T85n2764A_涅槃經義記

大正藏第 85 冊 No. 2764A 涅槃經義記

No. 2764A [cf. No. 375]

涅槃經義記

便能處物也。舍是空惠眾或斯除。以是義故者。以是對治四品或故。名四無量。非一者非第五一通第二一。非二者非第四二。三者非第三三通第一三。如汝所言以下。第三先答初難。恚有二種者。一上二中。奪命苦粗而是重。鞭撻苦輕而是微。修慈斷奪命者。慈心是微能斷奪命粗或。悲斷鞭撻者。悲心是勝能斷微品之或。是以下智斷上煩惱。慈是下下智。斷奪命上上或。悲是上上智。斷鞭撻下下之或。下有五。複次廣解。修慈斷上。修悲斷中也。伴侶者答第二所為應一難。伴侶相對有四者。慈悲喜有中三行資成其舍捨本導成前。三者相資相導邊名伴侶。分別為四。不從汝上難一非四也。復以器者答第三難。貧窮眾生是慈心家器。大苦眾生是悲心家器。嫉妒眾生是喜心家器。存相人是舍心家器。大士與前人樂時。無後三行。拔前人苦時。無前一亦無後二。喜心慶前人時。亦無前二。舍心亡相時。復無前三。以是故正應四。不從汝上難應三悲四也。以行分別以下答第四難。見行人多起大瞋。瞋有上中。慈斷上悲斷于中。受行人多起貪愛亦有上中。喜斷于上舍斷于中故。言以

【現代漢語翻譯】現代漢語譯本便能處理事物。『舍』是空慧，或許可以去除（煩惱）。『以是義故』，因為這是對治四種品類的（煩惱）的緣故，稱為四無量心。『非一者』，不是第五禪定和第二禪定中的『一』。『非二者』，不是第四禪定中的『二』。『三者』，不是第三禪定和第一禪定中的『三』。『如汝所言以下』，第三（部分）先回答最初的難題。嗔恚有兩種：一是上品的嗔恚，二是中品的嗔恚。奪人性命是痛苦且粗重的，所以是重的（煩惱）。鞭打是痛苦且輕微的，所以是微細的（煩惱）。修習慈心可以斷除奪人性命的（煩惱），因為慈心是微細的，能夠斷除奪人性命這種粗重的（煩惱）。修習悲心可以斷除鞭打的（煩惱），因為悲心是殊勝的，能夠斷除微細品類的（煩惱）。這是以下等的智慧斷除上等的煩惱。慈心是下下等的智慧，斷除奪人性命這種上上等的（煩惱）。悲心是上上等的智慧，斷除鞭打這種下下等的（煩惱）。下文有五（種解釋）。再次廣泛地解釋，修習慈心可以斷除上品的（煩惱），修習悲心可以斷除中品的（煩惱）。『伴侶者』，回答第二個『所為應一』的難題。伴侶相對有四種情況：慈、悲、喜三種（心）中的三種行為資助成就『舍』（心），『舍』（心）原本引導成就前面的三種（心）。三種（心）互相資助、互相引導，邊際稱為伴侶。分別來說，有四種（無量心）。『不從汝上難一非四也』，不是從你上面提出的難題，一個不是四個（無量心）。『復以器者答第三難』，再次用器皿來回答第三個難題。貧窮的眾生是慈心所關懷的對象。極度痛苦的眾生是悲心所關懷的對象。嫉妒的眾生是喜心所關懷的對象。執著于表相的人是舍心所關懷的對象。大士給予前面的人快樂時，沒有後面的三種行為。拔除前面的人的痛苦時，沒有前面的慈心，也沒有後面的兩種（喜心和舍心）。喜心慶賀前面的人時，也沒有前面的兩種（慈心和悲心）。舍心忘卻表相時，又沒有前面的三種（慈心、悲心和喜心）。因此，正確地應當有四種（無量心）。『不從汝上難應三悲四也』，不是從你上面提出的難題，應當是三種悲心和四種（無量心）。『以行分別以下答第四難』，用行為來分別，以下回答第四個難題。見到修行人多起大嗔，嗔有上品和中品。慈心斷除上品的嗔恚，悲心斷除中品的嗔恚。受到修行人（的供養）多起貪愛，貪愛也有上品和中品。喜心斷除上品的貪愛，舍心斷除中品的貪愛，所以說『以』。

【English Translation】 English version It enables one to deal with things. 'Equanimity (舍)' is empty wisdom, which can perhaps remove (afflictions). 'Because of this meaning (以是義故),' it is called the Four Immeasurables because it counteracts the four categories of (afflictions). 'Not one (非一者)' refers to not the 'one' in the fifth dhyana and the second dhyana. 'Not two (非二者)' refers to not the 'two' in the fourth dhyana. 'Three (三者)' refers to not the 'three' in the third dhyana and the first dhyana. 'As you said below (如汝所言以下),' the third (part) first answers the initial difficulty. Anger has two types: the superior and the intermediate. Taking life is painful and coarse, so it is a heavy (affliction). Whipping is painful and slight, so it is a subtle (affliction). Cultivating loving-kindness (慈) can cut off the (affliction) of taking life, because loving-kindness is subtle and can cut off the coarse (affliction) of taking life. Cultivating compassion (悲) can cut off the (affliction) of whipping, because compassion is superior and can cut off the subtle category of (affliction). This is using inferior wisdom to cut off superior afflictions. Loving-kindness is inferior-inferior wisdom, cutting off the superior-superior (affliction) of taking life. Compassion is superior-superior wisdom, cutting off the inferior-inferior (affliction) of whipping. There are five (explanations) below. Explaining further broadly, cultivating loving-kindness can cut off the superior (afflictions), and cultivating compassion can cut off the intermediate (afflictions). 'Companion (伴侶者)' answers the second difficulty of 'what is done should be one (所為應一)'. Companions are relatively fourfold: the three actions in loving-kindness, compassion, and joy assist in accomplishing equanimity (舍), and equanimity originally guides the accomplishment of the preceding three. The three (minds) mutually assist and guide each other, and the boundary is called a companion. Separately speaking, there are four (immeasurables). 'Not from your above difficulty, one is not four (不從汝上難一非四也),' it is not from the difficulty you raised above, one is not four (immeasurables). 'Again, using vessels to answer the third difficulty (復以器者答第三難),' again using vessels to answer the third difficulty. Impoverished beings are the objects of loving-kindness. Extremely suffering beings are the objects of compassion. Jealous beings are the objects of joy. People attached to appearances are the objects of equanimity. When a Bodhisattva gives happiness to the former person, there are no subsequent three actions. When removing the suffering of the former person, there is no preceding loving-kindness, nor are there the subsequent two (joy and equanimity). When joyfully celebrating the former person, there are also no preceding two (loving-kindness and compassion). When equanimity forgets appearances, there are again no preceding three (loving-kindness, compassion, and joy). Therefore, there should correctly be four (immeasurables). 'Not from your above difficulty, it should be three compassion and four (不從汝上難應三悲四也),' it is not from the difficulty you raised above, it should be three compassion and four (immeasurables). 'Distinguishing by actions, below answers the fourth difficulty (以行分別以下答第四難),' using actions to distinguish, below answers the fourth difficulty. Seeing practitioners often gives rise to great anger, and anger has superior and intermediate types. Loving-kindness cuts off superior anger, and compassion cuts off intermediate anger. Receiving (offerings) from practitioners often gives rise to greed, and greed also has superior and intermediate types. Joy cuts off superior greed, and equanimity cuts off intermediate greed, therefore it is said 'with (以)'. Note: (專有名詞解釋) dhyana (禪定), Bodhisattva (菩薩)

行分別。故得有四。汝云何言應二非四也。以無量故亦得名四者。答第五望聲難。慈中無量無量心與樂。悲心中無量無量拔苦。喜心中無量無量心慶物。舍心中無量無量心中亡相。以無量故。故得名四。不從上難正有一不應有四也。夫無量則有四種以下何以來。上來廣答難竟。明知有四無量。下欲料簡凡夫得無量名。而無量無量習種性人。雖有無量非是畢竟。就第三二乘人正得□□□圭名無量諸佛菩薩得作無量無量。頗有菩薩得慈悲不以下。第二明修因法用文次相生。若為上文中四種都舉來及。下料簡中但言二乘圭名佛菩薩名無量無量習種性人更不解釋也。時人生疑意。謂初十心人與佛同爲無量無量。將欲使佛拂去此或。是故先問二解意性地及佛云何得無量無量習種性人何以不得無量無量。欲使如來釋其所以故先發問也。若於眾生三品分別以下解一親人二中三怨。就親中復分為三品。中人亦作三品。怨中亦作三品。三三有九品。一法慈心修習前眾生親中同與增上樂。上怨者殺人父母是上怨違我處多與微品樂。中怨者殺人兄弟等是中怨所可處少得與中品樂。下怨最微同與上樂品轉。復修習者。或逕劫數行道慈心往修前人時上怨違我處重正得與中品樂。中怨所達處少慈心餘勝與增上樂轉。修習亦可一劫二劫行因慈心彌厚上

【現代漢語翻譯】行分別。所以才會有四種（無量心）。你為什麼說應該是兩種而不是四種呢？因為有無量（的層面），所以也可以稱為四種。回答第五個問題，從聲音上進行辯難。慈心中有無量無量的心與眾生樂，悲心中有無量無量的心拔除眾生苦，喜心中有無量無量的心慶賀眾生，舍心中有無量無量的心中沒有分別之相。因為有無量（的層面），所以可以稱為四種。不是從上面辯難說正有一種（無量心）不應該有四種。如果說是無量，那麼為什麼只有四種以下呢？上面廣泛地回答了辯難，說明確實有四種無量心。下面想要辨別凡夫所得的無量之名，而無量無量的習種性人，雖然有無量，但不是畢竟的。就第三點來說，二乘人只能得到□□□圭名無量，諸佛菩薩才能得到無量無量。『頗有菩薩得慈悲不』以下，第二部分說明修因法用的文次相生。如果說上文中四種都舉出來了，那麼為什麼下面的辨別中只說二乘是圭名，佛菩薩是無量無量，而不再解釋習種性人呢？這是因為當時人生起了疑惑，認為初十心人和佛一樣都是無量無量，想要讓佛消除這種疑惑。所以先問，然後解釋意性地和佛如何得到無量無量，習種性人為什麼不能得到無量無量。想要讓如來解釋其中的原因，所以先提出問題。『若於眾生三品分別』以下，解釋一親人、二中人、三怨人。就親人中又分為三品，中人也分為三品，怨人也分為三品。三三得九品。一法慈心修習，對親人中的眾生給予增上樂。對上等怨人，也就是殺害父母的人，因為他們違逆我的地方很多，所以給予微小的快樂。對中等怨人，也就是殺害兄弟等的人，因為他們所能達到的地方很少，所以給予中等的快樂。對下等怨人，給予上等的快樂。進一步修習，或者經過劫數行道，用慈心去對待之前的人，那麼對上等怨人，因為他們違逆我的地方很重，所以只能給予中等的快樂。對中等怨人，因為慈心更加殊勝，所以給予增上樂。修習也可以經過一劫二劫，因為行因慈心更加深厚，對上等怨人

【English Translation】 Distinctions in actions. Therefore, there are four. Why do you say there should be two and not four? Because of the immeasurable (aspects), it can also be called four. The answer to the fifth question is a challenge from the perspective of sound. In the mind of loving-kindness (慈, Ci), there are immeasurable and boundless minds giving joy to beings. In the mind of compassion (悲, Bei), there are immeasurable and boundless minds removing the suffering of beings. In the mind of joy (喜, Xi), there are immeasurable and boundless minds rejoicing for beings. In the mind of equanimity (舍, She), there are immeasurable and boundless minds without the appearance of distinctions. Because of the immeasurable (aspects), it can be called four. It is not a challenge from above, saying that there is only one (immeasurable mind) and there should not be four. If it is said to be immeasurable, then why are there only four below? The above broadly answers the challenge, explaining that there are indeed four immeasurable minds. Below, it is intended to distinguish the name of immeasurable obtained by ordinary people, and although people of immeasurable and boundless habitual nature have immeasurable, it is not ultimately so. Regarding the third point, those of the Two Vehicles (二乘, Er Cheng) can only obtain the □□□圭 name of immeasurable, while Buddhas and Bodhisattvas can obtain immeasurable and boundless. 'Do some Bodhisattvas not obtain loving-kindness and compassion?' Below, the second part explains the sequential arising of the textual order of the Dharma application of cultivating causes. If it is said that all four types were mentioned in the above text, then why does the distinction below only say that the Two Vehicles are named with a limited measure, Buddhas and Bodhisattvas are immeasurable and boundless, and there is no further explanation of people of habitual nature? This is because people at that time had doubts, thinking that the people of the initial ten minds are the same as Buddhas in being immeasurable and boundless, wanting to have the Buddha dispel this doubt. Therefore, they first ask, and then explain how the intentional nature ground and Buddhas obtain immeasurable and boundless, and why people of habitual nature cannot obtain immeasurable and boundless. Wanting to have the Tathagata explain the reason for this, they first raise the question. 'If one distinguishes three types of beings' below, explaining one's relatives, neutral people, and enemies. Among relatives, they are further divided into three types, neutral people are also divided into three types, and enemies are also divided into three types. Three times three is nine types. One cultivates the Dharma of loving-kindness, giving increasing joy to beings among relatives. To the highest enemies, that is, those who kill one's parents, because they oppose me in many ways, they are given small joy. To the middle enemies, that is, those who kill one's siblings, because they can reach few places, they are given middle joy. To the lowest enemies, they are given the highest joy. Further cultivation, or practicing the path for kalpas, treating the previous people with loving-kindness, then to the highest enemies, because they oppose me heavily, they can only be given middle joy. To the middle enemies, because loving-kindness is more superior, they are given increasing joy. Cultivation can also be done for one or two kalpas, because the cause of action of loving-kindness is deeper, to the highest enemies

怨同心與上樂。第三幡上方得九品皆均猶故不得名大慈悲也。菩薩住初地者。應當住初依之地畢竟亡相。是大悲闡提極惡。初依菩薩于闡提上不見其過用以為上福田。是故名大悲也。除無利益者無利益是苦。除無利益苦應名大悲。所以名慈者。拔苦盡原始彰我與樂義備名大慈也。與眾生無量利樂名大悲者。與樂應名慈。所以名悲者。使眾生得無量樂方顯我拔苦義。是始名大悲也。見人得樂生大歡喜名大喜。施其怨親名舍。不見己身一切平等。名大舍者。此是空舍。捨己樂施眾生者。此是有中舍。唯四無量以下。上來宜明慈悲等實未明發生萬行。自此以下明四無量。是實所生六度諸行也。先得世間四無量者。是習種性中無量。然後乃發菩提者。性種解行。是發心菩提。方得出世者。解心增滿發生初住名出世間也。因世無量者。因習種中四無量發生出世無量。以是故者。以是因世間積因遠故名大無量也。迦葉白佛除無利益以下。第三證慈悲。是實由上除無利益名大慈。與無量樂名大悲。是故發問也。若慈悲是實所生萬行與萬善作根本者。我難如來慈悲是其虛不所與萬善作根本。何以然知。慈悲不實者。譬如比丘觀所著衣悉是皮相而實非皮。觀所食作蟲想其實非蟲。此是虛觀四無量亦如是。是其虛妄不能真實利益。雖□與眾

【現代漢語翻譯】現代漢語譯本怨同心與上樂。第三幡上方得九品皆均，猶故不得名大慈悲也。菩薩住初地者，應當住初依之地，畢竟亡相。是大悲闡提（斷善根的人）極惡。初依菩薩于闡提上不見其過，用以為上福田。是故名大悲也。除無利益者，無利益是苦。除無利益苦，應名大悲。所以名慈者，拔苦盡原始，彰我與樂義備，名大慈也。與眾生無量利樂，名大悲者，與樂應名慈。所以名悲者，使眾生得無量樂，方顯我拔苦義，是始名大悲也。見人得樂生大歡喜，名大喜。施其怨親，名舍。不見己身一切平等，名大舍者，此是空舍。捨己樂施眾生者，此是有中舍。唯四無量以下，上來宜明慈悲等實未明發生萬行。自此以下明四無量，是實所生六度諸行也。先得世間四無量者，是習種性中無量。然後乃發菩提者，性種解行，是發心菩提。方得出世者，解心增滿發生初住，名出世間也。因世無量者，因習種中四無量發生出世無量。以是故者，以是因世間積因遠故，名大無量也。迦葉（佛陀的弟子）白佛，除無利益以下，第三證慈悲。是實由上除無利益名大慈，與無量樂名大悲。是故發問也。若慈悲是實所生萬行，與萬善作根本者，我難如來慈悲是其虛不，所與萬善作根本。何以然知？慈悲不實者，譬如比丘（佛教出家男眾）觀所著衣悉是皮相而實非皮，觀所食作蟲想其實非蟲。此是虛觀，四無量亦如是。是其虛妄，不能真實利益。雖□與眾

【English Translation】 English version 'Resentment shares the same mind with supreme bliss. Even if the nine grades are equal above the third banner, it still cannot be called great compassion. A Bodhisattva dwelling in the first ground should dwell in the ground of the first reliance, ultimately abandoning all appearances. This is the extreme evil of a greatly compassionate icchantika (one who has severed their roots of good). The Bodhisattva of the first reliance does not see the faults of the icchantika, but uses them as a supreme field of merit. Therefore, it is called great compassion. To remove what is without benefit, that which is without benefit is suffering. To remove the suffering of what is without benefit should be called great compassion. The reason it is called loving-kindness is that it eradicates suffering and exhausts its origins, manifesting the meaning of giving joy completely, hence it is called great loving-kindness. To give limitless benefit and joy to sentient beings is called great compassion; giving joy should be called loving-kindness. The reason it is called compassion is that it enables sentient beings to attain limitless joy, thereby revealing my meaning of eradicating suffering; this is the beginning of being called great compassion. Seeing others attain joy and generating great delight is called great joy. Giving to one's enemies and relatives is called equanimity. Not seeing one's own body as equal to all others is called great equanimity; this is empty equanimity. Abandoning one's own joy to give to sentient beings is equanimity within existence. Only the Four Immeasurables and below; above, it is appropriate to clarify that loving-kindness and compassion have not yet clearly manifested the myriad practices. From here below, the Four Immeasurables are explained, which are the actual source of the Six Perfections and all practices. Those who first attain the worldly Four Immeasurables have immeasurable qualities within their habitual nature. Then, those who generate bodhi (enlightenment) have the nature, seed, understanding, and practice, which is the bodhi of the aspiring mind. Only those who emerge from the world have the understanding mind increased and fulfilled, giving rise to the first dwelling, which is called emerging from the world. The immeasurable cause in the world is that the Four Immeasurables in the habitual nature give rise to the immeasurable qualities that transcend the world. Therefore, because the accumulated causes in the world are distant, it is called great immeasurable. Kasyapa (a disciple of the Buddha) said to the Buddha, 'To remove what is without benefit' and below, the third proof of loving-kindness and compassion. It is true that removing what is without benefit is called great loving-kindness, and giving limitless joy is called great compassion. Therefore, the question is asked. If loving-kindness and compassion are the actual source of the myriad practices and the root of all good, I challenge the Tathagata (Buddha) that loving-kindness and compassion are false and not the root of all good. How can I know this? If loving-kindness and compassion are not real, it is like a bhiksu (Buddhist monk) observing the clothes he wears as mere skin, but they are not actually skin; observing the food he eats as worms, but they are not actually worms. This is a false view, and the Four Immeasurables are also like this. They are false and cannot truly benefit. Although □ with the assembly.'

主樂而實不得樂。豈非虛妄也。世尊以下第二難。若非虛妄實與樂者。何故不以佛菩薩威力一切人等受至樂現見眾生受苦非一。明知慈悲虛妄不真實也。若真實不得樂者。第三返難。于昔現在人不得樂。以知慈悲是虛妄。佛往昔修一慈善得梵天生光音天者。言得者其實不得。若便一慈已得人天果報。是實云何與今日慈悲不實義相應也。善哉以下說偈明慈是實未是答問。若於一眾生不起瞋恚。恒慈心與樂名慈善也。種種佈施所得果報不如一慈分作十六分中一分。故知慈悲是實超於世福。夫修慈者諦是真實以下答第一問。二乘局志假觀成就不能兼物可是不實。欲明諸佛菩薩內解其常外兼群品轉變。隨心卑故利益證慈悲。是實能與萬善作根本觀大地為金銀海水為蘇酪。能使前人必固得用。明知慈悲真實。斷貪慾以下。斷除四品或。故知慈悲是實也。複次四無量所為一切諸善根本者。答第三問。慈心功德豈唯得人天果報。四無量心所生萬善終得常住果要由慈行。豈是虛妄。自下廣明四等發生六度諸行廣明檀行。譬如有人者此云何以來。上來明四無量心能生六度諸行。諸行中廣辨檀行。自此以下欲明是非相形故興此文。譬如有人者。始行菩薩。身被毒箭者。分別福田吝惜不施。敗其檀行慳貪復害惠命。喻之毒箭。眷屬者諸佛菩薩

【現代漢語翻譯】現代漢語譯本耽於享樂而實際上無法獲得真正的快樂，這難道不是虛妄的嗎？這是世尊以下提出的第二個難題。如果慈悲不是虛妄的，確實能帶來快樂，那麼為什麼不憑藉佛菩薩的威力，讓所有人都享受到極致的快樂，而現在卻親眼見到眾生遭受各種各樣的痛苦？這分明說明慈悲是虛妄而不真實的。如果慈悲是真實的，卻不能使人獲得快樂，這是第三個反駁。過去和現在的人都無法從中獲得快樂，由此可知慈悲是虛妄的。佛陀往昔僅僅修習了一點慈善，就獲得了梵天和光音天的果報，如果說獲得了，實際上並沒有獲得。如果僅僅憑藉一點慈悲就能獲得人天果報，這是真實的，那麼又如何與今天慈悲不真實的說法相符呢？『善哉』以下用偈頌說明慈悲是真實的，但還不是直接回答問題。如果對一個眾生都不生起嗔恨，始終以慈悲心給予快樂，這就叫做慈善。種種佈施所獲得的果報，不如一慈悲心分成十六份中的一份。所以可知慈悲是真實的，超越世間的福報。修習慈悲的人，要確信這是真實的。以下回答第一個問題。二乘（聲聞乘和緣覺乘）之人志向狹隘，只能成就假觀，不能兼顧萬物，所以他們的慈悲可能是不真實的。想要說明諸佛菩薩內心通達常理，外在兼顧眾生，隨著心念而轉變，因此利益眾生，證明慈悲是真實的，能夠作為萬善的根本，觀大地為金銀，海水為乳酪，能夠使接受慈悲的人必定獲得利益。這分明說明慈悲是真實的。斷除貪慾以下，斷除四種品級的迷惑，所以可知慈悲是真實的。再次，四無量心是所有善行的根本，這是回答第三個問題。慈心的功德難道僅僅是獲得人天果報嗎？四無量心所產生的各種善行，最終會獲得常住的果報，這一定要通過慈悲的修行才能實現，怎麼能說是虛妄的呢？從『自下』開始廣泛闡述四無量心生起六度萬行的道理，廣泛闡述佈施。『譬如有人者』，這是從何而來？上面說明了四無量心能夠產生六度萬行，在各種修行中廣泛辨析佈施。從這裡以下想要說明是非的相對性，所以興起了這段文字。『譬如有人者』，指的是剛開始修行的菩薩。『身被毒箭者』，指的是分別福田，吝惜而不佈施，敗壞了他的佈施行，慳貪又損害了他的性命，這就像毒箭一樣。『眷屬者』，指的是諸佛菩薩。

【English Translation】 English version To delight in pleasure but not actually obtain it, isn't that false? This is the second difficulty presented by the World Honored One below. If compassion is not false and truly brings joy, then why not use the power of the Buddhas and Bodhisattvas to allow all people to experience ultimate happiness, while now we directly witness beings suffering in various ways? This clearly shows that compassion is false and not real. If compassion is real but cannot bring happiness, this is the third rebuttal. People in the past and present cannot obtain happiness from it, thus knowing that compassion is false. The Buddha in the past only cultivated a little charity and obtained the rewards of the Brahma Heaven and the Abhasvara Heaven. If it is said that he obtained them, he actually did not. If only a little compassion can obtain the rewards of humans and gods, which is real, then how can it be consistent with the statement that compassion is not real today? 『Well done』 below uses verses to explain that compassion is real, but it is not a direct answer to the question. If one does not generate anger towards a single being, and always gives happiness with a compassionate heart, this is called charity. The rewards obtained from various kinds of giving are not as good as one part of compassion divided into sixteen parts. Therefore, it can be known that compassion is real and surpasses worldly blessings. Those who cultivate compassion must believe that this is real. The following answers the first question. Those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have narrow aspirations and can only achieve false contemplation, unable to take care of all things, so their compassion may not be real. Wanting to explain that the Buddhas and Bodhisattvas understand the constant principle internally and take care of sentient beings externally, transforming according to their thoughts, thus benefiting sentient beings, proving that compassion is real, able to be the root of all good deeds, viewing the earth as gold and silver, and the sea as milk and ghee, able to make those who receive compassion surely obtain benefits. This clearly shows that compassion is real. Cutting off greed below, cutting off the four grades of delusion, so it can be known that compassion is real. Furthermore, the Four Immeasurables are the root of all good deeds, which answers the third question. Is the merit of compassion only to obtain the rewards of humans and gods? The various good deeds generated by the Four Immeasurables will eventually obtain the permanent reward, which must be achieved through the practice of compassion, how can it be said to be false? From 『from below』 onwards, the principle of the Four Immeasurables giving rise to the Six Paramitas and myriad practices is widely explained, and giving is widely explained. 『For example, if there is a person』, where does this come from? The above explained that the Four Immeasurables can generate the Six Paramitas and myriad practices, and giving is widely analyzed in various practices. From here onwards, wanting to explain the relativity of right and wrong, this passage arises. 『For example, if there is a person』 refers to a Bodhisattva who has just begun to practice. 『One whose body is pierced by a poisoned arrow』 refers to distinguishing the fields of merit, being stingy and not giving, ruining his practice of giving, and stinginess harms his life, which is like a poisoned arrow. 『Family members』 refers to the Buddhas and Bodhisattvas.

是也。欲令安隱者。觀行檀施清升彼坪名安隱除毒也。即命良醫者。由有感化之機名命。總喻受者。財物時節因緣。是時良醫拔箭者。因緣既具。觀行檀施除內慳心名拔箭。此文以前名內慳心為毒箭。從我觀如是毒箭。從何方來以下名前田乞者以為毒箭。當體非毒所生。內心慳毒故名毒箭也。何方來者觀被前田。從何方來誰所射者何誰遣。若佛菩薩遣來者。義同剎利婆羅門之所射也。若外道六師遣來者義同毗舍首陀之所射也。竹耶柳耶者觀前人持戒破戒依性體堅喻持戒堅固名為竹耶。柳性軟弱喻破戒人。內無清禁蹤情六塵廣生邪或名為柳也。其鐎鐵者。觀前人有惠無惠。何治所出者。經教為治。若從佛經生其惠解必能摧或其猶剛也。若從外道四圍陀經。而生邪惠增長邪或名之為柔也。修不觀有定無定大意觀前乞者內秉三藏便欲佈施。若無三藏不旨佈施。其毛羽者觀其徒眾威儀等式好眼便欲佈施客服不好便不布。施。所有毒者結上羽相威儀。從作生者明有正見即是上有戒有惠自然而有是其邪見即是上無上戒無上惠。一尺六寸者。身一相有四寸四四名尺六也。一切聲聞菩薩諸佛因中萬善慈為根本。慈即如來以下果中萬善慈為根本。故知慈是真實也。慈既無常。即聲聞慈以下以虛形實。慈若有無非有悲無以下。以實形虛菩薩

【現代漢語翻譯】現代漢語譯本：是這樣的。想要令（佈施者）得到安穩，就要觀察和實行佈施，清凈地提升到那片名為安穩的土地，去除內心的毒害。這裡所說的『良醫』，是因為有感化和引導的契機，所以稱為『命』，總的來說是比喻接受佈施的人。財物、時節和因緣都具備的時候，就像良醫拔箭一樣。因緣具足，觀察和實行佈施，去除內心的慳吝之心，就叫做『拔箭』。這段文字之前將內心的慳吝之心比作毒箭，從『我觀如是毒箭，從何方來』以下，將田乞者比作毒箭。毒箭的本體並非毒，而是內心有慳吝的毒害，所以才稱為毒箭。『何方來者』，是觀察被佈施者從何方而來，『誰所射者』，是誰派遣來的。如果佛或菩薩派遣來的，意義等同於剎帝利或婆羅門所射出的箭。如果外道六師派遣來的，意義等同於毗舍或首陀所射出的箭。『竹耶柳耶』，是觀察被佈施者持戒還是破戒，依據其性體的堅固程度來比喻，持戒堅固的稱為『竹耶』，柳樹的性質柔軟，比喻破戒的人，內心沒有清凈的戒律，放縱情慾，在六塵中廣泛地產生邪念，就稱為『柳耶』。『其鐎鐵者』，是觀察被佈施者有智慧還是沒有智慧。『何治所出者』，是指從什麼經教中產生的。如果從佛經中產生智慧和理解，必定能夠摧毀或戰勝剛強。如果從外道四圍陀經中產生邪惡的智慧，增長邪念，就稱之為柔弱。『修不觀有定無定』，大意是觀察前面的乞討者內心是否秉持三藏，從而決定是否佈施。如果沒有三藏，就不願意佈施。『其毛羽者』，是觀察他們的徒眾、威儀等是否合乎規範，如果看著順眼就願意佈施，如果看著不好就不願意佈施。『所有毒者』，總結上面的羽毛和威儀，『從作生者』，說明有正見就是有戒有慧，自然而然就有了，如果邪見就是沒有戒沒有慧。『一尺六寸者』，身體的一個相有四寸，四個四寸合起來就是一尺六寸。一切聲聞、菩薩、諸佛在因地中修行的萬善都以慈悲為根本，慈悲就是如來在果地中修行的萬善的根本。所以知道慈悲是真實的。慈悲既然是無常的，那麼聲聞的慈悲以下，就是以虛假的形式來顯示真實。慈悲如果是有或無，非有悲無以下，就是以真實的形式來顯示虛假，菩薩（的慈悲）。

【English Translation】 English version: It is so. If you wish to bring peace and security, observe and practice giving alms, purely ascending to that field named peace and security, removing the poison. The 'good physician' here refers to the opportunity for influence and guidance, hence the term 'command,' generally symbolizing the recipient. When wealth, timing, and conditions are all present, it is like a good physician removing an arrow. When conditions are complete, observing and practicing giving alms, removing the stinginess in one's heart, is called 'removing the arrow.' Before this passage, stinginess in the heart is likened to a poisoned arrow. From 'I observe such a poisoned arrow, from whence does it come' onwards, the field beggar is likened to a poisoned arrow. The essence of the arrow is not poison itself, but the stinginess in the heart that is poisonous, hence it is called a poisoned arrow. 'From whence does it come' refers to observing from where the recipient of alms comes; 'who shot it' refers to who sent it. If a Buddha or Bodhisattva sent it, the meaning is the same as an arrow shot by a Kshatriya or Brahmin. If a heretical teacher sent it, the meaning is the same as an arrow shot by a Vaishya or Shudra. 'Bamboo or willow' refers to observing whether the recipient of alms observes precepts or breaks them, using the firmness of their nature as a metaphor. Firmly upholding precepts is called 'bamboo,' while the soft nature of willow symbolizes a person who breaks precepts, whose heart lacks pure discipline, indulging desires and widely generating evil thoughts in the six dusts, hence it is called 'willow.' 'Its iron' refers to observing whether the recipient of alms has wisdom or not. 'From what teaching does it come' refers to from what scriptures it originates. If wisdom and understanding arise from the Buddhist scriptures, it will surely be able to destroy or overcome rigidity. If evil wisdom arises from the heretical four Vedas, increasing evil thoughts, it is called weakness. 'Cultivating without observing whether there is certainty or uncertainty,' the general idea is to observe whether the beggar before you upholds the Three Baskets in their heart, thereby deciding whether to give alms. If they do not have the Three Baskets, they are unwilling to give alms. 'Its feathers' refers to observing whether their followers, demeanor, and so on are in accordance with the rules; if they look pleasing, they are willing to give alms, if they look bad, they are unwilling to give alms. 'All poisons' summarizes the above feathers and demeanor. 'Arising from action' explains that having right view is having precepts and wisdom, naturally arising; if there is wrong view, there is no precept and no wisdom. 'One foot and six inches' refers to one aspect of the body being four inches, and four fours being one foot and six inches. All the myriad virtues cultivated by Shravakas, Bodhisattvas, and Buddhas in the causal stage have compassion as their root, and compassion is the root of the myriad virtues cultivated by the Tathagata in the fruition stage. Therefore, it is known that compassion is real. Since compassion is impermanent, the compassion of the Shravakas and below uses a false form to reveal the real. If compassion is existent or nonexistent, from non-existent sorrow onwards, it uses a real form to reveal the false, the Bodhisattva's (compassion).

住大涅槃。修是大慈交現有益便得臥寤覺安天護人愛。迦葉白佛。菩薩所有思惟悉是真實。乃說實不得樂。迦葉此中還舉前第二問使佛答。佛言以下至極愛以來。前第二問欲明如來慈悲拔物畢竟所使離苦獲安。但自眾生受苦必定。於此人慈無利益。若受苦不定者。於此人慈有利益。是實果報。慈有無量門以下所以興。上來宜明慈悲實益竟未知得益是誰。自此以下明九種眾生於中獲益。故知慈是實而不虛也。菩薩修慈悲喜以下。第四明三無量家果報。上來明慈悲喜以為因。得位愛一子之地以為果。云何名極愛。云何名一子下有五喻。前一明極愛。后四喻明一子。在手捉頭去喻前定伏或。右手挑出者后惠斷也。迦葉白佛言其言秘密以下作二難。初一難因。后一難果。就初因中有三子句。若菩薩住一子地者。如來昔作化譽國王行菩薩時。若視眾生如一子者。云何斷絕爾許婆羅門命云何名慈也。二若得一子地則應護命以斷五百人命明不得。三若不得者。若不得一子地斷婆羅門命。復何因緣不墮地獄也。若使等視以下。第三難果。若視眾生如一子者。如來何故罵提婆癡人食于涕唾。使生瞋恨出佛身血如來複記墮地獄。云何與人作煩惱因緣也。世尊以下引須菩提證成上難須菩提是小乘人。尚自觀眾生心不與人作煩惱因緣。如來云何

【現代漢語翻譯】現代漢語譯本安住于偉大的涅槃境界。修習廣大的慈心，使眾生當下獲得利益，便能得到安穩的睡眠和清醒的覺悟，受到天神的庇護和人們的愛戴。迦葉（Kāśyapa，佛陀的弟子）稟告佛陀：『菩薩所有的思惟都是真實的，但（如果）說真實（的思惟）不能帶來快樂。』迦葉，這裡（佛陀）再次提出之前的第二個問題，讓佛陀來回答。（從）『佛言』以下到『極愛以來』。之前的第二個問題想要闡明如來（Tathāgata，佛陀的稱號之一）的慈悲能夠徹底地救拔眾生，使他們脫離痛苦獲得安樂。但是如果眾生必定要承受痛苦，那麼對於這些人來說，慈悲就沒有利益。如果承受痛苦是不確定的，那麼對於這些人來說，慈悲就有利益，這是真實的果報。『慈有無量門以下』是闡述（慈悲）興起的原因。上面適宜闡明慈悲的實際利益，但還不知道誰能獲得利益。從這裡以下闡明九種眾生從中獲得利益，所以知道慈悲是真實的而不是虛假的。菩薩修習慈悲喜捨以下，第四闡明三無量（慈悲喜）之家的果報。上面闡明慈悲喜捨作為因，得到如同愛獨子的地位作為果。『云何名極愛，云何名一子』以下有五個比喻。前一個闡明極愛，后四個比喻闡明一子。『在手捉頭去』比喻之前的決定降伏或者。『右手挑出者』比喻之後的智慧斷除。迦葉稟告佛陀說：『其言秘密以下』，作出了兩個詰難。第一個詰難因，第二個詰難果。就第一個因中，有三個子句。如果菩薩安住在一子地，如來過去作為化譽國王行菩薩道時，如果看待眾生如同一子，為什麼斷絕那麼多婆羅門（Brāhmaṇa，古印度祭司階層）的性命，這怎麼能稱之為慈悲呢？第二，如果得到一子地，就應該保護生命，（但您）卻斷絕了五百人的性命，這說明沒有得到（一子地）。第三，如果沒有得到（一子地），如果（您）沒有得到一子地就斷絕了婆羅門的性命，又是什麼因緣沒有墮入地獄呢？『若使等視以下』，第三個詰難果。如果看待眾生如同一子，如來為什麼辱罵提婆達多（Devadatta，佛陀的堂兄弟）是癡人，吃他的鼻涕唾沫，使他產生嗔恨，（甚至）使他（提婆達多）做出血佛身（傷害佛陀）的行為，如來還預言他會墮入地獄。為什麼給人制造煩惱的因緣呢？世尊以下，引用須菩提（Subhūti，佛陀的弟子）來證明上面的詰難成立。須菩提是小乘修行者，尚且觀察眾生的心，不給人制造煩惱的因緣，如來為什麼（要這樣做）呢？

【English Translation】 English version Abiding in Great Nirvana (Mahāparinirvāṇa, the ultimate state of liberation). Cultivating great loving-kindness (Maitrī), bringing immediate benefit to beings, one obtains peaceful sleep and awakened consciousness, protected by gods and loved by people. Kāśyapa (Kāśyapa, a disciple of the Buddha) said to the Buddha: 'All the thoughts of a Bodhisattva (Bodhisattva, an enlightened being who postpones their own nirvana to help others) are true, but saying that truth does not bring happiness.' Kāśyapa, here (the Buddha) raises the second question again, asking the Buddha to answer. (From) 'The Buddha said' below to 'since utmost love.' The second question before seeks to clarify that the Tathāgata's (Tathāgata, one of the titles of the Buddha) compassion completely rescues beings, enabling them to escape suffering and obtain peace. However, if beings are destined to suffer, then compassion is of no benefit to these people. If suffering is uncertain, then compassion is beneficial to these people, and this is the true result. 'Compassion has countless doors below' explains the reason for its arising. Above, it is appropriate to clarify the actual benefits of compassion, but it is not yet known who can obtain the benefits. From here below, it clarifies that nine kinds of beings obtain benefits from it, so it is known that compassion is real and not false. Bodhisattvas cultivate loving-kindness, compassion, joy, and equanimity below, the fourth clarifies the karmic retribution of the family of the three immeasurables (loving-kindness, compassion, and joy). Above, it clarifies that loving-kindness, compassion, and joy are the cause, and obtaining the position of loving a single child is the result. 'What is called utmost love, what is called a single child' below has five metaphors. The first one clarifies utmost love, and the last four metaphors clarify a single child. 'Holding the head in the hand and leaving' is a metaphor for the previous determination to subdue or. 'The right hand picking it out' is a metaphor for the subsequent wisdom to cut off. Kāśyapa said to the Buddha: 'The words are secret below,' making two difficulties. The first difficulty is the cause, and the second difficulty is the result. In the first cause, there are three sub-clauses. If a Bodhisattva abides in the position of a single child, when the Tathāgata acted as King Kṣāntivādin (Kṣāntivādin, a king known for his patience) practicing the Bodhisattva path, if he regarded beings as a single child, why did he cut off the lives of so many Brahmins (Brāhmaṇa, the priestly class in ancient India), how can this be called compassion? Second, if one obtains the position of a single child, one should protect life, (but you) cut off the lives of five hundred people, which shows that you did not obtain (the position of a single child). Third, if you did not obtain (the position of a single child), if (you) did not obtain the position of a single child and cut off the lives of the Brahmins, what is the reason why you did not fall into hell? 'If making equal regard below,' the third difficulty is the result. If the Tathāgata regards beings as a single child, why did the Tathāgata scold Devadatta (Devadatta, the Buddha's cousin) as a fool, eating his snot and saliva, causing him to generate anger, (even) causing him (Devadatta) to commit the act of drawing blood from the Buddha's body (harming the Buddha), and the Tathāgata also predicted that he would fall into hell. Why create the causes of affliction for people? The World Honored One below, cites Subhūti (Subhūti, a disciple of the Buddha) to prove that the above difficulty is established. Subhūti is a practitioner of the Small Vehicle (Hinayana), and still observes the minds of beings, not creating causes of affliction for people, why does the Tathāgata (do this)?

與提婆達多作煩惱因緣。假使蜜嘴以下何以來。上來作難竟。蜜嘴以下至毒蛇來有七句。總答上二問。從毒蛇以下至不作煩惱因緣以來有三句。第二誡敕也。如汝所言以下第三提文。別答中先答第一難中。初子句汝言殺婆羅門菩薩尚不故殺者。欲明蟻子果報處卑尚無利路不故殺。況婆羅門者。此人果報處勝。豈況無利而殺。但自根性中感我斷命然後大益。是故為之不名為殺。行檀波羅密以下。廣明昔時行六度以施眾生無量命。云何而復斷命也。向所問得是地不者稱第二問來答。我爾時已得以下答愛念者。我以大慈悲心中愍像眾生故斷其命有益故為悲噁心也。要當爲之者。眾生根性不一。自有一人感我鞭撻治之。後方受道自有一人感我斷命。然後受化他人根性感我正自如此。我有善達根性方便要當爲之。即有三念者。良由我善識根性。十二年中供養與作益緣。善根將發感我斷命。斷命之後睹地獄苦發生三念善根。乘此三念善根因緣即生甘露鼓。十劫壽命次第成聖有此大益。云何言不護念也。殺文竟人多料簡生阿鼻獄。有三念者人解不同。今解意此人現在命終將生地獄言生猶未入中。是故菩薩為緣睹地獄苦懼苦情深發生三念。以命終者非地獄形。爾時以離人間復來入地獄。至地獄邊依貪慾住此身謝生甘露時名命終也。掘地

【現代漢語翻譯】現代漢語譯本與提婆達多（Devadatta，佛陀的堂兄弟，以製造分裂而聞名）結下煩惱的因緣。假設『蜜嘴』以下的內容是什麼意思？這是之前的提問結束。從『蜜嘴』以下到『毒蛇來』共有七句，總共回答了上面的兩個問題。從『毒蛇』以下到『不作煩惱因緣以來』共有三句，這是第二次告誡。『如汝所言』以下是第三次提出問題。在分別回答中，先回答第一個難題。最初的子句『汝言殺婆羅門菩薩尚不故殺者』，想要說明即使是螞蟻這樣果報處卑微的生命，尚且沒有利益的緣故而不故意殺害，更何況是婆羅門（Brahmana，古印度社會中的祭司階層）這樣果報處殊勝的人呢？難道會因為沒有利益而殺害嗎？只是因為他自身的根性中，感受到我斷了他的命，然後才能獲得巨大的利益，所以才這樣做，不能稱之為殺害。『行檀波羅密』以下，廣泛地說明過去行持六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）時，以生命佈施給無量眾生，怎麼會反而斷命呢？之前所問的『得是地不者』，是稱第二個問題來回答。『我爾時已得』以下回答愛念的問題。我以大慈悲心憐憫像眾生一樣的人，所以斷其命，因為有利益的緣故，是出於悲憫的善心。『要當爲之者』，眾生的根性不一樣，自然有一個人感受到我鞭打他、管教他，之後才接受佛道；自然有一個人感受到我斷了他的命，然後才接受教化；他人根性感受到我正是如此。我善於瞭解眾生的根性，有方便之法，一定要這樣做。『即有三念者』，是因為我善於識別根性，十二年中供養他，與他結下利益的因緣，善根將要萌發，感受到我斷了他的命。斷命之後，看到地獄的痛苦，發生三種善念。憑藉這三種善念的因緣，就生出甘露鼓，十劫的壽命次第成就聖果，有這樣巨大的利益，怎麼能說是不護念呢？殺害的文字到此結束，人們大多推測會墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）。『有三念者』，人們的理解不同。現在解釋的意思是，這個人現在命終，將要生地獄，說『生』是還沒有進入地獄之中，所以菩薩作為因緣，看到地獄的痛苦，恐懼痛苦的心情很深，發生三種善念。因為命終的人不是地獄的形體，那時離開人間又來到地獄，到地獄邊，依靠貪慾而住，此身消逝，生出甘露時，才叫做命終。掘地

【English Translation】 English version He created conditions of affliction with Devadatta (Buddha's cousin, known for causing divisions). Suppose what follows 'honey mouth' means? This concludes the previous question. From 'honey mouth' down to 'the arrival of the poisonous snake' there are seven sentences in total, answering the above two questions. From 'poisonous snake' down to 'since not creating conditions of affliction' there are three sentences, which is the second admonition. 'As you said' below is the third time raising the question. In the separate answers, first answer the first difficulty. The initial clause 'You said that even if killing a Brahmana, a Bodhisattva would not intentionally kill' intends to explain that even for a life as lowly as an ant, in a humble state of karmic retribution, one would not intentionally kill without benefit, let alone a Brahmana (priest in ancient Indian society) in a superior state of karmic retribution. Would one kill without benefit? It is only because in his own nature, he feels that I have taken his life, and then he can obtain great benefit, so it is done, and it cannot be called killing. 'Practicing Dana Paramita' below extensively explains that in the past, when practicing the Six Perfections (Generosity, Morality, Patience, Diligence, Concentration, Wisdom), one gave one's life to countless beings, how could one then take life? The previous question 'Did you attain this stage?' is answering the second question. 'I had already attained at that time' below answers the question of love and compassion. I took his life out of great compassion for sentient beings, because it was beneficial, it was out of a compassionate and kind heart. 'It must be done' because sentient beings have different natures, naturally there is someone who feels that I whip him and discipline him, and then he accepts the Buddha's path; naturally there is someone who feels that I have taken his life, and then he accepts teaching; others feel that I am just like this. I am good at understanding the nature of sentient beings, I have expedient means, and I must do it. 'There are three thoughts' because I am good at recognizing nature, I have provided for him for twelve years, and created beneficial conditions for him, the roots of goodness are about to sprout, and he feels that I have taken his life. After taking his life, seeing the suffering of hell, three good thoughts arise. Relying on the conditions of these three good thoughts, the drum of nectar is born, and the life of ten kalpas gradually achieves sainthood, with such great benefit, how can it be said that it is not protecting and cherishing? The text on killing ends here, and people mostly speculate that one will fall into Avici Hell (the lowest level of hell in Buddhism). 'There are three thoughts', people's understanding is different. The current explanation is that this person is now dying and about to be born in hell, saying 'born' means not yet entered into hell, so the Bodhisattva, as a condition, sees the suffering of hell, the feeling of fear and suffering is very deep, and three good thoughts arise. Because the dying person is not the form of hell, at that time, leaving the human world and coming to hell again, staying by the side of hell, relying on greed, this body disappears, and when nectar is born, it is called dying. Digging the ground.

刈草以下答第三問。以何因緣不墮地獄者。木石無心死屍無命。斫罰鞭撻有噁心故。所以得罪墮地獄。欲明如來本無噁心所以無罪不墮地獄也。迦葉白佛以下。領解佛本無噁心不墮地獄所以者。何所以乃至蟻子憐愍利益心故。正應護念物命。所以斷五百婆羅門命者何善知因緣者。善知婆羅門根性因緣。正宜斷命有益。諸方便者善契于常化物方便。我以方便心中斷命令種信常諸善也。殺蟻子滿十車以下。明外道義人計罪福開境不關於心。蟻子虎狼乃至惡鬼殺得福無罪。若殺惡人有少罪境勝故有罪欲滅惡之來服風三日斷食。是懺悔罪之方也。若殺和上阿阇梨。此境最勝得其大罪。女人者能生一切人民。是人根本。若殺女人即斷天下人種其罪最大。及牛者牛本耕田種殖養活人民。若殺牛天下人都餓死盡亦得大罪。殺此四人墮阿鼻地獄永無出期。知殺有三者。凡有二意故別來。一佛法義罪福不但關境。亦由於心皆得地獄異外道也。二上來殺闡提不墮。此三種殺中是故興也。始從蟻子上至龍鳥十惡果報是其下殺亦墮地獄也。中者從凡夫上至那含以為中殺亦墮地獄也。父母生人身思養處重師僧訓誨義厚。羅漢辟支習種中得一分理解以上皆名決定菩薩。此五品人是上福田以殺因緣具受上苦。殺闡提者斷善永盡。縱使殺害無有違善之罪

【現代漢語翻譯】現代漢語譯本：刈草回答了第三個問題。因為什麼因緣不墮地獄呢？木頭石頭沒有心，死屍沒有命。砍伐鞭打是因為有噁心。所以才得罪而墮入地獄。想要說明如來本來沒有噁心，所以沒有罪，不會墮入地獄。迦葉對佛說：領會理解佛本來沒有噁心，所以不墮地獄。為什麼呢？因為乃至對螞蟻都憐憫利益。正應該保護愛惜物命。那麼，斷五百婆羅門性命的原因是什麼呢？因為善於瞭解因緣的人，善於瞭解婆羅門的根性和因緣，正是應該斷其性命才會有益處。各種方便法是爲了善於契合于恒常教化眾生的方便。我以方便心斷其命，是爲了令其種下信奉常道的各種善根。『殺蟻子滿十車』以下，說明外道義人計算罪福，只看對象，不關乎內心。殺死螞蟻、虎狼乃至惡鬼，可以得福而沒有罪。如果殺死惡人，有少許罪過，因為對像殊勝的緣故。想要滅除惡業，就來服風三日，斷食。這是懺悔罪過的方法。如果殺死和尚、阿阇梨（導師），因為對像最為殊勝，會得到極大的罪過。女人能夠生育一切人民，是人的根本。如果殺死女人，就斷絕了天下人的種族，其罪過最大。以及牛，牛本來耕田種植，養活人民。如果殺死牛，天下人都會餓死，也會得到大罪。殺死這四種人，會墮入阿鼻地獄，永遠沒有出來的期限。知道殺業有三種，凡是有兩種意義，所以特別提出來。一是佛法認為罪福不僅僅關乎對象，也關乎內心，都會墮入地獄，這與外道不同。二是上面說殺闡提（斷善根者）不會墮入地獄，這三種殺業是因此而興起的。從螞蟻到龍鳥，十惡果報是下等殺業，也會墮入地獄。中等殺業是從凡夫到那含（三果阿羅漢），也會墮入地獄。父母生育人身，思念養育恩情深重；師僧訓誨，恩義深厚；羅漢、辟支佛（緣覺）在習種中得到一分理解，以上都名為決定菩薩。這五種人是上等福田，因為殺害的因緣，會承受上等苦報。殺害闡提，是斷絕善根，即使殺害，也沒有違背善業的罪過。

【English Translation】 English version: Yicao answered the third question. What is the cause and condition for not falling into hell? Wood and stone have no mind, and corpses have no life. Cutting and whipping are due to having an evil mind. Therefore, one commits offenses and falls into hell. The desire is to explain that the Tathagata originally has no evil mind, so there is no sin and will not fall into hell. Kasyapa said to the Buddha: Understanding that the Buddha originally has no evil mind, so he does not fall into hell. Why? Because even towards ants, there is compassion and benefit. One should protect and cherish the lives of beings. Then, what is the reason for cutting off the lives of five hundred Brahmins? Because those who are good at understanding causes and conditions are good at understanding the roots and causes of the Brahmins, it is precisely beneficial to cut off their lives. Various expedient methods are for being good at conforming to the expedient of constantly teaching sentient beings. I cut off their lives with an expedient mind in order to make them plant various good roots of believing in the eternal path. 『Killing ants to fill ten carts』 below explains that the heretical righteous people calculate merits and demerits, only looking at the object and not concerning the heart. Killing ants, tigers, wolves, and even evil ghosts can gain merit without sin. If you kill evil people, there is a little sin because the object is superior. If you want to eliminate evil karma, come and take the wind for three days and fast. This is the method of repenting of sins. If you kill a monk or an Acarya (teacher), because the object is the most superior, you will receive great sins. Women can give birth to all people and are the root of people. If you kill a woman, you cut off the race of all people in the world, and the sin is the greatest. And cows, cows originally cultivate fields and plant crops to support the people. If you kill a cow, all the people in the world will starve to death, and you will also receive great sins. Killing these four types of people will fall into Avici Hell and never have a chance to come out. Knowing that there are three types of killing, there are two meanings, so it is specially mentioned. First, the Buddhist Dharma believes that merits and demerits are not only related to the object but also to the heart, and both will fall into hell, which is different from heretics. Second, the above said that killing a Chandala (one who has cut off good roots) will not fall into hell, and these three types of killing arise because of this. From ants to dragons and birds, the ten evil karmic retributions are inferior killings and will also fall into hell. Medium killings are from ordinary people to Anagami (third-stage Arhats) and will also fall into hell. Parents give birth to human bodies, and the kindness of thinking about raising them is profound; teachers and monks teach, and the kindness and righteousness are deep; Arhats and Pratyekabuddhas (Solitary Buddhas) obtain a portion of understanding in the practice, and all of the above are called determined Bodhisattvas. These five types of people are superior fields of merit, and because of the cause of killing, they will receive superior suffering. Killing a Chandala is cutting off good roots, and even if you kill, there is no sin of violating good karma.

。殺畜生由有違善之罪。是故不墮。三種殺中破樹及以死屍都無違善之罪。一闡提更無善根。如似木石故言亦如是。若使餘人殺闡提非不有噁心邊得罪。殺闡提無果報者。道如來本知機故為畢竟利益名無罪報也。汝先所言何故罵提婆達者。舉第二欲使佛答。凡所發言不思議者。欲明如來發言有益非下情所側名不思議。或有實語言不合理超非時于眾無益。佛路不說。或有粗語言不當時我亦不說。若有語言不順人情名粗穬。聞雖不悅非不籍。此入道因緣要須說之。何以然眾生悟道不同。羅睺羅𣽈言悟道欲明提婆達剛穬之人。必假剛穬之言于中悟道定故言癡人食唾也。曠野以下廣明如來既剛強伏物非唯一也。迦葉白佛以下領解也。甘遮數數煎煮得多種味。我從佛聞上來說多得法味能出生死名出味。斷除三界之或名離欲味。會常住寂滅理名寂滅味。常理通人名道味也。迦葉白佛言若修慈悲喜得住一子地修舍心時復得何地也者。上來一段明三行家果一子地是舍心為因復得何地。善哉以下答也。人解不同。七地以還三地家果八住以上舍心家果。有復一解。一子地是性地解行之心。此十一空夜是初住之心。善知時者知我。今說十一空時。知我欲說汝咨問者。我上明三行家果竟。次第應說舍心果。汝則咨問高合我意也。為云我將說十一

【現代漢語翻譯】現代漢語譯本：殺害畜生是有違背善良的罪過的，因此不會墮落（地獄）。三種殺害中，破壞樹木以及對死屍的行為都沒有違背善良的罪過。一闡提（斷絕善根的人）更是沒有善根，就像木頭石頭一樣，所以說（殺一闡提）也是如此。如果其他人殺害一闡提，並非沒有噁心，因此會因此而獲罪。殺害一闡提沒有果報，是因為如來本知時機，爲了（使他得到）畢竟的利益，所以說沒有罪報。你先前所說，為什麼辱罵提婆達多（Devadatta，佛陀的堂兄弟）呢？（佛陀）舉出第二點，是想讓佛陀回答。凡是所說的話語不可思議，是想說明如來說話有益處，不是下等的情感所能揣測的，所以稱為不可思議。或者有真實的話語不合常理，超越時機，對大眾沒有益處，佛陀不會說。或者有粗糙的話語不合時宜，我也不會說。如果有話語不順應人情，稱為粗獷。聽了雖然不悅，並非沒有幫助。這是進入佛道的因緣，必須要說。為什麼呢？因為眾生領悟佛道的方式不同。羅睺羅（Rāhula，佛陀的兒子）剛強悟道，是想說明提婆達多是剛強之人，必須藉助剛強的話語才能從中悟道，所以說癡人食唾（比喻以惡劣之物為食）。曠野以下，廣泛說明如來既剛強又能降伏事物，並非只有一種方式。迦葉（Kāśyapa，佛陀的弟子）對佛說以下的話，是領悟理解了。甘蔗經過多次煎煮，可以得到多種味道。我從佛陀那裡聽說，上面所說的多得法味，能夠出生死，稱為出味。斷除三界的迷惑，稱為離欲味。領會常住寂滅的道理，稱為寂滅味。常理通達人，稱為道味。迦葉對佛說：如果修習慈悲喜，可以住在一種子地（Ekabīja-bhūmi，菩薩的果位），修習舍心時，又可以得到什麼地呢？上面一段說明三行家果（指慈悲喜三行的修行者所證得的果位）是一種子地，是舍心為因，又可以得到什麼地。善哉以下是回答。人的理解不同。七地以還（指七地菩薩及以下），是三地家果（指三行所證得的果位），八住以上是舍心家果。還有一種解釋，一種子地是性地解行之心。這十一空夜（指十一空觀）是初住之心。善知時者知道我，現在說十一空時，知道我想要說，你來諮詢我。我上面已經說明三行家果完畢，次第應該說舍心果，你來諮詢，正合我意。爲了說我將說十一（空觀）。 English version: Killing animals involves the sin of violating goodness, therefore one will not fall (into hell). Among the three types of killing, destroying trees and actions towards corpses do not involve the sin of violating goodness. An Icchantika (one who has severed their roots of goodness) has no roots of goodness, just like wood and stone, so it is said (killing an Icchantika) is the same. If others kill an Icchantika, it is not that they do not have evil intentions, therefore they will be guilty of it. Killing an Icchantika has no karmic retribution because the Tathagata (如來，another name for Buddha) inherently knows the timing, and for the sake of (them obtaining) ultimate benefit, it is said there is no karmic retribution. What you said earlier, why did (the Buddha) scold Devadatta (提婆達多，Buddha's cousin)? (The Buddha) brought up the second point to make the Buddha answer. All the words spoken are inconceivable, wanting to explain that the Tathagata's words are beneficial, not something that lower emotions can fathom, therefore it is called inconceivable. Or there are true words that are not reasonable, exceeding the timing, and are not beneficial to the masses, the Buddha will not say. Or there are coarse words that are not timely, I will also not say. If there are words that do not conform to human feelings, they are called rough. Although hearing them is unpleasant, it is not without help. This is the cause and condition for entering the Buddhist path, it must be said. Why? Because sentient beings' ways of understanding the Buddhist path are different. Rāhula (羅睺羅，Buddha's son) stubbornly attained enlightenment, wanting to explain that Devadatta is a stubborn person, and must rely on stubborn words to attain enlightenment from them, therefore it is said that a foolish person eats saliva (a metaphor for feeding on vile things). From 'wilderness' onwards, it extensively explains that the Tathagata is both strong and able to subdue things, not just in one way. Kāśyapa (迦葉，Buddha's disciple) said the following to the Buddha, understanding and comprehending. Sugarcane, after being boiled many times, can obtain many flavors. I heard from the Buddha that the above-mentioned obtaining of the taste of Dharma can transcend birth and death, called the taste of transcendence. Cutting off the delusions of the three realms is called the taste of detachment. Comprehending the principle of permanence and stillness is called the taste of stillness. The constant principle penetrates people, called the taste of the path. Kāśyapa said to the Buddha: If one cultivates loving-kindness, compassion, and joy, one can dwell in the Ekabīja-bhūmi (一種子地，the stage of a Bodhisattva), when cultivating equanimity, what stage can one attain again? The above paragraph explains that the fruit of the three practices (referring to the fruit attained by practitioners of loving-kindness, compassion, and joy) is the Ekabīja-bhūmi, and equanimity is the cause, what stage can one attain again. 'Excellent' below is the answer. People's understanding is different. From the seventh Bhumi and below (referring to Bodhisattvas of the seventh Bhumi and below), it is the fruit of the three practices, from the eighth Abode and above, it is the fruit of equanimity. There is another explanation, the Ekabīja-bhūmi is the mind of understanding and practice of the nature ground. These eleven emptiness nights (referring to the eleven emptiness contemplations) are the mind of the first Abode. One who knows the time well knows me, now speaking of the eleven emptiness times, knowing that I want to speak, and you come to consult me. I have already explained the fruit of the three practices above, and in order, I should speak of the fruit of equanimity, and you come to consult, which is exactly what I want. In order to say that I will speak of the eleven (emptiness contemplations).

【English Translation】 Killing animals involves the sin of violating goodness, therefore one will not fall (into hell). Among the three types of killing, destroying trees and actions towards corpses do not involve the sin of violating goodness. An Icchantika (one who has severed their roots of goodness) has no roots of goodness, just like wood and stone, so it is said (killing an Icchantika) is the same. If others kill an Icchantika, it is not that they do not have evil intentions, therefore they will be guilty of it. Killing an Icchantika has no karmic retribution because the Tathagata (another name for Buddha) inherently knows the timing, and for the sake of (them obtaining) ultimate benefit, it is said there is no karmic retribution. What you said earlier, why did (the Buddha) scold Devadatta (Buddha's cousin)? (The Buddha) brought up the second point to make the Buddha answer. All the words spoken are inconceivable, wanting to explain that the Tathagata's words are beneficial, not something that lower emotions can fathom, therefore it is called inconceivable. Or there are true words that are not reasonable, exceeding the timing, and are not beneficial to the masses, the Buddha will not say. Or there are coarse words that are not timely, I will also not say. If there are words that do not conform to human feelings, they are called rough. Although hearing them is unpleasant, it is not without help. This is the cause and condition for entering the Buddhist path, it must be said. Why? Because sentient beings' ways of understanding the Buddhist path are different. Rāhula (Buddha's son) stubbornly attained enlightenment, wanting to explain that Devadatta is a stubborn person, and must rely on stubborn words to attain enlightenment from them, therefore it is said that a foolish person eats saliva (a metaphor for feeding on vile things). From 'wilderness' onwards, it extensively explains that the Tathagata is both strong and able to subdue things, not just in one way. Kāśyapa (Buddha's disciple) said the following to the Buddha, understanding and comprehending. Sugarcane, after being boiled many times, can obtain many flavors. I heard from the Buddha that the above-mentioned obtaining of the taste of Dharma can transcend birth and death, called the taste of transcendence. Cutting off the delusions of the three realms is called the taste of detachment. Comprehending the principle of permanence and stillness is called the taste of stillness. The constant principle penetrates people, called the taste of the path. Kāśyapa said to the Buddha: If one cultivates loving-kindness, compassion, and joy, one can dwell in the Ekabīja-bhūmi (the stage of a Bodhisattva), when cultivating equanimity, what stage can one attain again? The above paragraph explains that the fruit of the three practices (referring to the fruit attained by practitioners of loving-kindness, compassion, and joy) is the Ekabīja-bhūmi, and equanimity is the cause, what stage can one attain again. 'Excellent' below is the answer. People's understanding is different. From the seventh Bhumi and below (referring to Bodhisattvas of the seventh Bhumi and below), it is the fruit of the three practices, from the eighth Abode and above, it is the fruit of equanimity. There is another explanation, the Ekabīja-bhūmi is the mind of understanding and practice of the nature ground. These eleven emptiness nights (referring to the eleven emptiness contemplations) are the mind of the first Abode. One who knows the time well knows me, now speaking of the eleven emptiness times, knowing that I want to speak, and you come to consult me. I have already explained the fruit of the three practices above, and in order, I should speak of the fruit of equanimity, and you come to consult, which is exactly what I want. In order to say that I will speak of the eleven (emptiness contemplations).

空下十恒河沙人聞法悟解增其道位。汝豫見此機則便咨問其適我心故嘆善哉也。迦葉白佛言云何名空者。合為三問。一問空頭數右機。二問去何物法名空。三問一向就生死法中明。亦就常住真帝上明空以不也。內空以下說于大空答第一頭數右十一也。無父母陰入界時答第二問也。始未十空世帝中辨第十一空。據真諦上明答第三問也。內空者從始婚識上至金剛有情類者名為內空。山河樹木無情之類伴為外法空。空中無父母怨親也。常我凈者悉橫計常我凈也。內空解時除此十六神我也。如來法僧體是真常內法現見無常舉來䳒卻財物是外法。亦䳒卻性非內非外者。非已在身中名非內。非已有在當名非外。所以非內外者何。佛性常住故不在內法也。外空者亦復如是。嚮明內法體空䳒卻外法。今明外空亦䳒卻內法一種亦如是。二嚮明內法名用故有實義故空。此明外法山何名用故有實義故空亦如內法空無有內法也。若語空拔本無內外。就內外法上明名內外空。內外空亦如是者。第三始觀則難內外有為別為觀不已勘為合觀。是故第三明內外空。有一師解。內外空別可無佛性法僧合時直有。時人意如此。解云別時既無蹤假合亦無故云內外空亦如是。如來佛性體是常住不在空者亦不在第三二空閤中也。四法不名空者。佛等四法常而妙有不

【現代漢語翻譯】現代漢語譯本空下十恒河沙人聽聞佛法，領悟理解，從而提升他們的修行境界。您預先見到這種機緣，所以才詢問，這正合我的心意，因此我讚歎『善哉』。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）問佛說：『什麼叫做空？』總共有三個問題。第一問是關於空的數量，以及哪一種根機適合理解空性。第二問是去除什麼事物才能稱之為空。第三問是，空的含義是在生死輪迴的層面闡述，還是在常住不變的真諦層面闡述？『內空』以下是對於『大空』的解釋，回答了第一個關於數量的問題，即有十一種空。『無父母陰入界時』回答了第二個問題。從最初的十種空到世俗諦中的辨別，第十一種空是依據真諦來闡述，回答了第三個問題。『內空』指的是從最初的婚嫁認知，一直到金剛有情眾生這一類，都稱為內空。山河樹木這些無情之物，則伴隨成為外法空。在空性中，沒有父母、怨親的分別。常、我、凈這些概念，都是虛妄的執著。當理解內空時，就能去除這十六種神我執著。如來（Tathāgata，佛的稱號之一）、佛法（Dharma，佛教教義）、僧伽（Saṃgha，佛教僧團）的本體是真常的，內法顯現為無常，舉例來說，捨棄財物是外法。同樣地，也捨棄自性，既非內也非外。為什麼說非內非外呢？因為佛性（Buddha-nature，一切眾生皆具的成佛可能性）是常住的，所以不在內法之中。『外空』也是如此。先前闡述內法的本體是空，捨棄外法。現在闡述外空，也捨棄內法，道理是一樣的。先前闡述內法，因為有作用和名稱，所以有實在的意義，因此是空。這裡闡述外法，山河有什麼作用和名稱呢？因為有實在的意義，所以是空，也如同內法一樣是空，沒有內外法的分別。如果說空，就應該從根本上沒有內外之分。在內外法上闡述，才稱為內外空。『內外空也是如此』，第三個問題是，最初觀察時，難以區分內外有為法的差別，如果觀察不停止，就會混淆為一體。因此，第三個問題闡述內外空。有一種說法是，內外空可以區分，沒有佛性、法、僧的結合，只有暫時的存在。當時人們的想法是這樣。解釋說，區分時既然沒有軌跡，假合時也沒有，所以說內外空也是如此。如來佛性的本體是常住的，不在空性之中，也不在第三種和第二種空的結合之中。第四，佛（Buddha）、法（Dharma）、僧（Saṃgha）等四法是常住而妙有的，不是空。

【English Translation】 English version When countless beings, as numerous as the sands of ten Ganges Rivers, hear the Dharma and awaken to understanding, their spiritual progress is enhanced. You foresaw this opportunity, hence your inquiry, which aligns with my intention, and therefore I commend you with 'Excellent!' Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) asked the Buddha: 'What is meant by emptiness (śūnyatā)?' There are three questions in total. The first question concerns the number of emptinesses and which faculties are suitable for understanding emptiness. The second question asks what must be removed to be called emptiness. The third question asks whether the meaning of emptiness is explained on the level of samsara (saṃsāra, cycle of death and rebirth), or on the level of the unchanging ultimate truth (paramārtha-satya)? The section 'Inner Emptiness' below explains 'Great Emptiness,' answering the first question about number, that is, there are eleven emptinesses. 'When there is no entry into the realm of parents' yin' answers the second question. From the initial ten emptinesses to the distinctions in conventional truth (saṃvṛti-satya), the eleventh emptiness is explained based on ultimate truth, answering the third question. 'Inner Emptiness' refers to the category from the initial marital cognition up to the Vajra sentient beings. Mountains, rivers, trees, and other inanimate objects accompany and become outer Dharma emptiness. In emptiness, there is no distinction between parents, enemies, or relatives. The concepts of permanence (nitya), self (ātman), and purity (śubha) are all false attachments. When inner emptiness is understood, these sixteen attachments to the self can be removed. The Tathāgata (one of the Buddha's titles), the Dharma (Buddhist teachings), and the Saṃgha (Buddhist community) are truly permanent. Inner Dharma manifests as impermanent. For example, abandoning wealth is outer Dharma. Similarly, one also abandons self-nature, which is neither inner nor outer. Why is it said to be neither inner nor outer? Because Buddha-nature (the potential for enlightenment inherent in all beings) is permanent and therefore not within inner Dharma. 'Outer Emptiness' is also the same. Previously, it was explained that the essence of inner Dharma is empty, abandoning outer Dharma. Now, it is explained that outer emptiness also abandons inner Dharma, the principle is the same. Previously, inner Dharma was explained because it has function and name, so it has real meaning, therefore it is empty. Here, what function and name do mountains and rivers have? Because they have real meaning, they are empty, just like inner Dharma is empty, there is no distinction between inner and outer Dharma. If one speaks of emptiness, there should be no distinction between inner and outer from the root. It is only when explained on inner and outer Dharma that it is called inner and outer emptiness. 'Inner and outer emptiness is also the same,' the third question is that it is difficult to distinguish the differences between inner and outer conditioned phenomena (saṃskṛta) when initially observing. If observation does not cease, they will be confused as one. Therefore, the third question explains inner and outer emptiness. One explanation is that inner and outer emptiness can be distinguished, there is no combination of Buddha-nature, Dharma, and Saṃgha, only temporary existence. That was the thinking of people at the time. The explanation is that since there is no trace when distinguishing, there is also none when falsely combined, so it is said that inner and outer emptiness are also the same. The essence of Tathāgata Buddha-nature is permanent, not in emptiness, nor in the combination of the third and second emptinesses. Fourth, the four Dharmas, Buddha, Dharma, and Saṃgha, are permanent and wonderfully existent, not empty.

名空也。內外俱空者。內外俱空無佛性法僧也。有為空者。第四收前三空所空之法正是一。有為求體叵得皆悉是空。謂內空外空內外空門來。常我凈者。出所空之法。常我乃至壽命是妄計法本來體空。如來法僧是當常法亦空卻也。第一義空者。亦可名此法僧作第一義空。又云。有為法性實不可得名第一義空。是中佛性者。是有為法中當常佛姓體是常住無為非有為法。是佛性常故。有為空中無佛性名有為空結句也。觀無為空者。第五無為法悉皆空者。三無為悉皆性空一。虛空對質像以辯無不為有之所為名無為。無常苦乃至內外法體是三塗報。伏斷三塗報不起處名非數緣無為。初住以上永斷之處名數緣無為。此三無為相待故有實義。而望本來無此三無為。就三無為辨空名無為空。佛等四法非有為者。體是妙有不同生死有為。非無為者佛等四法本有而常不同。三無為待有為盡處方名無為也。佛性體是其善無為法是非善故。言佛性是善故非無為。性體古今常住名非有為。名無為空者。空無佛等四法也。無始空者。第六慾明眾生無始以來計有常我。菩薩觀無始以來有眾生皆空。常我等者橫計常我無始來皆悉空也。三寶佛性乃可屬無始眾生本來身中亦空無佛性。無為法者。無始來亦無數緣無為。非數緣無為。是故䳒卻不得無虛空無

【現代漢語翻譯】現代漢語譯本名空也（名稱是空）。內外俱空者（內外都空的意思是）：內外都空，沒有佛性、法、僧。有為空者（有為是空的意思是）：第四空收攝了前面三種空所空掉的法，這正是『一』。有為法去尋求它的本體是不可得的，所以一切都是空。這是從內空、外空、內外空這三個方面來說的。常我凈者（常、我、凈是空的意思是）：這是爲了破除所空之法。常、我，乃至壽命，都是虛妄的計度，其本體本來就是空。如來、法、僧是本應是常法，但也空掉了。第一義空者（第一義空的意思是）：也可以將法、僧稱為第一義空。又說，有為法的自性實際上是不可得的，所以稱為第一義空。是中佛性者（這裡面所說的佛性是）：在有為法中，當常的佛性本體是常住的無為法，而不是有為法。因為佛性是常的，所以在有為空中沒有佛性，這是有為空的結論。觀無為空者（觀察無為是空的意思是）：第五，無為法全部都是空的意思是，三種無為法全部都是自性空的。虛空是相對於質礙而說的，是爲了說明沒有不是有為法所作用的，所以稱為無為。無常、苦，乃至內外法體，是三塗（地獄、餓鬼、畜生）的果報。伏斷三塗果報，不再生起的地方，稱為非數緣無為。初住以上的菩薩永遠斷除的地方，稱為數緣無為。這三種無為是相互對待而存在的，所以有實際的意義。但是從本來意義上來說，沒有這三種無為。就這三種無為來辨別空，稱為無為空。佛等四法不是有為法，它們的本體是妙有，不同於生死的有為法。也不是無為法，佛等四法本來就有而且是常的，不同於三種無為需要等待有為法滅盡才能稱為無為。佛性的本體是至善的無為法，因為它不是非善的，所以說佛性是善的，因此不是無為法。自性本體從古至今都是常住的，所以不是有為法。稱為無為空的意思是，空掉了佛等四法。無始空者（無始空的意思是）：第六，想要說明眾生從無始以來就執著于常、我。菩薩觀察到從無始以來有眾生，都是空的。常、我等，橫加計度的常、我，從無始以來都是空的。三寶、佛性，可以歸屬於無始，眾生本來的身中也是空的，沒有佛性。無為法，從無始以來也沒有數緣無為、非數緣無為。所以遮蔽了，就得不到無虛空無。

【English Translation】 English version Name is emptiness. 'Both internal and external are empty' means that both internal and external are empty, without Buddha-nature, Dharma, or Sangha. 'The conditioned is empty' means that the fourth emptiness encompasses the Dharma emptied by the previous three emptinesses, which is precisely 'one'. Seeking the substance of conditioned phenomena is impossible, so everything is empty. This is discussed from the perspectives of internal emptiness, external emptiness, and both internal and external emptiness. 'Constancy, self, purity are empty' is to negate the Dharma that is emptied. Constancy, self, and even lifespan are false conceptions, and their substance is originally empty. The Tathagata, Dharma, and Sangha are supposed to be constant Dharmas, but they are also emptied. 'The emptiness of the ultimate meaning' means that the Dharma and Sangha can also be called the emptiness of the ultimate meaning. It is also said that the nature of conditioned phenomena is actually unattainable, so it is called the emptiness of the ultimate meaning. 'The Buddha-nature within this' means that within conditioned phenomena, the Buddha-nature that should be constant is the permanent unconditioned, not conditioned phenomena. Because Buddha-nature is constant, there is no Buddha-nature in the emptiness of the conditioned; this is the conclusion of the emptiness of the conditioned. 'Observing the unconditioned as empty' means that, fifth, all unconditioned Dharmas are empty, meaning that all three unconditioned Dharmas are empty in nature. Space is spoken of in relation to obstruction, to explain that there is nothing that is not acted upon by the conditioned, so it is called unconditioned. Impermanence, suffering, and even the internal and external Dharma bodies, are the karmic retributions of the three evil realms (hell, hungry ghosts, animals). Subduing and severing the karmic retributions of the three evil realms, the place where they no longer arise, is called non-number-dependent unconditioned. The place where Bodhisattvas from the initial stage and above permanently sever them is called number-dependent unconditioned. These three unconditioned states exist in relation to each other, so they have actual meaning. However, from the original meaning, there are no these three unconditioned states. Discriminating emptiness based on these three unconditioned states is called the emptiness of the unconditioned. The four Dharmas, such as the Buddha, are not conditioned Dharmas; their substance is wondrous existence, different from the conditioned Dharmas of birth and death. Nor are they unconditioned Dharmas; the four Dharmas, such as the Buddha, originally exist and are constant, different from the three unconditioned states that require the exhaustion of conditioned Dharmas to be called unconditioned. The substance of Buddha-nature is the supremely good unconditioned Dharma, because it is not non-good, so it is said that Buddha-nature is good, therefore it is not unconditioned. The substance of its nature is permanent from ancient times to the present, so it is not a conditioned Dharma. Being called the emptiness of the unconditioned means emptying the four Dharmas, such as the Buddha. 'Beginningless emptiness' means that, sixth, wanting to explain that sentient beings have clung to constancy and self since beginningless time. Bodhisattvas observe that sentient beings have existed since beginningless time, and all are empty. Constancy, self, etc., the constancy and self that are falsely conceived, have been empty since beginningless time. The Three Jewels and Buddha-nature can be attributed to the beginningless; the original bodies of sentient beings are also empty, without Buddha-nature. Unconditioned Dharmas, since beginningless time, also have neither number-dependent unconditioned nor non-number-dependent unconditioned. Therefore, if it is obscured, one cannot obtain no space.

為。眾生體中恒有虛空界也。亦可此正解無始空不明三無為。是故及三無為亦䳒卻性空者。第七眾生多執性實去執性名性空。又復一解。上來明六空。時人謂去事明空執為事空。今釋上六空本來求性叵得名性空非事空也。陰入界乃至我無我眾生妄執謂為性實。菩薩觀本來性實不可得名性空也。無所有空者。第八是總也。廣明內空外空。人情執山河樹木及以眾生皆是我之所有法。云何一向空如來解汝之計。所有法本來無求所有不可得名無所有空。更有一釋如來上明七空。多就境界上明此第八。從空剬名無所有者。正是空名莫問有為無為皆是無所有故名總。大士觀無所有時。萬法蕩然如貧窮人。言一切空也。第一義空者。第九上明無所有空絕於假誑。時人執有一。今空法是有而不同柱有為聖心之所囑念。今直遣計情名空病亦空應名空空。賢下第十空空。是故名第一義空。先明實法后明假名。是眼生時無從來者。無有一個眼。從未來至現在。此明未來空。及去無所至者無其實眼入於過去。此明過去空緣未會名本無緣會故名今有。此釋未來空現緣會故名已有緣離故無名還無此釋。過去空權實性無眼無主名現在空眼界上三世皆空餘界同然也。有業有報者。假名有不見作者明假名空觀行之來。從粗至細。何以先明實法后明假名者。

【現代漢語翻譯】現代漢語譯本：因為眾生的身體中本來就存在虛空界。也可以這樣正確地解釋無始空和不明的三無為（三個無為法，指擇滅無為、非擇滅無為、虛空無為）。因此，連同三無為也一併破除那些執著于自性空的人。第七，眾生常常執著于自性的真實存在，去除這種執著，就叫做自性空。還有一種解釋，上面說明了六空，當時的人認為去除事物，顯明空性，就執著於事物是空。現在解釋說，前面的六空本來就尋求自性而不可得，所以叫做自性空，而不是事物空。陰、入、界，乃至我、無我，眾生虛妄地執著，認為是真實的自性。菩薩觀察，發現本來就沒有真實的自性可得，所以叫做自性空。無所有空，第八個是總括性的。廣泛地說明內空和外空。人們常常執著于山河樹木以及眾生，都認為是我的所有物。為什麼要說一切皆空呢？如來解釋說，你們所計較的，所有法本來就沒有，尋求所有而不可得，所以叫做無所有空。還有一種解釋，如來上面說明了七空，大多是從境界上來說明的，這第八個，是從空來命名，叫做無所有。正是因為空這個名稱，無論是針對有為法還是無為法，都是無所有的，所以叫做總括。大士觀察無所有的時候，萬法都消散了，就像貧窮的人一樣，說一切都是空。第一義空，第九個，上面說明了無所有空，斷絕了虛假和欺騙。當時的人執著于有一個『有』。現在空掉這個法，這個『有』不同於柱子的『有』，是聖人的心所關注的。現在直接去除計較的情感，名稱空了，病也空了，應該叫做空空。賢下第十空空，所以叫做第一義空。先說明實法，后說明假名。是眼睛產生的時候，沒有從哪裡來。沒有一個眼睛，是從未來到現在的。這是說明未來空。以及過去沒有去到哪裡，沒有真實的眼睛進入過去。這是說明過去空，因緣沒有聚合的時候，本來就沒有，因緣聚合了，所以叫做現在有。這解釋了未來空，現在因緣聚合了，所以叫做已經有，因緣離散了，所以沒有，叫做還無。這解釋了過去空，權且說自性沒有，眼睛沒有主宰，叫做現在空，眼界上三世都是空，其餘的界也是一樣。有業有報，假名有，看不見作者，說明假名空，觀行的到來，是從粗到細。為什麼要先說明實法，后說明假名呢？

【English Translation】 English version: Because the realm of emptiness is inherently present within the bodies of sentient beings. This can also be correctly understood as the beginningless emptiness and the unclear three unconditioned dharmas (three unconditioned dharmas, referring to cessation through discrimination, cessation without discrimination, and space). Therefore, along with the three unconditioned dharmas, it also refutes those who cling to inherent emptiness. Seventh, sentient beings often cling to the real existence of inherent nature; removing this clinging is called inherent emptiness. There is another explanation: the six emptinesses mentioned above, people at that time thought that removing things and clarifying emptiness meant clinging to the emptiness of things. Now it is explained that the previous six emptinesses originally sought inherent nature but could not be found, so it is called inherent emptiness, not the emptiness of things. Skandhas, entrances, realms, and even self and non-self, sentient beings falsely cling to them, thinking they are real inherent natures. Bodhisattvas observe and find that there is originally no real inherent nature to be found, so it is called inherent emptiness. The emptiness of no-thingness, the eighth, is comprehensive. It broadly explains inner emptiness and outer emptiness. People often cling to mountains, rivers, trees, and sentient beings, all thinking they are my possessions. Why say that everything is empty? The Tathagata explains that what you are concerned about, all dharmas originally do not exist, seeking possession but not being able to find it, so it is called the emptiness of no-thingness. There is another explanation: the Tathagata above explained the seven emptinesses, mostly explaining from the perspective of realms. This eighth one is named from emptiness, called no-thingness. It is precisely because of the name emptiness that whether it is conditioned or unconditioned dharmas, they are all no-thingness, so it is called comprehensive. When a great being observes no-thingness, all dharmas dissipate, like a poor person, saying that everything is empty. The emptiness of the first principle, the ninth, the above explained the emptiness of no-thingness, cutting off falsehood and deception. People at that time clung to having an 'existence'. Now emptying this dharma, this 'existence' is different from the 'existence' of a pillar, it is what the heart of a sage is concerned with. Now directly removing the emotion of calculation, the name is empty, the illness is also empty, it should be called emptiness of emptiness. The tenth emptiness of emptiness below, so it is called the emptiness of the first principle. First explain the real dharma, then explain the false name. When the eye arises, it does not come from anywhere. There is no eye that comes from the future to the present. This explains the emptiness of the future. And the past does not go anywhere, no real eye enters the past. This explains the emptiness of the past, when the conditions have not gathered, it originally does not exist, when the conditions gather, it is called now existing. This explains the emptiness of the future, now the conditions have gathered, so it is called already existing, when the conditions are scattered, so it does not exist, it is called returning to non-existence. This explains the emptiness of the past, tentatively saying that inherent nature does not exist, the eye has no master, it is called the emptiness of the present, the three times in the eye realm are all empty, the other realms are the same. There is karma and there is retribution, the false name exists, not seeing the author, explaining the emptiness of the false name, the arrival of contemplation, is from coarse to fine. Why explain the real dharma first, then explain the false name?

解云。此說時非行時也。第十空空者是常住真諦乃是二乘迷雙□之處。是有者是常住妙道。是無者是常住妙無。名空空者結。何物法相名空空時人聞道。謂同生死之有聞無謂同金剛以還性空之無執有執無皆不會理名空空。是是者上是是生死之有句。下是是性空之無句。非是是性空之無句。非是是者雙非也。常住涅槃體是妙有。非是生死之有。體是妙無。非是生空之無。絕其有無是名空空也。又師釋。是有是無者。故是妙有妙無絕於緣假有。體絕性空無故名空空。是是者雙舉來下欲雙非也。一是稱前妙有來。一是稱前妙無來。人聞有作定有意往取聞。無作定無意往取。非是是者。不同如此有不同如此無作。定有往取亦不得作。定無往取亦不得體。是妙有妙無何曾同世。心中所執有無絕。于執定有無名空空也。空空三昧者。不同二乘境智俱空空也。十空是前境。此明內觀心。心為三相所成實義而望體是其空。此觀心照於二諦萬有蕩然。與虛空齊等名大空也。十大恒以下。上明十一空。此出得益也　亦見亦知以下。此文何以來。上明菩薩空中得十一空解。時人生疑意。謂空中得十一空解。有中更無所知。如來下解大士。不但空中得十一空解。有中更得八知見覺。更有一師解欲明大士。空中得十一空解。空解既分明。必能照有

【現代漢語翻譯】現代漢語譯本：解說'空'的含義。此時所說的'空'，並非指斷滅的'無'。第十'空空'指的是常住的真諦，這是二乘（聲聞乘和緣覺乘）之人迷惑的地方。'有'指的是常住的妙有之道，'無'指的是常住的妙無之道。之所以稱之為'空空'，是爲了破除執著。什麼樣的法相可以稱作'空空'呢？世人聽聞'有'，就認為和生死的'有'相同；聽聞'無'，就認為和金剛（比喻堅固不壞的智慧）以還的性空的'無'相同。執著于'有'或'無'，都是不理解'空空'的含義。'是是'，上面一個'是'指的是生死的'有'，下面一個'是'指的是性空的'無'。'非是是'，指的是雙重否定。常住涅槃的本體是妙有，不是生死的'有'；本體是妙無，不是生空的'無'。斷絕'有'和'無'的執著，才叫做'空空'。又有法師解釋說：'有'和'無'，指的是妙有和妙無，它們超越了因緣和合的假有，本體也超越了性空的'無'，所以叫做'空空'。'是是'，是同時舉出'有'和'無'，意在雙重否定。一個是稱讚前面的妙有，一個是稱讚前面的妙無。人們聽聞'有'，就妄加揣測，認為確實存在'有'，並執著於此；聽聞'無'，就妄加揣測，認為確實存在'無'，並執著於此。'非是是'，指的是既不同於執著于'有'，也不同於執著于'無'，既不能妄加揣測認為存在'有'，也不能妄加揣測認為存在'無'，才能體會到妙有和妙無的真諦，它們和世俗心中所執著的'有'和'無'截然不同。斷絕心中對於'有'和'無'的執著，才叫做'空空'。 '空空三昧'，不同於二乘的境界，二乘是境和智都空。十空指的是前面的境界，這裡闡明的是內觀心。心由三相（空相、無相、無作相）所成，從實義上來說，它的本體是空。這種觀心能夠照見二諦（世俗諦和勝義諦），萬有都蕩然無存，與虛空齊等，所以叫做大空。 '十大恒以下'，上面闡明了十一空，這裡闡述的是獲得的利益。'亦見亦知以下'，這段文字從何而來呢？上面闡明了菩薩在'空'中獲得了十一空的理解，這時人們產生疑問，認為在'空'中獲得了十一空的理解，在'有'中就一無所知了。如來下面解釋說，大士（菩薩）不僅在'空'中獲得了十一空的理解，在'有'中還獲得了八種知見覺。還有一位法師解釋說，想要闡明大士在'空'中獲得了十一空的理解，既然對於'空'的理解已經很分明，必定能夠照見'有'。

【English Translation】 English version: Explaining the meaning of 'emptiness'. The 'emptiness' spoken of here is not the 'non-existence' of annihilation. The tenth 'emptiness of emptiness' refers to the permanent true reality, which is where the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are confused. 'Existence' refers to the permanent wonderful path of existence, and 'non-existence' refers to the permanent wonderful non-existence. The reason it is called 'emptiness of emptiness' is to break through attachments. What kind of dharma characteristic can be called 'emptiness of emptiness'? When people hear of 'existence', they think it is the same as the 'existence' of birth and death; when they hear of 'non-existence', they think it is the same as the 'non-existence' of inherent emptiness since Vajra (an analogy for firm and indestructible wisdom). Being attached to 'existence' or 'non-existence' is not understanding the meaning of 'emptiness of emptiness'. 'Is is', the first 'is' refers to the 'existence' of birth and death, and the second 'is' refers to the 'non-existence' of inherent emptiness. 'Not is is' refers to double negation. The essence of permanent Nirvāṇa is wonderful existence, not the 'existence' of birth and death; the essence is wonderful non-existence, not the 'non-existence' of inherent emptiness. Cutting off the attachment to 'existence' and 'non-existence' is called 'emptiness of emptiness'. Another Dharma master explains: 'Existence' and 'non-existence' refer to wonderful existence and wonderful non-existence, which transcend the conditioned and false existence, and whose essence also transcends the 'non-existence' of inherent emptiness, so it is called 'emptiness of emptiness'. 'Is is' is simultaneously raising 'existence' and 'non-existence', intending to double negate. One is praising the previous wonderful existence, and the other is praising the previous wonderful non-existence. When people hear of 'existence', they make wild guesses, thinking that 'existence' certainly exists, and are attached to it; when they hear of 'non-existence', they make wild guesses, thinking that 'non-existence' certainly exists, and are attached to it. 'Not is is' refers to neither being attached to 'existence' nor being attached to 'non-existence', neither making wild guesses that 'existence' exists, nor making wild guesses that 'non-existence' exists, in order to realize the true meaning of wonderful existence and wonderful non-existence, which are completely different from the 'existence' and 'non-existence' that are clung to in the minds of ordinary people. Cutting off the attachment to 'existence' and 'non-existence' in the mind is called 'emptiness of emptiness'. 'Emptiness of emptiness samādhi' is different from the realm of the two vehicles, where both the object and wisdom are empty. The ten emptinesses refer to the previous realms, and here it clarifies the inner contemplation of the mind. The mind is formed by the three characteristics (emptiness characteristic, signlessness characteristic, and non-action characteristic), and in terms of its real meaning, its essence is empty. This contemplation of the mind can illuminate the two truths (conventional truth and ultimate truth), and all things vanish, being equal to empty space, so it is called great emptiness. 'The ten great constants and below', the above clarifies the eleven emptinesses, and here it describes the benefits obtained. 'Also seeing and also knowing and below', where does this text come from? The above clarifies that the Bodhisattva obtained the understanding of the eleven emptinesses in 'emptiness', at which time people have doubts, thinking that having obtained the understanding of the eleven emptinesses in 'emptiness', they know nothing in 'existence'. The Tathāgata explains below that the Bodhisattva not only obtained the understanding of the eleven emptinesses in 'emptiness', but also obtained eight kinds of knowledge, views, and awareness in 'existence'. Another Dharma master explains that he wants to clarify that the Bodhisattva obtained the understanding of the eleven emptinesses in 'emptiness', and since the understanding of 'emptiness' is already very clear, he will definitely be able to illuminate 'existence'.

明瞭善達于空。兼識于有識空達有勘可化人。是故十一空。后明八知見覺也。自此以下泛明八種知見。第一就答行緣總明知見。第二從自餓以下知行邪因見得其樂果。第三見諸眾生始行邪因知其終正也。第四就常無常法藥以明知見。第五從知是眾生信心以就逆順流以明知見。第六從見諸眾生修身或心惠以下。就轉業以明知見。第七知諸眾生皆有佛性以下。就佛性明知見。就中有三。初明九住知而不見。次明十住知而少見。三明如來亦知亦見。第八從所謂世間文字以下。就空有二諦以明知見。作發後果名行。助報為緣。內有不改名性。外有表彰名相。無而辯有為因疏故名緣。若眾生者。善不善無記三種心能生於有名根。禪定者知正定邪定。運載名乘。善知識者菩薩是善知識。二乘非真善知識。止惡故名戒。若所施者知存相施。于生死知亡相施感涅槃。第八知見何由生上十空中言無知無見。時人生疑意。謂十一空體是有甚深故同如。佛性深故不可見。將去或情明佛性妙有。是甚深故九地以還一向不見。前十一空中體是無故不見。非是深故名無知見。是故有第八文生。如似園林車乘名用故有亦知亦見。實義往望無有園林車乘空故明無知無見。復有知所惠施。第九一複次所以生上明園林車乘。是名用有亦知亦見。時眾復生疑執

【現代漢語翻譯】現代漢語譯本通達于空性，並且兼識于有，既能識空又能達有，這樣才能堪能教化他人。所以說在十一空之後，闡明八種知見覺悟。從這裡以下，廣泛地闡明八種知見。第一，就回答行與緣的關係，總括地闡明知見。第二，從『自餓』以下，說明知行上的邪因導致樂果。第三，觀察眾生最初的邪因，從而知曉他們最終會走向正途。第四，就常與無常、法藥來闡明知見。第五，從『知是眾生信心』開始，就順流和逆流來闡明知見。第六，從『見諸眾生修身或心惠』以下，就轉變業力來闡明知見。第七，知曉一切眾生皆有佛性，就佛性來闡明知見。其中有三個方面：首先，說明九住位的菩薩知曉但不能完全見到佛性；其次，說明十住位的菩薩知曉並且稍微見到佛性；第三，說明如來既知曉也完全見到佛性。第八，從『所謂世間文字』以下，就空有二諦來闡明知見。造作、發起、導致結果的叫做『行』（Karma），輔助報應的叫做『緣』（Condition）。內在不改變的叫做『性』（Nature），外在表現出來的叫做『相』（Form）。本來沒有卻強行辯論說有的，因為關係疏遠所以叫做『緣』。如果說是眾生，那麼善、不善、無記這三種心能生出有名之根。禪定，就是知曉什麼是正定，什麼是邪定。運載叫做『乘』（Vehicle）。善知識，菩薩才是真正的善知識，二乘不是真正的善知識。停止作惡叫做『戒』（Precept）。如果說佈施，知曉執著于相的佈施，在生死輪迴中知曉不執著于相的佈施，才能感得涅槃。第八種知見由何而生？上面在十空中說『無知無見』，當時人們產生懷疑，認為十一空的本體是甚深的，所以和如來佛性一樣，因為深奧所以不可見。將要去除這種疑惑，闡明佛性的妙有。因為甚深，所以九地菩薩及以下都不能完全見到。前面十一空中，本體是空性的所以不能見到，不是因為深奧，所以叫做無知見。因此有了第八段文字的產生，就像園林、車乘，因為有作用所以說有知有見。但從實義上來說，往深處探究，並沒有園林車乘，因為是空性的，所以說無知無見。又有知曉所惠施的意義。第九，再次說明產生上述園林車乘的原因。這因為有名相作用，所以說有知有見。當時大眾再次產生懷疑和執著。

【English Translation】 English version Being clear and understanding of emptiness, and also recognizing existence; being able to understand both emptiness and existence, one is then capable of transforming others. Therefore, after the eleven emptinesses, the eight kinds of knowledge and perception are explained. From here onwards, the eight kinds of knowledge and perception are broadly explained. First, in answering the relationship between action and condition, knowledge and perception are explained in general. Second, from 'self-starvation' onwards, it explains that evil causes in knowledge and action lead to pleasurable results. Third, observing the initial evil causes of sentient beings, one knows that they will eventually turn to the right path. Fourth, knowledge and perception are explained in terms of permanence and impermanence, and the medicine of Dharma. Fifth, starting from 'knowing that it is the faith of sentient beings,' knowledge and perception are explained in terms of following the flow and going against the flow. Sixth, from 'seeing sentient beings cultivating their bodies or minds with wisdom' onwards, knowledge and perception are explained in terms of transforming karma. Seventh, knowing that all sentient beings have Buddha-nature, knowledge and perception are explained in terms of Buddha-nature. There are three aspects to this: first, it explains that Bodhisattvas in the nine abodes know but do not fully see Buddha-nature; second, it explains that Bodhisattvas in the ten abodes know and slightly see Buddha-nature; third, it explains that Tathagatas both know and fully see Buddha-nature. Eighth, from 'the so-called worldly language' onwards, knowledge and perception are explained in terms of the two truths of emptiness and existence. Creating, initiating, and leading to results is called 'Karma' (行), assisting retribution is called 'Condition' (緣). That which does not change internally is called 'Nature' (性), and that which is expressed externally is called 'Form' (相). Arguing for existence when there is none, because the relationship is distant, is called 'Condition'. If it is said to be sentient beings, then the three kinds of minds—good, evil, and neutral—can give rise to the root of name and form. Dhyana (禪定) is knowing what is right concentration and what is wrong concentration. Carrying is called 'Vehicle' (乘). A good advisor, a Bodhisattva is a true good advisor; the two vehicles are not true good advisors. Stopping evil is called 'Precept' (戒). If it is said to be giving, knowing to give with attachment to form, and knowing in the cycle of birth and death to give without attachment to form, one can attain Nirvana. How does the eighth kind of knowledge and perception arise? Above, in the ten emptinesses, it is said 'no knowledge, no perception.' At that time, people became suspicious, thinking that the essence of the eleven emptinesses is profound, so it is the same as the Buddha-nature of the Tathagata, because it is profound, it cannot be seen. About to remove this doubt, explaining the wonderful existence of Buddha-nature. Because it is profound, Bodhisattvas in the nine grounds and below cannot fully see it. In the previous eleven emptinesses, the essence is emptiness, so it cannot be seen, not because it is profound, so it is called no knowledge and perception. Therefore, the eighth passage is produced, like gardens and carriages, because they have functions, so it is said that there is knowledge and perception. But from the real meaning, exploring deeply, there are no gardens and carriages, because they are empty, so it is said that there is no knowledge and perception. There is also the meaning of knowing what is given. Ninth, explaining again the reason for the above-mentioned gardens and carriages. Because there are names and functions, it is said that there is knowledge and perception. At that time, the assembly again became suspicious and attached.

定有法生人知見還生或心。是世諦中有惠有施有定者是名用有非實有也。真諦中無施聞惠名還成前第八也。菩薩知有八種。即如來五眼所知者與佛同解結句也。

四無礙以下大段第三。所以十一空八知見后明者。上辨四無量心以為因。此四辯為果。論果千萬所言四辯者。但論萬行中要者。上直明善識于空兼識于有。卑勘化物善化人之束要具四辨。是以迦葉問言。菩薩如是知十一空八知見。后更得何利。佛言以下答。知見后得四無礙化人之利也。就四無礙中凡有六潘來釋。初一就一切法以明四無礙。第二從菩薩遍知聲聞緣覺以下就三乘以明四無礙也。第三從無著以下就義以明四無礙。第四從菩薩善知字持以下就譬喻以明四無礙。第五從無量阿僧祇劫以下明大士殖因來久具四無礙。脫二乘人無四無礙。第六迦葉言云何舍利弗知惠第一以下會通四無礙也。法無礙天下不出非色非心有軌用名法。於法不著名法無礙。常無常理性空萬法所以名義。于中不著名義無礙。辭者能清商苑功善聞他方名辭。于中不著名辭無礙。樂說者心有慕崇名樂　為前人釋散名說。于中不著名樂說無礙也。知一切法及法名字者。常無常十二部經。及以山何柱樑一切皆有軌用名法。于中不著名法無礙。知一切法者。知萬法有所以如似柱著用為義。萬

【現代漢語翻譯】現代漢語譯本：如果認為存在固定的『法』（dharma，佛法）產生人的知見，或者產生於內心，這就是世俗諦（saṃvṛti-satya，相對真理）中，有佈施、有智慧、有禪定的人，這被稱為『用有』，而非『實有』。在真諦（paramārtha-satya，絕對真理）中，沒有佈施、聽聞、智慧等名稱，這些名稱最終迴歸到之前的第八識（ālaya-vijñāna，阿賴耶識）。菩薩了知這八種知見，就像如來（Tathāgata，佛）用五眼所知一樣，與佛具有相同的理解和結論。

從『四無礙』開始是第三大段。之所以在闡述『十一空』和『八知見』之後再闡明『四無礙』，是因為前面辨析了『四無量心』作為因，而這裡的『四無礙辯才』是果。雖然關於果的論述有千萬種，但這裡所說的『四辯』，只是論述萬行中最重要的部分。前面直接闡明了善於認識空，同時也善於認識有。爲了能夠卑下地勘驗和化物，善於教化他人，必須具備這四種辯才。因此，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）問道：『菩薩如此了知十一空和八知見之後，還能獲得什麼利益？』佛回答說：『知道這些之後，可以獲得四無礙辯才，從而利益他人。』關於這四無礙辯才，總共有六個方面來解釋。第一，從一切法（dharma，佛法）的角度來闡明四無礙辯才。第二，從菩薩普遍了知聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）等，從三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的角度來闡明四無礙辯才。第三，從『無著』（Asaṅga，印度佛教瑜伽行派創始人之一）等，從義理的角度來闡明四無礙辯才。第四，從『菩薩善於瞭解文字』等，從譬喻的角度來闡明四無礙辯才。第五，從『無量阿僧祇劫』（asaṃkhya-kalpa，極長的時間單位）等，闡明大士（Mahāsattva，偉大的菩薩）長期以來積累了因，具備了四無礙辯才，而二乘人（聲聞乘和緣覺乘的修行者）沒有四無礙辯才。第六，迦葉問：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）如何以智慧第一了知』等，會通四無礙辯才。

『法無礙』是指天下萬法，不超出非色（arūpa，無色界）非心（non-mind），具有一定的規則和作用，這被稱為『法』。對於法不執著，就稱為『法無礙』。常與無常，理性與空性，是萬法的所以然，被稱為『義』。對於義理不執著，就稱為『義無礙』。『辭』是指能夠清晰地瞭解各種語言，善於聽懂其他地方的名稱和語言。對於語言不執著，就稱為『辭無礙』。『樂說』是指內心有仰慕和推崇，被稱為『樂』，為他人解釋和闡述，被稱為『說』。對於樂說不執著，就稱為『樂說無礙』。瞭解一切法和法的名稱，包括常與無常、十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類），以及山河、柱樑等一切事物，都有其規則和作用，這被稱為『法』。對於法不執著，就稱為『法無礙』。瞭解一切法，就是了解萬法存在的所以然，例如柱子之所以像柱子，是因為它有作為柱子的作用。萬...

【English Translation】 English version: If one believes that a fixed 『dharma』 (law, teaching) arises from a person's knowledge and views, or arises from the mind, this is in the realm of conventional truth (saṃvṛti-satya, relative truth), where there are those who give alms, possess wisdom, and practice meditation. This is called 『functional existence』 (用有), not 『real existence』 (實有). In ultimate truth (paramārtha-satya, absolute truth), there are no such names as alms-giving, hearing, or wisdom; these names ultimately return to the previous eighth consciousness (ālaya-vijñāna, storehouse consciousness). A Bodhisattva knows these eight kinds of knowledge and views, just as the Tathāgata (Buddha) knows with the five eyes, having the same understanding and conclusion as the Buddha.

The section beginning with 『Four Unobstructed Eloquences』 is the third major section. The reason for clarifying the 『Eleven Emptinesses』 and 『Eight Knowledges and Views』 before explaining the 『Four Unobstructed Eloquences』 is that the former analyzes the 『Four Immeasurable Minds』 as the cause, while the 『Four Eloquences』 here are the result. Although there are countless discussions about the result, the 『Four Eloquences』 mentioned here only discuss the most important part of the myriad practices. The former directly clarifies being good at recognizing emptiness, while also being good at recognizing existence. In order to humbly examine and transform beings, and to be good at teaching others, one must possess these four kinds of eloquence. Therefore, Kāśyapa (one of the Buddha's ten major disciples, known for his ascetic practices) asked: 『After a Bodhisattva understands the Eleven Emptinesses and Eight Knowledges and Views in this way, what further benefit can they obtain?』 The Buddha replied: 『After knowing these, one can obtain the Four Unobstructed Eloquences, thereby benefiting others.』 Regarding these Four Unobstructed Eloquences, there are a total of six aspects to explain. First, from the perspective of all dharmas (laws, teachings), the Four Unobstructed Eloquences are clarified. Second, from the perspective of the Bodhisattva universally knowing Śrāvakas (hearers of the Buddha's teachings who attain enlightenment), Pratyekabuddhas (those who attain enlightenment independently), etc., from the perspective of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Four Unobstructed Eloquences are clarified. Third, from 『Asaṅga』 (one of the founders of the Yogācāra school of Indian Buddhism) and others, from the perspective of meaning, the Four Unobstructed Eloquences are clarified. Fourth, from 『Bodhisattvas being good at understanding words』 and others, from the perspective of metaphors, the Four Unobstructed Eloquences are clarified. Fifth, from 『countless asaṃkhya-kalpas』 (an extremely long unit of time) and others, it is clarified that a Mahāsattva (great Bodhisattva) has accumulated causes for a long time and possesses the Four Unobstructed Eloquences, while those of the Two Vehicles (practitioners of the Śrāvakayāna and Pratyekabuddhayāna) do not have the Four Unobstructed Eloquences. Sixth, Kāśyapa asked: 『How does Śāriputra (one of the Buddha's ten major disciples, known for his wisdom) know with wisdom as the foremost』 and others, connecting the Four Unobstructed Eloquences.

『Unobstructed Eloquence in Dharma』 refers to all dharmas under heaven, not exceeding non-form (arūpa, the formless realm) and non-mind (non-mind), having certain rules and functions, which are called 『dharma』. Not being attached to dharma is called 『Unobstructed Eloquence in Dharma』. Constancy and impermanence, rationality and emptiness, are the reasons for the existence of all dharmas, which are called 『meaning』. Not being attached to meaning is called 『Unobstructed Eloquence in Meaning』. 『Eloquence』 refers to being able to clearly understand various languages, and being good at understanding the names and languages of other places. Not being attached to language is called 『Unobstructed Eloquence in Language』. 『Joyful Speaking』 refers to having admiration and reverence in the heart, which is called 『joy』, and explaining and elaborating for others, which is called 『speaking』. Not being attached to joyful speaking is called 『Unobstructed Eloquence in Joyful Speaking』. Understanding all dharmas and the names of dharmas, including constancy and impermanence, the twelve divisions of scriptures (dvādaśāṅga-buddhavacana, the twelve categories of Buddhist scriptures), as well as mountains, rivers, pillars, beams, etc., all have their rules and functions, which are called 『dharma』. Not being attached to dharma is called 『Unobstructed Eloquence in Dharma』. Understanding all dharmas is understanding the reasons for the existence of all dharmas, such as a pillar being like a pillar because it has the function of being a pillar. All...

法同然隨法立名名義也。辭者隨字況義隨音中取義。乃至世辯此四論中多有好言音大士是中學得辭無礙也。樂說者。菩薩凡所為人演說經無量劫。無有病厭心名樂也。複次法無礙以下第二遍知二乘法是小乘也。菩薩及佛是大乘皆有軌用名法也。義者知乘有三理處歸一無三差別名義也。辭者菩薩於一法中作無量名字不留不盡無有窮竭。名辭無礙也。二乘行局無此辭也。樂說者。大士恒沙劫為眾生說上法義辭情無厭足名樂說也。不取著以下第三知萬法而不取著名法無礙。迦葉言者何以來。時人聞上知法不著者知前法。便是著善不知著應無知。是故執或情作難故與此文也。若不取著不知法者心不到名不知也。若知法則取著者。若心到前法中住則是取著也。若知者玄心知前法便住前法中。即是著不取。著者心竟不了法相竟無所解則無所知也。云何言知法不取著者。是結難也。佛言以下答上難。夫取著者是礙法不名無礙也。無著者望相會理絕於存執名無礙也。若菩薩於法存著者。則無四無礙不名菩薩也。取著者是凡夫自取著六塵。是故無四無礙。於色不生貪者。欲明菩薩積因曠劫明識有無。於六塵中不生執染著。是故具四無礙也。複次善知字持以下。第四文所答理故言字持如地如山。乃至如母知名字邊名法無礙。義無礙者。菩薩

【現代漢語翻譯】現代漢語譯本法同然，隨著法而建立名稱，這是名稱的意義。『辭』是指根據文字來推測含義，根據聲音來選取意義。乃至世俗的辯論，這四種論中有很多好的言辭，音韻宏大的菩薩是從中學獲得辭無礙辯才的。『樂說』是指菩薩為眾生演說佛經，經歷無量劫的時間，都沒有疲憊厭倦之心，這叫做『樂』。其次，從『法無礙』以下是第二次，遍知二乘法，這是小乘的境界。菩薩和佛是大乘，都具有規範作用，這叫做『法』。『義』是指知道乘有三種道理，最終歸於一，沒有三種差別，這叫做『義』。『辭』是指菩薩對於一種法，可以創造出無量的名字，不會停滯不盡，沒有窮盡，這叫做『辭無礙』。二乘的修行侷限，沒有這種辭無礙。『樂說』是指大士經歷恒河沙數劫的時間，為眾生宣說上妙的法義和辭句，沒有厭倦滿足，這叫做『樂說』。『不取著』以下是第三次，知道萬法而不執著，這叫做『法無礙』。迦葉所說的是什麼意思呢？當時的人聽到『知道法而不執著』，就認為知道前面的法，便是執著于善，不知道執著應該無知。因此，因為執著或者情見而提出疑問，所以有了這段經文。如果不執著，不知道法，心沒有到達，這叫做『不知』。如果知道法，則會執著。如果心停留在前面的法中，便是執著。如果知者以玄妙的心知道前面的法，便停留在前面的法中，這就是執著而不取。執著的人最終不瞭解法相，最終沒有什麼理解，也就沒有什麼知。怎麼說知道法而不執著呢？』這是總結提出的疑問。佛說以下是回答上面的疑問。執著是障礙法，不能稱為無礙。沒有執著，期望相會合于理，斷絕了存留執著，這叫做『無礙』。如果菩薩對於法存有執著，就沒有四無礙，不能稱為菩薩。執著是凡夫自己執著於六塵。因此沒有四無礙。對於色不生貪，是爲了說明菩薩積累因緣，經歷漫長的時間，明瞭地認識到有和無，對於六塵中不產生執著染污，因此具備四無礙。其次，『善知字持』以下。第四段經文所回答的道理，所以說『字持如地如山』，乃至『如母親知道名字的旁邊』，這叫做『法無礙』。『義無礙』是指菩薩 English version 『Dharma is named according to the establishment of the Dharma, which is the meaning of the name. 『Eloquence』 (辭) refers to inferring meaning from words, and selecting meaning from sounds. Even in worldly debates, there are many good words in these four arguments. A great Bodhisattva with a grand voice obtains unimpeded eloquence from this learning. 『Joyful speaking』 (樂說) means that when a Bodhisattva expounds scriptures for beings, they do not feel tired or weary even after countless kalpas (aeons), which is called 『joy』. Secondly, from 『unimpeded Dharma』 onwards is the second time, knowing the Dharma of the Two Vehicles (二乘), which is the realm of the Small Vehicle (小乘). Bodhisattvas and Buddhas are of the Great Vehicle (大乘), and they all have normative functions, which is called 『Dharma』. 『Meaning』 (義) refers to knowing that the Vehicle has three principles, ultimately returning to one, without three differences, which is called 『meaning』. 『Eloquence』 refers to a Bodhisattva creating countless names for one Dharma, without stagnation or exhaustion, which is called 『unimpeded eloquence』. The practice of the Two Vehicles is limited and does not have this eloquence. 『Joyful speaking』 means that a great being speaks the supreme Dharma, meaning, and eloquence to sentient beings for countless kalpas, without weariness or satisfaction, which is called 『joyful speaking』. 『Non-attachment』 onwards is the third time, knowing all Dharmas without attachment, which is called 『unimpeded Dharma』. What does Kashyapa (迦葉) mean by saying this? People at that time, upon hearing 『knowing the Dharma without attachment』, thought that knowing the previous Dharma was attachment to goodness, and did not know that attachment should be without knowledge. Therefore, because of attachment or emotional views, questions were raised, hence this passage of scripture. If one does not attach and does not know the Dharma, the mind does not reach it, which is called 『not knowing』. If one knows the Dharma, then one will be attached. If the mind dwells in the previous Dharma, then it is attachment. If the knower knows the previous Dharma with a profound mind, then they dwell in the previous Dharma, which is attachment without grasping. The attached person ultimately does not understand the Dharma characteristics, ultimately has no understanding, and therefore has no knowledge. How can it be said that one knows the Dharma without attachment?』 This is a concluding question. The Buddha's words below are the answer to the above question. Attachment obstructs the Dharma and cannot be called unimpeded. Without attachment, hoping for the union of appearance and principle, severing the retention of attachment, is called 『unimpeded』. If a Bodhisattva has attachment to the Dharma, they do not have the four unimpedednesses and cannot be called a Bodhisattva. Attachment is when ordinary people attach themselves to the six dusts (六塵). Therefore, they do not have the four unimpedednesses. Not being greedy for form (色) is to explain that Bodhisattvas accumulate causes and conditions, experience a long time, and clearly recognize existence and non-existence, and do not generate attachment or defilement in the six dusts, therefore possessing the four unimpedednesses. Secondly, 『skillfully knowing the holding of words』 onwards. The principle answered in the fourth passage of scripture, therefore it is said 『holding words is like the earth, like a mountain』, and even 『like a mother knowing the side of a name』, this is called 『unimpeded Dharma』. 『Unimpeded meaning』 refers to a Bodhisattva

【English Translation】 English version Dharma is named according to the establishment of the Dharma, which is the meaning of the name. 'Eloquence' refers to inferring meaning from words, and selecting meaning from sounds. Even in worldly debates, there are many good words in these four arguments. A great Bodhisattva with a grand voice obtains unimpeded eloquence from this learning. 'Joyful speaking' means that when a Bodhisattva expounds scriptures for beings, they do not feel tired or weary even after countless kalpas, which is called 'joy'. Secondly, from 'unimpeded Dharma' onwards is the second time, knowing the Dharma of the Two Vehicles, which is the realm of the Small Vehicle. Bodhisattvas and Buddhas are of the Great Vehicle, and they all have normative functions, which is called 'Dharma'. 'Meaning' refers to knowing that the Vehicle has three principles, ultimately returning to one, without three differences, which is called 'meaning'. 'Eloquence' refers to a Bodhisattva creating countless names for one Dharma, without stagnation or exhaustion, which is called 'unimpeded eloquence'. The practice of the Two Vehicles is limited and does not have this eloquence. 'Joyful speaking' means that a great being speaks the supreme Dharma, meaning, and eloquence to sentient beings for countless kalpas, without weariness or satisfaction, which is called 'joyful speaking'. 'Non-attachment' onwards is the third time, knowing all Dharmas without attachment, which is called 'unimpeded Dharma'. What does Kashyapa mean by saying this? People at that time, upon hearing 'knowing the Dharma without attachment', thought that knowing the previous Dharma was attachment to goodness, and did not know that attachment should be without knowledge. Therefore, because of attachment or emotional views, questions were raised, hence this passage of scripture. If one does not attach and does not know the Dharma, the mind does not reach it, which is called 'not knowing'. If one knows the Dharma, then one will be attached. If the mind dwells in the previous Dharma, then it is attachment. If the knower knows the previous Dharma with a profound mind, then they dwell in the previous Dharma, which is attachment without grasping. The attached person ultimately does not understand the Dharma characteristics, ultimately has no understanding, and therefore has no knowledge. How can it be said that one knows the Dharma without attachment?' This is a concluding question. The Buddha's words below are the answer to the above question. Attachment obstructs the Dharma and cannot be called unimpeded. Without attachment, hoping for the union of appearance and principle, severing the retention of attachment, is called 'unimpeded'. If a Bodhisattva has attachment to the Dharma, they do not have the four unimpedednesses and cannot be called a Bodhisattva. Attachment is when ordinary people attach themselves to the six dusts. Therefore, they do not have the four unimpedednesses. Not being greedy for form is to explain that Bodhisattvas accumulate causes and conditions, experience a long time, and clearly recognize existence and non-existence, and do not generate attachment or defilement in the six dusts, therefore possessing the four unimpedednesses. Secondly, 'skillfully knowing the holding of words' onwards. The principle answered in the fourth passage of scripture, therefore it is said 'holding words is like the earth, like a mountain', and even 'like a mother knowing the side of a name', this is called 'unimpeded Dharma'. 'Unimpeded meaning' refers to a Bodhisattva

雖知萬法名字不知。義者但知法邊非是義也。知諸法所以得名義無礙。地持者莫問色心非色非心。由地普持使不傾沒名地持也。山持者大地安固。所以不傾動者。由山持故。爾眼持者眼能持光照前五塵亦可名識為光名眼持也。云持者云能持水也。人持者人能持常法。非法者謂煩惱也。由人故此法住之名人持也。母持者母所持子合得生長名每持也。辭者大士以種種辭正說一義。亦無義者辭淺故無義。亦可但知辭邊不論義也。猶如男女眾生等名。但有名字而無定性義議論。是菩薩諸佛境界者。諸論義是深。要聖人方契辭。是凡夫境界者論辭也。大士恒從他方凡夫上得名。以知義得辭無礙者。深達其義方能善同他方名得辭也。樂說者欲明大士無量劫中演說上三情無已已名樂說也。菩薩于無量阿僧祇以下。第五明大士積因來。亦有四無礙。二乘行近奪無四無礙。初一總奪。二乘大士為化度眾生修四無礙。二乘局行不能化物無四無礙也。緣覺人者。第二別奪緣覺。明此人導修寂滅志崇獨處少欲化人但現神通默無言說。是故緣覺無四無礙也。不能度人得𤏙法。至羅漢來亦得得少言不得也。從菩薩苦至發菩提心來。此一向不得無九部經者。無大乘九部非無小乘也。是故無辭無樂說二無礙也。雖智法者小乘法也。無法者無大乘法無礙。

【現代漢語翻譯】現代漢語譯本雖知曉萬法的名稱，卻不瞭解其含義。只知道法相的表面，並非真正的意義。通達諸法之所以得名的因由，才能在義理上沒有障礙。『地持』（Dhi持，以地為持）是指不要問色法和心法，或者非色法和非心法。由於大地普遍承載萬物，使其不傾覆沉沒，所以稱為『地持』。『山持』（Shān持，以山為持）是指大地安穩堅固，之所以不會傾斜震動，是因為有山來支撐的緣故。『眼持』（Yǎn持，以眼為持）是指眼睛能夠攝持光明，照見面前的五塵（色、聲、香、味、觸），也可以說是意識作為光明，因此稱為『眼持』。『云持』（Yún持，以云爲持）是指云能夠承載水。『人持』（Rén持，以人為持）是指人能夠秉持常法，所謂非法，指的是煩惱。因為人的存在，常法得以住世，所以稱為『人持』。『母持』（Mǔ持，以母為持）是指母親所懷抱的子女能夠健康成長，所以稱為『母持』。『辭』（Cí，言辭）是指大菩薩用種種言辭正確地闡述同一個義理。有時也顯得沒有義理，是因為言辭過於淺顯，所以顯得沒有義理。也可以說只是知道言辭的表面，而不去探究其義理。例如男女眾生等名稱，只有名字而沒有確定的自性。義理的辯論，是菩薩和諸佛的境界。因為論義深奧，需要聖人才能領會。言辭是凡夫的境界，指的是辯論言辭。大菩薩總是從其他方世界的凡夫那裡獲得名聲，因為通達義理，所以在運用言辭上沒有障礙。深刻地通達其義理，才能善於使用其他方世界的名稱，從而在言辭上沒有障礙。『樂說』（Yuèshuō，樂於演說）是指要說明大菩薩在無量劫中演說上三情（喜、樂、悅），沒有停止的時候，所以稱為『樂說』。菩薩在無量阿僧祇劫以下，第五點說明大菩薩積累因緣的由來。也具有四無礙辯才。二乘（聲聞乘和緣覺乘）的修行接近於斷滅，所以沒有四無礙辯才。第一點是總的否定，二乘和大士爲了化度眾生而修習四無礙辯才，二乘侷限於自身修行，不能化度眾生，所以沒有四無礙辯才。緣覺之人，第二點是分別否定緣覺。說明這種人引導修行寂滅，崇尚獨自居住，少欲知足，化度眾生只是顯現神通，默默無言，因此緣覺沒有四無礙辯才。不能度人，得到𤏙法。即使是羅漢，也只能得到少許言辭，不能完全得到。從菩薩發苦行乃至發起菩提心以來，這一向不能得到無九部經（九種類型的大乘經典）的說法，這裡指的是沒有大乘的九部經，並非沒有小乘的經典。因此沒有辭無礙和樂說無礙這兩種無礙辯才。雖然有智法，指的是小乘佛法。無法，指的是沒有大乘佛法的無礙辯才。

【English Translation】 English version Although knowing the names of all dharmas, one does not understand their meaning. Knowing only the surface of the dharma is not the true meaning. Understanding the reason why all dharmas are named allows one to have no obstruction in understanding the meaning. 'Earth-Holder' (Dhi持, holding with earth) means not to ask about form and mind, or non-form and non-mind. Because the earth universally supports all things, preventing them from overturning and sinking, it is called 'Earth-Holder'. 'Mountain-Holder' (Shān持, holding with mountain) means that the earth is stable and firm, and the reason why it does not tilt or shake is because it is supported by mountains. 'Eye-Holder' (Yǎn持, holding with eye) means that the eye can hold light and illuminate the five dusts (form, sound, smell, taste, touch) in front of it. It can also be said that consciousness is the light, so it is called 'Eye-Holder'. 'Cloud-Holder' (Yún持, holding with cloud) means that clouds can hold water. 'Human-Holder' (Rén持, holding with human) means that humans can uphold the constant dharma. The so-called non-dharma refers to afflictions. Because of the existence of humans, the constant dharma can abide in the world, so it is called 'Human-Holder'. 'Mother-Holder' (Mǔ持, holding with mother) means that the children held by the mother can grow up healthily, so it is called 'Mother-Holder'. 'Eloquence' (Cí, words) refers to a great Bodhisattva correctly explaining the same principle with various words. Sometimes it seems to have no meaning because the words are too superficial, so it seems to have no meaning. It can also be said that one only knows the surface of the words and does not explore their meaning. For example, names such as male and female sentient beings only have names and no definite self-nature. Debating the meaning is the realm of Bodhisattvas and Buddhas. Because the arguments are profound, only sages can understand them. Words are the realm of ordinary people, referring to debating words. Great Bodhisattvas always gain fame from ordinary people in other worlds because they understand the meaning, so they have no obstruction in using words. Deeply understanding the meaning allows one to be good at using the names of other worlds, so there is no obstruction in words. 'Joyful Speaking' (Yuèshuō, joyful in speaking) means to explain that the great Bodhisattva speaks the three upper emotions (joy, happiness, delight) in countless kalpas without stopping, so it is called 'Joyful Speaking'. The fifth point below Bodhisattvas in countless asamkhya kalpas explains the origin of the great Bodhisattva's accumulation of causes and conditions. Also has the four unimpeded eloquence. The practice of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is close to annihilation, so they do not have the four unimpeded eloquence. The first point is a general negation. The Two Vehicles and the Great Bodhisattvas cultivate the four unimpeded eloquence in order to transform sentient beings. The Two Vehicles are limited to their own practice and cannot transform sentient beings, so they do not have the four unimpeded eloquence. The Pratyekabuddha person, the second point is to separately negate the Pratyekabuddha. It is explained that this kind of person guides the practice of extinction, advocates living alone, has few desires and is content, and transforms sentient beings only by showing supernatural powers and remaining silent, so the Pratyekabuddha does not have the four unimpeded eloquence. Cannot save people and obtain the Dharma. Even Arhats can only obtain a few words and cannot obtain them completely. From the Bodhisattva's suffering practice to the arising of Bodhicitta, it has never been possible to obtain the teaching of the nine-part scriptures (nine types of Mahayana scriptures). This refers to the absence of the nine-part scriptures of Mahayana, not the absence of the scriptures of Hinayana. Therefore, there are no two unimpeded eloquence of eloquence and joyful speaking. Although there is wisdom-dharma, it refers to Hinayana Buddhism. No-dharma refers to the unimpeded eloquence of not having Mahayana Buddhism.

云何聲聞以下。第三別奪聲聞也。聲聞無三種語化人令受𤏙故無四無礙也。複次以下。第四還總奪二乘無自在智亦無四無礙也。迦葉白佛以下。第六答二乘無四無礙者云何。昔言𤘽絺羅四無礙第一者。昔日道有上文中一句道二乘無古今教違故求佛會通也。佛贊以下我意明義將竟正欲會通。汝今復請善合我心故言善哉也。下答河海之水雖同無量然有多少無礙名同其實有降。昔為凡夫說二乘有四無礙合據理談。是故上來說二乘無也。或有得一得二分中少得彰不具足邊作一二之名也。若同大士具足四者無有是處也。迦葉白佛言如佛先說梵行品中者。人聞上十一空后得八知見四無礙利或者意謂空中得十一空解。復有中不應得八知見四無礙。如其有中得八知見者。復無中不應得十一空解。是以執或情作問。善哉以下答謂汝十一空解不應有中得八知見者義不然。性空道中得十一空解不復有中得八知見四無礙利也。論名用道中得八知見不后無中得十一空解。真諦中得十一空解返成有中得八知見。答世諦中得八知見者。始資無中得十一空解。空有相成理無乖違也。答情存於有者無得理余遼余遠下舉十對無來遣時眾得著之懷方會無得之理也。汝所問亦無得者。汝之所問無聽無問。我說亦得者。我之所說無示無答存有問答者是天魔也。此問

【現代漢語翻譯】現代漢語譯本『云何聲聞以下』。第三部分是分別破斥聲聞乘。聲聞乘沒有三種變化之語來教化他人使其接受教誨，所以沒有四無礙辯才（catu-pratisamvidā）。『複次以下』。第四部分是再次總括破斥二乘，他們沒有自在的智慧，也沒有四無礙辯才。『迦葉白佛以下』。第六部分回答二乘沒有四無礙辯才的原因。過去曾說𤘽絺羅（Kundacaila）的四無礙辯才第一。過去所說的道理與上文中的一句『道二乘無』相矛盾，因為二乘沒有古今的教義，所以請求佛陀解釋。『佛贊以下』，我的意思是要闡明義理，將要結束時正要解釋會通。你現在又來請問，很合我的心意，所以說『善哉』。下面回答說，河海之水雖然都一樣多，但是有多少的差別，四無礙辯才的名字相同，但實際上有差別。過去為凡夫說二乘有四無礙辯才，是根據道理來說的。所以上文說二乘沒有四無礙辯才。或者有人得到一分或兩分，在不具足的方面建立一分或兩分的名字。如果像大士（Mahāsattva）一樣具足四無礙辯才，那是不可能的。『迦葉白佛言如佛先說梵行品中者』。有人聽到上面所說的十一空之後，得到八種知見和四無礙辯才的利益，或者認為在空中得到十一空解。又認為在有中不應該得到八種知見和四無礙辯才。如果說在有中得到八種知見，那麼在無中就不應該得到十一空解。因此執著于或者猜測而提出問題。『善哉以下』回答說，你認為十一空解不應該在有中得到八種知見的說法是不對的。在性空之道中得到十一空解，就不再在有中得到八種知見和四無礙辯才的利益。從名言的角度來說，在道中得到八種知見，之後在無中就沒有十一空解。從真諦的角度來說，在十一空中得到空解，反而成為在有中得到八種知見。回答說，在世俗諦中得到八種知見，開始資助在無中得到十一空解。空有相互成就，道理上沒有矛盾。回答說，如果情執存在於有，那麼就沒有得到的道理，其餘的道理遼闊而遙遠。下面舉出十對來消除來者的疑惑，使大眾能夠理解不執著的道理。你所問的也是沒有得到的。你所問的沒有聽也沒有問。我說也是得到的。我所說的沒有指示也沒有回答，存在問答的是天魔（Devaputra-māra）。此問

【English Translation】 English version 'Yun He Sheng Wen Yi Xia'. The third part is to separately refute the Śrāvakayāna. The Śrāvakayāna does not have three kinds of transformative speech to teach others to accept teachings, so it does not have the four unobstructed eloquence (catu-pratisamvidā). 'Fu Ci Yi Xia'. The fourth part is to once again summarize and refute the Two Vehicles, they do not have unobstructed wisdom, nor do they have the four unobstructed eloquence. 'Jia Ye Bai Fo Yi Xia'. The sixth part answers the reason why the Two Vehicles do not have the four unobstructed eloquence. In the past, it was said that Kundacaila's four unobstructed eloquence was the best. The reason stated in the past contradicts the sentence 'Dao Er Cheng Wu' in the previous text, because the Two Vehicles do not have ancient and modern teachings, so they ask the Buddha to explain. 'Fo Zan Yi Xia', my intention is to clarify the meaning, and when it is about to end, I am about to explain the reconciliation. You are now asking again, which is very much in line with my heart, so I say 'Good'. The following answers that although the water of rivers and seas is the same amount, there are differences in how much, the name of the four unobstructed eloquence is the same, but in fact there are differences. In the past, it was said to ordinary people that the Two Vehicles have four unobstructed eloquence, which is based on reason. Therefore, the previous text said that the Two Vehicles do not have the four unobstructed eloquence. Or some people get one or two parts, and establish the name of one or two parts on the incomplete side. If it is as complete as the four unobstructed eloquence of the Mahāsattva, it is impossible. 'Jia Ye Bai Fo Yan Ru Fo Xian Shuo Fan Xing Pin Zhong Zhe'. Some people hear the eleven emptinesses mentioned above, and get the benefits of eight kinds of knowledge and four unobstructed eloquence, or think that they get eleven emptinesses in the emptiness. It is also believed that one should not obtain eight kinds of knowledge and four unobstructed eloquence in existence. If it is said that one obtains eight kinds of knowledge in existence, then one should not obtain eleven emptinesses in non-existence. Therefore, one clings to or guesses and asks questions. 'Shan Zai Yi Xia' answers that your statement that eleven emptinesses should not obtain eight kinds of knowledge in existence is incorrect. Obtaining eleven emptinesses in the path of emptiness, one no longer obtains the benefits of eight kinds of knowledge and four unobstructed eloquence in existence. From the perspective of name and language, obtaining eight kinds of knowledge in the path, there is no eleven emptinesses in non-existence afterwards. From the perspective of ultimate truth, obtaining emptiness in the eleven emptinesses, it becomes obtaining eight kinds of knowledge in existence. The answer is that obtaining eight kinds of knowledge in conventional truth, one begins to assist in obtaining eleven emptinesses in non-existence. Emptiness and existence complement each other, and there is no contradiction in principle. The answer is that if emotional attachment exists in existence, then there is no reason to obtain it, and the remaining reasons are vast and distant. The following lists ten pairs to eliminate the doubts of those who come, so that the public can understand the principle of non-attachment. What you asked is also not obtained. What you asked has neither listening nor asking. What I said is also obtained. What I said has neither instruction nor answer, and what exists in questions and answers is the Devaputra-māra. This question

答中修無得也。無量人斷有相心者。如來上因迦葉問廣明無得之義。無量眾生斷有相心亡相之解。玄會無得之理為佛弟子。是故為上一問也。迦葉所以引偈者為成上無得之義。廣明無得。遣其利根已解中下未悟。問上十對明無得。時人意謂猶如太虛行萬善因都無所得畢竟如虛空。若會本有今無即是所得體無三世相名無得。是故興此偈。本有者一切眾生本當有。今無者十地行未備名今無。此據眾生也。本無者釋迦自道我本無十地行故本時無。今有者緣因既備今時現有。汝之未得。我便現得亦有得亦無得。云何一向同虛空也。三世有法者。我本叵有三世無有是處者名無所得也。為化度眾生以下迷曏者。雙林中為純陀遍語。不但直為純陀一人。為一切眾生語本有今無。偈亦為二乘人說也。文殊將欲問我者。上疑心乎。文殊本自欲勝鳥已疑而問觀望大眾根性不感於我感在純陀。是故文殊軌心道純陀有疑而問。我知其心而為說者。即上說本有今無偈。文殊與純陀疑同相與俱解也。文殊等詎有幾人者。上來略說本有今無偈。上根文殊等少解。中下未悟。為未解者請如來更廣分別。說本有今無義也。諦聽以下將說故。先敕聽下廣引八潘成偈。中義六潘據未成佛時事。最下二潘據成佛時事也。本有有無量煩惱故。現在無大涅槃。本無般

若萬善功德。現在具有煩惱結有沙門以下。返解本在因地可言有生死相。今現成佛竟故。有諸沙門等說。有三世相者。無有是處。必竟無三世相者無有是處。必竟無三世相者無所得也。下句類爾。言本有者。初成菩提為鈍根聲聞不得說。一乘本無者。無利根大菩薩故。方便說於三乘。若有沙門者返解昔日可言我說三乘。於今□雙林說大涅槃時。諸沙門等故道我說。昔三乘法無有是處。我體畢竟無三乘相名無所得也。雖知諸法說不知。所以興者人解不同人問上十一空解或情。謂準空更無知見。后聞八知見執定有知見。我雖知說不知。雖見說不見。汝云何執定有知見也。復一師解言。上會本有故。今有即是所得體絕三世稱無所得。亦有得亦無得。汝云何問有得執定有聞無得執同虛空。我雖知說不知。雖見說不見。我今是佛自在說法也。有相之法者。佛有常樂等相。說無相者為眾生故。說佛身無常苦無常樂等相也。無相之法者。眾生未有常樂等相也。說有相者。說眾生中當有佛性相也。有無常者。眾生體實無常。說有常者。說有當常也。有常者佛體是常。言無常等者為斷橫常故。佛先說體是無常三乘說一乘者根熟因緣破三歸一。一乘說法。三乘者五濁因緣隱一說三也。略相說廣者。三乘甚俠名略。說三為一名廣。廣說略者。

【現代漢語翻譯】現代漢語譯本：如果說憑藉萬善功德，現在具有煩惱結縛的沙門（出家修行的人）以下的人，反過來理解為本來在因地時可以說有生死之相。現在已經成就佛果，卻還有沙門等人說佛有三世之相，這是不正確的。說佛畢竟沒有三世之相，也是不正確的。說佛畢竟沒有三世之相，是無所得的境界。下一句也是類似的道理。說『本有』，是指初成菩提時，爲了鈍根的聲聞（聽聞佛法而悟道的修行者），不能直接說一乘（唯一成佛之道），說『本無』，是因為沒有利根的大菩薩，所以方便地說了三乘（聲聞乘、緣覺乘、菩薩乘）。如果有沙門反過來理解昔日所說的三乘，認為我說過三乘法，那麼在如今我在雙林說大涅槃的時候，這些沙門等人仍然堅持我說過三乘法，這是不正確的。我的本體畢竟沒有三乘之相，所以說是無所得的境界。雖然知道諸法，卻說不知道，是因為人們的理解不同。有人問及上文的十一空，理解或者情感上認為空之後就沒有知見。後來聽到八種知見，就執著地認為有知見。我雖然知道，卻說不知道；雖然看見，卻說沒看見。你們為什麼執著地認為有知見呢？另一種解釋是，上文說的是本來就有的，現在所擁有的就是所得的本體，超越三世，所以稱為無所得。既可以說有得，也可以說無得。你們為什麼問有得，就執著地認為有，聽到無得，就認為如同虛空一樣空無一物呢？我雖然知道，卻說不知道；雖然看見，卻說沒看見。我現在是佛，自在地說法。『有相之法』，是指佛具有常樂我凈等相。說『無相』，是爲了眾生的緣故，說佛身沒有常、苦、無常、樂等相。『無相之法』，是指眾生本來沒有常樂我凈等相。說『有相』，是說眾生中將來會有佛性的顯現。『有無常』，是指眾生的本體實際上是無常的。說『有常』，是說將來會有常。『有常』，是指佛的本體是常。說『無常』等，是爲了斷除人們橫生的常的執著。佛先前說本體是無常，三乘歸於一乘，是因為根機成熟的因緣，破除三乘，歸於一乘的說法。說一乘法，是因為五濁惡世的因緣，隱藏一乘，而說三乘。略說變為廣說，是因為三乘非常狹隘，所以稱為『略』。說三為一，名稱就變得寬廣，所以稱為『廣』。廣說變為略說。

【English Translation】 English version: If, relying on the merits of myriad good deeds, those from the Shramanas (wandering ascetics) downwards, who currently possess the bonds of afflictions, were to interpret it reversely, saying that in the causal ground there could be said to be the aspect of birth and death. Now, having already attained Buddhahood, yet there are Shramanas and others who say that the Buddha has the aspects of the three times (past, present, future), this is incorrect. To say that the Buddha ultimately has no aspects of the three times is also incorrect. To say that the Buddha ultimately has no aspects of the three times is the state of 'no attainment'. The following sentence is similar in principle. To say 'originally existing' refers to when one first attains Bodhi, for the dull-rooted Shravakas (listeners who attain enlightenment through hearing the Dharma), one cannot directly speak of the One Vehicle (the single path to Buddhahood). To say 'originally non-existent' is because there are no sharp-rooted great Bodhisattvas, so one expediently speaks of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). If there are Shramanas who interpret reversely what was said in the past about the Three Vehicles, thinking that I spoke of the Three Vehicles, then now, when I am speaking of the Great Nirvana in the Twin Sala Trees, these Shramanas and others still insist that I spoke of the Three Vehicles, this is incorrect. My essence ultimately has no aspect of the Three Vehicles, therefore it is called the state of 'no attainment'. Although knowing all dharmas, I say I do not know, because people's understanding differs. Someone asks about the eleven emptinesses mentioned above, understanding or feeling that after emptiness there is no knowledge or perception. Later, hearing of the eight kinds of knowledge and perception, they stubbornly believe that there is knowledge and perception. Although I know, I say I do not know; although I see, I say I do not see. Why do you stubbornly believe that there is knowledge and perception? Another interpretation is that what was said above is that it originally exists, and what is possessed now is the essence of attainment, transcending the three times, therefore it is called 'no attainment'. One can say both that there is attainment and that there is no attainment. Why do you, when asked about attainment, stubbornly believe that there is, and when hearing of no attainment, think that it is like empty space, devoid of anything? Although I know, I say I do not know; although I see, I say I do not see. I am now a Buddha, freely speaking the Dharma. 'Dharmas with characteristics' refers to the Buddha having characteristics such as permanence, bliss, self, and purity. Saying 'without characteristics' is for the sake of sentient beings, saying that the Buddha's body has no characteristics of permanence, suffering, impermanence, bliss, etc. 'Dharmas without characteristics' refers to sentient beings originally not having characteristics such as permanence, bliss, self, and purity. Saying 'with characteristics' is saying that sentient beings will have the manifestation of Buddha-nature in the future. 'Having impermanence' refers to the fact that the essence of sentient beings is actually impermanent. Saying 'having permanence' is saying that there will be permanence in the future. 'Having permanence' refers to the fact that the Buddha's essence is permanent. Saying 'impermanence' etc. is to cut off people's falsely arising attachment to permanence. The Buddha previously said that the essence is impermanent, the Three Vehicles returning to the One Vehicle, is because of the conditions of ripened roots, breaking the Three Vehicles and returning to the teaching of the One Vehicle. Speaking of the One Vehicle Dharma is because of the conditions of the five turbidities, concealing the One Vehicle and speaking of the Three Vehicles. Briefly speaking becomes broadly speaking, because the Three Vehicles are very narrow, therefore it is called 'brief'. Saying three as one, the name becomes broad, therefore it is called 'broad'. Broadly speaking becomes briefly speaking.

一乘理廣。略說為三也。四重說偷蘭者。男人摩觸女膝上肘后正犯偷蘭也。說四重者至尼眾中說四重也。犯非犯者望別剬邊非犯也。非犯說犯者。望總剬邊說犯也。何以故者。何以上來雖知見說不知見犯說非犯故明見人根。如此稱根而說上有得無得亦然。一切世諦者。何以故興遠。從八知見生上聞空執定無聞有知見。是以上來廣遣明亦知亦見。云何有定性知見。我雖知見說說不知不見者。時人聞不知不見。時眾奔然寄心無地下情生曉欲寄懷無處。是故舉二諦以安其意故興也。一切世諦者。如來自說已無常苦名世諦也。于如來即第一者。于佛體是真常第一義。說世諦者。為眾生始終得第一故。說已為世諦。欲斷眾生橫計常樂亦令眾生在雙林中得常樂第一義也。若使眾生始終不得真常第一義諦。如來終不昔日說無常世諦也。有時說性空是世諦眾生謂佛畢竟既第一義諦也。后時說第一義眾生謂佛說世諦者。后時在雖摩中說法身無為不在諸數是真諦。時人意謂說無常世諦也。

亦名為道菩提以下助四。此文何以興。為欲成上生下。若會道以菩提涅槃者。成上本有今無偈。生下者生下知見覺解過世間。就此文中凡有五段經文。第一會菩提等果中三法是知見覺解過世間。第二就八法以明見覺解過世間。第三就戒定惠因中三法

【現代漢語翻譯】現代漢語譯本一乘（Ekayana，唯一乘載）的道理廣大，略說為三方面。四重戒中說偷蘭遮（Sthulanacchaya，粗罪）的情況是：男子觸控女子的膝蓋以上、手肘以下，就構成偷蘭遮罪。說四重戒，是指在比丘尼僧團中宣說四重戒。犯與非犯，是指針對個別情況進行區分，有些情況下不構成犯罪。非犯說犯，是指從總體情況來看，有些情況下構成犯罪。為什麼這樣說呢？因為之前雖然知道見解，但宣說不知道見解，知道犯罪卻宣說不犯罪，所以要明確見人根（Purisindriya，男根）。像這樣根據根器而說，上面有得無得也是如此。一切世俗諦（Samvriti-satya，相對真理），為什麼會興起爭論呢？因為從八種知見產生，上面聽到空性就執著于斷滅，沒有聽到空性就執著于有知見。因此，之前廣泛地遣除這些，是爲了明確亦知亦見。怎麼會有定性的知見呢？我雖然知道見解，但宣說不知道不見解，這時人們聽到不知道不見解，大眾奔走相告，內心沒有寄託，地下情慾產生，想要寄託卻沒有地方。所以，舉出二諦（Dva-satya，二種真理）來安定他們的心意，因此興起爭論。一切世俗諦，如來自己宣說已是無常、苦，這稱為世俗諦。對於如來就是第一義諦（Paramartha-satya，勝義諦），佛的本體是真常的第一義。宣說世俗諦，是爲了眾生始終能夠得到第一義，宣說已是世俗諦，想要斷除眾生橫生計較常樂的念頭，也讓眾生在雙林中得到常樂的第一義。如果眾生始終不能得到真常的第一義諦，如來最終不會在昔日宣說無常的世俗諦。有時宣說性空是世俗諦，眾生認為佛畢竟是第一義諦。之後宣說第一義，眾生認為佛說的是世俗諦。之後在雖摩（Soma，一種植物）中說法身（Dharmakaya，法身）無為（Asamskrita，無為法），不在諸數之中，這是真諦。這時人們認為說的是無常的世俗諦。亦名為道菩提以下助四。這段文字為什麼會興起？爲了成就上面的生起和下面的生起。如果將道（Marga，道）與菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅）聯繫起來，就成就了上面本來有現在沒有的偈頌。生起下面的內容，是指生起下面的知見覺解超過世間。就這段文字中，凡是有五段經文。第一，會合菩提等果位中的三法，是知見覺解超過世間。第二，就八法來闡明見解覺解超過世間。第三，就戒定慧（Sila-samadhi-prajna，戒定慧）因中的三法。

【English Translation】 English version The principle of Ekayana (One Vehicle) is vast, briefly explained in three aspects. Regarding the Sthulanacchaya (Grave Offense) among the four Parajikas (Defeat), if a man touches a woman's area from the knee upwards to the elbow downwards, it constitutes a Sthulanacchaya offense. The mention of the four Parajikas refers to the declaration of the four Parajikas within the Bhikkhuni Sangha (Order of Nuns). 'Offense' and 'Non-offense' refer to distinctions made based on individual circumstances, where some situations do not constitute an offense. 'Non-offense declared as offense' refers to situations where, from an overall perspective, an offense is constituted. Why is this so? Because previously, although knowledge and views were present, declaring 'unknowledge' and 'non-views,' knowing an offense but declaring 'non-offense,' necessitates clarifying the Purisindriya (Male Organ). Speaking according to the faculties in this manner, whether there is attainment or non-attainment above is also the same. Why do disputes arise regarding all Samvriti-satya (Conventional Truths)? Because they arise from eight types of knowledge and views; upon hearing about emptiness, they cling to annihilation; without hearing about emptiness, they cling to the existence of knowledge and views. Therefore, the previous extensive refutations aim to clarify 'both knowing and seeing.' How can there be fixed knowledge and views? Although I know and see, I declare 'unknowledge' and 'non-seeing.' At this time, people hear 'unknowledge' and 'non-seeing,' and the masses rush about, their hearts without refuge, subterranean desires arise, wanting to find refuge but having nowhere to turn. Therefore, presenting the Dva-satya (Two Truths) is to settle their minds, hence the arising of disputes. All Samvriti-satya, as the Tathagata (Thus Come One) himself declared, are impermanent and suffering; this is called Samvriti-satya. For the Tathagata, it is the Paramartha-satya (Ultimate Truth); the essence of the Buddha is the true, constant, ultimate meaning. Declaring Samvriti-satya is for the sake of sentient beings, so that they may ultimately attain the ultimate meaning. Declaring it as Samvriti-satya aims to cut off sentient beings' horizontal calculations of permanence and bliss, and also to enable sentient beings to attain the true, constant, ultimate meaning in the Sala Grove. If sentient beings could not ultimately attain the true, constant, ultimate truth, the Tathagata would never have declared the impermanent Samvriti-satya in the past. Sometimes, declaring emptiness as Samvriti-satya, sentient beings think that the Buddha is ultimately the ultimate truth. Later, declaring the ultimate meaning, sentient beings think that the Buddha is speaking of Samvriti-satya. Later, in Soma (a plant), the Dharmakaya (Dharma Body) is taught as Asamskrita (Unconditioned), not within the realms of numbers; this is the true truth. At this time, people think that the impermanent Samvriti-satya is being spoken of. The following, also named the Path to Bodhi, assists the four. Why does this passage arise? It is to accomplish the arising above and the arising below. If the Marga (Path) is connected with Bodhi (Enlightenment) and Nirvana (Liberation), it accomplishes the verse that originally existed above but does not exist now. The arising below refers to the arising of knowledge, views, and understanding that surpass the world. Within this passage, there are five sections of scripture. First, the three dharmas in the fruition of Bodhi, etc., are knowledge, views, and understanding that surpass the world. Second, the eight dharmas are used to clarify that views and understanding surpass the world. Third, the three dharmas in the cause of Sila-samadhi-prajna (Morality, Concentration, Wisdom).

以明知見覺解過世間。第四會六念生解亦解過世間。第五無上佛法久近住以下。解經興發由人不聞于理是覺知。菩薩亦解過世間。常住第一義諦。體能通人稱之為道亦名菩提者。是無上大道。體備眾德號曰涅槃。答有人言。得道菩提涅槃。即無常者。人解不同。亦有作難者。且就一師作領解。解道菩提涅槃體其常理絕眾相。正是無得。答有人言。得道菩提涅槃者即是無常。何以故者何以說得道。菩提便是無常者。此三法若常則不可得。猶如虛空叵有可得。道者非長非短眾相永絕。云何有得見有二種。一者相根見。二者了了見者。明上相見非取相也。初無見相者。欲明上相之解不存我知見相。以是因緣者。以是菩薩終日會道菩薩。初無見相因緣。往昔告舍利弗世間不知不覺佛性。唯有如來及以菩薩悉知見覺佛性。迦葉言義云何者。自下第二就八法以明知見如來。上言世間知者。菩薩亦知世間不知。菩薩亦知者是何物法菩薩亦知。世間不知者是何物法大士亦知故。問言其義方何。善男子以下答。汝向問世間不知大士悉知者何物法也。所謂佛性十二部經乃至大涅槃經。來此八法世所不知。菩薩能知故得解過世間。云何世間知見覺者。汝向問世間所智大士亦知何物法是者。所謂梵天斷常二見乃至非想。此八法是世人所知名世間

【現代漢語翻譯】現代漢語譯本：以明智的見解覺悟，從而超越世間。第四會以六唸的生起而獲得理解，也能超越世間。第五，無上的佛法無論存在時間長短。理解經典的發揚光大，是因為人們不瞭解其中的道理，這是覺知。菩薩也能通過理解超越世間，常住于第一義諦。其本體能夠通達人，稱之為道，也叫做菩提，是無上的大道。其本體具備各種功德，稱作涅槃。有人問：『如果說得道、菩提、涅槃就是無常的，那麼人們的理解就不同了，也有人會提出疑問。』暫且就一位老師的理解來領會：道、菩提、涅槃的本體是常理，超越一切表象，正是無所得。有人問：『如果說得道、菩提、涅槃就是無常的，為什麼呢？為什麼說得道、菩提就是無常的呢？』這三種法如果是不變的，那就無法獲得，就像虛空一樣，沒有什麼可以獲得。道既非長也非短，一切表象永遠斷絕，怎麼會有所得呢？見有兩種，一種是憑藉表象的見，一種是明瞭的見。明白以上表象的見，並非執著于表象。最初沒有見相，是爲了說明對以上表象的理解不存有我知我見的表象。因為這個緣故，因為菩薩終日領會道，菩薩最初沒有見相的緣故。過去告訴舍利弗（Śāriputra）：世間不知不覺佛性（Buddha-nature），只有如來（Tathāgata）以及菩薩（Bodhisattva）完全知見覺佛性。迦葉（Kāśyapa）問：『這是什麼意思呢？』下面第二部分就八法來說明知見如來。上面說世間知，菩薩也知世間不知，菩薩也知，這是什麼法菩薩也知，世間不知的是什麼法大士也知呢？所以問『其義方何』。善男子以下回答：你剛才問世間不知大士完全知的是什麼法呢？就是佛性、十二部經乃至大涅槃經。這八法是世間所不知的，菩薩能夠知道，所以能夠超越世間。什麼是世間的知見覺呢？你剛才問世間所智大士也知的是什麼法呢？就是梵天（Brahmā）、斷常二見乃至非想。這八法是世人所知，名為世間。

【English Translation】 English version: To transcend the world through enlightened understanding and awareness. The fourth assembly, through the arising of the six recollections, gains understanding and can also transcend the world. Fifth, the supreme Buddha-dharma, whether it exists for a long or short time. The flourishing of understanding the scriptures arises because people do not understand the principles within; this is awareness. Bodhisattvas can also transcend the world through understanding, abiding constantly in the ultimate truth. Its essence can penetrate people, and it is called the Path, also known as Bodhi, which is the supreme Great Path. Its essence possesses all virtues and is called Nirvana. Someone asks: 'If it is said that attaining the Path, Bodhi, and Nirvana is impermanent, then people's understanding differs, and some may raise doubts.' Let us temporarily understand based on the understanding of one teacher: the essence of the Path, Bodhi, and Nirvana is the constant principle, transcending all appearances, and is precisely non-attainment. Someone asks: 'If it is said that attaining the Path, Bodhi, and Nirvana is impermanent, why is that? Why is it said that attaining the Path and Bodhi is impermanent?' If these three dharmas were constant, then they could not be attained, just like empty space, where nothing can be attained. The Path is neither long nor short, and all appearances are forever severed; how can there be attainment? There are two kinds of seeing: one is seeing based on appearances, and the other is clear seeing. Understanding the above seeing of appearances does not cling to the appearance of self-knowledge and self-seeing. Because of this reason, because Bodhisattvas comprehend the Path all day long, and because Bodhisattvas initially have no appearance of seeing. In the past, it was told to Śāriputra (舍利弗): the world does not know or perceive Buddha-nature (佛性), only the Tathāgata (如來) and Bodhisattvas (菩薩) fully know, see, and perceive Buddha-nature. Kāśyapa (迦葉) asks: 'What does this mean?' The second part below explains the knowledge and seeing of the Tathāgata based on the eight dharmas. Above it says the world knows, and Bodhisattvas also know what the world does not know, and Bodhisattvas also know; what dharma is it that Bodhisattvas know, and what dharma is it that great beings know that the world does not know? Therefore, he asks, 'What is its meaning?' The good man answers below: What you asked just now, what dharma is it that the world does not know but great beings fully know? It is Buddha-nature, the twelve divisions of scriptures, and even the Great Nirvana Sutra. These eight dharmas are unknown to the world, but Bodhisattvas can know them, so they can transcend the world. What is the world's knowledge, seeing, and awareness? What you asked just now, what dharma is it that the world knows and great beings also know? It is Brahmā (梵天), the two views of permanence and impermanence, and even the realm of neither perception nor non-perception. These eight dharmas are known to the world and are called the world.

也。菩薩大士亦知不名世間菩薩也。若人言無道菩提涅槃者。斷滅善根成一闡提為謗法人。此人不名世間者。不名世間修五戒十善人非世間者非是出世修無相行。正是世間一闡提斷善根人。大慈愍眾生者。此偈所以興眾生執有之患。如來說有十一空遣復著空。第二說八知見四無礙除。時人聞得四無礙利情存有得著之懷。第三以十對無來遣存得之懷。時人聞十無意。謂行萬善都無所得與虛空莫異。是故第四舉本有今無偈來明有其得體無三世相名無所礙。以是上來四周說法生解除病義故。故興此文也。初二偈直嘆如來。第三偈喻說。第四一偈合喻。如來大慈平等。與眾生樂故。令我等一切人歸依如來稱根說法。永斷十使名善拔毒箭。世醫治病難暫伏差后必還生。如來以常無常藥治眾生生一毒等病永除畢竟不發也　白佛言以下。第三欲使如來就戒定惠明知見覺。先作世間不知見者。若菩薩知見者不言世間不知大士悉知。若爾此菩薩與世間菩薩行因為何異相也。佛言以下還答。汝言何異者。若有物聞常終始生信者。是世間菩薩亦同世人不知佛性也。而是菩薩得知見覺者。修治凈戒無相行因。是知見覺菩薩解過世間。以是因緣者。是亡相治凈戒因緣在在生處常凈亡相持戒。戒已清凈終見佛性名清凈也。解法身常住終不說佛入滅涅

【現代漢語翻譯】現代漢語譯本：也。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）也知道這不能稱為世間的菩薩。如果有人說沒有道、菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）這些，那就是斷滅善根，成為一闡提（icchantika，斷善根者），是誹謗佛法的人。這種人不能稱為世間人，不能稱為世間修五戒十善的人，不是世間人，也不是出世間修無相行的人。正是世間的一闡提，斷滅善根的人。大慈悲愍眾生的人。這首偈頌是爲了消除眾生執著于『有』的弊病。如來說『有』十一種空，去除后又執著于空。第二次說八種知見和四無礙（catura-pratisamvid，四無礙解），去除后，當時的人聽了四無礙的利益，心中存有獲得的念頭，又執著于『有』。第三次用十對『無』來去除存有獲得的念頭。當時的人聽了十種『無』的意義，認為修行萬善都沒有所得，與虛空沒有差別。所以第四次舉出『本有今無』的偈頌，來說明『有』的體性，沒有三世的相狀，名為無所障礙。因為以上四周的說法是爲了消除疾病的意義，所以才出現這段文字。最初兩句偈頌直接讚歎如來。第三句偈頌用比喻來說明。第四句偈頌是合喻。如來大慈平等，爲了給予眾生快樂，所以讓我等一切人歸依如來，稱合根基說法，永遠斷除十使（dasa samyojana，十種煩惱），名為善拔毒箭。世間的醫生治病很難，只能暫時壓制，病好之後必定還會復發。如來用常與無常的藥來治療眾生的生老病死等疾病，永遠消除，畢竟不再復發。白佛言以下。第三是想讓如來就戒、定、慧（sila-samadhi-prajna，戒定慧三學）、明、知、見、覺等方面，先說世間不知見的人。如果菩薩知見，就不會說世間不知，大士全部知道。如果這樣，那麼這位菩薩與世間菩薩的行因有什麼不同呢？佛言以下是回答。你說有什麼不同？如果有人聽到常、終、始，就相信，這就是世間菩薩，也和世人一樣不知道佛性。而這位菩薩得知見覺，修治清凈的戒律，修無相行的因，這位知見覺的菩薩就超越了世間。因為這個因緣，因為亡相、持戒的因緣，在在生處都常清凈，亡相持戒。戒律已經清凈，最終見到佛性，名為清凈。理解法身常住，最終不會說佛入滅涅槃。

【English Translation】 English version: Also, Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) also know that this cannot be called a worldly Bodhisattva. If someone says there is no path, Bodhi (bodhi, enlightenment), or Nirvana (nirvana, cessation), then they are cutting off their roots of goodness and becoming an Icchantika (icchantika, one who has severed their roots of goodness), a defamer of the Dharma. Such a person cannot be called a worldly person, cannot be called a worldly person who practices the five precepts and ten good deeds, is not a worldly person, nor is it a person who practices the formless practice of transcending the world. They are precisely a worldly Icchantika, a person who cuts off their roots of goodness. A person of great compassion who pities sentient beings. This verse is to eliminate the affliction of sentient beings clinging to 'existence'. The Tathagata speaks of eleven kinds of emptiness, and after removing them, they cling to emptiness again. The second time, he speaks of eight kinds of knowledge and four unobstructed eloquences (catura-pratisamvid, four kinds of unimpeded understanding), and after removing them, people at that time hear of the benefits of the four unobstructed eloquences, and their minds retain the thought of obtaining them, and they cling to 'existence' again. The third time, he uses ten pairs of 'non-existence' to remove the thought of retaining what has been obtained. People at that time hear the meaning of ten kinds of 'non-existence' and think that practicing ten thousand good deeds yields nothing, and is no different from empty space. Therefore, the fourth time, he cites the verse 'originally existent, now non-existent' to explain the nature of 'existence', which has no characteristics of the three times, and is called unobstructed. Because the above four weeks of teachings are for the meaning of eliminating disease, that is why this passage appears. The first two verses directly praise the Tathagata. The third verse uses a metaphor to explain. The fourth verse is a combined metaphor. The Tathagata is greatly compassionate and equal, and in order to give sentient beings happiness, he causes all of us to take refuge in the Tathagata, speaking the Dharma in accordance with our capacities, forever cutting off the ten fetters (dasa samyojana, ten bonds), called skillfully extracting the poisoned arrow. It is difficult for worldly doctors to cure diseases, they can only temporarily suppress them, and after the illness is cured, it will surely recur. The Tathagata uses the medicine of permanence and impermanence to cure sentient beings of diseases such as birth, old age, sickness, and death, eliminating them forever, and they will never recur. The following 'Bai Fo Yan' (addressing the Buddha). The third is to have the Tathagata speak about precepts, concentration, wisdom (sila-samadhi-prajna, three learnings), clarity, knowledge, seeing, and awareness, first speaking of those in the world who do not know seeing. If a Bodhisattva knows seeing, they would not say that the world does not know, and the Mahasattva knows everything. If that is the case, then what is the difference between the practice and causes of this Bodhisattva and worldly Bodhisattvas? The following 'Fo Yan' (the Buddha said) is the answer. What difference do you say there is? If someone hears of permanence, end, and beginning, and believes in them, then this is a worldly Bodhisattva, and like worldly people, they do not know Buddha-nature. But this Bodhisattva knows seeing and awareness, cultivates pure precepts, and cultivates the cause of formless practice, this Bodhisattva of seeing and awareness transcends the world. Because of this cause, because of the cause of abandoning appearances and upholding precepts, in every place of birth they are always pure, abandoning appearances and upholding precepts. The precepts are already pure, and ultimately they see Buddha-nature, called purity. Understanding that the Dharmakaya is permanent, they will ultimately not say that the Buddha enters extinction and Nirvana.

槃也。次修定者戒本防非。妙戒之後次修勝定也。靜是理心正定俱心斷除邪念故。言正念不忘。理靜心中恒說眾生悉有佛性也。藉定為因。得十一空者是真惠也。次修惠者。以妙定之後次發理中正觀。以修惠者理中之解畢有所所除除是何十六神我也。身中有我者身大我小等燈米豆是也。我中有身者我大身便不遍神我遍一切處也。是我者即陰計我也。非身非我者離陰計我也。此出所除法心無悔恨以下六相持戒。次修勝定萬行相資。終見佛性明不存相也。后復一解。所受戒牢固不動以下。上來一週明住下菩提萬行相資終見佛性斷世間也。自此以下明住上菩薩凈戒為因。理髮其定。定后自然發惠。十地行備。明見佛性得大涅槃。是出世間菩薩也。迦葉言云何修持凈戒者。問意世間菩薩云何許法用修戒不能資發萬行。出世大士云何許法用修戒資發眾行得見佛性。二問意世間菩薩修戒始終相資畢竟佛性。云何蜀道出世大士也。善男子以下答意世間戒者期三為果報增長生死。是故不能萬行相資不見佛性。是名世間戒。汝向問云何法用修戒終見佛性者。欲明大士亡相持戒不期三有果報萬行相資終見佛性也。戒非戒故者名用道中持戒防非名戒。性空道中萬法蕩然。無戒所脩名非戒故可為相戒。得無相戒時斷除取相戒名戒非戒。非有為者

不期三有持戒名非有為也。無相解心名畢竟故。持此凈戒施與眾生名為生也。是名菩薩清凈戒者結句也。菩薩于凈戒后不作意亡生不悔恨。但自亡相持為因。不悔恨心自然而生。十地金剛心謝明見佛性得大涅槃。非世間人。如人執鏡者。與持戒作喻。如人執鏡不其見面面像自現。燃燈不其滅闇闇自然滅。初住不作意我生二住。但使為初地故二住自然生。下十地同然也。端正人自見面像以下。與持戒破戒人作喻。牧牛二女人者。大涅槃二萬五千偈以為牛也。持戒破戒人名二女。一持漿瓶者。漿喻持戒。一持酪瓶者。酪喻破戒也。俱至城者。俱至大涅槃城也。而欲賣者。修因買果名賣。于路者八聖道名路也。腳跌者過去業盡名腳跌也。二瓶俱破者。二人陰身謝也。一則歡喜者喻漿瓶本畜酪時為欲得蘇以擇。得蘇者后瓶雖破所為漿澤不足可惜喻持戒為發生真解。此云身謝未足可惜故言喜也。愁者本畜酪時為欲求得蘇未得。中間瓶懷無所克獲可惜之甚喻有相之戒。不能發生聖果。此身已謝界戚三塗名愁也。持戒破戒亦如是者令喻也。喜樂有何差別者迦葉問此二數使別也。端坐不作惡時名喜。持凈戒必清界涅槃名之為樂。第二觀生無生□□名喜。見大涅槃會證時名樂也。第三句下名喜上名樂。第四離生死共法名喜。得十八不共法

時名樂。第五持戒故斷除十惡名喜。明見佛性澄解脫時名樂也。非世間者結句也。五法作身者信慚愧善知識宗敬戒。此五法咨發涅槃名依助也。離五蓋者會諸法實解斷除五陰名離也。五疑者三寶中生疑為有為無四疑戒五疑不放逸應是初住也。聞常生解斷向五疑也。得五根者此信能發生涅槃名根下四之然。五種涅槃者斷五陰取著煩惱盡處名五種涅槃。非世間戒也。若我弟子讀誦涅槃至寧不受不持來明其無戒。若我弟子慎莫調戲以下。至非我弟子以來。明其無定。受持是經莫非時說以下。至是魔眷屬以來。即其無惠如是不應流佈也。若我弟子受持經時。毀犯禁戒令經無威力。使無量眾生誹謗不信。二令經無威力。三不得使人正寫正畫。四令人墮地獄。五令人不得人天果報。是故不應受持我經。若我弟子受持是經持禁戒者。一令經有威力。二令受持得正寫正畫。三令不誹謗。四令人不墮地獄。五令人近得人天果報遠得常樂。如此三人受持我法也。欲受持時。要正念在心不得輕躁也。說法適時生人正見。若說不當時便生人邪見。是故言莫非時說莫非圖者。他國中信小乘受亦不得說常經若說生他人邪見也。不請說者要慇勤三請。然後為說非時不得獨為人說。何以然。生前薄狹令經無威力也。下句亦爾。若欲說經時說佛性時。要持

【現代漢語翻譯】現代漢語譯本『時名樂』（Shiming Le）：第五持戒的緣故，斷除十惡，名為『喜』。明白見到佛性，澄澈解脫時，名為『樂』。『非世間者』是總結句。『五法作身』是指信、慚、愧、善知識、宗敬戒。這五法啓發涅槃，名為『依助』。『離五蓋』是指會合諸法實相，理解並斷除五陰，名為『離』。『五疑』是指在三寶中產生懷疑，如有或無的四種懷疑，以及對戒律的第五種懷疑，不放逸，這應是初住的境界。聞聽常法，生起理解，斷除趨向五疑。『得五根』是指此信能發生涅槃，名為『根』，以下四種也是如此。『五種涅槃』是指斷除五陰的執著，煩惱止息之處，名為五種涅槃。這並非世間的戒律。如果我的弟子讀誦《涅槃經》，到了『寧不受不持』，是爲了說明其沒有戒律。如果我的弟子『慎莫調戲』以下，到『非我弟子』以來，是爲了說明其沒有定力。『受持是經莫非時說』以下，到『是魔眷屬』以來，說明其沒有智慧，不應如此流佈。《涅槃經》。如果我的弟子受持經書時，毀犯禁戒，會使經書沒有威力，使無量眾生誹謗不信。第二，會使經書沒有威力。第三，不得使人正確抄寫、正確繪畫。第四，會使人墮入地獄。第五，會使人不得人天果報。因此，不應受持我的經書。如果我的弟子受持這部經書，並且持守禁戒，第一，會使經書具有威力。第二，會使受持者能夠正確抄寫、正確繪畫。第三，會使人不誹謗。第四，會使人不墮入地獄。第五，會使人近得人天果報，遠得常樂。這樣的人才是真正受持我的佛法。想要受持時，要正念在心，不得輕率急躁。說法適當時，會使人生起正確的見解。如果說法不當時，便會使人生起邪見。所以說『莫非時說，莫非圖』。在其他國家中，信奉小乘的人，即使接受了，也不得說常經，如果說了，會使他人產生邪見。不請而說，要慇勤地三請，然後才為他說，非時不得獨自為人說。為什麼呢？因為生前薄福，會使經書沒有威力。下句也是如此。如果想要說經時，說佛性時，要持戒。

【English Translation】 English version 『Shiming Le』 (Time is Joy): Because of upholding the fifth precept, eliminating the ten evils is called 『Joy』. Clearly seeing the Buddha-nature, and achieving pure liberation, is called 『Joy』. 『Not of the world』 is the concluding sentence. 『Five Dharmas make the body』 refers to faith, shame, remorse, good teachers, and respecting precepts. These five dharmas inspire Nirvana, called 『reliance and assistance』. 『Leaving the five coverings』 refers to understanding the true nature of all dharmas, understanding and eliminating the five skandhas, called 『leaving』. 『Five doubts』 refers to generating doubts in the Three Jewels, such as the four doubts of existence or non-existence, and the fifth doubt about precepts, not being heedless, which should be the state of the initial dwelling. Hearing the constant Dharma, generating understanding, and cutting off the tendency towards the five doubts. 『Obtaining the five roots』 refers to this faith being able to generate Nirvana, called 『root』, and the following four are also like this. 『Five kinds of Nirvana』 refers to cutting off the attachment to the five skandhas, the place where afflictions cease, called five kinds of Nirvana. This is not a worldly precept. If my disciples recite the Nirvana Sutra, reaching 『rather not receive or hold』, it is to explain that they have no precepts. If my disciples 『be careful not to joke』 and so on, up to 『not my disciples』, it is to explain that they have no concentration. 『Receiving and upholding this sutra, do not speak out of season』 and so on, up to 『are the retinue of Mara』, it explains that they have no wisdom, and should not circulate the Nirvana Sutra in this way. If my disciples uphold the sutra, but violate the precepts, it will cause the sutra to have no power, causing countless beings to slander and disbelieve. Secondly, it will cause the sutra to have no power. Thirdly, one must not allow people to correctly copy or correctly paint. Fourthly, it will cause people to fall into hell. Fifthly, it will cause people not to obtain the rewards of humans and devas. Therefore, one should not uphold my sutra. If my disciples uphold this sutra and maintain the precepts, firstly, it will cause the sutra to have power. Secondly, it will enable the upholders to correctly copy and correctly paint. Thirdly, it will cause people not to slander. Fourthly, it will cause people not to fall into hell. Fifthly, it will cause people to obtain the rewards of humans and devas in the near future, and constant joy in the distant future. Such people are truly upholding my Dharma. When wanting to uphold, one must have right mindfulness in mind, and must not be rash and impetuous. Speaking the Dharma at the right time will cause people to generate correct views. If speaking the Dharma at the wrong time, it will cause people to generate wrong views. Therefore, it is said 『do not speak out of season, do not speak without a plan』. In other countries, those who believe in the Hinayana, even if they accept it, must not speak of the constant sutra, if they speak of it, it will cause others to generate wrong views. If one is not requested to speak, one must earnestly request three times, and then speak for them, and must not speak alone for others out of season. Why? Because of the lack of merit from previous lives, it will cause the sutra to have no power. The following sentence is also like this. If you want to speak the sutra, to speak of Buddha-nature, you must uphold the precepts.

凈戒心身口等名身凈。二修定除其輕躁。三時勝惠除其邪見。若說為一句一偈令人發無上菩提心。若爾此是真善知識是我弟子也。複次善男子一切世間不知覺以下。第四會六念生解名知見覺也。唸佛佉僧第一義無此四是果中事戒施是因中行也。云何如來以下為三潘來解。過去佛說十二部經化眾生。如來亦爾。說十二部經。如佛所說名如來也。二佛本乘六波羅蜜十一空到大涅槃故名如來也。三有過去佛開有三乘以濟物。其壽無量。如來亦爾。如過去佛三乘益物實壽無量名如來也。云何為應者。凡五潘來解。世間不言法悉怨家佛應害故與八假理相應名應也。二四魔本牢亂行人。是菩薩怒佛因地時應破四魔故名應也。三菩薩時應斷離一切煩惱故名應也。四菩薩因地時無量劫中應為人受苦身心常樂故名應也。五佛今現在應受人花香飲食名應也。前據真處解。后一就應佛上解也。云何正遍知者凡為四潘來解。正者是常住理無其邪到名正。遍知者于常樂苦無常等不顛倒中無不遍達名正遍知也。二正名苦行者水道焉茍等戒也。遍知苦行得三塗果報遍知苦行因果也。三正名世間中道理也。知者知修集中道解畢得無上菩提果也。四正者金剛以還正自可數可量。遍知者知金剛以後不可數不可量名正遍知也。若語二乘于界入中亦遍知知理不盡

【現代漢語翻譯】現代漢語譯本身口意的清凈戒律稱為身凈（身之清凈）。第二，通過修習禪定來去除輕浮躁動。第三，憑藉殊勝的智慧來去除邪見。如果有人能用一句或一偈的教法，使人發起無上菩提心，那麼這個人就是真正的善知識，是我的弟子。再者，善男子，一切世間眾生，從不知不覺的狀態開始，第四會（指《大般涅槃經》第四會）通過六念（唸佛、念法、念僧、念戒、念施、念天）而生起理解，這稱為知見覺。唸佛（Buddha，覺悟者）、佉僧（Sangha，僧團）是第一義諦，沒有這四種（知、見、覺、第一義諦）是果位上的事情，戒律和佈施是因地上的修行。『云何如來』以下，用三種方式來解釋。過去的佛陀說十二部經來教化眾生，如來（Tathagata，如來）也是如此，宣說十二部經。像佛陀所說的那樣，就稱為如來。第二，佛陀本來乘坐六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若）和十一空到達大涅槃，所以稱為如來。第三，過去的佛陀開示有三乘（聲聞乘、緣覺乘、菩薩乘）來救濟眾生，他們的壽命是無量的。如來也是如此，像過去的佛陀一樣，用三乘來利益眾生，實際壽命是無量的，這稱為如來。『云何為應者』，用五種方式來解釋。世間不遵循佛法，都成了怨家，佛陀應該受到傷害，所以與八假理（常、樂、我、凈的顛倒）相應，這稱為應。第二，四魔（煩惱魔、五陰魔、死魔、天魔）本來就牢固地擾亂修行人，菩薩在因地時應該降伏四魔，所以稱為應。第三，菩薩在因地時應該斷離一切煩惱，所以稱為應。第四，菩薩在因地時，在無量劫中應該為人承受痛苦，身心常常快樂，所以稱為應。第五，佛陀現在應該接受人們的花、香、飲食，這稱為應。前面是根據真如實相來解釋，後面是就應化佛的層面來解釋。『云何正遍知者』，用四種方式來解釋。正，是指常住的真理，沒有邪見，這稱為正。遍知，是指對於常、樂、我、凈，以及無常等不顛倒的認知中，沒有不普遍通達的，這稱為正遍知。第二，正，是指苦行者所遵循的道路，如焉茍等戒律。遍知，是指苦行得到三塗（地獄、餓鬼、畜生）的果報，普遍知曉苦行的因果。第三，正，是指世間的中道真理。知，是指通過修行集中道，解脫煩惱，最終得到無上菩提的果位。第四，正，是指金剛（金剛喻定）之前，正法是可以計數和衡量的。遍知，是指知道金剛之後，正法是不可計數和衡量的，這稱為正遍知。如果對二乘人說，在界入（十八界、十二入）中也是遍知，但他們知理不盡。

【English Translation】 English version Pure precepts of body, speech, and mind are called body purity (purity of the body). Second, cultivate Samadhi (concentration) to remove frivolity and restlessness. Third, use superior wisdom to remove wrong views. If someone can use a sentence or a verse of teaching to inspire others to generate the supreme Bodhicitta (the mind of enlightenment), then that person is a true Kalyanamitra (spiritual friend) and is my disciple. Furthermore, good man, all sentient beings in the world, starting from a state of ignorance, through the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and Devas) in the fourth assembly (referring to the fourth assembly of the Mahāparinirvāṇa Sūtra), give rise to understanding, which is called knowledge and perception. Recollection of the Buddha (Buddha, the awakened one), Sangha (Sangha, the monastic community) is the ultimate truth, without these four (knowledge, perception, awareness, and ultimate truth) are matters of the fruition stage, precepts and giving are practices in the causal stage. 'What is Tathagata' below, explained in three ways. The Buddhas of the past spoke the twelve divisions of scriptures to teach sentient beings, so does the Tathagata (Tathagata, Thus Come One), speaking the twelve divisions of scriptures. Like what the Buddha said, it is called Tathagata. Second, the Buddha originally rode the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, and wisdom) and the eleven emptinesses to reach the great Nirvana, hence called Tathagata. Third, the Buddhas of the past revealed the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to save sentient beings, their lifespans are immeasurable. So does the Tathagata, like the Buddhas of the past, benefiting sentient beings with the Three Vehicles, the actual lifespan is immeasurable, this is called Tathagata. 'What is appropriate' is explained in five ways. The world does not follow the Dharma, and all become enemies, the Buddha should be harmed, so it corresponds to the eight false principles (the inversion of permanence, happiness, self, and purity), this is called appropriate. Second, the Four Maras (Klesha-mara, Skandha-mara, Mrtyu-mara, Devaputra-mara) are originally firmly disturbing practitioners, the Bodhisattva should subdue the Four Maras in the causal stage, hence called appropriate. Third, the Bodhisattva should cut off all afflictions in the causal stage, hence called appropriate. Fourth, the Bodhisattva should endure suffering for people in countless kalpas in the causal stage, the body and mind are always happy, hence called appropriate. Fifth, the Buddha should now receive people's flowers, incense, food and drink, this is called appropriate. The former is explained according to the true reality, and the latter is explained from the level of the manifested Buddha. 'What is Samyak-saṃbuddha' is explained in four ways. Samyak (right), refers to the permanent truth, without wrong views, this is called Samyak. Saṃbuddha (completely enlightened), refers to the complete understanding of permanence, happiness, self, and purity, as well as impermanence, without inverted cognition, this is called Samyak-saṃbuddha. Second, Samyak, refers to the path followed by ascetics, such as the precepts of Yena Gu. Saṃbuddha, refers to the karmic retribution of the three evil realms (hell, hungry ghosts, animals) obtained through asceticism, universally knowing the cause and effect of asceticism. Third, Samyak, refers to the middle way truth in the world. Knowing, refers to cultivating the middle way, liberating from afflictions, and ultimately attaining the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Fourth, Samyak, refers to before the Vajra (Vajra Samadhi), the right Dharma is countable and measurable. Saṃbuddha, refers to knowing that after the Vajra, the right Dharma is uncountable and immeasurable, this is called Samyak-saṃbuddha. If it is said to the Two Vehicles, it is also completely known in the realms and entrances (Eighteen Realms, Twelve Entrances), but their knowledge of the truth is incomplete.

不與遍知也。云何名明行足者。凡有五潘解。明者果中三明。行者名因乘戒惠是會於果名行足。后明行足是如來體行足者滿足行名明行足也。三明者就果解。一菩薩明者。是果中大道心非下地也。二諸佛明者。佛明達三世也。無明明者。無法無明名無明明也。善逝者凡有三潘解。逝者言者乘大涅槃化眾生者。二解乘善心入涅槃者。答至涅槃賓無下地名相為化物故說有名相也。世間解者凡有五潘解。善達世間善惡因果解世間名世間也。無上者凡有五潘解。人天是上士。一佛是無上士更無過者。是故號佛名無上士。三世諸佛體是最上更無過者名無上士。調御丈夫者凡有三潘解。如來自己丈夫復調御丈夫也。天人師者凡有三潘解。師有訓道之恩弟子有仰咨之義。能化備人天故名人天師。佛與畜生餓鬼作師。但人天受道處獨且語人天也。佛者自覺覺人故名佛也。破煩惱故名婆伽婆也。若男若女以下。上來明佛竟自下勸信也。于無量劫以下此文何以來。上來十號之果。何由而得。良由無量劫中供養父母明四無量心為因故。得上來十號之果。出世間心者。此五十心何以來。良由因地時行五十心為因。是故上來得十號之果界。知心者知常無常界別也。生界知者生心在常無常中也。住界知心者。心常止在常無常界知中也。自在界知心者

【現代漢語翻譯】現代漢語譯本不與遍知（sarvajna，無所不知）也。云何名明行足（vidyā-caraṇa-saṃpanna，明行圓滿）者？凡有五種解釋。『明』者，果位中的三明（tisro vidyāḥ）。『行』者，名為因乘戒（śīla，戒律）、惠（prajñā，智慧），是會於果，名『行足』。后明行足是如來（tathāgata，如來）體，行足者，滿足行名明行足也。三明者，就果解。一菩薩（bodhisattva，菩薩）明者，是果中大道心，非下地也。二諸佛明者，佛明達三世（trikāla，過去、現在、未來）也。無明明者，無法無明名無明明也。善逝（sugata，善逝）者，凡有三種解釋。『逝』者，言者乘大涅槃（mahāparinirvāṇa，大涅槃）化眾生者。二解乘善心入涅槃者。答至涅槃賓無下地名相，為化物故說有名相也。世間解（lokavid，知世間）者，凡有五種解釋。善達世間善惡因果解世間，名世間也。無上（anuttara，無上）者，凡有五種解釋。人天是上士，一佛是無上士，更無過者。是故號佛名無上士。三世諸佛體是最上，更無過者，名無上士。調御丈夫（puruṣa-damya-sārathi，調御丈夫）者，凡有三種解釋。如來自己丈夫，復調御丈夫也。天人師（śāsta deva-manusyāṇām，天人師）者，凡有三種解釋。師有訓道之恩，弟子有仰咨之義。能化備人天，故名人天師。佛與畜生餓鬼作師，但人天受道處獨且語人天也。佛（buddha，佛）者，自覺覺人故名佛也。破煩惱故名婆伽婆（bhagavat，薄伽梵）也。若男若女以下，上來明佛竟，自下勸信也。于無量劫以下，此文何以來？上來十號之果，何由而得？良由無量劫中供養父母，明四無量心（catasro apramāṇāḥ，四無量心）為因故，得上來十號之果。出世間心者，此五十心何以來？良由因地時行五十心為因，是故上來得十號之果界。知心者，知常無常界別也。生界知者，生心在常無常中也。住界知心者，心常止在常無常界知中也。自在界知心者

【English Translation】 English version He is not one who does not possess complete knowledge (sarvajna). What is meant by 『perfect in knowledge and conduct』 (vidyā-caraṇa-saṃpanna)? There are five explanations in general. 『Knowledge』 refers to the three knowledges (tisro vidyāḥ) within the fruition. 『Conduct』 refers to the cause, namely discipline (śīla), and wisdom (prajñā). These converge in the fruition and are called 『perfect in conduct.』 The latter 『perfect in knowledge and conduct』 is the essence of the Thus Come One (tathāgata). 『Perfect in conduct』 means fulfilling conduct, hence the name 『perfect in knowledge and conduct.』 The three knowledges are explained in terms of fruition. First, the knowledge of a Bodhisattva (bodhisattva) is the great mind within the fruition, not of a lower level. Second, the knowledge of all Buddhas is that the Buddha understands the three times (trikāla). 『No knowledge of knowledge』 means that there is no dharma, no ignorance, hence the name 『no knowledge of knowledge.』 Well-Gone (sugata): There are generally three explanations. 『Gone』 means one who rides the great Nirvana (mahāparinirvāṇa) to transform sentient beings. The second explanation is one who enters Nirvana riding a good mind. The answer is that upon reaching Nirvana, there are no lower-level characteristics. For the sake of transforming beings, it is said that there are characteristics. Knower of the World (lokavid): There are generally five explanations. One who is skilled in understanding the causes and effects of good and evil in the world is called 『knower of the world.』 Unsurpassed (anuttara): There are generally five explanations. Humans and gods are superior beings, but a Buddha is an unsurpassed being, with no one exceeding him. Therefore, the Buddha is called 『Unsurpassed.』 The essence of the Buddhas of the three times is the most supreme, with no one exceeding them, hence the name 『Unsurpassed.』 Tamer of Men (puruṣa-damya-sārathi): There are generally three explanations. The Thus Come One is himself a hero and also a tamer of heroes. Teacher of Gods and Men (śāsta deva-manusyāṇām): There are generally three explanations. A teacher has the grace of instructing in the Way, and disciples have the duty of looking up to and consulting him. He is able to transform all humans and gods, hence the name 『Teacher of Gods and Men.』 The Buddha is a teacher to animals and hungry ghosts, but since humans and gods are the only ones who receive the Way, he speaks exclusively to humans and gods. Buddha (buddha): One who is self-enlightened and enlightens others is called a Buddha. One who destroys afflictions is called Bhagavan (bhagavat). From 『whether male or female』 onwards, the above explains the Buddha, and from here onwards, it encourages faith. From 『in countless eons』 onwards, how does this passage come about? The fruition of the above ten titles, how is it obtained? It is because of offering to parents in countless eons, clarifying the four immeasurable minds (catasro apramāṇāḥ) as the cause, that one obtains the fruition of the above ten titles. As for the mind that transcends the world, how do these fifty minds come about? It is because of practicing the fifty minds as the cause during the causal stage that one obtains the realm of the fruition of the ten titles. Knowing the mind means knowing the distinction between the realms of permanence and impermanence. Knowing the realm of birth means that the mind of birth is in permanence or impermanence. Knowing the realm of dwelling means that the mind constantly dwells in the knowledge of the realm of permanence or impermanence. Knowing the realm of self-mastery means...

。任放之觀名自在也。是故者是上來供養父母修四無量五十心故。令得十力四無所畏三念處果也。三念者一心聽法不以為喜。若不聽法不以為憂。二人𪜾來常行舍行。此三境生我念處名三念處也。念法者是常住法。能令眾生得現果者。念法因緣現在得名聞果亦可得行地界也。無有時節者。以常法化人無有時節也。亦可常法無於時節也。常法者以法眼所見非肉眼見也。非本無令有名不生。非已有還無名不出。常法無有住滅也。無舍宅者常法無生無舍宅。為作舍宅者。常法能彰行人無常霜露而名舍宅。與人作常住師依眾生無其明解。能與人天作大明之解也。令人到常住彼岸也。與人常住無礙香斷諸樂者。斷三受中樂受也。其體常家名安隱。體絕四趣名彼岸。非色者非下地色。斷下地色盡。而是色者其體顯現。是其妙色正得言非業非結不得言。而亦業結者業結本是下地法也。非物者非生死物。斷物者斷下地物。而是者常住物也。非界者非下地生死界。入斷界者斷下地諸界。而是界者是法界也。余句類然。非教者理處絕言名非教。應形在世非是不教。是師者能成於聖名師也。非止者體絕下地名非止。非不止者。為物故現同下地止而斷下地一切止。而是止者而是果中妙定也。云何念僧者。體是常住不可受椅能生物福田。雖為福田

者。雖生眾生內心福而體絕相名無受取也。體絕眾累名清凈無穢理處絕於思量名廣無邊也。云何念戒者。思惟有戒不破。是大乘戒體。非色礙名無別。既能止物惡名可護持也。行此戒能得涅槃名因戒。能使行人出生無海名船舫。莊嚴行人名瓔珞。使人得佛名大性。潤益於物名大海。能去人煩惱垢名灰汁。有遮霜露名舍宅也。能割煩惱名刀劍。能使行人度生無何名橋樑也。治煩惱病名良醫。能使行人藉此遠至大果名腳足。除人闇障生人惠明之解名眼目。除煩惱熱名蔭涼。能使人登涅槃名梯橙。若住此戒者是小乘戒。若住小乘戒亦得聲聞四果。然我不用要持大乘戒畢望得涅槃也。云何念施者。大士亡相行施畢得菩提果。若不行施畢不得佛。云何未來莊嚴四部眾也。正以亡相行施未來成佛能莊嚴四部眾也。若我弟子者。上來離而言之。便是六念。總而言之。正一法念。若修小乘十二部經。與今大涅槃等無差別者。是義不然。道是語時作何意為慾障經甚深昔經不如。今經是勝也。甚奇甚持以下嘆經也。佛法眾僧不可思議者。總嘆三寶也。菩薩無有教者。於此經中自發菩提心名不可思議。下句可解也。住凡夫菩薩未階初性種不動地。而能于經生信不退度化前人名不思議。有身遠離非口者。此文何以與聞。上來菩薩何由能作不思議

化者。切由三業不為惡故。能作不思議化也。身遠離者斷殺盜邪法也。口遠離者斷妄語惡口兩舌無語。非身非口者。斷意地三毒也。菩薩不見一法。是身是業者。性空道中不見身不見業。可以遠離。而云有離者假名道中而有十惡可離名不思議也。實有此惠。然不能令菩薩遠離者。假名道中惠眾日斷惑。實法道中無有一豪斷切故。笑不可思議。實法道中惠不破結。何以故。何以實法道中惠不破結故。有為法異生異滅。唸唸實中有惠時無結。有結時無惠。是故惠不破結也。實中地不能持貪。不能貪者本貪于不貪。貪起時不貪以滅故言貪不能貪。余句亦然。我今始知菩薩常住三寶不可思議以下領解也。世尊無上佛法當久亦住以下第五文。若解經廢興者。是覺知菩薩解過世間問意。上來有大涅槃法。于中修行便得。上來不思議化無上佛法幾昧而滅者。若無大涅槃法既無法念處無法何修。云何得成知見。覺人既不成知見覺云何能作。上來不思議道。若大涅槃乃至有是五行以下。答上向問無常住法念處可修。云何成知見覺者義不然。答我弟子未來世具足五行流通常住大涅槃經。修此五行時我佛法不滅。若我弟子多犯禁戒。不修五行懈怠廢亡不能流通。當爾之時佛法則滅。若此經興事在於人。此經若滅亦在於人。若語興紙素經興。若

【現代漢語翻譯】現代漢語譯本化者（指能夠示現神通變化的人）。一切都是由於身、口、意三業不作惡的緣故，才能作出不可思議的變化。身遠離，是指斷除殺生、偷盜、邪淫等惡行。口遠離，是指斷除妄語、惡口、兩舌、無義語。非身非口，是指斷除意念上的貪、嗔、癡三毒。菩薩不見一法，認為是身是業，是因為在性空道中，不見有身，不見有業，所以可以遠離。而說有遠離，是在假名道中，有十惡可以遠離，所以名為不可思議。實際上有這種智慧，然而不能令菩薩遠離，是因為在假名道中，智慧能夠日漸斷除迷惑；但在實法道中，沒有絲毫的斷除。所以說不可思議。在實法道中，智慧不能破除煩惱，為什麼呢？因為在實法道中，智慧不能破除煩惱的緣故。有為法是異生異滅的，唸唸之間，實有中有智慧時就沒有煩惱，有煩惱時就沒有智慧，所以智慧不能破除煩惱。在實相中，地不能持有貪慾，不能貪慾是因為本來貪著于不貪慾。貪慾生起時，不貪慾已經滅去了，所以說貪慾不能貪慾。其餘的句子也是這樣理解。我現在才知道菩薩常住三寶不可思議，以下是領會理解的內容。世尊無上佛法應當長久住世，以下是第五段文字。如果理解了經的興盛和衰敗，就是覺知菩薩理解了超過世間的問話的含義。上面有大涅槃法，在其中修行就能得到。上面說不可思議的變化和無上佛法，幾時會消失呢？如果沒有大涅槃法，既沒有法念處，沒有法，如何修行？如何能夠成就知見？覺悟的人既然不能成就知見覺悟，又怎麼能作為呢？上面說不可思議的道，如果大涅槃乃至有這五行以下。回答上面提出的問題，沒有常住的法念處可以修習，如何成就知見覺悟的意義是不成立的。回答說我的弟子在未來世具足五行，流通長久住世的大涅槃經。修習這五行時，我的佛法就不會滅亡。如果我的弟子多犯禁戒，不修習五行，懈怠廢棄，不能流通，到那時佛法就會滅亡。這部經的興盛在於人，這部經的滅亡也在於人。如果說經的興盛在於紙張和文字，那麼經的興盛就在於紙張和文字。

【English Translation】 English version The one who transforms (referring to someone who can manifest supernatural transformations). Everything is due to the fact that the three karmas of body, speech, and mind do not commit evil, so they can perform inconceivable transformations. 'Body separation' means cutting off killing, stealing, and sexual misconduct. 'Speech separation' means cutting off false speech, harsh speech, divisive speech, and idle chatter. 'Neither body nor speech' means cutting off the three poisons of greed, anger, and ignorance in the mind. A Bodhisattva does not see a single dharma as being the body or karma because, in the path of emptiness, they do not see a body or karma, so they can be separated from. To say there is separation is because, in the path of provisional names, there are ten evils that can be separated from, hence the name 'inconceivable.' Actually, there is this wisdom, but it cannot cause the Bodhisattva to separate because, in the path of provisional names, wisdom can gradually cut off delusions; but in the path of real dharma, there is not the slightest cutting off. Therefore, it is said to be inconceivable. In the path of real dharma, wisdom cannot break through afflictions. Why? Because in the path of real dharma, wisdom cannot break through afflictions. Conditioned dharmas arise and perish differently; in every moment, when there is wisdom, there are no afflictions, and when there are afflictions, there is no wisdom, so wisdom cannot break through afflictions. In reality, the ground cannot hold greed; not being able to be greedy is because one is originally attached to not being greedy. When greed arises, not being greedy has already ceased, so it is said that greed cannot be greedy. The remaining sentences are understood in the same way. Now I know that the Bodhisattva's constant abiding in the Three Jewels is inconceivable; the following is the understanding of this. The World Honored One's unsurpassed Buddha-dharma should abide for a long time; the following is the fifth section of text. If one understands the flourishing and decline of the sutra, it is because one is aware that the Bodhisattva understands the meaning of questions that surpass the world. Above, there is the Great Nirvana Dharma, and by practicing within it, one can attain it. Above, it is said that inconceivable transformations and unsurpassed Buddha-dharma, when will they disappear? If there is no Great Nirvana Dharma, then there is no Dharma mindfulness, no Dharma, how can one practice? How can one achieve knowledge and perception? Since an enlightened person cannot achieve knowledge and perception, how can they act? Above, it is said that the inconceivable path, if the Great Nirvana and even these five practices are below. Answering the question raised above, there is no permanent Dharma mindfulness that can be practiced, so the meaning of how to achieve knowledge and perception is not established. The answer is that my disciples in future generations will fully possess the five practices and circulate the Great Nirvana Sutra that abides for a long time. When practicing these five practices, my Buddha-dharma will not perish. If my disciples frequently violate precepts, do not practice the five practices, are lazy and negligent, and cannot circulate it, then at that time the Buddha-dharma will perish. The flourishing of this sutra depends on people, and the perishing of this sutra also depends on people. If it is said that the flourishing of the sutra depends on paper and writing, then the flourishing of the sutra depends on paper and writing.

語滅者此紙素經滅。興廢由人。都不關前理。若語常理有佛無佛古今有之。未始不無有此法念處。是菩薩于中修行得成知見覺。人便能作。上來不思議化有能受持以下。訖至具足流佈未有人行五行故。當知紙素經興。若我弟子多犯禁戒至然後滅盡來人不行故。明紙素經滅。若語理古今是常未曾有數也。迦葉白佛言以下。為未解者作難。先列過佛。我親從佛受如是義者。受如是盲滅義。問如來迦葉佛時有是經不者。如其有不應言滅。如其無者。迦葉佛若無大涅槃經云何言諸佛等有秘密藏。若迦葉一佛有知諸佛同有不但諸佛同有釋迦亦有。我今難迦葉一佛既無。明知諸佛亦無不但諸佛亦無類。今釋迦亦無。此是類難。我先說言。唯有文殊以下答中凡有三答。一以人來答。二以理來答。三提文來答。一唯有文殊方解是義者何處說。上本有今無下說本有者本有佛性本無者眾生緣因未備現在無佛性本有今無。唯有文殊大士方能玄會有知理有不無也。第二有二種法者世法可滅者。金剛以還是世法無常故可滅。第一義法則不可滅者。佛性第一義諦古今常住則不可滅。復有二種者。金剛以還體是無我故可滅。涅槃住常樂我凈則不可滅也。二乘所持理之及教則有壞滅。大士所持常樂極理則不可滅。一外二內者。十二部經言。經名外則有壞

【現代漢語翻譯】現代漢語譯本語滅是指紙素經（用紙書寫的經典）的消失。經典的興盛或衰敗取決於人，與之前的道理無關。如果從常理來說，有沒有佛，這種道理古往今來都存在。從來沒有不存在這種法念處（Dharma-smṛtyupasthāna，四念住之一，此處指對法的觀照）。菩薩在這裡修行，才能成就知見覺悟。人就能做到。從上面『不可思議化有能受持』以下，直到『具足流佈』，因為沒有人去實踐五行（指五行思想），應當知道紙素經會興盛。如果我的弟子大多違犯禁戒，直到經典滅盡，是因為後來的人不去修行。這說明紙素經會滅亡。如果從道理上說，古往今來都是常理，從未有過例外。『迦葉白佛言』以下，是為那些不理解的人提出疑問。先列舉佛的過失。『我親從佛受如是義者』，是說接受了這種盲目滅亡的道理。問：『如來迦葉佛（Kāśyapa Buddha）時有這部經嗎？』如果那時有，就不應該說滅亡。如果那時沒有，迦葉佛如果沒有《大涅槃經》（Mahāparinirvāṇa Sūtra），怎麼能說諸佛等有秘密藏（Tathāgatagarbha，如來藏）？如果迦葉一佛有，那麼諸佛都應該有，不僅諸佛有，釋迦（Śākyamuni）也有。我現在反駁：迦葉一佛既然沒有，就說明諸佛也沒有，不僅諸佛沒有，類比來說，現在的釋迦也沒有。這是類比反駁。我先前說：『唯有文殊（Mañjuśrī）』以下，是回答，總共有三個回答。一是用人來回答，二是用道理來回答，三是引用經文來回答。一、『唯有文殊方解是義者』，這是哪裡說的？上面說本來有，現在沒有，下面說本來有，本來有佛性（Buddha-dhātu），本來沒有的是眾生的緣因沒有具備，現在沒有佛性，本來有現在沒有。唯有文殊大士才能玄妙地領會，有道理存在，不是沒有。第二、有兩種法，世法是可以滅亡的，金剛（Vajra）之前還是世法，因為無常所以可以滅亡。第一義法則不可滅亡，佛性第一義諦（Paramārtha-satya）古往今來常住，所以不可滅亡。又有兩種，金剛之前，本體是無我（Anātman），所以可以滅亡。《涅槃經》所說的常樂我凈（Nitya, Sukha, Atman, Subha）則不可滅亡。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）所持的道理和教義會有壞滅，大士（Mahāsattva）所持的常樂極理則不可滅亡。一外二內，十二部經（Dvādaśāṅga-buddhavacana）說，經名是外在的，所以會有壞滅。

【English Translation】 English version The 'extinction of speech' refers to the disappearance of paper-based scriptures (classics written on paper). The flourishing or decline of scriptures depends on people, and has nothing to do with previous principles. If speaking from the perspective of constant principles, whether there is a Buddha or not, this principle has existed throughout ancient and modern times. There has never been a time when this Dharma-smṛtyupasthāna (the establishment of mindfulness of the Dharma, one of the Four Foundations of Mindfulness, here referring to the contemplation of the Dharma) did not exist. Bodhisattvas cultivate here to achieve knowledge, insight, and enlightenment. People can then do it. From 'the inconceivable transformation can be received and upheld' above, until 'fully disseminated,' because no one practices the Five Elements (referring to the Five Elements thought), it should be known that paper-based scriptures will flourish. If my disciples mostly violate precepts, until the scriptures are completely destroyed, it is because later people do not practice. This explains the extinction of paper-based scriptures. If speaking from the perspective of principle, it is a constant principle throughout ancient and modern times, and there has never been an exception. 'Kāśyapa said to the Buddha' below is to raise questions for those who do not understand. First, list the faults of the Buddha. 'I personally received such meaning from the Buddha' means accepting this doctrine of blind extinction. Question: 'Did the Tathāgata Kāśyapa Buddha have this scripture?' If it existed at that time, it should not be said to be extinct. If it did not exist at that time, if Kāśyapa Buddha did not have the Mahāparinirvāṇa Sūtra, how could it be said that all Buddhas have the secret treasury (Tathāgatagarbha, the Womb of the Tathāgata)? If one Buddha Kāśyapa has it, then all Buddhas should have it, not only all Buddhas have it, but also Śākyamuni has it. I now refute: Since one Buddha Kāśyapa does not have it, it shows that all Buddhas do not have it, not only all Buddhas do not have it, by analogy, the current Śākyamuni does not have it either. This is a rebuttal by analogy. I said earlier: 'Only Mañjuśrī' below is the answer, with a total of three answers. The first is to answer with people, the second is to answer with reason, and the third is to answer by quoting scriptures. First, 'Only Mañjuśrī can understand this meaning,' where is this said? The above says it originally existed, but now it does not, and the following says it originally existed, originally there was Buddha-nature (Buddha-dhātu), and what originally did not exist was that the conditions of sentient beings were not met, and now there is no Buddha-nature, originally there was but now there is not. Only the great Bodhisattva Mañjuśrī can mysteriously understand, there is reason, it is not that there is nothing. Second, there are two kinds of Dharma, worldly Dharma can be destroyed, before Vajra it is still worldly Dharma, because it is impermanent so it can be destroyed. The first principle cannot be destroyed, the Buddha-nature, the ultimate truth (Paramārtha-satya) is constant throughout ancient and modern times, so it cannot be destroyed. There are also two kinds, before Vajra, the essence is non-self (Anātman), so it can be destroyed. The permanence, bliss, self, and purity (Nitya, Sukha, Atman, Subha) mentioned in the Nirvana Sutra cannot be destroyed. The principles and teachings held by the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) will be destroyed, but the ultimate principle of permanence and bliss held by the great Bodhisattva (Mahāsattva) cannot be destroyed. One external and two internal, the twelve divisions of scriptures (Dvādaśāṅga-buddhavacana) say that the name of the scripture is external, so it will be destroyed.

滅。所詮之理名內則不壞滅。一為二無為者。降佛以還為三相所為則有滅也。法身常住不為三相所為則不可滅。一者人中。二者天中。十地等伴人中則可壞滅。第一義天理無壞滅。十一部經是無常法則可壞滅。指佛性理正曰方苞含稱廣。此方廣經則不可滅。汝向所問者。第三提文而答汝向問。迦葉佛有是經不者。汝難一佛已無諸佛亦無類。今釋迦亦無者義不然。此大涅槃經是一切諸佛秘密藏者。明迦葉一佛已有。明知諸佛同有不但諸佛同有類難。今還類答。何以故者。何以名秘密藏故一切諸佛雖等有。此法十一部所說佛性故名藏。如人七寶不出不用名藏。問長者寶何以不出不用。為未來谷貴賊來侵國。乃至道路忽難　爾時方出七寶用如來亦爾。所以不說者。亦為未來四事因緣故。令方出用谷貴者人解不同。且就一師解。正指苦無常無我以乞之為谷何時賊。今言貴者初始鹿野為說苦無常用。此法斷三界或盡道成無著於己有用稱之為賤。后時以苦無常曼加佛地於己無用稱貴也。賊來侵國者。聲聞二乘是賊。常住涅槃是國。欲明二乘謗無涅槃名賊。侵國惡王者二乘人是也。為欲贖命者。欲明二乘說佛無常似。若斷他法身命如來今在雙林說法身常住授與聲聞。既聞常住斷佛上無常。於法身上不作無常見。如來可還自申已常名贖

【現代漢語翻譯】現代漢語譯本滅。所詮釋的道理如果從內在來看，就不會壞滅。『一為二無為』是指，從佛陀降生以來，受到生、老、病三相的影響，就會有滅亡。法身常住，不受三相影響，就不可滅。『一者人中，二者天中』，十地菩薩等在人間也會有壞滅。第一義諦的真理沒有壞滅。十一部經是無常之法，所以可以壞滅。指出佛性的道理正直，包含廣泛，所以稱為『方廣』。這部《方廣經》是不可滅的。你之前所問的問題，現在第三次提出來回答你之前的問題：迦葉佛是否有這部經？你質疑說，如果一位佛沒有，那麼諸佛也沒有，沒有同類。現在說釋迦佛也沒有，這種說法是不對的。這部《大涅槃經》是一切諸佛的秘密藏。說明迦葉佛已經有了，明確知道諸佛都有，不僅僅是諸佛有同類。現在還是用類比來回答。為什麼呢？為什麼稱為秘密藏呢？因為一切諸佛雖然平等具有，但這部經十一部所說的佛性，所以稱為『藏』。就像人有七寶，不拿出來用，就稱為『藏』。問：長者的寶為什麼不拿出來用呢？因為未來穀物昂貴，盜賊入侵國家，甚至道路艱難的時候，那時才拿出七寶來用。如來也是這樣，所以不說，也是爲了未來四種因緣的緣故，才拿出來用。『谷貴』是指人們理解不同。且就一位師父的理解來說，正是指苦、無常、無我，以乞討為生就像穀物。什麼時候有盜賊呢？現在說『貴』，是指最初在鹿野苑說苦、無常、無我。這種法斷除三界，或者證盡道，成就無著，對自己有用，就稱為『賤』。後來以苦、無常到達佛地，對自己沒有用，就稱為『貴』。『盜賊入侵國家』是指，聲聞二乘是盜賊，常住涅槃是國家。想要說明二乘誹謗沒有涅槃，稱為盜賊入侵國家。『惡王者』是指二乘人。『爲了贖命』是指，想要說明二乘說佛是無常的，好像要斷除他的法身性命。如來現在在雙林說法身常住，授予聲聞。既然聽聞常住，斷除佛身上的無常，在法身上不做無常的見解。如來可以還給自己申明是常，稱為贖回。

【English Translation】 English version Extinction. The principle explained, if viewed internally, will not be destroyed. 'One becomes two non-conditioned' refers to that since the Buddha's descent, being influenced by the three marks of birth, old age, and death, there will be extinction. The Dharmakaya is permanent and not influenced by the three marks, so it cannot be extinguished. 'One is in the human realm, two are in the heavenly realm,' even Bodhisattvas of the ten grounds in the human realm will have destruction. The truth of the First Noble Truth is not destroyed. The eleven parts of the scriptures are impermanent laws, so they can be destroyed. Pointing out the principle of Buddha-nature as upright and encompassing, it is called 'Vaipulya' (Fang Guang). This 'Vaipulya Sutra' (Fang Guang Jing) cannot be extinguished. The question you asked earlier, now for the third time, I will answer your previous question: Did Kashyapa Buddha have this sutra? You questioned that if one Buddha does not have it, then all Buddhas do not have it, and there is no similarity. Now saying that Shakyamuni Buddha does not have it either, this statement is incorrect. This 'Mahaparinirvana Sutra' (Da Niepan Jing) is the secret treasury of all Buddhas. It shows that Kashyapa Buddha already had it, clearly knowing that all Buddhas have it, not just that Buddhas have similarity. Now I will still use analogy to answer. Why? Why is it called a secret treasury? Because although all Buddhas equally possess it, the Buddha-nature spoken of in these eleven parts of the sutra is why it is called a 'treasury.' It is like a person having seven treasures, not taking them out to use, it is called a 'treasury.' Question: Why does the elder not take out the treasures to use? Because in the future when grains are expensive, thieves invade the country, or even when the roads are difficult, then the seven treasures will be taken out to use. The Tathagata is also like this, so he does not speak, also for the sake of the four future conditions, he takes them out to use. 'Grain is expensive' refers to people's different understandings. And according to one master's understanding, it precisely refers to suffering, impermanence, and non-self, with begging for alms being like grain. When are there thieves? Now saying 'expensive' refers to initially speaking of suffering, impermanence, and non-self in the Deer Park (Lumbini). This Dharma cuts off the three realms, or exhausts the path, achieving non-attachment, being useful to oneself, it is called 'cheap.' Later, reaching the Buddha-ground with suffering and impermanence, being useless to oneself, it is called 'expensive.' 'Thieves invade the country' refers to the Shravakas (Shengwen) and Pratyekabuddhas (Yuanjue) of the Two Vehicles being thieves, and the permanent Nirvana being the country. Wanting to explain that the Two Vehicles slander that there is no Nirvana, it is called thieves invading the country. 'Evil king' refers to the people of the Two Vehicles. 'In order to redeem life' refers to wanting to explain that the Two Vehicles say the Buddha is impermanent, as if wanting to cut off his Dharmakaya life. The Tathagata is now speaking of the permanent Dharmakaya in the Twin Sal Trees (Shuanglin), bestowing it upon the Shravakas. Since hearing of permanence, cutting off the impermanence on the Buddha's body, not making the view of impermanence on the Dharmakaya. The Tathagata can return to himself and declare that he is permanent, called redemption.

命也。道路澀難者。苦無常有通人義名道路。何時中滑。今道澀者。昔日苦無常法通其行人出於三界名滑二乘。今者以此無常類著佛地成其顛倒名澀也。如來今日謂苦無常在於金剛以還常樂在今。佛地還使二乘得八修之解。除其到或財難得者總結。前谷貴賊來侵國遇惡王道路忽難。如此因緣名財難。得時當出用者。在雙林中顯大涅槃常樂我凈名出用也。畜不凈物者合上谷貴也。為四眾說如來畢竟入無滅涅槃。合上二喻。賊來侵國遇惡王為贖命也。讀誦世典以下合第四道終澀難。世典者修遍執無常為是也。不敬佛經者。謗常住涅槃名不敬也。人流行文字經有其隱沒大涅槃常不變易。云何難言迦葉佛有是經不也。所有眾生貪慾微薄以下。解迦葉佛諸興廢所以。欲明迦葉佛時貪慾微薄知惠滋多。佛滅后七日假四依說。過七日後不假言教相與□理在心。是以得理以亡恰不假言說如是名滅。此時滅非要也。今世眾生智慧微少煩惱梁厚愚癡多法人不能信。爾時法不流行名之為滅。若語常理古今湛然理無滅也。自下度引事來誡敕明常法不滅也。若佛初出以下。訖至雖復涅槃當正法久住以來。泛明一切佛有其興廢也。我法滅時以下。明釋迦諸有其興廢。或說神空欲明眾生廣起到或名法滅。此是惡滅也。爾時王會城阿阇世王者何以來。凡

有六意也。一上來一改直明知見覺行。此明知見覺人。上來明四等益物竟。未知得益人是誰。自下出世王是得益人也。三昔經何以不來。今經方來者。昔經理教不如不能滅人五逆重罪慾障今經理教具備。必滅人五逆重罪也。四經初何以不來。此中方來者。欲明初其病未增道根未熟。是故不來。今時其病已增道根已熟。是故此中來也。五前聖行品中何以不來。梵行中方來者。前明聖者是自正之行。不兼冰化故不明也。慾障此品冰化之行本自濟物。是故此中來。六此品初何以不來品未方來者。欲明品初慈悲之始未能滅人五逆重罪故品初不來。此中如來入月愛三昧慈悲志極。能滅重罪故品未來也。自此以下凡有八段經文。第一從初以下。明其王心生悔熱遍體生瘡由害父故爾。第二從大臣名月稱以下。此之一段明六臣勸王詣六師治病也。第三從耆婆以下問王得安隱眠不者。勸王向佛重罪畢除也。爾時世尊在雙林問以下。第四凡有二意。初明應身為王住世說法令王性悟除罪發心。二說法身常住令得悟也。月愛三昧以下。第五除王身患。耆婆答王以下。第六譬如曷人速赴清泉勸王求佛。上來處處勸王詣佛向王自惟罪深無有去意。是以此中耆婆重勸。即命一臣名吉祥已下。第七明王受勸嚴駕車乘國人民向佛去也。佛告大王諦聽諦聽已

【現代漢語翻譯】現代漢語譯本有六種含義。一，從前文到此處，改變了直接明瞭的知見覺行。這是爲了闡明知見覺悟之人。前文闡述了四種平等的利益眾生的方式完畢，但還不知道誰是得到利益的人。從下文開始，出世的國王就是得到利益的人。二，過去的經典為什麼沒有出現，而現在的經典才出現呢？因為過去的經典教理不夠完備，不能夠消除人們的五逆重罪和業障，而現在的經典教理完備，必定能夠消除人們的五逆重罪。三，經典最初為什麼沒有出現，而在此處才出現呢？這是爲了說明最初人們的病癥還沒有加重，道根還沒有成熟，所以沒有出現。現在人們的病癥已經加重，道根已經成熟，所以在此處出現。四，在之前的聖行品中為什麼沒有出現，而在梵行中才出現呢？因為之前闡明聖者是自我端正的行為，不包含冰釋融化的教化，所以沒有闡明。想要消除業障，這一品冰釋融化的行為本來就是爲了救濟眾生，所以在此處出現。五，這一品最初為什麼沒有出現，而在此品末尾才出現呢？這是爲了說明此品最初慈悲的開始，還不能夠消除人們的五逆重罪，所以此品最初沒有出現。此處如來進入月愛三昧，慈悲心達到極致，能夠消除重罪，所以此品末尾才出現。從此以下共有八段經文。第一段從最初以下，說明國王心中生起悔恨，遍體生瘡，是因為傷害父親的緣故。第二段從大臣名叫月稱以下，這一段說明六位大臣勸國王去拜訪六師來治療疾病。第三段從耆婆以下，詢問國王是否能夠安穩睡眠，勸國王向佛懺悔，重罪就能完全消除。爾時世尊在雙林問以下，第四段共有兩種含義。首先說明應化身爲了國王住在世間說法，讓國王覺悟本性，消除罪業，發起善心。其次說明法身常住，讓國王得到覺悟。月愛三昧以下，第五段是消除國王身上的疾病。耆婆回答國王以下，第六段是譬如口渴之人迅速奔向清泉，勸國王求佛。前文處處勸國王去拜訪佛，向國王說明自己罪孽深重，沒有前去的意願。因此，此處耆婆再次勸說。即命令一位大臣名叫吉祥以下，第七段說明國王接受勸告，準備好車馬，率領全國人民向佛前去。佛告訴大王，仔細聽，仔細聽。

【English Translation】 English version There are six meanings. First, from the previous text to here, it changes the direct and clear knowledge, views, awareness, and actions. This is to clarify the person of knowledge, views, and enlightenment. The previous text explained the four equal ways of benefiting beings, but it is not yet known who is the person who receives the benefit. From the following text, the world-transcending king is the person who receives the benefit. Second, why didn't the past scriptures appear, but the current scriptures appear now? Because the teachings of the past scriptures were not complete enough to eliminate people's five rebellious sins and karmic obstacles, while the teachings of the current scriptures are complete and will surely eliminate people's five rebellious sins. Third, why didn't the scriptures appear at the beginning, but appear here? This is to explain that at the beginning, people's illnesses had not yet worsened, and their roots of the Way had not yet matured, so they did not appear. Now that people's illnesses have worsened and their roots of the Way have matured, they appear here. Fourth, why didn't they appear in the previous 'Holy Conduct' chapter, but appear in the 'Brahma Conduct' chapter? Because the previous explanation of the holy ones is the practice of self-rectification, which does not include the melting and transforming of ice, so it was not explained. To eliminate karmic obstacles, this chapter's practice of melting and transforming ice is originally for the purpose of saving beings, so it appears here. Fifth, why didn't this chapter appear at the beginning, but appear at the end of the chapter? This is to explain that the beginning of compassion in this chapter could not eliminate people's five rebellious sins, so it did not appear at the beginning of the chapter. Here, the Tathagata enters the 'Moonlight Samadhi', and the compassionate mind reaches its extreme, which can eliminate serious sins, so it appears at the end of the chapter. From here onwards, there are eight sections of scripture. The first section, from the beginning onwards, explains that the king's heart is filled with remorse, and sores appear all over his body, because he harmed his father. The second section, from the minister named Yuecheng (Moon Name) onwards, explains that the six ministers advised the king to visit the six teachers to treat his illness. The third section, from Jīvaka (Physician) onwards, asks the king whether he can sleep peacefully, and advises the king to repent to the Buddha, so that his serious sins can be completely eliminated. At that time, the World Honored One was in the Shuanglin (Twin Sal Trees) and asked onwards, the fourth section has two meanings. First, it explains that the manifested body lives in the world to preach the Dharma for the king, so that the king can awaken his nature, eliminate his sins, and generate good intentions. Second, it explains that the Dharma body is permanent, so that the king can attain enlightenment. From 'Moonlight Samadhi' onwards, the fifth section is to eliminate the king's physical illness. Jīvaka (Physician) answers the king onwards, the sixth section is like a thirsty person rushing to a clear spring, advising the king to seek the Buddha. The previous text repeatedly advised the king to visit the Buddha, explaining to the king that he had committed serious sins and had no intention of going. Therefore, Jīvaka (Physician) advises again here. He immediately ordered a minister named Jixiang (Auspicious) onwards, the seventh section explains that the king accepted the advice, prepared his chariots and horses, and led the people of the country to the Buddha. The Buddha told the great king, listen carefully, listen carefully.

下。第八為王待從說二諦除王心中病也。欲明世王為化物故現同凡夫起其逆罪。語其內德實是知見覺人。何以知昨六臣勸王詣六師除病世王以知六臣非是知見覺始知。其六師非是知見覺。終不滅人罪逆故。不從六臣之勸也。若論耆婆是知見覺始。若論如來是知見覺終。是故世王從耆婆之勸詣如來所。故知世王見覺人也。其性弊惡至其心識滅來內有害父之心。口有刑戮之過也。見在者唯見現貪國重位五欲等樂故害父也。不見未來等現唯現為五逆為因。未來畢得阿鼻地獄為果故。言不見未來也。純以惡人為眷屬者。與提婆為等侶也。父王無辜者。辜之言罪。欲明父王於我實無有罪。因害父說不可附近以來明逆害。父已見受花報體生其創晃穢位增也。若爾地獄果報受無疑也。明其母子心重以種種藥附王瘡也。王白母言如是從內心生。不從四大起世間藥草不能治也。以遠彰出世良醫方能治也。又臣名月稱已下。第二六臣來問病也。就六臣中問之以答各有五句。一性至王所。二問病原由。三答由害父王。四明無醫療治。五者尉愈王也。大臣各說有已皆有五句。一說名字。二嘆師德。三明住處。四者勸王詣師。五者王許往治。六師所計各不同也。第一師起斷滅見。第二師計身有七分細者。是常不可殺。粗者無常是可殺也。三計萬法

。皆從自在天生。第六計莫問有罪無罪不須修道八萬劫后自然得解脫。是大外道也　爾時大醫已下。第三所以問王。得安隱眠不者。欲明耆婆大醫。明知世王逆父罪重不得安眠。所以問者。凡欲省病要問原由。欲使自說病拔故發問耳。下王以偈來答。初四偈明佛得安隱眠不。心無取著已下有偈半明大士斷除十惡盡乃得安隱眠。正應明不安眠所以道餘人等世王意。先明諸佛菩薩得安眠時為彰已。是人不得安眠也　誰得安眠一偈釋前四偈佛得安眠　誰得安眠所謂慈悲等釋前五偈半也。眾生無冥已下三偈。世王自道已害父重罪。具十惡業不得安眠　若食過節度已下三偈。泛明世間心有疑。未獲者不得安眠也。耆婆我今病重。逆害父王。世無良醫治我身心。汝云何問我得安眠也　如粗在強者已下。與已作喻我害父王罪重必感地獄。有無良醫治我身心。云何得安隱眠也　答言善哉已下凡有七事來勸王。王答言罪重不可除罪者。一心生重悔。二漸三愧四便發露向之。五便識知因果。王有五種善根非一闡提。云何不向佛也。一事竟第二汝向言世無良醫者。加毗城王子悉達多是大良醫。云何無也　女道無妙藥者答自作自受已下。第三齣妙藥　釋提洹因已。第四廣引同類以勸世王。假使一月常以佈施下。第五舉足一步必備重罪也。爾時天

【現代漢語翻譯】現代漢語譯本：都從自在天（Mahesvara）出生。第六種計策是莫問有罪無罪，不需要修行，八萬劫后自然得到解脫。這是大外道啊！

這時大醫（指耆婆Jivaka）以下的內容，是第三個原因，所以問阿阇世王（Ajatasattu）是否能安穩睡眠。想要表明耆婆大醫，明明知道世王逆父罪重，不得安眠。所以問的原因是，凡是想要了解病情，要問起因。想要讓病人自己說出病根，所以才發問。下面阿阇世王用偈頌來回答。最初四個偈頌說明佛陀得到安穩睡眠的原因。『心無取著』以下有偈頌一半的內容說明大士（菩薩Mahasattva）斷除十惡，才能得到安穩睡眠。正是要說明不能安眠的原因，所以說『餘人等』是世王的想法。先說明諸佛菩薩得到安眠時，是爲了彰顯這些人不得安眠啊！

『誰得安眠』一個偈頌解釋前面四個偈頌佛陀得到安眠的原因。

『誰得安眠所謂慈悲等』解釋前面五個半偈頌的內容。『眾生無冥』以下三個偈頌，世王自己說自己有殺害父親的重罪，具足十惡業，所以不得安眠。

『若食過節度』以下三個偈頌，泛泛地說明世間心有疑惑，沒有獲得解脫的人不得安眠。耆婆，我如今病重，逆害父王，世上沒有良醫能醫治我的身心。你為什麼問我是否能安眠呢？

『如粗在強者』以下，用比喻來說明我殺害父王的罪過深重，必定會感應到地獄的果報。有沒有良醫能醫治我的身心呢？怎麼能得到安穩睡眠呢？

回答說『善哉』以下，總共有七件事來勸說阿阇世王。阿阇世王回答說罪過深重，無法消除罪過。消除罪過的方法是：第一，一心生起深重的後悔；第二，漸修；第三，慚愧；第四，便發露懺悔；第五，便認識到因果。阿阇世王有五種善根，不是一闡提（icchantika，斷善根的人）。為什麼不歸向佛陀呢？一件事結束。第二件事，你說世上沒有良醫，迦毗羅衛城（Kapilavastu）的王子悉達多（Siddhartha）是大良醫。怎麼能說沒有呢？

『女道無妙藥者』回答『自作自受』以下的內容，是第三件事，提出妙藥。

『釋提洹因』（Sakka，帝釋天）以下，是第四件事，廣泛地引用同類的事例來勸說阿阇世王。『假使一月常以佈施』以下，是第五件事，舉出走一步路都必定有重罪的例子。這時天（Deva）...

【English Translation】 English version: All are born from Mahesvara (Lord of Freedom). The sixth scheme is: 'Don't ask about guilt or innocence, no need to cultivate the path, after eighty thousand kalpas (aeons) you will naturally attain liberation.' This is a great heretical path!

At this time, what follows 'Great Physician' (referring to Jivaka) is the third reason for asking King Ajatasattu (Unborn Enemy) whether he can sleep peacefully. It aims to show that the great physician Jivaka clearly knows that the king's sin of rebelling against his father is heavy, and he cannot sleep peacefully. The reason for asking is that whenever one wants to understand an illness, one must ask about the cause. The intention is to have the patient speak about the root of the illness himself, so the question is posed. Below, King Ajatasattu answers with verses. The first four verses explain why the Buddha attained peaceful sleep. From 'The mind has no attachments' onwards, half of the verses explain that a Bodhisattva (Mahasattva) must cut off the ten evils in order to attain peaceful sleep. It is precisely to explain the reason for not being able to sleep peacefully that it is said 'other people, etc.' are the king's thoughts. First, explaining when the Buddhas and Bodhisattvas attain peaceful sleep is to highlight that these people cannot sleep peacefully!

The verse 'Who attains peaceful sleep' explains the reason why the Buddha attained peaceful sleep in the previous four verses.

'Who attains peaceful sleep, so-called compassion, etc.' explains the content of the previous five and a half verses. The following three verses from 'Sentient beings have no darkness' are the king's own statement that he has the grave sin of killing his father, possesses the ten evil deeds, and therefore cannot sleep peacefully.

The following three verses from 'If eating exceeds moderation' generally explain that those in the world who have doubts in their minds and have not attained liberation cannot sleep peacefully. Jivaka, I am now seriously ill, having rebelled against and killed my father. There is no good doctor in the world who can cure my body and mind. Why do you ask me if I can sleep peacefully?

From 'Like the coarse in the strong' onwards, an analogy is used to explain that my sin of killing my father is so grave that I will surely experience the retribution of hell. Is there a good doctor who can cure my body and mind? How can I attain peaceful sleep?

Answering 'Excellent' below, there are a total of seven things to persuade King Ajatasattu. King Ajatasattu replies that the sin is so grave that it cannot be eliminated. The methods to eliminate sin are: first, to sincerely generate deep remorse; second, gradual cultivation; third, shame and regret; fourth, to confess and repent; fifth, to recognize cause and effect. King Ajatasattu has five kinds of good roots and is not an icchantika (one who has severed their roots of goodness). Why not turn to the Buddha? One matter is concluded. The second matter, you say there is no good doctor in the world, but Prince Siddhartha (He Who Achieves His Goal) of Kapilavastu (Kapila's Abode) is a great doctor. How can you say there isn't?

'The female path has no wonderful medicine' answers the content below 'Self-made, self-received,' which is the third matter, presenting the wonderful medicine.

From 'Sakka (Lord of Devas)' onwards, is the fourth matter, widely citing similar examples to persuade King Ajatasattu. From 'Suppose one month constantly gives alms' onwards, is the fifth matter, citing the example that every step taken is bound to have grave sin. At this time, the Deva (God)...

王答耆婆已下。第六臣勸。爾時空中出聲已下。第七必王空中勸子也。一念善心彼百種德者。王有五種善根。云何言罪重不向佛也。三十二相八十種好是大良醫光明應也。若色非色已下解真身。若色者應同其色非色不同世間色。非非色者法身常住不可名色。不可說非色。非非色都無。下句亦作自作者。金剛已還后受報名他受也。造因名自作自受者。始終一行者名自受也。自作他受者金剛已還名自作。金剛已后受報名他受也。無作無受者。常住第一義諦名無作無受　第四釋提洹因諸佛常除五衰沒相。王今諸佛而不除逆也已下。十三種得益人來廣勸王也。阿逸多具三逆罪。昔經亦除。何以上言昔經不除世王逆罪今經除者。欲明阿逸多雖具逆過因強為緣弱發昔強因故言昔經亦除三逆也。欲明世王過因是弱昔緣復弱故言不除王逆罪　要今經理勝與作強緣。便能發過去弱因滅其重逆故言今經除也。若信臣語速往佛所信臣上悉多是大良醫無作無受是妙藥。若信此語詣佛重罪必除。若不見信者上有良醫妙藥除人重逆罪。愿善思之者愿王思上十三種人諸佛蒙益。王今詣佛亦同得益。諸佛大悲普覆不限一人。此文何以來者。上來諸人詣佛悔過疑如來心不平等。餘人雖可除罪我一人佛何必不除我罪何以然。佛心不必平等。是故興此文也。我

【現代漢語翻譯】現代漢語譯本：王回答耆婆（Jivaka，名醫）以下。第六位大臣勸諫。當時空中發出聲音以下。第七位必勝王（Ajatashatru）在空中勸告兒子。一念善心，彼有百種功德。大王有五種善根。為何說罪重而不向佛呢？三十二相八十種好是大良醫的光明應現。若色非色以下解釋真身。若色，應與色相同；非色，則不同於世間之色。非非色者，法身常住，不可名色，不可說非色。非非色都無。下句也作自作者。金剛（Vajra，金剛喻定）已還后受報名他受。造因名為自作自受。始終一行者名為自受。自作他受者，金剛已還名為自作。金剛以後受報名他受。無作無受者，常住第一義諦名為無作無受。第四，釋提洹因（Shakra，帝釋天）諸佛常除五衰沒相。大王現在諸佛而不除逆罪，以下是十三種得到利益的人來廣泛勸諫大王。阿逸多（Ajita，彌勒菩薩的梵文名字）具足三種逆罪。過去的經典也除滅此罪。為何上面說過去的經典不除滅世王的逆罪，而現在的經典卻能除滅呢？想要說明阿逸多雖然具有逆罪，但因為過去的強因是現在的弱緣，所以引發了過去的強因，因此說過去的經典也除滅三種逆罪。想要說明世王的罪因是弱因，過去的緣分也很弱，所以說不除滅大王的逆罪。要用現在的經典殊勝的力量來作為強緣，便能引發過去微弱的因，滅除其重大的逆罪，所以說現在的經典能除滅此罪。如果相信大臣的話，迅速前往佛所，相信大臣悉多（Siddhartha，悉達多太子，釋迦摩尼佛的本名）是大良醫，無作無受是妙藥。如果相信這些話，前往佛所，重罪必定能被除滅。如果不相信，那麼上面有良醫妙藥，能除滅人的重大逆罪。希望好好思考這些話，希望大王思考上面十三種人蒙受諸佛的利益。大王現在前往佛所也能同樣得到利益。諸佛大悲普覆，不限於一人。這段文字為何而來呢？上來諸人前往佛所懺悔罪過，懷疑如來心不平等。其他人雖然可以除罪，我一個人佛為何必定不除滅我的罪過？為什麼這樣說呢？因為佛心不必平等。所以興起這段文字。我

【English Translation】 English version: The king answered Jivaka (the physician) below. The sixth minister advised. At that time, a voice came from the sky below. The seventh, King Ajatashatru, advised his son from the sky. With one thought of goodness, he has a hundred kinds of merits. The king has five kinds of good roots. Why say the sin is heavy and not turn to the Buddha? The thirty-two marks and eighty minor characteristics are the light manifestation of a great physician. 'If form, non-form' below explains the true body. If form, it should be the same as form; if non-form, it is different from the form of the world. 'Non-non-form' means the Dharmakaya is permanent, cannot be named form, cannot be said to be non-form. 'Non-non-form' is completely non-existent. The following sentence also acts as the self-creator. Vajra (diamond samadhi) and before, receiving the report is receiving from others. Creating the cause is called self-created and self-received. One who consistently practices is called self-received. 'Self-created, received by others' means Vajra and before is called self-created. After Vajra, receiving the report is receiving from others. 'No creation, no reception' means the permanently abiding first principle is called 'no creation, no reception.' Fourth, Shakra (the lord of devas) and the Buddhas constantly remove the signs of the five declines. Now the king, the Buddhas do not remove the rebellious sins, below are thirteen kinds of people who receive benefits and come to widely advise the king. Ajita (Maitreya Bodhisattva) possesses three rebellious sins. The past sutras also eliminate this sin. Why does the above say that the past sutras do not eliminate the rebellious sins of the worldly king, but the present sutra can eliminate them? It wants to explain that although Ajita has rebellious sins, because the strong cause of the past is the weak condition of the present, it triggers the strong cause of the past, therefore it is said that the past sutras also eliminate the three rebellious sins. It wants to explain that the king's sinful cause is a weak cause, and the past conditions are also weak, therefore it is said that the king's rebellious sins are not eliminated. It is necessary to use the superior power of the present sutra as a strong condition, which can trigger the weak cause of the past and eliminate its heavy rebellious sins, therefore it is said that the present sutra can eliminate this sin. If you believe the minister's words, quickly go to the Buddha, believe that the minister Siddhartha (Shakyamuni Buddha's given name) is a great physician, 'no creation, no reception' is a wonderful medicine. If you believe these words, go to the Buddha, the heavy sins will surely be eliminated. If you do not believe, then above there is a good physician and wonderful medicine that can eliminate people's heavy rebellious sins. I hope you think carefully about these words, I hope the king thinks about the above thirteen kinds of people who receive the benefits of the Buddhas. The king can also receive the same benefits by going to the Buddha now. The great compassion of the Buddhas covers all, not limited to one person. Why does this passage come about? The people above went to the Buddha to repent of their sins, doubting that the Tathagata's mind is not equal. Although others can eliminate sins, why would the Buddha necessarily not eliminate my sins alone? Why is that? Because the Buddha's mind does not necessarily have to be equal. Therefore, this passage arises. I

上來言語一切有罪詣佛都得除罪。豈可限王一人。假使一月者。第五道世王害父以來畏堅地獄種種佈施[泳-永+(炙-火+立)]得勉之。是故勸王。假使一月常以衣食種種等物供養。一切人所得功德分作十六分。不如舉足向佛一步。若爾今還速詣佛所也。王答耆婆者。第六臣勸雖知如來其心平等不限一人。我自審罪重不敢去者。所以然欲明如來永斷生死故。言其性調爭所有眷屬亦是清凈。我今罪重非是如來聽眾系屬地獄。何由向佛也。吾今深自悼無去心者。我雖殺父罪重備為一國之主。我若詣佛佛。若接敘共我言說我意故可設使我者恐不接敘語言我更重加著恥故言都無去心也。空中出聲者。第七父王所以勸者。見世王臣勸不肯去。是以父王勸也。就中有三。一明佛滅不久。二說地獄來怖。三明父子無絕。道佛法將滅法船欲沈。汝今日不向于佛必受地獄也。王聞是以悶絕闢地者。我逆其父父不以為惡空中勸我。感父慈恩悔本惡人聞父欲去罪無人救。是以悔心逾怨名悶絕也。二意所為諸人道根未熟。兼聞佛去悲心將發名悶絕也。當爲是王住世至無量劫者。第四文別凡有二意故也。一從上愿善思之中來上意佛心不必平等。何必除我罪。此義不然。王今速往佛在雙林之中以為王住。至無量劫王可不知定除逆罪也。二意王上

【現代漢語翻譯】現代漢語譯本上來言語，一切有罪之人去到佛前都能消除罪業，難道只能限定國王一人嗎？即使一個月的時間，第五道世王（Ajatashatru，阿阇世王）自從弒父以來，畏懼堅固地獄（Avici Hell），通過種種佈施和供養才得以倖免。所以我勸告大王，即使一個月的時間，經常用衣食等各種物品供養一切人，所得的功德分成十六份，也不如向佛舉步一步。如果這樣，現在就應該快速去到佛所。王回答耆婆（Jivaka，耆婆）說：第六位大臣勸告我，雖然知道如來（Tathagata，如來）的心是平等的，不限定於一人，但我自己審視罪孽深重，不敢前去。這是因為要說明如來已經永遠斷絕了生死，所以說他的性情調順，所有眷屬也是清凈的。我現在罪孽深重，不是如來的聽眾，屬於地獄之人，怎麼能去見佛呢？我現在深深地悲傷，沒有前去的心。我雖然弒父，罪孽深重，但畢竟是一國之主。我如果去見佛，佛如果接納我，和我說話，我或許可以。假設佛不接納我，不和我說話，我會更加感到羞恥，所以說我根本沒有前去的心。空中傳來聲音說：第七，父王之所以勸告你，是因為看到世間的大臣勸告你，你不肯去，所以父王才勸告你。其中有三層意思：一是說明佛即將涅槃（Nirvana，滅度），二是說地獄的恐怖即將到來，三是說明父子之情沒有斷絕。說道佛法將要滅亡，法船即將沉沒，你今天不去見佛，必定會墮入地獄。國王聽到這些話，悶絕倒地，是因為我違逆父親，父親不認為我壞，還在空中勸我。感受到父親的慈恩，後悔自己本來的惡行，聽到父親將要離去，沒有人能救我，因此悔恨的心情超過了怨恨，所以說悶絕倒地。另一種意思是，因為眾人的道根尚未成熟，加上聽到佛將要離去，悲傷的心情即將爆發，所以說悶絕倒地。應當爲了這位國王住世到無量劫，第四段文字分別有兩個意思。一是從上面的願望和善思之中而來，上面的意思是佛心未必平等，何必消除我的罪孽？這種說法不對。大王現在應該快速前往，佛在雙林之中，爲了大王住世到無量劫，大王或許不知道，一定能消除逆罪。第二個意思是國王

【English Translation】 English version Coming forward, it is said that all those who have committed sins can have their sins removed by going before the Buddha. How can this be limited to the king alone? Even for a month, King Ajatashatru (Ajatashatru, meaning 'unborn enemy') has feared the Avici Hell (Avici Hell) since he killed his father, and he was able to avoid it through various acts of charity and offerings. Therefore, I advise Your Majesty, even for a month, to constantly offer clothing, food, and various other items to all people. The merit gained from this, even if divided into sixteen parts, is not as great as taking one step towards the Buddha. If so, you should quickly go to the Buddha now. The king replied to Jivaka (Jivaka, meaning 'living one'): 'The sixth minister advises me, although I know that the Tathagata (Tathagata, meaning 'thus gone one')'s heart is equal and not limited to one person, I myself examine my sins as heavy and dare not go. This is because it is to be explained that the Tathagata has forever cut off birth and death, so it is said that his nature is harmonious and all his family members are pure. My sins are now heavy, I am not a listener of the Tathagata, I belong to hell, how can I go to see the Buddha? I am now deeply saddened and have no intention of going. Although I killed my father and my sins are heavy, I am still the ruler of a country. If I go to see the Buddha, and the Buddha accepts me and speaks to me, perhaps I can. Suppose the Buddha does not accept me and does not speak to me, I will feel even more ashamed, so I say that I have no intention of going at all.' A voice came from the sky saying: 'Seventh, the reason why the father king advises you is because he sees that the ministers of the world advise you, but you are unwilling to go, so the father king advises you.' There are three meanings in it: one is to explain that the Buddha is about to enter Nirvana (Nirvana, meaning 'extinction'), the second is to say that the terror of hell is about to come, and the third is to explain that the father-son relationship has not been severed. It is said that the Buddha's Dharma is about to perish, and the Dharma boat is about to sink. If you do not go to see the Buddha today, you will surely fall into hell.' When the king heard these words, he fainted and fell to the ground, because I disobeyed my father, but my father did not think I was bad, and he still advised me from the sky. Feeling the kindness of my father, I regretted my original evil deeds, and hearing that my father was about to leave, there was no one to save me, so the feeling of regret exceeded the resentment, so it is said that I fainted and fell to the ground. Another meaning is that because the roots of virtue of the people have not yet matured, and also hearing that the Buddha is about to leave, the feeling of sadness is about to erupt, so it is said that I fainted and fell to the ground. It should be for this king to live in the world until immeasurable kalpas, the fourth paragraph of text has two meanings separately. One is from the above wishes and good thoughts, the above meaning is that the Buddha's heart is not necessarily equal, why must my sins be eliminated? This statement is not correct. Your Majesty should go quickly now, the Buddha is in the twin trees, for Your Majesty to live in the world until immeasurable kalpas, Your Majesty may not know, you will definitely be able to eliminate the rebellious sins. The second meaning is the king's

臣勸自審罪重不肯去。父王空中出聲道佛必滅汝后時滅罪無處。是以自投于地謂佛實滅。是故如來在雙林之中自為王住。至無量劫。我今一日之中為王說法。使王生解除罪。如似我無量劫為住不。不異二應身住世為說常住故。今不逸如似無量劫住不異也。下六複次前四為不解。如來常住者。應身住世令其得解。后二複次為說佛性常法也。迦葉白佛言。如來為一切眾不入涅槃無有實滅。所以不道餘人也。為世王等謂佛永滅自投于地。是故彰應滅非實滅也。我言為者。一切具縛凡夫為說名用除其空執。阿耆世普及一切造五逆者。我言為為一切逆罪眾生普感。世王現造逆者為此人說法也。后復為者。為執有為眾生久住於世。不為無為者。達解常住不待我住也。后為者即不見佛性眾生我要住世為說使解佛性也。若解佛性者不假我住名不為也。后復為者是阿難迦葉二眾云何言獨為世王也。阿耆世王者即是王后宮娣女也。后複名佛性者我為要使生佛性也。阿耆世者名恐。正以不生佛性故。廣起煩惱怨生也。如來密語已下嘆三寶不可思議也。大悲導師已下第五文句何以而來。二意故興也。由上文中世無良醫。治我身心者。汝今在家未去。如來以入月愛三昧放神光注照王身。除王刑苦。王若詣佛重逆必除。是故興此文也。二意上言為王

【現代漢語翻譯】現代漢語譯本臣勸他自己審視罪孽深重，但他不肯離去。父王在空中出聲說道：『佛陀必定在你死後才入滅，到那時你將無處懺悔罪孽。』因此，他便縱身投地，認為佛陀真的入滅了。所以，如來在雙林樹間，自己化身為國王居住，直至無量劫。我現在只用一天的時間，為國王說法，使國王生起理解，消除罪孽。這就像我用無量劫的時間居住一樣嗎？這與應化身住世，爲了宣說常住之理沒有區別。現在不捨棄眾生，就像我用無量劫的時間居住一樣，也沒有區別。下面的六次『複次』，前四次是爲了不理解如來常住之理的人，應化身住世，是爲了讓他們得到理解。后兩次『複次』，是爲了宣說佛性常法的道理。迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）對佛說：『如來爲了所有眾生不入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），沒有真實的滅度。』所以沒有說其他人，是爲了世間的國王等認為佛陀永遠滅度，而縱身投地。因此，彰顯的是應化身的滅度，並非真實的滅度。我所說的『為』，是爲了所有被束縛的凡夫俗子宣說，名為作用，去除他們對空性的執著。阿耆世（Ajātaśatru，古印度摩揭陀國國王）普及一切造作五逆罪（佛教指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人。我所說的『為』，是爲了所有造作逆罪的眾生普遍感應。世間的國王現在造作逆罪，是爲了這個人說法。後面的『復為』，是爲了執著于有為法（佛教指因緣和合而生的事物，具有生滅變化）的眾生，讓他們長久地居住在世間，不是爲了無為法（佛教指不生不滅、無造作的事物）的眾生，因為他們已經通達理解常住之理，不需要等待我居住。後面的『為』，是指那些沒有見到佛性的眾生，我需要居住在世間，為他們宣說，使他們理解佛性。如果理解了佛性，就不需要我居住，所以名為『不為』。後面的『復為』，是阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）和迦葉二眾，為什麼說只為世間的國王呢？阿耆世王，就是國王的後宮嬪妃。後面的『複名佛性』，我爲了要使他們生起佛性。阿耆世，名為恐懼，正是因為不生起佛性，所以廣泛地生起煩惱怨恨。如來密語以下，讚歎三寶（佛教指佛、法、僧）不可思議。大悲導師以下，第五句的文句從何而來？因為兩種意思而興起。由於上面的文中說世間沒有良醫，能夠醫治我的身心，你現在在家沒有離去。如來以入月愛三昧（佛教指一種禪定狀態）放出神光，照注國王的身體，消除國王的刑罰痛苦。國王如果前往佛陀那裡，重大的逆罪必定消除。因此興起這段文字。兩種意思，上面說爲了國王。

【English Translation】 English version The minister advised him to examine the gravity of his sins, but he refused to leave. The father king spoke from the air, saying, 'The Buddha will surely enter Nirvana after your death, and then you will have nowhere to repent your sins.' Therefore, he threw himself to the ground, believing that the Buddha had truly entered Nirvana. Thus, the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) dwells among the twin Sala trees, transforming himself into a king, residing for countless kalpas (劫，kalpa, an aeon in Hindu and Buddhist cosmology). Now, I spend only one day preaching to the king, enabling him to understand and eliminate his sins. Is this like my dwelling for countless kalpas? This is no different from the manifested body dwelling in the world to proclaim the principle of permanence. Not abandoning sentient beings now is no different from my dwelling for countless kalpas. The following six 'furthermore' (複次) statements, the first four are for those who do not understand the Tathagata's permanence. The manifested body dwells in the world to enable them to understand. The latter two 'furthermore' statements are to explain the principle of the eternal Dharma (法，Dharma, the teachings of the Buddha) of Buddha-nature (佛性，Buddha-nature, the potential for Buddhahood within all beings). Kāśyapa (迦葉，Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha, 'The Tathagata does not enter Nirvana for the sake of all beings, there is no real extinction.' The reason for not mentioning others is because worldly kings and others believe that the Buddha has eternally entered Nirvana and throw themselves to the ground. Therefore, what is manifested is the extinction of the manifested body, not the real extinction. What I mean by 'for' is to proclaim to all bound ordinary beings, called function, to remove their attachment to emptiness. Ajātaśatru (阿耆世，Ajātaśatru, king of Magadha in ancient India) extends to all those who commit the five heinous crimes (五逆罪, the five gravest offenses in Buddhism: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha). What I mean by 'for' is for all sentient beings who commit heinous crimes to universally respond. The worldly king now commits heinous crimes, it is to preach the Dharma to this person. The later 'furthermore' is for sentient beings who are attached to conditioned phenomena (有為法, phenomena that arise from causes and conditions, subject to birth and death), allowing them to dwell in the world for a long time, not for sentient beings who are unconditioned (無為法, phenomena that are not subject to birth and death, uncreated), because they have already understood the principle of permanence and do not need to wait for me to dwell. The later 'for' refers to those sentient beings who have not seen the Buddha-nature, I need to dwell in the world to proclaim to them, enabling them to understand the Buddha-nature. If they understand the Buddha-nature, they do not need me to dwell, so it is called 'not for'. The later 'furthermore' is Ānanda (阿難，Ānanda, one of the Buddha's ten great disciples, known for his excellent memory) and Kāśyapa, why do you say it is only for the worldly king? King Ajātaśatru is the concubine of the king's harem. The later 'furthermore named Buddha-nature', I want to enable them to generate Buddha-nature. Ajātaśatru, named fear, precisely because he does not generate Buddha-nature, so he widely generates afflictions and resentment. The Tathagata's secret words below praise the inconceivable Three Jewels (三寶, the Buddha, the Dharma, and the Sangha). The great compassionate guide below, where does the fifth sentence come from? It arises because of two meanings. Because the above text says that there is no good doctor in the world who can heal my body and mind, you are now at home and have not left. The Tathagata enters the Samadhi of Moonlike Love (月愛三昧, a state of meditative absorption) and emits divine light, illuminating the king's body, eliminating the king's punishment and suffering. If the king goes to the Buddha, the great heinous crimes will surely be eliminated. Therefore, this passage arises. Two meanings, the above says for the king.

住至無量劫者。但有為言未有為事。上為王住世之言未必是實。是故如來放月愛三昧除王刑苦出其為士成上為王住世之言實人不虛也。所以先言大悲者。為成慈深極王除王重逆也。曾聞人說劫盡三月普並現者。欲使耆婆廣解光之所以。是故現疑而問答。言此非劫盡寶珠等光者。重答非世間光也。又問言此非三月並照者非世間光。是何誰能放此光也。天王當知。是天中天者答汝問。何誰放光者是如來也。是光無根。無邊量者欲明是光從無相智惠心中來。不可以根量往尋也。非青非黃等者。從非青非黃處來也。亦見念者自審罪重。謂佛不在意如向來言。如來慈光照身除苦者。故言亦見念體下以七子來答。從初住至六地以來。是其六子住前凡夫。復是一子名七子也。王所為人是其凡夫。廣造逆者如來大悲于苦眾生生其上心遍重也。譬如月光能令一切已下。上來一段廣釋月光來之所以。體相自已下明其有益。就中有六。初三明生善。后二喻明滅惡。最後一喻剬月愛名字也。我聞如來不等。惡人同止者。何以生上來光照身止於粗苦。將欲詣佛去思量如來經中言語似不除我罪故興此文。佛家經中明大海不宿死屍。釋提洹因不與鬼住。我今罪重。云何往見於佛。設往見佛者。身將不陷入地獄。我今不去故得少時住也。何以然下王自釋

。我觀如來意寧近師子猛火終不近惡。我等惡人佛家經中言說是實。是故我不去也。耆婆答王已下。大段第六重勸王也。明六事來勸王。何等為六。一譬如人渴速起清眾。二饑夫求食。三怖者求救。四病求良醫。五熱求蔭涼。六寒者求火。王今罪重。求佛亦應如是。云何不去也。常為闡提者。何以向來由王上來言大海不宿死屍。釋提桓因不與鬼住者王謬引也。今日涅槃經是無餘說。尚為闡提說法。豈況非闡提而不蒙慈悲救濟故。舉闡提來勸世。王言我聞。闡提不信因果不得義理。如來豈可為說怨畏不實。是故重審脫。答若有實我云亦除我逆也。耆婆已下廣明闡提行中凡有三段文。從初至已病增故以來。明闡提相。遣使命醫已下。第二難可療治以來。明感聖聖觀根性有具不具也。爾時即入病人舍宅已下。明佛為說法。譬如有人者闡提人也。過重病者。世間重病將死不久。欲明此人將成闡提名重病也。夜夢者苦體見心成名覺未成闡提以來見心未明名夜。一住殿者。本有其四柱任持即強。三柱既無。唯有一柱崩倒。不久內合時明欲界為九品善以斷八品盡。唯一微品善在不能不作闡提升持處弱名一柱也。服蘇油脂者。服邪見蘇油使信心孔合外善不入也。臥灰者身倚因果理名臥灰。食者以邪斷資神名食也。舉枯樹者心無因果樹樹

【現代漢語翻譯】現代漢語譯本我觀察如來的心意，寧可接近師子（獅子，比喻勇猛精進）和猛火，最終也不會接近惡人。我們這些惡人，佛家經典中說的是真實的，因此我不去見佛。耆婆回答國王以下的內容，是第六重勸說國王，闡明六件事來勸說國王。哪六件事呢？一是譬如口渴的人急於尋找清水；二是飢餓的人尋求食物；三是恐懼的人尋求救助；四是生病的人尋求良醫；五是炎熱的人尋求蔭涼；六是寒冷的人尋求火。國王現在罪孽深重，求佛也應該像這樣迫切，為什麼不去呢？常為闡提（斷善根的人）者，為什麼之前國王引用大海不容納死屍，釋提桓因（帝釋天）不與鬼居住的說法是錯誤的呢？今天的《涅槃經》是無餘涅槃的說法，尚且為闡提說法，更何況不是闡提的人，難道不能蒙受慈悲救濟嗎？所以舉闡提來勸誡世人。國王說我聽說，闡提不相信因果，不能理解義理，如來怎麼會為他們說法，擔心他們不真實。所以再次審視脫離。回答說如果存在真實的我，也可以消除我的罪逆。耆婆以下廣泛闡明闡提的行為，其中有三段文字。從最初到『已病增故』（病已經加重）以來，闡明闡提的相狀。派遣使命醫以下，第二段『難可療治』（難以治療）以來，闡明感受聖人的聖觀，根性有具備和不具備。爾時即入病人舍宅以下，闡明佛為說法。譬如有人者，指的就是闡提人。過重病者，指世間重病將死不久。想要說明此人將要成為闡提，名稱為重病。夜夢者，苦的體現在心中形成，名稱為覺，未成為闡提之前，見心未明，名稱為夜。一住殿者，原本有四根柱子支撐，所以堅固。三根柱子已經沒有了，只有一根柱子崩倒，不久就要全部倒塌。說明欲界為九品善，已經斷除了八品，只有一微品善存在，不能不作惡，支撐的地方薄弱，名稱為一柱。服蘇油脂者，服用邪見的蘇油，使信心孔閉合，外面的善不能進入。臥灰者，身體依靠因果的道理，名稱為臥灰。食者，以邪見斷滅資養精神，名稱為食。舉枯樹者，心中沒有因果的樹木。

【English Translation】 English version I observe the Tathagata's (如來, another name for Buddha) intention, he would rather approach a lion (師子, symbolizing courage and diligence) and fierce fire than approach evil people. What the Buddhist scriptures say about us evil people is true, therefore I will not go to see the Buddha. The following part where Jīvaka (耆婆, a famous physician) answers the king is the sixth attempt to persuade the king, explaining six things to persuade the king. What are the six things? First, it is like a thirsty person eagerly seeking clear water; second, a hungry person seeking food; third, a frightened person seeking help; fourth, a sick person seeking a good doctor; fifth, a hot person seeking shade; sixth, a cold person seeking fire. The king now has heavy sins, and seeking the Buddha should be as urgent as these, why not go? As for those who are always icchantikas (闡提, those who have severed their roots of goodness), why is it wrong for the king to previously cite the saying that the great sea does not accommodate corpses, and Śakra Devanām Indra (釋提桓因, the ruler of the Trāyastriṃśa Heaven) does not live with ghosts? Today's Nirvana Sutra (涅槃經) is a teaching of complete nirvana, and it still teaches for icchantikas, let alone those who are not icchantikas, wouldn't they receive compassionate salvation? Therefore, icchantikas are used to admonish the world. The king said that he heard that icchantikas do not believe in karma (因果) and cannot understand the meaning of righteousness, how could the Tathagata teach them, fearing that they are not truthful. Therefore, re-examine detachment. The answer is that if there is a real self, it can also eliminate my sins. Jīvaka below extensively explains the behavior of icchantikas, which contains three paragraphs. From the beginning to 'the illness has increased' (已病增故), it explains the characteristics of icchantikas. From sending a messenger to the doctor onwards, the second paragraph 'difficult to cure' (難可療治), explains the feeling of the sage's holy view, whether the roots are complete or incomplete. At that time, he entered the patient's house, explaining that the Buddha taught the Dharma. The person in the analogy refers to an icchantika. 'Suffering from a serious illness' (過重病者) refers to a serious illness in the world that will soon lead to death. It wants to explain that this person is about to become an icchantika, and the name is a serious illness. 'Night dream' (夜夢者) refers to the manifestation of suffering in the heart, called awakening, before becoming an icchantika, seeing the heart is not clear, called night. 'A dwelling hall' (一住殿者) originally had four pillars supporting it, so it was strong. Three pillars are gone, and only one pillar has collapsed, and it will soon collapse completely. It explains that the desire realm is of nine grades of goodness, and eight grades have been cut off, and only one subtle grade of goodness exists, and one cannot help but do evil, and the place of support is weak, called one pillar. 'Taking ghee and oil' (服蘇油脂者) refers to taking ghee and oil of wrong views, causing the pores of faith to close, and external goodness cannot enter. 'Lying in ashes' (臥灰者) refers to the body relying on the principle of karma, called lying in ashes. 'Eating' (食者) refers to using wrong views to cut off and nourish the spirit, called eating. 'Holding a withered tree' (舉枯樹者) refers to a heart without the tree of karma.

名必成闡提也。與獼猴坐臥者。明內無正定馳騁諸塵也。忱在邪見來沒在五欲泥也。墮樓殿者謗無菩薩乘高樹木謗無緣覺乘。馬牛羊者。謗無聲聞乘。青黃赤白色衣者。表闡提賊人作相也。喜笑等者邪觀適心也。烏鷲等者。遠況闡提食善法都盡也。齒髮落者。謗無實惠方便智也。裸形等斷慚愧二善名無衣服。枕狗者心沒無因果中也。臥糞穢者身具十使也。復與亡者行住者。與已成闡提為等侶也。攜手者表不二之意。明與闡提同見也。毒蛇滿路者而從中過者。斷常諸見名毒馳。十惡通入至於三有名路。從五逆十惡過至何量獄中也。與被髮女人相抱持者。喻起八倒交橫也。樹葉為衣服者。以斷常身覆身也。乘車正南行挺者。此是指南車。此人謗無因果。君臣父母謂為指南之解也。是人夢以者。上來一段明一闡提相作夢喻。自下明已成闡提作覺喻。心生愁惱者。斷九品善盡已成闡提應名歡喜義言愁惱也。諸家已下第二文句。諸家者遇善為因名親屬也。過去因義不亡仰感於聖名命也。過雖有因善旨微細弱名缺短。不能資現具足生善名根不具足。此之微善在中名頭蒙塵也。被斷之善彰物處微名壞衣也。壞車者運物處少過去微善資發處微名壞車也。感機彰聖名語醫也。速自上車者。感道時促名速上車也　即自思惟已下將為說法先觀

【現代漢語翻譯】現代漢語譯本名必成闡提也。（闡提：斷善根的人）這指的是必定會成為斷善根的人。與獼猴坐臥者，說明內心沒有真正的禪定，放縱于各種塵世的誘惑。沉溺在邪見中，陷落在五欲的泥潭裡。墮落樓殿，是誹謗沒有菩薩乘；攀登高樹木，是誹謗沒有緣覺乘。馬牛羊，是誹謗沒有聲聞乘。青黃赤白色的衣服，象徵斷善根的賊人所作的姿態。喜笑等，是邪惡的觀念使內心感到舒適。烏鴉和鷲鷹等，是遠距離地描述斷善根者吞噬所有善法的狀態。牙齒和頭髮脫落，是誹謗沒有真實的智慧和方便之智。裸露身體等，是斷絕了慚愧這兩種善，如同沒有衣服一樣。枕著狗睡覺，是內心沉沒在沒有因果的觀念中。躺在糞便污穢中，是身上具備了十種煩惱。又與已死之人同行同住，是與已經成為斷善根的人為伍。攜手，表示不二的意味，說明與斷善根者持有相同的見解。毒蛇遍佈道路，卻從中穿過，斷見和常見等各種邪見如同毒蛇，十惡貫通進入到三有（欲有、色有、無色有）的道路。從五逆十惡穿過，最終到達何種地獄之中。與披散頭髮的女人相互擁抱，比喻生起八顛倒（于無常執常，于無樂執樂，于無我執我，于不凈執凈）交織在一起。用樹葉作為衣服，是用斷見和常見來遮蔽自身。乘坐車子向正南方向行駛，這指的是指南車。這個人誹謗沒有因果，把君臣父母的倫理關係理解為指南車的作用。這個人夢見這些，以上一段說明斷善根者的狀態，用夢境來比喻。下面說明已經成為斷善根者的覺悟狀態，內心產生愁苦煩惱，斷絕了九品善，已經成為斷善根者，本應名為歡喜，卻說是愁苦煩惱。諸家以下是第二段文句。諸家，遇到善緣作為因，稱為親屬。過去的因緣不會消亡，仰仗感應于聖人的名號。過去的因緣雖然存在，但善的旨意微弱，如同殘缺短少。不能資助現在，具足生起善法，稱為根不具足。這微小的善在中途，如同頭被灰塵矇蔽。被截斷的善，顯現事物的地方微小，如同破損的衣服。壞掉的車子，運送事物的地方很少，過去微小的善資助啓發的地方微小，如同壞掉的車子。感應時機，彰顯聖人，稱為語醫。迅速自己上車，感應道義的時機緊迫，稱為迅速上車。即自思惟以下，將要說法，先觀察。

【English Translation】 English version 'Ming Bi Cheng Chanti Ye'. (Chanti: a person who has severed their roots of goodness) This refers to someone who will certainly become a Chanti. 'Sitting and lying with monkeys' indicates that internally there is no true samadhi (concentration), and one is indulging in various worldly temptations. 'Sinking in evil views and falling into the mud of the five desires'. 'Falling from a pavilion' is slandering the absence of the Bodhisattva Vehicle; 'climbing tall trees' is slandering the absence of the Pratyekabuddha Vehicle. 'Horses, cattle, and sheep' is slandering the absence of the Sravaka Vehicle. 'Blue, yellow, red, and white colored clothes' symbolize the demeanor of a Chanti thief. 'Joy and laughter, etc.' are evil views that make the mind feel comfortable. 'Crows and vultures, etc.' are a distant description of the Chanti devouring all good dharmas. 'Teeth and hair falling out' is slandering the absence of true wisdom and expedient wisdom. 'Nakedness, etc.' is severing the two good qualities of shame and remorse, like having no clothes. 'Pillowing a dog' means the mind is submerged in the concept of no cause and effect. 'Lying in filth and excrement' means the body possesses the ten afflictions. 'Again, walking and dwelling with the deceased' is associating with those who have already become Chantis. 'Holding hands' indicates the meaning of non-duality, indicating holding the same views as the Chanti. 'Poisonous snakes filling the road, yet passing through them' means that various evil views such as annihilationism and eternalism are like poisonous snakes, and the ten evils penetrate into the path of the Three Realms (desire realm, form realm, formless realm). Passing through the five rebellious acts and ten evils, to what kind of hell will one ultimately arrive? 'Embracing a woman with disheveled hair' is a metaphor for the arising of the eight inversions (perceiving permanence in impermanence, pleasure in suffering, self in no-self, and purity in impurity) intertwined. 'Using leaves as clothing' is using annihilationism and eternalism to cover oneself. 'Riding a cart heading due south' refers to the south-pointing chariot. This person slanders the absence of cause and effect, interpreting the ethics of ruler and subject, parents and children as the function of the south-pointing chariot. This person dreams of these things; the above paragraph explains the state of the Chanti, using dreams as a metaphor. The following explains the state of awakening of someone who has already become a Chanti: 'The mind generates sorrow and distress', severing the nine grades of goodness, having already become a Chanti, should be called joy, but instead it is said to be sorrow and distress. 'The various families' below is the second passage. 'The various families' means encountering good conditions as a cause, called relatives. Past causes and conditions will not disappear, relying on the response to the name of the sage. Although past causes exist, the intention of goodness is weak, like being incomplete and short. Unable to support the present, fully generating good dharmas, is called lacking roots. This small goodness in the middle is like the head being covered in dust. The severed goodness, the place where things appear is small, like damaged clothing. A broken cart, the place where things are transported is small, the place where past small goodness supports and inspires is small, like a broken cart. Responding to the opportunity, manifesting the sage, is called a 'speaking doctor'. 'Quickly get on the cart yourself', the opportunity to respond to the Tao is urgent, called 'quickly get on the cart'. 'Immediately after thinking', about to speak the Dharma, first observe.

其相也。其機是弱名見使相根不吉也。現在必作一闡提名難可治。占日者上來使雖不吉觀其根四日六日等。此俱雙日得病難治。觀此人有不善根無善根也。占星者第二觀性。此一闡提性好作惡都不好善也。占時者第三欲觀秋時乃至夜半時。此時定得病難治。觀闡提心中。正欲作作惡不欲作善也。或定不定者。斷上品次斷中品。從中下從著至微必斷善根定作闡提微品之生。從中生上從微至著必生善根名不定也。若有福德者。過過去供養千佛萬佛名福德可療治也。若無福德者。若過去供養一佛二佛以來冀無福德。雖吉何益。與使俱者乘感而應名與使者俱在路復念將來故道來猶未來也。長壽者過去善感生現在善現在善復感生未來。如此名長壽可療治也。短壽者過去有因不感於現善善不感未來善不相續。名短壽不可療治也。二小兒者。斷常二見是也。又云善惡為二小兒。善惡競興名相辜也。善惡相違名斗諍。善弱惡強。斷善不生名捉頭拔髮也。見人持大大本明性喻佛寶闡提無佛寶名自滅也。斫樹木者謗無法寶也。手曳皮革者謗僧寶也。道路遺落物者。多是惡佛欲明謗無因果。唯佛法之所遺棄也。執持空器器空無物者。欲明闡提廣造諸惡空無善法也。獨行無侶者。均惡人為侶無善人善侶無善也。我若不往非良師者。世間師本如前

【現代漢語翻譯】現代漢語譯本其相是這樣的：觀察其病機，如果顯示出虛弱之象，這預示著病根不吉利。現在如果確定是「一闡提」（icchantika，斷絕善根的人），就很難治療。占卜日辰的人，上來觀察，即使顯示不吉利，也要觀察其病根，四天、六天等等。這些都是雙數日得病，難以治療。觀察這個人是否有不善的根，而沒有善的根。占星的人，第二步觀察其性格。這種一闡提的性格喜歡作惡，一點也不喜歡行善。占時的人，第三步想要觀察秋季乃至半夜時分。這個時辰得病，必定難以治療。觀察一闡提的內心，正在想要作惡，不想要行善。或者說，如果善根是確定或不確定的情況：如果斷定是上品，其次斷定是中品。從中品到下品，從顯著到細微，必定斷絕善根，確定會成為一闡提中細微品類的眾生。從中品生到上品，從細微到顯著，必定會生出善根，這叫做不確定。如果這個人有福德，過去曾經供養過千佛萬佛，這叫做有福德，可以治療。如果沒有福德，如果過去只供養過一佛二佛，希望沒有福德。即使占卜結果吉祥，又有什麼用呢？與使者同來，是乘著感應而來的，這叫做與使者同來。在路上又想到將來，所以說來，但還沒有來。長壽的人，過去種下的善因感生現在的善果，現在的善又感生未來的善，這樣相續不斷，這叫做長壽，可以治療。短壽的人，過去有惡因，不能感生現在的善果，現在的善也不能感生未來的善果，善不相續，這叫做短壽，不可治療。所謂的兩個小孩，指的是斷見和常見這兩種錯誤的見解。又有人說，善和惡是兩個小孩。善和惡相互競爭，叫做相互辜負。善和惡相互違背，叫做爭鬥。善弱而惡強，斷絕善根，善不能生長，這叫做捉住頭拔頭髮。看見有人拿著大大的經本，這象徵著佛寶的光明明性，一闡提沒有佛寶，這叫做自我毀滅。砍伐樹木，這是誹謗沒有法寶。用手拖著皮革，這是誹謗沒有僧寶。道路上遺落的物品，大多是惡佛想要說明沒有因果。只有佛法所遺棄的。拿著空空的器皿，器皿空無一物，這是想要說明一闡提廣泛造作各種惡業，空無善法。獨自一人行走沒有同伴，是和同樣作惡的人為伴，沒有善良的人，沒有善良的同伴，沒有善行。『我如果不去就不是好老師』，世間的老師本來就像前面所說的那樣。

【English Translation】 English version Such is its appearance. If its mechanism appears weak, it indicates that the root of the illness is inauspicious. If it is now determined to be an 'icchantika' (one who has severed their roots of goodness), it is difficult to cure. The diviner of the day, upon observing, even if it appears inauspicious, should observe its root, four days, six days, and so on. These are all illnesses contracted on even-numbered days, difficult to cure. Observe whether this person has roots of unwholesomeness and no roots of goodness. The astrologer, secondly, observes their nature. This icchantika nature likes to do evil and does not like to do good at all. The diviner of time, thirdly, wants to observe the autumn season, even until midnight. Contracting the illness at this time is certainly difficult to cure. Observe the mind of the icchantika, who is just wanting to do evil and not wanting to do good. Or, if the roots of goodness are determined or undetermined: if it is determined to be of the highest grade, then the middle grade is determined next. From the middle to the lowest grade, from the obvious to the subtle, the roots of goodness will certainly be severed, and it is determined that they will become a subtle grade of icchantika. From the middle grade to the highest grade, from the subtle to the obvious, roots of goodness will certainly arise, and this is called undetermined. If this person has merit, having made offerings to thousands and tens of thousands of Buddhas in the past, this is called having merit and can be cured. If they have no merit, if they have only made offerings to one or two Buddhas in the past, hoping for no merit, what is the use even if the divination is auspicious? Coming with the messenger is coming in response to karmic connections, this is called coming with the messenger. Thinking about the future on the road, so it is said to come, but has not yet come. A long-lived person, the good causes planted in the past give rise to good results in the present, and the present good gives rise to good in the future, continuing in this way, this is called long life and can be cured. A short-lived person, having evil causes in the past, cannot give rise to good results in the present, and the present good cannot give rise to good in the future, goodness not continuing, this is called short life and cannot be cured. The two children refer to the two wrong views of annihilationism and eternalism. Some say that good and evil are two children. Good and evil competing with each other is called betraying each other. Good and evil opposing each other is called fighting. Good is weak and evil is strong, severing the roots of goodness, goodness cannot grow, this is called grabbing the head and pulling out the hair. Seeing someone holding a large sutra, this symbolizes the light of the Buddha Jewel, the icchantika has no Buddha Jewel, this is called self-destruction. Cutting down trees is slandering that there is no Dharma Jewel. Dragging leather by hand is slandering that there is no Sangha Jewel. Items lost on the road are mostly evil Buddhas wanting to explain that there is no cause and effect. Only what is abandoned by the Buddha's teachings. Holding an empty vessel, the vessel is empty and without anything, this is wanting to explain that the icchantika widely creates all kinds of evil deeds, empty of good deeds. Walking alone without companions is being accompanied by those who do evil, without good people, without good companions, without good deeds. 'If I don't go, I am not a good teacher', worldly teachers are originally as described before.

人必死為現在父母妻子故要往。雖往必不可治。如來亦爾。若不往則不名佛有大慈悲。雖不能救現在不作闡提。為生後世善故要為說法也。南方非鳥聞者。南方是離地欲明闡提與善法永離也。即入病人舍者。第三經文一往為說生下品中品微善去離遠名入舍也。數塞數熱者。初聞法生信。后還起謗斷常諸見也。咽喉結痛者斷塞善路也。舌上破裂謗無中道也。身卒肥大紅赤異常者。起大瞋大貪也。問瞻病者指過去為因名為瞻病者。藥對其機名說法。后為當修善為當起惡故言意志云何。答言大師已下理中語也。本敬信三寶。今敬信情息者。本未作闡提時。於三寶所生敬信心。今謗三寶名敬信情息也。本性弊惡者。本修善罰惡名弊也。今則和善者順境起惡也。本于父母所生慈孝等善。今謗無父母名無恭敬心。即前嗅之者。第二週為說□為生下品中一品善臭香不定必作闡提。即前觸身者。第三週為說法生下品。中上品可名觸身。當聞法時暫生其信。后還誹謗名香嗅不定也。或䩕如石者起我見也。或冷如冰者起大癡也。或熱如火等起大貪也。或忽如沙等起斷見也。必死不疑現在必成闡提也。然不言是人當死者。現三週說法作因未來必生。于吾今據豫明當更來者。世醫知病者必死道來必不來也。內合時務本一日之末喻如來說法之終名

【現代漢語翻譯】現代漢語譯本人終有一死，爲了現在的父母妻兒，（病人）想要前往（來世）。即使前往，也無法治癒（疾病）。如來（Tathagata，佛的稱號之一）也是如此。如果不前往（救度眾生），就不能稱之為佛，擁有大慈大悲。即使不能救度現在（的病人），也不會成為闡提（Icchantika，斷善根的人）。爲了使（病人）來世能夠行善，必須為之說法。『南方非鳥聞者』，『南方』是指遠離（的地方），意在說明闡提（Icchantika）與善法永遠分離。『即入病人舍者』，第三週的經文是指（佛）前往（病人）的住所，為之說法，使其生起下品、中品的微小善念，（但最終）遠離（佛法），這被稱為『入舍』。『數塞數熱者』，（病人）最初聽聞佛法時生起信心，之後又生起誹謗、斷見、常見等各種見解。『咽喉結痛者』，（這是）斷絕善路的象徵。『舌上破裂』，（這是）誹謗沒有中道的象徵。『身卒肥大紅赤異常者』，（這是）生起極大的嗔恨和貪婪的象徵。『問瞻病者指過去為因名為瞻病者』，詢問照顧病人的人，指出過去（的善行）作為（現在生病的）原因，這被稱為『瞻病者』。『藥對其機名說法』，（所用的）藥物對癥下藥，這被稱為『說法』。『后為當修善為當起惡故言意志云何』，之後（佛）會問（病人）是應當修善還是應當作惡，所以說『意志如何』。『答言大師已下理中語也』，回答說『大師』以下的話是合乎道理的。『本敬信三寶。今敬信情息者』，（病人）原本敬信三寶（Buddha, Dharma, Sangha，佛、法、僧），現在敬信之心消失，這是指（病人）在未成為闡提（Icchantika）時，對三寶所生的敬信心，現在誹謗三寶，所以說敬信之心消失。『本性弊惡者』，（病人）原本修行善法，懲罰惡行，這被稱為『弊』。『今則和善者順境起惡也』，現在（病人）變得和善，這是指在順境中生起惡念。『本于父母所生慈孝等善。今謗無父母名無恭敬心』，（病人）原本對父母生起慈愛孝順等善念，現在誹謗沒有父母，這被稱為沒有恭敬心。『即前嗅之者』，第二週為之說法，（病人）生起下品中的一品善念，（但）臭香不定，必定會成為闡提（Icchantika）。『即前觸身者』，第三週為之說法，（病人）生起下品、中上品（的善念），可以稱為『觸身』。當聽聞佛法時，暫時生起信心，之後又誹謗（佛法），這被稱為香臭不定。『或䩕如石者起我見也』，（病人）（身體）或者堅硬如石頭，這是生起我見的象徵。『或冷如冰者起大癡也』，（病人）（身體）或者寒冷如冰，這是生起極大的愚癡的象徵。『或熱如火等起大貪也』，（病人）（身體）或者熾熱如火，這是生起極大的貪婪的象徵。『或忽如沙等起斷見也』，（病人）（身體）或者鬆散如沙子，這是生起斷見的象徵。『必死不疑現在必成闡提也』，（病人）必定會死亡，毫無疑問，現在必定會成為闡提（Icchantika）。『然不言是人當死者』，然而（佛）不說這個人應當死亡，（因為）現在三週說法，（為他）種下（善的）因，未來必定會（因此）而生。（佛）現在根據（這個）預兆，明確地說明（他）將來還會再來。『世醫知病者必死道來必不來也』，世間的醫生知道（這個）病人必定會死亡，（所以認為他）來（世）必定不會再來。『內合時務本一日之末喻如來說法之終名』，（這）內在符合時宜，（就像）一天的末尾，比喻如來說法的終結。

【English Translation】 English version People must die, and for the sake of their present parents, wives, and children, (the sick person) desires to go (to the afterlife). Even if they go, (the illness) cannot be cured. The Tathagata (one of the titles of the Buddha) is also like this. If he does not go (to save sentient beings), he cannot be called a Buddha with great compassion. Even if he cannot save (the sick person) now, he will not become an Icchantika (one who has severed their roots of goodness). In order for (the sick person) to do good in future lives, it is necessary to preach the Dharma for them. 『The one who hears from the south is not a bird.』『South』 refers to a place of separation, indicating that the Icchantika is forever separated from good Dharma. 『Entering the sick person's dwelling』 refers to the third round of scriptures, where (the Buddha) goes to (the sick person's) dwelling and preaches the Dharma for them, causing them to generate small good thoughts of the lower and middle grades, (but ultimately) separating from (the Dharma). This is called 『entering the dwelling.』『Frequently blocked and frequently hot』 refers to (the sick person) initially generating faith upon hearing the Dharma, but later generating slander, annihilationist views, eternalist views, and various other views. 『Throat knotted and painful』 symbolizes the severing of the path to goodness. 『Tongue broken and split』 symbolizes the slander that there is no Middle Way. 『Body suddenly becoming fat, red, and unusually large』 symbolizes the arising of extreme anger and greed. 『Asking the caretaker refers to the past as the cause, and is called the caretaker.』 Asking the person taking care of the sick person, pointing out the past (good deeds) as the cause (of the present illness), is called the 『caretaker.』『The medicine matching the opportunity is called preaching the Dharma.』 (The medicine) being prescribed according to the illness is called 『preaching the Dharma.』『Later, whether to cultivate good or to create evil, hence the question of what the intention is.』 Later, (the Buddha) will ask (the sick person) whether they should cultivate good or create evil, hence the saying 『What is the intention?』『The answer that the master is below is reasonable.』 The answer that begins with 『Master』 is reasonable. 『Originally respecting and believing in the Three Jewels. Now the feelings of respect and belief have ceased.』 (The sick person) originally respected and believed in the Three Jewels (Buddha, Dharma, Sangha), but now the feelings of respect and belief have disappeared. This refers to the respect and belief that (the sick person) had for the Three Jewels before becoming an Icchantika. Now they slander the Three Jewels, so it is said that the feelings of respect and belief have ceased. 『Originally of bad and evil nature』 refers to (the sick person) originally cultivating good deeds and punishing evil, which is called 『bad.』『Now harmonious and good refers to the arising of evil in favorable circumstances.』 Now (the sick person) becomes harmonious and good, which refers to the arising of evil thoughts in favorable circumstances. 『Originally generating kindness, filial piety, and other good towards parents. Now slandering that there are no parents is called having no respect.』 (The sick person) originally generated kindness, filial piety, and other good thoughts towards their parents, but now they slander that there are no parents, which is called having no respect. 『The one who smells it in front』 refers to preaching the Dharma for them in the second round, (the sick person) generating one grade of good thoughts in the lower grade, (but) the smell being uncertain, they will surely become an Icchantika. 『The one who touches the body in front』 refers to preaching the Dharma for them in the third round, (the sick person) generating (good thoughts) of the lower, middle, and upper grades, which can be called 『touching the body.』 When hearing the Dharma, they temporarily generate faith, but later they slander (the Dharma), which is called the smell being uncertain. 『Or hard like stone refers to the arising of self-view.』 (The sick person's) (body) is either hard like stone, which symbolizes the arising of self-view. 『Or cold like ice refers to the arising of great ignorance.』 (The sick person's) (body) is either cold like ice, which symbolizes the arising of great ignorance. 『Or hot like fire refers to the arising of great greed.』 (The sick person's) (body) is either hot like fire, which symbolizes the arising of great greed. 『Or suddenly like sand refers to the arising of annihilationist views.』 (The sick person's) (body) is either loose like sand, which symbolizes the arising of annihilationist views. 『Death is certain, and there is no doubt that they will become an Icchantika.』 (The sick person) will surely die, without a doubt, and will surely become an Icchantika now. 『However, it is not said that this person will die.』 However, (the Buddha) does not say that this person should die, (because) the three rounds of preaching the Dharma now plant (the seed of) cause (for them), and they will surely be born (because of this) in the future. (The Buddha) now, based on (this) omen, clearly states that (they) will come again in the future. 『The worldly doctor knows that the sick person will surely die, so they think that they will surely not come (to the next life).』 The worldly doctor knows that (this) sick person will surely die, (so they think that) they will surely not come (to the next life). 『Internally conforming to the times, the end of one day is a metaphor for the end of the Tathagata's preaching of the Dharma.』 (This) internally conforms to the times, (just like) the end of one day, which is a metaphor for the end of the Tathagata's preaching of the Dharma.

據務道未必不來也。后云現為說法爾名據務也。明更來者后更有勝善感時更來為說也。滅應歸本名還家。亦可攝化不設名還家也。明日使到者。未來世中更有善感也。事未訖者。余方施化名未訖也。未合藥者。所感冀微未來未勘聞法名未合藥。大王世尊亦爾者已下合喻也。上列喻甚多閤中極少。世尊亦爾者。合上良醫喻。根性者合上占星略不合占時也。而為說法者。合上入舍臭香觸身三週說法也。若不為一闡提說法凡夫。謂佛無大慈悲息凡夫情故為其□法。大王如來常施諸病者醫藥。

【現代漢語翻譯】現代漢語譯本：根據務道的說法，（佛）未必不來。後來（經文）說現在爲了說法，所以名為據務（Judwu，職務）。（這）表明（佛）還會再來，以後有更好的善根感應時，（佛）會再來為（他們）說法。滅（Nirvana，涅槃）應歸於本源，名為還家。也可以理解為攝受教化，不設立名號，（最終）都名為還家。明日使者到來，（意味著）未來世中還有（眾生）具有善根感應。事情沒有完結，（意味著佛）在其他地方施行教化，名為未完結。沒有配好藥，（意味著）所感應的希望很小，未來還沒有勘驗聽聞佛法，名為沒有配好藥。大王，世尊也是這樣（來度化眾生）的，以下是比喻。上面列舉了很多比喻，（這裡）只結合其中極少的部分。世尊也是這樣（度化眾生的），對應上面良醫的比喻。根性（Indriya，根）對應上面占星，略微不對應占時。而為（眾生）說法，對應上面進入房屋，臭氣、香氣觸及身體，（佛）三週說法。如果不為一闡提（Icchantika，斷善根者）和凡夫說法，凡夫會認為佛沒有大慈悲心，爲了止息凡夫的情感，所以為他們（方便）說法。大王，如來常常施捨醫藥給各種病人。

【English Translation】 English version: According to Judwu (duties), (the Buddha) may very well come. Later, it is said that he is now named Judwu (duties) for the sake of teaching the Dharma. (This) indicates that (the Buddha) will come again; when there is a better response of good roots in the future, (the Buddha) will come again to teach (them) the Dharma. Nirvana (extinction) should return to its origin, called returning home. It can also be understood as embracing and transforming, without establishing a name, (ultimately) all called returning home. The arrival of the messenger tomorrow (means) that in the future, there will still be (beings) with good roots and responses. The matter is not finished (means that the Buddha) is teaching and transforming in other places, called unfinished. The medicine is not yet compounded (means that) the hope of response is very small; in the future, there has not yet been verification of hearing the Dharma, called the medicine not yet compounded. Your Majesty, the World-Honored One is also like this (in saving sentient beings); what follows is a metaphor. Many metaphors are listed above, (but here) only a very small part is combined. The World-Honored One is also like this (in saving sentient beings), corresponding to the metaphor of the good doctor above. Indriya (faculties) corresponds to astrology above, slightly not corresponding to the time of divination. And teaching the Dharma (to sentient beings) corresponds to entering the house above, the stench and fragrance touching the body, (the Buddha) teaching the Dharma in three cycles. If the Dharma is not taught to Icchantikas (those who have severed their roots of goodness) and ordinary people, ordinary people will think that the Buddha has no great compassion; in order to stop the emotions of ordinary people, the Dharma is taught to them (expediently). Your Majesty, the Tathagata (Thus Come One) always gives medicine to all kinds of sick people.