T85n2768_維摩義記
大正藏第 85 冊 No. 2768 維摩義記
No. 2768 [cf. No. 475]
維摩義記
律不通便生□□□□□□□□□慶悅。那律天眼第一□□□□□□□□□相天眼。我等欲聞。是以觀喜也。悉見諸佛國者。向見三千。今睹我佛國□□□□不能緣有。在有不能觀空。明如來亡有無二相方真見萬法也。所□□□波離者謂持律者。堪為問疾。是以命也。是人致幾在於不善除罪之方所以呵也。不敢問佛者。如來在世𧹞情慚懼不敢問佛。來問憂波。如法說者。我心中所解者說罪所由未來果報除滅之方。如此杖狼為其說也。當直除滅勿擾其心者。為說罪相除是曲除增其迷。或直說其空得除其罪。故言當直除滅勿擾其心也。所以者何者。所以直觀其空便得除罪者何。下明罪空故得除也。不在內者。罪不在己身。不在外者。前眾生不中間者刀杖等。不在三處故知無罪。下列四陰空故證空也。心垢者。心是實法眾生得垢之名。故知垢法不定。明心亦然。心亦不內者。明識陰空。在諸根為內。不在前塵為外。不在空有為中間。如其心然罪垢亦然者。明心不在三處故空。罪不離心心體既空。焉得有罪。罪體即空。故言罪垢亦然。諸法亦然者。類同諸法空。寧有垢不者。反質憂波。盡
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2768 維摩義記
No. 2768 [cf. No. 475]
維摩義記
律不通便生□□□□□□□□□慶悅。那律（Aniruddha，阿那律，佛陀十大弟子之一，以天眼第一著稱）天眼第一□□□□□□□□□相天眼。我等欲聞。是以觀喜也。悉見諸佛國者。向見三千。今睹我佛國□□□□不能緣有。在有不能觀空。明如來亡有無二相方真見萬法也。所□□□波離（Upali，優波離，佛陀十大弟子之一，以持戒第一著稱）者謂持律者。堪為問疾。是以命也。是人致幾在於不善除罪之方所以呵也。不敢問佛者。如來在世𧹞情慚懼不敢問佛。來問憂波。如法說者。我心中所解者說罪所由未來果報除滅之方。如此杖狼為其說也。當直除滅勿擾其心者。為說罪相除是曲除增其迷。或直說其空得除其罪。故言當直除滅勿擾其心也。所以者何者。所以直觀其空便得除罪者何。下明罪空故得除也。不在內者。罪不在己身。不在外者。前眾生不中間者刀杖等。不在三處故知無罪。下列四陰空故證空也。心垢者。心是實法眾生得垢之名。故知垢法不定。明心亦然。心亦不內者。明識陰空。在諸根為內。不在前塵為外。不在空有為中間。如其心然罪垢亦然者。明心不在三處故空。罪不離心心體既空。焉得有罪。罪體即空。故言罪垢亦然。諸法亦然者。類同諸法空。寧有垢不者。反質憂波。盡
【English Translation】 English version Taisho Tripitaka Volume 85, No. 2768, Vimalakirti Sutra Commentary
No. 2768 [cf. No. 475]
Vimalakirti Sutra Commentary
'The law is not understood, then □□□□□□□□□ joy arises. Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known as the foremost in divine vision) is the foremost in divine vision □□□□□□□□□ the aspect of divine vision. We wish to hear it. Therefore, we observe with joy. 'Those who see all Buddha lands' refers to seeing three thousand. Now, beholding my Buddha land □□□□ cannot be conditioned by existence. Being in existence, one cannot contemplate emptiness. Understanding that the Tathagata is without the two aspects of existence and non-existence is the true way to see all dharmas. What □□□ Upali (Upali, one of the ten great disciples of the Buddha, known as the foremost in upholding the precepts) refers to is the one who upholds the precepts. He is worthy to be asked about illness. Therefore, he is appointed. 'How much does this person contribute to the method of removing sins through unwholesome deeds?' This is why he is questioned. 'Daring not to ask the Buddha' refers to the fact that when the Tathagata was alive, out of shame and fear, they dared not ask the Buddha. They came to ask Upali. 'Speaking according to the Dharma' means that I speak from what I understand in my heart, explaining the origin of sins, the future karmic consequences, and the method of eradication. He explains it to them in this way. 'One should directly eradicate without disturbing their mind' means that explaining the characteristics of sins and removing them is a roundabout way of removing them, increasing their confusion. Or, directly explaining their emptiness can eradicate their sins. Therefore, it is said, 'One should directly eradicate without disturbing their mind.' 'Why is that?' means why is it that directly contemplating their emptiness can eradicate sins? The following explains that sins are empty, therefore they can be eradicated. 'Not within' means that sins are not within oneself. 'Not without' refers to former sentient beings, not in the middle, such as knives and staves. Not being in the three places, one knows there are no sins. The following lists the emptiness of the four skandhas to prove emptiness. 'Mental defilements' means that the mind is a real dharma, and sentient beings obtain the name of defilement. Therefore, one knows that the dharma of defilement is not fixed. It is clear that the mind is also like this. 'The mind is also not within' clarifies that the consciousness skandha is empty. Being in the sense organs is within, not being in the former dust is without, not being in emptiness or existence is in the middle. 'Just as the mind is, so are sins and defilements' clarifies that the mind is not in the three places, therefore it is empty. Sins do not leave the mind, and the essence of the mind is already empty. How can there be sins? The essence of sins is empty. Therefore, it is said, 'Sins and defilements are also like this.' 'All dharmas are also like this' is similar to the emptiness of all dharmas. 'How can there be defilements?' This is a question posed back to Upali. Exhausted.
皆心相空。不見其垢。一切眾生心相無垢。亦復如是者。結成識陰空也。妄想是垢者。妄想多起見故言垢也。此明想陰空。顛倒是垢者。此受能生煩惱故言垢。明受陰空。取我是垢。此明行陰空。正是垢體。前三能生垢名為垢也。一切法生滅以下。廣釋罪及四陰空。所以知空。以生滅不住如幻化等故知空。是名奉律者。若能如上來所解真是奉律。善解亦然也。
所以命羅睺者。謂持戒第一者堪為問疾。是以命也。羅睺失幾在於道根前人。應聞無相出家。即為說出家功德之利者。有說有相之利也。不應說出家功德之利者。不應說有相利也。所以者何者。所以不應說有相利者何。是為出家者。明前人應聞無相出家。無相之中無有相利。無有功德故言無功德也。夫出家者。凡夫此人之心應聞無利無功德出家也。文言無彼此中間者。此文所以興。欲明空是萬有之原。能達空旨萬有得成。中觀云。以有空義故一切法得成。十二門云。由大分深義故得成六波羅蜜。故空是萬有之本。無彼者無涅槃。無此者無生死。中間者。無八聖道。此三既無。故萬法斯空。空是萬法原也。離六十二見以下。明空廣有所成。離者。明無此故得離諸見處。涅槃者。明無彼故得涅槃。智者所受。明無中間故得智者受也。降伏眾魔者。將魔出家。魔
【現代漢語翻譯】 現代漢語譯本 『皆心相空。不見其垢。』意思是說，一切眾生的心性本為空寂，沒有污染。『一切眾生心相無垢。亦復如是者。結成識陰空也。』也是同樣的道理，這說明了識陰也是空性的。『妄想是垢者。妄想多起見故言垢也。』妄想之所以是垢，是因為妄想會產生種種錯誤的見解，所以說是垢。這說明了想陰是空性的。『顛倒是垢者。此受能生煩惱故言垢。』顛倒之所以是垢，是因為感受會產生煩惱，所以說是垢。這說明了受陰是空性的。『取我是垢。此明行陰空。正是垢體。前三能生垢名為垢也。』執取『我』是垢，這說明了行陰是空性的，而且『我』正是垢的本體。前面三種（妄想、顛倒、取我）能夠產生垢，所以被稱為垢。 『一切法生滅以下。廣釋罪及四陰空。所以知空。以生滅不住如幻化等故知空。』從『一切法生滅』以下，廣泛地解釋了罪以及四陰（受、想、行、識）的空性。之所以知道是空性，是因為一切法都是生滅不住的，如同幻化一般，所以知道是空性。『是名奉律者。若能如上來所解真是奉律。善解亦然也。』這才是真正奉行戒律的人。如果能夠像上面所解釋的那樣理解，才是真正奉行戒律，善於理解也是如此。 『所以命羅睺（佛陀的兒子）者。謂持戒第一者堪為問疾。是以命也。』之所以命令羅睺，是因為持戒第一的人可以去探望病人，所以才命令他。『羅睺失幾在於道根前人。應聞無相出家。即為說出家功德之利者。有說有相之利也。不應說出家功德之利者。不應說有相利也。』羅睺的缺失在於，對於道根尚未成熟的人，應該讓他們聽聞無相出家，如果對他們說出家功德的利益，那就是在說有相的利益。不應該對他們說出家功德的利益，就是不應該說有相的利益。『所以者何者。所以不應說有相利者何。是為出家者。明前人應聞無相出家。無相之中無有相利。無有功德故言無功德也。夫出家者。凡夫此人之心應聞無利無功德出家也。』為什麼呢？為什麼不應該說有相的利益呢？因為對於真正要出家的人來說，應該讓他們聽聞無相出家。在無相之中，沒有相的利益，沒有功德，所以說沒有功德。所以，對於凡夫來說，應該讓他們聽聞無利無功德的出家。 『文言無彼此中間者。此文所以興。欲明空是萬有之原。能達空旨萬有得成。中觀云。以有空義故一切法得成。十二門云。由大分深義故得成六波羅蜜。故空是萬有之本。』這段文字說沒有彼此中間，這段文字之所以出現，是爲了說明空是萬有的根源。能夠通達空的旨意，萬有才能成就。《中觀論》說，因為有空性的意義，所以一切法才能成就。《十二門論》說，由於對空性有深刻的理解，才能成就六波羅蜜。所以，空是萬有的根本。 『無彼者無涅槃。無此者無生死。中間者。無八聖道。此三既無。故萬法斯空。空是萬法原也。』沒有『彼』就沒有涅槃，沒有『此』就沒有生死，沒有中間就沒有八聖道。這三者都沒有，所以萬法皆空，空是萬法的根源。『離六十二見以下。明空廣有所成。離者。明無此故得離諸見處。涅槃者。明無彼故得涅槃。智者所受。明無中間故得智者受也。』從『離六十二見』以下，說明空性廣泛地成就了一切。『離』，說明沒有『此』，所以才能遠離各種見解。『涅槃』，說明沒有『彼』，所以才能證得涅槃。『智者所受』，說明沒有中間，所以才能被智者所接受。『降伏眾魔者。將魔出家。魔』降伏眾魔，就是讓魔出家，魔...
【English Translation】 English version 『All minds are empty in their essence, and no defilements are seen.』 This means that the nature of all beings' minds is originally empty and free from impurities. 『All beings' minds are without defilement, and so it is, thus forming the emptiness of the Vijnana Skandha (consciousness).』 The same principle applies here, illustrating that the Vijnana Skandha is also empty. 『Delusion is defilement, because delusion often gives rise to views, hence it is called defilement.』 Delusion is considered a defilement because it generates various erroneous views, thus it is termed defilement. This clarifies the emptiness of the Samjna Skandha (perception). 『Inversion is defilement, because sensation can give rise to afflictions, hence it is called defilement.』 Inversion is considered a defilement because sensation can generate afflictions, thus it is termed defilement. This clarifies the emptiness of the Vedana Skandha (feeling). 『Grasping at 『I』 is defilement, this clarifies the emptiness of the Samskara Skandha (volition). It is precisely the substance of defilement. The previous three can generate defilement, hence they are called defilement.』 Grasping at 『I』 is defilement, illustrating that the Samskara Skandha is empty, and 『I』 is precisely the substance of defilement. The preceding three (delusion, inversion, grasping at 『I』) can generate defilement, hence they are called defilement. 『From 『all dharmas arise and cease』 onwards, there is an extensive explanation of sin and the emptiness of the four Skandhas (Vedana, Samjna, Samskara, Vijnana). The reason for knowing emptiness is that arising and ceasing do not abide, like illusions, hence we know emptiness.』 From 『all dharmas arise and cease』 onwards, there is an extensive explanation of sin and the emptiness of the four Skandhas. The reason for knowing emptiness is that all dharmas are constantly arising and ceasing, like illusions, hence we know emptiness. 『This is called one who upholds the precepts. If one can understand as explained above, one truly upholds the precepts, and good understanding is also the same.』 This is truly one who upholds the precepts. If one can understand as explained above, one truly upholds the precepts, and good understanding is also the same. 『The reason for commanding Rahula (Buddha's son) is that one who is foremost in upholding the precepts is fit to inquire after the sick, hence the command.』 The reason for commanding Rahula is that one who is foremost in upholding the precepts is suitable to visit the sick, hence the command. 『Rahula's deficiency lies in the fact that for those whose roots of the path are not yet mature, they should hear about renunciation without form. To speak of the benefits of renunciation with merit is to speak of benefits with form. One should not speak of the benefits of renunciation with merit, which means one should not speak of benefits with form.』 Rahula's deficiency lies in the fact that for those whose roots of the path are not yet mature, they should hear about renunciation without form. If one speaks to them of the benefits of renunciation with merit, that is speaking of benefits with form. One should not speak of the benefits of renunciation with merit, which means one should not speak of benefits with form. 『What is the reason? What is the reason for not speaking of benefits with form? It is for those who are renouncing. It clarifies that those who are about to renounce should hear about renunciation without form. In the absence of form, there are no benefits with form, and no merit, hence it is said there is no merit. Those who renounce, the minds of ordinary people, should hear about renunciation without benefit or merit.』 Why is that? Why should one not speak of benefits with form? It is because for those who are truly renouncing, they should hear about renunciation without form. In the absence of form, there are no benefits with form, and no merit, hence it is said there is no merit. Therefore, ordinary people should hear about renunciation without benefit or merit. 『The text says there is no other, this, or middle. This text arises to clarify that emptiness is the origin of all existence. If one can understand the essence of emptiness, all existence can be achieved. The Madhyamaka (Middle Way) says, 『Because there is the meaning of emptiness, all dharmas can be achieved.』 The Twelve Gates says, 『Because of the profound meaning of great division, the Six Paramitas (perfections) can be achieved. Therefore, emptiness is the root of all existence.』 This passage states that there is no other, this, or middle. This text arises to clarify that emptiness is the origin of all existence. If one can understand the essence of emptiness, all existence can be achieved. The Madhyamaka says, 『Because there is the meaning of emptiness, all dharmas can be achieved.』 The Twelve Gates says, 『Because of the profound meaning of great division, the Six Paramitas can be achieved. Therefore, emptiness is the root of all existence. 『Without that, there is no Nirvana (liberation). Without this, there is no Samsara (cycle of rebirth). Without the middle, there is no Eightfold Noble Path. If these three are absent, then all dharmas are empty. Emptiness is the origin of all dharmas.』 Without 『that,』 there is no Nirvana. Without 『this,』 there is no Samsara. Without the middle, there is no Eightfold Noble Path. If these three are absent, then all dharmas are empty. Emptiness is the origin of all dharmas. 『From 『leaving the sixty-two views』 onwards, it clarifies that emptiness widely accomplishes everything. 『Leaving』 clarifies that without 『this,』 one can leave all views. 『Nirvana』 clarifies that without 『that,』 one can attain Nirvana. 『Received by the wise』 clarifies that without the middle, it can be received by the wise.』 From 『leaving the sixty-two views』 onwards, it clarifies that emptiness widely accomplishes everything. 『Leaving』 clarifies that without 『this,』 one can leave all views. 『Nirvana』 clarifies that without 『that,』 one can attain Nirvana. 『Received by the wise』 clarifies that without the middle, it can be received by the wise. 『Subduing all demons means having demons renounce. Demon…』
得五眼等。魔本彼惱雜惡。今離煩惱惡也。摧伏外道。將外道出家。超假名者。化彼得眾生空。眾生既空。于假名不染。故言出淤泥也。既出淤泥不為假名所縛。故言無繫著也。無我所以下。明法空。不存五陰言無我。所不納于境言無所受也。隨禪定離眾惡者。上離惡明一切惡。此離惡者明障空惡也。
所以命阿難者。時情謂多聞者能為問疾。是以命也其人失在於不達應道。謂真極而有疾。此中凡三段。明法身之無疾。止止以下至得聞斯語。斷眾惡盡萬善備足。何有疾也。此中止以前有二意。前言身少者有疾當用牛乳。今者還以二止止之也。哩往者。哩往如來有疾之言。轉輪以下。第二明以下況上。明如來法身之無疾。行矣阿難者。速行矣而去。當知以下上明斷惡善足。明法身之無疾。自下明如來不墮法數。明無疾。行矣阿難者。行矣而取乳也。
菩薩品
彌勒補處之士。豈容有其屈現受。不足彰維摩之高德。為兜率天王說不退轉行者。明彼天聞彌勒當生於彼欣情內著。是故問十住不退之行。凈名呵之遣諸天封著。所以為說不退行者。明彼天欣於此行得於菩提涅槃。由於其記得此果。得果由行發心。是以凈名一一非其五事。為用何生者。明心甚多耳。捉一心難不得記。過未現在耶者。明提一念之心
【現代漢語翻譯】 現代漢語譯本 獲得五眼等等。（魔本彼惱雜惡：魔的根本是那些惱人的雜念和惡行。）現在遠離了煩惱和惡行。（摧伏外道：摧毀、降伏其他教派的修行者。）將外道出家。（超假名者：超越虛假名相的人。）教化他們證得眾生空。（眾生空：認識到眾生本性是空性的。）眾生既然是空性的，就不會被虛假的名相所污染，所以說『出淤泥』。（出淤泥：比喻從煩惱中解脫出來。）既然已經脫離了淤泥，就不會被虛假的名相所束縛，所以說『無繫著』。（無繫著：沒有執著。）『無我所以下』以下，闡明法空。（法空：一切事物本性皆空。）不執著於五陰，所以說『無我』。（無我：認識到沒有永恒不變的自我。）不接受外境的染污，所以說『無所受』。（無所受：不接受外在的感受和影響。）隨著禪定而遠離各種惡行的人，上面所說的離惡是闡明一切惡行，這裡所說的離惡是闡明障礙空性的惡行。
之所以命令阿難去，是因為當時的人認為多聞的人能夠問候病情。所以才命令他去。那些人的錯誤在於不明白應有的道理，認為真正達到極致的人也會生病。這裡總共有三段，闡明法身沒有疾病。『止止』以下直到『得聞斯語』，斷除各種惡行，具備各種善行，怎麼會有疾病呢？這裡『止止』以前有兩種意思。前面說身體虛弱的人有病應該用牛乳。現在又用兩個『止止』來否定它。（哩往者：哩往是指）如來說有疾病的話。（轉輪以下：轉輪聖王以下，）第二段是用下級來比況上級，闡明如來的法身沒有疾病。『行矣阿難者』，快去吧，阿難，快去吧。『當知以下』，上面闡明斷除惡行，具備善行，闡明法身沒有疾病。從下面開始闡明如來不屬於法數，闡明沒有疾病。『行矣阿難者』，去吧，阿難，去取牛乳吧。
菩薩品
彌勒（Maitreya，未來佛）是補處菩薩（即將成佛的菩薩），怎麼能容忍他示現接受供養呢？（屈現受：降低身份接受供養。）這樣做不足以彰顯維摩詰（Vimalakirti，一位在家菩薩）的高尚品德。為兜率天王（Tushita Heaven King，兜率天的天王）宣說不退轉行（Avivartaniya，不會退轉的修行）的人，說明那些天人聽到彌勒將要降生在那裡，內心充滿欣喜和執著。所以問十住（Ten Abodes，菩薩修行的十個階段）不退轉的修行。維摩詰呵斥他們，遣散諸天的執著。所以為他們宣說不退轉行的人，說明那些天人欣喜于這種修行，能夠獲得菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）。由於他們記得能夠獲得這種果報，獲得果報是因為修行和發心，所以維摩詰一一否定他們的五事。（五事：指五種執著。）『為用何生者』，說明心念非常多啊。抓住一個心念很難，無法記住。『過未現在耶者』，說明提起一念之心。
【English Translation】 English version Gaining the five eyes and so on. (魔本彼惱雜惡: The root of Mara (魔) is those annoying miscellaneous thoughts and evil deeds.) Now, one is separated from afflictions and evil deeds. (摧伏外道: Subduing and vanquishing practitioners of other doctrines.) Leading those of other doctrines to renounce their homes. (超假名者: One who transcends false names.) Transforming them to attain the emptiness of sentient beings. (眾生空: Realizing the inherent emptiness of sentient beings.) Since sentient beings are empty, they are not tainted by false names, hence the saying 'emerging from the mud'. (出淤泥: A metaphor for liberation from afflictions.) Having emerged from the mud, one is not bound by false names, hence the saying 'without attachment'. (無繫著: Without attachment.) '無我所以下' below, elucidates the emptiness of phenomena. (法空: The emptiness of all phenomena.) Not clinging to the five skandhas (五陰), hence the saying 'no self'. (無我: Realizing that there is no permanent, unchanging self.) Not accepting defilement from external realms, hence the saying 'no reception'. (無所受: Not accepting external sensations and influences.) Those who, following meditation, are separated from various evils, the separation from evil mentioned above elucidates all evils, while the separation from evil here elucidates the evils that obstruct emptiness.
The reason for commanding Ananda (阿難) to go is that people at that time believed that those who were learned could inquire about illnesses. That is why he was commanded to go. The mistake of those people lies in not understanding the proper principle, thinking that those who have truly reached the ultimate can also be ill. There are three sections here in total, elucidating that the Dharma body (法身) has no illness. From '止止' below until '得聞斯語', cutting off all evils and possessing all virtues, how can there be illness? Before '止止' here, there are two meanings. Earlier, it was said that those with weak bodies who are ill should use milk. Now, it is negated with two '止止'. (哩往者: 哩往 refers to) the Tathagata's (如來) words about having an illness. (轉輪以下: Below the Chakravartin (轉輪聖王),) the second section uses the lower to compare with the higher, elucidating that the Tathagata's Dharma body has no illness. '行矣阿難者', go quickly, Ananda, go quickly. '當知以下', above elucidates cutting off evil and possessing virtue, elucidating that the Dharma body has no illness. From below, it elucidates that the Tathagata does not belong to the Dharma numbers, elucidating no illness. '行矣阿難者', go, Ananda, go and fetch milk.
Chapter on Bodhisattvas (菩薩品)
Maitreya (彌勒), the Bodhisattva of Successorship (補處菩薩), how can it be tolerated that he manifests accepting offerings? (屈現受: Lowering his status to accept offerings.) Doing so is not enough to highlight the noble virtue of Vimalakirti (維摩詰), a lay Bodhisattva. Speaking to the Tushita Heaven King (兜率天王) about those who practice non-retrogression (不退轉行), it explains that those devas (天人) are filled with joy and attachment upon hearing that Maitreya will be born there. Therefore, they ask about the practice of non-retrogression in the Ten Abodes (十住). Vimalakirti rebukes them, dismissing the attachments of the devas. Therefore, speaking to them about those who practice non-retrogression, it explains that those devas rejoice in this practice, being able to attain Bodhi (菩提) and Nirvana (涅槃). Because they remember being able to attain this fruit, and attaining the fruit is due to practice and aspiration, Vimalakirti negates their five matters one by one. (五事: Refers to five attachments.) '為用何生者', explains that there are very many thoughts. Grasping one thought is difficult, unable to remember. '過未現在耶者', explains raising a single thought.
以為三擬在三世。故定言過去未來現在耶。過去生已滅者。過去之心已滅不得記耶。未來生未至者。未至是未來無法。不得記也。現在不住者。念為三相成唸唸不住。不得記也。三處心無。其記安在。即時亦生亦老亦滅者。引佛語為證一念有三相。相分在三世。不得□□□生者是生相。老者是住相。滅者是滅相。文言若以無生至三菩提上□□□□□□□□□□空中亦不得記不破菩提但破記者。記于菩提是以合□□□□□□如生得受記者。上明空位中不得其記。此蹤空中得記。空應是□□□得記。今明如空中無生滅故。何有記也。所以者何者。所以彌勒得記便眾生同得者何。夫如者不二不異者。眾生彌勒同如不二。亦無彌勒得記眾生不得之異。空既無異。應同得也。第二從若彌勒得菩提至即菩提相。破菩提相也。第三若彌勒滅度以下至誘諸天子。破涅槃。第四實無發心者。破發心。亦無退者。破不退轉行也。舍于分別菩提之見以下重破菩提所以而然。明諸天子欣心菩提著相心多。是故重破。自下明菩提空。不論菩提。無性故空。但明菩提妙絕塵境。體無眾相故言為空。非謂無也。自下明破菩提。凡有其三。從至無生住滅故。菩提體空。舍分別菩提之見者。明菩提妙絕不可見也。所以者何。所以舍菩提見者何。不以身心得
【現代漢語翻譯】 現代漢語譯本 認為三種擬議存在於過去、現在、未來三世。所以才確定地說有過去、未來、現在嗎？過去已滅，過去的心也已滅，無法被記錄嗎？未來還未到來，未到來的未來是無法，也不能被記錄。現在不停留，因爲念頭由三種相組成，唸唸不停留，所以無法被記錄。三個地方都沒有心，記錄又在哪裡呢？即時也生、也老、也滅，引用佛語作為證據，一念有三種相，相分存在於三世。不能[清晰]生者是生相，老者是住相，滅者是滅相。文字說如果從無生到達三菩提，[上方缺失內容]，在空中也無法記錄，不是破除菩提，只是破除記錄者。記錄在菩提上，因此結合[缺失內容]，如生才能被記錄。上面說明在空位中無法得到記錄，這裡說在空中得到記錄，空應該是[缺失內容]得到記錄。現在說明如空中沒有生滅，哪裡會有記錄呢？為什麼呢？為什麼彌勒（Maitreya，未來佛）得到記錄，眾生就一同得到呢？因為『如』是不二不異的，眾生和彌勒同『如』，沒有彌勒得到記錄而眾生不能得到的區別。空既然沒有差異，應該一同得到。第二部分從『若彌勒得菩提』到『即菩提相』，破除菩提相。第三部分『若彌勒滅度』以下到『誘諸天子』，破除涅槃（Nirvana，佛教術語，指解脫）。第四部分『實無發心者』，破除發心。『亦無退者』，破除不退轉行。捨棄分別菩提的見解以下，再次破除菩提的原因。說明諸天子欣喜菩提，執著于相的心太多，所以再次破除。從下面開始說明菩提是空，不論菩提，因為無自性所以是空。只是說明菩提美妙，超越塵世境界，本體沒有各種相，所以說是空，不是說沒有。從下面開始說明破除菩提，總共有三點。從到無生住滅，所以菩提本體是空。捨棄分別菩提的見解，說明菩提美妙，不可見。為什麼呢？為什麼捨棄菩提的見解呢？不以身心得到。
【English Translation】 English version It is thought that the three proposals exist in the three periods of time: past, present, and future. Is that why it is definitely said that there are past, future, and present? The past has perished, and the past mind has also perished, so it cannot be recorded? The future has not yet arrived; the future that has not arrived is non-existent and cannot be recorded. The present does not stay, because a thought is composed of three aspects, and thoughts do not stay, so it cannot be recorded. If there is no mind in the three places, where is the record? Immediately there is also birth, aging, and death, citing the Buddha's words as evidence that a single thought has three aspects, and the aspects exist in the three periods of time. Cannot [clear] birth is the birth aspect, aging is the dwelling aspect, and death is the destruction aspect. The text says that if one reaches the three Bodhis (Bodhi, enlightenment) from non-birth, [missing content above], it cannot be recorded in the air either. It is not destroying Bodhi, but only destroying the recorder. The record is on Bodhi, so combining [missing content], such as birth, can be recorded. The above explains that it cannot be recorded in the empty position, and here it says that it is recorded in the air, and the emptiness should be [missing content] recorded. Now it is explained that since there is no birth or death in the air, where would there be a record? Why? Why is it that when Maitreya (Maitreya, the future Buddha) is recorded, all sentient beings are recorded together? Because 'suchness' is non-dual and non-different, sentient beings and Maitreya are the same in 'suchness', and there is no difference between Maitreya being recorded and sentient beings not being able to be recorded. Since emptiness has no difference, it should be obtained together. The second part, from 'If Maitreya attains Bodhi' to 'that is the aspect of Bodhi', breaks the aspect of Bodhi. The third part, from 'If Maitreya passes away' to 'enticing the gods', breaks Nirvana (Nirvana, a Buddhist term, referring to liberation). The fourth part, 'There is really no one who initiates the mind', breaks the initiation of the mind. 'There is also no one who retreats', breaks the irreversible practice. Abandoning the view of distinguishing Bodhi below, again breaks the reason for Bodhi. It explains that the gods rejoice in Bodhi, and their minds are too attached to appearances, so it is broken again. From below, it begins to explain that Bodhi is empty, regardless of Bodhi, because it has no self-nature, so it is empty. It only explains that Bodhi is wonderful, surpassing the realm of dust, and its essence has no various aspects, so it is said to be empty, not that it does not exist. From below, it begins to explain the breaking of Bodhi, there are three points in total. From to no birth, dwelling, or death, so the essence of Bodhi is empty. Abandoning the view of distinguishing Bodhi explains that Bodhi is wonderful and invisible. Why? Why abandon the view of Bodhi? Not obtained by body and mind.
者。明菩提妙絕。絕於身心體。非身心。何其見也。寂滅以下凡有六段釋。初寂滅是菩提滅諸相故者。總明非身心得。是寂滅相也。第二從不觀是菩提至無憶念故。明菩提不觀于境不念境也。第三斷是菩提以下至無貪著故。明菩提斷于煩或。舍諸見離妄想故。明斷諸見。障諸愿無貪著。斷五鈍。愿者愛分別愿。第四從順是菩提至實際故。明菩提無眾相體同三空。第五不二是菩提一句釋疑。上明順於三空謂為菩提。緣於三空故言為順。今言離意法故。無菩提為意。三空為法。故言離意法故也。下二句皆明菩提之體。第二知是菩提知眾生心行故者。上明菩提體空。時望心沒還。明菩提是有。了眾生心行。第三不會是菩提以下。上明菩提。了於心行時。情作有意而取。自下還明菩提之無相也。
光嚴所以言不堪者。與居士問答。理乖屈于幾會居士言道場來不達萬行亦是道場這謂佛得道處為道場。來問居士。趣諸道場得三菩提。可得言從道場怪來其所以故言。道場者何所是。佛果言道場者。可乘之化物故有道義。能去眾生虛偽煩惱生其實解。喻之如道。萬行可履之向佛故有道義。萬行能去其惡生其妙解故有場義。從直心至諦是道場。從因說道場。從四諦說無所畏。故外境緣中說道場。力無畏以下亦是行中說。仰學果行為
【現代漢語翻譯】 現代漢語譯本： 『者。明菩提妙絕。絕於身心體。非身心。何其見也。』意思是說，菩提的精妙之處在於超越，超越了身、心、本體的侷限。它既不是身，也不是心，那麼又如何能被看見呢？ 『寂滅以下凡有六段釋。初寂滅是菩提滅諸相故者。總明非身心得。是寂滅相也。』接下來有六段解釋關於寂滅的含義。第一段，『寂滅是菩提，因為菩提能滅除一切表象』，總的來說，這表明菩提不是通過身心可以獲得的，而是寂滅的相狀。 『第二從不觀是菩提至無憶念故。明菩提不觀于境不念境也。』第二段，從『不觀就是菩提』到『沒有憶念』，說明菩提不觀察外在的境界，也不執著于對境界的憶念。 『第三斷是菩提以下至無貪著故。明菩提斷于煩或。舍諸見離妄想故。明斷諸見。障諸愿無貪著。斷五鈍。愿者愛分別愿。』第三段，從『斷除就是菩提』到『沒有貪著』，說明菩提斷除煩惱和疑惑。捨棄各種見解，遠離虛妄的念想，這說明斷除了各種見解，阻礙了各種慾望，沒有貪著。斷除五種遲鈍。『愿』指的是愛慾、分別的願望。 『第四從順是菩提至實際故。明菩提無眾相體同三空。』第四段，從『順應就是菩提』到『實際』，說明菩提沒有各種表象，其本體與三空（空、無相、無愿）相同。 『第五不二是菩提一句釋疑。上明順於三空謂為菩提。緣於三空故言為順。今言離意法故。無菩提為意。三空為法。故言離意法故也。下二句皆明菩提之體。』第五段，『不二就是菩提』，這句話是爲了解釋疑惑。前面說順應三空可以稱為菩提，因為依存於三空所以說是順應。現在說遠離意和法，因為沒有把菩提當作意，把三空當作法，所以說是遠離意和法。下面的兩句話都是說明菩提的本體。 『第二知是菩提知眾生心行故者。上明菩提體空。時望心沒還。明菩提是有。了眾生心行。』第二，『知就是菩提，因為菩提能知曉眾生的心念和行為』。前面說明菩提的本體是空性的，有時希望心念泯滅迴歸本源，這說明菩提是存在的，能夠了解眾生的心念和行為。 『第三不會是菩提以下。上明菩提。了於心行時。情作有意而取。自下還明菩提之無相也。』第三，『不會就是菩提』以下的內容。前面說明菩提能夠了解心念和行為，但如果執著于有意的造作而有所取捨，那麼從下面開始，還是會說明菩提的無相。
『光嚴所以言不堪者。與居士問答。理乖屈于幾會居士言道場來不達萬行亦是道場這謂佛得道處為道場。來問居士。趣諸道場得三菩提。可得言從道場怪來其所以故言。道場者何所是。佛果言道場者。可乘之化物故有道義。能去眾生虛偽煩惱生其實解。喻之如道。萬行可履之向佛故有道義。萬行能去其惡生其妙解故有場義。從直心至諦是道場。從因說道場。從四諦說無所畏。故外境緣中說道場。力無畏以下亦是行中說。仰學果行為』 光嚴之所以說『不堪』，是因為與居士的問答中，道理有所偏差。居士說，來到道場卻不通達萬行，這也是道場。這裡所說的道場，是指佛陀得道的地方。來問居士，前往各個道場就能獲得三菩提（sāṃbodhi，正等覺），可以這樣說嗎？從道場而來，感到奇怪，所以說，道場是什麼？佛果說，道場是可以憑藉來化度眾生的地方，所以具有『道』的意義。它能夠去除眾生虛偽的煩惱，產生真實的理解，可以比喻為道路。萬行是可以踐行來趨向佛果的，所以具有『道』的意義。萬行能夠去除惡行，產生精妙的理解，所以具有『場』的意義。從直心到諦（satya，真諦）就是道場。從因上來說道場。從四諦（catvāri āryasatyāni，四聖諦）來說無所畏懼。所以在外在境界的因緣中說道場。力（bala，十力）、無畏（vaiśāradya，四無畏）以下的內容也是在修行中說的。仰慕學習佛果的行為。
【English Translation】 English version: 『者。明菩提妙絕。絕於身心體。非身心。何其見也。』 This means that the subtlety of Bodhi lies in transcendence, transcending the limitations of body, mind, and essence. It is neither body nor mind, so how can it be seen? 『寂滅以下凡有六段釋。初寂滅是菩提滅諸相故者。總明非身心得。是寂滅相也。』 There are six sections explaining the meaning of stillness. The first section, 『Stillness is Bodhi because Bodhi can eliminate all appearances,』 generally indicates that Bodhi cannot be attained through body and mind, but is the state of stillness. 『第二從不觀是菩提至無憶念故。明菩提不觀于境不念境也。』 The second section, from 『Non-observation is Bodhi』 to 『no recollection,』 explains that Bodhi does not observe external realms, nor is it attached to the recollection of realms. 『第三斷是菩提以下至無貪著故。明菩提斷于煩或。舍諸見離妄想故。明斷諸見。障諸愿無貪著。斷五鈍。愿者愛分別愿。』 The third section, from 『Cessation is Bodhi』 to 『no attachment,』 explains that Bodhi cuts off afflictions and doubts. Abandoning all views and staying away from delusional thoughts, this explains the cutting off of all views, obstructing all desires, and having no attachment. Cutting off the five dullnesses. 『Desire』 refers to desires of love and discrimination. 『第四從順是菩提至實際故。明菩提無眾相體同三空。』 The fourth section, from 『Compliance is Bodhi』 to 『actuality,』 explains that Bodhi has no various appearances, and its essence is the same as the three emptinesses (emptiness, signlessness, desirelessness). 『第五不二是菩提一句釋疑。上明順於三空謂為菩提。緣於三空故言為順。今言離意法故。無菩提為意。三空為法。故言離意法故也。下二句皆明菩提之體。』 The fifth section, 『Non-duality is Bodhi,』 this sentence is to explain doubts. The previous statement that compliance with the three emptinesses can be called Bodhi, because it relies on the three emptinesses, so it is said to be compliant. Now it says to stay away from intention and dharma, because it does not regard Bodhi as intention, and the three emptinesses as dharma, so it is said to stay away from intention and dharma. The following two sentences both explain the essence of Bodhi. 『第二知是菩提知眾生心行故者。上明菩提體空。時望心沒還。明菩提是有。了眾生心行。』 Second, 『Knowledge is Bodhi, because Bodhi can know the thoughts and actions of sentient beings.』 The previous statement explained that the essence of Bodhi is emptiness, and sometimes it is hoped that thoughts will disappear and return to the origin, which explains that Bodhi exists and can understand the thoughts and actions of sentient beings. 『第三不會是菩提以下。上明菩提。了於心行時。情作有意而取。自下還明菩提之無相也。』 Third, the content from 『Non-association is Bodhi』 onwards. The previous statement explained that Bodhi can understand thoughts and actions, but if one is attached to intentional actions and makes choices, then from below, it will still explain the signlessness of Bodhi.
『光嚴所以言不堪者。與居士問答。理乖屈于幾會居士言道場來不達萬行亦是道場這謂佛得道處為道場。來問居士。趣諸道場得三菩提。可得言從道場怪來其所以故言。道場者何所是。佛果言道場者。可乘之化物故有道義。能去眾生虛偽煩惱生其實解。喻之如道。萬行可履之向佛故有道義。萬行能去其惡生其妙解故有場義。從直心至諦是道場。從因說道場。從四諦說無所畏。故外境緣中說道場。力無畏以下亦是行中說。仰學果行為』 The reason why Guangyan said 『unworthy』 is because there were deviations in the reasoning during the question and answer session with the layman. The layman said that coming to the Bodhimanda (bodhimaṇḍa, place of enlightenment) without understanding the myriad practices is also a Bodhimanda. The Bodhimanda here refers to the place where the Buddha attained enlightenment. Lai asked the layman, can it be said that going to various Bodhimandas will attain Samyak-Sambodhi (sāṃbodhi, perfect enlightenment)? Coming from the Bodhimanda, feeling strange, so he asked, what is a Bodhimanda? The Buddha-fruit said that a Bodhimanda is a place that can be relied upon to transform sentient beings, so it has the meaning of 『path』. It can remove the false afflictions of sentient beings and generate true understanding, which can be compared to a road. The myriad practices can be practiced to move towards Buddhahood, so it has the meaning of 『path』. The myriad practices can remove evil deeds and generate subtle understanding, so it has the meaning of 『field』. From straightforwardness to Truth (satya, truth) is the Bodhimanda. Speaking of the Bodhimanda from the cause. Speaking of fearlessness from the Four Noble Truths (catvāri āryasatyāni, four noble truths). Therefore, the Bodhimanda is spoken of in the context of external conditions. The following content about the Ten Powers (bala, ten powers) and the Four Fearlessnesses (vaiśāradya, four fearlessnesses) is also spoken of in practice. Admiring and learning the actions of the Buddha-fruit.
異。若與諸波羅蜜行相應者。教化所有未始不與萬行俱來向果。故言皆從道場來即時住佛所乘也。今明舉足下足者。無相之善為舉足。有相之慶為不足。亦可。自行為舉足化人為下足也。
持世失幾在於不識真為不能應幾弘法。故不堪問疾。魔知不達。以女色施之直。破壞其道意。持世謂為帝釋。作身命財三常呵之。釋謂。身命財常。是以今言當觀無常以求善本者。明三不堅法得三堅法。即指不堅為善本。沈非我宜者。二種非宜。一以女色是在家所通非出家人宜。二者此諸女等道根將熟在於維摩。復非我宜。嬈固者。固猶漏也。欲令其人生諸漏失。如我應受者。有二種應受。一者色慾是我在家所通故言應受。二者其人幾悟必受我法復言應即即受。隨所應而為說法。剬魔令其從己受化。有法樂以下明以法自娛。移其先好心解則神悅。故名法樂。下明智惠善根皆是法樂體。樂常信佛至廣行施。明住前法樂體。從行施至廣菩提心。次第明六住中法樂體相。七住始得無生忍。能降魔。斷二種煩惱。修凈土八住所行。成就相好九住所行。樂嚴道場十住所行。樂聞深法不畏以下。通明三乘智惠善根。不樂非財者。明眾生應聞定得悟時以惠為非財。又解。道根將熟時不樂眾生根未熟時。樂近同學者。大乘之理彼我俱學故稱同學
。心無恚礙者。于小乘學中化令從大。有恚在心。不能如是。不護惡人。害我道根。將護惡人道外慈茂。所存處大故須護也。善友是佛。近則生善。化轉其志。不樂本習。故言不樂五欲樂也。我已舍矣者。本意欲令發心。今以發矣。令修習受行。化緣須息故言舍矣。愿所化之人法愿具足。亦可。諸女轉教一切眾生使得法具足也。不復念本所習。領其微誡重啟其師。更以何行自防道心永固。有法名無盡者。即向法樂能轉化。通人為門。如以一燈傳暈千炷。法利亦然。燃百千燈本明不盡。夫一菩薩轉化無窮令使發心。而道意不滅。然化功歸己。增益功德有異於喻以化人言自防。處塵不染。亦實稱佛心。名為報恩也。后復重解。我已舍矣者。受必有益。舍亦蒙利。欲令諸天女等轉教無數令得發心。自亦蒙潤。彼此獲慶。故言具足也。我等云何者返請維摩。以何行為先。下答。當已化物為首。使群生普行五自歸已。此即教其作行之方也。下發心之流是其利也。諸姊者。前二種被法而言。以前曾為先。據人而言。以起為前。今解天女言姊者。以其不行始學前法故言姊也 次命善德而問疾者。明其德高。斯是其權現。受其屈不達於法。會不當如汝所設者。明財施不當于道根。當爲法施之會者。明法施以稱根。法施所以勝者。明財施
養形。法施養神。財施有竭。法施無盡。財施有前後。法施無前後。是故法施勝財施也。無前無後一時者。明眾生玄幾冥感法身嚮應。根藥不差。同時養神故。言一時供養一切眾生也。何謂也以下說法施體。謂以菩提起于慈心者。解慈義。以㯹菩提樂以解慈義。為令離苦得無上果。興于慈心為得正法。起于智惠為得智惠。起于檀波羅蜜為除慳貪也。以無無我法者。有我心在。瞋恚必起得無我空乃能忍辱。以離身心相者。離云言空。能解身心相空。方能有中翹勤也。以菩提相者。菩提體絕於眾相。能如此解一切法無性。方能有中行禪也。又解。㯹菩提集禪定法以求菩提也。解空故能有中施化。無相者。何由能不捨有為法。正以深解無相故也。得無作空門能示現受生。護持正法者。弘理不絕稱曰護持也。所以化物不卷。須有中方便能通正法。行四攝不捨。能度眾生。自下隨情訊息也。又解。何謂法施之會。問法施之義也。何以名法施勝。自下解法施普同故所以勝也。下何謂也問法施體。起喜心者。喜對於瞋得邪果。今除其瞋獲得正果也。六念者。念三寶天戒施也。若六念成必由於思者。善思惟也。六和敬者。三業無違戒見施同慕從隨順故言和也。敬行此六必以真心為本。敬行邪曲莫能成記也。謟心濟己為邪命。質直養形為
正命。直心為命必招正善之果也。大施主者。說大乘法為大。說三乘法為中。財施為下。今云大者。說大乘法施也。善德所以解瓔以奉維摩者。有二意。所上來善德設財施。意欲弘其法施之會。維摩應幾以弘法施。使二百人皆發菩提之心也。然時坐未知善德法施之意。是以解瓔以奉維摩表己意在法施也。二欲勵乞人之流發菩提心也。所以而然者。明維摩受瓔以一分奉難勝如來表己受敬之心一分與乞人表悲拔苦之極。是為敬上接下。其功齊矣。若其心平等。我等何為不發菩提心也。施一最下乞人。猶如如來福田之相以下齊上無所分別。等於大悲者。以上齊下。不望果報者。釋維摩法施以下準上以上齊下者。明於彼上下皆不望果報故能爾也。皆發菩提心者。明不但乞人發心諸人皆發。故言皆發菩提心也。
文殊品
所以此品興者。明凈名垂跡患流別悟癡愛德能致問故名為品也。群生根感時至故。命文殊以問疾。二士對談揚化津澤非一。是故如來命文殊以問疾也。初明來去之相。次辨病之所由。后明三惠化疾無方。初至且置是事。此即三章之初明也。亦是遍嘆維摩之高德。夷蕩群情計來去之相也。
即以神力空其室內者。空去父母妻子一切床坐侍者悉除。生下諸品之論端也。除去所有及諸侍者。遍論除床
【現代漢語翻譯】 現代漢語譯本：正命：以正直的心為生命準則，必定會招來正善的結果。大施主：宣說大乘佛法是最大的佈施，宣說三乘佛法是中等的佈施，財物佈施是下等的佈施。這裡說『大』，是指宣說大乘佛法的佈施。善德童子之所以解下瓔珞來供奉維摩詰（Vimalakirti，一位在家菩薩），有兩個用意：一是善德童子之前進行財物佈施，意在弘揚維摩詰的佛法佈施之會。維摩詰隨機應變，弘揚佛法佈施，使二百人都發起菩提之心。然而當時在座的人不知道善德童子佛法佈施的用意，所以解下瓔珞來供奉維摩詰，表明自己心意在於佛法佈施。二是想要激勵乞丐之流也發起菩提心。之所以這樣做，是因為維摩詰接受瓔珞后，將其中的一份供奉給難勝如來（Durlabha-jit如來，佛名），表明自己恭敬之心；另一份分給乞丐，表明他悲憫救拔困苦到了極點。這是敬上接下，其功德是一樣的。如果我們的心能平等，我們為什麼不能發起菩提心呢？佈施給最下等的乞丐，就如同面對如來福田之相，以下齊上，沒有分別。等於大悲心，這是以上齊下。不期望果報，這是解釋維摩詰的佛法佈施，以下面的行為來比照上面的行為，以上齊下，表明他對上下都不期望果報，所以才能這樣做。『皆發菩提心』，表明不僅乞丐發心，所有的人都發心，所以說『皆發菩提心』。 文殊師利菩薩品 這一品之所以出現，是因為說明維摩詰垂跡示現，患病示現，用不同的方式來啓發愚昧，用慈愛和德行來引人提問，所以稱為品。眾生的根機和感應的時機到了，所以，釋迦摩尼佛命令文殊師利菩薩（Manjusri，智慧的象徵）去問候維摩詰的病情。兩位大士對談，弘揚佛法，利益眾生，數不勝數。所以如來佛命令文殊師利菩薩去問候維摩詰的病情。首先說明來去的表相，其次辨明疾病的由來，最後說明三慧（聞慧、思慧、修慧）教化，治療疾病沒有固定的方法。最初，『至且置是事』，這是三章的開端，也是普遍讚歎維摩詰的高尚品德，消除眾人計較來去的想法。 『即以神力空其室內者』，用神通力清空他的房間，除去父母妻子，一切床鋪座位，侍者，這是引出下面各品的討論的開端。除去所有及諸侍者，普遍討論除去床鋪。
【English Translation】 English version: Right Livelihood: A life based on an upright mind will surely bring about positive and virtuous results. Great Benefactor: Expounding the Mahayana Dharma is the greatest form of giving, expounding the Three Vehicle Dharma is a medium form of giving, and giving material wealth is the lowest form of giving. Here, 'great' refers to the giving of the Mahayana Dharma. The reason why the youth Sudatta (善德, literal meaning is 'Good Virtue') took off his necklace to offer it to Vimalakirti (Vimalakirti, a lay bodhisattva) was for two reasons: First, Sudatta's previous act of giving material wealth was intended to promote Vimalakirti's Dharma-giving assembly. Vimalakirti responded skillfully, promoting Dharma-giving, causing two hundred people to generate the Bodhi mind. However, those present at the time did not understand Sudatta's intention of Dharma-giving, so he took off his necklace to offer it to Vimalakirti, expressing his intention to give the Dharma. Second, he wanted to encourage even beggars to generate the Bodhi mind. The reason for doing so is that Vimalakirti, after accepting the necklace, offered a portion of it to Durlabha-jit Tathagata (難勝如來, a Buddha's name), expressing his respect; he gave the other portion to the beggars, showing his extreme compassion in relieving suffering. This is respecting those above and connecting with those below, and its merit is equal. If our minds can be equal, why can't we generate the Bodhi mind? Giving to the lowest beggar is like facing the field of merit of the Tathagata, aligning the bottom with the top, without discrimination. It is equal to great compassion, which is aligning the top with the bottom. Not expecting rewards, this explains Vimalakirti's Dharma-giving, using the following actions to compare with the above actions, aligning the top with the bottom, indicating that he does not expect rewards from either the top or the bottom, so he can do this. 'All generate the Bodhi mind' indicates that not only the beggars generate the mind, but all people generate the mind, so it is said 'all generate the Bodhi mind'. Manjusri Bodhisattva Chapter The reason why this chapter arises is to explain that Vimalakirti manifests traces, manifests illness, uses different methods to enlighten ignorance, and uses loving-kindness and virtue to induce questions, so it is called a chapter. The faculties and responses of sentient beings have arrived at the right time, so Shakyamuni Buddha ordered Manjusri (Manjusri, symbol of wisdom) to inquire about Vimalakirti's illness. The two great beings converse, promoting the Dharma and benefiting sentient beings in countless ways. Therefore, the Tathagata ordered Manjusri to inquire about Vimalakirti's illness. First, it explains the appearance of coming and going, then it distinguishes the origin of the illness, and finally, it explains that the three wisdoms (hearing wisdom, thinking wisdom, and cultivation wisdom) teach and heal illnesses without fixed methods. Initially, 'To put it aside for now', this is the beginning of the three chapters, and it is also a universal praise of Vimalakirti's noble virtues, eliminating the thoughts of the masses who are concerned with coming and going. 'Immediately using supernatural power to empty his room', using supernatural powers to empty his room, removing parents, wives, children, all beds, seats, and attendants, this is the beginning of the discussion of the following chapters. Removing all possessions and attendants, universally discussing removing beds.
坐弟子也。唯置一床以疾而臥者。生下借坐燈王之論也。即入舍見其室空者。上侍者以列空其室。除侍者等。所以復明。文殊見室內空者。明下夷去其患。正除文殊共來之者。是以別列見也。文言善來者。必有其益故言善來。不來以下正夷去去來之心。不來相而來者。來者當運。自滅言不來。假名相續至於毗耶言其來。不見而見義同之也。若來已更不來者。述維摩來去義同兩望為異。文殊增其去述前二種。毗耶望庵羅為來。庵羅發向毗耶言去。若來已者。已者滅也。更不來者。第二運言更當運自滅言不來去見亦同之。所以者何釋時情疑。時情謂。雖實中無于去來之者。何防定有所從來處定有所至之處。是以今釋所以釋無決定來去之處者。無所從來者。破定庵羅去。無所至者。破定毗耶所。可見者隨來也。且置是事者。遣來去之病。其義粗同故言且置是事也。是疾寧可忍不以下凡有三門。文殊但受其使不受言有所敕。文殊玄騰聖意而問訊也。寧可忍不者。眾生煩惱之病寧可忍不。第二問療治有損者。明煩惱之病可療治不也。第三問不至增乎者。明煩惱之病不大熾盛不也。下凈名所以不答者。非佛之辭故不答也。慇勤致問無量者。毗有三問。廣便應多故言致問無量也。是疾何所因起以下。明文殊傳佛語而問。從癡有愛則我
病生者。答第二問。其生久如者。今明從眾生有癡愛病根感我來。莫問遠近。隨感則病生也。一切眾生得不病以下。明感盡則病滅。答第三問。當云何滅以大悲起者。答第一問。何所因起。明由大悲故能現其病。故言因大悲起也。此室何以空以下。非是論病之次第。應取下文所疾為何等相接此文也。所以中起此文者。由上佛國品中現於凈土。其土之中唯有大菩薩為侍者。時坐而復著此二事。其心介然則受法不濃。是以欲去此二患故起此文也。空何以空者。明凈土空無。待者。問待者諸菩薩何以空無也。諸佛國土亦復皆空者。正明國土空以遣封情也。又以何為空者。國土為當本來無性故空。為當強用智觀作空也。答曰以空空者。明本來空故空也。又問空何用空者。但說一空。何用空空之名也。答曰以無分別空故空者。以眾生著空故我說空。復空故有二空之名也。又問空可分別耶。空體無殊。何得分別。后空異前空耶。答曰分別亦空者。明後空遣前空故言空此空亦無故言分別亦空也。又問空當於何求者。上來明色陰空。自下明四陰空。空有其三。初明諸見空。次明佛解脫皆空。后明中間一切心行空也。當於何求者。問求空之處在何。答曰以六十二見中也。又問諸見體空何處中求。答以解脫體上本來無請見故言解脫中求也。
何無侍以下。遣著菩薩之空。一切眾魔皆吾侍者。明眾魔體空能達其空。便能因緣之中化魔從教為弟子。即其侍者何獨菩薩貴也。得遣著心。外道亦然也。此病為何等相以下。除其封著已竟。今還論其病空也。我病無形者。明病體空。身心合者。上雖言病無其形。可不與身心合也。答非身心合者。明身心空其病安在也。又問地大水火以下。上明五陰無病故空。身下偏就四大色陰以明。即離無病故空也。非地大者。明地大緣假無性故空。空故非即地大也。聞言非即便謂離大調然更有病體。亦不離者。破其計異也。而眾生病從四大起是故我病者。明眾生從四大有煩惱病根感於我。是故我病也。云何慰喻有疾菩薩者。明文殊是問疾之人。所以返問維摩者。而上維摩言從眾生有癡愛根感於我故則病生。是為無病而現病。善達于病原。故返問也。說身無常以下教菩薩慰喻之方。觀望此中教慰喻唯性地以上。何以知然下。經文言當識宿世無數劫苦果。當識苦有限者。明知不退菩薩知其有限也。若論習種性者。猶是其退。其苦無邊。何能識苦有邊也。說身無常以下四句。皆教彼菩薩作中道之觀。不同凡夫聲聞也。說悔先罪而不說入於過者。明先作其罪感於當果。果未現故。言悔先罪。而不說入過去者。明過去已滅非今猶在而悔滅也。
【現代漢語翻譯】 現代漢語譯本 『何無侍以下』。遣除執著菩薩為空的觀念。一切眾魔都是我的侍者。明白眾魔的本體是空，能夠通達其空性，便能在因緣之中教化魔眾，使他們皈依為弟子。既然如此，為何只有菩薩才顯得尊貴呢？能夠遣除執著的心，外道也是一樣的。『此病為何等相以下』。除去對於病相的執著已經完畢，現在繼續討論病性的空性。『我病無形者』。說明病體的空性。『身心合者』。上面雖然說病沒有形狀，難道不是與身心結合嗎？回答：『非身心合者』。說明身心皆空，那麼病又在哪裡呢？又問：『地大水火以下』。上面說明五陰無病，所以是空。下面偏重於四大色陰來闡明。即離開（四大），就沒有病，所以是空。『非地大者』。說明地大是因緣假合，沒有自性，所以是空。因為是空，所以不是即地大。聽到『非即』便認為離開（地大）調和，另有病體，『亦不離者』。破除他們計較差異的觀念。『而眾生病從四大起是故我病者』。說明眾生從四大產生煩惱病根，感應到我，因此我說我病了。『云何慰喻有疾菩薩者』。說明文殊（Mañjuśrī）是問候病人的人，所以反問維摩（Vimalakīrti）。而上面維摩說從眾生的愚癡愛慾之根感應到我，所以病就產生了。這是沒有病而示現病，善於通達病的原由，所以反問。『說身無常以下』，教導菩薩慰問病人的方法。觀察這裡教導慰問的方法，唯有性地以上。『何以知然下』。經文說『當識宿世無數劫苦果，當識苦有限者』。說明知道不退轉的菩薩知道苦是有限的。如果討論習種性的人，仍然會退轉，他們的苦是無邊的，怎麼能知道苦是有限的呢？『說身無常以下』四句，都是教導那些菩薩作中道之觀，不同於凡夫聲聞。『說悔先罪而不說入於過者』。說明先造作罪業，感應到未來的果報。果報還沒有顯現，所以說懺悔先前的罪業。而不說進入過去，說明過去已經滅亡，不是現在仍然存在而懺悔可以滅除的。
【English Translation】 English version 『What need is there for attendants?』 This dispels the attachment to the idea that Bodhisattvas are empty. All demons are my attendants. Understanding that the essence of all demons is emptiness, and being able to comprehend that emptiness, one can then transform demons within the realm of conditions, causing them to convert and become disciples. If this is the case, why should only Bodhisattvas be considered noble? Being able to dispel the clinging mind, even heretics can achieve the same. 『What are the characteristics of this illness?』 The removal of attachment to the characteristics of illness has already been completed; now, the discussion continues regarding the emptiness of the illness itself. 『My illness is formless.』 This explains the emptiness of the illness's essence. 『The union of body and mind.』 Although it was said above that the illness has no form, does it not combine with the body and mind? The answer: 『Not the union of body and mind.』 This explains that if the body and mind are both empty, then where is the illness? Furthermore, the question: 『Earth, water, fire, and so on.』 Above, it was explained that the five skandhas (pañca-skandha) are without illness, therefore empty. Below, the focus is specifically on the four great elements (mahābhūta) of the form skandha to clarify that by being separate from (the four elements), there is no illness, therefore it is empty. 『Not the earth element.』 This explains that the earth element is a temporary aggregation of conditions, without inherent nature, therefore empty. Because it is empty, it is not identical to the earth element. Upon hearing 『not identical,』 one might assume that by separating from (the earth element) and harmonizing, there is another illness. 『Also not separate.』 This refutes their notion of calculating differences. 『And the illnesses of sentient beings arise from the four great elements, therefore I am ill.』 This explains that sentient beings generate afflictive roots of illness from the four great elements, which resonate with me, therefore I say I am ill. 『How should one console a Bodhisattva who is ill?』 This explains that Mañjuśrī (文殊) is the one inquiring about the sick, so he asks Vimalakīrti (維摩) in return. And above, Vimalakīrti said that from the roots of ignorance and craving of sentient beings, it resonates with me, so the illness arises. This is manifesting illness without illness, being skilled at understanding the origin of the illness, so he asks in return. 『Speaking of the impermanence of the body and so on,』 teaches the Bodhisattva the method of consoling the sick. Observe that the method of consoling taught here is only above the stage of the nature ground. 『How is this known?』 The sutra says, 『One should recognize the suffering results of countless kalpas (劫) in past lives; one should recognize that suffering is limited.』 This explains that knowing the non-retreating Bodhisattva knows that suffering is limited. If one discusses those of the habitual nature, they will still regress; their suffering is boundless, how can they know that suffering is limited? The four sentences 『Speaking of the impermanence of the body and so on』 all teach those Bodhisattvas to cultivate the Middle Way view, different from ordinary people and Śrāvakas (聲聞). 『Speaking of repenting of past sins but not speaking of entering into past transgressions.』 This explains that first, one creates sins, which resonate with future retribution. Because the retribution has not yet manifested, it is said to repent of past sins. And not speaking of entering into the past, explains that the past has already ceased, it is not still present now that repentance can eliminate it.
當識無數劫苦愍于彼病者。明教實病菩薩愍一切眾生煩惱之病也。當識無數劫苦者。識苦有限以化眾生也。文言云何調伏其心以下。明教習種菩薩作調伏之觀。猶是慰喻之人。但始者為慰喻轉明為調伏也。就此中大略有二。從初盡不取證也。明自行調伏。第二從設身有苦以下。明外化調伏就初段中有三。從初盡不言我滅當起法相。第一明眾生空。第二從為滅法相應作是念以下盡得是平等。明法空。第三從無餘病以下。明去相善亦除空智也。就前眾生空中有二義。一從過去煩惱得身。初至身亦無我是。第二從又此病起以下。明現在起我之惑復得未來之身應當斷也。又一家解。就調伏有二。從初盡不言我滅。亦明眾生空。現在過去二義感果亦同。但此中破即離我異。從初至當起法相。破離陰我。應作是念以下。明去即陰我。何以知之。起唯五陰滅唯五陰。是生滅法。有何我也。各不相知以下。猶是破即陰我。但以各不相知為異。為滅法相以下。破法空中患人常解得眾生空去我不盡。復觀法遣之。名為法空。此亦可爾。又時人解計五陰法為決定神我。亦是顛倒。今觀此法作空去法上或心故言法空。非謂去眾生我。不盡復觀法遣之名為法空。離我所者。正應明我所空。所以言我空者。要得法空我患。斯儘是故明也。謂離二法者
【現代漢語翻譯】 現代漢語譯本 當認識到眾生在無數劫中所受的痛苦，憐憫那些受苦的眾生。這裡所說的『明教實病菩薩』，是指菩薩憐憫一切眾生的煩惱之病。『當識無數劫苦者』，是指認識到苦是有限的，從而教化眾生。下文『文言云何調伏其心以下』，說明教習種菩薩作調伏之觀，仍然是慰喻眾生之人，但最初是慰喻，逐漸轉為調伏。 就此段內容，大略分為兩部分。第一部分，從『初盡不取證也』開始，說明自行調伏。第二部分，從『設身有苦以下』開始，說明外化調伏。在第一部分中，又分為三段。從『初盡不言我滅當起法相』開始，第一段說明眾生空。第二段，從『為滅法相應作是念以下盡得是平等』開始，說明法空。第三段，從『無餘病以下』開始，說明去除對相的執著，善法和空智也要去除。 在前述的眾生空部分，又包含兩層含義。第一層，從過去的煩惱而得到身體，從開始到『身亦無我是』。第二層，從『又此病起以下』開始，說明現在生起對『我』的迷惑，又會得到未來的身體，應當斷除這種迷惑。另一種解釋是，就調伏而言，分為兩部分。從『初盡不言我滅』開始，也說明眾生空。現在和過去兩種意義所感得的果報也是相同的。但這裡所破除的是離開『我』的異見，從開始到『當起法相』，破除離開五陰的『我』。 『應作是念以下』，說明去除即五陰的『我』。如何得知呢？生起只是五陰，滅去也只是五陰，這是生滅之法，哪裡有『我』呢？『各不相知以下』，仍然是破除即五陰的『我』，但不同之處在於『各不相知』。『為滅法相以下』，破除法空中的問題，人們常常理解得到眾生空，但去除『我』並不徹底，又觀察法來遣除它，這稱為法空。這也可以這樣理解。另外，現在的人執著於五陰法，認為它是決定的神我，這也是顛倒。現在觀察此法，作空觀，去除法上的執著或心念，所以說『法空』，並非說去除眾生『我』不徹底，又觀察法來遣除它，這稱為法空。『離我所者』，本應說明『我所空』。之所以說『我空』，是因為要得到法空，『我』的禍患才能徹底消除，所以要說明這一點。所謂離開二法的人。
【English Translation】 English version One should recognize the suffering of countless kalpas (aeons) and have compassion for those who are ill. The 'Ming Jiao Shi Bing Bodhisattva' (Enlightening Teaching on the Truly Ill Bodhisattva) refers to the Bodhisattva who has compassion for the illness of all sentient beings' afflictions. 'Dang Shi Wu Shu Jie Ku Zhe' (One should recognize the suffering of countless kalpas) means recognizing that suffering is finite in order to transform sentient beings. The following text, 'Wen Yan Yun He Tiao Fu Qi Xin Yi Xia' (How to Subdue the Mind), explains that the Bodhisattva who practices the seed of teaching observes the practice of subduing, and is still a person who comforts sentient beings, but initially it is comforting, and gradually it turns into subduing. Regarding this passage, it can be roughly divided into two parts. The first part, starting from 'Chu Jin Bu Qu Zheng Ye' (Initially, not seeking proof), explains self-cultivation and subduing. The second part, starting from 'She Shen You Ku Yi Xia' (If there is suffering in the body), explains external transformation and subduing. In the first part, it is further divided into three sections. Starting from 'Chu Jin Bu Yan Wo Mie Dang Qi Fa Xiang' (Initially, not saying 'I' will be extinguished, but the Dharma appearance will arise), the first section explains the emptiness of sentient beings. The second section, starting from 'Wei Mie Fa Xiang Ying Zuo Shi Nian Yi Xia Jin De Shi Ping Deng' (To extinguish the Dharma appearance, one should think thus, and attain equality), explains the emptiness of Dharma. The third section, starting from 'Wu Yu Bing Yi Xia' (Without remaining illness), explains that the attachment to appearances should be removed, and both good Dharma and empty wisdom should also be removed. In the aforementioned part about the emptiness of sentient beings, it further contains two layers of meaning. The first layer, from past afflictions to obtaining a body, from the beginning to 'Shen Yi Wu Wo Shi' (The body is also without 'I'). The second layer, starting from 'You Ci Bing Qi Yi Xia' (Moreover, this illness arises), explains that now the delusion of 'I' arises, and one will obtain a future body, which should be severed. Another explanation is that, in terms of subduing, it is divided into two parts. Starting from 'Chu Jin Bu Yan Wo Mie' (Initially, not saying 'I' will be extinguished), it also explains the emptiness of sentient beings. The karmic results felt by the two meanings of the present and the past are also the same. However, what is being refuted here is the different view of leaving 'I', from the beginning to 'Dang Qi Fa Xiang' (The Dharma appearance will arise), refuting the 'I' that leaves the five skandhas (aggregates). 'Ying Zuo Shi Nian Yi Xia' (One should think thus), explains the removal of the 'I' that is identical to the five skandhas. How can one know this? Arising is only the five skandhas, and ceasing is also only the five skandhas. This is the Dharma of arising and ceasing, where is the 'I'? 'Ge Bu Xiang Zhi Yi Xia' (Each does not know each other), is still refuting the 'I' that is identical to the five skandhas, but the difference lies in 'Ge Bu Xiang Zhi' (Each does not know each other). 'Wei Mie Fa Xiang Yi Xia' (To extinguish the Dharma appearance), refutes the problem in the emptiness of Dharma. People often understand the emptiness of sentient beings, but the removal of 'I' is not thorough, and they observe the Dharma to dispel it, which is called the emptiness of Dharma. This can also be understood in this way. In addition, people now cling to the five skandhas Dharma, thinking that it is a definite divine 'I', which is also inverted. Now, observing this Dharma, making an empty contemplation, removing the attachment or thought on the Dharma, so it is said 'Fa Kong' (Emptiness of Dharma), not saying that the removal of sentient beings' 'I' is not thorough, and they observe the Dharma to dispel it, which is called the emptiness of Dharma. 'Li Wo Suo Zhe' (Those who are apart from what belongs to me), should explain 'Wo Suo Kong' (Emptiness of what belongs to me). The reason why 'Wo Kong' (Emptiness of 'I') is said is because in order to obtain the emptiness of Dharma, the misfortune of 'I' can be completely eliminated, so it is necessary to explain this point. Those who are said to be apart from the two Dharmas.
。非我之與所二法。橫計神我及出世涅槃此為二法。如此二法無決定性。所以空也。不念內外者。三界身為內。出世涅槃為外。但以名字者。但有計實之名字。推體無真實。故言空。有此言也。無有餘病者。計法空患是眾生之餘。今此二患俱亡故故言無餘也。唯有空病空病亦空者。空能生病。名空為病。此病亦空故言空病亦空。又解。計空之心為空病。所緣之空亦是空。病此空亦空也。以無所愛者。依前科判此猶在自行中。依於後解自此以下盡菩薩之謂。明調伏菩薩教彼外化調伏於後也。以無所受者。明得三種空故言無所受。而受諸受者。明有中施化。所以爾者。明此菩薩未具佛法。必索空解乃能成就萬行。不如聲聞宜取滅度證。設身有苦者。教實菩薩化前眾生。設身有苦亦悲愍眾生。我自除病亦除眾生也。但除其病者。除眾生惑心。而不除法者。本來我無其惑心。下實法可除。我心為病本。有我心故能為攀緣。謂之三界者。明攀緣之心亦在三界外。但三界喜心起故謂之三界也。三界內起為內見。計神我如來出三界者為外見。此二體空故言無所得也。為斷老病者。為教眾生令斷老病。自亦能斷。是菩提者。亦可。是前所化菩薩菩提。亦可。由教化眾生功來歸亡。是化主菩提。若不能化物。但自為己修治功德。為無惠利
【現代漢語翻譯】 現代漢語譯本：『非我』和『我所』是兩種法。橫向推論有『神我』（ātman，常一主宰的『我』）以及出世的『涅槃』（nirvāṇa，解脫），這被稱為兩種法。這兩種法沒有決定的自性，所以是空性的。 『不念內外』是指，三界（trayo dhātu，欲界、色界、無色界）之身是內，出世的涅槃是外。『但以名字』是指，只有執著于實有的名字，推究其本體並沒有真實性，所以說是空。『有此言也』是指有這種說法。 『無有餘病者』，執著於法空的患病是眾生的剩餘之病。現在這兩種患病都消亡了，所以說沒有剩餘。 『唯有空病空病亦空者』，空能產生患病，稱空為病。這個病也是空性的，所以說『空病亦空』。另一種解釋是，執著于空的心是空病，所緣的空也是空，患病的這個空也是空性的。 『以無所愛者』，依據前面的科判，這仍然是在自行中。依據後面的解釋，從這裡以下都是指菩薩的作為。說明調伏菩薩教導他人，向外教化調伏於後。 『以無所受者』，說明得到三種空性，所以說『無所受』。『而受諸受者』，說明有中施化。 『所以爾者』，說明這位菩薩還沒有完全具備佛法，必須尋求空性的理解才能成就萬行，不如聲聞（śrāvaka，聽聞佛陀教誨而證悟者）適合證取滅度。 『設身有苦者』，教導真實的菩薩去教化前面的眾生，即使自身有苦也悲憫眾生，自己消除病苦也消除眾生的病苦。 『但除其病者』，是去除眾生的迷惑之心，『而不除法者』，本來我沒有那個迷惑之心，下面的實法可以去除，我的心是病根，因為有我的心才能產生攀緣。 『謂之三界者』，說明攀緣之心也在三界之外，只是三界的喜心生起，所以稱之為三界。 三界內生起的是內見，認為神我、如來（Tathāgata，佛陀的稱號之一）超出三界的是外見。這兩種本體都是空性的，所以說『無所得也』。 『為斷老病者』，是爲了教導眾生斷除老病，自己也能斷除。『是菩提者』，也可以說是前面所教化的菩薩的菩提，也可以說是由於教化眾生的功德來歸於消亡，是化主的菩提。如果不能教化他人，只是為自己修治功德，就沒有惠利。
【English Translation】 English version: 『Non-self』 and 『what belongs to self』 are two dharmas (法, teachings or phenomena). Hypothetically asserting the existence of 『ātman』 (神我, the self, understood as a permanent and independent entity) and 『nirvāṇa』 (涅槃, liberation) beyond the world, these are called two dharmas. These two dharmas have no determined nature, therefore they are empty. 『Not contemplating inside or outside』 refers to the body within the three realms (trayo dhātu, 三界, the realms of desire, form, and formlessness) as internal, and nirvāṇa beyond the world as external. 『Only in name』 means there are only names clinging to reality, but investigating their substance reveals no reality, hence they are said to be empty. 『There is this saying』 refers to this explanation. 『Without remaining illness』 means clinging to the emptiness of dharmas is the remaining illness of sentient beings. Now that both of these illnesses have vanished, it is said there is no remainder. 『Only the illness of emptiness, the illness of emptiness is also empty』 means emptiness can produce illness, so emptiness is called illness. This illness is also empty, so it is said 『the illness of emptiness is also empty.』 Another explanation is that the mind clinging to emptiness is the illness of emptiness, and the emptiness that is clung to is also empty; this emptiness that is the illness is also empty. 『Because there is nothing to love』 according to the previous classification, this is still within self-cultivation. According to the later explanation, from here onwards it refers to the actions of a Bodhisattva. It explains that the subdued Bodhisattva teaches others, outwardly teaching and subduing later. 『Because there is nothing to receive』 explains that having attained the three emptinesses, it is said 『there is nothing to receive.』 『Yet receiving all receptions』 explains that there is giving and transformation within existence. 『The reason for this is』 explains that this Bodhisattva has not yet fully possessed the Buddha-dharma, and must seek understanding of emptiness in order to accomplish myriad practices, unlike a Śrāvaka (聲聞, one who attains enlightenment by hearing the Buddha's teachings) who is suitable for attaining extinction. 『If the body has suffering』 teaches the true Bodhisattva to transform sentient beings in front, even if they themselves have suffering, they also have compassion for sentient beings, eliminating their own suffering and also eliminating the suffering of sentient beings. 『Only removing their illness』 is removing the deluded mind of sentient beings, 『but not removing the dharma』 is that originally I do not have that deluded mind, the real dharma below can be removed, my mind is the root of the illness, because there is my mind, it can produce clinging. 『Called the three realms』 explains that the clinging mind is also outside the three realms, it is only that the joyful mind of the three realms arises, so it is called the three realms. What arises within the three realms is internal view, and considering ātman, Tathāgata (如來, one of the titles of the Buddha) to be beyond the three realms is external view. Both of these entities are empty, so it is said 『there is nothing to be obtained.』 『To cut off old age and illness』 is to teach sentient beings to cut off old age and illness, and also to be able to cut it off themselves. 『This is Bodhi』 can also be said to be the Bodhi of the Bodhisattva who was taught earlier, or it can be said that due to the merit of teaching sentient beings, it returns to extinction, it is the Bodhi of the transformation master. If one cannot transform others, but only cultivates merit for oneself, there is no benefit.
于眾生。亦無功來鐘已。勝怨者。自患能除復除他患。乃名為勇。菩薩亦爾。自除老死亦為眾生也。復作是念以下。上來總明生法二空。此中明相善亦除。猶是外化調伏中事。如我此病非實非有者。明調伏菩薩病體空非真非有。眾生病亦非真非有者。所化眾生病體亦空。即應舍離者。明著之善應舍離也。所以者何者。所以舍愛見悲者何。斷客塵煩惱者。有二義。一明愛見悲從客塵而生。二明愛見能生煩惱。有此二義。愛見悲即是客塵煩惱。是以應舍愛見悲也。亦可。所以應舍愛見悲者何。菩薩斷客煩惱時。欲起無相大悲故言而起大悲也。下釋愛見有疲厭也。無相厭無相厭故則處處無帶。故言不為覆也。文言何謂縛何謂解者。含有多義。一意正是愛見不解。于空有中生著。更有生著者。何謂是以下出禪中生著凈土中生著空中生著。悲下有四句大判。住前菩薩以為縛。初住以上名為解。所以住前為縛者。明此菩薩具煩惱性。未得無始能伏斷。未能永斷。名世間道。是故於空有觀行不能不著。著故名縛。所以名初住以上為解者。十住經云。是人能永斷煩惱已得無漏。舍世間道入出世間道。生在佛家。名空理為佛家種性。無可幾嫌。是故於空有不著得名為解。無方便者。無初住無相方便。有方便者。據初住語。無惠方便縛者。
【現代漢語翻譯】 現代漢語譯本 對於眾生來說，也沒有敲鐘的功德了。能夠戰勝怨恨的人，自己能夠消除煩惱，並且還能消除他人的煩惱，這樣才叫做勇敢。菩薩也是這樣，自己消除老死，也是爲了眾生。下面繼續思考：以上總共闡明了生法二空（一切事物和現象的空性）。這裡闡明了相和善也應該去除，仍然是以外在變化來調伏的事情。例如，『我的這個病不是真實的，不是實在的』，說明調伏菩薩的病體是空性的，不是真實的，不是實在的。『眾生的病也不是真實的，不是實在的』，所要教化的眾生的病體也是空性的。『就應該捨棄』，說明執著于善也應該捨棄。『為什麼呢？』，為什麼要捨棄愛、見、悲呢？『斷除客塵煩惱』，這裡有兩層含義：一是說明愛、見、悲是從客塵（外來的塵埃）而產生的；二是說明愛、見、悲能夠產生煩惱。因為有這兩種含義，愛、見、悲就是客塵煩惱，所以應該捨棄愛、見、悲。也可以這樣理解，為什麼要捨棄愛、見、悲呢？菩薩在斷除客塵煩惱的時候，想要生起無相大悲，所以說『而生起大悲』。下面解釋愛、見有疲厭。因為無相厭離無相厭離，所以處處沒有牽掛，所以說『不被覆蓋』。經文中說『什麼是束縛？什麼是解脫？』，包含多種含義。其中一個意思是愛見不解脫，在空和有中產生執著。還有什麼會產生執著呢？下面闡述在禪定中產生執著，在凈土中產生執著，在空中產生執著。關於悲，下面有四句大的判斷：住在初住（菩薩十地之第一地，歡喜地）之前的菩薩，可以認為是束縛；初住以上，稱為解脫。為什麼住在初住之前是束縛呢？說明此菩薩具有煩惱的性質，沒有得到無始以來的力量來降伏和斷除煩惱，不能夠永遠斷除煩惱，這叫做世間道。因此，對於空和有的觀行，不能不執著。因為執著，所以叫做束縛。為什麼說初住以上是解脫呢？《十住經》說：『這個人能夠永遠斷除煩惱，已經得到無漏（沒有煩惱），捨棄世間道，進入出世間道，生在佛家』。把空理（空性的道理）作為佛家的種性，沒有什麼可以懷疑的。因此，對於空和有不執著，可以稱為解脫。『沒有方便』，是沒有初住的無相方便。『有方便』，是根據初住來說的。『沒有智慧方便的束縛』。
【English Translation】 English version For sentient beings, there is no merit in ringing the bell. The one who overcomes resentment, who can eliminate his own afflictions and also eliminate the afflictions of others, is called courageous. The Bodhisattva is also like this, eliminating his own old age and death is also for the sake of sentient beings. Continuing to contemplate below: The above altogether clarifies the emptiness of both phenomena and beings (the emptiness of all things and phenomena). Here it clarifies that form and goodness should also be removed, it is still a matter of subduing through external transformations. For example, 'This illness of mine is not real, not substantial,' explaining that subduing the Bodhisattva's body is empty, not real, not substantial. 'The illness of sentient beings is also not real, not substantial,' the illness of the sentient beings to be taught is also empty. 'One should abandon,' explaining that attachment to goodness should also be abandoned. 'Why is that?' Why should one abandon love, views, and compassion? 'Cutting off the defilements of the guest dust,' there are two meanings here: one is to explain that love, views, and compassion arise from the guest dust (external dust); the other is to explain that love, views, and compassion can generate afflictions. Because there are these two meanings, love, views, and compassion are the defilements of the guest dust, so one should abandon love, views, and compassion. It can also be understood this way, why should one abandon love, views, and compassion? When the Bodhisattva is cutting off the defilements of the guest dust, wanting to generate great compassion without form, therefore it says 'and generates great compassion.' Below it explains that love and views have weariness. Because of aversion to formlessness, there is no attachment anywhere, so it says 'not covered.' The scripture says 'What is bondage? What is liberation?', containing multiple meanings. One meaning is that love and views are not liberated, generating attachment in emptiness and existence. What else can generate attachment? Below it elaborates on generating attachment in meditation, generating attachment in the Pure Land, generating attachment in emptiness. Regarding compassion, below there are four great judgments: A Bodhisattva who dwells before the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground) can be considered bondage; above the first Bhumi is called liberation. Why is dwelling before the first Bhumi bondage? Explaining that this Bodhisattva possesses the nature of afflictions, has not obtained the power from beginningless time to subdue and cut off afflictions, and cannot permanently cut off afflictions, this is called the worldly path. Therefore, regarding the contemplation of emptiness and existence, one cannot but be attached. Because of attachment, it is called bondage. Why is it said that above the first Bhumi is liberation? The Ten Abodes Sutra says: 'This person can permanently cut off afflictions, has already obtained no outflows (no afflictions), abandons the worldly path, enters the supramundane path, and is born into the Buddha's family.' Taking the principle of emptiness as the lineage of the Buddha's family, there is nothing to doubt. Therefore, not being attached to emptiness and existence can be called liberation. 'Without skillful means,' is without the skillful means of formlessness of the first Bhumi. 'With skillful means,' is according to the first Bhumi. 'The bondage of no wisdom skillful means.'
無初住觀空惠。言有者。亦據初住語正。以有中不亡相。于空亦有著。若存著空緣。有亦不亡于有。若亡于空緣有亦不存。所以爾者。空有相資故也。若爾以住二縛據性種解行。二解在於初住以上也。又一家解。無方便有方便有惠無惠。皆是性種性有資不資。若菩薩于有中生著不能亡相。后入于空依然生著。何以而然。別無有中方便資也。若能于有中不存其著。后入于空亦不生著。何以而然。由前有中方便資故得其爾。無惠方便縛者。明彼菩薩雖住于空而於空惠不成就也。不斷貪慾故言住貪慾。后至有中無此空惠資。有中而生於著縛於行者。故言無惠方便縛。有惠方便解者。能于空中不存於著斷貪慾。后至有中而不生著不縛行者。故言有惠方便解。此中言無方便惠者。皆無亡相者言無亦有不亡相者觀身無常以下必也。正其名上雖言惠。以方便未有旨。當今明觀空者為惠觀有者為方便。身不離病者。身外實無病。病不離身。病外更無身。是病是身非新非故者。明其身病皆空也。文言有疾菩薩如是調伏其心者。在空調伏心。不住其中者。還遣聞言在調伏。謂常在於空同於聲聞。是故言不在其中也。亦復不住不調伏心。不同凡夫。自下廣明夷此二家行於中道也。
不思議品
當於何坐者。因空室生上問。何以空
【現代漢語翻譯】 現代漢語譯本：沒有最初安住于觀空的智慧。如果說『有』，也是根據初住的語境來說是正確的，因為在『有』中並沒有完全消除對『相』的執著，對於『空』也同樣存在執著。如果執著于『空』的因緣，那麼『有』也不會消失；如果消除了對『空』的執著，那麼『有』也不會存在。之所以這樣，是因為『空』和『有』是相互依存的。如果這樣，以安住於二縛（有和空）來判斷是性種、解行，二解在於初住以上。又有一種解釋，沒有方便的有，有方便的有，有智慧沒有智慧，都是性種的性質，有資助和沒有資助。如果菩薩在『有』中產生執著，不能消除對『相』的執著，後來進入『空』依然產生執著，為什麼會這樣呢？因為沒有『有』中的方便來資助。如果能在『有』中不執著，後來進入『空』也不會產生執著，為什麼會這樣呢？因為之前『有』中的方便資助才能這樣。沒有智慧方便的束縛，說明這位菩薩雖然安住于『空』，但是對於『空』的智慧沒有成就。不斷除貪慾，所以說安住于貪慾。後來到了『有』中，沒有這種『空』的智慧資助，在『有』中產生執著，束縛于修行者，所以說沒有智慧方便的束縛。有智慧方便的解脫，能于『空』中不執著，斷除貪慾，後來到了『有』中而不產生執著，不束縛修行者，所以說有智慧方便的解脫。這裡說沒有方便的智慧，都是沒有消除對『相』的執著的人，說沒有也是有，沒有消除對『相』的執著，觀察身體無常等必然如此。正其名上雖然說智慧，因為方便還沒有旨意。當今明白觀『空』的是智慧，觀『有』的是方便。身體不離疾病，身體外實際上沒有疾病，疾病不離身體，疾病外更沒有身體。是疾病是身體，非新非舊，說明身體和疾病都是『空』的。經文說有疾病的菩薩這樣調伏其心，在『空』中調伏心，不住在其中，還遣聞言在調伏，說常在於『空』同於聲聞，所以說不在其中。也不住在不調伏心，不同於凡夫。下面廣泛說明這兩家修行于中道。不思議品。當於何坐，因為空室產生上面的問題，為什麼空？
【English Translation】 English version: There is no initial dwelling in wisdom that contemplates emptiness. If one speaks of 'existence,' it is correct according to the context of the initial dwelling, because within 'existence,' the attachment to 'form' is not completely eliminated, and there is also attachment to 'emptiness.' If one clings to the causes and conditions of 'emptiness,' then 'existence' will not disappear; if one eliminates attachment to 'emptiness,' then 'existence' will not exist either. The reason for this is that 'emptiness' and 'existence' are mutually dependent. If so, judging by dwelling in the two bonds (existence and emptiness) indicates the nature, seed, understanding, and practice, with the two understandings being above the initial dwelling. Another explanation is that existence without skillful means, existence with skillful means, wisdom with and without skillful means, are all the nature of the seed, whether there is assistance or not. If a Bodhisattva generates attachment in 'existence' and cannot eliminate attachment to 'form,' and later enters 'emptiness' and still generates attachment, why is this so? It is because there is no assistance from skillful means in 'existence.' If one can be unattached in 'existence,' then later entering 'emptiness' will also not generate attachment. Why is this so? It is because of the assistance of skillful means from the previous 'existence' that one is able to do so. The bondage of lacking wisdom and skillful means indicates that although this Bodhisattva dwells in 'emptiness,' their wisdom regarding 'emptiness' is not accomplished. Because they do not cease greed, it is said that they dwell in greed. Later, when they reach 'existence,' they do not have the assistance of this wisdom of 'emptiness,' and they generate attachment in 'existence,' binding the practitioner, so it is said to be the bondage of lacking wisdom and skillful means. The liberation of having wisdom and skillful means means that one can be unattached in 'emptiness,' cease greed, and later, when they reach 'existence,' they do not generate attachment and do not bind the practitioner, so it is said to be the liberation of having wisdom and skillful means. Here, saying that there is no wisdom of skillful means refers to those who have not eliminated attachment to 'form,' saying that there is no wisdom is also saying that there is existence, those who have not eliminated attachment to 'form,' observing the impermanence of the body and so on is inevitable. Although the name itself speaks of wisdom, because the skillful means do not yet have a purpose. Today, it is clear that observing 'emptiness' is wisdom, and observing 'existence' is skillful means. The body is not separate from illness, there is actually no illness outside the body, illness is not separate from the body, there is no body outside the illness. The illness is the body, neither new nor old, indicating that the body and illness are both 'empty.' The text says that a Bodhisattva with illness should subdue their mind in this way, subduing the mind in 'emptiness,' not dwelling in it, also sending the message that subduing is in the process, saying that always being in 'emptiness' is the same as a Śrāvaka (Hearer), so it is said not to be in it. Also, do not dwell in the unsubdued mind, which is different from ordinary people. Below, it is extensively explained that these two schools practice the Middle Way. Inconceivable Chapter. Where should one sit? Because the empty room gives rise to the above question, why is it empty?
為除分別之見。令空得顯。空理獲利。于上聖益有由。寄心近事身子生念。因念呵之。言違而理順。因其空旨下。諸天子發心即其事也。為法來也者。欲使移心在法。得明法相理是無求。遣其求著之情。身子知識難因床坐生念。意在求法。故言為法。不貪軀命者。不貪生死軀命。何況安軀命之處。夫求法者以下廣釋不貪求軀命意也。不應計有色乃至界入成就。由是求生死。非是真求之謂也。不應計有三界容身之處然後求法。又不應計三寶定實之性求學之處。亦不應念四諦。是定性空是所解之境。所以者何。以不得存有而求法者。何亦應所以不存三寶三界陰入界等。此所以者何盡釋上六法。但文略不能具安也。若存定有無。即是戲論。與法相理乖。何名求法。凡言戲論者。躁動不定無所專執所論無當。若著有無即是戲心。隨執心定必論在言。若爾何關於法。法名寂滅以下。還播上所存有名求法。法名寂滅者。冥諦理是寂滅之法。若謂五陰是生滅。是求生滅。非求寂滅真法。法名無染。若染於十二是求十二。非求無染之法。真法無行處。若存十八。是求行法。非求無行之法。法無取捨者。業感三界報身為取。背下生上為舍。下生亦然。若存三界。可取可舍。是求取捨之法。非真凈無取捨之法。法無處所若存三寶是求處所之
【現代漢語翻譯】 現代漢語譯本： 爲了去除分別的見解，使空性得以顯現，從而在空性的道理上獲得利益，這樣對於證悟聖果才會有所幫助。如果舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）心念專注於世俗之事而生起雜念，就應該呵斥這種念頭，因為這種念頭雖然在言語上沒有違背佛法，但在道理上卻與佛法相悖。正因為領悟了空性的旨意，諸天子才發起了菩提心，這正是他們所做的事情。所謂『為法而來』，是指要使心專注于佛法，明白法相的道理是無所求的，從而去除追求執著的感情。舍利弗因為床座而生起雜念，是因為他心中想著求法，所以才說是『為法』。『不貪軀命』，是指不貪戀生死的軀體和性命，更何況是安身立命之處呢？下面將廣泛地解釋求法者不應貪求軀命的含義。不應該執著於色蘊（rūpa-skandha，構成物質存在的要素）、乃至十八界（dhātu，構成經驗世界的要素）和十二入（āyatana，感覺的來源）的成就，因為這樣是追求生死輪迴，而不是真正地求法。不應該想著在三界（triloka，欲界、色界、無色界）中尋找容身之處然後才去求法。也不應該執著於三寶（triratna，佛、法、僧）的固定不變的性質，並以此作為求學的目標。也不應該認為四諦（catvāri-āryasatyāni，苦、集、滅、道）是固定不變的，空性是所要理解的境界。這是為什麼呢？因為如果執著于實有而求法，那麼為什麼不執著於三寶、三界、五陰（pañca-skandha，構成個體存在的五種要素）、十二入、十八界等等呢？這個『所以者何』，是爲了解釋上面所說的六種情況，只是文字簡略，不能完全展開。如果執著于固定不變的有或無，那就是戲論，與法相的道理相違背，怎麼能說是求法呢？凡是說戲論，就是指心神躁動不定，沒有專一的執著，所說的內容沒有依據。如果執著于有或無，那就是戲論之心。隨著執著的心念而產生的必定是言論。如果是這樣，那與佛法有什麼關係呢？『法名寂滅』以下，是針對上面所說的執著于實有之名而求法的情況進行駁斥。『法名寂滅』，是指冥合真諦的道理是寂滅之法。如果認為五陰是生滅的，那就是求生滅，而不是求寂滅的真法。『法名無染』，如果染著於十二因緣（dvādaśāṅga-pratītyasamutpāda，生命輪迴的十二個環節），那就是求十二因緣，而不是求無染之法。真法沒有行處，如果執著於十八界，那就是求有行之法，而不是求無行之法。法無取捨，業力感召三界果報之身是取，背離地獄而生於上界是舍，從地獄到上界也是如此。如果執著於三界，就可以取可以舍，那就是求取捨之法，而不是求真正清凈無取捨之法。法無處所，如果執著於三寶，那就是求處所的
【English Translation】 English version: It is to eliminate the views of differentiation, so that emptiness can be revealed, and thus benefit from the principle of emptiness, which will help in attaining the fruits of sainthood. If Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) focuses his mind on worldly matters and generates distracting thoughts, then such thoughts should be rebuked, because although these thoughts do not violate the Dharma in words, they contradict the Dharma in principle. It is because of understanding the essence of emptiness that the devas (heavenly beings) aroused Bodhicitta (the mind of enlightenment), which is exactly what they did. The so-called 'coming for the Dharma' means to focus the mind on the Dharma, to understand that the principle of Dharma characteristics is without seeking, thereby removing the emotions of pursuing attachment. Śāriputra generated distracting thoughts because of the seat, because he was thinking of seeking the Dharma in his heart, so it is said 'for the Dharma'. 'Not greedy for the body and life' means not being greedy for the body and life of birth and death, let alone the place to settle down? The following will broadly explain the meaning that those who seek the Dharma should not be greedy for the body and life. One should not be attached to the achievements of rūpa-skandha (the element that constitutes material existence), or even the eighteen dhātus (the elements that constitute the world of experience) and the twelve āyatanas (the sources of sensation), because this is pursuing the cycle of birth and death, not truly seeking the Dharma. One should not think of finding a place to live in the three realms (triloka, the desire realm, the form realm, and the formless realm) and then seek the Dharma. Nor should one be attached to the fixed nature of the Three Jewels (triratna, Buddha, Dharma, Sangha) and take this as the goal of learning. Nor should one think that the Four Noble Truths (catvāri-āryasatyāni, suffering, accumulation, cessation, path) are fixed, and that emptiness is the realm to be understood. Why is this? Because if one seeks the Dharma by clinging to existence, then why not cling to the Three Jewels, the three realms, the five skandhas (pañca-skandha, the five elements that constitute individual existence), the twelve āyatanas, the eighteen dhātus, and so on? This 'why is this' is to explain the six situations mentioned above, but the text is brief and cannot be fully expanded. If one clings to fixed existence or non-existence, that is idle talk, which is contrary to the principle of Dharma characteristics, how can it be said to be seeking the Dharma? All talk of idle talk refers to a restless and uncertain mind, without specific attachment, and what is said is unfounded. If one is attached to existence or non-existence, that is a mind of idle talk. What arises with the clinging mind is certainly speech. If so, what does that have to do with the Dharma? 'The Dharma is called quiescence' below refutes the situation of seeking the Dharma by clinging to the name of existence mentioned above. 'The Dharma is called quiescence' means that the principle of merging with the truth is the Dharma of quiescence. If one thinks that the five skandhas are arising and ceasing, then that is seeking arising and ceasing, not seeking the true Dharma of quiescence. 'The Dharma is called undefiled', if one is defiled by the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of the cycle of life), then that is seeking the twelve links of dependent origination, not seeking the undefiled Dharma. The true Dharma has no place to go, if one is attached to the eighteen dhātus, then that is seeking the Dharma of action, not seeking the Dharma of no action. The Dharma has no taking or discarding, the body of karmic retribution in the three realms is taking, turning away from the lower realm and being born in the upper realm is discarding, and so on from the lower realm to the upper realm. If one is attached to the three realms, one can take and discard, that is seeking the Dharma of taking and discarding, not seeking the true pure Dharma of no taking and discarding. The Dharma has no place, if one is attached to the Three Jewels, that is seeking the place of
法非真求無處所之法。法名無相若存苦是求苦相非求真法。法名無住。若存滅是住。是名求住。非求真諦無住之法。法無見聞覺知。若存道體。是見聞覺知。是名求道。非求真法。法名無為。若存集是有為。是名求集。非求真法。若求真法。於一切法應無所求。居士問文殊。何處國土有好上妙之坐者。上違身子為欲益物。五百天子得法眼凈。是上違身子之意也。今順文殊得顯不思議之跡下天子發心。是順益也。今取坐乃問文殊者。至欲彰文殊無方所逕事遠靜形入定妙坐自應本跡事彰。故言現神通力。正明維摩不思議大士之心。見法無定性。隨心所成去來無閡。即是解脫妙智之能。降已以還。觀跡不測其本。故曰不思議。坐既高廣。內相合容。外不迫迮。亦是不思議之跡。當建立汝身與坐像等。明彼佛身長八萬四千由旬坐亦如之。坐則四萬二千由旬。故言如彼坐像。又言如彼坐者。借彼土菩薩之坐。何以得知。維摩借坐欲安大眾。佛坐高廣乃八萬四千。是以知也。像者道彼佛坐像也 故言如坐像。由福薄感見而不從心用。言不能升。為燈王作禮乃可坐者。法身妙應致敬必濃 還藉此一福可為身用。身子睹大士所為妙出二乘。所以加嘆。小室容大乃至四天。都為不思議也。有解脫以下。廣明一切不思議事。成就四大轉變迭
相容納。或就形聲時節皆不思議也。有眾生應有七日壽命心樂久住。菩薩稱其心願演七日為一劫。應有一劫壽命。不樂久住。即促一劫為七日。皆未覺之者。大士所為已所不逮。如盲不矚萬像。嗟嘆深矣。勸知發心習。大有可怖之理。自恨習小。為教所局。于大乘絕分。其猶敗種。皆應號泣聲振三千。聲不必至三千。但求大涅槃悲嘆情重。痛甚割膚應至三千。菩薩大欣慶。是己之分勸。若能發心得解不思議者。魔王外道不能加害。不列魔王者。上明魔所不加小。菩薩未能深解大士現為魔王乞士。逼試菩薩令其堅固。恐不識真偽。至欲安慰其懷也。此品中未科格。大判不過二種。從初至得法眼凈。明第一義諦不思議。第二從爾時長者以下訖品。明世諦不思議也。
觀眾生品
觀眾生所以興者。因前章末天子等發心即為菩薩必入生死施化。云何觀前眾生。見眾生體性空寂假名故有正。以假名眾生不定故可化令從正故。以觀眾生為名也。此品大判凡有二段。從始至立一切法。明觀眾生。二明大菩薩現為天女對身子論議廣明不二之道。
初至云何觀眾生者。為小菩薩問答。言如幻師見幻識無實之甚。菩薩觀眾生空應如是。凡夫見水中月謂為實月。小菩薩應同大菩薩。智者知萬法如水影之不實。諸句類爾。通
【現代漢語翻譯】 現代漢語譯本： 能夠相互容納。或者就形、聲、時間、節令來說，都是不可思議的。有眾生本應有七日的壽命，但內心希望長久居住，菩薩就順應他的心願，將七日演變為一劫（kalpa，極長的時間單位）。有眾生本應有一劫的壽命，但不喜歡長久居住，就將一劫縮短為七日。這些都是沒有覺悟的人所不能理解的。大菩薩所做的事情，是他們所無法達到的。就像盲人無法看到萬物的形象一樣，只能感嘆其深奧。勸勉人們瞭解發菩提心的修行，其中有令人感到恐懼的道理。自恨自己所學太少，被所學的教義所侷限，在大乘佛法中沒有份。這就像是壞掉的種子一樣。都應該號啕大哭，聲音震動三千大千世界。聲音不一定真的要傳到三千大千世界，只是爲了追求大涅槃（Mahā-nirvāṇa，徹底的解脫）而悲嘆，情意深重。痛苦得就像割掉自己的面板一樣，應該傳到三千大千世界，菩薩會非常高興，因為這是他們應盡的勸導之責。如果能夠發起菩提心，理解不可思議的道理，魔王和外道就不能加害。這裡沒有列出魔王，是因為前面已經說明了魔不能加害小菩薩。菩薩未能深刻理解，大菩薩會示現為魔王或乞丐，逼迫試探菩薩，使他們更加堅定。恐怕他們不能識別真假，所以想要安慰他們。這一品中沒有科判格式，大致可以分為兩種。從開始到獲得法眼凈（dharma-cakṣus-viśuddha，對佛法的清晰理解），說明第一義諦（paramārtha-satya，終極真理）的不可思議。第二部分從『爾時長者』以下到本品結束，說明世諦（saṃvṛti-satya，相對真理）的不可思議。 觀眾生品 觀察眾生之所以興起，是因為前一章末尾的天子等發起了菩提心，就必定會進入生死輪迴去施展教化。要如何觀察前面的眾生呢？要看到眾生的體性是空寂的，只是假名安立的，所以才會有正道。因為假名安立的眾生是不確定的，所以可以教化他們，使他們走向正道。因此以『觀眾生』為名。這一品大致可以分為兩個部分。從開始到『立一切法』，說明觀察眾生。第二部分說明大菩薩示現為天女，與舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）論議，廣泛闡明不二之道。 從開始到『云何觀眾生者』，是為小菩薩的問答。說就像幻術師看到幻象，知道它沒有真實性一樣，菩薩觀察眾生也應該這樣。凡夫看到水中的月亮，以為是真的月亮。小菩薩應該像大菩薩一樣。智者知道萬法就像水中的影子一樣不真實。這些句子都是類似的，可以融會貫通。
【English Translation】 English version: They can accommodate each other. Or in terms of form, sound, time, and season, all are inconceivable. Some beings should have a lifespan of seven days, but their hearts desire to live longer. The Bodhisattva then fulfills their wish, transforming the seven days into one kalpa (an extremely long unit of time). Some beings should have a lifespan of one kalpa, but they do not wish to live that long, so the kalpa is shortened to seven days. These are things that those who are not enlightened cannot comprehend. What the great Bodhisattva does is beyond their reach. Like a blind person who cannot see the myriad forms, they can only sigh at its profundity. Exhorting people to understand the practice of generating Bodhicitta (the mind of enlightenment), there are frightening principles within it. Regretting that one's own learning is too little, limited by the teachings one has learned, and having no share in the Mahayana (the Great Vehicle) teachings. This is like a spoiled seed. All should wail and cry, their voices shaking the three thousand great thousand worlds. The sound does not necessarily have to reach the three thousand great thousand worlds, but it is to mourn for the pursuit of Maha-nirvana (the Great Nirvana, complete liberation), the emotion is profound. The pain is like cutting off one's own skin, it should reach the three thousand great thousand worlds. The Bodhisattva will be very happy, because this is their duty to exhort. If one can generate Bodhicitta and understand the inconceivable principles, Mara (demon) and heretics cannot harm them. Mara is not listed here because it has been explained earlier that Mara cannot harm small Bodhisattvas. Bodhisattvas may not deeply understand that great Bodhisattvas manifest as Mara or beggars, forcing and testing Bodhisattvas to make them more steadfast. Fearing that they cannot distinguish between truth and falsehood, they want to comfort them. There is no formal classification in this chapter, but it can be roughly divided into two types. From the beginning to obtaining the dharma-cakṣus-viśuddha (purity of the Dharma eye, clear understanding of the Dharma), it explains the inconceivable nature of the paramārtha-satya (ultimate truth). The second part, from 'At that time, the elder' to the end of the chapter, explains the inconceivable nature of the saṃvṛti-satya (conventional truth). Chapter on Observing Sentient Beings The reason for observing sentient beings arises because the devas (gods) and others at the end of the previous chapter generated Bodhicitta, and they will surely enter the cycle of birth and death to practice teaching and transformation. How should one observe the sentient beings in front of them? One must see that the nature of sentient beings is empty and still, merely established by provisional names, and therefore there is the right path. Because sentient beings established by provisional names are uncertain, they can be taught and transformed, leading them to the right path. Therefore, it is named 'Observing Sentient Beings.' This chapter can be roughly divided into two parts. From the beginning to 'establishing all dharmas,' it explains observing sentient beings. The second part explains that the great Bodhisattva manifests as a goddess and discusses with Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), extensively elucidating the non-dual path. From the beginning to 'How to observe sentient beings,' it is a question and answer for small Bodhisattvas. It says that just as a magician sees illusions and knows that they have no reality, Bodhisattvas should observe sentient beings in the same way. Ordinary people see the moon in the water and think it is the real moon. Small Bodhisattvas should be like great Bodhisattvas. Wise people know that all dharmas are unreal like shadows in the water. These sentences are similar and can be understood thoroughly.
明即離我。就文難可取別。文殊問若無眾生云何有益。為假名眾生說其空法。明知空無其實生非無假名者。為說其空令其契解此理。永得涅槃畢竟離苦。乃是與樂之極。得名真實慈。就中凡三文。從初至如虛空故。就理以名慈。從羅漢以下就人以名慈。從菩提以下就眾行以名慈。所以名理為慈者。從理得樂緣中說慈也。行寂滅慈者。慈心中教前眾生修行寂滅。解理之心是樂。即名寂滅為慈。無所生者。釋上寂滅句。行不熱慈者。空理能除煩惱熱。行無諍慈者。亦以理能除諍也。諸句義類相似盡如虛空故。皆是緣中說盡取說者。內心為慈。行羅漢慈者。教前眾生修行斷煩惱。得作羅漢人。此人盡苦得樂。名人為慈。論慈正是菩薩內心。就所化人名。行菩薩慈者。教前眾生修行。作菩薩人。曠劫積德。在苦不染。壞樂自居。故名人為慈。安眾生者。釋菩薩之行。正以安人為先。教前眾生修行。未來得作如來人。畢竟離苦受樂之極。故名人為慈。下句皆釋上句。行佛慈亦就人名慈。前眾生修行成自然智。即是果為慈。無因得者。種智果生時。累外而來無相似因得故言自然。行菩提。慈亦就果明慈。無等亦爾。行大悲慈者。教前眾生修行得菩薩地中大悲行。此心能拔苦盡爾。即是至樂。名大悲心為慈。因中說慈。自下諸句類爾
【現代漢語翻譯】 現代漢語譯本 『明』就是離開『我』的執著。從字面難以理解其區別。文殊菩薩問：『如果沒有眾生，又如何利益他們呢？』因為是為假名安立的眾生宣說空性的法，明明知道空性並無實體，而眾生的生起也並非沒有假名。爲了對他們宣說空性，令他們契合理解這個道理，永遠得到涅槃，畢竟脫離痛苦，這才是給予快樂的極致，因此得名為真實的慈悲。其中共有三段文字。從開始到『如虛空故』，是從道理上以『慈』來命名。從羅漢以下，是從人（證得羅漢果位的人）的角度以『慈』來命名。從菩提以下，是從眾行（菩薩的各種修行）的角度以『慈』來命名。之所以稱道理為『慈』，是從因理解道理而得到快樂的因緣中來說『慈』的。『行寂滅慈』，是指在慈悲心中教導前面的眾生修行寂滅。理解道理的心就是快樂，因此稱寂滅為『慈』。『無所生者』，解釋上面的『寂滅』句。『行不熱慈』，是指空性的道理能夠去除煩惱的熱惱。『行無諍慈』，也是因為道理能夠去除爭端。各句的意義和類別相似，『盡如虛空故』，都是從因緣中來說的，完全取內心為『慈』。『行羅漢慈』，是指教導前面的眾生修行斷除煩惱，證得羅漢果位。此人窮盡痛苦而得到快樂，因此以人為『慈』。論『慈』，正是菩薩的內心，從所教化的人的角度來命名。『行菩薩慈』，是指教導前面的眾生修行，成為菩薩。經歷漫長的時間積累功德，身處痛苦而不被污染，捨棄快樂而安於其中，因此以人為『慈』。『安眾生者』，解釋菩薩的行為，正是以安樂眾生為先。教導前面的眾生修行，未來能夠成為如來，畢竟脫離痛苦而享受快樂的極致，因此以人為『慈』。下面的句子都是解釋上面的句子。『行佛慈』也是從人的角度來命名『慈』。前面的眾生修行成就自然智，這就是以果為『慈』。『無因得者』，是指種智的果實產生時，是積累外在的功德而來，沒有相似的因可以得到，所以說『自然』。『行菩提慈』也是從果的角度來闡明『慈』。『無等』也是如此。『行大悲慈』，是指教導前面的眾生修行得到菩薩地中的大悲行。此心能夠拔除痛苦，窮盡一切，這就是極致的快樂，稱大悲心為『慈』。這是從因中來說『慈』。從下面的各句都是如此。
【English Translation】 English version 'Ming' (明, Enlightenment) is to be free from the attachment to 'I'. It's difficult to discern the difference from the literal text. Manjushri (文殊, Bodhisattva of Wisdom) asks: 'If there are no sentient beings, how can they be benefited?' Because it is to speak the Dharma of emptiness for nominally established sentient beings, clearly knowing that emptiness has no substance, and the arising of sentient beings is not without nominal existence. In order to speak emptiness to them, so that they can understand this principle, and forever attain Nirvana (涅槃, liberation), ultimately escaping suffering, this is the ultimate giving of happiness, hence it is named true compassion (慈). There are three sections of text within this. From the beginning to 'as like space', it is named 'compassion' from the perspective of principle. From Arhat (羅漢, enlightened disciple) downwards, it is named 'compassion' from the perspective of people (those who have attained the Arhat fruit). From Bodhi (菩提, enlightenment) downwards, it is named 'compassion' from the perspective of various practices (the various practices of a Bodhisattva). The reason why principle is called 'compassion' is because 'compassion' is spoken from the cause and condition of obtaining happiness from understanding the principle. 'Practicing the compassion of quiescence' means teaching the sentient beings in front to practice quiescence in a compassionate heart. The mind that understands the principle is happiness, hence quiescence is called 'compassion'. 'Without arising' explains the above sentence of 'quiescence'. 'Practicing the compassion of non-heat' means that the principle of emptiness can remove the heat of afflictions. 'Practicing the compassion of non-contention' is also because the principle can remove disputes. The meanings and categories of the sentences are similar, 'completely like space', all are spoken from the cause and condition, completely taking the inner mind as 'compassion'. 'Practicing the compassion of Arhat' means teaching the sentient beings in front to practice cutting off afflictions and attain the Arhat fruit. This person exhausts suffering and obtains happiness, hence it is named 'compassion' from the perspective of people. The discussion of 'compassion' is precisely the mind of a Bodhisattva, named from the perspective of the people being transformed. 'Practicing the compassion of Bodhisattva' means teaching the sentient beings in front to practice and become Bodhisattvas. Accumulating merit over vast kalpas (曠劫, eons), being in suffering without being defiled, abandoning happiness and dwelling in it, hence it is named 'compassion' from the perspective of people. 'Pacifying sentient beings' explains the actions of a Bodhisattva, which is precisely to prioritize pacifying people. Teaching the sentient beings in front to practice, so that in the future they can become Tathagatas (如來, Buddhas), ultimately escaping suffering and enjoying the ultimate happiness, hence it is named 'compassion' from the perspective of people. The sentences below all explain the sentences above. 'Practicing the compassion of Buddha' is also naming 'compassion' from the perspective of people. The sentient beings in front cultivate and achieve natural wisdom, this is taking the fruit as 'compassion'. 'Obtained without cause' means that when the fruit of seed wisdom arises, it comes from accumulating external merits, there is no similar cause that can be obtained, hence it is said to be 'natural'. 'Practicing Bodhi compassion' is also clarifying 'compassion' from the perspective of the fruit. 'Unequaled' is also like this. 'Practicing great compassion' means teaching the sentient beings in front to practice and obtain the great compassionate practice in the Bodhisattva grounds. This mind can eradicate suffering and exhaust everything, this is the ultimate happiness, calling the great compassionate mind 'compassion'. This is speaking 'compassion' from the cause. The sentences from below are all like this.
。次問悲。答。菩薩所作功德皆與一切眾生令使離苦。真名大悲。又問。生死有畏何所依杖。用慈心化物。當依如來功德之力。若欲依之。當先作何法行。修習功德行者依之。若能兼彼我化善歸焉故言之當住度脫一切眾生。若內慈未消。遇緣斯閱。若得妙悟在心。有惑斯盡。應感從緣見聞蒙益。答言。欲度眾生。當除煩惱。生福藉于有心。滅惑要由冥解。故答言。當修行空之正念。問。云何得此空解正念。答。心行性空故。無性可生無法可滅。問。何法無此生滅之性。不善業假名因緣而有。無實性可生。善業假緣而有。無性可滅。互舉一邊至欲明。煩惱無定性。所以可除。問。善惡業體誰為因。所以本其次第欲明。從緣生法無性故。空並列五陰生。或次第善惡由作起故。以身為本。身從貪慾生。即以為本。問。貪慾諸行誰為本。虛妄分別受心為本。問。受以誰為本。顛倒想為本。問。想以誰為本。無住識為本。識是攀緣之初無本。從識立四陰一切法也。華著身不墮者。將對身子生論。欲除時坐分別之心。道素位成。塵潔事隔。故欲去之。凡遺飾在心不在於事。問。何故去華。染生於心亦由於緣。無心之境而有分別之拔。出家之法實絕容飾。華在於己則同塵染。是以去之。勿謂此華分別之異。所以無之者何。分別是心。
【現代漢語翻譯】 現代漢語譯本： 又問悲（Karuna，悲憫）。答：菩薩所作的功德，都是爲了讓一切眾生脫離痛苦，這才是真正的大悲（Mahakaruna，偉大的悲憫）。 又問：生死輪迴有令人畏懼之處，應該依靠什麼？用慈心（Maitri，慈愛）教化眾生，應當依靠如來（Tathagata，如來）的功德之力。如果想要依靠，應當先修習什麼法行？修習功德行的人可以依靠。如果能夠兼顧自利利他，善行就會歸於此，所以說應當安住于度脫一切眾生。如果內心的慈悲沒有消除，遇到因緣就會顯現。如果得到精妙的領悟在心中，疑惑就會全部消除。應機感應，隨緣度化，見聞者都能得到利益。 回答說：想要度化眾生，應當去除煩惱。產生福報依賴於有心，滅除迷惑需要通過深刻的理解。所以回答說：應當修行空性（Sunyata，空性）的正念（Samyak-smrti，正念）。 問：如何才能得到這種空解的正念？答：因為心和行為的自性本空，所以沒有自性可以產生，沒有法可以滅亡。 問：什麼法沒有這種生滅的自性？不善業是假借名相，因緣和合而有，沒有真實的自性可以產生。善業也是假借因緣而有，沒有自性可以滅亡。互相舉例說明，是爲了闡明煩惱沒有固定的自性，所以可以去除。 問：善惡業的本體，誰是根本原因？所以想要依次闡明。從因緣所生的法沒有自性，所以是空性。並列五陰（Skandha，五蘊）的產生，或者善惡的次第，都是由行為產生的，所以以身體為根本。身體從貪慾產生，就以貪慾為根本。 問：貪慾的各種行為，誰是根本？虛妄分別的感受和心為根本。 問：感受以誰為根本？顛倒的想為根本。 問：想以誰為根本？無住的識為根本。識是攀緣的開始，沒有根本。從識開始建立色、受、想、行四陰以及一切法。花在身上不掉落，是將要針對身見產生論述。想要去除時，安住于本位，成就道業，與塵世隔絕。所以想要去除它。凡是遺棄裝飾，關鍵在於內心，而不在於外在的事物。 問：為什麼要去除花？染污產生於內心，也由於外在的因緣。對於沒有心識的境界，卻有分別的拔除。出家修行的法則，本來就是杜絕容貌裝飾。花在自己身上，就等同於塵染。因此要去除它。不要認為這花有什麼分別的差異。所以沒有花的原因是什麼？因為分別是心。
【English Translation】 English version: Again asked about Karuna (compassion). Answered: The merits and virtues performed by a Bodhisattva (enlightened being) are all for enabling all sentient beings to be liberated from suffering. This is truly called Mahakaruna (great compassion). Again asked: In the cycle of birth and death, what is there to rely on in the face of fear? Use Maitri (loving-kindness) to transform beings, and rely on the power of the Tathagata's (Buddha's) merits and virtues. If one wishes to rely on it, what Dharma practice should one cultivate first? Those who cultivate meritorious deeds can rely on it. If one can combine benefiting oneself and others, good deeds will accrue to this, so it is said that one should abide in liberating all sentient beings. If the compassion within has not been eliminated, it will manifest when encountering conditions. If one attains profound realization in the heart, all doubts will be eliminated. Responding to stimuli and transforming beings according to conditions, those who see and hear will receive benefit. Answered: If you want to liberate sentient beings, you should eliminate afflictions. Generating blessings depends on having a mind, and eliminating delusions requires profound understanding. Therefore, it is answered: One should cultivate the right mindfulness (Samyak-smrti) of emptiness (Sunyata). Asked: How can one attain this right mindfulness of emptiness? Answered: Because the nature of mind and actions is inherently empty, there is no nature that can arise, and no Dharma that can perish. Asked: What Dharma does not have this nature of arising and ceasing? Unwholesome karma is provisionally named, arising from causes and conditions, and has no real nature that can arise. Wholesome karma also arises from causes and conditions, and has no nature that can perish. Giving examples to each other is to clarify that afflictions have no fixed nature, so they can be eliminated. Asked: Who is the root cause of the substance of good and evil karma? Therefore, one wants to clarify the order. Dharmas arising from conditions have no nature, so they are emptiness. The arising of the five Skandhas (aggregates) is listed in parallel, or the order of good and evil arises from actions, so the body is the root. The body arises from greed, so greed is the root. Asked: What is the root of the various actions of greed? The feelings and mind of false discrimination are the root. Asked: What is the root of feeling? Distorted thought is the root. Asked: What is the root of thought? Non-abiding consciousness is the root. Consciousness is the beginning of clinging and has no root. From consciousness, the four Skandhas of form, feeling, thought, and volition, and all Dharmas are established. The flower not falling from the body is to address the arising of the view of self. When one wants to remove it, one should abide in one's position, accomplish the path, and be separated from the world. Therefore, one wants to remove it. All that is abandoned in adornment is in the heart, not in external things. Asked: Why remove the flower? Defilement arises in the heart and also from external conditions. For a state without consciousness, there is a discriminatory removal. The rules of monastic practice originally eliminate adornment. The flower on oneself is the same as worldly defilement. Therefore, it should be removed. Do not think that this flower has any discriminatory difference. So what is the reason for not having the flower? Because discrimination is the mind.
無心之華何所分別。謂華有分別者。即是分別之心。故言仁者自生分別想耳。為行佛所得寂滅涅槃真法。然後出家。應以無相為懷。心有分別。真不如法。若亡分別冥契寂滅。如是如法大士華所不著。已斷分別故爾。內壞真解萬相不染。故言已斷一切分別相故。未能如此。華則隨著。內有分別。色香隨著。止此久如。其德若此。如耆年得解脫。理時豈見有久近之相。答。空故無久近。身子謬取乃得解脫以來久近。故言久也。天曰。耆年得解脫。時空有久近耶。方悟空中無久近亦無所說。故默不答。若知解脫性空。言語性亦空。假言說空何所防也。豈離文字未解脫相。所以。文字性空同解脫性空者何。以多釋少。一切諸法皆無性故空解脫。亦以性不可得說解脫空。身子作難。若萬方法皆無實故空。佛何故說斷淫怒癡而得解脫。應當無法。何以得離。佛為淫怒癡人說斷淫怒癡方得解脫。亡詮之人契淫怒癡空即是解脫心。身子實欲作難言嘆善哉。譏辨超於人。必有妙德所問。何得何證。有得是著。永上所說。答。有為是可得。無為果可證。得證在心。觸事斯滯。即增上慢能作無得證之解。所習必勝。於三乘中志求何乘。有求存勝。亦求所說。以小乘法化眾生故。求聲聞乘。乃至以大悲化眾生故。我為大乘為物故求。實自無求
【現代漢語翻譯】 現代漢語譯本： 『無心之華』如何區分？如果說花有分別，那就是分別之心。所以說，仁者自己產生了分別的想法。爲了修行佛所證得的寂滅涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）真法，然後出家，應該以無相為懷。心中有分別，就真的不如法。如果消除了分別，暗合寂滅，這樣如法的大士就不會執著于花，因為已經斷除了分別。內心破除了對真實的理解，萬象都不能沾染，所以說已經斷除了一切分別相。如果不能做到這樣，花就會隨著你。內心有分別，色香就會隨著你。停止這樣多久才能達到這種境界？他的德行就像這樣。就像耆年（Qinian，指年長的修行者）獲得了解脫，從道理上講，哪裡能看到有長久的或短暫的相狀呢？回答說：因為空性，所以沒有長久或短暫。舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）錯誤地認為從獲得解脫以來有長久或短暫，所以說是長久。天人說：耆年獲得解脫，時間空間有長久或短暫嗎？這才領悟到空中沒有長久或短暫，也沒有什麼可說的，所以沉默不答。如果知道解脫的自性是空，語言的自性也是空，假借言語說空又有什麼妨礙呢？難道離開了文字就沒有解脫的相嗎？所以，文字的自性空和解脫的自性空是什麼？用多的來解釋少的。一切諸法都沒有自性，所以是空，解脫也是因為自性不可得，所以說解脫是空。舍利子提出疑問：如果萬法都沒有實性，所以是空，佛為什麼說斷除淫慾、嗔怒、愚癡才能得到解脫？應該什麼都沒有，憑什麼才能脫離？佛是為那些有淫慾、嗔怒、愚癡的人說斷除淫慾、嗔怒、愚癡才能得到解脫。對於那些忘卻言詮的人來說，契合淫慾、嗔怒、愚癡的空性就是解脫之心。舍利子實際上是想提出疑問，讚歎說：『善哉！』譏諷辯論超過了別人，必定有美妙的德行。所問的是得到什麼，證明什麼？有所得就是執著，永上所說的是。回答說：有為法是可以得到的，無為果是可以證得的。得到和證明都在於心，接觸事物就會滯礙，這就是增上慢，能做出無所得證的理解。所學習的必定是殊勝的。在聲聞乘（Sravakayana，小乘佛教）、緣覺乘（Pratyekabuddhayana，中乘佛教）、菩薩乘（Bodhisattvayana，大乘佛教）這三乘中，你立志追求哪一乘？有所求就存在求勝的心，也求所說之法。因為用小乘法教化眾生，所以求聲聞乘，乃至因為用大悲心教化眾生，所以我爲了眾生而求大乘，實際上自己並沒有什麼要求。
【English Translation】 English version: How are 『flowers of no-mind』 distinguished? To say that flowers have distinctions is to have a discriminating mind. Therefore, it is said that the benevolent person generates discriminating thoughts themselves. To cultivate the true Dharma of serene extinction and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) attained by the Buddha, and then renounce the world, one should embrace non-attachment. If the mind has distinctions, it is truly not in accordance with the Dharma. If one eliminates distinctions and silently merges with serene extinction, then such a great being who is in accordance with the Dharma will not be attached to flowers, because they have already severed distinctions. The inner destruction of true understanding means that myriad phenomena cannot taint, hence it is said that all discriminating appearances have been severed. If one cannot do this, flowers will follow you. If the mind has distinctions, form and fragrance will follow you. How long will it take to stop this and reach this state? His virtue is like this. Just as an elder (Qinian, referring to an elderly practitioner) attains liberation, in principle, where can one see the appearance of long or short duration? The answer is: Because of emptiness, there is no long or short duration. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) mistakenly assumed that there was a long or short duration since attaining liberation, hence he said it was long. A deva said: When an elder attains liberation, does time and space have long or short duration? Only then did he realize that there is no long or short duration in emptiness, and there is nothing to say, so he remained silent. If one knows that the nature of liberation is emptiness, the nature of language is also emptiness, what harm is there in using language to speak of emptiness? Is it that one cannot be liberated without leaving behind words? Therefore, what is the emptiness of the nature of words and the emptiness of the nature of liberation? Use the many to explain the few. All dharmas are without inherent nature, therefore they are empty, and liberation is also said to be empty because its nature is unattainable. Sariputra raised a question: If all dharmas are without real substance, therefore they are empty, why did the Buddha say that one must sever lust, anger, and delusion to attain liberation? There should be nothing, so how can one be liberated? The Buddha spoke of severing lust, anger, and delusion to attain liberation for those who have lust, anger, and delusion. For those who forget verbal explanations, the emptiness of lust, anger, and delusion that is in accordance with the heart is liberation. Sariputra actually wanted to raise a question, praising, 『Excellent!』 Ridiculing debate surpasses others, there must be wonderful virtues. What is asked is what is attained, what is proven? To have attainment is attachment, as Yongshang said. The answer is: Conditioned dharmas can be attained, unconditioned fruits can be proven. Attainment and proof are in the mind, contact with things will cause stagnation, this is increased arrogance, capable of making an understanding of no attainment and proof. What is learned must be superior. Among the Sravakayana (Sravakayana, Hinayana Buddhism), Pratyekabuddhayana (Pratyekabuddhayana, Middle Vehicle Buddhism), and Bodhisattvayana (Bodhisattvayana, Mahayana Buddhism), which vehicle do you aspire to pursue? To have aspiration is to have a mind that seeks to win, and also seeks the Dharma that is spoken. Because I use the Hinayana Dharma to transform sentient beings, therefore I seek the Sravakayana, and even because I use great compassion to transform sentient beings, I seek the Mahayana for the sake of sentient beings, but in reality, I have no aspirations myself.
無乘也。乘無存勝之心。如人入瞻卜林以下。雖無著于勝求。大乘理中亦勝勸一切眾生。宜應修習故加嘆。大乘理無二乘故。但聞佛功德之香。止逕十二年順。答。身子言。有此妙德。何以不轉女身。似若形不免累。天曰。受此一化以來不見女像定性。何所轉也。自化人無實以喻女人無實。萬法亦然。轉身子形。欲令受解。天自改質。證其無性。問。何不轉女身者。頗有定女可轉作不方悟之也。若性是定。不應可轉。轉為女形。應以無性故變。疑於二邊故言不知何轉變為女身。天答。無其定性可轉。故言女定性可轉。一切女人亦應有定性可轉。如舍利弗無性故可轉。一切女人及萬法亦無性故可轉哉。佛說一切諸法非男女定性故定。女身色相今何所在者。反問身子令解。答。今是男形無向女形。女身相空。空亦空。故言不在。述其所解以當理。故引萬法亦無在無不在。佛所說猶是作難。既有如此妙德。生處必妙。故問當生何處。引化答之。化雖生而非生。如化之不生。我亦不生。眾生同我亦無實生。引高則大乘可階。故問之如得菩提。汝還為凡夫。吾實得菩提。復問。若無實得菩提。今諸佛得菩提已得當得。此言何號。答。皆是世俗文字數故假名為得。無實得者。同汝之無得。何以知。前文言菩提無住處無法可得無有得
者無人能得。故知無實得者。維摩彰其遠德。令身子止論亦有心欣仰了。
佛道品
文殊菩薩處生死化物。善惡斯涉煩修。可知在惡事返。故問。云何得通達佛道。維摩答。同事為惡。行於非道。內無塵染。導之以正。即名通達佛道。問。同塵便應有染。云何行於非道而無其惡。答。惡從心生不在事理。雖同無間內無惱恚之心。所以不同塵染。化物故生三趣。非重所招。現修色無色善業。軌物故行。不以勝故修行。現行三毒而內備三德。示行六弊而內明六波羅蜜。從示現諂偽。說大悲教化示行邪法。小乘于大乘絕分亦名為邪。從示入貧窮以下。示同善惡二果。實所不為邪濟。應是說邪涅槃而已。佛說涅槃以化眾生。上明無能通達佛道。要由善惡俱涉。化善眾生令修大乘能生妙果。是如來種。若與同彼。即是行於非道而通達佛道者。種種別名。今問。五逆十惡邪見之人昔來無善。以何等為如來種。文殊答。有身為種者。即以身見為種乃至六十二見一切煩惱皆是佛種。凡言種子。要種體壞其果方生。要壞煩惱大乘之心得生佛種。緣中說種故名煩惱。諸見為種何謂也。疑其重惑心。后何由能發大乘心通疑。二乘是出世善。何由不發義解。煩惱既重。遭彌劫之苦。欣樂情深背苦余甚。聞談大乘得至極之樂。即便發
【現代漢語翻譯】 現代漢語譯本：沒有人能夠真正獲得（佛道）。因此，要知道並沒有實際的『得』。維摩詰（Vimalakirti，一位在家菩薩）彰顯了他深遠的德行，讓舍利弗（Sariputra，佛陀的十大弟子之一）停止了爭論，心中也生起了欣慕和嚮往。
佛道品
文殊菩薩（Manjusri，智慧的象徵）在生死輪迴中教化眾生，善與惡都經歷，從煩惱中修行。可知（菩薩）在惡事中反而能有所作為。所以（文殊菩薩）問：『如何才能通達佛道？』維摩詰答：『與人一同做惡事，行走于不正之道，內心卻沒有被塵垢污染，用正法引導（他人），這就叫做通達佛道。』（文殊菩薩）問：『與塵俗相同就應該被污染，為什麼行走于不正之道卻沒有惡行呢？』（維摩詰）答：『惡從心中產生，不在於外在的事理。雖然與（惡人）相同，內心卻沒有惱怒和怨恨。』所以不會被塵垢污染。爲了教化眾生而生於三惡道（地獄、餓鬼、畜生），不是被罪業所招感。示現修行色界和無色界的善業，是爲了規範眾生而行。不是因為追求殊勝而修行。示現實行貪嗔癡三毒，而內心具備法身、般若、解脫三德。示現實行慳貪、毀戒、嗔恚、懈怠、散亂、愚癡六種弊病，而內心明白佈施、持戒、忍辱、精進、禪定、智慧六波羅蜜（到達彼岸的方法）。從示現諂媚虛偽，到宣說大悲的教化，示現實行邪法，小乘（聲聞乘和緣覺乘）對於大乘（菩薩乘）來說，絕然不同，也可以稱為邪。從示現進入貧窮開始，示現與善惡兩種果報相同，實際上並沒有做邪惡的事情。邪濟，應該是說邪涅槃而已。佛說涅槃是爲了教化眾生。上面說明沒有誰能夠通達佛道，一定要善惡都經歷。教化善良的眾生，讓他們修行大乘，能夠產生妙果，這就是如來種（成佛的種子）。如果與他們相同，就是行走于不正之道而通達佛道的人。』種種不同的名稱。現在問：『五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）邪見之人，過去以來沒有善行，以什麼作為如來種呢？』文殊（菩薩）答：『有身體作為種子的人，就以身見（認為身體是真實存在的）為種子，乃至六十二見（各種錯誤的見解），一切煩惱都是佛種。』凡是說到種子，一定要種子壞滅，它的果實才能生長。一定要壞滅煩惱，大乘之心才能生起，成為佛種。在緣起法中說種子，所以稱煩惱、諸見為種子，這是什麼意思呢？（這是）懷疑他們重大的迷惑之心，以後怎麼能夠發起大乘心，通達疑惑。二乘（聲聞乘和緣覺乘）是出世間的善，為什麼不能發起（大乘心）義解？煩惱既然深重，遭受漫長劫數的痛苦，欣樂之情深厚，背離痛苦更加厲害。聽到談論大乘，得到至極的快樂，就會發起（大乘心）。
【English Translation】 English version: No one can truly attain it (the Buddha-way). Therefore, know that there is no actual 'attainment'. Vimalakirti (Vimalakirti, a lay bodhisattva) manifested his far-reaching virtues, causing Sariputra (Sariputra, one of the Buddha's ten great disciples) to cease arguing and to generate admiration and longing in his heart.
Chapter on the Buddha-way
Manjusri Bodhisattva (Manjusri, the symbol of wisdom) transforms beings in the cycle of birth and death, experiencing both good and evil, and cultivating from afflictions. It can be understood that (the Bodhisattva) can accomplish something even in evil deeds. Therefore, (Manjusri Bodhisattva) asks: 'How can one attain thorough understanding of the Buddha-way?' Vimalakirti answers: 'Acting together with others in doing evil, walking on the wrong path, yet having no defilement in the inner mind, guiding (others) with the right Dharma, this is called attaining thorough understanding of the Buddha-way.' (Manjusri Bodhisattva) asks: 'Being the same as the mundane, one should be defiled. Why is it that walking on the wrong path does not result in evil?' (Vimalakirti) answers: 'Evil arises from the mind, not from external matters. Although the same as (evil people), there is no anger or resentment in the inner mind.' Therefore, one is not defiled by the mundane. To transform beings, one is born in the three evil realms (hell, hungry ghosts, animals), not summoned by karmic debts. Manifesting the cultivation of good deeds in the realms of form and formlessness is to regulate beings. One does not cultivate because of seeking superiority. Manifesting the practice of the three poisons of greed, hatred, and delusion, while inwardly possessing the three virtues of Dharmakaya, Prajna, and liberation. Showing the practice of the six flaws of stinginess, breaking precepts, anger, laziness, distraction, and ignorance, while inwardly understanding the six paramitas (methods of reaching the other shore) of generosity, discipline, patience, diligence, meditation, and wisdom. From manifesting flattery and falsehood to expounding the teachings of great compassion, manifesting the practice of evil dharmas, the Small Vehicle (Sravakayana and Pratyekabuddhayana) is completely different from the Great Vehicle (Bodhisattvayana), and can also be called evil. Starting from manifesting entering poverty, one manifests being the same as the two results of good and evil, but in reality, one does not do evil. Evil salvation should only be speaking of evil Nirvana. The Buddha speaks of Nirvana to transform beings. The above explains that no one can attain thorough understanding of the Buddha-way; one must experience both good and evil. Transforming good beings, allowing them to cultivate the Great Vehicle, can produce wonderful fruits, and this is the Tathagata-seed (the seed of becoming a Buddha). If one is the same as them, then one is a person who walks on the wrong path and attains thorough understanding of the Buddha-way.' Various different names. Now, (I) ask: 'People with the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) and wrong views, who have had no good deeds in the past, what serves as the Tathagata-seed?' Manjusri (Bodhisattva) answers: 'Those who have a body as a seed take the view of self (believing the body to be real) as the seed, and even the sixty-two views (various wrong views), all afflictions are Buddha-seeds.' Whenever a seed is mentioned, the seed must be destroyed for its fruit to grow. Afflictions must be destroyed for the mind of the Great Vehicle to arise and become a Buddha-seed. In the law of dependent origination, seeds are mentioned, so afflictions and views are called seeds. What does this mean? (This is) doubting their heavy delusion, how can they develop the mind of the Great Vehicle and understand doubts later? The Two Vehicles (Sravakayana and Pratyekabuddhayana) are worldly good, why can't they develop (the mind of the Great Vehicle) and understand the meaning? Since afflictions are heavy, suffering through countless kalpas, the feeling of joy is deep, and turning away from suffering is even more severe. Hearing about the Great Vehicle and attaining the ultimate joy, they will develop (the mind of the Great Vehicle).
心願獲斯果。二乘粗惑永亡。三界苦盡寂滅。自安不能發方外之心。若見無為空理入小乘位者。不能發菩提心下。三譬。初二與凡夫作喻。后一與二乘作喻。高原不生蓮花卑漯淤泥乃生此花。二乘見第一義空入小乘正位者。畢竟不能發心。至欲形取凡夫。煩惱泥中能生大乘心花。又如殖種于空終不得生糞壞之地乃能茲茂。入無為空理證小乘正位者。不生大乘佛法。凡夫起我見如須彌猶發心名佛法矣。是二乘不發。凡夫能發。故一切煩惱為如來種。不下巨海不能得無價寶。二乘不能發菩提心故。不能得如來大果之寶。故迦葉致嘆。善哉快說斯語所如實如所言。煩惱及業惡中之尤為如來種。而我聲聞不任發心。根敗之士。絕於五欲。我等亦爾。文殊師利凡夫常有反覆而聲聞無也。所以知凡夫有反覆聲聞無者何。廣劫以來逕涉生死無不值聖說法。曾發大乘菩提之心。但中間忘本所習。今遇發心還順大乘。故言反覆。聲聞得出世。于大乘絕分。不歸本習。故言無反覆也。普現色身問居士。室內無父母妻子乃至童僕。故由上空室而有象馬等因問。廣及說偈。智度為母方便等為父。何以名此二惠為父母。三世導師皆從二惠生。一切種智得為父母之義。喜心順己若妻。慈悲外向為女。善心干正為男。心安寂滅理為舍。塵勞眾生從己為
【現代漢語翻譯】 現代漢語譯本 心願獲得這樣的果報。二乘（聲聞乘和緣覺乘）永遠滅除了粗重的迷惑，三界（欲界、色界、無色界）的痛苦完全止息，進入寂滅的境界。自身安於這種狀態，就不能發起方外（佛國凈土）的弘大志愿。如果見到無為的空性真理而進入小乘果位的人，就不能發起菩提心。 下面用三個比喻來說明。最初兩個比喻是與凡夫相比，后一個比喻是與二乘相比。高原上不生長蓮花，只有在低窪的淤泥中才能生長這種花。二乘見到第一義空而進入小乘正位的人，畢竟不能發起菩提心，甚至還不如凡夫，因為凡夫在煩惱的泥土中能生長出大乘的心花。又如把種子種在空中，終究不能生長，只有在糞土敗壞的土地上才能茂盛。進入無為空性真理而證得小乘正位的人，不能生長大乘佛法。凡夫即使生起像須彌山一樣大的我見，仍然可以發菩提心，這可以稱之為佛法了。所以說二乘不能發菩提心，而凡夫卻能發菩提心。因此，一切煩惱都是如來的種子。不下到深巨的大海中，就不能得到無價的寶物。二乘不能發起菩提心，所以不能得到如來大果的寶藏。所以迦葉讚歎說：『說得真好啊！說得真快啊！所說的話真實不虛，煩惱和惡業中最嚴重的，都是如來的種子。而我們聲聞卻不能發起菩提心，就像根已經壞死的樹木一樣，斷絕了五欲。我們也是這樣。』 文殊師利菩薩說，凡夫常常有反覆，而聲聞卻沒有反覆。憑什麼知道凡夫有反覆而聲聞沒有反覆呢？因為從久遠劫以來，經歷生死輪迴，沒有不遇到聖人說法的，曾經發起過大乘菩提之心，只是中間忘記了最初所學的，現在遇到發心，又順應了大乘，所以說有反覆。聲聞已經得出世的果位，與大乘斷絕了緣分，不迴歸最初所學的，所以說沒有反覆。 普現色身菩薩問維摩詰居士，室內沒有父母妻子，乃至童僕，所以由空室而有象馬等因緣而問，廣泛地說了偈語。智慧（般若）是母親，方便等是父親。為什麼稱這兩種智慧為父母呢？因為三世的導師都是從這兩種智慧中產生的，一切種智（佛的智慧）因此可以稱為父母的意義。喜悅的心順從自己，就像妻子。慈悲向外散發，就像女兒。善心剛強正直，就像兒子。心安住在寂滅的真理中，就像家舍。塵勞的眾生跟隨自己，就像...
【English Translation】 English version The wish obtains such a result. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) eternally eliminate gross delusions, the suffering of the three realms (Desire Realm, Form Realm, Formless Realm) completely ceases, and one enters the state of tranquility and extinction. Being content with this state, one cannot generate the grand aspiration for what is beyond (the Pure Land of the Buddhas). If one sees the truth of non-active emptiness and enters the position of the Small Vehicle, one cannot generate Bodhicitta (the mind of enlightenment). The following uses three metaphors to illustrate. The first two metaphors are compared with ordinary people, and the last metaphor is compared with the two vehicles. Lotuses do not grow on high plateaus; only in low-lying muddy areas do these flowers grow. Those who see the emptiness of the first principle and enter the correct position of the Small Vehicle ultimately cannot generate Bodhicitta, not even as well as ordinary people, because ordinary people can grow the flower of the Mahāyāna mind in the mud of afflictions. Furthermore, just as planting seeds in the air will never result in growth, only in the land of dung and decay can they flourish. Those who enter the truth of non-active emptiness and attain the correct position of the Small Vehicle cannot grow the Mahāyāna Dharma. Even if an ordinary person generates a self-view as large as Mount Sumeru, they can still generate Bodhicitta, which can be called the Buddha-dharma. Therefore, the two vehicles cannot generate Bodhicitta, while ordinary people can. Thus, all afflictions are the seeds of the Tathāgata. If one does not descend into the deep ocean, one cannot obtain priceless treasures. The two vehicles cannot generate Bodhicitta, so they cannot obtain the treasure of the great fruit of the Tathāgata. Therefore, Kāśyapa exclaimed: 'Excellent! Well said! What is said is true and as it is. The most severe of afflictions and evil karma are the seeds of the Tathāgata. But we Śrāvakas are incapable of generating Bodhicitta, like trees whose roots have rotted, cut off from the five desires. We are the same.' Mañjuśrī Bodhisattva said that ordinary people often have reversals, while Śrāvakas do not. How do we know that ordinary people have reversals while Śrāvakas do not? Because from countless eons, traversing the cycle of birth and death, they have never failed to encounter sages teaching the Dharma, and they have generated the mind of Mahāyāna Bodhicitta. However, in the middle, they forgot what they initially learned. Now, when they encounter the generation of Bodhicitta, they again follow the Mahāyāna, so it is said that they have reversals. Śrāvakas have already attained the fruit of liberation from the world and have severed their connection with the Mahāyāna, not returning to what they initially learned, so it is said that they have no reversals. Pūrṇabhadra Bodhisattva asked the layman Vimalakīrti, 'There are no parents, wives, or even servants in the room.' Therefore, he asked because of the causes and conditions of elephants and horses in the empty room, and extensively spoke verses. Wisdom (Prajñā) is the mother, and skillful means (Upāya) are the father. Why are these two wisdoms called parents? Because the guides of the three worlds are all born from these two wisdoms, and all-knowing wisdom (the wisdom of the Buddha) can therefore be called the meaning of parents. A joyful heart that follows oneself is like a wife. Compassion that radiates outward is like a daughter. A virtuous heart that is strong and upright is like a son. A mind that dwells in the truth of tranquility and extinction is like a home. Sentient beings of defilement follow oneself, like...
轉名弟子。智識成人由道品成佛六度行俱為侶。四攝人為伎。頌法音為歌詠。都是所問事。總持以下訖勝幡建道場。多是所不同事。雖知無起滅以下廣上方便惠。非不有空智。意在成方便惠也。
入不二法門品
此品廣上實知不二是第一義。空理能通十地行到寂滅菩提故名不二法門。亦可。以生滅等法為入不二法門。又明甚深之理。自非詳辨無以得顯。欲令隨緣說之。生滅二性解生滅無決定性。得無生法忍。是為入不二法門。入者解也。但執情不聞所明理。一德首所計。妙主常我身及萬法我所。我既無性。其所安在。受不受者。取相不取相。亦如毗曇受心不受心。無取無舍者。無取捨之定性。無作者無受起作之性。無行無受心之行。若悟法本空二俱無性無得無行。是為入不二法門。德頂計。垢凈為二者。有為穢等為垢。穢滅事盡。名盡為凈。垢性既無。凈性安在。一順於不二之滅。是為入不二法門。動念為二者。惑心微起名動。是識陰想染著名念。是想陰為二。無動無識。在於根無念。無一相念。假名法無分別者。無識想分別假實之法。解二性空。即入不二法門。計一相是有無相為無。或者聞一取一空相。聞無則著無相。故為二也。二俱無性故言一相即無相。計罪福果為二。罪果名縛。福果名解。計。世
【現代漢語翻譯】 現代漢語譯本： 轉名弟子（皈依佛法的弟子）。智識成熟的人通過修習道品（三十七道品）成就佛果，六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行是他們的伴侶。四攝法（佈施、愛語、利行、同事）是他們度化眾生的手段。歌頌佛法的聲音是他們的歌詠。這些都是所要詢問的事情。從總持（陀羅尼）以下到建立殊勝的法幢道場，大多是不同的事情。雖然知道沒有生起和滅亡，以下廣泛地闡述方便智慧，並非沒有空性智慧，意圖在於成就方便智慧。
《入不二法門品》
此品廣泛地闡述了真正了知不二是第一義諦。空性的道理能夠貫通十地（菩薩修行的十個階段），最終到達寂滅菩提，因此稱為不二法門。也可以說，以生滅等法作為進入不二法門的方法。又闡明了甚深的道理，如果不是詳細辨析就無法顯現。想要讓他們隨順因緣來說明。生滅二性的理解是，生滅沒有決定的自性，從而證得無生法忍（對諸法不生不滅的深刻理解）。這就是進入不二法門。『入』的意思是理解。只是執著于情見，不聽聞所闡明的道理。一德首（一種外道）所計較的，妙主常我身以及萬法都是我所擁有的。既然『我』沒有自性，那麼『我所』又在哪裡呢？接受與不接受，取相與不取相，也像毗曇宗（說一切有部）所說的受心與不受心。沒有取也沒有舍，是沒有取捨的決定自性。沒有作者，也沒有承受生起造作的自性。沒有行，也沒有承受心的行。如果領悟到法的本性是空，那麼二者都沒有自性，沒有獲得也沒有修行。這就是進入不二法門。德頂（一種外道）所計較的，垢與凈是二。有為的穢物等是垢，穢物滅盡，名稱為盡，盡為凈。垢的自性既然沒有，那麼凈的自性又在哪裡呢？一切都順應于不二的寂滅，這就是進入不二法門。動念為二，迷惑的心稍微生起稱為動，這是識陰（五蘊之一）的想，染著而著名爲念，這是想陰（五蘊之一），是為二。沒有動也沒有識，在於根源上沒有念，沒有一相的念。假名法沒有分別，是沒有識想分別假實之法。理解二性的空性，就進入了不二法門。計較一相是有，無相為無。或者聽聞『一』就執取『一』的空相，聽聞『無』就執著于無相，所以成為二。二者都沒有自性，所以說一相就是無相。計較罪福果報為二，罪的果報名稱為束縛，福的果報名稱為解脫。計較世間
【English Translation】 English version: Turning-name disciples (disciples who have taken refuge in Buddhism). Those whose wisdom and knowledge have matured attain Buddhahood through the practice of the Path Factors (Thirty-seven Factors of Enlightenment), with the practice of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) as their companions. The Four Embracing Dharmas (Generosity, Kind Speech, Beneficial Action, Identification) are their means of converting beings. Praising the sound of the Dharma is their song. These are all matters to be inquired about. From the Dharani (Total Retention) onwards to the establishment of the supreme banner of the Dharma assembly, most are different matters. Although it is known that there is no arising and ceasing, the following extensively elucidates skillful means and wisdom, it is not without the wisdom of emptiness, the intention is to accomplish skillful means and wisdom.
Chapter on Entering the Gate of Non-duality
This chapter extensively elucidates that truly knowing non-duality is the supreme meaning. The principle of emptiness can penetrate the Ten Bhumis (Ten Stages of a Bodhisattva's practice), ultimately reaching Nirvana Bodhi, therefore it is called the Gate of Non-duality. It can also be said that using the Dharma of arising and ceasing as a method to enter the Gate of Non-duality. It also clarifies the profound principle, which cannot be revealed without detailed analysis. Wanting to let them explain according to conditions. The understanding of the two natures of arising and ceasing is that arising and ceasing have no determined self-nature, thereby attaining the forbearance of the unproduced Dharma (a profound understanding of the non-arising and non-ceasing of all dharmas). This is entering the Gate of Non-duality. 'Entering' means understanding. Only clinging to emotions and views, not listening to the principles being explained. What the Eka-vyavahārika (a type of heretic) calculates, the wonderful master, the eternal self, and all dharmas are what I possess. Since 'I' has no self-nature, then where is 'what is mine'? Accepting and not accepting, grasping at characteristics and not grasping at characteristics, are also like what the Abhidharma school (Sarvāstivāda) says about receptive mind and non-receptive mind. There is no taking and no giving up, there is no determined self-nature of taking and giving up. There is no creator, and no bearing the self-nature of arising and creating. There is no action, and no bearing the action of the mind. If one realizes that the nature of Dharma is empty, then both have no self-nature, there is no attainment and no practice. This is entering the Gate of Non-duality. What the Nirgrantha (a type of heretic) calculates, impurity and purity are two. Conditioned defilements etc. are impurity, the extinction of defilements, the name is exhaustion, exhaustion is purity. Since the self-nature of impurity does not exist, then where is the self-nature of purity? Everything conforms to the extinction of non-duality, this is entering the Gate of Non-duality. Moving thoughts are two, the bewildered mind slightly arising is called moving, this is the thought of the Vijnana-skandha (one of the five skandhas), attachment and clinging is called thought, this is the Samjna-skandha (one of the five skandhas), is two. There is no moving and no consciousness, at the root there is no thought, no thought of one characteristic. Nominal Dharma has no discrimination, there is no discrimination of the false and real dharmas of consciousness and thought. Understanding the emptiness of the two natures, one enters the Gate of Non-duality. Calculating that one characteristic is existence, and no characteristic is non-existence. Or hearing 'one' and grasping at the empty characteristic of 'one', hearing 'non' and clinging to no characteristic, therefore it becomes two. Both have no self-nature, therefore it is said that one characteristic is no characteristic. Calculating that the retribution of sin and merit is two, the retribution of sin is called bondage, the retribution of merit is called liberation. Calculating the world
間三界是有漏也。出世間是無漏法也。出本由於入生死。無生死之入故無出也。潘胡本名流亦名聚。生死流聚之法。亦無無漏能散滅之法。計。生死涅槃果為二。縛與解生死之別名。滅與解脫涅槃之異稱。此二無性故空計盡不盡為二者。解云有為。空有法名盡。實相空法湛然不盡。以盡為盡相。不盡為不盡相。是為二。若悟盡不盡俱盡。即不二法門。萬善所持眾聖所護名著守。妄見有我。解則無我。非別有無我法。我本無決定性。豈況有我無我法也。計。無明癡明解為二。無明性空。與明不異。空平等中不見明可取。取捨兩亡是名不二之謂也。計。色空為二。色即空。不待色滅然後復空。見色異空者為二。計。佛法中四大對外道中五大為二。作中最勝名大。所以但言空種明種類。有此五眾生之所由生名種。三際中求其二性不可得。即入不法門。計。眼色為二。解眼性空。亦知色無定性。若悟六情空。六塵亦空。三毒亦無計。佈施心回此佈施向佛之心為二。遍對六度皆二。計。三空性對相對為二。其三性空即一解脫。俱是無緣名一解脫。亦無能緣之識言。計三寶。解云無相真知佛寶也。實相法為法寶也。修無為道為僧寶者。品相雖異皆無為相也。計。身滅為二。身是五受陰。滅身是涅槃。又云。身生時空。身滅時空。存
亡無性。何所擢也。計。三業異空異為二。其三雖殊無作一也。諸法之主本於三業。三業既無。誰作諸法。計三行業。欲界善業能得樂果。行十不善道能得苦歟。色無色界行名不動行。計。我有所起為二。因有我故有彼法。見我實性不可得。我之所作所識所起無由而生。計。有能得是我所得相是法為二。今明無我得於相誰取誰舍。計。晝夜為二。今明解晝夜性空。如二乘入滅定六根都癡。雖逕晝夜不竟晦明之異。計。樂涅槃心不樂世間心為二。世間是縛。涅槃是解。世間性空故無縛。何所厭。涅槃空故無解。何所樂。明知樂厭之心亦空。計。真諦是實世諦不實為二。實見即是見實者言見實諦。正以無為見尚無見實之心。何況非實法中有可見之性。所以是實見而云不見者何。亦得言。所以不見此非實法者何。無明實性是惠眼之境。非肉眼所見。明惠照無為見故。雖見而不存見。故言惠眼不見不實之境名不見。無此不實之性可得。故言無不見。文殊言。無言無辨無說無示無異相說善不善。又云。上諸人所得雖同而所因異。且宣明法相不明無言。今文殊總眾家以開二法之門。宣言法相不惜言於法。斯之為言宣也。方之靜默逾亦有焉。維摩默然真會其宗矣。有言于無言未若無言矣。上諸菩薩唱於法相。文殊言宣。凈名無言。此
三明宗雖同精粗有異。是以後于無言也。
香積佛品
此品因香飯明道。上明其空。今明其有也。亦由空室中生。上方菩薩問香積佛。凡有三。一問。從何人邊來。第二問。娑婆世界為在何許。第三問。云何名作樂小法者。下一一答三問。也。從剛強至結戒切勵凡夫愚人示其十惡教滿十善。結戒以下多明學二乘人。隨事而制名結戒。制已故作者是犯戒。應奉行不應違。至故作故。犯則障道名礙。持則是得聖之因名不礙。犯重墮惡名罪果。得道品及涅槃是福果。故言離罪。不犯行善此善是凈。犯而行善名垢。善能修何等勝行。行無創疣得生凈土。維摩言。八行成就無創疣得生凈土。從饒益以下第一明代苦義。第二從等心以下明奉上接下。第三明解理不遍聞經不疑。第四解人不遍不與小乘違背。第五不嫉。第六不高。第七常省。第八不訟也。
菩薩行品
辨菩薩行即以為品。凡有六段。第一從初至非度所惻。明大士知時現無病之。狀運以神通之車到于佛所欲令群生取悟于大聖。第二從白佛以下至能作佛事。明香有利益以香為緣得作佛事。七日然後消者。明眾生感道緣足然後消也。就小乘益中文外應有一句。外凡夫食之。入內凡夫然後乃消。就中言。未入正位以久習小乘性成食飯。乃得入正位之益
【現代漢語翻譯】 現代漢語譯本： 三明（Trividya，三種智慧）的宗旨在根本上是相同的，但在精細和粗略上有所不同。因此，在超越言語的境界之後才會有所領悟。
香積佛品
此品通過香飯來闡明佛道。前面闡明了『空』的道理，現在闡明『有』的道理。這也像是從空室中產生一樣。上方世界的菩薩問香積佛（Gandhasamucchaya Buddha），總共有三個問題。第一問：從何處而來？第二問：娑婆世界（Sahā World）在什麼地方？第三問：為什麼被稱為『樂小法者』？下面一一回答這三個問題。從『剛強』到『結戒切勵凡夫愚人』，是向剛強難化的凡夫愚人展示十惡，教導他們圓滿十善。『結戒』以下，主要闡明學習二乘（Śrāvakayāna and Pratyekabuddhayāna）之人，根據具體情況制定戒律，稱為『結戒』。制定之後，故意違犯者就是『犯戒』。應當奉行而不應違背，直到『故作故』。違犯戒律就會障礙修行，稱為『礙』；持守戒律則是獲得聖果的原因，稱為『不礙』。犯下重罪會墮入惡道，這是『罪果』；獲得道品（Mārga-aṅga）和涅槃（Nirvāṇa）是『福果』，所以說要『離罪』。不犯戒而行善，這種善是清凈的；犯戒而行善，這種善就是染污的。善能修習什麼樣的殊勝之行？修行沒有創傷和瑕疵，就能往生凈土。維摩詰（Vimalakīrti）說：八種修行成就，沒有創傷和瑕疵，就能往生凈土。從『饒益』以下，第一是闡明代眾生受苦的意義；第二是從『等心』以下，闡明奉事上級、接引下級；第三是闡明理解道理沒有偏頗，聽聞佛經沒有疑惑；第四是理解人沒有偏頗，不與小乘（Śrāvakayāna）的教義相違背；第五是不嫉妒；第六是不高傲；第七是經常反省；第八是不爭訟。
菩薩行品
辨別菩薩（Bodhisattva）的修行，因此立為一品。總共有六段。第一段從開頭到『非度所惻』，闡明大菩薩（Mahāsattva）知道時機，示現沒有疾病的樣子，運用神通之力來到佛陀（Buddha）所在之處，想要讓眾生領悟大聖的教誨。第二段從『白佛』以下到『能作佛事』，闡明香具有利益，以香為因緣能夠成就佛事。七天之後香氣才消散，說明眾生感悟佛道的因緣成熟之後才會消散。就小乘（Śrāvakayāna）的利益而言，文外應該有一句話：外凡夫食用之後，進入內凡夫的境界，然後才能消化。就中乘而言，尚未進入正位（samyaktva-niyata）的人，由於長期習慣小乘（Śrāvakayāna）的習性，食用香飯才能獲得進入正位的利益。
【English Translation】 English version: The essence of the Threefold Knowledge (Trividya) is the same, though there are differences in subtlety and grossness. Therefore, understanding comes after transcending words.
Chapter on the Fragrant Accumulation Buddha
This chapter elucidates the path through fragrant rice. The previous chapter clarified the principle of 'emptiness,' and this chapter clarifies the principle of 'existence.' This is also like arising from an empty room. The Bodhisattva (Bodhisattva) from the upper world asks the Fragrant Accumulation Buddha (Gandhasamucchaya Buddha), with three questions in total. First question: From where do you come? Second question: Where is the Sahā World (Sahā World) located? Third question: Why are you called 'those who delight in the lesser Dharma'? The following answers these three questions one by one. From 'stubborn' to 'binding precepts and earnestly encouraging ordinary foolish people,' it demonstrates the ten evils to the stubborn and difficult-to-transform ordinary foolish people, and teaches them to perfect the ten virtues. From 'binding precepts' onwards, it mainly elucidates those who study the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), formulating precepts according to specific circumstances, called 'binding precepts.' After formulation, intentionally violating them is 'breaking the precepts.' One should uphold and not violate them, until 'intentional action.' Violating the precepts will obstruct practice, called 'hindrance'; upholding the precepts is the cause of attaining the holy fruit, called 'no hindrance.' Committing serious offenses will lead to falling into evil realms, which is the 'fruit of sin'; attaining the path factors (Mārga-aṅga) and Nirvāṇa (Nirvāṇa) is the 'fruit of blessings,' so it is said to 'leave sin.' Not violating precepts and practicing good, this good is pure; violating precepts and practicing good, this good is defiled. What kind of supreme practice can good cultivate? Cultivating without wounds and flaws can lead to rebirth in the Pure Land. Vimalakīrti (Vimalakīrti) said: Accomplishing eight practices, without wounds and flaws, can lead to rebirth in the Pure Land. From 'benefiting' onwards, the first is to elucidate the meaning of suffering on behalf of sentient beings; the second is from 'equal mind' onwards, to elucidate serving superiors and guiding inferiors; the third is to elucidate understanding principles without bias, and having no doubts when hearing the scriptures; the fourth is understanding people without bias, and not contradicting the teachings of the Lesser Vehicle (Śrāvakayāna); the fifth is not being jealous; the sixth is not being arrogant; the seventh is constantly reflecting; the eighth is not litigating.
Chapter on Bodhisattva Practice
Distinguishing the practice of Bodhisattvas (Bodhisattva), hence establishing this chapter. There are six sections in total. The first section, from the beginning to 'not being compassionate to those who should not be saved,' elucidates that the Great Bodhisattva (Mahāsattva) knows the time, manifests the appearance of being without illness, and uses supernatural powers to arrive at the place where the Buddha (Buddha) is, wanting to allow sentient beings to understand the teachings of the Great Sage. The second section, from 'reporting to the Buddha' onwards to 'being able to do Buddha work,' elucidates that incense has benefits, and being connected with incense can accomplish Buddha work. The fragrance dissipates after seven days, indicating that the conditions for sentient beings to realize the Buddha's path mature before it dissipates. Regarding the benefits of the Lesser Vehicle (Śrāvakayāna), there should be a sentence outside the text: After ordinary people consume it, they enter the realm of inner ordinary people, and then they can digest it. Regarding the Middle Vehicle, those who have not yet entered the right position (samyaktva-niyata), due to long-term habits of the Lesser Vehicle (Śrāvakayāna), can obtain the benefit of entering the right position by consuming fragrant rice.
。始發大乘之心未入性地食之。得發大乘性地心乃消。升降可知。第三從或有佛土訖入諸法門。廣明萬法皆為修道之緣。就緣而辨故以光明等是佛事。第四從入此門者訖所不能作譏切他方處凈不欣涉穢不威不恃己德謙下接哉知大覺等均其土不異方便不同菩薩之道成。第五從眾香訖現佛國異。上明戒敕諸人應無彼此。此明自責悔過懺悔除罪。大士內實無累。為引未來不退之流。第六從愿賜少法訖品。請法還國憶念如來此言稱揚皆是益物之道。佛答有盡不盡法門。上言以收萬行名為少法。有為之法虛偽生滅假名為盡。無為之法寂滅無性假名為不盡。著之則縛於二不著名解脫。與二解之心為軌名法。能通妙智故名為門。汝等當學此理何謂。盡名有為。不盡名無為。開章門如菩薩所行者。不應盡有為。所以爾者。若盡有為則萬行不成不能資空不著。若住無為不能資成萬行。故不得住二邊。就不盡有為中大泮有三段。第一從不離大悲以下至無有疲厭。就惡國明。菩薩不盡有為所以名惡國。猶有三界因果之患故言惡國。志常安住以下至無有齊限。明雜惡國。菩薩不盡有為所以名雜惡者。第七地明非有煩惱。非有者無三界之粗。非無者有三種愛心。故言雜也。以諸凈國以下明凈國。菩薩不盡有為義。不得舍有為身。守靜不化仰以然。
【現代漢語翻譯】 現代漢語譯本 始發大乘之心，尚未進入性地（證悟自性的階段）時，如果食用食物，則會增長業力。一旦發起大乘性地之心，業力便會逐漸消除。升進或退步是可以知道的。第三部分，從『或有佛土』開始，到『入諸法門』結束，廣泛闡明萬法都是修道的因緣。就因緣而辨析，所以說光明等是佛事（佛所做的事業）。第四部分，從『入此門者』開始，到『菩薩之道成』結束，說明進入此法門的人，不會譏諷其他佛土，不會只喜歡清凈的佛土而不願涉足污穢的佛土，不會自恃功德，而是謙虛待人，知道大覺悟者（佛）平等對待一切國土，只是方便法門不同，最終成就菩薩之道。第五部分，從『眾香』開始，到『現佛國異』結束，上面說明戒律告誡眾人不應有彼此之分，這裡說明自我反省，懺悔過錯，消除罪業。大菩薩內心其實沒有煩惱，這樣做是爲了引導未來不會退轉的修行者。第六部分，從『愿賜少法』開始，到『品』結束，是請佛說法，回憶佛陀，這些言語稱揚都是利益眾生的方法。佛陀回答有盡和不盡的法門。上面說以收攝萬行名為『少法』。有為之法虛妄生滅，是假名為『盡』。無為之法寂滅無性，是假名為『不盡』。執著於二者，就會被束縛；不執著於二者，就能得到解脫。與二者解脫之心為軌則，名為『法』。能夠通達微妙智慧，所以名為『門』。你們應當學習這個道理，什麼是『盡』，什麼是『不盡』呢？『盡』名為有為，『不盡』名為無為。開章明義，如菩薩所行，不應完全捨棄有為。為什麼呢？如果完全捨棄有為，那麼萬行就不能成就，不能資助空性，就會執著于空。如果安住于無為，就不能資助成就萬行。所以不能安住於二邊。就不盡有為之中，大概有三段。第一段，從『不離大悲』以下，到『無有疲厭』結束，就惡國（充滿惡業的國土）說明。菩薩不捨棄有為，所以說惡國，是因為還有三界因果的憂患，所以說是惡國。『志常安住』以下，到『無有齊限』結束，說明雜惡國（善惡混雜的國土）。菩薩不捨棄有為，所以說雜惡，是因為第七地菩薩沒有煩惱，說沒有，是沒有三界粗重的煩惱；說有，是有三種愛心（對眾生的慈愛），所以說是雜。『以諸凈國』以下，說明凈國（清凈的國土）。菩薩不捨棄有為的意義，是不得捨棄有為之身，只守靜止而不去教化眾生，仰仗自然。
【English Translation】 English version When the mind initially aspires to Mahayana (Great Vehicle) but has not yet entered the stage of realizing its nature (性地), consuming food will increase karmic force. Once the mind of Mahayana nature is awakened, the karmic force will gradually diminish. Progress and regress can be known. The third part, starting from 'or there are Buddha lands' and ending with 'entering all Dharma gates (入諸法門)', extensively explains that all dharmas (萬法) are causes and conditions for cultivating the path. Discriminating based on causes and conditions, therefore, light and other things are said to be Buddha activities (佛事, Buddha's deeds). The fourth part, starting from 'those who enter this gate' and ending with 'the Bodhisattva's path is accomplished', explains that those who enter this Dharma gate will not criticize other Buddha lands, will not only like pure Buddha lands and be unwilling to engage with impure Buddha lands, will not rely on their own merits, but will be humble and treat others with respect, knowing that the Greatly Enlightened One (大覺, Buddha) treats all lands equally, only the expedient methods (方便) are different, and ultimately the Bodhisattva's path is accomplished. The fifth part, starting from 'various fragrances' and ending with 'manifesting different Buddha lands', the above explains that precepts admonish everyone not to have distinctions between each other, here it explains self-reflection, repenting of faults, and eliminating sins. The great Bodhisattva (大士) actually has no afflictions within, doing this is to guide future practitioners who will not regress. The sixth part, starting from 'wishing to bestow a little Dharma' and ending with 'chapter', is requesting the Buddha to teach the Dharma, recalling the Buddha, these words of praise are all methods of benefiting sentient beings. The Buddha answers the Dharma gates of exhaustible and inexhaustible. The above says that gathering all practices is called 'little Dharma (少法)'. Conditioned dharmas (有為之法) are illusory, arising and ceasing, and are provisionally called 'exhaustible (盡)'. Unconditioned dharmas (無為之法) are tranquil and without nature, and are provisionally called 'inexhaustible (不盡)'. Attachment to the two will be bound; non-attachment to the two will be liberated. Taking the mind liberated from the two as the standard is called 'Dharma (法)'. Being able to penetrate subtle wisdom is therefore called 'gate (門)'. You should learn this principle, what is 'exhaustible' and what is 'inexhaustible'? 'Exhaustible' is called conditioned, 'inexhaustible' is called unconditioned. Opening the chapter and clarifying the meaning, as the Bodhisattva practices, one should not completely abandon the conditioned. Why? If one completely abandons the conditioned, then the myriad practices cannot be accomplished, cannot support emptiness, and will be attached to emptiness. If one abides in the unconditioned, one cannot support the accomplishment of the myriad practices. Therefore, one cannot abide in the two extremes. Within the inexhaustible conditioned, there are roughly three sections. The first section, from 'not departing from great compassion' to 'without weariness', explains the evil land (惡國, a land full of evil karma). The Bodhisattva does not abandon the conditioned, therefore it is called an evil land, because there are still the worries of the cause and effect of the three realms (三界), therefore it is called an evil land. 'The will constantly abides' to 'without limit', explains the mixed evil land (雜惡國, a land mixed with good and evil). The Bodhisattva does not abandon the conditioned, therefore it is called mixed evil, because the seventh ground Bodhisattva has no afflictions, saying there is not, there are no coarse afflictions of the three realms; saying there is, there are three kinds of love (慈愛, loving-kindness towards sentient beings), therefore it is called mixed. 'With all pure lands' onwards, explains the pure land (凈國, a pure land). The meaning of the Bodhisattva not abandoning the conditioned is that one must not abandon the conditioned body, only guarding stillness without teaching sentient beings, relying on nature.
若離大悲。則功德不滿。無資成義。智若不成。於法相有滯。何能導成萬行功德。智惠不備。大果理隔。故不捨大悲等行。自下解不盡有為義。慈悲行備。自能發菩提之心畢竟不忘。化眾生時心無厭倦。若欲接無私。要以四攝方盡。修護法行不惜身命。勤種善根。應死疲厭。此二句似己自修行。安住方便以下似雜惡國外化。就外化少有內行。曾發大心忘而起或名墮。還教大乘小乘貴于遠離。大士處亂化物不欣為義。不染諸禪為樂。如游地獄。不生著心。樂處地獄教化。如遊園苑之無礙。見有求法生我福處即是我善師。行施時愿未來成一切智。發八萬善無其時限。至果方舍。見一切凈國。愿未來成己佛土亦然。憶生死無量劫來苦而勤化眾生。故名勇。聞說無量德行。志修不惓。用智斷生死若劍。已無患累。能濟有心。拔苦盡原故言永使解脫。精進有中摧魔。亦求解無之智。是名不盡有為。何謂不住無為者。雖修三空之解。有中之心不證空。而不化小乘修空。謂萬法空故無其一實。勝如優劣。進修之者何所化也。菩薩雖知無實解。緣假不無。勤化不息。觀無起無常空而順有中修善。故言不厭善本。常觀苦而不惡生死。在中施化。雖觀無我空。而誨假名行人不惓。觀空寂理。不聞小乘永寂。涅槃諸句類爾。本願欲作佛未成終
【現代漢語翻譯】 現代漢語譯本： 如果離開了大悲心（maha-karuna，偉大的憐憫），那麼功德就不會圓滿，沒有資糧成就意義。智慧如果不成就，對於法相就會有所執著，又怎麼能夠引導成就萬行功德呢？智慧和慈悲不具備，就和大果的道理相隔絕。所以不捨棄大悲等修行。下面解釋不盡有為的意義。慈悲的修行完備，自然能夠發起菩提之心（bodhicitta，覺悟之心），最終不會忘記。在教化眾生的時候，心中沒有厭倦。如果想要接引沒有私心的人，就要用四攝法（catuh-samgraha-vastu，佈施、愛語、利行、同事）才能做到圓滿。修護法行的時候不吝惜身命，勤奮地種植善根，不應該因為死亡而感到疲憊厭倦。這兩句似乎是講自己修行。安住方便以下似乎是雜惡國外化。對外教化中也稍有內行。曾經發過大心，忘記了又重新發起，或者說墮落了。還教導大乘，小乘貴于遠離。大士（bodhisattva，菩薩）身處混亂的環境中教化眾生，不以快樂為目的。不貪染各種禪定為樂，如同遊歷地獄一樣，不生執著之心。喜歡在地獄教化，如同遊覽花園一樣沒有障礙。見到有人求法，生起『這是我的福田』的想法，這就是我的善知識。行佈施的時候，發願未來成就一切智（sarvajna，一切智慧）。發起八萬四千種善行沒有時間限制，直到證得佛果才捨棄。見到一切清凈的佛國，愿未來成就自己的佛土也像那樣。憶念生死輪迴無量劫以來的痛苦，而勤奮地教化眾生，所以稱為勇猛。聽聞無量德行，立志修行而不懈怠。用智慧斬斷生死，如同利劍一樣，已經沒有憂患和牽累，能夠救濟有情眾生，拔除痛苦的根源，所以說永遠使他們解脫。精進于有為之中摧伏魔障，也求解脫于無為的智慧，這叫做不盡有為。什麼叫做不住無為呢？雖然修習三空之解（三解脫門：空解脫門、無相解脫門、無作解脫門），有為之心不證悟空性，而不去教化修習空性的小乘，認為萬法皆空，所以沒有優劣之分，那麼精進修習的人又教化誰呢？菩薩雖然知道萬法無實，但因緣假象並非不存在，所以勤奮教化而不停止。觀照無起、無常、空性，而順應有為之法修習善行，所以說不厭倦善本。常常觀照痛苦而不厭惡生死，在生死之中行佈施教化。雖然觀照無我空性，而教誨假名行人而不疲倦。觀照空寂的道理，不聽聞小乘的永寂涅槃等語句，大概就是這樣。本來的願望是想要成佛，還沒有最終成就。
【English Translation】 English version: If one departs from great compassion (maha-karuna, great compassion), then merits will not be complete, and there will be no resources to accomplish meaning. If wisdom is not accomplished, there will be attachment to the characteristics of dharmas. How can one then guide and accomplish the merits of myriad practices? Without the completeness of wisdom and compassion, one is separated from the principle of the great fruit. Therefore, one does not abandon practices such as great compassion. The following explains the meaning of 'not exhausting conditioned existence'. With the completeness of compassionate practice, one can naturally generate the mind of bodhi (bodhicitta, the mind of enlightenment) and will ultimately not forget it. When teaching sentient beings, one's mind is without weariness. If one wishes to receive those without selfishness, one must fully employ the four means of attraction (catuh-samgraha-vastu, generosity, kind speech, beneficial action, and cooperation). When cultivating the practice of protecting the Dharma, one does not spare one's life and diligently plants roots of goodness, not feeling tired or weary even in the face of death. These two sentences seem to refer to one's own practice. 'Abiding in skillful means' and the following seem to refer to external transformation in a mixed and evil land. In external transformation, there is also a little internal practice. Having once generated a great mind, forgetting it and then re-arising, or being said to have fallen. Also teaching the Great Vehicle, while the Small Vehicle values detachment. A Bodhisattva (bodhisattva, an enlightened being) dwells in a chaotic environment to transform beings, not taking pleasure as the goal. Not being attached to various dhyanas (meditative states) as enjoyment, but like wandering in hell, without generating attachment. Gladly teaching in hell, like wandering in a garden without hindrance. Seeing someone seeking the Dharma and generating the thought 'This is my field of merit', that is my good teacher. When practicing generosity, vowing to achieve all-knowing wisdom (sarvajna, all-knowing wisdom) in the future. Generating eighty-four thousand kinds of good deeds without time limit, only abandoning them upon attaining Buddhahood. Seeing all pure lands, vowing that one's own Buddha land will be like that in the future. Remembering the suffering of countless kalpas (eons) in samsara (cyclic existence) and diligently transforming beings, hence called courageous. Hearing of immeasurable virtuous practices, aspiring to cultivate them without weariness. Using wisdom to sever the cycle of birth and death like a sword, already without worries and burdens, able to save sentient beings, uprooting the source of suffering, hence saying 'forever liberating them'. Diligently subduing demons in conditioned existence, also seeking the wisdom of unconditioned existence. This is called 'not exhausting conditioned existence'. What is meant by 'not abiding in unconditioned existence'? Although cultivating the understanding of the three emptinesses (three doors of liberation: emptiness, signlessness, and wishlessness), the mind in conditioned existence does not realize emptiness, and does not teach the Small Vehicle that cultivates emptiness, believing that all dharmas are empty, so there is no superiority or inferiority. Then who does the diligent cultivator transform? Although the Bodhisattva knows that all dharmas are unreal, the causal appearances are not non-existent, so they diligently transform without ceasing. Contemplating no-arising, impermanence, and emptiness, while conforming to conditioned existence to cultivate good deeds, hence saying 'not weary of the roots of goodness'. Constantly contemplating suffering without loathing samsara, practicing generosity and teaching within it. Although contemplating selflessness and emptiness, they teach those who adhere to nominal existence without fatigue. Contemplating the principle of emptiness and stillness, not hearing the words of the Small Vehicle's eternal stillness, nirvana, and the like. The original vow was to become a Buddha, but it has not yet been ultimately accomplished.
不虛。發誓而不為福。反空化有。豈著曏者空。故言不住無為。互舉欲具為福德。不住無為空要須涉有。總舉上不住無為具智惠要。善修于空無著故不得盡有為。別明為成大慈悲行故不住無為空。為滿本願令不虛故。有中修福不得盡有為。欲集萬善法藥故。豈住空不化。欲知根授藥故不得盡有為。下問可知也。
見阿閦佛品
就胡本故言見阿閦品。向二大士與眾俱到佛所見於如來。存見有實如來可見。是以遣之。問。汝作何等觀。不敢直指。大聖。先觀己身以類佛身。乃至萬法前際不來者。外道計有神我。道場成大覺之我。今明眾生中無神我成佛。故言前際不來。計成佛已未來壽命逕無量劫。今明無實如來壽命逕無量劫。故言后際不去。現在無實如來住。現在世不觀色有實不觀色如性。不觀有定性類於心余句可知。次明法身妙有非緣假故無。非四大起者。法身妙出不為四大所成。無四大義。同虛空亦不積。六入成妙過諸根。亦非三界垢因所成。故不在三界。嚮明如來法身不為色所成。次明如來妙解順於三空解。明無明等空。不一不異以下明法身妙有。百非之表。像不可尋。無相可說。故寄妙應以辨之。有本則垂跡。萬差無定一也。跡不殊本。言不異。無心於感物見利生。言非自。法身物無不濟。故非他。
【現代漢語翻譯】 現代漢語譯本： 不虛（指菩薩的誓願）。發誓而不去實踐，如同將空無轉化為實有。難道執著于嚮往的空性嗎？所以說不住于無為。互相舉例說明想要具備福德，不住于無為空性，必須要涉足於實有。總的來說，不住于無為，具備智慧，要善於修習空性，不執著于實有，所以不能完全捨棄有為。特別說明爲了成就大慈悲的菩薩行，所以不住于無為空性。爲了圓滿根本的誓願，使之不落空。在實有中修習福德，不能完全捨棄有為。想要聚集萬善的法藥，難道安住于空性而不去教化嗎？想要了解眾生的根器而施予相應的法藥，所以不能完全捨棄有為。下面的提問可以知道這些道理。
見阿閦佛品（見阿閦佛品）
根據胡本，所以說是見阿閦品（見阿閦品）。之前兩位大士與大眾一同來到佛所，見到了如來。如果認為所見是真實的，如來是可見的，因此要破除這種觀念。問：『你們作何種觀想？』不敢直接指明。大聖（指佛陀）。首先觀想自己的身體，以此類比佛身，乃至萬法，前際不來。外道認為有神我，道場成就大覺之我。現在說明眾生中沒有神我，才能成佛。所以說前際不來。認為成佛后，未來的壽命經歷無量劫。現在說明沒有真實的如來，壽命經歷無量劫。所以說后際不去。現在沒有真實的如來安住。現在世間不觀察色法是真實的，不觀察色法的如如本性。不觀察有固定的自性，類似於心，其餘的句子可以類推得知。其次說明法身是微妙的存在，不是因緣假合而有，所以是無。『非四大起者』，法身微妙殊勝，不是由地、水、火、風四大組成。沒有四大之義。如同虛空，也不會積聚。六根（眼、耳、鼻、舌、身、意）成就微妙，超越諸根。也不是三界（欲界、色界、無色界）的垢染之因所成。所以不在三界之中。之前說明如來的法身不是由色法所成。其次說明如來的微妙解脫順應於三空解脫。說明無明等是空性。『不一不異』以下說明法身是微妙的存在，超越一切相對的描述。形象不可尋覓，沒有相可以言說。所以藉助微妙的應化來辨別它。有根本，所以垂示種種事蹟。萬種差別沒有固定的統一。事蹟不違背根本，言語不違背真理。沒有心意去感應事物，見到利益眾生。言語不是爲了自己。法身對萬物沒有不救濟的，所以不是爲了他人。
【English Translation】 English version: Not in vain (referring to a Bodhisattva's vow). To make a vow without fulfilling it is like transforming emptiness into existence. Are you attached to the emptiness you aspire to? Therefore, it is said not to dwell in non-action. Examples are given to illustrate that to possess merit and virtue, one must engage in existence without dwelling in non-action. In general, not dwelling in non-action means possessing wisdom, being skilled in cultivating emptiness, and not being attached to existence, so one cannot completely abandon conditioned existence. It is specifically explained that to accomplish the great compassion of a Bodhisattva's practice, one does not dwell in non-action. To fulfill the fundamental vow and prevent it from being in vain, one cultivates merit in existence without completely abandoning conditioned existence. To gather the medicine of ten thousand virtues, would one dwell in emptiness and not teach? To understand the capacity of beings and administer appropriate medicine, one cannot completely abandon conditioned existence. The following questions will reveal these principles.
Chapter on Seeing Akshobhya Buddha (見阿閦佛品)
According to the Hu version, it is called the Chapter on Seeing Akshobhya (見阿閦品). Previously, the two great Bodhisattvas and the assembly came to the Buddha and saw the Tathagata. If one believes that what is seen is real and that the Tathagata is visible, then this notion must be dispelled. Question: 'What kind of contemplation do you practice?' They dare not directly point it out. The Great Sage (referring to the Buddha). First, contemplate one's own body, using it as an analogy for the Buddha's body, and even all dharmas, the past does not come. Externalists believe in a divine self, and the Bodhimanda achieves the self of great enlightenment. Now it is explained that there is no divine self in beings, so they can attain Buddhahood. Therefore, it is said that the past does not come. They believe that after attaining Buddhahood, future life spans extend through countless kalpas. Now it is explained that there is no real Tathagata, and life spans extend through countless kalpas. Therefore, it is said that the future does not go. There is no real Tathagata abiding in the present. In the present world, one does not observe phenomena as real, nor does one observe the suchness of phenomena. One does not observe fixed self-nature, similar to the mind; the remaining sentences can be inferred. Secondly, it is explained that the Dharmakaya is a subtle existence, not arising from conditioned causes, so it is non-existent. 'Not arising from the four great elements,' the Dharmakaya is subtle and supreme, not composed of earth, water, fire, and wind. There is no meaning of the four great elements. Like space, it does not accumulate. The six senses (eye, ear, nose, tongue, body, and mind) achieve subtlety, surpassing all senses. It is also not formed by the defiled causes of the three realms (desire realm, form realm, formless realm). Therefore, it is not in the three realms. Previously, it was explained that the Tathagata's Dharmakaya is not formed by phenomena. Secondly, it is explained that the Tathagata's subtle liberation accords with the liberation of the three emptinesses. It is explained that ignorance and so on are emptiness. 'Not one, not different,' the following explains that the Dharmakaya is a subtle existence, transcending all relative descriptions. The image cannot be found, and there is no form that can be spoken of. Therefore, it is distinguished by means of subtle manifestations. There is a root, so various traces are shown. The myriad differences have no fixed unity. The traces do not contradict the root, and the words do not contradict the truth. There is no intention to respond to things, seeing the benefit of beings. The words are not for oneself. The Dharmakaya does not fail to save all things, so it is not for others.
妙有不同太虛。非無相。法身絕於有心。故不取相。法身不在此生死中不在彼無為涅槃中也。不中流者。不同眾聖賢。雖絕於三非。如妙應不絕。向是妙有湛然常靜。而影現萬方。今明觀于寂滅而垂跡于邦。此語妙應之體。又明妙身心不在此方不在彼方。小異上也。而未始不此彼。若作此彼定心而緣。永乖其旨。智所不能知。豈是識之所及也。妙智幽鑒故無晦。現為不達故無明。名所不加體相亦夷齊。現嬰弱故無強。生老不組故非弱。現有恚礙非凈。永拂塵累曰非穢。高棲環中不在方。像無不則不離方。真體淡泊故非有為。飛馳六道故非無為。從天示以下明絕眾相盡言語道斷也。冥于名相豈言所能名。定求則乖其妙體。非福田契福。非不福田既無定。作福田之者何有實。應供生敬則福生。焉得言應供。無應供者可取。不應供可舍。相無兩冥。所以同真際等法性。非曰空同不為金剛以還心所稱量。過稱量境。細入故非大。彌淪故非小。體絕諸塵之數。所以有而不同塵者。永斷結縛故能然也。等三乘法現同一切眾生人間也。法無分別者。現同萬法。雖等三乘同眾生均萬法。而不實同。一切無失以下至顯示。復明絕於眾相。如來應身妙絕。即法身之相應作如是觀。若異此觀即是邪觀也。
法供養品
此品由是前
【現代漢語翻譯】 現代漢語譯本： 『妙有』不同於『太虛』（空虛）。並非沒有『相』（表象）。『法身』（佛的真身）超越了有心的境界，所以不執著于『相』。『法身』既不在此生死輪迴之中，也不在彼無為涅槃之中。『不中流』，是說不同於眾聖賢。雖然超越了『三非』（非有、非無、非亦有亦無），但其微妙的應化卻不曾斷絕。正是因為『妙有』湛然常靜，才能在各處顯現身影。現在說明，觀照于寂滅之中，卻垂跡於世間。這句話闡明了『妙應』的本體。又說明，微妙的『身』和『心』，不在此方，也不在彼方，與前文略有不同。但從未離開過此方彼方。如果執著於此方彼方，以固定的心去攀緣，就永遠背離了其宗旨。智慧所不能瞭解的，又怎麼是意識所能達到的呢？微妙的智慧幽深明鑑，所以沒有晦暗；顯現出來，對於不通達的人來說，就沒有光明。名稱不能加於其上，本體和現象也平等齊一。顯現為嬰孩般柔弱，所以沒有強壯；不受生老病死的束縛，所以不是虛弱。顯現有嗔恚和阻礙，就不是清凈；永遠拂去塵埃和污垢，就稱為非污穢。高居於環中，不在任何方位；形象無所不合，又不離開任何方位。真實的本體淡泊無味，所以不是有為法；飛馳於六道之中，所以不是無為法。從『從天示』以下，說明超越了所有表象，窮盡了所有言語，斷絕了言語之道。沉浸於名相之中，又豈是言語所能描述的？如果以固定的心去追求，就會違背其微妙的本體。不是福田，卻能契合福德；不是不福田，因為沒有固定不變的。那麼，作為福田的人，又有什麼真實可言呢？應供養而生恭敬，福德就會產生，又怎麼能說應供養呢？沒有應供養的人可以選取，不應供養的人可以捨棄，『相』沒有兩端，所以與真際相同，與法性平等。不是說空同，不能用金剛之心去衡量，超過了可以衡量的境界。細微到無法進入，所以不是大；瀰漫於一切，所以不是小。本體超越了所有塵埃的數量，所以存在卻不同於塵埃，因為永遠斷絕了煩惱的束縛，所以能夠顯現光明。等同於三乘之法，顯現與一切眾生的人間相同。『法無分別』，是說顯現與萬法相同。雖然等同於三乘，等同於眾生，等同於萬法，但實際上並不相同。從『一切無失』以下，再次說明超越了所有表象。如來的應化身微妙而殊勝，與法身相應，應當這樣觀想。如果與此觀想不同，那就是邪見。
法供養品
此品由是前文而來。
【English Translation】 English version: 'Wonderful Existence' is different from 'Great Void' (emptiness). It is not without 'form' (appearance). The 'Dharmakaya' (Buddha's true body) transcends the realm of the intentional mind, therefore it does not cling to 'form'. The 'Dharmakaya' is neither in this cycle of birth and death, nor in that unconditioned Nirvana. 'Not in the middle stream' means it is different from all sages and saints. Although it transcends the 'three negations' (neither existent, nor non-existent, nor both existent and non-existent), its subtle manifestations never cease. It is precisely because 'Wonderful Existence' is serene and eternally still that it can manifest its presence everywhere. Now it is explained that while contemplating in stillness, it leaves its traces in the world. This statement clarifies the essence of 'Wonderful Response'. It also explains that the subtle 'body' and 'mind' are neither here nor there, slightly different from the previous statement. But it has never left here or there. If one clings to here and there, and clings with a fixed mind, one will forever deviate from its essence. What wisdom cannot comprehend, how can consciousness reach? Subtle wisdom is profound and clear, so there is no obscurity; when it manifests, for those who do not understand, there is no light. Names cannot be added to it, and the essence and phenomena are equal and uniform. It manifests as an infant, so there is no strength; it is not bound by birth, old age, sickness, and death, so it is not weak. If there is anger and obstruction, it is not pure; forever sweeping away dust and defilement is called non-defilement. It dwells high in the circle, not in any direction; the image is in accordance with everything, yet it does not leave any direction. The true essence is bland and tasteless, so it is not conditioned; it flies through the six realms, so it is not unconditioned. From 'From the heavens it shows' onwards, it explains that it transcends all appearances, exhausts all words, and cuts off the path of language. Immersed in names and forms, how can it be described by words? If one seeks with a fixed mind, one will violate its subtle essence. It is not a field of merit, but it can accord with merit; it is not a non-field of merit, because there is no fixed and unchanging. Then, what reality is there for those who act as a field of merit? If one makes offerings and generates reverence, merit will arise, so how can one say one should make offerings? Those who do not make offerings can be chosen, and those who do not make offerings can be abandoned. 'Form' has no two ends, so it is the same as the true reality and equal to the Dharma-nature. It is not said to be empty and the same, it cannot be measured by the mind of a Vajra, it exceeds the realm that can be measured. It is so subtle that it cannot enter, so it is not large; it pervades everything, so it is not small. The essence transcends the number of all dusts, so it exists but is different from dust, because it has forever cut off the bonds of afflictions, so it can manifest light. It is equal to the Dharma of the Three Vehicles, and it appears the same as the human world of all sentient beings. 'Dharma has no distinctions' means it appears the same as all dharmas. Although it is equal to the Three Vehicles, equal to sentient beings, and equal to all dharmas, it is not actually the same. From 'Everything is without loss' onwards, it explains again that it transcends all appearances. The manifested body of the Tathagata is subtle and supreme, corresponding to the Dharmakaya, and one should contemplate in this way. If it is different from this contemplation, it is a wrong view.
Chapter on Dharma Offerings
This chapter comes from the previous text.
品四依流通。但流通三時稱于佛心。言法供養也。此品大泮凡有二段。第一明現在法供養。二明引住證。今第一從初始至福不可量。明今日也。故言不可思議。自在神通者明二諦之理。亡于思量。卑事無滯。言自在神通也。決定實相經典者。明第一義諦。此理分明故言決定實相典也。我解佛以下至必得不疑。明四依弟子信解。受持不疑明弟子法供養。何況如說修行以下。明四依法養。第二從引藥王以下盡品。證明法供養。諸佛所說深經者。明第一義諦。幽而難測故言深經。難信難受者。此理既深。明信受者難也。理既幽深言微妙。契之者希言難見。其體激然言清凈無染。此理絕想故言非思量分別所得也。二諦之理出生萬善言法藏。陀羅尼者。萬法無非是總。萬法皆空。是為無法不攝。言陀羅尼也。印之者。世印印物以文生。此空理印物則萬物空理文生。至不退轉者。此理能使人得不退之解。成就六度者。明以空義故成就六度也。善分別義者。明由有空故萬善各分而生。順菩提法順無相之解。第一義諦于俗為上以言眾經之上也。由空故慈悲成。廣離諸惡見也。順因緣法者。明緣假故有無性故言順因緣。無我無眾生無壽命者。明眾生空。空無相等者。明法空。能令眾生坐于道場以下還明空有相成。又于諸法以下。由是法供
養但自轉明利。依于義者。明四依不次。依義在前。何以而然。義便故爾。前明無生忍。是第一義。此便故先明依義也。下皆爾。
囑累品
上依未來以弘通故言囑累。初至而為廣說。委上依以弘通。從彌勒當知以下。示上依之人未來弘通經時識其惡也。如汝所說吾助爾喜者。一明上依能離其惡。二明未來能弘通經。有二義稱聖心。所以喜。於是一切菩薩以下。明下依以流通。爾時四天王以下。明四天王擁護持經人。有二義。如前佛喜也。告阿難以下。勸上四依未來弘通其經。佛告阿難通其文。已受持要者。受持二諦之要者。當何名斯經者。問其名目以受持也。
景明原年二月二十二日比丘曇興于定州豐樂寺寫訖
維摩義記
詮文始終凡有三段明義。一明序說。二明正說。三明流通說。序為興致之由。正宗為于現在。流通為于未來。故有三焉。從始訖七言偈。此即序也。從偈后盡阿閦。即正宗也。后二品即流通也。序中有三義。一明遺教序。從品始盡俱來坐是。二明說法序。次下至獻蓋是。三明獻供序。自下訖偈。是正宗。中有二文。一略開經宗。二廣演其義。從偈后訖方便品。即開宗也。此中凡開四義。一開凈土。從初訖品是。二開舊方便。從品始至以有疾是。三開新方便。次下至
此可患厭是。四開法身。次下訖品是。所以開此四者。以新舊二智明化接下流身土二果。是順化所。克所克果盡環中接下。明慈無不被。故明四也。從弟子品訖阿問品。即第二廣前四也。于中弟子菩薩二品廣前舊方便。言舊者。病前時施為也。從文殊品訖菩薩行。廣前新方便。言新者。託疾弘化也。從阿閦品始訖名為邪觀。廣前法身也。從汝於何沒訖品。廣前凈土也。此廣者更明異土也。流通中有二義。一明法供養。二明囑累耳。維摩者人得名。不思議者法名也。言不思議者。以權道萬差出羣有之表。睹之則與世同流。尋之則三有分絕。故名不思議也。
【現代漢語翻譯】 現代漢語譯本： 這確實是令人厭患的。這裡開啟了四種法身（Dharmakaya，佛的法性之身）。從『次下訖品』開始就是如此。之所以開啟這四種法身，是因為用新舊兩種智慧來闡明教化，接引下流的身土二果。這是順應教化的結果。克服所應克服的果報，最終迴歸圓滿，接引後來者。闡明慈悲沒有不被覆蓋的地方，所以闡明這四種法身。從《弟子品》到《阿問品》，是第二部分，廣泛闡述前面的四種法身。其中，《弟子品》和《菩薩品》廣泛闡述了之前的舊方便法門。所謂『舊』，是指在生病之前所採取的措施。從《文殊品》到《菩薩行品》，廣泛闡述了之前的新方便法門。所謂『新』，是指託病來弘揚教化。從《阿閦品》開始到『名為邪觀』，廣泛闡述了之前的法身。從『汝於何沒訖品』開始，廣泛闡述了之前的凈土。這種廣泛闡述是爲了更清楚地說明不同佛土的差異。流通品中有兩種含義：一是闡明法供養，二是闡明囑託。維摩（Vimalakirti）是人的名字，『不思議』是法的名稱。所謂『不思議』，是指以權巧方便之道，超越萬千差別，超出有為之表。觀察他，似乎與世俗同流合污；探尋他，則與三有（欲界、色界、無色界）截然不同。所以稱為『不思議』。
【English Translation】 English version: This is indeed something to be weary of. Here, four Dharmakayas (Dharmakaya, the body of the Buddha's Dharma nature) are revealed. This is the case starting from 'Ci Xia Qi Pin'. The reason for revealing these four is to use the two wisdoms, new and old, to clarify the teachings and receive the two fruits of body and land of the lower streams. This is the result of following the teachings. Overcoming the fruits that should be overcome, ultimately returning to completeness, and receiving those who come later. Clarifying that there is no place where compassion is not covered, therefore clarifying these four Dharmakayas. From the 'Disciples Chapter' to the 'Akshobhya Chapter', is the second part, extensively elaborating on the previous four Dharmakayas. Among them, the 'Disciples Chapter' and the 'Bodhisattva Chapter' extensively elaborate on the previous old expedient methods. The so-called 'old' refers to the measures taken before the illness. From the 'Manjushri Chapter' to the 'Bodhisattva Practice Chapter', extensively elaborates on the previous new expedient methods. The so-called 'new' refers to propagating the teachings by feigning illness. Starting from the 'Akshobhya Chapter' to 'named as evil views', extensively elaborates on the previous Dharmakaya. Starting from 'Where did you disappear to', extensively elaborates on the previous Pure Land. This extensive elaboration is to more clearly explain the differences between different Buddha lands. There are two meanings in the Circulation Chapter: one is to clarify the Dharma offering, and the other is to clarify the entrustment. Vimalakirti (Vimalakirti) is the name of a person, and 'inconceivable' is the name of the Dharma. The so-called 'inconceivable' refers to using skillful means to transcend thousands of differences and go beyond the realm of conditioned existence. Observing him, he seems to be in the same stream as the world; exploring him, he is completely different from the three realms of existence (desire realm, form realm, formless realm). Therefore, it is called 'inconceivable'.