaining the wisdom of the true Dharma.' Because with this Dharma wisdom, external transformation will not have any obstacles, and one will not feel tired or weary, it is said, 'a mind without weariness or satisfaction.' 'I, in embracing the true Dharma onwards,' elucidates the vow of Dharma protection, abandoning body, life, and wealth to promote the Mahayana Dharma, transforming people through self-cultivation, so that even evil beings can benefit from it.

'At that time, the World Honored One onwards,' the third part is narrating the accomplishment. The three vows are vast, and are presented through metaphors. 'Like all colors, a metaphor for vows as numerous as the Ganges sands,' 'the realm of space, a metaphor for the three great vows.' Like this, the Bodhisattva's vows as numerous as the Ganges sands, abandoning all forms, the three great vows now enter the realm of space.

'At that time, Srimala onwards,' the fourth chapter is the Chapter on Embracing. The reason for speaking this chapter is because the previous chapter elucidated the three vows, which is the mind that seeks, and now this chapter elucidates the Dharma that is sought, so it is elucidated next. It can also be said that the previous chapter spoke of residing in a lower position, with weak mental strength, but the three vows were vast, capable of embracing beings as numerous as the Ganges sands. Now this chapter elucidates residing in a higher position, with strong understanding, one embrace can enable beings as numerous as dust and sand to obtain myriad merits, so this chapter is narrated next. This chapter has a total of eight sections to elucidate the meaning. From the beginning to 'great benefit,' elucidates the embracing of vows. The third part, 'Receiving the majestic power of the Buddha onwards' to 'eighty-four thousand Dharma doors,' elucidates the embracing of practice. The third part uses the two metaphors of clouds and water to elucidate the birth of practice and vows. The fourth part, from 'Also like the great earth onwards,' uses the two metaphors of the great earth and Ksitigarbha (Earth Treasury Bodhisattva), to elucidate that people are able to be born. The fifth part, from 'Embracing the true Dharma onwards' to 'is the Paramita (perfection),' elucidates the embracing of conditions. The sixth part, from 'Srimala said to the Buddha onwards' to 'is looked up to,' elucidates the embracing of causes. The seventh part, from 'Also, good man onwards' to 'also knows and sees,' elucidates Dharma protection. The eighth part, from 'At that time onwards,' elucidates the narration of accomplishment. 'Receiving the majestic power of the Buddha,' the Buddha hoped that Srimala would proclaim the great vows, and Srimala spoke in response to the opportunity, so it is said to be receiving the majestic power of the Buddha. Using the understanding of emptiness to care for sentient beings, and generating good thoughts, is fundamental.

調。滅惡名伏。亦可住上妙解不為相聞故言調伏也。行愿相應故言真實。亦真實能行無異者。無異口中所說也。

佛告以下。上來明愿之方便。自此以下正出愿體。皆悉入於此一大愿中者。此明勢力能生萬行。恒沙諸愿皆悉入此愿攝生列也。下指乎其體也。佛贊以下第三述成。說當理原善得其宜故即言善哉也。智慧者實慧。方便者方便慧。實慧鑒遠理原其體難側故言甚深。方便巧適應物而施故言微妙。汝已長夜以下釋所以。二智深妙者。良由殖因既案方階。此二非深妙。如何生死閏暗故云長。無明昏暗稱之日夜。在生死長夜修彼妙因故言殖善本也。亦可明榮方行勤故云長夜也。來世眾生以下。上明二慧精妙。曠劫修因方克。豈淺識所能知解。故言久種善根者乃能解也。下明勝鬘所說同於四佛故淺識不解。亦可成善之言耳。如是我說攝受功德無邊際者。欲明攝受正法自行無邊化人無極理過言表故不得邊際。如來智慧辨才亦無邊際者。拂于上言非是如來智照不周。但以方言究豈莫得其極。故先言不得邊也。亦可以無邊之慧宣無盡之理。但文不可累書故云不盡。有大功德者自行塵沙也。有大利益者。化人道備故言說不得邊際也。

勝鬘白佛以下。第二明行攝。一行攝生塵沙諸行故名行攝也。更說者演彼行攝義也

【現代漢語翻譯】現代漢語譯本調伏惡名，降伏（伏：使屈服）惡念。也可以安住于最上乘的微妙理解，不因為相互爭辯而說調伏。行為與願望相應，所以說是真實。也確實能夠實行，沒有口是心非。沒有違背口中所說的話。

佛告訴以下的內容，是說明發願的方便。從這裡以下，正式闡述愿的本體。『都完全進入這一大愿中』，這說明愿的勢力能夠產生萬行（萬行：指菩薩所修的各種善行）。像恒河沙一樣多的諸愿都完全進入此愿的攝持範圍。『下』是指愿的本體。佛讚歎以下的內容是第三部分，敘述愿的成就。所說符合真理，願望美好得當，所以說『善哉』。智慧，指的是實慧（實慧：真實的智慧）。方便，指的是方便慧（方便慧：運用智慧的權巧方法）。實慧鑑照深遠，真理的本體難以測度，所以說『甚深』。方便巧妙，適應事物而施行，所以說『微妙』。『你已長夜』以下，解釋原因。兩種智慧深奧微妙，是因為種因已經按照一定的步驟。這兩種智慧如果不是深奧微妙，怎麼能消除生死輪迴的黑暗？所以說『長』。無明（無明：佛教指對事物真相的迷惑）昏暗，稱之為日夜。在生死長夜中修習那微妙的因，所以說『殖善本』。也可以說明榮方（榮方：指勝鬘夫人）修行勤奮，所以說『長夜』。

『來世眾生』以下，上面說明兩種智慧精妙，經過漫長的時間修習因才能獲得，哪裡是淺薄的見識所能理解的？所以說『久種善根者乃能解』。下面說明勝鬘所說的話與四佛（四佛：指過去、現在、未來和常住的佛）相同，所以淺薄的見識不能理解。也可以說是成就善言。『如是我說攝受功德無邊際者』，想要說明攝受正法（正法：正確的佛法），自己修行沒有邊際，教化他人沒有窮盡，道理超越言語表達，所以不能得到邊際。『如來智慧辨才亦無邊際者』，否定上面的話，不是如來的智慧照耀不周全，只是用方便的言語來探究，哪裡能得到它的極限？所以先說不能得到邊際。也可以用無邊的智慧宣說無盡的道理，只是文字不能重複書寫，所以說『不盡』。『有大功德者』，是說自己修行像塵沙一樣多。『有大利益者』，是說教化他人，道路完備，所以說不能說出它的邊際。

『勝鬘白佛』以下，第二部分說明行攝（行攝：以行為來攝取）。以一行攝取像塵沙一樣多的諸行，所以名叫行攝。『更說者』，是闡述那行攝的意義。

【English Translation】 English version 'Subduing evil names and suppressing evil thoughts. One can also abide in the supreme and subtle understanding, not arguing with each other, hence the term 'subduing'. Actions correspond to vows, so it is called 'true'. It is also truly able to practice without hypocrisy. There is no contradiction in what is said.'

'The following words of the Buddha explain the means of making vows. From here onwards, the essence of the vow is formally expounded. 'All enter into this great vow', which illustrates the power of the vow to generate myriad practices (myriad practices: referring to the various virtuous deeds cultivated by Bodhisattvas). The countless vows, like the sands of the Ganges, are all encompassed within this vow. 'Below' refers to the essence of the vow. The Buddha's praise below is the third part, narrating the accomplishment of the vow. What is said aligns with the truth, and the vow is beautifully appropriate, hence the term 'excellent'. Wisdom refers to true wisdom (true wisdom: genuine wisdom). Skillful means refer to expedient wisdom (expedient wisdom: the skillful methods of applying wisdom). True wisdom illuminates afar, and the essence of truth is difficult to fathom, hence the term 'profound'. Skillful means are ingenious, adapting to things and applying them, hence the term 'subtle'. 'You have long nights' below explains the reason. The two wisdoms are profound and subtle because the planting of causes has followed a certain path. If these two wisdoms were not profound and subtle, how could they eliminate the darkness of birth and death? Hence the term 'long'. Ignorance (ignorance: in Buddhism, referring to the delusion about the true nature of things) is called day and night. Cultivating that subtle cause in the long night of birth and death, hence the term 'planting good roots'. It can also be said that Rong Fang (Rong Fang: referring to Queen Srimala) practices diligently, hence the term 'long night'.'

'The following 'future sentient beings', the above explains that the two wisdoms are exquisite, and it takes a long time to cultivate the cause to obtain them. How can shallow knowledge understand them? Hence the term 'those who have long planted good roots can understand'. The following explains that what Srimala said is the same as the Four Buddhas (Four Buddhas: referring to the past, present, future, and permanent Buddhas), so shallow knowledge cannot understand. It can also be said to be the accomplishment of good words. 'As I said, the merit of receiving is boundless', wanting to explain that receiving the true Dharma (true Dharma: the correct Buddhist teachings), one's own practice is without limit, and teaching others is without end. The principle transcends verbal expression, so it cannot be bounded. 'The Buddha's wisdom and eloquence are also boundless', negating the above words, it is not that the Buddha's wisdom does not illuminate completely, but only using expedient words to explore, how can one reach its limit? So first say that it cannot be bounded. It can also use boundless wisdom to proclaim endless principles, but the text cannot be repeatedly written, so it is said 'inexhaustible'. 'Those with great merit' are those who cultivate themselves like the sands of the Ganges. 'Those with great benefit' are those who teach others, and the path is complete, so it is said that its boundaries cannot be spoken of.'

'Srimala said to the Buddha' below, the second part explains the conduct of gathering (conduct of gathering: gathering through conduct). Gathering as many conducts as there are sands in the Ganges with one conduct, so it is called conduct of gathering. 'Saying more' is to elaborate on the meaning of that conduct of gathering.

。廣大者。行能苞含萬德故名廣。物莫能過稱大。生善所以曰義也。則是無量者橫故之善得一切佛法者縱攝之行也。亦可則是無量明一切佛法者因中行。備八萬四千法者果顯善滿也。八萬四千何者是也。佛果有三百五十功德。以六度住幡一度各有三百五十。如是三六十八凡有一千八百。下復有五十六度住分五六三十。復得三百。通前便有二千一百。復以貪瞋住位癡等分位之無貪善根幡此二千一百作二萬一千。瞋癡等分亦爾。便有八萬四千法門也。譬如劫初成時以下。第三與行愿出生為喻也。普異大云者。此豈成劫因緣也。云能出生四種寶藏以洪攝受行愿出生四種因果。兩眾色雨喻四因。種種寶譬四果也。如是攝受正法含云喻雨無量福報。今種種寶及無量善根合衆色雨也。又如劫初成時以下。第二喻前云喻因果俱總此水喻因總而果別也。此有大水聚者。此喻攝受行愿。出生三千大千界藏者。總喻四因。及四百億類洲名。此別喻四果也。如是攝受正法者。合前水聚。出生大乘界藏者。合三千界藏也。一切菩薩神通力者。此別含一百億類州。一切世間安穩者。合二百。一切世間如意自在者。合三百。出世間安樂者。四百億也。自下結句。劫成者此舉外喻之初。乃至天人本所未得。此舉所譬最後。何以知之。上言出世間安樂。

【現代漢語翻譯】現代漢語譯本『廣大』，之所以稱為『廣』，是因為其行為能夠包容涵蓋萬種功德；之所以稱為『大』，是因為沒有事物能夠超越它。產生善念，所以稱為『義』。『則是無量者』，指的是橫向的善，能夠獲得一切佛法；『縱攝之行』，指的是縱向修行的過程。也可以說，『則是無量明一切佛法者』，指的是因地修行；具備八萬四千法門，指的是果地上顯現的圓滿善行。這八萬四千法門是什麼呢？佛果有三百五十種功德，以六度（佈施、持戒、忍辱、精進、禪定、智慧）作為標桿，每一度各有三百五十種功德，這樣三六一十八，總共有一千八百種。下面又有五十六度作為分支，五六三十，又得到三百種。加起來總共有二千一百種。再以貪、嗔、癡等煩惱作為位置，用無貪的善根作為標桿，將這二千一百種功德乘以十倍，得到二萬一千種。嗔、癡等煩惱也是如此。這樣就有了八萬四千法門。譬如劫初形成的時候以下的內容，第三個比喻是用行愿出生來作比喻。『普異大云者』，這難道是成劫的因緣嗎？云能夠出生四種寶藏，用洪大的力量攝受行愿，出生四種因果。兩眾色雨比喻四因，種種寶比喻四果。這樣攝受正法，包含云比喻雨，帶來無量的福報。現在種種寶和無量善根合起來就是眾色雨。又如劫初形成的時候以下的內容，第二個比喻是前面云比喻因果總合，這裡水比喻因總合而果有差別。『此有大水聚者』，這比喻攝受行愿。『出生三千大千世界藏者』，總的比喻四因。『及四百億類洲名』，這是分別比喻四果。這樣攝受正法，合起來就是前面的水聚。『出生大乘界藏者』，合起來就是三千世界藏。『一切菩薩神通力者』，這是分別包含一百億類州。『一切世間安穩者』，合起來就是二百億。『一切世間如意自在者』，合起來就是三百億。『出世間安樂者』，就是四百億。從下面開始是總結句。『劫成者』，這是舉外在的比喻的開始。『乃至天人本所未得』，這是舉所比喻的最後。為什麼知道呢？上面說『出世間安樂』。

【English Translation】 English version 'Vast and Great': It is called 'Vast' because its actions can encompass and contain myriad virtues; it is called 'Great' because no thing can surpass it. The arising of good thoughts is why it is called 'Righteousness'. 'Then the Immeasurable' refers to horizontal goodness, capable of attaining all Buddha-dharmas; 'the practice of encompassing vertically' refers to the process of vertical cultivation. Alternatively, 'Then the Immeasurable, illuminating all Buddha-dharmas' refers to practice on the causal ground; possessing eighty-four thousand dharma-gates refers to the manifestation of complete good deeds on the resultant ground. What are these eighty-four thousand dharma-gates? The Buddha-fruit has three hundred and fifty merits. Taking the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) as standards, each perfection has three hundred and fifty merits, so three sixes are eighteen, totaling one thousand eight hundred. Below, there are fifty-six perfections as branches, five sixes are thirty, yielding three hundred more. Adding them together, there are two thousand one hundred. Then, taking afflictions such as greed, anger, and delusion as positions, using the root of non-greed as a standard, multiply these two thousand one hundred merits by ten, resulting in twenty-one thousand. The same applies to afflictions such as anger and delusion. Thus, there are eighty-four thousand dharma-gates. The content from 'For example, when a kalpa (aeon) first forms' onwards, the third analogy uses the arising of vows and practices as a metaphor. 'The universally different great cloud': Is this the causal condition for the formation of a kalpa? The cloud can give rise to four kinds of treasures, using vast power to embrace vows and practices, giving rise to four kinds of causes and effects. The two assemblies of colored rain are metaphors for the four causes, and the various treasures are metaphors for the four effects. Thus, embracing the true Dharma, containing the cloud as a metaphor for rain, brings immeasurable blessings. Now, the various treasures and immeasurable good roots together are the colored rain. The content from 'Also, when a kalpa first forms' onwards, the second analogy is that the previous cloud is a metaphor for the totality of causes and effects, while here water is a metaphor for the totality of causes, but the effects are different. 'Here there is a great accumulation of water': This is a metaphor for embracing vows and practices. 'Giving rise to the treasury of three thousand great thousand worlds': This is a general metaphor for the four causes. 'And the names of four hundred billion types of continents': This is a separate metaphor for the four effects. Thus, embracing the true Dharma, combined, is the previous accumulation of water. 'Giving rise to the treasury of the Great Vehicle realm': Combined, it is the treasury of three thousand worlds. 'The supernatural power of all Bodhisattvas': This separately contains one hundred billion types of continents. 'The stability of all worlds': Combined, it is two hundred billion. 'The wish-fulfilling freedom of all worlds': Combined, it is three hundred billion. 'The bliss beyond the world': It is four hundred billion. From below are concluding sentences. 'The formation of a kalpa': This is citing the beginning of an external analogy. 'Even to what gods and humans have never attained': This is citing the end of what is being analogized. How do we know this? The above says 'bliss beyond the world'.

下言天人本所未得。故知略舉也。皆于中出者。由行愿出生也。

又如大地以下。第四與行愿菩薩出生為喻。大地能持四種重擔。菩薩能生四因四果故得為喻也。大海者喻菩薩。入于生死功高道遠如大海也。第二諸山喻緣覺。獨善一已㯹心出世故。喻之如山。三者草木喻若聲聞。四者眾生喻人天也。自下合喻。如是攝受正法善男子女人者。含前大地喻。建立大地者。此文略應言建立正法如大地也。堪能荷負喻彼大地者。下文當解也。何等為四以下。合前四重擔喻所以。喻時從深向淺。合時從淺向深者。欲明喻時譬菩薩化主君高化下如風靡草。合時喻修行之徒初微后著故。以淺向深也。離善知識者無聞非法眾生者。合第四喻。欲明修道出世功由善支。此離善知識受教莫由故言無聞。造作諸惡故云非法眾生也。此人或重垢深不堪頓悟大乘故。以人天善根而授與之。求聲聞者授聲聞乘者。此合第四喻也。緣覺者合第二也。諸山喻大乘合大海喻。是名善男子以下結句也。世尊以下此文所以更來者前云喻彼大地。今正解喻之方法。亦可上言以天人三乘而授與之。未解授之方法故言建立大地。普為眾生者。感則說名不請友也。大悲安慰者。菩薩拔苦與樂故言安慰也。能生天道勝善故言為世法母也。又如大地以下。第二喻上者

【現代漢語翻譯】現代漢語譯本：

前面所說的天人和本未證得的境界，因此可知是簡略地舉例。『皆于中出者』，是指一切都由行愿出生。又如大地以下，第四部分是用行愿菩薩的出生來作比喻。大地能夠承載四種重擔，菩薩能夠產生四因四果，所以可以作為比喻。大海比喻菩薩，深入生死，功德高深，道路遙遠，就像大海一樣。第二，諸山比喻緣覺（Pratyekabuddha，獨自覺悟者），獨自修善，一心想要出世，所以用山來比喻。第三，草木比喻聲聞（Śrāvaka，聽聞佛法而修行者）。第四，眾生比喻人天。下面是合起來比喻。『如是攝受正法善男子女人者』，包含前面大地所比喻的內容。『建立大地者』，這段文字應該省略地說成『建立正法如大地』。『堪能荷負喻彼大地者』，下文將會解釋。『何等為四以下』，合起來比喻前面所說的四種重擔的意義。比喻的時候從深到淺，合起來的時候從淺到深，是想要說明比喻的時候，譬如菩薩作為教化的主體，地位高，教化下屬，就像風吹倒草一樣。合起來的時候，比喻修行的人開始時微小，後來才顯著，所以從淺到深。『離善知識者無聞非法眾生者』，是合第四種比喻。想要說明修道出世的功德，依靠善知識的幫助。這些人離開善知識，沒有接受教導的途徑，所以說『無聞』。造作各種惡業，所以說是『非法眾生』。這些人或許罪業深重，不能立刻領悟大乘佛法，所以用人天善根來教導他們。『求聲聞者授聲聞乘者』，這是合第四種比喻。緣覺合第二種比喻。諸山比喻大乘，合大海的比喻。『是名善男子以下』是總結句。『世尊以下』，這段文字之所以再次出現，是因為前面說『喻彼大地』，現在正式解釋比喻的方法。也可以說，前面用天人三乘來教導他們，但沒有解釋教導的方法，所以說『建立大地』。『普為眾生者』，有所感應就說法，叫做不請之友。『大悲安慰者』，菩薩拔除眾生的痛苦，給予他們快樂，所以說是安慰。『能生天道勝善故言為世法母也』，又如大地以下，第二種比喻。

【English Translation】 English version:

The preceding statement about what gods and humans have not yet attained indicates that it is a brief example. 'All emerge from within' means that everything arises from vows and practices (行願). Furthermore, like the earth below, the fourth part uses the birth of a Bodhisattva of vows and practices as a metaphor. The earth can bear four heavy burdens, and the Bodhisattva can produce four causes and four results, so it can be used as a metaphor. The great sea is a metaphor for the Bodhisattva, who enters birth and death, whose merits are high and profound, and whose path is far-reaching, like the great sea. Secondly, the mountains are a metaphor for Pratyekabuddhas (緣覺, those who awaken independently), who cultivate goodness alone and are single-mindedly seeking to leave the world, so they are likened to mountains. Thirdly, the grasses and trees are a metaphor for Śrāvakas (聲聞, those who hear the Buddha's teachings and practice). Fourthly, sentient beings are a metaphor for humans and gods. The following is a combined metaphor. 'Those good men and women who embrace the Dharma' include the content that the earth symbolizes earlier. 'Establishing the earth' should be abbreviated as 'Establishing the Dharma like the earth.' 'Those who are able to bear the burden are like the earth,' will be explained below. 'What are the four below' combines to metaphorize the meaning of the four heavy burdens mentioned earlier. When using metaphors, it goes from deep to shallow; when combining them, it goes from shallow to deep. This is to illustrate that when using metaphors, it is like the Bodhisattva as the master of teaching, whose position is high, and who teaches subordinates, just like the wind blowing down the grass. When combining them, it is like the practitioner starting small and becoming significant later, so it goes from shallow to deep. 'Those who are separated from good teachers are ignorant and practice non-Dharma' combines the fourth metaphor. It aims to illustrate that the merit of cultivating the path and leaving the world relies on the help of good teachers. These people are separated from good teachers and have no way to receive teachings, so it is said that they are 'ignorant.' They create various evil deeds, so they are called 'non-Dharma beings.' These people may have deep sins and cannot immediately comprehend the Mahayana Dharma, so they are taught with the roots of goodness of humans and gods. 'Those who seek the Śrāvaka vehicle are taught the Śrāvaka vehicle' combines the fourth metaphor. Pratyekabuddhas combine the second metaphor. The mountains are a metaphor for the Mahayana, combining the metaphor of the great sea. 'This is called a good man below' is the concluding sentence. 'The World Honored One below,' the reason why this passage appears again is because it was said earlier 'like the earth,' and now the method of metaphor is formally explained. It can also be said that earlier, the three vehicles of gods and humans were used to teach them, but the method of teaching was not explained, so it is said 'establishing the earth.' 'Those who universally benefit sentient beings' speak the Dharma when there is a response, which is called an uninvited friend. 'Great compassion and comfort' means that the Bodhisattva removes the suffering of sentient beings and gives them happiness, so it is called comfort. 'Being able to generate the supreme goodness of the heavenly path is called the mother of the world,' and like the earth below, the second metaphor.

與化主為譬。今此寶藏喻。弟子得法功由其師所以知之。上言普為眾生作不請之友。故知上喻說師法。此喻下言皆由攝受正法善男子女人得此奇特希有功德。故知喻弟子得法也。此中諸喻次第相生。初明劫初龍氣普覆三千故取云爲譬。第二云滅雨息故取水聚為況。第三大水枯竭故就大地為譬。第四地中有其金銀故。就寶藏為喻耳。又如大地者。喻行愿菩薩也。種寶藏者。喻四因果也。無賈者喻菩薩乘。上賈緣覺。中賈聲聞。下賈人天乘也。如是攝受正法善男子女人以下。合大地喻。得眾生四種者。菩薩廣利群生。化物之善功歸化主故。言得眾生四種寶。正由化眾生而得也。亦可胡音到耳。無聞非法以下合下賈。亦聲聞乘閤中賈。緣覺乘合上賈。菩薩乘合無賈。如是得大寶眾生以下。正明弟子得法功。由然師世尊以下結句。即是攝受正法者略結本也。應言即是善男子女人也。上來就萬善之中行愿兩分未明。行愿產生有其親疏二別故。從世尊以下第五名明疏生名緣。就法法相即中論也。親生名因。第六人法相即中說。前雖明攝受正法未解其義。今從此以下。正其名釋其義使若修行惡舍離欲明六度正法之上雖有攝受波羅蜜二名橫生論體無別狀也。今解師之六度。能生人善名之為攝。可納之在懷稱之為受。即體非耶可軌目為爾

【現代漢語翻譯】現代漢語譯本以化主為例。現在的這個寶藏比喻，是說弟子獲得佛法的功德，都歸功於老師，所以才能明白。前面說要普遍地為眾生做不請自來的朋友，因此知道上面的比喻是說老師的教法。這個比喻下面說，都是由於攝受正法的善男子善女人，才能得到這種奇特稀有的功德。因此知道這個比喻是說弟子獲得佛法。這裡面的各種比喻是依次產生的。最初說明劫初龍的氣息普遍覆蓋三千大千世界，所以用云來做比喻。第二，云消散雨停止，所以用水聚集來做比況。第三，大水乾涸，所以就用大地來做比喻。第四，大地中有金銀，所以就用寶藏來做比喻。又如大地，比喻行愿菩薩（bodhisattva who practices vows）。種植寶藏，比喻四因果（four causes and effects）。沒有商人，比喻菩薩乘（Bodhisattva Vehicle）。上面的商人是緣覺（Pratyekabuddha），中間的商人是聲聞（Śrāvaka），下面的商人是人天乘（Human and Deva Vehicle）。像這樣攝受正法的善男子善女人以下，是對應大地這個比喻。得到眾生的四種寶物，是因為菩薩廣泛地利益眾生，教化眾生的善功歸於教化主，所以說得到眾生的四種寶物，正是由於教化眾生而得到的。也可以說是胡人的聲音傳到耳朵里。沒有聽到非法以下，對應下面的商人。也是聲聞乘對應中間的商人。緣覺乘對應上面的商人。菩薩乘對應沒有商人。像這樣得到大寶的眾生以下，正是說明弟子獲得佛法的功德。由於老師世尊以下是總結句，就是攝受正法的人簡略地總結根本。應該說是善男子善女人。上面就萬善之中，行愿兩方面沒有明確說明。行愿的產生有親疏兩種區別，所以從世尊以下第五個名稱說明疏遠產生的因緣，就法法相即中論述。親近產生的叫做因。第六人法相即中說。前面雖然說明攝受正法，但沒有理解它的含義。現在從這裡以下，正是確定它的名稱，解釋它的含義，使修行惡的人舍離慾望，說明六度（six perfections）正法之上，雖然有攝受波羅蜜（Pāramitā of acceptance）兩個名稱橫向產生，但論述的本體沒有區別。現在解釋老師的六度，能夠產生人的善行，稱之為攝。可以納入心中的，稱之為受。即本體不是嗎？可以遵循的，稱之為這樣。

【English Translation】 English version Let's take the example of the transformation master. This treasure analogy illustrates that the merit of a disciple obtaining the Dharma is attributed to the teacher, thus enabling understanding. It was previously stated to universally act as an uninvited friend to sentient beings, thus indicating that the above analogy refers to the teacher's teachings. The analogy below states that it is due to the good men and women who embrace the True Dharma that they obtain this extraordinary and rare merit. Therefore, it is understood that this analogy refers to the disciple obtaining the Dharma. The various analogies here arise sequentially. Initially, it explains that the dragon's breath universally covers the three thousand great thousands of worlds at the beginning of the kalpa (aeon), hence the use of clouds as an analogy. Secondly, the clouds dissipate and the rain ceases, hence the use of water accumulation as a comparison. Thirdly, the great water dries up, hence the use of the earth as an analogy. Fourthly, the earth contains gold and silver, hence the use of treasure as an analogy. Furthermore, the earth is analogous to the Bodhisattva (bodhisattva who practices vows). Planting treasures is analogous to the four causes and effects. The absence of merchants is analogous to the Bodhisattva Vehicle. The upper merchant is the Pratyekabuddha (Solitary Buddha), the middle merchant is the Śrāvaka (Hearer), and the lower merchant is the Human and Deva Vehicle (path leading to rebirth as humans or gods). The phrase 'like this, good men and women who embrace the True Dharma' below corresponds to the analogy of the earth. Obtaining the four treasures of sentient beings is because the Bodhisattva widely benefits sentient beings, and the merit of transforming sentient beings is attributed to the transformation master, hence it is said that obtaining the four treasures of sentient beings is precisely due to transforming sentient beings. It can also be said that the sounds of the barbarians reach the ears. 'Not hearing the unlawful' below corresponds to the lower merchant. Also, the Śrāvaka Vehicle corresponds to the middle merchant. The Pratyekabuddha Vehicle corresponds to the upper merchant. The Bodhisattva Vehicle corresponds to the absence of merchants. 'Like this, obtaining great treasure sentient beings' below precisely explains the merit of the disciple obtaining the Dharma. 'Due to the teacher, the World Honored One' below is the concluding sentence, which is a brief summary of the root of those who embrace the True Dharma. It should be said that it refers to the good men and women. Above, among the myriad virtues, the aspects of practice and vows were not clearly explained. The generation of practice and vows has two distinctions: close and distant. Therefore, from the World Honored One onwards, the fifth name explains the distant causes and conditions, discussing the identity of Dharma and Dharma in the Middle Way theory. What is closely generated is called the cause. It is discussed in the sixth, the identity of person and Dharma. Although it was previously explained to embrace the True Dharma, its meaning was not understood. Now, from here onwards, it precisely defines its name, explains its meaning, enabling those who practice evil to abandon desires, explaining that above the Six Perfections (six perfections) True Dharma, although the two names of Embracing Pāramitā (Pāramitā of acceptance) arise horizontally, the essence of the discourse has no difference. Now, explaining the teacher's Six Perfections, being able to generate the good deeds of people is called embracing. Being able to accept it into one's heart is called receiving. Is the essence not so? What can be followed is called thus.

法生善究竟即名波羅蜜。若爾名雖有殊。論體無二故。從世尊以下解法法相即也。此明師之正法能生弟子六度。即是雲水二譬中明法出生也。遠應三大愿中弟子二外化愿。前明以無戢心為眾生說。今明由說由故能生人善。其義不異也。就此中解凡有五句。第一世尊攝受正法。此道攝受也。第二句言攝受正法者。此舉攝受正法名者其體為欲道。第三句無異正法也。第四還以正法不異攝受。欲明六度能生余善名曰攝受。即攝受不耶可執為正法故。言無異攝受正法也。無異正法也。雖能不異未釋體無別狀故。第五句言即是攝受正法也。上來明攝受正法不異。即是未解攝生及事辯。更有異名體正是一故。言世尊無異也。波羅蜜攝事竟法者當體非耶可執故言無異攝受正法。雖言不異何妨體別。故言攝受正法即是波羅蜜也。自下度就六度解不異所由。即是所以何以故攝受正法乃至波羅蜜名異體一也。下言善男子女人應以菩薩行施而修學成就檀度者。菩薩即以施成熟。此解正法之名也。捨身身乃至支節者。此言有間故。言乃至將護彼意而成熟之者。此解攝受之目。彼所成熟眾生以下。解波羅蜜之稱。彼者單論其師。所成就眾生建立正法者。獨導弟子行滿也。是檀波羅蜜者。師化功滿足故。結事竟與師言波羅蜜也。余即可解。應以戒成

【現代漢語翻譯】現代漢語譯本：法生之善達到究竟就叫做波羅蜜（Pāramitā，意為到彼岸）。如果這樣說，名稱雖然有所不同，但從理論上講，本體並沒有兩種不同的東西。因此，從世尊（Śākyamuni，釋迦牟尼佛）以下解釋法和法的表相就是這個意思。這說明老師的正法能夠使弟子產生六度（ṣaṭ pāramitā，六種到達彼岸的方法），這就是雲和水的兩個比喻中說明法產生的原因。進一步說，對應三大愿中的弟子二外化愿。前面說明以沒有厭倦的心為眾生說法，現在說明由於說法的原因能夠使人產生善，其意義沒有不同。就此而言，其中有五句。第一句，世尊攝受正法，這是道的攝受。第二句說攝受正法，這是舉出攝受正法的名稱，其本體是欲道。第三句，（攝受正法）與正法沒有不同。第四句，反過來說正法與攝受（正法）沒有不同，想要說明六度能夠產生其餘的善，叫做攝受。也就是說，攝受不是可以執著為正法的東西，所以說與攝受正法沒有不同。與正法沒有不同。雖然能夠沒有不同，但沒有解釋本體沒有區別的狀態。第五句說，就是攝受正法。上面說明攝受正法沒有不同，也就是說，沒有解釋攝生以及事辯。更有不同的名稱，本體正是同一個東西，所以說世尊沒有不同。波羅蜜攝事完畢。法，當體不是可以執著的東西，所以說與攝受正法沒有不同。雖然說沒有不同，但有什麼妨礙本體有區別呢？所以說攝受正法就是波羅蜜。從下面開始，就六度解釋沒有不同的原因，也就是說，為什麼攝受正法乃至波羅蜜名稱不同而本體相同呢？下面說，善男子、善女人應該以菩薩（Bodhisattva，具有覺悟之心的人）的行為佈施，從而修學成就檀度（Dāna-pāramitā，佈施度），菩薩就以佈施來成熟。這是解釋正法的名稱。捨棄身體乃至肢節，這是說有間隔，所以說乃至將護對方的心意而使之成熟。這是解釋攝受的目的。他們所成熟的眾生以下，解釋波羅蜜的稱謂。他們，單指老師，所成就的眾生建立正法。獨自引導弟子修行圓滿。是檀波羅蜜，老師教化的功德圓滿的緣故。結束這件事，與老師說波羅蜜。其餘的可以理解。應該以戒成就。

【English Translation】 English version: The ultimate goodness that arises from the Dharma is called Pāramitā (perfection). If this is the case, although the names are different, in theory, the essence is not two different things. Therefore, from Śākyamuni (the World-Honored One) onwards, explaining the Dharma and its characteristics means this. This illustrates that the teacher's true Dharma can enable disciples to generate the six Pāramitās (six perfections), which is the explanation of the Dharma's arising in the two metaphors of clouds and water. Furthermore, it corresponds to the disciple's second external transformation vow in the three great vows. The previous explanation stated that one speaks to sentient beings with an unwearied mind; now it explains that due to the reason of speaking, it can cause people to generate goodness, and its meaning is not different. In this regard, there are five sentences. The first sentence is that Śākyamuni embraces the true Dharma; this is the embracing of the path. The second sentence says embracing the true Dharma; this raises the name of embracing the true Dharma, and its essence is the path of desire. The third sentence is that (embracing the true Dharma) is not different from the true Dharma. The fourth sentence, conversely, says that the true Dharma is not different from embracing (the true Dharma), wanting to illustrate that the six Pāramitās can generate the remaining goodness, called embracing. That is to say, embracing is not something that can be clung to as the true Dharma, so it is said that it is not different from embracing the true Dharma. Not different from the true Dharma. Although it can be not different, it does not explain the state where the essence has no distinction. The fifth sentence says that it is embracing the true Dharma. The above explains that embracing the true Dharma is not different, that is to say, it does not explain the embracing of sentient beings and the debate of matters. There is a different name, but the essence is precisely the same thing, so it is said that Śākyamuni is not different. The Pāramitā's embracing of matters is completed. The Dharma, in its essence, is not something that can be clung to, so it is said that it is not different from embracing the true Dharma. Although it is said that it is not different, what prevents the essence from being different? Therefore, it is said that embracing the true Dharma is the Pāramitā. From below, the reason for not being different is explained based on the six Pāramitās, that is to say, why are the names of embracing the true Dharma and even the Pāramitā different while the essence is the same? Below it says, 'Good men and good women should practice giving with the conduct of a Bodhisattva (a being with a mind of enlightenment), thereby cultivating and accomplishing Dāna-pāramitā (the perfection of giving); the Bodhisattva matures through giving.' This is explaining the name of the true Dharma. Abandoning the body and even limbs, this is saying that there is an interval, so it says even cherishing the other person's intention and causing them to mature. This is explaining the purpose of embracing. The sentient beings they mature below explain the title of Pāramitā. They, referring solely to the teacher, establish the true Dharma for the sentient beings they have accomplished. Guiding the disciples alone to complete practice. It is Dāna-pāramitā because the teacher's merit of teaching is complete. Conclude this matter and say Pāramitā to the teacher. The rest can be understood. One should accomplish through precepts.

熟者。此以下解正法。以守護六根不造惡故。三業凈身口略㯹最後故。言乃至正四威儀也。將護彼意以下解攝受之目。彼所成熟眾生以下。釋波羅蜜之稱。彼者單道其師。所成熟眾生建立正法者。獨說弟子行滿。是名尸波羅蜜結與師。第三應以忍成熟者。此明正法也。若彼眾生罵詈者。口業不善。恐怖者身業為惡也。以無恚第一忍力者。無相空解也。乃至顏色不變。此言有間故。言乃至此中將欲明能忍。先解所辱之事。自下可知。應以精進以下第四度。若彼眾生應見菩薩精進放而修善者。菩薩廣修眾善悕求佛果故。言生大欲心忘相萬行故。言第一精進也。第五禪度安心一境故言不亂。亦可不為覺觀動發名為不亂心也。不馳駛六塵故言不外向心。性定真清實心一緣故言第一正念。久時所作者身業營為口業動發故。言久時所說也。應以智慧以下。第六明波若度。前五皆有體根。今此智慧虛非淺情所測故。欲知其體驗其同也。若彼眾生得一切義者。菩薩萬法朗然敷演其理故。言無畏心而演說一切論五明論也。第一賓主住復實其佛法故言內論。廣說外道興藉名外明論。二家言下所以不或其宗致故言因論。起聲長短善識其狀故言聲明論。除此以外醫方鎮戢乃至日月博蝕碑文石性等皆名功巧。理極故言究竟。解興或惡故言明處。自

【現代漢語翻譯】現代漢語譯本：『熟者』。以下解釋正法，因為守護六根而不造惡。三業清凈，身口意略微收斂，最後達到端正的四威儀。『將護彼意』以下解釋攝受的目的。『彼所成熟眾生』以下，解釋波羅蜜的稱謂。『彼』單獨指代他的老師。『所成熟眾生建立正法者』，單獨指弟子修行圓滿。這稱為尸波羅蜜（Śīla-pāramitā，戒波羅蜜），與老師結緣。第三，應該以忍辱來成熟眾生。這說明正法。如果那些眾生謾罵，就是口業不善；如果恐嚇，就是身業作惡。『以無恚第一忍力者』，是無相空解。『乃至顏色不變』，這是說有間隙，所以說『乃至』，這裡將要說明能忍，先解釋所受侮辱的事情，從下面可以知道。應該以精進以下第四度。如果那些眾生應該看到菩薩精進放逸而修善，菩薩就廣泛地修習各種善行，希望求得佛果。『言生大欲心忘相萬行故』，是說第一精進。第五禪度，安心於一境，所以說不亂。也可以說不被覺觀所動發，稱為不亂心。不馳逐於六塵，所以說心不外向。自性安定，真實清凈，心專注於一緣，所以說第一正念。長時間所作的事情，是身業的經營作為，口業的動發，所以說長時間所說的話。應該以智慧以下，第六說明般若度（Prajñā-pāramitā，智慧波羅蜜）。前五種都有實體根本，現在這種智慧虛空，不是淺薄的情感所能測度的，所以想要知道它的體驗，體驗它的相同之處。如果那些眾生得到一切義，菩薩就使萬法明朗，敷演其中的道理，所以說以無畏的心而演說一切論五明論。第一賓主安住，反覆證實其佛法，所以說是內論。廣泛地說外道興盛，憑藉名聲，是外明論。兩家的言論下，所以不疑惑其宗旨，所以說是因論。起始聲音的長短，善於識別其形狀，所以說是聲明論。除此之外，醫方、鎮壓、乃至日月薄蝕、碑文石性等，都稱為工巧。道理達到極致，所以說是究竟。解釋興起或邪惡，所以說是明處。

【English Translation】 English version: 'The one who is mature'. The following explains the true Dharma, because guarding the six senses prevents the creation of evil. The three karmas are purified, body, speech, and mind are slightly restrained, and finally, the correct four dignities are achieved. 'Protecting their intentions' below explains the purpose of embracing. 'Those beings who are matured' below explains the title of Pāramitā (波羅蜜, perfection). 'That one' refers solely to his teacher. 'Those beings who are matured and establish the true Dharma' refers solely to the disciple's complete practice. This is called Śīla-pāramitā (尸波羅蜜, perfection of morality), forming a connection with the teacher. Third, one should mature beings with patience. This explains the true Dharma. If those beings scold, it is evil of speech; if they intimidate, it is evil of body. 'With the power of the first patience without hatred' is the understanding of emptiness without characteristics. 'Even without changing expression', this means there is a gap, so it says 'even'. Here, intending to explain the ability to endure, first explain the matters of insult, which can be understood from below. One should use diligence for the fourth perfection below. If those beings should see the Bodhisattva diligently abandoning and cultivating goodness, the Bodhisattva extensively cultivates all kinds of good deeds, hoping to seek the fruit of Buddhahood. 'Saying that great desire arises and the myriad practices of forgetting characteristics' means the first diligence. The fifth Dhyāna (禪, meditation) perfection, settling the mind in one state, so it is said to be undisturbed. It can also be said that not being moved by perception and observation is called an undisturbed mind. Not chasing after the six dusts, so it is said that the mind is not outward-facing. The nature is stable, truly pure, and the mind is focused on one condition, so it is said to be the first right mindfulness. What has been done for a long time is the management and action of bodily karma, the initiation of verbal karma, so it is said to be what has been said for a long time. One should use wisdom below, the sixth explaining Prajñā-pāramitā (般若度, perfection of wisdom). The previous five all have a substantial root, but now this wisdom is empty and cannot be measured by shallow emotions, so if you want to know its experience, experience its sameness. If those beings obtain all meanings, the Bodhisattva makes all dharmas clear and elaborates on the principles within them, so it is said to expound all treatises and the five sciences with a fearless mind. The first host and guest abide and repeatedly confirm its Buddha-dharma, so it is called the inner treatise. Broadly speaking, the flourishing of external paths relies on fame, which is the external science treatise. Under the words of the two schools, so as not to doubt its purpose, so it is called the cause treatise. The length of the starting sound, being good at recognizing its shape, so it is called the sound science treatise. Apart from this, medicine, suppression, even solar and lunar eclipses, inscriptions on steles, the nature of stones, etc., are all called craftsmanship. The principle reaches its extreme, so it is said to be ultimate. Explaining the rise of good or evil, so it is said to be the place of understanding.

初以來明正法。乃至功巧以下攝受也。彼所成熟以下還解波羅蜜也。以是上來所明義故世尊無異波羅蜜無畏攝受正法。乃至即是波羅蜜也。

世尊我今承佛威神以下。第六就人法相即明因攝。此文從前地藏二譬中來。何以知然。前二譬人能生善長修萬行。今明人為善成善外更無別人求善為人也。亦可明人能益物名為善人。即明人外更無朝然別人善也。遠應三愿中第一愿。前明自行萬善。今明因中行備護。彼常果其義不殊也。更說大義者。因攝所以理中莫過故言大義也。此中言攝受正法第一句。但論其法。第二言攝受正法者。此舉人來欲明。第三不異於法也。第四句還以正法無異於人也。善男子善女人以下還解即是之義也。何以故以下廣解因攝。但就佈施以明因攝。何以故。前緣攝門中。廣六度事相外明不畏迷謬故。但就檀度以解因攝也。善男子女為攝常住佛果正法故因中舍三種外也。何等為三。別釋其義。解捨身者。因中舍此無常之身濟于窮乏故。未來獲得常住之果也。生死緣后際者。金剛三昧能永斷無常窮因之畔故。言生死後際也。等者鄰于佛果故言等也。離老□死者。明其所除不壞常住者。出□彼所得也。無有變易以下。前明超過分段。此下能越于變易生死也。得不思議功德者。前對分段明常。今明對於變

【現代漢語翻譯】現代漢語譯本：從最初開始闡明正法，乃至通過功德和技巧來攝受眾生。他們所成熟的（善根），最終會理解波羅蜜（paramita，意為「到彼岸」）。因為以上所闡明的意義，所以世尊（世尊，是對佛的尊稱）與波羅蜜沒有差別，無畏（無畏，指菩薩的無所畏懼）攝受正法，乃至（世尊）就是波羅蜜。

世尊，我現在憑藉佛的威神之力。第六部分是關於人法之相，即闡明因的攝受。這段文字是從前面地藏（Ksitigarbha，佛教菩薩）的兩個譬喻中引申出來的。為什麼這樣說呢？前面的兩個譬喻說明人能夠生善、增長善、修行萬行。現在說明人為善、成就善，此外沒有別人可以求善、為人。也可以說明人能夠利益萬物，被稱為善人。即說明人之外沒有其他朝向善的別人。遙應三愿中的第一愿。前面闡明自行萬善，現在闡明因中行備護，他們常果的意義沒有差別。更進一步說明大義，因的攝受在道理中沒有比這更重要的，所以說是大義。這裡面說『攝受正法』是第一句，只是論述其法。第二句說『攝受正法』，這是舉人來說明。第三句（人）不異於法。第四句還是用正法不異於人。善男子善女人以下，還是解釋『即是』的意義。為什麼呢？以下廣泛解釋因的攝受。只是就佈施（dana，佛教術語，指施捨）來闡明因的攝受。為什麼呢？前面的緣攝門中，廣泛說明六度（paramita，六種達到解脫的方法）的事相，此外闡明不畏懼迷惑。所以只是就檀度（dana paramita，佈施波羅蜜）來解釋因的攝受。善男子善女人爲了攝受常住佛果正法，所以在因中捨棄三種外物。哪三種呢？分別解釋其意義。解釋捨身，因中捨棄這無常之身，救濟窮困的人，未來獲得常住之果。生死緣后際，金剛三昧（Vajrasamadhi，一種高級禪定）能夠永遠斷除無常窮困之因的邊際，所以說生死後際。『等』，是接近於佛果，所以說是『等』。離開老、病、死，闡明其所除掉的，是不壞的常住，是出離於他們所得到的。『無有變易』以下，前面闡明超過分段生死，這裡闡明能夠超越變易生死。『得不思議功德』，前面針對分段生死闡明常，現在闡明針對變易生死。

【English Translation】 English version: From the very beginning, it elucidates the Correct Dharma, even to the point of embracing beings through merit and skillful means. What they have matured (the roots of goodness) will eventually understand the Paramita (paramita, meaning 'to the other shore'). Because of the meaning explained above, the World-Honored One (世尊, a respectful title for the Buddha) is no different from Paramita, fearless (無畏, referring to the Bodhisattva's fearlessness) embraces the Correct Dharma, even to the point that (the World-Honored One) is Paramita.

World-Honored One, I now rely on the majestic power of the Buddha. The sixth part is about the characteristics of person and Dharma, which is to clarify the embracing of cause. This passage is derived from the two metaphors of Ksitigarbha (地藏, a Buddhist Bodhisattva) mentioned earlier. Why is this so? The previous two metaphors illustrate that a person can generate goodness, increase goodness, and cultivate myriad practices. Now it explains that a person does good and achieves good, and there is no one else who can seek good and do good for others. It can also be explained that a person can benefit all things and is called a good person. That is, it explains that there is no other person outside of the person who is oriented towards goodness. It remotely corresponds to the first of the three vows. The previous explanation clarified the self-cultivation of myriad goodness, and now it clarifies the complete protection of practices in the cause, and the meaning of their constant fruit is no different. Further explaining the great meaning, the embracing of cause is the most important in principle, so it is called the great meaning. The first sentence here, 'embracing the Correct Dharma,' only discusses the Dharma. The second sentence, 'embracing the Correct Dharma,' is to illustrate the person. The third sentence (the person) is no different from the Dharma. The fourth sentence still uses the Correct Dharma to be no different from the person. 'Good men and good women' below, still explains the meaning of 'is.' Why? The following extensively explains the embracing of cause. It only clarifies the embracing of cause based on giving (dana, a Buddhist term referring to generosity). Why? In the previous door of embracing conditions, the aspects of the Six Perfections (paramita, six methods to achieve liberation) were extensively explained, and it was also clarified that there is no fear of confusion. Therefore, it only explains the embracing of cause based on Dana Paramita (佈施波羅蜜, the perfection of giving). Good men and good women, in order to embrace the constant abiding Buddha-fruit Correct Dharma, therefore abandon three external things in the cause. What are the three? Explain their meanings separately. Explaining the abandonment of the body, in the cause, abandoning this impermanent body to relieve the poor, in the future, one will obtain the constant abiding fruit. The edge of birth and death is the later limit, Vajrasamadhi (金剛三昧, an advanced state of meditation) can forever cut off the boundary of the cause of impermanent poverty, so it is said to be the later limit of birth and death. 'Equal' is close to the Buddha-fruit, so it is said to be 'equal.' Leaving old age, sickness, and death, it clarifies that what is removed is the indestructible constant abiding, which is liberation from what they have obtained. 'Without change' below, the previous explanation clarified exceeding the segmented birth and death, and here it clarifies being able to transcend the changing birth and death. 'Obtaining inconceivable merit,' the previous explanation clarified constancy in relation to segmented birth and death, and now it clarifies in relation to changing birth and death.

易說其不遷義也。第二捨命者生死後際畢竟離死者。明其所除也。無邊常住亦解其所得也。通達一切佛法。對因中之命故說智慧。所以然者。欲明佛果體無別狀智慧不斷。說之為命。故言通達甚深佛法也。舍財者。因中佈施身命。以外自余萬法皆名為財。得不共眾生殊勝供養者。更無別法。正由萬善滿足果體常住故言供養。自下如是善男子女人攝受正法。功高道備故。上為諸佛所記。下為一切眾生瞻仰也。從世尊以下第七明護法。遠應三愿中第三愿。前明護法。此明護法時節。護法之功在於來世。要當大聖隱輝四依潛沒。當爾之時自行不通化人。道擁大士忘身捨命興顯大士法。使自行得通萬善滿足化人暢塵沙蒙益故言護法也。又善男子以下正明護法時節。比丘乃至優婆夷。此是四眾。斯等諸人受行大乘名為法住。人不流通名為法滅。明當諍訟者。受行大乘者欲得彌滅。于小修覺小乘者復欲除。舍于大故明大乘。黨于常住明小乘。黨于小乘兩眾忿諍。爾時要須計人多大者。敬而修行菩薩。爾時破壞朋黨之徒離散諍訟之眾。使心實常住無有諂曲諸惡。令有愛樂大乘之心。先明斷惡后能生善。不諂曲者。奸心作善名為諂曲。口與情返稱白欺誑。誑或人心名曰幻。為令彼前人除諂曲虛為斷滅。欺誑筫直滿故愛樂正法。為欲愛正

法故。來入大乘眾中。入法朋中。以為諸佛之所受記。何況菩薩化功彌博。世尊我見攝受正法如是大力佛為實眼實智者。觀境明白無染之稱解之曰智匠化群或名為法根本。開悟眾生令修行善故言為通達法。慈蔭三有故云為正法依。亦悉智見攝受正法如此大力也。

從爾時世尊以下第八段。上勝鬘說攝受正法。理由相一緣之攝行愿出生善得其宜故。如來述成也。爾時世尊。于勝鬘所說攝受正法。理由相徴妙曰精。上升趣于佛果日進。殖而生喜躍之心也。如是勝鬘以下凡三喻。初越于魔境。第二牛王喻超過二乘。第三須彌山王喻明勝於大乘性也。如汝所說攝受正法大精進力如大力士者。喻於行愿。少身貧者喻一檀度。如彼力士以節少分單一羸夫分。令彼人生大苦惱者。喻彼菩薩一檀之力。能使魔王生大苦痛也。自下含喻。如是勝鬘者。合於力士。少攝受正法合少單身份。令魔苦惱合前羸夫生大苦惱也。不見餘一善法者。少乘無常是大乘少分名之為余我。不見小乘善法令魔憂苦。如少攝受正法。何故言少。十住之中但論初住地一行施萬行之中略㯹其一故言少也。三乘生苦則輕。今令魔苦痛則重。何以而然。小乘中佛雖適魔境體是無常。魔本樂於生死邊情。處淺暨其涅槃洎然無為故。令魔苦痛則輕。今此大乘常住之佛。

【現代漢語翻譯】現代漢語譯本：因為這個緣故，（他們）來到大乘的群體中，進入佛法的朋黨中，被諸佛授予記別（預言未來成佛）。更何況菩薩的教化功德更加廣大深遠呢？世尊，我看到攝受正法有如此巨大的力量，佛是具有真實之眼和真實智慧的人，觀察境界明白清晰，沒有污染，稱之為智者。智者教化眾生，或者被稱為佛法的根本。開啟覺悟眾生，使他們修行善法，所以說通達佛法。慈悲地廕庇三界眾生，所以說是正法的依靠。也完全以智慧見證攝受正法有如此巨大的力量。

從那時世尊以下是第八段。上面勝鬘夫人講述了攝受正法的理由和相狀，理由和相狀一致，因為攝受行愿出生，善於得到適宜的結果。如來佛對此進行了闡述和肯定。當時，世尊對於勝鬘夫人所說的攝受正法，認為其理由和相狀都精妙，（勝鬘夫人）上升趣向佛果，日益精進，種植善根而生起喜悅之心。像這樣，勝鬘夫人以下共有三個比喻。第一個是超越魔境的比喻，第二個是牛王的比喻，超過二乘（聲聞和緣覺），第三個是須彌山王的比喻，說明勝過大乘的體性。

正如你所說的攝受正法具有大精進力，就像大力士一樣。這比喻的是行愿。瘦弱貧窮的人比喻的是一檀度（佈施）。就像那個大力士用極少的力量就能讓一個瘦弱的人感到極大的痛苦一樣，比喻菩薩僅僅用一檀度的力量，就能使魔王感到極大的痛苦。從下面開始包含比喻。像勝鬘夫人這樣的人，相當於大力士。少量攝受正法相當於少量瘦弱的身體。使魔王痛苦，相當於之前瘦弱的人產生極大的痛苦。沒有看到其他一種善法，是指小乘的無常是大乘的少分，可以稱之為『余』。沒有看到小乘的善法會使魔王憂愁痛苦，就像少量攝受正法一樣。為什麼說是少量呢？因為十住菩薩中只論述初住地的修行，萬行之中只略微選取其中一種，所以說是少量。三乘眾生所生的痛苦比較輕微，現在使魔王痛苦則非常嚴重。為什麼會這樣呢？小乘中的佛雖然適應魔境，但其體性是無常的，魔本來就樂於生死輪迴，處於淺顯的境界，其涅槃自然是無為的，所以使魔王痛苦比較輕微。現在這種大乘是常住的佛。

【English Translation】 English version: For this reason, (they) come into the assembly of the Mahayana, enter the fellowship of the Dharma, and are predicted by all the Buddhas (foretold to become Buddhas in the future). How much more so is the transformative merit of the Bodhisattvas even more vast and profound? World Honored One, I see that embracing the True Dharma has such great power. The Buddha is one who possesses true eyes and true wisdom, observing realms with clarity and without defilement, and is called a wise one. The wise one teaches and transforms beings, or is called the root of the Dharma. Opening and enlightening beings, causing them to cultivate good deeds, therefore it is said to be understanding the Dharma. Compassionately sheltering the beings of the three realms, therefore it is said to be the reliance of the True Dharma. Also, with complete wisdom, witnessing that embracing the True Dharma has such great power.

From that time on, the World Honored One, the following is the eighth section. Above, Queen Srimala spoke of the reasons and characteristics of embracing the True Dharma, the reasons and characteristics being consistent, because embracing the vows and practices gives rise to, and is good at obtaining, appropriate results. The Tathagata Buddha elaborates and affirms this. At that time, the World Honored One, regarding what Queen Srimala said about embracing the True Dharma, considered its reasons and characteristics to be exquisite. (Queen Srimala) ascends towards the fruit of Buddhahood, advancing daily, planting good roots and giving rise to joy. Like this, there are three metaphors below Queen Srimala. The first is the metaphor of transcending the realm of demons, the second is the metaphor of the bull king, surpassing the Two Vehicles (Sravakas and Pratyekabuddhas), and the third is the metaphor of Mount Sumeru, illustrating surpassing the nature of the Mahayana.

Just as you said that embracing the True Dharma has great vigor, like a great strongman. This is a metaphor for vows and practices. A thin and poor person is a metaphor for one Dana (giving). Just as that strongman can cause a thin person to feel great pain with very little effort, it is a metaphor for a Bodhisattva using only the power of one Dana to cause the demon king to feel great pain. From below, it contains metaphors. Someone like Queen Srimala is equivalent to the strongman. A small amount of embracing the True Dharma is equivalent to a small, thin body. Causing the demon king pain is equivalent to the previous thin person experiencing great pain. Not seeing another single good Dharma refers to the impermanence of the Small Vehicle being a small part of the Mahayana, which can be called 'remainder'. Not seeing the good Dharma of the Small Vehicle causing the demon to worry and suffer is like a small amount of embracing the True Dharma. Why is it said to be a small amount? Because among the Ten Abodes of Bodhisattvas, only the practice of the first Abode is discussed, and among the myriad practices, only one is slightly selected, so it is said to be a small amount. The suffering produced by beings of the Three Vehicles is relatively light, but now causing the demon king pain is very severe. Why is this so? Although the Buddha in the Small Vehicle adapts to the realm of demons, its nature is impermanent. The demon originally enjoys the cycle of birth and death, being in a shallow realm, and its Nirvana is naturally inactive, so causing the demon king pain is relatively light. Now this Mahayana is the permanent Buddha.

超絕魔境魔體。性空佛果妙有。魔身無常生滅。佛果凝然常住故。令彼眾悽愴情愍生苦心重故。言不見餘一善令魔苦惱如少攝受正法也。又如牛王者。譬攝受正法。形色無比者。喻其力用。勝一切牛者。喻過於二乘也。如是大乘少攝受正法者。今前牛王。勝於一切二乘善根者。合勝一切牛。何以然者。下言以廣大故也。如須彌山王者。譬攝受正法。端嚴殊特者。語其力用。勝於眾山者。喻過於大乘性地也。如是大乘者。合上山王。捨身命財者。以下合其力用也捨身命者。修道行攝也。以攝取心者。但論愿攝也。攝受正法。總結行愿也。勝不捨身命財。初住大乘。合上勝於眾山也。性地為師。二乘是弟子。性地菩薩功德高勝由苦不如何。況二乘功德鮮薄。以攝受正法廣大故也。自下舉勸勝鬘流通大乘。以是義故。勝鬘黨以攝受正法開示教化建立眾生也。一住發唱名為開示。曲尺辨章稱為教化。令彼行成故名建立也。自下出其功。勝鬘攝受正法如是大利者。怗前力士喻。前明出過魔境眾魔能為人功德捐人善法。今對彼衰捐故言如是大利也。如是大福者。怗前牛王喻。勝於二乘故言大福也。如是大果者。怗前山王喻。前言勝於性地。今住前為因。初住為嘆故。言如是大果也。亦可如是大利者。結于外化之功。如是大福。結于

【現代漢語翻譯】現代漢語譯本超絕魔境魔體：指超越一切魔境的魔的形體。性空佛果妙有：指體性本空，但佛的果位卻又真實存在。魔身無常生滅：指魔的身體是無常的，會經歷生滅變化。佛果凝然常住故：指佛的果位是凝定不變，永遠存在的。因此，令那些眾生感到淒涼悲傷，生起憐憫之心，因為他們承受著深重的苦難。說『不見餘一善』，令魔苦惱，就像稍微攝受正法一樣。又如牛王者：譬如攝受正法。形色無比者：比喻它的力量和作用。勝一切牛者：比喻勝過二乘（聲聞乘和緣覺乘）。如是大乘少攝受正法者：像這樣的大乘稍微攝受正法，就像前面的牛王，勝過一切二乘的善根，合起來勝過一切牛。為什麼這樣說呢？下面會說因為廣大。如須彌山王者：譬如攝受正法。端嚴殊特者：讚美它的力量和作用。勝於眾山者：比喻勝過大乘的性地（菩薩的果位）。如是大乘者：像這樣的大乘，合起來就像前面的山王。捨身命財者：以下合起來說明它的力量和作用。捨身命者：指修道和修行。以攝取心者：只是說發願攝取。攝受正法：總結修行和願力。勝不捨身命財：指初住（菩薩的初地）的大乘，合起來就像前面說的勝過眾山。性地為師：性地菩薩是老師。二乘是弟子：二乘是弟子。性地菩薩的功德高勝，即使經歷苦難也沒有什麼，更何況二乘的功德淺薄。因為攝受正法廣大。從下面開始，讚歎勝鬘夫人流通大乘。因為這個緣故，勝鬘夫人以攝受正法來開示教化，建立眾生。一住發唱名為開示：指菩薩安住于初地，開始宣說佛法，稱為開示。曲尺辨章稱為教化：用曲尺來衡量，辨別法義，稱為教化。令他們修行成就，所以稱為建立。從下面開始，說明它的功德。勝鬘夫人攝受正法有如此大的利益。對應前面的力士的比喻。前面說明超出魔境的眾魔能夠奪走人的功德，損減人的善法。現在針對他們衰損的情況，所以說有如此大的利益。如是大福者：對應前面的牛王的比喻。勝過二乘，所以說大福。如是大果者：對應前面的山王的比喻。前面說勝過性地，現在安住于初地為因，初住為讚歎，所以說有如此大的果報。也可以說如是大利者：總結對外教化的功德。如是大福：總結于... 如是大果：總結于...

【English Translation】 English version The transcendent and wondrous realm of the demonic body: refers to the form of a demon that surpasses all demonic realms. The emptiness of nature, the wondrous existence of the Buddha-fruit: refers to the fact that the essence is inherently empty, but the fruit of Buddhahood truly exists. The impermanent arising and ceasing of the demonic body: refers to the fact that the body of a demon is impermanent and will experience arising and ceasing. The steadfast and eternal abiding of the Buddha-fruit: refers to the fact that the fruit of Buddhahood is fixed and unchanging, and exists forever. Therefore, it causes those beings to feel desolate and sorrowful, and to generate compassion, because they are enduring profound suffering. Saying 'not seeing even a single good' causes suffering to the demons, just like slightly embracing the true Dharma. Furthermore, like the king of oxen: it is a metaphor for embracing the true Dharma. The incomparable form and color: it is a metaphor for its power and function. Surpassing all oxen: it is a metaphor for surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Like this Great Vehicle slightly embracing the true Dharma: like this Great Vehicle slightly embracing the true Dharma is like the aforementioned king of oxen, surpassing all the roots of goodness of the Two Vehicles, combined surpassing all oxen. Why is this so? It will be said below because of its vastness. Like the king of Mount Sumeru: it is a metaphor for embracing the true Dharma. The dignified and extraordinary: it praises its power and function. Surpassing all mountains: it is a metaphor for surpassing the nature-ground (the stage of a Bodhisattva) of the Great Vehicle. Like this Great Vehicle: like this Great Vehicle, combined is like the aforementioned king of mountains. Abandoning body, life, and wealth: the following combines to explain its power and function. Abandoning body and life: refers to cultivating the path and practicing. With the mind of embracing: it only speaks of making vows to embrace. Embracing the true Dharma: summarizes practice and vows. Surpassing not abandoning body, life, and wealth: refers to the Great Vehicle of the first dwelling (the first Bhumi of a Bodhisattva), combined is like the aforementioned surpassing all mountains. The nature-ground as the teacher: the Bodhisattva of the nature-ground is the teacher. The Two Vehicles as disciples: the Two Vehicles are disciples. The merit and virtue of the Bodhisattva of the nature-ground are high and surpassing, even if experiencing suffering it is nothing, how much more so the shallow merit and virtue of the Two Vehicles. Because embracing the true Dharma is vast. From below, praise Queen Śrīmālā for propagating the Great Vehicle. Because of this reason, Queen Śrīmālā uses embracing the true Dharma to reveal, teach, and establish sentient beings. Dwelling in the first stage and proclaiming is called revealing: refers to the Bodhisattva dwelling in the first Bhumi and beginning to proclaim the Dharma, called revealing. Using a carpenter's square to discern and explain is called teaching: using a carpenter's square to measure and distinguish the meaning of the Dharma, called teaching. Causing them to accomplish practice, therefore it is called establishing. From below, explain its merit. Queen Śrīmālā embracing the true Dharma has such great benefits. Corresponding to the metaphor of the strong man mentioned earlier. The earlier explanation stated that the demons exceeding the demonic realm are able to take away people's merit and diminish people's good deeds. Now, in response to their decline and diminution, therefore it is said to have such great benefits. Like such great blessings: corresponding to the metaphor of the king of oxen mentioned earlier. Surpassing the Two Vehicles, therefore it is said to be great blessings. Like such great fruit: corresponding to the metaphor of the king of mountains mentioned earlier. The earlier explanation stated that it surpasses the nature-ground, now dwelling in the first stage as the cause, the first dwelling as praise, therefore it is said to have such great retribution. It can also be said that such great benefits: summarizes the merit of external transformation. Like such great blessings: summarizes... Like such great fruit: summarizes...

自行之德。如是大果者。總結自行外化之嘆。勝鬘我于阿僧祇以下勸也。

佛告勝鬘以下第五一乘章。所以來者。上明攝受正法。能生四乘因果。時眾冒為此四因果條然各異故。次論一乘。欲明四乘因果名雖有別論體正是一乘。是以次明也。佛告勝鬘者。如來住昔隱一開三未曾會三歸一。勝鬘若當破三歸說一者。則為漏照畢誤爭重不敢自專。故須待告。汝今更說一切諸佛者。返常之說生信至難故言一切也。攝受正法者。略檦最後也。上章廣解攝受正法之義。何故復言更說攝受解意。言六度。一法有于名義非邪名。正可軌曰法。能生名攝領納稱受。雖覆上來廣解諸義。而六度之體有其運通伐苦。此義來章故言更說攝受運通伐苦也。此言是略應言更說攝受正法體運通伐苦。是以勝鬘言善哉世尊唯然受者。是應敬之辭也。即白佛言攝受正法體運通伐苦者。是摩訶衍。摩訶言大。衍之言乘。故知上告更說者。欲使廣攝受體有大乘義也。就此章中可有兩段明義。從初訖無邊不斷以來。明破三歸一。第二從無限齊時住明一乘之果受命常存。就初段中可有四段明義。第一從初訖出世間善法總會因果入於一乘。第二從世尊說六處以下說至有餘不了義說別會因果入於一乘。第三從何以故有二種死以下訖一向記說明釋異。第四從世尊

【現代漢語翻譯】現代漢語譯本：'自行之德。如是大果者。'總結了自行外化的讚歎。'勝鬘我于阿僧祇以下勸也。' 佛告勝鬘以下第五一乘章。'之所以出現，是因為前面闡明了攝受正法，能夠產生四乘的因果。當時聽眾誤以為這四種因果截然不同，所以接下來討論一乘，想要說明四乘的因果，名稱雖然有區別，但本質上正是一乘。因此接下來闡明。'佛告勝鬘者。'如來處於過去隱藏一乘，開顯三乘，未曾會三歸一的狀態。'勝鬘如果想要破除三歸，宣說一乘，那就是有所遺漏，考慮不周，不敢擅自做主，所以需要等待佛的告知。'汝今更說一切諸佛者。'是與常理相反的說法，讓人難以相信，所以說一切。'攝受正法者。'是最後要略標明的。上一章廣泛解釋了攝受正法的意義，為什麼又說更說攝受解意呢？'言六度。一法有于名義非邪名。正可軌曰法。能生名攝領納稱受。'雖然前面已經廣泛解釋了各種意義，但是六度的本體具有運通伐苦的作用，這個意義將在下一章闡述，所以說更說攝受運通伐苦。'這句話是省略的，應該說更說攝受正法體運通伐苦。因此勝鬘說'善哉世尊唯然受者'，這是應有的敬語。'即白佛言攝受正法體運通伐苦者。是摩訶衍（Mahayana，大乘）。'摩訶（Maha）的意思是'大'，衍（yana）的意思是'乘'。所以知道上面所說的'更說'，是爲了使廣泛攝受的本體具有大乘的意義。'就這一章中可以分為兩段來闡明意義。從'初訖無邊不斷以來'，闡明破三歸一。第二段從'無限齊時住'，闡明一乘的果報是受命常存。就第一段中可以分為四段來闡明意義。第一段從'初訖出世間善法總會因果入於一乘'。第二段從'世尊說六處以下說至有餘不了義說別會因果入於一乘'。第三段從'何以故有二種死以下訖一向記說明釋異'。第四段從'世尊'

【English Translation】 English version: 'The virtue of self-practice, such a great result,' summarizes the praise of self-practice externalization. 'Shêng-màn, I have been exhorting from countless kalpas ago.' 'The fifth chapter on the One Vehicle, starting with the Buddha's address to Shêng-màn,' appears because the previous section clarified that embracing the True Dharma can generate the causes and effects of the Four Vehicles. At that time, the audience mistakenly believed that these four types of causes and effects were distinctly different. Therefore, the following discussion concerns the One Vehicle, aiming to explain that although the names of the causes and effects of the Four Vehicles are different, their essence is precisely the One Vehicle. Hence, the following clarification is provided. 'The Buddha said to Shêng-màn,' the Tathagata (如來) is in a state of concealing the One Vehicle and revealing the Three Vehicles in the past, never having united the Three into One. 'If Shêng-màn wants to break the Three Refuges and proclaim the One Vehicle, it would be incomplete and ill-considered, and one would not dare to act independently. Therefore, one must wait for the Buddha's instruction. 'You now further speak of all the Buddhas,' is a statement contrary to common sense, making it difficult to believe, so it is said 'all.' 'Embracing the True Dharma' is the final point to be briefly indicated. The previous chapter extensively explained the meaning of embracing the True Dharma. Why is it said again, 'further speak of embracing and understanding the meaning?' 'Speaking of the Six Perfections (六度), a dharma has a name and meaning that is not evil. That which can be followed is called dharma. That which can generate is called embracing, receiving, and accepting.' Although the various meanings have been extensively explained earlier, the essence of the Six Perfections has the function of transporting and overcoming suffering. This meaning will be elaborated in the next chapter, so it is said 'further speak of embracing, transporting, and overcoming suffering.' This statement is abbreviated; it should be said 'further speak of embracing the essence of the True Dharma, transporting and overcoming suffering.' Therefore, Shêng-màn said, 'Excellent, World Honored One, I respectfully accept,' which is the proper respectful language. 'Then she said to the Buddha, 'Embracing the essence of the True Dharma, transporting and overcoming suffering, is the Mahayana (摩訶衍, Great Vehicle).' Maha (摩訶) means 'great,' and yana (衍) means 'vehicle.' Therefore, it is known that the aforementioned 'further speak' is to enable the widely embraced essence to have the meaning of the Great Vehicle.' In this chapter, the meaning can be clarified in two sections. From 'the beginning to the endless and continuous,' it clarifies the breaking of the Three Refuges into One. The second section, from 'unlimited and simultaneous dwelling,' clarifies that the result of the One Vehicle is the constant existence of life. In the first section, the meaning can be clarified in four parts. The first part is from 'the beginning to the total assembly of worldly and transcendental good dharmas entering the One Vehicle.' The second part is from 'the World Honored One speaking of the Six Places and below, speaking to the remaining incomplete meanings, speaking of the separate assembly of causes and effects entering the One Vehicle.' The third part is from 'Why are there two kinds of death and below, to the definitive prediction explaining the differences.' The fourth part is from 'The World Honored One.'

不受有智有二種以下雙結二智也。何以故。六度正法正是大乘下明由大乘出生四因四果從大乘出故不異於大也。如阿耨大池出八大河之水不異池中水也。直以崖岸隔故有其八河之殊。如是大乘以言教隔故便有四因四果之別。如是摩訶衍者。合上阿耨達池出生一切聲聞緣覺以下合出八大河。此中明出為欲解入不存出也。亦可此中解出者。言中道出前畢。解出賓者出生故有異也。有如一切種子者。喻四因四果。皆依于地者喻于大乘。欲明種子從地生長。及其壞時還歸於地。以說四乘從大乘而生。如來破時還屬地也。如是一切聲聞以下。合前種子喻依于大乘。合依于地而生長也。今解此二喻何以取別。前以出生為喻。此就增長為喻譬也。以是從大乘出生增長不以于大乘義故。世尊住于大乘。攝受大乘者。即是住於二乘。攝受二乘一切世間出世間善法。如世尊說六處以下。第二別會因果。就中可有兩段。從初至依于如來明因入一乘。第二世尊阿羅漢以下別明果入一乘。如世尊說六處者。此是指尺如也。論此六處體正有二支流為六處者。此是生善之所以故言處。前二就興滅而論。后二以人為別中兩就體名為異故有六也。正法住者。小乘非耶可軌名為正法。流通於世故名為住人不受行名之為滅。波羅木叉者。秦言嘆得解脫。亦言處

【現代漢語翻譯】現代漢語譯本『不受有智有二種』以下，總結了兩種智慧。為什麼呢？因為六度正法正是大乘，下面闡明了由大乘出生四因四果，因為是從大乘出生，所以不異於大乘。如同阿耨達池（Anavatapta，梵語，意為無熱惱池，傳說中位於雪山之巔的聖湖）流出八大河的水，這些水並不異於池中的水。只是因為有崖岸阻隔，才有了八條河流的區分。同樣，大乘因為有言教的隔閡，才有了四因四果的區別。所以，摩訶衍（Mahayana，梵語，意為大乘）就是，合上阿耨達池，出生一切聲聞緣覺，以下合出八大河。這裡說明『出』是爲了理解『入』，而不是爲了儲存『出』。也可以說，這裡解釋『出』，是說中道已經完成了。解釋『出』的賓語，因為出生而有差異。有如一切種子，比喻四因四果。都依賴於大地，比喻大乘。想要說明種子從大地生長，以及壞滅時還歸於大地。以此說明四乘從大乘而生，如來破滅時還歸於大地。如同一切聲聞以下，合前種子比喻依賴於大乘，合依賴於大地而生長。現在解釋這兩個比喻，為什麼要取不同的比喻？前面以出生為比喻，這裡就增長為比喻。因為是從大乘出生增長，不異於大乘的意義。世尊安住于大乘，攝受大乘，也就是安住於二乘，攝受二乘一切世間出世間的善法。如世尊說六處以下，第二部分分別會合因果。其中可以分為兩段。從開始到『依于如來』，說明因入一乘。第二部分，『世尊阿羅漢』以下，分別說明果入一乘。如世尊說六處，這是指尺如。論述這六處的本體，正有二支流為六處，這是產生善的原因，所以說是『處』。前二句就興滅而論，后二句以人為區別，中間兩句就本體名稱不同，所以有六處。正法住，小乘不是嗎？可以作為軌範的正法，流通於世，所以名為『住』，人不接受修行，就叫做『滅』。波羅木叉（Pratimoksha，梵語，意為別解脫戒），秦言嘆得解脫，也叫做『處』。

【English Translation】 English version 『Not subject to the wise having two kinds』 below, summarizes the two kinds of wisdom. Why? Because the Six Perfections of the Right Dharma are precisely the Mahayana (Mahayana, Sanskrit, meaning Great Vehicle). The following clarifies that the four causes and four results are born from the Mahayana. Because they are born from the Mahayana, they are not different from the Mahayana. Just as the water from the eight great rivers flows out of Anavatapta (Anavatapta, Sanskrit, meaning 'without heat or affliction', a sacred lake said to be located on the summit of the Snow Mountains), the water is not different from the water in the lake. It is only because of the separation of the banks that there are distinctions between the eight rivers. Similarly, the Mahayana has the distinction of the four causes and four results because of the separation of verbal teachings. Therefore, the Mahayana is, combining the Anavatapta lake, giving birth to all Shravakas (Shravaka, Sanskrit, meaning 'hearer' or 'disciple') and Pratyekabuddhas (Pratyekabuddha, Sanskrit, meaning 'solitary Buddha'), below combining to produce the eight great rivers. This explains that 『emergence』 is for the sake of understanding 『entry』, not for the sake of preserving 『emergence』. It can also be said that the explanation of 『emergence』 here is that the Middle Way has already been completed. The object of explaining 『emergence』 is different because of birth. It is like all seeds, which are metaphors for the four causes and four results. All rely on the earth, which is a metaphor for the Mahayana. It is intended to explain that seeds grow from the earth, and when they are destroyed, they return to the earth. This explains that the Four Vehicles are born from the Mahayana, and when the Tathagata (Tathagata, Sanskrit, meaning 'the Thus Come One', an epithet of the Buddha) destroys them, they still belong to the earth. Like all Shravakas below, combining the previous metaphor of seeds, relying on the Mahayana, combining to rely on the earth and grow. Now, explaining these two metaphors, why take different metaphors? The previous one used birth as a metaphor, and this one uses growth as a metaphor. Because it is born and grows from the Mahayana, it is not different from the meaning of the Mahayana. The World Honored One abides in the Mahayana, embracing the Mahayana, which is abiding in the Two Vehicles, embracing all the worldly and supramundane good dharmas of the Two Vehicles. As the World Honored One said about the Six Entrances below, the second part separately assembles causes and results. It can be divided into two sections. From the beginning to 『relying on the Tathagata』, it explains that the cause enters the One Vehicle. The second part, 『The World Honored One Arhat (Arhat, Sanskrit, meaning 'worthy one', a perfected being) 』 below, separately explains that the result enters the One Vehicle. As the World Honored One said about the Six Entrances, this refers to the standard. Discussing the substance of these Six Entrances, there are precisely two branches flowing into the Six Entrances, which is the reason for generating good, so it is called 『Entrance』. The first two sentences discuss arising and ceasing, the last two sentences distinguish by person, and the middle two sentences differ in the name of the substance, so there are Six Entrances. The Right Dharma abides, isn't the Hinayana (Hinayana, Sanskrit, meaning 'Lesser Vehicle')? The Right Dharma that can be a standard, circulating in the world, is called 『abiding』, and when people do not accept practice, it is called 『cessation』. Pratimoksha (Pratimoksha, Sanskrit, meaning 'individual liberation vow'), in Qin language, is praised as attaining liberation, and is also called 『Entrance』.

處解脫。比尼者言能除身口粗惡故名比尼也。出家者離俗之美名。受具足者戒律之備稱也。此等六事為大乘故。說欲明小乘不異於大本。若直說大乘者。眾生不能奉教修行。為令眾生受學大乘故說之為小。便能修行故言為大乘故說也。又解為下根之徒說一為三說大為小。彼所修行善皆學菩薩道故。言為大乘故說也。何以故以下別釋。正法住者。小乘在世名正法住。為大乘在世流通不斷故。說小乘正法住也。若爾大乘正法住者。即正法住者即正法住也。正法滅者。舉前第二句道。言滅時欲悕人心速修行善。何者眾生聞佛法欲滅。則速修行小乘。即是受學大乘故。言正法滅者　為大乘故說也。波羅提木叉第三句。比尼是第四句。將欲解其義。先釋體無別狀也。義一者應言體一但無作實莫礙之至難名義也。夫言義者言下所以名為義。今礙波羅叉名得此無作礙。比尼名亦得此無作。若爾無作是二名下所以故之為義。先釋此二名體正是一無作故。但解一名餘一可知。比尼者即大乘學者修行小乘。比尼者即是學于大乘也。何以修行小乘即是受學于大故。下言以依佛出家依大乘之人出家受具足故。是故說大乘威儀戒作小乘比尼之名。以是故言比尼者即大乘學也。依佛出家者。應是第五章門。受具足者。是第六章門。舉此兩句為成無別

小比尼也。是比尼者是小乘。正是大乘比尼。乃至說大乘作小乘出家受具足也。是故羅漢無別小乘出家受具足也。何以故者小乘出家比尼皆是大乘出家。比尼下言阿羅漢依如來大乘人出家受具足故也。依如來出家前第五章門。受具者第六章門。應一一指尺。但前以舉接成無別。比尼事在所知故。此章不作別文也。阿羅漢歸依于佛者此第一章門。羅漢有恐怖者是第二章門。下先釋第二。何以阿羅漢有恐怖。故下言於一切無行怖畏想住如人執劍欲來害已者。是故恐怖也。一切無行者界之中有對治無漏之道。三界以外未修無漏之道故。言一切無行怖畏想住者。果中說因也。如人未譬無明煩惱劍者。喻受變易生死。執者喻煩惱因能感生死果也。欲明人執劍則能傷害於物。因章苦果則能遍切羅漢故。言如人執劍欲來害已。以是義故阿羅漢無究竟樂也。何以故以下釋第二章。依不求依者。但求歸依于佛不求與物為依。亦可佛是不求依人依佛故。言依不求依人也。自下說喻來章。如眾生無依者喻羅漢。彼彼恐怖者喻羅漢有恐怖。則求歸依者。譬依不求依。如是羅漢者。合衆生有恐怖。合彼彼恐怖以恐怖故。依于如來者。合處處恐怖故。則求歸依于佛強力也。

世尊阿羅漢辟支佛以下。第二別會果入於一乘。將欲解非究竟先言有

【現代漢語翻譯】現代漢語譯本：小比尼（Vinaya，戒律）啊。這比尼是小乘的比尼。正是大乘的比尼。乃至說大乘的比尼作為小乘的出家受具足戒（Upasampadā，佛教中的正式出家儀式）也是可以的。因此，阿羅漢（Arhat，已證悟的聖者）並沒有不同於小乘的出家受具足戒。為什麼這麼說呢？因為小乘的出家比尼都是大乘的出家。比尼下面說阿羅漢是依據如來（Tathāgata，佛的稱號之一）的大乘人出家受具足戒的緣故。依據如來出家是前第五章門。受具足戒是第六章門。應該一一指出。但前面已經舉例說明了沒有區別。比尼的事情是衆所周知的。所以這一章不作另外的說明。阿羅漢歸依于佛是第一章門。羅漢有恐怖是第二章門。下面先解釋第二章。為什麼阿羅漢有恐怖呢？下面說對於一切無行（沒有修行的境界）怖畏想住，就像人拿著劍想要來傷害自己一樣。所以有恐怖。一切無行是指在界（Dhatu，構成要素）之中有對治無漏（Anāsrava，沒有煩惱）的道。三界（Trailokya，欲界、色界、無色界）以外沒有修無漏的道，所以說對於一切無行怖畏想住。這是在果（Phala，結果）中說因（Hetu，原因）。就像人沒有譬喻無明（Avidyā，無知）煩惱的劍一樣。比喻接受變易生死（Parināma-marana，一種微細的生死變化）。執著比喻煩惱的因能夠感得生死的果。想要說明人拿著劍就能傷害物體。因章的苦果就能遍及一切羅漢。所以說就像人拿著劍想要來傷害自己一樣。因為這個緣故，阿羅漢沒有究竟的快樂。為什麼呢？下面解釋第二章。依據不求依是指，只求歸依于佛，不求與外物作為依靠。也可以說是佛是不求依靠的人，人依靠佛的緣故。所以說依據不求依人。下面用比喻來說明這一章。就像眾生沒有依靠一樣，比喻羅漢。他們各自的恐怖，比喻羅漢有恐怖。因此求歸依，譬如依靠不求依靠。像這樣羅漢，合衆生有恐怖，合他們各自的恐怖，因為恐怖的緣故。依靠于如來，合處處恐怖的緣故。因此求歸依于佛的強大力量。

世尊（Bhagavan，佛的稱號之一）、阿羅漢、辟支佛（Pratyekabuddha，緣覺）以下。第二，分別會合果入於一乘（Ekayāna，唯一乘）。將要解釋非究竟，先說有。

【English Translation】 English version: Little Vinaya (Vinaya, discipline). This Vinaya is the Vinaya of the Hinayana (Hinayana, Lesser Vehicle). It is precisely the Vinaya of the Mahayana (Mahayana, Great Vehicle). Even to the extent of saying that taking the Mahayana Vinaya as the ordination (Upasampadā, formal Buddhist ordination) of the Hinayana is permissible. Therefore, there is no difference between the Arhat (Arhat, enlightened being) and the Hinayana ordination. Why is this so? Because the Hinayana ordination Vinaya is all Mahayana ordination. The Vinaya below says that the Arhat relies on the Tathagata's (Tathāgata, one of the titles of the Buddha) Mahayana person for ordination. Relying on the Tathagata for ordination is the fifth chapter. Receiving the full precepts is the sixth chapter. Each should be pointed out. But the previous example has already shown that there is no difference. The matter of Vinaya is well known. Therefore, this chapter does not make a separate explanation. The Arhat taking refuge in the Buddha is the first chapter. The Arhat having fear is the second chapter. Below, the second chapter is explained first. Why does the Arhat have fear? Below it says that dwelling in the thought of fear of all non-practice (a state without cultivation), like a person holding a sword wanting to harm oneself. Therefore, there is fear. All non-practice refers to having the antidote of non-outflow (Anāsrava, without defilements) within the realm (Dhatu, element). Outside the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) there is no cultivation of the non-outflow path, so it is said to dwell in the thought of fear of all non-practice. This is speaking of the cause (Hetu, cause) in the result (Phala, result). It is like a person without the sword of ignorance (Avidyā, ignorance) and afflictions. It is a metaphor for accepting the change and death (Parināma-marana, a subtle change of life and death). Grasping is a metaphor for the cause of affliction being able to bring about the result of life and death. Wanting to explain that a person holding a sword can harm an object. The suffering result of the cause chapter can pervade all Arhats. Therefore, it is said to be like a person holding a sword wanting to harm oneself. For this reason, the Arhat does not have ultimate happiness. Why is this? Below explains the second chapter. Relying on not seeking reliance means only seeking refuge in the Buddha, not seeking to rely on external things. It can also be said that the Buddha is a person who does not seek reliance, and people rely on the Buddha. Therefore, it is said to rely on a person who does not seek reliance. Below, use a metaphor to explain this chapter. Like sentient beings without reliance, it is a metaphor for the Arhat. Their respective fears are a metaphor for the Arhat having fear. Therefore, seeking refuge is like relying on not seeking reliance. Like this Arhat, combining sentient beings having fear, combining their respective fears, because of fear. Relying on the Tathagata, combining the reason for fear everywhere. Therefore, seeking refuge in the powerful strength of the Buddha.

Bhagavan (Bhagavan, one of the titles of the Buddha), Arhat, Pratyekabuddha (Pratyekabuddha, Solitary Buddha) and below. Secondly, separately combining the results into the One Vehicle (Ekayāna, One Vehicle). About to explain non-ultimate, first say there is.

怖畏也。是阿羅漢有餘生法不盡者。煩惱是受生法雖盡三界生死無明住地。或未傾更黨受身故。還名三界之身作有餘也。此解盡智。就盡智離出梵行以五。就無生智離出所作已辦故。有四智之名略時即有二智之稱。何以知之。盡智生死或盡梵行以立無漏道窮。正由梵行因立故生死盡也。就無生智出所作已辦。所作已辦者無漏滿足更不起或故。來身不復生也。正由因辦故。或盡不生有餘梵行成故。不純者為三界余未成故果體不純。此奪第二智也。事不究竟者。斷生死事不究竟。更須仰習勝解故。言當有所作。此奪第三智也。不度彼故者。不遇變易生死故。更須除或盡結故言當有所斷。此奪第四智也。以不斷故略舉最後為欲。奪第五無為非究故。言去涅槃界遠也。何以故第二段前五句是正奪二乘果非究竟。自下形奪佛也。何以故聲聞四智非極涅槃非究竟下明唯有如來得般涅槃。或亡善備成就一切功德故。云盡智究竟滿足。阿羅漢辟支佛不成就一切功德故。盡智未滿。若爾何故道言究竟下言說究竟者是佛方便。此奪盡也。此中奪其四智。何故道涅槃解意言聲聞報玩涅槃情殷故。奪四智皆作涅槃名也。唯有如來以下。奪第二梵行。以立唯有如來得般涅槃成就無量功德。羅漢辟支成就有功得故。梵行不立。昔日言立者是佛方便也

{ "translations": [ "現代漢語譯本：", "『怖畏』（bhaya，恐懼）是指那些煩惱未完全斷盡的阿羅漢（arhat，已證得涅槃的聖者）。雖然他們已經斷盡了作為受生之因的煩惱，但由於三界（trailokya，欲界、色界、無色界）生死的無明住地（avidyā-sthiti，無明的駐留之處）或許尚未完全傾覆，仍然可能再次受生。因此，他們仍然被稱為具有『有餘』之身，即三界之身。這種解釋是關於『盡智』（ksaya-jñāna，知已盡之智）。", "就『盡智』而言，從斷盡煩惱、脫離輪迴、成就梵行（brahmacarya，清凈行）的角度來看，有五種情況。就『無生智』（anutpāda-jñāna，知不生之智）而言，從所作已辦的角度來看，有四種情況。在簡略的情況下，可以合稱為『二智』。如何得知這一點呢？『盡智』意味著生死已盡，這是通過梵行而建立的，因為無漏道（anāsrava-mārga，無煩惱之道）的窮盡正是由於梵行的因緣而建立的，所以生死才能斷盡。", "就『無生智』而言，意味著所作已辦。『所作已辦』意味著無漏功德已經圓滿，不會再因為過去的業力而再次受生。正是因為因已經辦完，或者說煩惱已經斷盡，不再受生，有餘的梵行已經成就，但果體並不純粹，因為三界的余習尚未完全斷盡。這是對第二種智慧的否定。", "『事不究竟』意味著斷生死之事尚未究竟，還需要進一步修習勝解（adhimukti，殊勝的理解），所以說『當有所作』。這是對第三種智慧的否定。", "『不度彼故』意味著沒有超越變易生死（vikāri-maraṇa，變化的死亡），還需要去除煩惱的余習，所以說『當有所斷』。這是對第四種智慧的否定。", "因為沒有完全斷盡，所以簡略地舉出最後的『欲』（kāma，慾望），這是對第五種智慧的否定，因為無為法（asaṃskṛta-dharma，不生不滅之法）並非究竟，所以說『去涅槃界遠也』（nirvāṇa-dhātu，涅槃的境界）。", "為什麼呢？第二段的前五句是否定了二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）的果位並非究竟。從下面開始，則是爲了襯托佛的果位。為什麼呢？聲聞的四智並非極涅槃，並非究竟，下面說明只有如來（tathāgata，佛）才能證得般涅槃（parinirvāṇa，完全的涅槃），或者說因為圓滿具備、成就一切功德，所以說『盡智究竟滿足』。阿羅漢和辟支佛（pratyekabuddha，獨覺佛）沒有成就一切功德，所以『盡智未滿』。", "如果這樣，為什麼經中說『究竟』，又說『說究竟』呢？這是佛的方便說法。這是對『盡』的否定。這裡否定了他們的四智。為什麼說涅槃呢？這是爲了安慰聲聞，因為他們對涅槃的渴望非常強烈，所以將四智都稱為涅槃。", "『唯有如來』以下，否定了第二種梵行。因為只有如來才能證得般涅槃，成就無量功德，而羅漢和辟支佛只是成就了部分功德，所以梵行並不圓滿。過去所說的『立』，是佛的方便說法。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。唯有如來以下。第三奪所作已辦。如來得般涅槃成就不思議功德故。所作已辦。羅漢辟支成就思議功德故。所作未辦。昔言辦者是佛方便也。唯有如來以下。第四奪不受後有智。唯有如來得般涅槃。一切生死煩惱所應斷過。皆彌之無餘成就第二清凈故不受後有。羅漢辟支有餘過中清凈故不得不受後有。昔言不受後有者。是佛方便也。唯有如來以下。第五奪涅槃句。如來涅槃體極□宗超絕三乘故。言為一切眾生之所瞻仰過於二乘涅槃。是故知羅漢辟支所得之果者。常住大涅槃界遠。亦應言是佛方便。但闕無此言故。須後文來成此語也。言阿羅漢辟支佛觀察者舉前四智。解脫者舉第五句。四智究竟成前觀察義。蘇息處者。接前解脫總環四智涅槃。道此二果究竟者。亦是如來方便不了義說。成前第五句也。涅槃句也。亦可前五句奪四智及有涅槃。從羅漢辟支佛以下為無為涅槃也。

何以故已下。大段第三釋異。就中有兩段明義。一明二種生死。二明兩種煩惱。何以涅槃有優劣之殊。二種四智之別下言由有二種生死故然也。亦可如來常說聲聞二乘四智涅槃究竟。今勝鬘言導不實。何以故二言相違。若勝鬘語是。如來則為虛言。若如來語當。勝鬘便為浪說。二教相反不應兩。是故下言由有二種生死。勝鬘通道兩邊故言不

【現代漢語翻譯】現代漢語譯本：唯有如來以下，第三是破斥『所作已辦』的說法。如來證得般涅槃（Parinirvana，完全的涅槃），成就不可思議的功德，所以說『所作已辦』。阿羅漢（Arhat，已證悟者）和辟支佛（Pratyekabuddha，緣覺佛）成就可思議的功德，所以說『所作未辦』。以前說『辦』，是佛陀的方便說法。唯有如來以下，第四是破斥『不受後有智』的說法。唯有如來證得般涅槃，一切生死煩惱所應斷的過失，都已滅盡無餘，成就第二清凈，所以不受後有。阿羅漢和辟支佛還有剩餘的過失，處於中間的清凈狀態，所以不得不受後有。以前說『不受後有』，是佛陀的方便說法。唯有如來以下，第五是破斥涅槃的說法。如來的涅槃本體極其深奧，超越三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘），所以說為一切眾生所瞻仰，超過二乘的涅槃。因此可知阿羅漢和辟支佛所證得的果位，距離常住大涅槃界還很遙遠。也應該說是佛陀的方便說法，只是缺少這句話，需要後面的經文來成就這個說法。說阿羅漢和辟支佛的觀察，是指前面的四智。解脫，是指第五句。四智究竟成就了前面的觀察之義。蘇息處，是連線前面的解脫，總括四智涅槃。說這二果究竟，也是如來的方便不了義說，成就了前面的第五句，也就是涅槃句。也可以說，前面的五句破斥了四智以及有涅槃，從阿羅漢和辟支佛以下，是無為涅槃。『何以故』以下，是第三大段解釋差異。其中有兩段闡明意義。一段闡明兩種生死，一段闡明兩種煩惱。為什麼涅槃有優劣之分，兩種四智的差別？下面說是因為有兩種生死。也可以說，如來常說聲聞二乘的四智涅槃究竟，現在勝鬘夫人說是不真實的。為什麼？兩種說法相違背。如果勝鬘夫人的話是對的，如來說的就是虛妄之言。如果如來說的是對的，勝鬘夫人說的就是隨便說說。兩種教義相反，不應該並存。所以下面說是因為有兩種生死，勝鬘夫人通達兩邊，所以說不。

【English Translation】 English version: Only the Tathagata (如來, Thus Come One) and below, the third is refuting the statement 'what needs to be done is already done'. The Tathagata attains Parinirvana (般涅槃, complete Nirvana), accomplishing inconceivable merits, therefore it is said 'what needs to be done is already done'. Arhats (阿羅漢, enlightened ones) and Pratyekabuddhas (辟支佛, Solitary Buddhas) accomplish conceivable merits, therefore it is said 'what needs to be done is not yet done'. Saying 'done' in the past was a skillful means of the Buddha. Only the Tathagata and below, the fourth is refuting the 'wisdom of not receiving future existence'. Only the Tathagata attains Parinirvana, all faults that should be severed from the cycle of birth and death are extinguished without remainder, accomplishing the second purity, therefore not receiving future existence. Arhats and Pratyekabuddhas still have remaining faults, being in an intermediate state of purity, therefore they inevitably receive future existence. Saying 'not receiving future existence' in the past was a skillful means of the Buddha. Only the Tathagata and below, the fifth is refuting the statement of Nirvana. The essence of the Tathagata's Nirvana is extremely profound, surpassing the Three Vehicles (Śrāvakayāna, 聲聞乘, Hearer Vehicle; Pratyekabuddhayāna, 緣覺乘, Solitary Buddha Vehicle; Bodhisattvayāna, 菩薩乘, Bodhisattva Vehicle), therefore it is said to be revered by all sentient beings, surpassing the Nirvana of the Two Vehicles. Therefore, it can be known that the fruit attained by Arhats and Pratyekabuddhas is still far from the permanent Great Nirvana realm. It should also be said to be a skillful means of the Buddha, but lacking this statement, it needs later scriptures to complete this statement. Saying the observation of Arhats and Pratyekabuddhas refers to the previous four wisdoms. Liberation refers to the fifth statement. The ultimate accomplishment of the four wisdoms completes the meaning of the previous observation. The place of rest connects the previous liberation, encompassing the four wisdoms and Nirvana. Saying that the ultimate accomplishment of these two fruits is also the Buddha's skillful means of provisional teaching, completing the previous fifth statement, which is the statement of Nirvana. It can also be said that the previous five statements refute the four wisdoms and the existence of Nirvana, from Arhats and Pratyekabuddhas below, it is unconditioned Nirvana. From 'What is the reason' below, the third major section explains the differences. Within it, there are two sections clarifying the meaning. One clarifies the two kinds of birth and death, and the other clarifies the two kinds of afflictions. Why is there a distinction between superior and inferior Nirvana, and the difference between the two kinds of four wisdoms? Below it says it is because there are two kinds of birth and death. It can also be said that the Tathagata often says that the four wisdoms and Nirvana of the Hearer and Solitary Buddha Vehicles are ultimate, but now Queen Śrīmālā says it is not true. Why? The two statements contradict each other. If Queen Śrīmālā's words are correct, then the Tathagata's words are false. If the Tathagata's words are correct, then Queen Śrīmālā's words are just casual talk. The two teachings are contradictory and should not coexist. Therefore, below it says it is because there are two kinds of birth and death, Queen Śrīmālā understands both sides, therefore she says no.

究竟。如來但說一□故言究竟。跡似矛楯實不相違故言釋異也。從分段死已下。明如來說究竟所由。非一切煩惱以下。別釋勝鬘說不究竟所以。兩邊皆有其義不失宗旨也。何等為二。一是分段死。三界之中上至八萬下及十歲。各有體報殊。二者三界外前變最後故云變易死也。生則順情死則適意故。兩處但論死也。分段死者。胃虛為眾生者。正出受分段之人。羅漢以下說彼變易之者。乃至究竟菩提者。解無二種生死之處也。二種死中以下。別解如來說究竟所由。以分段死斷故。說阿羅漢辟支佛生死盡。得有餘果證故。說梵行立。凡夫人天不生無漏勝解故言未辨。三果四向七種舉人或未盡原故。先所未作。唯有羅漢辟支盡三界虛為煩惱故。稱所作已辦。羅漢辟支所斷煩惱。更不能令行者受於三界後身。是故說不受後有。如來說作究竟事居於此也。自此下別釋勝鬘不究竟所以。下言非盡一切煩惱。亦非盡一切受生故。說不受後有也。非盡一切煩惱集諦不亡非盡一切受生苦諦不重也。何以故有煩惱以下。第二就兩種煩惱明釋異。就中有五段文句明義。第一從何等為二以下。無始無明住地明二種煩惱體根不同。第二從世尊此四住地以下。就最為大力明力用各異。第三從又如取緣以下。訖即是無明住地明二種煩惱潤生有別。第四從

【現代漢語翻譯】現代漢語譯本究竟。如來只是說一種死亡，所以說是究竟。表面上看起來像矛盾，實際上並不衝突，所以說是解釋差異。從分段死以下，說明如來說究竟的原因。『非一切煩惱』以下，分別解釋勝鬘夫人說不究竟的原因。兩邊都有其意義，沒有失去宗旨。什麼是二種死？一是分段死。三界之中，上至八萬歲，下至十歲，各有不同的身體和果報。二是三界外，前一階段變化到最後階段，所以說是變易死。生是順應情慾，死是適應心意，所以兩處只討論死。分段死，胃虛是眾生，正是指出承受分段生死的人。羅漢以下說他們變易死，乃至究竟菩提，解釋沒有二種生死的地方。『二種死中』以下，分別解釋如來說究竟的原因。因為分段死斷了，所以說阿羅漢、辟支佛生死已盡。得到有餘果證，所以說梵行成立。凡夫人天沒有產生無漏的殊勝理解，所以說沒有辨別清楚。三果、四向、七種人，或者沒有窮盡根源，所以說『先所未作』。只有阿羅漢、辟支佛窮盡了三界虛妄的煩惱，所以稱『所作已辦』。羅漢、辟支佛所斷的煩惱，不能再使修行者承受三界後世的身體，所以說『不受後有』。如來說作究竟事就在這裡。從這裡以下，分別解釋勝鬘夫人說不究竟的原因。下面說『非盡一切煩惱，亦非盡一切受生』，所以說『不受後有』。『非盡一切煩惱』，集諦沒有滅亡；『非盡一切受生』，苦諦沒有重複。為什麼呢？『有煩惱』以下，第二就兩種煩惱說明解釋差異。其中有五段文句說明意義。第一從『何等為二』以下，無始無明（avidya）住地說明二種煩惱的本體和根源不同。第二從『世尊此四住地』以下，就最為強大的力量說明力量和作用各自不同。第三從『又如取緣』以下，直到『即是無明住地』，說明二種煩惱潤生有區別。第四從...

【English Translation】 English version Ultimately. The Tathagata only speaks of one kind of death, therefore it is said to be ultimate. It seems contradictory on the surface, but it is not actually contradictory, so it is said to be explaining the difference. From the death of segments onwards, it explains the reason why the Tathagata speaks of the ultimate. From 'not all afflictions' onwards, it separately explains the reason why Queen Srimala (Śrīmālādevī) speaks of non-ultimacy. Both sides have their meaning, and the purpose is not lost. What are the two kinds of death? One is the death of segments (分段死, Fēn duàn sǐ). Within the Three Realms (三界, Sānjiè), from eighty thousand years to ten years, each has a different body and retribution. The second is outside the Three Realms, the previous stage changes to the final stage, so it is called the death of transformation (變易死, Biànyì sǐ). Birth is in accordance with emotions, and death is in accordance with intentions, so both places only discuss death. Segmented death, gastric emptiness is sentient beings, is precisely pointing out the person who bears segmented life and death. Arhats (阿羅漢, Āluóhàn) and below speak of their death of transformation, up to ultimate Bodhi (菩提, Pútí), explaining that there is no place for two kinds of life and death. From 'in the two kinds of death' onwards, it separately explains the reason why the Tathagata speaks of the ultimate. Because segmented death is cut off, it is said that the Arhats and Pratyekabuddhas (辟支佛, Bìzhīfó) have exhausted life and death. Having obtained the remaining fruit certificate, it is said that the Brahma conduct is established. Ordinary people and gods have not produced the unsurpassed understanding of non-outflow, so it is said that they have not distinguished clearly. The three fruits, four directions, and seven kinds of people, or have not exhausted the source, so it is said 'what has not been done before'. Only Arhats and Pratyekabuddhas have exhausted the false afflictions of the Three Realms, so it is called 'what has been done is done'. The afflictions cut off by Arhats and Pratyekabuddhas can no longer cause practitioners to bear the body of the next life in the Three Realms, so it is said 'not subject to future existence'. The Tathagata says that doing the ultimate thing is here. From here onwards, it separately explains the reason why Queen Srimala speaks of non-ultimacy. Below it says 'not exhausting all afflictions, nor exhausting all births', so it says 'not subject to future existence'. 'Not exhausting all afflictions', the Samudaya (集諦, Jí dì) is not destroyed; 'not exhausting all births', the Dukkha (苦諦, Kǔ dì) is not repeated. Why? From 'having afflictions' onwards, the second explains the difference in the two kinds of afflictions. There are five paragraphs in it to explain the meaning. First, from 'what are the two' onwards, the beginningless ignorance (avidya) and the dwelling place explain that the substance and root of the two kinds of afflictions are different. Second, from 'the World Honored One, these four dwelling places' onwards, the most powerful force explains that the power and function are different. Third, from 'also, like taking conditions' onwards, up to 'that is the dwelling place of ignorance', it explains that the two kinds of afflictions have different ways of moistening life. Fourth from...

羅漢最後身菩薩以下。訖解脫味正舉二智釋異。第五從無明住地不斷以下。訖智師子吼明斷結屬如來也。煩惱有二種者。一是四住煩惱。二是無明之惑。何等為二。以下釋住地為一。起煩惱為第二也。始起一念能生名地。令后或相續不斷曰住。與住作地故名住地。如是五處皆有二種。住之與地。住地有四種。以下別解三界煩惱也。三界見諦粗礦潤生義等見諦即斷故束為一住地。地獄粗貪名為欲愛住地。色界愛便名為色愛。無色貪便說為有愛住地也。從此四煩惱皆上生者。皆名超煩惱也。四心同緣一境共成便故。言剎那心相應也。世尊心不相應者。解三界外煩惱。無始者神識不起。則已起則托境。托境不了名曰無明。更無有先故曰無始。克此一念無明能生后或名地。後生煩惱不斷名住。與住為地故曰無明住地。后煩惱從此上生名起為煩惱。如此起者彰恒沙功德故名恒沙煩惱。如是萬行之上即名上煩惱。如是相續展轉漸粗鄰近三界。始起非相一念之惑。即以為有愛住地。后從此一念背上生者名為起煩惱。如是展轉漸粗鄰近色界種類。與四禪煩惱相似。復始起一念色界者即以為色愛住地。後者從此從一念上生作起煩惱。乃至欲界一念者名欲愛住地。后從腳上生者名為起煩惱。如是欲界粗便能推求覓境。始一念身見以之為見一

【現代漢語翻譯】現代漢語譯本羅漢最後身菩薩以下，直到用兩種智慧解釋『解脫味』的差異。第五，從『無明住地不斷』以下，直到『智師子吼』說明斷除煩惱屬於如來。煩惱有兩種：一是四住煩惱，二是無明之惑。什麼是這兩種煩惱呢？以下解釋『住地』為一種，『起煩惱』為第二種。最初生起一念能產生（煩惱的）叫做『地』，使後來的（煩惱）或者相續不斷叫做『住』，因為『住』作為『地』，所以叫做『住地』。像這樣五個地方都有兩種：『住』和『地』。『住地』有四種。以下分別解釋三界的煩惱。三界的見諦（dṛṣṭi-satya，通過觀察真理而獲得的智慧）粗礦潤生義等，見諦立即斷除，所以歸結為一種『住地』。地獄的粗俗貪愛名為『欲愛住地』（kāma-rāga-sthiti）。色界的貪愛便名為『色愛』（rūpa-rāga）。無色界的貪愛便說為『有愛住地』（bhava-rāga-sthiti）。從此四種煩惱都向上生起，都叫做『超煩惱』。四心（可能指四種不同的心念或心理狀態）同時緣於一個境界共同成就，所以說『剎那心相應』。世尊心不相應，解釋三界外的煩惱。『無始』是指神識不起，如果已起則依託于境界。依託于境界卻不瞭解，叫做『無明』（avidyā，無知）。更沒有先於它的，所以叫做『無始』。確定這一念無明能產生後來的（煩惱），或者作為（煩惱的）『地』，後來產生的煩惱不斷叫做『住』，因為『住』作為『地』，所以叫做『無明住地』。後來的煩惱從此向上生起，叫做『起煩惱』。像這樣生起的（煩惱）彰顯恒河沙數般的功德，所以叫做『恒沙煩惱』。像這樣在萬行之上就叫做『上煩惱』。像這樣相續展轉，逐漸粗重，鄰近三界。最初生起非相（nirākāra，沒有具體形象）的一念之惑，就認為是『有愛住地』。後來從此一念背向上生起的叫做『起煩惱』。像這樣展轉逐漸粗重，鄰近色界種類。與四禪（catvāri dhyānāni，佛教禪修的四個階段）的煩惱相似。再次最初生起一念（的煩惱），就認為是『色愛住地』。後者從此從一念向上生起作為『起煩惱』。乃至欲界（kāma-dhātu，眾生有情慾和性慾的世界）一念（的煩惱）叫做『欲愛住地』。後來從腳上生起的叫做『起煩惱』。像這樣欲界粗俗，便能推求覓境。最初一念身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的）就認為是見一。

【English Translation】 English version From Arhat's last body Bodhisattva onwards, until explaining the difference of 'taste of liberation' using two wisdoms. Fifth, from 'Avidyā-sthiti (無明住地, the ground of ignorance) not ceasing' onwards, until 'wisdom lion's roar' clarifies that cutting off afflictions belongs to Tathagata. There are two types of afflictions: one is the four sthiti-kleśas (四住煩惱, four dwelling afflictions), and the other is the delusion of avidyā (無明, ignorance). What are these two types? The following explains 'sthiti (住地, dwelling place)' as one type, and 'rising afflictions' as the second type. The initial arising of a single thought that can produce (afflictions) is called 'ground (地)', and causing subsequent (afflictions) to continuously arise is called 'dwelling (住)'. Because 'dwelling' serves as 'ground', it is called 'sthiti (住地, dwelling place)'. Like this, there are two types in all five places: 'dwelling' and 'ground'. There are four types of 'sthiti (住地, dwelling place)'. The following separately explains the afflictions of the three realms. The dṛṣṭi-satya (見諦, seeing the truth) of the three realms, coarse and generating rebirth, etc., dṛṣṭi-satya (見諦, seeing the truth) is immediately cut off, so it is summarized as one 'sthiti (住地, dwelling place)'. The coarse greed and love of the lower realm is called 'kāma-rāga-sthiti (欲愛住地, dwelling place of desire-attachment)'. The greed and love of the form realm is called 'rūpa-rāga (色愛, form-attachment)'. The greed and love of the formless realm is said to be 'bhava-rāga-sthiti (有愛住地, dwelling place of existence-attachment)'. From these four afflictions all arising upwards, they are all called 'super-afflictions'. Four minds (possibly referring to four different mind states) simultaneously condition one object and jointly accomplish, so it is said 'instantaneous mind corresponding'. The World Honored One's mind not corresponding, explains the afflictions outside the three realms. 'Without beginning' means that consciousness does not arise; if it has arisen, then it relies on an object. Relying on an object but not understanding is called 'avidyā (無明, ignorance)'. There is nothing prior to it, so it is called 'without beginning'. Determining that this one thought of avidyā (無明, ignorance) can produce subsequent (afflictions), or serve as (the affliction's) 'ground', and subsequent afflictions arising continuously is called 'dwelling (住)'. Because 'dwelling' serves as 'ground', it is called 'Avidyā-sthiti (無明住地, the ground of ignorance)'. Subsequent afflictions arising upwards from this are called 'rising afflictions'. Afflictions arising like this manifest merits like the sands of the Ganges, so they are called 'Ganges-sand afflictions'. Like this, above the myriad practices, it is called 'upper afflictions'. Like this, continuously transforming, gradually becoming coarse, and approaching the three realms. The initial arising of a single thought of non-form (nirākāra, without specific form) delusion is considered 'bhava-rāga-sthiti (有愛住地, dwelling place of existence-attachment)'. Later, what arises upwards from this one thought is called 'rising afflictions'. Like this, transforming and gradually becoming coarse, approaching the form realm type. Similar to the afflictions of the four dhyānas (catvāri dhyānāni, the four stages of Buddhist meditation). Again, the initial arising of a single thought (of affliction) is considered 'rūpa-rāga-sthiti (色愛住地, dwelling place of form-attachment)'. The latter arises upwards from this one thought as 'rising afflictions'. Even a single thought (of affliction) in the desire realm (kāma-dhātu, the world of beings with desires and sexuality) is called 'kāma-rāga-sthiti (欲愛住地, dwelling place of desire-attachment)'. Later, what arises from the foot is called 'rising afflictions'. Like this, the desire realm is coarse and can seek and find objects. The initial single thought of satkāya-dṛṣṭi (身見, self-view, the view that the body is real) is considered seeing one.

處住地。亦以後生者為起。如此便有五住地煩惱。三界之中四心同緣故得為剎那相應。三界之外前後之心都是不了。無有四心之別故言心不相應。無始無明住地也。亦可依經論解義無住之識。此或微細以為無明住地。想受之心乃至行陰中睡眠無記以為恒沙煩惱。行陰心中離出一貪使。粗者為欲界。中者為色愛。細者為無色愛。五見利使束作見一處住地。若依此解義行陰貪愛容有重生故。言剎那相應。如是報受克為恒沙煩惱。五識不容重起故。言心不相應。無始無明住地也。世尊此四住地力者。以下第二段明煩惱力用不同。此四住地舉三界煩惱。上煩惱者舉恒沙煩惱。以此二種比格無明住地之或算數譬喻所不能及。此明枝條不如本地獄不及上地煩惱也。世尊如是無明住地力者。還以本過末上勝下也。譬如惡魔波旬喻無明住地煩惱。他化自在天者喻恒沙四住地之或。色力壽命以下喻其力用。自在殊勝也。如是無明住地。合前惡魔波旬力者。合前力用有愛。四住地者合自在諸天其力最勝者。合上殊勝也。近與恒沙煩惱作依。亦遠能令三界四種煩惱久住。下言羅漢辟支不能斷者。此中未明斷道。不能斷者。為上無明煩惱力強。唯有如來菩提智之所能斷也。世尊以下結成無明力強也　世尊有如取緣以下。第三明煩惱潤生有別也。

外緣者十二因緣中單舉一取枝也。有漏業因者。亦開取十二因緣中有支而生三有者。因緣中生支欲解三界受身。愛取為緣有漏為因。而生三有者。因緣既備。三界受身故言而生三有。此明解四住地受生之方。如是以下解無明潤身之法論。其彼處智惠轉明煩惱漸微。前解感后解許。具同伴相始或望其智。此是異類相資故。云無漏業。因無明住地為緣也。亦可因三界實空解故。彼處受生故。言無漏業因。論其生死。要由煩惱也。阿羅漢以下出其種生死之人絕。於色界唯有智體代謝故言意生身。此三地者分段生死。彼三種者三界外亦可竟生者還道。變易之人身得論分段之者。三界之中治道無漏破散生死故。此時不破未潤彼變易受生故。煩惱時復不攝。故下言及無漏業生。亦遠依無明住地緣無明住地。四有無漏之解。亦由四住地煩惱潤生受身。果上費得。是故三種意生身。及三界無漏。由無明住地。於此有緣非是無緣也。

世尊如是有愛住地以下。得復一週格量。下煩惱不及於上故。言不與無明業因也。無明住地異以下。得說亦地之惑勝。下煩惱佛地所斷者。業或明斷欲明此惑力強也。真言佛地所斷未明。以何解滅故。言菩提智之所能斷。何以故唯菩提智慧除二乘不能滅也。下言羅漢辟支斷四住煩惱無者惑漏不盡故。不

【現代漢語翻譯】現代漢語譯本：外緣是指十二因緣中單獨提取一個分支來說明。『有漏業因』是指從十二因緣中提取某些支分，來說明產生三有的原因。在因緣中，產生支分是爲了理解三界受生的過程。愛和取是緣，有漏是因，從而產生三有。因緣具備，就會在三界中受生，所以說『而生三有』。這說明了如何斷除四住地煩惱而不再受生的方法。以下是關於如何理解無明潤身之法的討論，說明在那個地方，智慧逐漸增長，煩惱逐漸減少。前面的解釋是關於感果，後面的解釋是關於許果。具備相同的伴侶，最初或許期望于智慧，這是不同種類互相資助的緣故，所以說是『無漏業』，因為無明住地是緣。也可以因為理解三界實空的緣故，所以在那個地方受生，所以說是『無漏業因』。討論生死，關鍵在於煩惱。阿羅漢以下的人，斷絕了種子生死，只有智慧體的新陳代謝，所以說是意生身。這三地是指分段生死。那三種是指三界之外，也可以究竟生者還道。變易身的人可以討論分段生死，因為在三界之中，治理道，用無漏法破散生死。此時不破，是因為沒有潤澤，所以變易受生。煩惱有時不再攝取，所以下面說到及無漏業生，也是遠遠地依靠無明住地，緣于無明住地。四有無漏的理解，也是因為四住地煩惱潤生而受身，在果上花費才能得到。因此，三種意生身以及三界無漏，都是由於無明住地，於此有緣，並非是無緣。世尊如此說，有愛住地以下，可以再次進行一番衡量。因為下方的煩惱不及上方的煩惱，所以說不與無明業因相關。無明住地不同於其他住地，可以說此地的迷惑更勝一籌。下方的煩惱是佛地所斷除的，業或許可以明確地斷除，這是爲了說明此惑的力量強大。真言是佛地所斷除的，但還沒有明確用什麼方法來斷滅，所以說菩提智慧能夠斷除。為什麼只有菩提智慧才能斷除呢？因為二乘無法斷滅。下面說羅漢和辟支佛斷除了四住煩惱，但惑漏沒有完全斷盡，所以不能……

【English Translation】 English version: The external condition refers to taking a single branch from the twelve links of dependent origination to explain. 'Defiled karmic cause' refers to extracting certain branches from the twelve links of dependent origination to explain the cause of the arising of the three realms of existence (threefold world). In dependent origination, the arising of branches is to understand the process of being born in the three realms. Craving (愛) and grasping (取) are conditions, defilement (有漏) is the cause, thereby giving rise to the three realms of existence. When the conditions are complete, one will be born in the three realms, hence the saying 'and give rise to the three realms of existence.' This explains the method of eradicating the four abodes of affliction (四住地) so as not to be reborn. The following is a discussion on how to understand the Dharma of ignorance (無明) nourishing the body, explaining that in that place, wisdom gradually increases and afflictions gradually decrease. The previous explanation is about the feeling of result, and the latter explanation is about the permission of result. Having the same companions, initially perhaps hoping for wisdom, this is because different kinds mutually assist each other, hence it is said to be 'undefiled karma,' because the abode of ignorance is the condition. It can also be because of understanding the emptiness of the three realms, so one is born in that place, hence it is said to be 'undefiled karmic cause.' Discussing birth and death, the key lies in afflictions. Those below Arhats have severed the seed of birth and death, only the metabolism of the wisdom body remains, hence it is said to be mind-made body (意生身). These three grounds refer to segmented birth and death (分段生死). Those three kinds refer to those outside the three realms, who can ultimately be born and return to the path. People with transformation bodies can discuss segmented birth and death, because in the three realms, governing the path, using undefiled Dharma to break apart birth and death. Not breaking at this time is because it has not been nourished, so transformation birth occurs. Afflictions sometimes no longer grasp, so it is said below that the arising of undefiled karma also relies distantly on the abode of ignorance, conditioned by the abode of ignorance. The understanding of the four existences (四有) and undefilement is also because the four abodes of affliction nourish birth and receive the body, which can only be obtained by spending effort on the result. Therefore, the three kinds of mind-made bodies and the undefilement of the three realms are all due to the abode of ignorance, and there is a condition for this, it is not without a condition. The World Honored One said so, below the abode of craving, one can again make a measurement. Because the lower afflictions are not as strong as the upper afflictions, it is said that it is not related to the karmic cause of ignorance. The abode of ignorance is different from other abodes, and it can be said that the delusion of this place is even greater. The lower afflictions are those eradicated by the Buddha ground, and karma can perhaps be clearly eradicated, this is to explain the power of this delusion is strong. True words are eradicated by the Buddha ground, but it has not yet been clarified by what method to eradicate them, so it is said that Bodhi wisdom can eradicate them. Why can only Bodhi wisdom eradicate them? Because the two vehicles (二乘) cannot eradicate them. Below it says that Arhats and Pratyekabuddhas (辟支佛) have eradicated the four abodes of affliction, but the leakage of delusion has not been completely eradicated, so they cannot...

得四智作自在力亦不得涅槃作證也。無者惑漏不盡者何者是也下言即無明住地是也。

導世以下第四段前文就四緣中解兩種生死盡煩惱之異。自此以下正釋二種涅槃。由四智故別也。羅漢辟支最後身菩薩者。此人是三界中七住地身故。言最後身也。為無明或覆障故。不能玄鑒事□故。言于彼彼法不知不覺也。彼彼者八住已上處處四諦不同故曰彼彼。故由無明煩惱彰其惡因故。見四諦境界不周見理不盡故。四智不滿。四智既不滿。涅槃亦不得究竟。如是體不自因唸唸無常故名生死也。若解八住已前容有異心起惑故。潤生可解。今八住已上容有並照無出入之殊。云何用煩惱潤生也。今解心由煩惱障故。見境不周觀理不盡。不得涅槃常住湛然。是以唸唸無常也。以不知見者。不見無作四聖諦故。煩惱所應斷者不斷不究竟也。以不能斷無明煩惱故。但於三界生死有餘過中得解脫。此明得少分煩惱盡非離一切過解脫者。別明無量生死不生也。此明盡智也。名有餘清凈已下。解不受後有智。有餘清凈者。明其得邊。非一切清凈者。釋彼不得之所以。成就有餘功德者。明其得少分梵行已立所作以。辨非一功德者。解無量梵行不立所作辨不也。自下總舉四智不滿。為欲奪第六涅槃也。以成就有餘解脫舉上盡智。有餘清凈者。不受

【現代漢語翻譯】現代漢語譯本：即使獲得了四智（si zhi，四種智慧）的自在力，也不能證得涅槃（nie pan，佛教術語，指解脫）的境界。如果說還有惑漏沒有斷盡，那是什麼呢？下文說，就是無明住地（wu ming zhu di，煩惱的根本）。

從『導世』以下是第四段，前文就四緣（si yuan，四種因緣）中解釋了兩種生死（sheng si，生死輪迴）和煩惱斷盡的差異。從這裡以下正式解釋兩種涅槃。因為四智的緣故而有所區別。阿羅漢（a luo han，聲聞乘的最高果位）、辟支佛（pi zhi fo，又稱緣覺）和最後身菩薩（zui hou shen pu sa，指不再受生的菩薩）。這些人是處於三界（san jie，欲界、色界、無色界）中的七住地（qi zhu di，菩薩修行過程中的一個階段）之身，所以說是最後身。因為有無明（wu ming，佛教術語，指對事物真相的迷惑）的覆蓋和障礙，所以不能深刻地認識事物的真相，因此說對於種種法（fa，佛教術語，指事物、規律）不知不覺。『彼彼』指的是八住（ba zhu，菩薩修行過程中的一個階段）以上的菩薩，因為他們所處的四諦（si di，佛教基本教義，包括苦、集、滅、道）境界各不相同，所以說是『彼彼』。因此，由於無明煩惱（fan nao，佛教術語，指各種精神上的困擾）彰顯了惡因，所以見四諦的境界不全面，見理不透徹，四智不圓滿。四智既然不圓滿，涅槃也就不能究竟。像這樣，身體不是自身的原因，唸唸無常，所以叫做生死。如果理解為八住以前的菩薩，可能還有異心生起迷惑，所以潤生（run sheng，指煩惱滋潤生命）是可以理解的。現在八住以上的菩薩，可能已經能夠同時照見一切，沒有出入的差別，怎麼能用煩惱來潤生呢？現在的解釋是，心由於煩惱的障礙，所以見境不全面，觀理不透徹，不能得到涅槃的常住湛然，因此唸唸無常。因為不知不見，所以不見無作四聖諦（wu zuo si sheng di，指無為的四聖諦），煩惱所應該斷除的沒有斷除，不究竟。因為不能斷除無明煩惱，所以只是在三界生死的有餘過患中得到解脫。這說明只是得到了少分的煩惱斷盡，而不是脫離一切過患的解脫。特別說明無量生死不再產生。這說明是盡智（jin zhi，斷盡煩惱的智慧）。

『名有餘清凈』以下，解釋不受後有智（bu shou hou you zhi，不再接受未來果報的智慧）。『有餘清凈』，說明他所得到的只是部分，『非一切清凈』，解釋了他不能得到一切清凈的原因。『成就有餘功德』，說明他成就了少分的功德，『梵行已立所作以』，辨別他不是成就了一切功德，解釋無量梵行沒有建立，所作沒有完成。從下面開始總舉四智不圓滿，是爲了破斥第六種涅槃。因為成就了有餘的解脫，所以舉出上面的盡智。『有餘清凈』，不再接受。

【English Translation】 English version: Even having attained the power of mastery over the Four Wisdoms (si zhi, the four kinds of wisdom), one cannot realize the attainment of Nirvana (nie pan, a Buddhist term referring to liberation). If it is said that there are still defilements and outflows (惑漏) that have not been completely exhausted, what are they? The following text says that it is the Abode of Ignorance (wu ming zhu di, the root of afflictions).

From 'Guiding the World' onwards is the fourth section. The previous text explained the differences between the two kinds of birth and death (sheng si, the cycle of birth and death) and the exhaustion of afflictions within the Four Conditions (si yuan, the four kinds of conditions). From here onwards, it formally explains the two kinds of Nirvana. It is distinguished by the Four Wisdoms. Arhats (a luo han, the highest fruit of the Hearer Vehicle), Pratyekabuddhas (pi zhi fo, also known as Solitary Buddhas), and Bodhisattvas in their last life (zui hou shen pu sa, referring to Bodhisattvas who will not be reborn). These individuals are in the body of the Seventh Stage (qi zhu di, a stage in the Bodhisattva's path) within the Three Realms (san jie, the Desire Realm, the Form Realm, and the Formless Realm), so it is said to be their last life. Because of the covering and obstruction of Ignorance (wu ming, a Buddhist term referring to delusion about the true nature of things), they cannot deeply understand the truth of things, so it is said that they are unaware of various Dharmas (fa, Buddhist term referring to things, laws). 'Those various' refers to Bodhisattvas above the Eighth Stage (ba zhu, a stage in the Bodhisattva's path), because the Four Noble Truths (si di, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) are different in each place, so it is said to be 'those various'. Therefore, because ignorance and afflictions (fan nao, Buddhist term referring to various mental disturbances) manifest evil causes, their view of the Four Noble Truths is not comprehensive, and their understanding of the principle is not thorough, so the Four Wisdoms are not complete. Since the Four Wisdoms are not complete, Nirvana cannot be ultimate. Like this, the body is not the cause of itself, and is impermanent from moment to moment, so it is called birth and death. If it is understood as Bodhisattvas before the Eighth Stage, there may still be different thoughts arising and causing delusion, so the 'moistening of life' (run sheng, referring to afflictions nourishing life) can be understood. Now, Bodhisattvas above the Eighth Stage may already be able to see everything simultaneously, without the distinction of coming and going, so how can afflictions be used to moisten life? The current explanation is that the mind is obstructed by afflictions, so its view of the environment is not comprehensive, and its observation of the principle is not thorough, and it cannot attain the constant and serene state of Nirvana, so it is impermanent from moment to moment. Because they do not know and do not see, they do not see the Uncreated Four Noble Truths (wu zuo si sheng di, referring to the unconditioned Four Noble Truths), and what should be cut off from afflictions has not been cut off, and is not ultimate. Because they cannot cut off ignorance and afflictions, they only attain liberation from the remaining faults of birth and death in the Three Realms. This explains that they have only attained a small portion of the exhaustion of afflictions, and not liberation from all faults. It specifically explains that countless births and deaths will no longer occur. This explains Exhaustive Wisdom (jin zhi, the wisdom of exhausting afflictions).

From 'Named Remaining Purity' onwards, it explains the Wisdom of Non-Acceptance of Future Existence (bu shou hou you zhi, the wisdom of no longer accepting future retribution). 'Remaining Purity' indicates that what they have attained is only a part, and 'Not All Purity' explains the reason why they cannot attain all purity. 'Accomplishing Remaining Merit' explains that they have accomplished a small portion of merit, and 'Pure Conduct has been Established, what has been done is with' distinguishes that they have not accomplished all merit, and explains that countless pure conduct has not been established, and what has been done has not been completed. From below, it generally lists the incompleteness of the Four Wisdoms, in order to refute the sixth kind of Nirvana. Because they have accomplished remaining liberation, the above Exhaustive Wisdom is mentioned. 'Remaining Purity' no longer accepts.

後有智中間兩智。同是無漏故。但言有餘功德也。是故但知有餘之苦。乃至修有餘道。是名得少分涅槃者。明其得邊名向涅槃界。解不得之處。上來解聲聞四智涅槃不究竟所由。從若知一切苦以下。釋如來四智涅槃所滿足所以。若能知金剛已還一切苦盡。亦能斷一切集。證一切滅。修一切道者。便能超絕分段生死故。言于無常壞世間。亦超變易生死故。言無常病世間。過兩處故得常住涅槃界。前聲聞為惑所障故。不見四諦理周故。無常生滅如來明見理周故。得涅槃界。還府應群生於三界內無覆護世間。三界外無依世間。於此兩處無護者為作護。無依者與作依。何以能爾。下言由四智滿足故。得涅槃究竟也。法無優劣者。我生已盡智平等智慧等故。梵行理齊解脫等故所作已辦。清凈等故不受後有。以是四智究竟故。涅槃一味等味究竟平等味也　世尊以下第五段。將明煩惱若斷涅槃應得先解。煩惱不斷故四智不滿。涅槃亦不得。是故無明住地積聚生一切煩惱。從此以下先返解。若無明住地不斷不究竟者。還重舉上文為明下句明解脫味者。三乘經中涅槃身亡智盡故。不得言明解脫。今常住大涅槃常住妙有萬境朗然故。言明解脫也。何以故。無明住地不斷不得明解脫。下言無明是是種惑之本故。云無明住地不斷不究竟。過恒沙

【現代漢語翻譯】現代漢語譯本後有智（指證得阿羅漢果后的智慧）和中間兩智（指苦法智和苦類智），雖然同樣是無漏的，但（佛）會說它們還有剩餘的功德。因此，（聲聞乘人）僅僅知道有剩餘的苦，乃至修有剩餘的道，這被稱為『得到少分涅槃』。這表明他們所得的只是涅槃的邊緣，名為『趣向涅槃界』。這是解釋他們未能完全證得涅槃的原因。上面解釋了聲聞四智涅槃不究竟的原因。從『若知一切苦』以下，解釋如來四智涅槃的圓滿之處。如果能知金剛喻定（能斷一切煩惱的禪定）已還的一切苦都已斷盡，也能斷一切集（苦的根源），證一切滅（涅槃），修一切道，便能超越分段生死。所以說，對於無常壞滅的世間，也能超越變易生死。所以說，對於無常病苦的世間，超越這兩種生死，才能得到常住的涅槃界。之前的聲聞乘人因為被迷惑所障礙，所以不能周全地見到四諦的真理。如來明晰地見到四諦的真理，所以能得到涅槃界。還應救護三界內的眾生，因為在三界內，世間沒有覆護。三界外，世間沒有依靠。對於這兩處沒有保護的人，為他們作保護；對於沒有依靠的人，給予他們依靠。為什麼能這樣呢？下面說，因為四智圓滿，所以能得到究竟的涅槃。法沒有優劣之分，因為『我生已盡』的智慧是平等的，梵行的道理是齊等的，解脫是相等的，『所作已辦』是清凈的，『不受後有』。因為這四智究竟圓滿，所以涅槃是同一味道，究竟平等味道。世尊以下第五段，將要說明煩惱如果斷了，涅槃就應該得到，先要理解這一點。因為煩惱沒有斷，所以四智不圓滿，涅槃也得不到。因此，無明住地（最根本的無明）積聚產生一切煩惱。從這裡以下，先反過來解釋。如果無明住地不斷不究竟，還重複引用上文，是爲了闡明下句『明解脫味』。三乘經中，涅槃是身亡智盡，所以不能說是『明解脫』。現在常住大涅槃是常住妙有，萬境朗然，所以說是『明解脫』。為什麼呢？因為無明住地不斷，就不能得到『明解脫』。下面說，無明是各種迷惑的根本，所以說無明住地不斷不究竟，（其數量）超過恒河沙數。

【English Translation】 English version The wisdom of subsequent existence (wisdom after attaining Arhatship) and the two intermediate wisdoms (Dukkha-ñāṇa and Dukkha-samudaya-ñāṇa), although both are without outflows (anāsava), (the Buddha) would say that they still have remaining merits. Therefore, (those of the Śrāvakayāna) only know the remaining suffering, and even cultivate the remaining path, which is called 'attaining a partial Nirvāṇa'. This indicates that what they have attained is only the edge of Nirvāṇa, called 'approaching the realm of Nirvāṇa'. This explains the reason why they fail to fully attain Nirvāṇa. The above explains the reason why the four wisdoms of the Śrāvakayāna do not lead to complete Nirvāṇa. From 'If one knows all suffering' onwards, it explains the completeness of the Tathāgata's four wisdoms of Nirvāṇa. If one can know that all suffering from the Vajropama-samādhi (diamond-like concentration, a samādhi that can cut off all afflictions) onwards has been completely extinguished, and can also cut off all samudaya (the origin of suffering), realize all nirodha (cessation, Nirvāṇa), and cultivate all marga (the path), then one can transcend the segmented birth and death (punarbhava). Therefore, it is said that for the impermanent and decaying world, one can also transcend the changing birth and death. Therefore, it is said that for the impermanent and suffering world, transcending these two kinds of birth and death, one can attain the permanent and abiding realm of Nirvāṇa. The previous Śrāvakayāna practitioners were obstructed by delusion, so they could not comprehensively see the truth of the Four Noble Truths. The Tathāgata clearly sees the truth of the Four Noble Truths, so he can attain the realm of Nirvāṇa. One should also rescue sentient beings within the three realms, because within the three realms, the world has no protection. Outside the three realms, the world has no reliance. For those who have no protection in these two places, provide them with protection; for those who have no reliance, give them reliance. Why can this be done? It is said below that because the four wisdoms are complete, one can attain ultimate Nirvāṇa. There is no distinction between the Dharma, because the wisdom of 'birth is exhausted' is equal, the principle of Brahmacharya is equal, liberation is equal, 'what has been done is done' is pure, and 'no longer subject to future existence'. Because these four wisdoms are ultimately complete, Nirvāṇa is of the same taste, ultimately equal taste. From the World Honored One onwards, the fifth section will explain that if afflictions are cut off, Nirvāṇa should be attained, and this must be understood first. Because afflictions have not been cut off, the four wisdoms are not complete, and Nirvāṇa cannot be attained either. Therefore, avidyā-bhūmi (the ground of ignorance, the most fundamental ignorance) accumulates and produces all afflictions. From here onwards, first explain it in reverse. If the avidyā-bhūmi is not cut off and not complete, the above text is repeated to clarify the following sentence 'the taste of clear liberation'. In the sutras of the Three Vehicles, Nirvāṇa is the death of the body and the exhaustion of wisdom, so it cannot be said to be 'clear liberation'. Now the permanent and abiding Great Nirvāṇa is the permanent and abiding wonderful existence, and all realms are clear, so it is said to be 'clear liberation'. Why? Because the avidyā-bhūmi is not cut off, one cannot attain 'clear liberation'. It is said below that avidyā is the root of all kinds of delusion, so it is said that the avidyā-bhūmi is not cut off and not complete, (its quantity) exceeds the sands of the Ganges.

等亦不斷不究竟也。何以然者。欲明根本不亡枝條不喪也。下言過恒沙等所斷法不斷。過恒沙等四智法應得不得涅槃應證不究竟不證也。以是義故。無明住地積聚生一切修道斷煩惱。此經明義三界中惑皆是見諦三界以外為修道故。言生一切修道斷煩惱也。此惑覆于萬行之上故言上也。直言上煩惱未指其體故。次言彼生心上煩惱也。亦可上言覆于萬行之上來心為其本故。言彼生心上煩惱也。心之勝者不過定惠故。下言止觀上煩惱也。止者定之始。觀者惠之初。上雖分心作其定惠。然定惠中各有上中下三品之殊。禪上煩惱是定中品。正受上者是定上品。方便者惠中品。智上者惠上品也。亦可止觀是總下。禪與正受是事姓中。□方便與智是空有兩別也。果上者涅槃為果。何故不得。由此煩惱覆故不得也。得上者因能獲果故名為得。此因何以不得於果。由此覆故也。上雖言其果未釋其體故次言力。力者十力。無畏者四無畏也。如是十力無畏。何故不現。由此煩惱覆故。言力上無畏上煩惱也。世尊以解四住地所起之所由故。言剎那相應。心不相應者。解三界外煩惱起之所以。更總舉此二生起所以。為欲作譬本下明斷也。若過於恒沙菩提智所斷法一切皆依無明住地所建立者。此是譬本也。譬如一切種子者。喻恒沙煩惱。皆依于地建

【現代漢語翻譯】現代漢語譯本這些狀態既非斷滅，也非究竟。為何如此說呢？因為要闡明根本不會消失，枝條也不會喪失。下面所說的超過恒河沙數等量的所斷之法不會斷滅，超過恒河沙數等量的四智之法應該獲得卻無法獲得，涅槃應該證得卻不究竟，無法證得。因為這個緣故，無明住地積聚產生一切修道斷煩惱。此經闡明，三界中的迷惑都是見諦所斷，三界以外的迷惑是修道所斷，所以說產生一切修道斷煩惱。這些迷惑覆蓋在萬行之上，所以說是『上』。直接說『上煩惱』還沒有指明它的本體，所以接下來才說『彼生心上煩惱』。也可以說『上』是指覆蓋在萬行之上，而生起的心是它的根本，所以說是『彼生心上煩惱』。心中最殊勝的莫過於定和慧，所以下面說『止觀上煩惱』。止是定的開始，觀是慧的開始。上面雖然把心分為定和慧，然而定和慧中各有上中下三品的不同。禪上煩惱是定中的中品，正受上者是定中的上品，方便者是慧中的中品，智上者是慧中的上品。也可以說止觀是總說，禪與正受是從事情的性質來說，方便與智是從空有兩方面來說。果上者是指涅槃作為果。為什麼不能得到呢？因為被這些煩惱覆蓋的緣故。得上者是指因能夠獲得果，所以稱為『得』。這個因為什麼不能得到果呢？因為被這些覆蓋的緣故。上面雖然說了果，但沒有解釋它的本體，所以接下來才說力。力是指十力（Tathāgata's Ten Powers），無畏是指四無畏（Four Fearlessnesses）。像這樣的十力無畏，為什麼不能顯現呢？因為被這些煩惱覆蓋的緣故，所以說『力上無畏上煩惱』。世尊爲了解釋四住地（Four abodes of ignorance）所產生的緣由，所以說剎那相應，心不相應。這是解釋三界外煩惱生起的原因。更總括這兩種生起的原因，是爲了作譬喻，下面闡明斷除。如果超過恒河沙數的菩提智所斷之法一切都依無明住地所建立，這就是譬喻根本。譬如一切種子，比喻恒河沙數的煩惱，都依于地而建立。

【English Translation】 English version These states are neither annihilation nor ultimate. Why is that so? It is because we want to clarify that the root will not perish, and the branches will not be lost. The following statement that the laws to be eliminated, which are more than the sands of the Ganges, will not be eliminated; the four wisdoms, which are more than the sands of the Ganges, should be attained but cannot be attained; Nirvana should be realized but is not ultimate and cannot be realized. For this reason, the accumulation of the abode of ignorance gives rise to all practices of cultivation to eliminate afflictions. This sutra clarifies that the delusions in the Three Realms are all eliminated by the insight of the truth, and the delusions beyond the Three Realms are eliminated by the practice of cultivation, so it is said that it gives rise to all practices of cultivation to eliminate afflictions. These delusions cover the myriad practices, so it is said to be 'above'. Directly saying 'upper afflictions' does not yet specify its substance, so next it is said 'the upper afflictions that arise in the mind'. It can also be said that 'above' refers to covering the myriad practices, and the arising mind is its root, so it is said 'the upper afflictions that arise in the mind'. The most excellent in the mind is nothing more than Samatha (calm abiding) and Vipassanā (insight), so below it says 'the upper afflictions of Samatha and Vipassanā'. Samatha is the beginning of Samadhi (concentration), and Vipassanā is the beginning of Prajna (wisdom). Although the mind is divided into Samatha and Vipassanā above, there are three grades of upper, middle, and lower in each of Samatha and Vipassanā. The upper afflictions of Dhyana (meditation) are the middle grade in Samadhi, the upper of Right Reception is the upper grade in Samadhi, Upaya (skillful means) is the middle grade in Prajna, and the upper of Wisdom is the upper grade in Prajna. It can also be said that Samatha and Vipassanā are general, Dhyana and Right Reception are from the nature of things, and Upaya and Wisdom are two distinctions of emptiness and existence. The upper of the fruit refers to Nirvana as the fruit. Why can't it be obtained? Because it is covered by these afflictions. The upper of attainment refers to the cause being able to obtain the fruit, so it is called 'attainment'. Why can't this cause obtain the fruit? Because it is covered by these. Although the fruit is mentioned above, its substance is not explained, so next it is said 'power'. Power refers to the Ten Powers (Tathāgata's Ten Powers), and Fearlessness refers to the Four Fearlessnesses (Four Fearlessnesses). Why can't such Ten Powers and Fearlessnesses manifest? Because they are covered by these afflictions, so it is said 'the upper afflictions of Power and the upper afflictions of Fearlessness'. The World Honored One, in order to explain the reasons for the arising of the Four Abodes of Ignorance (Four abodes of ignorance), said that they are momentarily corresponding, and the mind is not corresponding. This explains the reasons for the arising of afflictions beyond the Three Realms. To summarize these two reasons for arising is to make an analogy, and below it clarifies the elimination. If all the laws to be eliminated by the Bodhi wisdom, which are more than the sands of the Ganges, are all established based on the abode of ignorance, this is an analogy for the root. For example, all seeds are metaphors for the afflictions of the sands of the Ganges, all established based on the ground.

立增長者喻無明煩惱也。自下與滅壞作喻。若地壞者。此喻無明煩惱。彼亦隨壞者。喻恒沙或亦亡。如是過恒沙菩提智所斷法者。合前一切種子也。皆依無明住地建立者。合皆依于地建立增長也。若無明住地斷者合前。若地壞喻過恒沙所應斷法。皆亦隨斷者合前彼亦隨壞也。如是一切煩惱者。總道五住地也。上煩惱者。總舉起煩惱也。斷者一切滅盡。上來反解或不除故積聚生死。自下順解或斷故。涅槃滿足萬善備也。通者六通。達者三達。無礙者四無礙。涅槃何故滿足。自下明四智滿故。離一切過惡者盡智也。得一切功德者。梵行立也。法王得自在者所作辨也。證一切法自在地者。不是後有智也。如來應等正覺以下頌說四智體。依于了義大乘一向記說者決定說也。世尊以下大段第四雙結二智也。若就文名為二智各有所得也。不受後有智有二種者。略㯹最後也。一是如來四智。二是聲聞四智故曰二種也。今先解如來盡智。以無上調御降伏四魔為欲道第四死魔滅也。生死既除清升方外故。言一切眾生瞻仰也。得不思議法身者。解梵行以立於一切爾炎。以下解所作已辦。得無礙法者。種智達觀朗然故。言無礙自在窮果理極故。云于上更無所作無所得地。十力勇猛以下解不受後有生死多恐名為怖畏。萬善既滿生滅無餘故。云升

于第一無畏之地。無礙智觀者。法屬如來故言師子吼也。世尊阿羅漢以下。第二解聲聞四智。度生死畏者。三界或亡故。言度生死畏。此明盡智也。次第得解脫樂者。解梵行以立作是念。我離生死恐怖者。此解所作已辦也。未來之世更不受三界身故。言不受生死苦也。此解不受後有智也。阿羅漢觀察時以下。結屬聲聞。亦可言二智各有所得也。觀第一蘇息處涅槃者。昔為生死𣿖沒。今得涅槃生死永絕故。言第一蘇息處也。彼先所得者。四智得之。始言先所得能生后解故曰地也。不愚於法者。不或佛果也。此解知佛。是無餘下說自知非極故。言自知得有餘地也。何以故。自知非究竟下言聲聞緣覺乘。皆入佛乘故自知非極也。大乘者即佛乘故。三乘即一乘欲明善是大乘故。聲聞之人即是菩薩也。此中言知者。推尋理解。法華經中但破其教也。自下言一乘者。即阿耨三菩提明般若也。即涅槃界者。解脫無異以下。解脫即法身也。故言究竟法身即究竟一乘。自下明無異故。言如來即法身也。佛果善滿行備故名究竟。體極常住稱曰無邊。非唸唸滅名曰不斷也　世尊已下大段第二明一果常孝。就中有兩段明義。第一從初至有限依已來。明料簡三寶。如來無限齊時住者。解常滿足。來成正覺故言如來。逕卻不遷故云無限齊時住。此明

【現代漢語翻譯】現代漢語譯本處於第一無畏之地（指阿羅漢所證得的境界，沒有任何恐懼）。具備無礙智慧的觀察者（指佛陀）。因為所說的法屬於如來，所以說是師子吼（比喻佛陀說法無所畏懼）。『世尊阿羅漢以下』，第二段解釋聲聞的四智。『度生死畏者』，因為三界可能滅亡，所以說『度生死畏』。這說明了盡智（知道一切煩惱已盡的智慧）。『次第得解脫樂者』，理解梵行（清凈的行為）而立下這樣的念頭：『我已脫離生死恐怖』。這是解釋所作已辦智（知道該做的事情已經做完的智慧）。『未來之世更不受三界身故，言不受生死苦也』，未來不再受三界之身，所以說不再受生死之苦。這是解釋不受後有智（知道未來不再有輪迴的智慧）。『阿羅漢觀察時以下』，總結歸屬於聲聞。也可以說二智（盡智和無生智）各自有所得。『觀第一蘇息處涅槃者』，過去在生死中沉沒，現在得到涅槃，生死永遠斷絕，所以說『第一蘇息處』。『彼先所得者』，四智（苦智、集智、滅智、道智）得到它。開始說『先所得』，是因為它能產生後面的理解，所以說是『地』（基礎）。『不愚於法者』，不迷惑于佛果。這是解釋瞭解佛。『是無餘下說自知非極故，言自知得有餘地也』，因為在『是無餘』（指涅槃）之後說自己知道並非到了極致，所以說自己知道還有剩餘的境界。『何以故，自知非究竟下言聲聞緣覺乘，皆入佛乘故自知非極也』，為什麼呢？因為在『自己知道並非究竟』之後說聲聞乘和緣覺乘，最終都要進入佛乘，所以自己知道並非到了極致。大乘就是佛乘，三乘實際上就是一乘，想要說明善就是大乘，聲聞之人也就是菩薩。『此中言知者，推尋理解，法華經中但破其教也』，這裡說的『知』，是推究理解，在《法華經》中只是破斥了他們的教法。『自下言一乘者，即阿耨三菩提明般若也』，下面說的一乘，就是阿耨多羅三藐三菩提（無上正等正覺），說明般若（智慧）。『即涅槃界者，解脫無異以下，解脫即法身也』，就是涅槃的境界，『解脫沒有差異』以下，解釋解脫就是法身。所以說究竟的法身就是究竟的一乘。『自下明無異故，言如來即法身也』，下面說明沒有差異，所以說如來就是法身。佛果的善行圓滿具備，所以稱為究竟。本體極其常住，稱為無邊。不是念念生滅，稱為不斷。『世尊已下大段第二明一果常孝』，世尊以下一大段，第二部分說明一果常恒。其中有兩段說明意義。第一段從開始到『有限依已來』，說明簡別三寶。『如來無限齊時住者，解常滿足，來成正覺故言如來』，如來無限地同時存在，解釋常恒滿足，因為來成就正覺所以說如來。『逕卻不遷故云無限齊時住』，經歷卻不改變，所以說無限地同時存在。這說明了...

【English Translation】 English version Being in the foremost place of fearlessness (referring to the state attained by an Arhat, free from all fear). An observer with unobstructed wisdom (referring to the Buddha). Because the Dharma spoken belongs to the Tathagata, it is called the Lion's Roar (a metaphor for the Buddha's fearless proclamation of the Dharma). 'From World Honored One, Arhat onwards,' the second section explains the four wisdoms of the Sravakas. 'Those who have crossed the fear of birth and death,' because the Three Realms may perish, it is said 'crossed the fear of birth and death.' This explains the Exhaustion of Knowledge (wisdom knowing that all afflictions are exhausted). 'Those who gradually attain the bliss of liberation,' understanding pure conduct and establishing this thought: 'I have escaped the terror of birth and death.' This explains the Knowledge of What Has Been Done (wisdom knowing that what needs to be done has been done). 'Because in the future they will no longer receive bodies in the Three Realms, it is said they will no longer suffer the pain of birth and death,' in the future, they will no longer receive bodies in the Three Realms, so it is said they will no longer suffer the pain of birth and death. This explains the Knowledge of Non-Arising (wisdom knowing that there will be no more rebirth). 'From When the Arhat observes onwards,' the conclusion belongs to the Sravakas. It can also be said that the two wisdoms (Exhaustion of Knowledge and Non-Arising Knowledge) each have their attainments. 'Those who contemplate Nirvana, the foremost place of rest,' in the past, they were submerged in birth and death, now they have attained Nirvana, and birth and death are forever severed, so it is said 'the foremost place of rest.' 'That which was first attained,' the four wisdoms (wisdom of suffering, wisdom of accumulation, wisdom of cessation, wisdom of the path) attain it. It is first said 'that which was first attained' because it can generate later understanding, so it is called 'ground' (foundation). 'Those who are not ignorant of the Dharma,' are not confused about the Buddha-fruit. This explains understanding the Buddha. 'Because it is said below that 'self-knowing is not ultimate,' it is said that 'self-knowing has remaining ground,' because after 'no remainder' (referring to Nirvana) it is said that one knows oneself is not at the ultimate, so it is said that one knows oneself still has remaining ground. 'Why? Because it is said below that 'self-knowing is not ultimate,' the Sravaka Vehicle and Pratyekabuddha Vehicle all enter the Buddha Vehicle, so self-knowing is not ultimate,' why? Because after 'self-knowing is not ultimate' it is said that the Sravaka Vehicle and Pratyekabuddha Vehicle will eventually enter the Buddha Vehicle, so self-knowing is not ultimate. The Great Vehicle is the Buddha Vehicle, the Three Vehicles are actually the One Vehicle, wanting to explain that goodness is the Great Vehicle, the Sravaka is also a Bodhisattva. 'Here, 'knowing' means investigating and understanding, in the Lotus Sutra, it only refutes their teachings,' here, 'knowing' means investigating and understanding, in the Lotus Sutra, it only refutes their teachings. 'From below, saying the One Vehicle is Anuttara-samyak-sambodhi, explaining Prajna,' below, saying the One Vehicle is Anuttara-samyak-sambodhi (Unsurpassed Right and Perfect Enlightenment), explaining Prajna (wisdom). 'That is, the realm of Nirvana, liberation is no different, liberation is the Dharmakaya,' that is, the realm of Nirvana, 'liberation is no different' below, explaining that liberation is the Dharmakaya. Therefore, the ultimate Dharmakaya is the ultimate One Vehicle. 'From below, explaining no difference, saying the Tathagata is the Dharmakaya,' below, explaining no difference, so it is said that the Tathagata is the Dharmakaya. The Buddha-fruit's good deeds are complete and fully equipped, so it is called ultimate. The essence is extremely permanent, called boundless. It is not arising and ceasing moment by moment, called unceasing. 'From World Honored One onwards, the second large section explains the One Fruit as constant,' from World Honored One onwards, the second large section explains the One Fruit as constant. There are two sections explaining the meaning. The first section, from the beginning to 'limited reliance onwards,' explains distinguishing the Three Jewels. 'The Tathagata dwells infinitely at the same time, explaining constant fulfillment, coming to achieve Right Enlightenment, so it is called Tathagata,' the Tathagata dwells infinitely at the same time, explaining constant fulfillment, because coming to achieve Right Enlightenment, it is called Tathagata. 'Passing through without changing, so it is called infinitely dwelling at the same time,' passing through without changing, so it is called infinitely dwelling at the same time. This explains...

真身。下解應佛。如來應等正覺者。汝三世諸佛應化而來故言如來。殊方並現應跡化物。至於金剛善滿。然後息化故言等住也。此解真應體根以為章門。自下復明真應功能佛用並說。復以此二為章門也。真身常住無相拔苦故。言無限大悲。應佛隨感赴救故。言無限安慰世間也　自下功能並章體根雙釋。無限大悲者。真身無相拔苦理極故。言無限大悲。應佛赴救斷惑斯盡故。言無限安慰世間。此人知真如真而解。論應如應而說。是故說者是名善說如來。此釋第二功能也。若復說言以下。釋真應體根兩門無盡法者應身也。常住法者真身也。能與一切世間作歸依者。亦名善說如來也。是故者以是能生物善義故。於三界中未度世間無明住地名無依世間。與此兩處應佛作無盡歸依。與三界外作常住歸依者。謂如來應正覺結屬真本也。自下料簡法僧。法者即一乘道。僧者是三乘眾。此之二文互舉一邊。亦得言法者是三乘。昔日眾者是一乘人也。此開雙自下並非故。言此二歸依非究竟依名聞也。何以故下以別釋。何以故。昔曰別相法寶非究竟也。下言因中一乘道究竟方得如來法身。故知非究竟也。法身在一乘之上故。一乘非極法身之上。更無說一乘之事。是以法身究竟也。自下釋僧不滿足故。言三乘眾者。有恐怖求向佛果菩提也。亦

【現代漢語翻譯】現代漢語譯本：真身（Dharmakaya）。下文解釋應化之佛（Nirmanakaya）。如來（Tathagata）是應供、等正覺者（Sammasambuddha）。您是三世諸佛應化而來，所以稱為如來。在不同的地方同時顯現，應跡化物。直到金剛善滿，然後停止應化，所以說『等住』。這裡解釋真身和應身的本體和根本，作為一章的門徑。下面進一步闡明真身和應身的功能和佛的作用，並以此二者作為一章的門徑。真身常住，無相，拔除痛苦，所以說『無限大悲』。應身佛隨著眾生的感應而前往救助，所以說『無限安慰世間』。下面將功能和章的本體根本一起解釋。『無限大悲』，是因為真身無相，拔除痛苦的道理到了極點，所以說『無限大悲』。應身佛前往救助，斷除迷惑到了盡頭，所以說『無限安慰世間』。這個人知道真如（Tathata）的真實而理解，論述應身如其應化而說。因此，說法者被稱為善說如來。這是解釋第二個功能。如果進一步說，以下解釋真身和應身的本體根本兩門無盡法的是應身。常住法的是真身。能與一切世間作為歸依的是善說如來。『是故』，是因為它能產生美好事物和善的意義。在三界（Trailokya）中，未度脫世間的無明住地（Avidya-bhumi）稱為無依世間。與這兩個地方的眾生，應身佛作為無盡的歸依。與三界之外的眾生，作為常住的歸依，指的是如來應正覺與真身根本相連。下面簡要辨析法（Dharma）和僧（Sangha）。法指的是一乘道（Ekayana）。僧指的是三乘眾（Triyana）。這兩段文字互相舉例說明。也可以說，法指的是三乘，過去的大眾是一乘之人。這是開啟雙重含義，下面並非如此。所以說，這兩種歸依不是究竟的歸依，只是名聞。為什麼呢？下面分別解釋。為什麼呢？過去所說的別相法寶（Visesa-dharma-ratna）不是究竟的。下面說，在因地（Hetu）中，一乘道究竟才能得到如來法身（Dharmakaya of Tathagata）。所以知道不是究竟的。法身在一乘之上，一乘不是極，法身之上，沒有再說一乘的事情。因此法身是究竟的。下面解釋僧不滿足的原因。所以說，三乘眾，有恐怖，求向佛果菩提（Bodhi）的。

【English Translation】 English version: The True Body (Dharmakaya). The following explains the manifested Buddha (Nirmanakaya). The Tathagata (Tathagata) is worthy of offerings, the perfectly enlightened one (Sammasambuddha). You are the transformation of the Buddhas of the three worlds, hence called Tathagata. Appearing simultaneously in different places, responding to beings and transforming them. Until the Vajra goodness is complete, and then ceasing the transformation, hence it is said 'equally abiding'. This explains the essence and root of the True Body and the Manifested Body, as the gateway to a chapter. Below, it further clarifies the functions and actions of the True Body and the Manifested Body, and uses these two as the gateway to a chapter. The True Body is permanent, without form, and removes suffering, hence it is said 'limitless great compassion'. The Manifested Buddha goes to rescue according to the sentient beings' feelings, hence it is said 'limitless comforting the world'. Below, the functions and the essence and root of the chapter are explained together. 'Limitless great compassion' is because the True Body is without form, and the principle of removing suffering has reached its extreme, hence it is said 'limitless great compassion'. The Manifested Buddha goes to rescue, and the cutting off of delusions is complete, hence it is said 'limitless comforting the world'. This person knows the truth of Suchness (Tathata) and understands it, and speaks of the Manifested Body as it manifests. Therefore, the speaker is called the Well-Spoken Tathagata. This is the explanation of the second function. If it is further said, the following explains that the endless Dharma of the essence and root of the True Body and the Manifested Body is the Manifested Body. The permanent Dharma is the True Body. The one who can be a refuge for all the world is the Well-Spoken Tathagata. 'Therefore' is because it can produce beautiful things and the meaning of goodness. In the Three Realms (Trailokya), the place of ignorance (Avidya-bhumi) where the world has not been delivered is called the unreliant world. To the sentient beings in these two places, the Manifested Buddha is an endless refuge. To the sentient beings outside the Three Realms, as a permanent refuge, it refers to the Tathagata's perfect enlightenment being connected to the root of the True Body. Below is a brief analysis of the Dharma (Dharma) and the Sangha (Sangha). The Dharma refers to the One Vehicle Path (Ekayana). The Sangha refers to the Three Vehicle Assembly (Triyana). These two passages illustrate each other. It can also be said that the Dharma refers to the Three Vehicles, and the masses of the past were people of the One Vehicle. This is opening up a dual meaning, and it is not so below. Therefore, it is said that these two refuges are not ultimate refuges, but only fame. Why? The following explains separately. Why? The specifically characterized Dharma Jewel (Visesa-dharma-ratna) spoken of in the past is not ultimate. The following says that in the causal ground (Hetu), the One Vehicle Path must be ultimate in order to obtain the Dharmakaya of the Tathagata (Dharmakaya of Tathagata). Therefore, it is known that it is not ultimate. The Dharmakaya is above the One Vehicle, and the One Vehicle is not the ultimate. Above the Dharmakaya, there is no further talk of the One Vehicle. Therefore, the Dharmakaya is ultimate. Below explains why the Sangha is not complete. Therefore, it is said that the Three Vehicle Assembly has fear and seeks the Bodhi (Bodhi) of the Buddha fruit.

應言菩提之上更無法事故。云佛果究竟也。是故二依非究竟者。還結法僧非究竟故。言是有限。依今解應佛是真身功能。是以不非往昔依僧。與真佛無隔故須非也。若有眾生以下第二段。若有眾生者。往昔三乘之人也。如來調伏者。丈六如來教化也。空解開心故。言得法津澤生信樂心也。歸依法僧者。信伏無常之法。隨順三乘之眾也。非此二歸依。是歸依如來者。非此別體法僧。是歸常住如來。若爾何者為是下言歸依涅槃第一義。上法僧者即是歸依如來也。此二歸依者。此常住第一義。上法之與僧也。第一義者。法僧之體。即是涅槃第一義也。是故此二即是究竟歸依如來也。何以故。歸依常住法僧。即是歸依如來下言無異法僧無異。如來之體即是三歸依也。何以故以下。若一體是寶別相三歸是虛者如來往昔。何故不說一體三寶也。下以喻來況如說一乘道作三乘之名為鈍根之流故。說別相三寶故。言說一乘道也。如來四無畏成就者。明知出要道善識說彰道故。能隱實說三也。若如來隨彼者。稱眾生心之所欲而方便說者。當知此善即是一乘無有二乘。以下還結一乘也。世尊以下第二上明乘理既周。從此以下欲解乘不孤起。起則托境故。下有八章廣明乘之緒也。今解欲論四諦何以先解于智欲明聲聞。昔來不曾觀此四境。是以

【現代漢語翻譯】現代漢語譯本在菩提之上不應再尋求其他法事。這是說佛果是究竟的。因此，如果所依止的二者（法、僧）不是究竟的，那麼就仍然會得出法和僧不是究竟的結論。這說明（之前的歸依）是有限的。依現在的理解，佛是真身及其功能的體現。因此，不能否定過去所依止的僧，因為（過去的僧）與真佛沒有區別，所以必須否定（過去的歸依）。『若有眾生』以下是第二段。『若有眾生』指的是過去三乘根性的人。『如來調伏』指的是丈六金身的如來教化他們。因為（他們）空解開悟，所以說他們得到了佛法的滋潤，生起了信樂之心。『歸依法僧』指的是信服無常之法，隨順三乘之眾。『非此二歸依，是歸依如來者』，不是歸依這別體的法和僧，而是歸依常住的如來。如果這樣，那麼什麼是正確的歸依呢？下面說歸依涅槃第一義。上面的法和僧就是歸依如來。『此二歸依者』，指的是常住第一義，以及上面的法和僧。『第一義者』，法和僧的本體，就是涅槃第一義。因此，這二者就是究竟的歸依如來。為什麼呢？歸依常住的法和僧，就是歸依如來。下面說沒有不同的法和僧，沒有不同的如來，如來的本體就是三歸依。『何以故』以下，如果一體是寶，別相三歸是虛假的，那麼如來過去為什麼不說一體三寶呢？下面用比喻來說明，就像爲了鈍根的人，說一乘道而假立三乘之名。因為要說別相三寶，所以說一乘道。『如來四無畏成就者』，說明如來明知出離的要道，善於識別並宣說彰顯的道，所以能夠隱藏真實而說三乘。『若如來隨彼者』，如果如來隨順眾生的心意而方便說法，應當知道這善巧方便就是一乘，沒有二乘。以下又回到一乘的教義。『世尊』以下，第二部分上面說明乘的道理已經完備。從這裡以下，想要說明乘不是孤立產生的，產生就要依託境界。下面有八章廣泛地說明乘的頭緒。現在的理解是，想要論述四諦，為什麼要先解釋智慧？想要說明聲聞乘，是因為過去不曾觀察這四種境界，所以要先解釋智慧。

【English Translation】 English version There should be no further seeking of Dharma matters beyond Bodhi. This means the fruit of Buddhahood is ultimate. Therefore, if the two objects of reliance (Dharma and Sangha) are not ultimate, it still concludes that Dharma and Sangha are not ultimate. This indicates that (the previous refuge) is limited. According to the current understanding, the Buddha is the manifestation of the true body and its functions. Therefore, one cannot deny the Sangha relied upon in the past, because (the Sangha of the past) is no different from the true Buddha, so it must be denied (the previous refuge). 'If there are sentient beings' below is the second section. 'If there are sentient beings' refers to people of the three vehicles in the past. 'The Tathagata tames' refers to the teaching of the Tathagata with the sixteen-foot golden body. Because (they) understand and awaken through emptiness, it is said that they receive the nourishment of the Dharma and generate joyful faith. 'Taking refuge in the Dharma and Sangha' refers to believing in the impermanent Dharma and following the Sangha of the three vehicles. 'Not these two refuges, but taking refuge in the Tathagata' is not taking refuge in the separate entities of Dharma and Sangha, but taking refuge in the permanent Tathagata. If so, then what is the correct refuge? Below it says taking refuge in Nirvana, the supreme meaning. The Dharma and Sangha above are taking refuge in the Tathagata. 'These two refuges' refer to the permanent supreme meaning, and the Dharma and Sangha above. 'The supreme meaning' is the essence of Dharma and Sangha, which is Nirvana, the supreme meaning. Therefore, these two are the ultimate refuge in the Tathagata. Why? Taking refuge in the permanent Dharma and Sangha is taking refuge in the Tathagata. Below it says there is no different Dharma and Sangha, there is no different Tathagata, the essence of the Tathagata is the three refuges. 'Why is it so' below, if the one entity is the treasure and the separate three refuges are false, then why didn't the Tathagata say the one entity of the three treasures in the past? Below, it uses a metaphor to illustrate, just like for those of dull roots, saying the one vehicle path but falsely establishing the names of the three vehicles. Because one must speak of the separate three treasures, therefore one speaks of the one vehicle path. 'The Tathagata who has achieved the four fearlessnesses' explains that the Tathagata clearly knows the essential path of liberation, is good at recognizing and proclaiming the manifested path, so he can conceal the truth and speak of the three vehicles. 'If the Tathagata follows them' if the Tathagata expediently speaks according to the desires of sentient beings, one should know that this skillful means is the one vehicle, there is no two vehicles. Below it returns to the doctrine of the one vehicle. 'World Honored One' below, the second part above explains that the principle of the vehicle is complete. From here below, it wants to explain that the vehicle does not arise in isolation, it must rely on a realm to arise. Below there are eight chapters extensively explaining the threads of the vehicle. The current understanding is that, wanting to discuss the four noble truths, why explain wisdom first? Wanting to explain the Sravaka vehicle, it is because in the past these four realms have not been observed, so one must first explain wisdom.

無其智。若有于智可名為聖。既無其智。以何為聖故。次奪聖。若此四境生其正解名曰聖諦。既不生解故。第三亦非聲聞聖諦也。八章之首。何故先明無邊聖諦章解意。言前明聲聞四智不滿。如來四智究竟圓極未正釋以其。此章明正由不觀無作四聖諦故。四智不足如來見諦理周故。四智滿足也。初觀聖諦者。有作四境瞻察之始故。言初觀聖諦也。以一智者。三界之中治道空解能摧四諦不粗。或四住地永亡故。言斷諸住地。此明斷惡。以一智以下出其生善。以一智者有作四聖諦中無漏空解也。由此空解故。四住地眾惑彌滅故。言四斷智功德作證。斷由智得故名四斷智。獲彼無為勝善故。言功德作證也。上來至此明空觀理周。亦善知以下解照有理極。亦善智四法義者解其緣假。所以言善知。此四法義也。世尊無有出世間以下。奪上上非上上也。無有出世間上上智者。昔日聲聞金剛窮因之極。名出世間之上盡無生智超絕俗表故。名出世間上上智。今明聲聞所得非真故言無有也。何以故然下。言以四智漸至。及四緣漸至故。言聲聞解。心不能頓發故。言四智漸至。境界漸廣名四緣漸至。以此義故。聲聞無上上智下。解如來所得金剛心謝種智現前體極窮原萬境斯朗故無漸至。此乃是出世間上上智也。下奪金剛非是究竟。亦奪第一

非極也。世尊金剛喻者。此是譬是第一義智者即合喻也。欲明世間金剛能摧萬物體不可壞。以況種智慧滅眾惡體非可組故以喻之。此明如來究之下出聲聞非極。世尊非聲聞緣覺不斷無明住地之。或初有作四聖智是第一義智也。下言以無二聖諦智者。無第二聖諦智故。但斷四住地煩惱故非第一也。亦可以無第二作聖諦智故。不能諸無明住地故非第一也。世尊以下明如來金剛究竟也。如來正覺所得非聲聞境界者。即不思議空智也。能斷一切煩惱故金剛滿足也。若壞一切煩惱以下結屬如來。是第一初聖諦智以下。結聲聞非第一也。世尊聖義者以下。第二奪聖聲聞。於此四境無解故不名為聖。若爾昔何故言聖下釋。言三界少分功德義邊名之為聖也。世尊聖諦者非聲聞緣覺諦者。明此四境不資二乘正解故非彼聖諦。此總論四諦下。言亦非功德者遍章滅道也。世尊以下聖資如來正解故。是佛聖諦也。如來正覺初始覺知者。明自覺義也。然後為明聲藏以下明覺人也。是故名聖諦者結屬佛也。

聖諦者以下。第七如來藏章。所以來者。欲遠成上一乘之義萬善各異。何故同歸佛果。今明正由如來藏是一故耳。亦可證成四諦甚深二乘不達之旨。何者四諦之上說如來藏。藏既幽隱故。諦亦甚深。如是五句來證也。聖諦者說甚深義者。第

【現代漢語翻譯】現代漢語譯本非究竟。世尊以金剛來比喻，這是用譬喻來指代第一義智，即合喻。想要說明世間的金剛能夠摧毀萬物，堅不可摧，以此來比況佛的智慧能夠滅除一切罪惡，其本體不可摧毀，所以用金剛來比喻。這裡說明如來究竟，而聲聞並非究竟。世尊並非聲聞、緣覺，沒有斷盡無明住地。或者最初所證的四聖智是第一義智。下面說『以無二聖諦智者』，是因為沒有第二聖諦智，只是斷除了四住地煩惱，所以不是第一義智。也可以理解為沒有第二作聖諦智，所以不能斷盡無明住地，所以不是第一義智。世尊以下說明如來的金剛是究竟的。如來正覺所證得的並非聲聞的境界，即不可思議的空智。能夠斷除一切煩惱，所以金剛是圓滿的。『若壞一切煩惱』以下總結歸屬於如來。『是第一初聖諦智』以下，總結聲聞並非第一義智。世尊『聖義者』以下，第二層否定聲聞的聖。因為聲聞對於這四種境界沒有正確的理解，所以不能稱為聖。如果這樣，以前為什麼說聖呢？下面解釋說，在三界中少分的功德意義上，可以稱之為聖。世尊『聖諦者非聲聞緣覺諦者』，說明這四種境界不能資助二乘的正解，所以不是他們的聖諦。這裡總論四諦，下面說『亦非功德者』，指的是遍章滅道。世尊以下，聖諦能夠資助如來的正解，所以是佛的聖諦。如來正覺最初覺知，說明自覺的意義。然後為聲聞闡明，以下說明覺悟的人。『是故名聖諦者』，總結歸屬於佛。

『聖諦者』以下，第七如來藏章。之所以要講如來藏，是爲了成就上一乘的意義，萬善各不相同，為什麼最終都歸於佛果呢？現在說明正是由於如來藏是唯一的。也可以用來證明四諦的甚深，二乘不能通達的宗旨。為什麼在四諦之上說如來藏呢？因為如來藏既幽深隱秘，所以四諦也極其深奧。像這樣用五句話來證明。『聖諦者說甚深義者』，第

【English Translation】 English version Not ultimate. The World-Honored One uses the diamond as a metaphor, which is using a simile to refer to the First Principle Wisdom, that is, a combined metaphor. It aims to illustrate that the worldly diamond can destroy all things and is indestructible, thus comparing it to the Buddha's wisdom that can extinguish all evils, and its essence cannot be destroyed, so it is used as a metaphor. This explains that the Tathagata is ultimate, while the Sravakas are not. The World-Honored One is not a Sravaka or Pratyekabuddha, and has not completely eradicated the dwelling place of ignorance. Or the Four Noble Wisdoms initially attained are the First Principle Wisdom. The following says 'Because there is no Second Noble Truth Wisdom,' it is because there is no Second Noble Truth Wisdom, and only the afflictions of the four abodes are severed, so it is not the First Principle Wisdom. It can also be understood as not having the Second Act of Noble Truth Wisdom, so it cannot eradicate the dwelling place of ignorance, so it is not the First Principle Wisdom. The following of the World-Honored One explains that the Tathagata's diamond is ultimate. What the Tathagata's Perfect Enlightenment attains is not the realm of the Sravakas, that is, the inconceivable wisdom of emptiness. It can eradicate all afflictions, so the diamond is complete. 'If it destroys all afflictions' below summarizes and belongs to the Tathagata. 'Is the First Initial Noble Truth Wisdom' below, summarizes that the Sravakas are not the First Principle Wisdom. The World-Honored One 'The meaning of the Noble' below, the second layer denies the holiness of the Sravakas. Because the Sravakas do not have a correct understanding of these four realms, they cannot be called holy. If so, why were they called holy before? The following explains that in the meaning of a small portion of merit in the Three Realms, they can be called holy. The World-Honored One 'The Noble Truth is not the Truth of the Sravakas and Pratyekabuddhas,' explains that these four realms cannot assist the correct understanding of the Two Vehicles, so they are not their Noble Truths. Here is a general discussion of the Four Noble Truths, and the following says 'Also not meritorious,' referring to the chapter on the Path of Extinction. The World-Honored One below, the Noble Truth can assist the Tathagata's correct understanding, so it is the Buddha's Noble Truth. The Tathagata's Perfect Enlightenment initially realizes, explaining the meaning of self-awareness. Then it is explained to the Sravakas, and the following explains the enlightened person. 'Therefore it is called the Noble Truth,' summarizing and belonging to the Buddha.

'The Noble Truth' below, the seventh chapter on the Tathagatagarbha. The reason for discussing the Tathagatagarbha is to achieve the meaning of the One Vehicle, the myriad virtues are different, why do they all ultimately return to the Buddha Fruit? Now it is explained that it is precisely because the Tathagatagarbha is unique. It can also be used to prove the profoundness of the Four Noble Truths, which the Two Vehicles cannot understand. Why is the Tathagatagarbha discussed above the Four Noble Truths? Because the Tathagatagarbha is both profound and hidden, so the Four Noble Truths are also extremely profound. In this way, five sentences are used to prove it. 'The Noble Truth speaks of the profound meaning,' the

一句微妙而細密故。第二句言微細難智也。七住二乘所不逮故。第三句言非思量境界唯佛獨究故。第四句言是智者所知十地絕分二乘莫測故。第五句言一切世間不能信也。何以故。一切世間所不能信下。言此說甚深如來之藏體。如來藏者是如來境界者釋前智者所知也。非聲聞緣覺所知者。釋前非思量境界也。如來藏處以下。說藏為諦藏甚深故帝亦甚深。還以五句來證無異於前也。

若於無量煩惱藏以下。第八法身章所以。次來者欲明佛性隱在煩惱之中名之為藏。顯則無方應用名為法身故次之也。無量煩惱藏者。由此煩惱覆彰故。當常如來不得現用故。名煩惱為藏。佛性溫積萬德亦名為如來藏也。今解若於無量煩惱藏所纏如來藏體生解明白不疑惑者。于出無量煩惱藏法身亦無疑惑也。何以而然。佛性隱在煩惱之下實莫難知。以能玄解不謬者。出無量煩惱法身萬善昞著何容不達。故言法身。亦無疑惑也。此雙開兩章。自下將欲並煩惱明四諦甚深也。于說如來藏還舉第七章。如來法身舉第八章。不思議佛境界者應身也。方便說者亦可是三乘也。於此四法心得決定解者。此人則能信解說二聖諦。所以然者。若論如來藏。法身則是無作四聖諦。若解佛境界及方便說。即是有作四聖諦故。能解於四法者。則能知說二聖諦也。

【現代漢語翻譯】現代漢語譯本：第一句說明其微妙而細密。第二句說明其微細難以理解，因為七住位的聲聞和緣覺都無法達到。第三句說明這不是思量分別的境界，只有佛才能究竟明白。第四句說明這是智者所能知曉的，十地菩薩才能略有領會，二乘聖者無法測度。第五句說明一切世間都難以相信。為什麼呢？因為一切世間都不能相信以下所說的甚深如來藏體。如來藏就是如來的境界，解釋了前面所說的『智者所知』。『非聲聞緣覺所知』，解釋了前面所說的『非思量境界』。『如來藏處』以下，說明如來藏是真諦之藏，非常深奧，所以說甚深。仍然用五句話來證明，與前面沒有不同。如果對於被無量煩惱藏所纏繞的如來藏體生起理解，明白而不疑惑，那麼對於從無量煩惱藏中顯現的法身也不會有疑惑。為什麼會這樣呢？因為佛性隱藏在煩惱之下，實在難以知曉。如果能夠玄妙地理解而不出錯，那麼從無量煩惱中顯現的法身，萬善昭著，怎麼會不明白呢？所以說對於法身也不會有疑惑。這裡同時開啟了兩個章節。接下來想要並用煩惱來說明四聖諦的甚深。在說到如來藏時，還提到了第七章。如來法身提到了第八章。『不思議佛境界』指的是應身。『方便說』也可以指三乘教法。對於這四法心得決定解的人，這個人就能信解所說的二聖諦。之所以這樣，是因為如果談論如來藏，法身就是無作四聖諦。如果理解佛境界和方便說，就是有作四聖諦。能夠理解這四法的人，就能知道所說的二聖諦。

【English Translation】 English version: The first sentence explains its subtlety and fineness. The second sentence explains its subtlety and difficulty to understand, because the Arhats and Pratyekabuddhas of the seventh stage cannot reach it. The third sentence explains that this is not a realm of thought and discrimination, only the Buddha can ultimately understand it. The fourth sentence explains that this is what the wise can know, Bodhisattvas of the ten Bhumis can comprehend a little, and the two vehicles (Arhats and Pratyekabuddhas) cannot fathom it. The fifth sentence explains that all the world finds it hard to believe. Why? Because all the world cannot believe the profound Tathagatagarbha ('Tathagata womb' or 'Buddha nature') that follows. The Tathagatagarbha is the realm of the Tathagata (the 'Thus Come One', an epithet of the Buddha), explaining what was said earlier, 'known by the wise'. 'Not known by the Sravakas (hearers) and Pratyekabuddhas (solitary realizers)', explaining what was said earlier, 'not a realm of thought'. 'The place of the Tathagatagarbha' and below, explains that the Tathagatagarbha is the treasury of truth, very profound, therefore it is said to be profound. It still uses five sentences to prove that it is no different from before. If one develops understanding of the Tathagatagarbha body entangled in the immeasurable treasury of afflictions, understanding it clearly without doubt, then one will also have no doubt about the Dharmakaya ('body of the Dharma', the ultimate nature of reality) manifested from the immeasurable treasury of afflictions. Why is this so? Because the Buddha-nature is hidden beneath the afflictions, and it is truly difficult to know. If one can understand it mysteriously without error, then the Dharmakaya manifested from the immeasurable afflictions, with its myriad virtues shining brightly, how could one not understand it? Therefore, it is said that one will also have no doubt about the Dharmakaya. Here, two chapters are opened simultaneously. Next, it is intended to use afflictions to explain the profundity of the Four Noble Truths. When talking about the Tathagatagarbha, the seventh chapter is also mentioned. The Tathagata's Dharmakaya mentions the eighth chapter. 'The inconceivable realm of the Buddha' refers to the Nirmanakaya ('transformation body'). 'Skillful means' can also refer to the teachings of the Three Vehicles. A person who has a definite understanding of these four dharmas can believe and understand the two Noble Truths that are spoken of. The reason for this is that if we talk about the Tathagatagarbha, the Dharmakaya is the uncreated Four Noble Truths. If we understand the Buddha's realm and skillful means, then it is the created Four Noble Truths. A person who can understand these four dharmas can know the two Noble Truths that are spoken of.

如是難知難解。謂說。聖諦者。無作聖諦名為難知。有作聖諦稱曰難解也。何等為說以下。問其名將欲解其義。下言謂說作聖諦無作聖諦義者。此二以為章門也。三界之中聲聞修行。觀苦集滅道盡三界惑道成無著以為至極。自言所作事辦。是故如來奪其無作之心言。更有勝妙四諦可造故。名三界四諦以為作也。三界外修行苦集滅道事究竟之時。更無所可行還彼地以為無作四聖諦也。說作聖諦義者以下。釋前第一章門。是說有量者。限齊三界而說故。言有量四聖諦也。何以故者。釋何以故為于聲聞限量說四也。下言二乘之人非是因他。能知一切苦等故限量說也。亦可因他知者不能知一切苦也。知苦既不周。滅成亦不盡故。言不能斷。一切集證滅修道也。是故限量說也。以是義故。世尊有有為生死無為生死。受三界分段生死竟。更當為變易生死所為故。還名分段生死作有為生死。受變易生死更不為生死所為。是故即名變易作無為生死也。涅槃亦如是者。得聲聞涅槃竟。更有佛涅槃可得故。名聲聞所得作有餘涅槃也。獲得佛果竟無可得故。即名如來所得。作無餘涅槃。作說無作聖諦以下。前第二章門欲明苦集經通金剛滅道該羅佛果當理而說。非是悲情為物名為無作也。是說無量者。法相塵沙邊不可得故。言無量四聖諦義也。

【現代漢語翻譯】現代漢語譯本如是甚深難知難解。所謂『聖諦』（Arya-satya，四聖諦）者，『無作聖諦』名為難知，『有作聖諦』稱作難解。『何等為說』以下，是問其名稱，將要解釋其意義。下文說『所謂說作聖諦、無作聖諦義者』，以此二者作為章節的綱領。三界之中的聲聞乘修行者，觀察苦、集、滅、道，斷盡三界之中的迷惑，證得無著（Arhant，阿羅漢）果位作為最終目標，自認為所作已辦。因此，如來破除他們這種認為沒有更高境界的想法，說還有更殊勝的四聖諦可以修造，所以稱三界之內的四聖諦為『有作』。在三界之外修行苦、集、滅、道，當事情究竟圓滿之時，再也沒有什麼可以修行的，迴歸到那個境界，就稱為『無作四聖諦』。『說作聖諦義者』以下，解釋前面第一個章節的綱領。『是說有量者』，因為侷限於三界之內而說，所以說是有量的四聖諦。『何以故者』，解釋為什麼只為聲聞乘說四聖諦。下文說，二乘之人並非依靠他人，就能知曉一切苦等，所以只為他們說四聖諦。也可以說，依靠他人而知曉的人，不能知曉一切苦。因為知苦不全面，所以滅的成就也不徹底，因此說不能斷一切集，證滅，修道。所以只為他們說四聖諦。因為這個緣故，世尊有『有為生死』和『無為生死』。承受三界之內的分段生死之後，還要爲了變易生死而努力，所以仍然稱為分段生死，是『有為生死』。承受變易生死之後，不再爲了生死而努力，所以就稱為變易生死，是『無為生死』。涅槃也是這樣，證得聲聞涅槃之後，還有佛的涅槃可以證得，所以稱聲聞所證得的為『有餘涅槃』。獲得佛果之後，沒有什麼可以再獲得的，就稱為如來所證得的『無餘涅槃』。『作說無作聖諦』以下，是前面第二個章節的綱領，想要說明苦、集二諦貫通金剛喻定，滅、道二諦涵蓋羅漢和佛果，合乎真理而說，不是出於悲憫之情爲了救度眾生，這稱為『無作』。『是說無量者』，因為法相如塵沙般眾多，沒有邊際可以尋得，所以說是無量的四聖諦之義。

【English Translation】 English version Thus, it is difficult to know and difficult to understand. What is meant by 'Holy Truths' (Arya-satya)? 'Non-action Holy Truths' are called difficult to know, and 'Action Holy Truths' are called difficult to understand. 'What is meant by saying' below, is asking about the name, intending to explain its meaning. The following says 'What is meant by saying Action Holy Truths and Non-action Holy Truths', using these two as the outline of the chapters. Among the Shravakas (Śrāvaka, Hearers) practicing within the Three Realms, they observe suffering, accumulation, cessation, and the path, exhausting the delusions within the Three Realms, attaining the state of Arhat (Arhant, Worthy One) as the ultimate goal, claiming that what needs to be done is done. Therefore, the Tathagata (Tathāgata, Thus Come One) dispels their notion that there is nothing higher, saying that there are even more excellent Four Holy Truths that can be cultivated, so the Four Holy Truths within the Three Realms are called 'Action'. When cultivating suffering, accumulation, cessation, and the path outside the Three Realms, when things are completely fulfilled, there is nothing more to cultivate, returning to that state, it is called 'Non-action Four Holy Truths'. 'What is meant by saying Action Holy Truths' below, explains the outline of the first chapter. 'It is said to be limited', because it is spoken within the confines of the Three Realms, so it is said to be the limited Four Holy Truths. 'Why is that so', explains why the Four Holy Truths are only spoken for the Shravakas. The following says that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not dependent on others, they can know all suffering, etc., so the Four Holy Truths are only spoken for them. It can also be said that those who know through others cannot know all suffering. Because the knowledge of suffering is not comprehensive, the achievement of cessation is also not thorough, therefore it is said that they cannot cut off all accumulation, realize cessation, and cultivate the path. Therefore, the Four Holy Truths are only spoken for them. For this reason, the World-Honored One has 'conditioned birth and death' and 'unconditioned birth and death'. After enduring the segmented birth and death within the Three Realms, one must still strive for transformational birth and death, so it is still called segmented birth and death, which is 'conditioned birth and death'. After enduring transformational birth and death, one no longer strives for birth and death, so it is called transformational birth and death, which is 'unconditioned birth and death'. Nirvana (Nirvāṇa, extinction) is also like this, after attaining Shravaka Nirvana, there is still Buddha Nirvana to be attained, so what the Shravakas attain is called 'Nirvana with remainder'. After attaining Buddhahood, there is nothing more to be attained, so what the Tathagata attains is called 'Nirvana without remainder'. 'Making the statement of Non-action Holy Truths' below, is the outline of the second chapter, wanting to explain that the Truths of Suffering and Accumulation penetrate the Vajra Samadhi (Vajra Samādhi, Diamond Concentration), and the Truths of Cessation and the Path encompass Arhats and Buddhahood, speaking in accordance with the truth, not out of compassion to save sentient beings, this is called 'Non-action'. 'It is said to be immeasurable', because the Dharmas (Dharma, teachings) are as numerous as dust and sand, and no boundary can be found, so it is said to be the meaning of the immeasurable Four Holy Truths.

下釋何以故為菩薩無限量而說解言。能以自力知一切受苦等故無限量說。如是八聖諦如來住望正是四諦汝涅槃經言。所未說法已論之事皆悉洛在四諦聖中故。言如來說四聖諦也。如是八聖諦如來為小根之人。說有作四聖諦也。如是無作聖諦。唯如來窮盡其原故。言事究竟。此章門非羅漢等事究竟亦是章。何以聲聞辟支事非究竟下。言非下中上法得涅槃故。聲聞等不究竟。三乘之人所得涅槃。有上中下之殊故。于無作四聖諦事非究竟也。下釋前第一章門。何故如來於無作四聖諦事究竟下。言一切如來知一切未來苦來苦無邊。唯如來知盡故。佛于苦諦事究竟也。斷一切煩惱者。總舉五住地惑。上上煩惱者。單言恒沙煩惱所攝受一切集者。攝因則得無明住地。收果於得四住地故言所攝受一切集也。自下明如來。于滅諦中事究竟。明無或盡變易患亡故。言滅一切意生身陰也。略結最後或滅。當知三界分段已亡故。言一切苦滅作證也。世尊已下廣明常住體無或累名為性滅。非壞法故名為苦滅者。體無萬相名之為滅故。非壞法之滅也。所言苦滅已下六句。前三明無始。后三明無終本有故。今有故言無始。非工匠所造名為無作。為物所為者可起在於現。既不可起造亦不可起。在於現在故言無起也。次下三句明無終。一有常有言無盡體

【現代漢語翻譯】現代漢語譯本：下面解釋為什麼對於菩薩無作四聖諦，卻要宣說和解釋。因為能夠憑藉自身的力量了解一切所承受的痛苦等等，所以宣說無作四聖諦。就像八聖諦，如來所住望的正是四諦。《涅槃經》說：『所未曾說和已經討論的事情，都包含在四諦之中。』所以說如來說四聖諦。像這樣，八聖諦是如來為小根器的人宣說的有作四聖諦。像這樣，無作聖諦，只有如來才能徹底窮盡其根源，所以說是事究竟。這個章門不是阿羅漢等的事究竟，也是一個章門。為什麼聲聞、辟支佛的事不是究竟呢？下面說，因為不是以下、中、上法而得涅槃，所以聲聞等不究竟。三乘之人所得的涅槃，有上、中、下的區別，所以在無作四聖諦的事上不是究竟的。下面解釋前面第一章門。為什麼如來在無作四聖諦的事上是究竟的呢？下面說，一切如來知道一切未來之苦，未來之苦是無邊的，只有如來才能完全知曉，所以佛在苦諦的事上是究竟的。『斷一切煩惱者』，總括了五住地惑。『上上煩惱者』，單指恒沙煩惱所攝受的一切集。攝因則得到無明住地，收果則得到四住地，所以說『所攝受一切集』。下面說明如來在滅諦中事究竟。說明沒有或者窮盡，變易患亡，所以說滅一切意生身陰。簡略地總結最後或者滅，應當知道三界分段生死已經滅亡，所以說『一切苦滅作證』。世尊以下，廣泛地說明常住的本體沒有或者累積，名為性滅。不是壞法，所以名為苦滅，本體沒有萬相，名為滅，所以不是壞法的滅。所說的苦滅以下六句，前三句說明無始，后三句說明無終，本來就有，現在也有，所以說無始。不是工匠所造，名為無作。被外物所為的，可以興起于現在。既然不可興起造作，也不可興起于現在，所以說無起。接下來三句說明無終。一有常有，說的是無盡的本體。

【English Translation】 English version: The following explains why the Bodhisattvas, regarding the uncreated Four Noble Truths (Wuzuo Sishengdi), are taught and explained. It is because they can understand all suffering, etc., through their own power, hence the teaching of the uncreated Four Noble Truths. Like the Eight Noble Truths, the Four Noble Truths are what the Tathagata (Rulai) dwells upon. The Nirvana Sutra says: 'What has not been said and what has been discussed are all contained within the Four Noble Truths.' Therefore, it is said that the Tathagata speaks of the Four Noble Truths. Thus, the Eight Noble Truths are the created Four Noble Truths (Youzuo Sishengdi) spoken by the Tathagata for those of lesser capacity. Likewise, the uncreated Noble Truths are only thoroughly exhausted at their source by the Tathagata, hence it is said that the matter is ultimately complete. This chapter is not the ultimate completion of matters for Arhats (A luohan) and others; it is also a chapter. Why is the matter not ultimately complete for Sravakas (Shengwen) and Pratyekabuddhas (Pizhi fo)? The following says that because Nirvana (Niepan) is not attained through inferior, intermediate, or superior methods, Sravakas and others are not ultimately complete. The Nirvana attained by those of the Three Vehicles (Sancheng) has distinctions of superior, intermediate, and inferior, so they are not ultimately complete in the matter of the uncreated Four Noble Truths. The following explains the first chapter. Why is the Tathagata ultimately complete in the matter of the uncreated Four Noble Truths? The following says that all Tathagatas know all future suffering, and future suffering is boundless; only the Tathagata can fully know it, so the Buddha (Fo) is ultimately complete in the matter of the Truth of Suffering (Kud諦). 'Those who cut off all afflictions' encompass the delusions of the Five Dwellings (Wuzhudi). 'The highest afflictions' refer solely to all accumulations encompassed by the afflictions of countless sands. Grasping the cause leads to the dwelling of ignorance (Wuming zhudi), and reaping the result leads to the four dwellings, hence it is said 'all accumulations encompassed'. The following explains that the Tathagata is ultimately complete in the matter of the Truth of Cessation (Mie諦). It explains that there is no being or exhaustion, change, suffering, or loss, so it is said to extinguish all mind-born bodies and skandhas (Yisheng shen yin). Briefly summarizing the final being or extinction, it should be known that the segmented life and death of the Three Realms (Sanjie) has already ceased, so it is said 'all suffering ceases, witnessing the truth'. From the World Honored One (Shizun) onwards, it extensively explains that the permanent and abiding essence has no being or accumulation, which is called the cessation of nature. It is not a destructive dharma, so it is called the cessation of suffering; the essence has no myriad forms, which is called cessation, so it is not the cessation of a destructive dharma. The six sentences following 'the cessation of suffering' explain no beginning in the first three sentences and no end in the last three sentences. It originally exists and exists now, so it is said to have no beginning. It is not made by artisans, so it is called uncreated. That which is done by external things can arise in the present. Since it cannot be aroused and created, nor can it arise in the present, it is said to have no arising. The next three sentences explain no end. One exists and always exists, referring to the endless essence.

絕生滅名為離盡。何以離盡下言常住故。體寂眾相故言自性清凈。在於金剛心后故。言離一切煩惱藏。自下舉藏結於法身。上解法身開之在後。所以在前結者欲明藏。與法身體無別狀故也。世尊過於恒沙者。過恒沙劫數明如來藏常住。不離者不可斷離。不脫者不可易脫。不異者不可變異。不思議佛法者。如來藏體隱在煩惱之下。而不為或染故。言不思議佛法也。此舉藏為結。於法身故言成就。說如來法身成就者。起現為成就也。世尊已下還舉法身結如來藏。如是法身不離煩惱藏者。隱在煩惱之下名為不離。如是之時說作如來藏也。

世尊以下第九明空義隱覆真實章。所以來者上明如來藏法身體極常住。如此之法。從昔以來何故不說也。欲明如來昔說苦空無常義隱覆常住真實故也。此章明教覆下顛倒真實偏論解倒也。亦可此欲兼明道諦故此中開也。若爾何故在滅諦中。說欲明道滅二諦體無別狀故耳。世尊如來藏智是如來空智。如來藏者有二種藏。一明佛性體備萬德故名為藏。二者煩惱隱覆當佛故。即名煩惱藏也。智者亦有二種。當如來體大照故名為智煩惱藏體。體是神解亦名為智亦可下地名煩惱上頭智故有二種智也。是如來空智者亦有二種空。一者煩惱藏體是可空之法故名藏空。第二如來藏體永絕相累亦名為空。

【現代漢語翻譯】現代漢語譯本：

『絕生滅名為離盡』，為什麼『離盡』之後又說『常住』呢？因為它的本體寂靜，遠離一切相，所以說是『自性清凈』。因為它存在於金剛心之後，所以說是『離一切煩惱藏』。下面用『藏』來總結『法身』，上面解釋『法身』，並將其放在後面。之所以先總結，是爲了說明『藏』與『法身』在本體上沒有區別。『世尊，過於恒沙者』，超過恒河沙劫數，是爲了說明如來藏是常住的。『不離』，是不可斷絕分離；『不脫』，是不可輕易脫離；『不異』，是不可變異。『不思議佛法者』，如來藏的本體隱藏在煩惱之下，而不被煩惱所污染，所以說是『不思議佛法』。這裡用『藏』來總結『法身』，所以說是『成就』。說如來法身成就，是指顯現出來就是成就。『世尊』以下，又用『法身』來總結『如來藏』。『如是法身不離煩惱藏者』，隱藏在煩惱之下，就叫做『不離』。在這種情況下，就說它是『如來藏』。

『世尊』以下，第九部分闡明用空義來隱覆真實義。之所以這樣說，是因為上面已經闡明如來藏的法身本體是極其常住的。既然如此，這種法從過去以來為什麼不說呢？這是爲了說明如來過去所說的苦、空、無常的意義，是爲了隱覆常住的真實義。這一章闡明用教義來隱覆，是爲了糾正顛倒的真實，偏頗地論述解脫。也可以說，這裡想要兼明道諦，所以在這裡展開說明。如果這樣，為什麼要在滅諦中說呢？這是爲了說明道諦和滅諦在本體上沒有區別。『世尊，如來藏智是如來空智』，如來藏有兩種藏：一種是說明佛性本體具備萬德，所以叫做『藏』；另一種是煩惱隱覆了本來的佛性，所以叫做『煩惱藏』。『智』也有兩種：一種是如來本體的大光明照耀，所以叫做『智』；另一種是煩惱藏的本體，本體是神解，也可以叫做『智』。也可以說，下地叫做煩惱，上頭叫做智，所以有兩種智。『是如來空智者』，也有兩種空：一種是煩惱藏的本體是可以空掉的法，所以叫做『藏空』；第二種是如來藏的本體永遠斷絕了相的束縛，所以也叫做『空』。

【English Translation】 English version:

『The cessation of birth and death is called liberation.』 Why, after saying 『liberation,』 do you then say 『permanence』? Because its essence is tranquil, free from all appearances, it is called 『self-nature purity.』 Because it exists after the Vajra Mind (indestructible mind), it is called 『free from all afflictions-store (Alaya-vijñana).』 Below, the 『store』 is used to summarize the 『Dharmakaya (body of the dharma),』 and above, the 『Dharmakaya』 is explained and placed later. The reason for summarizing first is to clarify that the 『store』 and the 『Dharmakaya』 are not different in essence. 『World Honored One, exceeding countless sands,』 exceeding countless kalpas (aeons) of Ganges sands, is to illustrate that the Tathagatagarbha (womb of the thus-come) is permanent. 『Not separate』 means it cannot be severed and separated; 『not detachable』 means it cannot be easily detached; 『not different』 means it cannot be changed. 『Inconceivable Buddha-dharma』 means that the essence of the Tathagatagarbha is hidden beneath afflictions, but is not defiled by them, so it is called 『inconceivable Buddha-dharma.』 Here, the 『store』 is used to summarize the 『Dharmakaya,』 so it is called 『accomplishment.』 Saying that the Dharmakaya of the Tathagata is accomplished means that manifestation is accomplishment. 『World Honored One』 below, again uses the 『Dharmakaya』 to summarize the 『Tathagatagarbha.』『Such Dharmakaya is not separate from the afflictions-store』 means that being hidden beneath afflictions is called 『not separate.』 In this situation, it is called 『Tathagatagarbha.』

『World Honored One』 below, the ninth section elucidates using the meaning of emptiness to conceal the meaning of reality. The reason for this is that the Dharmakaya essence of the Tathagatagarbha, as explained above, is extremely permanent. Since this is the case, why has this dharma not been spoken of since the past? This is to explain that the meaning of suffering, emptiness, and impermanence spoken of by the Tathagata in the past was to conceal the reality of permanence. This chapter elucidates using doctrine to conceal, in order to correct inverted reality, and to discuss liberation one-sidedly. It can also be said that here, there is an intention to concurrently clarify the Path Truth (one of the Four Noble Truths), so it is elaborated here. If so, why is it spoken of in the Cessation Truth (Nirodha)? This is to explain that the Path Truth and the Cessation Truth are not different in essence. 『World Honored One, the Tathagatagarbha wisdom is the Tathagata's emptiness wisdom,』 the Tathagatagarbha has two kinds of store: one is to explain that the Buddha-nature essence possesses myriad virtues, so it is called 『store』; the other is that afflictions conceal the original Buddha-nature, so it is called 『afflictions-store.』『Wisdom』 also has two kinds: one is the great light of the Tathagata's essence shining, so it is called 『wisdom』; the other is the essence of the afflictions-store, the essence is divine understanding, which can also be called 『wisdom.』 It can also be said that the lower ground is called afflictions, and the upper part is called wisdom, so there are two kinds of wisdom. 『Is the Tathagata's emptiness wisdom,』 there are also two kinds of emptiness: one is that the essence of the afflictions-store is a dharma that can be emptied, so it is called 『store emptiness』; the second is that the essence of the Tathagatagarbha is forever free from the bondage of appearances, so it is also called 『emptiness.』

此等皆是章門也。世尊如來者。一切羅漢大力菩薩本所不得者。亦是章門。世尊有二種如來藏。空亦二種智。如之皆釋上章門。從世尊以下。釋上二種藏。空如來藏者。煩惱是可空之法故。可名空如來藏。煩惱鄙惡可指舍故名若離。可得易脫故言若□。可得變異言若異。如此之法未指其體故。次言一切煩惱藏也。從世尊以下釋佛性。前言空者。但道無其相累而體極妙有故。從此以下說作不空如來藏。過於恒沙者。逕于劫數體不可斷離故云不離。常住湛然不可易脫故言不脫。不異者不可變易。雖言不異等指其狀故。次言不思議佛法是也。上來廣明二藏事在可知。從世尊以下。以空智怗之。此二空智者。此藏即是二空二智也。諸大聲聞能信如來者。今日時中聲聞能信也。一切羅漢以下。明昔聲聞不能信解也。羅漢辟支空智者。此是可空之法故言空智。於四不顛倒常樂我凈轉者。作苦空無常解也。若爾應是解倒。但解由教生故。亦名教覆也。是故一切羅漢以下。還結前第三章門。乃至大力本所得也。一切苦滅唯佛得證者。結于滅諦。壞一切煩惱藏。修一切滅苦道結道諦究竟也。

世尊此四聖諦以下。第十一諦章。所以來者。上雖明無邊聖諦。未指其體。今明苦集道諦盡于金剛所謂無邊滅諦是也。亦可上明空義隱覆真實

【現代漢語翻譯】現代漢語譯本：這些都是章門（dharma seal）啊。世尊如來（Tathagata）所證得的，是一切羅漢（Arhat）、大力菩薩（Bodhisattva）原本無法證得的，這也是章門。世尊有兩種如來藏（Tathagatagarbha），空（emptiness）也有兩種智慧。這些都解釋了上面的章門。從『世尊』以下，解釋上面的兩種藏。空如來藏，是因為煩惱是可以被空掉的法，所以可以稱為空如來藏。煩惱卑劣醜惡，可以被指出來並捨棄，所以說『若離』。可以得到並容易脫離，所以說『若□』。可以得到併發生變異，所以說『若異』。像這樣的法，還沒有指出它的本體，所以接下來才說『一切煩惱藏』啊。從『世尊』以下，解釋佛性（Buddha-nature）。前面說的『空』，只是說沒有那些相的牽累，而本體卻是極其微妙的存在，所以從這裡以下說『不空如來藏』。『過於恒沙』，經過無數劫數，本體也不可斷絕分離，所以說『不離』。常住湛然，不可輕易脫離，所以說『不脫』。『不異』，是不可變易。雖然說『不異』等，只是指它的狀態，所以接下來才說『不思議佛法』啊。上面廣泛地說明了兩種藏，事情是可以知道的。從『世尊』以下，用空智（emptiness-wisdom）來調和它們。這兩種空智，這個藏就是兩種空和兩種智啊。諸大聲聞（Sravaka）能夠相信如來，是今日此時的聲聞能夠相信啊。『一切羅漢』以下，說明過去的聲聞不能相信理解啊。羅漢、辟支佛（Pratyekabuddha）的空智，是因為這是可以被空掉的法，所以說空智。對於四不顛倒（four inversions），常樂我凈（eternal, joyful, self, pure）進行轉化，是作苦、空、無常的理解啊。如果這樣，應該是理解顛倒。但是理解是由教法產生的，所以也稱為教法覆蓋。所以『一切羅漢』以下，還是總結前面的第三章門，乃至大力菩薩原本所證得的。『一切苦滅唯佛得證』，是總結于滅諦（Nirvana）。壞滅一切煩惱藏，修一切滅苦之道，總結道諦（Magga）的究竟啊。世尊，這四聖諦（Four Noble Truths）以下，是第十一諦章。之所以這樣說，是因為上面雖然說明了無邊聖諦，但沒有指出它的本體。現在說明苦、集、道諦（Dukkha, Samudaya, Magga）都窮盡于金剛（Vajra），所謂的無邊滅諦就是這個。也可以說上面說明空義，是隱覆真實。

【English Translation】 English version: These are all dharma seals. What the World Honored One, the Tathagata, has attained, is what all Arhats and powerful Bodhisattvas were originally unable to attain; this is also a dharma seal. The World Honored One has two kinds of Tathagatagarbha, and emptiness also has two kinds of wisdom. These all explain the above dharma seals. From 'World Honored One' onwards, it explains the above two kinds of garbha. The empty Tathagatagarbha is because afflictions are dharmas that can be emptied, so it can be called the empty Tathagatagarbha. Afflictions are base and ugly, can be pointed out and abandoned, so it is said 'if separated'. Can be obtained and easily detached, so it is said 'if □'. Can be obtained and undergo change, so it is said 'if different'. Such dharmas have not yet pointed out their substance, so next it says 'all afflictions garbha'. From 'World Honored One' onwards, it explains Buddha-nature. The 'emptiness' mentioned earlier only says that there is no entanglement of those appearances, but the substance is extremely subtle existence, so from here onwards it speaks of the 'non-empty Tathagatagarbha'. 'Beyond countless sands', passing through countless kalpas, the substance cannot be severed and separated, so it is said 'not separated'. Constantly abiding and serene, not easily detached, so it is said 'not detached'. 'Not different' is unchangeable. Although it says 'not different' etc., it only refers to its state, so next it says 'inconceivable Buddha-dharma'. The above extensively explains the two garbhas, the matter is knowable. From 'World Honored One' onwards, harmonize them with emptiness-wisdom. These two emptiness-wisdoms, this garbha is the two emptinesses and two wisdoms. The great Sravakas who can believe in the Tathagata are the Sravakas of today who can believe. 'All Arhats' onwards, it explains that past Sravakas could not believe and understand. The emptiness-wisdom of Arhats and Pratyekabuddhas is because this is a dharma that can be emptied, so it is called emptiness-wisdom. Transforming the four inversions, eternal, joyful, self, pure, is to understand suffering, emptiness, impermanence. If so, it should be inverted understanding. But understanding is produced by teaching, so it is also called teaching covering. Therefore, 'all Arhats' onwards, still summarizes the previous third dharma seal, up to what the powerful Bodhisattvas originally attained. 'The extinction of all suffering is only attained by the Buddha', is summarized in Nirvana. Destroying all afflictions garbha, cultivating all paths to extinguish suffering, summarizes the ultimate of the Magga. World Honored One, these Four Noble Truths onwards, is the eleventh Truth chapter. The reason for this is that although the above explains the boundless Noble Truths, it does not point out its substance. Now it explains that suffering, accumulation, and the path are exhausted in the Vajra, what is called the boundless Nirvana is this. It can also be said that the above explanation of the meaning of emptiness is concealing the truth.

而未別其體。今明苦集道諦是能覆滅諦是所覆之理也。然住滅道體無別狀。何故但言一諦。欲明往昔說道為無常苦空名通能覆昔日說滅不說為無常苦空名不濫能覆故。論一諦亦可上章處處言菩提智所斷道諦名章事在可解滅諦難知故。今但言一諦也。三是無常一是常以下。若分段解義者。至苦滅諦以來是一諦章自下明一依也。若不爾者此文非則雙非是則。並是不可取別。但解一諦竟下言是常。是依者即以安穩二字怗之。便成安穩一依文句無多殊別也。

從是滅諦以下第十二章。所以來者。上明如來藏一住諦常住時情意謂為即身中有之故。此明是顛倒真實。亦可退理之解名為顛倒。稱理生知目曰真實。顛倒真實合為一章故。名顛倒真實也。是滅諦者還舉上章開於此章也。過一切眾生心所緣者。欲明常住滅諦妙絕玄境故。言過一切眾生也。時眾謂為聲聞能解故。言亦非二乘智惠境界也。譬如生盲者與凡夫為譬欲明生盲之不睹青黃凡夫不見滅諦也。七日嬰兒不見日輪者。喻聲聞欲明嬰兒有目不見日輪。二乘有惠不觀滅諦下合喻。言苦滅諦者。合色及以日輪。非凡夫心識緣者合生盲。亦非二乘智惠境界者合嬰兒也。上雖言凡夫如生盲不釋所以下。明二見顛倒故耳。此二是章門。一切羅漢是則清凈者。釋如嬰兒所以亦作章門

【現代漢語翻譯】現代漢語譯本而沒有區分它們的體性。現在說明苦、集、道諦是能覆蓋的，滅諦是所覆蓋的道理。然而，安住于滅、道二諦，其體性沒有差別。為什麼只說一個諦呢？這是爲了說明往昔所說的道，以無常、苦、空為名，普遍能覆蓋；昔日所說的滅，不說為無常、苦、空，名稱不混濫，也能覆蓋。說一個諦，也可以對應上文處處所說的菩提智所斷的道諦，名稱的事理容易理解，而滅諦難以理解，所以現在只說一個諦。『三是無常，一是常』以下，如果分段解釋意義，到苦、滅諦以來是一個諦的章節，從下面開始說明一個依靠。如果不是這樣，這段文字就不是雙重否定，而是雙重肯定，不可取捨。只是解釋了一個諦，下面說『是常，是依』，就用『安穩』二字來貼合它，就成為『安穩一依』，文句沒有多少差別。

從『是滅諦』以下是第十二章。之所以這樣安排，是因為上面說明如來藏（Tathagatagarbha，如來法身的藏處）安住於一個諦，常住時，人們情意上認為就在自身之中。因此這裡說明這是顛倒的真實。也可以從退理的角度來解釋，稱之為顛倒；符合真理而生起的智慧，稱之為真實。顛倒和真實合為一個章節，所以名為顛倒真實。『是滅諦者』，還是舉出上文來開啟這一章節。『過一切眾生心所緣者』，想要說明常住的滅諦，精妙絕倫，超越玄妙的境界，所以說『過一切眾生』。當時大眾認為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）能夠理解，所以說『亦非二乘智惠境界』。『譬如生盲者』，用生來就瞎眼的人與凡夫（Pṛthagjana，指未開悟的普通人）作比喻，想要說明生盲之人不能看見青黃顏色，凡夫不能看見滅諦。『七日嬰兒不見日輪者』，比喻聲聞，想要說明嬰兒有眼睛卻不能看見太陽，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）有智慧卻不能觀察滅諦。下面合起來比喻，說『苦滅諦者』，合色和太陽；『非凡夫心識緣者』，合生盲；『亦非二乘智惠境界者』，合嬰兒。上面雖然說凡夫如生盲，卻沒有解釋原因，下面說明是因為二見顛倒的緣故。這二是章節的門徑。『一切羅漢是則清凈者』，解釋如嬰兒的原因，也作為章節的門徑。

【English Translation】 English version and without distinguishing their natures. Now, it is explained that the suffering, accumulation, and path truths are what can cover, and the cessation truth is the principle of what is covered. However, abiding in the cessation and path truths, their natures are not different. Why is only one truth mentioned? This is to explain that the path spoken of in the past, named as impermanent, suffering, and empty, can universally cover; the cessation spoken of in the past, not named as impermanent, suffering, and empty, its name is not confused, and it can also cover. Speaking of one truth can also correspond to the path truth severed by Bodhi wisdom (Bodhi-jñāna, the wisdom of enlightenment) mentioned everywhere in the previous text. The matter of names and principles is easy to understand, but the cessation truth is difficult to understand, so now only one truth is mentioned. 'Three are impermanent, one is permanent' and below, if the meaning is explained in sections, the chapter on one truth extends to the suffering and cessation truths, and from below, one reliance is explained. If not, this text is not a double negative, but a double positive, which is unacceptable. Only one truth is explained, and below it says 'is permanent, is reliance,' then use the words 'peaceful and secure' to attach to it, and it becomes 'peaceful and secure one reliance,' and the wording is not much different.

From 'This is the cessation truth' onwards is the twelfth chapter. The reason for this arrangement is that the above explains that when the Tathagatagarbha (Tathāgatagarbha, the womb of the Thus Come One) abides in one truth and is permanent, people intentionally think that it is within themselves. Therefore, this explains that this is inverted reality. It can also be explained from the perspective of retreating from the principle, which is called inversion; the wisdom that arises in accordance with the truth is called reality. Inversion and reality are combined into one chapter, so it is called inverted reality. 'This is the cessation truth,' still brings up the previous text to open this chapter. 'Beyond the reach of all beings' minds,' wants to explain that the permanent cessation truth is exquisitely wonderful, surpassing the realm of mystery, so it says 'beyond all beings.' At that time, the assembly thought that the Śrāvakas (Śrāvaka, a hearer of the Buddha's teachings) could understand, so it says 'also not the realm of the wisdom of the Two Vehicles.' 'Like a person born blind,' uses a person born blind as a metaphor for ordinary people (Pṛthagjana, ordinary people who have not attained enlightenment), wanting to explain that a person born blind cannot see blue and yellow colors, and ordinary people cannot see the cessation truth. 'A seven-day-old infant cannot see the sun,' is a metaphor for Śrāvakas, wanting to explain that an infant has eyes but cannot see the sun, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) have wisdom but cannot observe the cessation truth. Below, it combines the metaphors, saying 'the suffering and cessation truths,' combines color and the sun; 'not reached by the minds of ordinary people,' combines the person born blind; 'also not the realm of the wisdom of the Two Vehicles,' combines the infant. Although it was said above that ordinary people are like the person born blind, it did not explain the reason, and below it explains that it is because of the inversion of the two views. These two are the gateways to the chapter. 'All Arhats are pure,' explains the reason for being like an infant, and also serves as the gateway to the chapter.

也。邊見以下釋第一章門。上言凡夫二見者。一是常見二者斷見。此二差違中道名之為遍。自下三週明斷常。第一明神我上起斷常二。地獄起斷。上界起常。亦可身上起斷常亦可涅槃。上起常第三色上計斷心上計常。凡夫於五受陰我見妄相計著生二見者。於五陰之中生忘想之心執有神我。若離陰計者名為常見。即陰計者作斷見故。言忘相生二見。是名邊見者。總結其體也。所謂以下別見形二見名也。是諸行無常以下。第二起見六道諸行所得之身生滅無常。謂為畢竟不續故起斷見也。見涅槃常是常見者。欲明計上界之身以為涅槃畢竟不滅者此是常見者。非正見以忘相之心作如是見也。于身諸根以下第三也。于其五根不能分別。現法見壞於有者。於三有相續更生義邊不見故起斷也。於心相續滅邊愚闇故。不知剎那遷謝故起常見也。此明心上計常。此忘想見者。總舉三處斷常故言此忘想見也。于彼義者。此三見於彼滅諦義若過若不及者。斷見名過常見曰不及。所以然者。未來必有常果之理斷見謂為舍此身已永無相續。若爾滂于常果。是故三處斷見皆名為過。夫常要當或盡善滿金剛心。彼湛然不滅。常見之人即於此身以為神我不遷。不待金剛心后故言不及也。從顛倒以下。釋前第二章門。於五受陰無常之中生於常相。生死八苦

【現代漢語翻譯】現代漢語譯本也。邊見以下解釋第一章門。上面說凡夫的兩種見解是：一是常見，二是斷見。這兩種見解違背了中道，稱為邊見。下面三週闡明斷見和常見。第一週闡明從神我和合而生起的斷見和常見。地獄生起斷見，上界生起常見。也可以說身上生起斷見和常見，也可以說涅槃上生起常見。第三週闡明從色蘊上計度斷見，從心蘊上計度常見。凡夫對於五受陰的我見妄想，執著而生起兩種見解：在五陰之中生起妄想之心，執著有神我。如果離開五陰來計度，就稱為常見；執著五陰，就認為是斷見。說妄想生起兩種見解，這就是邊見的總體。所謂以下分別說明兩種見解的名稱。『是諸行無常』以下，第二週生起見解。六道諸行所得之身，生滅無常，認為是畢竟斷滅不相續，因此生起斷見。『見涅槃常是常見者』，想要說明計度上界之身為涅槃，畢竟不滅，這是常見。這不是正見，而是以妄想之心作這樣的見解。『于身諸根以下』是第三週。對於五根不能分別，認為現法見壞於有，對於三有相續更生的意義方面看不見，因此生起斷見。對於心相續滅的方面愚昧無知，不知道剎那遷謝，因此生起常見。這是說明在心上計度常見。這些妄想見解，總括了三處的斷見和常見，所以說這些是妄想見解。『于彼義者』，這三種見解對於滅諦的意義，如果過分或不及，斷見就稱為過分，常見就稱為不及。之所以這樣說，是因為未來必定有常果的道理，斷見認為是捨棄此身之後就永遠沒有相續。如果是這樣，就違背了常果。所以三處的斷見都稱為過分。常要達到或者窮盡善，圓滿金剛心，那湛然不滅。常見之人就在此身認為是神我，不會遷變，不等待金剛心之後，所以說不及。『從顛倒以下』，解釋前面第二章門。在五受陰無常之中生起常相，生死八苦。

【English Translation】 English version Also. The following explanation of 'Side Views' is from the first chapter. It states that ordinary people have two views: one is the 'Eternalist View' (常見, chángjiàn), and the other is the 'Annihilationist View' (斷見, duànjiàn). These two views deviate from the Middle Way (中道, zhōngdào) and are called 'Side Views' (邊見, biānjiàn). The following three sections clarify annihilationism and eternalism. The first clarifies annihilationism and eternalism arising from the self (神我, shénwǒ). Annihilationism arises in the lower realms, and eternalism arises in the upper realms. It can also be said that annihilationism and eternalism arise in the body, and eternalism arises in Nirvana (涅槃, nièpán). The third clarifies that annihilationism is based on form (色, sè), and eternalism is based on mind (心, xīn). Ordinary people, due to their deluded attachment to the five aggregates (五受陰, wǔ shòu yīn) of perception, imagine and cling to a self. If they speculate apart from the aggregates, it is called eternalism; clinging to the aggregates is considered annihilationism. Saying that delusion gives rise to two views, this is the essence of 'Side Views'. The following explains the names of the two views separately. 'All conditioned things are impermanent' (是諸行無常, shì zhū xíng wúcháng) and below, the second section gives rise to views. The body obtained through the practices of the six realms (六道, liùdào) is impermanent, arising and ceasing, and is considered to be completely annihilated and not continuing, thus giving rise to annihilationism. 'Seeing Nirvana as permanent is eternalism' (見涅槃常是常見者, jiàn nièpán cháng shì chángjiàn zhě), wanting to explain that considering the body of the upper realm as Nirvana, ultimately not ceasing, this is eternalism. This is not the correct view, but rather such a view is made with a deluded mind. 'Regarding the body and its faculties below' is the third section. Unable to distinguish the five faculties, believing that the present dharma is destroyed in existence, not seeing the meaning of the continued rebirth of the three realms (三有, sān yǒu), thus giving rise to annihilationism. Being ignorant of the cessation of the mind's continuity, not knowing the momentary changes, thus giving rise to eternalism. This explains that eternalism is based on the mind. These deluded views encompass annihilationism and eternalism in three places, so it is said that these are deluded views. 'Regarding that meaning', these three views, regarding the meaning of cessation (滅諦, mièdì), if they are excessive or insufficient, annihilationism is called excessive, and eternalism is called insufficient. The reason for this is that there is certainly a principle of permanent fruit in the future, and annihilationism believes that after abandoning this body, there will be no continuation forever. If this is the case, it goes against the permanent fruit. Therefore, annihilationism in all three places is called excessive. Permanence must reach or exhaust goodness, fulfilling the diamond mind (金剛心, jīngāng xīn), which is serenely unceasing. People with eternalist views consider this body to be the self, not changing, not waiting for the diamond mind, so it is said to be insufficient. 'From reversal and below', explains the second chapter above. In the impermanence of the five aggregates of perception, the appearance of permanence arises, as well as the eight sufferings of birth and death (生死八苦, shēngsǐ bā kǔ).

之中而生樂相。虛假陰無真實我而生我相。煩惱不凈相故名顛倒。一切阿羅漢以下。釋上第三章門。羅漢辟支三界或亡形於凡夫故名清凈。于彼滅諦非其所知也。於一切智境界者。應身是真智境界也。及如來法身本所不見者。存彼丈六之佛謂為王宮始生雙林實滅故云本所不見也。上來至此解其顛倒自下次論真實也。或有眾生者性地菩薩也。信佛語故者順丈六佛教也。起常相我樂凈相者。于彼法身之上生如此解。此人解心當理故名正見非顛倒也。何以故釋何以于彼法身生此常樂凈相非顛倒也。下言如來法身是常樂我凈事究竟。于常我樂凈上如理而知不違其旨故名正也。于佛法身起正見者。必能紹繼聖蹤故云真子。解常未滿故云得余財也。世尊凈智以下。此文何以更來。上文道或有眾生性地菩薩起常樂凈相名曰正見。是佛真子時眾謂為小乘性地亦是真子故。此中言羅漢凈智。猶尚不知何況小乘性地也。亦可上明顛倒眾生不能得知時眾謂為小乘性地。是真實便能得解故。從此以下明羅漢凈智尚自不知何說性地而能得解也。凈智者羅漢盡無生智居宗干極故。言智波羅蜜也。此凈智常三界或亡故名為凈。此凈智于彼滅諦尚非境界。何說小乘性地四依能得解也。何以故以下。釋何以凈智不知便使四依智亦不知也。自下以上說下。三

乘初樂者無想行也。不愚於法者羅漢人也。此二勝解于彼滅諦當得覺當時者。當來之世乃能覺未來之世。乃能得現在實。若夜由世尊為彼故說四能者。上明無相行中勝人不能得知。為彼小乘性地人得無相解故。世尊說四依法。若爾者無想行是勝。乃至羅漢當不知何說性地。依四諦生解者而能得知也。下正四依所在乃至出一依之名故言世尊。此四依者是世間法也。一依者一切依上世間上上者。欲明從其性地乃至十住應身。皆能與物作依。今此滅諦超過如是一切依上金剛之心是世間之上。今明滅諦在金剛心后故。言出世間。上上所謂滅諦也。

世尊生死者依如來藏以已下。第十三章。所以來者。上明眾生顛倒真實時情謂理可染污顛倒于理。今明如來藏體性光潔在於累外自性清凈也。亦可前明違理諸解名曰顛倒想理生知故名真實。今明此之善惡所以不斷者依如來藏故。是以次顛倒真實后明自性清凈也。世尊生死依如來藏者。應言生死相續。何故不斷者以如來藏也　若無如來藏者。一生一死便盡一化以有成佛之理故。相續不斷故云生死者依如來藏也。就此章中可有三段明義。初明生死善惡依如來藏。第三從如來藏者以下。正明自性清凈心隱覆。亦可言如來藏不為煩惱所染。第三從說是難解之法以下明如來述成也。就初段

【現代漢語翻譯】現代漢語譯本：乘初禪樂者是無想行（指修習無想定）。不愚於法者是阿羅漢（指證得阿羅漢果位的人）。這兩種殊勝的解脫，對於涅槃寂滅之諦，應當覺悟。當時能覺悟，當來之世才能覺悟未來之世，才能證得現在的真實。如果夜晚世尊爲了他們而說四依法，上面說明無相行中的殊勝之人不能得知，爲了那些小乘根性的人得到無相解脫的緣故，世尊才說四依法。如果這樣，無想行是殊勝的，乃至阿羅漢都不知道說什麼根性之地，依靠四諦而生起理解的人才能得知。下面正式說明四依所在，乃至說出一個依的名字，所以說世尊。這四依是世間法。一個依是一切依之上，世間之上上者。想要說明從其根性之地乃至十住位的應化身，都能給事物作為依靠。現在這個涅槃寂滅之諦超過這樣的一切依靠，金剛之心是世間之上。現在說明涅槃寂滅之諦在金剛心之後，所以說是出世間。上上所說的就是涅槃寂滅之諦。世尊，生死是依靠如來藏（Tathagatagarbha，如來法身所藏之處）以下，第十三章。之所以這樣安排，是因為上面說明眾生顛倒，真實之時情執認為道理可以被染污，顛倒了真理。現在說明如來藏的體性光明潔凈，處於塵累之外，自性清凈。也可以說，前面說明違背真理的各種理解叫做顛倒，想念真理而生起知見，所以叫做真實。現在說明這些善惡之所以不斷絕，是依靠如來藏的緣故。因此在顛倒真實之後說明自性清凈。世尊，生死依靠如來藏，應該說生死相續不斷。為什麼不斷絕呢？因為有如來藏。如果沒有如來藏，一生一死就結束了，一化就沒有成佛的道理了。因為相續不斷，所以說生死是依靠如來藏。在這一章中可以分為三段來闡明意義。首先說明生死善惡依靠如來藏。第二段從『如來藏者』以下，正式說明自性清凈心被隱覆。也可以說如來藏不被煩惱所染。第三段從『說是難解之法』以下，說明如來述說成就。就第一段來說。

【English Translation】 English version: 'The joy of the first dhyana is the practice of non-perception (referring to the practice of the non-perception samadhi). One who is not ignorant of the Dharma is an Arhat (referring to one who has attained the Arhat fruit). These two supreme liberations, regarding the truth of Nirvana, should be awakened to. At that time, one can awaken, and in the future, one can awaken to the future, and then one can attain the present reality. If at night the World-Honored One spoke the Four Reliances for them, the above explanation is that the superior person in the practice of non-perception cannot know, and for the sake of those of the Small Vehicle nature to attain non-perception liberation, the World-Honored One spoke the Four Reliances. If so, the practice of non-perception is superior, and even the Arhat does not know what to say about the nature ground, and one who relies on the Four Noble Truths to generate understanding can know. Below is the formal explanation of the location of the Four Reliances, and even the name of one reliance is mentioned, so it is said that the World-Honored One. These Four Reliances are worldly dharmas. One reliance is above all reliances, above the world. Wanting to explain that from its nature ground to the manifested body of the Ten Dwellings, it can give things as reliance. Now this truth of Nirvana surpasses all such reliances, and the Vajra mind is above the world. Now explaining that the truth of Nirvana is after the Vajra mind, so it is said to be transcendent. What is said to be above is the truth of Nirvana.' 'World-Honored One, birth and death rely on the Tathagatagarbha (Tathagatagarbha, the place where the Dharma body of the Tathagata is stored) below, Chapter Thirteen. The reason for this arrangement is that the above explains that sentient beings are inverted, and at the time of reality, emotional attachments believe that reason can be contaminated, inverting the truth. Now explaining that the nature of the Tathagatagarbha is bright and clean, outside of the accumulation of defilements, and its self-nature is pure. It can also be said that the various understandings that violate the truth mentioned earlier are called inversion, and generating knowledge by thinking of the truth is called reality. Now explaining that the reason why these good and evil are not cut off is because they rely on the Tathagatagarbha. Therefore, after inverting reality, the self-nature purity is explained. World-Honored One, birth and death rely on the Tathagatagarbha, it should be said that birth and death continue without interruption. Why is it not cut off? Because there is the Tathagatagarbha. If there is no Tathagatagarbha, one life and one death would end, and one transformation would not have the reason to become a Buddha. Because it continues without interruption, it is said that birth and death rely on the Tathagatagarbha. In this chapter, it can be divided into three sections to clarify the meaning. First, explain that birth, death, good, and evil rely on the Tathagatagarbha. The second section, from 'Tathagatagarbha' below, formally explains that the self-nature pure mind is hidden. It can also be said that the Tathagatagarbha is not contaminated by afflictions. The third section, from 'Saying this is a difficult to understand Dharma' below, explains that the Tathagata narrates the accomplishment. As for the first section.'

中亦有三文。一明生死依如來藏。第二從世尊若無如來藏以下明善惡依如來藏。第三從世尊如來藏者非我以下明釋異不同外道也。以如來藏故說本際不可知者。正以如來藏在金剛心后故。眾生不能現在辨用。是以眾生體不自固唸唸生死。如是過去無邊未來無極故。言本際不可知也。世尊有如來藏故說生死者。由有如來藏在當衆生現未克故。有眾多生死。此言當理故言善說。自下解生死。第二明如來藏。第三以生死依如來藏生死者此中明前身死。今身生次第不受根起諸受者。此五陰從業稟得故名諸受。五陰敗喪故名沒。次第者解今身生。次第不受根起者。今身在於過形之於后故云次第不從。前身隔形業而得故云不受根起。是名生死者今身也。世尊生死者此二法是如來藏者。此生死二法是依如來藏也。世間言說故有死有生以下。明今身死未來生得故。三世明生死。欲明三世相續故本際不可知。今身死者是諸根壞。後身生者是新諸根起故。言死者諸根壞。生者新諸根起也。非如來藏。非如來藏有死有生者。欲明如來藏常住體無代謝也。是故有如來藏常住故。是依者與生死作依也。持者持生死相續不散也。建立者不合斷也。世尊不離者。藏體常住不可斷離也。不脫者不易脫也。不異者不可變易也。如此之法何者是下言不思議佛

【現代漢語翻譯】現代漢語譯本：其中也有三段文字。第一段闡明生死依于如來藏（Tathagatagarbha，如來所藏的清凈自性）。第二段從『世尊，若無如來藏』以下，闡明善惡依于如來藏。第三段從『世尊，如來藏者非我』以下，闡明如來藏與外道的不同。因為有如來藏的緣故，才說本際（Purvakoti，根本的邊際，指最初的開始）不可知。正是因為如來藏在金剛心（Vajra heart，堅固不壞的真心）之後，所以眾生不能現在辨別和運用。因此眾生的本體不穩固，唸唸都在生死流轉。像這樣過去無邊，未來無盡，所以說本際不可知。世尊，因為有如來藏的緣故，才說有生死。由於有如來藏存在於當來眾生顯現之前，所以有眾多的生死。這些話合乎道理，所以說是善說。下面解釋生死。第二段闡明如來藏。第三段以生死依于如來藏來說明生死。這裡闡明前身死，今身生的次第，不承受根（Indriya，感覺器官）所引起的諸受（Vedana，感受）。這五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）從業力而獲得，所以名為諸受。五陰敗壞喪失，所以名為沒。次第，是解釋今身生。次第不受根起，是說今身在於過往形體之後，所以說次第不從。前身隔著形體和業力而得到今身，所以說不受根起。這叫做生死，指的是今身。世尊，生死這兩種法是如來藏。這生死二法是依于如來藏的。世間言說，所以有死有生以下，闡明今身死，未來生得，用三世來說明生死。想要闡明三世相續不斷，所以說本際不可知。今身死，是諸根壞。後身生，是新的諸根生起。所以說死是諸根壞，生是新的諸根生起。不是如來藏。不是說如來藏有死有生，而是想要闡明如來藏常住，本體沒有新陳代謝。因此有如來藏常住的緣故，是依止生死，與生死作為依靠。持，是保持生死相續不斷散失。建立，是不使之斷絕。世尊，不離，是說藏體常住，不可斷離。不脫，是不易脫離。不異，是不可變易。像這樣的法是什麼呢？下面說的是不可思議佛（Acintya-buddha，不可思議的佛）。

【English Translation】 English version: There are also three sections within this. The first clarifies that birth and death rely on the Tathagatagarbha (the pure self-nature stored within the Tathagata). The second, starting from 'World Honored One, if there were no Tathagatagarbha,' clarifies that good and evil rely on the Tathagatagarbha. The third, starting from 'World Honored One, the Tathagatagarbha is not the self,' clarifies the difference between the Tathagatagarbha and external paths. Because of the Tathagatagarbha, it is said that the Purvakoti (the ultimate boundary, referring to the very beginning) is unknowable. It is precisely because the Tathagatagarbha is behind the Vajra heart (the indestructible true heart) that sentient beings cannot currently discern and utilize it. Therefore, the essence of sentient beings is not stable, and they are constantly in the cycle of birth and death. Thus, the past is boundless and the future is endless, so it is said that the Purvakoti is unknowable. World Honored One, because there is the Tathagatagarbha, it is said that there is birth and death. Because the Tathagatagarbha exists before the manifestation of future sentient beings, there are numerous births and deaths. These words are reasonable, so it is said to be well-spoken. The following explains birth and death. The second section clarifies the Tathagatagarbha. The third section uses birth and death relying on the Tathagatagarbha to explain birth and death. Here, it clarifies the sequence of the death of the previous life and the birth of the current life, not receiving the sensations arising from the Indriya (sense organs). These five Skandhas (the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) are obtained from karmic force, so they are called sensations. The five Skandhas decay and are lost, so they are called demise. Sequence explains the birth of the current life. Sequence not receiving the arising of the senses means that the current life is after the past form, so it is said that the sequence does not follow. The previous life obtains the current life through the separation of form and karma, so it is said that it does not receive the arising of the senses. This is called birth and death, referring to the current life. World Honored One, these two dharmas of birth and death are the Tathagatagarbha. These two dharmas of birth and death rely on the Tathagatagarbha. Worldly speech, therefore, there is death and birth below, clarifies that the current life dies and the future life is obtained, using the three times to explain birth and death. Wanting to clarify that the three times continue without interruption, so it is said that the Purvakoti is unknowable. The death of the current life is the destruction of the senses. The birth of the later life is the arising of new senses. So it is said that death is the destruction of the senses, and birth is the arising of new senses. It is not the Tathagatagarbha. It is not that the Tathagatagarbha has death and birth, but it is wanting to clarify that the Tathagatagarbha is permanent, and its essence does not have metabolism. Therefore, because the Tathagatagarbha is permanent, it relies on birth and death, and serves as a reliance for birth and death. Holding means maintaining the continuous succession of birth and death without dissipation. Establishing means not allowing it to be cut off. World Honored One, not separate means that the essence of the store is permanent and cannot be cut off. Not released means not easily released. Not different means not changeable. What is this kind of dharma? What is said below is the Acintya-buddha (inconceivable Buddha).

法是也。此正明如來藏體。自下生死來依也。世尊斷脫者。生死無常可斷可脫。異者可令變易。外者如來藏體在此斷脫異等有為法之外也。能與有為法作依持建立者是如來藏也。世尊以下明善惡依如來藏也。欲明善惡法違如來藏而生死故。輪轉無窮善法之起順如來藏故返流盡源也。此中將明有藏故。依無解故不依也。若無如來藏者。不得厭苦樂求涅槃。何以故釋何以無如來藏不得厭苦求涅槃也　下言於此六識及心法智不種眾苦。以無如來藏故。六識者依六根生心及心者意根也。法智者意根中空解也。此七法化化自滅剎那不住故云六識及心不種眾苦。法智亦不得厭苦樂求涅槃也。此明反解也。世尊以下順明也。如來藏無前際者不屬未來。不起者不屬現在。不滅者不在過去。此明如來藏是常故。法種眾苦者六識及心廣起諸惡也。樂求涅槃者。法智得厭苦樂求涅槃也。世尊以下明異外道外人計身有神我不遷不滅。今明常住如來藏時人謂為同外道故言非我眾生。在於金剛心后眾累之外故非人境界。顛倒眾生者常見。苦亂意者斷見也。世尊以下第二段法界藏者。常住佛果異於生死故云界也。體備萬善故名法身藏。超過生死故言上上。不為或染其性光潔故言自性清凈如來藏者。還舉文欲明隱覆之義也。而為客煩惱者。或本理外而生

故云客也。上煩惱者即此或在萬行之上也。如來藏為二種煩惱所染。乃是如來境界非下人能知也。自下以淺說深。何以故者欲明剎那若在現時煩惱之心在過去未來故。言非煩惱所染。剎那不善心亦不煩惱染者。一念不善在現時善心以謝故。亦不為煩惱所染。煩惱不觸心者。煩惱不及善心心不觸煩惱者。善心不及煩惱。云何不觸法而能得染心者。不曾相及何由相染污也。上明實法空性當體自滅都無相染。從世尊以下就假名相續攬之為一故。有相染百年相續應生中上之善中間生噁心中上品善不得相續故名前善心。今作惡心故言煩惱染心也。欲明生死之中當分空性無染。何況出世如來藏自性清凈而有染也。難可了知者非下情所惻故。言唯佛世尊實眼者。法眼實智法智為法根本。大乘常住功由佛說故言根本。感悟眾生使修行善法名通達法。為行善眾生作其蔭覆故名正法依。亦悉知見如是不染之理自性清凈也。勝鬘夫人以下第三段。問于佛時對佛審理義同問也。如是自性清凈者前如來藏也者。還舉前剎那善心也。而有染污者上二法也。難可了知者二法皆難可了知也。有二法者。一是自性清凈。二是剎那善心。謂自性清凈心還舉如來藏。彼心為煩惱所染。還舉上剎那善心也。如此二法有染者。而實不染者非下情所測。要八住已上成

【現代漢語翻譯】故云客也（所以說是客塵煩惱）。上煩惱者即此或在萬行之上也（上品的煩惱，就是指這些，甚至存在於萬行之上）。如來藏為二種煩惱所染（如來藏被兩種煩惱所染），乃是如來境界非下人能知也（這是如來的境界，不是一般人能夠理解的）。自下以淺說深（從下面開始用淺顯的語言來說明深奧的道理）。何以故者欲明剎那若在現時煩惱之心在過去未來故（為什麼這麼說呢？因為要說明剎那善心如果在現在，煩惱之心則在過去或未來）。言非煩惱所染（所以說它不被煩惱所染）。剎那不善心亦不煩惱染者（剎那不善心也不被煩惱所染），一念不善在現時善心以謝故（因為一念不善心在現在，善心已經過去），亦不為煩惱所染（所以也不被煩惱所染）。煩惱不觸心者（煩惱不能觸及善心），煩惱不及善心心不觸煩惱者（煩惱不能觸及善心），善心不及煩惱（善心也不能觸及煩惱）。云何不觸法而能得染心者（既然不互相觸及，怎麼能染污心呢）？不曾相及何由相染污也（從來沒有互相接觸，怎麼會互相染污呢）？上明實法空性當體自滅都無相染（上面說明實法的空性，當體自滅，根本沒有互相染污）。從世尊以下就假名相續攬之為一故（從世尊以下，就假名相續，把它看作一個整體），有相染百年相續應生中上之善中間生噁心中上品善不得相續故名前善心（有互相染污的情況，百年相續應該產生中上品的善，中間產生惡，心中上品善不能相續，所以叫做前善心）。今作惡心故言煩惱染心也（現在產生噁心，所以說煩惱染心）。欲明生死之中當分空性無染（想要說明生死之中，當體是空性，沒有染污）。何況出世如來藏自性清凈而有染也（更何況出世的如來藏，自性清凈，怎麼會有染污呢）？難可了知者非下情所惻故（難以理解，不是一般的情感所能揣測的）。言唯佛世尊實眼者（說只有佛世尊有真實的眼睛），法眼實智法智為法根本（法眼、實智、法智是法的根本）。大乘常住功由佛說故言根本（大乘常住的功德由佛宣說，所以說是根本）。感悟眾生使修行善法名通達法（感悟眾生，使他們修行善法，叫做通達法）。為行善眾生作其蔭覆故名正法依（為修行善法的眾生提供庇護，所以叫做正法依）。亦悉知見如是不染之理自性清凈也（也完全知曉和看到這種不染的道理，自性清凈）。勝鬘夫人以下第三段（勝鬘夫人以下是第三段）。問于佛時對佛審理義同問也（向佛提問，對佛詳細詢問，意義相同）。如是自性清凈者前如來藏也者（這樣自性清凈的，就是前面的如來藏）。還舉前剎那善心也（還是指前面的剎那善心）。而有染污者上二法也（而有染污的，是上面的兩種法）。難可了知者二法皆難可了知也（難以理解的，是這兩種法都難以理解）。有二法者（有兩種法）：一是自性清凈（一是自性清凈），二是剎那善心（二是剎那善心）。謂自性清凈心還舉如來藏（所謂自性清凈心，還是指如來藏）。彼心為煩惱所染（那個心被煩惱所染），還舉上剎那善心也（還是指上面的剎那善心）。如此二法有染者（如此兩種法有染污），而實不染者非下情所測（而實際上不染污，不是一般的情感所能揣測的）。要八住已上成（要八地菩薩以上才能成就）。

【English Translation】 Therefore, it is said to be a 'guest' (referring to adventitious defilements). 'Superior defilements' refer to these, or even those above the myriad practices. The Tathagatagarbha (Tathagata-womb, the potential for Buddhahood) is defiled by two types of defilements, which is the realm of the Tathagata (another name for the Buddha) and cannot be understood by ordinary people. From below, we use shallow explanations to describe profound meanings. Why is this? It is to clarify that if a momentary good thought is present, the mind of defilement is in the past or future. Therefore, it is said that it is not defiled by defilements. A momentary unwholesome thought is also not defiled by defilements because the unwholesome thought is in the present, and the wholesome thought has passed. Therefore, it is also not defiled by defilements. 'Defilements do not touch the mind' means defilements do not reach the wholesome mind. 'The mind does not touch defilements' means the wholesome mind does not reach defilements. How can one obtain a defiled mind without touching the Dharma (the teachings of the Buddha)? If they have never contacted each other, how can they defile each other? The above explains that the emptiness of real phenomena is self-extinguishing in its essence, and there is no mutual defilement at all. From the World-Honored One (another name for the Buddha) onwards, we treat the continuity of provisional names as one, so there is mutual defilement. A hundred years of continuity should produce middle and upper-grade goodness. If evil arises in between, the superior goodness in the mind cannot continue, so it is called 'former wholesome mind'. Now, because an evil mind arises, it is said to be a 'mind defiled by defilements'. It is intended to clarify that within samsara (the cycle of birth and death), the emptiness of each moment is without defilement. How much more so is the self-nature of the Tathagatagarbha, which is pure, defiled? 'Difficult to understand' means it cannot be fathomed by ordinary emotions. 'Only the Buddha, the World-Honored One, has real eyes' means the Dharma-eye (the eye of wisdom), real wisdom, and Dharma-wisdom are the root of the Dharma. The merit of the permanence of the Mahayana (the Great Vehicle, one of the major schools of Buddhism) is spoken by the Buddha, so it is called the root. Inspiring sentient beings to cultivate wholesome Dharma is called 'penetrating the Dharma'. Providing shelter for sentient beings who practice wholesome Dharma is called 'relying on the Right Dharma'. They also fully know and see this principle of non-defilement, which is self-nature purity. The following section from Queen Srimala (a prominent female figure in Buddhist scriptures) is the third part. Asking the Buddha is the same as questioning the Buddha to examine the meaning. 'Such self-nature purity' refers to the aforementioned Tathagatagarbha. It also refers to the aforementioned momentary wholesome mind. 'And there is defilement' refers to the above two Dharmas. 'Difficult to understand' means both Dharmas are difficult to understand. There are two Dharmas: one is self-nature purity, and the other is momentary wholesome mind. 'So-called self-nature pure mind' still refers to the Tathagatagarbha. 'That mind is defiled by defilements' still refers to the aforementioned momentary wholesome mind. 'Such two Dharmas are defiled' but in reality, they are not defiled, which cannot be fathomed by ordinary emotions. It requires accomplishment from the eighth Bhumi (stage of a Bodhisattva) and above.

就大法菩薩乃能信解也。

若我弟子以下第十四章。上來明一乘境行既同。從此以下明受行之人能繼承聖縱故名真子。若我弟子隨信者。從初住至三住信增上者四住至七住也。依明信者依八地以上明信作五種巧便觀而得究竟明自性清凈而有染污也。隨順法智以下。出其五種觀行之法。觀察施設根意解境界者。此是第一施設者。五根同名四大所造故名施設正行。修定力故徹見三千。若爾為更修定。應以大清根徹見十方。如此則解自性清凈也。云何得知。有染由煩惱障故。如是即解而有染義也。意解者如觀少清后時滿閻浮大地。盡皆是清。若爾更修諸行得大意解徹見十方。大意解者即如來藏也。何以能知。而有染污往昔不除障故。不解三千者障便得。若爾大意解者。何以不得亦由障也。如是能知染污觀察羅漢眼者。此第二巧便。昔時常眼以修行故。今得不眼。若爾為修萬善應得大不眼。謂如來藏。即解自性清凈。云何能知。有染污以障故。不得斷障則得也。觀察業報者。無善之時則無天身。修善則有。若爾為修萬善應得清凈身。謂如來藏。如是則解自性清凈。云何而有染污天身何以不受。正由此身障故。此身若滅天報則應受之。如是大清凈身亦以障故不得。則解者染污此是第三也。觀察羅漢大力菩薩自在通者。第五

【現代漢語翻譯】現代漢語譯本：只有修習大法的菩薩才能相信和理解這些道理。

『若我弟子』以下是第十四章的內容。前面闡述了一乘的境界和修行相同。從這裡開始闡述接受和修行的人能夠繼承聖人的道統，所以稱為真子。『若我弟子隨信者』，指的是從初住到三住，信心增長的人，以及從四住到七住的人。『依明信者』，指的是依據八地以上的菩薩，闡明通過五種巧妙方便的觀行，最終能夠明白自性本自清凈卻被染污的道理。『隨順法智』以下，闡述這五種觀行的方法。『觀察施設根意解境界者』，這是第一種方便。五根都名為四大所造，所以名為施設正行。因為修習定力的緣故，能夠徹見三千大千世界。如果這樣，爲了進一步修習禪定，應該以大清凈根徹見十方世界。這樣就能理解自性本自清凈的道理。如何得知自性有染污呢？因為有煩惱障的緣故。這樣就理解了自性有染污的含義。『意解者』，比如觀察少許清凈，之後充滿整個閻浮提大地，全部都是清凈的。如果這樣，進一步修習各種修行，就能得到大意解，徹見十方世界。大意解指的就是如來藏。為什麼能夠知道自性有染污呢？因為往昔沒有去除業障的緣故。不理解三千大千世界，就是因為有業障。如果這樣，大意解為什麼也不能得到呢？也是因為有業障的緣故。這樣就能知道染污的道理。『觀察羅漢眼者』，這是第二種方便。過去常常用眼睛看，因為修行的緣故，現在得到了不看。如果這樣，爲了修習萬善，應該得到大不眼，指的就是如來藏。這樣就能理解自性本自清凈。如何能夠知道自性有染污呢？因為有業障的緣故。不去除業障就不能得到清凈的自性。『觀察業報者』，沒有善業的時候就沒有天人的身體，修習善業就有了。如果這樣，爲了修習萬善，應該得到清凈的身體，指的就是如來藏。這樣就能理解自性本自清凈。為什麼會有染污呢？天人的身體為什麼不能永遠享受呢？正是因為這個身體有業障的緣故。這個身體如果滅亡，天人的果報就應該能夠享受了。像這樣的大清凈身也是因為有業障的緣故不能得到，這就理解了染污的道理，這是第三種方便。『觀察羅漢大力菩薩自在通者』，這是第五種方便。

【English Translation】 English version: Only Bodhisattvas who practice the Great Dharma can believe and understand these principles.

'If my disciples' below is the content of Chapter Fourteen. The previous section explained that the realm and practice of the One Vehicle are the same. From here onwards, it explains that those who accept and practice can inherit the lineage of the saints, hence they are called true sons. 'If my disciples who follow faith' refers to those from the initial stage of abiding (初住, Chū zhù) to the third stage of abiding, whose faith increases, and those from the fourth stage of abiding to the seventh stage of abiding. 'Relying on those who understand faith' refers to relying on Bodhisattvas above the eighth ground (八地, Bā dì), explaining that through five skillful means of contemplation, one can ultimately understand the principle that the self-nature is originally pure but defiled. 'Following the wisdom of the Dharma' below explains the methods of these five contemplations. 'Observing the establishment of the roots and understanding the realm of consciousness' is the first skillful means. The five roots are all made of the four great elements (四大, Sì dà), hence they are called the establishment of right practice. Because of cultivating the power of concentration, one can thoroughly see the three thousand great chiliocosms (三千大千世界, Sānqiān dàqiān shìjiè). If so, in order to further cultivate concentration, one should use the great pure root to thoroughly see the ten directions. In this way, one can understand the principle that the self-nature is originally pure. How can one know that the self-nature is defiled? Because of the obstruction of afflictions (煩惱障, Fánnǎo zhàng). In this way, one understands the meaning that the self-nature is defiled. 'Understanding consciousness' is like observing a little purity, and then the entire Jambudvipa (閻浮提, Yánfú tí) is filled with purity. If so, by further cultivating various practices, one can obtain great understanding of consciousness and thoroughly see the ten directions. Great understanding of consciousness refers to the Tathagatagarbha (如來藏, Rúlái zàng). How can one know that the self-nature is defiled? Because one did not remove the obstructions in the past. Not understanding the three thousand great chiliocosms is because of obstructions. If so, why can't great understanding of consciousness be obtained either? It is also because of obstructions. In this way, one can know the principle of defilement. 'Observing the eyes of an Arhat' is the second skillful means. In the past, one often used the eyes to see, but because of practice, one now obtains not seeing. If so, in order to cultivate ten thousand good deeds, one should obtain great not-seeing, which refers to the Tathagatagarbha. In this way, one can understand that the self-nature is originally pure. How can one know that the self-nature is defiled? Because of obstructions. One cannot obtain the pure self-nature if one does not remove the obstructions. 'Observing karmic retribution' is that without good karma, there is no body of a Deva (天人, Tiānrén), but with the cultivation of good karma, there is. If so, in order to cultivate ten thousand good deeds, one should obtain a pure body, which refers to the Tathagatagarbha. In this way, one can understand that the self-nature is originally pure. Why is there defilement? Why can't the body of a Deva be enjoyed forever? It is precisely because this body has obstructions. If this body perishes, the karmic reward of a Deva should be able to be enjoyed. Such a great pure body cannot be obtained because of obstructions, and this is how one understands the principle of defilement, which is the third skillful means. 'Observing the supernatural powers of an Arhat, a powerful Bodhisattva, and a self-mastered being' is the fifth skillful means.

巧便也。於我滅后若我弟子隨信者。初住至三住。信增上者四住至七住。亦可出所信之事也。依明信八住以上隨順八地作此五種觀行自性清凈。彼剎那善心而有染污而得究竟。此解運載行人至於佛果故。言入大乘道也　爾時勝鬘白佛言更有大利益者。亦可上求佛說二人勝鬘更說一人也。亦可勝鬘說其護法故言大利益也。白佛言三種善男子女人于甚深法者。如來藏得稱理之解故言離目影像也。何等為三以下。明三種真子自成就甚深法智者。八住以上也隨順法智者四住以上。作前五種巧便觀是也。于諸深法不自了知者。三住至性地也。不能玄鑒常住故。言仰推如來非我境界也。除此諸男善子女人諸餘眾生。於此常住如來藏深法妄情取著故。言習諸外道敗種子者。當以王力以設法而調伏之使入性地也。爾時勝鬘以下第十五章。有解云。無別勝鬘章文句。何以然者。上來能說之人即是勝鬘故。若爾者前來聽之人即是真子。亦不應別有文句也。解意言。真子有三人別故須別也。若爾上來所說之事即是一乘。何故別出一乘章。若言乘境行之別故。須者人中亦有弟子優劣之異。是故齊此以下克作勝鬘章與諸眷屬頂禮足者。說經既終將欲取別故。禮前後凡四禮也。

上來序分既周。時眾取悟。自下欲使大法流通遐代廣潤蒼生萬代

【現代漢語翻譯】現代漢語譯本：方便法門也是如此。在我涅槃之後，如果我的弟子是隨信行人（sui xin xing ren，跟隨信仰修行的人），最初安住于初住到三住（chu zhu zhi san zhu，菩薩修行過程中的三個階段）。如果對信仰的增上力更強，則從四住到七住（si zhu zhi qi zhu，菩薩修行過程中的四個階段）。也可以說出所信仰的事情。依靠明信，八住（ba zhu，菩薩修行的一個階段）以上的人，隨順八地（ba di，菩薩修行的一個階段）的智慧，作這五種觀行，體悟自性清凈。那一剎那的善心雖然有染污，但最終可以達到究竟的境界。這種理解能夠運載修行人到達佛果，所以說是進入大乘道。這時，勝鬘（Shengman，人名，一位女王）對佛說，還有更大的利益嗎？也可以說是爲了向上求佛，所以勝鬘又說了一個人。也可以說是勝鬘爲了護持正法，所以說是大利益。勝鬘對佛說，有三種善男子、善女人，對於甚深之法，如來藏（Rulaizang，如來藏）能夠得到符合真理的理解，所以說是遠離了虛幻的影像。什麼是這三種人呢？下面說明這三種真子（zhen zi，真正的佛子），他們自己成就了甚深法智，指的是八住以上的人。隨順法智的人，指的是四住以上的人，他們修習前面的五種方便觀行。對於各種深奧的佛法，不能自己完全理解的人，指的是三住到性地（san zhu zhi xing di，菩薩修行的階段），他們不能深刻地理解常住的真理，所以說要仰仗如來，認為這不是自己能夠達到的境界。除了這些善男子、善女人之外，其餘的眾生，對於這常住的如來藏深法，用虛妄的情感去執著，所以說是學習各種外道的敗壞種子。應當用王力，用設立佛法的方式來調伏他們，使他們進入性地。這時，勝鬘以下是第十五章。有一種解釋說，沒有單獨的勝鬘章的文句。為什麼這樣說呢？因為上面能夠說法的人就是勝鬘。如果是這樣，那麼前來聽法的人就是真子，也不應該有單獨的文句。這種解釋的意思是，真子有三種，所以需要分別說明。如果是這樣，那麼上面所說的事情就是一乘（yi cheng，唯一的成佛之道），為什麼還要單獨列出一乘章呢？如果說是乘的境界和修行方式不同，所以需要分別說明，那麼人中也有弟子優劣的差異。所以從這裡開始，可以看作是勝鬘章。與諸眷屬頂禮佛足，這是因為說法完畢，將要告別，所以禮拜，前後共有四次禮拜。上面序分已經結束，當時在場的大眾都領悟了。下面想要使大法流通到遙遠的後代，廣泛地滋潤眾生萬代。

【English Translation】 English version: Skillful means are also like this. After my Parinirvana, if my disciples are 'followers of faith' (sui xin xing ren, those who practice following faith), initially abiding in the 'first to third stages' (chu zhu zhi san zhu, three stages in the bodhisattva's path). If the power of faith increases, then from the 'fourth to seventh stages' (si zhu zhi qi zhu, four stages in the bodhisattva's path). It can also be said that they express what they believe in. Relying on clear faith, those above the 'eighth stage' (ba zhu, a stage in the bodhisattva's path), in accordance with the wisdom of the 'eighth ground' (ba di, a stage in the bodhisattva's path), perform these five types of contemplation, realizing the purity of self-nature. Although that moment of good intention is defiled, it can ultimately reach the ultimate state. This understanding can carry practitioners to the fruit of Buddhahood, so it is said to enter the Great Vehicle path. At this time, Queen Srimala (Shengman, a person's name, a queen) said to the Buddha, 'Is there even greater benefit?' It can also be said that it is to seek the Buddha, so Srimala spoke of another person. It can also be said that Srimala is protecting the Dharma, so it is said to be of great benefit. Srimala said to the Buddha, 'There are three types of good men and good women, for the profound Dharma, the Tathagatagarbha (Rulaizang, the Womb of the Tathagata) can obtain a rational understanding, so it is said to be free from illusory images.' Who are these three types of people? Below explains these three 'true sons' (zhen zi, true sons of the Buddha), who themselves have achieved profound Dharma wisdom, referring to those above the eighth stage. Those who follow Dharma wisdom refer to those above the fourth stage, who practice the previous five skillful means of contemplation. Those who cannot fully understand the various profound Dharmas themselves refer to those from the third stage to the 'nature ground' (san zhu zhi xing di, a stage in the bodhisattva's path), who cannot deeply understand the eternal truth, so they rely on the Tathagata, thinking that this is not a realm they can reach. Apart from these good men and good women, the rest of the sentient beings, with false emotions clinging to this eternal Tathagatagarbha profound Dharma, are said to be learning the corrupt seeds of various external paths. They should be subdued with the power of the king, with the method of establishing the Dharma, so that they can enter the nature ground. At this time, what follows Srimala is Chapter Fifteen. One explanation says that there are no separate sentences in the Srimala Chapter. Why is this said? Because the person who can speak above is Srimala. If this is the case, then the person who comes to listen to the Dharma is the true son, and there should not be separate sentences either. The meaning of this explanation is that there are three types of true sons, so they need to be explained separately. If this is the case, then what is said above is the One Vehicle (yi cheng, the only path to Buddhahood), why is the One Vehicle Chapter listed separately? If it is said that the realm and practice of the vehicle are different, so they need to be explained separately, then there are also differences in the superiority and inferiority of disciples among people. Therefore, from here on, it can be regarded as the Srimala Chapter. Bowing to the feet of the Buddha with all the family members, this is because the Dharma has been spoken and they are about to say goodbye, so they bow, a total of four bows before and after. The introductory part above has ended, and the audience at the time understood. Below, it is desired to make the Great Dharma circulate to distant future generations, widely nourishing sentient beings for ten thousand generations.

不隧。放勝光以下明流通說也。前放凈光以彌。或今欲為后流通利益處廣故。顯赫殊常故言放勝光明也。高七多羅樹者。一箭道三百步。七多羅樹高二千一百步。足步虛空者使後代受行大乘也。還入城中者。攝目在城中。亦可送佛出城過眼境已還入城也。爾時世尊告長老阿難者。欲使人中流通念天帝者使天中流通也。乃至執持經名者。四依弟子福多於彼恒沙劫數修行。何況其師廣為人說。上來將欲使受持流通先格量勸之也。當何名此經者。將欲受持流通。要須體名達義故。問當何名此經此是第一正名。云何奉持欲明順其理當。為汝略說其名者。答第二問略其義名此經真實功德。如是受持者答云何受持故。次憍尸迦以下答第一問當何名此經也。

一校竟

皝有　照江師疏

延昌四年五月二十三日于京承明寺寫勝鬘疏一部高昌客道人得受所供養許

【現代漢語翻譯】現代漢語譯本：『不隧』。這是指釋放殊勝的光芒，以下說明流通傳佈。之前釋放清凈的光芒是爲了彌補，或許現在是爲了使後世流通利益之處更加廣闊，所以彰顯其殊勝非凡，因此說釋放殊勝的光明。『高七多羅樹者』，一箭之道有三百步，七多羅樹高二千一百步。『足步虛空者』，是爲了使後代能夠接受奉行大乘佛法。『還入城中者』，是收攝目光在城中。也可以說是送佛出城，經過眼前的境界后又返回城中。『爾時世尊告長老阿難者』，是想使在人中流通唸誦天帝，從而使在天中也能流通。『乃至執持經名者』，四依弟子所獲得的福報，多於那些經歷恒河沙劫數修行的修行者。更何況是他們的老師，廣泛地為人宣說此經。以上是爲了使人受持流通，先衡量勸勉他們。『當何名此經者』，將要受持流通，必須要了解經的名字，通達經的意義，所以問應當如何稱呼這部經，這是第一個正式的名稱。『云何奉持』，想要闡明順應經的道理。『為汝略說其名者』，回答第二個問題，簡略地說明這部經的真實功德。『如是受持者』，回答應當如何受持。接下來『次憍尸迦以下』，回答第一個問題，應當如何稱呼這部經。一次校對完畢皝有，照江法師的疏解延昌四年五月二十三日，于京城承明寺抄寫《勝鬘經疏》一部，高昌來的客僧道人得到並接受了供養，特此記錄。

【English Translation】 English version: 'Bu Sui'. This refers to the release of supreme light, followed by an explanation of its circulation and propagation. The previous release of pure light was to compensate, perhaps now it is to make the places of circulation and benefit wider for future generations, so it highlights its supreme extraordinariness, therefore it is said to release supreme light. 'Seven Tala trees high' means that one arrow's path is three hundred steps, and seven Tala trees are two thousand one hundred steps high. 'Feet walking in the void' is to enable future generations to accept and practice Mahayana Buddhism. 'Returning to the city' means retracting the gaze into the city. It can also be said that it is sending the Buddha out of the city, passing through the realm before the eyes, and then returning to the city. 'At that time, the World Honored One told Elder Ananda' is to make the recitation of the Heavenly Emperor circulate among people, so that it can also circulate in the heavens. 'Even holding the name of the sutra' means that the blessings obtained by the fourfold disciples are more than those who have practiced for countless kalpas like the sands of the Ganges. How much more so their teacher, who widely proclaims this sutra to others. The above is to encourage people to receive and circulate it, first measuring and exhorting them. 'What should this sutra be called' means that in order to receive and circulate it, one must understand the name of the sutra and comprehend its meaning, so asking what this sutra should be called is the first formal name. 'How to uphold it' is to clarify the principle of conforming to the sutra. 'I will briefly tell you its name' answers the second question, briefly explaining the true merits of this sutra. 'Thus uphold it' answers how to uphold it. Next, 'Next Kausika and below' answers the first question, how should this sutra be called. First proofreading completed Written by Huang You, commentary by Dharma Master Zhao Jiang On May 23rd, the fourth year of Yanchang, a copy of the 'Shrimala Sutra Commentary' was copied at Chengming Temple in the capital. The visiting monk Daoren from Gaochang received and accepted the offering, and this is recorded.