T85n2769_維摩經義記卷第四
大正藏第 85 冊 No. 2769 維摩經義記卷第四
No. 2769 [cf. No. 475]
維摩經義記卷第四
中聞是故在後而明也。又解。正在此中明亦是次第□□□□□□能現女像。亦能行於非道。以通正道。佛者圓極之果。與□□□□道者能通。人至佛故目此品為佛道品。又解。行於非道為令寶凡終□佛□遠則彰菩薩有兼物之德。形奪二乘獨善之道。就此品中開為兩別。始從品初訖永不能發無上道心。正明通達佛道義。后從普現色身已下是因室空生問。但不別立品名。寄此明也。就佛道中開為三段。第一從品初訖菩薩能如是行於非道是為通達佛道。直明行非□□之義。第二從維摩問文殊何等為如來種訖不入煩惱大海則不能得一切智寶。明就緣說于佛□□臣所以□□生死煩惱之印有如來種能發心也。第三從爾時大迦葉嘆言已下迦葉贊述文殊之言兼復自慨現分。
就第一段通達佛道中。維摩言菩薩行於非道是為通達佛道者。今云非道。唯除菩薩正道自余悉為非道也。明菩薩和光以同□為功。謂行於非道內心無染道之以。正即通達佛道。為行之□□藉非道。然後正道得通。物我之行俱申。是故言菩薩行非道是為通達佛道也。又問言何行於非道者。菩薩同其塵便應
有染。云何同非而無其惡。答曰。行五無間而無惱恚者。惡從心生不在事理。示行五逆內心無瞋。故不同其惡。就中開為四子段。
第一行五無間訖至於餓鬼而具足功德。就惡因惡德果明行於非道。行五無間而無惱恚者。即惡中重因。凡夫多以惱恚心切造於五逆。欲□□□□現行五逆而無惱恚也。地獄畜生餓鬼即是□□□果也。凡墮地獄。罪垢故墮。大士雖現處之實無罪垢故也。□□多故墮于畜生。欲明菩薩雖現畜生而癡慢久斷也。慳貪薄福無諸功德故墮餓鬼。大士雖處其中而功德是足也。
第二子段。引色界道。不以為勝者。就善因善果明行於非道。色無色界即是善果。道者善因也。欲明大士雖現處之而不可為勝也。
第三子段。示行貪慾訖示行諸煩惱而心常清凈。總就一切煩惱因明行於非道。示行貪慾離諸染著者。明菩薩雖示同貪慾之行而無染著之過。自下諸句類在可知也。示行諸煩惱而心常清凈者。總舉一切煩惱。煩惱因不可道盡故總舉結之。欲明大士煩惱□于外心凈著于內。
第四子段。示入于魔已下訖不斷生死。就□諸果報明行於非道。示入于魔而隨佛智慧不隨他教者。欲明菩薩外同眾魔內順正惠不隨魔之教也。已下類可知。現遍入諸道者。果報不可道盡故。總舉果報結之。現於
【現代漢語翻譯】 有染。『云何同非而無其惡？』答曰：『行五無間（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）而無惱恚者，惡從心生不在事理。示行五逆（五種極重的罪行）內心無瞋，故不同其惡。』就中開為四子段。 第一，『行五無間訖至於餓鬼而具足功德』。就惡因惡德果明行於非道。『行五無間而無惱恚者』，即惡中重因。凡夫多以惱恚心切造於五逆。欲□□□□現行五逆而無惱恚也。『地獄畜生餓鬼』即是□□□果也。凡墮地獄，罪垢故墮。大士雖現處之實無罪垢故也。□□多故墮于畜生。欲明菩薩雖現畜生而癡慢久斷也。慳貪薄福無諸功德故墮餓鬼。大士雖處其中而功德是足也。 第二子段。『引道，不以為勝者』。就善因善果明行於非道。『色無』即是善果。『道』者善因也。欲明大士雖現處之而不可為勝也。 第三子段。『示行貪慾訖示行諸煩惱而心常清凈』。總就一切煩惱因明行於非道。『示行貪慾離諸染著者』，明菩薩雖示同貪慾之行而無染著之過。自下諸句類在可知也。『示行諸煩惱而心常清凈者』，總舉一切煩惱。煩惱因不可道盡故總舉結之。欲明大士煩惱□于外心凈著于內。 第四子段。『示入于魔已下訖不斷生死』。就□諸果報明行於非道。『示入于魔而隨佛智慧不隨他教者』，欲明菩薩外同眾魔內順正惠不隨魔之教也。已下類可知。『現遍入諸道者』，果報不可道盡故，總舉果報結之。現於
【English Translation】 Having defilements. 'How can one be the same as non-virtue without its evil?' The answer is: 'Performing the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) without anger or hatred, evil arises from the mind and is not inherent in the matter itself. Showing the performance of the five rebellious acts (five extremely grave offenses) with no anger in the heart, therefore, is not the same as their evil.' This is divided into four sub-sections. First, 'Having completed the performance of the five heinous offenses, one attains complete merit even in the realm of hungry ghosts.' This clarifies acting on the wrong path through evil causes, evil virtues, and evil results. 'Performing the five heinous offenses without anger or hatred' is the heavy cause within evil. Ordinary people often commit the five rebellious acts with intense anger and hatred. Desiring to □□□□ show the performance of the five rebellious acts without anger or hatred. 'Hell beings, animals, and hungry ghosts' are the □□□ results. Those who fall into hell do so because of sinful defilements. Although a great being may appear to be in such a place, they are actually without sin or defilement. □□ many causes lead to falling into the animal realm. This aims to clarify that although a Bodhisattva may appear as an animal, their ignorance and pride have long been severed. Stinginess, meager blessings, and the absence of merit lead to falling into the realm of hungry ghosts. Although a great being may be in such a place, their merit is complete. The second sub-section. 'Leading the ** path, not considering it superior.' This clarifies acting on the wrong path through good causes and good results. 'Color without **' is a good result. 'Path' is a good cause. This aims to clarify that although a great being may appear to be in such a place, it should not be considered superior. The third sub-section. 'Showing the performance of greed, and having shown the performance of all afflictions, the mind is always pure.' This generally clarifies acting on the wrong path through the causes of all afflictions. 'Showing the performance of greed while being detached from all attachments' clarifies that although a Bodhisattva may appear to act with greed, they are without the fault of attachment. The meaning of the following sentences can be understood similarly. 'Showing the performance of all afflictions while the mind is always pure' generally encompasses all afflictions. Because the causes of afflictions cannot be fully enumerated, they are summarized and concluded. This aims to clarify that a great being's afflictions are □ on the outside, while their mind is pure on the inside. The fourth sub-section. 'Having shown entering into Mara, down to not ceasing from birth and death.' This clarifies acting on the wrong path through □ all the fruits of retribution. 'Showing entering into Mara while following the wisdom of the Buddha and not following the teachings of others' aims to clarify that a Bodhisattva outwardly resembles the multitude of Maras but inwardly follows correct wisdom and does not follow the teachings of Mara. The meaning of the following can be understood similarly. 'Appearing to enter all paths' because the fruits of retribution cannot be fully enumerated, the fruits of retribution are generally summarized and concluded. Appearing in
涅槃。涅槃是果報之外故別出之。文殊師利菩薩能為是已下總結行於非道通達佛道義。
於是維摩問文殊已下第二大段。就緣說種。所以問文殊者。欲明二聖互相顯揚。就中開為三子段。
第一從於是維摩已下訖一切煩惱皆是佛種。明就諸惡說種。煩惱所以為如來種者。若論道理。萬行為佛種。今指煩惱為種。若無煩惱不能發心。緣有煩惱發菩提心。此緣中說種也。又解。所以指煩惱為種。今明法起不定從緣而發。或反邪從正。或改惡修善。是則正由邪起。善因惡生。故緣能種辨。上明非道為道師之功也。今明非種為種弟子德也。是為二乘獨善闕師之功。無煩惱種失弟子之德。有身者。身見為萬戒之本。無明欲愛已下廣就諸煩惱增一明義也。七識住者欲界人天是一三禪三空為七。所以不取三塗者。但三塗是重苦之處。識不樂住。所以不取。第四禪但四禪心。無想是滅心定。識不樂住。所以不取。非想者但非想為滅盡定所懷。是故識不樂住也。
第二子段。曰何謂也已下訖是故當知一切煩惱為如來種。明於釋疑。何謂也是致疑之辭。至極妙果應藉勝因而以為種。今言煩惱為種意何所謂。答曰。若見無為者空觀也。入正位不能發心者。無相引□上名為正位。明二乘之人勉于塵勞心棲寂怕之理無為自安絕
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）。涅槃是果報之外的境界，所以特別提出來。文殊師利菩薩（Manjushri Bodhisattva）能夠做到這些，以下總結了在非正道中修行而通達佛道的意義。
於是，維摩詰（Vimalakirti）問文殊（Manjushri），以下是第二大段。就因緣來說明種子。之所以問文殊，是爲了闡明兩位聖者互相顯揚。其中分為三個小段。
第一段，從『於是維摩』以下到『一切煩惱皆是佛種』，說明就各種惡來說明種子。煩惱之所以是如來（Tathagata）的種子，如果從道理上講，萬行都是佛種。現在指出煩惱是種子，是因為如果沒有煩惱，就不能發起菩提心。因為有煩惱，才能發起菩提心。這是在因緣中說明種子。另一種解釋是，之所以指出煩惱是種子，是因為現在闡明法的生起是不定的，從因緣而生髮。或者從邪轉正，或者改惡修善。那麼，正是由於邪惡才生起正道，善因從惡而生。所以因緣能夠辨別種子。上面闡明了非道作為道師的功用。現在闡明了非種子作為種子的弟子之德。這就是二乘（Shravaka and Pratyekabuddha）獨自修善而缺少道師的功用，沒有煩惱的種子就失去了弟子的德行。『有身者』，身見是萬戒的根本。『無明欲愛』以下，廣泛地就各種煩惱增加一個來闡明意義。『七識住』是指欲界人天是一，三禪和三空為七。之所以不取三塗（Three Evil Realms），是因為三塗是極度痛苦的地方，識不樂於居住。所以不取。第四禪只是四禪心。無想是滅心定，識不樂於居住。所以不取。非想是指非想為滅盡定所懷，因此識不樂於居住。
第二小段，『曰何謂也』以下到『是故當知一切煩惱為如來種』，闡明解釋疑問。『何謂也』是引起疑問的措辭。達到極其微妙的果位，應該憑藉殊勝的因而作為種子。現在說煩惱是種子，意義何在？回答說：如果見到無為（Asamskrita Dharma），就是空觀（Sunyata）。『入正位不能發心者』，無相引□上名為正位。闡明二乘之人勉強擺脫塵勞，內心安於寂怕的道理，無為自安，斷絕了...
【English Translation】 English version: Nirvana (Nirvana). Nirvana is beyond the realm of karmic retribution, hence it is mentioned separately. Manjushri Bodhisattva (Manjushri Bodhisattva) is capable of doing these things; the following summarizes the meaning of practicing in the non-path and attaining the Buddha-path.
Then, Vimalakirti (Vimalakirti) asked Manjushri (Manjushri), and the following is the second major section. It explains the seed in terms of conditions. The reason for asking Manjushri is to clarify that the two sages mutually exalt each other. It is divided into three subsections.
The first section, from 'Then Vimalakirti' to 'all afflictions are Buddha-seeds', explains the seed in terms of various evils. The reason why afflictions are the seeds of the Tathagata (Tathagata), if speaking in terms of principle, all practices are Buddha-seeds. Now, pointing out that afflictions are seeds is because without afflictions, one cannot arouse the Bodhi-mind. Because there are afflictions, one can arouse the Bodhi-mind. This is explaining the seed in terms of conditions. Another explanation is that the reason for pointing out afflictions as seeds is because it is now clarified that the arising of Dharma is uncertain, arising from conditions. Or turning from evil to good, or changing evil to cultivate goodness. Then, it is precisely because of evil that the right path arises, and good causes arise from evil. Therefore, conditions can distinguish seeds. The above clarifies the function of the non-path as a teacher of the path. Now, it clarifies the virtue of the non-seed as a disciple of the seed. This is the two vehicles (Shravaka and Pratyekabuddha) cultivating goodness alone and lacking the function of a teacher, and lacking the seed of afflictions loses the virtue of a disciple. 'Those with a body', the view of self is the root of all precepts. 'Ignorance and desire' and below, broadly increase one to clarify the meaning in terms of various afflictions. 'Seven abodes of consciousness' refers to the realm of desire, humans and gods are one, the three dhyanas and three emptinesses are seven. The reason for not taking the three evil realms (Three Evil Realms) is because the three evil realms are places of extreme suffering, and consciousness does not like to reside there. Therefore, it is not taken. The fourth dhyana is just the mind of the fourth dhyana. Non-thought is the samadhi of cessation of mind, and consciousness does not like to reside there. Therefore, it is not taken. Non-thought refers to non-thought being cherished by the samadhi of cessation, therefore consciousness does not like to reside there.
The second subsection, from 'What is it?' to 'Therefore, know that all afflictions are the seeds of the Tathagata', clarifies the explanation of doubts. 'What is it?' is a phrase that raises doubts. Reaching the extremely subtle fruit should rely on a superior cause as a seed. Now, saying that afflictions are seeds, what is the meaning? The answer is: if one sees the unconditioned (Asamskrita Dharma), it is the view of emptiness (Sunyata). 'Those who enter the right position cannot arouse the mind', the non-form leads □ above is called the right position. It clarifies that people of the two vehicles reluctantly get rid of dust and labor, and their hearts are at peace with the principle of fear of silence, the unconditioned is self-assured, and cut off...
于方外之志也。凡夫煩惱既重遭苦彌重。聞說至樂能發方外之志。發心住取。茍據理而言。二乘之人俱然在先成佛。但今所以作此語者。為令二乘明切瑳之美凡夫起于勝求之心。譬如高原不生蓮華者。此下有三譬。前二譬凡夫羅通佐譬。后一譬偏與二乘為譬。高原不生蓮華與二乘為喻也。卑濕淤泥者與凡夫為喻。如是見無為已下合上高原陸地。煩惱淤泥中已下合上卑濕淤泥也。又如殖種于空已下亦與凡聖兩人為喻。但前者據五鈍使為言。此就五利使為語。故得為異也。又如殖種于空者與二乘為譬。糞壞之地與凡夫為譬。見無為者合上殖種于空。起我見畢合糞壞之地。起我見如須彌山者。明凡夫我心自高唯勝是從故。聞佛果極樂仰而慕之。是故當知已下總結一切悉如來種。
第三子段譬如不下偏與二乘為譬。前二譬明二乘無弟子之德。后一譬明無師之功。凡欲取珠。要須躬身跋涉大海。聲聞不入生□□□□□□□□□□□□寶菩薩入生死□□獲于佛果故言得無上智寶也。
爾時大迦葉嘆言善哉已下第三大段。善哉已下明贊述文殊之言。塵勞等侶實能發心為佛種也。我等今者不復堪任已下明二乘自慨絕分不能發心嘆凡夫能發心也。是故文殊凡夫于佛法有返復而聲聞無也。凡夫于佛法有返復。佛本正以救苦為懷
【現代漢語翻譯】 現代漢語譯本： 這是關於方外之志的討論。凡夫因為煩惱深重，所以遭受的痛苦也更加深重。聽聞至樂的境界，能夠啓發方外之志，從而發起菩提心。如果從道理上來說，二乘（聲聞乘和緣覺乘）之人實際上是先於凡夫成佛的。但現在之所以這樣說，是爲了讓二乘之人明白徹底斷除煩惱的美好，也爲了讓凡夫生起追求殊勝佛果的心。譬如高原上不生長蓮花，下面有三個譬喻。前兩個譬喻是針對凡夫和羅通佐（指凡夫俗子）的，后一個譬喻則專門針對二乘。『高原不生蓮華』是比喻二乘。『卑濕淤泥』是比喻凡夫。像這樣，『見無為已下』對應于上面的『高原陸地』，『煩惱淤泥中已下』對應于上面的『卑濕淤泥』。『又如殖種于空已下』也是用凡夫和聖人兩人來做比喻。但前者是就五鈍使（貪、嗔、癡、慢、疑）來說的，後者是就五利使（身見、邊見、邪見、見取見、戒禁取見）來說的，所以才有所不同。『又如殖種于空者』是比喻二乘，『糞壞之地』是比喻凡夫。『見無為者』對應于上面的『殖種于空』，『起我見畢』對應于『糞壞之地』。『起我見如須彌山者』，說明凡夫的我執之心非常高大，只知道追求殊勝，所以聽聞佛果的極樂境界，就仰慕而追求。因此，應當知道，下面總結說一切都是如來的種子。 第三子段，『譬如不下』專門針對二乘來做比喻。前兩個譬喻說明二乘沒有教導弟子的功德，后一個譬喻說明二乘沒有老師的功勞。凡是想要取得寶珠，就必須親自彎腰跋涉大海。聲聞不進入生死（輪迴），……寶菩薩進入生死（輪迴），……獲得佛果，所以說得到無上智慧之寶。 爾時，大迦葉讚歎說『善哉已下』是第三大段。『善哉已下』是贊述文殊菩薩的言論。塵勞煩惱之輩，實際上能夠發起菩提心，成為成佛的種子。『我等今者不復堪任已下』說明二乘之人自我感嘆，斷絕了自己不能發起菩提心的可能性，讚歎凡夫能夠發起菩提心。所以文殊菩薩說，凡夫對於佛法有反覆，而聲聞沒有。凡夫對於佛法有反覆，佛陀本來就是以救度眾生的痛苦為懷的。
【English Translation】 English version: This is a discussion about the aspiration beyond the mundane. Ordinary beings (凡夫, fánfū) suffer greatly because their afflictions (煩惱, fánnǎo) are heavy. Hearing about the ultimate bliss (至樂, zhìlè) can inspire the aspiration beyond the mundane, thus arousing the Bodhi mind (菩提心, pútíxīn). If we speak in terms of principle, those of the Two Vehicles (二乘, èrchéng) (Śrāvakayāna and Pratyekabuddhayāna) actually attain Buddhahood before ordinary beings. But the reason for saying this now is to make those of the Two Vehicles understand the beauty of completely eradicating afflictions, and also to make ordinary beings arise the mind to seek the supreme fruit of Buddhahood. For example, lotuses do not grow on high plateaus. There are three metaphors below. The first two metaphors are directed at ordinary beings and Rotongzuo (羅通佐, Luótōngzuǒ) (referring to ordinary people), while the last metaphor is specifically for the Two Vehicles. 'Lotuses do not grow on high plateaus' is a metaphor for the Two Vehicles. 'Low-lying, damp mud' is a metaphor for ordinary beings. In this way, 'seeing non-action (無為, wúwéi) and below' corresponds to the 'high plateau' above, and 'in the mud of afflictions and below' corresponds to the 'low-lying, damp mud' above. 'Also, like planting seeds in the sky and below' is also a metaphor using both ordinary beings and sages. But the former speaks in terms of the five dull afflictions (五鈍使, wǔ dùn shǐ) (greed, hatred, delusion, pride, doubt), while the latter speaks in terms of the five sharp afflictions (五利使, wǔ lì shǐ) (belief in a self, extreme views, wrong views, adherence to views, adherence to precepts), so there is a difference. 'Also, like planting seeds in the sky' is a metaphor for the Two Vehicles, and 'land ruined by manure' is a metaphor for ordinary beings. 'Seeing non-action' corresponds to 'planting seeds in the sky' above, and 'arising the view of self (我見, wǒjiàn) completely' corresponds to 'land ruined by manure'. 'Arising the view of self like Mount Sumeru (須彌山, Xūmíshān)' illustrates that the self-attachment of ordinary beings is very high, and they only know how to pursue the superior, so when they hear about the ultimate bliss of the fruit of Buddhahood, they admire and pursue it. Therefore, it should be known that everything below is summarized as the seed of the Tathāgata (如來, Rúlái). The third subsection, 'For example, below' is specifically a metaphor for the Two Vehicles. The first two metaphors illustrate that the Two Vehicles do not have the merit of teaching disciples, and the last metaphor illustrates that the Two Vehicles do not have the merit of a teacher. Whoever wants to obtain a pearl must personally bend down and wade through the great ocean. Śrāvakas (聲聞, Shēngwén) do not enter birth and death (生死, shēngsǐ) (saṃsāra), ... the treasure Bodhisattva (菩薩, Púsà) enters birth and death (saṃsāra), ... obtains the fruit of Buddhahood, so it is said to obtain the treasure of unsurpassed wisdom. At that time, Mahākāśyapa (大迦葉, Dàjiāyè) exclaimed, 'Excellent, below' is the third major section. 'Excellent, below' praises the words of Mañjuśrī (文殊, Wénshū) Bodhisattva. Beings of dust and affliction (塵勞, chénláo) can actually arouse the Bodhi mind and become the seeds of Buddhahood. 'We are now no longer capable, below' illustrates that those of the Two Vehicles lament themselves, cutting off the possibility that they cannot arouse the Bodhi mind, and praise ordinary beings for being able to arouse the Bodhi mind. Therefore, Mañjuśrī Bodhisattva said that ordinary beings have reversals in the Dharma (佛法, Fófǎ), while Śrāvakas do not. Ordinary beings have reversals in the Dharma, and the Buddha (佛, Fó) originally had the intention of saving beings from suffering.
。凡夫能發無上之心。廣化眾生稱佛本意。報恩義足。故言有返復也。而聲聞亦稟教修行。但斷三界惑盡取證涅槃。不能行化於物。乖于佛意。故言無返復之義也。又一解。莫兩凡聖無始已來皆曾發大心。中間廢忘。今凡夫還發大心。稱本舊解。故言返復。二乘之人于大乘絕分。不歸本習。故言無返復也。所以者何以下釋凡聖兩人有無之意。所以凡夫有返復而聲聞無返復者何。釋云。凡夫聞佛法能起無上道意。發心成佛。傳教不絕。悟者常續。三寶不斷。有報恩之義。故有返復。正使聲聞聞佛法。終不能發無上道意。故無返復。
爾時會中有菩薩名普現色身以下訖入不二法門品。□□□空生第四論。因室空故普現致問。凡人室家應有父母妻子眷屬取與資生。居士此事如何所在。凈名答明大大士與世有異。世人以生死為父母妻子眷屬。有為法為資生。大士權實二智為父母。功德以為妻子眷屬及與資生。雖知無起滅辨明方便廣上父義。不二法門品廣上母義。后五千菩薩得無生忍。此皆由空室而來。普現色身問遠從空室近因此品初區同非道無惡不兼。今明佛之正道無德不備。德備于內故能外同非道就。
此中開為四段。第一從初說皆何所在。明由室空故普現色身生問也。第二從於是維摩以偈答曰以下訖降伏四種
【現代漢語翻譯】 現代漢語譯本：凡夫能夠發起無上的菩提心（bó tí xīn，覺悟之心），廣泛教化眾生，這符合佛陀的本意，具有報恩的意義，所以說凡夫有『返復』。而聲聞（shēng wén，聽聞佛陀教誨而證悟的修行者）也接受教導修行，但他們斷除三界（sān jiè，欲界、色界、無色界）的煩惱后就證入涅槃（niè pán，寂滅），不能教化眾生，這不符合佛陀的本意，所以說聲聞沒有『返復』的意義。還有一種解釋，無論凡夫還是聖人，從無始以來都曾發起過大菩提心，但中間廢棄遺忘了。現在凡夫重新發起大菩提心，這符合他們本來的願望，所以說有『返復』。二乘（èr shèng，聲聞乘和緣覺乘）之人與大乘（dà shèng，菩薩乘）絕緣，不能迴歸本來的修習，所以說沒有『返復』。為什麼這麼說呢？下面解釋凡夫和聖人有無『返復』的意義。為什麼凡夫有『返復』而聲聞沒有『返復』呢？解釋說，凡夫聽聞佛法后能夠生起無上的菩提道心，發願成佛，教法傳承不絕，覺悟的人常常出現，佛法僧三寶（sān bǎo，佛教的三個根本：佛、法、僧）不會斷絕，具有報恩的意義，所以有『返復』。即使聲聞聽聞佛法，最終也不能發起無上的菩提道心，所以沒有『返復』。 當時法會中有一位菩薩名叫普現色身（pǔ xiàn sè shēn）。（以下內容直到《入不二法門品》結束。）空生第四論說，因為空室的緣故，普現色身才提出問題。凡人的家庭應該有父母、妻子、眷屬，需要獲取和給予生活所需的物資。維摩詰居士（wéi mó jié jū shì）啊，這些事情在哪裡呢？維摩詰（wéi mó jié）回答說，大菩薩與世人不同。世人以生死為父母、妻子、眷屬，以有為法（yǒu wéi fǎ，因緣和合而生的事物）為生活所需。大菩薩以權智（quán zhì，方便的智慧）和實智（shí zhì，真實的智慧）為父母，以功德為妻子、眷屬和生活所需。雖然知道一切法無生無滅，但爲了辨明方便，所以廣泛闡述父親的意義。《不二法門品》廣泛闡述母親的意義。後來五千位菩薩證得無生法忍（wú shēng fǎ rěn，對諸法不生不滅的深刻理解和安忍）。這些都是由於空室而來的。普現色身提問，從空室的遠因，到此品最初的區同非道，沒有邪惡不包含。現在說明佛的正道沒有功德不具備。因為內在功德完備，所以才能外在與非道相同。 此中分為四個部分。第一部分，從『說皆何所在』開始，說明由於空室的緣故，普現色身才提出問題。第二部分，從『於是維摩以偈答曰』開始，直到『降伏四種』。
【English Translation】 English version: Ordinary beings are capable of generating the unsurpassed Bodhi-mind (bó tí xīn, the mind of enlightenment), widely transforming sentient beings, which aligns with the original intention of the Buddha and embodies the meaning of repaying kindness. Therefore, it is said that ordinary beings have 'reversion'. Śrāvakas (shēng wén, disciples who attain enlightenment by hearing the Buddha's teachings) also receive teachings and practice, but they sever the afflictions of the Three Realms (sān jiè, the desire realm, the form realm, and the formless realm) and attain Nirvāṇa (niè pán, cessation), unable to transform beings. This deviates from the Buddha's intention, so it is said that Śrāvakas do not have the meaning of 'reversion'. Another explanation is that whether ordinary beings or sages, from beginningless time, they have all generated the great Bodhi-mind, but abandoned and forgotten it in between. Now, ordinary beings regenerate the great Bodhi-mind, which aligns with their original aspiration, so it is said to have 'reversion'. Those of the Two Vehicles (èr shèng, the Śrāvakayāna and Pratyekabuddhayāna) are cut off from the Mahāyāna (dà shèng, the Bodhisattvayāna) and cannot return to their original practice, so it is said that they do not have 'reversion'. Why is this so? The following explains the meaning of whether ordinary beings and sages have 'reversion' or not. Why do ordinary beings have 'reversion' while Śrāvakas do not? The explanation is that ordinary beings, upon hearing the Buddha's teachings, can generate the unsurpassed Bodhi-mind, vowing to become Buddhas. The transmission of the teachings is continuous, and enlightened beings constantly appear. The Three Jewels (sān bǎo, the three fundamental aspects of Buddhism: the Buddha, the Dharma, and the Sangha) will not be cut off, embodying the meaning of repaying kindness, so there is 'reversion'. Even if Śrāvakas hear the Buddha's teachings, they ultimately cannot generate the unsurpassed Bodhi-mind, so there is no 'reversion'. At that time, in the assembly, there was a Bodhisattva named Puxian Seshen (pǔ xiàn sè shēn). (The following content continues until the end of the 'Entering the Dharma Gate of Non-Duality' chapter.) The fourth discourse of Kongsheng states that because of the empty room, Puxian Seshen raised the question. Ordinary people's families should have parents, wives, relatives, and need to obtain and give life's necessities. Vimalakirti (wéi mó jié jū shì), where are these things? Vimalakirti (wéi mó jié) replied that great Bodhisattvas are different from ordinary people. Ordinary people take birth and death as parents, wives, and relatives, and conditioned dharmas (yǒu wéi fǎ, phenomena arising from causes and conditions) as life's necessities. Great Bodhisattvas take expedient wisdom (quán zhì, skillful means) and real wisdom (shí zhì, true wisdom) as parents, and merit as wives, relatives, and life's necessities. Although knowing that all dharmas are without arising or ceasing, in order to clarify the expedient, the meaning of 'father' is extensively explained. The 'Dharma Gate of Non-Duality' chapter extensively explains the meaning of 'mother'. Later, five thousand Bodhisattvas attained the tolerance of the unborn dharma (wú shēng fǎ rěn, profound understanding and acceptance of the non-arising and non-ceasing nature of all dharmas). These all came about because of the empty room. Puxian Seshen asked, from the distant cause of the empty room to the initial distinction of the same and different paths in this chapter, there is no evil that is not included. Now it is explained that the Buddha's true path lacks no virtue. Because inner virtue is complete, it can outwardly be the same as non-paths. This is divided into four sections. The first section, starting from 'saying where are they all', explains that because of the empty room, Puxian Seshen raised the question. The second section, starting from 'Then Vimalakirti answered in verse', until 'subduing the four types'.
魔勝幡建道場。明□□□父母眷屬資生與世有異。第三從雖知無起滅示彼故有生。以下訖品。明方便智廣上父義。第四入不二法門品明於實智廣上母義也。
第一段普現色身所以致問者。夫為室宅之內應有父母眷屬及以資生什物。而今悉無。是故問言。父母妻子悉為是誰。像馬車乘皆何所在也。
就第二凈名以偈答曰中開為三子段。第一從智度以下訖以此為音樂。有四行偈。就人眷屬為語。智度菩薩母方便以為父者。母本明縎家事在於室內。欲明實智據在理內故以為母。父本當賓客。匡正於外方。便外化其猶如父。一切眾道師無不由是生者。此二智長養法身萬行之本。豈直是菩薩父母。一切諸佛亦從是生也。法喜以為妻者。妻本適志。法喜適悅故以為妻。又一解。世人納妻者為求子胤紹繼家宗。喻如道從歡喜生。以歡喜故則佛種相續法身不斷。其由納妻子胤不絕也。慈悲心以為女者。女人有外出之義。慈悲外被故言為女也。又一解。女人性多慈悲。為懷慈悲之心像女之性故以況之。善心誠實男者。男性貞干能辨家事為義。欲明誠實之善既有貞干之用能辨佛果菩提家事。畢竟空寂舍者。舍以安身為義。空是棲神之宅。其猶如舍。又一解。捨本遮止風霜掩于雨露。明此空理能遮煩惱風霜掩諸漏雨露也。弟子眾
【現代漢語翻譯】 現代漢語譯本 魔勝幡建道場（指Vimalakīrti Nirdesa Sūtra的道場）。明□□□父母眷屬資生與世有異。第三從雖知無起滅示彼故有生。以下訖品。明方便智廣上父義。第四入不二法門品明於實智廣上母義也。
第一段普現色身所以致問者。夫為室宅之內應有父母眷屬及以資生什物。而今悉無。是故問言。父母妻子悉為是誰。像馬車乘皆何所在也。
就第二凈名以偈答曰中開為三子段。第一從智度以下訖以此為音樂。有四行偈。就人眷屬為語。智度（Prajñāpāramitā，智慧的完美）菩薩母方便（Upāya，善巧）以為父者。母本明縎家事在於室內。欲明實智據在理內故以為母。父本當賓客。匡正於外方。便外化其猶如父。一切眾道師無不由是生者。此二智長養法身（Dharmakāya，佛的法身）萬行之本。豈直是菩薩父母。一切諸佛亦從是生也。法喜（Dharma-rati，對佛法的喜悅）以為妻者。妻本適志。法喜適悅故以為妻。又一解。世人納妻者為求子胤紹繼家宗。喻如道從歡喜生。以歡喜故則佛種相續法身不斷。其由納妻子胤不絕也。慈悲心（Karuṇā，慈悲之心）以為女者。女人有外出之義。慈悲外被故言為女也。又一解。女人性多慈悲。為懷慈悲之心像女之性故以況之。善心誠實男者。男性貞干能辨家事為義。欲明誠實之善既有貞干之用能辨佛果菩提家事。畢竟空寂舍者。舍以安身為義。空是棲神之宅。其猶如舍。又一解。捨本遮止風霜掩于雨露。明此空理能遮煩惱風霜掩諸漏雨露也。弟子眾
【English Translation】 English version The magic surpasses the banner and establishes the Bodhimaṇḍa (referring to the Bodhimaṇḍa of the Vimalakīrti Nirdesa Sūtra). It clarifies that the parents, relatives, and livelihood of □□□ are different from those of the world. The third part, 'Although knowing there is no arising or ceasing, he shows them that there is birth,' until the end of the chapter, explains the meaning of skillful wisdom as extensively surpassing the father. The fourth chapter, 'Entering the Dharma Gate of Non-duality,' explains the meaning of true wisdom as extensively surpassing the mother.
The first section explains why the question is raised regarding the universal manifestation of the physical body. Within a house, there should be parents, relatives, and livelihood necessities. But now there is nothing. Therefore, the question is asked: 'Who are the parents and wife? Where are the elephants, horses, and carriages?'
In the second part, 'Vimalakīrti answers with verses,' it is divided into three sections. The first part, from 'Wisdom' until 'take this as music,' has four lines of verses. It speaks of human relatives. Prajñāpāramitā (Perfection of Wisdom) is the mother of the Bodhisattvas, and Upāya (Skillful Means) is the father. The mother inherently understands household matters within the house. It aims to clarify that true wisdom resides within the principle, therefore it is considered the mother. The father is properly a guest, rectifying external affairs. Therefore, he transforms externally, like a father. All teachers of various paths are born from this. These two wisdoms nurture the Dharmakāya (Dharma Body of the Buddha) and are the foundation of myriad practices. Are they merely the parents of Bodhisattvas? All Buddhas are also born from this. Dharma-rati (Joy of the Dharma) is the wife. A wife inherently fulfills desires. Dharma-rati is joyful, therefore it is considered the wife. Another explanation: People take a wife to seek offspring to continue the family lineage. It is like the path arising from joy. Because of joy, the Buddha-seed continues and the Dharmakāya is unbroken. It is like taking a wife and the offspring are never-ending. Karuṇā (Compassionate Heart) is the daughter. Women have the meaning of going out. Compassion is externally bestowed, therefore it is called the daughter. Another explanation: Women are mostly compassionate by nature. Because of cherishing a compassionate heart, it is likened to the nature of a daughter. A virtuous and honest mind is the son. The male nature is upright and capable of managing household affairs. It aims to clarify that honest virtue has the use of uprightness and can manage the household affairs of Buddhahood and Bodhi. Ultimately, emptiness and tranquility are the house. A house is meant for dwelling. Emptiness is the abode for the spirit. It is like a house. Another explanation: A house inherently blocks wind and frost and covers rain and dew. It clarifies that this principle of emptiness can block the wind and frost of afflictions and cover the rain and dew of outflows. The assembly of disciples.
塵勞隨意之所轉者。弟子本以稟承師訓為義。明塵勞眾生從我受化即有弟子之義也。又一解。弟子者敬順孝養資益於我。明化塵勞眾生功來資已故為有弟子也。道品善知識由是成正覺者。善知識能以善相益。正由道品資益成佛故言知識也。諸度法等侶者。世人游江越塞必須結疇敦侶然後得去。欲明大士若游生死江河越煩惱之關塞。若不與六度共俱無由得去。故說為等侶也。四攝為伎女者。四攝順物以悅眾情故言伎女。又解。伎女本以音聲為義。必多來人眾。四攝化物稱適物情。眾必歸從也。歌詠誦法言以此為音樂者。世人音樂以自慰悅。菩薩以法音自娛。
第二子段總持之園苑以下訖凈心以澡浴戒品為涂香。七偈明資生有異。總持之園苑者。園本遮援林果不令遺失。欲明陀羅尼總持音聲法相不失也。無漏法林樹者。見諦無漏樹木根深難拔故得枝條茲茂。明無漏深固難傾萬善枝條故凈扶疏舌猶樹也。又一體樹木能遮蔽日光則有蔭涼之義。明此無漏之體能障邪見煩惱日光獲得涅槃清涼妙樂也。覺意凈妙華解脫智惠果者。華本由樹而生能得於果。以見諦無漏為樹能生思惟七覺之華獲盡無生智解脫之果也。八解之浴池定水湛然滿者。八解脫背舍下惡。其猶浴池除垢也。夫欲修八解脫觀事須游心定水。若修定圓備。則八解
【現代漢語翻譯】 現代漢語譯本 塵勞隨意之所轉者：弟子因為秉承師父的教誨作為道義。明白塵勞眾生從我這裡接受教化，就有了弟子的意義。另一種解釋是，弟子應該尊敬順從，孝順供養，並對我有所助益。明白教化塵勞眾生，他們的功德會反過來資助自己，所以說有了弟子。 道品善知識由此成就正覺：善知識能夠用善來互相幫助。正是因為道品資助增益，才能成就佛果，所以稱為知識。 諸度法等侶：世人如果想要遊歷江河，翻越關塞，必須結伴同行。想要說明菩薩如果遊歷生死江河，翻越煩惱的關隘，如果不與六度（佈施、持戒、忍辱、精進、禪定、智慧）共同行動，就沒有辦法到達。所以說六度是同伴。 四攝為伎女：四攝（佈施、愛語、利行、同事）順應眾生的心意，使大眾喜悅，所以說是伎女。另一種解釋是，伎女的本意在於音聲，必然會吸引很多人。四攝教化眾生，適應眾生的情感，大眾必然歸順。 歌詠誦法言以此為音樂：世人的音樂用來娛樂，菩薩用法音來自我娛樂。 第二子段，從總持之園苑以下，到用清凈心洗浴，用戒品作為涂香。七句偈說明資生有所不同。總持之園苑：園的作用是遮擋和保護，使林木果實不至於遺失。想要說明陀羅尼（總持）能夠總攝保持音聲和法相而不遺失。 無漏法林樹：見諦（證悟真理）的無漏樹木，根深蒂固難以拔除，所以枝繁葉茂。說明無漏的體性深固難以動搖，萬善的枝條因此而繁茂，所以說清凈扶疏，舌頭就像樹一樣。另一種解釋是，樹木能夠遮蔽日光，從而產生蔭涼。說明這無漏的體效能夠遮擋邪見和煩惱的日光，從而獲得涅槃的清涼和妙樂。 覺意凈妙華，解脫智慧果：花本來由樹木而生，能夠結出果實。以見諦無漏作為樹木，能夠生出思惟七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支）的華，獲得斷盡煩惱、證得無生之智的解脫果實。 八解之浴池，定水湛然滿：八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）背離捨棄惡法，就像浴池能夠去除污垢一樣。想要修習八解脫觀，必須用心於定水。如果修習禪定圓滿完備，那麼八解脫...
【English Translation】 English version Those who are turned by the dust and toil at will: Disciples take inheriting the teacher's instructions as righteousness. Understanding that sentient beings in the dust and toil receive transformation from me implies the meaning of disciples. Another explanation is that disciples should respect, obey, be filial, provide support, and benefit me. Understanding that transforming sentient beings in the dust and toil, their merits will in turn support oneself, hence the saying of having disciples. The virtuous knowledge of the path factors thus achieves perfect enlightenment: Virtuous knowledge can help each other with goodness. It is precisely because the path factors support and benefit that the fruit of Buddhahood can be achieved, hence it is called knowledge. Companions such as the various Dharma perfections: If people want to travel rivers and cross passes, they must travel together. Wanting to explain that if Bodhisattvas travel the rivers of birth and death and cross the passes of afflictions, if they do not act together with the six perfections (generosity, morality, patience, diligence, concentration, wisdom), there is no way to reach the destination. Therefore, the six perfections are said to be companions. The Four Embracing Dharmas as dancing girls: The Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) comply with the minds of sentient beings, making the masses happy, hence they are called dancing girls. Another explanation is that the original meaning of dancing girls lies in sound, which will inevitably attract many people. The Four Embracing Dharmas transform sentient beings, adapting to their emotions, and the masses will inevitably submit. Singing and reciting the Dharma words as music: The music of the world is used for entertainment, while Bodhisattvas use the Dharma sound to entertain themselves. The second subsection, from the garden of total retention onwards, to bathing with a pure mind and using the precepts as fragrant ointment. Seven verses explain that the resources for life are different. The garden of total retention: The function of a garden is to shield and protect, so that the trees and fruits are not lost. Wanting to explain that Dharani (total retention) can comprehensively retain the sound and characteristics of the Dharma without losing them. The forest of undefiled Dharma trees: The undefiled trees of seeing the truth (realizing the truth), with deep roots that are difficult to uproot, hence the branches and leaves are lush. Explaining that the nature of undefiled is deep and difficult to shake, and the branches of myriad virtues are therefore luxuriant, hence it is said to be pure and sparse, and the tongue is like a tree. Another explanation is that trees can shield the sunlight, thereby producing shade. Explaining that this undefiled nature can shield the sunlight of wrong views and afflictions, thereby obtaining the coolness and wonderful bliss of Nirvana. The pure and wonderful flowers of the factors of enlightenment, the fruit of liberation and wisdom: Flowers originally grow from trees and can bear fruit. Taking the undefiled of seeing the truth as trees, they can produce the flowers of the seven factors of enlightenment (discrimination of Dharma, diligence, joy, tranquility, equanimity, concentration, mindfulness), and obtain the fruit of liberation of cutting off afflictions and attaining the wisdom of non-birth. The bathing pool of the eight liberations, the water of concentration is full and clear: The eight liberations (liberation by contemplating external forms while having internal forms, liberation by contemplating external forms while having no internal forms, liberation by realizing the pure body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, liberation of cessation of perception and sensation) abandon evil dharmas, just as a bathing pool can remove dirt. To practice the contemplation of the eight liberations, one must focus on the water of concentration. If the practice of meditation is complete and perfect, then the eight liberations...
池滿。故言定水湛然滿也。布以七凈花俗此無垢人者。此七凈者戒凈心凈見凈度疑凈道非道凈行凈行斷知見凈。謂之七凈也。華本芬香鮮凈為義。明七凈備戒定芬香智慧鮮凈其猶華也。羅漢法身大士游心此理。故言浴此無垢人。又解。華本由水而出即能莊嚴于木。此七凈由定而生即莊嚴于定象馬五通馳者。菩薩以五通飛馳處處行化。其猶象馬馳驟也。大乘以為車者。大乘有運載之義。其若車也。調御以一心遊於八正路者。八正之道雖復平坦。若無調御大乘之車則有越轍之義也。一心者舍心也。心有三相。一者發動。二者斂攝。三者舍心。若心發動太過則應修定。若心沉沒太過則應修精進。若動靜調適。任之令進容豫之中。是名為舍。舍則調停猶如善仰之者。牛遲則策之。疾則制之。遲疾得所。則縱漸涉夷途無有留難也。具以嚴容眾好飾其姿者。以三十二相莊嚴其容。八十種好光飾姿顏也。慚愧之上服者。世間上服以障弊為義。欲明菩薩慚愧自法為上服以彰無慚無愧黑弊鄙立也。深心為華鬘者。世人華鬘首之飾。欲明深心行之上其猶如鬘也。又解。世人雜綖貫宗眾華以為首飾。欲明菩薩以深心之解貫宗諸行終成莊嚴智慧之首。富有七財寶者。信戒聞惠佈施慚愧謂七財。世人豐七珍為富也。大士積此七法為富也。教授以滋
息者。以七財教化於人。人復化彼。化化相傳非滋息如何。如所說修行迴向為大利者。如說能行。回所修善共成無上道。功來歸己。其猶大利也。四禪為床坐從於凈命生者。床坐寢臥安身。四禪者安靜義同牀坐也。又解。世之床坐避毒螫下濕。明菩薩修四禪為除下地卑穢之患也。夫造床座要須運動斤斧然後得成。今朝若不修凈命為因。禪定無由可克言。從凈命生也。多聞增智慧以為自覺音者。外國諸王寢睡過多故作糸竹之音奏其耳道令彼覺悟。欲明菩薩寢在禪定之床太沉。則以多聞增智慧除無明之昏睡也。甘露法之食解脫味為漿者。食以資身養命。漿以息渴。如理無漏甘露資法身養惠命。經脫除生死之渴愛也。凈心以澡浴戒品為涂香者。心凈故則持戒除垢。猶澡浴除垢穢也。世人浴竟恐直風入體以香涂之。戒防非法能障惡法。其猶涂香也。
第三子段摧滅煩惱賊一偈明舉勇健能伏怨敵結上兩段。世人身健多有謀略故。眷屬資生所以得立。身羸怯惄則為他人侵奪。資生眷屬不得存在。欲明菩薩正以智慧法身強故煩惱四魔不能侵毀也。摧滅煩惱賊勇健無能逾者。世人除怨得稱為勇健。明菩薩能滅煩惱智慧勇猛。降伏四種魔勝幡建道場。太世人破陣勝幡樹勝相。明菩薩嘆四魔□正以坐道場為勝幡也。
從雖知無
起滅已下第三大段廣于父義。所以父母偏廣者。惟尊唯重生育之本不過父母也。菩薩二智眾德之宗萬行之本故偏廣之。就中開為四子段。第一雖知無起滅以下三偈總明外化物示現不同上供諸佛下化眾生也。第二從諸有眾生類以下訖以善方便力皆能給足之二十四偈。雖明外化非一也。第三如是道無量兩偈總舉結上。如是道無量者。內德無量也。所行無有崖者。正由內行無量故能方便無量也。智慧無邊際者。釋上道無量。正由智慧無邊故內德無量也。度脫無數眾者。釋上所引無有崖也。正以能度無數眾故行化無崖。假令一切佛一偈明德量淵曠。談不能盡。佛嘆菩薩之德。豈可不盡。此言不盡者。但言不可累書事不可疊道故言窮劫不能盡也。第四誰聞如是法一偈勸發心也。
入不二法門品
此品所以來者。上明佛道品。即是明中方便。今明自非照真諦之境窮達無生之理。無由能涉明施化。故次佛道品復明不二法門品。此品是第四大段廣上母義。空理一相故言不二。能軌曰法。通智為門。善契此理所以稱入。從始以來唯二人相對余皆默然。今欲各顯其德故問眾人也。又一解。至理幽玄隱而難測。自非眾聖詳辨無由可究。且時人寄悟不同。應見眾菩薩說然後獲悟。就此品中開為三段。從初以下訖隨所樂說之。明凈名
【現代漢語翻譯】 現代漢語譯本：起滅已下第三大段，比父義更為廣大。之所以說父母之義偏廣，是因為唯有尊重和重視生育的根本，莫過於父母。菩薩的二智（權智與實智）是眾多功德的宗源，萬行的根本，所以（對菩薩的闡述）也偏於廣大。其中又分為四個子段。第一段，『雖知無起滅』以下三偈，總括地說明外化之物的示現不同，既上供諸佛，又下化眾生。第二段，從『諸有眾生類』以下，直到『以善方便力皆能給足』的二十四偈，說明外化並非只有一種。第三段，『如是道無量』兩偈，總括地總結以上內容。『如是道無量』，指的是內在功德的無量。『所行無有崖』，正是因為內在的修行無量，所以才能方便無量。『智慧無邊際』，解釋了上面的『道無量』，正是因為智慧沒有邊際，所以內在的功德才無量。『度脫無數眾』，解釋了上面的『所行無有崖』，正是因為能夠度脫無數的眾生，所以行化才沒有邊際。『假令一切佛』一偈，說明功德的量度深遠廣闊，言語無法窮盡。佛讚歎菩薩的功德，難道還不能說完嗎？這裡說不能說完，只是說不可一一累述，事情不可重複道說，所以說窮盡劫數也不能說完。第四段，『誰聞如是法』一偈，勸勉發起菩提心。 入不二法門品 這一品之所以出現，是因為上面闡明了佛道品，也就是闡明了其中的方便。現在說明，如果不是照見真諦之境，窮盡通達無生的道理，就沒有辦法涉入明施教化。所以繼佛道品之後，又闡明不二法門品。這一品是第四大段，闡述比母義更為廣大的內容。空理是唯一的相，所以說不二。能夠作為準則的叫做『法』。通達的智慧是『門』。善於契合這個道理，所以稱為『入』。從一開始以來，只有Vimalakirti（維摩詰）和Manjushri（文殊師利）二人相對，其餘的人都沉默不語。現在想要各自彰顯他們的功德，所以才詢問眾人。又有一種解釋，至理幽深玄妙，隱晦而難以測度，如果不是眾多聖人詳細辨析，就沒有辦法探究。而且當時人們寄託的領悟各不相同，應該聽見眾多菩薩的說法，然後才能獲得領悟。在這一品中，分為三個段落。從開頭以下，直到『隨所樂說之』，說明Vimalakirti（維摩詰）...
【English Translation】 English version: The third major section after 'arising and ceasing' is broader than the meaning of 'father'. The reason why the meaning of 'parents' is particularly broad is that the foundation of respect and importance for the origin of life is none other than parents. The two wisdoms (expedient wisdom and true wisdom) of the Bodhisattva are the source of numerous merits and the foundation of myriad practices, hence the elaboration on the Bodhisattva is also particularly extensive. Among them, it is divided into four sub-sections. The first section, the three verses from 'Although knowing there is no arising or ceasing' onwards, generally explain the different manifestations of external transformations, both offering to all Buddhas above and transforming sentient beings below. The second section, from 'All kinds of sentient beings' onwards, up to the twenty-four verses of 'All can be satisfied with skillful expedient power', explains that external transformations are not of only one kind. The third section, the two verses 'Such is the immeasurable path', generally summarize the above. 'Such is the immeasurable path' refers to the immeasurable inner virtues. 'What is practiced has no bounds' is precisely because the inner practice is immeasurable, hence the ability to be immeasurably expedient. 'Wisdom is without limit' explains the above 'immeasurable path'; it is precisely because wisdom is without limit that inner virtues are immeasurable. 'Liberating countless beings' explains the above 'What is practiced has no bounds'; it is precisely because of the ability to liberate countless beings that the practice of transformation has no bounds. The verse 'Suppose all the Buddhas' explains that the measure of merit is profound and vast, and words cannot exhaust it. The Buddha praises the merits of the Bodhisattva; could it be that it cannot be fully stated? The statement 'cannot be exhausted' here simply means that it cannot be repeatedly enumerated, and matters cannot be repeatedly stated, hence it is said that even exhausting kalpas cannot fully state it. The fourth section, the verse 'Who hears such a Dharma', encourages the arising of the Bodhi mind. Chapter on Entering the Gate of Non-Duality The reason for this chapter is that the above explains the Chapter on the Buddha Path, which is to explain the expedients within it. Now it is explained that if one does not illuminate the realm of true reality and exhaustively understand the principle of non-birth, there is no way to engage in the teaching of enlightenment. Therefore, following the Chapter on the Buddha Path, the Chapter on Entering the Gate of Non-Duality is explained again. This chapter is the fourth major section, elaborating on content that is broader than the meaning of 'mother'. The principle of emptiness is the only characteristic, hence it is said to be non-dual. That which can be a standard is called 'Dharma'. Penetrating wisdom is the 'Gate'. Being skilled in accordance with this principle is called 'Entering'. From the beginning, only Vimalakirti (維摩詰) and Manjushri (文殊師利) were facing each other, and the rest were silent. Now, wanting to manifest their merits respectively, they ask the assembly. Another explanation is that the ultimate truth is profound and mysterious, hidden and difficult to fathom; if it were not for the detailed analysis of many sages, there would be no way to investigate it. Moreover, the understanding that people rely on at that time is different, and they should hear the teachings of many Bodhisattvas before they can gain understanding. In this chapter, it is divided into three sections. From the beginning onwards, up to 'speak according to what they delight in', it explains Vimalakirti (維摩詰)...
命眾菩薩說。第二從法自在以下訖凈名默然。正明不二法門義。第三從就說是語時五千菩薩以下訖品。明說法利益時人悟道。就第二段中復開為三段。第一諸菩薩以言遣法。第二文殊以言遣諸人之言。第三凈名以不言遣文殊之言。就諸菩薩名中各有三句。第一以事相為二。第二明據理無不二。第三明智會不二之理。下一一菩薩中皆如此。類可知。法自在菩薩曰以生滅為二者。生名起成。滅者緣離曰滅。法相理中不見始起之生亦不見今離散為滅。得此無生忍者即是會不二理也。德身首曰我我所為二者。計身有神我自身之外悉為我所也。既無神我亦無身外之所也。不眴曰受不受為二者。受不受相對為二。受以取相為義。不受者心無存執。若法不受則不可得者。若法相理中不見有取相是受。亦不見心無存執是為不受。正以受不受不可得故無受心。是取不受心為舍。亦無作起受引等相也。德頂曰垢凈為二者。煩惱點污為垢。智慧鮮潔為凈。若見垢實性則無凈相者。若見煩惱實性體空則無智慧凈相也。順於滅相者。順於空如滅相也。善宿曰。是動是念者。紛亂為動。澄靜爲念。靜亂相對為二也。又一解。微起為動。取相染著爲念。始終為二也。亦得六識為動。想受行爲念也。不動則無念者。法相理中無六識之動。亦無想等之念。
【現代漢語翻譯】 現代漢語譯本： 命令眾菩薩闡述。第二部分從法自在菩薩開始，到維摩詰默然為止，主要闡明不二法門的意義。第三部分從『當說是語時，五千菩薩』開始，到本品結束，闡明說法帶來的利益以及當時人們的悟道情況。在第二部分中，又可分為三個小段。第一段是眾菩薩用言語來闡釋不二之法。第二段是文殊菩薩用言語來駁斥眾人的言論。第三段是維摩詰用不說話的方式來駁斥文殊菩薩的言論。在各位菩薩的名號中，各自包含三句話。第一句是以事相來區分二。第二句是闡明從理上來說，沒有什麼不是不二的。第三句是闡明用智慧來領會不二的道理。下面每一位菩薩都以此類推，可以參照理解。法自在菩薩說：『以生滅為二』，生是指起始產生，滅是指因緣離散而消滅。在法相理中，既看不到最初的生起，也看不到如今的離散消滅。能夠證得這種無生法忍的人，就是領會了不二的道理。德身菩薩說：『以我與我所為二』，認為身體里有神我，自身之外的一切都是我所擁有的。既然沒有神我，也就沒有身外之物。不眴菩薩說：『以受與不受為二』，受與不受是相對的。受，以取相為義。不受，指心中沒有執著。如果對法不接受，就無法得到。如果在法相理中，看不到有取相的『受』，也看不到心中沒有執著的『不受』，正是因為受與不受都不可得，所以沒有受的心。這是取不受的心而捨棄。也沒有產生受的因緣等相。德頂菩薩說：『以垢與凈為二』，煩惱的玷污是垢，智慧的鮮明潔凈是凈。如果看到垢的真實本性，就沒有凈的相。如果看到煩惱的真實本性是空，就沒有智慧的清凈之相。順於滅相，就是順於空如滅相。善宿菩薩說：『以動與念為二』，紛亂是動，澄靜是念。靜與亂相對為二。另一種解釋是，細微的生起是動，取相染著是念。始終為二。也可以理解為六識為動，想、受、行爲念。不動就沒有念，在法相理中，沒有六識的動，也沒有想等的念。
【English Translation】 English version: Instructing all the Bodhisattvas to speak. The second part, starting from Dharma Freedom Bodhisattva (法自在菩薩) (Dharma Freedom Bodhisattva) and ending with Vimalakirti's (維摩詰) (Vimalakirti) silence, mainly elucidates the meaning of the non-dual Dharma gate. The third part, starting from 'When this was spoken, five thousand Bodhisattvas' and ending with the chapter, elucidates the benefits of preaching and the enlightenment of the people at that time. In the second part, it can be further divided into three sections. The first section is the Bodhisattvas using words to explain the non-dual Dharma. The second section is Manjushri (文殊菩薩) (Manjushri) using words to refute the words of the people. The third section is Vimalakirti using silence to refute the words of Manjushri. In the names of each Bodhisattva, each contains three sentences. The first sentence is to distinguish duality by phenomena. The second sentence is to clarify that from the perspective of principle, there is nothing that is not non-dual. The third sentence is to clarify the principle of understanding non-duality with wisdom. The following Bodhisattvas can be understood by analogy. Dharma Freedom Bodhisattva (法自在菩薩) (Dharma Freedom Bodhisattva) said: 'Taking arising and ceasing as two', arising means the beginning of formation, and ceasing means the dissolution of conditions and extinction. In the Dharma characteristic principle, one cannot see the initial arising, nor can one see the current dissolution and extinction. One who attains this non-arising Dharma forbearance is one who understands the principle of non-duality. Virtue Body Bodhisattva (德身菩薩) (Virtue Body Bodhisattva) said: 'Taking 'I' and 'mine' as two', believing that there is a divine 'I' in the body, and everything outside the body is what 'I' possess. Since there is no divine 'I', there is also nothing outside the body. Unblinking Bodhisattva (不眴菩薩) (Unblinking Bodhisattva) said: 'Taking acceptance and non-acceptance as two', acceptance and non-acceptance are relative. Acceptance means taking characteristics. Non-acceptance means that there is no attachment in the mind. If one does not accept the Dharma, one cannot obtain it. If in the Dharma characteristic principle, one cannot see the 'acceptance' of taking characteristics, nor can one see the 'non-acceptance' of having no attachment in the mind, it is precisely because acceptance and non-acceptance are unattainable that there is no mind of acceptance. This is taking the mind of non-acceptance and abandoning it. There is also no cause for the arising of acceptance. Virtue Top Bodhisattva (德頂菩薩) (Virtue Top Bodhisattva) said: 'Taking defilement and purity as two', the defilement of afflictions is defilement, and the brightness and purity of wisdom is purity. If one sees the true nature of defilement, there is no aspect of purity. If one sees that the true nature of afflictions is emptiness, there is no pure aspect of wisdom. Conforming to the aspect of extinction is conforming to the aspect of emptiness and extinction. Good Abode Bodhisattva (善宿菩薩) (Good Abode Bodhisattva) said: 'Taking movement and thought as two', confusion is movement, and tranquility is thought. Tranquility and confusion are relative as two. Another explanation is that subtle arising is movement, and taking characteristics and attachment is thought. Beginning and end are two. It can also be understood that the six consciousnesses are movement, and thought, feeling, and action are thought. Without movement, there is no thought. In the Dharma characteristic principle, there is no movement of the six consciousnesses, nor is there thought, etc.
無念則無分別者。既無想等之念故無六識心。是分別通達此者智會於理也善眼曰一相無相者。追二為一相。除有為無相逐事明空人計云召然有異故。一相無相相對為二。若知一相即是無相者。若知一相體空即是無相空也。亦不取無相入于平等者。亦不見無相可取。解平等空也。妙臂曰菩薩心聲聞心為二者。二乘自度心智則狹菩薩兼濟心則曠大。計大小心為二。若觀心相體空如到者則無大小之別也。弗沙曰善不善為二者。順理益物為善。違理損物為不善。若起心順理為善違理為不善。入無相空際者則無二也。師子曰罪福為二者。上云善不善。就因為語。此語則據果為因言。三塗苦果為罪。人天樂報為福。又解。是因中之名因招苦果為罪。感樂名福。若達罪體性空則與福無異。以金剛惠決了此空相。則無罪是縛無福是解也。師子意曰有漏無漏為二者。苦集為有漏。滅道為無漏也。若得諸法等則不起漏不漏相者。若得諸法體空平等則無苦集有漏。滅道為無漏。不著于相亦不住無相者。不著有漏之相亦不住無相無漏之無相也。凈解曰有為無為為二者。萬像森羅是有為。太虛空寂為無為。此空有相對為二。若離一切數則心如虛空者。若知有為數空則心如虛空。求虛空亦不可得也。那羅延曰世間出世者。從外凡夫迄世第一法已來名
【現代漢語翻譯】 現代漢語譯本 『無念則無分別』是指，既然沒有想等念頭，也就沒有六識心。能夠通達這一點，就是智慧與真理相會。善眼說：『一相無相』，是將二歸一相，除去有為而達到無相。執著於事物而明白空性的人認為，既然有差異，那麼『一相』和『無相』相對立就成了二。如果明白『一相』即是『無相』，如果明白『一相』的本體是空，那就是『無相空』。『亦不取無相入于平等』，就是不見有『無相』可取，理解平等空性。妙臂說：『菩薩心和聲聞心為二』，二乘（聲聞乘和緣覺乘）只求自度，心智狹隘；菩薩兼濟天下，心胸曠大。執著于大小心就成了二。如果觀察心的相狀，明白其本體是空，如同到達彼岸，那就沒有大小之別。弗沙說：『善和不善為二』，順應道理，利益眾生是善；違背道理，損害眾生是不善。如果起心順應道理是善，違背道理是不善，進入無相空性，就沒有二。師子說：『罪和福為二』，上面說的善和不善，是從因上來說的；這裡說的罪和福，則是從果上來說的。三塗（地獄、餓鬼、畜生）的苦果是罪，人天的快樂果報是福。另一種解釋是，這是因中的名稱，因招致苦果是罪，感得快樂是福。如果通達罪的體性是空，那麼就與福沒有差別。用金剛智慧決斷了這種空相，就沒有罪的束縛，也沒有福的解脫。師子意說：『有漏和無漏為二』，苦和集是有漏，滅和道是無漏。如果得到諸法平等，就不會生起有漏和無漏的相狀。如果得到諸法的本體是空性和平等，就沒有苦集有漏，滅道無漏。『不著于相亦不住無相』，就是不執著于有漏之相，也不住在無相無漏的無相之中。凈解說：『有為和無為為二』，萬象森羅是有為，太虛空寂是無為。這種空和有的相對就是二。『若離一切數則心如虛空』，如果明白有為之數是空，那麼心就如虛空。追求虛空也是不可得的。那羅延說：『世間和出世間』，從外凡夫到世第一法都叫做世間。
【English Translation】 English version 'No thought, then no discrimination' means that since there are no thoughts such as 'thinking', there is no mind of the six consciousnesses. To be able to understand this is wisdom meeting with truth. Shanyan (Good Eyes) said: 'One aspect, no aspect' is to trace two back to one aspect, and remove the conditioned to achieve no aspect. Those who cling to things and understand emptiness believe that since there are differences, 'one aspect' and 'no aspect' are opposed to each other and become two. If you understand that 'one aspect' is 'no aspect', if you understand that the essence of 'one aspect' is emptiness, then that is 'no aspect emptiness'. 'Also, do not take no aspect to enter into equality' means not seeing that there is 'no aspect' to be taken, understanding equal emptiness. Miaobi (Wonderful Arm) said: 'The Bodhisattva mind and the Sravaka (Hearer) mind are two'. The two vehicles (Sravakayana and Pratyekabuddhayana) only seek self-liberation, and their wisdom is narrow; Bodhisattvas benefit all beings, and their minds are vast. Clinging to the great and small minds becomes two. If you observe the appearance of the mind and understand that its essence is emptiness, like reaching the other shore, then there is no difference between great and small. Fusha (Phussa) said: 'Good and not good are two'. To accord with reason and benefit beings is good; to violate reason and harm beings is not good. If the arising of the mind accords with reason, it is good; if it violates reason, it is not good. Entering the realm of no aspect emptiness, there is no two. Shizi (Lion) said: 'Sin and merit are two'. The good and not good mentioned above are from the perspective of cause; the sin and merit mentioned here are from the perspective of effect. The bitter fruit of the three evil realms (hell, hungry ghosts, animals) is sin, and the happy reward of humans and gods is merit. Another explanation is that these are names in the cause; the cause that leads to bitter fruit is sin, and the cause that leads to happiness is merit. If you understand that the essence of sin is emptiness, then there is no difference from merit. Using Vajra wisdom to decisively understand this empty appearance, there is no bondage of sin, and no liberation of merit. Shiziyi (Lion's Meaning) said: 'Defiled and undefiled are two'. Suffering and accumulation are defiled, and cessation and the path are undefiled. If you attain the equality of all dharmas, you will not give rise to the appearance of defiled and undefiled. If you attain the emptiness and equality of the essence of all dharmas, there is no suffering and accumulation of defiled, and cessation and the path are undefiled. 'Not attached to appearance, nor dwelling in no appearance' means not clinging to the appearance of defiled, nor dwelling in the no appearance of undefiled. Jingjie (Pure Understanding) said: 'Conditioned and unconditioned are two'. The myriad phenomena are conditioned, and the vast emptiness is unconditioned. This opposition of emptiness and existence is two. 'If you are apart from all numbers, then the mind is like empty space'. If you understand that the number of conditioned is empty, then the mind is like empty space. Seeking empty space is also unattainable. Narayana said: 'Worldly and transcendental' from ordinary people to the highest worldly dharma is called worldly.
世間心。無相已上得真無漏名出世間心。世間性空即是出世間者。若解世間實性證空即是出世間無相也。于其中不入出溢散者。于空理之中。不見世間心入于生死出世間心出於生死亦不見世間心流溢生死出世間心散滅生死也。善意曰生死涅槃者。縛解為二。生死是縛。涅槃為解。若見生死性則無生死者。若解生死體空即是涅槃無生死也。無縛無解不然不滅者。亦無生死為縛涅槃是解。亦無生死煩惱熾然。無涅槃寂滅也。現見曰盡不盡者。煩惱為盡。滅結無為名不盡。若究竟盡若不盡皆是無盡相者。法相理中觀盡與不盡二俱是空不可得故言盡不也 普守曰我無我者。計有神我為我。計定實無我為無我。我尚不可得非我何可得者。法相理中神我尚無。豈有定實無我可得。見實性體空者不復起於我與無我也。電天曰明無明為二者。智慧是明。煩惱為無明也。無明實性即是明者。無明實性體空故即是明也。明亦不可取離一切數者。明體性空離一切心數故亦不可得取也。喜見曰色空為二者。計五陰定有為色定無為空。色即是空者。色體性無故色是空也。非色滅空色性自空者。非是色滅方空。色體本來自空。受想行識亦皆爾也。明相曰四種異空種異為二者。四大對空大也。四種性即是空種性者。四大性空即是空大。對此五大成身故
【現代漢語翻譯】 現代漢語譯本 世間心（指凡夫之心）。若能超越有相之境界，證得真正的無漏智慧，則可稱之為出世間心（指聖人之心）。世間萬法的自性本空，這便是出世間的境界。如果能夠理解世間萬法的真實體性本空，證悟空性，那就是出世間的無相境界。 于其中不入出溢散者：在空性的真理之中，不見世間心進入生死輪迴，也不見出世間心脫離生死輪迴；不見世間心在生死中流轉，也不見出世間心消散於生死之中。 善意曰：生死與涅槃，是束縛與解脫的兩種狀態。生死是束縛，涅槃是解脫。如果能看清生死的自性，就會發現並沒有真正的生死。如果能理解生死的本體是空性的，那就是涅槃，沒有生死。 無縛無解不然不滅者：既沒有生死作為束縛，也沒有涅槃作為解脫；既沒有生死煩惱的熾盛，也沒有涅槃寂滅的境界。 現見曰：盡與不盡，煩惱斷盡為盡，滅除煩惱結使而證得的無為法名為不盡。如果究竟是斷盡還是沒有斷盡，都是沒有窮盡的相。在法相的道理中，觀察斷盡與未斷盡，二者都是空性的，不可得，所以說是盡與不盡。 普守曰：我與無我，執著有神我存在為我，執著絕對沒有我存在為無我。我尚且不可得，何況非我呢？在法相的道理中，神我尚且不存在，哪裡有絕對的無我可得呢？見到萬法真實體性本空的人，不會再執著於我與無我。 電天曰：明與無明是二種對立的概念，智慧是明，煩惱是無明。無明的真實體性就是明，因為無明的真實體性是空性的，所以就是明。明也不可執取，遠離一切數量，明的體性是空性的，遠離一切心識的計算，所以也是不可執取的。 喜見曰：色與空是二種對立的概念，執著五陰是實有的為色，執著絕對沒有為無為空。色就是空，因為色的體性本無，所以色就是空。不是色滅了才空，而是色的自性本來就是空。受、想、行、識也是如此。 明相曰：四種（四大）與空種（空大）不同，這是兩種對立的概念。四大與空大相對。四大的自性就是空大，四大性空就是空大。因為有這五大和合才形成身體。
【English Translation】 English version The mundane mind (referring to the mind of ordinary beings). If one transcends the realm of forms and attains true, undefiled wisdom, it can be called the supramundane mind (referring to the mind of sages). The emptiness of the nature of mundane phenomena is the supramundane realm. If one can understand that the true nature of mundane phenomena is emptiness and realize emptiness, that is the supramundane, formless realm. 'Among them, there is no entering, exiting, overflowing, or scattering': Within the truth of emptiness, one does not see the mundane mind entering the cycle of birth and death, nor does one see the supramundane mind escaping the cycle of birth and death; one does not see the mundane mind flowing in birth and death, nor does one see the supramundane mind dissolving in birth and death. Shanyi said: 'Birth and death and Nirvana are two states: bondage and liberation. Birth and death are bondage, and Nirvana is liberation. If one sees the nature of birth and death, one will find that there is no true birth and death. If one understands that the essence of birth and death is emptiness, that is Nirvana, without birth and death.' 'No bondage, no liberation, neither so nor not so, neither arising nor ceasing': There is neither birth and death as bondage, nor Nirvana as liberation; there is neither the burning of the afflictions of birth and death, nor the quiescence of Nirvana. Xianjian said: 'Exhaustion and non-exhaustion: the complete exhaustion of afflictions is called exhaustion, and the unconditioned dharma attained by extinguishing the bonds of affliction is called non-exhaustion. Whether it is ultimately exhausted or not exhausted, both are inexhaustible aspects.' In the doctrine of Dharmalakshana, observing exhaustion and non-exhaustion, both are empty and unattainable, so it is said to be exhaustion and non-exhaustion. Pushou said: 'Self and non-self: clinging to the existence of a divine self is called self, and clinging to the absolute non-existence of self is called non-self. Even the self is unattainable, so how can non-self be attained?' In the doctrine of Dharmalakshana, the divine self does not even exist, so where can absolute non-self be attained? Those who see that the true nature of all dharmas is emptiness will no longer cling to self and non-self. Diantian said: 'Brightness and ignorance are two opposing concepts: wisdom is brightness, and affliction is ignorance. The true nature of ignorance is brightness, because the true nature of ignorance is emptiness, so it is brightness. Brightness is also unattainable, being apart from all numbers.' The nature of brightness is emptiness, being apart from all calculations of consciousness, so it is also unattainable. Xijian said: 'Form and emptiness are two opposing concepts: clinging to the five skandhas (wuyin) as real is form, and clinging to absolute non-existence is emptiness. Form is emptiness, because the nature of form is originally non-existent, so form is emptiness. It is not that form ceases and then becomes empty, but that the nature of form is originally empty. So are sensation, perception, volition, and consciousness.' Mingxiang said: 'The four elements (sida) and the element of space (kongda) are different, these are two opposing concepts. The four elements are opposite to the element of space. The nature of the four elements is the element of space, the emptiness of the four elements is the element of space. It is because of the combination of these five great elements that the body is formed.'
言種也。如前際后際空故中際亦空者。人計現在五大成身故。舉過去未來破于現在也。妙意曰眼色者。根塵相對為二也。若知眼性於色不貪不恚不癡者。若解眼性體空則於色不生貪瞋癡。是名寂滅。即體空也。耳等亦然。安住者不見根塵可得也。無盡意曰佈施迴向一切智者。六度是己之行體。迴向者以我之行迴向薩婆若。佈施性即是迴向一切智性者。明佈施空即是一切智性也。持戒亦然。于中入一相者。會空不二也。深惠曰是無相無作者。空是根本。無相無作是者枝條。又解。必未皆二。或可。三四。但是二增數之初故言二也。空即無相無相即無作者。觀假實無性為空。正以空故無于眾相亦無造作。若空無相無作即無心意識者。悉皆空也。寂根曰佛法眾者。佛僧是人。法則法體。此人法相對也。佛即法法即眾者。體空不異故得相即也。是三皆無為相與虛空等者。將事無況性空也。一切法亦爾。類萬法斯空也。心無礙曰身滅者。五陰緣聚為身。緣散為滅。此計存亡為二。身即是身滅者。見實相體空者不見有身及與滅身。存亡體空故無二也。上善曰身口意善者。身口為外意為內。此內外相對為二。是三業無作相。身口意體空皆無造作也 福田曰福行罪行不動行者。能得三塗苦果為罪行。從欲界人天迄三禪謂福行。第四禪已
【現代漢語翻譯】 現代漢語譯本 言種也。如前際（過去的時間）后際（未來的時間）空故中際（現在的時間）亦空者，人們執著于現在由五大元素構成的身體，所以用過去和未來皆空的道理來破除對現在的執著。妙意說，『眼色』，是根（眼根）和塵（色塵）相對而形成的二元對立。如果知道眼性的本質在於對色不貪戀、不嗔恨、不愚癡，如果理解眼性的本體是空性的，那麼對於色就不會產生貪嗔癡。這叫做寂滅，也就是體空。耳等（耳根等其他感官）也是如此。『安住』是指不見根塵的存在。無盡意說，『佈施迴向一切智』，六度（佈施、持戒、忍辱、精進、禪定、般若）是自身修行的體現，『迴向』是指用我的修行迴向薩婆若（一切智）。『佈施性即是迴向一切智性』，說明佈施的空性就是一切智的空性。持戒也是如此。『于中入一相』，是會歸於空性，沒有二元對立。深惠說，『是無相無作者』，空是根本，無相無作是枝條。又解釋說，『必未皆二』，或許是三或四，但因為二是一切增數的開始，所以說是二。空即是無相，無相即是無作者。觀察假象和實相都是無自性的空。正是因為空，所以沒有眾多的相，也沒有造作。如果空、無相、無作，那麼就沒有心意識，一切都是空性的。寂根說，『佛法眾』，佛和僧是人，法是法的本體。這是人與法的相對。『佛即是法，法即是眾』，因為本體空性沒有差異，所以可以相互包含。『是三皆無為相與虛空等』，是用事物來比況空性。一切法也是如此，萬法都是空性的。心無礙說，『身滅』，五陰（色、受、想、行、識）因緣聚合形成身體，因緣離散則身體滅亡。執著于存在和滅亡是二元對立。『身即是身滅』，見到實相的本體是空性的，就看不到有身體的存在，也看不到身體的滅亡。存在和滅亡的本體都是空性的，所以沒有二元對立。上善說，『身口意善』，身和口是外在的，意是內在的。這是內外相對的二元對立。『是三業無作相』，身口意的本體是空性的，都沒有造作。福田說，『福行罪行不動行』，能夠得到三塗（地獄、餓鬼、畜生）苦果的是罪行，從欲界人天到三禪（初禪、二禪、三禪）稱為福行，第四禪以上
【English Translation】 English version These are words of seeds. As the past (former limit) and future (latter limit) are empty, so the present (middle limit) is also empty. People cling to the present body formed by the five great elements, so the past and future are used to break the attachment to the present. The subtle meaning says, 'eye and form' (眼色), are the root (eye-organ) and dust (form-object) in relative opposition, forming duality. If one knows that the nature of the eye is without greed, hatred, or delusion towards form, if one understands that the essence of the eye-nature is emptiness, then greed, hatred, and delusion will not arise towards form. This is called extinction (寂滅), which is emptiness of essence. The same applies to the ear and other senses (耳等). 'Abiding' means not seeing the existence of root and dust. Inexhaustible Intent (無盡意) says, 'giving directed towards all wisdom', the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 般若) are the embodiment of one's own practice, 'directing' means using my practice to direct towards Sarvajna (薩婆若, all-knowing wisdom). 'The nature of giving is the nature of directing towards all wisdom', clarifying that the emptiness of giving is the nature of all wisdom. The same applies to upholding precepts. 'Entering into one aspect within it' means converging into emptiness, without duality. Deep Wisdom (深惠) says, 'it is without characteristics and without a maker', emptiness is the root, without characteristics and without a maker are branches. Another explanation says, 'necessarily not both', perhaps three or four, but because two is the beginning of all increasing numbers, it is said to be two. Emptiness is without characteristics, and without characteristics is without a maker. Observing that the false and the real are without self-nature is emptiness. Precisely because of emptiness, there are no many characteristics and no creation. If emptiness, without characteristics, and without a maker, then there is no mind-consciousness, all are empty. Silent Root (寂根) says, 'Buddha, Dharma, Sangha', Buddha and Sangha are people, Dharma is the essence of Dharma. This is the relative opposition of people and Dharma. 'Buddha is Dharma, Dharma is Sangha', because the essence of emptiness is not different, they can contain each other. 'These three are all unconditioned and equal to space' is using things to compare the nature of emptiness. All dharmas are also like this, all dharmas are empty. Unobstructed Mind (心無礙) says, 'the body perishes', the five aggregates (色, 受, 想, 行, 識) gather due to conditions to form the body, and when the conditions disperse, the body perishes. Clinging to existence and extinction is duality. 'The body is the body perishing' means seeing that the essence of reality is emptiness, one does not see the existence of the body, nor does one see the perishing of the body. The essence of existence and extinction is emptiness, so there is no duality. Supreme Good (上善) says, 'good deeds of body, speech, and mind', body and speech are external, and mind is internal. This is the duality of internal and external in relative opposition. 'These three karmas are without the aspect of making', the essence of body, speech, and mind is emptiness, and there is no creation. Field of Merit (福田) says, 'meritorious actions, sinful actions, unmoving actions', being able to obtain the bitter fruits of the three paths (地獄, 餓鬼, 畜生) is sinful action, from the desire realm of humans and gods to the third dhyana (初禪, 二禪, 三禪) is called meritorious action, from the fourth dhyana onwards
上至非想為不動行。罪福據苦樂之境。因為粗境四禪已上不苦不樂名為不動。是其細境。此粗細相對也。三行實性即是體空。空則無有罪福之別也。華嚴曰從我起為二者。據計心為二也。上我我所者。直就前境此明計我之心計所之心也。見我實相者。不起二法。若解我體空。則不計我我所之心。故無二法。若不住二法。則無有識者。若無二法可住。則無我可識亦無我所可識也。德藏曰有所得相者。情存有得不存無得。取捨為二。又解。以能得對所得也。若無所得則無取捨。若解性空空則情無所存。無有取捨為別也 月上曰闇與明者。月晦為闇。月光曰明。無闇無明則無為二者。若觀明闇體空故無其二。如入滅受想定。舉證喻無明闇可得也。寶印手曰。樂涅槃不樂世間者。樂厭相對。不樂涅槃不厭世間則無有二者。若不見涅槃可樂世間可厭。則無樂厭之心。所以無樂厭者何。若有生死之縛。則有涅槃之解。空理之中本來無生死之縛。其誰求涅槃解脫。無縛無解會於不二也。珠頂王曰正道邪道者。據理為正。背理為邪。住正道者則不分別是邪是正者。若然真空正道則無邪正之別也。樂實曰實不實者。第一義諦絕於虛假。稱之為實。世諦但名但字。緣用非真。名為不盡實。此虛實相對。實見者尚不見實何況非實者。法相理中
【現代漢語翻譯】 現代漢語譯本：上至非想非非想處天（既不是有想也不是無想的境界）。罪與福取決於苦與樂的境界。因為在粗顯的境界中，四禪以上的境界沒有苦也沒有樂，所以稱為不動。這是指細微的境界。這是粗細相對而言。三行（指過去、現在、未來三世的行為）的實性就是體性本空。如果體性是空，那麼就沒有罪與福的區別。《華嚴經》說：『從我出發就產生了二』，這是根據計較的心而產生的二。上面所說的『我』和『我所』，直接就前面的境界說明了計較『我』的心和計較『我所』的心。見到『我』的真實相狀，就不會產生二法（對立的兩種法）。如果理解了『我』的體性是空，那麼就不會計較『我』和『我所』的心，所以沒有二法。如果不住於二法，那麼就沒有能認識的主體。如果沒有二法可以住，那麼就沒有『我』可以認識，也沒有『我所』可以認識。德藏說：『有所得相的人，心中只想著得到，不想著失去。』取和舍就形成了二。另一種解釋是，以能得到的心對待所得到的事物。如果沒有所得，那麼就沒有取捨。如果理解了體性是空，那麼心中就沒有執著，沒有取捨的區別。月上說：『黑暗與光明』，月亮昏暗的時候是黑暗，月亮發光的時候是光明。沒有黑暗也沒有光明，就沒有二。如果觀察到光明和黑暗的體性是空，所以就沒有二。如同進入滅受想定（一種禪定狀態）。舉例證明沒有光明和黑暗可以得到。寶印手說：『喜歡涅槃而不喜歡世間』，這是喜歡和厭惡相對。不喜歡涅槃也不厭惡世間，就沒有二。如果沒有看到涅槃值得喜歡，世間值得厭惡，那麼就沒有喜歡和厭惡的心。為什麼沒有喜歡和厭惡呢？如果有生死的束縛，那麼就有涅槃的解脫。在空性的道理中，本來就沒有生死的束縛，又有誰去尋求涅槃解脫呢？沒有束縛也沒有解脫，就契合于不二的境界。珠頂王說：『正道和邪道』，根據真理來說是正，背離真理來說是邪。住在正道上的人，就不會分別什麼是邪什麼是正。如果真是真空的正道，那麼就沒有邪正的區別。樂實說：『真實和不真實』，第一義諦（最高的真理）超越了虛假，所以稱為真實。世俗諦（世俗的真理）只是名稱和文字，因緣和作用都不是真實的，所以稱為不真實。這是虛實相對而言。真正見到真實的人，尚且見不到真實，更何況不真實呢？從法相理上來說。
【English Translation】 English version: Up to the realm of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana) (a state that is neither with perception nor without perception). Sin and merit depend on the realm of suffering and joy. Because in the coarse realm, the states above the fourth Dhyana (meditative absorption) are without suffering and without joy, they are called 'immovable'. This refers to the subtle realm. This is in relation to coarse and subtle. The true nature of the three actions (referring to actions of the past, present and future) is emptiness. If the nature is emptiness, then there is no distinction between sin and merit. The Avatamsaka Sutra (Huayan Jing) says: 'From 'I' arises duality', this is based on the mind of calculation that produces duality. The 'I' and 'mine' mentioned above directly explain the mind that calculates 'I' and the mind that calculates 'mine' based on the preceding realm. Seeing the true form of 'I' does not give rise to two dharmas (opposing principles). If one understands that the nature of 'I' is empty, then one will not calculate the mind of 'I' and 'mine', therefore there is no duality. If one does not abide in duality, then there is no one who can recognize. If there are no two dharmas to abide in, then there is no 'I' to recognize, nor is there 'mine' to recognize. De Zang (a Buddhist master) said: 'Those with the appearance of attainment only think of gaining and do not think of losing.' Taking and giving up form duality. Another explanation is to treat what is attained with the mind that can attain. If there is no attainment, then there is no taking or giving up. If one understands that the nature is empty, then there is no attachment in the mind, and there is no distinction between taking and giving up. Yue Shang (a Buddhist master) said: 'Darkness and light', when the moon is dim, it is darkness, and when the moon shines, it is light. Without darkness and without light, there is no duality. If one observes that the nature of light and darkness is empty, then there is no duality. It is like entering the Nirodha-Samapatti (cessation of perception and sensation). Giving an example to prove that there is no light and darkness to be obtained. Bao Yin Shou (a Buddhist master) said: 'Loving Nirvana and not loving the world', this is in relation to love and aversion. Not loving Nirvana and not disliking the world, there is no duality. If one does not see that Nirvana is worthy of love and the world is worthy of aversion, then there is no mind of love and aversion. Why is there no love and aversion? If there is the bondage of birth and death, then there is the liberation of Nirvana. In the principle of emptiness, there is originally no bondage of birth and death, so who seeks Nirvana liberation? Without bondage and without liberation, one is in harmony with the state of non-duality. Zhu Ding Wang (a Buddhist master) said: 'The right path and the wrong path', according to the truth, it is right, and deviating from the truth, it is wrong. Those who abide on the right path will not distinguish what is wrong and what is right. If it is truly the right path of emptiness, then there is no distinction between right and wrong. Le Shi (a Buddhist master) said: 'Real and unreal', the Paramārtha-satya (ultimate truth) transcends falsehood, so it is called real. The Saṃvṛti-satya (conventional truth) is only name and word, and the causes and effects are not real, so it is called unreal. This is in relation to real and unreal. Those who truly see the real cannot even see the real, let alone the unreal? From the perspective of Dharmalakṣaṇa (phenomenal character).
尚無第一義諦實之可見。何況世諦非實而可得見也。所以者何以下釋上義。先釋實見義所以名為實見者。何今云非肉眼見所見。惠眼乃能見故云實也。而此惠眼無見無不見者。所以尚無實之可見。何況非實者何釋云。無見無實之可見亦無非實不可見。故云無見無不見。又一解。而此惠眼無見無不見者。雖曰不見而無不見。此是惠眼之體也。
如是諸菩薩各各說已下。第二段明文殊以言遣諸人之言也。
於是文殊問維摩已下。第三段明凈名以無言遣文殊之言。文殊嘆言善哉者。嘆于凈名無言會理。上身子默然而被呵詰。今凈名無言。何故致嘆。但身子不能即言以會空理故在空妨言。所以被呵詰。而凈名解言說體空即是無言。雖復默然。不妨言說稱理之解。所以致嘆。宜以默然遣文殊之言事須默然。
第三大段說是不二法門已下明說法有益。是故五千菩薩會於不二之理得無生法忍也。
香積佛品
此品因空室而生第五事。正以室中無物故身子生須食之念。凈名遣化菩薩請飯香積。於此娑婆廣明利益。得飯之來出自彼佛。故云香積佛品也。大意。由空室而來何。意在不二法門品。后明上不二法門。辨明真諦之體。言語道斷心行處滅時。情莫知所寄。事須明有因食以入道引級物情也。
【現代漢語翻譯】 現代漢語譯本： 尚且沒有第一義諦（Paramārtha-satya，最高真理）真實可見，更何況世俗諦（Saṃvṛti-satya，相對真理）虛幻不實而可以被看見呢？為什麼這麼說呢？下面解釋上面的含義。先解釋『實見』的含義，為什麼稱為『實見』呢？因為現在說不是肉眼所能見的，而是慧眼才能看見，所以說是『實』。而這慧眼是無見也無不見的。所以說尚且沒有真實可見的，更何況不真實的呢？如何解釋呢？解釋說，沒有見，就沒有真實可見，也沒有非真實不可見，所以說無見無不見。還有一種解釋，這慧眼是無見也無不見的，雖然說不見，但又無所不見，這是慧眼的本體。 像這樣，各位菩薩各自說完之後，第二段說明文殊菩薩用言語遣除各位菩薩的言論。 於是文殊菩薩問維摩詰之後，第三段說明維摩詰用無言遣除文殊菩薩的言論。文殊菩薩讚歎說『善哉』，是讚歎維摩詰無言而能領會真理。之前舍利弗（Śāriputra）默然不語而被呵斥，現在維摩詰無言，為什麼反而得到讚歎呢？因為舍利弗不能立即用言語來領會空性的道理，執著于空而妨礙了言語，所以被呵斥。而維摩詰理解言說的本體就是空，就是無言，雖然沉默不語，不妨礙用言語來表達符合真理的理解，所以得到讚歎。應該用沉默來遣除文殊菩薩的言論，事情需要沉默。 第三大段，說是『不二法門』之後，說明說法有益。因此，五千菩薩領會不二的道理，得到無生法忍（Anutpāda-dharma-kṣānti，對事物不生不滅的真理的證悟）。 《香積佛品》 這一品因空室而生起第五件事。正是因為室內空無一物，所以舍利弗生起需要食物的想法。維摩詰派遣化身菩薩去香積佛（Gandhasaṃcayas）處請飯，在此娑婆世界廣明利益。得到的飯食來自彼佛，所以說是《香積佛品》。大意是，由空室而來，意在不二法門品之後，闡明不二法門，辨明真諦的本體。當言語之道斷絕，心識活動止息時，情感無處寄託，所以需要說明有因於食物而入道，引導眾生的情感。
【English Translation】 English version: There is not yet the ultimate truth (Paramārtha-satya) that can be truly seen. How much less can the conventional truth (Saṃvṛti-satya), which is unreal, be seen? Why is this so? The following explains the meaning above. First, explain the meaning of 'true seeing'. Why is it called 'true seeing'? Because it is now said that it is not seen by the physical eye, but by the wisdom eye (Prajñā-cakṣus), so it is called 'true'. And this wisdom eye is neither seeing nor not seeing. Therefore, it is said that there is not yet the real that can be seen, how much less the unreal? How to explain it? It is explained that without seeing, there is no real that can be seen, nor is there the unreal that cannot be seen, so it is said that there is neither seeing nor not seeing. Another explanation is that this wisdom eye is neither seeing nor not seeing. Although it is said that it does not see, it sees everything. This is the essence of the wisdom eye. After the Bodhisattvas had spoken in this way, the second section explains how Mañjuśrī (文殊) used words to dismiss the words of the Bodhisattvas. Then, after Mañjuśrī asked Vimalakīrti (維摩詰), the third section explains how Vimalakīrti used silence to dismiss the words of Mañjuśrī. Mañjuśrī praised, saying 'Excellent!', praising Vimalakīrti for understanding the truth through silence. Previously, Śāriputra (舍利弗) was silent and was rebuked. Now, Vimalakīrti is silent, why is he praised instead? Because Śāriputra could not immediately use words to understand the principle of emptiness, clinging to emptiness and hindering speech, so he was rebuked. But Vimalakīrti understood that the essence of speech is emptiness, which is silence. Although he is silent, it does not prevent him from expressing an understanding that accords with the truth, so he is praised. Silence should be used to dismiss the words of Mañjuśrī; the matter requires silence. The third major section, after saying 'the Dharma-door of non-duality', explains that expounding the Dharma is beneficial. Therefore, five thousand Bodhisattvas understood the principle of non-duality and attained the forbearance of the unproduced Dharma (Anutpāda-dharma-kṣānti). Chapter on the Buddha Land of Fragrance (香積佛品) This chapter arises from the empty room and gives rise to the fifth matter. It is precisely because the room is empty that Śāriputra has the thought of needing food. Vimalakīrti sent an emanation Bodhisattva to request food from the Buddha Land of Fragrance (Gandhasaṃcayas), broadly illuminating the benefits in this Sahā world. The food obtained came from that Buddha, so it is called the 'Chapter on the Buddha Land of Fragrance'. The main idea is that it comes from the empty room, intending to clarify the Dharma-door of non-duality after the chapter on the Dharma-door of non-duality, and to distinguish the essence of the ultimate truth. When the path of language is cut off and the activity of the mind ceases, emotions have nowhere to turn, so it is necessary to explain that there is a cause for entering the path through food, guiding the emotions of sentient beings.
就此品中開為九大段。第一從初說當於何食。明身子生念。即為取飯之端也。第二從維摩諸知其意已下訖當令汝得未曾有食。明凈名譏舍利弗結業生身不能無待即縣許其所須。第三維摩詰即入三昧訖此諸大眾莫不目見。明將欲取飯先現上方世界。示取飯之端。使此時眾生於欽待之心。第四從時維摩詰問眾菩薩誰能致彼佛已飯下訖亦如眾香國土諸樹之香。正明凈名取飯於此娑婆廣明利益。第五從爾時維摩問眾香菩薩香積如來以何說法以下訖故以一切苦切之言乃可入律。明二國交利。第六從彼諸菩薩聞說是已皆曰未曾有也訖以無量大悲生是佛土。明彼菩薩贊釋迦如來並嘆此方菩薩。第七從維摩詰言此土菩薩于諸眾生大悲堅固已下訖常以四攝成就眾生是為十。明凈名述成其所嘆。第八彼菩薩成就幾法以下訖恒以一心求諸功德是為八。明香積菩薩為此小行之流請凈等之行。第九維摩文殊于大眾中已下明說法利益發心也。
第一段舍利弗心念此諸菩薩當於何食。明聲聞非不須食。但食自道則難道他則易。故云菩薩。
時維摩詰已下第二大段。維摩知其意者。知其非直為菩薩亦自為己須食之意。就中開為二句。第一句譏其結業生身不能無待。佛說八解。仁者受行。豈雜欲食而聞法乎者。佛說八解脫。仁者受行斯法。正
【現代漢語翻譯】 現代漢語譯本：此品分為九大段。第一段從最初說『應當吃什麼食物』開始，闡明舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）生起念頭，即是取飯的開端。第二段從『維摩詰（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）知道他們的意思』以下，到『當讓你們得到前所未有的食物』結束，闡明維摩詰譏諷舍利弗因結業而生身，不能沒有依賴，於是應允他們所需。第三段『維摩詰即入三昧（Samādhi，禪定）』到『此諸大眾莫不目見』，闡明將要取飯，先示現上方世界，展示取飯的開端，使此時的眾生心懷欽佩期待。第四段從『這時維摩詰問眾菩薩，誰能取來彼佛已飯』以下，到『也像眾香國土諸樹之香』，正是闡明維摩詰在此娑婆世界（Sahā，我們所居住的這個世界）取飯，廣泛地闡明利益。第五段從『爾時維摩問眾香菩薩，香積如來（Xiangji Buddha，香積世界的佛）用什麼說法』以下，到『所以用一切苦切的言辭才能進入律』，闡明兩國互相利益。第六段從『彼諸菩薩聞說是已，皆曰未曾有也』到『以無量大悲生是佛土』，闡明那些菩薩讚歎釋迦如來（Śākyamuni，佛教的創始人），並讚歎此方世界的菩薩。第七段從『維摩詰言，此土菩薩于諸眾生大悲堅固』以下，到『常以四攝成就眾生，這是十』，闡明維摩詰陳述並贊成他們的讚歎。第八段『彼菩薩成就幾法』以下，到『恒以一心求諸功德，這是八』，闡明香積菩薩爲了這些小行之流，請教凈土等人的行為。第九段『維摩文殊（Mañjuśrī，智慧的象徵）于大眾中』以下，闡明說法的利益和發心。 第一段，舍利弗心念『這些菩薩應當吃什麼食物』，闡明聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）並非不需要食物，但是食用自己的道則難以教導他人，教導他人則容易，所以說是菩薩。 這時維摩詰以下是第二大段。維摩詰知道他們的意思，知道他們不僅是爲了菩薩，也是爲了自己需要食物。其中分為兩句。第一句譏諷他們因結業而生身，不能沒有依賴。『佛說八解脫，仁者受持修行，難道會雜有慾望的食物而聽聞佛法嗎？』佛說八解脫，仁者受持修行此法，正是...
【English Translation】 English version: This chapter is divided into nine major sections. The first section begins with the initial statement of 'What food should they eat?', clarifying Śāriputra's (one of the Buddha's ten principal disciples, known for his wisdom) arising thought, which is the beginning of obtaining food. The second section, from 'Vimalakīrti (a lay bodhisattva known for his wisdom and eloquence) knew their intention' to 'will let you obtain unprecedented food' ends, clarifies Vimalakīrti's criticism of Śāriputra for being born with karmic ties and unable to be without dependence, thus granting them what they need. The third section, from 'Vimalakīrti then entered Samādhi (meditative state)' to 'all the great assembly saw it with their own eyes', clarifies that before taking the food, he first manifested the upper world, showing the beginning of obtaining food, causing the beings at this time to have a heart of admiration and anticipation. The fourth section, from 'At that time, Vimalakīrti asked the bodhisattvas, who can bring the Buddha's already eaten food' to 'also like the fragrance of the trees in the Land of All Fragrances', precisely clarifies that Vimalakīrti is taking food in this Sahā world (the world we live in), widely clarifying the benefits. The fifth section, from 'At that time, Vimalakīrti asked the Fragrant Bodhisattvas, what Dharma does Xiangji Buddha (the Buddha of the Fragrant Accumulation World) use to teach' to 'therefore, only with all bitter and earnest words can one enter the precepts', clarifies the mutual benefit of the two countries. The sixth section, from 'When those bodhisattvas heard this, they all said it was unprecedented' to 'with immeasurable great compassion, they were born in this Buddha land', clarifies that those bodhisattvas praised Śākyamuni (the founder of Buddhism) and praised the bodhisattvas of this world. The seventh section, from 'Vimalakīrti said, the bodhisattvas of this land are firm in great compassion for all beings' to 'constantly using the four means of attraction to accomplish beings, this is ten', clarifies that Vimalakīrti states and approves of their praise. The eighth section, 'How many dharmas do those bodhisattvas accomplish' to 'constantly seeking all merits with one mind, this is eight', clarifies that the Fragrant Accumulation Bodhisattva, for these small practices, asks about the practices of the Pure Land and others. The ninth section, 'Vimalakīrti and Mañjuśrī (the symbol of wisdom) in the great assembly' below, clarifies the benefits of teaching the Dharma and generating the aspiration for enlightenment. The first section, Śāriputra's thought 'What food should these bodhisattvas eat' clarifies that Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) do not not need food, but eating one's own path makes it difficult to teach others, while teaching others is easy, so it is said to be a bodhisattva. At this time, Vimalakīrti is the second major section. Vimalakīrti knows their intention, knowing that they not only for the bodhisattvas, but also for themselves need food. It is divided into two sentences. The first sentence criticizes them for being born with karmic ties and unable to be without dependence. 'The Buddha speaks of the eight liberations, and the benevolent ones receive and practice them. How can they listen to the Dharma with food mixed with desires?' The Buddha speaks of the eight liberations, and the benevolent ones receive and practice this Dharma, precisely...
應游心八解以法食為先。豈得雜須欲食之意而聞正法乎。又解。揣食有色香味觸。是即五欲雜穢之食也。又解。譏身子為法來不食為來。八解本能除患即是法食。今聽法除患。亦是病之良藥。今存食不為法。似若昔八解不除患。今法亦非良藥。故執今昔以呵之。
第二句當令汝等未曾有食已下。即玄許其所須。非常之食。此食凡有三義。一者食之能使身適神悅。二者香味異常。三者食之令人悟道。不準常類故名未曾有也。又解。雖然昔八解。今法但除因累。身子報身果累未亡。猶須食以療之。故懸許其所須。
維摩詰即入三昧已下第三大段。何故先現上方世界者。持欲取飯。先現彼國令此時眾生欽待之心。
時維摩詰問眾菩薩已下第四大段。正明取飯於此娑婆廣明利益。就中開為五子段。第一從時維摩詰問已下訖如佛所言勿輕勿學。明𨋪[序-予+萬]新學進於始行。咸皆默然者。欲使凈名發言自取故默然也。仁此大眾無乃可恥者。此𨋪[序-予+萬]新學仁此大眾之中無能致彼佛飯乃是可恥之事。文殊師利曰如佛所言勿輕未學者。進於始行。學則便得。故不可輕也。又解。上以文殊威神力故皆默然者。設飯之來事在主人故默然也。今言勿輕未學者。未學猶尚難輕。而況此坐皆是久習高行之人。非
【現代漢語翻譯】 現代漢語譯本：應該以運用八解脫（游心八解）並以佛法為食為先。怎麼能夾雜著貪求飲食的念頭來聽聞正法呢？進一步解釋，揣測食物的色、香、味、觸，這就是夾雜著五欲的污穢之食。進一步解釋，譏諷舍利弗（身子）爲了食物而來，而不是爲了佛法而來。八解脫本來就能消除煩惱，就是佛法之食。現在聽聞佛法以消除煩惱，也像是治療疾病的良藥。現在心裡想著食物而不是佛法，就好像過去八解脫不能消除煩惱，現在的佛法也不是良藥。所以執著於過去和現在來批評他。
第二句『當令汝等未曾有食已下』，就是玄妙地答應了他所需要的，非同尋常的食物。這種食物有三種含義：一是吃了能使身體舒適，精神愉悅；二是香味異常；三是吃了能使人領悟佛道。不符合常規，所以叫做『未曾有』。進一步解釋，雖然過去有八解脫，現在聽聞佛法，但只能消除因地的業力，舍利弗的報身果報的業力還沒有消除，仍然需要食物來療養。所以玄妙地答應了他所需要的。
維摩詰（Vimalakirti）隨即進入三昧（Samadhi）以下是第三大段。為什麼先示現上方世界呢？因為要取飯，先示現那個佛國，讓此時的眾生產生欽佩期待之心。
『時維摩詰問眾菩薩已下』是第四大段。正是說明在此娑婆世界（Sahā world）取飯，廣泛地闡明利益。其中分為五個小段。第一段從『時維摩詰問已下』到『如佛所言勿輕勿學』，說明督促新學者從最初的修行開始。『咸皆默然者』，是想讓維摩詰自己發言去取飯，所以大家都沉默了。『仁此大眾無乃可恥者』，這是督促新學者，說你們這些人，這麼多人中沒有能取來佛飯的，真是可恥的事情。文殊師利（Manjusri）說『如佛所言勿輕未學者』，從最初開始學習，學習了就能得到，所以不可輕視。進一步解釋，上面說因為文殊師利威神力的緣故，大家都沉默了，意思是設飯這件事在於主人，所以大家都沉默了。現在說『勿輕未學者』，沒學習尚且不能輕視，更何況在座的都是久習高行之人，不是
【English Translation】 English version: One should prioritize employing the eight liberations (游心八解, Youxin Bajie) and taking the Dharma as food. How can one listen to the true Dharma while harboring thoughts of craving for food? Further explanation: speculating about the color, fragrance, taste, and texture of food is akin to consuming defiled food mixed with the five desires. Further explanation: criticizing Shariputra (身子, Shenzi) for coming for food rather than for the Dharma. The eight liberations inherently eliminate afflictions, which is the food of the Dharma. Now, listening to the Dharma to eliminate afflictions is like a good medicine for treating illness. Now, focusing on food instead of the Dharma is like the past eight liberations failing to eliminate afflictions, and the current Dharma not being a good medicine. Therefore, clinging to the past and present to criticize him.
The second sentence, '當令汝等未曾有食已下 (Dāng lìng rǔ děng wèicéng yǒu shí yǐ xià),' subtly promises him what he needs, extraordinary food. This food has three meanings: first, eating it can make the body comfortable and the spirit joyful; second, its fragrance and taste are exceptional; third, eating it can enable one to realize the Buddha's path. It does not conform to the ordinary, so it is called 'unprecedented.' Further explanation: although there were the eight liberations in the past, and now listening to the Dharma, it can only eliminate the karmic force of the cause. Shariputra's karmic force of the retribution body has not yet been eliminated, and he still needs food to heal. Therefore, he subtly promised him what he needed.
Vimalakirti (維摩詰, Vimalakirti) then entered Samadhi (三昧, Samadhi). The following is the third major section. Why first manifest the upper world? Because to obtain the food, first manifest that Buddha-land, so that the beings at this time will have a heart of admiration and anticipation.
'時維摩詰問眾菩薩已下 (Shí wéimójié wèn zhòng púsà yǐ xià)' is the fourth major section. It precisely explains taking food in this Saha world (娑婆世界, Suōpó shìjiè), broadly elucidating the benefits. It is divided into five subsections. The first section, from '時維摩詰問已下 (Shí wéimójié wèn yǐ xià)' to '如佛所言勿輕勿學 (Rú fó suǒ yán wù qīng wù xué),' explains urging new learners to start from the beginning of practice. '咸皆默然者 (Xián jiē mòrán zhě),' is because they want Vimalakirti to speak for himself to obtain the food, so everyone is silent. '仁此大眾無乃可恥者 (Rén cǐ dàzhòng wúnǎi kěchǐ zhě),' this is urging new learners, saying that among you people, so many people are unable to obtain the Buddha's food, it is truly a shameful thing. Manjusri (文殊師利, Wénshū shīlì) said, '如佛所言勿輕未學者 (Rú fó suǒ yán wù qīng wù xué),' starting from the beginning of learning, learning will enable one to obtain, so it should not be despised. Further explanation: above it was said that because of Manjusri's majestic spiritual power, everyone was silent, meaning that the matter of setting up the food lies with the host, so everyone was silent. Now it is said, '勿輕未學者 (Wù qīng wèixué zhě),' not learning should not be despised, let alone those sitting here who are all people of long practice and high conduct, not
是不能。但設飯之來事在主人。理不關客。所以默然也。第二子段。於是維摩不起于坐已下訖亦使如來名聲普聞。正明遣化取飯。第三子段。時化菩薩即于會前已下訖佛為欲化樂小法者不盡現其清凈土耳。明化傳凈名之意上方取飯也。令彼樂小法者得弘大道者。明外凡夫之人未上性地容得棄小向大故言得弘大道。亦使如來名聲普聞者。自此以前未聞香積之名。因此廣彰故言普聞也。彼諸大士見化菩薩已下。明香積菩薩見化人即發三發問問于彼佛。第一問言。今此上人從何來也。第二問。娑婆世界為在何許。第三問。云何名為樂小法者 佛告之曰下方已下訖釋迦牟尼今現在。答其第二問娑婆之處也。於五濁惡世為樂小法眾生敷演道教。答第三問樂小法者。彼有菩薩名維摩結已下訖增益功德。答上第一問問其來處。凈名遣化來因答第一問。復生兩問。第一問。其人何如乃作是化。問人大小許人乃作是化也。德力無畏神足若斯。第二問德量多少有此神力。佛言甚大者。答其初門。是為大人一切十方皆遣化往。答其後門器量甚豐德行充備。於是香積如來已下明香積佛與飯已而試約之。攝汝身香已下試約有三敕。身有二心有一。攝汝身香無令彼諸眾生起惑著心者敕。身香有二種。報應兩殊。報香起著應香增道。今云攝者攝其報香
【現代漢語翻譯】 現代漢語譯本 不能。但設飯這件事由主人負責，道理上與客人無關，所以（維摩詰）保持沉默。這是第二子段。 接著，從『於是維摩不起于坐』到『亦使如來名聲普聞』，這部分明確說明了派遣化身取飯的目的。這是第三子段。 『時化菩薩即于會前』到『佛為欲化樂小法者不盡現其清凈土耳』，說明了化身傳達維摩詰意圖，從上方取飯的原因。爲了讓那些喜歡小乘佛法的人能夠弘揚大道，說明了外凡夫之人尚未達到開悟的境界，所以可以捨棄小乘轉向大乘，因此說『得弘大道』。『亦使如來名聲普聞』，在此之前沒有聽說過香積佛的名號，因此通過這件事廣泛宣揚，所以說『普聞』。 『彼諸大士見化菩薩』以下，說明香積菩薩見到化身，立即提出了三個問題詢問那位佛。第一個問題是：『今此上人從何來也？』（這位尊者從哪裡來？）第二個問題是：『娑婆世界為在何許？』（娑婆世界在哪裡？）第三個問題是：『云何名為樂小法者？』（什麼叫做喜歡小乘佛法的人？） 佛回答說：『下方已下訖釋迦牟尼今現在』，回答了第二個問題，關於娑婆世界的位置。在五濁惡世中，為喜歡小乘佛法的眾生敷演佛法教義，回答了第三個問題，關於喜歡小乘佛法的人。『彼有菩薩名維摩結』以下，『增益功德』，回答了第一個問題，詢問化身來自何處。維摩詰派遣化身的原因，回答了第一個問題。 又生出兩個問題。第一個問題是：『其人何如乃作是化？』（這個人怎麼樣才能做出這樣的變化？）詢問人的大小，什麼樣的人才能做出這樣的變化。德行、力量、無畏、神通都如此。第二個問題是：『德量多少有此神力？』（德行有多少才能有這樣的神通力量？）佛說『甚大者』，回答了第一個問題的前半部分。『是為大人一切十方皆遣化往』，回答了第一個問題的後半部分，器量非常大，德行非常完備。 『於是香積如來』以下，說明香積佛給予飯食，並嘗試約束他。『攝汝身香』以下，嘗試約束有三個方面：對身體有兩個敕令，對心有一個敕令。『攝汝身香無令彼諸眾生起惑著心者』，這是敕令。身體的香氣有兩種，報應各有不同。報香會引起執著，應香會增長道行。現在說『攝』，是收攝他的報香。
【English Translation】 English version It is not possible. However, the matter of preparing the meal rests with the host, and is not the guest's concern. Therefore, (Vimalakirti) remained silent. This is the second sub-section. Then, from 'Thereupon, Vimalakirti, without rising from his seat' to 'also cause the Tathagata's name to be universally heard,' this section clearly explains the purpose of sending the transformation body to obtain the meal. This is the third sub-section. From 'Then the transformed Bodhisattva, in the presence of the assembly' to 'The Buddha, wishing to transform those who delight in the Hinayana, did not fully reveal his pure land,' this explains the reason why the transformation body conveyed Vimalakirti's intention and obtained the meal from above. In order to allow those who delight in the 'small vehicle' (Hinayana) to promote the 'great path' (Mahayana), it explains that ordinary people who have not yet reached the stage of enlightenment can abandon the small and turn to the great, hence the saying 'attain the great path.' 'Also cause the Tathagata's name to be universally heard,' before this, the name of Fragrant Accumulation Buddha (Xiangji Rulai) had not been heard. Therefore, through this event, it was widely proclaimed, hence the saying 'universally heard.' From 'When those great beings saw the transformed Bodhisattva' onwards, it explains that Fragrant Accumulation Bodhisattva (Xiangji Pusa), upon seeing the transformation body, immediately asked that Buddha three questions. The first question was: 'From whence comes this superior person?' (Jin ci shang ren cong he lai ye?) The second question was: 'Where is the Saha world located?' (Suo po shi jie wei zai he xu?) The third question was: 'What is meant by those who delight in the Hinayana?' (Yun he ming wei le xiao fa zhe?) The Buddha replied: 'Below, until Shakyamuni is now present,' answering the second question about the location of the Saha world. In the evil world of the five defilements, he expounds the Dharma teachings for sentient beings who delight in the Hinayana, answering the third question about those who delight in the Hinayana. 'There is a Bodhisattva named Vimalakirti' onwards, 'increasing merit,' answering the first question, asking where the transformation body came from. The reason why Vimalakirti sent the transformation body answers the first question. Two more questions arose. The first question was: 'What is this person like to be able to perform such a transformation?' (Qi ren he ru nai zuo shi hua?) Asking about the person's stature, what kind of person can perform such a transformation. Virtue, strength, fearlessness, and supernatural powers are all like this. The second question was: 'How much virtue is required to have such supernatural power?' (De liang duo shao you ci shen li?) The Buddha said 'Very great,' answering the first part of the first question. 'This is a great person who sends transformations to all ten directions,' answering the second part of the first question, the capacity is very great, and the virtue is very complete. From 'Then Fragrant Accumulation Tathagata' onwards, it explains that Fragrant Accumulation Buddha (Xiangji Rulai) gave the meal and tried to restrain him. From 'Restrain your body's fragrance' onwards, there are three aspects to the attempt to restrain: there are two commands for the body and one for the mind. 'Restrain your body's fragrance and do not let those sentient beings develop confusion and attachment,' this is the command. There are two kinds of fragrance of the body, with different retributions. The fragrance of retribution causes attachment, and the fragrance of response increases the path. Now, saying 'restrain' means to restrain his fragrance of retribution.
也。又當舍汝本形勿使彼國求菩薩者而自鄙恥敕身。上方大士形則在妙。下方菩薩身則劣小。故宜誡約。息於始行自鄙之心。又汝于彼莫懷輕賤而作礙想已下敕心。若心生礙。受道則難。是故有此言耶。第四子段。時化菩薩既受缽飯已下訖欲色諸天聞此香氣亦皆來入維摩詰舍。明因請香飯更招渡來。聞此香氣身意快然嘆未曾有者。妙香充軀身心悅適故曰未曾有也。第五子段。時維摩詰語舍利弗等可食已下訖亦如諸樹之香。明香飯此土有利益也。無以限意食之使不消者。明如來慈念蒼生故有斯飯。悲心無窮亦飯無盡若能體之稱大悲意若作侷限心不稱大悲則不消也。又解。食此飯者應發大心能建大業報恩義足。名為消也。二乘之人不能發心無報恩之義。故言不消。有異聲聞念此飯少者。相傳解言。二乘之人情既局俠有其限心。不同大士位懷彌博。故聲聞異於菩薩。故言又異聲聞。又一解。聲聞生於異念故名聲聞異於菩薩也。四海有為有相故宜可竭。此飯大悲所勛應化之食。是故無盡也。
爾時維摩問眾香菩薩已下第五大段。明二國交利。明上方菩薩聞此言教故能化導無方。此餐香味知佛事不同兩邊有益故云交利也。從維摩問眾香菩薩已下訖所有功德皆悉具足。明香國佛事。彼菩薩曰我土如來無文字說但以眾香得入律
【現代漢語翻譯】 現代漢語譯本： 也。又應當捨棄你本來的形貌，不要讓那個國土中尋求菩薩道的人因此感到自卑羞愧，要告誡自身。上方世界的菩薩形貌殊勝美妙，下方世界的菩薩身形則相對低劣渺小。所以應該告誡約束他們，止息初修行者自輕自賤的心。還有，你們在那邊不要懷有輕視之心，產生障礙的想法，以下是告誡內心。如果心中產生障礙，接受佛法就困難了。所以才有這樣的話語。這是第四個小段。 當時，化身菩薩們接受了缽飯之後，直到欲界和色界的諸天都聞到這股香氣，也都來到維摩詰的住所。說明因為請求香飯，更加招引了眾生前來得度。聞到這股香氣，身心都感到舒暢快樂，讚歎說從未有過。美妙的香氣充滿全身，身心喜悅舒適，所以說『未曾有』。這是第五個小段。 當時，維摩詰對舍利弗等人說，可以食用這些飯了，直到也像各種樹木的香氣一樣。說明香飯對於這個世界有利益。不要用有限的心量來食用它，以至於不能消化。說明如來慈悲憐憫眾生，所以才有這樣的飯食。悲心無窮無盡，飯食也無窮無盡，如果能夠體會到這一點，就稱得上是大悲之心；如果心存侷限，就不能稱得上是大悲之心，也就不能消化。另一種解釋是，食用這種飯的人，應該發起廣大的心願，能夠建立偉大的事業，報答恩情，這樣才算得上是消化了。二乘之人不能發起廣大的心願，沒有報答恩情的道義，所以說不能消化。有不同的聲聞認為這飯太少。相傳的解釋是，二乘之人情懷狹隘侷促，有其侷限之心，不同於大菩薩的地位，心懷廣大。所以聲聞不同於菩薩，所以說『又異聲聞』。又一種解釋是，聲聞產生不同的念頭，所以稱為聲聞，不同於菩薩。四海有為有相的事物尚且可以窮盡，這飯是由於大悲心所熏習而成的應化之食，所以是無窮無盡的。 當時，維摩詰問眾香菩薩，以下是第五大段。說明兩個國土之間互相利益。說明上方世界的菩薩聽到這些言教，所以能夠以各種方式教化引導眾生。通過這餐飯的香味，知道佛事各有不同，兩邊都有利益，所以說『交利』。 從維摩詰問眾香菩薩以下，直到所有功德都完全具足。說明香積佛國的佛事。那位菩薩說，我們國土的如來不用文字說法，只是用各種香氣來證入佛法。
【English Translation】 English version: Also, you should relinquish your original forms and not allow those in that land who seek the Bodhisattva path to feel inferior or ashamed; you must admonish yourselves. The forms of the Bodhisattvas in the upper realms are exquisite and wonderful, while the bodies of the Bodhisattvas in the lower realms are relatively inferior and small. Therefore, you should caution and restrain them, ceasing the self-deprecating thoughts of those who are just beginning their practice. Furthermore, do not harbor contempt or obstructive thoughts towards them; this is an admonishment to the mind. If obstructive thoughts arise in the mind, it will be difficult to receive the Dharma. That is why these words are spoken. This is the fourth subsection. At that time, after the transformation Bodhisattvas received the alms bowl of food, until the gods of the desire and form realms smelled this fragrance, they all came to Vimalakirti's abode. This illustrates that because of the request for the fragrant food, even more beings were drawn to be delivered. Upon smelling this fragrance, their bodies and minds felt refreshed and joyful, and they exclaimed that they had never experienced anything like it before. The wonderful fragrance filled their entire bodies, and their minds and bodies were delighted and comfortable, hence the saying 'unprecedented'. This is the fifth subsection. At that time, Vimalakirti said to Shariputra and the others, 'You may eat this food,' until 'it is also like the fragrance of various trees.' This illustrates that the fragrant food is beneficial to this world. Do not eat it with limited intentions, lest it not be digested. This illustrates that the Tathagata has compassion for all sentient beings, and therefore there is such food. Compassionate mind is infinite and inexhaustible, and the food is also infinite and inexhaustible. If one can realize this, it can be called great compassion; if one's mind is limited, it cannot be called great compassion, and therefore it cannot be digested. Another explanation is that those who eat this food should make great vows, be able to establish great undertakings, and repay kindness; this is what it means to be digested. Those of the Two Vehicles cannot make great vows and do not have the righteousness to repay kindness, so it is said that it cannot be digested. Some different Sravakas think that this food is too little. The traditional explanation is that the minds of those of the Two Vehicles are narrow and limited, unlike the position of the great Bodhisattvas, whose minds are vast and expansive. Therefore, Sravakas are different from Bodhisattvas, hence the saying 'also different Sravakas'. Another explanation is that Sravakas give rise to different thoughts, so they are called Sravakas, different from Bodhisattvas. The four seas, with their conditioned and formed phenomena, can still be exhausted, but this food is the transformed food cultivated by great compassion, so it is inexhaustible. At that time, Vimalakirti asked the Fragrant Bodhisattvas; this is the fifth major section. It illustrates the mutual benefit between the two lands. It illustrates that the Bodhisattvas of the upper realms heard these teachings, so they were able to teach and guide sentient beings in various ways. Through the fragrance of this meal, they knew that the Buddha's work was different, and both sides benefited, so it is said 'mutual benefit'. From Vimalakirti asking the Fragrant Bodhisattvas until all merits are fully complete. It illustrates the Buddha's work in the Fragrant Accumulation Land. That Bodhisattva said, 'The Tathagata of our land does not speak the Dharma with words, but only uses various fragrances to enter the Dharma.'
行者。香積如來豈直雖以香為佛事而不為說法。但就勝為緣語。彼國入道多藉香為緣。故記但以眾香也。所以知然。品初言大菩薩眾佛為說法。是故得知非無文字也。又一體此方因於取識發聞思之解。上方香積鼻識後起意地聞思慧解。此亦可從多論門也。彼菩薩問維摩結以下。明釋迦說法。就中開為三段。第一從維摩以下訖剛強之語以調伏之。直明□□粗獷故須剛強之況。第二從六是地獄以下訖是世間是涅槃。明亦剛強法體。第三從以難化之人心如猿猴訖以苦切之言乃可入律行。明舉二譬結事須剛強之言如此。第一子段。此土眾生剛強難化以下。直明眾生梁強故須剛礦之言折伏也。就第二子段中。剛強法體中明為二門。初從言是地獄以下訖是愚癡報。明不期因果理數自至。第二從是結戒已下訖是涅槃。有藉教有違順。順即為善違則為惡也。就初不期中開為二意。第一意。是地獄既愚人生處。直總明惡果。第二意。是身邪行已下因果雙明。就雙明因果中復有三幡。第一幡總明三業身口及意也。第二幡雖明十惡。殺生正報墮三塗。余習氣人中得二種果報。一者短命。二者多病。劫盜亦二果。一者貧窮。二者共他財不得自在而用。邪淫二果。一者婦不貞良。二者不得隨意眷屬。妄語二果。一者多被誹謗。二者恒為他人所誑。
【現代漢語翻譯】 現代漢語譯本：行者（修行人）。香積如來（Xiangji Buddha，以香積為名的佛）難道僅僅是以香作為佛事而不說法嗎？這只是就殊勝的方面來說，作為一種方便的說法。那個國度的人們大多憑藉香作為入道的因緣，所以記載只說了眾香。為什麼知道是這樣呢？品開始時說大菩薩眾佛為他們說法，因此可以得知並非沒有文字。又一體來說，此方世界因為取識而引發聞思的理解，上方香積世界是鼻識之後才在意地產生聞思慧解。這也可以從多論的角度來理解。彼菩薩問維摩詰（Vimalakirti，一位著名的在家菩薩）以下的內容，是說明釋迦（Sakyamuni，佛教創始人）說法。其中分為三段。第一段從維摩以下到『剛強』的言語，是用以調伏。直接說明□□粗獷，所以需要剛強的比喻。第二段從『六是地獄』以下到『是世間是涅槃』，說明剛強也是法體。第三段從『以難化之人心如猿猴』到『以苦切之言乃可入律行』，說明舉出兩個比喻來總結事情，需要剛強的言語就是這樣。第一子段，此土眾生剛強難化以下，直接說明眾生剛強，所以需要剛礦的言語來折伏。就第二子段中，剛強法體中分為二門。初從『言是地獄』以下到『是愚癡報』，說明不期望因果，理數自然到來。第二從『是結戒』以下到『是涅槃』，有憑藉教導的，有違背順從的，順從就是善，違背就是惡。就初不期望中分為二意。第一意，『是地獄』既然是愚人出生的地方，直接總明惡果。第二意，『是身邪行』以下因果雙明。就雙明因果中又有三幡。第一幡總明三業，身口及意。第二幡雖然說明十惡，殺生正報墮三塗（Three Evil Paths，地獄、餓鬼、畜生），余習氣在人中得到兩種果報，一是短命，二是多病。劫盜也有兩種果報，一是貧窮，二是和他人共有的財產不能自在使用。邪淫有兩種果報，一是妻子不貞良，二是不能得到隨意的眷屬。妄語有兩種果報，一是多被誹謗，二是常常被他人欺騙。 English version: Practitioner. Does Xiangji Buddha (Xiangji Buddha, Buddha named after Fragrant Accumulation) merely use fragrance as a Buddhist practice without teaching the Dharma? This is only speaking from the perspective of excellence, as a convenient way of speaking. People in that land mostly rely on fragrance as a condition for entering the path, so the record only mentions various fragrances. How do we know this is the case? The beginning of the chapter says that the Buddha teaches the Dharma to the great Bodhisattvas, so we can know that it is not without written words. Moreover, in one sense, this world relies on grasping consciousness to trigger understanding through hearing and thinking, while the upper Xiangji world generates understanding through hearing and thinking in the mind-ground after the nose consciousness arises. This can also be understood from the perspective of multiple treatises. The content from the Bodhisattva asking Vimalakirti (Vimalakirti, a famous lay Bodhisattva) onwards explains Sakyamuni's (Sakyamuni, the founder of Buddhism) teaching of the Dharma. It is divided into three sections. The first section, from Vimalakirti onwards to the words 'stubborn and unyielding,' is used to subdue. It directly explains that □□ is crude and untamed, so the metaphor of stubbornness and unyieldingness is needed. The second section, from 'six are hell' onwards to 'is the world is Nirvana,' explains that stubbornness and unyieldingness are also the essence of the Dharma. The third section, from 'taking the minds of those difficult to transform as like monkeys' to 'with bitter and earnest words, one can enter the precepts,' explains that two metaphors are given to conclude the matter, and that stubborn and unyielding words are needed in this way. The first subsection, 'the beings of this land are stubborn and difficult to transform,' directly explains that beings are stubborn, so the words of stubbornness and unyieldingness are needed to subdue them. In the second subsection, the essence of stubbornness and unyieldingness is divided into two aspects. The first, from 'words are hell' onwards to 'is the retribution of ignorance,' explains that without expecting cause and effect, the principles and numbers naturally arrive. The second, from 'is observing precepts' onwards to 'is Nirvana,' there are those who rely on teachings and those who violate and comply; compliance is good, and violation is evil. In the first aspect of not expecting, it is divided into two meanings. The first meaning, 'is hell' is where ignorant people are born, directly and generally explaining evil consequences. The second meaning, 'is the body's evil actions' onwards, cause and effect are both clearly explained. Within the clear explanation of cause and effect, there are three banners. The first banner generally explains the three karmas: body, speech, and mind. The second banner, although explaining the ten evils, killing's direct retribution leads to the Three Evil Paths (Three Evil Paths, hell, hungry ghosts, animals), and the remaining habitual tendencies lead to two kinds of retributions in the human realm: first, a short life; second, many illnesses. Robbery also has two kinds of retributions: first, poverty; second, not being able to freely use property shared with others. Sexual misconduct has two kinds of retributions: first, a wife who is not virtuous; second, not being able to obtain desired relatives. False speech has two kinds of retributions: first, being often slandered; second, being constantly deceived by others.
【English Translation】 Practitioner. Does Xiangji Buddha (Xiangji Buddha, Buddha named after Fragrant Accumulation) merely use fragrance as a Buddhist practice without teaching the Dharma? This is only speaking from the perspective of excellence, as a convenient way of speaking. People in that land mostly rely on fragrance as a condition for entering the path, so the record only mentions various fragrances. How do we know this is the case? The beginning of the chapter says that the Buddha teaches the Dharma to the great Bodhisattvas, so we can know that it is not without written words. Moreover, in one sense, this world relies on grasping consciousness to trigger understanding through hearing and thinking, while the upper Xiangji world generates understanding through hearing and thinking in the mind-ground after the nose consciousness arises. This can also be understood from the perspective of multiple treatises. The content from the Bodhisattva asking Vimalakirti (Vimalakirti, a famous lay Bodhisattva) onwards explains Sakyamuni's (Sakyamuni, the founder of Buddhism) teaching of the Dharma. It is divided into three sections. The first section, from Vimalakirti onwards to the words 'stubborn and unyielding,' is used to subdue. It directly explains that □□ is crude and untamed, so the metaphor of stubbornness and unyieldingness is needed. The second section, from 'six are hell' onwards to 'is the world is Nirvana,' explains that stubbornness and unyieldingness are also the essence of the Dharma. The third section, from 'taking the minds of those difficult to transform as like monkeys' to 'with bitter and earnest words, one can enter the precepts,' explains that two metaphors are given to conclude the matter, and that stubborn and unyielding words are needed in this way. The first subsection, 'the beings of this land are stubborn and difficult to transform,' directly explains that beings are stubborn, so the words of stubbornness and unyieldingness are needed to subdue them. In the second subsection, the essence of stubbornness and unyieldingness is divided into two aspects. The first, from 'words are hell' onwards to 'is the retribution of ignorance,' explains that without expecting cause and effect, the principles and numbers naturally arrive. The second, from 'is observing precepts' onwards to 'is Nirvana,' there are those who rely on teachings and those who violate and comply; compliance is good, and violation is evil. In the first aspect of not expecting, it is divided into two meanings. The first meaning, 'is hell' is where ignorant people are born, directly and generally explaining evil consequences. The second meaning, 'is the body's evil actions' onwards, cause and effect are both clearly explained. Within the clear explanation of cause and effect, there are three banners. The first banner generally explains the three karmas: body, speech, and mind. The second banner, although explaining the ten evils, killing's direct retribution leads to the Three Evil Paths (Three Evil Paths, hell, hungry ghosts, animals), and the remaining habitual tendencies lead to two kinds of retributions in the human realm: first, a short life; second, many illnesses. Robbery also has two kinds of retributions: first, poverty; second, not being able to freely use property shared with others. Sexual misconduct has two kinds of retributions: first, a wife who is not virtuous; second, not being able to obtain desired relatives. False speech has two kinds of retributions: first, being often slandered; second, being constantly deceived by others.
兩舌二果者。一者得弊惡眷屬。二者得不和眷屬。惡口二果。一者常聞惡音。二者有所言說常如斗諍。綺語二果。一者有所言語人不信受。二者有所言說不能分了。貪慾二果。一者多欲。二者無厭足。瞋恚二果。一者常為他人求其長短。二者恒為他所惱害。邪見二果。一者常生邪見家。二者心有諂曲。第三幡。是慳吝是慳吝報訖是愚癡。明六弊對六度為語。第二段藉教行中。是結戒者。檀場白四羯磨始初得戒時稱云結戒。持戒者。德行無缺皆順教也。犯戒者。毀破所持皆違教。是應作是不應作者。若順教為善。是則應作。若違教造惡。是不應作。自此已下類爾可知 以難化人已下釋迦說法中。第三大段舉二譬結事須剛強之言。猿猴躁擾喻心萬端。像馬𢤱悷喻身口形色剛強也。
彼菩薩聞說是已已下品中大段第六。上方大士嘆佛及菩薩皆曰未曾有也。嘆釋迦如來平等空慧而能隱於無量方便之力逐物所威種種說法隨天人所樂。實為希有。斯諸菩薩復能謙下。謙下不辭劬勞不擇凈穢。生於此土也。
從維摩言已下大段第七。述成其言。嘆此土菩薩大悲堅固誠如所說。述成其言也。然其一世已下明穢土修行勝於凈國。然智藉癡生善由惡發。惡豐故發善則濃。愚多故生智則厚。此皆藉外為強緣。然後得發內解之堅固
【現代漢語翻譯】 兩舌（挑撥離間）的兩種果報：一是得到品行惡劣的眷屬，二是得到不和睦的眷屬。惡口（惡語傷人）的兩種果報：一是經常聽到難聽的聲音，二是所說的話常常引起爭鬥。綺語（花言巧語）的兩種果報：一是說的話沒人相信，二是說的話沒有條理。貪慾的兩種果報：一是貪得無厭，二是永不滿足。瞋恚（嗔恨）的兩種果報：一是經常挑剔別人的缺點，二是經常被別人惱害。邪見的兩種果報：一是經常出生在有邪見的家庭，二是內心充滿諂媚和虛偽。第三種幡，是慳吝，慳吝的果報是愚癡。用六種弊端對應六度來說明。 第二段，在憑藉教法修行中。『是結戒者』，指在受戒的場所，通過白四羯磨（一種佛教儀式）開始受戒時，稱之為結戒。『持戒者』，指德行沒有缺失，都順從教導。『犯戒者』，指毀壞所持守的戒律，都違背教導。『是應作，是不應作者』，如果順從教導行善，就是應該做的；如果違背教導作惡，就是不應該做的。從這裡開始，以下的內容可以依此類推。 『以難化人已下』，解釋釋迦牟尼佛說法的原因。第三大段，舉出兩個比喻來總結事情需要剛強之言。猿猴的躁動不安比喻內心的千變萬化。大象和烈馬的難以馴服比喻身口行為和外在表現的剛強難化。 『彼菩薩聞說是已已下』，在品中第六大段。上方世界的大士讚歎佛和菩薩都說『未曾有』。讚歎釋迦如來具有平等空性的智慧，卻能隱藏無量方便之力，隨著眾生的根器和喜好，用各種方式說法，實在稀有。這些菩薩又能如此謙虛，不辭辛勞，不嫌棄污穢，降生於這個世界。 『從維摩言已下』，第七大段，陳述並肯定他的話。讚歎這個世界的菩薩大悲心堅固，確實如他所說。『然其一世已下』，說明在污穢的國土修行勝過在清凈的國土。智慧憑藉愚癡而生，善行由惡行引發。因為惡行多，所以發起的善行就濃厚；因為愚癡多，所以產生的智慧就深厚。這些都是藉助外在的強大因緣，然後才能引發內在解脫的堅固。
【English Translation】 English version: The two consequences of double-tonguedness (sowing discord) are: first, obtaining bad and wicked relatives; second, obtaining discordant relatives. The two consequences of harsh speech (abusive language) are: first, constantly hearing unpleasant sounds; second, one's words often lead to quarrels. The two consequences of frivolous speech (idle talk) are: first, one's words are not believed; second, one's words are incoherent. The two consequences of greed are: first, excessive desires; second, insatiability. The two consequences of anger (hatred) are: first, constantly seeking the faults of others; second, constantly being harmed by others. The two consequences of wrong views are: first, constantly being born into families with wrong views; second, having a deceitful and insincere heart. The third banner is stinginess, and the consequence of stinginess is ignorance. Using the six flaws to correspond to the Six Perfections for explanation. In the second section, within the practice of relying on the teachings. 'Those who establish precepts' refers to the occasion when precepts are initially received at the precept-receiving site through the procedure of 'White Four Karmas' (a type of Buddhist ritual), which is called establishing precepts. 'Those who uphold precepts' refers to those whose virtuous conduct is without flaw and who all follow the teachings. 'Those who violate precepts' refers to those who destroy the precepts they hold and who all go against the teachings. 'What should be done and what should not be done' refers to doing good by following the teachings, which is what should be done; and creating evil by going against the teachings, which is what should not be done. From here on, the following content can be understood by analogy. From 'Because of the difficult-to-transform people onwards,' explaining the reason for Shakyamuni Buddha's teaching. The third major section uses two metaphors to summarize that matters require strong words. The restlessness of monkeys is a metaphor for the myriad changes of the mind. The difficulty in taming elephants and wild horses is a metaphor for the strong and difficult-to-transform nature of physical and verbal actions and external appearances. From 'When those Bodhisattvas heard what was said onwards,' the sixth major section in the chapter. The great beings from the upper worlds praised the Buddha and Bodhisattvas, all saying 'unprecedented.' They praised Shakyamuni Tathagata for having equal and empty wisdom, yet being able to conceal immeasurable skillful means, teaching in various ways according to the capacities and preferences of beings, which is truly rare. These Bodhisattvas are also able to be so humble, not shirking hardship, not disliking impurity, and being born in this world. From 'From Vimalakirti's words onwards,' the seventh major section, stating and affirming his words. Praising the Bodhisattvas of this world for having great compassion and firmness, truly as he said. 'However, in this one lifetime onwards,' explaining that practicing in a defiled land is superior to practicing in a pure land. Wisdom arises from ignorance, and good deeds are triggered by evil deeds. Because there are many evil deeds, the good deeds that arise are profound; because there is much ignorance, the wisdom that arises is deep. These all rely on strong external conditions, and then the firmness of inner liberation can be triggered.
。故言此間一世修行逾于凈土彌劫之行也。所以者何以下釋穢土修行勝凈之意。而以穢土修行而勝凈國者何。明娑婆穢土略有十事善法。凈土所無。以佈施攝貧窮者。出十事之體。穢土由有貧窮故得行檀度具足。凈國無諸貧乏鬥。闕於此行故明穢勝凈也。猶世良醫在假病劫中醫術得通。施病良藥患者皆除欲。明菩薩處不凈國土化物亦復如是。眾行茲繁得弘十法。為大藥王濟度眾生。故能超于萬劫去煩惱生死之病也。此言皆為穢土始行之流欲令自竭其志也。
彼菩薩曰菩薩成就幾法以下第八大段。明上方大士為此土新舉清凈國之行。明始行之徒功行未成未能自拔。譬如羸人入水救彼溺人未能修兼與彼俱沒。廣此土新學菩薩令修凈國之行故發斯問。又一解。始行之流聞其向言也世饒益眾生多於彼國百千劫行。便謂菩薩慈在穢土一向不修凈行則滯于穢國故為請凈土之行級行其情。菩薩復應修凈土之行也。行無瘡疣生於凈土者。善行鮮潔如究凈膚體。記惡懷善其猶瘡疣。就此八法四段明義。第一段敬上接下相對。饒益眾生而不望報訖謙下無礙。明第一接下句。于諸菩薩視之如佛。第二敬上句。第二段人法相對。前未聞經聞之不疑。第三於法中無乖違。不與聲聞而相違背。第四相小乘人中不相違背。第三段得失相對不嫉彼
【現代漢語翻譯】 現代漢語譯本：因此說在此娑婆世界修行一世，勝過在凈土修行彌劫（極長的時間）之功德。為什麼這樣說呢？以下解釋在穢土（充滿污穢的國土）修行勝過在凈土修行的意義。以在穢土修行勝過凈土的原因是什麼呢？說明娑婆穢土略有十種善法，是凈土所沒有的。用佈施來攝受貧窮的人，體現了這十種善法的本體。穢土因為有貧窮，所以能夠行佈施，使檀度（佈施的修行）具足。凈土沒有各種貧乏和爭鬥，缺少這種修行，所以說明穢土勝過凈土。好比高明的醫生在假病（各種疾病）流行的時代，醫術得以精通，施用良藥使患者都解除病痛。說明菩薩處在不乾淨的國土教化眾生也是這樣，各種修行因此繁多，能夠弘揚十種善法，成為大藥王來救濟眾生，所以能夠超越萬劫，去除煩惱生死的疾病。這些話都是為在穢土開始修行的人說的，要讓他們竭盡自己的志向。 彼菩薩問：菩薩成就幾種法？以下是第八大段，說明上方的大士（菩薩）為這個世界的初學者舉出清凈國土的修行方法。說明剛開始修行的人，功行還沒有成就，不能夠自拔。譬如身體虛弱的人進入水中去救溺水的人，不能兼顧，反而和他一起沉沒。廣泛地告訴這個世界新學的菩薩，要修行往生凈土的方法，所以提出這個問題。又有一種解釋，剛開始修行的人聽到前面所說的話，認為在世間饒益眾生比在凈土修行百千劫還要殊勝，就認為菩薩慈悲，只在穢土而不修凈土的修行，就會滯留在穢土，所以為他們請問往生凈土的修行方法，以表達他們的心情。菩薩也應該修行往生凈土的方法。修行沒有瘡疣，才能往生到凈土。善行鮮潔，就像究竟清凈的面板。記著惡事，懷著善意，就像有瘡疣一樣。就這八種法，分為四段來說明意義。第一段，敬上接下，相對而言。饒益眾生而不期望回報，最終謙下而沒有障礙。說明第一句是接下句。對於各位菩薩，視他們如同佛一樣。第二句是敬上。第二段，人和法相對。以前沒有聽過的經典，聽了之後不懷疑。第三，在佛法中沒有乖違。不與聲聞（小乘修行者）相違背。第四，在小乘人中不相違背。第三段，得失相對，不嫉妒他人。
【English Translation】 English version: Therefore, it is said that one lifetime of practice in this Saha world surpasses the practice of immeasurable kalpas (extremely long periods of time) in the Pure Land. Why is this so? The following explains the meaning of practicing in the impure land (a land full of defilements) being superior to practicing in the Pure Land. What is the reason for practice in the impure Saha land surpassing the Pure Land? It illustrates that the Saha impure land has roughly ten kinds of virtuous dharmas that the Pure Land does not possess. Using generosity to embrace the poor embodies the essence of these ten virtuous dharmas. Because the impure land has poverty, it is possible to practice generosity, fulfilling the perfection of dāna (the practice of giving). The Pure Land lacks various forms of poverty and strife, missing this practice, thus illustrating the superiority of the impure land over the Pure Land. It is like a skilled doctor in an era of prevalent false illnesses (various diseases) whose medical skills become refined, administering effective medicine to relieve patients of their suffering. This illustrates that when a Bodhisattva teaches beings in an unclean land, various practices become abundant, enabling them to propagate the ten virtuous dharmas, becoming a great medicine king to save sentient beings, thus being able to transcend countless kalpas and eliminate the diseases of afflictions and birth and death. These words are all spoken for those who begin their practice in the impure land, urging them to exhaust their aspirations. That Bodhisattva asked: How many dharmas must a Bodhisattva accomplish? The following is the eighth major section, illustrating that the great Bodhisattvas from above present the methods of practicing in the Pure Land for beginners in this world. It illustrates that those who have just begun their practice have not yet achieved merit and cannot extricate themselves. It is like a weak person entering the water to save a drowning person, unable to manage both and instead sinking together with them. It widely tells the newly learning Bodhisattvas in this world to practice the methods of being reborn in the Pure Land, thus raising this question. Another explanation is that those who have just begun their practice, upon hearing the previous words, believe that benefiting sentient beings in the world is more superior than practicing for hundreds of thousands of kalpas in the Pure Land, and thus believe that Bodhisattvas are compassionate, only staying in the impure land and not practicing the Pure Land practice, which would cause them to remain in the impure land. Therefore, they ask about the methods of being reborn in the Pure Land to express their feelings. Bodhisattvas should also practice the methods of being reborn in the Pure Land. Only by practicing without blemishes can one be reborn in the Pure Land. Virtuous conduct is pure and bright, like perfectly clean skin. Remembering evil deeds and harboring good intentions is like having blemishes. Regarding these eight dharmas, they are divided into four sections to explain their meaning. The first section is about respecting superiors and connecting with inferiors, relatively speaking. Benefiting sentient beings without expecting rewards ultimately leads to humility and no obstacles. It illustrates that the first sentence connects with the following sentence. Regarding all Bodhisattvas, view them as Buddhas. The second sentence is about respecting superiors. The second section is about the relative relationship between people and dharma. Previously unheard scriptures, upon hearing them, do not doubt. Third, there is no deviation in the Dharma. Do not contradict the Śrāvakas (practitioners of the Small Vehicle). Fourth, do not contradict those in the Small Vehicle. The third section is about the relative relationship between gain and loss, do not be jealous of others.
供。第五見他得供養。於是失不起嫉心不高己利。第六於我是得不以為高。而於其中調伏其心。結成上得失正懷義。第四段自他相對。常省己過。第七自有過內自省。第八句見他過不訟也。恒以一心求諸功德。成上自他義。
文殊師利解大段第九。明說法利益諸人悟道也。
菩薩行品
此品所以來。上方菩薩始行之流於此土生下劣想。如來廣明十方世界佛事不同諸佛如來功德平等。言對阿難𨋪切上方菩薩上方大士自求悔過請法還土。如來為說有盡無盡解脫法門。即是菩薩行燈故菩薩品所以來。就此品中有八段明義。
第一從佛為說法于菴羅樹園已下訖是維摩詰欲求故先現此瑞應。明將詣佛所印封所說先現光明表其相來令庵羅諸人豫生欽仰。
第二從於是維摩詰語文殊言可共見佛以下訖非意所圖非度所測。正明維摩將諸大眾詣于庵羅禮事供養如來。
第三從爾時阿難白佛今所聞香自昔未有以下訖此飯如是滅除一切諸煩惱毒然後乃消也。廣明香飯利益差別。
第四從阿難白佛未曾有也以下訖是名入一切諸佛法門。明佛事不同證上香飯有其實益。
第五從菩薩入此行者若見凈好佛土不以為喜已下訖盡力變化所不能作。明言對阿難𨋪切上方菩薩。第六從爾時眾香世界菩薩來
【現代漢語翻譯】 現代漢語譯本：供養。第五，見到他人得到供養，於是不會生起嫉妒心，也不會抬高自己（的利益）。第六，對於我所得到的，不認為高人一等，而是在其中調伏自己的心。總結以上，得到和失去都要以正義為懷。第四段是關於自己和他人的相對關係，要經常反省自己的過錯。第七，自己有過錯要內心反省。第八句，見到他人的過錯不要宣揚。始終以一心尋求各種功德，成就以上自利利他的意義。
文殊師利（Manjushri，智慧的象徵）解釋大段第九，說明說法能夠利益眾人，使他們悟道。
菩薩行品
此品之所以出現，是因為上方世界的菩薩開始對在此土出生的菩薩產生低劣的想法。如來廣泛闡明十方世界佛事的不同，以及諸佛如來功德的平等。言語針對阿難（Ananda，佛陀的十大弟子之一），勸誡上方世界的菩薩和大士們自己尋求懺悔，請求佛法，返回故土。如來為他們宣說有盡和無盡的解脫法門，這就是菩薩的修行指南，所以有菩薩行品。此品中包含八段，闡明不同的意義。
第一段，從佛為說法于菴羅樹園開始，到維摩詰（Vimalakirti，一位著名的在家菩薩）想要（見佛）所以先顯現這種瑞應結束。說明將要前往佛陀處印證所說之法，先顯現光明，表明其將要到來，讓菴羅樹園的眾人預先產生欽佩仰慕之心。
第二段，從於是維摩詰對文殊（Manjushri）說可以一起去見佛，到非意所圖，非度所測結束。 正式說明維摩詰帶領大眾前往菴羅樹園，禮敬供養如來。
第三段，從這時阿難稟告佛陀，現在所聞到的香氣是過去沒有的開始，到這種飯能夠這樣消除一切煩惱毒，然後才能消化結束。廣泛說明香飯的利益和差別。
第四段，從阿難稟告佛陀，這是前所未有的開始，到這叫做進入一切諸佛法門結束。說明佛事的不同，證實了香飯確實有實際的利益。
第五段，從菩薩進入這種修行，如果見到清凈美好的佛土，不認為值得歡喜開始，到盡力變化所不能做到結束。明確地針對阿難勸誡上方世界的菩薩。 第六段，從這時眾香世界的菩薩到來開始
【English Translation】 English version: Offering. Fifth, upon seeing others receive offerings, one does not give rise to jealousy, nor does one elevate oneself (or one's own benefits). Sixth, regarding what I have obtained, one does not consider oneself superior, but rather cultivates and subdues one's mind within it. To summarize the above, in both gain and loss, one should uphold righteousness. The fourth section concerns the relative relationship between oneself and others, and one should constantly reflect on one's own faults. Seventh, if one has faults, one should reflect inwardly. Eighth sentence, upon seeing the faults of others, do not publicize them. Always seek various merits with a single mind, achieving the meaning of benefiting both oneself and others as mentioned above.
Manjushri (Manjushri, symbol of wisdom) explains the ninth major section, clarifying that expounding the Dharma benefits all people, enabling them to attain enlightenment.
Chapter on Bodhisattva Conduct
The reason for this chapter is that the Bodhisattvas of the upper realms began to have inferior thoughts about the Bodhisattvas born in this land. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) extensively explains the differences in the Buddha-activities of the ten directions and the equality of the merits and virtues of all Buddhas and Tathagatas. Addressing Ananda (Ananda, one of the Buddha's ten great disciples), he admonishes the Bodhisattvas and great beings of the upper realms to seek repentance themselves, request the Dharma, and return to their homelands. The Tathagata expounds to them the Dharma-gate of liberation with end and without end, which is the guide for Bodhisattvas' practice, hence the Chapter on Bodhisattva Conduct. This chapter contains eight sections, clarifying different meanings.
The first section, from 'The Buddha expounded the Dharma in the Ambara Tree Garden' to 'Vimalakirti (Vimalakirti, a famous lay Bodhisattva) wanted (to see the Buddha) so he first manifested this auspicious sign' ends. It explains that in order to have the Dharma spoken confirmed at the Buddha's place, light is first manifested, indicating his imminent arrival, so that the people of the Ambara Tree Garden would develop admiration and reverence in advance.
The second section, from 'Then Vimalakirti said to Manjushri (Manjushri), we can go together to see the Buddha' to 'beyond what can be intended, beyond what can be measured' ends. It formally explains that Vimalakirti led the assembly to the Ambara Tree Garden to pay respects and make offerings to the Tathagata.
The third section, from 'At this time, Ananda reported to the Buddha, the fragrance now smelled is unprecedented' to 'This rice can thus eliminate all afflictive poisons, and then it can be digested' ends. It extensively explains the benefits and differences of the fragrant rice.
The fourth section, from 'Ananda reported to the Buddha, this is unprecedented' to 'This is called entering all the Dharma-gates of all Buddhas' ends. It explains the differences in Buddha-activities, confirming that the fragrant rice indeed has practical benefits.
The fifth section, from 'If a Bodhisattva enters this practice, if he sees a pure and beautiful Buddha-land, he does not consider it worthy of joy' to 'what cannot be done by exerting all effort in transformation' ends. It explicitly addresses Ananda, admonishing the Bodhisattvas of the upper realms. The sixth section, from 'At this time, the Bodhisattvas of the World of All Fragrances arrived' begins.
者合掌白佛以下訖唯然世尊愿少賜法還於彼土當念如來。明上方菩薩既被譏切悔過自責請法還土。第七從佛告諸菩薩已下訖是名有盡無盡解脫法門。明佛為說有盡無盡解脫法門即菩薩行體。第八從爾時彼諸菩薩聞說是法已下訖品。明上方菩薩香華種種供養表其慶情。
於是維摩詰文殊已下第二段。文殊言今正是時。今若詣佛正是利益之時也。因詣佛故有七事利益。第一因詣佛故得與大眾禮事供養表病非實。第二因詣佛故明佛事無方成上香飯實益。第三因詣佛故得明上方菩薩請佛為說有盡無盡解脫法門。第四因詣佛故得明法身出百非之表以遣諸人執實之心。第五因詣佛故得顯凈名生處見妙喜國不動如來。第六因詣佛故得明法供養即是封印凈名之所說。第七因諸佛故得明屬累彌勒委付阿難流通此經千載之下流傳不絕。于意云何者。汝為當目見而已亦在意地解其所以。世尊我睹其為非意所圖非度所測者。我目睹其事。非是意地所量。亦非忖度之所能測也。
爾時阿難白佛今所聞香自昔未有。是第三段。因問香氣廣明香飯利益差別。問香是彼菩薩毛孔香者。欲令舍利弗發言自答也。如是香氣住當久如者。問香氣住久近。此飯勢力至於七日。未必限於七日。但閻浮提人不食唯得七日。故就一方為語故云七日也。又解
【現代漢語翻譯】 現代漢語譯本：他們合掌對佛說：『世尊，請您稍微賜予我們佛法，讓我們回到我們的國土，我們將永遠銘記如來。』這說明上方的菩薩們因為受到批評而感到後悔，並請求佛法以便返回他們的國土。 第七部分從『佛告諸菩薩』開始，到『是名有盡無盡解脫法門』結束。這說明佛陀為他們講述了有盡無盡解脫法門，這即是菩薩的修行本體。 第八部分從『爾時彼諸菩薩聞說是法』開始，到本品結束。這說明上方的菩薩們用香花等種種供養來表達他們的慶幸之情。
接下來是第二段，從『於是維摩詰(Vimalakirti)文殊(Manjusri)』開始。文殊(Manjusri)說：『現在正是時候。現在如果去拜見佛陀，正是利益眾生的時候。』因為拜見佛陀，有七種利益。第一，因為拜見佛陀，可以與大眾一起禮拜供養，表明維摩詰(Vimalakirti)的疾病並非真實。 第二，因為拜見佛陀，可以闡明佛事的無方，成就上方香飯的實際利益。第三，因為拜見佛陀，可以闡明上方菩薩請求佛陀宣說有盡無盡解脫法門。 第四，因為拜見佛陀，可以闡明法身超越一切非議，以此消除人們執著于實有的觀念。第五，因為拜見佛陀，可以顯示維摩詰(Vimalakirti)的出生地，見到妙喜國(Abhirati)的不動如來(Akshobhya)。 第六，因為拜見佛陀，可以闡明法供養就是印證維摩詰(Vimalakirti)所說之法。第七，因為拜見諸佛，可以闡明彌勒(Maitreya)菩薩的囑託，委託阿難(Ananda)流通此經，使其在千年之後依然流傳不絕。 『于意云何者』，是指你將要親眼看到，還是要在意念中理解其中的道理？『世尊我睹其為非意所圖非度所測者』，是指我親眼所見之事，並非意念所能衡量，也不是忖度所能測知的。
『爾時阿難(Ananda)白佛今所聞香自昔未有』，這是第三段。通過詢問香氣，廣泛闡明香飯的利益差別。『問香是彼菩薩毛孔香者』，是爲了讓舍利弗(Sariputra)發言並親自回答。 『如是香氣住當久如者』，是詢問香氣持續的時間。『此飯勢力至於七日』，未必限於七日。只是閻浮提(Jambudvipa)的人不食用，所以只能持續七日。因此就一方而言，所以說是七日。 另一種解釋是：
【English Translation】 English version: They, with their palms together, said to the Buddha: 'World Honored One, please bestow upon us a little Dharma, so that we may return to our land and always remember the Tathagata.' This explains that the Bodhisattvas from above, feeling remorseful for being criticized, requested the Dharma in order to return to their lands. The seventh part, starting from 'The Buddha told the Bodhisattvas' and ending with 'This is called the Dharma gate of finite and infinite liberation,' explains that the Buddha spoke to them about the Dharma gate of finite and infinite liberation, which is the very essence of the Bodhisattva's practice. The eighth part, starting from 'Then, those Bodhisattvas, having heard this Dharma' and ending with the end of the chapter, explains that the Bodhisattvas from above used incense, flowers, and various offerings to express their joy.
The next section begins with 'Then, Vimalakirti (維摩詰) and Manjusri (文殊)'. Manjusri (文殊) said: 'Now is the right time. If we go to see the Buddha now, it is the right time to benefit sentient beings.' Because of seeing the Buddha, there are seven benefits. First, because of seeing the Buddha, we can worship and make offerings together with the assembly, indicating that Vimalakirti's (維摩詰) illness is not real. Second, because of seeing the Buddha, we can clarify the boundlessness of the Buddha's affairs and achieve the actual benefits of the fragrant rice from above. Third, because of seeing the Buddha, we can clarify that the Bodhisattvas from above requested the Buddha to explain the Dharma gate of finite and infinite liberation. Fourth, because of seeing the Buddha, we can clarify that the Dharmakaya transcends all criticisms, thereby eliminating people's attachment to the concept of reality. Fifth, because of seeing the Buddha, we can reveal Vimalakirti's (維摩詰) birthplace and see the Akshobhya (不動如來) Tathagata of the Abhirati (妙喜國) land. Sixth, because of seeing the Buddha, we can clarify that Dharma offering is the seal of approval for what Vimalakirti (維摩詰) has said. Seventh, because of seeing the Buddhas, we can clarify the entrustment of Maitreya (彌勒) Bodhisattva, entrusting Ananda (阿難) to circulate this sutra, so that it will continue to be transmitted for thousands of years. 'What do you think?', refers to whether you will see it with your own eyes or understand the reason in your mind. 'World Honored One, I have seen that it is beyond what the mind can conceive and beyond what can be measured', refers to what I have seen with my own eyes, which cannot be measured by the mind, nor can it be measured by speculation.
'Then Ananda (阿難) said to the Buddha, 'The fragrance I hear now is unprecedented', this is the third section. By asking about the fragrance, the differences in the benefits of the fragrant rice are widely explained. 'Asking whether the fragrance is from the pores of those Bodhisattvas' is to allow Sariputra (舍利弗) to speak and answer himself. 'How long will this fragrance last?' is asking how long the fragrance will last. 'The power of this rice lasts for seven days' is not necessarily limited to seven days. It's just that people in Jambudvipa (閻浮提) do not eat it, so it can only last for seven days. Therefore, in terms of one region, it is said to be seven days. Another explanation is:
。法爾七日未入正位者是聲聞性地人。得入正位者無相以上。得正解脫者證於第四果也。未發大乘心者凡夫之人。已發意者住前之心。得無生忍者七地以還。又可初地。一生補處者十地菩薩。然香飯雖是下地得道之緣。初地以上豈蘇此藉入道。為欲成香飯有始終之益故云乃至十地。小乘亦應云初果二三乃至四果。但文略耳。菩薩中亦應從初地二地乃至一地之階級。但文中略。廣明十方世界佛事不同入道多端。自有由鼻識得道。亦有由眼識而受益。此方由其耳識以獲悟。滅除一切諸煩惱毒者。少分一切唯斷當地之分也。
阿難白佛以下第四段。明佛事不同證香飯有實益。以佛光明而作佛事者。自有見光而獲秒。是故助以為佛事也。又以菩薩而作佛事者。如大通智勝如是入定之後以十六王子菩薩度六百萬億恒河沙等人也。又以佛所化人者。以須扇多佛滅度留一化身住世說法。以菩薩樹者。光無所不照。香無不普薰。形色微妙隨所好而見。出妙音聲隨所好而聞。眾生過者無不入道。又以佛衣服者。如閻浮提王以世疾疫請佛得佛僧加梨禮拜生善。病得除愈。又以飯食者。香作樓閣苑園皆香也。三十二相八十種好者。一一相隨應所現令其入道也。佛身者。應形妙體正相好論別佛身總語故有異也。虛空者。匝鬧之處為現虛空
【現代漢語翻譯】 現代漢語譯本：如果有人在七日內未能進入正位（zhèng wèi，指正確的修行位置），那麼這個人屬於聲聞（shēng wén，指聽聞佛法而修行的弟子）的根性。能夠進入正位的人，其境界在無相（wú xiàng，指沒有具體形象的境界）以上。能夠獲得真正解脫的人，證得了第四果（dì sì guǒ，指阿羅漢果）。 沒有發起大乘（dà chéng，指普度眾生的佛教流派）之心的人，是凡夫（fán fū，指普通人）。已經發起大乘之心的人，安住于最初的發心。獲得無生忍（wú shēng rěn，指對一切法不生不滅的深刻理解）的人，在七地（qī dì，指菩薩修行的第七個階段）或更低。也有可能在初地（chū dì，指菩薩修行的第一個階段）。一生補處（yī shēng bǔ chù，指下一世將成佛的菩薩）的菩薩，是十地（shí dì，指菩薩修行的第十個階段）菩薩。 然而，香飯（xiāng fàn，指散發香味的食物）雖然是下地（xià dì，指較低的修行階段）獲得道（dào，指真理或覺悟）的因緣，但初地以上的菩薩難道會憑藉它來入道嗎？爲了使香飯具有從始至終的利益，所以說乃至十地。小乘（xiǎo chéng，指注重個人解脫的佛教流派）也應該說初果、二果、三果乃至四果，只是文中省略了。菩薩中也應該有從初地、二地乃至十地的階級，只是文中省略了。廣泛說明十方世界（shí fāng shì jiè，指各個方向的世界）的佛事（fó shì，指佛的活動）不同，入道（rù dào，指進入修行之路）的途徑多種多樣。有的人通過鼻識（bí shí，指通過鼻子進行的感知）得道，也有的人通過眼識（yǎn shí，指通過眼睛進行的感知）而受益。此方（cǐ fāng，指這個地方）的人通過耳識（ěr shí，指通過耳朵進行的感知）而獲得覺悟。滅除一切諸煩惱毒（zhū fán nǎo dú，指各種煩惱和毒害）的人，只是少部分地斷除了當地的煩惱。 阿難（Ā nán，佛陀的弟子）向佛（fó，指佛陀）稟告以下的第四段，說明佛事不同，證明香飯有實際利益。以佛光明（fó guāng míng，指佛的光芒）而作佛事的人，有的人見到光明而獲得利益，所以光明可以輔助成為佛事。又以菩薩而作佛事的人，例如大通智勝佛（Dà tōng zhì shèng fó，過去佛的名字）在入定之後，以十六王子菩薩（shí liù wáng zǐ pú sà，十六位王子的菩薩）度化了六百萬億恒河沙（liù bǎi wàn yì héng hé shā，形容數量極多）等人。 又以佛所化人（fó suǒ huà rén，指佛所教化的人）作佛事，例如須扇多佛（Xū shàn duō fó，過去佛的名字）滅度后，留下一個化身（huà shēn，指佛的化身）住世說法。以菩薩樹（pú sà shù，指菩提樹）作佛事，光明無所不照，香氣無不普薰，形色微妙，隨眾生所好而顯現，發出美妙的聲音，隨眾生所好而聽聞，眾生有過錯的無不進入正道。又以佛衣服（fó yī fú，指佛的衣服）作佛事，例如閻浮提王（Yán fú tí wáng，指閻浮提的國王）因為世間疾疫而祈請佛，得到佛僧伽梨（sēng qié lí，指僧人的外衣）的加持，禮拜後生起善念，疾病得以痊癒。又以飯食（fàn shí，指食物）作佛事，香氣化作樓閣苑園，一切都是香的。三十二相八十種好（sān shí èr xiàng bā shí zhǒng hǎo，指佛的身體具有的三十二種主要特徵和八十種細微特徵），一一相隨應所現，令其入道。佛身（fó shēn，指佛的身體），應形妙體是正相好論，別佛身是總語，所以有差異。虛空（xū kōng，指天空），在擁擠喧鬧的地方顯現虛空。
【English Translation】 English version: If someone fails to enter the 'correct position' (zhèng wèi, referring to the correct state of practice) within seven days, that person belongs to the nature of a 'Śrāvaka' (shēng wén, referring to a disciple who practices by hearing the Buddha's teachings). Those who can enter the correct position are in a state above 'non-form' (wú xiàng, referring to a state without concrete form). Those who attain true liberation have realized the Fourth Fruit (dì sì guǒ, referring to the state of Arhat). Those who have not aroused the 'Mahayana' (dà chéng, referring to the Buddhist school of thought that emphasizes universal salvation) mind are ordinary people ('fán fū', referring to ordinary people). Those who have already aroused the Mahayana mind abide in their initial aspiration. Those who have attained 'non-origination forbearance' (wú shēng rěn, referring to a profound understanding of the non-arising and non-ceasing of all dharmas) are at the Seventh Ground (qī dì, referring to the seventh stage of a Bodhisattva's practice) or lower. It is also possible at the First Ground (chū dì, referring to the first stage of a Bodhisattva's practice). A 'one-lifetime-away Bodhisattva' (yī shēng bǔ chù, referring to a Bodhisattva who will become a Buddha in the next life) is a Tenth Ground (shí dì, referring to the tenth stage of a Bodhisattva's practice) Bodhisattva. However, although 'fragrant rice' (xiāng fàn, referring to fragrant food) is a condition for attaining the 'path' (dào, referring to truth or enlightenment) in the lower grounds (xià dì, referring to lower stages of practice), would Bodhisattvas above the First Ground rely on it to enter the path? In order to make the fragrant rice have benefits from beginning to end, it is said 'even up to the Tenth Ground'. The 'Hinayana' (xiǎo chéng, referring to the Buddhist school of thought that emphasizes individual liberation) should also say the First Fruit, Second Fruit, Third Fruit, and even the Fourth Fruit, but the text is abbreviated. Among Bodhisattvas, there should also be stages from the First Ground, Second Ground, and even the Tenth Ground, but it is omitted in the text. It extensively explains that the 'Buddha-activities' (fó shì, referring to the activities of the Buddha) in the ten directions of the world (shí fāng shì jiè, referring to worlds in all directions) are different, and there are many ways to enter the path (rù dào, referring to entering the path of practice). Some attain the path through 'nose-consciousness' (bí shí, referring to perception through the nose), and some benefit through 'eye-consciousness' (yǎn shí, referring to perception through the eyes). People in this place (cǐ fāng, referring to this location) attain enlightenment through 'ear-consciousness' (ěr shí, referring to perception through the ears). Those who eradicate all 'afflictions and poisons' (zhū fán nǎo dú, referring to various afflictions and poisons) only partially cut off the afflictions of their respective grounds. Ānanda (Ā nán, the Buddha's disciple) reporting to the Buddha (fó, referring to the Buddha) in the following fourth section explains that Buddha-activities are different, proving that fragrant rice has real benefits. Those who perform Buddha-activities with the Buddha's light (fó guāng míng, referring to the Buddha's light) have some who gain benefits from seeing the light, so the light can assist in becoming a Buddha-activity. Also, those who perform Buddha-activities with Bodhisattvas, such as the Buddha Great Universal Wisdom Excellence (Dà tōng zhì shèng fó, the name of a past Buddha) after entering samadhi, used the sixteen prince Bodhisattvas (shí liù wáng zǐ pú sà, sixteen prince Bodhisattvas) to liberate six million trillion Ganges sands (liù bǎi wàn yì héng hé shā, describing an extremely large number) of people. Also, those who perform Buddha-activities with the Buddha's transformed beings (fó suǒ huà rén, referring to those transformed by the Buddha), such as the Buddha Need-Fan-Duo (Xū shàn duō fó, the name of a past Buddha) after passing away, left behind a transformation body (huà shēn, referring to the Buddha's transformation body) to dwell in the world and teach the Dharma. Using the Bodhi tree (pú sà shù, referring to the Bodhi tree) to perform Buddha-activities, the light shines everywhere, the fragrance pervades everywhere, the form and color are subtle, appearing according to what beings like, emitting wonderful sounds, heard according to what beings like, and those who have faults all enter the path. Also, using the Buddha's robes (fó yī fú, referring to the Buddha's robes) to perform Buddha-activities, such as the King of Jambudvipa (Yán fú tí wáng, referring to the King of Jambudvipa) praying to the Buddha because of the world's epidemics, receiving the blessing of the Buddha's Sanghati (sēng qié lí, referring to the outer robe of a monk), and after bowing, generating good thoughts, and the disease was cured. Also, using food (fàn shí, referring to food) to perform Buddha-activities, the fragrance transforms into pavilions and gardens, and everything is fragrant. The thirty-two marks and eighty minor characteristics (sān shí èr xiàng bā shí zhǒng hǎo, referring to the Buddha's thirty-two major characteristics and eighty minor characteristics) of the Buddha's body (fó shēn, referring to the Buddha's body), each mark appears accordingly, causing them to enter the path. The Buddha's body, the appropriate form and wonderful body are the correct characteristics and good qualities, the separate Buddha body is a general term, so there are differences. Emptiness (xū kōng, referring to the sky), emptiness appears in crowded and noisy places.
。又解。文殊師利滅眾色像以化阿阇世王。眾生應以此緣者。應以上來因緣得入正行也。夢幻者。說此六喻令人得悟也。又解。隨所應見而現。如夢睹羅剎。若爾何故云喻。但經中每以此六為喻故也。音聲語言說法此等多以聲教為佛事。清凈佛土寂寞無言乃無為者。猶如法如來所明下方菩薩不樂處眾多有所眾說寂順無為以作佛事。清凈佛土炳無情處來無言說寂怕無為以自然進道。如是阿難諸佛威儀進止諸所施為者。明大聖舉動皆有利益。是故無非佛事也。有此四魔諸煩惱乃門。而諸眾生為之疲勞諸佛即以此法而為佛事者。多能降毒龍勢極嗔息先以欲拘事卻以法語人也。此之例皆是佛事。即以此法令其入道。是名入一切諸佛法門者。總結于上此等佛事軌則日法能通為體法也。
菩薩入此門者。已下第五段。明言對阿難干切上方菩薩。菩薩入此門者若然佛事不同。若見一切凈好佛土不以為喜不貪不高者。既然佛事不同。故雖見凈好情不生喜亦無貪著不以高勝。若見不凈亦以為喜憂。不礙不沒者。上見凈妙既不生喜。故睹穢不憂。上凈既無貪。今穢則不生瞋礙。既不以凈為高勝。故於穢不生下沒也。但于諸佛心生歡喜恭敬作未曾有想也。如來功德平等為欲化眾生而現佛土不同者。明諸佛道同無有優劣但隨眾生應見示現
【現代漢語翻譯】 現代漢語譯本：還有一種解釋，文殊師利（Manjushri，智慧的象徵）爲了教化阿阇世王（Ajatasattu，一位國王），示現各種形象。眾生如果適合通過這種因緣得度，就應該通過以上這些因緣進入正行。夢幻等六喻，是爲了讓人們通過這些比喻而覺悟。還有一種解釋，佛隨眾生應該看到的形象而顯現，就像在夢中看到羅剎（Rakshasa，惡鬼）。如果這樣，為什麼說是比喻呢？因為經典中經常用這六種事物作比喻。音聲語言說法，這些多是以聲音教化作為佛事。清凈的佛土寂靜無言，那是無為的境界。例如法如來（Dharma Tathagata）所說的下方菩薩，不樂於處在眾多言語之處，崇尚寂靜順從無為，以此作為佛事。清凈的佛土，一切有情眾生都無法用言語表達，寂靜無為，從而自然地進入道。像這樣，阿難（Ananda，佛陀的十大弟子之一），諸佛的威儀舉止，一切所作所為，都表明大聖的舉動都有利益。因此，沒有哪一樣不是佛事。有此四魔（Four Maras，四種障礙），各種煩惱是入道之門。眾生為此疲勞，諸佛就用這些法來作為佛事，多能降伏劇毒的龍，使其極端的嗔恨平息，先用慾望束縛，然後再用佛法教導。這些例子都是佛事，用這些法使他們入道。這就是進入一切諸佛法門。總結以上這些佛事的軌則，以法能夠通達為根本。 菩薩進入此門，以下是第五段，明確地對阿難懇切地說明上方菩薩的情況。菩薩進入此門，如果佛事不同，如果看到一切清凈美好的佛土，不因此而歡喜，不貪戀，不自高自大。既然佛事不同，所以即使看到清凈美好的景象，心中也不生歡喜，也沒有貪戀執著，不認為它高人一等。如果看到不乾淨的景象，也因此而歡喜，不阻礙，不沉沒。上面看到清凈美好的景象既然不生歡喜，所以看到污穢的景象也不憂愁。上面對清凈美好的景象既然沒有貪戀，現在對污穢的景象就不生嗔恨和阻礙。既然不認為清凈美好是高勝的，所以對於污穢的景象也不產生低下的感覺。只是對於諸佛的心生歡喜，恭敬，產生從未有過的想法。如來的功德是平等的，爲了教化眾生而示現不同的佛土。
【English Translation】 English version: Furthermore, it can be explained that Manjushri (Manjushri, symbol of wisdom) transformed various appearances to convert King Ajatasattu (Ajatasattu, a king). If sentient beings are suited to be saved by this cause, they should enter the right practice through the above-mentioned causes. The six metaphors such as dreams and illusions are to enlighten people through these metaphors. Another explanation is that the Buddha appears according to what sentient beings should see, just like seeing a Rakshasa (Rakshasa, a demon) in a dream. If so, why are they called metaphors? Because the scriptures often use these six things as metaphors. Sound, speech, and language in Dharma teaching, these mostly use sound teachings as Buddha-work. The pure Buddha-land is silent and speechless, which is the realm of non-action. For example, the Bodhisattvas below, as mentioned by Dharma Tathagata (Dharma Tathagata), do not like to be in places with many words, advocating silence, obedience, and non-action, using this as Buddha-work. The pure Buddha-land, all sentient beings cannot express in words, silent and non-active, thus naturally entering the path. Like this, Ananda (Ananda, one of the Buddha's ten great disciples), the Buddhas' dignified demeanor, all actions, all show that the great sage's actions are all beneficial. Therefore, nothing is not Buddha-work. There are these Four Maras (Four Maras, four obstacles), and various afflictions are the gateway to the path. Sentient beings are exhausted by this, and the Buddhas use these Dharmas as Buddha-work, often able to subdue poisonous dragons, causing their extreme anger to subside, first restraining them with desires, and then teaching them with the Dharma. These examples are all Buddha-work, using these Dharmas to lead them into the path. This is called entering all the Buddha-Dharmas. Summarizing the above rules of Buddha-work, the ability of the Dharma to be universally accessible is the essence. Bodhisattvas entering this gate, the following is the fifth paragraph, clearly and earnestly explaining the situation of the Bodhisattvas above to Ananda. Bodhisattvas entering this gate, if the Buddha-work is different, if they see all pure and beautiful Buddha-lands, they are not happy because of this, do not covet, and are not arrogant. Since the Buddha-work is different, even if they see pure and beautiful scenes, their hearts do not generate joy, nor do they have greed and attachment, and do not consider it superior. If they see unclean scenes, they are also happy because of this, not hindering, not sinking. Since they do not generate joy when seeing pure and beautiful scenes above, they do not worry when seeing dirty scenes. Since they have no greed for pure and beautiful scenes above, they do not generate hatred and hindrance for dirty scenes now. Since they do not consider pure and beautiful to be superior, they do not have a sense of inferiority towards dirty scenes. They only generate joy and reverence for the hearts of the Buddhas, and have unprecedented thoughts. The merits of the Tathagata are equal, and different Buddha-lands are shown to transform sentient beings.
差別也。阿難汝見諸佛國土以下舉譬以明真應。地有若干者。明國土參差則有數量。以喻如來應身有其差別。若干者數量之異名。而虛空無若干者。明虛空蕩然絕於數量以喻如來智惠平等無有高下別也。是如色身有若干者。喻合上地有若干。其無礙惠者。合上虛空。諸佛色身威相以下明功德平等悉無差別也。是故名三藐以下如十是同等。略舉其三。三藐三佛陀者。正遍知正覺。多陀阿伽度者如來也。佛陀覺者。阿難若我廣說此三句義汝以劫壽不能盡受以下。明廣演三句尚自難窮況于無量功德也。上方菩薩於此土如來菩薩及以凈名三處悉生下劣之心。故今共對阿難𨋪切上方小行。明諸佛不可惻量。是故不應生下劣之心。且止阿難以下移共在菩薩。明菩薩不可惻限度。四海有為有相尚可惻量度。菩薩功德不可量也。阿難汝等舍置菩薩以下故復言在凈□。明菩薩始終之行故宜難測。凈名一時之益二乘百千劫所不能得知。凈名身處白衣故生劣想。今明凈名一時變現神通之力二乘之人百千萬劫所不能盡。豈可思議也。
爾時眾香世界菩薩來者已下第六段。明上方菩薩既被𨋪切。于茲受悟。故悔過自責請法還土。開為二問。從初訖現佛國異。明悔過自責也。唯然已下第二問。請法還土。愿賜少法還於彼土當念如來者。當念傳
【現代漢語翻譯】 現代漢語譯本 差別也。阿難，你所見的諸佛國土以下，舉例說明真身和應身的道理。『地有若干』，說明國土有參差不齊，所以有數量。這比喻如來的應身有差別。『若干』是數量不同的名稱。而『虛空無若干』，說明虛空空曠，沒有數量，這比喻如來的智慧平等，沒有高下之別。『是如色身有若干』，比喻對應上面的『地有若干』，而『其無礙惠』，對應上面的虛空。諸佛色身的威儀相貌以下，說明功德平等，完全沒有差別。『是故名三藐』以下，如同十是同等。這裡簡略地舉出三個。『三藐三佛陀』（Samyak-saṃbuddha），是正遍知、正覺的意思。『多陀阿伽度』（Tathāgata）就是如來。『佛陀』（Buddha）是覺者的意思。阿難，如果我廣泛地解說這三句的含義，你用一劫的時間也不能完全領受。以下說明廣演這三句尚且難以窮盡，更何況是無量的功德呢？上方的菩薩對於此土的如來、菩薩以及維摩詰（Vimalakirti）三處都生起了輕視之心，所以現在共同面對阿難，懇切地說明上方小乘的修行，諸佛是不可測量的，所以不應該生起輕視之心。暫且停止對阿難的說明，以下轉而說明菩薩，菩薩也是不可測度限量的。四海有為有相的事物尚且可以測量，菩薩的功德是不可測量的。阿難，你們捨棄對菩薩的議論，以下又轉而說明維摩詰。說明菩薩從始至終的修行，所以難以測度。維摩詰一時所帶來的利益，是二乘修行者百千劫都不能瞭解的。維摩詰以在家居士的身份出現，所以產生了輕視的想法。現在說明維摩詰一時所變現的神通之力，是二乘之人百千萬劫都不能窮盡的，怎麼可以用思議來衡量呢？ 爾時眾香世界菩薩來者以下第六段。說明上方的菩薩既然被懇切教誨，因此領悟，所以懺悔自責，請求佛法返回故土。分為兩個問題。從『初訖現佛國異』，說明懺悔自責。『唯然』以下是第二個問題，請求佛法返回故土。『愿賜少法還於彼土當念如來者』，是說要傳揚如來的教義。
【English Translation】 English version These are differences. Ānanda, what you see of the Buddha-lands below illustrates the truth of the Dharmakāya (true body) and Nirmāṇakāya (manifestation body). 『The lands have differences』 indicates that the Buddha-lands are uneven and therefore have quantity. This is a metaphor for the Tathāgata』s (如來) Nirmāṇakāya having differences. 『Differences』 is a name for different quantities. 『And the void has no differences』 indicates that the void is vast and without quantity, which is a metaphor for the Tathāgata』s wisdom being equal, without high or low distinctions. 『It is like the physical body having differences』 is a metaphor corresponding to the 『lands having differences』 above, while 『its unobstructed wisdom』 corresponds to the void above. The majestic appearances of the Buddhas』 physical bodies below illustrate that their merits are equal and without any differences. 『Therefore, it is named Samyak』 (三藐) below, just as ten is equal to ten. Here, three are briefly mentioned. 『Samyak-saṃbuddha』 (三藐三佛陀) means Right and Universal Knowledge, Right Enlightenment. 『Tathāgata』 (多陀阿伽度) is the Thus Come One. 『Buddha』 (佛陀) is the Awakened One. Ānanda, if I were to extensively explain the meaning of these three phrases, you would not be able to fully comprehend them even in a kalpa (劫). The following explains that even extensively expounding these three phrases is difficult to exhaust, let alone the immeasurable merits. The Bodhisattvas from above have generated inferior thoughts towards the Tathāgata, Bodhisattvas, and Vimalakirti (凈名) in this land, so now, facing Ānanda together, they earnestly explain the practice of the Small Vehicle from above. The Buddhas are immeasurable, so one should not generate inferior thoughts. Let us pause the explanation to Ānanda, and now turn to explaining the Bodhisattvas. The Bodhisattvas are also immeasurable. The things within the four seas that are conditioned and have form can still be measured, but the merits of the Bodhisattvas are immeasurable. Ānanda, you should set aside the discussion of the Bodhisattvas, and now turn to explaining Vimalakirti (凈□). It explains the Bodhisattva』s practice from beginning to end, so it is difficult to measure. The benefit brought by Vimalakirti in a single moment cannot be understood by the Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) even in hundreds of thousands of kalpas. Vimalakirti appears as a layman, so inferior thoughts are generated. Now it is explained that the power of the supernatural abilities manifested by Vimalakirti in a single moment cannot be exhausted by the Śrāvakas and Pratyekabuddhas even in hundreds of millions of kalpas. How can it be measured by thought? The sixth section, 『At that time, the Bodhisattvas from the World of All Fragrances came,』 explains that the Bodhisattvas from above, having been earnestly taught, therefore realized, so they repent and blame themselves, and request the Dharma to return to their homeland. It is divided into two questions. From 『the beginning to the present, the Buddha-lands are different,』 it explains repentance and self-blame. 『Yes』 below is the second question, requesting the Dharma to return to their homeland. 『Wishing to be granted a little Dharma to return to their land, to remember the Tathāgata』 means to propagate the Tathāgata』s teachings.
心如來之法也。又解。上已聞說佛事不可思議。將欲請法還土。意欲宣揚如來不思議道。令本國眾生唸佛功德也。
佛告諸菩薩已下第七段。就中開為三段。第一有盡無盡訖至如菩薩者。不盡有為不住無為。二雙舉有為無為以為章門。第二何謂不盡有為已下訖不虛福德是名菩薩不住無為。明釋不盡有為不住無為也。第三從又具福德故不住無為訖是名盡無盡解脫法門汝等當學八句雙結有為無為也。有盡法門者。何諦虛偽可儘可滅。謂之為盡。性空真實不可盡滅。謂之無盡。凡夫執有為即是具縛。二乘著空亦是具縛。菩薩處有為不著故脫凡夫之縛。不證空而住故脫二乘之縛。故得解脫。能軌曰法。通智為門。有經文云。無礙者除凡夫礙勉二乘等也。何謂為盡謂有為法者。無虛偽是為之法。何謂為盡無謂無為法者。無性空不可盡滅是無為法也。如菩薩者不盡有為不住無為者。有為雖偽。盡之則大業不成。無為雖實。住之則空觀不明。
何謂不盡有為。第二遍釋有為。就中開為五子段。第一從不離大慈不捨大悲以下訖發行善根無有限齊以來。亂明自行外化。不離不大慈不捨大悲者。慈悲是入有之基樹德之本。故在先明。菩薩化物恒以大悲為首。常以與樂濟苦為懷。心無舍離。深發一切智心而不忽忘者。自行之體。
【現代漢語翻譯】 現代漢語譯本：心就像如來的法一樣。另一種解釋是，上面已經聽聞了佛事的不可思議，將要請求佛法返回本土，意欲宣揚如來不可思議的道，讓本國眾生唸佛的功德。
佛告訴諸菩薩以下是第七段。其中分為三段。第一段從『有盡無盡』到『如菩薩者』，意為不盡有為，不住無為。第二段雙舉有為無為作為章門。第二段從『何謂不盡有為』到『不虛福德是名菩薩不住無為』，闡明解釋不盡有為，不住無為。第三段從『又具福德故不住無為』到『是名盡無盡解脫法門汝等當學』，八句雙總結有為無為。有盡法門是指，什麼（何）是真實（諦）虛偽（虛偽）可以窮盡（可盡）可以消滅（可滅）的，就稱之為盡。自性空（性空）真實（真實）不可以窮盡消滅的，就稱之為無盡。凡夫執著有為就是被束縛（具縛）。二乘（聲聞和緣覺）執著空也是被束縛。菩薩處於有為而不執著，所以脫離凡夫的束縛。不證悟空而安住，所以脫離二乘的束縛。所以得到解脫。能夠作為準則的叫做『法』。通達智慧的叫做『門』。有經文說，沒有障礙的人，除去凡夫的障礙，勉勵二乘等。什麼是可以窮盡的呢？說有為法是，沒有虛偽的就是有為之法。什麼是不可窮盡的呢？說無為法是，自性空不可窮盡消滅的就是無為法。如菩薩那樣不窮盡有為，不住于無為，有為雖然虛偽，窮盡它則大業不能成就。無為雖然真實，安住於它則空觀不能明瞭。
何謂不盡有為。第二遍釋有為。就中開為五子段。第一從不離大慈(Maha-karuna)不捨大悲(Maha-karuna)以下訖發行善根無有限齊以來。亂明自行外化。不離不大慈(Maha-karuna)不捨大悲(Maha-karuna)者。慈悲(karuna)是入有之基樹德之本。故在先明。菩薩化物恒以大悲(Maha-karuna)為首。常以與樂濟苦為懷。心無舍離。深發一切智心而不忽忘者。自行之體。
【English Translation】 English version: The mind is like the Dharma of the Tathagata (Tathagata, 如來). Another explanation is that having already heard about the inconceivable deeds of the Buddha, one intends to request the Dharma and return to one's homeland, desiring to propagate the inconceivable path of the Tathagata (Tathagata, 如來), so that the beings of one's own country may contemplate the merits of the Buddha.
The following seventh section is where the Buddha addresses the Bodhisattvas. It is divided into three subsections. The first subsection extends from 'exhaustible and inexhaustible' to 'like a Bodhisattva,' meaning not exhausting the conditioned (有為, Youwei) and not dwelling in the unconditioned (無為, Wuwei). The second subsection presents both the conditioned and the unconditioned as chapter headings. The second subsection extends from 'What is meant by not exhausting the conditioned?' to 'not falsely benefiting is called a Bodhisattva not dwelling in the unconditioned,' clarifying the meaning of not exhausting the conditioned and not dwelling in the unconditioned. The third subsection extends from 'Moreover, possessing merit, therefore not dwelling in the unconditioned' to 'This is called the Dharma gate of exhaustible and inexhaustible liberation; you should learn it,' summarizing both the conditioned and the unconditioned in eight lines. The exhaustible Dharma gate refers to what is true (諦, Di) and false (虛偽, Xuwei) that can be exhausted (可盡, Kejin) and extinguished (可滅, Kemie), which is called exhaustible. The self-nature emptiness (性空, Xingkong) that is true (真實, Zhenshi) and cannot be exhausted or extinguished is called inexhaustible. Ordinary beings clinging to the conditioned are bound (具縛, Jufu). Those of the Two Vehicles (聲聞和緣覺, Shengwen he Yuanjue) clinging to emptiness are also bound. Bodhisattvas, being in the conditioned without clinging, thus escape the bonds of ordinary beings. Not realizing emptiness and dwelling in it, they thus escape the bonds of the Two Vehicles. Therefore, they attain liberation. That which can be a standard is called 'Dharma.' Thorough wisdom is called a 'gate.' There is a sutra that says, those without obstacles remove the obstacles of ordinary beings and encourage the Two Vehicles, and so on. What is exhaustible? It is said that the conditioned Dharma is that which is without falsehood. What is inexhaustible? It is said that the unconditioned Dharma is that which is self-nature emptiness and cannot be exhausted or extinguished.
Like a Bodhisattva, not exhausting the conditioned and not dwelling in the unconditioned, although the conditioned is false, exhausting it would prevent the accomplishment of great deeds. Although the unconditioned is true, dwelling in it would obscure the contemplation of emptiness.
What is meant by not exhausting the conditioned? The second part explains the conditioned in detail. It is divided into five sub-sections. The first sub-section extends from 'not departing from great compassion (Maha-karuna, 大慈) and not abandoning great pity (Maha-karuna, 大悲)' to 'generating roots of goodness without limit.' It generally clarifies self-cultivation and external transformation. Not departing from great compassion (Maha-karuna, 大慈) and not abandoning great pity (Maha-karuna, 大悲): compassion (karuna, 慈悲) is the foundation for entering the conditioned and the root of cultivating virtue. Therefore, it is explained first. Bodhisattvas always take great pity (Maha-karuna, 大悲) as the head in transforming beings, always cherishing the giving of joy and relieving of suffering. The mind does not abandon this. Deeply generating the mind of all-knowing wisdom without forgetting is the essence of self-cultivation.
明仰要佛果一切智惠心不忘失也。教化眾生而不厭倦者。外化之德明處生死化物情無厭怠。此之二句明上仰要佛果下變眾生。於四攝法常念順行者。成上外化正由。備於四攝故。能化物無惓。四攝物攝物無不從故言常念順行也。護持正法不惜軀命者。成上自行外化。贊若自行外化擁隔不通將護法來通故能亡身空命。種諸善根無有疲厭者。亦是自行廣殖眾善能與菩提為根故無厭倦。志常安住方便迴向者。若欲化于眾生事須善巧不著。以己功德迴向薩婆若。求法不解者。亦是自行。仰請諸佛深奧之法。情無懈慳。說法不吝者。外化之行正由。自能求法。以己所得化物無有吝惜也。勤供諸佛者。成上求法正由。翹勤供養諸佛能求法不解也。故入生死而無所畏者。成上說法無吝正由。生死無畏故能說法無吝也。于諸榮辱心無憂喜。凡夫得榮辱心動。菩薩離世八法于中不生憂喜。不輕末學敬學如佛者。學則便得故不可輕。已學必成佛。應敬如佛。墮煩惱者令發正念者。本自未出。何故名墮。但修行伏煩惱作出離之意。遇緣行退方名墮也。方宜教化。令發正念于遠離樂不以為煮者。二乘之人身遠離憒鬧心離煩惱無為自安。菩薩雖復身遠離憒鬧心離煩惱。假以通道不以為貴。不著己樂慶于彼樂者。凡夫見他得樂生嫉妒。自得樂則情著
【現代漢語翻譯】 現代漢語譯本 希求佛果的一切智慧，內心不忘失（一切智惠心不忘失也）。教化眾生而不厭倦（教化眾生而不厭倦者）：這是外化的功德，表明處於生死輪迴中教化眾生，沒有厭倦懈怠（外化之德明處生死化物情無厭怠）。這兩句表明向上希求佛果，向下轉變眾生（此之二句明上仰要佛果下變眾生）。 對於四攝法（四攝法），常常憶念並順應奉行（於四攝法常念順行者）：成就上述外化，正是由於完備地運用四攝法，所以能夠教化眾生而不疲倦（成上外化正由。備於四攝故。能化物無惓）。四攝法攝受眾生沒有不順從的，所以說常常憶念並順應奉行（四攝物攝物無不從故言常念順行也）。 護持正法而不惜身命（護持正法不惜軀命者）：成就上述的自利和利他（成上自行外化）。贊同如果自利利他之間有阻隔不通，將護持正法作為溝通的橋樑，因此能夠忘卻自身，空掉性命（贊若自行外化擁隔不通將護法來通故能亡身空命）。 種植各種善根而沒有疲憊厭倦（種諸善根無有疲厭者）：這也是自利，廣泛地種植各種善根，能夠與菩提（菩提）作為根本，所以沒有厭倦（亦是自行廣殖眾善能與菩提為根故無厭倦）。 心志常常安住于方便，迴向（迴向）一切智（薩婆若）（志常安住方便迴向者）：如果想要教化眾生，必須善於運用方便法門而不執著，將自己的功德迴向一切智（薩婆若）（若欲化于眾生事須善巧不著。以己功德迴向薩婆若）。 尋求佛法而不懈怠（求法不解者）：這也是自利，仰請諸佛深奧的佛法，內心沒有懈怠吝嗇（亦是自行。仰請諸佛深奧之法。情無懈慳）。 說法而不吝嗇（說法不吝者）：這是利他的行為，正是由於自己能夠尋求佛法，將自己所得到的教化眾生而沒有吝惜（外化之行正由。自能求法。以己所得化物無有吝惜也）。 勤奮地供養諸佛（勤供諸佛者）：成就上述的求法，正是由於勤奮地供養諸佛，能夠尋求佛法而不懈怠（成上求法正由。翹勤供養諸佛能求法不解也）。 所以進入生死輪迴而沒有畏懼（故入生死而無所畏者）：成就上述的說法不吝嗇，正是由於對生死沒有畏懼，所以能夠說法不吝嗇（成上說法無吝正由。生死無畏故能說法無吝也）。 對於各種榮耀和屈辱，內心沒有憂愁和喜悅（于諸榮辱心無憂喜）：凡夫得到榮耀或屈辱，內心會動搖。菩薩遠離世間的八法（世八法），在其中不產生憂愁和喜悅（凡夫得榮辱心動。菩薩離世八法于中不生憂喜）。 不輕視後學的修行者，尊敬學習如同對待佛（不輕末學敬學如佛者）：學習就能證得，所以不可輕視。已經學習必定能成佛，應當尊敬如同對待佛（學則便得故不可輕。已學必成佛。應敬如佛）。 對於墮入煩惱的人，令其發起正念（墮煩惱者令發正念者）：本來就沒有真正脫離，為什麼稱為墮入？只是修行伏藏煩惱，作出離的想法，遇到因緣行為退轉才稱為墮入（本自未出。何故名墮。但修行伏煩惱作出離之意。遇緣行退方名墮也）。應當教化，令其發起正念（方宜教化。令發正念）。 對於遠離喧囂的快樂，不認為可貴（于遠離樂不以為煮者）：二乘（二乘）之人身體遠離喧囂，內心遠離煩惱，以無為作為自己的安樂。菩薩即使身體遠離喧囂，內心遠離煩惱，假借神通也不認為可貴（二乘之人身遠離憒鬧心離煩惱無為自安。菩薩雖復身遠離憒鬧心離煩惱。假以通道不以為貴）。 不執著自己的快樂，慶幸他人的快樂（不著己樂慶于彼樂者）：凡夫見到他人得到快樂就生起嫉妒，自己得到快樂就心生執著（凡夫見他得樂生嫉妒。自得樂則情著）。
【English Translation】 English version Aspiring to the wisdom of Buddhahood, never losing mindfulness ( 一切智惠心不忘失也 ). Teaching sentient beings without weariness ( 教化眾生而不厭倦者 ): This is the virtue of external transformation, indicating that in the cycle of birth and death, one teaches sentient beings without weariness or laziness ( 外化之德明處生死化物情無厭怠 ). These two sentences indicate aspiring upwards to the fruit of Buddhahood and transforming sentient beings downwards ( 此之二句明上仰要佛果下變眾生 ). Regarding the Four Means of Attraction ( 四攝法 ), constantly remembering and practicing in accordance with them ( 於四攝法常念順行者 ): Achieving the aforementioned external transformation is precisely because of the complete application of the Four Means of Attraction, thus enabling one to teach sentient beings without fatigue ( 成上外化正由。備於四攝故。能化物無惓 ). The Four Means of Attraction receive sentient beings without exception, hence the saying 'constantly remembering and practicing in accordance with them' ( 四攝物攝物無不從故言常念順行也 ). Protecting the Dharma without cherishing one's life ( 護持正法不惜軀命者 ): Accomplishing the aforementioned self-benefit and benefiting others ( 成上自行外化 ). It is said that if there is obstruction between self-benefit and benefiting others, using the protection of the Dharma as a bridge to connect them, thus enabling one to forget oneself and empty one's life ( 贊若自行外化擁隔不通將護法來通故能亡身空命 ). Planting various roots of goodness without fatigue or weariness ( 種諸善根無有疲厭者 ): This is also self-benefit, extensively planting various roots of goodness, enabling one to take Bodhi ( 菩提 ) as the root, hence without weariness ( 亦是自行廣殖眾善能與菩提為根故無厭倦 ). The mind constantly dwells in skillful means, dedicating ( 迴向 ) towards Sarvajna ( 薩婆若 ) ( 志常安住方便迴向者 ): If one wishes to teach sentient beings, one must be skilled in using skillful means without attachment, dedicating one's merits towards Sarvajna ( 薩婆若 ) ( 若欲化于眾生事須善巧不著。以己功德迴向薩婆若 ). Seeking the Dharma without懈怠 ( 求法不解者 ): This is also self-benefit, requesting the profound Dharma from all Buddhas, without laziness or stinginess in the mind ( 亦是自行。仰請諸佛深奧之法。情無懈慳 ). Expounding the Dharma without吝嗇 ( 說法不吝者 ): This is the act of benefiting others, precisely because one is able to seek the Dharma oneself, using what one has obtained to teach sentient beings without stinginess ( 外化之行正由。自能求法。以己所得化物無有吝惜也 ). Diligently making offerings to all Buddhas ( 勤供諸佛者 ): Accomplishing the aforementioned seeking of the Dharma is precisely because of diligently making offerings to all Buddhas, enabling one to seek the Dharma without懈怠 ( 成上求法正由。翹勤供養諸佛能求法不解也 ). Therefore, entering the cycle of birth and death without fear ( 故入生死而無所畏者 ): Accomplishing the aforementioned expounding of the Dharma without stinginess is precisely because of having no fear of birth and death, thus enabling one to expound the Dharma without stinginess ( 成上說法無吝正由。生死無畏故能說法無吝也 ). Regarding various honors and disgraces, the mind has no sorrow or joy ( 于諸榮辱心無憂喜 ): Ordinary people's minds are moved by honor or disgrace. Bodhisattvas are detached from the Eight Worldly Dharmas ( 世八法 ), and do not generate sorrow or joy within them ( 凡夫得榮辱心動。菩薩離世八法于中不生憂喜 ). Not looking down on later learners, respecting learning as if treating the Buddha ( 不輕末學敬學如佛者 ): Learning leads to attainment, so it should not be looked down upon. Having learned, one will surely become a Buddha, and should be respected as if treating the Buddha ( 學則便得故不可輕。已學必成佛。應敬如佛 ). For those who have fallen into afflictions, causing them to generate right mindfulness ( 墮煩惱者令發正念者 ): Originally, one has not truly left, so why is it called falling? It is only cultivating to subdue afflictions, making the intention to leave, and only when encountering conditions and actions regress is it called falling ( 本自未出。何故名墮。但修行伏煩惱作出離之意。遇緣行退方名墮也 ). One should teach and transform, causing them to generate right mindfulness ( 方宜教化。令發正念 ). Regarding the joy of being away from noise, not considering it precious ( 于遠離樂不以為煮者 ): People of the Two Vehicles ( 二乘 ) keep their bodies away from noise and their minds away from afflictions, taking non-action as their own peace and happiness. Even if Bodhisattvas keep their bodies away from noise and their minds away from afflictions, they do not consider borrowing supernatural powers as precious ( 二乘之人身遠離憒鬧心離煩惱無為自安。菩薩雖復身遠離憒鬧心離煩惱。假以通道不以為貴 ). Not being attached to one's own happiness, rejoicing in the happiness of others ( 不著己樂慶于彼樂者 ): Ordinary people become jealous when they see others attain happiness, and become attached when they themselves attain happiness ( 凡夫見他得樂生嫉妒。自得樂則情著 ).
。見他受苦則心安。自苦則情動。菩薩不爾。不存己樂。聞他有樂心生慶悅。在諸禪定如地獄想者。禪定雖樂安之則大道不成。情無樂著如地獄想。于生死中如園觀想者。生死雖苦大道因之而生。菩薩好游其中如似園觀想。見來求者為善師想者。見來求我。與其作善師想。內心歡喜。方便勸化令入正法。又解。見來求財請法為善師想師本資益我義前人來有所成化功歸已有。即資益之義故為善師想也。舍諸所有具一切智想者。知行此施具一切智。明見因果施而無悔也。見毀戒人起救護想者。見造惡毀梵之人起方宜救接之想。諸波羅蜜為父母想者。欲明菩薩諸度能產生法身如父母也。又解。子有所須資之於父母。明菩薩所需求之於六度也。道品法為眷屬想者。道品令我尊勝。其由世人有眷屬益我尊貴。發行善根無有齊限者。上亂明自行外化。今總結也。一切善法皆能行之。
第二段。以諸凈國嚴飾之事以下訖聞佛無量德志而不卷。明舉佛果顯三種勝事樹出其行。上既明自行外化必得佛果故。次舉佛果三事樹出其行。以諸凈國嚴飾之事成已佛土者。是為一事。明以佛果凈國嚴飾故修行住要成己佛土也。開門大施具足相好者。此為第二事。施本能資于刑。是故因中行施能具佛果三十二相八十種好也。自有施心少財物多自
【現代漢語翻譯】 現代漢語譯本 見他人受苦則內心感到安穩，自己受苦則情感波動。菩薩不是這樣。不執著于自己的快樂，聽到他人快樂就心生歡喜。對於各種禪定，要像對待地獄一樣看待。禪定雖然快樂，但如果安於其中，就不能成就大道。對情感沒有快樂的執著，就像看待地獄一樣。對於生死輪迴，要像看待花園一樣。生死雖然是苦，但大道因此而生。菩薩喜歡在其中游歷，就像在花園中觀賞一樣。見到前來求助的人，要像對待善知識一樣。見到前來向我求助的人，要以對待善知識的心態對待他們，內心歡喜，用方便法門勸導他們進入正法。另一種解釋是，見到前來求財或請法的人，要像對待善知識一樣，因為善知識本來就能幫助我成就道業。前人來有所成就，教化之功歸於自己，這就是幫助我的意義，所以要像對待善知識一樣。捨棄所有，要具有一切智慧的想法，知道這樣做能具備一切智慧，明白因果關係，佈施而沒有後悔。見到毀戒的人，要生起救護的想法，見到造惡毀壞戒律的人，要生起用方便法門救助的想法。把諸波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）看作是父母，這是爲了說明菩薩的各種度能產生法身，就像父母一樣。另一種解釋是，子女有所需求就向父母索取，說明菩薩有所需求就從六度中求取。把道品法（三十七道品）看作是眷屬，道品能使我尊貴殊勝，就像世人有眷屬能使我尊貴一樣。發起善根沒有止境，以上是分別說明自行和外化，現在總結一下，一切善法都要努力實行。 第二段。從『以諸凈國嚴飾之事』以下到『聞佛無量德志而不卷』，說明舉出佛果來彰顯三種殊勝之事，樹立起修行的目標。上面已經說明了自行和外化必定能得到佛果，所以接下來舉出佛果的三件事來樹立修行的目標。用各種清凈國土的莊嚴之事來成就自己的佛土，這是第一件事。說明用佛果清凈國土的莊嚴來修行，一定要成就自己的佛土。開啟佈施之門，具足各種相好，這是第二件事。佈施本來就能資助修行，所以因地中行佈施，能具足佛果的三十二相和八十種好。有的人有佈施的心，但財物很少，卻自以
【English Translation】 English version To see others suffer brings peace of mind, while one's own suffering stirs emotions. A Bodhisattva is not like this. They do not cling to their own happiness, and when they hear of others' joy, they rejoice in their hearts. Regarding all forms of meditation, one should think of them as one would think of hell. Although meditation is pleasurable, if one becomes complacent in it, the Great Path cannot be achieved. To have no attachment to pleasure in emotions is like thinking of them as hell. Regarding the cycle of birth and death, one should think of it as a garden. Although birth and death are suffering, the Great Path arises from them. Bodhisattvas enjoy wandering within it, like contemplating a garden. When seeing those who come seeking help, one should think of them as virtuous teachers. When seeing those who come seeking help from me, one should treat them with the mindset of virtuous teachers, with joy in their hearts, and skillfully guide them to enter the Right Dharma. Another interpretation is that when seeing those who come seeking wealth or requesting the Dharma, one should think of them as virtuous teachers, because virtuous teachers inherently assist me in accomplishing the path. When a predecessor comes and achieves something, the merit of their teaching returns to oneself, which is the meaning of assisting me, so one should think of them as virtuous teachers. Abandoning all possessions, one should have the thought of possessing all wisdom, knowing that by doing so, one possesses all wisdom, understanding the cause and effect, and giving without regret. When seeing those who break the precepts, one should arise with the thought of rescuing them, seeing those who create evil and destroy the precepts, one should arise with the thought of rescuing them with skillful means. To regard the Paramitas (Six Perfections: Generosity, Discipline, Patience, Diligence, Meditation, Wisdom) as parents is to illustrate that the various perfections of a Bodhisattva can generate the Dharma body, just like parents. Another interpretation is that children seek resources from their parents when they need something, illustrating that Bodhisattvas seek what they need from the Six Perfections. To regard the Dharmas of the Path (Thirty-seven Factors of Enlightenment) as relatives, the Dharmas of the Path enable me to be honored and supreme, just as worldly people have relatives who benefit and honor them. To generate roots of goodness without limit, the above separately explains self-cultivation and external transformation, now to summarize, all good Dharmas should be diligently practiced. Second section. From 'Using the adornments of pure lands' to 'Hearing the Buddha's immeasurable virtues without tiring', it explains that raising the Buddha-fruit manifests three kinds of supreme events, establishing the goal of practice. The above has already explained that self-cultivation and external transformation will surely attain the Buddha-fruit, so next, it raises three things of the Buddha-fruit to establish the goal of practice. Using the adornments of various pure lands to accomplish one's own Buddha-land, this is the first thing. It explains that using the adornment of the pure land of the Buddha-fruit to practice, one must accomplish one's own Buddha-land. Opening the door of generosity, possessing all kinds of excellent marks, this is the second thing. Generosity inherently supports practice, so practicing generosity in the causal stage can possess the thirty-two marks and eighty minor characteristics of the Buddha-fruit. Some people have the heart of generosity, but little wealth, yet they consider themselves
施心多財物少。此二不備。不能應無方之求。此二兼備恣其所須。除一切惡凈身口意生死無數劫意而有勇者。成上第二事。明因凈則果妙。正以能除諸惡凈於三等。處生死化物無畏故得凈土法身也。聞佛無量德志而不惓者。此是第三事。明聞佛無量功德修行住取志願無卷也。
第三以惠智劍以下訖以大精進摧諸魔軍。明有所除。上既辨果顯三種勝事。自非除因果二累。無以可獲。故次明之也。以智惠劍破煩惱賊者。此即因累。煩惱能劫人善財。其猶如賊。空觀智惠能摧煩惱故云如劍。出陰界入者。除陰死二魔。即是果累。荷負眾生永使解脫者。自既勉累。復能荷負眾生。于因果二累中永使解脫。以大精進摧伏魔軍者。天魔是起惡之緣故。以精進之行而能降伏也。
第四段常求無念以下訖修四無量。明空有二行。上既明所除。自非觀違空境。無以能除煩惱陰死三魔。若無有智備足。何能降天魔。故次明之。常求無念實相智惠者。守境爲念。空理無物當心故名無念。空理絕於假誑為實。表異於有故云相。智惠者此諸觀智行。少欲知足而不捨世間已下明有中智。自非有中智備。無以降天魔。內心常行少欲知足之法而示同世間多欲之道。又解。聲聞行少欲知足舍世間入涅槃。菩薩行少欲知足不捨世間入涅槃。不壞
【現代漢語翻譯】 現代漢語譯本： 佈施時心量廣大但財物卻很少，這是兩種條件不完備的情況，無法滿足各方面的需求。如果這兩種條件兼備，就能隨心所欲地滿足一切所需。能夠消除一切罪惡，凈化身、口、意，經歷無數生死輪迴而依然勇猛精進的人（Bodhisattva），成就了上述第二件事。說明因地清凈，則果地自然美妙。正是因為能夠消除各種罪惡，凈化身、口、意三方面，處於生死輪迴中教化眾生而無所畏懼，所以才能獲得清凈的佛土和法身。 聽聞佛的無量功德而心懷嚮往不懈怠的人，這是第三件事。說明聽聞佛的無量功德，修行並安住於此，志願永不退轉。
第三段，從『以惠智劍』到『以大精進摧諸魔軍』，說明有所去除。上面已經辨明了果報，並闡述了三種殊勝之事，如果不能去除因和果兩種牽累，就無法獲得這些殊勝。所以接下來闡明去除因果之累。 『以智慧劍破煩惱賊』，這指的是因地的牽累。煩惱能夠劫奪人的善財，就像盜賊一樣。空觀的智慧能夠摧毀煩惱，所以說像劍一樣。『出陰界入』，去除五陰（Skandha）和死亡兩種魔障，這就是果地的牽累。『荷負眾生永使解脫』，自己既已擺脫牽累，又能承擔眾生，使他們在因果兩種牽累中永遠解脫。『以大精進摧伏魔軍』，天魔（Devaputra-mara）是產生罪惡的因緣，所以用精進行為來降伏他們。
第四段，從『常求無念』到『修四無量』，說明空和有這兩種修行。上面已經說明了所要去除的，如果不能觀察違背空性的境界，就無法去除煩惱、五陰和死亡這三種魔障。如果沒有完備的智慧，又怎麼能降伏天魔呢？所以接下來闡明這一點。 『常求無念實相智慧』，守護境界稱爲念，空性的道理沒有實體存在於心中，所以稱為無念。空性的道理斷絕虛假欺騙，是真實的，爲了區別于有，所以稱為相。智慧，指的是各種觀智的修行。『少欲知足而不捨世間』以下，說明有中的智慧。如果沒有有中的智慧，就無法降伏天魔。內心常常奉行少欲知足的法則，卻示現出與世間人一樣的多欲行為。另一種解釋是，聲聞（Śrāvaka）奉行少欲知足，捨棄世間進入涅槃（Nirvana）；菩薩（Bodhisattva）奉行少欲知足，不捨棄世間而進入涅槃。不破壞
【English Translation】 English version: Giving with a generous heart but having few possessions indicates an incomplete state, unable to meet all needs. Having both qualities allows one to fulfill all desires. Those who can eliminate all evils, purify body, speech, and mind, and remain courageous through countless cycles of birth and death (Bodhisattva), achieve the second accomplishment mentioned above. This illustrates that pure causes lead to wonderful results. It is through eliminating evils and purifying the three aspects (body, speech, and mind), teaching beings in the cycle of birth and death without fear, that one attains the pure land and Dharma body (Dharmakaya). Hearing of the Buddha's immeasurable virtues and aspiring without weariness is the third accomplishment. This shows that hearing of the Buddha's immeasurable merits, practicing and abiding in them, and maintaining unwavering resolve.
The third section, from 'Using the sword of wisdom' to 'Subduing the armies of Mara with great diligence,' explains what is to be eliminated. Having already distinguished the results and elucidated the three superior accomplishments, these cannot be attained without removing the burdens of cause and effect. Therefore, it next explains the removal of these burdens. 'Breaking the thieves of afflictions with the sword of wisdom' refers to the burden of causes. Afflictions can rob people of their good fortune, like thieves. The wisdom of emptiness (Śūnyatā) can destroy afflictions, hence the metaphor of a sword. 'Exiting the realms of the aggregates and entering' removes the two demons of the aggregates (Skandha) and death, which are the burdens of effects. 'Bearing the burden of beings and liberating them forever' means that having freed oneself from burdens, one can also bear the burden of beings, liberating them forever from the burdens of cause and effect. 'Subduing the armies of Mara with great diligence' refers to the fact that the heavenly demon (Devaputra-mara) is the cause of arising evil, so one subdues them with diligent practice.
The fourth section, from 'Constantly seeking non-thought' to 'Cultivating the Four Immeasurables,' explains the two practices of emptiness and existence. Having already explained what is to be eliminated, one cannot eliminate the three demons of afflictions, the aggregates, and death without observing realms that contradict emptiness. Without complete wisdom, how can one subdue the heavenly demon? Therefore, it next explains this. 'Constantly seeking the wisdom of non-thought and true reality' means that guarding the realm is called thought, but the principle of emptiness has no substance in the mind, so it is called non-thought. The principle of emptiness cuts off falsehood and deception, is true, and is called 'aspect' to distinguish it from existence. Wisdom refers to the practice of various contemplative wisdoms. 'Having few desires and being content without abandoning the world' and below explain the wisdom within existence. Without wisdom within existence, one cannot subdue the heavenly demon. One constantly practices the principles of having few desires and being content in one's heart, but manifests the same desires as worldly people. Another explanation is that the Śrāvaka practices having few desires and being content, abandoning the world and entering Nirvana; the Bodhisattva practices having few desires and being content, not abandoning the world and entering Nirvana. Without destroying
威儀而能隨從者。不壞正法威儀而能同俗。有感現種種威儀起神通惠引道眾生者。常以五通化引眾生。五通即禪定果。由定得總持。得所念總持所聞不忘者。得陀羅尼總持。音聲法相則無遺失。善別諸根斷眾生疑已下正由。內秉陀羅尼外能辨才為物說法。但欲說法要須識根故知藥。故先明識根知藥。差別諸根斷眾生疑者。此明識病。若知眾生根性差別善能應機授法斷其疑。或以樂說辨演法無礙。正以得辨說無滯故能斷眾生疑也。凈十善道受人天福者。正由十善之行故能示在人天受福教化。修四無量開梵天道者。內修四等之行故能示生四禪。四禪謂四梵天。又一體菩薩求生梵天為欲作諸法之主。
第五段勸請說法以下訖不失品善法。明三業清凈結上四段正由。身口意凈故備上來四段之法。勸請說法隨喜贊善得佛音聲者。明口業清凈故得佛梵音微妙也。身口意善得佛威儀者。明身業清凈得佛像王視觀行住坐臥舉動威儀正應道身所修業口意相逐來。深修善法以下明意業。深修善法所行轉勝者。意地修善增然乃有日新之美故云轉勝。以大乘教成菩薩僧者。正以問解增明故能備說大乘心人成於菩薩僧。此成上意也。以無放逸不失眾善者。意不生放逸故眾善無失。行如此法以下結上來諸行也。
何謂菩薩不住無為以下
【現代漢語翻譯】 現代漢語譯本
能以威儀隨順眾生者，是不破壞正法威儀而能與世俗相同。能以感應示現種種威儀，起神通智慧引導眾生者，常常以五神通教化引導眾生。五神通即是禪定之果。由禪定而得到總持（Dharani，總攬憶持一切法而不忘失的智慧）。得到所念不忘的總持，得到陀羅尼（Dharani）總持，對於音聲和法相則沒有遺漏缺失。善於辨別眾生的根器，斷除眾生的疑惑，以下正是因為內在秉持陀羅尼，外在具備辯才，才能為眾生說法。但想要說法，必須要了解眾生的根器，所以要像醫生知道藥性一樣。所以先說明辨識根器，了解藥性。能夠分辨各種根器的差別，斷除眾生的疑惑，這是說明了解病癥。如果瞭解眾生的根性差別，善於應機說法，斷除他們的疑惑。或者以善於言辭，辯才無礙地演說佛法。正是因為得到辯才無礙，所以能夠斷除眾生的疑惑。清凈地修持十善道，享受人天福報者，正是由於十善的行為，所以能夠示現在人天享受福報並教化眾生。修習四無量心，開啟梵天之道者，內在修習四等之心，所以能夠示現生於四禪天。四禪天也稱為四梵天。又一體菩薩希望生於梵天，是爲了想要成為諸法之主。
第五段，從勸請說法以下到不失品善法，說明身口意三業清凈，總結前面四段，正是由於身口意清凈，所以具備了前面四段所說的法。勸請說法，隨喜讚歎善行，得到佛的音聲者，說明口業清凈，所以得到佛的梵音微妙。
身口意都行善，得到佛的威儀者，說明身業清凈，得到佛像象王一樣的視線、觀看、行走、站立、坐臥、舉動等威儀，這正是與道身所修的業，口業和意業相互配合而來。深入修習善法以下，說明意業。深入修習善法，所作所為越來越殊勝者，是由於意地修善，不斷增長，所以有日日更新的美好，所以說越來越殊勝。以大乘教法成就菩薩僧團者，正是因為通過提問和解答，增進明白，所以能夠完備地說出大乘心要，成就菩薩僧團。這是成就上面的意思。以不放逸的心，不失去各種善法者，是因為意念不生放逸，所以各種善法都不會失去。奉行如此的法以下，總結上面所說的各種修行。
什麼是菩薩不住于無為以下 English version
Those who can adapt their demeanor are those who do not break the proper Dharma demeanor and can be the same as the common people. Those who can manifest various demeanors in response to stimuli, and use supernatural powers and wisdom to guide sentient beings, often use the five supernatural powers to teach and guide sentient beings. The five supernatural powers are the result of Dhyana (禪定, meditation). From Dhyana, one obtains Dharani (總持, the power of total retention, encompassing and remembering all Dharmas without forgetting). Obtaining the Dharani of not forgetting what is thought, obtaining the Dharani, there are no omissions or deficiencies in sounds and Dharmas. Being good at distinguishing the faculties of sentient beings and cutting off their doubts, the following is precisely because one inwardly upholds Dharani and outwardly possesses eloquence to speak Dharma for beings. But to speak Dharma, one must understand the faculties of sentient beings, so one must know the properties of medicine. Therefore, first explain recognizing the faculties and knowing the properties of medicine. Being able to distinguish the differences in various faculties and cut off the doubts of sentient beings, this explains understanding the illness. If one understands the differences in the nature of sentient beings, one can skillfully teach the Dharma according to their needs and cut off their doubts. Or, with skillful speech, one can expound the Dharma without hindrance. It is precisely because one has obtained unobstructed eloquence that one can cut off the doubts of sentient beings. Those who purely cultivate the Ten Wholesome Paths and receive the blessings of humans and Devas (天, gods) are precisely because of the practice of the Ten Wholesome Deeds, so they can manifest in the human and Deva realms, receive blessings, and teach sentient beings. Those who cultivate the Four Immeasurable Minds and open the path to the Brahma heavens are those who inwardly cultivate the practice of the Four Equalities, so they can manifest birth in the Four Dhyana heavens. The Four Dhyana heavens are also called the Four Brahma heavens. Furthermore, a Bodhisattva (菩薩, enlightened being) of one body hopes to be born in the Brahma heavens in order to become the master of all Dharmas.
The fifth section, from encouraging the speaking of Dharma to not losing wholesome Dharmas, explains the purity of the three karmas of body, speech, and mind, summarizing the previous four sections. It is precisely because the body, speech, and mind are pure that one possesses the Dharmas mentioned in the previous four sections. Encouraging the speaking of Dharma, rejoicing in and praising good deeds, and obtaining the voice of the Buddha, explains that speech karma is pure, so one obtains the subtle and wonderful Brahma voice of the Buddha.
Those who do good with body, speech, and mind, and obtain the demeanor of the Buddha, explain that body karma is pure, and one obtains the demeanor of the Buddha, like an elephant king, in vision, observation, walking, standing, sitting, lying down, and movements. This is precisely in accordance with the karma cultivated by the body of the path, with speech and mind karma complementing each other. Deeply cultivating good Dharmas below explains mind karma. Deeply cultivating good Dharmas, and one's actions become increasingly superior, is because cultivating goodness in the mind ground increases and there is a beauty of daily renewal, so it is said to be increasingly superior. Those who establish a Sangha (僧伽, monastic community) of Bodhisattvas with the Mahayana (大乘, Great Vehicle) teachings are precisely because through questioning and answering, understanding is increased, so one can completely speak of the essentials of the Mahayana mind and establish a Sangha of Bodhisattvas. This fulfills the meaning above. Those who do not lose various good Dharmas with non-negligence are because thoughts do not give rise to negligence, so various good Dharmas are not lost. Practicing in accordance with this Dharma below summarizes the various practices mentioned above.
What is a Bodhisattva not abiding in the unconditioned below
【English Translation】 English version
Those who can adapt their demeanor are those who do not break the proper Dharma demeanor and can be the same as the common people. Those who can manifest various demeanors in response to stimuli, and use supernatural powers and wisdom to guide sentient beings, often use the five supernatural powers to teach and guide sentient beings. The five supernatural powers are the result of Dhyana (禪定, meditation). From Dhyana, one obtains Dharani (總持, the power of total retention, encompassing and remembering all Dharmas without forgetting). Obtaining the Dharani of not forgetting what is thought, obtaining the Dharani, there are no omissions or deficiencies in sounds and Dharmas. Being good at distinguishing the faculties of sentient beings and cutting off their doubts, the following is precisely because one inwardly upholds Dharani and outwardly possesses eloquence to speak Dharma for beings. But to speak Dharma, one must understand the faculties of sentient beings, so one must know the properties of medicine. Therefore, first explain recognizing the faculties and knowing the properties of medicine. Being able to distinguish the differences in various faculties and cut off the doubts of sentient beings, this explains understanding the illness. If one understands the differences in the nature of sentient beings, one can skillfully teach the Dharma according to their needs and cut off their doubts. Or, with skillful speech, one can expound the Dharma without hindrance. It is precisely because one has obtained unobstructed eloquence that one can cut off the doubts of sentient beings. Those who purely cultivate the Ten Wholesome Paths and receive the blessings of humans and Devas (天, gods) are precisely because of the practice of the Ten Wholesome Deeds, so they can manifest in the human and Deva realms, receive blessings, and teach sentient beings. Those who cultivate the Four Immeasurable Minds and open the path to the Brahma heavens are those who inwardly cultivate the practice of the Four Equalities, so they can manifest birth in the Four Dhyana heavens. The Four Dhyana heavens are also called the Four Brahma heavens. Furthermore, a Bodhisattva (菩薩, enlightened being) of one body hopes to be born in the Brahma heavens in order to become the master of all Dharmas.
The fifth section, from encouraging the speaking of Dharma to not losing wholesome Dharmas, explains the purity of the three karmas of body, speech, and mind, summarizing the previous four sections. It is precisely because the body, speech, and mind are pure that one possesses the Dharmas mentioned in the previous four sections. Encouraging the speaking of Dharma, rejoicing in and praising good deeds, and obtaining the voice of the Buddha, explains that speech karma is pure, so one obtains the subtle and wonderful Brahma voice of the Buddha.
Those who do good with body, speech, and mind, and obtain the demeanor of the Buddha, explain that body karma is pure, and one obtains the demeanor of the Buddha, like an elephant king, in vision, observation, walking, standing, sitting, lying down, and movements. This is precisely in accordance with the karma cultivated by the body of the path, with speech and mind karma complementing each other. Deeply cultivating good Dharmas below explains mind karma. Deeply cultivating good Dharmas, and one's actions become increasingly superior, is because cultivating goodness in the mind ground increases and there is a beauty of daily renewal, so it is said to be increasingly superior. Those who establish a Sangha (僧伽, monastic community) of Bodhisattvas with the Mahayana (大乘, Great Vehicle) teachings are precisely because through questioning and answering, understanding is increased, so one can completely speak of the essentials of the Mahayana mind and establish a Sangha of Bodhisattvas. This fulfills the meaning above. Those who do not lose various good Dharmas with non-negligence are because thoughts do not give rise to negligence, so various good Dharmas are not lost. Practicing in accordance with this Dharma below summarizes the various practices mentioned above.
What is a Bodhisattva not abiding in the unconditioned below
遍釋無為。菩薩空前有。顛心必須涉有。施行不得證空。故知人空不住。聲聞不爾。謂修夢空不以空為證。二乘修空證空而住。菩薩雖復修空而能在有施化。不證空而住。修學無相無作。不以無相無作為證者。明菩薩雖修學空無相等而能在有化物。不同二乘證空而住。雖學無起不以無起為證者。菩薩雖觀空理絕於起動而能在有化物。不同聲聞證空而住。觀于無常而不厭善本者。二乘觀無常空而證取涅槃絕於化道。菩薩雖觀無常體空而能在有化物。不厭善本證於涅槃也。觀世間苦而不惡生死。聲聞若體空在有中惡生死。菩薩觀苦體空而處生死以化物也。觀于遠離而身心修善者。二乘之人觀身心遠離體空而證滅盡涅槃不能修善。菩薩雖觀身心遠離體空而在有中身心修善以化物。觀無所歸而歸趣善法者。菩薩雖觀空理無物可歸而於有中歸向善法。觀于無生而以生法荷負一切者。雖觀空理無其生滅而在有中現於生法荷負眾生也。觀于無漏而不斷諸漏者。聲聞觀無漏空斷諸漏盡。菩薩雖斷觀無漏體空而能化物示同有漏也。觀無所行而以行法教化眾生者。雖觀空理無法可行而於有中行法教化眾生。觀于空無而不捨大悲者。雖觀空理是無而能在於生死拔苦不捨大悲也。觀正法位而不隨小乘者。雖觀性空而處有施化。不同聲聞小乘絕於
【現代漢語翻譯】 現代漢語譯本 通達領悟無為的真諦。菩薩超越了聲聞緣覺的空觀境界。心懷顛倒妄想的人必須經歷有為的階段，如果一開始就施行空觀，反而不能證得真正的空性。因此，可知菩薩證悟空性后不住于空。聲聞乘的修行者不是這樣，他們修習如夢幻般的空性，卻不以證悟空性為最終目標。二乘（聲聞乘和緣覺乘）的修行者修習空性，證得空性后就安住于空性之中。菩薩雖然也修習空性，但仍然能夠在有為的世界中施行教化。他們不以證悟空性為最終目的而安住于空性。修學無相、無作，卻不以無相、無作為證悟的境界，這說明菩薩雖然修學空、無相等法，但仍然能夠在有為的世界中教化眾生，這與二乘修行者證悟空性后就安住于空性不同。雖然學習無生之理，卻不以無生為證悟的境界，這是因為菩薩雖然觀察空性的道理，明白一切法本無生滅，但仍然能夠在有為的世界中教化眾生，這與聲聞乘修行者證悟空性后就安住于空性不同。觀察世間萬物無常，卻不厭棄行善的根本，二乘修行者觀察無常、空性，從而證得涅槃，斷絕了教化眾生的道路。菩薩雖然觀察無常的體性是空性的，但仍然能夠在有為的世界中教化眾生，不厭棄行善的根本，最終證得涅槃。觀察世間充滿苦難，卻不厭惡生死輪迴。聲聞乘的修行者如果體悟到空性，就會厭惡在有為的世界中經歷生死。菩薩觀察苦難的體性是空性的，因此安處於生死輪迴之中，以教化眾生。觀察身心與萬法遠離，卻仍然身心修善，二乘之人觀察身心與萬法遠離，體悟到空性，從而證得滅盡涅槃，不再修習善法。菩薩雖然觀察身心與萬法遠離，體悟到空性，但仍然在有為的世界中身心修善，以教化眾生。觀察一切法無所歸依，卻歸向善法，菩薩雖然觀察空性的道理，明白一切事物都沒有可以歸依之處，但在有為的世界中仍然歸向善法。觀察一切法本無生滅，卻以生滅之法來承擔一切眾生的苦難，雖然觀察空性的道理，明白一切法本無生滅，但在有為的世界中示現生滅之法，承擔一切眾生的苦難。觀察無漏之法，卻不斷絕各種煩惱，聲聞乘的修行者觀察無漏的空性，斷絕一切煩惱。菩薩雖然觀察無漏的體性是空性的，但爲了教化眾生，示現出與凡夫一樣的煩惱。觀察一切法無所行，卻以行法教化眾生，雖然觀察空性的道理，明白一切法都無法可行，但在有為的世界中施行各種法門來教化眾生。觀察空性與無所有，卻不捨棄大慈大悲之心，雖然觀察空性的道理，明白一切法都是空無所有的，但仍然在生死輪迴中拔除眾生的痛苦，不捨棄大慈大悲之心。觀察正法的地位，卻不隨順小乘的教義，雖然觀察諸法的自性是空性的，但仍然安處於有為的世界中施行教化，這與聲聞乘的小乘教義斷絕了教化眾生的道路不同。
【English Translation】 English version Completely understanding non-action (Wuwei). Bodhisattvas surpass the emptiness (Kong) of those before them. A deluded mind must engage with existence (You). Practicing without understanding cannot lead to the realization of emptiness. Therefore, it is known that a Bodhisattva, having realized emptiness, does not dwell in it. Disciples of the Hearer Vehicle (Shengwen) are not like this, as they cultivate dream-like emptiness without taking emptiness as their ultimate attainment. The Two Vehicles (Hearer and Solitary Realizer) cultivate emptiness, realize it, and then abide in it. Although Bodhisattvas also cultivate emptiness, they are able to teach and transform within existence. They do not abide in emptiness as their final attainment. Studying non-form (Wu Xiang) and non-action (Wu Zuo), but not taking non-form and non-action as the attainment, clarifies that although Bodhisattvas study emptiness, non-form, and so on, they are able to transform beings within existence, unlike the Two Vehicles who realize emptiness and then abide in it. Although learning non-arising (Wu Sheng), not taking non-arising as the attainment, is because Bodhisattvas, although observing the principle of emptiness and transcending arising and movement, are able to transform beings within existence, unlike the Hearers who realize emptiness and then abide in it. Observing impermanence (Wu Chang) without厭惡(yanwu) abandoning the roots of goodness, the Two Vehicles observe impermanence and emptiness, thereby attaining Nirvana and cutting off the path of transformation. Although Bodhisattvas observe the empty nature of impermanence, they are able to transform beings within existence, not abandoning the roots of goodness and attaining Nirvana. Observing the suffering of the world (Shi Jian Ku) without惡(e) hating birth and death (Sheng Si), Hearers, if they realize emptiness, hate birth and death within existence. Bodhisattvas observe the empty nature of suffering and therefore dwell in birth and death in order to transform beings. Observing detachment (Yuan Li) while cultivating goodness in body and mind, those of the Two Vehicles observe detachment of body and mind and realize the emptiness, thereby attaining cessation and extinction (滅盡涅槃, Mie Jin Niepan) and being unable to cultivate goodness. Although Bodhisattvas observe detachment of body and mind and realize the emptiness, they cultivate goodness in body and mind within existence in order to transform beings. Observing no refuge (Wu Suo Gui) while taking refuge in good dharmas, although Bodhisattvas observe the principle of emptiness and realize that there is nothing to take refuge in, they take refuge in good dharmas within existence. Observing no birth (Wu Sheng) while bearing the burden of all beings with the dharma of birth, although observing the principle of emptiness and realizing that there is no arising or ceasing, they manifest the dharma of birth within existence and bear the burden of sentient beings. Observing non-outflow (Wu Lou) without cutting off all outflows, Hearers observe the emptiness of non-outflow and cut off all outflows completely. Although Bodhisattvas observe the empty nature of non-outflow, they are able to transform beings, appearing the same as those with outflows. Observing no action (Wu Suo Xing) while teaching and transforming beings with the dharma of action, although observing the principle of emptiness and realizing that there is no dharma to be practiced, they practice the dharma within existence to teach and transform beings. Observing emptiness and nothingness (Kong Wu) without abandoning great compassion (Da Bei), although observing the principle of emptiness and realizing that all dharmas are empty and non-existent, they are able to relieve the suffering of beings within birth and death without abandoning great compassion. Observing the position of the true dharma (Zheng Fa Wei) without following the Small Vehicle (Xiao Cheng), although observing the self-nature of dharmas as empty, they dwell in existence to teach and transform, unlike the Hearers of the Small Vehicle who cut off the path of transformation.
化導也。觀諸法虛妄者。觀萬法體空非實。妄計者為實。無堅牢。又無我人亦無主宰。此即是假名空也。無相者明五陰體空絕於生滅相也。本願未滿而不虛福德禪定智惠者。菩薩空前愿。有愿中有化物修福德業。藉此之行至於佛果。本願未滿。可虛設此愿證空而住。應當有中修福德禪定化眾生行也。修如此法是名不住無為。總結上不住無為也。
又具福德以下大段第三。舉八句雙結上有為無為也。具福德故不住無為者。正以不住著無為有勝導故。于不盡有為中能修福德之行也。具智惠故不盡有為者。正以不盡有為中有勝資故便能于也。不住無為中修其智惠。此兩句是總。下有六句為別。大慈悲故不住無為者。此舉不盡有為中初句不離大慈不捨大悲正。以不住無為空觀明故。于不盡有為中能修慈悲之行。滿本願故不盡有為者。此舉不住無為中最後句本願未滿而不虛福德禪定智惠句。正以不盡有為有其勝行故。于不住無為中能滿本願也。集法藥故不住無為者。此舉不盡有為中求法不懈。正以不住無為空觀明故。于不盡有為中能集法藥也。隨授藥故不盡有為者。此舉不住無為中觀無所行而以行法教化眾生。正以不盡有為有具勝行故。于不住無為中能隨授眾生法藥。知眾生病故不住無為者。此舉不盡有為中差別諸根。正
【現代漢語翻譯】 現代漢語譯本： 教化引導眾生。觀察諸法虛妄，即是觀察萬法本體空無，並非真實。凡夫妄計為真實，執著于無堅牢之物。又萬法無我、無人，亦無主宰。此即是假名空的含義。無相，是說明五陰的本體是空性的，超越了生滅的現象。 菩薩本來的誓願沒有圓滿，所以不能捨棄福德、禪定、智慧。菩薩在證悟空性之前，心中有利益眾生的誓願，因此在『有』中修習福德之業，憑藉這些修行最終達到佛果。本願沒有圓滿，不能虛設此愿，證悟空性而安住于涅槃。應當在『有』中修習福德、禪定，教化眾生。 修習如此之法，名為不住無為。這是對上文『不住無為』的總結。 下面『又具福德以下』是第三大段。用八句經文，雙重總結上文的有為和無為。因為具備福德，所以不住于無為，正是因為不住著于無為，才能有殊勝的引導，才能在不捨棄有為的境界中修習福德之行。因為具備智慧，所以不捨棄有為，正是因為不捨棄有為，才能有殊勝的資糧，才能在不住于無為的境界中修習智慧。這兩句是總說，下面六句是分別解釋。 因為有大慈悲心，所以不住于無為。這是舉例說明在不捨棄有為的境界中，第一句『不離大慈，不捨大悲』，正是因為不住于無為的空觀明晰，才能在不捨棄有為的境界中修習慈悲之行。爲了圓滿本願，所以不捨棄有為。這是舉例說明不住于無為中，最後一句『本願未滿而不虛福德禪定智慧』，正是因為不捨棄有為有殊勝的修行，才能在不住于無為的境界中圓滿本願。 爲了積聚法藥，所以不住于無為。這是舉例說明不捨棄有為中，『求法不懈』，正是因為不住于無為的空觀明晰，才能在不捨棄有為的境界中積聚法藥。爲了隨順眾生給予法藥，所以不捨棄有為。這是舉例說明不住于無為中，『觀無所行而以行法教化眾生』，正是因為不捨棄有為有殊勝的修行，才能在不住于無為的境界中隨順眾生給予法藥。因爲了解眾生的病癥，所以不住于無為。
【English Translation】 English version: To guide and transform beings. To contemplate the emptiness of all dharmas (phenomena), is to contemplate that the essence of all dharmas is empty and unreal. Ordinary people mistakenly take them as real, clinging to what is impermanent. Moreover, all dharmas are without self (anatta), without person, and without a master. This is the meaning of conventional emptiness (prajnasunya). 'Without characteristics' (animitta) means that the essence of the five skandhas (aggregates) is empty, transcending the phenomena of arising and ceasing. A Bodhisattva's original vows are not yet fulfilled, so they cannot abandon merit (punya), meditation (dhyana), and wisdom (prajna). Before realizing emptiness, a Bodhisattva has vows in their heart to benefit beings, therefore they cultivate meritorious deeds in the realm of 'existence,' relying on these practices to ultimately attain Buddhahood. Because the original vows are not fulfilled, one cannot falsely abandon these vows, realize emptiness, and abide in Nirvana. One should cultivate merit, meditation, and teach beings in the realm of 'existence'. Practicing in this way is called 'non-abiding Nirvana' (apratisthita-nirvana). This is a summary of the above 'non-abiding Nirvana'. The following section, 'Moreover, possessing merit and virtue...' is the third major section. It uses eight lines of scripture to doubly summarize the above active (with form) and inactive (without form) aspects. Because one possesses merit and virtue, one does not abide in Nirvana; it is precisely because one does not cling to Nirvana that one can have excellent guidance, and can cultivate meritorious practices in the realm of not abandoning existence. Because one possesses wisdom, one does not abandon existence; it is precisely because one does not abandon existence that one can have excellent resources, and can cultivate wisdom in the realm of not abiding in Nirvana. These two lines are a general statement; the following six lines are separate explanations. Because one has great compassion (maha-karuna), one does not abide in Nirvana. This exemplifies that in the realm of not abandoning existence, the first line 'not separated from great compassion, not abandoning great pity' is precisely because the emptiness contemplation of not abiding in Nirvana is clear, that one can cultivate compassionate practices in the realm of not abandoning existence. In order to fulfill the original vows, one does not abandon existence. This exemplifies that in not abiding in Nirvana, the last line 'original vows are not fulfilled, and therefore merit, meditation, and wisdom are not abandoned' is precisely because not abandoning existence has excellent practices, that one can fulfill the original vows in the realm of not abiding in Nirvana. In order to accumulate the medicine of Dharma (doctrines), one does not abide in Nirvana. This exemplifies that in not abandoning existence, 'unceasingly seeking the Dharma' is precisely because the emptiness contemplation of not abiding in Nirvana is clear, that one can accumulate the medicine of Dharma in the realm of not abandoning existence. In order to give the medicine of Dharma according to the needs of beings, one does not abandon existence. This exemplifies that in not abiding in Nirvana, 'contemplating no action, yet teaching beings with the Dharma' is precisely because not abandoning existence has excellent practices, that one can give the medicine of Dharma to beings according to their needs in the realm of not abiding in Nirvana. Because one understands the illnesses of beings, one does not abide in Nirvana.
以不住無為空觀明故。于不盡有為中知眾生病也。滅眾生病故不盡有為者。此舉不住無為中觀于無我而誨人不卷。正以不盡有為有勝行故。于不住無為中能滅眾生病也。諸正士以下總結勸修之。
爾時彼諸菩薩以下大段第八段。明此諸菩薩得法情欣。香華供養禮拜表其慶情也。
見阿閦佛品
就此品中有兩段明義。初明應身體空。后明法身出百非之表。別出凈名生處應有見如來身品。文句小故寄他品明。不別立品目。若爾釋迦無動等是如來。何故阿閦得於品名而不去法身品者。但此經宗旨原為維摩。今欲顯凈名生處故存品名。阿者言無。閦之言動。下現無動佛教。云見阿閦佛品也。初明丈六體空。后辨真極法身。此即除惑情二種執患。由上凈名云何共見佛將諸大眾禮事如來。時情便謂有定佛可見。今明丈六性空。以遣時情執有之患。又由時眾不違法身。執應為至極真身。今明法身妙體出過百非之表。去其執應之患。時人便謂釋迦可爾。他方諸佛何必同然。辨明妙喜世界無動如來法身亦是百非之表故能處凈而入穢。不可作凈穢住取故現妙喜世界無動如來。
就此品中有二段明義。第一從初訖若他觀者名為邪觀。明觀如來之身。第二從爾時舍利問維摩詰汝於何沒以下訖已還置本處。出凈名生處。
【現代漢語翻譯】 現代漢語譯本：以不執著于空無的觀照智慧，明白事物的本性，因此能在不捨棄世俗事務的同時，瞭解眾生的苦難。之所以能通過滅除眾生的苦難而不捨棄世俗事務，是因為不執著于空無的觀照，在體悟無我的境界時，教導他人不退縮。正是因為不捨棄世俗事務，才能有殊勝的修行，因此能在不執著于空無的狀態下，滅除眾生的苦難。接下來的『諸正士』等語，是對以上內容的總結，勸勉人們修行。
爾時彼諸菩薩以下是第八大段，闡明這些菩薩領悟佛法后內心欣喜，用香花供養、禮拜來表達他們的喜悅之情。
見阿閦（Achala，不動）佛品
此品分為兩部分闡明要義。首先闡明應化之身是空性的。然後闡明法身超越一切相對概念。關於維摩詰（Vimalakirti）出生地的描述，應歸於『應有見如來身品』，但因為文字較少，所以寄託於此品中闡明，不單獨設立品目。如果說釋迦（Sakyamuni）、無動（Achala）等都是如來，為什麼阿閦（Achala）佛可以單獨成為一品的名稱，而不歸於法身品呢？這是因為此經的宗旨原本是爲了彰顯維摩詰（Vimalakirti），現在想要顯示維摩詰（Vimalakirti）的出生地，所以保留了品名。『阿』的意思是『無』，『閦』的意思是『動』。下面將展現無動（Achala）佛教，所以稱為『見阿閦（Achala）佛品』。首先闡明丈六金身是空性的，然後辨析真極法身。這就能去除迷惑和情執這兩種執念帶來的困擾。因為之前維摩詰（Vimalakirti）問『如何共同見到佛』，引導大眾禮敬如來，當時人們可能會認為存在固定的佛可以被見到。現在闡明丈六金身是空性的，以此去除當時人們執著于『有』的困擾。而且，當時的人們不瞭解法身，執著于應化之身是至極真身。現在闡明法身的妙體超越一切相對概念，去除他們執著于應化之身的困擾。當時的人們可能會認為釋迦（Sakyamuni）佛可以這樣，其他方世界的諸佛未必如此。所以要辨明妙喜世界（Abhirati）的無動（Achala）如來法身也是超越一切相對概念的，因此才能身處清凈而進入污濁。不能執著于清凈或污濁，所以顯現妙喜世界（Abhirati）的無動（Achala）如來。
此品分為兩部分闡明要義。第一部分從開頭到『若他觀者名為邪觀』，闡明如何觀如來之身。第二部分從『爾時舍利弗（Sariputra）問維摩詰（Vimalakirti）：你從哪裡來』到『已還置本處』，闡述維摩詰（Vimalakirti）的出生地。
【English Translation】 English version: By illuminating through the non-abiding contemplation of emptiness, one understands the nature of things, and thus, while not abandoning worldly affairs, one knows the suffering of sentient beings. The reason one can extinguish the suffering of sentient beings without abandoning worldly affairs is because of the non-abiding contemplation of emptiness, teaching others not to retreat while realizing the state of no-self. It is precisely because of not abandoning worldly affairs that one can have superior practice, and thus, in the state of non-abiding emptiness, one can extinguish the suffering of sentient beings. The following words, such as 'all virtuous ones,' are a summary of the above, exhorting people to practice.
The section beginning with 'At that time, those Bodhisattvas' is the eighth major section, clarifying that these Bodhisattvas, after realizing the Dharma, are delighted in their hearts and express their joy by offering incense and flowers and paying homage.
Chapter on Seeing the Buddha Achala (Achala, Immovable)
This chapter is divided into two parts to clarify the essential meanings. First, it clarifies that the manifested body is empty in nature. Then, it clarifies that the Dharmakaya transcends all relative concepts. The description of Vimalakirti's (Vimalakirti) birthplace should belong to the 'Chapter on the Manifestation of the Tathagata Body,' but because the text is short, it is entrusted to this chapter for clarification, without establishing a separate chapter title. If Shakyamuni (Sakyamuni), Achala (Achala), etc., are all Tathagatas, why can Buddha Achala (Achala) be the name of a separate chapter, instead of being included in the Dharmakaya chapter? This is because the original purpose of this sutra was to highlight Vimalakirti (Vimalakirti), and now it wants to show Vimalakirti's (Vimalakirti) birthplace, so the chapter name is retained. 'A' means 'no,' and 'Chala' means 'movement.' The Achala (Achala) Buddhism will be shown below, so it is called 'Chapter on Seeing the Buddha Achala (Achala).' First, it clarifies that the sixteen-foot golden body is empty in nature, and then it distinguishes the true and ultimate Dharmakaya. This can remove the troubles caused by the two attachments of delusion and emotion. Because Vimalakirti (Vimalakirti) previously asked 'How can we see the Buddha together,' guiding the masses to pay homage to the Tathagata, people at that time may have thought that there was a fixed Buddha that could be seen. Now it clarifies that the sixteen-foot golden body is empty in nature, thereby removing the trouble of people at that time clinging to 'existence.' Moreover, people at that time did not understand the Dharmakaya and clung to the manifested body as the ultimate true body. Now it clarifies that the wonderful essence of the Dharmakaya transcends all relative concepts, removing their trouble of clinging to the manifested body. People at that time may have thought that Shakyamuni (Sakyamuni) Buddha could be like this, but other Buddhas in other worlds may not be the same. Therefore, it is necessary to clarify that the Dharmakaya of the Achala (Achala) Tathagata in the Abhirati (Abhirati) world also transcends all relative concepts, so it can be in purity and enter impurity. One cannot cling to purity or impurity, so the Achala (Achala) Tathagata of the Abhirati (Abhirati) world is manifested.
This chapter is divided into two parts to clarify the essential meanings. The first part, from the beginning to 'If others view it, it is called a wrong view,' clarifies how to view the body of the Tathagata. The second part, from 'At that time, Sariputra (Sariputra) asked Vimalakirti (Vimalakirti): Where did you come from' to 'has been returned to its original place,' describes Vimalakirti's (Vimalakirti) birthplace.
就初段中復開為三段。第一從爾時世尊問維摩結以下不觀識如不觀識性。明應身體空。汝欲見如來為以何等觀如來乎者。如向云。欲見於佛為作何等相根觀如來乎。維摩詰言。如自觀身實相觀佛亦然者。如來大聖尊重。不敢直爾而觀。要自觀己身性空。然後仰類于佛。我觀如來前際不來后際不去今則不住者。外人計有神我從冥初來至現在住世說法從現在謝在過去。欲明性空理中不見如來從於未來來至現在。故云前際不來向現在。亦不見從現在謝於過去。故云后際不去。亦不見住世說法。故云今則無住。又一解。以前際為過去後際為未來。前際不去者不見如來謝於過去。后際不來者不見如來在未來。今得不住不見如來在現在住世。不觀色性已下就五論明空。不觀色者。無定色可得。不觀色如故。無色空可得。人不觀色性故。亦不見色有定性可得也。受相行識行亦然也。
第二從非四大起以下。明至極法身出於百非之表也。非四大起同於虛空者。明法身不為四大所成。借虛空以況。真極若作常住法身者即略明常。又解。別有一法身。明相續常。即是壽命七百阿僧祇劫也。六入無積身心已過。法身不為無入積聚已過身心之表也。不在三界。出於三界。三垢離者。三界之業久已永除。順三脫門者。智惠與三空門
【現代漢語翻譯】 現代漢語譯本： 初段又可分為三段。第一段從'爾時世尊問維摩詰'（那時世尊問維摩詰）開始，到'不觀識如不觀識性'（不觀察識如同不觀察識性）結束，闡明應觀身體為空。'汝欲見如來為以何等觀如來乎'（你想見如來，用什麼方法觀察如來呢？）如同之前所說，'欲見於佛為作何等相根觀如來乎'（想見佛，用什麼相或根來觀察如來呢？）。維摩詰回答：'如自觀身實相觀佛亦然'（如同自己觀察自身實相一樣觀察佛也是如此）。如來是大聖，應尊重，不敢直接觀察，要先觀察自身性空，然後才能仰慕佛。'我觀如來前際不來后際不去今則不住'（我觀察如來，過去不來，未來不去，現在不住），外道認為有神我從冥初而來，到現在住世說法，從現在消失到過去。爲了闡明性空的道理，不見如來從未來來到現在，所以說'前際不來'（過去不來），也不見從現在消失到過去，所以說'后際不去'（未來不去），也不見住世說法，所以說'今則無住'（現在不住）。另一種解釋，以前際為過去，后際為未來。'前際不去'（過去不去）指不見如來消失於過去，'后際不來'（未來不來）指不見如來存在於未來，'今得不住'（現在不住）指不見如來在現在住世。'不觀色性'（不觀察色性）以下，用五蘊闡明空。'不觀色者'（不觀察色），沒有固定的色可以得到。'不觀色如'（不觀察色如），沒有色空可以得到。人不觀察色性，也就不見色有固定的自性可以得到。受、想、行、識也是如此。
第二段從'非四大起'（非四大生起）開始，闡明至極法身出於百非之外。'非四大起同於虛空'（非四大生起等同於虛空），說明法身不是由四大組成的，借用虛空來比喻。真極如果作為常住法身，就簡略地闡明了常。另一種解釋，別有一法身，闡明相續常，也就是壽命七百阿僧祇劫。'六入無積身心已過'（六入沒有積聚，身心已經超越），法身不是由六入積聚而成，已經超越了身心。'不在三界'（不在三界），出於三界。'三垢離'（遠離三垢），三界的業力早已永遠消除。'順三脫門'（順應三解脫門），智慧與三空門相應。
【English Translation】 English version: The initial section can be further divided into three parts. The first part starts from 'At that time, the World Honored One asked Vimalakirti' (爾時世尊問維摩詰) and ends with 'not observing consciousness as not observing the nature of consciousness' (不觀識如不觀識性), clarifying that one should contemplate the emptiness of the body. 'If you wish to see the Tathagata, by what means do you observe the Tathagata?' (汝欲見如來為以何等觀如來乎) is like what was said before, 'If you wish to see the Buddha, by what form or root do you observe the Tathagata?' (欲見於佛為作何等相根觀如來乎). Vimalakirti replied, 'Observing the Tathagata is the same as observing the true nature of one's own body' (如自觀身實相觀佛亦然). The Tathagata is a great sage and should be respected. One does not dare to observe directly but must first observe the emptiness of one's own nature and then admire the Buddha. 'I observe the Tathagata as not coming from the past, not going to the future, and not abiding in the present' (我觀如來前際不來后際不去今則不住). Outsiders believe that there is a divine self that comes from the beginning of darkness, dwells in the world to preach the Dharma until now, and disappears from the present into the past. To clarify the principle of emptiness, the Tathagata is not seen coming from the future to the present, so it is said 'not coming from the past' (前際不來). Nor is it seen disappearing from the present into the past, so it is said 'not going to the future' (后際不去). Nor is it seen dwelling in the world to preach the Dharma, so it is said 'not abiding in the present' (今則無住). Another explanation is that the past is the past, and the future is the future. 'Not going to the past' (前際不去) means not seeing the Tathagata disappearing into the past. 'Not coming to the future' (后際不來) means not seeing the Tathagata existing in the future. 'Nowhere to abide' (今得不住) means not seeing the Tathagata dwelling in the world in the present. 'Not observing the nature of form' (不觀色性) and below, the five skandhas are used to explain emptiness. 'Not observing form' (不觀色者) means that there is no fixed form to be obtained. 'Not observing form as such' (不觀色如) means that no emptiness of form can be obtained. If one does not observe the nature of form, one will not see that form has a fixed nature to be obtained. The same applies to sensation, perception, volition, and consciousness.
The second part starts from 'Not arising from the four great elements' (非四大起), clarifying that the ultimate Dharmakaya is beyond the realm of a hundred negations. 'Not arising from the four great elements is the same as empty space' (非四大起同於虛空), explaining that the Dharmakaya is not composed of the four great elements, using empty space as a metaphor. If the true ultimate is regarded as the permanent Dharmakaya, then permanence is briefly explained. Another explanation is that there is a separate Dharmakaya, explaining continuous permanence, which is a lifespan of seven hundred asamkhya kalpas. 'The six entrances have no accumulation, and the mind has already transcended' (六入無積身心已過), the Dharmakaya is not formed by the accumulation of the six entrances and has already transcended the mind. 'Not in the three realms' (不在三界), beyond the three realms. 'Free from the three defilements' (三垢離), the karma of the three realms has long been eliminated forever. 'Conforming to the three doors of liberation' (順三脫門), wisdom corresponds to the three empty doors.
相順也。三明與無明等者。觀三空門時闇齊觀故云學也。不一相者垂跡萬差不異相知語本唯一不自相知隨感則赴亦能現於他形不他者唯是自體不曾有他。非無相者。法身妙有不同虛空相。非取相者。雖非無相復不可以相根住取也。不此不彼者。不在生死而未出世。不在彼不彼者。不在涅槃而未常不在此。不中流者。不在道品中間而未常不在彼此。而化眾生者。雖非彼此中間而在生死以化眾生也。觀于寂滅亦不永滅者。智照性空寂滅之理而不永入寂滅亦復處有。不同二乘永寂不此不彼故不在此間彼間也。不以此不以彼。既非彼此。不可以彼此住取也。不可以智知不可以識識者。非滅智所知非凡識所識。無晦無明者。朗達三世故無晦。體非役慮故無明。又解。現同闇昧故言無明也。無名無相者。法身之體絕於名相也。無強者。現同嬰弱。無弱者生老不加也。非凈者。示居塵。穢者煩累永除也。不在方者。高棲環中。不離方者。像無不現。非有為者。法身惔怕。非無為者。不同六道。非示者。體非色故非示。無說者。體非聲故無說。不施現同慳吝。不慳者。檀度備足。不戒者。現有所犯。不犯者。惡法永息。不忍者示同惱恚。不恚者。瞋忿永除。不進者現同懶墮。不怠者。懈怠永盡。不定者。現同散亂。不亂者。囂喧永離。
{ "translations": [ "現代漢語譯本：", "『相順也。』（指）三明（Trividya，三種智慧）與無明（Avidya，無知）等同。（這是因為）觀三空門（the three doors of liberation，空門、無相門、無作門）時，（三明與無明）在智慧的照耀下都同樣顯現，所以說是『學』。", "『不一相者』，（雖然）垂跡（manifestation of traces）于萬千差別，（但其）本質是不異的。知語本唯一，（所以）不自相知。隨眾生的根器而應現，也能示現於其他形體，（但）不是『他』，唯是自體，不曾有『他』。", "『非無相者』，法身（Dharmakaya，佛的法性之身）妙有，不同於虛空之『相』。", "『非取相者』，雖然不是無相，但也不可以用『相』根住取。", "『不此不彼者』，不在生死（Samsara，輪迴）之中，也未曾出世。", "『不在彼不彼者』，不在涅槃（Nirvana，寂滅）之中，也未曾不在此。", "『不中流者』，不在道品（the thirty-seven factors of enlightenment）中間，也未曾不在彼此，而化度眾生。（這是說）雖然不是彼此中間，但在生死中化度眾生。", "『觀于寂滅亦不永滅者』，以智慧照見性空寂滅的道理，但不永遠進入寂滅，也同樣處於『有』的狀態，不同於二乘（聲聞乘和緣覺乘）的永寂。不此不彼，所以不在此間彼間。", "『不以此不以彼』，既然不是彼此，就不可以彼此住取。", "『不可以智知不可以識識者』，不是滅智所能知，也不是凡夫的識所能識。", "『無晦無明者』，（因為）朗達三世，所以無晦；（因為）體非役慮，所以無明。又解釋為：現同闇昧，所以說無明。", "『無名無相者』，法身之體超越于名相。", "『無強者』，現同嬰弱；『無弱者』，生老不加。", "『非凈者』，示居塵世；『穢者』，煩惱永除。", "『不在方者』，高棲環中；『不離方者』，像無不現。", "『非有為者』，法身惔怕；『非無為者』，不同於六道（the six realms of existence）。", "『非示者』，體非色故非示；『無說者』，體非聲故無說。", "『不施』，現同慳吝；『不慳者』，檀度（Dana-paramita，佈施波羅蜜）備足。", "『不戒者』，現有所犯；『不犯者』，惡法永息。", "『不忍者』，示同惱恚；『不恚者』，瞋忿永除。", "『不進者』，現同懶惰；『不怠者』，懈怠永盡。", "『不定者』，現同散亂；『不亂者』，囂喧永離。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不智者現同愚闇。不愚者癡闇悉除。不誠者。現同誑偽。不欺者。虛誑永滅。不來者。從毗耶離向王舍城為來。還從王舍城向毗耶離為去。法身亦不見背此為來向彼為去。不出不入者。亦不見託生王宮為出雙樹滅跡為入。以一切言語道斷者。廢應論真故云言語道絕心行處滅也。非福田非不福田者。慢之得罪故非福田。敬則得福非福田。又解。現造眾惡非福田。眾惡永除非不福田也。非應供者。非福田故非應供。非不應供養者。是福田故應供養也。非取者。非供養故不可取也。非舍者。是應供養故不可舍。非有相者。不可作相根往取。非無相者不同虛空故非無相。又同真際者。同第一義諦真際之理與真理齊。等法性者。與性法冥符。不可稱不可量者。體絕稱量。過稱量者。金剛已還形奪之境稱量之內。法身出過名數之表稱量之外。非大者。細入無間故非大。非小者。彌淪太虛故非小。非見者。體非色故非見非聞者。體非聲香故非聞。非覺者。體非觸故非覺。非知者。體非味故非知。又一解。非可現見亦不可以非現見故言非聞也。亦非覺。察后非此知也。離眾結縛者。纏累永亡也。等諸智者。上齊諸佛下同眾生於諸法無分別者。前同假名眾生。今同眾生所引之法無分別。一切無已下明雖同眾生法而無煩惱等過。無失者。無
【現代漢語翻譯】 現代漢語譯本 愚昧之人表現得如同身處黑暗之中，而那些不愚昧的人則能消除所有的癡暗。 不誠實的人，表現得如同充滿謊言和虛假，而不欺騙的人，則永遠消滅虛妄。 『不來』是指，從毗耶離（Vaisali）前往王舍城（Rajagrha）可以稱為『來』，返回時從王舍城前往毗耶離可以稱為『去』。但法身（Dharmakaya）並非如此，不能說背離此處是『來』，朝向彼處是『去』。 『不出不入』是指，不能說託生于王宮是『出』，在雙樹下滅度是『入』。因為一切言語的道路都已斷絕，廢棄了應有的辯論，所以說言語的道路斷絕，心識活動的處所也滅盡了。 『非福田非不福田』是指，傲慢會招致罪過，所以不是福田；恭敬則能獲得福報，所以是福田。另一種解釋是，現在造作各種惡業，就不是福田；各種惡業永遠消除，就不是不福田。 『非應供』是因為不是福田所以不應供養，『非不應供養』是因為是福田所以應該供養。 『非取』是因為不是供養的對象所以不可取，『非舍』是因為是應供養的對象所以不可捨棄。 『非有相』是指，不可執著于外在的表相，通過感官去獲取。『非無相』是指，不同於虛空，所以不是沒有表相。又如同真際（Bhūta-koti），與第一義諦（Paramārtha-satya）真際的道理相同，與法性（Dharmata）冥合，不可稱量，因為本體超越了稱量。『過稱量』是指，金剛（Vajra）及金剛之前的境界，還在形奪之境、稱量之內，而法身則超越了名相的表述，在稱量之外。 『非大』是因為細微到可以進入無間地獄，所以不是大。『非小』是因為瀰漫于整個太虛空，所以不是小。 『非見』是因為本體不是色，所以不能被看見。『非聞』是因為本體不是聲香，所以不能被聽見。 『非覺』是因為本體不是觸，所以不能被感覺。『非知』是因為本體不是味，所以不能被知曉。另一種解釋是，不是可以顯現被看見的，也不可以以非顯現的方式被看見，所以說不是聽聞。也不是覺察之後才知道的。 『離眾結縛』是指，所有的纏縛都永遠消失了。『等諸智者』是指，向上與諸佛平等，向下與眾生相同，對於諸法沒有分別。之前與假名眾生相同，現在與眾生所引生的法沒有分別。一切無以下說明，雖然與眾生法相同，但沒有煩惱等過失。沒有缺失。
【English Translation】 English version The unwise appear as if in darkness, while those who are not unwise eliminate all ignorance and darkness. The dishonest appear as if full of lies and falsehood, while those who do not deceive forever eradicate falsehood. 'Not coming' refers to going from Vaisali (毗耶離) to Rajagrha (王舍城) as 'coming,' and returning from Rajagrha to Vaisali as 'going.' But the Dharmakaya (法身) is not like that; one cannot say that turning away from here is 'coming' and facing there is 'going.' 'Neither coming out nor entering' refers to not saying that being born in the royal palace is 'coming out' and passing away under the twin Sala trees is 'entering.' Because the path of all language is cut off, and the proper debates are abandoned, it is said that the path of language is cut off and the place of activity of consciousness is extinguished. 'Neither a field of merit nor not a field of merit' refers to arrogance leading to offenses, so it is not a field of merit; reverence leads to blessings, so it is a field of merit. Another explanation is that currently creating various evil deeds is not a field of merit; the eternal elimination of various evil deeds is not not a field of merit. 'Not worthy of offerings' is because it is not a field of merit, so it is not worthy of offerings; 'not not worthy of offerings' is because it is a field of merit, so it should be offered to. 'Not to be taken' is because it is not an object of offering, so it cannot be taken; 'not to be abandoned' is because it is an object worthy of offering, so it cannot be abandoned. 'Not having form' refers to not being attached to external appearances and acquiring them through the senses. 'Not without form' refers to not being like empty space, so it is not without form. Also, like the Bhūta-koti (真際), it is the same as the principle of the Paramārtha-satya (第一義諦), and it merges with the Dharmata (法性), which cannot be measured because the essence transcends measurement. 'Beyond measurement' refers to the Vajra (金剛) and the realms before the Vajra, which are still within the realm of form and measurement, while the Dharmakaya transcends the expression of names and is beyond measurement. 'Not large' is because it is so subtle that it can enter the Avici hell, so it is not large. 'Not small' is because it pervades the entire great void, so it is not small. 'Not seen' is because the essence is not form, so it cannot be seen. 'Not heard' is because the essence is not sound or smell, so it cannot be heard. 'Not felt' is because the essence is not touch, so it cannot be felt. 'Not known' is because the essence is not taste, so it cannot be known. Another explanation is that it cannot be manifested and seen, nor can it be seen in a non-manifest way, so it is said that it is not heard. Nor is it known after perception. 'Free from all bonds' refers to the eternal disappearance of all entanglements. 'Equal to all wise ones' refers to being equal to all Buddhas above and the same as sentient beings below, without discrimination towards all dharmas. Before, it was the same as nominally named sentient beings; now, it is without discrimination towards the dharmas brought forth by sentient beings. Everything without below explains that although it is the same as the dharmas of sentient beings, it does not have faults such as afflictions. Without loss.
過失也。無濁者。無塵濁也。無惱無煩惱。無作無起者。上明無煩惱。此明無業體。無生無滅者。既無煩惱結業。生據者始死據者終。明無生死也。無畏無憂無喜者。凡夫欣生惡死。若有其死可有憂畏。空理之中無死可得。故無憂畏。若有其生可有喜。生既不可得。故亦無喜。無厭者。無死之可厭無生之可著也。無已有今有當有者。此乃常住體非三世攝。不可一切言說分別顯示者。體絕百非眾相之表。故非言說可得分別顯示。世尊如來為若此已下。第三舉邪正來結上兩段。若以此觀者。作丈六身空法身百非之表。是名正觀。若他觀者。是名邪觀。若計丈六是實若謂丈六以為至極之佛。是名邪觀。
爾時舍利弗已下。第二大段出凈名生處。就中開為五段。第一從爾時已下訖云何乃問汝於何獲而來生此。明理中無其沒生。將欲出其生處。恐時情計其定實生處故明無沒生。又解。上明觀身實相。實相無生今現有生。將成上自觀之義。明無沒生。汝所得法有沒生者。將明據理無其沒生。故就舍利弗所得為言耳。第二從舍利弗沒者為虛誑法以下訖雖生不長諸惡。明就世諦相續故有沒生。若一向無生。如來則無由得顯凈名生處。故就世諦名用道中有生令如來出其生處也。沒者為虛誑法敗壞之相者。明沒者俗諦離散虛誑敗壞之
【現代漢語翻譯】 現代漢語譯本： 過失。沒有污濁，沒有塵土的污濁。沒有惱怒和煩惱。沒有作為，沒有生起，上面說明沒有煩惱，這裡說明沒有業的本體。沒有生沒有滅，既然沒有煩惱和業的束縛，生是開始，死是結束，說明沒有生死。沒有畏懼，沒有憂愁，沒有喜悅，凡夫俗子欣喜生而厭惡死。如果真有死亡，才會有憂愁和畏懼。但在空性的道理中，死亡是不可得的，所以沒有憂愁和畏懼。如果真有生，才會有喜悅。既然生也是不可得的，所以也沒有喜悅。沒有厭惡，沒有對死亡的厭惡，也沒有對生的執著。沒有已有的、現在的、將有的，這乃是常住的本體，不被過去、現在、未來三世所包含。不可用一切言語分別顯示，本體超越一切對立和表象，所以不是言語可以表達，分別可以顯示的。世尊、如來如果這樣以下，第三是舉出邪見和正見來總結上面兩段。如果用這種方式來觀察，將丈六金身看作空性的法身，超越一切對立的表象，這叫做正觀。如果用其他方式來觀察，這叫做邪觀。如果認為丈六金身是真實的，如果認為丈六金身是至高無上的佛，這叫做邪觀。
當時，舍利弗（Śāriputra）以下，第二大段是說維摩詰（Vimalakīrti）的出生之處。其中分為五段。第一段從『當時』以下到『為什麼問你從哪裡獲得而來這裡』，說明從理上來說沒有死亡和出生。將要說出他的出生之處，恐怕當時的人們認為他的出生是真實存在的，所以說明沒有死亡。又解釋說，上面說明觀察身體的真實相狀，真實相狀是沒有出生的，現在卻有出生。將要成就上面自己觀察的意義，說明沒有死亡。你所得到的法有死亡和出生嗎？將要說明從理上來說沒有死亡和出生，所以就舍利弗（Śāriputra）所證得的法來說。第二段從『舍利弗（Śāriputra）的死亡是虛妄的法』以下到『雖然出生，但不增長各種惡』，說明就世俗諦的相續來說，有死亡和出生。如果完全沒有出生，如來（Tathāgata）就沒有辦法顯示維摩詰（Vimalakīrti）的出生之處。所以就世俗諦的名相作用來說，有出生，讓如來（Tathāgata）說出他的出生之處。死亡是虛妄的法，是敗壞的相狀，說明死亡是世俗諦的離散、虛妄、敗壞的相狀。
【English Translation】 English version: It is a fault. Without turbidity, without the turbidity of dust. Without annoyance and vexation. Without action, without arising, the above explains without vexation, this explains without the substance of karma. Without birth and without death, since there are no bonds of vexation and karma, birth is the beginning, and death is the end, explaining that there is no birth and death. Without fear, without sorrow, without joy, ordinary people rejoice in birth and hate death. If there is indeed death, then there will be sorrow and fear. But in the principle of emptiness, death is unattainable, so there is no sorrow and fear. If there is indeed birth, then there will be joy. Since birth is also unattainable, there is also no joy. Without aversion, without aversion to death, and without attachment to birth. Without what has been, what is now, and what will be, this is the permanent substance, not included in the three times of past, present, and future. It cannot be expressed or distinguished by all words, the substance transcends all opposites and appearances, so it cannot be expressed by words or distinguished. If the World Honored One, the Tathāgata (Tathāgata), does this below, the third is to raise up wrong views and right views to summarize the above two paragraphs. If one observes in this way, regarding the sixteen-foot body as the Dharma body of emptiness, transcending all opposing appearances, this is called right view. If one observes in other ways, this is called wrong view. If one believes that the sixteen-foot body is real, if one believes that the sixteen-foot body is the supreme Buddha, this is called wrong view.
At that time, Śāriputra (Śāriputra) and below, the second major section is about Vimalakīrti's (Vimalakīrti) place of birth. It is divided into five sections. The first section, from 'At that time' down to 'Why do you ask where you obtained and came here', explains that in principle there is no death and birth. About to speak of his place of birth, fearing that people at that time would think that his birth was real, so it explains that there is no death. It also explains that the above explains observing the true appearance of the body, the true appearance is without birth, but now there is birth. About to accomplish the meaning of self-observation above, explaining that there is no death. Does the Dharma you have obtained have death and birth? About to explain that in principle there is no death and birth, so it speaks of the Dharma attained by Śāriputra (Śāriputra). The second section, from 'Śāriputra's (Śāriputra) death is a false Dharma' down to 'Although born, does not increase various evils', explains that in terms of the continuity of the worldly truth, there is death and birth. If there is no birth at all, the Tathāgata (Tathāgata) would have no way to reveal Vimalakīrti's (Vimalakīrti) place of birth. So in terms of the function of names and appearances in the worldly truth, there is birth, allowing the Tathāgata (Tathāgata) to speak of his place of birth. Death is a false Dharma, a sign of decay, explaining that death is the separation, falsity, and decay of the worldly truth.
法也。生者為虛誑法相續之相者。明生是假有虛誑相續不斷也。菩薩雖沒不盡善本雖生不長諸惡者。明二乘人涅槃之沒盡于善本。凡夫生世廣造諸惡。菩薩現同其滅不盡善本應生不起諸惡。又一解。凡夫福盡命終。菩薩示有終沒。非是福盡也。第三從是時佛告舍利弗有國名妙喜已下說但滅眾生煩惱闇耳。正明出凈名生處。若不出凈名生處。無以生時眾渴仰之心。故出生處。舍利弗言未曾有也已下明舍利弗凡有二意。一者穢土之中多有怒害艱險。不辭艱險之深累而能處之。亦為希有。二者嘆舍凈之穢實是良難。自非所為處大。何申能爾。維摩語舍利弗于意云何已下。舉二譬還答其兩意兼成上生生不長惡滅不盡善義。日光出時與冥合乎。答其初意。明雖生穢土而不為眾穢之所染累。維摩言夫日何故行閻浮提已下答上第二意。明舍凈之穢者。為除物病。雖生不凈佛土為化眾生不與愚闇而共合者。合上日光出時則無眾冥也。但滅眾生煩惱闇者。合上欲以明照為之除冥者也。第四從是時大眾渴仰欲見妙喜已下訖於是世界亦不迫隘如本無異。明大眾渴仰欲見妙音世界是以凈名承如來之重命接妙喜世界未置此土也。第五爾時釋迦告大眾汝且觀已下訖其事訖已還現本處。明勸時眾發心修行。下有十四那由他人發菩提心。
佛告舍
【現代漢語翻譯】 現代漢語譯本： 法，指的是生是虛妄不實的，是虛誑法相續不斷的表象。說明生是一種虛假的、虛誑的、相續不斷的現象。菩薩雖然示現涅槃，但不會窮盡所有的善根；雖然示現出生，但不會增長各種惡行。這是說明二乘人（聲聞、緣覺）的涅槃，是斷盡一切善根；凡夫在世間廣泛造作各種惡業；菩薩雖然示現與他們一樣的滅度，但不會窮盡善根，本應產生的惡行也不會生起。另一種解釋是，凡夫福報享盡而壽命終結，菩薩示現終結，並非是福報享盡。第三部分，從『這時佛告訴舍利弗，有個國家名叫妙喜』以下，說明只是爲了滅除眾生的煩惱黑暗。主要說明維摩詰的出生之處。如果不說明維摩詰的出生之處，就無法產生眾生在他出生時的渴盼仰慕之心。所以要說明他的出生之處。舍利弗說：『從未有過這樣的事』以下，說明舍利弗的讚歎包含兩層意思。一是，在污穢的世間，充滿憤怒、傷害和艱難險阻，卻不推辭深入這些艱難險阻的重重困境，實在是非常稀有。二是，讚歎捨棄清凈而來到污穢之處，實在是難能可貴。如果不是身處高位，怎麼能做到這樣呢？維摩詰問舍利弗：『你認為怎麼樣？』以下，用兩個比喻來回答舍利弗的兩層意思，同時成就了上面所說的『生不長惡，滅不盡善』的含義。太陽出來的時候，會與黑暗融合嗎？這是回答舍利弗的第一層意思，說明雖然生在污穢的世間，卻不會被各種污穢所染污。維摩詰說：『太陽為什麼要照耀閻浮提？』以下，回答上面舍利弗的第二層意思，說明捨棄清凈而來到污穢之處，是爲了去除眾生的疾病。雖然生在不清凈的佛土，爲了教化眾生，不會與愚昧黑暗同流合污。這與上面所說的『太陽出來的時候，就沒有黑暗』相合。只是爲了滅除眾生的煩惱黑暗，這與上面所說的『想要用光明來照耀，為他們去除黑暗』相合。第四部分，從『這時，大眾渴盼仰慕，想要見到妙喜世界』以下，到『這個世界也不擁擠狹窄，與原來沒有什麼不同』。說明大眾渴盼仰慕，想要見到妙喜世界，因此維摩詰承蒙如來的重託，將妙喜世界接引到這個世界，但並沒有移動這個世界。第五部分，『這時，釋迦牟尼佛告訴大眾：你們且看』以下，到『事情完畢后，又回到原來的地方』。說明勸勉當時的大眾發心修行。下面有十四那由他人發菩提心。
佛告訴舍利弗
【English Translation】 English version: The Dharma refers to the appearance of birth as unreal and false, the continuous appearance of deceptive Dharmas. It explains that birth is a false, deceptive, and continuous phenomenon. Although a Bodhisattva manifests Nirvana, they do not exhaust all their good roots; although they manifest birth, they do not increase various evil deeds. This explains that the Nirvana of the two vehicles (Śrāvakas and Pratyekabuddhas) is the exhaustion of all good roots; ordinary beings in the world widely create various evil karmas; although Bodhisattvas manifest the same extinction as them, they do not exhaust their good roots, and the evil deeds that should arise do not arise. Another explanation is that ordinary beings exhaust their blessings and their lives end, while Bodhisattvas manifest an end, but it is not because their blessings are exhausted. The third part, from 'At that time, the Buddha told Śāriputra, there is a country named Abhirati (妙喜, Wonderful Joy)' onwards, explains that it is only to eliminate the darkness of sentient beings' afflictions. It mainly explains Vimalakirti's (凈名) place of birth. If Vimalakirti's place of birth is not explained, it will be impossible to generate the longing and admiration of sentient beings at the time of his birth. Therefore, his place of birth must be explained. Śāriputra said, 'There has never been such a thing' onwards, explaining that Śāriputra's praise contains two meanings. First, in the defiled world, full of anger, harm, and difficulties, he does not refuse to delve into the heavy difficulties, which is very rare. Second, he praises the abandonment of purity and coming to defilement, which is truly commendable. If he were not in a high position, how could he do this? Vimalakirti asked Śāriputra, 'What do you think?' onwards, using two metaphors to answer Śāriputra's two meanings, and at the same time accomplishing the meaning of 'birth does not increase evil, extinction does not exhaust good' mentioned above. When the sun comes out, will it merge with darkness? This is answering Śāriputra's first meaning, explaining that although born in a defiled world, he will not be contaminated by various defilements. Vimalakirti said, 'Why does the sun shine on Jambudvipa (閻浮提)?' onwards, answering Śāriputra's second meaning, explaining that abandoning purity and coming to defilement is to remove the diseases of sentient beings. Although born in an impure Buddha land, in order to teach sentient beings, he will not associate with ignorance and darkness. This is consistent with what was said above, 'When the sun comes out, there is no darkness.' It is only to eliminate the darkness of sentient beings' afflictions, which is consistent with what was said above, 'Wanting to use light to illuminate and remove darkness for them.' The fourth part, from 'At this time, the assembly longed to see the Abhirati world' onwards, to 'This world is not crowded or narrow, and there is no difference from the original.' It explains that the assembly longed to see the Abhirati world, so Vimalakirti, with the heavy trust of the Tathagata (如來), received the Abhirati world and brought it to this world, but did not move this world. The fifth part, 'At this time, Śākyamuni (釋迦牟尼) Buddha told the assembly: You should look' onwards, to 'After the matter was completed, they returned to their original places.' It explains the exhortation to the assembly at that time to generate the mind of practice. Below, there are fourteen nayutas (那由他) of people who generate the Bodhi mind.
The Buddha told Śāriputra
利弗汝見妙喜世界及無動佛已下大段第三。明流通說所以問身子見者令其因見慶所聞嘆經重。伋明流通聞經之力。雖不睹今事。聞經之功同眼見之利。就中開為三段。第一從此以下訖法供養品。明將欲付囑。先明經重。在人則人尊。在地則地貴。第二法供養品。明如來述成天帝釋嘆經重人重拔量。財供養不如法供養。即封印凈名之所說。第三囑累一品正明付囑彌勒阿難使流傳萬世不絕。從佛告舍利已下訖品。明舍利弗出家之人說三惠流通。從品初訖其已信者當爲作護者。明天帝在家白衣亦說三惠流通。第一段中我等快得善利得見是人親近供養者。將明三惠流通先自導已得見凈名獲于善利。其諸眾生若今現在若佛滅后聞此經者亦得善利。出於聞惠。況復聞以信解受持讀誦者。出其思惠。如說修行者明於修惠也。若有手得是經便為已得法寶之藏者。經卷是聞惠之詅成上聞惠可重手得者尚獲寶藏。而況聞已領在胸衿。若有讀誦解釋其義如說修行者。此舉讚誦取修惠之人則為諸佛之所護念。正明修惠果報。流通此法則為如來威神加護故言護。在心不忘曰念也。其有供養如是人者當知即為供養于佛者。明在人則人尊。供養持經之人與供養佛無異。此人流通頓佛處也。其有書持此經卷者當知其室則有如來者。此是在地則地貴。此經
廣明如來法身故。云其室則有如來。地尚可貴。何況持經之人。理是可尊也。若聞是經能隨喜者斯人則為取一切智。明聞惠果報。藉此聞惠之解終感佛果一切智也。若有信已下明思惠果報。此人則為諸佛之所記別為得無上菩提也。
法供養品
法供養者。夫言供養。資身養命。明此法資法身養惠命。又解。供養者稱可前人之意。若依經修行稱可聖心。故目此品為法供養品。爾時釋提桓因以下明天帝辯三惠流通。我雖從佛聞百千經。未曾聞此決定實相能除疑惑。謂之決定。亦可。理相明白謂決定也。如我解佛所說義趣。知其深遠。若有眾生聞經流通此理明知。亦得是深遠之法不疑。聞是經法者。明於聞惠。信解受持讀誦者。思惠也。何況如說修行者。明修惠也。斯人已下總明三惠果報。閉眾惡趣者。因惡不生三趣也。開諸善門者。依經修行能通行人近至人天遠至之妙果故言門也。常為諸佛之所護念者。持經之人恒為眾聖加護故言護念。降伏外道摧滅魔怨者。能降外道改邪從正。滅摧天魔棄惡從善。修持菩提安處道場者。明修於國中萬行感於道場之果。履踐如來所行之跡。從初地終於法雲皆是諸佛所行之跡。其一聽法者以下明天帝擁護弟子使外惡不幹內生善法。佛言善哉以下。第二大段述成天帝之言。即明經
【現代漢語翻譯】 現代漢語譯本：廣明如來是法身的緣故，所以說他的居室裡就有如來。土地尚且可貴，更何況是受持經典的人呢？道理是值得尊敬的。如果聽聞這部經能夠隨喜，這個人就是獲得了『一切智』（Sarvajna，指佛陀所證悟的智慧）。說明聽聞佛法能帶來智慧的果報，憑藉聽聞佛法所獲得的理解，最終能感得佛陀的果位，即一切智。如果有人已經相信（這部經），下面說明思維所帶來的智慧果報。這個人就會被諸佛所記別，將會獲得無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。
法供養品
所謂『法供養』，是指用資財來供養身體，用生命來供養生命。這裡說明用佛法來滋養法身，用智慧來滋養慧命。另一種解釋，『供養』是指稱合前人的心意。如果依照經典修行，就能稱合聖人的心意。所以將這一品命名為『法供養品』。這時，釋提桓因（Śakro devānām indraḥ，指帝釋天）以下的內容說明天帝辯論聽聞、思維、修習這三種智慧並使之流通。我雖然從佛陀那裡聽聞過成百上千部經典，但從未聽聞過這種能去除疑惑的決定性的真實相。稱之為『決定』，也可以說，道理和現象都明白透徹，就叫做『決定』。如果我理解佛陀所說的義趣，知道它的深遠。如果有眾生聽聞經典並使之流通，明白這個道理，也能獲得這種深遠的佛法而不產生疑惑。聽聞這部經的人，明白了聽聞的智慧。相信、理解、接受、奉持、讀誦這部經的人，明白了思維的智慧。更何況是如所說的那樣修行的人，明白了修習的智慧。這些人以下總的說明聽聞、思維、修習這三種智慧的果報。『關閉眾惡趣』，是因為惡的因不產生，就不會墮入三惡道。『開啟諸善門』，是因為依照經典修行，能夠通行於人，接近人天，最終達到妙果，所以說是『門』。『常為諸佛之所護念』，是因為受持經典的人，恒常受到諸位聖人的加持和護佑，所以說是『護念』。『降伏外道，摧滅魔怨』，是指能夠降伏外道，使他們改邪歸正，摧滅天魔，使他們棄惡從善。『修持菩提，安處道場』，說明在國土中修習萬行，感得在道場證果。『履踐如來所行之跡』，從初地到法雲地，都是諸佛所行之跡。其中，聽聞佛法的人以下的內容說明天帝擁護弟子，使外在的惡事不干擾他們，內在的善法得以生長。佛陀說『善哉』以下，是第二大段，敘述並贊成天帝所說的話，即說明經典。
【English Translation】 English version: Guangming Tathagata (Guangming Rulai, the Thus Come One of Vast Light) is the Dharmakaya (Fashen, the body of the Dharma), therefore it is said that the Tathagata is in his dwelling. Even the land is precious, how much more so is the person who upholds the Sutra? The principle is worthy of respect. If one hears this Sutra and rejoices, this person has obtained 『Sarvajna』 (Yiqie Zhi, all-knowing wisdom, the wisdom attained by the Buddha). It explains that hearing the Dharma brings the fruit of wisdom. Through the understanding gained from hearing the Dharma, one will eventually attain the fruit of Buddhahood, which is Sarvajna. If someone already believes (in this Sutra), the following explains the fruit of wisdom brought about by contemplation. This person will be recognized by all Buddhas and will attain Anuttara-samyak-sambodhi (Wushang Puti, unsurpassed, complete and perfect enlightenment).
Chapter on Dharma Offerings
The so-called 『Dharma offering』 refers to using resources to nourish the body and using life to nourish life. Here, it explains using the Dharma to nourish the Dharmakaya and using wisdom to nourish the life of wisdom. Another explanation is that 『offering』 means conforming to the intentions of the person in front. If one cultivates according to the Sutra, one can conform to the mind of the sages. Therefore, this chapter is named 『Chapter on Dharma Offerings』. At this time, Śakro devānām indraḥ (Shiti Huanyin, the Lord of the Devas, Indra) and the following content explain the Deva King's discussion of the three wisdoms of hearing, contemplation, and cultivation, and their circulation. Although I have heard hundreds of thousands of Sutras from the Buddha, I have never heard of this decisive true aspect that can remove doubts. It is called 『decisive』, or it can be said that the principle and phenomena are clearly understood, which is called 『decisive』. If I understand the meaning of what the Buddha said and know its profoundness. If sentient beings hear the Sutra and circulate it, understand this principle, they can also obtain this profound Dharma without generating doubts. Those who hear this Sutra understand the wisdom of hearing. Those who believe, understand, accept, uphold, and recite this Sutra understand the wisdom of contemplation. How much more so are those who cultivate as it is said, understanding the wisdom of cultivation. The following of these people generally explains the fruits of the three wisdoms of hearing, contemplation, and cultivation. 『Closing the evil destinies』 is because the cause of evil does not arise, so one will not fall into the three evil paths. 『Opening all good gates』 is because cultivating according to the Sutra allows one to pass through people, approach humans and devas, and ultimately reach the wonderful fruit, so it is said to be 『gates』. 『Always being protected and mindful by all Buddhas』 is because those who uphold the Sutra are constantly blessed and protected by all the sages, so it is said to be 『mindful』. 『Subduing external paths and destroying demonic grievances』 means being able to subdue external paths, causing them to abandon evil and return to righteousness, destroying heavenly demons, causing them to abandon evil and follow good. 『Cultivating Bodhi and dwelling in the Bodhimanda』 explains cultivating myriad practices in the country and attaining the fruit of enlightenment in the Bodhimanda. 『Treading the traces of the Tathagata』s path』 means that from the first Bhumi (Di, stage) to the Dharmamegha Bhumi, all are the traces of the Buddhas' path. Among them, those who hear the Dharma and the following content explain that the Deva King protects the disciples, so that external evils do not interfere with them, and internal good dharmas can grow. The Buddha said 『Excellent』 and the following is the second major section, narrating and approving the words of the Deva King, which explains the Sutra.
重人重。封印凈名之所說。就中開為四段也。
第一大段從佛言以下訖若善男子善女人受持供養是經者則為供養去來今佛者。此經明三世諸佛菩提。若受持者是則供養三世諸佛。
第二大段從天帝正使三千世界如來滿中以下訖菩提之相不可限量以是因緣福不可量。明校量財供養不如法供養。所以勝者。財供不能令人得道。要須解望悟道。第三從過去有佛號曰藥王如來已下訖最後如來名曰樓王。此明引過去為證。第四是故天帝當知此要以下明結勸。
就第三大段引過去為證中開為五段。第一從過去有佛號藥王如來已下將欲校量財供養不如法供養。先列藥王如來國土名號壽命劫數多少。就藥王如來行此二施。是故須列。第二從爾時轉輪聖王名曰寶蓋已下明於藥王如來所設財供養。第三時王子月蓋獨坐思惟已下列法供養。就中復開為二。第一時王月蓋獨坐思惟。明法供養端序也。寧有供養殊過此者。盡財竭寶豈能更有過此者。有一解。雖盡天下華飾名衣上服故應更有過此者。意謂未盡其極。
第二從佛言善男子法供養者諸佛所說深經已下。正明法供養體。就中分為二子段。第一從諸佛所說深經訖將護法故是名法之供養。明聞思二惠人法供養。第二從有于諸法如說修行已下。明修惠人上法供養。就初
【現代漢語翻譯】 現代漢語譯本：重視要點。這是對《封印凈名經》（Vimalakirti Sutra）所說內容的總結。其中分為四個主要部分。
第一大部分從『佛言』（佛說）開始，到『若善男子善女人受持供養是經者則為供養去來今佛者』（如果善男子善女人受持供養這部經，那就是供養過去、現在、未來諸佛）結束。這段經文闡明了三世諸佛的菩提（Bodhi，覺悟）。如果有人受持這部經，那就是供養三世諸佛。
第二大部分從『天帝正使三千世界如來滿中』（天帝，假設三千大千世界都充滿如來）開始，到『菩提之相不可**以是因緣福不可量』（菩提的境界是不可思議的，因此這種因緣的福報是不可估量的）結束。這段經文闡明了比較財物供養不如法供養。它殊勝的原因在於，財物供養不能使人得道，必須通過理解和覺悟才能證得菩提。
第三大部分從『過去有佛號曰藥王如來』（過去有一尊佛，名為藥王如來 (Bhaisajyaraja Tathagata)）開始，到『最後如來名曰樓王』（最後一位如來名為樓王）結束。這段經文旨在引用過去的事例作為證明。
第四部分是『是故天帝當知此要』（因此，天帝，你應該知道這個要點），闡明了總結和勸勉。
在第三大部分中，引用過去的事例作為證明，又分為五個小段。第一段從『過去有佛號藥王如來』開始，旨在比較財物供養不如法供養。首先列出藥王如來的國土名稱、壽命和劫數的多少。因為藥王如來曾行持這兩種佈施，所以需要列出。
第二段從『爾時轉輪聖王名曰寶蓋』（當時有一位轉輪聖王 (chakravarti)，名為寶蓋）開始，闡明了在藥王如來處所進行的財物供養。
第三段是『時王子月蓋獨坐思惟』（當時，王子月蓋 (Candra-ucchada) 獨自靜坐思考），列舉了法供養。其中又分為兩個部分。第一部分是『時王月蓋獨坐思惟』，闡明了法供養的開端。『寧有供養殊過此者。盡財竭寶豈能更有過此者』（難道還有比這更殊勝的供養嗎？即使耗盡所有的財富和珍寶，又怎麼能超過這種供養呢？）。有一種解釋是，即使耗盡天下所有的華麗裝飾、名貴衣服和上等服飾，也應該有比這更殊勝的供養。意思是說，還沒有達到極致。
第二部分從『佛言善男子法供養者諸佛所說深經』（佛說：善男子，法供養就是諸佛所說的甚深經典）開始，正式闡明法供養的本體。其中分為兩個小部分。第一部分從『諸佛所說深經』到『將護法故是名法之供養』（因為守護佛法，這稱為法供養），闡明了聞法和思惟這兩種智慧所帶來的法供養。第二部分從『有于諸法如說修行』開始，闡明了修習智慧所帶來的上等法供養。就第一部分而言
【English Translation】 English version: Emphasis on key points. This is a summary of what is said in the Vimalakirti Sutra (封印凈名之所說). It is divided into four main sections.
The first major section starts from 'The Buddha said' (佛言) and ends with 'If a good man or good woman receives, upholds, and makes offerings to this sutra, then they are making offerings to the Buddhas of the past, present, and future' (若善男子善女人受持供養是經者則為供養去來今佛者). This section elucidates the Bodhi (菩提, enlightenment) of the Buddhas of the three times. If someone receives and upholds this sutra, then they are making offerings to the Buddhas of the three times.
The second major section starts from 'If the Lord of Gods were to fill three thousand great thousand worlds with Tathagatas' (天帝正使三千世界如來滿中) and ends with 'The aspect of Bodhi is inconceivable, therefore the merit from this cause is immeasurable' (菩提之相不可**以是因緣福不可量). This section elucidates that the comparison of material offerings is not as good as Dharma offerings. The reason it is superior is that material offerings cannot lead people to enlightenment; one must attain Bodhi through understanding and realization.
The third major section starts from 'In the past, there was a Buddha named Bhaisajyaraja Tathagata' (過去有佛號曰藥王如來) and ends with 'The last Tathagata was named Lou Wang' (最後如來名曰樓王). This section aims to cite past examples as proof.
The fourth section is 'Therefore, Lord of Gods, you should know this key point' (是故天帝當知此要), elucidating the conclusion and exhortation.
Within the third major section, citing past examples as proof, it is further divided into five subsections. The first subsection starts from 'In the past, there was a Buddha named Bhaisajyaraja Tathagata' and aims to compare material offerings as not as good as Dharma offerings. First, it lists the name of Bhaisajyaraja Tathagata's land, lifespan, and the number of kalpas. Because Bhaisajyaraja Tathagata practiced these two types of giving, it is necessary to list them.
The second subsection starts from 'At that time, there was a Chakravarti (轉輪聖王) named Bao Gai' (爾時轉輪聖王名曰寶蓋), elucidating the material offerings made at the place of Bhaisajyaraja Tathagata.
The third subsection is 'At that time, Prince Candra-ucchada (月蓋) sat alone in contemplation' (時王子月蓋獨坐思惟), listing the Dharma offerings. Within this, it is further divided into two parts. The first part is 'At that time, Prince Yue Gai sat alone in contemplation', elucidating the beginning of Dharma offerings. 'Could there be any offering more superior than this? Even if one were to exhaust all wealth and treasures, how could there be anything more superior than this?' (寧有供養殊過此者。盡財竭寶豈能更有過此者). One interpretation is that even if one were to exhaust all the magnificent decorations, precious clothes, and superior garments in the world, there should be an offering more superior than this. The meaning is that it has not yet reached its ultimate.
The second part starts from 'The Buddha said: Good man, Dharma offerings are the profound sutras spoken by all Buddhas' (佛言善男子法供養者諸佛所說深經), formally elucidating the essence of Dharma offerings. Within this, it is divided into two smaller parts. The first part is from 'The profound sutras spoken by all Buddhas' to 'Because of protecting the Dharma, this is called Dharma offering' (將護法故是名法之供養), elucidating the Dharma offerings brought about by the two wisdoms of hearing and contemplating the Dharma. The second part starts from 'If one cultivates according to the Dharma as it is spoken' (有于諸法如說修行), elucidating the superior Dharma offerings brought about by the wisdom of cultivation. Regarding the first part
聞惠思二惠中復開為四意。第一意。諸佛所說深經已下訖菩薩法藏所攝。嘆經理深。諸佛所說深經者。經理幽邃故言深。一切世間難信受者。此理深遠凡夫所不能安心故言難信難受。微妙難見者。體絕犀粗曰微。微中之極曰妙。唯佛能知非聖不達故曰難見。清凈無染者。體無塵累曰清凈。不可點污曰無染。非但分別思惟之所能得者。但者單獨之稱。非直以智慧分別能知。要須功德諸行相助得此理也。菩薩法藏所攝者。此經明大乘理故菩薩法藏所攝也。第二意。陀羅尼印印之者已下訖能令眾生入佛法藏。明經來益人人得經為用。陀羅尼印印之者。無相總持印之。以無相印印行者胸衿。世間持印即能游江越塞處處無礙。欲明行者柄此無相之解理。能越煩惱之江河。游生死之關塞。則無留礙也。至不退轉。此理至竟不復退轉。成就六度者。能令行者 度備足。善分別義者。能令行者分別萬法之義。順菩提法者。此理則與菩提相應。眾經之上者。正由此法深妙最上故令行者成就六度分別諸義也。入大慈悲者。能令行者入大慈悲行也。離眾魔事及諸邪見者。能令行者改惡從善背邪歸正也。行人解無性與因緣相順。無我無眾生無壽命者。能令行人得假名空。空無相無作無起者。得實法空也。能令眾生坐于道場而轉法輪者。明能令行
【現代漢語翻譯】 現代漢語譯本 聽聞智慧和思慧，這二慧又可以展開為四種意義。第一種意義：諸佛所說的甚深經典（shen jing）以下，直到菩薩法藏（pu sa fa zang）所攝的內容，讚歎經典義理深奧。『諸佛所說深經（shen jing）者』，經典義理幽深精微，所以說『深』。『一切世間難信受者』，此理深遠，凡夫俗子不能安心領會，所以說『難信難受』。『微妙難見者』，本體絕離粗糙，稱為『微』，『微』中之極稱為『妙』，只有佛才能知曉，非聖人不能通達，所以說『難見』。『清凈無染者』，本體沒有塵埃牽累，稱為『清凈』，不可玷污，稱為『無染』。『非但分別思惟之所能得者』，『但』是單獨的意思，不是僅僅用智慧分別就能知曉，必須要有功德和各種修行相互輔助才能得到這個義理。『菩薩法藏（pu sa fa zang）所攝者』，這部經典闡明大乘（da cheng）的義理，所以被菩薩法藏（pu sa fa zang）所收攝。第二種意義：『陀羅尼印（tuo luo ni yin）印之者』以下，直到『能令眾生入佛法藏』，闡明經典帶來的利益，人人都能通過經典來發揮作用。『陀羅尼印（tuo luo ni yin）印之者』，用無相總持（wu xiang zong chi）來印證。用無相印（wu xiang yin）印在修行者的胸懷中。世間持有印章就能在江河上行走，越過邊塞，處處沒有阻礙。想要說明修行者掌握這種無相的理解和義理，就能越過煩惱的江河，遊走于生死的關隘，就不會有阻礙。『至不退轉』，這個義理最終不會退轉。『成就六度者』，能使修行者的六度（liu du）完備充足。『善分別義者』，能使修行者分辨萬法的意義。『順菩提法者』，這個義理就與菩提（pu ti）相應。『眾經之上者』，正因為這個法深奧微妙，最為殊勝，所以能使修行者成就六度（liu du），分辨各種意義。『入大慈悲者』，能使修行者進入大慈悲的修行。『離眾魔事及諸邪見者』，能使修行者改惡從善，背離邪惡，歸向正道。行人理解無自性與因緣相順。『無我無眾生無壽命者』，能使行人得到假名空。『空無相無作無起者』，得到實法空。『能令眾生坐于道場而轉法輪者』，說明能使修行
【English Translation】 English version Hearing wisdom and thought-wisdom, these two wisdoms can be further expanded into four meanings. The first meaning: the profound sutras (shen jing) spoken by all Buddhas, up to the content included in the Bodhisattva Pitaka (pu sa fa zang), praise the profoundness of the sutra's principles. 'The profound sutras (shen jing) spoken by all Buddhas' means that the principles of the sutras are profound and subtle, hence the word 'profound'. 'Difficult for all the world to believe and accept' means that this principle is profound and far-reaching, and ordinary people cannot settle their minds to comprehend it, hence the words 'difficult to believe and accept'. 'Subtle and difficult to see' means that the essence is detached from coarseness, called 'subtle', and the ultimate of 'subtle' is called 'wonderful'. Only the Buddha can know it, and non-sages cannot understand it, hence the word 'difficult to see'. 'Pure and undefiled' means that the essence is free from the burden of dust, called 'pure', and cannot be defiled, called 'undefiled'. 'Not obtainable by mere discrimination and contemplation' means that 'mere' is a singular term, not just knowing through intellectual discrimination, but requiring the assistance of merit and various practices to attain this principle. 'Included in the Bodhisattva Pitaka (pu sa fa zang)' means that this sutra elucidates the principles of Mahayana (da cheng), so it is included in the Bodhisattva Pitaka (pu sa fa zang). The second meaning: from 'Those who are sealed with the Dharani Seal (tuo luo ni yin)' down to 'able to lead sentient beings into the Buddha Dharma Pitaka', it elucidates the benefits brought by the sutras, and everyone can utilize the sutras to function. 'Those who are sealed with the Dharani Seal (tuo luo ni yin)' means to seal with the signless total retention (wu xiang zong chi). Sealing the practitioner's heart with the signless seal (wu xiang yin). In the world, holding a seal allows one to travel on rivers and cross borders without hindrance. It aims to illustrate that the practitioner, grasping this signless understanding and principle, can cross the river of afflictions and travel through the passes of birth and death without obstruction. 'To non-retrogression' means that this principle will ultimately not regress. 'Accomplishing the Six Perfections' means enabling the practitioner's Six Perfections (liu du) to be complete and sufficient. 'Good at distinguishing meanings' means enabling the practitioner to distinguish the meanings of all dharmas. 'Conforming to the Bodhi Dharma' means that this principle corresponds to Bodhi (pu ti). 'Above all sutras' means that precisely because this Dharma is profound, subtle, and most supreme, it enables the practitioner to accomplish the Six Perfections (liu du) and distinguish various meanings. 'Entering great compassion' means enabling the practitioner to enter the practice of great compassion. 'Departing from all demonic affairs and all wrong views' means enabling the practitioner to turn from evil to good, turn away from evil, and return to the right path. The practitioner understands that non-self-nature is in accordance with dependent origination. 'No self, no sentient beings, no lifespan' means enabling the practitioner to attain the emptiness of provisional names. 'Emptiness, signlessness, non-action, non-arising' means attaining the emptiness of real dharma. 'Able to enable sentient beings to sit in the Bodhimanda and turn the Dharma wheel' means illustrating that it can enable the practitioner
者修因得果成佛說法也。諸天龍神所共嘆譽者。行人成佛諸天恭敬嘆譽也。能令眾生入佛法藏者。能令行者入佛果功德之法藏也。第三意。攝眾賢聖已下訖十方諸佛所說。明三業通說。攝諸賢聖一切智慧者。總論三乘賢聖。說眾菩薩所行之道已下。雖明三乘說于菩薩所行之此道一句。明三中獨大自行外化。依于諸法實相之義者。自行之體觀達諸法體空實相也。明宣無常苦空無我寂滅者。出於實相體。能救一切毀禁眾生已下。明於外化。能救一切毀禁眾生者。能善方便濟度犯戒眾生也。諸魔外道及貪著者能使怖畏。魔本系屬生死樂於五欲。外道執著己道計有神我。凡夫貪著財物謂為實有。既聞說空故生怖也。諸佛賢聖所共嘆譽者。既修自行外化則為賢聖所嘆。背生死苦得涅槃者。此明二乘之行。厭背生死求涅槃之樂。十方三世諸佛所說者。非直藥王所談。乃是過去未來現在諸佛皆同說也。第四意。若聞如是等經已下。舉聞思惠出法供養人。
又于諸法已下第二子段。明修惠上法供養。就中開為三句。第一句明修惠解理除惑。隨順十二因緣離諸邪見得無生忍者。明觀達因緣之理斷五邪諸見得無生之解。第二句決定無我無眾生已下言依法不依人。明修惠人得假實之解備有四依之德。以用心物無我無眾生者。假名空。而
【現代漢語翻譯】 現代漢語譯本：這是關於修行因地而得果，最終成佛並宣說佛法的描述。『諸天龍神所共嘆譽者』，指的是修行人成就佛果，諸天恭敬讚歎。『能令眾生入佛法藏者』，指的是能使修行者進入佛果功德之法藏。 第三層含義是，從『攝眾賢聖』以下到『訖十方諸佛所說』，闡明身、口、意三業的普遍性。『攝諸賢聖一切智慧者』，總括了聲聞乘、緣覺乘、菩薩乘的賢聖。『說眾菩薩所行之道已下』，雖然闡明了聲聞乘、緣覺乘、菩薩乘，但『說于菩薩所行之此道一句』，表明了三乘中唯有大乘既能自我修行又能教化他人。『依于諸法實相之義者』，指的是自我修行的本體是觀照通達諸法體性本空的實相。 『明宣無常苦空無我寂滅者』，是從實相本體出發。『能救一切毀禁眾生已下』，闡明了教化他人。『能救一切毀禁眾生者』，指的是能善巧方便地救濟度化違犯戒律的眾生。『諸魔外道及貪著者能使怖畏』，魔本性屬於生死輪迴，樂於五欲；外道執著于自己的道，認為有神我和常我；凡夫貪戀財物，認為真實存在。既然聽聞了空性之說，所以產生恐懼。『諸佛賢聖所共嘆譽者』，既然修行了自利利他的行為，就會被賢聖所讚歎。『背生死苦得涅槃者』，這是闡明聲聞乘、緣覺乘的修行，厭惡背離生死，追求涅槃之樂。『十方三世諸佛所說者』，不僅僅是藥王菩薩所說，而是過去、未來、現在諸佛共同宣說的。 第四層含義是，『若聞如是等經已下』，舉例說明通過聽聞、思考而獲得智慧，並以法供養他人。 『又于諸法已下』是第二子段，闡明修習智慧以進行上等的法供養。其中分為三句。第一句闡明修習智慧，理解真理，消除迷惑。『隨順十二因緣離諸邪見得無生忍者』，闡明觀照通達十二因緣的道理，斷除五種邪見，獲得無生法忍的智慧。第二句『決定無我無眾生已下言依法不依人』，闡明修習智慧的人獲得假有和實有的理解，具備四依法的功德。『以用心物無我無眾生者』，假名是空。
【English Translation】 English version: This describes cultivating the cause to attain the fruit, ultimately becoming a Buddha and expounding the Dharma. 'Those who are praised and admired by all the Devas (gods) and Nagas (dragons)' refers to practitioners who achieve Buddhahood, and are respectfully praised by the Devas. 'Those who can lead sentient beings into the treasury of the Buddha Dharma' refers to those who can enable practitioners to enter the Dharma treasury of the merits and virtues of the Buddha fruit. The third meaning is that, from 'Gathering all the wise and holy ones' down to 'spoken by all the Buddhas of the ten directions', it clarifies the universality of the three karmas (body, speech, and mind). 'Gathering all the wisdom of the wise and holy ones' summarizes the wise and holy ones of the Sravaka Vehicle (vehicle of the hearers), Pratyekabuddha Vehicle (vehicle of solitary Buddhas), and Bodhisattva Vehicle. 'Speaking of the path practiced by all Bodhisattvas and below', although it clarifies the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, the phrase 'speaking of this path practiced by Bodhisattvas' indicates that among the three vehicles, only the Mahayana (Great Vehicle) can both cultivate oneself and transform others. 'Relying on the meaning of the true aspect of all dharmas' refers to the essence of self-cultivation, which is to contemplate and understand the true aspect of all dharmas as being empty in nature. 'Clearly proclaiming impermanence, suffering, emptiness, non-self, and quiescence' arises from the essence of true reality. 'Those who can save all sentient beings who have violated precepts and below' clarifies the transformation of others. 'Those who can save all sentient beings who have violated precepts' refers to being able to skillfully and expediently save and liberate sentient beings who have broken the precepts. 'Those who can cause all demons, heretics, and those who are attached to be fearful' refers to demons whose nature belongs to the cycle of birth and death, and who delight in the five desires; heretics who are attached to their own paths and believe in a divine self and a permanent self; and ordinary people who are greedy for wealth and believe it to be real. Since they have heard the teaching of emptiness, they become fearful. 'Those who are praised and admired by all the Buddhas and wise and holy ones' refers to those who, having cultivated both self-benefit and benefiting others, will be praised by the wise and holy ones. 'Turning away from the suffering of birth and death and attaining Nirvana' clarifies the practice of the Sravaka Vehicle and Pratyekabuddha Vehicle, who detest and turn away from birth and death, and seek the bliss of Nirvana. 'What is spoken by all the Buddhas of the ten directions and the three periods of time' is not only what Bhaisajyaraja (Medicine King) Bodhisattva speaks, but is what all the Buddhas of the past, future, and present jointly proclaim. The fourth meaning is that 'If one hears sutras such as these and below' gives examples of obtaining wisdom through hearing and contemplation, and making offerings to others with the Dharma. 'Moreover, regarding all dharmas and below' is the second sub-section, clarifying the cultivation of wisdom to make superior Dharma offerings. It is divided into three sentences. The first sentence clarifies cultivating wisdom, understanding the truth, and eliminating delusion. 'Following the twelve links of dependent origination, abandoning all wrong views, and attaining the forbearance of non-origination' clarifies contemplating and understanding the principle of the twelve links of dependent origination, cutting off the five wrong views, and obtaining the wisdom of the forbearance of non-origination. The second sentence 'Determining that there is no self and no sentient beings and below, speaking of relying on the Dharma and not relying on people' clarifies that those who cultivate wisdom obtain an understanding of the provisional and the real, and possess the merits of the four reliances. 'Using the mind to regard things as having no self and no sentient beings' means that provisional names are empty.
于因緣果報無違諍者。正以無性故空。緣和故有。則與因緣相順無違諍也。離諸我所者。解實法空。依于義已下明備四依之德。若論次第先明依法不依人。人則有善惡無記。不可總依。法有定揩。應依法不依人。依法中則語今有了不了。故今就法中依了義法。莫依不了義法。了義法中有理有教。凡情執言喪義。不能亡言取旨。故第三依義莫依語也。既聞依義。便謂實有此義。不能虛心會理。故次第四依智莫衣執著識也。
第三句隨順法相以下訖是名最上法之供養。明舉解理除惑結出修惠之人上供養也。隨順法相無所歸者。外道計五微塵成五大。五大成五根。有始入終歸。法相理中不見始。來生死謂入。離相散還本謂終。歸入生死歸終。又解。十二因緣不入生死歸於五道。無明畢竟滅故老死亦畢竟滅。明因緣體空。作如是觀十二因緣體空無有盡相不復起見者。既觀因緣體空。無有盡滅。則不復起五邪諸見。是名法之供養者。出修惠人是上供養也。
佛告天帝王子月蓋已下引過去中第四段。以諸人悟道證法供養是勝。自得柔順忍。復化人得發心。證上法供養勝。
天帝時王寶蓋現在得佛已下過去中第五結會古今。迦羅鳩村馱訖最後如來名曰樓至。
從如是天帝當知以下如來述成中第四段結勸。如
【現代漢語翻譯】 現代漢語譯本：對於因緣果報沒有違背爭論的人，正是因為無自性所以為空。因緣和合所以存在。那麼就與因緣相順而沒有違背爭論。遠離一切『我所』（屬於我的事物）的人，理解實法的空性。依據于『義』（意義）以下，闡明具備四依（四種依靠）的德行。如果論次第，首先闡明依法不依人。人有善惡無記（不善不惡）三種，不可全部依靠。法有定則，應當依法不依人。在法中，言語又有『了義』（究竟意義）和『不了義』（非究竟意義）之分，所以現在就法中，依了義法，不要依不了義法。了義法中有理有教，凡夫的情執在於言語而喪失意義，不能忘卻言語而領會宗旨，所以第三依義不依語。既然聽聞依義，便認為真實有此義，不能虛心領會道理，所以第四依智不依執著于識（分別意識）。 第三句『隨順法相』以下直到『是名最上法之供養』，闡明舉出理解道理、消除迷惑、解脫煩惱的人，以上供養。『隨順法相無所歸者』，外道認為五微塵構成五大（地、水、火、風、空），五大構成五根（眼、耳、鼻、舌、身），有開始進入，最終歸宿。法相的道理中，不見開始。來生死，稱為進入；離相散還本，稱為終歸。進入生死，歸於終結。又解釋，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）不入生死，歸於五道（地獄、餓鬼、畜生、人、天）。無明畢竟滅盡，所以老死也畢竟滅盡。闡明因緣的體性是空。作如此觀想，十二因緣的體性是空，沒有窮盡的相狀，不再生起見解的人。既然觀察因緣的體性是空，沒有窮盡和滅亡，那麼就不再生起五種邪見。『是名法之供養者』，闡明解脫煩惱的人是上等的供養。 佛告訴天帝（忉利天之主）王子月蓋（人名）以下，引用過去世中的第四段。因為眾人領悟真理，證得法，供養才是殊勝的。自己獲得柔順忍（安忍），又教化他人得以發菩提心，證得上等法，這樣的供養殊勝。 天帝（忉利天之主）時王寶蓋（人名）現在得佛以下，過去世中的第五段，總結會合古今。迦羅鳩村馱（過去七佛之一）直到最後如來名曰樓至（未來佛）。 從『如是天帝（忉利天之主）當知』以下，如來（佛的稱號）敘述成就中的第四段，總結勸勉。
【English Translation】 English version: For those who have no disputes regarding cause, condition, effect, and retribution, it is precisely because of no self-nature that it is empty. It exists because of the harmony of conditions. Then it is in accordance with conditions and has no disputes. Those who are free from all 'mine' (things that belong to me) understand the emptiness of real Dharma. Based on 'meaning' (artha) below, it clarifies the virtues of possessing the four reliances (four supports). If we discuss the order, first clarify relying on the Dharma and not relying on people. People have three types: good, evil, and neutral (neither good nor evil), and cannot be relied upon entirely. The Dharma has fixed rules, so one should rely on the Dharma and not rely on people. Within the Dharma, speech is further divided into 'definitive meaning' (nitartha) and 'non-definitive meaning' (neyartha), so now within the Dharma, rely on the definitive meaning Dharma, and do not rely on the non-definitive meaning Dharma. In the definitive meaning Dharma, there are principle and teaching. Ordinary people's attachments are to words and lose the meaning, unable to forget the words and grasp the essence, so the third is to rely on meaning and not rely on words. Since hearing about relying on meaning, they then think that this meaning truly exists, unable to humbly understand the principle, so the fourth is to rely on wisdom and not rely on clinging to consciousness (discriminating consciousness). The third sentence, 'In accordance with the characteristics of Dharma' down to 'This is called the supreme offering of Dharma,' clarifies that those who understand the principle, eliminate confusion, and liberate from afflictions are the supreme offering. 'In accordance with the characteristics of Dharma, with nowhere to return,' externalists believe that five subtle particles constitute the five great elements (earth, water, fire, wind, space), and the five great elements constitute the five roots (eye, ear, nose, tongue, body), with a beginning of entering and a final return. In the principle of Dharma characteristics, the beginning is not seen. Coming into birth and death is called entering; separating from characteristics and scattering back to the origin is called the final return. Entering birth and death returns to the end. It is also explained that the twelve links of dependent origination (ignorance, karmic formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) do not enter birth and death, but return to the five paths (hell, hungry ghosts, animals, humans, gods). Ignorance is completely extinguished, so old age and death are also completely extinguished. It clarifies that the nature of conditions is empty. Making such contemplation, the nature of the twelve links of dependent origination is empty, without the appearance of exhaustion, and those who no longer give rise to views. Since observing that the nature of conditions is empty, without exhaustion and extinction, then they no longer give rise to the five evil views. 'This is called the offering of Dharma,' clarifies that those who liberate from afflictions are the supreme offering. The Buddha told the celestial lord (ruler of the Trayastrimsa Heaven) Prince Moon Canopy (name of a person) below, quoting the fourth section from the past. Because people awaken to the truth, attain the Dharma, and make offerings, it is superior. Obtaining forbearance (kshanti) oneself, and also transforming others to develop bodhicitta, attaining the supreme Dharma, such an offering is superior. The celestial lord (ruler of the Trayastrimsa Heaven) King Treasure Canopy (name of a person) now attaining Buddhahood below, the fifth section from the past, summarizes and combines the past and present. Krakucchanda (one of the past seven Buddhas) until the last Tathagata (title of a Buddha) named Ruchi (future Buddha). From 'Thus, celestial lord (ruler of the Trayastrimsa Heaven), know' below, the fourth section of the Tathagata's (title of a Buddha) narration of accomplishment, concludes with exhortation.
是天帝當知已下明結。如是者如上所明。供養此經則供養三世佛。校量財供養不如法供養。引過去為證正如是。當知此要以法供養為上為最。是故天帝已下勸為法供養也。是法供養為上第一無比故。勸當以法供養供養于佛也。
囑累品
流通中第三囑累品。所以來付囑彌勒阿難令末代流通故有囑累品來。此法是佛之憂累。今以我之累付囑于汝。又一解。以此經法付囑彌勒。即是彌勒之憂累。彌勒自憂當此事故云囑累也。就中有二段。第一從初已下訖無令伺求得其便者。委付彌勒。第二是時佛告阿難已下付囑阿難。
就彌勒中復開為兩段。第一從初訖而取相分別是為二法。正明如來付囑。第二彌勒聞說是以白佛已下明彌勒受付囑。第一佛付囑中有三子段。第一從初訖如是無令斷絕。明如來所得處為重法委付彌勒使流傳不絕。第二從所以者何已下訖隨諸眾生所應得利而為廣說。明於得失也。眾生不聞為失。聞者為得。所以慇勤付囑。為有得失也。第三從彌勒當知菩薩有二相已下明流通人應除過。就中亦三播明儀。第一播明舍華崇寶。一者雜句文飾之事是世間華飾乖于正典故應舍離也。二者不畏深義如實能入此是實理故宜遵崇修學也。若好雜句文飾當知是為新學菩薩者。情存文飾清華。此即始行之人也。
【現代漢語翻譯】 現代漢語譯本： 『是天帝當知已下明結』，意思是像上面所說的那樣。供養此經就等於供養過去、現在、未來三世諸佛。比較財物供養和法供養，不如法供養。引用過去的事例來證明，確實是這樣。應當知道，最重要的是法供養，法供養是最殊勝的。因此，『天帝』以下的內容都是勸人進行法供養。因為法供養是最殊勝、第一、無與倫比的，所以勸導大家應當以法供養來供養佛陀。
囑累品
流通部分中的第三品是囑累品。之所以有囑累品，是因為要將此經託付給彌勒（Maitreya，未來佛）和阿難（Ānanda，佛陀的十大弟子之一）在末法時代流通。此法是佛陀的憂慮和牽掛，現在將我的憂慮託付給你們。另一種解釋是，將此經法託付給彌勒，就是彌勒的憂慮和牽掛。彌勒自己擔心承擔此事，所以稱為『囑累』。這一品分為兩段。第一段從開頭到『無令伺求得其便者』，是委任託付給彌勒。第二段是『是時佛告阿難已下』，是託付給阿難。
在託付給彌勒的部分又可以分為兩段。第一段從開頭到『而取相分別是為二法』，是正式說明如來的託付。第二段是『彌勒聞說是以白佛已下』，是說明彌勒接受託付。在佛陀託付的部分中，又分為三個小段。第一段從開頭到『如是無令斷絕』，說明如來所得的珍貴佛法，委託給彌勒使其流傳不絕。第二段從『所以者何已下』到『隨諸眾生所應得利而為廣說』，說明得與失。眾生不聽聞佛法是損失，聽聞佛法是獲得。所以慇勤地託付，是因為有得失的緣故。第三段從『彌勒當知菩薩有二相已下』，說明流通佛法的人應當去除過失。其中也分為三個方面來說明儀軌。第一方面是捨棄華麗的辭藻而崇尚寶貴的真理。一是捨棄雜亂的語句和文飾，因為世間的華麗文飾與正確的經典相悖，所以應當捨棄。二是不畏懼深奧的含義，能夠如實地進入，這才是真實的道理，所以應該遵從、崇尚和修學。如果喜歡雜亂的語句和文飾，應當知道這是新學的菩薩，他們的心思在於文飾的華麗。這正是剛開始修行的人。
【English Translation】 English version: 『是天帝當知已下明結』 means as explained above. Offering this sutra is equivalent to offering the Buddhas of the three times (past, present, and future). Comparing material offerings with Dharma offerings, Dharma offerings are superior. Citing past examples to prove that this is indeed the case. It should be known that the most important thing is Dharma offering, which is the most supreme. Therefore, the content from 『天帝』 (Śakra, the ruler of the Trāyastriṃśa Heaven) onwards is to encourage people to make Dharma offerings. Because Dharma offering is the most supreme, the first, and unparalleled, it is advised that everyone should use Dharma offerings to offer to the Buddha.
Chapter on Entrustment
The third chapter in the section on circulation is the Chapter on Entrustment. The reason for having the Chapter on Entrustment is to entrust this sutra to Maitreya (Maitreya, the future Buddha) and Ānanda (Ānanda, one of the ten great disciples of the Buddha) for circulation in the Dharma-ending Age. This Dharma is the Buddha's worry and concern, and now I entrust my worries to you. Another explanation is that entrusting this sutra to Maitreya is Maitreya's worry and concern. Maitreya himself is worried about undertaking this matter, so it is called 『Entrustment』. This chapter is divided into two sections. The first section, from the beginning to 『無令伺求得其便者』 (do not let anyone seek opportunities to take advantage), is the entrustment to Maitreya. The second section is 『是時佛告阿難已下』 (at that time, the Buddha told Ānanda), which is the entrustment to Ānanda.
The part entrusted to Maitreya can be further divided into two sections. The first section, from the beginning to 『而取相分別是為二法』 (taking appearances and distinguishing them as two dharmas), is the formal explanation of the Tathāgata's entrustment. The second section is 『彌勒聞說是以白佛已下』 (Maitreya, hearing this, said to the Buddha), which explains Maitreya's acceptance of the entrustment. In the part where the Buddha entrusts, it is further divided into three subsections. The first section, from the beginning to 『如是無令斷絕』 (thus, do not let it be cut off), explains that the precious Dharma obtained by the Tathāgata is entrusted to Maitreya to ensure its continuous circulation. The second section, from 『所以者何已下』 (why is this so) to 『隨諸眾生所應得利而為廣說』 (widely explain according to the benefits that all beings should receive), explains the gains and losses. If sentient beings do not hear the Dharma, it is a loss; if they hear the Dharma, it is a gain. Therefore, the earnest entrustment is because of the gains and losses. The third section, from 『彌勒當知菩薩有二相已下』 (Maitreya, you should know that Bodhisattvas have two characteristics), explains that those who circulate the Dharma should eliminate faults. It is also divided into three aspects to explain the rituals. The first aspect is to abandon flowery rhetoric and revere precious truth. One is to abandon miscellaneous sentences and embellishments, because worldly flowery embellishments are contrary to the correct scriptures, so they should be abandoned. Two is not to fear profound meanings, and to be able to truly enter, this is the true principle, so it should be followed, revered, and studied. If one likes miscellaneous sentences and embellishments, one should know that this is a newly learning Bodhisattva, whose mind is focused on the splendor of the embellishments. This is precisely the person who has just begun to practice.
若於如是無深無著甚深經典如說修行者。此則積來因久。即是崇實人也。第二播彌勒復有二法已下。於人法生過。此似外凡之人。一者所未聞經懷疑生怖。我初不聞從何處來者。此是於法生過也。二者若護持是經或時于中說其過惡者。此於人上生過也。有此二法已下。明既有此二過。當知是新學。凡夫未解深法。其心粗獷不能調伏也。第三播。彌勒復有二法已下亦於法生過此應是住前習種性人雖解深法猶自毀傷者。以解法未深猶故起過。既言不能得無生忍。故知應是住前人未得性地無生也。一者輕慢新學不能教誨者。化物不普於人有過也。二者雖解深法而取相分別者。明於深法中未亡其執。是故於法有取相之過。
彌勒聞說是以白佛已下第二段明彌勒受如來付囑也。我當遠離如斯之惡。彌勒豈有此過。但為于末代持經之人應離此過故作斯言耶。
是時佛告阿難已下第二大段付囑阿難受持。亦有二段。初明佛付囑使流傳受持。后明阿難受佛所付敬順受持請說經名也。一切大眾聞佛所說得法心悅歡喜奉行。
維摩經義記卷第四
龍華二儒共校定也。更比字一校也。大統五年四月十二日比丘惠龍寫記流通。
保定二年歲次壬午于爾綿公齋上榆樹下大聽僧雖講維摩經一遍私記
【現代漢語翻譯】 現代漢語譯本：如果有人對於這樣沒有深刻執著、非常深奧的經典，能夠如所說的那樣去修行，那麼這個人就是積累了很久的因緣，也就是一個真正崇尚實際的人。第二，彌勒，還有兩種情況會讓人對法和人產生過失，這類似於外凡之人（指尚未真正進入佛道的人）。第一種情況是，對於從未聽過的經典，心生懷疑和恐懼，心想：『我從來沒有聽過這樣的經典，它是從哪裡來的呢？』這就是對法產生了過失。第二種情況是，如果有人不護持這部經典，或者有時在其中說它的過錯，這就是對人產生了過失。有這兩種情況，說明這個人是新學者，凡夫俗子，不理解深奧的佛法，他們的心粗糙狂野，不能調伏。第三，彌勒，還有兩種情況也會對法產生過失，這應該是住在前習種性（指過去有修行習慣的人）的人，雖然理解深奧的佛法，卻仍然會自我傷害。因為對佛法的理解不夠深刻，所以還會犯錯。既然說不能得到無生法忍（對事物不生不滅的深刻理解），就知道應該是住在前習種性的人，還沒有得到性地（指證悟的境界），沒有達到無生。第一種情況是，輕視新學者，不肯教誨他們，教化眾生不夠普遍，這是對人產生了過失。第二種情況是，雖然理解深奧的佛法，卻仍然執著于表象，進行分別，說明對於深奧的佛法，還沒有消除執著，所以對於法有執著于表象的過失。
彌勒聽了佛的這些話，向佛稟告，這是第二段，說明彌勒接受如來的囑託。『我應當遠離這樣的惡行。』彌勒怎麼會有這樣的過失呢？只是爲了末法時代（指佛教衰落的時代）持經的人應該遠離這些過失，所以才這樣說吧。
這時，佛告訴阿難，這是第二大段，囑託阿難受持這部經典。也分為兩段。先說明佛囑託阿難使這部經典流傳受持，后說明阿難接受佛的囑託，恭敬順從地接受，並請求佛說出這部經典的名字。一切大眾聽了佛所說的話，得到佛法的利益，心裡喜悅，歡喜地奉行。
《維摩經義記》卷第四
龍華寺的兩位儒士共同校對。又比對文字校對了一遍。大統五年四月十二日，比丘惠龍抄寫記錄流通。
保定二年，歲次壬午，在爾綿公的齋堂上，榆樹下，大眾聽僧人講解《維摩經》一遍，我私下記錄。
【English Translation】 English version: If someone, regarding such profound sutras that are without deep attachment, practices according to what is said, then this person has accumulated causes for a long time and is truly a person who values reality. Secondly, Maitreya (Buddha of the future, symbolizing loving-kindness), there are two situations where people can generate faults towards the Dharma and towards others, resembling ordinary people (those who have not yet truly entered the Buddhist path). The first situation is when, upon hearing a sutra they have never heard before, they give rise to doubt and fear, thinking, 'I have never heard of such a sutra before, where does it come from?' This is generating a fault towards the Dharma. The second situation is when someone does not uphold this sutra, or sometimes speaks of its faults, this is generating a fault towards others. Having these two situations indicates that this person is a new learner, an ordinary person who does not understand the profound Dharma, their mind is coarse and wild, unable to be tamed. Thirdly, Maitreya, there are also two situations that can generate faults towards the Dharma, this should be someone who dwells in the previous habitual nature (referring to someone who has had past practice habits), although they understand the profound Dharma, they still harm themselves. Because their understanding of the Dharma is not deep enough, they still make mistakes. Since it is said that they cannot attain the forbearance of non-origination (a deep understanding of the non-arising and non-ceasing of things), it is known that they should be someone who dwells in the previous habitual nature, has not attained the state of nature (referring to the state of enlightenment), and has not reached non-origination. The first situation is when they belittle new learners and are unwilling to teach them, their transformation of beings is not universal enough, this is generating a fault towards others. The second situation is when, although they understand the profound Dharma, they still cling to appearances and make distinctions, indicating that regarding the profound Dharma, they have not eliminated their attachments, therefore, they have the fault of clinging to appearances regarding the Dharma.
Maitreya, upon hearing these words from the Buddha, reported to the Buddha, this is the second section, explaining that Maitreya receives the entrustment of the Tathagata (another name for the Buddha). 'I should stay away from such evil deeds.' How could Maitreya have such faults? It is only for the sake of those who uphold the sutras in the Dharma-ending age (referring to the age of the decline of Buddhism) that they should stay away from these faults, that he speaks in this way.
At this time, the Buddha told Ananda (Buddha's primary disciple, known for his memory), this is the second major section, entrusting Ananda to uphold this sutra. It is also divided into two sections. First, it explains that the Buddha entrusts Ananda to make this sutra circulate and be upheld, and then it explains that Ananda accepts the Buddha's entrustment, respectfully and obediently accepting it, and requesting the Buddha to speak the name of this sutra. All the assembly, upon hearing what the Buddha said, obtained the benefits of the Dharma, their hearts were joyful, and they joyfully practiced it.
'Vimalakirti Sutra Commentary', Volume Four
Two Confucian scholars from Longhua Temple jointly proofread it. They also compared the characters and proofread it again. On the twelfth day of the fourth month of the fifth year of Datong, Bhikshu (Buddhist monk) Huilong copied and recorded it for circulation.
In the second year of Baoding, the year of Renwu, at the Zhai Hall of Er Mian Gong, under the elm tree, the assembly listened to the monks explain the 'Vimalakirti Sutra' once, and I privately recorded it.