T85n2772_維摩經疏卷第三．第六
大正藏第 85 冊 No. 2772 維摩經疏卷第三．第六
No. 2772 [cf. No. 475]
維摩經疏卷第三
弟子品第三
此品之內略以三門分別。一辯來意。二解品名。三釋文義。明來意者。然聖人冥通權道無二居士為眾生而現疾。如來亦懷悲而遣問。因共往來得通化導利益事廣。故此品來。又前所明般若大悲與眾德合行名為方便。此品即彰飛彼二乘諸小菩薩之所能知。今欲對之顯其勝德使其舍劣修勝。故此品來。或可前品之中因凡問疾明化凡法。此品之內因聖問疾明化聖法。教聖之中先教聲聞。故此品也。
第二釋名者。佛具勝德名天人師。聲聞等親蒙佛度稱為弟子。此乃師徒弟子相對得名也。又云。學在佛后名之為弟。從法化生稱之為子。所命之人是其弟子。就此題章名弟子品。若依無垢稱經云聲聞品。若言弟子品恐同菩薩也。
第三釋文義者。就此文中三門分別。一約相顯失分別。二就行相始終分別。三隨文釋義。初顯失分別者。此中有五百聲聞行。即五百法門。文中略故但明其十。此十即是聲聞之人所得之法。今對大乘並是其失相云何。初舍利弗聲聞人中智惠第一。以其不達常寂三昧。是故致呵。二目揵連神通第一。以其通不現前說
【現代漢語翻譯】 現代漢語譯本： 大正藏第85冊 No. 2772 《維摩經疏》卷第三·第六
No. 2772 [cf. No. 475]
《維摩經疏》卷第三
弟子品第三
此品之內，略以三門分別：一、辨來意；二、解品名；三、釋文義。 明來意者：聖人冥通權道，無二居士（Vimalakirti，維摩詰）為眾生而現疾。如來亦懷悲憫而遣人問候。因共往來，得以通達教化，利益廣大。故有此品。 又，前所明般若（Prajna，智慧）大悲與眾德合行，名為方便（Upaya，善巧）。此品即彰顯彼二乘（聲聞乘和緣覺乘）諸小菩薩之所能知。今欲對之，顯其勝德，使其捨棄劣法，修習勝法。故有此品。 或可前品之中，因凡夫問疾，明化凡夫之法。此品之內，因聖人問疾，明化聖人之法。教化聖人之中，先教聲聞（Śrāvaka，聽聞佛陀教誨者）。故有此品。
第二，釋名者：佛具勝德，名天人師。聲聞等親蒙佛度，稱為弟子。此乃師徒弟子相對得名也。 又云：學在佛后，名之為弟。從法化生，稱之為子。所命之人，是其弟子。就此題章，名弟子品。若依《無垢稱經》，云聲聞品。若言弟子品，恐同菩薩（Bodhisattva，覺有情）也。
第三，釋文義者：就此文中，三門分別：一、約相顯失分別；二、就行相始終分別；三、隨文釋義。 初顯失分別者：此中有五百聲聞行，即五百法門。文中略故，但明其十。此十即是聲聞之人所得之法。今對大乘（Mahayana，大乘佛教），並是其失相云何？ 初，舍利弗（Śāriputra，智慧第一的聲聞弟子）聲聞人中智慧第一。以其不達常寂三昧（Samadhi，禪定）。是故致呵。 二，目犍連（Maudgalyāyana，神通第一的聲聞弟子）神通第一。以其通不現前說。
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2772, Vimalakirti Sutra Commentary, Volume 3, Section 6
No. 2772 [cf. No. 475]
Vimalakirti Sutra Commentary, Volume 3
Chapter 3: Disciples
Within this chapter, we will analyze it through three aspects: 1. Explaining the purpose of its arrival; 2. Interpreting the chapter's name; 3. Elucidating the meaning of the text. Regarding the purpose of its arrival: The sage profoundly understands the expedient path, and Vimalakirti (無二居士) manifests illness for the sake of sentient beings. The Tathagata (如來) also harbors compassion and sends someone to inquire. Through their interactions, they can communicate teachings and bring vast benefits. Therefore, this chapter exists. Furthermore, the Prajna (般若, wisdom) and great compassion mentioned earlier, combined with the practice of various virtues, are called Upaya (方便, skillful means). This chapter highlights what the Shravakas (聲聞乘) and Pratyekabuddhas (緣覺乘), the lesser Bodhisattvas (菩薩), are capable of knowing. Now, by contrasting them, we aim to reveal the superior virtues, enabling them to abandon inferior practices and cultivate superior ones. Hence, this chapter exists. Alternatively, in the previous chapter, the method of transforming ordinary beings was explained through the inquiry of an ordinary person about illness. In this chapter, the method of transforming sages is explained through the inquiry of a sage about illness. Among the teachings for sages, the Shravakas (聲聞) are taught first. Therefore, this chapter exists.
Secondly, regarding the interpretation of the name: The Buddha possesses supreme virtues and is called the Teacher of Gods and Humans. The Shravakas (聲聞) and others who are personally liberated by the Buddha are called disciples. This is how the names of teacher and disciple are relatively obtained. It is also said: Those who learn after the Buddha are called disciples. Those who are born from the Dharma are called sons. Those who are commanded are his disciples. Based on this topic, it is named the 'Disciples Chapter.' According to the Vimalakirti Nirdesa Sutra, it is called the 'Shravaka Chapter.' If it were called the 'Disciples Chapter,' it might be confused with Bodhisattvas (菩薩).
Thirdly, regarding the elucidation of the text: Within this text, we will analyze it through three aspects: 1. Differentiating based on the appearance of faults; 2. Differentiating based on the beginning and end of the conduct; 3. Explaining the meaning according to the text. Firstly, regarding the differentiation based on the appearance of faults: There are five hundred Shravaka practices here, which are five hundred Dharma gates. Due to brevity in the text, only ten are mentioned. These ten are the Dharmas attained by the Shravakas. Now, in comparison to the Mahayana (大乘), what are their faults? Firstly, Shariputra (舍利弗), the foremost in wisdom among the Shravakas. Because he does not understand the Samadhi (三昧, concentration) of constant stillness, he is therefore rebuked. Secondly, Maudgalyayana (目犍連), the foremost in supernatural powers. Because his powers do not manifest in the present, it is said.
法不當故亦被呵。三大迦葉頭陀第一。以無平等大悲所以被呵。四須菩提解空第一。以其不得平等大空故亦被呵也。第五富樓那辯才第一。以其不達深遠根性故亦被呵。六迦旃延解義第一。以其不達實相深義故亦被呵。七阿那律天眼第一。不與無相智惠合行故亦被呵。八優波離持律第一。不能觀空滅罪故亦被呵。九羅持戒第一。以其不達無利出家故亦被呵。第十阿難多聞第一。不了如來法身功德故亦被呵。此十並彰弟子失也。二約行相始終分別者。一舍利弗修不住行。以其此人舍俗歸林除亂取靜。今教不住取捨行會中道。云不住行也。二目連修入證行。以其目連通不現前說法不當。教修二空契證真理。名入證行也。三大迦葉修助道行。以其此人舍富從貧未會平等。教修等觀助成菩薩。云助道行也。四須菩提修大空行。以其善吉見有邪正未解真空。所以教修等觀不取邪正之相。云大空行。五富樓那修說法行。以其此人不觀根欲說法差機。教知根性稱其所宜利無不普。云說法行也。六迦旃延修生解行。以其此人數演五法乖其實相。教離分別之心契會無相之行。名生解行也。七阿那律修起通行。以其那律有相天眼見境未明。教修無相天眼契悟不二。云起通行。八優波離修滅惡行。以其此人不能觀空滅罪教修無相懺悔罪垢不生
【現代漢語翻譯】 現代漢語譯本 法不合宜也會被呵斥。三大迦葉（Mahākāśyapa）是頭陀行第一，因為沒有平等的大悲心所以被呵斥。四須菩提（Subhūti）是解空第一，因為他沒有證得平等的「大空」所以也被呵斥。第五富樓那（Pūrṇa）是辯才第一，因為他不通達深遠的根性所以也被呵斥。六迦旃延（Kātyāyana）是解義第一，因為他不通達實相深義所以也被呵斥。七阿那律（Aniruddha）是天眼第一，因為不與無相智慧相結合並行所以也被呵斥。八優波離（Upāli）是持律第一，因為不能觀空來滅罪所以也被呵斥。九羅睺羅（Rāhula）是持戒第一，因為他不通達無利的出家所以也被呵斥。第十阿難（Ānanda）是多聞第一，因為不瞭解如來法身的功德所以也被呵斥。這十位都是爲了彰顯弟子的過失。 第二，從行相的始終來分別：一，舍利弗（Śāriputra）修不住行，因為這個人捨棄世俗歸隱山林，去除散亂而求取清靜。現在教導他不住于取捨，會歸於中道，這叫做『不住行』。二，目連（Maudgalyāyana）修入證行，因為目連神通不現前，說法不恰當。教導他修習二空，契合證悟真理，這叫做『入證行』。三大迦葉（Mahākāśyapa）修助道行，因為這個人捨棄富裕而追隨貧窮，未能會歸平等。教導他修習平等觀，幫助成就菩薩道，這叫做『助道行』。四，須菩提（Subhūti）修大空行，因為善吉（Subhūti的別名）見到有邪有正，未能理解真空。所以教導他修習平等觀，不執取邪正之相，這叫做『大空行』。五，富樓那（Pūrṇa）修說法行，因為這個人不觀察眾生的根性和慾望，說法有差別而錯失時機。教導他了解眾生的根性，稱合他們的需要，利益沒有不普遍的，這叫做『說法行』。六，迦旃延（Kātyāyana）修生解行，因為這個人多次演說五法，違背了實相。教導他遠離分別之心，契合無相之行，這叫做『生解行』。七，阿那律（Aniruddha）修起通行，因為阿那律有相的天眼所見境界不明。教導他修習無相天眼，契悟不二之理，這叫做『起通行』。八，優波離（Upāli）修滅惡行，因為這個人不能觀空來滅罪，教導他修習無相懺悔，罪垢就不會產生。
【English Translation】 English version If the Dharma is not appropriate, it will also be criticized. Mahākāśyapa (三大迦葉, one of the Buddha's principal disciples known for ascetic practices) is foremost in ascetic practices, but he is criticized because he lacks impartial great compassion. Subhūti (須菩提, one of the Buddha's principal disciples known for understanding emptiness) is foremost in understanding emptiness, but he is also criticized because he has not attained impartial 'great emptiness'. Pūrṇa (富樓那, one of the Buddha's principal disciples known for his eloquence) is foremost in eloquence, but he is criticized because he does not understand the profound nature of beings. Kātyāyana (迦旃延, one of the Buddha's principal disciples known for his analytical skills) is foremost in explaining meaning, but he is also criticized because he does not understand the profound meaning of reality. Aniruddha (阿那律, one of the Buddha's principal disciples known for his divine eye) is foremost in divine eye, but he is also criticized because he does not combine it with the wisdom of non-form. Upāli (優波離, one of the Buddha's principal disciples known for his strict adherence to the Vinaya) is foremost in upholding the precepts, but he is also criticized because he cannot contemplate emptiness to eliminate offenses. Rāhula (羅睺羅, the Buddha's son, known for his adherence to the precepts) is foremost in observing the precepts, but he is criticized because he does not understand the renunciation that is without benefit. Ānanda (阿難, one of the Buddha's principal disciples known for his excellent memory) is foremost in hearing much, but he is also criticized because he does not understand the merits of the Tathāgata's (如來, 'Thus Gone One', an epithet of the Buddha) Dharma body. These ten are all to reveal the faults of the disciples. Secondly, distinguishing based on the beginning and end of practice: One, Śāriputra (舍利弗, one of the Buddha's two chief disciples, known for his wisdom) cultivates the 'non-abiding practice', because this person abandons the secular world to retreat to the forest, removing distractions and seeking tranquility. Now he is taught not to abide in taking and rejecting, converging on the Middle Way, this is called 'non-abiding practice'. Two, Maudgalyāyana (目連, one of the Buddha's two chief disciples, known for his supernatural powers) cultivates the 'entering into realization practice', because Maudgalyāyana's supernatural powers do not manifest and his teachings are not appropriate. He is taught to cultivate the two emptinesses, aligning with the realization of truth, this is called 'entering into realization practice'. Three, Mahākāśyapa (三大迦葉) cultivates the 'assisting the path practice', because this person abandons wealth to follow poverty, failing to converge on equality. He is taught to cultivate equal contemplation, assisting in the accomplishment of the Bodhisattva path, this is called 'assisting the path practice'. Four, Subhūti (須菩提) cultivates the 'great emptiness practice', because Subhūti sees that there is evil and righteousness, failing to understand true emptiness. Therefore, he is taught to cultivate equal contemplation, not grasping the characteristics of evil and righteousness, this is called 'great emptiness practice'. Five, Pūrṇa (富樓那) cultivates the 'teaching the Dharma practice', because this person does not observe the roots and desires of beings, teaching the Dharma with differences and missing the opportunity. He is taught to understand the roots of beings, according to their needs, benefiting all without exception, this is called 'teaching the Dharma practice'. Six, Kātyāyana (迦旃延) cultivates the 'generating understanding practice', because this person repeatedly expounds the five dharmas, deviating from the true reality. He is taught to abandon the mind of discrimination, aligning with the practice of non-form, this is called 'generating understanding practice'. Seven, Aniruddha (阿那律) cultivates the 'arising penetration practice', because Aniruddha's divine eye with form sees the realm unclearly. He is taught to cultivate the divine eye without form, realizing the principle of non-duality, this is called 'arising penetration practice'. Eight, Upāli (優波離) cultivates the 'eliminating evil practice', because this person cannot contemplate emptiness to eliminate offenses, he is taught to cultivate non-form repentance, so that the defilements of offenses will not arise.
。名滅惡行也。九羅睺羅修出家行。以其覆障不達即相無相真實出家。教修離相平等真實出家。云出家行也。十阿難修法身行。以其歡喜不了如來法身常住。教修出世無為功德永離生滅之心。云法身行。
第三釋文義者。文別有三。初明維摩寢疾之意以為起問由致。二佛知下正命問疾。三如是五百已下總結類顯前中。爾時維摩詰自念寢疾于床者。爾時者生念時也。長者維摩結起念人也。自念寢疾于床者正興念心。然此念意念待聖問非念為病。良以維摩悲物情深待問若渴。故興此念。維摩現病專精為物。心雖為物得佛影響化事方成。故念自已寢疾于床。于者于也。世尊大慈寧不垂愍者。佛具眾德為世欽承。故曰世尊。慈中之極余莫能加。稱理而成豈非大也。寧者能也。慜者憐也。維摩自云。我之小子悲心尚劣猶為物纏痾。況佛高人能不垂憐而遣問也。佛知其意即告已下第二正命問疾。以其時會得蓋在今故令往問而不可止。然下文中據其正使理歸文殊而命餘者略有三意。一為彰如來心等不偏所以通告。與涅槃中並告大眾令問相似。第二為欲廣寄眾言顯維摩德尊故須通告。命不堪彰其德尊告命堪者顯其德妙。第三為欲廣寄眾言以顯維摩所說之法故須通告。故下文中先告不堪彰昔所說后告堪者明今所說。是以通告就弟子
之中人別有十。先命舍利弗者。以其為使不易非通人之不可身子神惠超絕故先命也。智度論云。王舍城內有大論師名摩陀羅王。以聰明封賞一邑。其生一女。眼似舍利鳥。即以為名。亦名鹙鷺子。因鹙鷺鳥以彰其號。時南天竺國有大論師。名優婆提舍。頭戴火盆謂物愚闇銅葉葉腹恐詩書溢出。即打論鼓。國人皆集欲定優劣。摩陀羅路見鬥牛知彼勝我。於是入眾論難便墮負處。群臣共議奪其封邑以賞提舍。摩陀羅語提舍言。王以汝聰明封賞一邑。我以女為妻。后時女有娠忽然夜夢。夢見一人。身被甲冑手執金剛杵摧破一切山。然後在一山邊立。寤已即向夫說。其夫解曰。汝當有娠。所懷必男。身破甲冑者。此兒必有厚德。手執金剛杵者。此兒聰明有大智惠。摧破一切山者。此當作大論師破一切論義師也。然後在一山邊立者。當伏應一人以為弟子。其母從有娠來神智非常。昔與兄論義兄恒得勝。自妹有娠兄便論屈。即知兒智勛母聰睿。年始七歲十六大國中論義第一。從佛出家。弟子之中智惠第一。故余經論中讚歎舍利弗。唯除佛如來一切眾生類智慧及多聞欲比舍利弗於十六分中不能及一。即先告之。何故先告。以其惠勝為是先告。問曰。前說聲德劣故佛先告。舍利既是弟子中勝。何故先告。解云。舍利惠行雖上余行劣他。
【現代漢語翻譯】 現代漢語譯本： 人群之中還有十位特別的人物。首先命令舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）的原因，是因為派遣他作為使者不容易，不是通達之人不能勝任，舍利弗的身心智慧超絕，所以首先命令他。 《智度論》中說：在王舍城（Rājagṛha）內有一位大學者，名叫摩陀羅王（Mātara）。因為聰明，國王封賞給他一個城鎮。他生了一個女兒，眼睛像舍利鳥（Śārika bird），就用這個來為她命名。也叫鹙鷺子（Śāradvatīputra）。因為鹙鷺鳥而彰顯他的名號。當時南天竺（South India）有一位大學者，名叫優婆提舍（Upatiṣya），頭上戴著火盆，說人們愚昧黑暗，用銅葉包裹腹部，恐怕詩書溢出。於是敲響論辯的鼓，全國的人都聚集起來想要評定優劣。摩陀羅在路邊看見兩牛相鬥，就知道自己會輸。於是進入人群參與論辯，便落敗了。群臣共同商議奪取他的封邑來賞賜給優婆提舍。摩陀羅對優婆提舍說：『國王因為你聰明而封賞你一個城鎮，我把女兒嫁給你為妻。』後來女兒懷孕了，忽然夜裡做夢，夢見一個人，身披鎧甲，手執金剛杵，摧毀一切山，然後在一座山邊站立。醒來后就對丈夫說。她的丈夫解釋說：『你應當是懷孕了，所懷的一定是男孩。身披鎧甲，說明這個孩子一定有深厚的德行。手執金剛杵，說明這個孩子聰明有大智慧。摧毀一切山，說明他將成為偉大的論師，破除一切論義。然後在一座山邊站立，說明他應當降伏一個人作為弟子。』他的母親自從懷孕以來，神智非常。過去和哥哥辯論，哥哥總是得勝。自從妹妹懷孕后，哥哥便辯論不過她了。就知道這個孩子智慧超群，是母親聰慧的功勞。他七歲時，在十六大國中論辯第一。跟隨佛陀出家。在弟子之中智慧第一。所以其他經論中讚歎舍利弗，除了佛陀如來（Tathāgata），一切眾生類的智慧和多聞都不能與舍利弗相比，即使是他的十六分之一都比不上。所以首先告訴他。為什麼首先告訴他？因為他的智慧超勝，所以首先告訴他。有人問：前面說聲聞的德行不如，所以佛陀先告訴他們。舍利弗既然是弟子中最優秀的，為什麼先告訴他？解釋說：舍利弗的智慧修行雖然高超，但其他的修行不如其他人。
【English Translation】 English version: Among the people, there were ten special individuals. The reason for first appointing Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) is that sending him as an envoy was not easy; it could not be done by someone who was not accomplished. Śāriputra's mind and wisdom were outstanding, so he was appointed first. The Mahāprajñāpāramitopadeśa says: In Rājagṛha, there was a great scholar named Mātara. Because of his intelligence, the king rewarded him with a town. He had a daughter whose eyes resembled the Śārika bird, so he named her after it. She was also called Śāradvatīputra. Her name was highlighted because of the Śārika bird. At that time, in South India, there was a great scholar named Upatiṣya, who wore a fire basin on his head, saying that people were ignorant and dark, and wrapped his abdomen with copper leaves, fearing that the poems and books would overflow. So he beat the drum of debate, and people from all over the country gathered to determine who was superior. Mātara saw two bulls fighting on the road and knew that he would lose. So he entered the crowd to participate in the debate and was defeated. The ministers discussed together taking away his town to reward Upatiṣya. Mātara said to Upatiṣya, 'The king rewarded you with a town because you are intelligent, and I will marry my daughter to you.' Later, his daughter became pregnant and suddenly had a dream at night, dreaming of a person wearing armor, holding a vajra in his hand, destroying all the mountains, and then standing by a mountain. After waking up, she told her husband. Her husband explained, 'You must be pregnant, and what you are carrying must be a boy. Wearing armor means that this child must have deep virtue. Holding a vajra means that this child is intelligent and has great wisdom. Destroying all the mountains means that he will become a great scholar and break all the doctrines. Then standing by a mountain means that he should subdue a person as a disciple.' Since his mother became pregnant, her intelligence was extraordinary. In the past, when arguing with her brother, her brother always won. Since his sister became pregnant, her brother could not argue with her. It is known that this child is intelligent and is due to the wisdom of his mother. At the age of seven, he was the first in debate among the sixteen great countries. He left home with the Buddha. He is the first in wisdom among the disciples. Therefore, other scriptures praise Śāriputra, except for the Buddha Tathāgata, the wisdom and learning of all sentient beings cannot be compared with Śāriputra, even one-sixteenth of him cannot be compared. So tell him first. Why tell him first? Because his wisdom is superior, so tell him first. Someone asked: Earlier it was said that the virtues of the Śrāvakas were inferior, so the Buddha told them first. Since Śāriputra is the most outstanding among the disciples, why tell him first? The explanation is that although Śāriputra's wisdom practice is outstanding, his other practices are inferior to others.
故得先告。若如此者。余之九人德有優劣。亦應先告。如此論量理即不通。但是大聖導引多方應告即告。何有先後。文中有四。一命問疾。二辭不堪。三釋所以。四結不堪。下文例爾。初命可知。第二辭不堪者。皆舉往昔屈辱之事彰已不堪。非謂此念以有斯恥也。然佛是大人發言如印而不可違。何故致辭者但為佛使。必須達人。憶昔被呵默不能報。今懼此失。恐有辱尊之丑。故下諸人皆致辭也。
第三釋中義別有二。一出昔日被呵之事。二時維摩下明得失教呵之相。呵去其失教修其德。前中所以者何一句總自徴責。佛令問疾者何若作世尊問意。汝是弟子我使汝問疾所以不去者何自徴問。下例皆有二意。憶念已下正出呵事。曾於林中宴坐樹下者。聲聞修定必托靜緣不知寂定離諸緣。故身子雖獲羅漢法執未亡。見有身意患身勞煩故欲隱形於林。見心動亂復欲藏心於定。以有身意取捨未融。所以被呵。良由未悟法空。見外六塵為能擾。執內六根為所擾。故托林取靜避于外塵。宴者默也。默坐樹下安心坐禪故云宴坐。第二教呵義中文分三節。一呵。二教。三詰。不必是坐為宴坐者此呵失也。失有六種下教文中翻成六德。以其身子樹下坐禪得身心相故隱身於林藏心於定。雖欲隱藏翻成顯現也。此未全非故云不必生云不言非
【現代漢語翻譯】 現代漢語譯本 因此我先稟告您。如果這樣的話，其餘九人的德行有優劣之分，也應該先稟告。如此衡量，道理上講不通。但是大聖（指佛陀）引導眾生有多種方法，應該稟告的就稟告，哪裡有什麼先後之分呢？文中包含四層意思：一是命令問疾，二是推辭不堪勝任，三是解釋原因，四是總結不堪勝任。下文的結構也是如此。最初的命令可以理解。第二層推辭不堪勝任，都是列舉往昔受屈辱的事情，彰顯自己不堪勝任，並非說因為曾經有過這些恥辱，現在才這樣認為。然而佛是大人，說出的話如同印章一樣不可違背。為什麼還要推辭呢？只是因為佛的使者，必須是通達事理的人。回憶往昔被呵斥，默默不能回答，現在害怕重蹈覆轍，恐怕有辱佛的尊嚴。所以下面的人都推辭了。 第三層解釋原因中，意義上又分為兩點：一是說明昔日被呵斥的事情，二是借維摩詰（Vimalakirti）之事說明得失教誨和呵斥的相狀。呵斥是爲了去除其過失，教誨是爲了修養其德行。前面的『所以者何』一句，總的來說是自我責問。佛令我問疾，好像世尊在問：『你是我的弟子，我讓你去問疾，為什麼不去呢？』這是自我責問。下面的例子都有這兩層意思。『憶念已下』，正式說明被呵斥的事情。『曾於林中宴坐樹下者』，聲聞（Śrāvaka）修定，必定依託安靜的環境，不知道真正的寂定是遠離一切外緣的。所以舍利弗（Śāriputra）雖然獲得了阿羅漢（Arhat）果位，但法執（Dharma-graha）還沒有消除。見到有身體和意念的患病，身體勞累煩惱，所以想要隱身於林中。見到心念動亂，又想要藏心於禪定中。因為有身體和意念的取捨，還沒有融合貫通，所以被呵斥。根本原因在於沒有領悟法空（Dharma-śūnyatā），認為外在的六塵（Ṣaḍāyatana）是能擾亂自己的，執著內在的六根（Ṣaḍindriya）是所擾亂自己的。所以依託樹林來求得安靜，避開外在的塵埃。『宴』是寂靜的意思。默默地坐在樹下，安心坐禪，所以叫做『宴坐』。第二層教誨和呵斥的意義中，分為三個小節：一是呵斥，二是教誨，三是詰問。不必是因為坐禪才是宴坐，這是呵斥他的過失。過失有六種，下面的教誨文中翻轉成為六種功德。因為舍利弗在樹下坐禪，執著于身心之相，所以想要隱身於林中，藏心於禪定中。雖然想要隱藏，反而更加顯現出來。這還沒有完全錯誤，所以說『不必』，不說『非』。
【English Translation】 English version Therefore, I report this first. If that's the case, the virtues of the other nine should also be reported in order of superiority. Such reasoning is illogical. However, the Great Sage (referring to the Buddha) guides beings in various ways; what should be reported is reported, without any order of priority. There are four meanings in the text: first, the command to inquire about illness; second, the excuse of being incapable; third, the explanation of the reason; and fourth, the conclusion of being incapable. The following texts follow the same pattern. The initial command is understandable. The second, excusing oneself as incapable, all cite past humiliations to highlight their inadequacy, not because they hold this view now due to those past shames. However, the Buddha is a great person, and his words are like a seal, not to be disobeyed. Why then excuse oneself? It's simply because the Buddha's messenger must be someone who understands things thoroughly. Recalling being scolded in the past, I remained silent and unable to respond. Now, I fear repeating the mistake, lest I disgrace the Buddha's dignity. Therefore, all the following individuals offer excuses. In the third explanation of the reason, there are two separate meanings: first, explaining the past scolding; second, using the example of Vimalakirti (Vimalakirti) to illustrate the aspects of gain, loss, teaching, and scolding. Scolding is to remove faults, and teaching is to cultivate virtues. The preceding phrase '所以者何' (suǒ yǐ zhě hé, 'what is the reason for this?') is a general self-questioning. The Buddha orders me to inquire about illness, as if the World Honored One is asking: 'You are my disciple, I asked you to inquire about illness, why don't you go?' This is self-questioning. The following examples all have these two meanings. '憶念已下' (yì niàn yǐ xià, 'Recalling from below'), formally explains the matter of being scolded. '曾於林中宴坐樹下者' (céng yú lín zhōng yàn zuò shù xià zhě, 'Having sat silently under a tree in the forest'), Śrāvakas (Śrāvaka) cultivate samādhi (Samadhi), they must rely on a quiet environment, not knowing that true stillness is being apart from all external conditions. Therefore, even though Śāriputra (Śāriputra) attained the Arhat (Arhat) fruit, his Dharma-graha (Dharma-graha) has not been eliminated. Seeing the suffering of the body and mind, and the fatigue and annoyance of the body, he wants to hide in the forest. Seeing the disturbance of the mind, he wants to hide his mind in samādhi. Because of the attachment to the body and mind, and the inability to integrate them, he was scolded. The root cause is not realizing Dharma-śūnyatā (Dharma-śūnyatā), thinking that the external six sense objects (Ṣaḍāyatana) can disturb him, and clinging to the internal six senses (Ṣaḍindriya) as what disturbs him. Therefore, he relies on the forest to seek quiet, avoiding external dust. '宴' (yàn) means silence. Sitting silently under a tree, calming the mind in meditation, is called '宴坐' (yàn zuò, 'silent sitting'). In the second meaning of teaching and scolding, there are three sections: first, scolding; second, teaching; and third, questioning. It is not necessarily that sitting in meditation is '宴坐' (yàn zuò, 'silent sitting'), this is scolding his fault. There are six kinds of faults, which are reversed into six virtues in the following teaching text. Because Śāriputra sat in meditation under a tree, clinging to the appearance of body and mind, he wanted to hide in the forest and hide his mind in samādhi. Although he wanted to hide, he revealed himself even more. This is not entirely wrong, so it says '不必' (bù bì, 'not necessarily'), not '非' (fēi, 'not').
。是但不必是不言非是者。二乘坐法乃可體。然但不必是者未是大乘真極坐法也。莊云。必是有所得住著坐也。身子見有散可辨見靜可欣。故今責云不必是坐為宴坐也。若約行辯舍利起不住行。以其此人舍俗歸林以為寂定。今教不住取捨。方為大定。
不於三界現身意下第二翻失顯得正明教也。教相有六。一等身心破得身心相。二凝靜亂破取靜亂相。三融真俗破取凡聖相。四亡內外破取內外相。五泯邪正破取邪正相。六齊縛解破取縛解相。前中不於三界現身意者。第一等身心也。遠云。欲色無色界是三界。凡夫于欲色兩界受色形果名為現身。在無色界受心法果稱為現意。菩薩了三界虛妄但是心作證實除舍無處可在。所以不於三界地中而現身意。是為宴坐。滿云。聲聞得身心相。所以隱身林間藏心在定。雖欲隱藏翻成顯現。大士悟三界身意其性本空。不取不捨不現身意。名宴坐也。又云。五根空故意不現也。身意性空。是真坐禪也。肇云。法身宴坐形神俱滅。道絕常境視聽所不及。豈復現身於三界修意而為定哉。身子以猶有世報生身得其身相。以人間為煩擾故隱身於林藏心於定。雖欲隱藏以自顯現。未能形神無跡取捨兩亡。何以走長衢而避影煎流水以求冰。被呵之由良為於此。不起滅定現威儀者。第二凝靜亂。二
乘之人患心勞慮。暫止心想名為滅定。由本識持色身不壞。六識滅故不能起動。所以然者。聲聞威儀意識引起。入滅定時意識滅。故於四威儀舍之入定。菩薩不爾。寂而常用。靜亂不殊。何以故。以無心故不起滅定。無心心而現威儀。如如意珠無心分別自然能雨一切寶物。但可以神會。難以事求。出入無二是為宴坐。智度論云。普花言。汝信受一切法常寂滅相否。舍利弗言。我信此事。普花言。諸法常寂無有體也。或可菩薩入滅定。雖無六識有平等性智。引起色身能現威儀。二乘滅定無平等性智不能現威儀也。肇云。小乘入定即形同枯木無運用之能。大士入實相定。心智永寂而形充八極。順機而化應會無方。舉動進止不捨威儀。是真宴坐。不捨道法理凡夫事者。第三融真俗。遠云。戒定惠等是聖道法。貪嗔癡等是凡事。小乘未證法空。見有或業。有而可畏。段已入聖不能現行引導眾生。菩薩了空知有。如幻處而無畏。現行教化。染凈無二。是為宴坐。又由大士具根本智恒觀真如。名不捨道法。后得智中與物和光。教化眾生現凡夫也。又云。后得智中心常入定不捨道法。大悲心中現起煩惱教化眾生。故云現凡夫事也。滿云。聲聞不能即凈有垢。障隔生死不能處中化物。大士善惡齊止真俗同觀。故能處於中道而現凡夫事也
【現代漢語翻譯】 現代漢語譯本 乘坐禪定的人擔心心力交瘁。暫時停止心思意念，這被稱為『滅盡定』（Nirodha-samāpatti，一種高級禪定狀態）。由於『本識』（Ālaya-vijñāna，阿賴耶識，根本識）保持著色身不壞，六識滅盡，所以不能活動。為什麼會這樣呢？因為『聲聞』（Śrāvaka，小乘弟子）的威儀是由意識引起的。進入滅盡定時，意識滅盡，所以在四種威儀（行、住、坐、臥）中捨棄了它們而入定。菩薩不是這樣。在寂靜中常用，靜和亂沒有區別。為什麼呢？因為沒有『心』（citta，通常指分別心），所以不起滅盡定。沒有分別心，卻能展現威儀。就像如意寶珠，沒有分別心，自然能降下一切寶物。這隻能用心領會，難以用事相來追求。出入無二，這就是『宴坐』（安坐，禪修）。《智度論》（Mahāprajñāpāramitopadeśa）中說，普花言：『你信受一切法常寂滅相嗎？』舍利弗（Śāriputra，智慧第一的佛陀弟子）言：『我信此事。』普花言：『諸法常寂，沒有實體。』或許菩薩進入滅盡定，雖然沒有六識，但有『平等性智』（Samatā-jñāna，轉化第七識末那識所得的智慧），引起色身，能展現威儀。二乘（聲聞乘和緣覺乘）的滅盡定沒有平等性智，不能展現威儀。肇法師說：『小乘入定，形同枯木，沒有運用之能。大士（菩薩）進入實相定，心智永遠寂滅，而形體充滿八極，順應機緣而化度，應會沒有固定方向，舉動進止不捨棄威儀。』這是真正的宴坐。不捨棄道法而處理凡夫之事，這是第三個融合真俗。遠法師說：『戒、定、慧等是聖道法，貪、嗔、癡等是凡夫事。小乘沒有證得法空，見到有或業，因為有而感到畏懼，斷絕已入聖道，不能現行引導眾生。菩薩了達空性，知道有如幻，處於幻化中而無所畏懼，現行教化，染和凈沒有分別。』這就是宴坐。又因為大士具有根本智，恒常觀照真如，這叫做不捨棄道法。在後得智中，與萬物同光，教化眾生，示現凡夫。又說：『在後得智中，心常入定，不捨棄道法。在大悲心中，現起煩惱，教化眾生。』所以說示現凡夫事。滿法師說：『聲聞不能即凈有垢，被生死所障礙，不能處於中道而化度眾生。大士善惡齊止，真俗同觀，所以能處於中道而示現凡夫事。』 English version Those who practice meditation worry about mental exhaustion. Temporarily stopping thoughts and ideas is called 『Nirodha-samāpatti』 (cessation attainment, a high state of meditation). Because the 『Ālaya-vijñāna』 (storehouse consciousness, the fundamental consciousness) maintains the physical body without decay, and the six consciousnesses are extinguished, there is no activity. Why is this so? Because the deportment of 『Śrāvakas』 (Hearers, disciples of the Lesser Vehicle) is caused by consciousness. When entering cessation attainment, consciousness is extinguished, so they abandon the four kinds of deportment (walking, standing, sitting, lying down) and enter samādhi. Bodhisattvas are not like this. They are constantly active in stillness, and stillness and disturbance are not different. Why? Because there is no 『citta』 (mind, usually referring to the discriminating mind), so they do not arise in cessation attainment. Without a discriminating mind, they can still display deportment. It is like a wish-fulfilling jewel, without discriminating thoughts, it can naturally rain down all kinds of treasures. This can only be understood with the mind, and it is difficult to seek through phenomena. Entering and exiting are not two, this is 『quiet sitting』 (peaceful sitting, meditation). The Mahāprajñāpāramitopadeśa says, Puhua said: 『Do you believe that all dharmas have the constant characteristic of stillness and extinction?』 Śāriputra (the Buddha's disciple foremost in wisdom) said: 『I believe this.』 Puhua said: 『All dharmas are constantly still and have no substance.』 Perhaps Bodhisattvas enter cessation attainment, although they do not have the six consciousnesses, they have 『Samatā-jñāna』 (equality wisdom, the wisdom obtained by transforming the seventh consciousness, Manas), which causes the physical body to display deportment. The cessation attainment of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) does not have equality wisdom, so they cannot display deportment. Dharma Master Zhao said: 『When those of the Lesser Vehicle enter samādhi, their form is like withered wood, without the ability to function. Great beings (Bodhisattvas) enter the samādhi of true reality, their mind and wisdom are eternally still, while their form fills the eight extremes, transforming according to opportunities, and responding without a fixed direction, their actions and movements do not abandon deportment.』 This is true quiet sitting. Not abandoning the Dharma while dealing with the affairs of ordinary people, this is the third, merging the true and the mundane. Dharma Master Yuan said: 『Precepts, samādhi, wisdom, etc., are the Dharma of the holy path, greed, anger, delusion, etc., are the affairs of ordinary people. Those of the Lesser Vehicle have not realized the emptiness of dharmas, they see existence or karma, and they are afraid because of existence, cutting off having entered the holy path, they cannot currently guide sentient beings. Bodhisattvas understand emptiness, know that existence is like illusion, they are fearless in illusion, currently teaching and transforming, defilement and purity are not two.』 This is quiet sitting. Also, because great beings possess fundamental wisdom, constantly contemplating Suchness, this is called not abandoning the Dharma. In subsequent wisdom, they harmonize with all things, teaching and transforming sentient beings, manifesting as ordinary people. It is also said: 『In subsequent wisdom, the mind is constantly in samādhi, not abandoning the Dharma. In great compassion, they manifest afflictions, teaching and transforming sentient beings.』 Therefore, it is said that they manifest the affairs of ordinary people. Dharma Master Man said: 『Śrāvakas cannot immediately purify defilement, they are obstructed by birth and death, and cannot be in the middle way to transform sentient beings. Great beings stop both good and evil, viewing the true and the mundane equally, so they can be in the middle way and manifest the affairs of ordinary people.』
【English Translation】 English translation line 1 English translation line 2
。故下經云。示受於五欲明現凡夫事亦復現行禪。名不捨道法。此化用言也。理實大士不見有道法異於凡事。一相無相平等無差別也。心不住內亦不在外者。第四內外。六根是內。六塵為外。聲聞入定心即在內。出即在外。內外未均。體非是定。菩薩悟內外本空相生非有內外平等。是為宴坐。故下經云。不念內外行於平等。或可真諦是內俗諦是外。二乘執有真俗心遊內外。菩薩了真俗俱空故不住內外也。又云。依他是內。遍計是外。小乘不了能所取空心遊內外。大士知內外性空。所以不住內外也。于諸見不動而修行三十七品者。第五泯邪正。遠云。五見非一名為諸見。身見邊見邪見戒取見取。凡夫恒起不能入正。二乘修正不能入邪。菩薩現行教化眾生故無所動。雖現同邪內心恒正平等。是為宴坐。故下經云。八萬四千諸煩惱門而諸眾生為之疲勞。諸佛即以此法而作佛事。肇云。小乘不能即邪為正。要須斷見修道。大士通達諸見。與道品無異。故不離見行於道品。故下經云。住正道者不分別邪正。又云。凡夫滯有。二乘樂空。諸見為纏。舍之方脫。菩薩悟見本無其由。空花水月見體常空。即道品也。不斷煩惱而入涅槃者。第六齊縛解。莊云。二乘要斷煩惱方入涅槃。菩薩了煩惱性空本自不生。今何須斷。既無煩惱可斷亦
無涅槃可入。對彼斷入故云不斷而入。是真宴坐。遠云。隨化現起貪嗔癡等故名不斷。內心恒寂名入涅槃。智者云。此有四句。一不斷不入是凡夫人。二斷而入是二乘人。三斷而不入是通教菩薩。四不斷而入是圓教菩薩。今約第四門也。問。不斷煩惱而入涅槃四種涅槃之中是何涅槃。答。入無住處涅槃。所以得知。凈名以二乘人斷煩惱而入涅槃即證有餘無餘二果。今明菩薩不同於此。現起煩惱利益眾生。內證涅槃而無所著。故無垢稱經云。不捨生死而無煩惱。雖證涅槃而無所住。是為宴坐。自性涅槃凡夫亦有。恐同於彼是以不說。有餘無餘。聲聞亦得。恐濫二乘亦不說證。又解。前勝益有三義。一自性涅槃本來清凈。不由斷惑等得。所以不斷而入涅槃。第二是無住處。頓悟菩薩留隨眠或故云不斷。證無住處故云入涅槃。第三入有餘涅槃。二乘入有餘要須斷煩惱。漸悟菩薩了煩惱性空。雖斷煩惱無所斷。不同二乘以斷為斷。證有餘故名入涅槃。若能如是坐者佛所印可者。上來教呵訖。
此下第三總結。具上六德平等宴坐聖共同遵稱可佛心。故云印可。此句結德。時我世尊默然不能加報者。上人境界非己所知理出情外故云不能報也。此句結失良由。向來教呵並明得失俱說。故今雙結者。欲令時眾同其得也。故我不堪
【現代漢語翻譯】 現代漢語譯本 無涅槃可入。（涅槃：佛教術語，指脫離輪迴的境界）對於斷除而入涅槃的說法，這裡說的是『不斷而入』。這才是真正的宴坐（宴坐：指安靜地坐禪）。遠法師說，隨著化現而生起貪嗔癡等煩惱，所以叫做『不斷』。內心恒常寂靜，叫做『入涅槃』。智者法師說，這裡有四種情況：一是不斷也不入涅槃的是凡夫俗子；二是斷除煩惱而入涅槃的是二乘人（二乘人：指聲聞乘和緣覺乘的修行者）；三是斷除煩惱而不入涅槃的是通教菩薩；四是不斷煩惱而入涅槃的是圓教菩薩。現在說的是第四種情況。問：不斷煩惱而入涅槃，這四種涅槃之中是哪一種涅槃？答：入無住處涅槃（無住處涅槃：菩薩的涅槃境界，不住于生死，也不住于涅槃）。為什麼這樣說呢？《維摩經》（凈名：指維摩詰居士）中說二乘人斷除煩惱而入涅槃，證得有餘涅槃和無餘涅槃二種果位。現在說明菩薩不同於此，顯現煩惱來利益眾生，內心證得涅槃而無所執著。所以《維摩詰所說經》說：『不捨生死而無煩惱，雖證涅槃而無所住，這就是宴坐。』自性涅槃（自性涅槃：指眾生本具的清凈佛性）凡夫也有，恐怕與凡夫相同，所以不說。有餘涅槃和無餘涅槃，聲聞乘也能證得，恐怕與二乘混淆，所以也不說證得。又一種解釋，前面殊勝的利益有三種含義：一是自性涅槃本來清凈，不是通過斷除迷惑等方法得到的，所以說不斷而入涅槃。第二是無住處，頓悟的菩薩保留隨眠煩惱（隨眠煩惱：潛在的煩惱習氣），或者故意保留，所以說『不斷』。證得無住處，所以說『入涅槃』。第三是入有餘涅槃（有餘涅槃：指還有色身存在的涅槃境界）。二乘人入有餘涅槃必須要斷除煩惱。漸悟的菩薩了達煩惱的自性本空，雖然斷除煩惱，卻無所斷，不同於二乘以斷為斷。證得有餘涅槃，所以叫做『入涅槃』。如果能夠這樣坐禪，就是佛所印可的。上面是教誡和呵斥完畢。
下面第三部分是總結。具備以上六種功德，平等宴坐，是聖人共同遵循，值得稱讚和認可，符合佛的心意。所以說『印可』。這句話總結了功德。『當時我世尊默然不能加報』，上人的境界不是自己所能瞭解的，道理超出情理之外，所以說『不能報』。這句話總結了缺失的原因。因為向來的教誡和呵斥，以及說明得失，都已說完，所以現在一併總結，是想讓當時的大眾都能獲得這樣的利益。所以說『我不堪』。
【English Translation】 English version There is no Nirvana to enter. Regarding the idea of entering Nirvana through cessation, it is said here, 'entering without cessation.' This is true serene sitting (宴坐: quiet meditation). Master Yuan said, 'Because greed, anger, and delusion arise along with manifestations, it is called 'without cessation.' The constant stillness of the inner mind is called 'entering Nirvana.'' The wise Master said, 'Here, there are four possibilities: first, not ceasing and not entering is the ordinary person; second, ceasing and entering are the two vehicles (二乘人: Śrāvakayāna and Pratyekabuddhayāna practitioners); third, ceasing but not entering is the Bodhisattva of the shared teaching; fourth, not ceasing but entering is the Bodhisattva of the perfect teaching.' Now, we are discussing the fourth possibility. Question: Entering Nirvana without ceasing afflictions, among the four types of Nirvana, which Nirvana is it? Answer: Entering the Nirvana of non-abiding (無住處涅槃: Nirvana without dwelling in either Samsara or Nirvana). How do we know this? The Vimalakirti Sutra (凈名: referring to Vimalakirti) states that the two vehicles enter Nirvana by ceasing afflictions, realizing the two fruits of Nirvana with remainder and Nirvana without remainder. Now, it is explained that the Bodhisattva is different from this, manifesting afflictions to benefit sentient beings, inwardly realizing Nirvana without attachment. Therefore, the Vimalakirti Nirdesa Sutra says, 'Not abandoning birth and death, yet without afflictions; although realizing Nirvana, yet without abiding.' This is serene sitting. The self-nature Nirvana (自性涅槃: the inherent pure Buddha-nature) is also possessed by ordinary people; fearing similarity with them, it is not discussed. Nirvana with remainder and Nirvana without remainder can also be attained by the Śrāvakas; fearing confusion with the two vehicles, realization is also not discussed. Another explanation is that the preceding superior benefits have three meanings: first, the self-nature Nirvana is originally pure, not obtained through ceasing delusions, etc.; therefore, it is said to enter Nirvana without ceasing. Second, it is the non-abiding place; the Bodhisattva of sudden enlightenment retains latent afflictions (隨眠煩惱: latent afflictions), or intentionally retains them; therefore, it is said 'without ceasing.' Realizing the non-abiding place, it is said 'entering Nirvana.' Third, it is entering Nirvana with remainder (有餘涅槃: Nirvana with the remaining physical body). The two vehicles must cease afflictions to enter Nirvana with remainder. The Bodhisattva of gradual enlightenment understands the nature of afflictions to be empty; although ceasing afflictions, there is nothing to cease, unlike the two vehicles who take cessation as cessation. Realizing Nirvana with remainder, it is called 'entering Nirvana.' If one can sit in meditation in this way, it is approved by the Buddha. The above is the completion of instruction and admonishment.
Below, the third part is the conclusion. Possessing the above six virtues, equal serene sitting is commonly followed by sages, worthy of praise and approval, in accordance with the Buddha's mind. Therefore, it is said 'approved.' This sentence concludes the virtues. 'At that time, I, the World Honored One, was silent and could not add a reply,' the realm of the superior person is not something one can understand, the principle is beyond emotions, therefore it is said 'could not reply.' This sentence concludes the reason for the deficiency. Because the preceding instructions and admonishments, as well as the explanation of gains and losses, have all been said, now they are summarized together, wanting to enable the assembly at that time to obtain such benefits. Therefore, it is said 'I am incapable.'
下第四結不堪也。
佛告目連者。目連是姓字。拘律陀父為無子因求拘律陀樹得生此兒。因以為名。依問疾經。目連翻為菜菽其父好食此物。故以為名。依部執論翻為胡豆。是王舍城輔相之子。先與舍利弗同事那若。心專求道而無所得。疑謂無法。那若臨終病臥微笑。二人請問。師何笑也。那若答曰。五念世人恩愛所縛。其南天竺國金地國王身死火殯。夫人戀憶投火而死。吾為是笑之。二人私記。那若死後有商人人從金地國來。二人訪問如那若。語二人便云。師定得道。但我非是法器。遂共立契。若有所得必相告語為要。后佛初出世。頞鞞比丘入城乞食。舍利弗見之進止異常知有勝師。舍利便問言。汝師是誰。頞鞞答言。是大沙門。舍利重問。汝大沙門。何所宣說。頞鞞答言。諸法因緣生是大沙門說。諸法因緣滅是大沙門說。舍利聞之豁然悟解。即于言下道證初果。回至本處。目連聞之亦悟初果。二人各將二百五十弟子投佛出家並得羅漢。弟子之中神通第一。使不可廢故命之也。
文四同前。第二辭不堪中。以其目連智障未遣不能即事無擁。通不現前。說法不稱。是以被呵。
第三釋中所以下總徴。憶念下別。別中有三。一出昔日被呵之事。二時維摩下明其教呵得失之相。三明說益。為諸居士說法
【現代漢語翻譯】 現代漢語譯本： 下第四結不堪也。
佛告訴目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）說。目連是他的姓和名。拘律陀（Kolita，目連的父親）的父親因為沒有兒子，祈求拘律陀樹而生下了這個孩子，因此用它作為名字。根據《問疾經》記載，目連翻譯為菜菽，他的父親喜歡吃這些東西，所以用它作為名字。根據《部執論》記載，翻譯為胡豆。他是王舍城輔相的兒子，先前與舍利弗（Sariputra，佛陀的著名弟子，以智慧著稱）一起在那若（Sanajiva，一位苦行外道）處修行。他們一心求道卻一無所獲，懷疑沒有正法。那若臨終時生病臥床，卻面帶微笑。二人請問原因。那若回答說：『我感嘆世人被恩愛所束縛。南天竺國金地國王去世火化，他的夫人因為戀戀不捨而投火自焚，我為此而笑。』二人私下記住了這件事。那若死後，有商人從金地國來，二人訪問此事，情況與那若所說一致。於是二人便說：『師父必定得道了，但我不是修法的根器。』於是共同立下約定，如果有所得，必定互相告知。後來佛陀初次出世，頞鞞（Asvajit，佛陀的早期弟子之一）比丘入城乞食。舍利弗見到他，覺得他的舉止不同尋常，知道他有殊勝的老師。舍利弗便問道：『你的老師是誰？』頞鞞回答說：『是大沙門（Mahasramana，對佛陀的尊稱）。』舍利弗再次問道：『你的大沙門，宣說的是什麼？』頞鞞回答說：『諸法因緣生，是大沙門所說；諸法因緣滅，是大沙門所說。』舍利弗聽了之後豁然開悟，當即證得初果（Sotapanna，須陀洹）。回到原來的地方，目連聽了之後也悟得初果。二人各自帶領二百五十名弟子投奔佛陀出家，都證得了阿羅漢（Arhat）。目連是弟子之中神通第一，他的作用不可或缺，所以佛陀命令他前來。
文中的四個部分與之前相同。第二部分『辭不堪』中，因為目連的智慧障礙尚未消除，不能立刻處理事務而沒有阻礙，通達不能立刻顯現，說法不合時宜，因此被呵斥。
第三部分『釋中所以下』是總的徵詢，『憶念下』是分別解釋。分別解釋中有三點：一是指出昔日被呵斥的事情；二是『時維摩下』說明維摩詰（Vimalakirti，一位著名的在家菩薩）教導呵斥的得失之處；三是說明說法的益處，即為各位居士說法。
【English Translation】 English version: The fourth knot below is also incapable.
The Buddha told Maudgalyayana (Maudgalyayana, a prominent disciple of the Buddha, known for his supernatural powers). Maudgalyayana is his surname and given name. Kolita (Kolita, Maudgalyayana's father)'s father, because he had no son, prayed to the Kolita tree and this child was born, so he used it as his name. According to the Questioning Sickness Sutra, Maudgalyayana translates to vegetables and beans, which his father liked to eat, so he used it as his name. According to the Treatise on Sectarian Affiliations, it translates to broad beans. He was the son of a minister of Rajagriha, and previously practiced with Sariputra (Sariputra, a prominent disciple of the Buddha, known for his wisdom) at Sanajiva's (Sanajiva, an ascetic heretic)'s place. They were single-minded in seeking the Way but gained nothing, suspecting that there was no Dharma. When Sanajiva was dying, he was sick in bed, but he smiled. The two asked him why. Sanajiva replied, 'I lament that people in the world are bound by love and affection. The king of Jindi in South India died and was cremated, and his wife, because she was reluctant to part, threw herself into the fire and burned to death. I am laughing at this.' The two secretly remembered this matter. After Sanajiva died, a merchant came from the country of Jindi, and the two inquired about this matter, and the situation was consistent with what Sanajiva had said. So the two said, 'The teacher must have attained the Way, but I am not a vessel for practicing the Dharma.' So they made a pact together that if they gained anything, they would definitely inform each other. Later, when the Buddha first appeared in the world, the Bhikshu Asvajit (Asvajit, one of the Buddha's early disciples) entered the city to beg for food. Sariputra saw him and felt that his demeanor was unusual, knowing that he had a superior teacher. Sariputra then asked, 'Who is your teacher?' Asvajit replied, 'It is the Great Shramana (Mahasramana, a respectful term for the Buddha).' Sariputra asked again, 'What does your Great Shramana proclaim?' Asvajit replied, 'The arising of all dharmas is due to causes and conditions, which is what the Great Shramana says; the cessation of all dharmas is due to the cessation of causes and conditions, which is what the Great Shramana says.' Sariputra heard this and suddenly realized, and immediately attained the first fruit (Sotapanna). Returning to his original place, Maudgalyayana also realized the first fruit after hearing this. The two each led two hundred and fifty disciples to join the Buddha and become monks, and they all attained Arhatship (Arhat). Maudgalyayana was the foremost in supernatural powers among the disciples, and his role was indispensable, so the Buddha ordered him to come.
The four parts of the text are the same as before. In the second part, 'incapable of speaking', because Maudgalyayana's wisdom obstacles have not yet been eliminated, he cannot immediately handle affairs without hindrance, and understanding cannot immediately appear, and his teachings are not appropriate, so he is reprimanded.
The third part, 'the reason in the explanation below' is a general inquiry, and 'remembering below' is a separate explanation. There are three points in the separate explanation: one is to point out the things that were reprimanded in the past; the second is 'at the time of Vimalakirti below' to explain the merits and demerits of Vimalakirti's (Vimalakirti, a famous lay Bodhisattva) teachings and reprimands; and the third is to explain the benefits of teaching, that is, to teach the lay people.
者。經雖無文以理言之應說施戒修福等事或說小乘生空法等。小不應大。所以被呵。諺云。白衣居士久發大心。目連不識根機為說小法。法藥差故。故被呵也。就下教訶相中。先訶后教。訶中不當如仁說者。居士應聞大乘實相乃說有相之法。一說不應法。二說不當機。此二不當具有四失。一不知根。二不達深義。三闕于大悲。四不報佛恩。若約行辯目連修入證行。以其此人說施戒等法不隨真法。今教二空也。
夫說法者當如法說者。第二以理正教。于中有二。初約所說法體以教。二夫說法者無說無示下約就能說儀式以教。前中有三。初總次別。后以理返責。初云夫說法當如法說者。當如大乘實相法說法。無眾生下第二隨法別教。于中且約五陰十八界門而演說之。余類可知。先就五陰明法離相。法無我所下就十八界明法離相。眾生起計多執二處。前五陰中句別有十。約義唯二。前之四句明人無我。后之六句明法無我。人無我中四句何別。宣說陰體以為神主。名之為我。和合之中計有定實。以此而生說為眾生。相續之中說有神性。任持不段。名為壽命。作用之中立有主宰說之為人。破相顯實故無我人眾生壽者。故勝鬘經說如來藏者。非我非眾生非壽命非人。法無眾生者。遠云。正明理無。謂于實相法中無有眾生。所
【現代漢語翻譯】 現代漢語譯本：這樣的人，即使經典中沒有明確的文字，但從道理上講，應該宣說佈施、持戒、修福等事，或者宣說小乘的生空法等。小乘不應對應大乘，因此受到呵斥。俗話說，『白衣居士（在家修行的佛教徒）久已發大心，目連（神通第一的佛陀弟子，Maudgalyayana）不識其根機，為他說小法，法藥不對癥』，所以被呵斥。就『以下教誡的呵斥』方面來說，先呵斥后教導。呵斥中，不應當像您所說的那樣，居士應該聽聞大乘實相之法，才對他說有相之法。一是說法不應法，二是說法不對機。這兩種不當之處有四種過失：一是不知眾生的根器，二是不通達甚深的義理，三是缺少大慈悲心，四是不能報答佛的恩德。如果從目連修入證行的角度來辯解，是因為這個人所說的佈施、持戒等法不符合真正的佛法，現在教導他二空（人空和法空）的道理。
說法的人應當如法宣說佛法。第二，用道理來正式教導。其中有兩點：一是根據所說法體的角度來教導，二是『說法的人無說無示』，從能說法的儀式方面來教導。前一點中有三層意思：先總說，再別說，最後用道理反過來責問。首先說『說法的人應當如法宣說佛法』，應當如大乘實相之法來宣說佛法。『無眾生』，第二點是隨著佛法分別教導。其中且從五陰（色、受、想、行、識，Skandha）十八界（六根、六塵、六識，Dhatus）的角度來演說。其餘的可以類推。先就五陰來說明佛法離相。『法無我所』，就十八界來說明佛法離相。眾生起計較多執著于這兩處。前面的五陰中，句子分別有十句，從意義上來說只有兩種。前面的四句說明人無我，後面的六句說明法無我。人無我中的四句有什麼區別？宣說陰體的作用以為是神的主宰，名之為我。在和合之中計較有定實不變的東西，因此而生起執著說為眾生。在相續之中說有神性，任持不間斷，名為壽命。在作用之中立有主宰，說之為人。破除這些虛妄的相，顯現真實，所以沒有我、人、眾生、壽者。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說如來藏（Tathāgatagarbha）不是我，不是眾生，不是壽命，不是人。『法無眾生者』，遠法師說，正是要說明理體上沒有眾生，指的是在實相法中沒有眾生，所執著的五陰十八界都是空無自性的。
【English Translation】 English version: Such individuals, even if the scriptures lack explicit texts, should, in principle, expound on matters such as giving, upholding precepts, cultivating blessings, or teaching the emptiness of self in the Lesser Vehicle (Hinayana). The Lesser Vehicle should not correspond to the Greater Vehicle (Mahayana), hence the rebuke. As the saying goes, 'A lay Buddhist (Upasaka) has long aspired to the great mind, but Maudgalyayana (the Buddha's disciple foremost in supernatural powers) did not recognize his capacity and taught him the Lesser Vehicle; the medicinal remedy was mismatched,' hence the rebuke. Regarding 'the rebuke in the following teachings,' first rebuke, then instruct. In the rebuke, one should not speak as you do, as the layperson should hear the true aspect of the Greater Vehicle before being told about the phenomenal aspects. First, the teaching does not accord with the Dharma; second, it does not suit the individual's capacity. These two inappropriateness have four faults: first, not knowing the capacity of beings; second, not understanding the profound meaning; third, lacking great compassion; fourth, failing to repay the Buddha's kindness. If one argues from Maudgalyayana's perspective of cultivating entry into realization, it is because the giving, precepts, and other teachings he spoke of did not accord with the true Dharma; now he is taught the principle of the two emptinesses (emptiness of self and emptiness of phenomena).
Those who expound the Dharma should do so in accordance with the Dharma. Second, to formally instruct with reason. There are two aspects to this: first, to instruct from the perspective of the substance of the Dharma being taught; second, 'those who expound the Dharma have nothing to say or show,' to instruct from the perspective of the rituals of being able to expound the Dharma. The former has three layers of meaning: first, a general statement; second, a specific statement; and finally, a counter-question using reason. First, it says, 'Those who expound the Dharma should do so in accordance with the Dharma,' and should expound the Dharma in accordance with the true aspect of the Greater Vehicle. 'No sentient beings,' the second point is to teach separately according to the Dharma. Among them, let us expound from the perspective of the five Skandhas (form, feeling, perception, mental formations, consciousness) and the eighteen Dhatus (six sense organs, six sense objects, six consciousnesses). The rest can be inferred by analogy. First, let us explain the Dharma's detachment from phenomena in terms of the five Skandhas. 'The Dharma has no self,' to explain the Dharma's detachment from phenomena in terms of the eighteen Dhatus. Sentient beings give rise to calculation and are often attached to these two places. In the preceding five Skandhas, there are ten sentences respectively, but in terms of meaning, there are only two types. The first four sentences explain the emptiness of self, and the last six sentences explain the emptiness of phenomena. What is the difference between the four sentences in the emptiness of self? To proclaim the function of the Skandhas as the master of the spirit is called 'I'. In the union, there is calculation of something fixed and unchanging, and therefore attachment arises and is said to be a sentient being. In the continuity, it is said that there is a divine nature, which sustains without interruption, and is called life. In the function, there is a master established, which is said to be a person. Eliminating these false appearances reveals the truth, so there is no I, no person, no sentient being, no life. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the Tathāgatagarbha is not I, not a sentient being, not life, not a person. 'The Dharma has no sentient beings,' Dharma Master Yuan said, is precisely to explain that there are no sentient beings in the principle of reality, referring to the fact that there are no sentient beings in the true aspect of the Dharma, and that the five Skandhas and eighteen Dhatus to which one clings are all empty and without inherent nature.
無有三。一無橫計神我眾生。二于假名眾生之中無有定性。三無假名眾生之相。此等皆是虛妄分別相有理無餘門類爾。離眾生垢者破情顯理。取我之心名眾生垢。真法之中無此我心名離眾生垢。以無垢心故無眾生也。藏云。眾生者陰界入等諸物和合而生以為主宰。法者實相。實相之法本無眾生。若見有眾生。即乖于實相。故稱為垢。若悟實相。則其垢自離也。若依無垢稱經云。先云。無我。后云無眾生。所以然者。外道凡夫先計身中有我后執有眾生。以此理推無煩致。或廣如無垢稱經說也。法無有我者。遠云。正明理無。亦真法中無三種我。準前可知。離我垢者破情顯理。義同前解。此兩句中破情顯理后兩句中破相顯理也。肇云。欲明無有我。非謂有無我。又云。法無我者。執有主名之有我。然我不同。有其二種。一者分別。二者俱生。分別我見有其二種。一依邪教外道所起。二依邪思惟內道所起。此二我見體性不善。亦通隱沒無記。唯在第六識中有。俱生我見亦有二種。一在意識。性是不善。亦通有覆無記。二在末那。性唯有覆無記。此二種我悟真法時悉皆求離。故云無我也。法無壽命者。遠云。正明理無。亦真法中無三種壽。準前可知。離生死者破相顯理。若真法中有其生死故可就之說有壽命。既無生死。就何說
【現代漢語翻譯】 現代漢語譯本 無有三：一、沒有橫計神我眾生（錯誤地認為存在永恒不變的『我』、神、眾生）。二、在假名眾生之中沒有定性（在由各種因緣和合而成的眾生中，沒有固定不變的自性）。三、沒有假名眾生之相（沒有獨立存在的假名眾生的實體）。這些都是虛妄分別的顯現，只有理性的認識，沒有其他的可能性。 『離眾生垢』是指破除情執，顯現真理。執著于『我』的心，就叫做『眾生垢』。在真正的佛法中，沒有這種『我』的心，就叫做『離眾生垢』。因為沒有染污的心，所以也就沒有眾生。《維摩詰經》中說：『眾生』是指陰、界、入等各種事物和合而生，並以此為『主宰』。『法』是指實相。實相之法本來就沒有眾生。如果認為有眾生存在，就違背了實相，所以稱為『垢』。如果領悟了實相，那麼這種『垢』自然就離開了。如果依據《無垢稱經》（即《維摩詰經》）所說，先說『無我』，后說『無眾生』。之所以這樣，是因為外道凡夫先認為身體中存在『我』，然後執著于有『眾生』。以此理推斷，沒有煩惱。或者更詳細的解釋可以參考《無垢稱經》的說法。 『法無有我』，遠法師說：『正是說明真理中沒有『我』。』也就是真正的佛法中沒有三種『我』。可以參照前面的解釋。『離我垢』是指破除情執，顯現真理。意義與前面的解釋相同。這兩句中是破除情執，顯現真理，後面的兩句中是破除表象，顯現真理。 僧肇法師說：『想要說明沒有『我』，並不是說存在一個『無我』。』又說：『法無我』是指執著于有一個主宰，並稱之為『我』。然而『我』並不相同，有兩種：一是分別我見，二是俱生我見。分別我見有兩種：一是依據邪教外道所產生的，二是依據邪思惟內道所產生的。這兩種我見的體性不善，也通於隱沒無記（不確定是善是惡的狀態），只存在於第六識中。俱生我見也有兩種：一是在意識中，性質是不善的，也通於有覆無記（被無明覆蓋的狀態）；二是在末那識中，性質只有有覆無記。這兩種『我』在領悟真法時都會被捨棄，所以說『無我』。 『法無壽命』，遠法師說：『正是說明真理中沒有壽命。』也就是真正的佛法中沒有三種壽命。可以參照前面的解釋。『離生死』是指破除表象，顯現真理。如果真法中有生死，就可以就此來說有壽命。既然沒有生死，又從何說起呢？
【English Translation】 English version There are three 'no's: 1. No hypothetical self, soul, or sentient beings (erroneously believing in the existence of a permanent and unchanging 'self,' soul, or sentient beings). 2. Among nominal sentient beings, there is no fixed nature (in sentient beings composed of various causes and conditions, there is no fixed and unchanging self-nature). 3. No appearance of nominal sentient beings (no independently existing entity of nominal sentient beings). These are all manifestations of false discriminations, with only rational understanding and no other possibilities. 'Separation from the defilement of sentient beings' refers to breaking through emotional attachments and revealing the truth. Attachment to the mind of 'self' is called 'the defilement of sentient beings.' In true Dharma, there is no such mind of 'self,' which is called 'separation from the defilement of sentient beings.' Because there is no defiled mind, there are no sentient beings. The Vimalakirti Sutra says: 'Sentient beings' refers to the combination of skandhas, realms, and entrances, etc., which are taken as 'masters.' 'Dharma' refers to reality. The Dharma of reality originally has no sentient beings. If one believes that sentient beings exist, one goes against reality, so it is called 'defilement.' If one understands reality, then this 'defilement' will naturally be separated. 'Dharma has no self,' Master Yuan said: 'It precisely explains that there is no 'self' in truth.' That is, in true Dharma, there are no three kinds of 'self.' You can refer to the previous explanation. 'Separation from the defilement of self' refers to breaking through emotional attachments and revealing the truth. The meaning is the same as the previous explanation. These two sentences are about breaking through emotional attachments and revealing the truth, and the following two sentences are about breaking through appearances and revealing the truth. Venerable Sengzhao said: 'Wanting to explain that there is no 'self' does not mean that there is a 'no-self'.' He also said: 'Dharma has no self' refers to being attached to a master and calling it 'self.' However, 'self' is not the same; there are two kinds: one is the discriminated self-view, and the other is the co-arisen self-view. There are two kinds of discriminated self-view: one is produced based on heretical teachings of external paths, and the other is produced based on heretical thinking of internal paths. The nature of these two self-views is unwholesome, and it also leads to obscured non-remembrance (a state of uncertainty whether it is good or bad), which only exists in the sixth consciousness. There are also two kinds of co-arisen self-view: one is in the consciousness, and its nature is unwholesome, also leading to covered non-remembrance (a state covered by ignorance); the other is in the manas consciousness, and its nature is only covered non-remembrance. These two kinds of 'self' will be abandoned when one understands the true Dharma, so it is said that there is 'no self'. 'Dharma has no lifespan,' Master Yuan said: 'It precisely explains that there is no lifespan in truth.' That is, in true Dharma, there are no three kinds of lifespan. You can refer to the previous explanation. 'Separation from birth and death' refers to breaking through appearances and revealing the truth. If there is birth and death in true Dharma, then one can say that there is lifespan. Since there is no birth and death, what can be said?
壽也。滿云。生居命前。死居命后。中間相續連持不段。故稱名命。百年之期名之為壽。生死性空則無壽命。法無有人者。遠云。正明理無。亦真法中無三種人。準前可知。前後際段者破相顯理。有為之法前後相起。前為前際后為后際。若真法中有此二際。則可就之以說於人。真中無此。就何說人。于情為有。于理實無。翻情顯理故稱為段。非有所除也。釋論云。不忍作惡行人法。故名之為人。行因得果往來生死永無朽滅。故外道謂之為常。前際既段。無人造因。后際亦段。無人受果。前後既段。中間亦空。何有人也。無垢稱經云。法無補特伽羅。此云。數取趣與人義相似也。
法常寂然下第二有六句明其法空。初二離相。次二離名。次有一句結前離相。末後一句結上離名。初兩句中前之一句正明離相。后之一句破去心緣成前離相。就初句中法常寂然者。遠云。真性不動故曰寂然。滅諸相者破相障寂四相五陰等是相也。真中本無名滅。諸相有相即不寂。相滅即寂矣。其由無法可生無法可滅故云寂滅也。諺云。真如佛性如來藏等實相法也。常寂然者。是等諸法性出自古體真無超作故云寂也。滅諸相者。本自無相。滅何所滅。正以非相為相。強稱滅也。亦可法者一切法也。法若有相即非寂滅法。何以寂滅諸相。故法
【現代漢語翻譯】 現代漢語譯本 壽命（Shou）：滿（Man）解釋說，生命在出生之前，死亡在生命之後。中間相互連續不斷，所以稱為生命（Ming）。一百年稱為壽命（Shou）。生死本性是空，所以沒有壽命。法中沒有人（Ren）。遠（Yuan）解釋說，這正是說明真理中沒有，真正的佛法中也沒有三種人。參照前面的解釋就可以明白。前後際段：破除表象，顯現真理。有為法前後相續產生，前為前際，后為后際。如果真法中有這兩個際，就可以就此來說人。真法中沒有這些，拿什麼來說人呢？在情識上認為有，在理上實際沒有。翻轉情識，顯現真理，所以稱為段，並非要去除什麼。釋論（Shi Lun）說，不忍心作惡的人稱為人（Ren）。行為造因，得果，往來生死，永遠不會朽壞，所以外道認為人是常存的。前際既然斷了，沒有人造因；后際也斷了，沒有人受果。前後既然都斷了，中間也是空的，哪裡還有人呢？《無垢稱經》（Wu Gou Cheng Jing）說，法中沒有補特伽羅（Pu Te Jia Luo），這個詞的意思是數取趣，與人的意思相似。
法常寂然（Fa Chang Ji Ran）以下第二部分有六句，說明法空。前兩句離相，次兩句離名，接下來一句總結前面離相，最後一句總結上面離名。最初兩句中，前一句正是說明離相，后一句破除心緣，成就前面的離相。就第一句中，法常寂然（Fa Chang Ji Ran），遠（Yuan）解釋說，真性不動，所以說寂然。滅諸相者（Mie Zhu Xiang Zhe），破除阻礙寂靜的四相五陰等表象。真法中本來沒有，滅除諸相，有相就不寂靜，相滅就寂靜了。因為沒有法可以生，沒有法可以滅，所以說寂滅。諺語說，真如（Zhen Ru）、佛性（Fo Xing）、如來藏（Ru Lai Zang）等是實相法。常寂然（Chang Ji Ran）是指這些法的本性出自古來，真實不虛，沒有造作，所以說寂。滅諸相者（Mie Zhu Xiang Zhe），本來就沒有相，滅什麼呢？正是以非相為相，勉強稱為滅。也可以說法是指一切法。法如果有相，就不是寂滅法。如何寂滅諸相？所以法
【English Translation】 English version Longevity (Shou). Man explains: 'Life precedes birth, and death follows life. The intervening period is a continuous, unbroken connection, hence the term life (Ming). A hundred years is called longevity (Shou). The nature of birth and death is emptiness, so there is no such thing as longevity. In the Dharma, there is no person (Ren).' Yuan explains: 'This precisely clarifies that there is nothing in principle, and in the true Dharma, there are no three kinds of people. This can be understood by referring to the previous explanation.' The segments of the past and future: breaking through appearances and revealing the truth. Conditioned dharmas arise one after another, the former being the past segment and the latter being the future segment. If there were these two segments in the true Dharma, one could speak of a person in relation to them. But there are none of these in the true Dharma, so what can one use to speak of a person? It is considered to exist in sentiment, but in principle, it does not exist. Reversing sentiment and revealing the truth is therefore called a segment, not because anything is being removed. The Shastra (Shi Lun) says, 'Those who cannot bear to do evil are called people (Ren).' Actions create causes, which lead to results, and the cycle of birth and death continues without decay, so non-Buddhists consider people to be permanent. Since the past segment is cut off, no one creates causes; since the future segment is also cut off, no one receives results. Since the past and future are both cut off, the middle is also empty. Where is the person then? The Vimalakirti Sutra (Wu Gou Cheng Jing) says, 'In the Dharma, there is no Pudgala (Pu Te Jia Luo),' which means 'one who repeatedly takes rebirth,' similar to the meaning of person.
The following six lines, starting with 'The Dharma is always tranquil (Fa Chang Ji Ran),' explain the emptiness of the Dharma. The first two lines are about detachment from characteristics, the next two are about detachment from names, the following line summarizes the previous detachment from characteristics, and the last line summarizes the above detachment from names. In the first two lines, the first line directly explains detachment from characteristics, and the second line breaks the mind's attachment, completing the previous detachment from characteristics. Regarding the first line, 'The Dharma is always tranquil (Fa Chang Ji Ran),' Yuan explains, 'The true nature is unmoving, hence the term tranquil.' 'Extinguishing all characteristics (Mie Zhu Xiang Zhe)' means breaking through the four characteristics, the five skandhas, and other appearances that obstruct tranquility. In the true Dharma, there is originally nothing to extinguish. Extinguishing all characteristics means that having characteristics is not tranquil; extinguishing characteristics means tranquility. Because there is no Dharma that can be born and no Dharma that can be extinguished, it is called extinction. As the saying goes, 'Tathata (Zhen Ru), Buddha-nature (Fo Xing), the Tathagatagarbha (Ru Lai Zang), etc., are the true aspect of the Dharma.' 'Always tranquil (Chang Ji Ran)' refers to the nature of these Dharmas, which comes from ancient times, is true and without falsehood, and is not created, hence the term tranquil. 'Extinguishing all characteristics (Mie Zhu Xiang Zhe)' means that there are originally no characteristics, so what is there to extinguish? It is precisely taking non-characteristics as characteristics, and forcibly calling it extinction. It can also be said that Dharma refers to all Dharmas. If the Dharma has characteristics, it is not the Dharma of extinction. How can it extinguish all characteristics? Therefore, the Dharma
離於相。無所緣故者。緣是心緣。相從心生。心若不緣。即相自空。能所俱寂。故離相也。法離相者。遠云。正明理無。于真法中無五陰相名法離相。無所緣者。破相顯理。若真法中有相可緣不名離相。于真法中無相可緣。故法離相。以無所緣能緣亦無。能所俱寂。所以離相。又云。法無相者無貪著之相。真法之中既無所緣。亦無貪著能緣之相。故無垢稱云。法無貪著無所緣故。次兩句中前一句破名破說。后一句破去心覺成前離說。就初句中法無名字者。遠云。正明理無。謂真法中無有妄想所立名字言語段者。破去言說顯成無名。名是言本。以無名故言語不生。故云言語段。舉言語段成名無也。此解不然。何處名為語本。只可言為名本也。言語是名字之本。真深離言。豈有名字也。法無有說者。正明理無。于真法中言語不生。故無言說。離覺觀者。破情顯理。覺觀言因。以真法中無覺觀故言語不生。故無言說。粗思名覺。細思名觀。此皆情相。真法出情故無覺觀。問。初禪有覺有觀。中間禪無覺有觀。二禪已上無覺無觀。與此真法離於覺觀有何差別。答。真法性滅本自不生。所以云無。二禪已上對治不超云離覺觀也。法無形者正辯理無。謂真法中無陰形相。以此結前離相之義。故說無相。如虛空者類以顯之。真法離相
【現代漢語翻譯】 現代漢語譯本 『離於相，無所緣故』，這裡的『緣』是指心緣。相由心生，心若不攀緣，相自然空寂。能緣的心和所緣的相都寂滅，所以說是『離相』。『法離相』，意思是說，真正的理體中沒有五陰（色、受、想、行、識）之相，所以稱為『法離相』。『無所緣』，是爲了破除對相的執著，從而顯現理體。如果真法中有相可以攀緣，就不能稱為『離相』。因為在真法中沒有相可以攀緣，所以說『法離相』。因為沒有所緣，能緣的心也就不存在了，能緣所緣都寂滅，所以才能離相。還有一種說法，『法無相』是指沒有貪著的相。真法之中既然沒有所緣，也就沒有貪著的能緣之相。所以《維摩詰經》說：『法無貪著，無所緣故。』接下來的兩句中，前一句破除名相和言說，后一句破除心覺，成就前面的『離說』。就第一句『法無名字』來說，意思是說，真正的理體中沒有妄想所立的名字言語。破除言說，是爲了顯現無名。名是言語的根本，因為沒有名，所以言語不生。所以說『言語段』，舉出言語段，成就無名。這種解釋不對，哪裡能說是語本呢？只能說是言為名本。言語是名字的根本，真正的深理遠離言語，哪裡會有名字呢？『法無有說』，意思是說，真正的理體中沒有言語產生，所以沒有言說。『離覺觀』，是爲了破除情識，顯現理體。覺觀是言語的原因，因為真法中沒有覺觀，所以言語不生，所以沒有言說。粗略的思索叫做『覺』，細緻的思索叫做『觀』。這些都是情識之相，真法超出情識，所以沒有覺觀。問：初禪有覺有觀，中間禪無覺有觀，二禪以上無覺無觀，這與真法離於覺觀有什麼區別？答：真法的體性是寂滅的，本來就不生，所以說是『無』。二禪以上是對治，沒有超出，所以說是『離覺觀』。『法無形』，是辯明理體沒有形相，意思是說，真法中沒有五陰的形相。這是用來說明前面離相的意義，所以說『無相』。『如虛空者』，是用虛空來比喻，從而顯現真法離相。
【English Translation】 English version 『Being apart from characteristics, because there is nothing to be conditioned.』 Here, 『conditioned』 refers to mental conditioning. Characteristics arise from the mind; if the mind does not condition, then characteristics are naturally empty. Both the able and the conditioned are still, therefore it is said to be 『apart from characteristics.』 『Dharma is apart from characteristics』 means that in true principle, there are no characteristics of the five skandhas (form, feeling, perception, mental formations, and consciousness), hence it is called 『Dharma is apart from characteristics.』 『Nothing to be conditioned』 is to break through the attachment to characteristics, thereby revealing the principle. If there were characteristics to be conditioned in true Dharma, it could not be called 『apart from characteristics.』 Because there are no characteristics to be conditioned in true Dharma, it is said that 『Dharma is apart from characteristics.』 Because there is nothing to be conditioned, the conditioning mind also does not exist; both the able and the conditioned are still, therefore one can be apart from characteristics. Another explanation is that 『Dharma is without characteristics』 means there are no characteristics of attachment. Since there is nothing to be conditioned in true Dharma, there are also no characteristics of attachment to be conditioned. Therefore, the Vimalakirti Sutra says: 『Dharma has no attachment, because there is nothing to be conditioned.』 In the following two sentences, the first sentence breaks through names and speech, and the second sentence breaks through mental awareness, accomplishing the previous 『being apart from speech.』 Regarding the first sentence, 『Dharma has no name,』 it means that in true principle, there are no names or words established by delusion. Breaking through speech is to reveal the nameless. Name is the root of speech; because there is no name, speech does not arise. Therefore, it is said 『segment of speech,』 raising the segment of speech to accomplish the nameless. This explanation is incorrect; where can it be said to be the root of speech? It can only be said that speech is the root of name. Speech is the root of names; true profound principle is far from speech, how could there be names? 『Dharma has nothing to be said』 means that in true principle, speech does not arise, therefore there is no speech. 『Being apart from perception and observation』 is to break through emotions and reveal the principle. Perception and observation are the cause of speech; because there is no perception and observation in true Dharma, speech does not arise, therefore there is no speech. Coarse thought is called 『perception,』 and fine thought is called 『observation.』 These are all characteristics of emotion; true Dharma transcends emotion, therefore there is no perception and observation. Question: The first Dhyana (禪) has perception and observation, the intermediate Dhyana has no perception but has observation, and the second Dhyana and above have no perception and no observation. What is the difference between this and true Dharma being apart from perception and observation? Answer: The nature of true Dharma is stillness and extinction, originally not arising, therefore it is said to be 『without.』 The second Dhyana and above are antidotes, not transcending, therefore it is said to be 『apart from perception and observation.』 『Dharma has no form』 is to clarify that principle has no form, meaning that there are no forms of the five skandhas in true Dharma. This is to explain the meaning of being apart from characteristics mentioned earlier, therefore it is said to be 『without characteristics.』 『Like empty space』 is to use empty space as a metaphor, thereby revealing that true Dharma is apart from characteristics.
如世虛空故言如空也。法無戲論者正明理無。理外名言悉成戲論。真法離此名無戲論。以此結前離名之義。故說無戲論。畢竟空者釋以顯無。理絕言論云畢竟空也。上來就陰明法離相。
自下第二就十八界明法離相。文中一十九句。義分為二。初有一句明人無我。后十八句明法無我。就初句中。法無我所者正辯理無。謂真法中無我及所。義如上解。離我所故釋以顯無。下法空中句雖十八相從為三。初有六句。明六根空。法無動下五句明六識空。法離好醜下七句明六塵空。初六句中。前三破相后三即實。就前三中。初句約識以明根空。第二約塵以彰根空。第三約因以顯根空。
就初句中。法無分別者正辯理無。于真法中無有六根。生識了塵名無分別。離諸識故者釋以顯無。於事分齊六根生識。真法之中無此識。故名離諸識。以離諸識故無分別也。又云。無分別者。真法之中無有三種分別。一者自性分別。二者隨念分別。三者計度分別。自性分別者。謂于現世所緣諸行自相行分別。隨念分別。謂于昔曾所受諸行上追念行分別。謂于去來今不現前強思構行分別。八識中唯第六意識具上三分別。自餘七識唯有自性分別。以緣現在故。或可第七末那亦有計度分別。計度執我故。若論體性。依雜心論。計度分別以惠為
【現代漢語翻譯】 現代漢語譯本 『如世虛空故言如空也』，這是說（諸法）就像世間的虛空一樣，所以說它是空性的。『法無戲論者正明理無』，這是爲了說明真理的層面是沒有任何虛妄戲論的。在真理之外所說的任何名言概念，都成了虛妄戲論。真正的佛法離開了這些名言概念，所以說『無戲論』。用『無戲論』來總結前面所說的遠離名相的含義，所以說『無戲論』。『畢竟空者釋以顯無』，用『畢竟空』來解釋並彰顯（諸法）的空性。在真理的層面，言語是無法表達的，所以說是『畢竟空』。以上是從五蘊的角度來說明佛法是離相的。 從下面開始，第二部分是從十八界的角度來說明佛法是離相的。這一部分總共有十九句，可以分為兩個部分來理解。首先有一句是說明人無我，後面的十八句是說明法無我。在第一句中，『法無我所者正辯理無』，這是爲了說明真理的層面是沒有『我』和『我所』的。其含義如前面的解釋。『離我所故釋以顯無』，因為遠離了『我所』，所以說它是空性的。下面的『法空中』這句，雖然有十八種相，但可以歸納為三個部分。首先有六句，是說明六根是空性的；『法無動』下面的五句，是說明六識是空性的；『法離好醜』下面的七句，是說明六塵是空性的。在前面的六句中，前三句是破除（六根的）相狀，后三句是揭示（六根的）實性。在前三句中，第一句是從識的角度來說明根是空性的，第二句是從塵的角度來彰顯根是空性的，第三句是從因的角度來顯現根是空性的。 在第一句中，『法無分別者正辯理無』，這是爲了說明真理的層面是沒有分別的。在真正的佛法中，沒有六根，（六根）產生識，了別塵境，所以說『無分別』。『離諸識故者釋以顯無』，因為遠離了各種識，所以說它是空性的。在事相的層面，六根產生識。在真正的佛法中，沒有這些識，所以說遠離了各種識，因為遠離了各種識，所以沒有分別。還有一種說法，『無分別』是指在真正的佛法中，沒有三種分別。第一種是自性分別，第二種是隨念分別，第三種是計度分別。自性分別是指對於現在所緣的諸行，就其自相而產生的分別。隨念分別是指對於過去曾經經歷過的諸行，追憶而產生的分別。計度分別是指對於過去、未來、現在不現前的（事物），強行思索構想而產生的分別。在八識中，只有第六意識具有以上三種分別，其餘七識只有自性分別，因為它們只緣現在。或者說，第七末那識也可能有計度分別，因為它執著于『我』。如果從體性的角度來說，根據《雜心論》，計度分別是以慧為...
【English Translation】 English version 'As the world is empty, therefore it is said to be empty.' This means that (all dharmas) are like the emptiness of the world, so it is said to be empty in nature. 'Dharma without elaboration clarifies the absence of principle.' This is to explain that there are no false elaborations in the realm of truth. Any concepts or expressions spoken outside of truth become false elaborations. True Dharma is apart from these names and concepts, so it is said to be 'without elaboration.' 'Without elaboration' is used to summarize the meaning of being apart from names mentioned earlier, so it is said to be 'without elaboration.' 'Ultimately empty explains and reveals absence.' 'Ultimately empty' is used to explain and reveal the emptiness of (all dharmas). In the realm of truth, words cannot express it, so it is said to be 'ultimately empty.' The above is from the perspective of the five skandhas to explain that the Dharma is free from characteristics. From below, the second part explains that the Dharma is free from characteristics from the perspective of the eighteen realms. This part has a total of nineteen sentences, which can be understood in two parts. First, there is one sentence explaining the absence of self in persons, and the following eighteen sentences explain the absence of self in dharmas. In the first sentence, 'Dharma without what is mine clarifies the absence of principle.' This is to explain that there is no 'self' and 'what belongs to self' in the realm of truth. The meaning is as explained earlier. 'Because it is apart from what is mine, it explains and reveals absence.' Because it is apart from 'what belongs to self,' it is said to be empty in nature. The following sentence 'Dharma in emptiness,' although there are eighteen aspects, can be summarized into three parts. First, there are six sentences explaining that the six sense organs (六根) are empty; the five sentences below 'Dharma without movement' explain that the six consciousnesses (六識) are empty; the seven sentences below 'Dharma apart from good and bad' explain that the six sense objects (六塵) are empty. In the first six sentences, the first three sentences break the characteristics (of the six sense organs), and the last three sentences reveal the true nature (of the six sense organs). In the first three sentences, the first sentence explains that the sense organs are empty from the perspective of consciousness, the second sentence highlights that the sense organs are empty from the perspective of sense objects, and the third sentence reveals that the sense organs are empty from the perspective of cause. In the first sentence, 'Dharma without discrimination clarifies the absence of principle.' This is to explain that there is no discrimination in the realm of truth. In true Dharma, there are no six sense organs, (the six sense organs) produce consciousness, and discern sense objects, so it is said to be 'without discrimination.' 'Because it is apart from all consciousnesses, it explains and reveals absence.' Because it is apart from various consciousnesses, it is said to be empty in nature. In the realm of phenomena, the six sense organs produce consciousness. In true Dharma, there are no such consciousnesses, so it is said to be apart from various consciousnesses, and because it is apart from various consciousnesses, there is no discrimination. There is also a saying that 'without discrimination' means that in true Dharma, there are no three kinds of discrimination. The first is self-nature discrimination, the second is recollection discrimination, and the third is conceptual discrimination. Self-nature discrimination refers to the discrimination that arises from the inherent characteristics of the phenomena experienced in the present. Recollection discrimination refers to the discrimination that arises from recalling the phenomena experienced in the past. Conceptual discrimination refers to the discrimination that arises from forcibly thinking and constructing (things) that are not present in the past, future, or present. Among the eight consciousnesses, only the sixth consciousness has the above three kinds of discrimination, and the remaining seven consciousnesses only have self-nature discrimination because they only perceive the present. Or, the seventh manas consciousness may also have conceptual discrimination because it clings to 'self.' If viewed from the perspective of nature, according to the Abhidharmasamuccaya, conceptual discrimination is based on wisdom...
體。隨念分別以念為性。分別為覺為性。真法之中既無虛妄八識。所以無此分別也。法無有比者正辯理無。相塵並對名之為比。真法無此稱法無比。無相待者釋以顯無。以無根塵相形待故說為無相待也。或可有無相比。萬法無性何得有待。故顯無。有既不有。無何所無有。有無並空故無相待。如無名指。形長為短。望短為長。性非長短。如是真法體性自空有無性離。故無相待。故中論云。若法待因成。是送還成待。今即無因待。亦無所成法也。法不屬因者。正明理無。於事分齊果從因起。以因攝果名為屬因。真法無此名不屬因。不在緣故釋以顯無。親生名因。疏而助發稱緣。如世諦法。種子為因地水為緣。芽果得生。有緣可在。即可對之說其屬因。無緣可在。知復對誰說為屬因。或可。緣者因之別稱。言不在緣。當知猶是不在因也。不能重言彰不在緣。生不離緣目之為在。真不假緣故曰不在緣。故不屬因也。
自下三句約真如法性實際三義以顯即實。此三何異。于真法中空名為如。有名法性。非有非無說為實際真。云何空。離相離性。云何不空。具佛法故。起信論云。一如實空以顯法體。空無妄故。二如實不空。次顯法體。具足無漏性功德故。云何複名非有非無。有無同體住真實也。又云。法性真如實際此三皆
【現代漢語翻譯】 現代漢語譯本 『體。隨念分別以念為性。分別為覺為性。』在真正的佛法中，既然沒有虛妄的八識，所以也就沒有這些分別了。 『法無有比者』，這是爲了說明真理的層面沒有對待。『相塵並對』才叫做『比』。真正的佛法沒有這些，所以稱之為『法無比』。 『無相待者』，這是爲了通過解釋來顯示『無』。因為沒有根塵相互依存、相互對待，所以說是『無相待』。 或者說，有和無可以相互比較。但萬法本性是空，又怎麼會有對待呢？所以說『無』。『有』既然不是真正的『有』，那麼『無』又從何而來呢？『有』和『無』都是空性的，所以沒有相互對待。就像無名指，形狀長了就顯得短，相對於短的就顯得長，但它的本性並非長短。同樣，真法的體性本來就是空性的，『有』和『無』的自性都已遠離，所以沒有相互對待。因此，《中論》說：『如果法依賴因緣而生，那就是送還給因緣，成為被依賴的對象。現在既然沒有因緣可以依賴，也就沒有所成的法了。』 『法不屬因者』，這是爲了明確說明真理的層面沒有因果關係。在世俗的層面，果是從因產生的，以因包含果，稱為『屬因』。但真正的佛法沒有這些，所以說『不屬因』。 『不在緣故』，這是爲了通過解釋來顯示『無』。親生的叫做『因』，疏遠的輔助引發叫做『緣』。就像世俗的法，種子是因，土地和水是緣，芽和果才能生長。有『緣』存在，就可以相對地說它屬於『因』。如果沒有『緣』存在，又對誰說它屬於『因』呢？或者說，『緣』是『因』的另一種稱呼。說『不在緣』，應當知道也就是『不在因』。不能重複說『不在緣』，是爲了彰顯『不在緣』的含義。生不離緣，就稱之為『在』。真如不依賴緣，所以說『不在緣』。因此，『不屬因』。 下面三句是從真如（Tathata，事物的真實本性）、法性（Dharmata，法的本性）、實際（Bhūtatathatā，真實的實際）這三個方面來顯示『即實』。這三者有什麼不同呢？在真法中，空被稱為『如』，有名為『法性』，非有非無被稱為『實際』。什麼是空？遠離相和性。什麼是不空？具足佛法。因此，《起信論》說：『一、如實空，是爲了顯示法體，因為空沒有虛妄。二、如實不空，是爲了顯示法體，具足無漏的自性和功德。』為什麼又稱為非有非無呢？因為『有』和『無』同體，安住在真實之中。』又說：『法性、真如、實際，這三者都…』
【English Translation】 English version 『The nature of following-thought discrimination is thought itself. The nature of discrimination is awareness itself.』 In true Dharma, since there are no false eight consciousnesses, there are no such discriminations. 『Dharma is incomparable』 is to explain that there is no duality in the realm of truth. Only when 『sense objects and defilements are paired』 is it called 『comparison.』 True Dharma does not have these, so it is called 『Dharma is incomparable.』 『Without dependence』 is to explain 『non-existence』 through interpretation. Because there are no roots and dusts that rely on each other and are interdependent, it is said to be 『without dependence.』 Or, existence and non-existence can be compared. But the nature of all dharmas is emptiness, so how can there be dependence? Therefore, it is said to be 『without.』 Since 『existence』 is not truly 『existence,』 then where does 『non-existence』 come from? 『Existence』 and 『non-existence』 are both empty, so there is no interdependence. Like the ring finger, its shape appears long when compared to short, and appears long relative to short, but its nature is neither long nor short. Similarly, the essence of true Dharma is inherently empty, and the self-nature of 『existence』 and 『non-existence』 are both far removed, so there is no interdependence. Therefore, the Madhyamaka-karika says: 『If a dharma arises dependent on conditions, then it is returning to the conditions, becoming an object of dependence. Now, since there are no conditions to rely on, there is no dharma that is formed.』 『Dharma does not belong to causes』 is to clearly state that there is no causality in the realm of truth. In the mundane realm, the effect arises from the cause, and the cause contains the effect, which is called 『belonging to the cause.』 But true Dharma does not have these, so it is said to 『not belong to causes.』 『Not being in conditions』 is to explain 『non-existence』 through interpretation. What is directly born is called 『cause,』 and what indirectly assists and initiates is called 『condition.』 Like mundane dharmas, the seed is the cause, and the soil and water are the conditions, so that the sprout and fruit can grow. If 『conditions』 exist, it can be said to belong to the 『cause.』 If no 『conditions』 exist, then to whom can it be said to belong to the 『cause?』 Or, 『condition』 is another name for 『cause.』 Saying 『not being in conditions』 should be understood as 『not being in cause.』 The phrase 『not being in conditions』 is not repeated to highlight the meaning of 『not being in conditions.』 Being born cannot be separated from conditions, so it is called 『being in.』 True Thusness does not rely on conditions, so it is said to be 『not being in conditions.』 Therefore, it 『does not belong to causes.』 The following three sentences use the three meanings of Tathata (真如, the true nature of things), Dharmata (法性, the nature of Dharma), and Bhūtatathatā (實際, the true reality) to show 『is reality.』 What are the differences between these three? In true Dharma, emptiness is called 『Thusness (如),』 having a name is called 『Dharmata (法性),』 and neither existence nor non-existence is called 『Bhūtatathatā (實際).』 What is emptiness? It is being apart from characteristics and nature. What is non-emptiness? It is being complete with the Buddha Dharma. Therefore, the Awakening of Faith says: 『First, true emptiness is to reveal the Dharma body, because emptiness has no falsehood. Second, true non-emptiness is to reveal the Dharma body, being complete with unconditioned nature and merit.』 Why is it also called neither existence nor non-existence? Because 『existence』 and 『non-existence』 are of the same essence, abiding in reality.』 It also says: 『Dharmata, Tathata, Bhūtatathatā, these three are all…』
是實相異名。如實不變名。如是諸法因名為法性。窮其際畔稱實際也。初中法同法性者。當相正辯。如來藏中一切佛法名為法性。所辯真法與彼一體。一而不異故說為同。入諸法故者釋以顯同。入猶順也。由順諸法故同一性。此諸法等即是無漏性功德法。非是五陰事法也。故無垢稱云。法同法性入法界故。問。法體既一。云何名順名入耶。答。體性雖一義門恒別義別體。同得云順入。下皆同爾。法隨於如者。遠云。當相正辯不異真如義也。法界雖別。空理不殊。故說為如。所辯之法順彼如理故名為隨。此與如一。何故言隨。義如前解。門別體同故得說隨。前同此。隨言左右耳也。無所隨者釋成隨義。以于有法無所隨故。故隨如也。或可。非但不隨於有。亦不隨於無。離有離無故隨如也。又云。若便如外有法即有所隨。一切皆如無所隨也。法住實際者當相正辯。際謂際畔處之別稱。窮盡之處名為實際。所辯真法即于實際名之為住。前隨此住亦左右耳。諸邊不動釋成住義。不為有無二邊傾動故住實際也。故智度論云。般若波羅蜜猶如大火聚四邊不可觸。遠離於四句。談云。實外有妄即是邊是動。即妄恒真故無邊可動也。
自下五句明識空中。前二破相。后三即實。前兩句中初句約塵以明識空。后句正就識體明空。初
句中法無動搖者。正明理無。六識之心往來取塵名為動搖。真法常住不同於彼名不動搖。不依六塵者。類以顯無。不同六識依六塵生故無動搖。或可。妄識取境為塵吹心名為動搖。真心離念雖緣萬品緣無所緣故無動搖也。法無去來者。正明理無。六識之心三世流轉名為去來。去是過去。來是未來。真法離此故無去來。常不住者。釋以顯無。現在名住。若便真法曾住現在故可對之說去說來。法無現住。知復望何說來說去。此二遣相下三即實。法順空者順空門也。隨無相無相門也。應無作無作門也。依中邊論。空有三種。一無體空。即分別性一向無體。二不如空。即依他性緣生不實不同分別一向無也。三自性空。即真實性即上二性無相無生為自性空。無相亦三。一無人相。二無法相。三無執空分別之相。無愿亦三。三相空故故無三愿。同一無性故名順空。即隨即應綺互言爾。類通萬法悉入三空。
自下七句明塵空中。初有四句正就塵體以說其空。次有一句約根辯空。次有一句約就塵體以明其空。末後一句約識彰空。就初句中法離好醜者。遠云。明離相也。於事分齊塵有美惡。美名為好。惡稱為丑。真法離此故無好醜。莊云。善法為好。不善為丑。法無善惡。有何好醜。睿云。實智為好。無明為丑。真法性空。何好何
【現代漢語翻譯】 現代漢語譯本： 『句中法無動搖者』，正是說明真理沒有動搖。六識之心往來於外，攀取塵境，這叫做動搖。真法恒常存在，不同於六識，所以稱為不動搖。『不依六塵者』，這是用類比來顯示真法沒有動搖。六識依賴六塵而生，所以有動搖，而真法不依賴六塵，所以沒有動搖。或者可以這樣理解，虛妄的意識攀取外境作為塵埃，塵埃吹動心識，這叫做動搖。真心遠離妄念，雖然因緣于萬物，但因緣而無所緣，所以沒有動搖。『法無去來者』，正是說明真理沒有去來。六識之心在過去、現在、未來三世流轉，這叫做去來。去是過去，來是未來。真法脫離了這些，所以沒有去來。『常不住者』，這是用解釋來顯示真法沒有常住。現在叫做住。如果真法曾經停留在現在，那麼就可以針對它說去說來。法沒有現在停留的狀態，知道這一點，還期望說什麼來什麼去呢？以上這兩種說法是爲了去除表象，下面三種說法是直指實相。『法順空者』，是順應空門。『隨無相』，是隨順無相門。『應無作』，是應和無作門。依照《中邊分別論》，空有三種：第一種是無體空，也就是分別性的事物，一向沒有自體。第二種是不如空，也就是依他起性，因緣生起而不真實，不同於分別性一向沒有自體。第三種是自性空，也就是真實性，即上面兩種性質的無相、無生，作為自性空。無相也有三種：一是無人相，二是無法相，三是無執著空分別之相。無愿也有三種，因為三相皆空，所以沒有三種愿。因為同一于無自性，所以叫做順空。即是隨即應和，交錯而言。總括萬法，都進入這三種空性。
從下面七句開始，闡明塵空中。最初四句是直接就塵的本體來說明其空性。接下來一句是就根來說明空性。再接下來一句是就塵的本體來說明其空性。最後一句是就識來彰顯空性。就第一句『法離好醜者』來說，遠法師說，這是說明遠離相。在事物區分上，塵有美有丑，美的叫做『好』，醜的叫做『丑』。真法脫離了這些，所以沒有好醜。莊法師說，善法是好，不善法是醜。法沒有善惡，哪裡有什麼好醜？睿法師說，實在的智慧是好，無明是醜。真法的體性是空，哪裡有什麼好醜？
【English Translation】 English version: 『The phrase 『the Dharma in the sentence is without wavering』 directly clarifies that the principle is without wavering. The mind of the six consciousnesses goes back and forth, grasping at the dust, which is called wavering. The true Dharma is constant and different from that, so it is called non-wavering. 『Not relying on the six dusts』 uses analogy to show that the Dharma is without wavering. The six consciousnesses arise relying on the six dusts, so there is wavering, while the true Dharma does not rely on the six dusts, so there is no wavering. Or it can be understood this way: the deluded consciousness grasps at the environment as dust, and the dust blows the mind, which is called wavering. The true mind is free from thoughts, although it is conditioned by all things, it is conditioned without anything to be conditioned, so there is no wavering. 『The Dharma is without coming and going』 directly clarifies that the principle is without coming and going. The mind of the six consciousnesses flows in the three times of past, present, and future, which is called coming and going. Going is the past, coming is the future. The true Dharma is free from these, so there is no coming and going. 『Constantly not abiding』 explains and shows that the Dharma is not constantly abiding. The present is called abiding. If the true Dharma had ever stayed in the present, then one could speak of going and coming in relation to it. The Dharma has no present state of abiding, knowing this, what hope is there to speak of coming and going? The above two statements are to remove appearances, and the following three statements directly point to reality. 『The Dharma accords with emptiness』 accords with the gate of emptiness. 『Following no-form』 follows the gate of no-form. 『Responding to no-action』 responds to the gate of no-action. According to the Madhyāntavibhāga (Treatise on Discriminating the Middle and the Extremes), there are three types of emptiness: the first is emptiness of no-essence, which is the discriminative nature, which has no essence at all. The second is emptiness of other-dependent, which is the other-dependent nature, arising from conditions and not real, unlike the discriminative nature which has no essence at all. The third is emptiness of self-nature, which is the true nature, that is, the no-form and no-birth of the above two natures, as emptiness of self-nature. No-form also has three aspects: first, no-person-form (pudgala-lakshana); second, no-dharma-form (dharma-lakshana); and third, no-attachment to the form of emptiness of discrimination. No-wish also has three aspects, because the three forms are empty, so there are no three wishes. Because it is the same in no-self-nature, it is called according with emptiness. That is, immediately responding and echoing, speaking in an intertwined manner. Generally, all dharmas enter these three emptinesses.
From the following seven sentences, the emptiness in the dust is explained. The first four sentences directly explain the emptiness of the substance of the dust. The next sentence explains the emptiness in terms of the root. The next sentence explains the emptiness in terms of the substance of the dust. The last sentence reveals the emptiness in terms of consciousness. Regarding the first sentence 『The Dharma is free from good and bad』, Dharma Master Yuan said that this explains being free from form. In the distinction of things, dust has beauty and ugliness, beauty is called 『good』, and ugliness is called 『bad』. The true Dharma is free from these, so there is no good or bad. Dharma Master Zhuang said that good Dharma is good, and bad Dharma is bad. The Dharma has no good or bad, so what is good or bad? Dharma Master Rui said that real wisdom is good, and ignorance is bad. The nature of the true Dharma is empty, so what is good or bad?
丑也。法無增損者。遠云。明離塵用。順益名增。違情稱損。真法離此名無增損。睿云。若生即增。若滅即損。法無生滅故離增損。莊云。無相真法有佛無佛。其性常住無有二相。如來說法普度眾生。滅盡法亦不減。涅槃亦不增也。法無生滅。法無歸者明離塵體。六塵之體有起有盡。說為生滅。屬人曰歸。真法離此故無生滅亦無所歸。又云。生滅從緣而無體性。雖生不生。雖滅不滅。法若有生即歸於滅。以其無生故無歸滅也。法過眼耳鼻舌身心者。約對六根以明塵空。於事分齊六塵是其六根所行。二乘不名為過。真中無塵。眼等不及故名過。法無高下常住不動者。還就塵體以辯其空。於事分齊塵有勝劣。上地塵勝為高。下地塵劣為下。三界俱空。真法離此故無高下。又在聖不高。居凡不下。以法性平等體無高下也。生死為下。涅槃為高。空法之中無生死故無下。無涅槃故無高也。常住不動釋無高下也。法離觀行者。約識辯空。於事分齊塵為識緣。不離觀行。于真法中無塵可緣。是故名離一切觀行。問。真法既離觀行。無分別智豈不緣如。答言。離觀行者。謂離凡夫二乘有相觀心緣真不及所言離。若望真智緣亦不離行也。或可。無分別智雖復緣如亦離觀行。何以故。智證如時不取如相。所以言離。或可。智雖緣如。緣無
【現代漢語翻譯】 現代漢語譯本 丑也（醜陋）。法無增損者（佛法沒有增減）。遠法師說：『明白遠離塵世的功用，順應增益的就稱為增，違背情理的就稱為損。真正的佛法脫離這些，所以說沒有增減。』 睿法師說：『如果產生就是增，如果滅亡就是損。佛法沒有生滅，所以脫離增損。』 莊法師說：『無相的真法，無論有沒有佛，它的本性都是常住不變的，沒有兩種不同的狀態。如來說法是爲了普遍度化眾生，即使滅盡了煩惱，佛法也不會減少；證得涅槃，佛法也不會增加。』 佛法沒有生滅，佛法沒有歸宿，說明它脫離了塵世的本體。六塵的本體有產生有終結，所以說是生滅。依附於人就說是歸宿。真法脫離這些，所以沒有生滅，也沒有歸宿。又說：『生滅是因緣和合而產生的，沒有自體。雖然有生，但實際上沒有生；雖然有滅，但實際上沒有滅。』 佛法如果有生，就會歸於滅。因為它沒有生，所以沒有歸滅。 佛法超越眼、耳、鼻、舌、身、意（六根）的境界，這是通過與六根相對來闡明塵世的空性。在事物的界限上，六塵是六根所接觸的對象。二乘（聲聞乘和緣覺乘）的修行者不能說超越了六根。在真法中沒有塵埃，眼等六根無法觸及，所以說是超越。 佛法沒有高下，常住不動，這還是就塵世的本體來辨析它的空性。在事物的界限上，塵埃有勝劣之分。上界天的塵埃殊勝，所以為高；地獄天的塵埃低劣，所以為下。三界都是空性的，真法脫離這些，所以沒有高下。又說，在聖人那裡不顯得高，在凡人那裡不顯得低。因為法性平等，本體沒有高下。生死為下，涅槃為高。在空性佛法中，沒有生死，所以沒有下；沒有涅槃，所以沒有高。常住不動，解釋了沒有高下。 佛法脫離觀行，這是通過意識來辨析空性。在事物的界限上，塵埃是意識所緣的對象，不能脫離觀行。在真法中，沒有塵埃可以作為所緣的對象，所以說脫離一切觀行。 問：真法既然脫離觀行，那麼無分別智難道不緣如（真如）嗎？答：說脫離觀行，是指脫離凡夫和二乘有相的觀心，他們緣真如而不能達到，所以說脫離。如果從真智的角度來說，緣如也是不脫離觀行的。或者可以這樣說，無分別智雖然緣如，也脫離了觀行。為什麼呢？因為智慧證悟真如的時候，不執取真如的相狀，所以說是脫離。或者可以這樣說，智慧雖然緣如，但所緣的如是無相的。
【English Translation】 English version 'Ugly'. The Dharma has no increase or decrease. Master Yuan said: 'Clearly separating from the function of dust, conforming to benefit is called increase, and violating emotions is called decrease. True Dharma is separate from these, so it is said that there is no increase or decrease.' Master Rui said: 'If there is birth, there is increase; if there is extinction, there is decrease. The Dharma has no birth or extinction, so it is separate from increase and decrease.' Master Zhuang said: 'The true Dharma of no-form, whether there is a Buddha or not, its nature is constant and unchanging, without two different states. The Tathagata preaches the Dharma to universally liberate sentient beings. Even if afflictions are extinguished, the Dharma will not decrease; attaining Nirvana, the Dharma will not increase.' The Dharma has no birth or extinction, and the Dharma has no return, indicating that it is separate from the essence of dust. The essence of the six dusts has arising and ceasing, so it is said to be birth and extinction. Attaching to people is called return. True Dharma is separate from these, so there is no birth or extinction, nor is there any return. It is also said: 'Birth and extinction arise from conditions and have no self-nature. Although there is birth, there is actually no birth; although there is extinction, there is actually no extinction.' If the Dharma has birth, it will return to extinction. Because it has no birth, there is no return to extinction. The Dharma transcends the realm of the eyes, ears, nose, tongue, body, and mind (the six senses). This is to clarify the emptiness of the dust by contrasting it with the six senses. In the realm of things, the six dusts are the objects that the six senses come into contact with. Practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot say that they have transcended the six senses. In the true Dharma, there is no dust, and the eyes and other six senses cannot reach it, so it is said to be transcendent. The Dharma has no high or low, and is constant and unmoving. This is still to distinguish its emptiness based on the essence of the dust. In the realm of things, dust has superior and inferior distinctions. The dust of the upper realms is superior, so it is high; the dust of the lower realms is inferior, so it is low. The three realms are all empty, and the true Dharma is separate from these, so there is no high or low. It is also said that it does not appear high in the presence of sages, nor does it appear low in the presence of ordinary people. Because the Dharma-nature is equal, the essence has no high or low. Birth and death are low, and Nirvana is high. In the empty Dharma, there is no birth and death, so there is no low; there is no Nirvana, so there is no high. Constant and unmoving explains the absence of high and low. The Dharma is separate from contemplation and practice. This is to distinguish emptiness through consciousness. In the realm of things, dust is the object of consciousness, and cannot be separated from contemplation and practice. In the true Dharma, there is no dust that can be taken as an object, so it is said to be separate from all contemplation and practice. Question: Since the true Dharma is separate from contemplation and practice, doesn't non-discriminating wisdom cognize Suchness (Tathatā)? Answer: Saying that it is separate from contemplation and practice means that it is separate from the contemplation of form by ordinary people and those of the Two Vehicles, who cognize Suchness but cannot reach it, so it is said to be separate. If viewed from the perspective of true wisdom, cognizing Suchness is also not separate from contemplation and practice. Or it can be said that although non-discriminating wisdom cognizes Suchness, it is also separate from contemplation and practice. Why? Because when wisdom realizes Suchness, it does not grasp the characteristics of Suchness, so it is said to be separate. Or it can be said that although wisdom cognizes Suchness, the Suchness that is cognized is without form.
所緣。亦離觀行也。上來別教也。法相如是豈可說乎者。以理返責牒前所辯名法也。是名相俱絕心行亦無。豈可宣說。上來約就所說法體以教。
自下第二約能說儀式以教。于中有三。一說儀。二離失具德。三勸說。初說儀有二。一法。二喻。法中無說無示者。遠云。明無說人。將言對法名說。宣法對人名示。理中無此名無說示。其聽法者。無聞無得明無聽人。以耳對言名聞。以聞解法名得。理中無此名無聞得。諺云。夫說法者明法非無。無說無示彰法非有。非有故離常。非無故離段。非有非無即離段常。是名正說。其聽法者明法非無。無聞無得彰法非有。非有離常非無段。離段常名曰正聞。又云。說時離言故云無說。以法示人。實法性空。示無所示。故云無示。無聞無得者。常聞正法。以法體空故曰無聞。依聞而證。證得實法。法體性空。得而不得故名不得。測云。實相法體無名故不可說。無相故不可示。不可說故無聞。不可示故無得也。又云。宣說諸法無有實說故稱不說。以法示人無有實示故云無示。耳聞正法無有實聞故名無聞。解心得法無有實得云無得。此離遍計情執也。故無垢稱經云。夫說法者一切皆是增益損減。其聽法者亦復皆是增益損減。莊云。論說法之人多有示之心。聽法之徒並有聞得之相。今
【現代漢語翻譯】 現代漢語譯本：所緣（所觀注的對象）也離開了觀行（能觀的智慧）。以上是別教（區別于其他教派的教義）。法相（諸法的表象）既然如此，怎麼可以用言語表達呢？這是用理反過來責問，對應前面所辯論的名法（名稱和概念）。這是名相（名稱和表象）都斷絕，心行（心的活動）也沒有。怎麼可以宣說呢？以上是就所說法的本體來教導。
從下面開始是第二部分，關於能說法的儀式來教導。其中有三點：一是說法的儀式，二是遠離過失具備功德，三是勸請說法。首先是說法的儀式，有法和比喻兩種。法中『無說無示』指的是：遠法師說，闡明沒有說法的人。用言語對應法，叫做『說』；宣揚法對應人，叫做『示』。真理中沒有這些，所以叫做『無說無示』。那些聽法的人，『無聞無得』，闡明沒有聽法的人。用耳朵對應言語，叫做『聞』；用聽聞來理解法，叫做『得』。真理中沒有這些，所以叫做『無聞無得』。俗話說，說法的人闡明法不是沒有，『無說無示』彰顯法不是有。不是有，所以遠離常（永恒不變）；不是無，所以遠離斷（徹底消失）。非有非無，就是遠離斷常，這叫做正說。那些聽法的人闡明法不是沒有，『無聞無得』彰顯法不是有。不是有，所以遠離常；不是無，所以遠離斷。遠離斷常，叫做正聞。又說，說法時離開言語，所以說『無說』。用佛法開示他人，但實際法性本空，開示了也等於沒有開示，所以說『無示』。『無聞無得』指的是，常常聽聞正法，因為法的本體是空性的，所以叫做『無聞』。依靠聽聞而證悟，證悟得到真實的法，但法的本體是空性的，得到了也等於沒有得到，所以叫做『不得』。測法師說，實相（真實的表象）的法體沒有名稱，所以不可以言說；沒有相狀，所以不可以開示。不可以言說，所以沒有聽聞；不可以開示，所以沒有獲得。又說，宣說諸法，沒有真實的宣說，所以稱作『不說』。用佛法開示他人，沒有真實的開示，所以叫做『無示』。耳朵聽聞正法，沒有真實的聽聞，所以叫做『無聞』。理解心得法，沒有真實的獲得，所以叫做『無得』。這是遠離普遍計度的情執。所以《維摩詰經》說，說法的人一切都是增益（增加）或損減（減少），聽法的人也同樣是增益或損減。莊法師說，論說法的之人多有開示之心，聽法的人都具有聽聞和獲得之相。現在
English version: The object of perception (所緣, suo yuan, the object of contemplation) is also apart from the practice of contemplation (觀行, guan xing, the wisdom that contemplates). The above is the distinctive teaching (別教, bie jiao, a doctrine that distinguishes itself from other schools). Since the characteristics of phenomena (法相, fa xiang, the appearances of all things) are such, how can they be expressed in words? This is using reason to question back, corresponding to the previously debated name and dharma (名法, ming fa, names and concepts). This is where names and appearances (名相, ming xiang, names and appearances) are both cut off, and mental activities (心行, xin xing, activities of the mind) are also absent. How can it be proclaimed? The above is teaching based on the substance of the dharma being taught.
From below begins the second part, teaching about the rituals of being able to speak the Dharma. There are three points in it: first, the rituals of speaking the Dharma; second, being free from faults and possessing virtues; and third, encouraging the speaking of the Dharma. First, the rituals of speaking the Dharma, there are two types: dharma and metaphor. In the dharma, 'no speaking, no showing' refers to: Dharma Master Yuan said, clarifying that there is no person speaking the Dharma. Using words to correspond to the Dharma is called 'speaking'; proclaiming the Dharma to correspond to people is called 'showing'. There are none of these in the truth, so it is called 'no speaking, no showing'. Those who listen to the Dharma, 'no hearing, no gaining', clarifying that there is no person listening to the Dharma. Using the ears to correspond to words is called 'hearing'; using hearing to understand the Dharma is called 'gaining'. There are none of these in the truth, so it is called 'no hearing, no gaining'. As the saying goes, the person speaking the Dharma clarifies that the Dharma is not non-existent, 'no speaking, no showing' manifests that the Dharma is not existent. Not existent, therefore it is apart from permanence (常, chang, eternal unchanging); not non-existent, therefore it is apart from annihilation (斷, duan, complete disappearance). Neither existent nor non-existent, is apart from permanence and annihilation, this is called correct speaking. Those who listen to the Dharma clarify that the Dharma is not non-existent, 'no hearing, no gaining' manifests that the Dharma is not existent. Not existent, therefore it is apart from permanence; not non-existent, therefore it is apart from annihilation. Being apart from permanence and annihilation, is called correct hearing. It is also said that when speaking the Dharma, one is apart from words, so it is said 'no speaking'. Using the Dharma to enlighten others, but in reality, the nature of the Dharma is empty, enlightening is equal to not enlightening, so it is said 'no showing'. 'No hearing, no gaining' refers to, constantly hearing the correct Dharma, because the substance of the Dharma is emptiness, so it is called 'no hearing'. Relying on hearing to realize, realizing and obtaining the true Dharma, but the substance of the Dharma is emptiness, obtaining is equal to not obtaining, so it is called 'no gaining'. Dharma Master Ce said, the substance of true appearance (實相, shi xiang, the true appearance) has no name, so it cannot be spoken; it has no form, so it cannot be shown. It cannot be spoken, so there is no hearing; it cannot be shown, so there is no obtaining. It is also said that proclaiming all dharmas, there is no true proclamation, so it is called 'no speaking'. Using the Dharma to enlighten others, there is no true enlightenment, so it is called 'no showing'. The ears hear the correct Dharma, there is no true hearing, so it is called 'no hearing'. Understanding and obtaining the Dharma in the mind, there is no true obtaining, so it is called 'no gaining'. This is being apart from the emotional attachments of universal calculation. Therefore, the Vimalakirti Sutra says that everything the speaker of the Dharma does is either increasing or decreasing, and the listener of the Dharma is also increasing or decreasing. Dharma Master Zhuang said that those who discuss the Dharma often have the intention of enlightening, and those who listen to the Dharma all have the appearance of hearing and obtaining. Now
【English Translation】 The object of perception (所緣, suo yuan, the object of contemplation) is also apart from the practice of contemplation (觀行, guan xing, the wisdom that contemplates). The above is the distinctive teaching (別教, bie jiao, a doctrine that distinguishes itself from other schools). Since the characteristics of phenomena (法相, fa xiang, the appearances of all things) are such, how can they be expressed in words? This is using reason to question back, corresponding to the previously debated name and dharma (名法, ming fa, names and concepts). This is where names and appearances (名相, ming xiang, names and appearances) are both cut off, and mental activities (心行, xin xing, activities of the mind) are also absent. How can it be proclaimed? The above is teaching based on the substance of the dharma being taught.
From below begins the second part, teaching about the rituals of being able to speak the Dharma. There are three points in it: first, the rituals of speaking the Dharma; second, being free from faults and possessing virtues; and third, encouraging the speaking of the Dharma. First, the rituals of speaking the Dharma, there are two types: dharma and metaphor. In the dharma, 'no speaking, no showing' refers to: Dharma Master Yuan said, clarifying that there is no person speaking the Dharma. Using words to correspond to the Dharma is called 'speaking'; proclaiming the Dharma to correspond to people is called 'showing'. There are none of these in the truth, so it is called 'no speaking, no showing'. Those who listen to the Dharma, 'no hearing, no gaining', clarifying that there is no person listening to the Dharma. Using the ears to correspond to words is called 'hearing'; using hearing to understand the Dharma is called 'gaining'. There are none of these in the truth, so it is called 'no hearing, no gaining'. As the saying goes, the person speaking the Dharma clarifies that the Dharma is not non-existent, 'no speaking, no showing' manifests that the Dharma is not existent. Not existent, therefore it is apart from permanence (常, chang, eternal unchanging); not non-existent, therefore it is apart from annihilation (斷, duan, complete disappearance). Neither existent nor non-existent, is apart from permanence and annihilation, this is called correct speaking. Those who listen to the Dharma clarify that the Dharma is not non-existent, 'no hearing, no gaining' manifests that the Dharma is not existent. Not existent, therefore it is apart from permanence; not non-existent, therefore it is apart from annihilation. Being apart from permanence and annihilation, is called correct hearing. It is also said that when speaking the Dharma, one is apart from words, so it is said 'no speaking'. Using the Dharma to enlighten others, but in reality, the nature of the Dharma is empty, enlightening is equal to not enlightening, so it is said 'no showing'. 'No hearing, no gaining' refers to, constantly hearing the correct Dharma, because the substance of the Dharma is emptiness, so it is called 'no hearing'. Relying on hearing to realize, realizing and obtaining the true Dharma, but the substance of the Dharma is emptiness, obtaining is equal to not obtaining, so it is called 'no gaining'. Dharma Master Ce said, the substance of true appearance (實相, shi xiang, the true appearance) has no name, so it cannot be spoken; it has no form, so it cannot be shown. It cannot be spoken, so there is no hearing; it cannot be shown, so there is no obtaining. It is also said that proclaiming all dharmas, there is no true proclamation, so it is called 'no speaking'. Using the Dharma to enlighten others, there is no true enlightenment, so it is called 'no showing'. The ears hear the correct Dharma, there is no true hearing, so it is called 'no hearing'. Understanding and obtaining the Dharma in the mind, there is no true obtaining, so it is called 'no gaining'. This is being apart from the emotional attachments of universal calculation. Therefore, the Vimalakirti Sutra says that everything the speaker of the Dharma does is either increasing or decreasing, and the listener of the Dharma is also increasing or decreasing. Dharma Master Zhuang said that those who discuss the Dharma often have the intention of enlightening, and those who listen to the Dharma all have the appearance of hearing and obtaining. Now
言說法之者無說無示。終日談論未曾有說。終日誨導未曾示人。非是杜口不說不示也。其聽法者無聞無得。終日聽法而未曾聞。如海吞流。未曾有得。非是塞耳不聽以為無聞。非是都無所獲以為無得。良由聞者畢竟凈也。故思益經云。若有菩薩於此眾中作是念。今說是法。當知是人即非聽法。所以者何。不聽法者乃為聽法也。譬如幻士為幻人說法。當建是意。說法者此舉喻況譬如幻士明無說人。為幻人說法明無聽者。非謂法無名相即無說。聽之者人我性空。誰為說。聽之者當建是意。如幻士為幻人說也。
當了已下第二明其說法之德。翻前四失以明四德。當了根者。第一彰說法人知根之德。明瞭眾生根利鈍故。善於知見者。二明證法之德。證深法故無所掛礙。大悲心者第三明大悲之德。善為眾生演大乘故。大乘之法拔苦盡原。所以成悲也。報佛恩者。四明報恩之德。善教眾生髮菩薩心自致成佛。成佛即有法。有法即化眾生。是其僧寶展轉相教。故名三寶不段即報佛恩也。
然後說法者。第三識儀離失勸如法說也。
維摩詰說是法時者。上來第二教教呵竟。
此下第三明八百居士發心。是其教益我無已下第四結不堪也。
佛告迦葉者是性。翻為飲光。飲光是古仙名。此仙身有光明能飲諸
【現代漢語翻譯】 現代漢語譯本： 說法的人實際上是無說無示的。終日談論，實際上未曾說過什麼；終日教誨引導，實際上未曾向人展示什麼。這並非是閉口不說、不作任何指示。而聽法的人實際上是無聞無得的。終日聽法，實際上未曾聽聞；如同大海吞納河流，實際上未曾有所得。這並非是堵塞耳朵不聽，就以為是無聞；並非是完全沒有收穫，就以為是無所得。實在是由於聽法者的心畢竟清凈的緣故。《思益經》說：『若有菩薩於此眾中作是念，今說是法，當知是人即非聽法。』為什麼呢？不聽法的人，才是真正聽法的人。譬如幻術師為幻化出來的人說法，應當建立這樣的意念：說法者，這只是舉個比喻，就像幻術師一樣，說明實際上沒有說法的人；為幻人說法，說明實際上沒有聽法的人。並非說法本身沒有名相，就等於沒有說法。聽法的人，人我和合的自性本空，誰在說法呢？聽法的人應當建立這樣的意念，就像幻術師為幻人說法一樣。 應當瞭解以下第二點，說明說法的功德。反過來用前述的四種過失來闡明四種功德。『當了根者』，第一點彰顯說法的人具有了解根性的功德，因為他能明瞭眾生的根性是銳利還是遲鈍。『善於知見者』，第二點說明證法的功德，因為他證悟了甚深的佛法，所以沒有任何掛礙。『大悲心者』，第三點說明大悲心的功德，因為他善於為眾生演說大乘佛法。大乘佛法能夠拔除痛苦的根源，所以成就了大悲心。『報佛恩者』，第四點說明報恩的功德，因為他善於教導眾生髮起菩薩心，最終成就佛果。成就佛果就有了佛法，有了佛法就能教化眾生，這是僧寶輾轉相教，所以稱為三寶不斷絕，這就是報佛恩。 然後說法的人，第三點是認識到儀軌，遠離過失，勸勉如法宣說。 『維摩詰說是法時』，以上是第二部分，教誡和呵斥完畢。 以下是第三部分，說明八百居士發菩提心。『是我無已下』是第四部分，總結不堪勝任。 『佛告迦葉者是性』，翻譯為飲光（Kasyapa）。飲光是古代仙人的名字。這位仙人身上有光明，能夠飲用各種光芒。
【English Translation】 English version: The one who speaks the Dharma (law, teaching) actually has nothing to say and nothing to show. Though talking all day long, in reality, nothing has been said; though teaching and guiding all day long, in reality, nothing has been shown to anyone. This is not about shutting one's mouth and not speaking or showing anything. And the one who listens to the Dharma actually has nothing to hear and nothing to gain. Though listening to the Dharma all day long, in reality, nothing has been heard; like the ocean swallowing rivers, in reality, nothing has been gained. This is not about blocking one's ears and not listening, thinking that there is nothing to hear; not about having no gain at all, thinking that there is nothing to gain. It is truly because the mind of the listener is ultimately pure. The Siyi Sutra says: 'If there is a Bodhisattva in this assembly who thinks, 'Now this Dharma is being spoken,' know that this person is not listening to the Dharma.' Why? The one who does not listen to the Dharma is the one who truly listens to the Dharma. For example, a magician speaks the Dharma to illusory people. One should establish this thought: the speaker of the Dharma is just an analogy, like a magician, illustrating that there is actually no speaker; speaking the Dharma to illusory people illustrates that there is actually no listener. It is not that the Dharma itself has no name and form, which equals no speaking. The one who listens to the Dharma, the nature of the union of self and others is inherently empty, who is speaking? The one who listens to the Dharma should establish this thought, just like a magician speaking the Dharma to illusory people. One should understand the following second point, which explains the merits of speaking the Dharma. Conversely, use the aforementioned four faults to elucidate the four merits. 'Understanding the roots' is the first point, highlighting the merit of the Dharma speaker in understanding the roots, because he can understand whether the roots of sentient beings are sharp or dull. 'Good at knowledge and insight' is the second point, explaining the merit of proving the Dharma, because he has realized the profound Dharma, so there are no obstacles. 'Great compassionate heart' is the third point, explaining the merit of great compassion, because he is good at expounding the Mahayana Dharma for sentient beings. The Mahayana Dharma can eradicate the root of suffering, so it achieves great compassion. 'Repaying the Buddha's kindness' is the fourth point, explaining the merit of repaying kindness, because he is good at teaching sentient beings to generate the Bodhi mind and ultimately achieve Buddhahood. Achieving Buddhahood means having the Dharma, and having the Dharma means being able to transform sentient beings. This is the Sangha treasure teaching each other in turn, so it is called the Three Jewels (Buddha, Dharma, Sangha) not being cut off, which is repaying the Buddha's kindness. Then, the one who speaks the Dharma, the third point is to recognize the rituals, stay away from faults, and encourage speaking the Dharma according to the Dharma. 'When Vimalakirti spoke this Dharma,' the above is the second part, the admonishment and rebuke are completed. The following is the third part, explaining that eight hundred laymen generated the Bodhi mind. 'Is me no below' is the fourth part, summarizing the inability to be competent. 'The Buddha told Kasyapa (迦葉) this nature', translated as Drinking Light (飲光). Drinking Light is the name of an ancient immortal. This immortal has light on his body and can drink all kinds of light.
光令不現前。故以為名也。其人是飲光仙人種族。即以為名。又自身金色亦有光明。是王舍城婆羅門種。其家巨富。婦名婆仙。其人昔于迦葉佛時作裝像師時。有一女持一金珠寄此像師修營佛像。由斯福善恒相逢遇。今值佛出世還為夫妻。身並金色。在俗無慾。同皆出家齊得羅漢。迦葉在日常與如來對坐說法。佛滅度后所有法藏悉付迦葉。迦葉后時結集三藏竟。至雞足山入滅心定。全身不散。后彌勒佛出世之時以足案山而出。在大眾中作十八變度人無量。然後滅身。未來成佛號曰光明。弟子之中頭陀第一。以無平等大悲具有四失故被呵也。文四同前。
就其第三釋所以中。初徴后釋。所以言我不堪問疾者何憶念已下廣釋所以。就中。有二一出昔被呵之事。二時維摩下明其教呵得失之相。前中貧里而行乞者有四義。一者迦葉本為慈心行。于頭陀福利眾生。以其貧者先不殖福招此苦報。今從貧乞令離貧苦。二迦葉是大聲聞得滅盡定。供養之者皆得現報。今愍斯長苦。所以從乞。三富者嫡奢難化。貧者受導易從。四若從富乞即有名利之嫌。今從貧乞即念少欲之行。故從貧乞。
第二教呵相中先呵后教。時我世尊已下迦葉聞法發心呵中。有悲心而不普者。舍富從貧。欲使貧者得富。不覺富者還貧。故非普也。就正
【現代漢語翻譯】 現代漢語譯本： 『光令不現前』，因此以此為名。其人是飲光仙人（Kasyapa，迦葉，古印度仙人）的種族，因此以此為名。又自身金色也有光明。是王舍城（Rajagrha，古印度城市）婆羅門（Brahmin，古印度祭司階層）種。其家巨富。婦名婆仙。其人昔于迦葉佛（Kasyapa Buddha，過去七佛之一）時作裝像師時，有一女持一金珠寄此像師修營佛像。由斯福善恒相逢遇。今值佛出世還為夫妻。身並金色。在俗無慾。同皆出家齊得羅漢（Arhat，佛教修行果位）。迦葉在日常與如來（Tathagata，佛的稱號）對坐說法。佛滅度后所有法藏悉付迦葉。迦葉后時結集三藏（Tripitaka，佛教經典）竟。至雞足山（Kukkutapada，山名）入滅心定。全身不散。后彌勒佛（Maitreya，未來佛）出世之時以足案山而出。在大眾中作十八變度人無量。然後滅身。未來成佛號曰光明。弟子之中頭陀（Dhuta，苦行）第一。以無平等大悲具有四失故被呵也。文四同前。
就其第三釋所以中。初徴后釋。所以言『我不堪問疾者何』，憶念已下廣釋所以。就中。有二：一出昔被呵之事；二時維摩（Vimalakirti，維摩詰，佛教在家菩薩）下明其教呵得失之相。前中貧里而行乞者有四義：一者迦葉本為慈心行。于頭陀福利眾生。以其貧者先不殖福招此苦報。今從貧乞令離貧苦。二迦葉是大聲聞（Sravaka，聽聞佛法而證悟者）得滅盡定（Nirodha-samapatti，一種禪定狀態）。供養之者皆得現報。今愍斯長苦。所以從乞。三富者嫡奢難化。貧者受導易從。四若從富乞即有名利之嫌。今從貧乞即念少欲之行。故從貧乞。
第二教呵相中先呵后教。時我世尊已下迦葉聞法發心呵中。有悲心而不普者。舍富從貧。欲使貧者得富。不覺富者還貧。故非普也。就正
【English Translation】 English version: 'The light does not appear immediately,' hence the name. This person is from the lineage of the Kasyapa (Kasyapa, an ancient Indian sage), hence the name. Furthermore, his own golden body also possesses light. He is from the Brahmin (Brahmin, the priestly class in ancient India) caste of Rajagrha (Rajagrha, an ancient Indian city). His family was extremely wealthy. His wife's name was Bhadra. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the seven past Buddhas), when he was a statue maker, a woman entrusted him with a golden pearl to repair and maintain a Buddha statue. Due to this meritorious deed, they were constantly reunited. Now, encountering the Buddha's appearance in the world, they are again husband and wife. Both their bodies are golden. While still laypeople, they were without desires. Together, they renounced the world and both attained Arhatship (Arhat, a state of enlightenment in Buddhism). Kasyapa often sat with the Tathagata (Tathagata, an epithet of the Buddha) to expound the Dharma. After the Buddha's Parinirvana, all the Dharma treasures were entrusted to Kasyapa. Later, Kasyapa compiled the Tripitaka (Tripitaka, Buddhist scriptures). He then went to Kukkutapada Mountain (Kukkutapada, a mountain name) and entered Nirvana with a settled mind. His entire body did not decay. Later, when Maitreya (Maitreya, the future Buddha) appears in the world, he will use his foot to open the mountain. Among the assembly, he will perform the eighteen transformations to liberate countless beings. Then, he will extinguish his body. In the future, he will become a Buddha named Light. Among the disciples, he is foremost in Dhuta (Dhuta, ascetic practices). He was criticized because his great compassion lacked equality and possessed four faults. The four points are the same as before.
Regarding the third explanation of the reason, first there is an inquiry, then an explanation. The reason for saying 'I am not fit to inquire after the illness' is extensively explained starting with 'remembering.' Within this, there are two aspects: first, recounting the past event of being criticized; second, Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) below clarifies the aspects of gain and loss in the teaching and criticism. Within the former, there are four meanings to begging in poor villages: first, Kasyapa originally practiced with a compassionate mind. Through ascetic practices, he benefited sentient beings. Because the poor did not cultivate blessings in the past, they reaped this bitter reward. Now, begging from the poor allows them to escape poverty. Second, Kasyapa is a great Sravaka (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) who has attained Nirodha-samapatti (Nirodha-samapatti, a state of meditative absorption). Those who make offerings to him receive immediate rewards. Now, he pities their prolonged suffering, so he begs from them. Third, the wealthy are extravagant and difficult to transform. The poor are easily guided and compliant. Fourth, if he begged from the wealthy, there would be suspicion of seeking fame and profit. Now, begging from the poor is mindful of the practice of few desires. Therefore, he begs from the poor.
In the second aspect of teaching and criticism, first there is criticism, then teaching. When I, the World-Honored One, heard the Dharma, Kasyapa developed the mind. Within the criticism, his compassionate heart was not universal. Abandoning the wealthy to help the poor, he wanted to make the poor wealthy, but he did not realize that the wealthy would become poor. Therefore, it was not universal. Regarding the correct
教中大文有兩。一者正教翻失顯得。二如是食者已下以其德故施受二人俱獲勝益。前中初先翻彼四失即成四得。然後食下一句總結。前中言四失者。一取食相。二畏境界。三見邪正。四心不普。初取食相中自有四失。一不平等。二不為不食。三不為壞和合相。四不為不受。住平等法應行乞食者。翻其初失欲食。令學者為證清凈平等法身而行乞故。然後可食下諸句中類同此釋。或平等有四。一人平等。眾生普視。二法平等。真如佛性。三心平等。鬚髮普心貴賤等觀。四行平等。鬚髮普行貧富同乞。今此文中約行平等也。不食故應行乞食者。談云。翻第二失。真體離緣涅槃平等不假于食。應以此心而行乞食。若然即終日食終日涅槃。其道無二也。莊云。舊諸師解不食即涅槃。為涅槃故行乞食。釋還成他義。小乘人乞食併爲求涅槃急如火。若作此呵。未成呵責。今此文意皆以實相平等折彼執心。今明即食為不食。汝若能無所食乃可取食。為壞和合相應取揣食者。談云。翻第三失。陰界入等名和合相。雖取揣食為壞生死五陰身故。唯求離相清凈菩薩故行乞也。莊云。三塵假合成其段食名為和合。汝能了食無所食。即是壞和合也。故無垢稱云。為欲壞彼于食執故應行乞食也。為不受故應受彼食者。談云。翻第四失。法身常住不受
【現代漢語翻譯】 現代漢語譯本 教義中的重要內容有兩點。第一點是關於正確教義的闡釋，以糾正錯誤的理解。第二點是從『如是食者』開始，說明因為食物的功德，佈施者和接受者都能獲得殊勝的利益。在第一點中，首先糾正四種錯誤，從而獲得四種正確的理解。然後用『食下』一句進行總結。在第一點中提到的四種錯誤是：一、執著于食物的表象（取食相）；二、畏懼境界（畏境界）；三、區分邪正（見邪正）；四、心量狹隘，不能普及一切眾生（心不普）。 在第一種錯誤，即執著于食物的表象中，又包含四種錯誤：一、不平等；二、不爲了不食而食；三、不爲了破壞和合之相而食；四、不爲了不受而受。『住平等法應行乞食者』，是爲了糾正第一種錯誤，即貪求食物的慾望。讓學習者爲了證明清凈平等的法身而行乞。然後，『可食下』等句子都用類似的方式來解釋。或者說，平等有四種：一、人平等，視一切眾生平等；二、法平等，真如佛性平等；三、心平等，對須彌山和毫髮都以平等心看待，對貴賤都平等看待；四、行平等，對須彌山和毫髮都平等行持，對貧富都同樣乞食。現在這段文字中說的是行平等。『不食故應行乞食者』，談云這樣說，是爲了糾正第二種錯誤。真如本體遠離因緣，涅槃是平等的，不需要食物。應該以這種心來行乞。如果這樣，那麼就是終日食，終日涅槃，這兩者沒有區別。莊云說，舊時的法師解釋說，不食就是涅槃，爲了涅槃而行乞食，這樣的解釋反而落入了其他宗派的觀點。小乘人乞食是爲了求涅槃，急切得像救火一樣。如果這樣呵斥，並沒有真正構成呵斥。現在這段文字的意思都是用實相平等來折服他們的執著之心。現在說明，即食為不食，如果你能做到無所食，才可以取食。『為壞和合相應取揣食者』，談云這樣說，是爲了糾正第三種錯誤。五陰、十二入、十八界等被稱為和合相。雖然取食物是爲了破壞生死的五陰之身。只是爲了尋求離相清凈的菩薩才行乞食。莊云說，地水火風假合而成的段食被稱為和合。你如果能明白食而無所食，就是破壞和合。所以《維摩詰經》說，爲了破壞他們對食物的執著，才應該行乞食。『為不受故應受彼食者』，談云這樣說，是爲了糾正第四種錯誤。法身常住，不接受任何事物。
【English Translation】 English version There are two major points in the teachings. The first is the explanation of the correct teachings to rectify misunderstandings. The second, starting from '如是食者' (such eaters), explains that because of the merit of the food, both the giver and the receiver obtain supreme benefit. In the first point, the initial step is to correct the four errors, thereby attaining four correct understandings. Then, the sentence '食下' (eating below) summarizes it. The four errors mentioned in the first point are: 1. Attachment to the appearance of food (取食相, qu shi xiang, grasping at the form of food); 2. Fear of realms (畏境界, wei jing jie, fearing boundaries); 3. Discriminating between right and wrong (見邪正, jian xie zheng, seeing evil and righteousness); 4. A narrow mind, unable to encompass all beings (心不普, xin bu pu, the mind not universal). Within the first error, attachment to the appearance of food, there are four further errors: 1. Unequal treatment; 2. Not eating for the sake of not eating; 3. Not eating to destroy the aspect of combination; 4. Not receiving for the sake of not receiving. '住平等法應行乞食者' (Abiding in the Dharma of equality, one should practice begging for food) is to correct the first error, which is the desire for food. It allows the learner to practice begging in order to prove the pure and equal Dharmakaya (法身, fa shen, Dharma body). Then, sentences like '可食下' (edible below) are explained in a similar way. Alternatively, there are four kinds of equality: 1. Equality of people, viewing all beings equally; 2. Equality of Dharma, the True Thusness (真如, zhen ru, Suchness) and Buddha-nature are equal; 3. Equality of mind, regarding Mount Sumeru and a strand of hair with an equal mind, and treating the noble and the lowly equally; 4. Equality of practice, practicing equally towards Mount Sumeru and a strand of hair, and begging equally from the poor and the rich. The current text speaks of the equality of practice. '不食故應行乞食者' (Because of not eating, one should practice begging for food), Tan Yun says this to correct the second error. The true essence is apart from conditions, Nirvana is equal, and does not require food. One should practice begging with this mind. If so, then it is eating all day and Nirvana all day, and there is no difference between the two. Zhuang Yun says that the old masters explained that not eating is Nirvana, and begging for food is for the sake of Nirvana. This explanation falls into the views of other schools. The Hinayana practitioners beg for food to seek Nirvana, as urgently as saving someone from fire. If one rebukes in this way, it does not truly constitute a rebuke. The meaning of the current text is to subdue their clinging mind with the equality of reality. Now it explains that eating is not eating. If you can achieve not eating anything, then you can take food. '為壞和合相應取揣食者' (To destroy the aspect of combination, one should take morsels of food), Tan Yun says this to correct the third error. The five skandhas (五陰, wu yin, five aggregates), twelve entrances (十二入, shi er ru, twelve sense bases), and eighteen realms (十八界, shi ba jie, eighteen elements) are called the aspect of combination. Although taking food is to destroy the five skandha body of birth and death. Only Bodhisattvas who seek detachment and purity practice begging for food. Zhuang Yun says that the food formed by the combination of earth, water, fire, and wind is called combination. If you can understand eating without eating anything, then you are destroying combination. Therefore, the Vimalakirti Sutra says that in order to destroy their attachment to food, one should practice begging for food. '為不受故應受彼食者' (Because of not receiving, one should receive that food), Tan Yun says this to correct the fourth error. The Dharmakaya is permanent and does not receive anything.
生死身也。應以此心而受彼食。若然即終日受食而不曾受也。莊云。如受食時了食性空。受無所受也。故無垢稱云。為欲受他所施食故應從乞食。
以空聚想入聚落者。第二呵畏境界相翻失顯得。于中有二。初句總教。所見色下第二別言。聚落者村坊城邑白衣住處名為聚落。迦葉乞食必入聚落。見有貧富即舍富從貧。今觀聚落性空眾生非有。何為舍富從貧畏而不入。若然即終日聚落終日平等也。別中約就根塵等法以理正教。以聲聞人未證法空見塵是有對之起怖故。教令觀空。于乞食時多於六塵而生諸結故須教觀。此文之中於六塵境依法各異。於色塵境教觀根空而為對治。于聲塵境教觀境空而為對治。于香味兩塵教觀識空而為對治。于觸塵境教觀能取所取性空而為對治。於法塵境亦教觀境空而為對治。一相如此互從皆得。所見色與盲等者。夫入聚落必有見聞。凡夫見聞即空諸結。二乘見聽怖以六塵。令雙厈凡小故辯菩薩法也。盲人無根于境不著故不分別色形美惡。故無達順。行者觀眼從因緣生無性故空。即識不生。故無分別。故下經云。若知眼性於色不貪不恚不癡。是即寂滅安住其中。非是閉目不見名為盲人。常對四色而不取相故是如盲。譬如五指涂空。空無像現。眼亦如是。雖對色塵了眼性空見無所見。故如盲
【現代漢語翻譯】 現代漢語譯本 生死之身也是如此。應當以體悟空性的心來接受供養的食物。如果這樣，那麼即使整天接受食物，也如同未曾接受一樣。莊子說：『當接受食物時，了知食物的自性本空，接受者和被接受者都是空性的。』所以《維摩詰經》說：『爲了接受他人佈施的食物，才應當去乞食。』（為欲受他所施食故應從乞食）
『以空聚想入聚落者』，這是第二種呵畏境界，通過翻轉（認知）而顯現（真實）。其中分為兩部分。第一句是總的教導。『所見色下第二別言』是第二部分，分別解釋。『聚落』指的是村莊、城鎮、城邑，是白衣（在家居士）居住的地方。迦葉（Mahākāśyapa，摩訶迦葉）乞食時必定進入聚落，見到有貧有富，就捨棄富人而選擇貧人。現在觀察聚落的自性本空，眾生並非真實存在，為什麼要捨棄富人而選擇貧人呢？因為畏懼而不進入（富人家）呢？如果這樣，那麼整天面對聚落，一切都應該是平等的。在分別解釋中，依據根、塵等法，以空性的道理來匡正教導。因為聲聞乘的人沒有證悟法空，認為塵境是真實存在的，因此產生怖畏。所以教導他們觀空。在乞食的時候，容易因為六塵而生起各種煩惱，所以需要教導他們觀空。這段文字中，對於六塵境界，依據不同的情況採用不同的方法。對於色塵境界，教導觀根（眼根）空，以此作為對治。對於聲塵境界，教導觀境（聲塵）空，以此作為對治。對於香、味兩種塵境，教導觀識（香識、味識）空，以此作為對治。對於觸塵境界，教導觀能取（身根）和所取（觸塵）的自性本空，以此作為對治。對於法塵境界，也教導觀境（法塵）空，以此作為對治。一種（對治方法）是這樣，互相之間可以通用。『所見色與盲等者』，進入聚落必定有見聞。凡夫的見聞會引發各種煩惱，二乘人的見聞會因為六塵而產生怖畏。爲了同時遮止凡夫和小乘的執著，所以闡述菩薩的法門。盲人沒有眼根，對於外境沒有執著，所以不會分別顏色的形狀、美醜，因此沒有趨向和違逆。修行人觀察眼根，知道它是從因緣生起的，沒有自性，所以是空性的，這樣，眼識就不會生起，所以沒有分別。所以下面的經文說：『如果知道眼根的自性，對於顏色就不會貪婪、嗔恨、愚癡，這就是寂滅，安住于其中。』不是閉上眼睛不見東西就叫做盲人，而是經常面對各種顏色，卻不執取其相，所以就像盲人一樣。譬如用五指塗抹虛空，虛空中不會顯現任何形象。眼睛也是這樣，雖然面對色塵，但了知眼根的自性本空，見到也如同沒有見到一樣，所以就像盲人一樣。
【English Translation】 English version The body subject to birth and death is also like this. One should receive the food offering with a mind that understands emptiness. If so, then even if one receives food all day long, it is as if one has not received it at all. Zhuangzi said: 'When receiving food, realize that the nature of food is empty; the receiver and the received are both empty.' Therefore, the Vimalakirti Sutra says: 'In order to receive the food offered by others, one should go begging for food.' (For the sake of receiving food offered by others, one should go begging for food.)
'Entering a village with the thought of emptiness,' this is the second kind of fearful realm, which is revealed through reversing (perception). It is divided into two parts. The first sentence is the general teaching. 'The second part, starting with 'what is seen as form,' explains it separately.' 'Village' refers to villages, towns, and cities, the places where laypeople live. Kāśyapa (Mahākāśyapa) always entered villages when begging for food, and when he saw the rich and the poor, he would abandon the rich and choose the poor. Now, observing that the nature of the village is empty and that sentient beings are not truly existent, why abandon the rich and choose the poor? Why be afraid and not enter (the homes of the rich)? If so, then facing the village all day long, everything should be equal. In the separate explanation, based on the faculties, objects, and so on, the principle of emptiness is used to correct the teaching. Because those of the Śrāvakayāna have not realized the emptiness of phenomena and believe that the objects of the senses are real, they give rise to fear. Therefore, they are taught to contemplate emptiness. When begging for food, it is easy to give rise to various afflictions due to the six sense objects, so it is necessary to teach them to contemplate emptiness. In this passage, for the realms of the six sense objects, different methods are used according to different situations. For the realm of form, one is taught to contemplate the emptiness of the faculty (eye faculty) as a remedy. For the realm of sound, one is taught to contemplate the emptiness of the object (sound object) as a remedy. For the realms of smell and taste, one is taught to contemplate the emptiness of consciousness (smell consciousness, taste consciousness) as a remedy. For the realm of touch, one is taught to contemplate the emptiness of the nature of both the grasper (body faculty) and the grasped (touch object) as a remedy. For the realm of dharma, one is also taught to contemplate the emptiness of the object (dharma object) as a remedy. One (remedial method) is like this, and they can be used interchangeably. 'What is seen as form is like a blind person,' when entering a village, there must be seeing and hearing. The seeing and hearing of ordinary people will trigger various afflictions, and the seeing and hearing of those of the Two Vehicles will give rise to fear because of the six sense objects. In order to simultaneously prevent the attachments of ordinary people and those of the Small Vehicle, the Dharma of the Bodhisattva is explained. A blind person has no eye faculty and is not attached to external objects, so they do not distinguish the shape, beauty, or ugliness of colors, and therefore have no inclination or aversion. The practitioner observes the eye faculty, knowing that it arises from conditions and has no self-nature, so it is empty. In this way, eye consciousness will not arise, so there is no discrimination. Therefore, the following sutra says: 'If one knows the nature of the eye faculty, one will not be greedy, hateful, or deluded towards colors. This is quiescence, abiding within it.' It is not called being blind by closing one's eyes and not seeing things, but rather by constantly facing various colors without grasping their characteristics, so it is like being blind. For example, if one smears the sky with five fingers, no image will appear in the sky. The eye is also like this; although it faces the object of form, it knows that the nature of the eye faculty is empty, and seeing is like not seeing, so it is like being blind.
也。若約互從因緣和合眼能見色。今觀眼空。識亦非有。識性既空。識即不生。三法體空即無分別。所以如盲也。故法句經云。眼自不見。屬諸因緣緣。非見性眼即是空。色屬眼時名色為色。若眼性空。色亦無實也。所聞聲與響等者。聲從緣生。無有自性。無性即空。與響何異。所嗅香與風等者。香隨風轉。自體不實。既譬如風不空何也。又云。風行香林無心分別。行人亦示了識性空。雖復嗅香竟無別也。遠云。風事浮粗人多不著觀。香似彼故無貪著也。所食味不分別者。六味緣生根非自有。妄識體空何所分別。遠云。瓢杓無心雖在諸味不生分別。行者應爾。當如瓢杓不生分別。受諸觸如智證者。如聖人證果之時理無能所。行者亦爾。觀身空故無其能觸。境空故無其所觸。能所雙亡故如智證也。知諸法如幻相無自性無他性者。陰界入等名為諸法。法體性空故云如幻。從緣而生故無自性。無自性故亦無他性。自他既無即不共生。所以不然。不無因故。故不滅。又云。不無因者。有因當不生。無因依何生也。既無有生亦無有滅。故中論云。諸法不自生亦不從他生不共不無因。是故知無生。又云。無自性者籍緣生也。無他性者自因生也。本自不生者謂無作用也。今即無滅者緣生似有也。對法論云。自種有故不從他生。待緣生
【現代漢語翻譯】 現代漢語譯本：如果從相互依存的因緣和合來看，眼能夠看見顏色。現在觀察眼是空性的，識也不是真實存在的。識的自性既然是空性的，識也就不會產生。眼、色、識三法的本體都是空性的，就沒有分別。所以就像盲人一樣。《法句經》說：『眼自身不能見，依賴各種因緣。因緣不是見的自性，眼就是空性的。』顏色屬於眼時，稱為色。如果眼的自性是空性的，顏色也就沒有實體了。 所聽到的聲音和迴響一樣，聲音從因緣產生，沒有自性。沒有自性就是空性，和迴響有什麼區別呢？所嗅到的香氣和風一樣，香氣隨著風飄轉，自體不真實。既然譬如風，為什麼不是空性呢？又說：『風吹過香樹林，沒有心去分別。修行人也應明白識的自性是空性的，即使嗅到香氣，也沒有分別。』遠法師說：『風的事情粗淺明顯，人們大多不會執著觀察。香氣和風相似，所以沒有貪戀執著。』 所嚐到的味道不分別，六味由因緣而生，根不是自有。虛妄的識的本體是空性的，有什麼可以分別的呢？遠法師說：『瓢和勺沒有心，即使在各種味道中也不會產生分別。修行人應該像瓢和勺一樣，不產生分別。』 感受諸觸就像智慧證悟一樣，就像聖人證得果位的時候，道理上沒有能觸和所觸。修行人也應該這樣，觀察身體是空性的，所以沒有能觸。境界是空性的，所以沒有所觸。能觸和所觸都消失了，所以就像智慧證悟一樣。 知道諸法就像幻相一樣，沒有自性，沒有他性，陰、界、入等稱為諸法。法的本體是空性的，所以說是像幻相一樣。從因緣而生，所以沒有自性。沒有自性，所以也沒有他性。自性和他性都沒有，就是不共同產生。所以不是不然，不是沒有原因。所以不滅。又說：『不是沒有原因，有原因應當不生，沒有原因依靠什麼產生呢？』既然沒有產生，也就沒有滅。所以《中論》說：『諸法不自己產生，也不從他產生，不共同產生，也不是沒有原因。因此知道沒有產生。』 又說：『沒有自性，是憑藉因緣而生。沒有他性，是自己因緣而生。』本來不產生，是指沒有作用。現在就是沒有滅，是因緣生而好像有。』《對法論》說：『因為有自己的種子，所以不從他產生，等待因緣產生。』
【English Translation】 English version: If, according to the mutual dependence of causes and conditions, the eye can see color. Now, observing that the eye is empty, consciousness is also not truly existent. Since the nature of consciousness is empty, consciousness does not arise. The essence of the three dharmas (eye, color, and consciousness) is empty, so there is no discrimination. Therefore, it is like a blind person. The Dhammapada says: 'The eye itself cannot see, it depends on various causes and conditions. Conditions are not the nature of seeing, the eye is empty.' When color belongs to the eye, it is called color. If the nature of the eye is empty, then color has no substance either. What is heard is like an echo. Sound arises from conditions, without inherent nature. Without inherent nature, it is empty. What difference is there from an echo? What is smelled is like the wind. Fragrance follows the wind, its own substance is not real. Since it is likened to the wind, why is it not empty? It is also said: 'The wind passes through the fragrant forest, without the mind to discriminate. Practitioners should also understand that the nature of consciousness is empty. Even if they smell fragrance, there is no discrimination.' Dharma Master Yuan said: 'The matter of the wind is obvious and coarse, people mostly do not cling to observing it. Fragrance is similar to the wind, so there is no craving or attachment.' What is tasted is not discriminated. The six tastes arise from conditions, the root is not self-existent. The essence of deluded consciousness is empty, what is there to discriminate? Dharma Master Yuan said: 'The ladle and spoon have no mind, even in various tastes they do not give rise to discrimination. Practitioners should be like the ladle and spoon, not giving rise to discrimination.' Experiencing touches is like the wisdom of enlightenment. Just as when a sage attains the fruit, in principle there is no toucher and no touched. Practitioners should also be like this, observing that the body is empty, so there is no toucher. The realm is empty, so there is no touched. Both toucher and touched disappear, so it is like the wisdom of enlightenment. Knowing that all dharmas are like illusions, without self-nature, without other-nature. Skandhas (yin), realms (jie), and entrances (ru) are called all dharmas. The essence of dharmas is empty, so it is said to be like illusions. Arising from conditions, so there is no self-nature. Without self-nature, so there is no other-nature either. Since self-nature and other-nature do not exist, they do not arise together. Therefore, it is not that it is not so, it is not without cause. Therefore, it does not cease. It is also said: 'It is not without cause, if there is a cause it should not arise, without a cause what does it rely on to arise?' Since there is no arising, there is no ceasing either. Therefore, the Madhyamaka-karika says: 'Dharmas do not arise from themselves, nor do they arise from others, nor do they arise together, nor are they without cause. Therefore, it is known that there is no arising.' It is also said: 'Without self-nature, it arises by relying on conditions. Without other-nature, it arises from its own cause.' Originally not arising means there is no function. Now there is no ceasing, it is that arising from conditions seems to exist.' The Abhidharma-samuccaya says: 'Because there is its own seed, it does not arise from others, it awaits the arising of conditions.'
故非自作。俱無作用故不共生。有功能故不無因也。又云。釋有三義。一總。二即。三相待。總者諸法當分無不是自。但言無自即以總破諸法使無他也。即者舉他望自。自即為他。今既無自即亦無他也。相待者自他相待。既明無自。更待誰說他。故前明無自。此明無他也。法本不然。今無滅者然猶生也。解有三義。一約圓成。二空真如性無生滅。故云不然不滅。二依他從緣而生。生即不生。從緣而滅。滅無所滅。故稱不然不滅。三約遍計。愚夫橫計當情似有。體性本空實無生滅。故云不然不滅也。
若能不捨八邪已下。第三呵取邪正翻失顯得。遠云。聲聞獨善故舍八邪入八解脫。菩薩兼利隨物視同故不捨八邪入八解脫。諺云。言八解者翻八正道以為八邪。謂邪見邪思惟邪語邪業乃至邪定。入八解脫者遂翻八邪以為解脫。謂正見乃至正定。亦可是彼內有色相外觀色等八解脫也。邪正既異。云何不捨于邪而入正也。是大難解。有人云。謂諸佛菩薩雖自正證而以大悲應同於邪故云不捨。如此釋者大成猛狼。既云應同久已舍竟。云何不捨。又此文中呵彼凡小不達法空心有取捨。呵之慾令學于大乘平等真觀。何得乃就應同者釋。都不相應。今解云何。凈名妙契真如體非邪正。妄情分別謬見是非。如此惑與理相違。悲傷不已
【現代漢語翻譯】 現代漢語譯本 因此不是自己產生的。因為彼此都沒有作用，所以不會共同產生。因為具有功能，所以不是沒有原因的。又說，《釋》有三種含義：一是總括，二是即是，三是相對待。總括是指諸法各自的部分沒有不是自己的。但說沒有『自』，就是用總括來破除諸法，使之沒有『他』。即是指舉出『他』來對照『自』，『自』即是『他』。現在既然沒有『自』，也就沒有『他』了。相對待是指『自』和『他』相互對待。既然說明沒有『自』，更待誰來說『他』呢？所以前面說明沒有『自』，這裡說明沒有『他』。法本來不是這樣的，現在沒有滅亡的，然而好像還在產生。解釋有三種含義：一是約圓成實性，二是空性的真如沒有生滅，所以說『不然不滅』。二是依他起性，從因緣而生，生即是不生；從因緣而滅，滅也沒有什麼可滅的，所以稱『不然不滅』。三是約遍計所執性，愚夫橫加計度，在情識上好像有，但體性本來是空，實際上沒有生滅，所以說『不然不滅』。
如果能夠不捨棄八邪等，第三是呵斥取邪正而翻然失去，顯得有所得。遠法師說，聲聞只顧自己，所以捨棄八邪而進入八解脫。菩薩兼顧利益眾生，隨順事物而視同，所以不捨棄八邪而進入八解脫。諺語說，所謂的八解脫，是把八正道翻轉為八邪，即邪見、邪思惟、邪語、邪業乃至邪定。進入八解脫，就是把八邪翻轉為解脫，即正見乃至正定。也可以說是他們內在有色相，外觀看色等八解脫。邪正既然不同，怎麼能不捨棄邪而進入正呢？這是很難理解的。有人說，諸佛菩薩雖然自己證得正果，但以大悲心應同於邪，所以說不捨棄。這樣解釋就大錯特錯了。既然說是應同，早就已經捨棄完了，怎麼能說不捨棄呢？而且這段文字中呵斥那些凡夫小乘不通達法空，心中有所取捨，呵斥他們是想讓他們學習大乘的平等真觀，怎麼能用應同來解釋呢？完全不相應。現在解釋為：凈名（Vimalakirti）與真如的本體巧妙地契合，沒有邪正之分。妄情分別，錯誤地認為有是非。如此迷惑與真理相違背，令人悲傷不已。
【English Translation】 English version Therefore, it is not self-created. Because they both lack function, they do not arise together. Because they have function, they are not without cause. Furthermore, it is said that 'explanation' has three meanings: first, comprehensive; second, immediate; third, relative. Comprehensive means that each part of all dharmas is not other than itself. But saying 'no self' is to use the comprehensive to break down all dharmas, making them without 'other'. Immediate means to raise 'other' in contrast to 'self', 'self' is 'other'. Now that there is no 'self', there is also no 'other'. Relative means that 'self' and 'other' are relative to each other. Since it is clear that there is no 'self', who is there to talk about 'other'? Therefore, the former clarifies 'no self', and this clarifies 'no other'. The Dharma is not originally like this; now there is no extinction, yet it seems to arise. Explanation has three meanings: first, regarding the perfected nature (Parinispanna); second, the true nature of emptiness (Sunyata) has no arising or ceasing, so it is said 'not arising, not ceasing'. Third, dependent origination (Paratantra) arises from conditions, arising is non-arising; ceasing from conditions, ceasing has nothing to cease, so it is called 'not arising, not ceasing'. Fourth, regarding the completely imagined nature (Parikalpita), foolish people make arbitrary calculations, seemingly existing in their feelings, but the essence is originally empty, and there is actually no arising or ceasing, so it is said 'not arising, not ceasing'.
If one can not abandon the eight evils (asta-kusalani) and so on, the third is to rebuke taking evil and righteousness, reversing and losing, appearing to gain. The Venerable Yuan said, 'Sravakas (hearers) only care about themselves, so they abandon the eight evils and enter the eight liberations (asta-vimoksha). Bodhisattvas (enlightenment beings) benefit others and view things as the same, so they do not abandon the eight evils and enter the eight liberations.' A proverb says, 'The so-called eight liberations are the eightfold noble path (astangika-marga) turned into eight evils,' namely, wrong view, wrong thought, wrong speech, wrong action, and even wrong concentration. Entering the eight liberations is to turn the eight evils into liberation, namely, right view and even right concentration. It can also be said that they have internal forms, external views of forms, and other eight liberations. Since evil and righteousness are different, how can one not abandon evil and enter righteousness? This is difficult to understand. Some say that although the Buddhas (enlightened beings) and Bodhisattvas themselves have attained the right fruit, they respond to evil with great compassion, so it is said that they do not abandon it. Such an explanation is a great mistake. Since it is said to respond, it has already been completely abandoned, how can it be said that it is not abandoned? Moreover, this passage rebukes those ordinary small vehicles for not understanding the emptiness of Dharma, and their minds have attachments and abandonments. Rebuking them is to make them learn the equal true contemplation of the Mahayana (great vehicle), how can it be explained by responding? It is completely inconsistent. Now it is explained as: Vimalakirti (pure name) subtly accords with the essence of true suchness (tathata), there is no distinction between evil and righteousness. Delusional feelings distinguish and mistakenly think there is right and wrong. Such confusion is contrary to the truth, causing great sorrow.
。今正教之觀。此邪倒從妄心起。心尚非有。妄依何生。達妄體空即真解脫。理既不居邪正。豈有縛脫之名。今已無邪可舍名入解脫也。又云。二乘舍八邪而入八正。大士識邪性空與正無異。所以不捨而入。以無可入對彼舍入故云不捨入也。以邪相入正法者。遠云。前就因此約果以教。邪相世間正法涅槃。聲聞獨善舍邪入正。菩薩兼利隨物現同。故不捨邪入正法也。又云。二乘舍邪入正。大士悟邪正俱空。解空不異故名為入。何為離邪而求正也。若欲除邪別覓正者。如第二頭第三手等。失之遠矣。故下經云。住正道者不分別邪正也。以一食施一切。
第四訶心不普翻失顯得。凡小之類𨷂于大悲。其所得食不能廣濟。但欲自資。無心為物故。今教之食無定相廣狹隨心。心小故但益一身。心大故遍於凡聖。若能普施即福利弘多。豈得限心而獨食也。莊云。法界之食一多無二。知一即多故以一食施一切。然後可食者。此之一句總結。向前具四德者可得食之即顯失者不合食也。上來教呵竟。
下次第二以其乞者如法食故能令施受二人各獲勝益。文中有三。一明受者。離六相故行於中道。二其有施下明施人。無四別得平等福。三是為正入已下總結顯勝。前中六相者作三對說。初言非有煩惱非離煩惱。是其初對。凡夫
【現代漢語翻譯】 現代漢語譯本：現在來說正確的教觀。這些邪見顛倒都是從虛妄的心產生的。心尚且不是真實存在的，虛妄又依附於什麼而生呢？明白虛妄的本體是空，就是真正的解脫。真理既然不執著于邪與正，哪裡還有束縛和解脫的名稱呢？現在已經沒有邪可以捨棄，所以才說進入解脫。又說，二乘人捨棄八邪而進入八正，大菩薩明白邪的本性是空，與正沒有區別，所以不捨棄而進入。因為沒有什麼可以進入，相對於那些捨棄和進入的人，所以說不捨棄而進入。用邪相進入正法的人，遠公說，前面就著因緣來約定結果而教導。邪相是世間，正法是涅槃。聲聞只顧自己，捨棄邪而進入正。菩薩兼顧利益，隨順事物而顯現相同，所以不捨棄邪而進入正法。又說，二乘人捨棄邪而進入正，大菩薩領悟到邪和正都是空，理解空沒有差別，所以稱為進入。為什麼要離開邪而去尋求正呢？如果想要去除邪而另外尋找正，就像尋找第二個頭、第三隻手一樣，那就差得太遠了。所以下面的經文說，安住于正道的人不分別邪和正。用一份食物佈施給一切眾生。 第四，呵斥心量不普遍，反而失去應得的利益。凡是心量狹小的人，吝嗇于大悲心，他們得到的食物不能廣泛地救濟眾生，只想著自己享用，沒有為眾生著想的心。現在教導他們，食物沒有固定的形狀，它的廣狹隨著心量而變化。心量小，所以只能利益自身；心量大，所以能遍及凡人和聖人。如果能夠普遍地佈施，那麼福報就會非常多，怎麼能限制心量而獨自享用呢？莊子說，法界的食物，一和多沒有區別，明白了一個就是多個，所以用一份食物佈施給一切眾生。然後才可以食用，這一句話總結了前面所說的具備四種功德的人才可以食用，也就表明了失去這些功德的人不應該食用。以上是教導和呵斥的內容。 接下來第二部分，因為乞討者如法地食用，所以能夠使佈施者和接受佈施者雙方都獲得殊勝的利益。這段文字包含三個方面：一是說明接受佈施的人，因為遠離六種相，所以行於中道；二是『其有施下明施人』，說明佈施的人，沒有四種分別心，得到平等的福報；三是『是為正入已下總結顯勝』，總結並顯示殊勝之處。前面所說的六種相，分為三對來說明。首先說『非有煩惱非離煩惱』，這是第一對。凡夫
【English Translation】 English version: Now, let's discuss the correct way of observing the teachings. These wrong and inverted views arise from a deluded mind. If the mind itself is not real, what does delusion rely on to arise? Realizing that the essence of delusion is emptiness is true liberation. Since truth does not dwell in either evil or righteousness, where do the names of bondage and liberation come from? Now that there is no evil to abandon, it is called entering liberation. Furthermore, it is said that those of the Two Vehicles (二乘) [Śrāvakayāna and Pratyekabuddhayāna] abandon the Eight Evils (八邪) [eight unwholesome paths] and enter the Eightfold Noble Path (八正) [eight wholesome paths], while great Bodhisattvas (大士) [enlightenment beings] understand that the nature of evil is empty and not different from righteousness, so they do not abandon and enter. Because there is nothing to enter, in contrast to those who abandon and enter, it is said that they do not abandon and enter. Those who enter the right Dharma (正法) [true teachings] with evil appearances, Yuan Gong (遠公) [likely referring to Huiyuan] said that the previous teaching was based on the cause to determine the result. Evil appearances are the world, and the right Dharma is Nirvana (涅槃) [liberation]. Śrāvakas (聲聞) [hearers] only care about themselves, abandoning evil and entering righteousness. Bodhisattvas consider both benefits, appearing the same as things, so they do not abandon evil and enter the right Dharma. It is also said that those of the Two Vehicles abandon evil and enter righteousness, while great Bodhisattvas realize that both evil and righteousness are empty, and understanding emptiness is not different, so it is called entering. Why leave evil to seek righteousness? If you want to remove evil and separately seek righteousness, it is like looking for a second head or a third hand, which is far from the truth. Therefore, the following sutra says that those who abide in the right path do not distinguish between evil and righteousness. Give one meal to all beings. Fourth, criticizing the lack of universal compassion and losing the benefits that should be obtained. Those with narrow minds are stingy with great compassion (大悲) [great compassion], and the food they receive cannot widely benefit all beings. They only think of enjoying it themselves and have no heart for others. Now they are taught that food has no fixed form, and its breadth varies with the mind. A small mind only benefits oneself, while a large mind benefits all beings and sages. If one can give universally, then the blessings will be abundant. How can one limit the mind and eat alone? Zhuangzi (莊子) [Taoist philosopher] said that the food of the Dharma Realm (法界) [realm of reality] is not different between one and many. Knowing that one is many, one gives one meal to all beings. Then one can eat. This sentence summarizes that those who possess the four virtues mentioned earlier can eat, which also shows that those who lack these virtues should not eat. The above is the content of teaching and criticism. Next, the second part is that because the beggar eats according to the Dharma, both the giver and the receiver can obtain excellent benefits. This text contains three aspects: first, it explains that the receiver of alms, because he is away from the six characteristics, walks in the Middle Way (中道) [the path between extremes]; second, '其有施下明施人' explains that the giver has no four distinctions and obtains equal blessings; third, '是為正入已下總結顯勝' summarizes and shows the excellence. The six characteristics mentioned earlier are divided into three pairs to explain. First, it says '非有煩惱非離煩惱', which is the first pair. Ordinary people
有煩惱。二乘離煩惱。菩薩了煩惱性空。非有煩惱故不同凡夫。非離故不同二乘。故無垢稱云。非有障染非離障染也。又云。頓悟菩薩段分別二障。非有煩惱。留俱生惑助悲願力受生。非離煩惱也。或慚悟菩薩無漏行圓。非有煩惱。隨俗現起。非離煩惱也。若能如上平等食者即法身食也。故下經云。住正道者不見邪正等也。非入定意非起定意者。是第二對。諸聲聞等攝心為定。起心為散。菩薩不爾。行中道故靜亂俱融。於一切時無不定也。又云。外利他事不同二乘。非入定意心常不亂。不同凡夫。非起定意也。滿云。小乘入定即不食。食即不入定。欲食之前要先入定而起方食。食竟還入定生施主福。大士識定亂無二。終日食而終日定。故無出入異也。非住世間非住涅槃者。是第三對。凡夫住世間。二乘住涅槃。法身大士了世間空故不住世間。解涅槃空故不住涅槃。故下經云。我及涅槃此二皆空。又思益經云。諸佛如來不得生死不得涅槃。佛勝弟子得解脫者亦不得生死不得涅槃也。又云。大智成滿得涅槃。非住世間。大悲已滿常利他。故不住涅槃也。第二施者無四別。無大福無小福者。迦葉意謂施聖人得大福施凡夫得小福。福者果也。法身大士不見凡聖有異。不見由之優劣。何有福之大小。故云無大無小。無垢稱經云。
【現代漢語翻譯】 現代漢語譯本 有煩惱：二乘（聲聞乘和緣覺乘）之人要脫離煩惱。菩薩了悟煩惱的本性是空性的，所以並非真有煩惱，因此不同於凡夫；但菩薩也不執著于脫離煩惱，因此不同於二乘。所以《維摩詰經》（Vimalakirti Sutra）說：『不是有障礙和染污，也不是脫離障礙和染污。』又說，頓悟的菩薩斷除了分別二障（煩惱障和所知障），並非真有煩惱，但保留了與生俱來的惑，以幫助悲願的力量而受生；這也不是脫離煩惱。或者，通過逐漸覺悟的菩薩，無漏的修行圓滿，並非真有煩惱，但隨順世俗顯現，這也不是脫離煩惱。如果能像上面這樣平等地食用，那就是法身食。所以下面的經文說：『安住于正道的人，不會看到邪正等等的對立。』 『非入定意非起定意』，這是第二對。諸如聲聞乘等，收攝心念為入定，生起心念為散亂。菩薩不是這樣，因為行於中道，所以靜和亂都融合在一起，在任何時候都沒有不定。又說，外在利益他人的事情不同於二乘，並非入定，心常常不亂；不同於凡夫，並非出定。 《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：小乘入定就不進食，進食就不入定。想進食之前，要先入定然後出定才進食，進食完畢后還要入定，以給施主帶來福報。大士了知定和亂沒有分別，整天進食也整天都在定中，所以沒有出入的差別。 『非住世間非住涅槃』，這是第三對。凡夫安住於世間，二乘安住于涅槃。法身大士了知世間是空性的，所以不住於世間；理解涅槃也是空性的，所以不住于涅槃。所以下面的經文說：『我和涅槃，這兩者都是空性的。』又《思益經》（Vimokṣa Sūtra）說：『諸佛如來不得生死，不得涅槃。佛的殊勝弟子得到解脫的，也不得生死，不得涅槃。』又說：『大智慧成就圓滿而得涅槃，並非安住於世間；大悲心已經圓滿而常常利益他人，所以不住于涅槃。』 第二，施捨的人沒有四種差別。沒有大福報，沒有小福報：迦葉（Kasyapa）的意思是，佈施給聖人得到大福報，佈施給凡夫得到小福報。福報是果報。法身大士不見凡夫和聖人有差異，不見由於佈施對像而有優劣，哪裡會有福報的大小呢？所以說沒有大也沒有小。《維摩詰經》（Vimalakirti Sutra）說：
【English Translation】 English version Having Afflictions: Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) seek to be free from afflictions. Bodhisattvas understand the nature of afflictions to be emptiness, so they do not truly have afflictions, thus differing from ordinary beings; but Bodhisattvas do not cling to being free from afflictions, thus differing from the Two Vehicles. Therefore, the Vimalakirti Sutra says: 'Not having obstructions and defilements, nor being apart from obstructions and defilements.' It also says that Bodhisattvas who have sudden enlightenment sever the two obstructions of discrimination (affliction obstruction and knowledge obstruction), not truly having afflictions, but retaining innate delusion to aid the power of compassion and vows to take rebirth; this is also not being apart from afflictions. Or, Bodhisattvas who gradually awaken, with the perfection of uncontaminated practice, do not truly have afflictions, but manifest in accordance with worldly customs, which is also not being apart from afflictions. If one can eat equally as described above, that is Dharma Body food. Therefore, the following sutra says: 'Those who abide in the right path do not see the opposition of right and wrong, etc.' 'Not entering samadhi, not arising from samadhi,' this is the second pair. Those such as the Śrāvakas gather their minds to enter samadhi, and the arising of mind is distraction. Bodhisattvas are not like this, because they practice the Middle Way, so stillness and disturbance are both integrated, and at all times there is no non-samadhi. It is also said that externally benefiting others is different from the Two Vehicles, not entering samadhi, the mind is constantly not disturbed; different from ordinary beings, not arising from samadhi. The Śrīmālādevī Siṃhanāda Sūtra says: The Small Vehicle enters samadhi and does not eat, and eating does not enter samadhi. Before wanting to eat, one must first enter samadhi and then arise from samadhi to eat, and after eating, one must enter samadhi again to bring blessings to the donor. Great beings know that samadhi and disturbance are not different, eating all day and being in samadhi all day, so there is no difference of entering and exiting. 'Not abiding in the world, not abiding in nirvana,' this is the third pair. Ordinary beings abide in the world, and the Two Vehicles abide in nirvana. Dharma Body Great Beings understand that the world is empty, so they do not abide in the world; understanding that nirvana is also empty, so they do not abide in nirvana. Therefore, the following sutra says: 'I and nirvana, both of these are empty.' Also, the Vimokṣa Sūtra says: 'The Tathagatas do not attain birth and death, nor do they attain nirvana. The Buddha's excellent disciples who attain liberation also do not attain birth and death, nor do they attain nirvana.' It is also said: 'Great wisdom is accomplished and perfected to attain nirvana, not abiding in the world; great compassion is already perfected and constantly benefits others, so not abiding in nirvana.' Secondly, the giver has no four distinctions. No great merit, no small merit: Kāśyapa's meaning is that giving to sages brings great merit, and giving to ordinary beings brings small merit. Merit is karmic result. Dharma Body Great Beings do not see a difference between ordinary beings and sages, and do not see superiority or inferiority due to the object of giving, so how can there be great or small merit? Therefore, it is said that there is neither great nor small. The Vimalakirti Sutra says:
無大果無小果也。不為益不為損者。理無增損。無大福故不為益。無小福故不為損也。第三是為正入佛道者。正顯嘆勝。佛道者佛所得道。謂正體后得二智。既知受者無六相。施者無四別。豈非人平等佛道也。不依聲聞者。舉劣辯勝。聲聞分別未亡故不依也。若如是食為不空食者結嘆勸修也。上教訶訖。
時我已下是第三迦葉彰已聞法發心舍小乘執。于中四句。一自發大心。二復作是念下彰凈名德。三其誰已下勸他發心。四我從已下彰己及他俱舍小行。是故已下結不堪也。
佛告須菩提者。此云空生。亦名善吉。故福德經云。舍衛城中有長者名拘留。父為無子故祠天求子。空聲應言。汝福得多無堪來者。有天王命終應生君家。后便誕身。其人初生舍宅皆空。父母怪之以問相師。相師告云。現空唯善表大。解空第一故曰空生。后長大請父延佛。設食即隨佛還祇洹精舍作沙門。思念人物俱空獲阿羅漢果得無諍三昧。未得大乘究竟平等大空三昧。故今被呵。若就行辯前。大迦葉以無平等大悲舍其大乘樂於小法。不能貧富平等。𨷂助成之行。所以舍富從貧乞。今須菩提𨷂平等空智。欲舍小法別求大乘。不能以富等貧。謬見邪正遂舍于貧而從富乞。此並未會不二之真故被呵也。文四同前第三釋中。初徴后釋。釋中有
【現代漢語翻譯】 現代漢語譯本：沒有大果也沒有小果。不算是增加也不算是減少，這是因為從理上來說，沒有增加或減少。沒有大福，所以不算是增加；沒有小福，所以不算是減少。第三點是對於真正進入佛道的人而言。這是爲了彰顯殊勝之處。佛道指的是佛所證悟的道，也就是指正體智和后得智。既然知道接受佈施的人沒有六相（指地、水、火、風、空、識六大種的體相），佈施的人也沒有四種差別（指佈施者的身、口、意、業四種差別），這難道不是人與佛平等的佛道嗎？不依賴聲聞乘，這是通過貶低低劣來彰顯殊勝。因為聲聞乘的分別心還沒有消除，所以不依賴它。如果像這樣進食，就是不空費的食物，這是總結讚歎並勸勉修行。以上是教導和呵斥完畢。
『當時我』以下是第三部分，迦葉尊者表明自己已經聽聞佛法，發心捨棄小乘的執著。其中有四句話：一是自己發起大乘之心；二是『又作是念』以下，彰顯維摩詰的德行；三是『其誰』以下，勸他人發起大乘之心；四是『我從』以下，表明自己和他人一起捨棄小乘的修行。『是故』以下，總結說自己不堪當此任。
『佛告須菩提』，須菩提，此云空生（意為空性所生），也名善吉（意為非常吉祥）。所以《福德經》中說，舍衛城中有一位長者名叫拘留，因為沒有兒子，所以祭祀天神求子。空中傳來聲音說：『你福德很多，沒有誰能勝任來做你的兒子。有一位天王將要命終，應該投生到你家。』後來就生下了他。這個人剛出生時，家裡的房屋都空了。父母覺得奇怪，就去問相師。相師告訴他們說：『呈現空性是最好的，表明他有大的作為。』因為他理解空性第一，所以叫做空生。後來長大后，請父親邀請佛陀來家。設齋供養完畢后，就跟隨佛陀回到祇洹精舍做了沙門。他思念人與物都是空性的，獲得了阿羅漢果，證得了無諍三昧。但是還沒有證得大乘究竟平等的大空三昧，所以現在被呵斥。如果從修行辯證的角度來看，大迦葉因為沒有平等的大悲心，捨棄了大乘的快樂而安於小乘之法，不能在貧富之間平等對待，輔助成就修行。所以捨棄富人而向窮人乞食。現在須菩提輔助平等的空性智慧，想要捨棄小乘之法而另外尋求大乘，不能以富人平等對待窮人，錯誤地看待邪正，於是捨棄窮人而向富人乞食。這還沒有領會不二的真諦，所以被呵斥。文中的四個部分與前面第三種解釋相同。先是提問，然後是解釋。解釋中又...
【English Translation】 English version: There is neither a large fruit nor a small fruit. It is neither an increase nor a decrease, because, in principle, there is no increase or decrease. There is no great blessing, so it is not considered an increase; there is no small blessing, so it is not considered a decrease. The third point is for those who truly enter the Buddha-path (Buddha's way). This is to highlight the superiority. The Buddha-path refers to the path enlightened by the Buddha, which refers to the wisdom of the true nature and the wisdom attained later. Since it is known that the recipient has no six characteristics (referring to the characteristics of the six great elements: earth, water, fire, wind, space, and consciousness), and the giver has no four distinctions (referring to the four distinctions of the giver's body, speech, mind, and actions), isn't this the Buddha-path of equality between people and the Buddha? Not relying on the Śrāvaka vehicle (the vehicle of the hearers), this is to highlight the superiority by belittling the inferior. Because the discriminating mind of the Śrāvakas has not yet been eliminated, so it is not relied upon. If eating in this way, it is food that is not wasted, this is a concluding praise and exhortation to practice. The above is the completion of teaching and admonishing.
'At that time, I' below is the third part, where Venerable Kāśyapa expresses that he has heard the Dharma, resolved to abandon the attachments of the Hinayana (small vehicle). There are four sentences in it: first, he himself initiates the Mahayana (great vehicle) mind; second, 'Again, he thought' below, highlighting the virtues of Vimalakīrti; third, 'Who' below, encouraging others to initiate the Mahayana mind; fourth, 'I from' below, indicating that he and others together abandon the practices of the Hinayana. 'Therefore' below, concluding that he is not capable of this task.
'The Buddha told Subhūti', Subhūti, here called 空生 Kōngshēng (meaning 'born of emptiness'), also named 善吉 Shànjí (meaning 'very auspicious'). Therefore, in the 福德經 Fúdé jīng (Merit Sutra) it says that in the city of Śrāvastī there was an elder named 拘留 Jūliú, because he had no son, he worshiped the gods to pray for a son. A voice came from the sky saying: 'You have a lot of merit, no one is qualified to be your son. A Deva king is about to die and should be reborn into your family.' Later he was born. When this person was born, the houses in the family were all empty. The parents felt strange and went to ask a fortune teller. The fortune teller told them: 'Presenting emptiness is the best, indicating that he has great achievements.' Because he understands emptiness first, he is called 空生 Kōngshēng. Later, when he grew up, he asked his father to invite the Buddha to his home. After making offerings, he followed the Buddha back to the Jetavana Monastery and became a Śramaṇa (monk). He contemplated that people and things are empty, attained the Arhat fruit, and attained the 無諍三昧 Wú zhēng sānmèi (Samadhi of Non-Contention). But he has not yet attained the ultimate and equal 大空三昧 Dà kōng sānmèi (Samadhi of Great Emptiness) of the Mahayana, so he is now being admonished. If viewed from the perspective of practice and debate, Mahākāśyapa, because he does not have equal great compassion, abandons the happiness of the Mahayana and is content with the Dharma of the Hinayana, unable to treat the rich and the poor equally, assisting in the accomplishment of practice. Therefore, he abandons the rich and begs from the poor. Now Subhūti assists equal wisdom of emptiness, wanting to abandon the Dharma of the Hinayana and seek the Mahayana separately, unable to treat the rich equally with the poor, mistakenly viewing the heretical and the correct, so he abandons the poor and begs from the rich. This has not yet understood the truth of non-duality, so he is being admonished. The four parts of the text are the same as the third explanation above. First is the question, then the explanation. In the explanation, there is...
二。一舉昔日被呵之事。二時維摩下辯其得失教呵之相。前中入舍從乞食者。須菩提自念。若從貧乞恐成惱亂令諸眾生得嫌嫉之罪。故須舍貧唯從富乞。故今須入維摩詰舍。
時維摩下廣明得失教呵之相。文中有三。一明翻失顯得教呵之相。二時我已下明須菩提自申已屈維摩垂教。三說是法下明教呵益。前中維摩取缽盛飯者教呵所由。何故凈名取缽盛飯而不與者。略有三意。一取缽為盡言論。若不取缽。彼得切難恐怖捨去。二若不滿施懼招慳過。廣開施門彰己無吝。三寄食以興論端。故先取缽盛滿飯也。唯須菩提下正明教呵也。文中有四。一呵于食不等。二不段淫下於縛解不等。三不見佛下於師法不等。四入邪見下於一切法不等。翻此四失教成四德。總呵意返責須菩提。
汝若實得空無諍三昧者。何不于食法乃至縛解諸法一切皆等。莫生分別。既見汝今舍貧從富除貧取脫。背彼邪師歸佛正法。正是相違。斯則有見不亡取捨未息。云何得稱空三昧。若欲合彼大空平等無諍三昧者。應須不見食之美惡。乃至邪正無二。不生分別。若能如是然可取食也。就初于食不等中句別有三。一將食類法。二以法類食。三結聽取食。唯須菩提于食等諸法亦等者。此即初句。汝今舍貧從富。見食善惡。即知于食不等。萬法同相
【現代漢語翻譯】 現代漢語譯本 二、回顧昔日被呵斥之事。維摩詰在此辯論其得失，闡明教導和呵斥的相互關係。之前，須菩提進入維摩詰的住所，因為他要去乞食。須菩提心想，如果向窮人乞討，恐怕會造成他們的困擾，使眾生產生嫌棄和嫉妒之心。所以，必須捨棄向窮人乞討，只向富人乞討。因此，現在須菩提要進入維摩詰的住所。
當時，維摩詰廣泛闡明得失，以及教導和呵斥的相互關係。這段文字包含三個方面：一是闡明顛倒的過失，彰顯教導和呵斥的意義；二是從『時我已下』開始，闡明須菩提自我辯解，維摩詰給予教誨；三是『說是法下』，闡明教導和呵斥的益處。在第一部分中，維摩詰取缽盛飯的行為是教導和呵斥的原因。為什麼維摩詰取缽盛飯卻不給須菩提呢？大概有三個用意：一是取缽是爲了結束爭論。如果不取缽，須菩提可能會受到嚴厲的責難，恐懼而逃離。二是如果不盛滿飯，恐怕會招致吝嗇的過失，廣開佈施之門，彰顯自己沒有吝嗇之心。三是藉著食物來引發討論。所以先取缽盛滿飯。
『唯須菩提下』，正式闡明教導和呵斥的內容。這段文字包含四個方面：一是呵斥他對食物的不平等；二是從『不段淫下』開始，呵斥他對束縛和解脫的不平等；三是從『不見佛下』開始，呵斥他對師父和佛法的不平等；四是從『入邪見下』開始，呵斥他對一切法的不平等。糾正這四個過失，教導就能成就四種功德。總的來說，呵斥的目的是反過來責問須菩提。
『你如果真的證得了空無諍三昧（Samadhi of Emptiness and Non-Contention），為什麼不對食物等一切法都平等看待，不生分別心呢？既然你現在捨棄貧窮而選擇富裕，去除貧困而追求解脫，背離邪師而歸向佛陀的正法，這正是相互違背的。這說明你還有分別見，取捨之心沒有止息，怎麼能稱得上是證得了空三昧（Samadhi of Emptiness）呢？如果想要契合那大空、平等、無諍的三昧（Samadhi），就應該不見食物的美惡，乃至邪正都沒有差別，不生分別心。如果能夠這樣，才可以接受食物。』就最初對食物的不平等而言，句子分別有三個方面：一是將食物比作佛法，二是以佛法比作食物，三是總結並允許接受食物。『唯須菩提于食等諸法亦等者』，這就是第一句。『你現在捨棄貧窮而選擇富裕，看到食物的好壞』，由此可知你對食物並不平等，萬法都是相同的。
【English Translation】 English version 2. Recalling the matters for which he was scolded in the past. Vimalakirti debates the merits and demerits, explaining the relationship between teaching and scolding. Previously, Subhuti entered Vimalakirti's abode because he was going to beg for food. Subhuti thought to himself, 'If I beg from the poor, I fear it will cause them distress, leading sentient beings to develop feelings of aversion and jealousy. Therefore, I must abandon begging from the poor and only beg from the rich.' Thus, Subhuti now enters Vimalakirti's abode.
At that time, Vimalakirti extensively elucidated the merits and demerits, as well as the relationship between teaching and scolding. This passage contains three aspects: first, it clarifies the inverted faults, highlighting the significance of teaching and scolding; second, starting from 'Now I...', it clarifies Subhuti's self-justification and Vimalakirti's giving of instruction; third, 'Explaining the Dharma...' clarifies the benefits of teaching and scolding. In the first part, Vimalakirti's act of taking the bowl and filling it with food is the reason for teaching and scolding. Why does Vimalakirti take the bowl and fill it with food but not give it to Subhuti? There are roughly three intentions: first, taking the bowl is to end the argument. If he didn't take the bowl, Subhuti might be severely reprimanded, fleeing in fear. Second, if he didn't fill it with food, he might incur the fault of stinginess, widely opening the door to generosity, demonstrating that he has no miserly thoughts. Third, he uses the food to initiate a discussion. Therefore, he first takes the bowl and fills it with food.
'Only Subhuti...' formally clarifies the content of teaching and scolding. This passage contains four aspects: first, scolding his inequality towards food; second, starting from 'Not severing lust...', scolding his inequality towards bondage and liberation; third, starting from 'Not seeing the Buddha...', scolding his inequality towards the teacher and the Dharma; fourth, starting from 'Entering wrong views...', scolding his inequality towards all dharmas. Correcting these four faults, teaching can accomplish four virtues. In general, the purpose of scolding is to question Subhuti in return.
'If you have truly attained the Samadhi of Emptiness and Non-Contention, why don't you regard all dharmas, including food, equally, without giving rise to discrimination? Since you now abandon poverty and choose wealth, remove poverty and pursue liberation, turn away from the evil teacher and return to the Buddha's true Dharma, this is precisely contradictory. This shows that you still have discriminating views, and your mind of taking and rejecting has not ceased. How can you be said to have attained the Samadhi of Emptiness? If you want to be in accord with that great emptiness, equality, and non-contention Samadhi, you should not see the good or bad of food, and even right and wrong are not different, without giving rise to discrimination. If you can be like this, then you can accept food.' Regarding the initial inequality towards food, the sentences have three aspects: first, comparing food to the Dharma; second, comparing the Dharma to food; third, concluding and allowing the acceptance of food. 'Only Subhuti is equal to all dharmas such as food,' this is the first sentence. 'You now abandon poverty and choose wealth, seeing the good and bad of food,' from this it is known that you are not equal towards food, all dharmas are the same.
以法性為實。即知汝於法不等。又將食類法。觀食體空名為食等。以此類餘名為法等也。諸法等者。第二句以法類食。觀法性空無有染凈名為法等。以此類食名食亦等。如是行乞乃可取食者。第三句結聽取食。萬法同相準一可知若於法食平等者。以此行乞即是福田。乃可取食也。可取食等者。取富人之妙食等貧舍之穢餐。若能於此粗妙食等。即能于諸法亦等。若達萬法皆等。即能于食亦等。得此等心是真福田。乃可取食也。
不斷淫怒癡亦不與俱者。第二呵須菩提于縛解不等。有其十事。汝若得平等空智者。何故斷三毒懷身見。滅癡愛見惡業存縛解。見四諦執得果。離凡夫取聖人著諸法。有此十事。知汝於一切法不平等也。就此十中前九是別。后一是總。前九中初七約行以徴。后二約人以責。前中初五斷德。后二智德。亦可。前五離染。后二修凈。前五中初三煩惱斷。次一業斷。后一苦斷。煩惱中初二見惑。后一修惑。見惑之中初鈍后利。不斷淫怒癡亦不與俱者。佛無三毒隨化常現。故云不斷。亦不與俱者。證實返望從來非有故無可俱。非見有法舍而不俱。以不俱故不同凡夫。由不斷故不同二乘。余別類爾。若約三性釋者。遍計煩惱本來性空。無惑可斷。故云不斷。既無可斷。與誰共俱。二依他煩惱斷時不斷。
【現代漢語翻譯】 現代漢語譯本：以法性為實（以諸法的本性為真實）。即知汝於法不等（就知道你對於諸法沒有平等觀）。又將食類法（又將食物比作諸法）。觀食體空名為食等（觀察食物的本體是空性的，這叫做食物平等）。以此類餘名為法等也（用這個道理類推其他的法，就叫做諸法平等）。諸法等者（諸法平等是說）。第二句以法類食（第二句用諸法來比作食物）。觀法性空無有染凈名為法等（觀察諸法的本性是空性的，沒有染污和清凈的分別，這叫做諸法平等）。以此類食名食亦等（用這個道理類推食物，就叫做食物也平等）。如是行乞乃可取食者（像這樣去乞食才可以接受供養）。第三句結聽取食（第三句總結聽取供養的道理）。萬法同相準一可知（萬法的體性是相同的，依據一個道理就可以明白）。若於法食平等者（如果對於諸法和食物都能平等看待）。以此行乞即是福田（這樣去乞食就是真正的福田）。乃可取食也（才可以接受供養）。可取食等者（可以接受供養的平等是指）。取富人之妙食等貧舍之穢餐（接受富人供養的美味食物，和接受窮人家供養的粗糙食物，都能平等看待）。若能於此粗妙食等（如果能對粗糙和美味的食物都能平等看待）。即能于諸法亦等（就能對一切諸法也平等看待）。若達萬法皆等（如果通達萬法都是平等的）。即能于食亦等（就能對食物也平等看待）。得此等心是真福田（得到這種平等心才是真正的福田）。乃可取食也（才可以接受供養）。 不斷淫怒癡亦不與俱者（不斷除貪慾、嗔恚、愚癡，也不與它們同在）。第二呵須菩提于縛解不等（第二處呵斥須菩提對於束縛和解脫沒有平等觀）。有其十事（有十件事可以證明）。汝若得平等空智者（如果你真正得到了平等空性的智慧）。何故斷三毒懷身見（為什麼還要斷除貪嗔癡三毒，還執著于身見）。滅癡愛見惡業存縛解（滅除了愚癡和愛慾，還認為有善惡業，有束縛和解脫）。見四諦執得果（認為有四聖諦，執著于證得果位）。離凡夫取聖人著諸法（想要脫離凡夫，追求聖人境界，執著于各種法）。有此十事（有這十件事）。知汝於一切法不平等也（就知道你對於一切法沒有平等觀）。就此十中前九是別（在這十件事中，前九件是分別說明）。后一是總（后一件是總的概括）。前九中初七約行以徴（前九件中，前七件是就修行方面來責問）。后二約人以責（后兩件是就人的方面來責問）。前中初五斷德（前面的五件是關於斷除惡德）。后二智德（后兩件是關於智慧功德）。亦可（也可以說）。前五離染（前面的五件是遠離染污）。后二修凈（后兩件是修習清凈）。前五中初三煩惱斷（前面的五件中，前三件是斷除煩惱）。次一業斷（接下來一件是斷除業）。后一苦斷（最後一件是斷除苦）。煩惱中初二見惑（煩惱中，前兩件是見惑）。后一修惑（后一件是修惑）。見惑之中初鈍后利（見惑之中，先是遲鈍的，后是銳利的）。不斷淫怒癡亦不與俱者（不斷除貪慾、嗔恚、愚癡，也不與它們同在）。佛無三毒隨化常現（佛沒有貪嗔癡三毒，隨著教化眾生的需要而顯現）。故云不斷（所以說不斷除）。亦不與俱者（也不與它們同在）。證實返望從來非有故無可俱（證悟實相后，回過頭來看，發現貪嗔癡從來沒有真實存在過，所以無從同在）。非見有法舍而不俱（不是看到有這些法，然後捨棄它們才不與它們同在）。以不俱故不同凡夫（因為不與貪嗔癡同在，所以不同於凡夫）。由不斷故不同二乘（因為不斷除貪嗔癡，所以不同於二乘）。余別類爾（其他的分別情況可以依此類推）。若約三性釋者（如果用三自性來解釋）。遍計煩惱本來性空（遍計所執的煩惱，本來就是空性的）。無惑可斷（沒有什麼煩惱可以斷除）。故云不斷（所以說不斷除）。既無可斷（既然沒有什麼可以斷除）。與誰共俱（又與誰同在呢）。二依他煩惱斷時不斷（二，依他起的煩惱，斷除的時候也是不斷除）。
【English Translation】 English version: Taking the nature of Dharma as reality means you do not have equality in Dharma. Furthermore, comparing food to Dharma, observing the emptiness of the substance of food is called equality in food. Applying this analogy to other things is called equality in Dharma. 'Equality in all Dharmas' means, in the second sentence, using Dharma to represent food, observing the emptiness of the nature of Dharma, without defilement or purity, is called equality in Dharma. Applying this analogy to food means food is also equal. 'Only by begging in this way can one take food' means, the third sentence concludes the acceptance of food. The shared characteristics of all Dharmas can be understood by one principle. 'If one is equal in Dharma and food,' then begging in this way is a field of merit, and one may take food. 'Being able to take food equally' means treating the exquisite food of the rich and the unclean meals of the poor equally. If one can treat coarse and fine food equally, then one can also treat all Dharmas equally. If one understands that all Dharmas are equal, then one can also treat food equally. Attaining this equal mind is a true field of merit, and one may take food. 'Neither ceasing lust, anger, and delusion, nor being with them' means, the second rebuke is directed at Subhuti for not having equality in bondage and liberation. There are ten points to this. If you have attained the wisdom of equality and emptiness, why do you still cease the three poisons, harbor self-view, eliminate ignorance and love, see evil karma as existing, see bondage and liberation as existing, see the Four Noble Truths, cling to attaining results, want to leave ordinary people, grasp at sages, and cling to all Dharmas? Having these ten things shows that you do not have equality in all Dharmas. Among these ten, the first nine are specific, and the last one is general. Among the first nine, the first seven are about conduct, and the last two are about people. In the former, the first five are about cutting off virtues, and the last two are about wisdom virtues. Alternatively, the first five are about leaving defilement, and the last two are about cultivating purity. Among the first five, the first three are about cutting off afflictions, the next one is about cutting off karma, and the last one is about cutting off suffering. Among the afflictions, the first two are about views, and the last one is about cultivation. Among the views, the first is dull, and the last is sharp. 'Neither ceasing lust, anger, and delusion, nor being with them' means the Buddha does not have the three poisons but manifests according to the needs of transformation, hence 'not ceasing.' 'Nor being with them' means realizing the truth and looking back, one sees that they never existed, so there is nothing to be with. It is not seeing that there are Dharmas and abandoning them, thus not being with them. Because of not being with them, one is different from ordinary people. Because of not ceasing them, one is different from the Two Vehicles. The remaining distinctions can be inferred similarly. If explained in terms of the three natures, the afflictions of conceptual discrimination are inherently empty, and there are no afflictions to cut off, hence 'not ceasing.' Since there is nothing to cut off, with whom would one be? Secondly, the afflictions of dependent origination are not ceased when they are ceased.
名為不斷。不斷而斷故云不俱。三圓成真性本凈無惑可斷。故云不斷。真外無妄與誰共俱。故云不俱也。若約菩薩。初地已上現起分別三毒化眾生故云不斷。據理實無稱不俱也。不壞於身而隨一相者。遠云。現行身見教化眾生而不捨離名不壞身而隨一相。理如一相行證名隨。身本自空即是一相也。何須壞身見而隨一相也。諺云。真如平等名為一相。陰身體空無法可壞。不壞即真故名一相。何須壞五陰而隨一相。此解不然。身即是身見非五陰也。又云。聲聞滅身而得無相。大士知身見性空即是一相。何須壞身見方隨一相也。故無垢稱云。不壞菩迦耶見而隨一相。不滅癡愛起于明脫者。遠云。修惑謂無明使。起之不了名癡。欲愛色愛有愛住地名愛。隨化現行故曰不滅。起明脫者。明是惠明。脫是心脫。凡夫癡厚故能障惠。二乘分除。癡斷惠明愛滅心脫。菩薩不爾。了癡愛由來無所有。即是明脫也。肇云。聲聞以癡障智。滅癡方明。以愛繫心。除愛方脫。大士達癡愛性空。即是明脫。誰縛於心而滅之也。或可。癡愛即是俱生迷。別事起行相淺近。如來示行名為不滅。起不障智名為明。脫五逆相而得解脫者。次約業辯。殺父害母殺阿羅漢破和合僧出佛身血。是其五逆。此等背恩及逆福田故說為逆。殺父母背恩故逆。后三背于福
【現代漢語翻譯】 現代漢語譯本 名為不斷。（『不斷』指持續不斷）不斷卻又斷滅，所以說『不俱』（『不俱』指不併存）。三圓成真性（Pariniṣpanna，指圓滿成就的真實自性）本來清凈，沒有迷惑可以斷除，所以說『不斷』。真性之外沒有虛妄，與誰並存呢？所以說『不俱』。如果從菩薩的角度來說，初地以上的菩薩爲了教化眾生，會示現分別三毒（貪嗔癡），所以說『不斷』。但從理上來說，實際上並沒有，所以稱『不俱』。『不壞於身而隨一相』，遠法師說：『示現身見（Sakkāya-diṭṭhi，認為五蘊的身心是真實存在的錯誤見解）來教化眾生，但不捨離，這叫做『不壞身而隨一相』。』理與一相一致，修行證悟叫做『隨』。身體的本性是空，就是一相，何必破壞身見才去隨順一相呢？俗話說，真如平等叫做一相，陰身體性本空，沒有什麼可以破壞的。不壞就是真，所以叫做一相。何必破壞五陰（pañca khandha，構成個體存在的五種要素：色、受、想、行、識）才去隨順一相呢？這種解釋不對。身就是身見，不是五陰。又有人說：『聲聞（Śrāvaka，聽聞佛法而修行的弟子）滅除身體才能得到無相，大士（Mahāsattva，指發大心的菩薩）知道身見的本性是空，就是一相，何必破壞身見才去隨順一相呢？』所以《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『不壞菩迦耶見（指薩迦耶見，即身見）而隨一相。』『不滅癡愛起于明脫』，遠法師說：『修惑（指修行過程中產生的迷惑）指的是無明使（指無明煩惱）。對事物不瞭解叫做癡。欲愛（kāma-taṇhā，對感官享樂的渴求）、色愛（rūpa-taṇhā，對色界存在的渴求）、有愛（bhava-taṇhā，對生存的渴求）住在心中叫做愛。隨順教化而示現，所以說『不滅』。生起光明和解脫，光明指的是智慧光明，解脫指的是心解脫。凡夫的癡很重，所以能障礙智慧。二乘（指聲聞乘和緣覺乘）通過斷除來消除，癡斷了，智慧就光明，愛滅了，心就解脫。菩薩不是這樣，瞭解癡愛的本來面目，就是光明和解脫。』肇法師說：『聲聞因為癡而障礙智慧，滅除癡才能光明；因為愛而束縛心，去除愛才能解脫。大士通達癡愛的本性是空，就是光明和解脫，誰會束縛心而又去滅除它呢？』或者可以這樣理解，癡愛是與生俱來的迷惑，個別事情引發的行為比較淺顯，如來示現這種行為叫做『不滅』，生起不障礙智慧的光明叫做『明』。『脫五逆相而得解脫』，接下來從業的角度來辨析。殺父、害母、殺阿羅漢（Arhat，已證得阿羅漢果位的修行者）、破壞僧團的和合、使佛身出血，是為五逆。這些行為違背恩德，冒犯福田，所以說是逆。殺父母是違背恩德，后三種是冒犯福田。
【English Translation】 English version It is called 'unending'. Because it is unending yet ends, it is said to be 'non-concurrent'. The Pariniṣpanna (perfected nature) true nature is originally pure, with no delusion to be eliminated, hence it is called 'unending'. Outside of the true nature, there is no falsehood, so with whom does it coexist? Hence it is called 'non-concurrent'. If speaking from the perspective of a Bodhisattva, those above the first Bhumi (stage of a Bodhisattva) manifest the three poisons (greed, hatred, and delusion) to transform sentient beings, hence it is called 'unending'. But in principle, it does not exist, hence it is called 'non-concurrent'. 'Without destroying the body, yet following one aspect', Master Yuan said: 'Manifesting Sakkāya-diṭṭhi (the view of self-identity, the false view that the five aggregates of body and mind are a real self) to teach sentient beings, but without abandoning it, this is called 'without destroying the body, yet following one aspect'.' Principle and one aspect are consistent, practice and realization are called 'following'. The nature of the body is emptiness, which is one aspect, why destroy the view of self to follow one aspect? As the saying goes, true thusness is called one aspect, the nature of the aggregates and body is originally empty, there is nothing to destroy. Non-destruction is truth, hence it is called one aspect. Why destroy the five aggregates (pañca khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) to follow one aspect? This explanation is incorrect. The body is the view of self, not the five aggregates. Someone also said: 'Śrāvakas (disciples who listen to the Buddha's teachings and practice) eliminate the body to attain no-form, Mahāsattvas (great beings, referring to Bodhisattvas) know that the nature of the view of self is emptiness, which is one aspect, why destroy the view of self to follow one aspect?' Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'Without destroying the view of self (Sakkāya-diṭṭhi), yet following one aspect.' 'Without extinguishing ignorance and craving, arising from brightness and liberation', Master Yuan said: 'The afflictions of cultivation (referring to the delusions that arise during practice) refer to the afflictions of ignorance. Not understanding things is called ignorance. Desire-craving (kāma-taṇhā, craving for sensual pleasures), form-craving (rūpa-taṇhā, craving for existence in the form realm), and existence-craving (bhava-taṇhā, craving for survival) residing in the mind are called craving. Manifesting in accordance with transformation, hence it is called 'without extinguishing'. Arising from brightness and liberation, brightness refers to the light of wisdom, liberation refers to the liberation of the mind. Ordinary people's ignorance is heavy, so it can obstruct wisdom. The two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna) eliminate through cutting off, when ignorance is cut off, wisdom is bright, when craving is extinguished, the mind is liberated. Bodhisattvas are not like this, understanding the original nature of ignorance and craving, is brightness and liberation.' Master Zhao said: 'Śrāvakas obstruct wisdom because of ignorance, only by eliminating ignorance can there be brightness; bind the mind because of craving, only by removing craving can there be liberation. Mahāsattvas understand that the nature of ignorance and craving is emptiness, which is brightness and liberation, who would bind the mind and then eliminate it?' Or it can be understood this way, ignorance and craving are innate delusions, individual events trigger shallow behaviors, the Tathāgata manifests this behavior called 'without extinguishing', arising from the light that does not obstruct wisdom is called 'brightness'. 'Liberation from the aspects of the five heinous crimes and attaining liberation', next, analyze from the perspective of karma. Killing one's father, harming one's mother, killing an Arhat (a practitioner who has attained the Arhat fruit), disrupting the harmony of the Sangha, causing a Buddha to bleed, are the five heinous crimes. These actions violate kindness and offend the field of merit, hence they are called heinous. Killing one's parents violates kindness, the latter three offend the field of merit.
田故逆。隨化現起名五逆相。而得脫者永絕業羈名得解脫也。又云。小乘人以見惡業為障。要須斷除方得解脫。大乘之士知業從緣生。緣性自空。業云何有。空不為障故稱解脫。此就惡業業空故脫。又約善明五逆者。殺無明父。斷貪愛母。止除覺境妄識之佛。殺結使阿羅漢。破壞陰集和合僧。能行是五逆即真解脫。不縛不解者。此約苦報。遠云。如來不為生死苦報所纓名為不縛。隨化現行稱為不解也。又滿云。二乘人業障以之為縛。除之得脫。菩薩知法性空。本來無縛。既無有縛。即垂稱解。頓悟菩薩七地已前未舍分段名為不解。了法性空稱為不縛。故涅槃經云。菩薩非不有苦。解苦無苦名苦聖諦。又下經云。若本無縛。其誰求解。大品云。空故離故寂滅故不生故無縛解也。或可。漸悟菩薩現起分段化眾生故名為不解。已舍分段稱為不縛。或可。未舍變易名為不解。了法性空云不縛也。上來約染明其斷德責其不等。次下兩句約凈明其智德責其不等。初句約因。第二約果。非見諦非不見諦者此約因也。如來示起見疑不觀諦理名為非見。內實覺了名非不見。斯乃地上通名行相不見諦也。若約漸悟菩薩。初地已上十地已還示起見疑化眾生。故名不見諦。內實覺了名非不見。或可。直往菩薩七地已來留隨眠惑不觀諦理名為不見
【現代漢語翻譯】 現代漢語譯本 田故逆（因為田地的緣故而違逆）。隨順化現而生起，名為五逆之相。能夠從中解脫的人，永遠斷絕業力的束縛，因此得名解脫。又說，小乘人認為惡業是障礙，必須斷除才能得到解脫。大乘之士明白業力由因緣而生，因緣的本性是空，業力又怎麼會存在呢？因為空性不是障礙，所以稱為解脫。這是就惡業的本性是空而得到解脫而言。又可以從善的角度來解釋五逆：殺死無明的父親，斷除貪愛的母親，止息並去除覺悟之境中虛妄分別的佛，殺死結使阿羅漢，破壞五陰聚合的和合僧。能夠做到這五逆，就是真正的解脫。 不縛不解（沒有束縛也沒有解脫）的意思是，這是就苦報而言。遠法師說，如來不被生死苦報所束縛，稱為不縛；隨順化現而行，稱為不解。又滿法師說，二乘人把業障看作是束縛，去除業障才能得到解脫。菩薩明白法性本空，本來就沒有束縛。既然沒有束縛，就可以稱為解脫。頓悟的菩薩在七地之前，還沒有捨棄分段生死，所以稱為不解；了悟法性本空，稱為不縛。所以《涅槃經》說，菩薩並非沒有苦，但理解苦的本性是無苦，這稱為苦聖諦。又下經說，如果本來就沒有束縛，又何必求解脫呢？《大品般若經》說，因為空，因為離，因為寂滅，因為不生，所以沒有束縛也沒有解脫。 或者可以這樣理解，漸悟的菩薩爲了化度眾生而示現分段生死，所以稱為不解；已經捨棄分段生死，稱為不縛。或者可以這樣理解，還沒有捨棄變易生死，稱為不解；了悟法性本空，稱為不縛。以上是從染污的角度說明斷德，責備其不平等。接下來的兩句是從清凈的角度說明智德，責備其不平等。第一句是就因而言，第二句是就果而言。非見諦非不見諦（不是見到真諦，也不是沒有見到真諦）是就因而言。如來示現生起見疑，不觀察真諦之理，稱為非見；內心真正覺悟了，稱為非不見。這是地上菩薩普遍的修行狀態，稱為行相不見諦。如果從漸悟的菩薩來說，初地以上到十地以下的菩薩，爲了化度眾生而示現生起見疑，所以稱為不見諦；內心真正覺悟了，稱為非不見。或者可以這樣理解，直往菩薩在七地之前，還保留著隨眠煩惱，不觀察真諦之理，所以稱為不見。
【English Translation】 English version Tián gù nì (田故逆 - Rebellious due to fields). Following transformation and manifestation, it is named the aspect of the Five Rebellions. Those who can be liberated from it will forever sever the bonds of karma, hence the name liberation. It is also said that Hinayana practitioners see evil karma as an obstacle, which must be eliminated to attain liberation. Mahayana practitioners understand that karma arises from conditions, and the nature of conditions is empty. How can karma exist then? Because emptiness is not an obstacle, it is called liberation. This refers to liberation because the nature of evil karma is empty. The Five Rebellions can also be explained from the perspective of goodness: killing the father of ignorance, cutting off the mother of craving, stopping and removing the Buddha of false discrimination in the realm of enlightenment, killing the Arhat of afflictions, and destroying the Sangha of the aggregation of the five skandhas. Being able to commit these Five Rebellions is true liberation. Bù fù bù jiě (不縛不解 - Neither bound nor liberated) means that this is in terms of the retribution of suffering. Master Yuan said that the Tathagata is not bound by the suffering retribution of birth and death, which is called not bound; acting in accordance with transformation and manifestation is called not liberated. Master Man also said that Hinayana practitioners see karmic obstacles as bonds, and removing them leads to liberation. Bodhisattvas understand that the nature of Dharma is empty, and there is originally no bondage. Since there is no bondage, it can be called liberation. Suddenly enlightened Bodhisattvas before the seventh ground have not yet abandoned the segmented birth and death, so it is called not liberated; realizing the emptiness of Dharma nature is called not bound. Therefore, the Nirvana Sutra says that Bodhisattvas are not without suffering, but understanding the nature of suffering as no suffering is called the Noble Truth of Suffering. Furthermore, the lower sutra says that if there is originally no bondage, why seek liberation? The Great Perfection of Wisdom Sutra says that because of emptiness, because of detachment, because of stillness, because of non-arising, there is neither bondage nor liberation. Or it can be understood that gradually enlightened Bodhisattvas manifest segmented birth and death to transform sentient beings, so it is called not liberated; having abandoned segmented birth and death is called not bound. Or it can be understood that not yet abandoning the birth and death of transformation is called not liberated; realizing the emptiness of Dharma nature is called not bound. The above is from the perspective of defilement to explain the virtue of severance, criticizing its inequality. The following two sentences are from the perspective of purity to explain the virtue of wisdom, criticizing its inequality. The first sentence is in terms of cause, and the second is in terms of effect. Fēi jiàn dì fēi bù jiàn dì (非見諦非不見諦 - Neither seeing the truth nor not seeing the truth) is in terms of cause. The Tathagata manifests the arising of doubt and does not contemplate the principle of truth, which is called not seeing; truly awakening internally is called not not seeing. This is the universal practice state of Bodhisattvas on the ground, called the aspect of not seeing the truth. If from the perspective of gradually enlightened Bodhisattvas, Bodhisattvas from the first ground to the tenth ground manifest the arising of doubt to transform sentient beings, so it is called not seeing the truth; truly awakening internally is called not not seeing. Or it can be understood that direct Bodhisattvas before the seventh ground still retain latent afflictions and do not contemplate the principle of truth, so it is called not seeing.
。內實覺了名非不見。若約智解正體。智離能所分別名為不見。鑑照二空名非不見。或可。正智從緣。緣無性故見無所見。名為不見。無見為見名非不見也。若后得智離執著分別名為不見。鑑照四諦名非不見也。莊云。二乘見諦凡夫不見。菩薩知四諦性空入實相理。所以離見非見也。肇云。非如有心之見。非如無心之不見也。非得果者。此約果說。遠云。此言略少準前應言。非得果。非不得果。且舉一邊。菩提涅槃名之為果。佛證菩提卻行因事。不捨一切菩薩所行故云非得果也。實證菩提故非不得。今略不辨。諺云。法離能所故云不得果。人法不同非不得果也。滿云。凡夫不得果。聲聞得果。菩薩善達果體自空由來非有。云何言不得。非得也。或可。初地已上菩薩證無住處涅槃名為得果。證智從緣。緣性自空。證無所證。故云非得果。或可。得時離情不生分別云非得果。非是不得也。古人彰疏皆云譯經人脫略下句。理實合有兩句。勘檢無垢稱云唯有非得果一句縱使脫略。自是結集時也。或可。梵本無下句也。非凡夫離凡夫法者。下兩句約人以責。如采內備聖德故非凡夫。現行凡事化眾生故非離凡夫也。又云。頓悟菩薩初地已上七地已來已獲聖性名非凡夫。由故意力引起煩惱助悲願受生。非離凡法也。若至八地已上留貪
等種。非離凡夫法也。若約漸悟菩薩初地已上已證聖性名非凡夫。現起煩惱化眾生故非離凡夫法也。非聖人非不聖人者。如來現為凡愚化眾生故名非聖人。隨俗說有。非不聖人也。又聲聞未能亡懷取聖人相。大乘之士了聖人性空。云何取聖相不取非聖相也。上來別徴竟。雖成就一切法而離諸法相乃可取食者。此之一句總以結勸。明一切法成時即壞故稱離也。若如上來唯得無失者乃可取食也。
若須菩提不見佛下第三呵善吉于師法不等。亦云邪正不等。文中有四。一總徴。二六師起見不同。三重徴責。四結聽取食。初不見佛不聞法者總徴也。返責善吉。汝若實得空三昧者。何以不同外道六師不見佛不聞法見。今舍彼外道見佛為師聽佛正法。是則取捨未亡。何得名空三昧也。莊云。二乘人謂舍凡得聖要由見佛聞法故此泯之。善吉自謂見佛聞法而言不見聞者。其言似違其理實相。若有佛可見即是有見故不見佛。若有法可聞即是有聞故非聞法。今明無佛可見乃名見佛。無法可聞是名聞法。蓋是斥二乘之有。是故說無。既知佛非有。即識佛非無。如是五句無所愛著。始是法身如斯而悟名見佛也。故中論云。邪見深厚者即說無如來。如來寂滅相分別有亦非。就下別中初舉外道六師起見不同前。富蘭那是字。迦葉是姓。此人起
【現代漢語翻譯】 現代漢語譯本： 『等種』（平等之種子）。並非脫離凡夫之法。如果按照漸悟的菩薩，初地以上已經證得聖性，可以稱為『非凡夫』。但因為示現煩惱以化度眾生，所以又『非離凡夫法』。 『非聖人非不聖人』：如來示現為凡夫和愚人以化度眾生，所以名為『非聖人』。這是隨順世俗的說法。實際上，又『非不聖人』。 此外，聲聞乘未能忘懷對聖人相的執著。而大乘之士明瞭聖人的自性本空，又怎麼會執取聖人的相，而不執取非聖人的相呢？以上是分別征問完畢。 『雖成就一切法而離諸法相乃可取食者』：這一句總括地勸誡。說明一切法成就之時即是壞滅之時，所以稱為『離』。如果能夠像上面所說的那樣，唯得而無所失，才可以取食。
『若須菩提不見佛下第三呵善吉于師法不等』：如果須菩提沒有見到佛，下面第三部分是呵斥善吉對於師法的不平等。也可以說是邪正的不平等。文中包含四個部分：一是總的征問，二是六師生起的見解不同，三是再次征責，四是總結並聽取取食。『初不見佛不聞法者總徴也』：最初的『不見佛不聞法』是總的征問。反過來責問善吉，你如果真的得到了空三昧，為什麼不同於外道六師，不見佛不聞法？現在捨棄外道的見解，以佛為師，聽聞佛的正法，這就是取捨之心沒有泯滅，又怎麼能稱為空三昧呢？莊子說，二乘人認為捨棄凡夫才能得到聖人，一定要見到佛，聽聞佛法才可以，所以要泯滅這種觀念。善吉自認為見到佛，聽聞佛法，卻說不見不聞，他的話語好像是違背了他的道理，但實際上是符合實相的。如果有佛可以見到，那就是有見，所以說不見佛。如果有法可以聽聞，那就是有聞，所以說非聞法。現在說明沒有佛可以見到，才叫做見佛。沒有法可以聽聞，才叫做聞法。這實際上是斥責二乘人的『有』，所以才說『無』。既然知道佛不是『有』，也就認識到佛不是『無』。像這樣五句都沒有所愛著，才是法身，像這樣覺悟才叫做見佛。所以《中論》說，邪見深厚的人，就說沒有如來。如來的寂滅之相，分別說有或者說沒有，都是不對的。就下面的分別說明中，首先舉出外道六師生起的見解不同。前面說的富蘭那（Purana）是字，迦葉（Kasyapa）是姓。這個人產生……
【English Translation】 English version: 'Equal seeds'. This is not a Dharma that is separate from ordinary beings. If we consider the gradually enlightened Bodhisattvas, those above the first Bhumi (stage) who have already attained the holy nature can be called 'non-ordinary beings'. However, because they manifest afflictions to transform sentient beings, they are also 'not separate from the Dharma of ordinary beings'. 'Neither a sage nor not a sage': The Tathagata (Thus Come One) manifests as ordinary and foolish people to transform sentient beings, so he is called 'not a sage'. This is in accordance with worldly conventions. In reality, he is also 'not not a sage'. Furthermore, the Sravakas (voice-hearers) have not been able to forget their attachment to the appearance of a sage. But the Mahayana (Great Vehicle) practitioners understand that the nature of a sage is empty, so how can they grasp the appearance of a sage and not grasp the appearance of a non-sage? The above is the end of the separate questioning. 'Although accomplishing all Dharmas, one who is detached from the appearances of all Dharmas may take food': This sentence is a general exhortation. It explains that the moment all Dharmas are accomplished is also the moment they are destroyed, so it is called 'detachment'. If one can be like what was said above, only gaining and not losing, then one may take food.
'If Subhuti (name of a disciple) does not see the Buddha, the third part below rebukes Subhuti for the inequality of the teacher's Dharma': If Subhuti has not seen the Buddha, the third part below is to rebuke Subhuti for the inequality of the teacher's Dharma. It can also be said to be the inequality of the heretical and the orthodox. There are four parts in the text: first, a general questioning; second, the different views arising from the six teachers; third, repeated questioning and blaming; and fourth, concluding and listening to the taking of food. 'The first, 'not seeing the Buddha and not hearing the Dharma', is a general questioning': The initial 'not seeing the Buddha and not hearing the Dharma' is a general questioning. It turns around to question Subhuti, if you have truly attained the Samadhi (state of meditative consciousness) of emptiness, why are you not like the six heretical teachers, not seeing the Buddha and not hearing the Dharma? Now you abandon the views of the heretics, take the Buddha as your teacher, and listen to the Buddha's orthodox Dharma, this means that the mind of taking and abandoning has not been extinguished, so how can it be called the Samadhi of emptiness? Zhuangzi said that the two vehicles (Sravakas and Pratyekabuddhas) believe that abandoning the ordinary to attain the holy must be through seeing the Buddha and hearing the Dharma, so this concept must be extinguished. Subhuti himself claims to see the Buddha and hear the Dharma, but says he does not see or hear, his words seem to contradict his reasoning, but in reality, they are in accordance with the true nature. If there is a Buddha that can be seen, then there is seeing, so it is said not to see the Buddha. If there is a Dharma that can be heard, then there is hearing, so it is said not to hear the Dharma. Now it is explained that there is no Buddha that can be seen, which is called seeing the Buddha. There is no Dharma that can be heard, which is called hearing the Dharma. This is actually rebuking the 'existence' of the two vehicles, so it is said 'non-existence'. Since one knows that the Buddha is not 'existence', one also recognizes that the Buddha is not 'non-existence'. Like this, the five sentences have no attachments, this is the Dharmakaya (body of the Dharma), and awakening like this is called seeing the Buddha. Therefore, the Madhyamaka-karika (Fundamental Verses on the Middle Way) says that those with deep-rooted heretical views say that there is no Tathagata. The quiescent appearance of the Tathagata, distinguishing whether there is or is not, is not correct. In the following separate explanations, first, the different views arising from the six heretical teachers are mentioned. The Purana (name) mentioned earlier is the word, and Kasyapa (surname) is the surname. This person generated...
斷見。言一切法空無君臣父子忠孝之道。末伽梨是字。俱賒梨子母名。此人起常見。言一切苦樂不由行業性自有之。刪阇夜是字。毗羅胝子母名。此人起自然見。執道不須修。八萬劫苦盡即自然解脫。如轉縷丸于高山綖儘自止。非解脫因。謂之為因。非因計因是戒取見。撥道不須修道邪見也。阿耆多字也。翅舍欽婆羅弊惡衣名。是苦行外道。自拔頭髮五熱炙身即得解脫。非道計道亦是戒取也。迦羅鳩馱是字。迦旃延是姓。此人起邊見。執一切法亦有亦無。不同佛法。因緣故有無性故無。此即正見非邊見。由執有即是定性之有。即是常見。言無即是定性之無即是段見。段常乖中。合成邊見也。尼揵陀字也。若提子母名。此人謂一切苦樂果報皆由過去業不藉現緣。前世業盡即苦盡。縱現修道亦不能段。此人信有前世業為因。非邪撥無現緣。即是少分邪見。道能盡苦撥言不能。道計非道亦是邪見。此等六師涅槃經具說。三是汝師下就之重徴翻邪入正。善吉解空平等即無邪正。二相既無。便同外道。不見佛不聞法。即是受道于邪見之師。因其邪出家也。既彼師墮三惡。不得不隨其墮。若能如是方應平等現見。汝今背六師舍邪法。知汝未舍分別不得平等。何名解空。若能不背不捨於法平等。方是解空也。乃可食者四結聽取食。行
【現代漢語翻譯】 現代漢語譯本 斷見（Ucchedavāda，認為人死後一切皆無的觀點）。他們說一切法皆空，沒有君臣父子之間的忠孝之道。末伽梨（Makkhali Gosala）是他的名字，俱賒梨（Kusali）是他的母親的名字。這個人持常見（Sassatavāda，認為事物永恒不變的觀點），說一切苦樂不由行為業力所致，而是本性固有的。刪阇夜（Sanjaya Belatthiputta）是他的名字，毗羅胝（Vairati）是他的母親的名字。這個人持自然見（Ahetuvāda，認為事物自然而然發生的觀點），認為修行道沒有必要。八萬劫苦盡后，自然就能解脫，就像在高山上轉動線團，線用完自然就停止。把非解脫之因當作解脫之因，這是戒禁取見（Silabbataparamasa，執著于錯誤的戒律和苦行）。否定修行道，認為修行道沒有必要，這是邪見（Micchā ditthi）。阿耆多（Ajita Kesakambali）是他的名字，翅舍欽婆羅（Kesakambala）是他的弊惡衣的名字。他是苦行外道，通過自己拔頭髮、用五熱炙烤身體來獲得解脫。把非道當作道，這也是戒禁取見。迦羅鳩馱（Pakudha Kaccayana）是他的名字，迦旃延（Kaccayana）是他的姓。這個人持邊見（Antavāda，執著於事物要麼存在要麼不存在的極端觀點），認為一切法既有也有無，不同於佛法。因為因緣和合而有，因為自性空而無。這才是正見，不是邊見。由於執著于『有』，就成了定性的『有』，也就是常見。說『無』，就成了定性的『無』，也就是斷見。斷見和常見背離中道，合成了邊見。尼揵陀（Nigantha Nataputta）是他的名字，若提（Vaddhamana）是他的母親的名字。這個人認為一切苦樂果報都由過去業力所致，不依賴於現在的因緣。前世的業力消盡，苦就消盡。即使現在修行道，也不能斷除苦。這個人相信有前世業力作為原因，不是邪見，但否定現在的因緣，就是少分的邪見。道能夠斷盡苦，卻說不能，把非道當作道，也是邪見。這些六師（外道六師）在《涅槃經》中有詳細說明。『三是汝師』，下面就此進行再次詰問，使之翻邪入正。善吉（Subhuti）理解空性，認為一切平等，就沒有邪正之分。既然邪正二相都沒有了，就和外道一樣了，不見佛，不聞法，就是接受了邪見之師的教導，因為他的邪見而出家。既然他的老師墮入三惡道，不得不跟隨他一起墮落。如果能夠這樣，才應該平等現見。你現在背離六師，捨棄邪法，知道你沒有捨棄分別心，就不能得到平等。什麼叫做解空？如果能夠不背離、不捨棄於法平等，才是解空。這樣才可以接受供養，四結（貪慾、嗔恚、愚癡、我慢）聽取教誨，修行。
【English Translation】 English version Ucchedavāda (the annihilationist view, holding that everything ceases to exist after death). They say that all dharmas are empty, and there is no way of loyalty and filial piety between ruler and subjects, father and son. Makkhali Gosala (Makkhali Gosala) is his name, and Kusali (Kusali) is his mother's name. This person holds the Sassatavāda (eternalism, the view that things are eternally unchanging), saying that all suffering and happiness are not caused by actions and karma, but are inherent in nature. Sanjaya Belatthiputta (Sanjaya Belatthiputta) is his name, and Vairati (Vairati) is his mother's name. This person holds the Ahetuvāda (the doctrine of non-causation, the view that things happen spontaneously), believing that there is no need to practice the path. After eighty thousand kalpas of suffering are exhausted, one will naturally be liberated, just like a ball of thread rolling down a high mountain, stopping naturally when the thread runs out. Taking the non-cause of liberation as the cause of liberation is Silabbataparamasa (attachment to wrong precepts and asceticism). Denying the path of practice, thinking that there is no need to practice the path, is Micchā ditthi (wrong view). Ajita Kesakambali (Ajita Kesakambali) is his name, and Kesakambala (Kesakambala) is the name of his tattered garment. He is an ascetic heretic who attains liberation by pulling out his own hair and scorching his body with five heats. Taking the non-path as the path is also Silabbataparamasa. Pakudha Kaccayana (Pakudha Kaccayana) is his name, and Kaccayana (Kaccayana) is his surname. This person holds the Antavāda (the doctrine of extremes, clinging to the extreme views that things either exist or do not exist), believing that all dharmas both exist and do not exist, which is different from the Buddha's Dharma. Because of the combination of causes and conditions, they exist; because of the emptiness of self-nature, they do not exist. This is the right view, not the extreme view. Because of clinging to 'existence', it becomes fixed 'existence', which is eternalism. Saying 'non-existence' becomes fixed 'non-existence', which is annihilationism. Annihilationism and eternalism deviate from the Middle Way and combine to form the extreme view. Nigantha Nataputta (Nigantha Nataputta) is his name, and Vaddhamana (Vaddhamana) is his mother's name. This person believes that all suffering, happiness, and karmic retribution are caused by past karma and do not depend on present conditions. When the karma of the previous life is exhausted, suffering will be exhausted. Even if one practices the path now, one cannot cut off suffering. This person believes that there is past karma as the cause, which is not a wrong view, but denying the present conditions is a partial wrong view. The path can exhaust suffering, but saying it cannot, and taking the non-path as the path, is also a wrong view. These six teachers (the six heretical teachers) are described in detail in the Nirvana Sutra. 'Three are your teachers', below this is a re-examination to turn from heresy to righteousness. Subhuti (Subhuti) understands emptiness and believes that everything is equal, so there is no distinction between right and wrong. Since there are no two aspects of right and wrong, it is the same as the heretics, not seeing the Buddha and not hearing the Dharma, which is accepting the teachings of the teacher of wrong views, and leaving home because of his wrong views. Since his teacher has fallen into the three evil realms, he has to follow him into them. If one can do this, one should equally see the present. Now you are turning away from the six teachers and abandoning the heretical Dharma, knowing that you have not abandoned discrimination, you cannot attain equality. What is called understanding emptiness? If one can not turn away from and not abandon equality in the Dharma, then one understands emptiness. In this way, one can accept offerings, the four bonds (greed, hatred, delusion, and pride) listen to the teachings, and practice.
合平等即是福田。乃可取食也。
入諸邪見不到彼岸下第四呵善吉於一切法不等。詰之成德。文中十一句。義分為三。初有一句明同外道。次有五句明同凡夫。後有五句明同眾魔。總呵意者何容得邪正得八難見染凈定不等取田偏見罪福出魔界與魔異悲眾生著三寶乃至第十一證涅槃現見汝今不能入邪住八難同煩惱等無諍乃至不取滅以是義故知汝未得空無諍三昧以未知故返教呵也。初入諸邪見不到彼岸者。第一明同外道。破善吉取邪正相。彼岸者涅槃也。小乘以邪見為邪彼岸為正。故舍此邪見還到彼岸。大乘之士知邪見性空。云何出離涅槃寂滅。云何可到。邪見彼岸本性不殊。何為舍邪而忻彼岸。是以入邪見不到彼岸也。又云。為化眾生入諸邪見不住涅槃不到彼岸也。自下第二明同凡夫文中有五。一破得八難相。二破取垢凈相。三破定心不等。四破福田相。五破取罪福相。住於八難不得無難者。第一破取八難相。夫見難為難者必舍難而求無難。若能不以難為難者。能住于難。不以為難故不得於無難。難性自空。云何舍之方得無難也。又云。為化處之住於八難。不著菩提不住無難也。同於煩惱離清凈法者。第二破取垢凈相。為化眾生同於煩惱。不著涅槃離清凈法也。或云。二乘除垢取凈。凈還成染。菩薩悟垢非垢。即
【現代漢語翻譯】 現代漢語譯本： 『合平等』即是最好的福田，從中可以獲取食物。
陷入各種邪見，就無法到達彼岸，這是第四個呵斥善吉的地方，因為他對一切法持有不平等的看法。詰問善吉，成就德行。這段文字共十一句，意義分為三部分。首先有一句說明與外道相同，其次有五句說明與凡夫相同，最後有五句說明與眾魔相同。總的呵斥意思是，怎麼能容忍你持有邪正、八難、染凈、定等不平等的看法，選取片面的福田，執著罪福，出離魔界卻又與魔無異，悲憫眾生卻又執著於三寶，乃至第十一句證得涅槃，卻又顯現出你現在無法進入邪道，安住於八難，與煩惱相同等等，不爭辯乃至不取滅。因為這個緣故，知道你沒有證得空無諍三昧，因為你不知道這個道理，反而教導呵斥別人。最初的『陷入各種邪見，就無法到達彼岸』，第一句說明與外道相同，破斥善吉執取邪正之相。彼岸指的是涅槃。小乘認為邪見是邪，彼岸是正，所以捨棄邪見才能到達彼岸。大乘之士明白邪見的本性是空，又怎麼能出離涅槃寂滅呢？又怎麼能到達彼岸呢？邪見和彼岸的本性沒有區別，為什麼要捨棄邪見而欣求彼岸呢？因此說陷入邪見就無法到達彼岸。又說，爲了教化眾生，進入各種邪見，不住于涅槃，不到達彼岸。下面第二部分說明與凡夫相同，文中有五句。一句破斥執取八難之相，一句破斥執取垢凈之相，一句破斥定心不等，一句破斥福田之相，一句破斥執取罪福之相。『安住於八難，就無法得到沒有八難的境界』，第一句破斥執取八難之相。認為八難是難的人，必定會捨棄八難而尋求沒有八難的境界。如果能不認為八難是難，就能安住於八難，不認為它是難，所以就無法得到沒有八難的境界。八難的本性是空，又怎麼捨棄它才能得到沒有八難的境界呢？又說，爲了教化眾生，安住於八難，不執著菩提，不住于沒有八難的境界。『與煩惱相同，遠離清凈法』，第二句破斥執取垢凈之相。爲了教化眾生，與煩惱相同，不執著涅槃，遠離清凈法。或者說，二乘去除污垢，選取清凈，清凈反而變成染污。菩薩領悟到污垢不是污垢，就是
【English Translation】 English version: 'Equality and impartiality' is the best field of merit (Fukuden), from which food can be obtained.
Entering into various wrong views, one cannot reach the other shore. This is the fourth rebuke of Subhakara, because he holds unequal views on all dharmas. Questioning Subhakara, accomplishing virtue. This passage has eleven sentences, and its meaning is divided into three parts. First, there is one sentence stating similarity to the heretics (外道, Waidào), then five sentences stating similarity to ordinary people, and finally five sentences stating similarity to the demons. The overall meaning of the rebuke is, how can you tolerate holding unequal views on right and wrong, the eight difficulties (八難, Bā Nán), defilement and purity, samadhi (定, Dìng), etc., choosing a partial field of merit, clinging to sin and merit, leaving the realm of demons but being no different from demons, having compassion for sentient beings but clinging to the Three Jewels (三寶, Sān Bǎo), and even in the eleventh sentence, attaining Nirvana (涅槃, Nièpán), yet revealing that you cannot now enter the wrong path, dwell in the eight difficulties, be the same as afflictions, etc., without arguing and even not taking extinction. Because of this reason, it is known that you have not attained the Samadhi of Emptiness and Non-Contention, and because you do not know this principle, you instead teach and rebuke others. The initial 'Entering into various wrong views, one cannot reach the other shore,' the first sentence states similarity to the heretics, refuting Subhakara's clinging to the appearance of right and wrong. The other shore refers to Nirvana. The Hinayana (小乘, Xiǎoshèng) believes that wrong views are wrong and the other shore is right, so only by abandoning wrong views can one reach the other shore. The Mahayana (大乘, Dàchéng) practitioner understands that the nature of wrong views is empty, so how can one leave Nirvana and extinction? And how can one reach the other shore? The nature of wrong views and the other shore is no different, so why abandon wrong views and seek the other shore? Therefore, it is said that entering into wrong views, one cannot reach the other shore. It is also said that in order to teach sentient beings, one enters into various wrong views, does not dwell in Nirvana, and does not reach the other shore. The second part below states similarity to ordinary people, and there are five sentences in the text. One sentence refutes clinging to the appearance of the eight difficulties, one sentence refutes clinging to the appearance of defilement and purity, one sentence refutes the inequality of the mind in samadhi, one sentence refutes the field of merit, and one sentence refutes clinging to sin and merit. 'Dwelling in the eight difficulties, one cannot obtain the state without the eight difficulties,' the first sentence refutes clinging to the appearance of the eight difficulties. Those who consider the eight difficulties to be difficult will surely abandon the eight difficulties and seek the state without the eight difficulties. If one can not consider the eight difficulties to be difficult, one can dwell in the eight difficulties, not considering them to be difficult, so one cannot obtain the state without the eight difficulties. The nature of the eight difficulties is empty, so how can one abandon them to obtain the state without the eight difficulties? It is also said that in order to teach sentient beings, one dwells in the eight difficulties, does not cling to Bodhi (菩提, Pútí), and does not dwell in the state without the eight difficulties. 'Being the same as afflictions, one is far from pure dharma,' the second sentence refutes clinging to the appearance of defilement and purity. In order to teach sentient beings, one is the same as afflictions, does not cling to Nirvana, and is far from pure dharma. Or it can be said that the Hinayana removes defilement and chooses purity, but purity turns into defilement. The Bodhisattva (菩薩, Púsà) realizes that defilement is not defilement, that is
染常凈。是以同於煩惱離清凈也。故思益經云。或垢法說凈凈法說垢。云何凈法說垢。貪著凈法故。云何垢法說凈。不見垢法故。又下經云。見垢實性則無凈相。汝得無諍三昧眾生亦得者。第三破定心不等也。無諍有二。一事無諍。以三昧力將護眾生令不起諍故。善吉云。若有嫌我坐者我即為立。若嫌我在此我即遠去。終無起諍。二理無諍。真如法性無違無諍。由證理故方得事無諍。善吉。與群生空理平等。何為善吉獨得無諍而群生不得乎。此明性本平等。故云眾生亦得也。其施汝者不名福田者。第四破取福相。善吉意謂。我受彼施令彼得大福故名福。凡夫受施不能令彼獲大福非福田也。汝及凡夫平等一空。云何凡夫非福田。汝是福田耶。又觀彼我不殊誰是福者誰為田者。故云其施汝者不名福田也。遠云。無善益他世間罪人供之無福。供汝似彼。不生功德。名非福田耳。諺云。約相行施。不名平等福田也。供養汝墮三惡者。第五破見罪福相。滿云。五逆之損供養之益。善吉意謂。供養我者得生天中。今返呵。彼性空平等善惡無二。云何修善獨得生天作罪入于惡道。若五逆而可墮。供養亦應墮。供養既不墮。五逆亦不墮。可謂善惡兩亡性空平等。故下經云。若達罪性則與福無異。諺云。取相供養雖得少福終必墮惡道也。
【現代漢語翻譯】 現代漢語譯本 染是常還是凈？因為執著于煩惱，所以（你）等同於遠離清凈。（《思益經》）因此《思益經》說：『或者說垢法是凈，或者說凈法是垢。』 為什麼說凈法是垢呢？因為貪著凈法的緣故。為什麼說垢法是凈呢？因為不見垢法的緣故。 另外，下面的經文說：『見到垢的真實體性，就沒有凈的表象。』 你得到無諍三昧（一種禪定境界，指沒有爭論的禪定），眾生也能得到嗎？ 這是第三個破除定心不平等。無諍有兩種：一是事無諍，用三昧的力量來愛護眾生，使他們不產生爭論。善吉（須菩提的別稱）說：『如果有人嫌我坐著，我就為他站立；如果嫌我在這裡，我就遠遠離去。』 始終不會引起爭論。二是理無諍，真如法性（宇宙萬物的真實本性）沒有違背也沒有爭論。因為證悟了真理，才能在事上做到無諍。 善吉，與眾生在空性之理上是平等的，為什麼善吉獨自得到無諍，而眾生卻不能得到呢？ 這說明（眾生的）本性本來就是平等的，所以說眾生也能得到。『施捨給你的人，不能稱為福田（能讓人種福報的田地）』，這是第四個破除執取福報的表象。 善吉認為：我接受他們的施捨，使他們得到大福報，所以我才被稱為福田。凡夫接受施捨，不能使他們獲得大福報，所以不是福田。你和凡夫在空性上是平等的，為什麼凡夫不是福田，而你是福田呢？ 又觀察施捨者和接受施捨者，彼此沒有差別，誰是施福者，誰是田地呢？ 所以說『施捨給你的人，不能稱為福田』。遠法師說：『沒有善行卻有利益他人之心，世間的罪人供養他也沒有福報。供養你就像供養他們一樣，不會產生功德，所以稱為非福田。』 諺語說：『執著于外在表象而行佈施，不能稱為平等的福田。』 『供養你的人會墮入三惡道（地獄、餓鬼、畜生）』，這是第五個破除見罪福的表象。 滿法師說：『（五逆重罪）的損害和（供養）的利益。』 善吉認為：供養我的人能夠往生天界。現在反而呵斥（這種想法）。（因為）萬物的本性是空性的，善和惡沒有分別，為什麼修善就能獨自往生天界，作惡就會墮入惡道呢？ 如果作五逆重罪就會墮落，那麼供養也應該墮落。供養既然不會墮落，那麼五逆重罪也不會墮落。可以說善惡兩方面都消失了，（萬物的）本性是空性且平等的。所以下面的經文說：『如果通達罪的本性，那麼罪和福就沒有差別。』 諺語說：『執著于外在表象而供養，即使得到少許福報，最終也必定會墮入惡道。』
【English Translation】 English version Is 'dyeing' permanent or pure? Because of attachment to afflictions, (you) are the same as being far from purity. (The Si Yi Jing). Therefore, the Si Yi Jing says: 'Or one says that defiled dharmas are pure, or one says that pure dharmas are defiled.' Why are pure dharmas said to be defiled? Because of attachment to pure dharmas. Why are defiled dharmas said to be pure? Because one does not see the defiled dharmas. Furthermore, the following sutra says: 'Seeing the true nature of defilement, there is no appearance of purity.' You have attained the wu zheng sanmei (無諍三昧, a state of samadhi without contention), can sentient beings also attain it? This is the third refutation of the unequal mind of fixedness. Wu zheng (無諍, non-contention) has two aspects: first, non-contention in matters, using the power of samadhi to protect sentient beings so that they do not arise in contention. Shanji (善吉, Subhuti's other name) said: 'If someone dislikes my sitting, I will stand for them; if they dislike my being here, I will go far away.' There will never be any contention. Second, non-contention in principle, the true nature of zhen ru fa xing (真如法性, the true nature of the universe) has no contradiction or contention. Because one has realized the truth, one can achieve non-contention in matters. Shanji, being equal to sentient beings in the principle of emptiness, why does Shanji alone attain non-contention, while sentient beings cannot? This explains that (sentient beings') nature is originally equal, so it is said that sentient beings can also attain it. 'Those who give to you cannot be called a fu tian (福田, field of merit)', this is the fourth refutation of clinging to the appearance of merit. Shanji believes: I receive their offerings, enabling them to gain great merit, so I am called a fu tian. Ordinary people receiving offerings cannot enable them to gain great merit, so they are not a fu tian. You and ordinary people are equal in emptiness, why are ordinary people not a fu tian, while you are a fu tian? Also, observing the giver and the receiver, there is no difference between them, who is the giver of merit, and who is the field? Therefore, it is said that 'those who give to you cannot be called a fu tian'. Dharma Master Yuan said: 'Without good deeds but with the intention to benefit others, even if worldly sinners make offerings to him, there is no merit. Offering to you is like offering to them, no merit will arise, so it is called a non-fu tian.' The proverb says: 'Practicing giving while clinging to external appearances cannot be called an equal fu tian.' 'Those who make offerings to you will fall into the three evil realms (hell, hungry ghosts, animals)', this is the fifth refutation of seeing the appearance of sin and merit. Dharma Master Man said: 'The harm of (the five heinous crimes) and the benefit of (offerings).' Shanji believes: Those who make offerings to me can be reborn in the heavens. Now, on the contrary, (this idea) is rebuked. (Because) the nature of all things is emptiness, good and evil are not different, why can cultivating good alone lead to rebirth in the heavens, while committing evil leads to falling into evil realms? If committing the five heinous crimes leads to falling, then offerings should also lead to falling. Since offerings do not lead to falling, then the five heinous crimes also do not lead to falling. It can be said that both good and evil disappear, (the nature of all things) is emptiness and equality. Therefore, the following sutra says: 'If one understands the nature of sin, then sin and merit are no different.' The proverb says: 'Making offerings while clinging to external appearances, even if one gains a little merit, one will eventually fall into evil realms.'
自下第三明同眾魔文中五句。一破出魔界。二破與魔異。三破悲眾生。四破著三寶。五破得涅槃。前中與魔作侶者。第一破出魔界。善吉意謂。我是聖人出於魔界。今返令同魔業。眾魔者諸魔王也。魔專懷亂。作業同魔名共。一手如似世人作物相似云是一手作也。魔能嬈亂。名之為勞。與彼為伴。名作勞侶。魔性自空。何須舍離而不共住。既得正見。不異於魔所作勞侶也。汝與眾魔塵勞無異者。第二破與魔異。既為其侶。安得有異。汝與眾魔平等一空無有二相。豈不等也。於一切眾生有怨心者。第三破悲眾生。魔能害其惠命。怨中之甚也。起彼慈心。是親友義。眾生性空。怨親平等。汝于等中既能起慈。何不為怨也。又小乘人但說生空。教化眾生。損他大乘。法身惠命名之為怨也。謗佛毀法不入眾者。第四破著三寶。汝須菩提但能讀佛法僧樂在眾數。便是取三寶相。汝于等中既能讀嘆。何不謗也。既不能謗。何能讚歎也。故無行經云。聞贊佛音聲即喜。聞毀呰佛音聲即礙。當知是人不學佛法。經云。外道音聲與佛音聲等。又云。佛說及邪說是皆無分別。又云。謗佛毀法者以其善吉不達三寶如虛空故取相讚歎違于真體。正是謗佛毀法不入僧數人也。故般若經云。若以色見我以音聲求我。是人行邪道。不能見如來。終不得
{ "translations": [ "現代漢語譯本\n自下第三，闡明與眾魔相關的五句話：一、破除脫離魔界之想；二、破除與魔不同的觀念；三、破除對眾生的悲憫；四、破除執著於三寶；五、破除證得涅槃之想。先前，那些與魔為伍的人，第一點是破除脫離魔界的想法。須菩提認為：『我是聖人，已脫離魔界，現在卻又讓我做與魔相同的行為。』所謂的『眾魔』，指的是諸魔王。魔專門製造混亂，行為與魔相同，被稱為『共業』。就像世人做事相似，說成是『一手造成』。魔能夠擾亂，這被稱為『勞』，與他們為伴，被稱為『作勞侶』。魔的本性是空，為何要捨棄他們而不與他們同住呢？既然已經獲得正見，那麼所作所為與魔的『勞侶』沒有什麼不同。『你與眾魔的塵勞沒有區別』，這是第二點，破除與魔不同的觀念。既然是他們的同伴，又怎麼會有不同呢？『你與眾魔平等一空，沒有兩種相狀』，難道不相等嗎？『對於一切眾生懷有怨恨之心』，這是第三點，破除對眾生的悲憫。魔能夠傷害眾生的慧命，這是怨恨中最為嚴重的。生起慈悲之心，是親友之義。眾生的本性是空，怨親平等。『你在平等之中既然能夠生起慈悲，為何不對怨恨之人也如此呢？』此外，小乘之人只說生空，教化眾生，損害他人大乘的法身慧命，這被稱為怨恨。『誹謗佛、毀壞佛法，不入僧眾之列』，這是第四點，破除執著於三寶。『你，須菩提，只能讀誦佛法僧，樂於身處僧眾之中，這就是執取三寶之相。』『你在平等之中既然能夠讀誦讚歎，為何不去誹謗呢？』既然不能誹謗，又怎麼能讚歎呢？所以《無行經》說：『聽到讚歎佛的聲音就歡喜，聽到譭謗佛的聲音就厭惡，應當知道這個人不學佛法。』經中說：『外道的音聲與佛的音聲是相等的。』又說：『佛所說的和邪說都是沒有分別的。』又說：『誹謗佛、毀壞佛法的人，是因為須菩提沒有通達三寶如虛空般，所以執取相狀而讚歎，違背了真如本體，正是誹謗佛、毀壞佛法，不入僧眾之列的人。』所以《般若經》說：『如果用色相來看我，用音聲來求我，這個人就是在行邪道，不能見到如來，終究不能證得。』", "English version\nFrom the third section downwards, clarifying the five sentences related to the assembly of demons: 1. Refuting the idea of escaping the realm of demons; 2. Refuting the notion of being different from demons; 3. Refuting compassion for sentient beings; 4. Refuting attachment to the Three Jewels (Buddha, Dharma, Sangha); 5. Refuting the idea of attaining Nirvana. Previously, those who were companions with demons, the first point is to refute the idea of escaping the realm of demons. 'Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness) thinks: \'I am a sage who has escaped the realm of demons, but now I am being asked to do the same actions as demons.\' The so-called \'assembly of demons\' refers to the demon kings. Demons specialize in creating chaos, and their actions are the same as demons, which is called \'shared karma\'. It's like worldly people doing things similarly, saying it's \'done by one hand\'. Demons can disturb, which is called \'labor\', and being with them is called \'labor companions\'. The nature of demons is empty, so why abandon them and not live with them? Since one has already attained right view, then one's actions are no different from the \'labor companions\' of demons. \'You are no different from the dust and labor of the assembly of demons,\' this is the second point, refuting the notion of being different from demons. Since you are their companion, how can there be any difference? \'You and the assembly of demons are equally empty, without two forms,\' aren't you equal? \'Having resentment towards all sentient beings,\' this is the third point, refuting compassion for sentient beings. Demons can harm the wisdom-life of sentient beings, which is the most serious form of resentment. Arousing compassion is the meaning of friendship. The nature of sentient beings is empty, and resentment and affection are equal. \'Since you can arouse compassion in equality, why not do the same for those you resent?\'. Furthermore, those of the Hinayana (the 'Smaller Vehicle' of Buddhism) only speak of the emptiness of self, teaching sentient beings, harming the Dharma-body (the body of ultimate reality) and wisdom-life of others in the Mahayana (the 'Great Vehicle' of Buddhism), which is called resentment. \'Slandering the Buddha, destroying the Dharma, and not entering the Sangha (the Buddhist monastic order)\', this is the fourth point, refuting attachment to the Three Jewels. \'You, Subhuti, can only recite the Buddha, Dharma, and Sangha, and enjoy being in the Sangha, which is grasping the form of the Three Jewels.\' \'Since you can read and praise in equality, why not slander them?\'. Since you cannot slander, how can you praise? Therefore, the Wu Xing Jing (a Buddhist scripture) says: \'Hearing the sound of praising the Buddha brings joy, hearing the sound of slandering the Buddha brings aversion, one should know that this person does not study the Buddha's teachings.\' The scripture says: \'The sound of heretics is equal to the sound of the Buddha.\' It also says: \'What the Buddha says and what is said wrongly are all without distinction.\' It also says: \'Those who slander the Buddha and destroy the Dharma are because Subhuti has not understood that the Three Jewels are like empty space, so he grasps forms and praises them, violating the true essence, and is precisely the person who slanders the Buddha, destroys the Dharma, and does not enter the Sangha.\' Therefore, the Prajna Sutra (Perfection of Wisdom Sutra) says: \'If one sees me through form, or seeks me through sound, this person is practicing a wrong path, cannot see the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), and will ultimately not attain enlightenment.\'" ], "english_translations": [ "From the third section downwards, clarifying the five sentences related to the assembly of demons: 1. Refuting the idea of escaping the realm of demons; 2. Refuting the notion of being different from demons; 3. Refuting compassion for sentient beings; 4. Refuting attachment to the Three Jewels (Buddha, Dharma, Sangha); 5. Refuting the idea of attaining Nirvana. Previously, those who were companions with demons, the first point is to refute the idea of escaping the realm of demons. 'Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness) thinks: \'I am a sage who has escaped the realm of demons, but now I am being asked to do the same actions as demons.\' The so-called \'assembly of demons\' refers to the demon kings. Demons specialize in creating chaos, and their actions are the same as demons, which is called \'shared karma\'. It's like worldly people doing things similarly, saying it's \'done by one hand\'. Demons can disturb, which is called \'labor\', and being with them is called \'labor companions\'. The nature of demons is empty, so why abandon them and not live with them? Since one has already attained right view, then one's actions are no different from the \'labor companions\' of demons. \'You are no different from the dust and labor of the assembly of demons,\' this is the second point, refuting the notion of being different from demons. Since you are their companion, how can there be any difference? \'You and the assembly of demons are equally empty, without two forms,\' aren't you equal? \'Having resentment towards all sentient beings,\' this is the third point, refuting compassion for sentient beings. Demons can harm the wisdom-life of sentient beings, which is the most serious form of resentment. Arousing compassion is the meaning of friendship. The nature of sentient beings is empty, and resentment and affection are equal. \'Since you can arouse compassion in equality, why not do the same for those you resent?\'. Furthermore, those of the Hinayana (the 'Smaller Vehicle' of Buddhism) only speak of the emptiness of self, teaching sentient beings, harming the Dharma-body (the body of ultimate reality) and wisdom-life of others in the Mahayana (the 'Great Vehicle' of Buddhism), which is called resentment. \'Slandering the Buddha, destroying the Dharma, and not entering the Sangha (the Buddhist monastic order)\', this is the fourth point, refuting attachment to the Three Jewels. \'You, Subhuti, can only recite the Buddha, Dharma, and Sangha, and enjoy being in the Sangha, which is grasping the form of the Three Jewels.\' \'Since you can read and praise in equality, why not slander them?\'. Since you cannot slander, how can you praise? Therefore, the Wu Xing Jing (a Buddhist scripture) says: \'Hearing the sound of praising the Buddha brings joy, hearing the sound of slandering the Buddha brings aversion, one should know that this person does not study the Buddha's teachings.\' The scripture says: \'The sound of heretics is equal to the sound of the Buddha.\' It also says: \'What the Buddha says and what is said wrongly are all without distinction.\' It also says: \'Those who slander the Buddha and destroy the Dharma are because Subhuti has not understood that the Three Jewels are like empty space, so he grasps forms and praises them, violating the true essence, and is precisely the person who slanders the Buddha, destroys the Dharma, and does not enter the Sangha.\' Therefore, the Prajna Sutra (Perfection of Wisdom Sutra) says: \'If one sees me through form, or seeks me through sound, this person is practicing a wrong path, cannot see the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), and will ultimately not attain enlightenment.\'" ] }
滅度者。第五破證涅槃相。眾生性空無滅度者。而今取涅槃。但是有相不得涅槃。故佛藏經云。若人見涅槃決定相者。當知是人名為外道惡邪見者。又下經云。一切眾生即涅槃相。不復更滅。只為眾生性空即是涅槃。豈以涅槃更證涅槃乎。又云。善吉心狹劣故不能證大涅槃。故不得滅度。又云。善吉意謂。我是聖人證得涅槃。今返呵彼。平等空中離得不得若汝得者亦應不得既無不得亦無得者乃可取食者結勸也。汝今若能亡前得失虛通其壞者。即是福田。乃可取食。何者夫舍惡從善人之常情。然即是非經心。猶未兌于累。是以等觀之者。以存善為患故舍善以求宗。以舍惡為累故即惡而返本。然即惡有亡累之功。善有無染之勛。故知同善未為得。同惡未為失。凈名言意似若此乎。
時我世尊聞此忙然不知以何答便置缽欲出其舍者。第二申巳卑屈彰彼難敵。于中有二。一障己屈。二維摩言下凈名就喻以理重教。前中忙然者。內心不明瞭也。不識是何言不知以何答者。言即返于經理即合於義。返于經故自申不識是何言。合於義故不知以何答。形下有餘。望上不足。進退失據。思對莫由。所以置缽欲出其舍。置者舍也。第二維摩教中初法次喻后合。法中取缽勿懼者。以須菩提因呵增愧無答而棄缽便有著言之失故。今導之令
即言而會旨。故云取缽勿懼也。喻中如來所作化人若是事詰寧有懼不者。化人雖聞無心。于體欲令善吉悟己如化。何有懼也。合喻中有二。初合後釋。一切法如幻化。既無懼。汝亦如幻。何有懼也。所以者何。下別釋有五句。初句一切言說不離是相。明己難辭同幻化相。二明智者知化不實故無所懼也。三何以故下釋前不著不懼所以。由文字型空故云性離。四會文即真解脫。夫名出於不足。足則無名。故無有文字即真解脫也。五類諸法皆解脫相推類。次解內外皆空故無所妄。夫名出於法。法出於名。名既解脫故。諸法自然解脫也。教益可知。故我不堪下結不堪也。
佛告富樓那彌多羅尼子。富樓那者字也。此云滿江。故福德經云。王舍城內有婆羅門。夫妻二人大富無兒。二人往滿江邊求祠梵天王乞兒。設諸香花並誦神咒。婦夜感夢。夢見有人器盛滿寶物授與其妻。妻即安置腹前。器遂入腹。寤已說夢。其妻父母為解曰。必是梵王與汝兒也。若生當爲寶器。遂因有娠。此兒生后聰明。論義第一能伏外道。佛滅度后誦出阿毗曇藏。從江作名故稱為滿江。亦從愿作名。依未曾有因緣經云。富樓那以嫉妒心后割愛入山誦九十種經。滿二十一年還王舍城。頭上然火。以銅鐷鐷腹唱云。我是一切智人後佛降之。即說偈云。若多
【現代漢語翻譯】 現代漢語譯本： 即是說，領會了其中的旨意。所以說，取缽不要害怕。比喻中，如來所變化的化人，如果遇到這樣的詰問，難道會有恐懼嗎？化人雖然聽聞，但沒有自己的心識，只是在形式上希望能夠吉祥，領悟到自己如同幻化一般，哪裡會有恐懼呢？
合喻中有兩點。首先是合喻，然後是解釋。一切法都如幻化，既然沒有恐懼，那麼你也如幻化，哪裡會有恐懼呢？
為什麼這樣說呢？下面分別解釋有五句。第一句，一切言說都離不開這個（幻化之）相，說明自己難以擺脫如同幻化的相狀。第二句，說明智者知道幻化不真實，所以沒有什麼可恐懼的。第三句，『何以故』（為什麼）以下解釋前面所說的『不著』（不執著）和『不懼』（不恐懼）的原因。由於文字的本體是空性的，所以說是『性離』（本性遠離）。第四句，領會文字就是真正的解脫。名稱的出現是因為有所不足，如果圓滿具足，就沒有名稱了。所以，沒有文字就是真正的解脫。第五句，推論諸法都是解脫之相。進一步解釋內外皆空，所以沒有什麼可妄想的。名稱出於法，法出於名稱，名稱既然解脫，那麼諸法自然也就解脫了。教義和益處可以知曉。所以，『我不堪』（我不能勝任）以下是總結自己不能勝任。
佛告訴富樓那·彌多羅尼子（Purna Maitrayaniputra）。富樓那（Purna）是他的名字，意思是『滿江』。所以《福德經》中說，王舍城內有一對婆羅門夫婦，非常富有但沒有孩子。兩人前往滿江邊，祈求梵天王賜予孩子，擺設各種香花，並誦唸神咒。妻子夜裡做了一個夢，夢見有人用器皿盛滿寶物授予她，妻子就將寶物安置在腹前，器皿就進入了腹中。醒來后，她將夢告訴了丈夫。她的父母為她解夢說，這一定是梵天王賜予你的孩子。如果生下來，一定會成為寶器。於是就懷孕了。這個孩子出生后非常聰明，辯論第一，能夠降伏外道。佛陀滅度后，他誦出了阿毗曇藏。因為從江水得名，所以稱為滿江。也因為從願望得名。依據《未曾有因緣經》記載，富樓那因為嫉妒心，後來割捨了愛慾，進入山中誦讀九十種經典，滿了二十一年後回到王舍城，頭上點燃火焰，用銅鐷（一種樂器）敲擊腹部，唱道：『我是一切智人』。後來佛陀降伏了他，就說了偈語：『若多』。
【English Translation】 English version: That is, to understand the meaning upon hearing it. Therefore, it is said, 'Do not fear when taking the alms bowl.' In the analogy, if the transformed person created by the Tathagata were to be questioned in this way, would there be fear? Although the transformed person hears, he has no mind of his own, but only formally hopes for auspiciousness, realizing that he is like an illusion. Where would there be fear?
There are two points in the combined analogy. First, the analogy is combined, and then explained. All dharmas are like illusions. Since there is no fear, then you are also like an illusion. Where would there be fear?
Why is this so? The following explains in five sentences. The first sentence, 'All speech cannot be separated from this (illusory) appearance,' explains that it is difficult to escape the state of being like an illusion. The second sentence explains that the wise know that illusion is not real, so there is nothing to fear. The third sentence, 'Why is this?' below explains the reasons for 'non-attachment' and 'non-fear' mentioned earlier. Because the essence of words is emptiness, it is said to be 'separated in nature.' The fourth sentence, understanding words is true liberation. The appearance of names is because of incompleteness. If it is complete and sufficient, there are no names. Therefore, the absence of words is true liberation. The fifth sentence infers that all dharmas are aspects of liberation. Further explaining that both inside and outside are empty, so there is nothing to be delusional about. Names arise from dharmas, and dharmas arise from names. Since names are liberated, then all dharmas are naturally liberated. The teachings and benefits can be known. Therefore, 'I am incapable' below concludes that he is incapable.
The Buddha told Purna Maitrayaniputra (Purna Maitrayaniputra). Purna (Purna) is his name, meaning 'Full River'. Therefore, the Sutra of Merit says that in Rajagriha, there was a Brahmin couple who were very wealthy but had no children. The two went to the bank of the Full River to pray to the Brahma King for a child, arranging various incense and flowers, and reciting divine mantras. The wife had a dream at night, dreaming that someone gave her a vessel filled with treasures, and the wife placed the treasures in front of her abdomen, and the vessel entered her abdomen. Upon waking up, she told her husband about the dream. Her parents interpreted the dream for her, saying that it must be the Brahma King who gave you a child. If he is born, he will surely become a treasure vessel. So she became pregnant. After this child was born, he was very intelligent, the best at debate, and able to subdue heretics. After the Buddha's Nirvana, he recited the Abhidhamma Pitaka. Because he was named after the river, he was called Full River. It is also named after a wish. According to the Sutra of Unprecedented Causes and Conditions, Purna, out of jealousy, later relinquished his desires and entered the mountains to recite ninety kinds of scriptures. After twenty-one years, he returned to Rajagriha, lit flames on his head, and struck his abdomen with a copper cymbal (a musical instrument), chanting, 'I am the all-knowing one.' Later, the Buddha subdued him and spoke the verse, 'If many...'
少有聞自大以憍人。如是盲執燭照彼不自明。以智慧故投地未起得阿羅漢果。彌多羅尼子者。彌多羅是母名。外道四圍陀論中有彌多羅品。其母誦此一品。從所誦為名。此云慈行亦云善知識。尼者女也。同名既多。故以母別標之。富樓那辯才第一不達根性故被呵也。無垢經云。滿慈子也。
文四同前。第三先徴后釋。釋中即有四。一舉昔日被呵之事。二出教呵相。三入三昧下明其化巧。四我念下自申卑屈。初中憶念我昔被呵時也。在一樹下者。所呵處此近毗耶離城有園林。林中有水名曰獼猴池。園有僧房。是毗耶離庵羅之側也。為諸新學比丘說法者明所呵事。以說小乘不應大機所以被呵。時維摩詰來謂我言等者。第二齣教呵辭。為益新學比丘令舍小求大所以教之。文中有四。一呵不稱欲。二汝不能知下呵不知根。三欲行下重呵不稱欲。四久發下重呵不知根。前中四句。一教。二呵。三重教。四重呵。初入定觀此人心然後說法者。心是樂欲之心。入定者二乘之人。心有限礙故。在定即見。出定不見。設使在定利聲聞見眾生根熟極八萬劫。鈍根定淺少不足言。故今教之。先當入定知人心欲。然後說法也。菩薩定者真心為體。性常寂照未曾不知。不同二乘出入異也。第二呵中。小法如穢食事等稊稗。大心如甘露事同寶
【現代漢語翻譯】 現代漢語譯本 很少聽說有人自高自大而驕傲待人。這樣盲人拿著蠟燭，照亮別人卻不能照亮自己。因為有智慧的緣故，（彌多羅尼子）投身於地還未起身就證得了阿羅漢果位。彌多羅尼子（Mitra'ni Putra，彌多羅的兒子）中，彌多羅（Mitra）是母親的名字。外道的《四圍陀論》中有《彌多羅品》。他的母親誦讀這一品，因此用所誦讀的（品名）作為他的名字。這裡（彌多羅）翻譯為慈行，也翻譯為善知識。尼（'ni'）是女子的意思。因為同名的人很多，所以用母親的名字來區分。（富樓那）辯才第一，但不瞭解眾生的根性，所以被呵斥。《無垢經》中說，（富樓那）是滿慈子（Purna）。
（這段）文字的結構和前面相同，都是四部分。第三部分先提出問題，然後解釋。解釋中又有四部分：一是舉出過去被呵斥的事情；二是指出（維摩詰）教導和呵斥的言辭；三是（富樓那）入三昧后說明他教化的巧妙；四是『我念』之後表達自己的謙卑。最初的部分是回憶我過去被呵斥的時候。『在一樹下』是指被呵斥的地點，靠近毗耶離城，那裡有園林。園林中有水池，名叫獼猴池。園林中有僧房，在毗耶離庵羅的旁邊。為各位新學的比丘說法，說明被呵斥的原因，因為宣說小乘佛法不應契合大乘根基，所以被呵斥。『當時維摩詰來對我說』等，是第二部分，指出（維摩詰）教導和呵斥的言辭。爲了利益新學的比丘，讓他們捨棄小乘而追求大乘，所以教導他們。文中包含四個方面：一是教導；二是呵斥；三是再次教導；四是再次呵斥。最初（維摩詰）入定觀察這些人的心，然後說法，這裡的心是指樂於接受佛法的心。入定是因為二乘之人的心有侷限，所以在定中才能看到（眾生的根性），出定就看不到了。假設在定中，利根的聲聞能看到眾生根性成熟需要極長的八萬劫，而鈍根的人入定淺，所見就很少，不值得一提。所以現在教導他們，應當先入定了解人心中的慾望，然後再說法。菩薩的禪定以真心為本體，其自性常處於寂靜而明照的狀態，從未有不知曉的時候，不同於二乘之人有出定入定之分。第二部分呵斥中，小乘佛法如同污穢的食物，如同秕糠；大乘佛法如同甘露，如同珍寶。
【English Translation】 English version It is rare to hear of someone being arrogant and haughty. Like a blind person holding a candle, illuminating others but not illuminating himself. Because of wisdom, (Mitra'ni Putra) attained the Arhat fruit immediately after falling to the ground. Among the Mitra'ni Putra (Mitra'ni Putra, son of Mitra), Mitra (Mitra) is the name of his mother. In the heretical 'Four Vedas', there is a 'Mitra Chapter'. His mother recited this chapter, so the name of the chapter she recited was used as his name. Here (Mitra) is translated as 'benevolent conduct' or 'good friend'. 'Ni' means female. Because there are many people with the same name, his mother's name is used to distinguish him. (Purna) was the first in eloquence, but he did not understand the nature of sentient beings, so he was reprimanded. The 'Vimalakirti Sutra' says that (Purna) is Purna.
The structure of the text (here) is the same as before, with four parts. The third part first raises the question and then explains it. There are four parts in the explanation: first, it cites the past events of being reprimanded; second, it points out the words of teaching and reprimand (of Vimalakirti); third, (Purna) enters Samadhi and explains the skillfulness of his teaching; fourth, after 'I think', he expresses his humility. The initial part is recalling when I was reprimanded in the past. 'Under a tree' refers to the location of the reprimand, near the city of Vaisali, where there are gardens. In the gardens, there is a pond called the Monkey Pond. There are monasteries in the gardens, next to the Vaisali Amra. Explaining the Dharma to the newly learning Bhikkhus, explaining the reason for being reprimanded, because preaching the Hinayana Dharma should not be in accordance with the Mahayana roots, so he was reprimanded. 'At that time, Vimalakirti came and said to me', etc., is the second part, pointing out the words of teaching and reprimand (of Vimalakirti). In order to benefit the newly learning Bhikkhus, let them abandon the Hinayana and pursue the Mahayana, so teach them. The text contains four aspects: first, teaching; second, reprimanding; third, teaching again; fourth, reprimanding again. Initially, (Vimalakirti) entered Samadhi to observe the minds of these people, and then preached the Dharma. The mind here refers to the mind that is happy to accept the Dharma. Entering Samadhi is because the minds of the Two Vehicles are limited, so they can only see (the roots of sentient beings) in Samadhi, and they cannot see them when they leave Samadhi. Suppose that in Samadhi, the sharp-witted Sravakas can see that it takes an extremely long 80,000 kalpas for the roots of sentient beings to mature, while those with dull roots enter Samadhi shallowly, and what they see is very little, which is not worth mentioning. So now teach them that they should first enter Samadhi to understand the desires in people's hearts, and then preach the Dharma. The Samadhi of the Bodhisattva takes the true mind as its essence, and its nature is always in a state of stillness and illumination, and it has never been unaware, unlike the Two Vehicles who have the distinction between entering and leaving Samadhi. In the second part of the reprimand, the Hinayana Dharma is like dirty food, like chaff; the Mahayana Dharma is like nectar, like treasure.
器。第三重教。勸知心念。第四重呵。琉璃喻大心。此是大毗琉璃照見萬像。西國所有不同此處凡琉璃也。水精喻小乘法也。第二不知根中文有三句。初句呵不知根。第二句呵其授小。第三句明授小之損。為大說小。恐壞大心。故勿傷也。第三重呵欲中。約喻以呵。于中三句。比丘求大名欲行大道。小法局狹猶如小逕。求大教小理所不應。故云莫示小逕。無以大海內于牛跡者。比丘大心如似大海。小法微淺事同牛跡。安心住法目之為內。此亦不應故云無。以日光等彼螢火者。比丘大心猶如日光。二乘小法事同螢火。將大同小理所不應。故稱無以也。若依無垢稱云。更有兩句。無以妙高山王等於芥子。又以大師子吼同野干鳴。第四重呵根中文有三句。初明比丘久發大心中忘此意。未證法前進退不恒故也。二如何小乘法下呵彼說小有多過失。三我觀小乘下呵不知根。智慧微淺猶如盲人。明智體劣。二乘唯得生空智未悟法空。所以智慧微淺。又不知眾生根機。故云淺也。不能分別諸根利鈍。智用狹也。此明羅漢于大乘法尚似盲人。況我昏昧凡夫妄生分別者哉。問。勝鬘經云。凡夫如生盲不見眾色。聲聞如七日嬰兒不見日輪。如何今說聲聞過生盲也。答。若見諦理凡夫不能故。彼經說猶如盲人聲聞分得故。說如七日嬰兒不見日
【現代漢語翻譯】 現代漢語譯本 器。第三重教。勸知心念。第四重呵。琉璃（一種寶石，這裡指代清澈透明的狀態）喻大心。此是大毗琉璃（一種巨大的琉璃）照見萬像。西國（古代印度）所有不同此處凡琉璃也。水精（水晶）喻小乘法也。第二不知根中文有三句。初句呵不知根。第二句呵其授小。第三句明授小之損。為大說小。恐壞大心。故勿傷也。第三重呵欲中。約喻以呵。于中三句。比丘（佛教僧侶）求大名欲行大道。小法局狹猶如小逕。求大教小理所不應。故云莫示小逕。無以大海內于牛跡者。比丘大心如似大海。小法微淺事同牛跡。安心住法目之為內。此亦不應故云無。以日光等彼螢火者。比丘大心猶如日光。二乘（聲聞乘和緣覺乘）小法事同螢火。將大同小理所不應。故稱無以也。若依無垢稱（《維摩詰經》的別稱）云。更有兩句。無以妙高山王（須彌山）等於芥子。又以大師子吼同野干鳴。第四重呵根中文有三句。初明比丘久發大心中忘此意。未證法前進退不恒故也。二如何小乘法下呵彼說小有多過失。三我觀小乘下呵不知根。智慧微淺猶如盲人。明智體劣。二乘唯得生空智未悟法空。所以智慧微淺。又不知眾生根機。故云淺也。不能分別諸根利鈍。智用狹也。此明羅漢（阿羅漢，佛教修行證果者）于大乘法尚似盲人。況我昏昧凡夫妄生分別者哉。問。勝鬘經云。凡夫如生盲不見眾色。聲聞（聽聞佛法而修行證果者）如七日嬰兒不見日輪。如何今說聲聞過生盲也。答。若見諦理凡夫不能故。彼經說猶如盲人聲聞分得故。說如七日嬰兒不見日
【English Translation】 English version Vessel. The third instruction. Encourage knowing the mind's thoughts. The fourth rebuke. Crystal symbolizes the great mind. This great Vaidurya (a type of gem, here referring to a clear and transparent state) reflects all images. What is found in the Western lands (ancient India) is different from ordinary crystal here. Quartz symbolizes the Hinayana (Small Vehicle) Dharma. Secondly, 'not knowing the roots' has three sentences. The first sentence rebukes not knowing the roots. The second sentence rebukes teaching the small. The third sentence clarifies the harm of teaching the small. Speaking the small to those who seek the great, fearing it will ruin the great mind, therefore, do not harm it. The third rebuke is within desire. Rebuke through analogy. Within this are three sentences. A Bhikshu (Buddhist monk) seeks great fame and desires to practice the great path. The small Dharma is narrow and confined, like a small path. Seeking the great teaching with the small is unreasonable. Therefore, it says, 'Do not show the small path.' 'Do not contain the great ocean within a cow's footprint.' The Bhikshu's great mind is like the great ocean. The small Dharma is subtle and shallow, like a cow's footprint. Settling the mind and abiding in the Dharma is called 'within.' This is also not appropriate, therefore it says, 'Do not.' 'Do not equate sunlight with fireflies.' The Bhikshu's great mind is like sunlight. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) small Dharma is like fireflies. Equating the great with the small is unreasonable. Therefore, it is called 'Do not.' If according to the Vimalakirti Sutra (also known as 'Discourse of Impeccable Virtue'), it says, there are two more sentences. 'Do not equate Mount Meru (Sumeru Mountain) with a mustard seed.' 'Also, do not equate the roar of a great lion with the yelping of a jackal.' The fourth rebuke of the roots has three sentences. First, it clarifies that the Bhikshu, having long ago generated the great mind, has forgotten this intention. Not having attained the Dharma, they advance and retreat inconsistently. Secondly, 'How can the Hinayana Dharma...' rebukes that teaching the small has many faults. Thirdly, 'I observe the Hinayana...' rebukes not knowing the roots. Wisdom is subtle and shallow, like a blind person. Clear wisdom is inferior. The two vehicles only attain the wisdom of the emptiness of existence but have not awakened to the emptiness of Dharma. Therefore, wisdom is subtle and shallow. Also, they do not know the roots and capacities of sentient beings. Therefore, it is called shallow. They cannot distinguish the sharpness and dullness of various faculties. The use of wisdom is narrow. This clarifies that Arhats (those who have attained enlightenment in Buddhism) are still like blind people in the Mahayana Dharma. How much more so are we, confused ordinary beings, who rashly generate distinctions? Question: The Śrīmālādevī Siṃhanāda Sūtra says, 'Ordinary beings are like the blind from birth, not seeing various colors. Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) are like seven-day-old infants, not seeing the sun.' How is it now said that Śrāvakas are worse than the blind from birth? Answer: If seeing the truth, ordinary beings cannot, therefore, that sutra says they are like blind people. Śrāvakas obtain a portion of it, therefore, it is said they are like seven-day-old infants not seeing the sun.
輪。今說聲聞不識根性故過生盲。非見諦理也。又云。理實二乘分知眾生根性。但為抑挫聲聞故言如盲。故上經云。富樓那先當入定觀此人心然後說法。時維摩詰即入三昧等者。此下第三彰其巧化令悟大舍小。文有六句。一凈名默入三昧。由入三昧令此比丘自識宿命。曾於過去佛所種善發心。依地持論。宿命有五。一自知宿命。二知他。三令他知。四令他自知。五自他展轉互知宿命。今所論者即是第四令他自知宿命也。問。大乘宗過去無法。比丘如何得知。答。由得宿命智觀現在賴耶識中過去世種知過去事也。或可。緣心上影像相得知過去事也。三即時豁然下還得本心。由維摩以宿命通力加彼比丘得見過去所習善根還得本大乘心也。四於是下荷恩致敬得益既深。亡其形相故謂禮也。五因得發心更為說法。六由為說法彼于菩提不復退轉。此諸比丘位在十信。由聞今說進入十住。第七住中住不退也。永不退作二乘故非信不退。久以信故亦非證行二種不退。以初學故。問。五種菩提中此等比丘證何菩提。答。五中但證得伏心菩提。久已信故非發心也。創初證得非明心菩提等三也。我念聲聞不觀人根者。此第四自申卑屈。我念聲聞不觀人根不應說法也。是故已下結不堪也。
佛告迦旃延者。此云扇繩。其父早亡。母戀不
【現代漢語翻譯】 現代漢語譯本 輪。現在說聲聞不瞭解眾生的根性，所以如同天生的盲人。他們並非真正見到真諦的道理。又說，實際上二乘（聲聞乘和緣覺乘）也能部分地瞭解眾生的根性，但爲了貶低聲聞乘，才說他們像盲人一樣。所以《維摩詰經》上說，『富樓那，你應該先入定觀察這個人的心，然後再為他說法。』當時，維摩詰就入了三昧等等。這以下第三部分，彰顯維摩詰巧妙地教化，使他們領悟捨棄小乘，趨向大乘。文中有六句。一，維摩詰默然入定。由於入定，使這些比丘自己認識到宿命，曾經在過去佛那裡種下善根，發起菩提心。依據《瑜伽師地論·地持品》，宿命有五種：一，自己知道宿命；二，知道他人的宿命；三，使他人知道宿命；四，使他人自己知道宿命；五，自己和他人互相知道宿命。現在所討論的是第四種，使他人自己知道宿命。問：大乘宗認為過去已滅，比丘如何得知過去的事情？答：由於得到宿命智，觀察現在阿賴耶識中的過去世的種子，從而知道過去的事情。或者，可以通過緣於心上的影像相，得知過去的事情。三，『即時豁然』以下，是說他們恢復了本心。由於維摩詰以宿命通的力量加持這些比丘，使他們得見過去所修習的善根，從而恢復了本來的大乘心。四，『於是』以下，是說他們感荷恩德，致以敬意。因為得到的利益很深，忘記了外在的形相，所以說是禮敬。五，因為得到啓發而發菩提心，維摩詰更為他們說法。六，由於維摩詰為他們說法，他們對於菩提不再退轉。這些比丘的位階在十信位。由於聽聞維摩詰的說法，進入了十住位。第七住是不退轉位。永遠不會退轉到二乘，所以不是信不退。因為已經信了很久，所以也不是證不退和行不退。因為是初學。問：五種菩提中，這些比丘證得了哪一種菩提？答：五種菩提中，他們只證得了伏心菩提。因為已經信了很久，所以不是發心菩提。因為是初次證得，所以也不是明心菩提等三種菩提。『我念聲聞不觀人根者』，這是第四部分，維摩詰自己表示謙卑。『我念聲聞不觀察眾生的根性，不應該說法。』因此，以下是總結自己不堪勝任。佛告訴迦旃延（扇繩）說。他的父親早亡，母親貪戀不捨。
【English Translation】 English version Now it is said that the Shravakas (Disciples of the Buddha) do not understand the roots and nature of beings, therefore they are like the congenitally blind. They have not truly seen the truth. It is also said that in reality, the Two Vehicles (Shravakayana and Pratyekabuddhayana) can partially understand the roots and nature of beings, but it is said that they are like the blind in order to belittle the Shravakas. Therefore, the Vimalakirti Sutra says, 'Purna (one of the ten principal disciples of the Buddha), you should first enter Samadhi (state of meditative consciousness) to observe this person's mind, and then preach the Dharma (teachings of the Buddha) to him.' At that time, Vimalakirti (a wise lay Buddhist) immediately entered Samadhi, and so on. The third part below highlights Vimalakirti's skillful teachings, enabling them to realize the abandonment of the Small Vehicle and the pursuit of the Great Vehicle. There are six sentences in the text. First, Vimalakirti silently entered Samadhi. Because of entering Samadhi, these Bhikshus (Buddhist monks) were able to recognize their past lives, having planted good roots and generated Bodhicitta (the mind of enlightenment) in the presence of past Buddhas. According to the Yogacarabhumi-sastra, there are five types of knowledge of past lives: first, knowing one's own past lives; second, knowing the past lives of others; third, enabling others to know their past lives; fourth, enabling others to know their own past lives; and fifth, knowing each other's past lives mutually. What is being discussed now is the fourth type, enabling others to know their own past lives. Question: The Mahayana (Great Vehicle) school believes that the past is extinguished, how can the Bhikshus know about past events? Answer: Because they have obtained the wisdom of knowing past lives, they can observe the seeds of past lives in the present Alaya-consciousness (storehouse consciousness), thereby knowing about past events. Alternatively, they can know about past events through the images appearing in their minds. Third, 'Immediately, they suddenly realized' below, it means that they regained their original mind. Because Vimalakirti used the power of his knowledge of past lives to bless these Bhikshus, enabling them to see the good roots they had cultivated in the past, thereby regaining their original Mahayana mind. Fourth, 'Therefore' below, it means that they were grateful for the kindness and paid their respects. Because the benefits they received were profound, they forgot their external appearance, so it is said to be reverence. Fifth, because they were inspired to generate Bodhicitta, Vimalakirti further preached the Dharma to them. Sixth, because Vimalakirti preached the Dharma to them, they no longer regressed from Bodhi (enlightenment). The position of these Bhikshus is in the Ten Faiths. Because they heard Vimalakirti's teachings, they entered the Ten Dwellings. The seventh dwelling is the stage of non-retrogression. They will never regress to the Two Vehicles, so it is not faith-based non-retrogression. Because they have believed for a long time, it is also not realization-based or practice-based non-retrogression. Because they are beginners. Question: Among the five types of Bodhi, which Bodhi did these Bhikshus realize? Answer: Among the five types of Bodhi, they only realized the Subduing-the-Mind Bodhi. Because they have believed for a long time, it is not the Generating-the-Mind Bodhi. Because it is the first time they have realized it, it is also not the Manifesting-the-Mind Bodhi or the other three types of Bodhi. 'I think that the Shravakas do not observe the roots of people,' this is the fourth part, where Vimalakirti expresses his humility. 'I think that the Shravakas do not observe the roots of beings, and should not preach the Dharma.' Therefore, what follows is a conclusion that he is not capable. The Buddha told Katyayana (Fan Sheng) that his father died early, and his mother was reluctant to part with him.
嫁。如繩連扇風吹不去。因以為名。又云思勝。是古仙人名。由具聞思勝餘人故。今從彼種以為名也。是南天竺國大婆羅門種。善分別義。談論第一。故命問疾。然不達實相。所以致呵。若就行解說法授人不閑法藥。故進之以深法也。
文四同前。第三釋中初總徴次別釋。釋中有三。一出昔日被呵之事。二維摩下明教呵相。三說是法下教呵利益。前中兩句。初明佛昔一時為諸比丘略說苦空。次明迦旃延為諸比丘敷演其義。言略說法要者。五句不多故名為略。初四俗諦。后一真諦。攝法周盡故名為要。又通攝有為無二法皆盡故稱為要。演有為作四非常。演無為作一寂滅。故云要也。又要略有四句。一名略義廣。名少義多說也。二名廣義略。名教多說義少也。三名義俱廣。名教多說義復多也。四名義俱略。名教說義並少也。如總相說苦諦不多解釋。即是名略。若具分別是名義得廣。一句既知下三可類今佛略說法要者。多是名義俱略也。我即於後敷演其義至寂滅義者。次明迦旃延為諸比丘敷演妙義。如來了法非常無常。眾生不解橫執為常。乃至妄執以為生滅。佛見此執不稱理故故即破遣。說五陰性法悉是無常。治彼眾生常見等倒。雖說無常。非謂正法是無常。其義何也。遣常情故說無常。非謂是無常。遣樂情故言苦。
【現代漢語翻譯】 現代漢語譯本 嫁（Jià）。譬如用繩子連線的扇子，風吹不散。因此用這個名字。又說思勝（Sī Shèng），是古代仙人的名字，因為他具備比其他人更強的聞思能力。現在沿用他的名字。他是南天竺國（Nán Tiānzhú guó）的大婆羅門（Dà Póluómén）種姓，善於分辨義理，辯論第一。所以讓他去問疾。然而他並不通達實相，所以才被呵斥。如果只注重行解說法，傳授給別人不精通的法藥，所以要用更深的佛法來提升他。
文章結構和前面一樣。第三部分解釋中，首先總的提出問題，然後分別解釋。解釋中有三點：一是指出過去被呵斥的事情；二是『維摩（Wéimó）下』說明教導和呵斥的相狀；三是『說是法（Shuō shì fǎ）下』說明教導和呵斥的利益。前面部分有兩句。首先說明佛陀過去一時為眾比丘（bǐqiū）簡略地說了苦空（kǔ kōng）。其次說明迦旃延（Jiāzhān yán）為眾比丘敷衍闡述其中的含義。所說的簡略說法要點，是因為五句不多所以稱為簡略。前四句是俗諦（súdì），后一句是真諦（zhēndì）。涵蓋佛法周全完備所以稱為要點。又普遍涵蓋有為法和無為法都完備所以稱為要點。闡述有為法時，說四種非常；闡述無為法時，說一種寂滅。所以說是要點。要點簡略有四種：一是名稱簡略意義廣泛，即說法少而意義多；二是名稱廣泛意義簡略，即教導多而意義少；三是名稱和意義都廣泛，即教導多而意義也多；四是名稱和意義都簡略，即教導和意義都少。例如總的來說苦諦（kǔdì）而不做過多解釋，就是名稱簡略。如果具體分別解釋，就是名稱簡略而意義廣泛。一句既知，下面的三種情況可以類推。現在佛陀簡略說法要點，大多是名稱和意義都簡略。
『我即於後敷演其義至寂滅義者（Wǒ jí yú hòu fūyǎn qí yì zhì jímì yì zhě）』，其次說明迦旃延（Jiāzhān yán）為眾比丘敷衍闡述妙義。如來（Rúlái）了知法非常非無常。眾生不理解，橫加執著認為是常。乃至錯誤地執著認為是生滅。佛陀看到這種執著不合道理，所以就破除它，說五陰（wǔyīn）的性質都是無常，以此來糾正眾生常見等顛倒。雖然說無常，並不是說正法是無常。其中的含義是什麼呢？是爲了去除常情所以說無常，並不是說它就是無常。爲了去除樂情所以說苦。
【English Translation】 English version Marrying. It's like a fan connected by a string, which cannot be blown away by the wind. Hence the name. It is also said that Si Sheng (思勝) [Thinking Victory] is the name of an ancient immortal, because he possessed better hearing and thinking abilities than others. Now it is named after him. He is from the great Brahmin (Dà Póluómén) caste of South India (Nán Tiānzhú guó), good at distinguishing meanings, and the best at debate. Therefore, he was ordered to inquire about the illness. However, he did not understand the true nature of reality, so he was reprimanded. If one only focuses on practice and explanation, teaching others ineffective remedies, then one must be improved with deeper Dharma.
The structure of the text is the same as before. In the third part of the explanation, first, the question is raised generally, and then explained separately. There are three points in the explanation: first, pointing out the past events of being reprimanded; second, 'Below Vimalakirti (Wéimó)' explains the appearance of teaching and reprimanding; third, 'Below Saying this Dharma (Shuō shì fǎ)' explains the benefits of teaching and reprimanding. The previous part has two sentences. First, it states that the Buddha once briefly spoke of suffering and emptiness (kǔ kōng) to the bhikkhus (bǐqiū). Second, it states that Katyayana (Jiāzhān yán) elaborated on the meaning for the bhikkhus. The so-called brief explanation of the essentials is because the five sentences are not many, so it is called brief. The first four sentences are mundane truth (súdì), and the last sentence is ultimate truth (zhēndì). Covering the Dharma completely and completely is called the essential point. It also universally covers both conditioned and unconditioned dharmas, so it is called the essential point. When elaborating on conditioned dharmas, it speaks of the four impermanences; when elaborating on unconditioned dharmas, it speaks of one quiescence. Therefore, it is said to be the essential point. There are four types of essential points: one is that the name is brief and the meaning is broad, that is, the teaching is few and the meaning is many; two is that the name is broad and the meaning is brief, that is, the teaching is many and the meaning is few; three is that the name and meaning are both broad, that is, the teaching is many and the meaning is also many; four is that the name and meaning are both brief, that is, the teaching and meaning are both few. For example, generally speaking of suffering (kǔdì) without much explanation is a brief name. If it is specifically explained, it is a brief name and a broad meaning. Once one sentence is known, the following three situations can be inferred. Now the Buddha's brief explanation of the essentials is mostly a brief name and meaning.
'I then elaborate on its meaning to the meaning of quiescence (Wǒ jí yú hòu fūyǎn qí yì zhì jímì yì zhě)', secondly, it states that Katyayana (Jiāzhān yán) elaborates on the wonderful meaning for the bhikkhus. The Tathagata (Rúlái) knows that the Dharma is neither permanent nor impermanent. Sentient beings do not understand and cling to it as permanent. Even mistakenly clinging to it as arising and ceasing. The Buddha saw that this clinging was unreasonable, so he broke it, saying that the nature of the five skandhas (wǔyīn) is impermanent, in order to correct the common view and other inversions of sentient beings. Although it is said to be impermanent, it does not mean that the true Dharma is impermanent. What is the meaning of this? It is to remove the sentiment of permanence, so it is said to be impermanent, not that it is impermanent. It is to remove the sentiment of pleasure, so it is said to be suffering.
非謂是苦。遣有情故說空。非謂是空。遣我情故言無我。非謂是無我。遣相情故說寂滅。非謂是寂滅。迦旃延不達教旨。于佛說法之後皆以相說。便謂生滅是無常毀壞是苦。遣有得無是空滅我為無我。滅陰為寂滅。佛既略說於前。迦延敷演於後。取相分別乖佛教旨。故云於後敷演其義也。
第二教呵相中有二。初呵其所說。二教實相之法。無以生滅心行說實相法者。正明呵辭。其小乘人聞說無常不達如來治病義故。便謂一切色心等法唯是無常。以此無常生滅之法為實相法。觀之悟道能求聖果。不知實相之理非色非心不生不滅。故今呵云勿以生滅無常之觀為實相也。自下文有五句。教人實相。先教無常諸法畢竟不生不滅是無常者。肇云。畢竟者決定辭也。小乘觀法以生滅為無常義。大乘之士以不生不滅為無常義。無常名同而幽致殊絕其道靈微故非常情之所惻。妙得其旨者其惟凈名乎。遣常情故言無常。非謂有無常。常無常故畢竟不生不滅。是無常實義也。遠云。實相理窮名為畢竟。體寂無為名不生滅。此不生滅是彼無常真實性。名無常義也。基云。小乘以生滅為無常。謂不生不滅為常。上折汝心見有。不生不滅為常者。此常還是無常。故云不生滅是無常也。又依中邊論。釋三種無常。一無物無常。謂分別性本來無
【現代漢語翻譯】 現代漢語譯本 並非說苦就是苦。爲了遣除有情眾生的執著，所以說空（Śūnyatā，空性）。並非說空就是空。爲了遣除我執，所以說無我（Anātman，非我）。並非說無我就是無我。爲了遣除對相的執著，所以說寂滅（Nirvāṇa，涅槃）。並非說寂滅就是寂滅。迦旃延（Kātyāyana，佛陀弟子）不理解佛陀的教義宗旨，在佛陀說法之後，都用有相之法來解釋。就認為生滅是無常（Anitya，無常），毀壞是苦（Duḥkha，苦）。遣除有而得到無就是空，滅掉我就是無我，滅掉五蘊（Skandha，蘊）就是寂滅。佛陀已經簡略地在前面說了，迦旃延在後面詳細地敷衍，執著于相而分別，違背了佛教的宗旨。所以說在後面敷衍其義。
第二，教誡呵斥對相的執著，其中有兩點：第一，呵斥他所說的；第二，教導實相之法。不能用生滅的心行來說實相之法。這是明確的呵斥之辭。那些小乘根器的人，聽到說無常，不理解如來佛陀的治病之義，就認為一切色法和心法等都是無常。用這種無常生滅之法作為實相之法，認為觀察它就能悟道，能夠求得聖果。不知道實相的道理，既不是色法也不是心法，不生不滅。所以現在呵斥說，不要把生滅無常的觀察作為實相。從下面的文字開始有五句，教導人們實相。首先教導說，無常的諸法畢竟是不生不滅的，這才是無常。僧肇說，『畢竟』是決定的意思。小乘觀察法，以生滅作為無常的含義。大乘之士以不生不滅作為無常的含義。無常這個名稱相同，但是幽深的意境卻非常不同，它的道理靈妙而細微，所以不是一般的情感所能測度的。能夠巧妙地領會它的宗旨的，大概只有維摩詰（Vimalakīrti，維摩詰）吧。爲了遣除常情，所以說無常。並非說有無常，因為常和無常的緣故，所以畢竟不生不滅，這才是無常的真實含義。慧遠說，實相的道理窮盡了就叫做『畢竟』，本體寂靜無為就叫做『不生滅』。這個不生不滅就是那個無常的真實體性，叫做無常的含義。窺基說，小乘以生滅作為無常，認為不生不滅是常。上面駁斥你心中認為有不生不滅是常的觀點，這個常還是無常，所以說不生滅是無常。又依據《中邊分別論》（Madhyāntavibhāga，中邊分別論），解釋三種無常。第一種是無物無常，指的是分別性的本來沒有。
【English Translation】 English version It is not that suffering is simply suffering. To dispel the attachments of sentient beings, emptiness (Śūnyatā) is taught. It is not that emptiness is simply emptiness. To dispel the ego, non-self (Anātman) is taught. It is not that non-self is simply non-self. To dispel attachment to characteristics, quiescence (Nirvāṇa) is taught. It is not that quiescence is simply quiescence. Kātyāyana (a disciple of the Buddha) did not understand the Buddha's teachings and, after the Buddha spoke, always explained them in terms of characteristics. He then considered arising and ceasing to be impermanence (Anitya), and destruction to be suffering (Duḥkha). Eliminating existence to attain non-existence is emptiness, extinguishing the self is non-self, and extinguishing the five aggregates (Skandha) is quiescence. The Buddha had already spoken briefly before, and Kātyāyana elaborated on it later, clinging to characteristics and discriminating, which violated the Buddha's teachings. Therefore, it is said that he elaborated on its meaning later.
Secondly, there are two points in admonishing and rebuking attachment to characteristics: first, rebuking what he said; second, teaching the Dharma of true reality. One cannot use the mind of arising and ceasing to speak of the Dharma of true reality. This is a clear rebuke. Those of the Lesser Vehicle, upon hearing of impermanence, do not understand the Tathāgata's meaning of curing illness, and thus consider all phenomena of form and mind to be impermanent. They take this impermanent arising and ceasing as the Dharma of true reality, believing that observing it can lead to enlightenment and the attainment of holy fruit. They do not know the principle of true reality, which is neither form nor mind, neither arising nor ceasing. Therefore, now it is rebuked, 'Do not take the observation of impermanent arising and ceasing as true reality.' From the following text, there are five sentences teaching people about true reality. First, it teaches that the impermanent dharmas are ultimately neither arising nor ceasing, and this is impermanence. Sengzhao said, 'Ultimately' means 'definitely.' The Lesser Vehicle observes dharmas, taking arising and ceasing as the meaning of impermanence. The great vehicle takes non-arising and non-ceasing as the meaning of impermanence. The name 'impermanence' is the same, but the profound meaning is very different, its principle is spiritual and subtle, so it cannot be measured by ordinary emotions. Only Vimalakīrti (a lay Buddhist) can skillfully grasp its essence. To dispel the ordinary view of permanence, impermanence is taught. It is not that there is impermanence, because of permanence and impermanence, ultimately there is neither arising nor ceasing, and this is the true meaning of impermanence. Huiyuan said, 'The principle of true reality is exhausted and called 'ultimately,' the essence is silent and unconditioned and called 'non-arising and non-ceasing.' This non-arising and non-ceasing is the true nature of that impermanence, called the meaning of impermanence.' Kuiji said, 'The Lesser Vehicle takes arising and ceasing as impermanence, and considers non-arising and non-ceasing as permanence. Above, I refuted your view that non-arising and non-ceasing is permanence, this permanence is still impermanent, so it is said that non-arising and non-ceasing is impermanence.' Furthermore, according to the Madhyāntavibhāga (a Buddhist text), three kinds of impermanence are explained. The first is the impermanence of no-thing, which refers to the original absence of discrimination.
故無物可為常。二生滅無常。即依他性因緣有故非是性常。三有垢無垢無常。即真實性染凈不恒亦非是常。今所論者總約三性同一真實是無常義也。五受陰空是苦義者。肇云。有漏五陰受染生死名為受陰。或可。依俱舍論。煩惱業因能招陰報。故云受陰。受者取也。如草康火。或陰屬受。如帝王臣。或陰生受。如花果樹。小乘以受陰起則眾苦生為苦義。大乘之士通達受陰內外常空本自無起。誰生苦者。遣樂情故名苦。非謂有苦義也。遠云。窮苦實性畢竟寂滅無相無為。此之真理。是苦實性名苦義也。基云。小乘人謂。五陰是苦義。滅五陰得涅槃。是樂義。今折彼汝定見。五陰無所有為樂者。此還是苦。故五陰空。是苦義也。依中邊論。苦有三種。一所取苦。即分別性。為執心所取。二相苦。即依他性。三苦八苦為苦相故。三相應苦。即真實性。苦相合故。今推三苦同歸一實故稱苦義也。諸法究竟無所有是空義者。肇云。小乘觀法緣起內無真主為空義。雖復觀空而於空未能都泯。故不畢竟。大乘之士在有不有在空不空。何以故。遣有故言空。非謂有是空。有若是有。何由可空。有若非有。空何所空。故無空無不空。即畢竟是空實義。什云。本言空者。欲以遣有非有去而存空。若有去而存空。非謂之空也。二法俱盡乃是空
【現代漢語翻譯】 現代漢語譯本 因此，沒有什麼事物是永恒不變的。二、生滅無常（生起和滅去的變化無常）：即依他性（緣起性）是因緣和合而有，所以不是本性恒常。三、有垢無垢無常（有染污和無染污的變化無常）：即真實性（真如自性）的染污和清凈不是恒常不變的，也不是永恒的。現在所討論的是總括三性（遍計所執性、依他起性、圓成實性）同一真實，是無常的意義。 五受陰空是苦義：肇法師說，『有漏的五陰（色、受、想、行、識）領受染污和生死，稱為受陰。』或者可以依據《俱舍論》的說法，煩惱和業是招感五陰果報的原因，所以稱為受陰。『受』是取的意思，比如草、糠遇到火。或者五陰屬於領受，比如帝王和臣子。或者五陰產生領受，比如花、果、樹。小乘認為，受陰生起則眾苦產生，這是苦的意義。大乘之士通達受陰內外本來空寂，本自沒有生起，誰會產生苦呢？爲了遣除對快樂的執著，所以稱為苦，並非說真的有苦的實體。遠法師說，『窮盡苦的實性，畢竟寂滅，無相無為。』這個真理，是苦的實性，稱為苦義。基法師說，小乘人認為，五陰是苦的意義，滅除五陰就能得到涅槃，這是快樂的意義。現在駁斥你這種固定的看法，五陰一無所有才是快樂。但這仍然是苦，所以五陰空，是苦的意義。依據《中邊分別論》，苦有三種：一、所取苦，即分別性（遍計所執性），是被執著心所取。二、相苦，即依他性（依他起性），三苦八苦是苦的相狀。三、相應苦，即真實性（圓成實性），與苦的相狀相合。現在推論三種苦同歸於一個實相，所以稱為苦義。 諸法究竟無所有是空義：肇法師說，小乘觀察諸法緣起，內在沒有自性，這是空的意義。雖然觀察空，但對於空未能完全泯滅，所以不是畢竟空。大乘之士，在有不執著有，在空不執著空。為什麼呢？爲了遣除有，所以說空，並非說有就是空。有如果是真實的有，怎麼可以空呢？有如果不是真實的有，空又空什麼呢？所以無空無不空，才是畢竟空的真實意義。鳩摩羅什法師說，本來所說的空，是要用來遣除有，不是去除有而留下空。如果有去除而留下空，就不能稱之為空了。二法都滅盡才是空。
【English Translation】 English version Therefore, there is nothing that can be considered permanent. Second, the impermanence of arising and ceasing (生滅無常): that is, the dependent nature (依他性) [dependent origination] exists due to causes and conditions, so it is not inherently permanent. Third, the impermanence of defiled and undefiled (有垢無垢無常): that is, the defilement and purity of the true nature (真實性) [true suchness] are not constant and unchanging, nor are they eternal. What is being discussed now is the general meaning of the three natures (三性) [the three natures: parikalpita-svabhava (遍計所執性), paratantra-svabhava (依他起性), and parinispanna-svabhava (圓成實性)] being the same reality, which is the meaning of impermanence. The emptiness of the five skandhas of sensation is the meaning of suffering: Master Zhao said, 'The five contaminated skandhas (色、受、想、行、識) [form, sensation, perception, volition, and consciousness] receive defilement and birth and death, which are called the skandha of sensation.' Or, according to the Abhidharmakosa (俱舍論), afflictions and karma are the causes that bring about the retribution of the skandhas, so they are called the skandha of sensation. 'Sensation' means 'to take,' like grass and chaff encountering fire. Or the skandhas belong to sensation, like emperors and ministers. Or the skandhas produce sensation, like flowers, fruits, and trees. The Hinayana (小乘) [Smaller Vehicle] believes that when the skandha of sensation arises, all sufferings arise, which is the meaning of suffering. The Mahayana (大乘) [Greater Vehicle] practitioners understand that the skandha of sensation is originally empty inside and out, and originally has no arising, so who will produce suffering? In order to dispel attachment to pleasure, it is called suffering, not that there is really a substance of suffering. Master Yuan said, 'Exhausting the true nature of suffering, it is ultimately quiescent, without characteristics and without activity.' This truth is the true nature of suffering, called the meaning of suffering. Master Ji said, the Hinayana people think that the five skandhas are the meaning of suffering, and that extinguishing the five skandhas to attain Nirvana (涅槃) is the meaning of happiness. Now I refute your fixed view that the emptiness of the five skandhas is happiness. But this is still suffering, so the emptiness of the five skandhas is the meaning of suffering. According to the Madhyantavibhaga (中邊分別論) [Distinguishing the Middle from the Extremes], there are three kinds of suffering: first, the suffering of what is taken, which is the discriminating nature (分別性) [parikalpita-svabhava], which is taken by the clinging mind. Second, the suffering of characteristics, which is the dependent nature (依他性) [paratantra-svabhava], the three sufferings and eight sufferings are the characteristics of suffering. Third, the suffering of correspondence, which is the true nature (真實性) [parinispanna-svabhava], which corresponds to the characteristics of suffering. Now we infer that the three sufferings all return to one reality, so it is called the meaning of suffering. The ultimate non-existence of all dharmas is the meaning of emptiness: Master Zhao said, the Hinayana observes the arising of dharmas from conditions, and there is no self-nature internally, which is the meaning of emptiness. Although they observe emptiness, they have not been able to completely extinguish emptiness, so it is not ultimate emptiness. The Mahayana practitioners do not cling to existence when there is existence, and do not cling to emptiness when there is emptiness. Why? In order to dispel existence, it is said to be empty, not that existence is emptiness. If existence is real existence, how can it be empty? If existence is not real existence, what does emptiness empty? Therefore, there is no emptiness and no non-emptiness, which is the true meaning of ultimate emptiness. Kumarajiva (鳩摩羅什) said, 'Originally, what is called emptiness is to be used to dispel existence, not to remove existence and leave emptiness. If there is removal and emptiness is left, it cannot be called emptiness.' When both dharmas are extinguished, it is emptiness.
義。故中論云。大聖說空法為離諸見故。若復著于空諸佛所不化 又云。諸法之中畢竟真如無其所執。因空所顯說為空性非空也。依中邊論。空有三種。一本無空。即分別性。本來無故。二不空。即依他性。有而非實不同分別。一向無故。三自性空。即真實性。二空所顯為自性故。會上三空同一真實。是其空義。起信論云。空有二種。一者如實空。以能究竟顯真實故。二者如實不空。以有自體具足無漏性功德故也。於我無我而不二是無我義者。肇云。小乘對我為累故尊于無我。無我既尊則我無我為二。大乘是非齊旨二者不殊乃為無我義。又云。真如本離言說分別之相。我與無我由來不二。為遮我故因無我顯故云無我。又云。二乘之人知陰無神名為無我。即我無我異。菩薩了我性空即是無我。不見無我異於有我。所以爾者。遣於我故名為無我。非謂有無我。我與無我俱無所有。是無我義。故中論云。或說于有我或說于無我。諸法實相中無我無非我。又依中邊論有三無我。一無相無我。即分別性。我相無故。二異相無我。即依他性。與妄所執我相異故。三自相無我。即真實性。無我所顯為自相故。會上三種同一真是無我義也。法本不然今則無滅是寂滅者。肇云。小乘以三界熾然故滅之以求無為。夫熾然既形滅故名不生。大
【現代漢語翻譯】 現代漢語譯本 義：所以《中論》說，大聖（佛陀的尊稱）宣說空法是爲了遠離各種見解。如果反而執著于空，諸佛也無法教化。又說，在一切法之中，畢竟真如（事物的真實本性）是沒有執著的。因為空所顯現的，才說是空性，而不是空本身。依據《中邊分別論》，空有三種：一是本無空，即分別性（由分別產生的虛妄之法），本來就沒有；二是不空，即依他性（依賴其他條件而存在的法），有，但不是真實的，不同於分別性，不是完全沒有；三是自性空，即真實性（事物真實的本性），由二空所顯現，作為自性。會合這三種空，是同一個真實，這就是空的意義。《起信論》說，空有兩種：一是如實空，因為能夠究竟地顯現真實；二是如實不空，因為有自體，具足無漏性功德。對於我與無我而不認為是二，這就是無我的意義。僧肇說，小乘認為我是一種累贅，所以推崇無我。如果推崇無我，那麼我和無我就成了二。大乘認為是非齊一，兩者沒有區別，這才是無我的意義。又說，真如本來就遠離言說分別的相狀，我和無我本來就不是二。爲了遮止我，所以因無我而顯現，所以說無我。又說，二乘之人知道五蘊（色、受、想、行、識）沒有神識，這叫做無我，即我和無我是不同的。菩薩了悟我性本空，這就是無我，不見無我不同於有我。之所以這樣，是因為爲了遣除我，所以叫做無我，不是說有無我，我和無我都沒有。這就是無我的意義。所以《中論》說，或者說有我，或者說無我，諸法實相之中，無我也沒有非我。又依據《中邊分別論》，有三種無我：一是無相無我，即分別性，因為沒有我的相狀；二是異相無我，即依他性，與妄想執著的我的相狀不同；三是自相無我，即真實性，無我所顯現的作為自相。會合這三種，是同一個真實，這就是無我的意義。法本來不是這樣，現在就沒有滅，這就是寂滅。僧肇說，小乘認為三界（欲界、色界、無色界）熾盛燃燒，所以滅掉它以求無為（涅槃）。熾盛燃燒既然已經形成，滅掉它就叫做不生。大
【English Translation】 English version Meaning: Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says, 'The Great Sage (an honorific for the Buddha) taught the Dharma of emptiness to be free from all views. If one becomes attached to emptiness, even the Buddhas cannot transform them.' It also says, 'Among all dharmas, ultimately, true suchness (the true nature of things) has nothing to grasp. Because emptiness reveals it, it is called the nature of emptiness, not emptiness itself.' According to the Madhyantavibhaga (Distinguishing the Middle from the Extremes), there are three types of emptiness: first, original non-existence, which is the conceptual nature (the false dharmas produced by discrimination), which originally does not exist; second, non-emptiness, which is the dependent nature (dharmas that exist depending on other conditions), which exists but is not real, unlike the conceptual nature, and is not completely non-existent; third, self-nature emptiness, which is the true nature (the true nature of things), revealed by the two emptinesses, as its self-nature. Combining these three emptinesses is the same truth, which is the meaning of emptiness. The Awakening of Faith in the Mahayana says that there are two types of emptiness: first, true emptiness, because it can ultimately reveal the truth; second, true non-emptiness, because it has its own substance and is complete with undefiled qualities and merits. Regarding 'not considering self and non-self as two' as the meaning of non-self, Sengzhao said, 'The Hinayana considers self as a burden, so it reveres non-self. If non-self is revered, then self and non-self become two. The Mahayana considers right and wrong as equal, and the two are not different, which is the meaning of non-self.' He also said, 'True suchness is originally free from the characteristics of speech and discrimination. Self and non-self are originally not two. To prevent self, it is revealed by non-self, so it is called non-self.' He also said, 'People of the Two Vehicles (Shravakas and Pratyekabuddhas) know that the five aggregates (form, feeling, perception, volition, and consciousness) have no spirit, which is called non-self, that is, self and non-self are different. Bodhisattvas realize that the nature of self is empty, which is non-self, and do not see non-self as different from self. The reason for this is that to eliminate self, it is called non-self, not that there is non-self. Self and non-self are both non-existent. This is the meaning of non-self.' Therefore, the Madhyamaka-karika says, 'Either one speaks of self or one speaks of non-self, in the true nature of all dharmas, there is neither self nor non-self.' According to the Madhyantavibhaga, there are three types of non-self: first, non-characteristic non-self, which is the conceptual nature, because there is no characteristic of self; second, different-characteristic non-self, which is the dependent nature, which is different from the characteristic of self that is falsely grasped; third, self-characteristic non-self, which is the true nature, the self-characteristic revealed by non-self. Combining these three is the same truth, which is the meaning of non-self. 'The Dharma was not originally like this, now there is no extinction, this is quiescence.' Sengzhao said, 'The Hinayana considers the three realms (the desire realm, the form realm, and the formless realm) to be blazing and burning, so they extinguish them to seek non-action (Nirvana). Since blazing and burning have already formed, extinguishing it is called non-birth. The Maha-'
乘觀法本自不然。今何所滅。陰界空故名為寂滅。非謂有所滅。無生無滅即是寂滅實義也。又云。破彼生滅說不生滅。非謂法性是無生滅。以其生滅及不生滅悉皆離故。方得名為大寂滅也。又云。二乘之人見煩惱生起無漏諦觀段除煩惱顯得擇滅無為以為寂滅。此即有餘涅槃非是真實。大乘之士悟真如法性本來清凈。無惑可生故云不然。無惑可滅故云不滅。不生不滅即寂滅涅槃。此即自性涅槃非有餘果也。依中邊論。滅有三種。一無體滅。即分別性。自體無故。二無二滅。即依他性。二取不生故。三自性滅。即真實性。會上三滅同一體實。是寂滅義也。出體者此五六無為中並以真如無為為體。若約五法依佛地論以清凈法界為體性。若辯離合。開即為五。如此經說以對常樂我三倒故立無常等印。對我所倒故立空印。對妄見生滅等故立寂滅印。若據中論。合為四印。如地持論。雖我與我所分二妄想。約十史論之合為一。我見史。由所對患一故合空無我為一無我印。若略而論即立三印。如涅槃謂一切行無常無我涅槃寂滅。彼經以行苦入無常門攝。同是遷流不住義故。空攝入無我中。義如前辯。第三教可益中彼諸比丘心得解脫者。聞前維摩翻前五非小乘偏執。為說大乘甚深法。故常無常等礙心障累悉滅無餘。是故名為心得解脫。
【現代漢語翻譯】 現代漢語譯本： 乘觀法本來自性並非如此（自不然：指事物本性並非如此）。現在要滅掉什麼呢？因為陰（五陰：色、受、想、行、識）、界（十八界：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、空（空性）的緣故，所以稱為寂滅。並非說有什麼東西被滅掉了。無生無滅才是寂滅的真實含義。又說，破除那生滅的說法，而說不生不滅。並非說法性本身就是無生無滅的。因為它的生滅和不生滅都完全脫離了，才能夠稱為大寂滅。又說，二乘（聲聞乘和緣覺乘）之人，見到煩惱生起，用無漏的智慧觀察，斷除煩惱，顯現出擇滅無為，就認為是寂滅。這只是有餘涅槃，不是真實的。大乘之士，領悟到真如法性本來清凈，沒有迷惑可以產生，所以說『不然』。沒有迷惑可以滅除，所以說『不滅』。不生不滅就是寂滅涅槃。這是自性涅槃，不是有餘果報。依照《中邊分別論》，滅有三種：一是無體滅，就是分別性，因為它本身沒有自體。二是無二滅，就是依他性，因為沒有能取和所取（二取）的產生。三是自性滅，就是真實性。這三種滅在本體上是同一的，是寂滅的含義。從體性上來說，這五六種無為法都以真如無為為體。如果按照五法（名、相、分別、正智、如如）來說，依據《佛地經論》，以清凈法界為體性。如果辨別離合，分開就是五種，就像這部經所說，爲了對治常、樂、我三種顛倒，所以設立無常等印。爲了對治我所的顛倒，所以設立空印。爲了對治妄見生滅等，所以設立寂滅印。如果根據《中論》，合併爲四印。如《地持論》所說，雖然我與我所分為兩種妄想，但從十種煩惱（十使）來說，合併爲一種，即我見煩惱。因為所對治的患難是一樣的，所以合併空和無我為一個無我印。如果簡略來說，就設立三印，如《涅槃經》所說：一切行無常、無我、涅槃寂滅。那部經將行苦納入無常門中，因為它們都是遷流不住的含義。空攝入無我中，含義如前面所辨析的。第三，在教化中可以獲得利益的人，那些比丘心得解脫的人，聽到前面維摩詰所說的，推翻了之前小乘的偏執，為他們說了大乘甚深的法，所以常、無常等障礙內心的累贅全部滅除乾淨，因此稱為心得解脫。
【English Translation】 English version: The Dharma of contemplation inherently is not so (自不然: meaning the nature of things is not like that). What is there to extinguish now? Because of the emptiness of the skandhas (五陰: form, feeling, perception, mental formations, consciousness), realms (十八界: six sense organs - eye, ear, nose, tongue, body, mind; six sense objects - form, sound, smell, taste, touch, dharma; six consciousnesses - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), it is called 'quiescence' (寂滅). It is not that something is extinguished. Non-arising and non-ceasing is the true meaning of quiescence. Furthermore, it is said, 'Destroying the talk of arising and ceasing, one speaks of non-arising and non-ceasing.' It is not that the Dharma-nature itself is without arising and ceasing. Because its arising and ceasing, and non-arising and non-ceasing, are all completely transcended, it can then be called 'Great Quiescence' (大寂滅). Furthermore, it is said, 'Those of the Two Vehicles (二乘: Śrāvakayāna and Pratyekabuddhayāna) see the arising of afflictions, observe with undefiled wisdom, cut off afflictions, and manifest cessation through discrimination (擇滅無為), considering it to be quiescence.' This is merely Nirvāṇa with remainder (有餘涅槃), not the true one. Great Vehicle (大乘) practitioners realize that the Suchness Dharma-nature (真如法性) is originally pure, and there is no delusion that can arise, hence it is said 'not so.' There is no delusion that can be extinguished, hence it is said 'non-extinction.' Non-arising and non-extinguishing is quiescent Nirvāṇa. This is self-nature Nirvāṇa (自性涅槃), not a fruit with remainder. According to the Madhyāntavibhāga (中邊分別論), there are three types of cessation: first, cessation without substance, which is the conceptual nature (分別性), because it has no self-nature. Second, cessation without duality, which is the dependent nature (依他性), because there is no arising of the grasper and the grasped (二取). Third, cessation of self-nature, which is the true nature (真實性). These three cessations are the same in essence, which is the meaning of quiescence. In terms of substance, these five or six unconditioned dharmas all take Suchness as their substance. If based on the Five Dharmas (五法: name, form, discrimination, right knowledge, suchness), according to the Buddhabhūmi Sūtra (佛地經論), the pure Dharma-realm is taken as the substance. If distinguishing between separation and combination, separated they are five, as this sutra says, to counter the three inversions of permanence, bliss, and self, the marks of impermanence etc. are established. To counter the inversion of 'mine', the mark of emptiness is established. To counter the false view of arising and ceasing etc., the mark of quiescence is established. If based on the Mūlamadhyamakakārikā (中論), they are combined into four marks. As the Bodhisattvabhūmi (地持論) says, although 'self' and 'mine' are divided into two kinds of delusion, from the perspective of the ten fetters (十使), they are combined into one, which is the fetter of self-view. Because the affliction being countered is the same, emptiness and non-self are combined into one non-self mark. If speaking briefly, three marks are established, as the Nirvāṇa Sūtra (涅槃經) says: all conditioned things are impermanent, non-self, Nirvāṇa is quiescent. That sutra includes the suffering of conditioned existence into the gate of impermanence, because they both have the meaning of transience and non-abiding. Emptiness is included in non-self, the meaning is as analyzed before. Third, among those who can benefit from the teaching, those monks whose minds have attained liberation, hearing what Vimalakīrti (維摩詰) said earlier, overturning the previous attachment of the Small Vehicle (小乘), and speaking the profound Dharma of the Great Vehicle for them, therefore the burdens that obstruct the mind, such as permanence and impermanence, are all completely extinguished, hence it is called 'minds have attained liberation'.
此諸比丘位在十回向。聞說五法進入初地。或可。此諸比丘是小乘學人。聞說五義實相未能入深遂證羅漢果也。無垢稱經云。說是法時彼諸苾芻諸漏永盡必得解脫。故我下結不堪也。
佛告阿那律者。亦名阿泥樓馱。亦名阿泥靈豆。此方言不同故有多號。此云無滅。亦云如意。且言無滅者。由八萬劫前曾供辟支佛所得善根至今不滅。譬喻經云。毗婆尸佛入涅槃后。阿那律曾入佛堂以為劫賊。見燈將滅。遂抽一箭挑燈更明。見佛威光色相。毛豎念言。他尚施物求福。我云何盜。遂舍而去。以此善根九十一劫常生善處。今值佛出家修道得羅漢果。天眼第一。稱其願心云如意也。所獲福德曾無滅盡。故云無滅增益阿含經云。是佛堂第。如來父叔合有四人。各有二子。佛父最大名曰凈飯王。有二子。長者俗名悉達多。此云利成。即如來。小者名難陀。第二叔名斛飯王。長子名提婆達多。小名阿難。第三叔名白飯王。長子名阿那律。小者摩訶男。第四叔名甘露飯王。長子名拔提。小者提沙。佛有一阿姑。名甘露味。有一子名尼陀羅。前諸釋子並皆出家。其那律初生之時周匝其舍寶藏自出。后從佛出家。佛邊聽法不覺眠睡。如來說偈呵之。咄咄乎為寐。䗸䗍蚌蛤類。一壽百千年。輪轉無窮已。那律被呵心懷慚愧。立誓不睡遂
【現代漢語翻譯】 現代漢語譯本： 這些比丘的果位是在十回向位。聽聞宣講五法或許就能進入初地。或者，這些比丘是小乘的修行人，聽聞宣講五義的實相，未能深入領會，因此證得阿羅漢果。 《無垢稱經》（維摩詰經）中說：『宣講此法時，這些比丘的所有煩惱都永遠斷盡，必定得到解脫。』所以我下這樣的結論是不恰當的。
佛告訴阿那律（Aniruddha，意為無滅）——也叫阿泥樓馱，也叫阿泥靈豆，這是因為方言不同而有多種稱呼。 『無滅』，也叫『如意』。 暫且說『無滅』，是因為他在八萬劫前曾經供養辟支佛，所得的善根至今沒有消滅。《譬喻經》中說，毗婆尸佛（Vipashyin Buddha）入涅槃后，阿那律曾經進入佛堂，想要做盜賊，看見燈快要滅了，就抽出一支箭挑亮燈。看見佛的威光和莊嚴的相貌，汗毛都豎起來，心想：『別人尚且施捨財物來求福，我怎麼能偷盜呢？』於是就離開了。因為這個善根，九十一劫都常生在善處。今生遇到佛出家修行，證得阿羅漢果，天眼第一。稱他的願心為『如意』。所獲得的福德從來沒有滅盡，所以叫做『無滅』。《增一阿含經》中說，佛堂第一。如來的父親和叔叔共有四人，每人各有二子。佛的父親最大，名叫凈飯王（Suddhodana），有兩個兒子，長子的俗名叫悉達多（Siddhartha），意為『利成』，就是如來。小兒子名叫難陀（Nanda）。第二個叔叔名叫斛飯王，長子名叫提婆達多（Devadatta），小兒子名叫阿難（Ananda）。第三個叔叔名叫白飯王，長子名叫阿那律，小兒子名叫摩訶男（Mahanama）。第四個叔叔名叫甘露飯王，長子名叫拔提（Bhadrika），小兒子名叫提沙（Tissa）。佛有一位阿姑，名叫甘露味，有一個兒子名叫尼陀羅。之前的這些釋迦族的子弟都出家了。阿那律初生的時候，他的房屋周圍自然涌出寶藏。後來跟隨佛出家，在佛的身邊聽法，不知不覺睡著了。如來說偈語呵斥他：『咄咄乎為寐，䗸䗍蚌蛤類。一壽百千年，輪轉無窮已。』阿那律被呵斥后，心中感到慚愧，立誓不再睡覺，於是
【English Translation】 English version: These Bhikshus are positioned in the Ten Dedications. Hearing the exposition of the Five Dharmas, they may enter the First Ground. Or perhaps, these Bhikshus are practitioners of the Hinayana, and upon hearing the true nature of the Five Meanings, they have not been able to deeply comprehend and thus attain the Arhat fruit. The Vimalakirti Sutra says: 'When this Dharma is preached, all the defilements of these Bhikshus will be eternally exhausted, and they will surely attain liberation.' Therefore, my conclusion is inappropriate.
The Buddha told Aniruddha (meaning 'Undiminished')—also known as Anuruddha, also known as Anirulingdou, these multiple names arise due to different dialects. 'Undiminished' is also called 'As Desired'. Let's say 'Undiminished' for now, because he once made offerings to a Pratyekabuddha eighty thousand kalpas ago, and the good roots he obtained have not been extinguished to this day. The Parable Sutra says that after Vipashyin Buddha entered Nirvana, Aniruddha once entered the Buddha hall intending to be a thief, and seeing that the lamp was about to go out, he pulled out an arrow to relight the lamp. Seeing the Buddha's majestic light and dignified appearance, his hair stood on end, and he thought: 'Others are still giving offerings to seek blessings, how can I steal?' So he left. Because of this good root, he was always born in good realms for ninety-one kalpas. Now he has encountered the Buddha, renounced the world, cultivated the Way, and attained the Arhat fruit, with the foremost divine eye. His wishful mind is called 'As Desired'. The blessings he has obtained have never been exhausted, so it is called 'Undiminished'. The Ekottara Agama Sutra says that the Buddha hall is the first. The Tathagata's father and uncles totaled four people, each with two sons. The Buddha's father was the eldest, named Suddhodana, and had two sons. The eldest son's secular name was Siddhartha, meaning 'Accomplishment of Benefit', which is the Tathagata. The younger son was named Nanda. The second uncle was named Suklodana, the eldest son was named Devadatta, and the younger son was named Ananda. The third uncle was named Dronodana, the eldest son was named Aniruddha, and the younger son was named Mahanama. The fourth uncle was named Amritodana, the eldest son was named Bhadrika, and the younger son was named Tissa. The Buddha had an aunt named Amrita, and had a son named Nidra. All the previous Shakya sons renounced the world. When Aniruddha was first born, treasures naturally emerged around his house. Later, he renounced the world following the Buddha, and while listening to the Dharma by the Buddha's side, he unknowingly fell asleep. The Tathagata spoke a verse to scold him: 'Alas, alas, you are sleeping, like a dragonfly, a clam, or an oyster. One life lasts hundreds of thousands of years, revolving endlessly.' After being scolded, Aniruddha felt ashamed and vowed not to sleep again, and thus
使失眼。后詣耆婆求療。耆婆問其患眼所由。那律具答。耆婆對曰。睡是眼。食少時不睡。眼便餓死。永不可治。那律聞之遂勤修天眼。半頭見物徹見三千世界。如觀掌中庵摩勒果。雖得天眼不與無相智慧合行。故被呵也。若約行辯。此人修起通行。以其那律未悟二空取相分別。所以教修無相天眼。
文四同前。第三釋中初總徴次別釋。于中有二。一舉昔日被呵之事。二時維摩下明教呵相。前中有三。一明那律經行之相。二時有梵天王下彰彼梵王與諸梵眾問見多少。三我即答下那律以己所見正答。初中憶念我昔一處經行者。第一明經行相。外國之法坐禪誦經皆名經行。今那律在一靜處坐禪默唸名曰經行。非謂誦經等也。增一經云。若誦若唸經游而行故曰經行。有五功德。一除睡眠。二除勞氣。三除宿食。四除風壅。五令身心和識。時有梵王等者。第二明梵王問天眼如那律天眼所見幾何道理問見遠近。以諸梵眾報得天眼不及那律修得者勝。心生慕仰故來請問。此語順西方故問幾何阿那律天眼所見。若順此方應言那律天眼所見幾何也。我即答言等第三明那律正答。吾見此三千大千世界如庵摩勒果者。小乘所見局在一界故以界別之。如來得遍頭天眼徹見十方。那律雖不及佛。聲聞中修得半頭天眼能見三千界也。庵摩果
【現代漢語翻譯】 現代漢語譯本： 使眼睛失明。後來去拜訪耆婆（Jivaka，名醫）求醫。耆婆問他眼睛患病的原因。阿那律（Aniruddha，佛陀的十大弟子之一）詳細地回答了他。耆婆對他說：『睡覺就是眼睛的食物。如果長時間不睡覺，眼睛就會餓死，永遠無法治癒。』阿那律聽了之後，於是勤奮地修習天眼。能以半個頭的力量看見事物，徹底地看見三千大千世界，就像觀看手中的庵摩羅果（Emblic myrobalan，一種水果）一樣。雖然得到了天眼，但不與無相智慧相結合，所以被呵斥。如果從修行方面來說，這個人修習的是神通。因為阿那律沒有領悟二空（人空和法空），執著于表象進行分別，所以教導他修習無相天眼。
這段文字的結構和前文相同，分為四個部分。第三部分是解釋，首先是總的提問，然後是分別解釋。其中有兩點：一是舉出過去被呵斥的事情，二是『時維摩（Vimalakirti，維摩詰，一位著名的在家菩薩）下』說明教導和呵斥的方面。前一部分有三點：一是說明阿那律經行的樣子，二是『時有梵天王（Brahma，色界天的天主）下』彰顯那位梵天王和諸位梵眾詢問他所見多少，三是『我即答下』阿那律用自己所見到的景象正面回答。首先，回憶我過去在一個地方經行，第一點是說明經行的樣子。外國的規矩，坐禪和誦經都叫做經行。現在阿那律在一個安靜的地方坐禪默唸，叫做經行，不是指誦經等等。《增一阿含經》說，如果誦經或者唸經，邊走邊行，所以叫做經行。有五種功德：一是消除睡眠，二是消除疲勞，三是消除宿食，四是消除風氣壅塞，五是使身心和諧。『時有梵王等者』，第二點是說明梵王問天眼，像阿那律的天眼所見有多少，道理是問他所見遠近。因為諸位梵眾通過業報獲得的天眼不如阿那律通過修行獲得的天眼殊勝。心中生起羨慕敬仰，所以前來請問。這種說法順應西方，所以問『幾何』，阿那律天眼所見。如果順應此方，應該說阿那律天眼所見有多少。『我即答言等』，第三點是說明阿那律正面回答。『吾見此三千大千世界如庵摩勒果者』，小乘所見侷限在一個世界，所以用世界來區分。如來（Tathagata，佛的稱號之一）得到遍頭天眼，徹底地看見十方。阿那律雖然不如佛，但在聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）中修得半頭天眼，能看見三千大千世界。庵摩羅果（Amalaka fruit）。
【English Translation】 English version: He lost his eyesight. Later, he went to Jivaka (a famous physician) for treatment. Jivaka asked him the cause of his eye ailment. Aniruddha (one of the Buddha's ten great disciples) answered him in detail. Jivaka said, 'Sleep is the food of the eyes. If you don't sleep for a long time, your eyes will starve to death and can never be cured.' After hearing this, Aniruddha diligently practiced the divine eye (heavenly vision). He could see things with half of his head, thoroughly seeing the three thousand great chiliocosms, just like looking at an Amalaka fruit (Emblic myrobalan, a type of fruit) in his palm. Although he obtained the divine eye, he was rebuked because it was not combined with non-form wisdom. If we talk about practice, this person cultivated supernatural powers. Because Aniruddha did not realize the two emptinesses (emptiness of self and emptiness of phenomena), and clung to appearances and made distinctions, he was taught to cultivate the non-form divine eye.
The structure of this text is the same as the previous one, divided into four parts. The third part is the explanation, first the general question, and then the separate explanations. There are two points: one is to cite the past events of being rebuked, and the second is 'When Vimalakirti (a famous lay bodhisattva) down' to explain the aspects of teaching and rebuking. The first part has three points: one is to explain the appearance of Aniruddha's walking meditation, the second is 'When there was Brahma (the lord of the Form Realm heaven) down' to highlight that Brahma and the Brahma assembly asked how much he saw, and the third is 'I immediately answered down' Aniruddha answered positively with what he saw. First, recalling that I used to walk in one place, the first point is to explain the appearance of walking meditation. In foreign customs, sitting in meditation and reciting scriptures are both called walking meditation. Now Aniruddha sits in meditation and silently recites in a quiet place, which is called walking meditation, not referring to reciting scriptures, etc. The Ekottara Agama Sutra says, if you recite scriptures or chant, walking while walking, so it is called walking meditation. There are five merits: one is to eliminate sleep, two is to eliminate fatigue, three is to eliminate accumulated food, four is to eliminate wind stagnation, and five is to harmonize body and mind. 'When there was Brahma, etc.', the second point is to explain Brahma asking about the divine eye, how much Aniruddha's divine eye sees, the reason is to ask how far he sees. Because the divine eyes obtained by the Brahma assembly through karma are not as superior as the divine eyes obtained by Aniruddha through practice. Admiration arises in their hearts, so they come to ask. This statement follows the West, so they ask 'how much', what Aniruddha's divine eye sees. If it follows this side, it should be said how much Aniruddha's divine eye sees. 'I immediately answered, etc.', the third point is to explain Aniruddha's positive answer. 'I see this three thousand great chiliocosms like an Amalaka fruit', the Small Vehicle's (Hinayana) view is limited to one world, so it is distinguished by the world. The Tathagata (one of the Buddha's titles) obtained the all-around divine eye and thoroughly sees the ten directions. Although Aniruddha is not as good as the Buddha, he has cultivated half of the divine eye among the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and can see the three thousand great chiliocosms. Amalaka fruit.
者。其形似桃而非桃。能除風氣。那律於時手執此果因以為喻也。
第二教呵中文開六節。一呵那律所見之相。二我默下那律被呵愧恥而默。三彼諸梵讚歎凈名問真天眼。四維摩下為說。五於是下諸梵眷屬聞法發心。六禮敬而退。就前呵中文自有三。一定。二相。二假使下送其兩難。外道之人修得五通。以分別故是有作相。汝今見境有色相者便同外道。云何名內。若無作相即是無為法中即無見相。云何復言見三千也。如此並難實亦難通故。下第二那律聞之無答而默。第三諸梵贊問可知。第四維摩為說有佛世尊得真天眼。不以二相者。莊云。空心常寂雖復遍緣。無有二相。不見能所差別相也。故思益經云。悉見十方界一切群生類而於眼色中終不生二相。諸佛所說法一切能聽受而於耳聲中亦不生二相。又云。二乘天眼在定不見出定即見。雖見界而取相分別未能即見無見。如來天眼定惠平等而不妨照用。雖見世界而不分別。何以故。了色性空見無所見故。無有二相差別也。
五眼義略以七門分別。一釋名得名。二辯體性。三修成次第。四五類差別。五見境不同。六約人辯異。七問答分別。
第一釋名得名者。初通次別。通者。五即是數。眼即是用。照導前境稱之為眼。此即從數及用為名也。或可。六釋之
【現代漢語翻譯】 現代漢語譯本： 這是某種水果，它的形狀像桃子但又不是桃子。它能夠去除風濕病。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）當時手持此果，並以此作為比喻。
第二部分是關於呵責阿那律（Aniruddha）的章節，分為六個小節。第一小節是呵責阿那律（Aniruddha）所見的表象。第二小節是『我默下』，講述阿那律（Aniruddha）被呵責後感到慚愧而沉默不語。第三小節是那些梵天讚歎維摩詰（Vimalakirti）並詢問關於真正的天眼。第四小節是『維摩下』，講述維摩詰（Vimalakirti）為他們解說。第五小節是『於是下』，講述那些梵天的眷屬聽聞佛法后發菩提心。第六小節是禮敬維摩詰（Vimalakirti）後退下。在前面的呵責部分中，又可以分為三個小節。第一小節是『一定』，即確定阿那律（Aniruddha）所見是表象。第二小節是『二假使下』，通過兩難的方式來駁斥他。外道之人通過修行獲得五神通，但因為有分別心，所以他們的神通是有為之相。你現在所見的境界有色相，那就和外道一樣了，怎麼能說是內觀呢？如果你的見相沒有造作之相，那就是無為法，那麼就不應該有見相，又怎麼能說你見到了三千大千世界呢？這些詰難確實難以回答，所以『下第二』講述阿那律（Aniruddha）聽了這些話后無言以對，保持沉默。第三小節是諸梵天的讚歎和提問，內容顯而易見。第四小節是維摩詰（Vimalakirti）的解說，他說只有佛世尊才能獲得真正的天眼，而且不執著於二相。莊子說：『空虛的心境常常是寂靜的，即使能夠普遍地感知一切，也不會有二相，不會有能見和所見的差別。』所以《思益經》說：『完全能夠看見十方世界的一切眾生，但是在眼和色的關係中，始終不會產生二相。諸佛所說的法，一切都能夠聽受，但是在耳和聲的關係中，也不會產生二相。』經中又說：『二乘聖者的天眼在禪定中才能看見，出定后才能看見。雖然能看見世界，但是會執著于表象並加以分別，不能夠立即達到見與無見的統一。如來的天眼是定慧平等的，不妨礙照見和運用。雖然能看見世界，但是不會加以分別。』為什麼呢？因為已經了達色性的本空，看見了也等於沒有看見，所以沒有二相的差別。
關於五眼的意義，可以從七個方面來分別闡述。第一，解釋名稱和得名的原因。第二，辨析其體性和本質。第三，修成的次第。第四，五種眼的區別。第五，所見的境界不同。第六，根據不同的人來辨別差異。第七，通過問答的方式來分別說明。
第一，解釋名稱和得名的原因。先說總的，再說別的。總的來說，『五』是數量，『眼』是作用。照亮和引導前面的境界，就稱為『眼』。這是從數量和作用來命名的。或者，可以用六種解釋。
【English Translation】 English version: This is a fruit that resembles a peach but is not a peach. It can dispel wind-related ailments. At that time, Aniruddha (one of the Buddha's ten great disciples, known for his foremost divine eye) was holding this fruit in his hand and used it as a metaphor.
The second section concerns the rebuke of Aniruddha, divided into six subsections. The first subsection is the rebuke of the appearances seen by Aniruddha. The second subsection is 'I was silent below,' which tells how Aniruddha felt ashamed and remained silent after being rebuked. The third subsection is that the Brahmas praised Vimalakirti and asked about the true divine eye. The fourth subsection is 'Vimalakirti below,' which tells how Vimalakirti explained it to them. The fifth subsection is 'Thereupon below,' which tells how the Brahmas' retinue developed Bodhicitta after hearing the Dharma. The sixth subsection is that they paid homage and withdrew. In the preceding rebuke section, it can be further divided into three subsections. The first subsection is 'certainly,' which confirms that what Aniruddha saw was an appearance. The second subsection is 'two suppositions below,' which refutes him through a dilemma. Those of external paths attain the five supernormal powers through cultivation, but because they have discriminating minds, their supernormal powers have conditioned appearances. The realm you now see has form and appearance, which is the same as those of external paths, so how can it be called inner contemplation? If your seeing has no contrived appearance, then it is unconditioned Dharma, so there should be no seeing. How can you say that you have seen the three thousand great thousand worlds? These questions are indeed difficult to answer, so 'below the second' tells how Aniruddha was speechless and remained silent after hearing these words. The third subsection is the praise and questions of the Brahmas, the content of which is obvious. The fourth subsection is Vimalakirti's explanation, saying that only the Buddha World Honored One can attain the true divine eye and not be attached to dualistic appearances. Zhuangzi said: 'An empty mind is often tranquil, and even if it can universally perceive everything, there will be no dualistic appearances, no difference between the seer and the seen.' Therefore, the Thinking of the Unthinkable Sutra says: 'Completely able to see all sentient beings in the ten directions, but in the relationship between the eye and form, there is never a dualistic appearance. All the Dharma spoken by the Buddhas can be heard, but in the relationship between the ear and sound, there is also no dualistic appearance.' The sutra also says: 'The divine eye of the two vehicles can only see in meditation, and can only see after emerging from meditation. Although they can see the world, they cling to appearances and discriminate, and cannot immediately achieve the unity of seeing and non-seeing. The Tathagata's divine eye is equal in samadhi and wisdom, and does not hinder illumination and application. Although they can see the world, they do not discriminate.' Why? Because they have already understood the emptiness of the nature of form, seeing is the same as not seeing, so there is no difference in dualistic appearances.
Regarding the meaning of the five eyes, it can be explained separately from seven aspects. First, explain the name and the reason for the name. Second, analyze its substance and essence. Third, the order of cultivation and attainment. Fourth, the differences between the five eyes. Fifth, the different realms seen. Sixth, distinguish the differences according to different people. Seventh, explain separately through questions and answers.
First, explain the name and the reason for the name. First, speak generally, then speak separately. Generally speaking, 'five' is a number, and 'eye' is a function. Illuminating and guiding the realm in front is called 'eye.' This is named from number and function. Or, it can be explained in six ways.
中帶數釋也。次別者。一者肉眼。血變凝成名之為肉。依肉得眼故名肉眼。以眼根無血肉故清凈。四大所成故。此即從所依得名也。又人云。肉即是眼當體為名。此釋非也。二天眼天眼有二。一修得。二報得。修得天眼者。一切禪定名之為天。依天得眼故名天眼。從所依得名。報得天眼者。報得有二。一約菩薩。二約諸天。約菩薩者。諸菩薩等名為凈天。生在天中報得眼根。從彼凈天以立其名。此即凈天之眼故名天眼。從生為名也。約諸天者。一切天趣光凈皎潔。名之為天。天趣之眼名為天眼。從趣得名也。三惠眼。入理般若推求諦理名之為惠。以惠為眼名為惠眼。當體得名。或可。六釋中持業釋也。四法眼。一切法有所軌持。名之為法。或可。根欲性等名之為法。照法之眼名為法眼。從境為名也。五佛眼。前之四眼流至佛果。總名佛眼。此即佛身之眼。名為佛眼。從主為名。或可。佛是覺義。覺即是眼。名為佛眼。當體為名。亦可。照達佛性名為佛眼。從境受稱。
第二齣體者。肉眼即以人中凈根四大所造不可見有對凈色為性。惠眼法眼佛眼此之三眼心所出體。初通次別。通者三眼總以別境中惠數為體。別者惠眼即以正體智為性。法眼即以後得智為性。或可。法眼通以正體智為性。緣真理法名法眼故。若如此
【現代漢語翻譯】 現代漢語譯本：這是對五眼（Five Eyes）的解釋。其次是區別：一是肉眼（flesh eye）。血液變化凝結形成被稱為肉，依靠肉而有眼，所以稱為肉眼。因為眼根沒有血肉，所以清凈。由四大（four elements）所成。這是從所依而得名。又有人說，肉就是眼，以本體為名。這種解釋不對。二是天眼（heavenly eye）。天眼有兩種：一是修得，二是報得。修得天眼，一切禪定（dhyana）被稱為天，依靠天而有眼，所以稱為天眼。從所依得名。報得天眼，報得有兩種：一是約菩薩（Bodhisattva），二是約諸天（Devas）。約菩薩，諸菩薩等名為凈天，生在天中報得眼根。從彼凈天而立其名。這是凈天之眼，所以稱為天眼。從生為名。約諸天，一切天趣（heavenly realms）光明清凈，被稱為天。天趣之眼名為天眼。從趣得名。三是慧眼（wisdom eye）。入理般若（prajna）推求諦理（truth）名為慧，以慧為眼名為慧眼。當體得名。或者，六釋中持業釋。四是法眼（dharma eye）。一切法有所軌持，名之為法。或者，根、欲、性等名之為法。照法之眼名為法眼。從境為名。五是佛眼（Buddha eye）。前面的四眼流至佛果（Buddhahood），總名佛眼。這是佛身之眼，名為佛眼。從主為名。或者，佛是覺義，覺即是眼，名為佛眼。當體為名。也可以說，照達佛性（Buddha-nature）名為佛眼。從境受稱。
第二是出體：肉眼即以人中凈根四大所造不可見有對凈色為性。慧眼、法眼、佛眼這三眼心所出體。先說通，再說別。通者，三眼總以別境中慧數為體。別者，慧眼即以正體智為性。法眼即以後得智為性。或者，法眼通以正體智為性。緣真理法名法眼故。如果這樣。
【English Translation】 English version: This explains the Five Eyes. Next are the distinctions: First is the flesh eye (肉眼, ròu yǎn). Blood changes and congeals to form what is called flesh. Relying on the flesh, one obtains the eye, hence it is called the flesh eye. Because the eye-root has no flesh and blood, it is pure. It is formed by the four elements (四大, sì dà). This is named from what it relies on. Also, some say that the flesh is the eye, named from its substance. This explanation is incorrect. Second is the heavenly eye (天眼, tiān yǎn). There are two types of heavenly eye: one is attained through cultivation, and the other is obtained through retribution. The heavenly eye attained through cultivation: all dhyana (禪定, chán dìng) is called heaven. Relying on heaven, one obtains the eye, hence it is called the heavenly eye. Named from what it relies on. The heavenly eye obtained through retribution: there are two types obtained through retribution: one refers to Bodhisattvas (菩薩, Púsà), and the other refers to Devas (諸天, zhū tiān). Referring to Bodhisattvas, Bodhisattvas are called pure heavens. Born in the heavens, they obtain the eye-root through retribution. Named from that pure heaven. This is the eye of the pure heaven, hence it is called the heavenly eye. Named from birth. Referring to Devas, all heavenly realms (天趣, tiān qù) are bright and pure, and are called heaven. The eye of the heavenly realms is called the heavenly eye. Named from the realm. Third is the wisdom eye (慧眼, huì yǎn). Entering into the principle of prajna (般若, bōrě) and seeking the truth (諦理, dìlǐ) is called wisdom. Using wisdom as the eye is called the wisdom eye. Named from its substance. Or, it can be explained as a possessive determinative compound in the six explanations. Fourth is the dharma eye (法眼, fǎ yǎn). All dharmas have standards to follow, hence they are called dharma. Or, the roots, desires, nature, etc., are called dharma. The eye that illuminates the dharma is called the dharma eye. Named from the object. Fifth is the Buddha eye (佛眼, fó yǎn). The preceding four eyes flow to Buddhahood (佛果, fó guǒ), and are collectively called the Buddha eye. This is the eye of the Buddha's body, hence it is called the Buddha eye. Named from the master. Or, Buddha means awakening. Awakening is the eye, hence it is called the Buddha eye. Named from its substance. It can also be said that illuminating and reaching Buddha-nature (佛性, fó xìng) is called the Buddha eye. Named from the object.
Second is revealing the substance: The flesh eye is the imperceptible, visible, opposing pure form created by the four elements of the pure root in humans. The wisdom eye, dharma eye, and Buddha eye are all mental functions. First, the general, then the specific. Generally, all three eyes take the wisdom number in the separate realm as their substance. Specifically, the wisdom eye takes the correct wisdom as its nature. The dharma eye takes the acquired wisdom as its nature. Or, the dharma eye generally takes the correct wisdom as its nature. Because it is related to the truth of dharma, it is called the dharma eye. If so...
者與惠眼何別。釋云。得名不同。惠即為眼。當體得名。照法稱眼。從境受稱也。佛眼即以無功用智為性。或可。以圓鏡等四智為體也。
第三修成次第者。為導養色身先修肉眼。雖見粗色不見細色。見近不見遠。見明不見暗。見前不見后。見障內不見障外。有如是等眾多障礙。次修天眼。雖見色境未見真境。次修惠眼。雖見真境未達俗境。次修法眼。雖照四境而未圓滿。次修佛眼也。
第四五類差別者。俱舍論云。內五有熟養聲無異熟生。八無礙等流亦異熟生性。餘三實唯法。剎那唯后三。肉天二眼以色為性。有其二類。一是異熟。以從異熟因所生故。二是長養。飯食資助睡眠等持勝緣所益故。修得天眼既非宿業所招。但由定力引起。唯有長養非異熟也。離二性外無別等流故無等流。非苦忍故無剎那性。非無為故無實事也。惠眼若約二乘。苦法忍位初得生故有剎那。若約菩薩初地引起亦有剎那。非無記故無異熟。非色故無長養。前無無漏故無等流。若約本有種子亦有等流。非無為故無實也。法眼從前無漏生故有等流非無記。故無異熟非色故無長養。非初起故無剎那。非無為無實事也。佛眼報化二眼。從前無漏所生起故有等流亦有長養。定力引起故法身佛眼性。是無為得有實事也。自余不具。已同前釋也
【現代漢語翻譯】 現代漢語譯本 『者』（指佛眼）與『惠眼』（般若慧之眼）有何區別？釋義說：名稱不同。『惠』即是『眼』，當下本體就可稱為『眼』。照見諸法實相時稱為『眼』，這是從所觀照的境界而得名。佛眼以無功用智為體性。或者，也可以用圓鏡智等四智作為其本體。
第三，修成的次第是：爲了導養色身，首先修習肉眼。雖然能看見粗顯的色法，卻看不見細微的色法；能見近處，不能見遠處；能見光明，不能見黑暗；能見前面，不能見後面；能見障礙之內，不能見障礙之外。有如此等等眾多障礙。其次修習天眼，雖然能見色境，卻不能見真境（真諦）。其次修習慧眼，雖然能見真境，卻不能通達俗境（世俗諦）。其次修習法眼，雖然能照見四境（真、俗、權、實四諦），卻未達到圓滿。最後修習佛眼。
第四，五種眼的區別在於：《俱舍論》中說：『內五』（指五根中的眼根）有『熟養』（異熟和長養），聲音沒有『異熟生』。八無礙等流也是異熟生性。其餘三種（法眼、慧眼、佛眼）實際上唯是法。剎那生滅唯有後三種眼（慧眼、法眼、佛眼）。肉眼和天眼以色法為體性，有兩類：一是異熟，因為是從異熟因所生；二是長養，因為飯食資助、睡眠等持等殊勝因緣所增益。修得的天眼既不是宿業所招感，只是由禪定力所引發，所以只有長養，沒有異熟。離開異熟和長養二性之外，沒有別的等流，所以沒有等流。不是苦忍所生，所以沒有剎那性。不是無為法，所以不是實事。 慧眼如果就二乘（聲聞、緣覺）而言，在苦法忍位初得生起，所以有剎那。如果就菩薩而言，初地引起時也有剎那。不是無記性，所以沒有異熟。不是色法，所以沒有長養。之前沒有無漏法，所以沒有等流。如果就本有的種子而言，也有等流。不是無為法，所以不是實事。法眼從之前的無漏法所生，所以有等流。不是無記性，所以沒有異熟。不是色法，所以沒有長養。不是初起，所以沒有剎那。不是無為法，所以不是實事。佛眼的報身和化身二眼，從之前的無漏法所生起，所以有等流，也有長養。由定力所引發，所以法身佛眼的體性是無為法，因此是實事。其餘不具備的，已經和前面的解釋相同了。
【English Translation】 English version What is the difference between 『者』 (zhě, referring to Buddha-eye) and 『惠眼』 (huì yǎn, the wisdom eye of prajna)? The explanation says: The names are different. 『惠』 (huì, wisdom) is 『眼』 (yǎn, eye). The very entity itself can be called 『eye』. When it illuminates the reality of all dharmas, it is called 『eye』. This name is derived from the object being illuminated. The Buddha-eye takes non-intentional wisdom as its nature. Alternatively, it can also take the four wisdoms, such as the Great Perfect Mirror Wisdom, as its entity.
Third, the order of cultivation is: To guide and nourish the physical body, one first cultivates the physical eye (肉眼, ròu yǎn). Although it can see coarse forms, it cannot see subtle forms; it can see near, but not far; it can see light, but not darkness; it can see in front, but not behind; it can see inside obstacles, but not outside obstacles. There are many such obstacles. Next, one cultivates the heavenly eye (天眼, tiān yǎn). Although it can see the realm of forms, it cannot see the true realm (真境, zhēn jìng, the true reality). Next, one cultivates the wisdom eye (惠眼, huì yǎn). Although it can see the true realm, it cannot understand the mundane realm (俗境, sú jìng, conventional reality). Next, one cultivates the Dharma eye (法眼, fǎ yǎn). Although it can illuminate the four realms (the four truths of suffering, accumulation, cessation, and the path), it has not reached perfection. Finally, one cultivates the Buddha-eye (佛眼, fó yǎn).
Fourth, the difference between the five eyes lies in: The Abhidharmakośabhāṣya says: 『The inner five』 (referring to the eye faculty among the five roots) have 『熟養』 (shú yǎng, maturation and nourishment), sounds do not have 『異熟生』 (yì shú shēng, maturation-born). The eight unobstructed outflows are also of the nature of maturation-born. The remaining three (Dharma-eye, Wisdom-eye, Buddha-eye) are actually only Dharma. Momentary arising and ceasing only exist in the latter three eyes (Wisdom-eye, Dharma-eye, Buddha-eye). The physical eye and the heavenly eye have form as their nature, and there are two types: one is maturation, because it is born from the cause of maturation; the other is nourishment, because it is increased by the aid of food, sleep, samadhi, and other excellent conditions. The heavenly eye obtained through cultivation is not caused by past karma, but is only induced by the power of samadhi, so it only has nourishment and does not have maturation. Apart from the two natures of maturation and nourishment, there is no other outflow, so there is no outflow. It is not born from the acceptance of suffering, so it does not have momentariness. It is not unconditioned, so it is not a real entity. If the wisdom eye is considered in terms of the two vehicles (śrāvaka and pratyekabuddha), it has momentariness because it is first born in the position of acceptance of the Dharma of suffering. If it is considered in terms of the bodhisattva, it also has momentariness when it is induced in the first ground. It is not indeterminate, so it does not have maturation. It is not form, so it does not have nourishment. Before, there was no unconditioned Dharma, so there is no outflow. If it is considered in terms of the inherent seed, there is also outflow. It is not unconditioned, so it is not a real entity. The Dharma eye is born from the previous unconditioned Dharma, so it has outflow. It is not indeterminate, so it does not have maturation. It is not form, so it does not have nourishment. It is not initially arising, so it does not have momentariness. It is not unconditioned, so it is not a real entity. The reward body and transformation body of the Buddha-eye are born from the previous unconditioned Dharma, so they have outflow and nourishment. Because it is induced by the power of samadhi, the nature of the Dharma body Buddha-eye is unconditioned, so it is a real entity. The rest that are not complete are the same as the previous explanation.
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第五見境不同者。其中有四。一事。二法。三理。四實。陰界入等差別是事。苦無常等眾生根性是法。二空真如是理。如來藏中真常佛性是實。此之四法五眼所見。肉眼唯見障肉一色塵事。凡夫肉眼見百由旬。二乘肉眼同凡夫所見。菩薩肉眼如大品說。極遠見三千世界。如來肉眼與菩薩同。見境分別。天眼有二。報得修得。此二天眼通見障外一切色事。報得者隨報強弱見境不定。隨身在處唯見自地。及下不見上地。若約修得者。凡夫天眼依智度論見一四天下。聲聞天眼小聲聞見小千世界。大聲聞見中千世界。阿那律修勝故見三千界也。緣覺天眼小者見中千。大者見大千界。菩薩天眼有二。一修得。二報得。修得者隨人大小所見不定。遠者見一切世界。故地持云。菩薩以一切世界為天眼境也。報得者。大品經說。極遠見三千世界。如來天眼見一切無量世界。后之三眼不可以方便所論。唯得約法深淺分別。二乘惠眼唯見生空。菩薩惠眼具見二空。而不窮盡。如來惠眼見空畢竟。二乘法眼但見苦無常等諸法總相。粗觀不能微細。若約不知根欲即無法眼。菩薩法眼了根欲性及一切法。若總若別粗細悉知而不窮盡。如來法眼與菩薩同皆悉窮盡佛眼。二乘全無。菩薩人中進退不定。地前菩薩聞見。佛性以聞見故未有佛眼
【現代漢語翻譯】 現代漢語譯本 第五，所見境界的不同。其中有四種：一是事，二是法，三是理，四是實。陰、界、入等的差別是事。苦、無常等眾生的根性是法。二空（人空、法空）、真如是理。如來藏中的真常佛性是實。這四種法是五眼所見的境界。 肉眼只能看見被肉體阻礙的顏色和事物。凡夫的肉眼能見百由旬（Yojana，古印度長度單位）。二乘（聲聞乘和緣覺乘）的肉眼所見與凡夫相同。菩薩的肉眼，如《大品般若經》所說，最遠能見三千大千世界。如來的肉眼與菩薩相同，只是在見境上有所分別。 天眼有兩種：報得（與生俱來）和修得（通過修行獲得）。這兩種天眼都能通透地看見障礙之外的一切顏色和事物。報得的天眼，隨著業報的強弱，所見境界不定。隨著自身所處的位置，只能看見自己所處的地界以及下方的地界，不能看見上方的地界。如果是通過修行獲得的天眼，根據《智度論》所說，凡夫的天眼能見一個四天下（Sumeru，須彌山為中心的四大部洲）。聲聞的天眼，小聲聞能見小千世界，大聲聞能見中千世界。阿那律（Aniruddha，佛陀的弟子）因為修行的殊勝，能見三千大千世界。緣覺的天眼，小緣覺能見中千世界，大緣覺能見大千世界。 菩薩的天眼有兩種：一是修得，二是報得。修得的天眼，隨著個人能力的大小，所見境界不定，遠者能見一切世界。所以《地持經》說，菩薩以一切世界為天眼的境界。報得的天眼，《大品般若經》說，最遠能見三千大千世界。如來的天眼能見一切無量世界。後面的三種眼（慧眼、法眼、佛眼）不能用方便來討論，只能根據對法的理解深淺來分別。 二乘的慧眼只能見生空（人空）。菩薩的慧眼能見二空（人空和法空），但不能窮盡。如來的慧眼能見空性的究竟。二乘的法眼只能看見苦、無常等諸法的總相，只能粗略地觀察，不能微細地觀察。如果不知道眾生的根性和慾望，就沒有法眼。菩薩的法眼瞭解眾生的根性和慾望以及一切法，無論是總相還是別相，粗略的還是細微的，都能知道，但不能窮盡。如來的法眼與菩薩相同，都能完全窮盡。佛眼，二乘完全沒有。菩薩在人中修行，進退不定。地前菩薩聞見佛性，因為只是聞見，所以還沒有佛眼。
【English Translation】 English version Fifth, the difference in the realms seen. There are four types: one is 'matter' (事), two is 'dharma' (法), three is 'principle' (理), and four is 'reality' (實). The differences in skandhas (陰), realms (界), and entrances (入) are 'matter'. Suffering (苦), impermanence (無常), and the inherent nature of beings are 'dharma'. The two emptinesses (二空, emptiness of self and emptiness of phenomena) and Suchness (真如) are 'principle'. The true and constant Buddha-nature (真常佛性) within the Tathagatagarbha (如來藏) is 'reality'. These four dharmas are seen by the five eyes. The physical eye (肉眼) can only see the color and matter obstructed by the flesh. The physical eye of ordinary beings can see a hundred yojanas (由旬, an ancient Indian unit of distance). The physical eyes of the Two Vehicles (二乘, Shravakas and Pratyekabuddhas) see the same as ordinary beings. The physical eye of a Bodhisattva, as described in the 'Mahaprajnaparamita Sutra' (大品般若經), can see as far as three thousand great chiliocosms (三千大千世界). The physical eye of a Tathagata (如來) is the same as that of a Bodhisattva, but there is a distinction in what is seen. The divine eye (天眼) has two types: one is 'born with' (報得), and the other is 'acquired through cultivation' (修得). These two divine eyes can see through all colors and matters beyond obstructions. The 'born with' divine eye sees realms that are uncertain, depending on the strength of the karmic reward. Depending on where one is, it can only see its own realm and the realms below, but not the realms above. If it is the divine eye 'acquired through cultivation', according to the 'Mahaprajnaparamitasastra' (智度論), the divine eye of an ordinary being can see one four-continent world (四天下, Sumeru and the four continents surrounding it). The divine eye of a Shravaka (聲聞), a lesser Shravaka can see a small chiliocosm (小千世界), and a greater Shravaka can see a medium chiliocosm (中千世界). Aniruddha (阿那律, one of the Buddha's disciples) sees three thousand chiliocosms because of his superior cultivation. The divine eye of a Pratyekabuddha (緣覺), a lesser one can see a medium chiliocosm, and a greater one can see a great chiliocosm (大千世界). The divine eye of a Bodhisattva has two types: one is 'acquired through cultivation', and the other is 'born with'. The divine eye 'acquired through cultivation' sees realms that are uncertain, depending on the size of the person, and the far one can see all worlds. Therefore, the 'Bodhisattvabhumi Sutra' (地持經) says that a Bodhisattva takes all worlds as the realm of the divine eye. The 'born with' divine eye, the 'Mahaprajnaparamita Sutra' says, can see as far as three thousand great chiliocosms. The divine eye of a Tathagata can see all immeasurable worlds. The latter three eyes (wisdom eye, dharma eye, Buddha eye) cannot be discussed through expedient means, but can only be distinguished according to the depth of understanding of the Dharma. The wisdom eye (惠眼) of the Two Vehicles can only see the emptiness of self (生空). The wisdom eye of a Bodhisattva can see the two emptinesses (二空, emptiness of self and emptiness of phenomena), but not exhaustively. The wisdom eye of a Tathagata sees the ultimate of emptiness. The dharma eye (法眼) of the Two Vehicles only sees the general characteristics of dharmas such as suffering and impermanence, and can only observe coarsely, not subtly. If one does not know the roots and desires of beings, then one does not have the dharma eye. The dharma eye of a Bodhisattva understands the roots and desires of beings and all dharmas, whether general or specific, coarse or subtle, and knows them all, but not exhaustively. The dharma eye of a Tathagata is the same as that of a Bodhisattva, and can completely exhaust them. The Buddha eye (佛眼), the Two Vehicles do not have at all. Bodhisattvas cultivate among humans, advancing and retreating uncertainly. Bodhisattvas before the Bhumis (地, stages of Bodhisattva development) hear and see the Buddha-nature, and because they only hear and see it, they do not yet have the Buddha eye.
。地上菩薩眼見佛性。以眼見故說之為有。若依涅槃經。九地已還聞見佛性。十地眼見而未明瞭。但見自身所有佛性。不見眾生所有佛性。于自身中十分見一。如來佛眼見性窮盡。此明見實也。
第六約人辯異者。初凡夫生在人中未離欲者但有肉眼。若修得上界定者有修得天眼也。若生天中未離欲者但有肉眼。報得天眼如欲界天等已離欲者具肉眼。報得天眼修得天眼也。須斯二果天中生者具肉眼。報得天眼未得。根本禪定無修得天眼。若約大乘佛地論。須斯二果以有漏惠伏欲界修。或得根本禪亦得修天眼。悟生空故有惠眼。不知根欲無法眼。若約知苦無常法通有法眼。非佛故無佛眼也。若那含人中生者有肉眼。有修得天眼。有惠眼。若生天中得報得天眼。無餘二眼。如前應知羅漢辟支有肉眼。具修報二種天眼。悟生空故有惠眼。無餘二眼。如前應知。菩薩位中地前頓悟菩薩有肉眼天眼及以法眼。未得無漏。無惠眼。非佛故無佛眼也。若至初地已上七地已來猶未舍分段身故有肉眼。修定故有天眼。得無漏智故具惠法二眼。佛眼可知。若至八地已上但具三眼。以舍分段故無肉眼。非佛故無佛眼也。若是地前無學回心漸悟菩薩具天眼及以惠眼法眼。已舍分段故無肉眼。佛眼可知。若是有學回心具有四眼。未舍分段故有
【現代漢語翻譯】 現代漢語譯本：地上菩薩用眼睛見到佛性（Buddha-nature）。因為用眼睛見到，所以說它是『有』。如果依照《涅槃經》（Nirvana Sutra），九地菩薩及以下是聽聞見到佛性，十地菩薩用眼睛見到但還未完全明瞭，只是見到自身所有的佛性，見不到眾生所有的佛性。在自身中所見到的佛性，十分中只見到一分。如來（Tathagata）的佛眼見到佛性窮盡徹底，這說明見到的是真實。
第六，從人的角度辨別差異：最初，凡夫（ordinary people）生在人中，沒有脫離慾望的，只有肉眼（flesh eye）。如果修習得到上界禪定（higher realm meditation），就能修得天眼（divine eye）。如果生在天界（heavenly realm）中，沒有脫離慾望的，也只有肉眼，以及由果報而得到的天眼，例如欲界天（desire realm heavens）等。已經脫離慾望的，具有肉眼，由果報而得到的天眼，以及修習而得到的天眼。須陀洹（Srotapanna，入流果）和斯陀含（Sakrdagamin，一來果）這二果位的聖者，生在天界中，具有肉眼，由果報而得到的天眼，但沒有得到根本禪定（fundamental meditation），所以沒有修習而得到的天眼。如果依照大乘《佛地論》（Buddhabhumi Sutra），須陀洹和斯陀含因為以有漏的智慧（wisdom with outflows）降伏欲界（desire realm）的煩惱，修習或者得到根本禪定，也能得到修習而成的天眼。因為領悟到眾生是空性的（emptiness of beings），所以有慧眼（wisdom eye），但不知道五蘊的根源和慾望，所以沒有法眼（dharma eye）。如果依照知苦、知無常的法，普遍具有法眼，但因為不是佛，所以沒有佛眼（Buddha eye）。如果阿那含（Anagamin，不還果）生在人中，有肉眼，有修習而得到的天眼，有慧眼。如果生在天界中，得到由果報而得到的天眼，沒有其餘兩種眼。如同前面所說，應知阿羅漢（Arhat，無學果）和辟支佛（Pratyekabuddha，緣覺）有肉眼，具有修習和果報兩種天眼。領悟到眾生是空性的，所以有慧眼，沒有其餘兩種眼。如同前面所說，應知菩薩（Bodhisattva）位中，地前頓悟的菩薩有肉眼、天眼以及法眼，但沒有得到無漏智（wisdom without outflows），所以沒有慧眼，因為不是佛，所以沒有佛眼。如果到了初地（first bhumi）以上，七地（seventh bhumi）以下，仍然沒有捨棄分段生死的身軀，所以有肉眼；因為修習禪定，所以有天眼；得到無漏智，所以具有慧眼和法眼。佛眼可以推知。如果到了八地（eighth bhumi）以上，只具有三種眼，因為捨棄了分段生死的身軀，所以沒有肉眼，因為不是佛，所以沒有佛眼。如果是地前無學（non-learning）迴心（turning the mind）漸悟的菩薩，具有天眼以及慧眼、法眼，已經捨棄了分段生死的身軀，所以沒有肉眼，佛眼可以推知。如果是有學（learning）迴心的菩薩，具有四種眼，因為沒有捨棄分段生死的身軀，所以有肉眼。
【English Translation】 English version: Bodhisattvas on the ground see the Buddha-nature with their eyes. Because they see with their eyes, they say it 'exists'. According to the Nirvana Sutra, Bodhisattvas of the ninth bhumi and below hear and see the Buddha-nature, while Bodhisattvas of the tenth bhumi see with their eyes but not yet clearly, only seeing the Buddha-nature within themselves, not seeing the Buddha-nature within all sentient beings. Of the Buddha-nature seen within themselves, they see only one part out of ten. The Buddha-eye of the Tathagata sees the Buddha-nature exhaustively and thoroughly, which means seeing the truth.
Sixth, differentiating based on the person: Initially, ordinary people born in the human realm who have not yet detached from desire only have the flesh eye. If they cultivate and attain samadhi (meditation) of the higher realms, they can cultivate and attain the divine eye. If they are born in the heavenly realm and have not detached from desire, they only have the flesh eye, as well as the divine eye obtained as a result of past karma, such as those in the desire realm heavens. Those who have detached from desire possess the flesh eye, the divine eye obtained as a result of past karma, and the divine eye obtained through cultivation. Srotapannas (stream-enterers) and Sakrdagamins (once-returners) born in the heavenly realm possess the flesh eye and the divine eye obtained as a result of past karma, but they have not attained fundamental samadhi, so they do not have the divine eye obtained through cultivation. According to the Mahayana Buddhabhumi Sutra, Srotapannas and Sakrdagamins, because they subdue the afflictions of the desire realm with wisdom with outflows, cultivate and may attain fundamental samadhi, and can also attain the divine eye obtained through cultivation. Because they realize the emptiness of beings, they have the wisdom eye, but they do not know the root of the five aggregates and desires, so they do not have the dharma eye. If according to the dharma of knowing suffering and impermanence, they universally possess the dharma eye, but because they are not Buddhas, they do not have the Buddha eye. If Anagamins (non-returners) are born in the human realm, they have the flesh eye, the divine eye obtained through cultivation, and the wisdom eye. If they are born in the heavenly realm, they obtain the divine eye obtained as a result of past karma, but they do not have the other two eyes. As mentioned before, it should be known that Arhats (worthy ones) and Pratyekabuddhas (solitary realizers) have the flesh eye and possess both the divine eye obtained through cultivation and the divine eye obtained as a result of past karma. Because they realize the emptiness of beings, they have the wisdom eye, but they do not have the other two eyes. As mentioned before, it should be known that Bodhisattvas in the Bodhisattva stage, pre-bhumi Bodhisattvas who have sudden enlightenment, have the flesh eye, the divine eye, and the dharma eye, but they have not attained wisdom without outflows, so they do not have the wisdom eye, and because they are not Buddhas, they do not have the Buddha eye. If they have reached the first bhumi and above, and the seventh bhumi and below, they still have not abandoned the body of segmented birth and death, so they have the flesh eye; because they cultivate samadhi, they have the divine eye; because they have attained wisdom without outflows, they possess both the wisdom eye and the dharma eye. The Buddha eye can be inferred. If they have reached the eighth bhumi and above, they only possess three eyes, because they have abandoned the body of segmented birth and death, so they do not have the flesh eye, and because they are not Buddhas, they do not have the Buddha eye. If they are pre-bhumi non-learning Bodhisattvas who turn their minds and gradually awaken, they possess the divine eye, the wisdom eye, and the dharma eye, and have already abandoned the body of segmented birth and death, so they do not have the flesh eye, and the Buddha eye can be inferred. If they are learning Bodhisattvas who turn their minds, they possess four eyes, because they have not abandoned the body of segmented birth and death, so they have the flesh eye.
肉眼。餘三如前所辯。若至八地已上十地已來但具三眼。所謂天眼惠眼法眼。無二可知。若至佛位。三身有具不具。化身具五眼。報身具四眼。以無肉眼故。法身體是真如。不具五眼。若約法性之眼亦具五眼。
第七問答分別者。問。肉天二眼陰界入中何法所攝。答。二眼並以不可見有對凈色為體。即以色入色界色陰所收也。問。惠眼五根五力七覺八正門中何法所攝。答。五根中惠眼五力中惠力七覺中擇法覺分八正中正見所攝也。問。法眼三智四智十智中何法所攝。答。三智之中入加行后得二智。四智緣俗並通四智。十智之中以等智法智比智道智他心智五智所攝也。問。肉眼不見障外。何故見三千界耶。答。菩薩肉眼以天眼導引得見三千世界。難肉眼見障內天眼引故見障外。肉眼見明色。天眼導故見暗色。答。障外有明緣。天眼導故見障外。暗中無明緣。天眼雖引不能見(云云)問。五眼十眼如何相攝。答。依花嚴經說有十眼。一是肉眼。見一切色。二是天眼。見諸眾生死此生彼。三是惠眼。見一切諸根差別。四是法眼。見一切真實之相。五是佛眼。見佛十力。六是智眼分別。了知一切種法。七是明眼。謂見一切諸佛光明。八出生死眼。見涅槃法故。九無礙眼。見一切無障礙故。十是普眼。見法界平等法門。故
【現代漢語翻譯】 現代漢語譯本 肉眼。其餘三種眼睛的討論如前所述。如果到了八地菩薩以上、十地菩薩以下的階段，就只具備三種眼，即天眼（能見遠處和微細事物）、慧眼（能見空性和智慧）、法眼（能見諸法實相）。沒有兩種眼並存的情況。如果到了佛的果位，三身（法身、報身、化身）所具的眼睛有所不同。化身具備五眼（肉眼、天眼、慧眼、法眼、佛眼）。報身具備四眼（天眼、慧眼、法眼、佛眼），因為沒有肉眼。法身（Dharmakāya）的本體是真如（Tathātā），不具備五眼。如果從法性的角度來說，也具備五眼。
第七個問答是關於分別五眼的。問：肉眼和天眼在陰（Skandha）、界（Dhātu）、入（Āyatana）中屬於哪種法所攝？答：肉眼和天眼都以不可見但有對的清凈色為本體，因此屬於色入（Rūpāyatana），被色陰（Rūpaskandha）所包含。問：慧眼在五根（Pañcendriyāṇi）、五力（Pañca balāni）、七覺支（Sapta bodhyaṅgāni）、八正道（Āryāṣṭāṅgamārga）中屬於哪種法所攝？答：慧眼被五根中的慧根（Prajñendriya）、五力中的慧力（Prajñābala）、七覺支中的擇法覺支（Dharma-vicaya-saṃbodhyaṅga）、八正道中的正見（Samyag-dṛṣṭi）所包含。問：法眼在三智（Tri-jñāna）、四智（Catur-jñāna）、十智（Daśa-jñāna）中屬於哪種法所攝？答：在三智中，屬於入加行位（Prayoga）之後的后得智（Pṛṣṭhalabdha-jñāna）和根本智（Mūla-jñāna）二智。在四智中，從緣俗諦（Saṃvṛti-satya）的角度來說，貫通四智。在十智中，被等智（Samatā-jñāna）、法智（Dharma-jñāna）、比智（Anvaya-jñāna）、道智（Mārga-jñāna）、他心智（Para-citta-jñāna）五智所包含。問：肉眼看不見障礙物之外的東西，為什麼能看見三千大千世界（Tri-sāhasra-mahā-sāhasra-loka-dhātu）呢？答：菩薩（Bodhisattva）的肉眼通過天眼的引導，才能看見三千大千世界。反駁：肉眼能看見障礙物之內的東西，是因為天眼引導才能看見障礙物之外的東西嗎？肉眼能看見明亮的東西，是因為天眼引導才能看見黑暗的東西嗎？答：障礙物之外有明亮的因緣，所以天眼引導才能看見障礙物之外的東西。黑暗中沒有明亮的因緣，所以即使天眼引導也看不見。（此處省略）問：五眼（Pañca cakṣūṃsi）和十眼（Daśa cakṣūṃsi）是如何相互包含的？答：根據《華嚴經》（Avataṃsaka Sūtra）所說，有十眼。一是肉眼，能看見一切色（Rūpa）。二是天眼，能看見眾生死後生到哪裡。三是慧眼，能看見一切諸根（Indriya）的差別。四是法眼，能看見一切真實之相。五是佛眼（Buddha-cakṣu），能看見佛的十力（Daśa balāni）。六是智眼，能分別了知一切種法。七是明眼，能看見一切諸佛的光明。八是出生死眼，能看見涅槃（Nirvāṇa）之法。九是無礙眼，能看見一切無障礙之境。十是普眼，能看見法界（Dharmadhātu）平等的法門。
【English Translation】 English version The physical eye. The remaining three are as discussed previously. If one reaches the stage of the Eighth Ground (Bhūmi) and up to the Tenth Ground, one possesses only three eyes, namely the divine eye (divyacakṣus), the wisdom eye (prajñācakṣus), and the dharma eye (dharmacakṣus). There is no possibility of having two simultaneously. If one reaches Buddhahood, the three bodies (trikāya) may or may not possess all five. The Nirmāṇakāya (transformation body) possesses all five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye). The Sambhogakāya (enjoyment body) possesses four eyes (divine eye, wisdom eye, dharma eye, and Buddha eye), lacking the physical eye. The Dharmakāya (truth body) is Suchness (Tathātā) and does not possess the five eyes. However, from the perspective of the eye of Dharma-nature, it also possesses the five eyes.
The seventh question and answer concern differentiation. Question: Which dharma in the skandhas (Skandha), dhātus (Dhātu), and āyatanas (Āyatana) includes the physical eye and the divine eye? Answer: Both eyes have as their essence imperceptible but tangible pure form (prasāda-rūpa), and thus are included in the form-āyatana (Rūpāyatana) and contained within the form-skandha (Rūpaskandha). Question: Which dharma in the five roots (Pañcendriyāṇi), five powers (Pañca balāni), seven factors of enlightenment (Sapta bodhyaṅgāni), and eightfold noble path (Āryāṣṭāṅgamārga) includes the wisdom eye? Answer: The wisdom eye is included in the wisdom-root (Prajñendriya) among the five roots, the wisdom-power (Prajñābala) among the five powers, the dharma-discrimination enlightenment factor (Dharma-vicaya-saṃbodhyaṅga) among the seven factors of enlightenment, and right view (Samyag-dṛṣṭi) among the eightfold noble path. Question: Which dharma in the three wisdoms (Tri-jñāna), four wisdoms (Catur-jñāna), and ten wisdoms (Daśa-jñāna) includes the dharma eye? Answer: Among the three wisdoms, it includes the acquired wisdom (Pṛṣṭhalabdha-jñāna) and fundamental wisdom (Mūla-jñāna) after entering the stage of application (Prayoga). Among the four wisdoms, it encompasses all four wisdoms from the perspective of conventional truth (Saṃvṛti-satya). Among the ten wisdoms, it is included in the wisdom of equality (Samatā-jñāna), the wisdom of dharma (Dharma-jñāna), the wisdom of inference (Anvaya-jñāna), the wisdom of the path (Mārga-jñāna), and the wisdom of knowing others' minds (Para-citta-jñāna). Question: The physical eye cannot see beyond obstacles, so why can it see the three-thousandfold great thousand world (Tri-sāhasra-mahā-sāhasra-loka-dhātu)? Answer: The physical eye of a Bodhisattva (Bodhisattva) can see the three-thousandfold great thousand world through the guidance of the divine eye. Objection: The physical eye can see within obstacles, so is it because the divine eye guides it that it can see beyond obstacles? The physical eye can see bright things, so is it because the divine eye guides it that it can see dark things? Answer: There are bright conditions outside the obstacles, so the divine eye guides it to see beyond the obstacles. There are no bright conditions in the darkness, so even if the divine eye guides it, it cannot see. (Omitted here) Question: How do the five eyes (Pañca cakṣūṃsi) and ten eyes (Daśa cakṣūṃsi) include each other? Answer: According to the Avataṃsaka Sūtra (Avataṃsaka Sūtra), there are ten eyes. First is the physical eye, which sees all forms (Rūpa). Second is the divine eye, which sees where beings are born after death. Third is the wisdom eye, which sees the differences of all faculties (Indriya). Fourth is the dharma eye, which sees all true characteristics. Fifth is the Buddha eye (Buddha-cakṣu), which sees the ten powers (Daśa balāni) of the Buddha. Sixth is the wisdom eye, which distinguishes and understands all kinds of dharmas. Seventh is the bright eye, which sees the light of all Buddhas. Eighth is the eye of escaping birth and death, which sees the dharma of Nirvāṇa (Nirvāṇa). Ninth is the unobstructed eye, which sees all unobstructed realms. Tenth is the universal eye, which sees the equal dharma-gate of the Dharmadhātu (Dharmadhātu).
十中初一是前肉眼亦兼天眼。見細遠近是天眼故。第二天眼是前天眼。第三惠眼。第五佛眼。第六智眼。第七明眼。第八齣生死眼。第九無礙眼。此之六眼。是前法眼第四法眼。是前惠眼見真諦故第十普眼。是前佛眼普見平等真法界。故第五諸梵皆發心者。聞前佛眼在定常明不生分別知己所見。于彼非分咸生慕仰。盡欲勤修。先發菩提心後起勝行。斯則教呵之勝益也。第六禮敬可知。故我已下結不堪也。
佛告優波離者。天竺正音。此云上首。持律中上。本在家時是諸釋子剃髮之人後諸釋子出家之時波離送去。諸釋子等欲至佛所脫所著衣寶冠瓔珞並所乘象與優波離。釋子去後波離思念。諸釋子等果報如此尚捨出家。我住何益。若彼有得。我亦應然。以所得物安置樹上。像系樹下。作如是言。諸有取者吾悉施之。后往佛所。諸釋子見問其來意。波離具答。釋子大喜。即便請佛。此人先來為我作使。若后出家我即輕慢。愿佛先度我當敬事。佛先度之即為受戒。諸釋子等同為禮敬是時大地為之震動。空聲贊言。諸釋子等我憍慢山崩。出家已后持律第一。以其不能觀空滅罪所以致呵。就行之義已如前釋。眾共同遵故須命也。
文四同前。第三釋中初總徴次別釋后結釋。中文開五節。一舉昔日被呵之事。二時維摩下
【現代漢語翻譯】 現代漢語譯本：十種眼中的初一是肉眼，也兼具天眼的功能。能看到細微和遙遠的事物，這是天眼的作用。第二天眼是之前提到的天眼。第三是慧眼。第五是佛眼。第六是智眼。第七是明眼。第八是出生死眼。第九是無礙眼。這六種眼是之前提到的法眼，第四法眼是之前的慧眼，因為它能見到真諦。第十是普眼，是之前的佛眼，能普遍見到平等真法界。第五，諸梵（指天神）都發菩提心，因為聽到之前的佛眼在禪定中常明，不生分別，知道自己所見，對佛眼所見並非自己能力所及而生起仰慕之心，都想努力修行，先發菩提心，後起殊勝之行。這就是教導和呵斥的殊勝利益。第六，禮敬之意可以理解。因此，『我已下』是總結不堪忍受之處。
佛告訴優波離（Upali，持律第一的弟子）說，『優波離』是天竺（印度）的正音，這裡翻譯為『上首』，意為持律中的第一。他原本在家時是諸釋子（Sakya，釋迦族出家的人）剃髮之人，後來諸釋子出家之時，優波離送他們去。諸釋子等要到佛（Buddha）那裡去，脫下所穿的衣服、寶冠、瓔珞，以及所乘的象，都給了優波離。釋子離開后，優波離心想，諸釋子等的果報如此之好，尚且捨棄一切出家，我住在家有什麼益處？如果他們有所得，我也應該如此。於是將所得之物安置在樹上，像繫在樹下，並說：『諸有取者，吾悉施之。』之後前往佛所。諸釋子見到他，問他來的意圖，優波離詳細回答。釋子們非常高興，立即請佛，『此人先來為我們作使，如果后出家，我們就會輕慢他，愿佛先度他，我們當敬事。』佛先度了他，即為他受戒。諸釋子等一同向他禮敬，這時大地為之震動，空中傳來讚歎之聲，『諸釋子等，我憍慢山崩。』出家以後，優波離持律第一。因為他不能觀空滅罪，所以才受到呵斥。就『行』的意義，已如前解釋。大眾共同遵行，所以必須命令他。
文中的四個部分與前面相同。第三個解釋部分，先總提，再分別解釋，最後總結。其中，『文』分為五個小節。一是舉出昔日被呵斥之事。二是『時維摩下』。
【English Translation】 English version: Among the ten types of eyes, the first, the physical eye, also possesses the function of the heavenly eye (divyacaksu). It can see subtle and distant things; this is the function of the heavenly eye. The second heavenly eye is the previously mentioned heavenly eye. The third is the wisdom eye (prajñacaksu). The fifth is the Buddha eye (buddhacaksu). The sixth is the knowledge eye (jñānacaksu). The seventh is the bright eye (prabhacaksu). The eighth is the eye that transcends birth and death (janmamaranacaksu). The ninth is the unobstructed eye (avaranacaksu). These six eyes are the previously mentioned Dharma eye (dharmacaksu); the fourth Dharma eye is the previous wisdom eye because it can see the true reality (tathata). The tenth is the universal eye (samantacaksu), which is the previous Buddha eye, capable of universally seeing the equal and true Dharma realm (dharmadhatu). Fifth, all the Brahmas (deities) generate Bodhicitta (the aspiration for enlightenment) because they hear that the previous Buddha eye is constantly bright in samadhi (meditative absorption), without generating discrimination, knowing what it sees. They admire what the Buddha eye sees, which is beyond their own capabilities, and they all want to diligently cultivate, first generating Bodhicitta and then engaging in superior practices. This is the superior benefit of teaching and admonishment. Sixth, the meaning of reverence can be understood. Therefore, 'I and below' is a summary of what is unbearable.
The Buddha (Buddha) told Upali (Upali, foremost in upholding the precepts), 'Upali' is the correct pronunciation in Tianzhu (India), here translated as 'chief,' meaning the first in upholding the precepts. He was originally a barber for the Sakyas (Sakya, members of the Sakya clan who renounced the world) when he was at home. Later, when the Sakyas renounced the world, Upali escorted them. The Sakyas were going to the Buddha (Buddha), and they took off their clothes, jeweled crowns, necklaces, and the elephant they were riding, and gave them all to Upali. After the Sakyas left, Upali thought, 'The Sakyas have such good karmic rewards that they still give up everything to renounce the world. What is the benefit of me staying at home? If they gain something, I should do the same.' So he placed what he had received on a tree, tied the elephant under the tree, and said, 'Whoever takes these things, I will give them all away.' Then he went to the Buddha. The Sakyas saw him and asked him his intention. Upali answered in detail. The Sakyas were very happy and immediately asked the Buddha, 'This person used to work for us. If he renounces the world later, we will despise him. May the Buddha liberate him first, and we will serve him respectfully.' The Buddha liberated him first and gave him the precepts. The Sakyas all paid homage to him, and at that time the earth shook, and a voice from the sky praised, 'The Sakyas, my mountain of arrogance has collapsed.' After renouncing the world, Upali was the first in upholding the precepts. Because he could not contemplate emptiness to extinguish his offenses, he was admonished. The meaning of 'practice' has been explained before. The assembly follows together, so it is necessary to command him.
The four parts in the text are the same as before. In the third explanation, first a general statement, then separate explanations, and finally a summary. Among them, 'the text' is divided into five sections. One is to cite the past events of being admonished. The second is 'When Vimalakirti...'
明教呵相。三於是二比丘言上智哉下彰二比丘稱讚維摩。四我答下明已述嘆。五時二比丘疑悔即除下明比丘聞法獲益。前中憶念我昔有二比丘犯律行以為恥不敢問佛來問我者。此即第一呵事也。有二。初問后答。此初問中。明比丘所犯恥愧情深不敢問佛。以優波離持律第一故來問決。不知輕重以釋本疑。律云。有一比丘。在阿蘭若眠。有采薪女。見之慾心盛發。盜行非法。比丘寤已疑犯初偏。后一比丘見此女人嗔心欲打。女人怖走墮坑而死。比丘懼犯殺人重戒為此每懷恥愧不敢問佛。向波離處請決所疑得免斯咎。我即為其如法解說者。第二答。波離依律教相判決輕重。故云為其如法解說也。
第二教呵相中先呵后教。前中唯優波離無重增此二比丘罪者。諺云。懺悔之法以滅罪為義。今此何故乃云增也。比丘起過元由取相之心。覺已生悔深懷悕懼。波離為懺還說有相之法。聞其罪名更生熱惱。如是懺者。粗罪雖滅細想更興。于唸唸中薰成識種相資尤甚。豈非增也。遠云。比丘造罪元由取相故生。波離為懺還說罪相增其情取。故曰重增也。若約行辯。此人起滅惡行。以其不能即相無相觀罪性空。所以教修無相懺悔也。當直除滅下第二正教。就中初總。所以下別。其智此下結嘆勸學。總中兩句。初一句就理正教。第二
【現代漢語翻譯】 現代漢語譯本：明教呵相（Mingjiao Hexiang，明教呵相：闡明教導和呵斥的方面）。三，於是二比丘言：『上智哉！』下彰二比丘稱讚維摩（Weimo，維摩：指維摩詰）。四，我答下明已述嘆。五，時二比丘疑悔即除下明比丘聞法獲益。前中憶念我昔有二比丘犯律行以為恥，不敢問佛，來問我者。此即第一呵事也。有二，初問后答。此初問中，明比丘所犯恥愧情深，不敢問佛。以優波離（Upali，優波離：佛陀十大弟子之一，持戒第一）持律第一故來問決，不知輕重以釋本疑。律云：『有一比丘，在阿蘭若（Aranya，阿蘭若：寂靜處，適合修行的地方）眠。有采薪女，見之慾心盛發，盜行非法。比丘寤已疑犯初偏。后一比丘見此女人嗔心欲打，女人怖走墮坑而死。比丘懼犯殺人重戒，為此每懷恥愧，不敢問佛。』向波離處請決所疑，得免斯咎。我即為其如法解說者。第二答，波離依律教相判決輕重，故云為其如法解說也。 第二教呵相中先呵后教。前中唯優波離無重增此二比丘罪者。諺云：『懺悔之法以滅罪為義。』今此何故乃云增也？比丘起過元由取相之心，覺已生悔，深懷悕懼。波離為懺還說有相之法，聞其罪名更生熱惱。如是懺者，粗罪雖滅，細想更興，于唸唸中薰成識種，相資尤甚，豈非增也？遠云：『比丘造罪元由取相故生，波離為懺還說罪相增其情取。』故曰重增也。若約行辯，此人起滅惡行，以其不能即相無相觀罪性空，所以教修無相懺悔也。當直除滅下第二正教。就中初總，所以下別。其智此下結嘆勸學。總中兩句，初一句就理正教，第二句就事正教。
【English Translation】 English version: Mingjiao Hexiang (Mingjiao Hexiang: Explaining the aspects of teaching and admonishing). Three, then the two Bhikkhus said, 'How supremely wise!' The following highlights the two Bhikkhus praising Vimo (Weimo: Referring to Vimalakirti). Four, my answer below clarifies the aforementioned praise. Five, at that time, the doubts and regrets of the two Bhikkhus were immediately dispelled, indicating the benefits the Bhikkhus received from hearing the Dharma. Previously, I recalled that there were two Bhikkhus who were ashamed of violating the precepts and did not dare to ask the Buddha, so they came to ask me. This is the first matter of admonishment. There are two parts: the initial question and the subsequent answer. In this initial question, it is clear that the Bhikkhus felt deep shame and remorse for their transgressions and did not dare to ask the Buddha. Because Upali (Upali: One of the ten great disciples of the Buddha, foremost in upholding the precepts) was the foremost in upholding the precepts, they came to him for a resolution, hoping to understand the severity of their actions and dispel their doubts. The Vinaya says, 'There was a Bhikkhu who was sleeping in an Aranya (Aranya: A quiet place suitable for practice). A woman gathering firewood saw him and her desire arose strongly, and she committed an unlawful act. When the Bhikkhu awoke, he suspected that he had committed a primary offense. Later, another Bhikkhu saw this woman and, with anger, wanted to hit her. The woman, frightened, ran and fell into a pit and died. The Bhikkhu feared that he had committed the grave offense of killing a person, and for this reason, he was constantly filled with shame and did not dare to ask the Buddha.' They went to Upali to seek a resolution to their doubts and be freed from this fault. I then explained it to them according to the Dharma. The second answer is that Upali, based on the Vinaya, judged the severity of the matter, hence it is said that he explained it to them according to the Dharma. In the second aspect of teaching and admonishing, admonishment comes before teaching. Previously, only Upali did not increase the sins of these two Bhikkhus. As the saying goes, 'The purpose of repentance is to eliminate sins.' Why is it said here that it increases them? The Bhikkhus' transgression originated from the mind of grasping at appearances. Upon realizing this, they felt remorse and deep fear. Upali, in order to help them repent, spoke of the Dharma of appearances, causing them to feel even more agitated upon hearing the names of their sins. Such repentance, although eliminating gross sins, gives rise to subtle thoughts, which, in every moment, cultivate seeds of consciousness that mutually support each other, making the situation even worse. Is this not an increase? Yuan said, 'The Bhikkhus' creation of sins originated from grasping at appearances, and Upali, in order to help them repent, spoke of the appearances of sins, increasing their emotional attachment.' Therefore, it is said that it increases them. If we speak in terms of practice, these people generate and extinguish evil actions because they are unable to immediately contemplate the emptiness of the nature of sin without grasping at appearances. Therefore, they should be taught to cultivate repentance without appearances. 'When directly eliminating...' refers to the second correct teaching. Within this, there is first a general statement, and then a specific one. 'Its wisdom...' concludes with praise and encouragement to learn. In the general statement, there are two sentences. The first sentence is the correct teaching based on principle, and the second sentence is the correct teaching based on practice.
句舉過教離。前中所言當直除滅者。云何曲滅。而復云。直說有罪相。方教懺悔名為曲滅。觀罪性空。罪垢不生。破離罪相名為直滅。勿擾其心者教離過也。若依向前取捨心中有相懺者。諸見逾增。罪體不滅。徒自紛擾亂其心耳。就下第二別教中。初徴后釋。釋中有四。一就罪性以教。二如佛說下就心以教。三唯優波離下釋疑以教。四優波離一切下總就一切法以教。正觀前罪性不在內外中間者。凡夫由見彼此自他別故造諸罪業。今教觀自身無我無人。即是內空。觀他亦然。復是外空。既非自他。中間亦空。三處俱空。即無我所。我所既離。無罪可作。罪尚不作。何有性也。又云。不在內者六根性空。不在外者六塵相空。不在中間者六識體空。三處既空。罪從何起也。又不在內者不在我。若在我心不應待。別不在彼事者。若在彼事不應罪。我不在中間者。合我與事以為中間。既離於內外更無有法。故不在中間也。又依他無生故不在內。分別無相故不在外。真實無性故不在中間。迷此三處故有其罪。三性既空。罪自非有。從何生也。第二就心教中有二。初舉佛說。垢凈由心。以心空故罪性亦空。如優波離下第二就優波離證時以教。前中間有四。一明眾生空引佛為證。二明心相體空。三舉心類罪。四明諸法亦空。初中如佛所
說聞前罪空猶未能解。現見眾生修善造惡。云何空也。故舉佛說為證。垢凈隨心古來相傳。心是六識。由識心分別起染凈二業。隨業勢力感苦樂兩報。報起由心。故知無有實眾生也。又云。心者即是第八阿賴耶識。由其識內持染凈種子。種子遇緣即能招苦樂二果。果起由心。故知無眾生也。心亦不在內外者。第二破心空也。向前疑有眾生。今乃云無。復謂。彼罪系屬於心。故今釋云。心亦不在內外中間。三處既無。何有心也。如其心然者第三類也。以心空故類罪亦空。夫執本以知末。守母以見子。佛言。眾生垢凈皆由心起。求之不在三處。心既無在。罪垢安寄。故普賢觀經云。我心自空罪無福生。如空中風無依止處也。不出如者第四明法空也。何以前來罪與眾生乃至心性不住三處皆悉空者。正由諸法不出如故。如之體性空寂無為。如外無法。寧非空也。波離下第二就彼證時以教。欲令波離自悟故也。文中有三。初凈名問。次波離答。三維摩言下將凡類聖。問中心相得解脫時有垢不者。問彼第九解脫道中正入證時見自性凈心有垢染不。或可。是因緣心緣生之心性非煩惱名本性凈。今但問彼得解脫時本性凈心曾有染不答言不也者。證時心冥一境。不言有垢染也。大小雖異無垢是同。故於證時不見垢染。一切眾生心相無垢亦
【現代漢語翻譯】 現代漢語譯本 說聞過去所犯罪業即使消空，仍然不能理解。現在明明看見眾生修行善事或造作惡業，怎麼能說是空呢？所以引用佛所說的話作為證明：清凈或污垢都隨著心念而變化，這是自古以來相傳的道理。這裡所說的心，指的是六識（眼識、耳識、鼻識、舌識、身識、意識）。由於六識心念的分別，產生了染污和清凈兩種業力。隨著業力的作用，就會感受到痛苦和快樂兩種果報。果報的產生源於心念，所以應當知道沒有真實的眾生存在。還有一種說法，心就是第八阿賴耶識（Alaya-vijñana），因為阿賴耶識中儲存著染污和清凈的種子。這些種子一旦遇到因緣，就能招感痛苦和快樂的果報。果報的產生源於心念，所以應當知道沒有真實的眾生存在。 心也不在內、不在外，這是第二重破除心是空性的道理。前面懷疑有眾生存在，現在卻說沒有。又說，罪業系屬於心。所以現在解釋說，心也不在內、不在外、不在中間，這三個地方都找不到心，哪裡還有心呢？如果心是這樣的話，這是第三種情況，因為心是空性的，所以罪業也是空性的。掌握根本就能瞭解末節，守住母親就能見到孩子。佛說，眾生的污垢和清凈都由心念產生，但尋找心卻不在內、不在外、不在中間這三個地方。心既然無處可尋，罪垢又寄託在哪裡呢？所以《普賢觀經》（Samantabhadra Meditation Sutra）說：『我的心自身是空性的，罪業無處生起，福德也無處生起，就像空中的風沒有依靠之處一樣。』 『不出如』，這是第四重說明法是空性的道理。為什麼前面所說的罪業、眾生乃至心性，都不能安住在內、外、中間這三個地方，而全部是空性的呢？正是因為諸法都『不出如』。『如』的體性是空寂無為的，『如』之外沒有其他法，難道不是空性嗎？ 『波離下』，這是第二部分，就對方的證悟時機，用佛的教導來啓發他，想要讓波離（Parayana）自己領悟。這段文字包含三個部分：首先是凈名（Vimalakirti）的提問，其次是波離的回答，第三是維摩（Vimalakirti）的言論，將凡夫和聖人進行比較。提問的中心是：在獲得解脫時，心相上還有污垢嗎？提問的是，在第九解脫道中，正進入證悟狀態時，看見自性清凈的心還有污垢染著嗎？或者說，是因緣生滅的心，這種緣起的心性不是煩惱，而是本性清凈。現在只是問，在獲得解脫時，本性清凈的心曾經被染污過嗎？回答說沒有。證悟時，心與境界融為一體，所以說沒有污垢染著。大小乘的境界雖然不同，但沒有污垢這一點是相同的。所以在證悟時，看不見污垢染著。一切眾生的心相本來就沒有污垢，也是一樣的道理。
【English Translation】 English version Even if past sins are said to be emptied, understanding is still not complete. Now, we clearly see sentient beings cultivating good deeds and creating evil deeds. How can it be said to be empty? Therefore, the Buddha's words are cited as proof: Purity and defilement change with the mind; this has been passed down since ancient times. The 'mind' here refers to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Due to the discrimination of the six consciousnesses, two types of karma, defiled and pure, arise. According to the power of karma, one experiences the two retributions of suffering and happiness. The arising of retribution originates from the mind; therefore, one should know that there are no real sentient beings. Furthermore, it is said that the mind is the eighth Alaya-vijñana (storehouse consciousness), because within this consciousness, it holds the seeds of defilement and purity. When these seeds encounter conditions, they can bring about the fruits of suffering and happiness. The arising of the fruits originates from the mind; therefore, one should know that there are no sentient beings. The mind is also not within, not without. This is the second refutation of the emptiness of the mind. Previously, there was doubt about the existence of sentient beings, but now it is said that there are none. It is also said that sins are tied to the mind. Therefore, it is now explained that the mind is not within, not without, nor in between. Since the mind cannot be found in these three places, where is the mind? If the mind is like this, this is the third case. Because the mind is empty, sins are also empty. Grasping the root allows one to understand the branches; guarding the mother allows one to see the child. The Buddha said that the defilement and purity of sentient beings both arise from the mind, but seeking the mind, it is not found within, without, or in between. Since the mind has no location, where can sins reside? Therefore, the Samantabhadra Meditation Sutra says: 'My mind is empty in itself; sins have no place to arise, and blessings have no place to arise, like the wind in the sky with no place to rest.' 'Not going beyond Suchness' is the fourth explanation of the emptiness of phenomena. Why are the sins, sentient beings, and even the nature of the mind, which were mentioned earlier, unable to abide in the three places of within, without, and in between, and are all empty? It is precisely because all phenomena 'do not go beyond Suchness'. The nature of 'Suchness' is empty, silent, and unconditioned. There is no dharma outside of 'Suchness'; is it not emptiness? 'Parayana below' is the second part, using the Buddha's teachings to enlighten him at the time of his realization, wanting to allow Parayana to realize it himself. This passage contains three parts: first, Vimalakirti's question; second, Parayana's answer; and third, Vimalakirti's words, comparing ordinary people and sages. The central question is: When attaining liberation, is there still defilement in the mind? The question is whether, in the ninth path of liberation, when entering the state of realization, seeing the self-nature pure mind, there is still defilement. Or perhaps, it is the mind of conditioned arising, this mind arising from conditions is not affliction, but is inherently pure. Now, it is only asked whether, when attaining liberation, the inherently pure mind has ever been defiled. The answer is no. At the time of realization, the mind merges with the state, so it is said that there is no defilement. Although the states of the Great and Small Vehicles are different, the absence of defilement is the same. Therefore, at the time of realization, defilement is not seen. The mind of all sentient beings is originally without defilement, and the principle is the same.
復如是。將凡類聖。若隨相釋。凡聖兩分。以理而論。凡聖常一。以其一故本性凈心同無垢也。第三釋疑以教。疑雲。波離聖人心凈可爾。眾生具足一切煩惱。云何亦言心相無垢也。經即釋云。妄想是垢無妄想是凈等也。此明心性本凈。妄為客塵隱覆于真。達悟者元來本凈。迷悟雖異性體常同。故與聖人將為類也。雖復不異約相恒分。欲使學人體茲深意。就中三句。即是想心見等三倒也。妄想垢者。此則想倒。想心計法虛妄不實。名為妄想。妄想不同。依地持論有其八種。一自性妄想。即執色等法各有自體。二差別妄想。即執色等有可見不可見有對無對等差別。三攝受積聚妄想。即于陰中執我眾生。于軍林等中起定執實。此一分別即前執於人后執於法。四我見妄想。無我執我也。五我所妄想。即執我有用。六念妄想。即緣可愛凈境分別。七不念妄想。即緣可增不凈境分別。八俱相違妄想。即緣中融境分別。此八妄想前二后三法執所攝。第三積聚通其二執。第四第五唯是人執。此之八種隱覆凈心故名為垢。即以遍行中想數為體也。無妄想是凈者。無即悟真。所以是凈。顛倒是垢者即是心倒。妄心執法背于真實。名為顛倒。即以第六意識為體。無顛倒是凈者。無即達悟。所以是凈也。取我是垢者。是其見倒。邪惠執我計我
【現代漢語翻譯】 現代漢語譯本： 再說一遍，將凡夫與聖人相提並論，如果按照表象來解釋，凡夫與聖人就成了兩個不同的概念。但從理性的角度來說，凡夫與聖人本來就是一體的。正因為這個『一』，他們的本性清凈心，同樣都是沒有污染的。第三個是解釋疑惑，通過教義來解答。有人疑惑說：『波離（Prasenajit，意為勝軍王）聖人的心清凈，這可以理解。但眾生具足一切煩惱，怎麼能說他們的心相也是沒有污染的呢？』 經文就解釋說：『妄想是污染，沒有妄想就是清凈』等等。這說明心性本來是清凈的，妄想就像是客塵，遮蔽了真心。覺悟的人，原本就是清凈的；迷惑與覺悟雖然不同，但本性本體始終相同。所以（眾生）可以與聖人相提並論。雖然說（凡夫與聖人）本體沒有差異，但從表象上來說，始終是有區別的，這是爲了讓學習的人能夠理解這其中的深刻含義。其中三句話，指的就是想心見等三種顛倒。 『妄想垢』，指的就是想倒。想心認為法是虛妄不實的，就叫做妄想。妄想有很多種，根據《瑜伽師地論》（Yogācārabhūmi-śāstra）有八種：一是自性妄想，就是執著色等法各有自體；二是差別妄想，就是執著色等有可見不可見、有對無對等差別；三是攝受積聚妄想，就是在五蘊中執著有我、眾生，在軍隊、森林等中產生固定的執著。這種分別，就是先前執著於人，後來執著於法；四是我見妄想，就是無我執著為有我；五是我所妄想，就是執著我有作用；六是念妄想，就是緣于可愛的清凈境界進行分別；七是不念妄想，就是緣于可憎的不清凈境界進行分別；八是俱相違妄想，就是緣于中庸融合的境界進行分別。這八種妄想，前兩種和后三種屬於法執所攝，第三種積聚妄想通於人法二執，第四種和第五種唯是人執。這八種妄想遮蔽了清凈心，所以叫做垢，以遍行中的想心所為體。 『無妄想是凈』，無就是悟真，所以是清凈的。『顛倒是垢』，指的就是心倒，妄心執著於法，背離真實，叫做顛倒，以第六意識為體。『無顛倒是凈』，無就是通達覺悟，所以是清凈的。『取我是垢』，指的是見倒，邪慧執著於我，計較於我。
【English Translation】 English version: Again, comparing ordinary beings to sages, if explained according to appearances, ordinary beings and sages become two distinct concepts. However, from a rational perspective, ordinary beings and sages are inherently one. Because of this 'oneness,' their fundamental nature, the pure mind, is equally without defilement. The third point is to resolve doubts through teachings. Someone might doubt: 'Prasenajit (meaning victorious army king), the mind of a sage is pure, which is understandable. But sentient beings are full of all kinds of afflictions, how can it be said that their mind-aspect is also without defilement?' The scripture then explains: 'Delusion is defilement, the absence of delusion is purity,' and so on. This illustrates that the nature of the mind is originally pure, and delusion is like adventitious dust, obscuring the true mind. Those who are enlightened are originally pure; although delusion and enlightenment are different, the essence of their nature is always the same. Therefore, (sentient beings) can be compared to sages. Although (ordinary beings and sages) are not different in essence, they are always distinguished in appearance, in order to allow learners to understand the profound meaning within. Among these, the three sentences refer to the three inversions of thought, mind, and view. 'Delusion-defilement' refers to the inversion of thought. The thinking mind considers phenomena to be false and unreal, which is called delusion. There are many kinds of delusion. According to the Yogācārabhūmi-śāstra, there are eight types: first, self-nature delusion, which is clinging to the idea that phenomena such as form each have their own self-nature; second, difference delusion, which is clinging to the idea that phenomena such as form have differences such as visible and invisible, with opposition and without opposition; third, receptive accumulation delusion, which is clinging to the idea of self and sentient beings in the five aggregates, and generating fixed clinging in armies, forests, etc. This kind of discrimination is clinging to people first, and then clinging to phenomena; fourth, self-view delusion, which is clinging to the idea of self when there is no self; fifth, what-is-mine delusion, which is clinging to the idea that I have a function; sixth, thought delusion, which is discriminating based on pleasant and pure realms; seventh, non-thought delusion, which is discriminating based on hateful and impure realms; eighth, mutually contradictory delusion, which is discriminating based on neutral and integrated realms. These eight delusions, the first two and the last three are included in the clinging to phenomena, the third accumulation delusion is common to both clinging to people and phenomena, and the fourth and fifth are only clinging to people. These eight delusions obscure the pure mind, so they are called defilements, with the mental function of thought in pervasive mental factors as their essence. 'No delusion is purity,' no means realizing the truth, so it is purity. 'Inversion is defilement' refers to the inversion of the mind, the deluded mind clings to phenomena and deviates from reality, which is called inversion, with the sixth consciousness as its essence. 'No inversion is purity,' no means understanding and enlightenment, so it is purity. 'Grasping at self is defilement' refers to the inversion of view, the perverse wisdom clings to self and calculates self.
乖于正理。名之為垢。即以根本煩惱中我見為體。問。見倒一種體是邪惠。效能堅執可名為倒。心想二法性非邪惠。如何成倒。答。隨見倒力亦立倒名。與倒相應行想同故。或可。于非常等起常等見時。必由境中取常等相。能取相者。是想非余故立倒名。心倒即是見倒所依。心王增見亦名為倒也。不取我是凈。解空離染所以是凈也。
一切法下第四總就諸法以教。文中有二。初觀法生滅類顯性空。二法皆妄見下觀法無相類罪相空。前中有三。初法次喻后合。初法中生滅不住者。妄法虛空忽有名生。謝往稱滅。不住者妄法虛空忽有名生。謝往稱滅。生滅推遷時無暫住。何以故。諸法體空故。如幻如電者。第二舉喻。如幻者顯自性無常。如電者顯唸唸無常。以幻塵似有而無故喻無住。電轉忽有忽無故。譬如念無常也。諸法不相待乃至一念不住者。第三舉法合喻。由前念無常不待后念。后念無常不赴前念。剎那不住。故知無常也。諸法皆妄見下第二此明相空。還有法喻合三。以意思之。此中應問。若使諸法悉非有者。現見眾生苦樂不同見聞等異。此義何也。經即答云。諸法皆妄見。此明向前垢凈等法隨想而說說相差別。就實以論皆是妄見。悟其真理由來平等。何有染凈之異。凡所見聞皆是妄有非真實也。此云何知。經
【現代漢語翻譯】 現代漢語譯本 違背正理，就稱之為『垢』（klesha，煩惱）。以根本煩惱中的『我見』（ātma-dṛṣṭi，認為有『我』的錯誤見解）為本體。問：『見倒』（dṛṣṭi-viparyāsa，見解上的顛倒）這一種，其本體是邪慧（mithyā-prajñā，錯誤的智慧），效能堅固執著，可以稱之為『倒』（viparyāsa，顛倒）。而『心』（citta，意識）和『想』（saṃjñā，概念）這兩種法，其性質並非邪慧，如何能成為『倒』呢？』答：『隨順『見倒』的力量，也立為『倒』的名稱。因為與『倒』相應的『行』（saṃskāra，造作）和『想』，與『見倒』相同。或者可以這樣理解：在『非常』（anitya，無常）等事物上，生起『常』（nitya，常）等見解時，必定是從境界中取『常』等相。能夠取相的，是『想』而不是其他，所以立為『倒』的名稱。『心倒』就是『見倒』所依之處。『心王』（citta-rāja，主要意識）增長『見』，也稱為『倒』。』不執取『我』是清凈的，理解空性，遠離染污，所以是清凈的。
『一切法』以下是第四部分，總的就諸法進行教導。文中有二部分。首先，觀察法生滅的類別，來顯示性空（śūnyatā，空性）。其次，『法皆妄見』以下，觀察法無相的類別，來顯示相空（lakṣaṇa-śūnyatā，相空）。前一部分有三部分。首先是法，其次是比喻，最後是合。首先，在法中，『生滅不住』，妄法虛空中，忽然有名相生起，謝落消逝稱為滅。『不住』，妄法虛空中，忽然有名相生起，謝落消逝稱為滅。生滅推移遷變，時間沒有暫時的停住。為什麼呢？因為諸法的體性是空（śūnya，空）的。『如幻如電』，第二是舉比喻。『如幻』，顯示自性無常（anitya，無常）。『如電』，顯示唸唸無常。因為幻術塵埃，看似有而實無，所以用它來比喻無住。閃電轉瞬即逝，忽有忽無。譬如唸唸無常。
『諸法不相待乃至一念不住』，第三是舉法來合比喻。因為前念無常，不等待后念。后念無常，不追趕前念。剎那不停留。所以知道是無常的。『諸法皆妄見』以下是第二部分，這裡闡明相空。還有法、比喻、合三部分。用意思來理解它。這裡應該問：『如果諸法都不是真實存在的，那麼現在所見到的眾生苦樂不同，見聞等差異，這是什麼道理呢？』經文就回答說：『諸法皆妄見』。這裡闡明，向前的垢凈等法，隨著想法而說，說相的差別。就真實情況來論，都是虛妄的見解。領悟其中的真理，本來是平等的。哪裡有染凈的差異？凡是所見所聞，都是虛妄的存在，不是真實的。』這是怎麼知道的呢？經文...
【English Translation】 English version That which is contrary to right reason is called 'defilement' (klesha). Its essence is the 'view of self' (ātma-dṛṣṭi) among the fundamental afflictions. Question: 'The 'inverted view' (dṛṣṭi-viparyāsa), its essence is wrong wisdom (mithyā-prajñā), and its nature is firm and clinging, so it can be called 'inverted' (viparyāsa). But 'mind' (citta) and 'thought' (saṃjñā), these two dharmas, their nature is not wrong wisdom, how can they become 'inverted'?' Answer: 'Following the power of the 'inverted view', the name 'inverted' is also established. Because the 'action' (saṃskāra) and 'thought' that correspond to the 'inverted' are the same as the 'inverted view'. Or it can be understood in this way: when the view of 'permanence' (nitya) etc. arises in things that are 'impermanent' (anitya) etc., it must be from taking the characteristics of 'permanence' etc. from the realm. That which can take the characteristics is 'thought' and not others, so the name 'inverted' is established. 'Mind inversion' is where 'view inversion' relies. The 'mind-king' (citta-rāja) increasing 'view' is also called 'inverted'.' Not grasping 'self' is pure, understanding emptiness, and being away from defilement, therefore it is pure.
The fourth part, from 'all dharmas' onwards, generally teaches about all dharmas. There are two parts in the text. First, observe the category of the arising and ceasing of dharmas to reveal emptiness of nature (śūnyatā). Second, from 'all dharmas are false views' onwards, observe the category of dharmas without characteristics to reveal emptiness of characteristics (lakṣaṇa-śūnyatā). The first part has three parts. First is the dharma, second is the metaphor, and third is the combination. First, in the dharma, 'arising and ceasing do not abide', in the false dharma void, suddenly a name arises, and fading away is called ceasing. 'Do not abide', in the false dharma void, suddenly a name arises, and fading away is called ceasing. The shifting and changing of arising and ceasing, time has no temporary stop. Why? Because the nature of all dharmas is empty (śūnya). 'Like illusion, like lightning', the second is to give a metaphor. 'Like illusion', shows the impermanence of self-nature (anitya). 'Like lightning', shows the impermanence of moment to moment. Because the dust of illusion seems to exist but does not, so it is used to metaphorize non-abiding. Lightning flashes and disappears, suddenly appearing and disappearing. It is like the impermanence of moment to moment.
'All dharmas do not wait for each other, even for a moment do not abide', the third is to give the dharma to combine the metaphor. Because the previous moment is impermanent, it does not wait for the next moment. The next moment is impermanent, it does not catch up with the previous moment. It does not stop for an instant. So we know it is impermanent. The second part is from 'all dharmas are false views' onwards, which explains the emptiness of characteristics. There are also three parts: dharma, metaphor, and combination. Understand it with meaning. Here we should ask: 'If all dharmas are not real, then the different sufferings and joys of sentient beings that are seen now, and the differences in seeing and hearing, what is the reason for this?' The sutra answers: 'All dharmas are false views'. Here it explains that the defilements and purities etc. that go forward, are spoken according to thoughts, speaking of the differences in characteristics. In terms of the real situation, they are all false views. Understanding the truth in it, it is originally equal. Where are the differences between defilement and purity? All that is seen and heard is a false existence, not real.' How do we know this? The sutra...
云。如夢無憂喜妄見有之現無憂喜亦復如是。炎者炎中無水妄謂有之。現見男女等相亦如是也。水中月者。水實無月。妄見有之。觀陰無我亦如是也。鏡中像者。像無去來。妄謂有之。現無生滅亦如是也。當知皆是妄見故非有似有。實無體。住無住即空。何有罪垢也。是名奉下結嘆勸學。行順法律達罪非有。即無犯律之咎。名為奉律。之解相非相即無取相之失。故稱善解。如來是奉律。行無不妙。如是解法智無不真。欲使學者慕彼高風故。今凈名示茲教也。
於是二比丘言上智哉等者。第三稱讚維摩解勝波離。故云上智哉。所不及者。明下劣上顯智不及。持律之上而不能說。明說不及也。答言自舍如來未有聲聞及菩薩能制樂說辯者。第四障己述嘆。自申己屈。自舍如來未有二乘及菩薩能勝凈名辯者。嘆其辯勝。智慧若此。嘆其智勝也。時二比丘疑悔即除作是愿言令一切眾生皆得是辯者。第五聞說獲益。益中有三。一疑悔罪障消除。二發大心誓當作佛。三興廣愿愿眾生智辯同已。故我下結不堪也。
佛告羅睺羅者。此云覆障亦名不放。昔曾為王。沙門欲見。貪著樂故六日不看。又塞鼠穴六日不出故。在胎內六年方生。故就此義名為覆障及不放也。又云。宮生太子。出家之日父王恐泯國嗣段絕留連不聽。太子
【現代漢語翻譯】 現代漢語譯本：云，就像夢一樣，本來沒有憂愁和喜悅，因為虛妄的念頭才覺得有。實際上沒有憂愁和喜悅，情況也是這樣。火焰，火焰中沒有水，因為虛妄的念頭才覺得有水。現在看見的男女等相，也是這樣。水中的月亮，水中實際上沒有月亮，因為虛妄的念頭才覺得有。觀察五陰（panchaskandha）無我（anatman），也是這樣。鏡子中的影像，影像沒有來和去，因為虛妄的念頭才覺得有來和去。現在沒有生和滅，情況也是這樣。應當知道這些都是虛妄的見解，所以不是有而像有，實際上沒有實體。安住于無所住，就是空性（sunyata），哪裡會有罪惡和污垢呢？這叫做奉行下文，總結讚歎，勸人學習。行為順應法律，明白罪過並非真實存在，就沒有違反戒律的過失，這叫做奉律。理解現象的非現象性，就沒有執取表相的過失，所以稱為善解。如來（Tathagata）是奉律的，行為沒有不精妙的。這樣理解佛法，智慧沒有不真實的。想要讓學習的人仰慕那種高尚的風範，所以現在Vimalakirti（維摩詰）展示這種教義。 於是兩位比丘（bhikkhu）說：『真是高超的智慧啊！』等等。這是第三次稱讚Vimalakirti（維摩詰）的理解勝過Purana（波離），所以說『真是高超的智慧啊！』『所不及者』，說明下等不如上等，顯示智慧不如Vimalakirti（維摩詰）。Purana（波離）精通持戒，卻不能像Vimalakirti（維摩詰）那樣說法，說明說法能力不如Vimalakirti（維摩詰）。Vimalakirti（維摩詰）回答說：『自從釋迦牟尼佛（Sakyamuni Buddha）離開后，沒有聲聞（sravaka）和菩薩（bodhisattva）能夠制伏我的雄辯。』這是第四次，Vimalakirti（維摩詰）謙遜地陳述，讚歎自己。自從釋迦牟尼佛（Sakyamuni Buddha）離開后，沒有二乘（sravaka和pratyekabuddha）和菩薩（bodhisattva）能夠勝過Vimalakirti（維摩詰）的辯才。讚歎他的辯才出衆，智慧如此高超。讚歎他的智慧超群。當時兩位比丘（bhikkhu）的疑惑和後悔立刻消除，併發愿說：『愿一切眾生都能得到這樣的辯才！』這是第五次，聽聞佛法獲得利益。利益中有三點：一是疑惑和後悔的罪障消除；二是發起大心，發誓要成佛；三是興起廣大的願望，愿眾生的智慧和辯才與自己相同。』所以Vimalakirti（維摩詰）最後總結說：『我不堪勝任。』 佛告訴Rahula（羅睺羅）：『Rahula（羅睺羅）的意思是覆障，也叫不放。過去曾經做國王，有沙門（sramana）想要見他，因為貪戀享樂，六天不接見。又堵塞鼠洞，導致老鼠六天不能出來。所以在胎內六年才出生。因此就這個意義來說，叫做覆障和不放。』又說：『宮中生了太子，出家那天，父王擔心斷絕王位繼承，極力挽留不讓Rahula（羅睺羅）出家。』
【English Translation】 English version: Clouds are like dreams, originally without sorrow or joy, but due to deluded thoughts, they seem to exist. In reality, there is no sorrow or joy, and the situation is the same. Flames, there is no water in flames, but due to deluded thoughts, it seems there is water. The appearances of men and women that we see now are also like this. The moon in the water, there is actually no moon in the water, but due to deluded thoughts, it seems there is. Observing the skandhas (panchaskandha) as without self (anatman) is also like this. The image in the mirror, the image has no coming or going, but due to deluded thoughts, it seems there is coming and going. Now there is no birth or death, and the situation is the same. It should be known that these are all deluded views, so it is not that they exist but seem to exist; in reality, there is no substance. Abiding in non-abiding is emptiness (sunyata), so where would there be sins and defilements? This is called upholding the following text, summarizing praise, and encouraging learning. Acting in accordance with the law, understanding that sins are not real, there is no fault of violating the precepts, and this is called upholding the precepts. Understanding the non-phenomenal nature of phenomena, there is no fault of clinging to appearances, so it is called good understanding. The Tathagata (如來) upholds the precepts, and his actions are all exquisite. Understanding the Dharma in this way, wisdom is all true. Wanting to make learners admire that noble demeanor, Vimalakirti (維摩詰) now demonstrates this teaching. Then the two bhikkhus (比丘) said, 'Truly superior wisdom!' etc. This is the third time praising Vimalakirti's (維摩詰) understanding as surpassing Purana (波離), so it is said, 'Truly superior wisdom!' 'Those who cannot reach' indicates that the inferior is not as good as the superior, showing that wisdom is not as good as Vimalakirti's (維摩詰). Purana (波離) was proficient in upholding the precepts, but could not speak like Vimalakirti (維摩詰), indicating that his ability to speak was not as good as Vimalakirti's (維摩詰). Vimalakirti (維摩詰) replied, 'Since Shakyamuni Buddha (釋迦牟尼佛) left, no sravaka (聲聞) or bodhisattva (菩薩) has been able to subdue my eloquence.' This is the fourth time, Vimalakirti (維摩詰) humbly states, praising himself. Since Shakyamuni Buddha (釋迦牟尼佛) left, no two vehicles (sravaka and pratyekabuddha) or bodhisattva (菩薩) has been able to surpass Vimalakirti's (維摩詰) eloquence. Praising his outstanding eloquence and such great wisdom. Praising his superior wisdom. At that time, the doubts and regrets of the two bhikkhus (比丘) were immediately eliminated, and they made a vow, saying, 'May all sentient beings attain such eloquence!' This is the fifth time, hearing the Dharma and gaining benefits. There are three benefits: first, the sins of doubt and regret are eliminated; second, a great mind is aroused, vowing to become a Buddha; third, a vast wish is aroused, wishing that the wisdom and eloquence of sentient beings would be the same as their own. Therefore, Vimalakirti (維摩詰) concludes, 'I am not capable.' The Buddha told Rahula (羅睺羅), 'Rahula (羅睺羅) means obstruction, also called non-release. In the past, he was a king, and a sramana (沙門) wanted to see him, but because he was greedy for pleasure, he did not receive him for six days. He also blocked a rat hole, causing the rat to be unable to come out for six days. Therefore, he was born after six years in the womb. So, in this sense, it is called obstruction and non-release.' It is also said, 'A prince was born in the palace, and on the day he renounced the world, the father, fearing the extinction of the throne, tried to keep Rahula (羅睺羅) from renouncing.'
於時手指妃腹而語之言。卻後六年汝當生男。即如其言。佛出家后六年方生。國人及釋種族皆疑。太子既自出家厭舍五欲。妃在宮內何得有娠。將不犯邪。凈飯王與諸親屬共相議言。謂非太子遺體。王及釋種皆懷愧恥。遂生嗔心以大火坑欲燒。耶輸陀羅耶輸對諸釋種自立誓云。若非太子遺體。愿我抱兒投火而滅。若不爾者愿示清白。於是立誓竟抱兒入火。於時母子俱存。火變涼池。蓮花捧出。王與親族臣寮方信是太子兒。故號宮生。佛成道已還宮之時。羅睺始年五六歲。如來將至寺變千比丘悉如佛形。羅睺直爾往至佛邊。佛以手摩頭將還精舍。敕告舍利弗目連度之。雖得出家。以恃貴族慠慢不樂聽法。兼多惡口形名他人。佛於一時以法制約。於斯永段打辱不嗔。佛嘆其人忍辱持戒密行第一。不達無利出家故破呵也。若約行辯。修出家行。羅睺不了即相無相。真實出家不稱如來無為功德。所以教修無相出家行也。
文四同前。第三先徴后釋。釋中文分為兩。一出昔日被呵事。二時維摩下明教呵相。前中憶念我昔至羅睺汝佛之子舍輪王位出家為道有何等利者。此第一舉昔呵事。先問后答。毗耶離城諸長者子等摽舉問人。來至我所明請方便。問我等請問辭也。汝佛之子所承至高既舍王位所舍極重佛不出家為金輪王王四
【現代漢語翻譯】 現代漢語譯本： 當時，（凈飯）王指著（耶輸陀羅）妃的肚子說：『六年之後，你應當生一個男孩。』 結果正如他所說。佛陀出家六年之後，（羅睺羅）才出生。國人和釋迦種族的人都懷疑，太子既然已經出家，捨棄了五欲，妃子在宮內怎麼會懷孕呢？難道是犯了邪淫嗎？凈飯王與各位親屬共同商議說，認為這不是太子的遺腹子。國王和釋迦種族的人都感到愧疚和羞恥，於是心生嗔恨，挖了一個大火坑想要燒死耶輸陀羅。耶輸陀羅當著各位釋迦種族的人立下誓言說：『如果這不是太子的遺腹子，我願抱著孩子投入火中而滅亡。如果不是這樣，愿顯示我的清白。』 於是立誓完畢，抱著孩子進入火中。當時母子都安然無恙，火變成了涼池，蓮花將他們捧了出來。國王和親族臣僚這才相信這是太子的兒子，所以稱他為『宮生』。 佛陀成道之後回到王宮的時候，羅睺羅才五六歲。如來將要到達時，寺廟變成了一千個比丘，都像佛陀的模樣。羅睺羅徑直走到佛陀身邊。佛陀用手摩他的頭，將他帶回精舍，敕令舍利弗（Śāriputra，智慧第一的弟子）和目連（Mahāmaudgalyāyana，神通第一的弟子）度他出家。羅睺羅雖然得以出家，但因為仗著貴族的身份，傲慢而不喜歡聽法，而且經常惡語傷人，詆譭他人。佛陀在某個時候用法制來約束他，使他永遠斷除打罵而不生嗔恨。佛陀讚歎他忍辱持戒，是密行第一的人。因為不明白無利的出家，所以（維摩詰）呵斥他。如果按照修行來辯論，修出家之行，羅睺羅不明白即相無相的道理，真實的（無相）出家不符合如來的無為功德，所以教導他修無相的出家之行。 （這一段）文義與前面相同。第三（部分）先提出問題，然後解釋。解釋中分為兩部分：一是指出昔日被呵斥的事情，二是維摩詰（Vimalakirti）說明呵斥的真相。前面（一部分）中，（維摩詰）回憶說：『我昔日問羅睺羅，你是佛陀的兒子，捨棄了輪王之位出家修道，有什麼利益呢？』 這是第一點，舉出昔日呵斥的事情。先問后答。毗耶離城（Vaishali）的各位長者子等，標明提問的人，來到我這裡請教方便之法。『問我等』是請問的措辭。『你是佛陀的兒子，所繼承的地位至高，既然捨棄了王位，所捨棄的東西極其重要，佛陀不出家就可以成為金輪王，統治四
【English Translation】 English version: At that time, the king pointed to the queen's belly and said, 'After six years, you shall bear a son.' And it happened as he said. It was six years after the Buddha left home that (Rahula) was born. The people of the kingdom and the Shakya clan were suspicious, thinking, 'Since the prince has already left home, renouncing the five desires, how could the queen be pregnant in the palace? Could it be adultery?' King Suddhodana and his relatives discussed together, believing that this was not the prince's posthumous child. The king and the Shakya clan felt ashamed and resentful, so they became angry and dug a large fire pit to burn Yashodhara. Yashodhara made a vow before the Shakya clan, saying, 'If this is not the prince's child, may I embrace the child and perish in the fire. If not, may my innocence be shown.' Having made the vow, she embraced the child and entered the fire. At that time, both mother and child were safe and sound, the fire turned into a cool pond, and lotuses held them up. Only then did the king and his relatives and officials believe that this was the prince's son, so they called him 'born in the palace'. When the Buddha returned to the palace after attaining enlightenment, Rahula was only five or six years old. When the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) was about to arrive, the temple transformed into a thousand bhikshus (bhikṣu, Buddhist monk), all resembling the Buddha. Rahula went straight to the Buddha's side. The Buddha stroked his head and took him back to the monastery, ordering Shariputra (Śāriputra, foremost in wisdom) and Maudgalyayana (Mahāmaudgalyāyana, foremost in supernatural powers) to ordain him. Although Rahula was ordained, he was arrogant and unwilling to listen to the Dharma because of his noble status, and he often spoke ill of others and slandered them. The Buddha at one time used the Dharma to restrain him, so that he would forever cease scolding and not become angry. The Buddha praised him for his patience and adherence to the precepts, being the foremost in secret practice. Because he did not understand the benefit of leaving home without attachment, (Vimalakirti) rebuked him. If we discuss according to practice, practicing the life of renunciation, Rahula did not understand the principle of 'identity and non-identity' (of phenomena); true (formless) renunciation does not conform to the unconditioned merits of the Tathagata, so he taught him to practice the formless life of renunciation. The meaning of this passage is the same as before. The third (part) first raises the question and then explains it. The explanation is divided into two parts: one is to point out the things that were rebuked in the past, and the other is Vimalakirti (Vimalakirti) explaining the truth of the rebuke. In the former (part), (Vimalakirti) recalls, 'I once asked Rahula, you are the son of the Buddha, having renounced the position of a wheel-turning king to practice the Way, what benefit is there?' This is the first point, citing the things that were rebuked in the past. First question, then answer. The sons of the elders of Vaishali (Vaishali), specifying the questioners, came to me to ask for the expedient means. 'Asking me' is the wording of the request. 'You are the son of the Buddha, inheriting the highest position, since you have renounced the throne, what you have renounced is extremely important; the Buddha could have become a wheel-turning king without leaving home, ruling the four
天下羅睺在家為鐵輪王王一天下諸長者子見舍重位所希必大舍素從緇名為出家安心慕法名之為道其出家者有何等利者。問其所得也。我即為說出家功德之利者。第二答其所問。因行道品名為功德。涅槃果為大利。或可。善為功德。樂名為利。又云。出家功德經云。若放男女奴婢出家其德利益不可思議最為第一。膝造寶塔高至梵天。譬如有人殺三千世界一切眾生或挑其目得罪無量。若能救得福亦無量。放人出家能自出家。福多於彼。應說此利。又分別功德經云。若一日一夜出家除六十劫生死重罪。如是廣引諸經嘆說出家功德之利不可思議。是名如法為說出家功德之利也。
時維摩下第二明教呵相。先呵后教。呵中唯羅睺羅不應說出家功德之利者。夫涅槃道品無為無相。作有為有相說故言不應也。所以者何下釋也。先徴后釋。無利無功德是出家者。舉是顯非出家求滅修行道品。離相出家即舍世報利及有相功德。故云無利無功德也。或可。樂之與苦因緣相對。利與功德皆藉因緣。因緣無自性。畢竟體空。利即非利。德即非德。是為出家有為法者可說有利有功德下。明非異是在家生死繫縛心有分別見有報利及諸功德。出家離相云何乃說俗利功德也。上來呵說。夫出家者為無為法下。第二廣明教相。文中有二。一教羅睺出
【現代漢語翻譯】 現代漢語譯本 天下羅睺（Rahula，佛陀的兒子）在家時是統治整個世界的鐵輪王，那些長者（長老）的兒子們看到他放棄尊貴的地位，所期望的一定很大，他們放棄了世俗生活而皈依僧團，這被稱為出家，安心向往佛法被稱為修行。那麼，出家之人能獲得什麼樣的利益呢？』這是在詢問出家所得的益處。 我將為他們講述出家的功德利益。以下是回答他們所問的問題。通過修行道品而獲得的利益被稱為功德，涅槃（Nirvana，解脫）的果實是最大的利益。或者可以說，善良的行為是功德，快樂的心境是利益。還有，《出家功德經》中說：『如果允許男女奴婢出家，其功德利益不可思議，是所有功德中最為殊勝的。』即使建造一座高聳入梵天（Brahma，印度教的創造神）的寶塔，或者有人殺害三千大千世界的所有眾生，甚至挖出他們的眼睛，所犯下的罪過是無量的，但如果能救助他們，所獲得的福報也是無量的。允許他人出家，甚至自己出家，所獲得的福報比前者還要多。應該宣說這樣的利益。還有，《分別功德經》中說：『如果一日一夜出家，就能消除六十劫的生死重罪。』像這樣廣泛引用各種經典來讚歎出家的功德利益是不可思議的。這被稱為如法地宣說出家的功德利益。 當時，維摩詰（Vimalakirti，一位著名的在家菩薩）接下來從第二個方面闡明教義，先是呵斥，然後教導。在呵斥中，只有羅睺羅（Rahula）不應該被告知出家的功德利益。因為涅槃（Nirvana）的道品是無為無相的，如果用有為有相的方式來描述，所以說不應該。』為什麼呢？』下面進行解釋。先提出問題，然後解釋。『無利無功德才是真正的出家。』這是通過舉例來說明，真正的出家是爲了追求寂滅，修行道品，遠離一切相，從而捨棄世俗的利益和有相的功德，所以說『無利無功德』。或者可以說，快樂和痛苦是因緣相對的，利益和功德都依賴於因緣。因緣沒有自性，其本質是空性的，所以利益就不是真正的利益，功德也不是真正的功德。對於那些追求有為法的出家人，可以說他們有利益和功德。』下面說明在家和出家的不同：在家之人被生死輪迴所束縛，心中有分別見，認為有世俗的利益和各種功德。出家之人已經遠離一切相，怎麼能說世俗的利益和功德呢？』以上是呵斥的部分。『真正的出家人是爲了追求無為法。』下面是第二個方面，廣泛地闡明教義。這段文字包含兩個部分：第一部分是教導羅睺羅（Rahula）要...
【English Translation】 English version When Rahula (son of the Buddha) was a Chakravartin (universal monarch) ruling the world while still at home, the sons of those elders (respected senior monks) saw him renounce his high position, their expectations must have been great. They gave up their secular lives and joined the Sangha (monastic community), which is called 'leaving home,' and peacefully aspiring to the Dharma (Buddhist teachings) is called 'cultivation.' So, what benefits can those who leave home obtain?' This is asking about the benefits of leaving home. I will tell them about the merits and benefits of leaving home. The following is the answer to their question. The benefits obtained through practicing the path are called merits, and the fruit of Nirvana (liberation) is the greatest benefit. Or it can be said that good deeds are merits, and a happy state of mind is a benefit. Also, the Sutra of the Merits of Leaving Home says: 'If men and women, servants, are allowed to leave home, their merits and benefits are inconceivable and are the most excellent of all merits.' Even if one builds a pagoda that reaches up to the Brahma (Hindu creator god) heaven, or if someone kills all the living beings in the three thousand great thousand worlds, or even gouges out their eyes, the sins committed are immeasurable, but if one can save them, the blessings obtained are also immeasurable. Allowing others to leave home, or even leaving home oneself, the blessings obtained are greater than the former. Such benefits should be proclaimed. Also, the Sutra on the Discrimination of Merits says: 'If one leaves home for one day and one night, one can eliminate the heavy sins of sixty kalpas (eons) of birth and death.' In this way, widely quoting various sutras to praise the merits and benefits of leaving home is inconceivable. This is called proclaiming the merits and benefits of leaving home in accordance with the Dharma. At that time, Vimalakirti (a famous lay bodhisattva) next elucidated the teachings from the second aspect, first rebuking and then teaching. In the rebuke, only Rahula (son of the Buddha) should not be told about the merits and benefits of leaving home. Because the path of Nirvana (liberation) is non-active and without form, if it is described in an active and formed way, it is said that it should not be. 'Why?' The following explains. First, pose the question, then explain. 'Without benefit and without merit is true leaving home.' This is to illustrate by example that true leaving home is to pursue extinction, cultivate the path, and stay away from all forms, thereby abandoning worldly benefits and formed merits, so it is said 'without benefit and without merit.' Or it can be said that happiness and suffering are relatively caused by conditions, and benefits and merits all depend on conditions. Conditions have no self-nature, and their essence is emptiness, so benefit is not true benefit, and merit is not true merit. For those who leave home pursuing active dharmas, it can be said that they have benefits and merits.' The following explains the difference between being at home and leaving home: those at home are bound by the cycle of birth and death, have discriminating views in their minds, and believe that there are worldly benefits and various merits. Those who leave home have already stayed away from all forms, how can they talk about worldly benefits and merits?' The above is the rebuke part. 'True those who leave home are to pursue non-active dharmas.' The following is the second aspect, broadly elucidating the teachings. This passage contains two parts: the first part is to teach Rahula to...
家之法。此則體出家。非相出家也。二維摩詰語諸長者下。教諸長者出家儀式。前中有三。初總略以摽舉勸應識知。第二彼無此下二十三句廣明出家之法。第三若能如是下總以結成。初中夫出家者總以摽舉。為無為法無利無功德者。無為是涅槃果德之名。為涅槃修行道品。果既無為。因離諸相。無為無相即絕報利及有相功德也。莊云。又存利者必見有不利。存德者必見有不德。苦法性空。何有舍苦以求樂利。不善體空。何有亡不善以求善德也。自下二十三句廣明教之文。分為二。初五句修自利。降魔以下十八句次明利他。自利中文有五句。初有兩句明其所離。次有三句明其所證。所離中無彼無此中間者明離三相也。六根為此六塵為彼六識為中間三處體空故無彼此中間也。又云。在家為此出家為彼。方便求度為中間。三事緣生無有自性。無性即空。道俗無二。是真出家也。又云。此為生死。彼是涅槃。中間為道品。為出家者惡此生死遵彼涅槃。故有三處之異。真出家者。解生死非生死故無此。了涅槃非涅槃故無彼。既無彼此。中間安在。離此三處則無繫著。是真出家。故思益經云。諸佛如來不得生死不得涅槃。佛聖弟子得解脫者亦不得生死不得涅槃也。離六十二見者。教離情想。執取之心名之為見。見別不同。有六十二
【現代漢語翻譯】 現代漢語譯本 家的法則。這才是真正的出家，而非外表上的出家。就像維摩詰對各位長者所說的那樣，教導他們出家的儀式。前面這段內容分為三部分。首先是總括性地提綱挈領，勸勉大家應當認識和了解。第二部分，從『彼無此』開始，用二十三句經文詳細闡明出家的方法。第三部分，從『若能如是』開始，總結全文。在第一部分中，『夫出家者』總括性地提出了出家的目標，即爲了『無為法』，追求『無利無功德』的境界。『無為』是涅槃（Nirvana，寂滅）果德的名稱，而爲了涅槃而修行的是道品。既然果是無為的，那麼因就應該遠離各種表相。無為無相，也就斷絕了報應之利以及有相功德。莊子說，如果還存有利的想法，必然會看到不利的一面；如果還存有功德的想法，必然會看到不德的一面。苦的法性本空，哪裡會有捨棄苦而追求快樂利益的道理？不善的本體也是空，哪裡會有捨棄不善而追求善良功德的道理呢？從下面的二十三句經文開始，詳細闡明教導的內容，分為兩部分。前五句是修習自利，從『降魔』開始的十八句是闡明利他。在自利的部分中，有五句經文。首先有兩句經文闡明所要遠離的，接著有三句經文闡明所要證得的。在所要遠離的部分中，『無彼無此中間者』闡明了要遠離三種表相。六根（眼、耳、鼻、舌、身、意）是『此』，六塵（色、聲、香、味、觸、法）是『彼』，六識（眼識、耳識、鼻識、舌識、身識、意識）是『中間』，這三處本體皆空，所以沒有彼此中間的分別。又說，在家是『此』，出家是『彼』，方便求度是『中間』。這三件事都是因緣而生，沒有自性。沒有自性就是空。道俗沒有分別，才是真正的出家。又說，『此』是生死，『彼』是涅槃，『中間』是道品。對於出家之人來說，厭惡生死，遵循涅槃，所以有三處的不同。真正的出家之人，瞭解生死並非真正的生死，所以沒有『此』；了悟涅槃並非真正的涅槃，所以沒有『彼』。既然沒有彼此，中間又在哪裡呢？離開這三處，就沒有繫縛和執著，才是真正的出家。所以《思益經》（Visesacintamani-pariprccha-sutra）說，諸佛如來既不執著于生死，也不執著于涅槃，佛的聖弟子得到解脫的人，也不執著于生死，也不執著于涅槃。『離六十二見者』，教導人們遠離情慾和妄想。執取之心稱為『見』。見的類別不同，有六十二種。
【English Translation】 English version The law of the household. This is true renunciation, not just renunciation in appearance. It is like what Vimalakirti (維摩詰, a wise Buddhist layman) said to the elders, teaching them the rituals of renunciation. The preceding section is divided into three parts. First, it is a general summary, urging everyone to recognize and understand. Second, starting with 'no that, no this,' twenty-three lines of scripture elaborate on the method of renunciation. Third, starting with 'if one can do this,' it concludes the entire text. In the first part, 'those who renounce the household' generally put forward the goal of renunciation, which is to pursue the 'unconditioned dharma' (無為法), and the state of 'no benefit, no merit' (無利無功德). 'Unconditioned' is the name of the fruit-virtue of Nirvana (涅槃, extinction), and the practice of the path for Nirvana is the path factors. Since the fruit is unconditioned, the cause should be free from all appearances. Unconditioned and without appearance means severing the benefits of retribution and conditioned merits. Zhuangzi said, if you still have the idea of benefit, you will inevitably see the unfavorable side; if you still have the idea of merit, you will inevitably see the lack of virtue. The dharma-nature of suffering is empty, so how can there be a reason to abandon suffering and pursue happiness and benefit? The essence of non-good is also empty, so how can there be a reason to abandon non-good and pursue good merit? Starting from the following twenty-three lines of scripture, the content of the teaching is elaborated in detail, divided into two parts. The first five lines are for cultivating self-benefit, and the eighteen lines starting from 'subduing demons' explain benefiting others. In the part of self-benefit, there are five lines of scripture. First, there are two lines of scripture explaining what to abandon, and then there are three lines of scripture explaining what to attain. In the part of what to abandon, 'no that, no this, no middle' explains that one should abandon the three appearances. The six roots (六根, eye, ear, nose, tongue, body, mind) are 'this,' the six dusts (六塵, form, sound, smell, taste, touch, dharma) are 'that,' and the six consciousnesses (六識, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are 'middle.' The essence of these three places is empty, so there is no distinction between that, this, and middle. It is also said that being at home is 'this,' renouncing the household is 'that,' and expediently seeking liberation is 'middle.' These three things arise from conditions and have no self-nature. No self-nature is emptiness. There is no distinction between the laity and the clergy, which is true renunciation. It is also said that 'this' is birth and death, 'that' is Nirvana, and 'middle' is the path factors. For those who renounce the household, they detest birth and death and follow Nirvana, so there are differences in the three places. Those who truly renounce the household understand that birth and death are not true birth and death, so there is no 'this'; they realize that Nirvana is not true Nirvana, so there is no 'that.' Since there is no that and this, where is the middle? Leaving these three places, there is no bondage or attachment, which is true renunciation. Therefore, the Visesacintamani-pariprccha-sutra (思益經) says that the Buddhas and Tathagatas neither cling to birth and death nor cling to Nirvana, and the holy disciples of the Buddha who have attained liberation also neither cling to birth and death nor cling to Nirvana. 'Those who abandon the sixty-two views' teach people to stay away from emotions and delusions. The mind of clinging is called 'view.' The categories of views are different, and there are sixty-two types.
。大士了見性空不生分別。故稱為離。非謂有所離也。故無行經云。若有所盡不名漏盡。知諸漏空相名為漏盡。盡之與離其義相似。處涅槃者。教其所證。此即總明處。處之言證。謂證法性無為寂滅。遠離一切戲論動念分別。名處涅槃也。智者所受聖所行處者。別明所證。會法界真如。得無分別智。名為智者。證遍滿如名為所受。聖心遊履名行處。亦可。地前菩薩依教生解。名為智者。信順此法。是名為受。初地已上會於正理。稱之為聖。聖心遊履故云行也。上明自利訖。下教利他。于中初教。降魔下教伏外道。前中七句。初句降魔人也。度五道等六句降魔法也。于中有三。初有一句。明其所出教。度五道者。所謂地獄畜生餓鬼人天是五道。道者以到為義。謂眾生業所感到處。總以異熟無記五陰或四陰為體。欲色界者五陰性。無色界者四陰為性。唯生本死三有所攝。非中有攝。以中有未到故。除因離果稱之為度。五道是生死之處。所以度之。問。五道中四生內何生所攝。答。依智度論。諸天地獄一向化生。以諸根頓起故。鬼道二種所謂胎化。人畜兩道通其四生。卵生人者。如毗舍佉母生三十卵也。濕生人者。庵羅女頂生輪王等。化生人者。如劫初生時人皆化生也。胎生人者。常人也。畜生四生者。人情易知。莊云。運
大慈悲濟度五道四生悉令解脫。而常不得眾生之相。故稱度五道。故般若經云。我皆令入無餘涅槃實無眾生得滅度者。二有三句。明其所修。凈五眼得五力。立根者。一者肉眼。以人中凈色為體。緣障內色為所觀境。二者天眼。即以天中凈色為體。緣障外色為所觀境。三者惠眼。以如理智為體。緣真如為所觀境。四者法眼。以如量智為體。緣俗諦為所觀境。五者佛眼。以恒沙功德為體。緣一切法為境。或可。緣佛性為佛眼。菩薩先有四眼。佛眼分得。以結使覆故不得言凈。今明八地以上菩薩正智現前滅諸結使眼得清凈也。又依無垢稱經云。凈修五眼行人因中施財修定惠等感得五眼清凈。如施燈明肉眼得凈。如修禪定天眼凈也。若修智慧餘三眼清凈也。得五力立五根者。所謂信進念定惠也。五眼既凈能破煩惱。名得五力。力成由根故立五根。始起曰根。終成名力。三有二句。明教所離教遠魔業。不惱于波離眾雜惡者。若菩薩者慈悲為源憐愍眾生與物無違故曰不惱于彼。止惡生善不雜漏過心行純凈故稱離惡也。伏外道中文有十一句。初句摧邪人。摧諸外道者伏邪人也。超越假名等十句破邪法。前外道中佛法之外別立道理名為外道。以彼邪智邪辯抗敵。菩薩大士以四辯而令摧伏。云伏外道也。又云。心外見法理外妄計。皆名
【現代漢語翻譯】 現代漢語譯本 大慈悲心懷濟度五道（地獄、餓鬼、畜生、阿修羅、人間）四生（胎生、卵生、濕生、化生）的願望，希望他們都能得到解脫。但心中卻不執著于『眾生』的表象。所以才被稱為『度五道』。因此《般若經》中說：『我皆令入無餘涅槃，實無眾生得滅度者。』 『二有三句』，說明菩薩所修行的內容。清凈五眼，獲得五力。『立根』是指：一者肉眼，以人間的清凈色為本體，以障礙之內的色為所觀之境；二者天眼，以天界的清凈色為本體，以障礙之外的色為所觀之境；三者慧眼，以如理的智慧為本體，以真如為所觀之境；四者法眼，以如量的智慧為本體，以俗諦為所觀之境；五者佛眼，以恒河沙數般的功德為本體，以一切法為所觀之境。或者說，以佛性為佛眼所觀。菩薩原本具有前四眼，佛眼是從佛那裡分得的。因為被煩惱所覆蓋，所以不能說是清凈的。現在說明八地以上的菩薩，正智現前，滅除各種煩惱，眼才得以清凈。 又依據《無垢稱經》（Vimalakirti Sutra）所說，清凈修習五眼的修行人，在因地佈施財物，修習禪定智慧等，才能感得五眼清凈。例如佈施燈明，肉眼得以清凈；如修習禪定，天眼得以清凈。如果修習智慧，其餘三眼得以清凈。獲得五力，建立五根，指的是信、進、念、定、慧。五眼既然清凈，就能破除煩惱，所以稱為獲得五力。力量的成就源於根基，所以建立五根。最初生起稱為『根』，最終成就稱為『力』。 『三有二句』，說明教法所遠離的，教法所超越的魔業。『不惱于波離眾雜惡者』，如果菩薩以慈悲為本源，憐憫眾生，與萬物沒有衝突，所以說『不惱于彼』。止息惡行，生起善行，不夾雜有漏的過失，心行純凈，所以稱為『離惡』。 『伏外道』文中共有十一句。第一句『摧邪人』，摧伏各種外道，也就是降伏邪人。『超越假名』等十句，是破除邪法。前面的外道，是在佛法之外另立道理，稱為外道。他們以邪惡的智慧和辯論來對抗。菩薩大士以四種辯才使他們降伏，所以說『伏外道』。又說：『心外見法，理外妄計，皆名...』
【English Translation】 English version With great compassion, they universally deliver the five paths (hells, hungry ghosts, animals, asuras, humans) and four kinds of birth (womb-born, egg-born, moisture-born, transformation-born), wishing to liberate them all. Yet, they do not cling to the appearance of 'sentient beings' in their minds. Therefore, it is called 'delivering the five paths.' Hence, the Prajna Sutra says: 'I cause them all to enter nirvana without remainder, yet in reality, there are no sentient beings who attain liberation.' 'The second has three phrases,' explaining what Bodhisattvas cultivate. Purifying the five eyes and attaining the five powers. 'Establishing roots' refers to: First, the flesh eye (肉眼), which takes the pure color of the human realm as its substance and perceives colors within obstacles as its object. Second, the heavenly eye (天眼), which takes the pure color of the heavens as its substance and perceives colors beyond obstacles as its object. Third, the wisdom eye (惠眼), which takes rational wisdom as its substance and perceives Suchness (真如) as its object. Fourth, the Dharma eye (法眼), which takes measured wisdom as its substance and perceives conventional truth (俗諦) as its object. Fifth, the Buddha eye (佛眼), which takes merits as numerous as the sands of the Ganges River as its substance and perceives all dharmas as its object. Or, it can be said that it perceives Buddha-nature as the object of the Buddha eye. Bodhisattvas originally possess the first four eyes; the Buddha eye is obtained from the Buddha. Because they are covered by afflictions, they cannot be said to be pure. Now, it is explained that Bodhisattvas above the eighth ground, with correct wisdom manifesting, extinguish various afflictions, and their eyes become pure. Furthermore, according to the Vimalakirti Sutra (無垢稱經), practitioners who purify and cultivate the five eyes, by giving wealth, cultivating meditation, and wisdom in the causal stage, can attain the purity of the five eyes. For example, by offering lamps, the flesh eye becomes pure; by cultivating meditation, the heavenly eye becomes pure. If one cultivates wisdom, the remaining three eyes become pure. Attaining the five powers and establishing the five roots refers to faith, diligence, mindfulness, concentration, and wisdom. Since the five eyes are pure, they can destroy afflictions, so it is called attaining the five powers. The accomplishment of power originates from the roots, so the five roots are established. The initial arising is called 'root,' and the final accomplishment is called 'power.' 'The third has two phrases,' explaining what the teachings distance themselves from and what the teachings transcend in terms of demonic activities. 'Not afflicting those who are separated from the multitude of mixed evils,' if a Bodhisattva takes compassion as the source, has compassion for sentient beings, and has no conflict with all things, it is said 'not afflicting them.' Ceasing evil actions and generating good actions, not mixed with defiled faults, the mind's actions are pure, so it is called 'being separated from evil.' The section on 'subduing external paths' has eleven phrases. The first phrase, 'destroying heretics,' subdues various external paths, which is to say, subduing heretics. The ten phrases from 'transcending false names' onwards are for destroying heretical teachings. The external paths mentioned earlier establish doctrines separate from the Buddha-dharma, and are called external paths. They resist with evil wisdom and arguments. Great Bodhisattvas subdue them with the four kinds of eloquence, so it is said 'subduing external paths.' It is also said: 'Seeing dharmas outside the mind, falsely calculating outside of reason, are all called...'
外道。出家修習無念。但念令不起則邪法自息。故上經云。以無心意無受行而悉摧伏諸外道也。破邪法中亦有其三。初有六句。明其所出。二內懷喜下三句次明所修。三離眾過下一句還彰所離也。前中明出煩惱業句。超越假名者生死苦報虛假之有稱曰假名。證實除舍故超越也。藏云。假名者經說有四。一生死是假名。涅槃非假名。生死是浮虛幻為。所以是假名。涅槃真實。故非假名。二者涅槃是假生死非假。涅槃無名強為立名。所以是假。生死本是名相之法。非強立名。是故非假。三者二俱是假。以生死涅槃是因緣相待故是假也。四者二俱非假。廢名就法。法體皆如。如內絕言。所以非假。今就初門明生死。是假名得涅槃。故超出也。明出苦也。次出煩惱。于中四句。初出淤泥教斷愛也。淤泥者。愛見煩惱愛染生死名曰淤泥。了之性空稱之曰出也。無系著者。心無所愛不著五塵。若有所著不名出家。乃至不為愛道。不繫不著名為出家。故思益經云。乃至如來尚不貪愛。何況余法也。無我所著者明修除見也。出家之道本亡我人故。於我所法中一切舍離。故下經云。因有我故便有我所。若無有我亦無我所也。無所受者。不受邪法。或可。不受一切法。故花手經云。眼不受色乃至意不受法。名無所受也。下教出業。摧諸外道
【現代漢語翻譯】 現代漢語譯本 外道（非佛教徒）。出家修行，修習無念，只要念頭不起，邪法自然止息。所以《上經》說：『以無心意、無受行而悉摧伏諸外道』。破除邪法中也有三種情況。 首先有六句，說明其所出之處。其次，『內懷喜』下三句說明所修習的內容。第三，『離眾過』下一句則彰顯所遠離的過失。 前面說明脫離煩惱業的句子中，『超越假名』指的是生死苦報虛假不實，稱為假名。證實並捨棄它，所以說是超越。藏文文獻說：『假名有四種。一生死是假名，涅槃不是假名。生死是虛浮幻化的，所以是假名。涅槃是真實的，所以不是假名。二者涅槃是假，生死不是假。涅槃沒有名稱，勉強立名，所以是假。生死本來就是名相之法，不是勉強立名，所以不是假。三者二者都是假，因為生死涅槃是因緣相待的，所以是假。四者二者都不是假，廢棄名稱而就法體，法體都是如如不動的，如如不動的境界無法用語言表達，所以不是假。』現在就第一種情況來說明，生死是假名，證得涅槃，所以說是超出。 說明脫離苦難。其次是脫離煩惱，其中有四句。首先是脫離淤泥，教導斷除愛慾。淤泥指的是愛見煩惱，愛染生死，稱為淤泥。了悟其性本空，就稱為脫離。『無系著』指的是心中沒有愛戀，不執著於五塵。如果有所執著，就不能稱為出家，甚至不能爲了愛慾而修行。不繫縛、不執著才稱為出家。所以《思益經》說：『乃至如來尚不貪愛，何況其餘的法呢？』『無我所著』說明修除我見。出家修行的根本在於忘卻我人，所以在『我所』法中一切舍離。所以下經說：『因為有我，所以有我所。如果沒有我，也就沒有我所。』『無所受』指的是不接受邪法，或者可以理解為不接受一切法。所以《花手經》說：『眼不受色，乃至意不受法，名為無所受。』 下面教導脫離業障，摧伏各種外道。
【English Translation】 English version The heretics (non-Buddhists). Renouncing the household life to cultivate the absence of thought (wu nian), if thoughts do not arise, heterodox dharmas will naturally cease. Therefore, the 'Upper Sutra' says: 'By having no mind, no intention, and no reception, all heretics are utterly subdued.' There are also three aspects to refuting heterodox dharmas. First, there are six sentences explaining their origin. Second, the three sentences following 'cherishing joy inwardly' explain what is cultivated. Third, the sentence 'departing from the faults of the multitude' further reveals what is abandoned. In the preceding sentences explaining liberation from the karma of afflictions, 'transcending provisional names (jia ming)' refers to the false and unreal nature of the suffering and retribution of birth and death, which are called provisional names. Realizing and abandoning them is called transcendence. Tibetan texts say: 'There are four kinds of provisional names. First, birth and death are provisional names, Nirvana is not a provisional name. Birth and death are floating, empty, and illusory, therefore they are provisional names. Nirvana is real, therefore it is not a provisional name. Second, Nirvana is provisional, birth and death are not provisional. Nirvana has no name, a name is forcibly established, therefore it is provisional. Birth and death are originally phenomena of names and forms, not forcibly established names, therefore they are not provisional. Third, both are provisional, because birth and death and Nirvana are mutually dependent on conditions, therefore they are provisional. Fourth, neither is provisional, abandoning names and focusing on the essence of the Dharma, the essence of the Dharma is all as it is (ru ru bu dong), the state of as it is cannot be expressed in language, therefore it is not provisional.' Now, according to the first situation, birth and death are provisional names, attaining Nirvana, therefore it is called transcendence. Explaining liberation from suffering. Next is liberation from afflictions, which includes four sentences. First is liberation from the mud, teaching the cutting off of craving. Mud refers to the afflictions of love and views, the love and attachment to birth and death, which are called mud. Realizing its nature is empty is called liberation. 'Without attachment' refers to having no love in the heart, not being attached to the five desires. If there is attachment, it cannot be called renunciation of household life, and one cannot even cultivate for the sake of love. Not being bound and not being attached is called renunciation of household life. Therefore, the Siyi Sutra says: 'Even the Tathagata does not greedily love, let alone other dharmas?' 'Without attachment to what is mine' explains cultivating the elimination of the view of self. The root of renunciation of household life lies in forgetting self and others, therefore, in the dharmas of 'what is mine', everything is abandoned. Therefore, the following sutra says: 'Because there is self, there is what is mine. If there is no self, there is also no what is mine.' 'Without reception' refers to not receiving heterodox dharmas, or it can be understood as not receiving all dharmas. Therefore, the Hua Shou Sutra says: 'The eye does not receive form, and even the mind does not receive dharma, this is called without reception.' Below, it teaches liberation from karmic obstacles, subduing various heretics.
等。邪法教人名為擾亂。除滅稱無。次明所修。內懷喜護彼意。修利他行。於他所為心無疾惡。名內懷喜。內心清凈外能隨順眾生不逆其心。名護彼意。隨禪定者。修自利行。隨者順也。不見定亂相其心常不動。故曰隨也。此定學離眾過者。還明所離。離於一切犯戒之垢。此戒學也。若能以下第三結。以其真實出家之法一如上故。依此出家名真實也。
就下第二教彼長者子等出家儀式。文別有四。一維摩詰勸諸長者真實出家。二諸長者不達真實出家意故以父母致辭。三明維摩教令發心即真實出家亦名具足。四諸長者得真出家。前中先勸所以下釋。法身如來無處不在。對目不見故難墮也。父母不聽不得出家者。唯依戒律出家要須父母開許。若其違命。不合出家。或可。無明父貪愛之母障蔽真相令不顯現。名曰不聽。隱在三界諸煩惱中。名不得出家。維摩詰言汝等發菩提心則出家者。真心既朗。勝相亦彰。無明貪愛既除。法身獨出無礙。此則名為真出家也。名具足者。眾德圓滿性戒自成。不假師資。畢竟無染。此豈不名具凈戒也。故無垢稱云。是則出家。是即受具戒苾芻性。問。俗人發心即得具足戒。與比丘何別。答。前戒有二種。一制行。論其製法如須羯磨方得論其制行。離過是同故與俗人同法事。四明長者得真
【現代漢語翻譯】 現代漢語譯本：等等。用邪法教導他人叫做擾亂。消除和滅絕稱為『無』。接下來闡明所修行的內容：內心懷著喜悅，維護他人的意願，修習利他行為。對於他人所作所為，心中沒有嫉妒和厭惡，這叫做『內懷喜』。內心清凈，外在能夠順應眾生，不違揹他們的心意，這叫做『護彼意』。隨順禪定的人，修習自利的行為。『隨』是順從的意思。因為不見禪定和散亂的差別，內心常常不動搖，所以叫做『隨』。這種定學遠離各種過失。接下來闡明所遠離的：遠離一切違犯戒律的污垢，這是戒學。如果能夠以下第三點總結，因為真實的修行方法和上面所說的一樣，依靠這種方法出家，就叫做真實出家。
接下來是第二部分，教導那些長者子弟出家的儀式。這部分內容分為四個方面：第一，維摩詰勸說各位長者真實出家；第二，各位長者不理解真實出家的含義，所以用父母作為推辭；第三，闡明維摩詰教導他們發菩提心就是真實出家，也叫做具足；第四，各位長者獲得真正的出家。在第一部分中，先勸說，然後解釋。法身如來無處不在，因為用肉眼看不見，所以難以墮落。父母不允許就不能出家，只有依據戒律出家才需要父母的允許。如果違背父母的命令，就不適合出家。或者可以這樣理解：無明（avidya）是父親，貪愛（trsna）是母親，他們障蔽了真相，使真相不能顯現，這叫做『不聽』。隱藏在三界（Trailokya）的各種煩惱之中，叫做『不得出家』。維摩詰說，你們發起菩提心（bodhicitta）就是出家。真心既然明朗，殊勝的相貌也顯現出來。無明和貪愛既然消除，法身（Dharmakaya）獨自顯現，沒有阻礙。這就可以稱為真正的出家。『具足』的意思是，各種功德圓滿，自性之戒自然成就，不需要師父的傳授，畢竟沒有污染。這難道不叫做具足清凈的戒律嗎？所以《維摩詰經》（Vimalakirti Sutra）說，這就是出家，這就是受具足戒的比丘（bhiksu）的自性。問：在家俗人發菩提心就能得到具足戒，和比丘有什麼區別？答：戒律有兩種，一是制定的行為，討論制定的方法，比如需要羯磨（karma）才能討論制定的行為。遠離過失是相同的，所以和在家俗人一樣遵守同樣的法事。第四，長者們得到真正的出家。
【English Translation】 English version: Et cetera. Teaching people with heretical doctrines is called 'disturbance'. Eliminating and extinguishing is called 'non-existence'. Next, it clarifies what is cultivated: inwardly cherishing joy and protecting others' intentions, cultivating altruistic conduct. Having no jealousy or aversion in the heart towards what others do is called 'inwardly cherishing joy'. Having a pure heart and being able to conform to sentient beings without opposing their intentions is called 'protecting others' intentions'. Those who follow meditation cultivate self-benefiting conduct. 'Following' means conforming. Because they do not see the difference between meditation and distraction, their hearts are always unwavering, so it is called 'following'. This study of meditation is free from all faults. Next, it clarifies what is abandoned: abandoning all defilements of violating precepts, this is the study of precepts. If one can conclude with the third point below, because the true method of practice is the same as what was said above, relying on this method to renounce the world is called true renunciation.
Next is the second part, teaching the elders' sons the ceremony of renunciation. This part is divided into four aspects: first, Vimalakirti (維摩詰) exhorts the elders to truly renounce the world; second, the elders do not understand the meaning of true renunciation, so they use their parents as an excuse; third, it clarifies that Vimalakirti (維摩詰) teaches them that generating bodhicitta (菩提心) is true renunciation, also called full ordination; fourth, the elders attain true renunciation. In the first part, first exhort, then explain. The Dharmakaya (法身) Tathagata (如來) is everywhere, because it cannot be seen with the naked eye, it is difficult to fall. One cannot renounce the world without the permission of one's parents; only renouncing the world according to the precepts requires the permission of one's parents. If one disobeys one's parents' orders, it is not suitable to renounce the world. Or it can be understood this way: ignorance (avidya) is the father, and craving (trsna) is the mother, they obscure the truth, so that the truth cannot appear, this is called 'not listening'. Hiding in the various afflictions of the three realms (Trailokya) is called 'cannot renounce the world'. Vimalakirti (維摩詰) said, your generating bodhicitta (菩提心) is renunciation. Since the true heart is clear, the excellent appearance also appears. Since ignorance and craving are eliminated, the Dharmakaya (法身) appears alone, without obstruction. This can be called true renunciation. 'Full ordination' means that all kinds of merits are complete, and the precepts of self-nature are naturally accomplished, without the need for a teacher's transmission, and after all, there is no defilement. Is this not called having full and pure precepts? Therefore, the Vimalakirti Sutra (維摩詰經) says, this is renunciation, this is the nature of a fully ordained bhiksu (比丘). Question: If a layperson generates bodhicitta (菩提心), they can obtain full ordination, what is the difference between them and a bhiksu (比丘)? Answer: There are two kinds of precepts, one is the prescribed behavior, discussing the prescribed method, such as needing karma (羯磨) to discuss the prescribed behavior. Abandoning faults is the same, so they follow the same Dharma affairs as laypeople. Fourth, the elders attain true renunciation.
出家。故我下結不堪也。
佛告阿難者。此云歡喜。依智度論。有三因緣立名。一從本願得名。二父母立名。三人見得名。第一從本願得名者。即是釋迦牟尼佛因地作窯師時值遇去本師釋迦牟尼。佛有聞持傳者名曰阿難。即發誓愿。愿我于未來得佛之時還名釋迦。所有聞持侍者還同今日阿難。亦由世世已來發愿為佛侍者。以宿因故今得為佛侍者。故名阿難為歡喜也。第二父母立名者。如來將欲成道。魔王忿怒與十八億鬼兵來惱菩薩。菩薩心正魔皆退散。便至凈飯王所說言。汝子昨夜將欲成道。為魔所壞今已死沒。王與眷屬皆生愁苦不能自勝。凈居天子即報王言。不須懊惱。汝子已成正覺。不須憂苦。王猶疑惑。即遣使訪問。使還啟王。太子已成正覺。王及眷屬國內臣民皆大歡喜。須臾之傾斛飯王復更報凈飯王云。夫人生男。王重歡喜。世間欣慶豈過我等。既值歡喜時生。為立其名名之歡喜也。第三人見得名者。由阿難世世已來慈忍行成報得相好端嚴色像第一。見者悅神無不愛敬。故名歡喜。故凈法師云。阿難者是佛昆季宿著因緣。名標起愿之初。生居得道之末。面如滿月。目類青蓮。能令見悅神亦使父王慶。集具斯三義故稱歡喜。弟子中多聞第一。不知如來法身常身體性無假故亦被呵。
文四同前。第三
【現代漢語翻譯】 現代漢語譯本：因此，我（指阿難）最初出家時，斷除了下部的煩惱。
佛陀告訴阿難：『阿難』這個名字，意思是『歡喜』。根據《智度論》的說法，有三種因緣導致了這個名字的產生：一是源於本願，二是父母所起，三是他人所見而得名。第一種，從本願得名，指的是釋迦牟尼佛在因地做窯師時，遇到過去的本師釋迦牟尼佛，佛身邊有一位記憶力超群的侍者，名叫阿難。當時的窯師就發誓說：『愿我未來成佛時，還叫釋迦，所有記憶力超群的侍者，也和今天的阿難一樣。』因為生生世世發願做佛的侍者，憑藉著宿世的因緣，今生才得以成為佛的侍者，所以阿難的名字是『歡喜』。
第二種，父母所起的名字。如來將要成道時，魔王忿怒，帶領十八億鬼兵來惱亂菩薩。菩薩心正，魔兵全部退散。魔王便到凈飯王那裡說：『你的兒子昨晚將要成道，被魔所破壞，現在已經死了。』國王和眷屬都非常悲傷，無法控制自己。凈居天子就告訴國王說：『不必懊惱，你的兒子已經成正覺，不必憂愁。』國王仍然疑惑，就派使者去訪問。使者回來稟告國王，說太子已經成正覺。國王和眷屬、國內臣民都非常歡喜。不久之後，斛飯王又告訴凈飯王說：『夫人（摩耶夫人）生了個男孩。』國王更加歡喜。世間的欣慶，有什麼能超過我們呢？既然在歡喜的時候出生，就給他起名叫『歡喜』。
第三種，他人所見而得名。因為阿難生生世世修持慈忍，成就了端正美好的相貌，容貌第一。見到他的人都心生喜悅，沒有不愛敬的。所以名叫『歡喜』。因此凈法師說：『阿難是佛的堂弟，宿世就結下了因緣。名字標誌著他發願的開始，出生在佛陀得道的末期。面容像滿月一樣，眼睛像青蓮一樣。能讓見到他的人心生喜悅，也使父王感到慶幸。』具備這三種含義，所以稱他為『歡喜』。他是弟子中聞法最多的人，但他不知道如來的法身是常住的，身體的本性不是虛假的，因此也被呵斥。
【English Translation】 English version: Therefore, when I (referring to Ānanda) first renounced the household life, I eradicated the lower fetters.
The Buddha told Ānanda: 'The name Ānanda means 'Joy'. According to the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom), there are three reasons for this name: first, it originates from a fundamental vow; second, it is given by his parents; and third, it is named based on what others see. The first, named from a fundamental vow, refers to when Śākyamuni Buddha was a potter in a past life and encountered the past teacher Śākyamuni Buddha. The Buddha had an attendant with exceptional memory named Ānanda. The potter then made a vow: 'May I, in the future when I become a Buddha, still be named Śākyamuni, and may all attendants with exceptional memory be the same as Ānanda today.' Because he vowed to be a Buddha's attendant life after life, relying on past karmic connections, he was able to become the Buddha's attendant in this life. Therefore, Ānanda's name is 'Joy'.
The second, a name given by his parents. When the Tathāgata was about to attain enlightenment, the demon king was furious and led 1.8 billion demon soldiers to harass the Bodhisattva. The Bodhisattva's mind was upright, and all the demon soldiers retreated. The demon king then went to King Śuddhodana and said: 'Your son was about to attain enlightenment last night but was destroyed by demons and is now dead.' The king and his family were very sad and could not control themselves. The Pure Abode Deva then told the king: 'Do not be distressed, your son has already attained perfect enlightenment, do not worry.' The king was still doubtful and sent messengers to inquire. The messengers returned and reported to the king that the prince had attained perfect enlightenment. The king, his family, and the people of the country were all very happy. Soon after, King H斛飯 (斛飯王) also told King Śuddhodana: 'The queen (Queen Māyā) has given birth to a boy.' The king was even happier. What joy in the world could surpass ours? Since he was born at a time of joy, he was named 'Joy'.
The third, a name given based on what others see. Because Ānanda cultivated loving-kindness and patience life after life, he achieved a handsome and beautiful appearance, the best in appearance. Those who saw him were delighted and loved and respected him. Therefore, he was named 'Joy'. Therefore, Dharma Master Jingfa said: 'Ānanda is the Buddha's cousin, and he had karmic connections in past lives. His name marks the beginning of his vow, and he was born at the end of the Buddha's attainment of enlightenment. His face is like a full moon, and his eyes are like blue lotuses. He can make those who see him happy and also make his father rejoice.' Possessing these three meanings, he is called 'Joy'. He is the most learned of the disciples, but he did not know that the Tathāgata's Dharma body is permanent and that the nature of the body is not false, so he was also rebuked.
釋中初總徴次別釋。別中有五。一出昔日被呵之事。二維摩言止止下明教呵相。三時我世尊實懷慚下自彰己屈。四即聞下空聲導引和諧兩家。五世尊維摩詰下阿難比丘嘆維摩德。前中三句。初明阿難為佛乞乳。時維摩下凈名怪問。我言已下阿難正答。前初句中世尊身少有疾者。患風病也。牛乳治風故須乞也。維摩問者。非時而乞其必有由。故須問也。答中小乘教內言佛實有生老病死故。故作斯答。如是道理阿難是大菩薩知佛無病。應同聲聞起化故也。
就下第二教呵相中文開四節。初句略呵。二如來身下顯佛真身金剛不壞。三默往下重明呵相。四當知阿難如來乘下重明佛身體常不墮諸數。前略呵中。止止莫作是語者。執應迷真所傷之甚重言呵責故云止止也。如來身金剛體者。第二顯佛真身。佛身無為物不能壞如金剛也。惡盡善滿。何有病也。又云。金剛之體明佛體堅難壞也。事同金剛。諸惡已斷眾善普會。彰佛德滿。眾惡已斷斷德圓滿。是攝律儀戒也。眾善普會行德具足。是攝善法戒饒蓋眾生戒也。此明所有何病何惱彰其所無。當有何疾內無疾苦。當有何惱外無衰損也。默往已下第三重呵。就中有三。一呵心其言。二行矣已下呵去其身。三可密去下雙呵形言。欲令永息無常之念。前中有三。一遣默往。二呵誡不
【現代漢語翻譯】 現代漢語譯本： 釋中首先總括地概括，然後分別解釋。在分別解釋中有五個方面：一是指出過去被呵斥的事情；二是維摩詰說『止止』之後，闡明教義中呵斥的方面；三是『當時我世尊確實懷有慚愧』，阿難自己彰顯自己的理屈；四是『隨即聽到』，空中傳來的聲音引導和諧兩家；五是『世尊維摩詰』，阿難比丘讚歎維摩詰的德行。在第一個方面中，有三句話。首先說明阿難為佛陀乞求牛乳。當時維摩詰在下面奇怪地發問。『我說已經』之後，阿難正式回答。在第一個句子中，『世尊身體稍微有些疾病』，指的是患了風病。牛乳可以治療風病，所以需要乞求。維摩詰發問的原因是，不在適當的時間乞求，必定有原因，所以需要詢問。在阿難的回答中，小乘教義認為佛陀確實有生老病死，所以這樣回答。像這樣的道理，阿難是大菩薩，知道佛陀沒有疾病，應該和聲聞一起發起教化，所以這樣回答。
接下來是第二個方面，闡明教義中呵斥的方面，文中分為四個小節。第一句是簡略的呵斥。第二句『如來身』之後，彰顯佛陀的真身金剛不壞。第三句『默往』之後，再次闡明呵斥的方面。第四句『應當知道阿難，如來乘坐』之後，再次闡明佛陀的身體恒常不變，不墮入各種數量之中。在前面的簡略呵斥中，『止止，不要說這樣的話』，執迷於現象而迷惑了真理，傷害非常嚴重，所以用嚴厲的言辭呵斥，所以說『止止』。『如來身金剛體』，第二點是彰顯佛陀的真身。佛身是無為之物，不能被破壞，像金剛一樣。惡已盡，善已滿，怎麼會有疾病呢？又說，『金剛之體』，說明佛陀的身體堅固難以破壞，事情如同金剛。各種惡行已經斷除，各種善行普遍彙集，彰顯佛陀的德行圓滿。各種惡行已經斷除，斷德圓滿，這是攝律儀戒。各種善行普遍彙集，行德具足，這是攝善法戒饒益眾生戒。這裡說明所有的一切，有什麼疾病什麼煩惱，彰顯他什麼都沒有。應當有什麼疾病，內心沒有疾苦。應當有什麼煩惱，外在沒有衰損。『默往』以下是第三次重複呵斥。其中有三個方面：一是呵斥他的心，他的言語。二是『行矣』以下，呵斥他離去的身體。三是『可以悄悄地離去』，同時呵斥他的形體和言語。想要永遠止息無常的念頭。在前面第一個方面中，有三個小點：一是遣令他默默離去，二是呵斥告誡他。
【English Translation】 English version: The explanation begins with a general overview, followed by specific interpretations. The specific interpretations are divided into five aspects: first, pointing out past reprimands; second, after Vimalakirti says 'Stop, stop,' clarifying the aspects of rebuke in the teachings; third, 'At that time, my World-Honored One truly felt ashamed,' Ananda himself reveals his own lack of reason; fourth, 'Immediately hearing,' a voice from the sky guides and harmonizes the two sides; fifth, 'World-Honored One, Vimalakirti,' Ananda Bhikshu praises Vimalakirti's virtues. In the first aspect, there are three sentences. First, it explains that Ananda is begging for milk for the Buddha. At that time, Vimalakirti strangely asks from below. After 'I have already said,' Ananda formally answers. In the first sentence, 'The World-Honored One's body has a slight illness,' refers to suffering from wind disease. Cow's milk can treat wind disease, so it needs to be begged for. The reason Vimalakirti asks is that begging at an inappropriate time must have a reason, so it needs to be asked. In Ananda's answer, the Hinayana teachings believe that the Buddha does indeed have birth, old age, sickness, and death, so he answers in this way. According to such a principle, Ananda is a great Bodhisattva, knowing that the Buddha has no illness, and should initiate teaching together with the Sravakas, so he answers in this way.
Next is the second aspect, clarifying the aspects of rebuke in the teachings, the text is divided into four sections. The first sentence is a brief rebuke. After the second sentence 'The Tathagata's body,' it reveals the Buddha's true body, indestructible like diamond. After the third sentence 'Silently go,' it reiterates the aspects of rebuke. After the fourth sentence 'You should know, Ananda, the Tathagata rides,' it reiterates that the Buddha's body is constant and unchanging, not falling into various numbers. In the preceding brief rebuke, 'Stop, stop, do not say such things,' clinging to phenomena and confusing the truth, the harm is very serious, so it is rebuked with stern words, so it says 'Stop, stop.' 'The Tathagata's body is like diamond,' the second point is to reveal the Buddha's true body. The Buddha's body is a non-active thing, it cannot be destroyed, like diamond. Evil is exhausted, good is full, how can there be illness? It is also said, 'The body of diamond,' indicating that the Buddha's body is firm and difficult to destroy, things are like diamond. All kinds of evil deeds have been cut off, all kinds of good deeds are universally gathered, revealing the Buddha's virtues are complete. All kinds of evil deeds have been cut off, the virtue of cutting off is complete, this is the Samvara-sila (the vow of restraint). All kinds of good deeds are universally gathered, the virtue of practice is complete, this is the Kusala-dharma-sila (the vow of accumulating good dharmas) and the Sattvarthakriya-sila (the vow of benefiting sentient beings). Here it explains everything, what illness, what troubles, revealing that he has nothing. What illness should there be, there is no suffering in the heart. What troubles should there be, there is no decline or loss externally. 'Silently go' below is the third repetition of rebuke. There are three aspects: first, rebuking his heart, his words. Second, 'Go away' below, rebuking his departing body. Third, 'You can quietly leave,' rebuking his form and words at the same time. Wanting to forever stop the thought of impermanence. In the preceding first aspect, there are three small points: first, sending him away silently, second, rebuking and admonishing him.
聽謗佛。三以理教示。默往阿難是初遣也。口病言是以須默。身遠乞所為是須往。諺云。阿難小智不了佛身真常無待。妄言有疾。違失處深。故須默往。自此已后不得更言佛無常也。勿謗已下第二呵也。如來無病而言有病。是則為謗。又垢執實無亦為謗佛。莫使異人聞者。異學精返難與理親脫。聞斯語謂佛實病即輕佛也。無令大威德諸天者。五凈居天名世界頂。十住菩薩多生是處也。若聞此言則知人者不達如來方便之意于汝而生劣想。他方菩薩知佛無病復輕汝矣。轉輪王下第三以理正教。轉輪聖王以少福故尚得無病。舉劣況勝。豈況如來無量福德普勝三界而有病也。辯勝過劣。第二呵去其身。于中有二。初呵令去身。二明須去所以。行矣阿難者。速舍此去名為行矣。佛為世師。舉世共尊。說病他譏。彼此同著。故云勿使我等受斯恥也。外道聞等者。明可去所由。外道梵志舉譭謗人。佛法之外別立道理。名為外道。心外別求。理外妄計。生心動念。名為外道。法外求凈名梵志。若聞此語。明謗所由。當作是念何名為師者。明輕謗心。自疾不能救而能救諸疾者。明出謗語也。第三雙呵中可密者止其言。速去者摧其身。不密他聞不速他見。故須密速。勿使人聞。或可。速密去者。摧其身勿使人聞。止其言也。第四重明佛身性
常成其無病。何須重明者。前雖明佛是金剛身。惡盡善滿猶濫生身無常。
此下四句明佛惟以法性為身不墮諸數。以證如來畢竟無病。文中有三。第一告語令知。第二非思下正明四德。第三此身當有何病下明瞭知無病。初告語令知阿難諸如來身即是法身者。明佛化身即是法性之身。以化用法為體故。或可。化身性空即是法身也。第二正明四德。非思欲身者。法身不從思欲結業而生故非思欲身也。業系既段自在無礙。即是我義。過三界者。生死報土無復諸苦。即是樂義。諸漏已盡更無垢染。即是凈義。不墮諸數者。佛身無為不墮生住滅等四相數中。即是常義。或可。不墮數者出過一切有為諸數。故無垢稱經云。是身無為離諸有為出過眾數也。莊云。不墮數者不墮眾生數也。遠云。非思欲身者離分段因。過三界者離分段果。諸漏盡者離變易因。不墮諸數離變易果(云云)如此之身當有何病者。第三結成無病。既具常樂四德。寧有病也。第三自障己屈。實懷慚恥者。阿難聞上佛身常而無病。自恥愚闇。終日侍佛不知佛常。妄見有病乃為乞乳。非謬何也。第四空聲導引者。阿難執應迷真。居士論真失應。今以平等空中出聲導之。和諧兩家不許偏執。就實以論勸彼阿難如居士言了佛無病。但為佛出五濁惡已下隨化。不違阿
【現代漢語翻譯】 現代漢語譯本 常能成就其無病之身。何必再三強調佛是明智之人呢？之前雖然說明佛是金剛之身（比喻堅不可摧的身體），惡業已盡，善行圓滿，但仍然擺脫不了生身無常的規律。
下面四句經文闡明佛陀只是以法性為身，不落入各種數量的範疇，以此來證明如來畢竟沒有疾病。這段經文包含三個部分：第一，告知阿難令其知曉；第二，從『非思』開始，正式闡明法身的四德；第三，從『此身當有何病』開始，闡明了知佛身無病。首先，告知阿難令其知曉，『阿難，諸如來身即是法身』，說明佛的化身就是法性的身，因為化身以法性為本體。或者可以說，化身性空，即是法身。第二，正式闡明四德，『非思欲身』，法身不是從思欲和業力的結合而產生，所以不是思欲之身。業力的束縛已經斷除，自在無礙，這就是『我』的含義。『過三界』，超越了生死輪迴的欲界、色界、無色界，沒有了各種痛苦，這就是『樂』的含義。『諸漏已盡』，各種煩惱已經斷盡，不再有垢染，這就是『凈』的含義。『不墮諸數』，佛身是無為法，不落入生、住、滅等四相的變化之中，這就是『常』的含義。或者可以說，『不墮數』，是超出一切有為法的數量，所以沒有垢染。《維摩詰經》說：『是身無為，離諸有為，出過眾數。』 莊嚴法師說：『不墮數，是不墮入眾生的數量之中。』 慧遠法師說：『非思欲身，是脫離了分段生死的因；過三界，是脫離了分段生死的果；諸漏盡，是脫離了變易生死的因；不墮諸數，是脫離了變易生死的果。』 像這樣的身體，『當有何病』呢？第三，總結說明佛身無病。既然具備常、樂、我、凈四德，怎麼會有疾病呢？
『第三自障己屈，實懷慚恥者』，阿難聽到上面所說的佛身常住而沒有疾病，自己感到慚愧愚昧，整天侍奉佛陀卻不知道佛陀是常住的，妄見佛陀有病，才為佛陀乞求乳汁，這不是荒謬嗎？『第四空聲導引者』，阿難執著于應身而迷惑了真身，維摩詰居士論述真身而忽略了應身，現在用平等空性的聲音來引導他們，調和兩家，不許偏執。就實而論，勸告阿難像維摩詰居士所說的那樣了知佛陀沒有疾病，只是爲了佛陀已經脫離五濁惡世之後隨順教化，不違背阿難。
【English Translation】 English version One who constantly achieves a state of being free from illness. Why is it necessary to repeatedly emphasize that the Buddha is enlightened? Although it was previously explained that the Buddha has a vajra body (an indestructible body), having exhausted all evil and perfected all good, he still cannot escape the impermanence of the physical body.
The following four lines of scripture explain that the Buddha only takes Dharma-nature as his body, not falling into the category of various numbers, in order to prove that the Tathagata ultimately has no illness. This passage contains three parts: first, informing Ananda to let him know; second, starting from 'non-thought', formally explaining the four virtues of the Dharma-body; third, starting from 'what illness should this body have', clarifying the understanding that the Buddha's body has no illness. First, informing Ananda to let him know, 'Ananda, the bodies of all Tathagatas are the Dharma-body', indicating that the Buddha's manifested body is the body of Dharma-nature, because the manifested body takes Dharma-nature as its essence. Or it can be said that the emptiness of the manifested body is the Dharma-body. Second, formally explaining the four virtues, 'non-thought body', the Dharma-body is not produced from the combination of thought and karma, so it is not a thought body. The bondage of karma has been cut off, and there is freedom and unobstructedness, which is the meaning of 'self'. 'Beyond the three realms', transcending the desire realm, form realm, and formless realm of samsara, there are no more sufferings, which is the meaning of 'bliss'. 'All outflows have been exhausted', all afflictions have been cut off, and there is no more defilement, which is the meaning of 'purity'. 'Not falling into numbers', the Buddha's body is unconditioned and does not fall into the changes of the four characteristics of arising, abiding, decay, and extinction, which is the meaning of 'permanence'. Or it can be said that 'not falling into numbers' is transcending all conditioned numbers, so there is no defilement. The Vimalakirti Sutra says: 'This body is unconditioned, separate from all conditioned things, and transcends all numbers.' Dharma Master Zhuangyan said: 'Not falling into numbers means not falling into the number of sentient beings.' Dharma Master Huiyuan said: 'Non-thought body is the separation from the cause of segmented life and death; beyond the three realms is the separation from the result of segmented life and death; all outflows exhausted is the separation from the cause of variable life and death; not falling into numbers is the separation from the result of variable life and death.' What illness should such a body 'have'? Third, summarize and explain that the Buddha's body has no illness. Since it possesses the four virtues of permanence, bliss, self, and purity, how can there be illness?
'Third, self-obstructing and self-deprecating, truly feeling ashamed', Ananda, hearing the above statement that the Buddha's body is permanent and without illness, felt ashamed of his own ignorance, serving the Buddha all day long but not knowing that the Buddha is permanent, falsely seeing that the Buddha was ill, and then begging for milk for the Buddha, isn't this absurd? 'Fourth, guiding with an empty voice', Ananda is attached to the manifested body and confused about the true body, Vimalakirti discusses the true body and neglects the manifested body, now use the voice of equal emptiness to guide them, reconcile the two families, and do not allow partiality. In terms of reality, advise Ananda to know that the Buddha has no illness as Vimalakirti said, but only to follow the teachings after the Buddha has escaped the five turbid worlds, without violating Ananda.
難乞乳。故須同病以止病也。五濁者。一命濁。二劫濁。三見濁。四煩惱濁。五眾生。下劫將末命等五法以成滓。故如油將盡名濁也。命濁者。謂短壽年十歲。以惡劫時命根為體。劫濁者。謂兵刃疾病饑饉劫起時以不相應法為體。或以內外有漏五陰為體。見濁者。三惡劫時五見為體。煩惱者。三惡劫時陰五見余鈍央煩惱為體。眾生濁者。三惡劫時無有正念。眾生以第八識為體。或通取五陰為性。此五惟在欲界非上二界也。此五成時名為惡世。現行斯法度眾生者。如來一代行乞食法度脫眾生。依乳光經云。佛在世時毗耶離城樂樹下四眾圍繞共會說法。時佛中風。當須牛乳。毗耶離有梵志名摩耶利。為五百弟子作師。以慳吝故常持羅網覆其舍宅及以庭中。不令飛鳥侵食米穀。邪見不信。家有乳牛。惡抵踏人無敢近者。佛為度此梵志故示言。有疾須乳為治風故。遂遣阿難持缽往乞至其門下。梵志見怒而問曰。汝何所須。阿難對曰。佛病須乳故來乞求。彼聞作念。可令自取使牛踏殺。即語阿難。若須攝取。阿難即往牛所。牛自開腳任其攝乳。時牛靜住不復敢動。時諸人眾咸生驚怪。爾時牛母而說偈言。
此手捫摸我 一何使乃爾 取我兩乳去 餘留興我子
爾時犢子復白母說偈言。
我乃前身時 生慳
【現代漢語翻譯】 現代漢語譯本： 難以乞求到乳。所以需要用相同的病癥來止息病癥。五濁（panch kashaya）指的是：一、命濁（ayu kashaya），二、劫濁（kalpa kashaya），三、見濁（drishti kashaya），四、煩惱濁（klesha kashaya），五、眾生濁（sattva kashaya）。下個劫的末期，壽命等五法會變成污濁之物，就像油燈將要熄滅時一樣，所以稱為『濁』。命濁指的是壽命短促，只有十年。以惡劫時期的命根為本體。劫濁指的是兵器、疾病、饑荒等災劫發生時，以不相應的法為本體，或者以內外有漏的五陰（pancha skandha）為本體。見濁指的是三惡劫時期，以五見（五種錯誤的見解）為本體。煩惱濁指的是三惡劫時期，五陰和五見之外的遲鈍和擾人的煩惱為本體。眾生濁指的是三惡劫時期，眾生沒有正確的念頭，以第八識（alaya-vijñana）為本體，或者普遍地以五陰為自性。這五濁只存在於欲界（kama-dhatu），不在色界（rupa-dhatu）和無色界（arupa-dhatu）。這五濁形成的時候，就叫做惡世。如來（Tathagata）一代以行乞食的方法來救度眾生。依據《乳光經》所說，佛陀（Buddha）在世時，在毗耶離城（Vaishali）的樂樹下，四眾弟子圍繞在一起聽佛說法。當時佛陀得了中風，需要牛乳。毗耶離城有個梵志（brahman）名叫摩耶利（Mayali），是五百弟子的老師。因為慳吝的緣故，經常用羅網覆蓋他的房屋和庭院，不讓飛鳥來吃米穀。他有邪見，不相信佛法，家裡有乳牛，兇惡地牴觸人，沒有人敢靠近。佛陀爲了度化這個梵志，就示現說自己生病了，需要牛乳來治療中風。於是派遣阿難（Ananda）拿著缽去乞討，到了梵志的門下。梵志看見後生氣地問道：『你有什麼需要？』阿難回答說：『佛陀生病了，需要牛乳，所以前來乞求。』梵志聽了之後心想：『可以讓他自己去取，讓牛把他踩死。』於是對阿難說：『如果需要，就自己去取。』阿難就走到牛的旁邊，牛自己張開腿，任憑阿難擠奶。當時牛安靜地站著，不敢動彈。當時很多人都感到驚訝。這時，母牛說偈語道： 『這隻手撫摸我， 為何如此溫柔？ 取走我的兩乳， 留下給我的孩子。』 當時小牛也對母親說偈語道： 『我前世的時候， 非常慳吝。』
【English Translation】 English version: It is difficult to beg for milk. Therefore, it is necessary to use the same ailment to stop the ailment. The Five Turbidities (panch kashaya) are: 1. Turbidity of Life (ayu kashaya), 2. Turbidity of the Age (kalpa kashaya), 3. Turbidity of Views (drishti kashaya), 4. Turbidity of Afflictions (klesha kashaya), and 5. Turbidity of Beings (sattva kashaya). At the end of the next kalpa, the five dharmas such as lifespan will become turbid substances, just like when an oil lamp is about to go out, hence the name 'turbid'. Turbidity of Life refers to a short lifespan of only ten years, with the life-root of the evil kalpa as its essence. Turbidity of the Age refers to the time when calamities such as weapons, diseases, and famine arise, with non-corresponding dharmas as its essence, or with the internal and external contaminated Five Skandhas (pancha skandha) as its essence. Turbidity of Views refers to the time of the three evil kalpas, with the Five Views (five kinds of wrong views) as its essence. Turbidity of Afflictions refers to the time of the three evil kalpas, with dull and disturbing afflictions other than the Five Skandhas and Five Views as its essence. Turbidity of Beings refers to the time of the three evil kalpas, when beings have no correct thoughts, with the Eighth Consciousness (alaya-vijñana) as its essence, or universally with the Five Skandhas as its nature. These five turbidities only exist in the Desire Realm (kama-dhatu), not in the Form Realm (rupa-dhatu) and Formless Realm (arupa-dhatu). When these five turbidities are formed, it is called an evil world. The Tathagata (Tathagata) of one generation uses the method of begging for food to save sentient beings. According to the 'Milk Light Sutra', when the Buddha (Buddha) was in the world, under the Joyful Tree in Vaishali (Vaishali), the fourfold assembly gathered together to listen to the Buddha's teachings. At that time, the Buddha suffered a stroke and needed milk. In Vaishali, there was a brahman (brahman) named Mayali (Mayali), who was the teacher of five hundred disciples. Because of his stinginess, he often covered his houses and courtyards with nets, not allowing birds to eat the rice and grains. He had wrong views and did not believe in the Dharma. He had a milk cow at home, which fiercely resisted people, and no one dared to approach it. The Buddha, in order to transform this brahman, manifested that he was ill and needed milk to treat the stroke. So he sent Ananda (Ananda) with a bowl to beg for milk, and he arrived at the brahman's door. The brahman saw him and angrily asked: 'What do you need?' Ananda replied: 'The Buddha is ill and needs milk, so I have come to beg for it.' The brahman thought to himself: 'I can let him take it himself and let the cow trample him to death.' So he said to Ananda: 'If you need it, take it yourself.' Ananda then went to the cow, and the cow opened its legs and allowed Ananda to milk it. At that time, the cow stood quietly and did not dare to move. At that time, many people were surprised. At this time, the mother cow said in verse: 'This hand caresses me, Why is it so gentle? Take away my two breasts, Leave some for my child.' At that time, the calf also said to his mother in verse: 'In my previous life, I was very stingy.'
貪恒突 復隨惡知識 不信佛經戒 使我作牛身 受苦不可系 都緣貪嗔癡 至於六十劫 今乃得值佛 如病遇良醫 持我飲乳分 盡用奉上佛 我食草飲水 自可充今日 令我后智慧 得道愿如佛
於時梵志在傍具見即自悔責。我不及牛。不識福田生此噁心。梵志門徒數百人見此事已皆得法眼凈。梵志復說偈言。
我是人頭畜 汝是畜頭人 汝見生歡喜 我見劫生嗔 共汝諸等輩 相將見世尊
爾時阿難持乳奉佛。具述上事。佛即記曰。此牛母子卻後命終人間天上七返往來終更不生三惡道中。牛母后值彌勒佛得阿羅漢果。犢子亦爾。過二十劫后當得成佛。號曰乳光如來。因此事故摩耶利等即于佛所深生敬信。故曰現行斯法度脫也。取乳勿慚者。為化必然故無慚也。第五嘆維摩。可知。是故已下結不堪也。如是五百已下第三總結。類顯余文可解也。
維摩經疏卷第三 大正藏第 85 冊 No. 2772 維摩經疏卷第三．第六
維摩經疏卷第六
香積佛品第十
就此品中三門分別。一辯來意。二解品名。三隨文判釋。辯來意者。始從問疾至不二品廣明行因。此品之中寄就香積如來明因得果。因前果后義次第也。下文中修十
【現代漢語翻譯】 現代漢語譯本 『貪恒突』（Tanheng Tu，音譯，指沉溺於貪慾）復又追隨惡知識（指引人作惡的朋友或導師）， 不相信佛經的教誨和戒律，使得我轉世為牛，承受無盡的痛苦。 這一切都因為貪婪、嗔恨和愚癡，經歷了六十劫（Kalpa，佛教時間單位，極長的時間）的輪迴，今天才得以遇到佛陀， 就像病人遇到了良醫一樣。我將我應得的乳汁，全部用來供奉佛陀。 我吃草喝水，足以滿足今天的需求，愿我將來獲得智慧，得道成佛，如同佛陀一樣。
當時，梵志（Brahmin，古印度婆羅門種姓的人）在旁邊親眼目睹了這一切，立即自我懺悔責備。我不如這頭牛，不認識福田（指佛、法、僧三寶，是種福報的田地），生起了這樣的惡念。梵志的數百名門徒看到這件事後，都獲得了清凈的法眼（Dharma Eye，能看清事物真相的智慧）。梵志又說了偈語：
我是人頭畜生心，你是畜頭人身。你見到佛陀生歡喜心，我見到佛陀卻生嗔恨心。我和你們這些同類，一起去拜見世尊。
這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）拿著牛奶獻給佛陀，詳細敘述了以上的事情。佛陀當即預言說：『這頭牛母子死後，將在人間和天上往返七次，最終不再墮入三惡道（地獄、餓鬼、畜生道）中。牛母將來會遇到彌勒佛（Maitreya Buddha，未來佛），證得阿羅漢果（Arhat，佛教修行的一種果位）。小牛也是如此，經過二十劫后，將會成佛，名號為乳光如來（Ruk Guang Tathagata）。』因為這件事，摩耶利（Mayali）等人對佛陀產生了深深的敬信。所以說，佛陀示現這樣的行為是爲了度脫眾生。取乳沒有慚愧之心，是因為教化眾生是必然的，所以沒有慚愧。第五段讚歎維摩（Vimalakirti，一位著名的在家菩薩），內容顯而易見。因此，下面總結說不堪設想。像這樣，五百人以下是第三段總結。其餘的文字可以根據類別來理解。
《維摩經疏》卷第三 大正藏第 85 冊 No. 2772 《維摩經疏》卷第三．第六
《維摩經疏》卷第六
香積佛品第十
就這一品中，從三個方面來分別闡述：一是說明來意，二是解釋品名，三是按照經文進行判釋。說明來意是：從《問疾品》到《不二品》，廣泛闡明了修行的因。這一品中，借香積如來（Fragrant Accumulation Buddha）來闡明因地修行，證得果位。因在前，果在後，這是義理上的次第。下文中，將要修十種...
【English Translation】 English version 『Tanheng Tu』 (transliteration, referring to being immersed in greed) again follows evil knowledge (friends or mentors who lead people to do evil), Disbelieving the teachings and precepts of the Buddhist scriptures, causing me to be reborn as a cow, enduring endless suffering. All this is because of greed, hatred, and ignorance, experiencing sixty kalpas (Kalpa, a Buddhist unit of time, an extremely long period) of reincarnation, and today I am able to meet the Buddha, Just like a sick person meeting a good doctor. I will use all the milk I deserve to offer to the Buddha. I eat grass and drink water, which is enough to meet today's needs. May I gain wisdom in the future and attain Buddhahood, just like the Buddha.
At that time, the Brahmin (Brahmin, a member of the ancient Indian Brahmin caste) witnessed all this and immediately repented and blamed himself. I am not as good as this cow, I do not recognize the field of merit (referring to the Three Jewels of Buddha, Dharma, and Sangha, which are fields for cultivating blessings), and I have generated such evil thoughts. After seeing this, hundreds of Brahmin's disciples all obtained the pure Dharma Eye (Dharma Eye, the wisdom to see the truth of things). The Brahmin then spoke a verse:
I am a human-headed animal heart, you are an animal-headed human body. You are happy to see the Buddha, but I am angry to see the Buddha. I and you of the same kind will go to see the World Honored One together.
At this time, Ananda (Ananda, one of the Buddha's ten major disciples, known for his strong memory) took the milk and offered it to the Buddha, and described the above in detail. The Buddha immediately predicted: 'After the death of this cow mother and son, they will return to the human and heavenly realms seven times, and will eventually no longer fall into the three evil realms (hell, hungry ghosts, animal realms). The cow mother will meet Maitreya Buddha (Maitreya Buddha, the future Buddha) in the future and attain the Arhat fruit (Arhat, a state of Buddhist practice). The calf is also the same, after twenty kalpas, it will become a Buddha, named Ruk Guang Tathagata (Milky Light Tathagata).' Because of this incident, Mayali and others developed deep respect and faith in the Buddha. Therefore, it is said that the Buddha's manifestation of such behavior is to liberate sentient beings. There is no shame in taking milk, because it is inevitable to teach sentient beings, so there is no shame. The fifth paragraph praises Vimalakirti (Vimalakirti, a famous lay bodhisattva), and the content is obvious. Therefore, the following concludes that it is unimaginable. Like this, the summary of the third paragraph is below five hundred people. The rest of the text can be understood according to the category.
Vimalakirti Sutra Commentary Volume 3 Taisho Tripitaka Volume 85 No. 2772 Vimalakirti Sutra Commentary Volume 3. Sixth
Vimalakirti Sutra Commentary Volume 6
Chapter 10: The Buddha of Fragrant Accumulation
In this chapter, there are three aspects to be explained separately: one is to explain the intention, the second is to explain the title of the chapter, and the third is to interpret according to the scriptures. The explanation of the intention is: from the 'Chapter on Asking About Illness' to the 'Chapter on Non-Duality', the cause of practice is widely explained. In this chapter, the Fragrant Accumulation Buddha (Fragrant Accumulation Buddha) is used to clarify the practice of the cause and the attainment of the fruit. The cause is before, and the fruit is after, which is the order of righteousness. In the following text, ten kinds of...
修八復是其因。眾香世界莊嚴妙事是凈土果。此即明其凈土因果。又解。前之四品明其教行入不二品。次明證行。此香積品不住道行。以不住故此往于彼彼亦來此。互相顯發利益眾生。有茲三意。故須明也。
釋品名者。前來賓主問答將訖。施設供養順俗常儀。遂取香飯以供大眾。因示神變顯佛事無方。就食主題章名香積佛品。
第三釋中文分為二。一問答辯法。二維摩文殊說是法下結說利益。前中復二。一就香積明凈土果。二彼諸菩薩聞說是下因彼眾香菩薩贊請明凈土因。前中有三。一現凈土。二顯勝食。三明教殊異。
前中有二。一明舍利見其室空內心念食以為論端。二明維摩將為取食先現凈土。前念食中。日時將至菩薩何食者。遠云。因上空室故生此念。良以飯食時中所須。是以念也。又因念食多有開發。所以念食也。藏云。念食有三意。一身心俱累。凡夫人。二心雖無累而形須資待。二乘人。三身心無待。諸大菩薩也。舍利既受結業之形。心雖無累而形須資待。于佛道法齊后不食。食時既至。故生念也。二經初以來談論菩薩妙法。聲聞不樂故念食也。三維摩空室身子扣關。互相顯發以為利物。所以念也。問曰。空室之中聲聞五百。何意舍利獨起念耶。答。諸弟子中舍利智慧第一。又是時會
【現代漢語翻譯】 現代漢語譯本： 修習八正道是根本原因（修八復是其因）。眾香世界的莊嚴美妙之事是凈土的果報（眾香世界莊嚴妙事是凈土果）。這說明了凈土的因果關係（此即明其凈土因果）。另一種解釋是，前面的四品闡明了教、行、入不二的品格（前之四品明其教行入不二品），接下來闡明證行。這《香積品》是不執著于道行的（此香積品不住道行）。因為不執著，所以能從這裡去到那裡，那裡也能來到這裡（以不住故此往于彼彼亦來此），互相彰顯，利益眾生。有這三重意義，所以需要闡明（互相顯發利益眾生。有茲三意。故須明也）。
解釋品名：前面賓主之間的問答將要結束（釋品名者。前來賓主問答將訖），於是設定供養，遵循世俗的常規禮儀（施設供養順俗常儀），便取來香飯供養大眾（遂取香飯以供大眾），因此顯示神通變化，彰顯佛事無所不在（因示神變顯佛事無方），就以食物為主題，命名為《香積佛品》（就食主題章名香積佛品）。
第三，解釋經文內容，分為兩部分（第三釋中文分為二）：一是問答辯法，二是維摩詰和文殊菩薩宣說此法，總結宣說此法的利益（一問答辯法。二維摩文殊說是法下結說利益）。在第一部分中又分為兩部分：一是就香積佛國闡明凈土的果報，二是那些菩薩聽聞之後，因為眾香菩薩的讚歎和祈請，闡明凈土的因（一就香積明凈土果。二彼諸菩薩聞說是下因彼眾香菩薩贊請明凈土因）。在第一部分中又分為三部分：一是展現凈土，二是彰顯殊勝的食物，三是闡明教法的殊異（前中有三。一現凈土。二顯勝食。三明教殊異）。
在展現凈土的部分中又分為兩部分：一是說明舍利弗看見空室，內心想到食物，以此作為討論的開端（前中有二。一明舍利見其室空內心念食以為論端），二是說明維摩詰將要取食物，先展現凈土（二明維摩將為取食先現凈土）。在舍利弗想到食物這件事中，『時間將到，菩薩吃什麼呢？』（前念食中。日時將至菩薩何食者）遠法師解釋說，因為空室才產生了這個念頭（遠云。因上空室故生此念），因為吃飯是按時辰需要的，所以才想到吃飯（良以飯食時中所須。是以念也）。又因為想到吃飯，有很多可以啓發的地方，所以才想到吃飯（又因念食多有開發。所以念食也）。吉藏法師說，想到吃飯有三重含義（藏云。念食有三意）：一是身心都疲憊，這是凡夫；二是心雖然沒有疲憊，但是身體需要資養，這是二乘人；三是身心都不需要資養，這是諸大菩薩（一身心俱累。凡夫人。二心雖無累而形須資待。二乘人。三身心無待。諸大菩薩也）。舍利弗既然接受了結業之身，心雖然沒有疲憊，但是身體需要資養（舍利既受結業之形。心雖無累而形須資待），在佛道之法上與佛平等，之後不再吃飯，吃飯的時間既然到了，所以才想到吃飯（于佛道法齊后不食。食時既至。故生念也）。二是經文從一開始就談論菩薩的妙法，聲聞不樂意聽，所以才想到吃飯（二經初以來談論菩薩妙法。聲聞不樂故念食也）。三是維摩詰的空室和身子的叩門，互相彰顯，用來利益眾生，所以才想到吃飯（三維摩空室身子扣關。互相顯發以為利物。所以念也）。有人問，空室之中有五百聲聞，為什麼只有舍利弗產生了這個念頭呢（問曰。空室之中聲聞五百。何意舍利獨起念耶）？回答是，在眾弟子中，舍利弗的智慧是第一的，而且正值法會之時（答。諸弟子中舍利智慧第一。又是時會）。
【English Translation】 English version: Cultivating the Eightfold Path is the fundamental cause (修八復是其因). The magnificent and wonderful things of the Land of All Fragrances are the fruits of the Pure Land (眾香世界莊嚴妙事是凈土果). This clarifies the cause and effect of the Pure Land (此即明其凈土因果). Another explanation is that the previous four chapters clarify the non-duality of teaching, practice, and entry (前之四品明其教行入不二品), and then clarify the realization of practice. This 'Fragrance Accumulation Chapter' does not dwell on the path of practice (此香積品不住道行). Because of not dwelling, one can go from here to there, and there can also come here (以不住故此往于彼彼亦來此), mutually revealing and benefiting sentient beings. There are these three meanings, so it needs to be clarified (互相顯發利益眾生。有茲三意。故須明也).
Explaining the chapter name: The previous question-and-answer session between the host and guests is about to end (釋品名者。前來賓主問答將訖), so offerings are arranged, following the usual customs (施設供養順俗常儀), and fragrant rice is taken to offer to the assembly (遂取香飯以供大眾), thus showing miraculous transformations and revealing the omnipresence of the Buddha's affairs (因示神變顯佛事無方), and taking food as the theme, it is named the 'Fragrance Accumulation Buddha Chapter' (就食主題章名香積佛品).
Thirdly, explaining the content of the text, it is divided into two parts (第三釋中文分為二): one is the question-and-answer debate on the Dharma, and the other is Vimalakirti and Manjushri Bodhisattva speaking this Dharma, summarizing the benefits of speaking this Dharma (一問答辯法。二維摩文殊說是法下結說利益). In the first part, there are two parts: one is to clarify the fruits of the Pure Land based on the Land of All Fragrances, and the other is that after those Bodhisattvas heard it, because of the praise and request of the Bodhisattvas of All Fragrances, the cause of the Pure Land is clarified (一就香積明凈土果。二彼諸菩薩聞說是下因彼眾香菩薩贊請明凈土因). In the first part, there are three parts: one is to show the Pure Land, two is to highlight the superior food, and three is to clarify the differences in the teachings (前中有三。一現凈土。二顯勝食。三明教殊異).
In the part of showing the Pure Land, there are two parts: one is to explain that Shariputra saw the empty room and thought of food in his heart, using this as the beginning of the discussion (前中有二。一明舍利見其室空內心念食以為論端), and the other is to explain that Vimalakirti is about to take food, first showing the Pure Land (二明維摩將為取食先現凈土). In the matter of Shariputra thinking of food, 'The time is coming, what will the Bodhisattvas eat?' (前念食中。日時將至菩薩何食者) Dharma Master Yuan explained that this thought arose because of the empty room (遠云。因上空室故生此念), because eating is needed according to the time, so he thought of eating (良以飯食時中所須。是以念也). Also, because thinking of eating has many things to inspire, so he thought of eating (又因念食多有開發。所以念食也). Dharma Master Jizang said that thinking of eating has three meanings (藏云。念食有三意): one is that both body and mind are tired, this is an ordinary person; two is that although the mind is not tired, the body needs nourishment, this is a person of the Two Vehicles; three is that neither body nor mind needs nourishment, these are the great Bodhisattvas (一身心俱累。凡夫人。二心雖無累而形須資待。二乘人。三身心無待。諸大菩薩也). Since Shariputra has accepted the form of karmic retribution, although the mind is not tired, the body needs nourishment (舍利既受結業之形。心雖無累而形須資待), he is equal to the Buddha in the Dharma of the Buddha's path, and after that he no longer eats, since the time for eating has arrived, so he thought of eating (于佛道法齊后不食。食時既至。故生念也). Second, the scripture has been discussing the wonderful Dharma of the Bodhisattvas from the beginning, and the Shravakas are not happy to listen, so they thought of eating (二經初以來談論菩薩妙法。聲聞不樂故念食也). Third, Vimalakirti's empty room and Shariputra's knocking on the door mutually reveal each other, used to benefit sentient beings, so he thought of eating (三維摩空室身子扣關。互相顯發以為利物。所以念也). Someone asked, there are five hundred Shravakas in the empty room, why did only Shariputra have this thought (問曰。空室之中聲聞五百。何意舍利獨起念耶)? The answer is that among the disciples, Shariputra's wisdom is the first, and it is also the time of the Dharma assembly (答。諸弟子中舍利智慧第一。又是時會).
之長。然多起發。故偏生念。又問。前念床座通為二乘。今此念食偏為菩薩。答。床座大小同須。是故通為食中。二乘自有乞食法故不為也。前念座通為二乘而被呵責。故今不爲念也。或可。翻譯脫略非是理無。無垢稱經云。此摩訶薩說法未起。我等聲聞及諸菩薩當於何食也。
時維摩詰知其意下。將為取食先現凈土。文中有三。一呵念穢食。二若欲下許取妙食。三維摩入三昧下正為現土為取食緣。初呵中維摩詰知其意者。知其念。意維摩以他心通懸鑒彼心。故云知其意也。佛說八解脫仁者受行。舉法以呵。八解之中前二解脫觀不凈。汝已受行。云何念不凈斷食耶。又解脫即是無慾。法食長養身之上膳。汝已受行。云何返念不凈食耶。
八解脫義七門分別。一釋名得名。二出體性。三辯所緣境。四明行相。五所依地。六明漏無漏。七問答分別。
第一釋名得名者。初通次別。通者離染棄背名為解脫。八即是數。解脫是用。從數及用為名也。或可。帶數釋也。前者。一內有色相觀外色內者。謂自身。言外色者欲觀自身青瘀等色。初習難成。先觀外色青瘀之事。比教內身。不久當然。故名內有色觀外也。二內無色相觀外色者。已觀自身不更內觀青瘀等事。唯觀外色若青瘀等。故名內無色觀外色也。已上
【現代漢語翻譯】 現代漢語譯本：
這是最長的。然而，（這種分別）大多由此而生，因此偏執地產生念頭。又問：之前的念頭，關於床座，可以通用於二乘（Sravaka-乘和Pratyekabuddha-乘，即聲聞乘和緣覺乘）。現在這個念頭，關於食物，卻偏偏只為菩薩（Bodhisattva，指發菩提心，立志普度眾生的修行者）？答：床座的大小需求相同，所以可以通用。至於食物，二乘有他們自己的乞食方法，所以不為他們考慮。之前的念頭，關於床座，雖然通用於二乘，卻受到了呵責，所以現在不為他們考慮了。或許是翻譯有所省略，並非沒有道理。《維摩詰經》（Vimalakirti Sutra）說：『這位摩訶薩（Mahasattva，偉大的菩薩）說法尚未開始，我們這些聲聞（Sravaka，聽聞佛法而修行的弟子）以及諸位菩薩，應當吃什麼呢？』
當時，維摩詰（Vimalakirti，一位在家菩薩的名字）知道他們的想法，爲了給他們取食物，首先顯現凈土（Pure Land，清凈的佛國）。這段文字有三層含義：一是呵斥他們念著不清凈的食物；二是如果他們想要，就允許他們取用美妙的食物；三是維摩進入三昧（Samadhi，禪定），正是爲了顯現凈土，作為取食物的因緣。首先，在呵斥中，『維摩詰知道他們的想法』，是指知道他們的念頭。維摩詰以他心通（telepathy，一種神通）懸知他們的內心，所以說『知道他們的想法』。佛說八解脫（Eight Liberations），仁者應當受持修行。這是舉出法來呵斥。八解脫之中，前二解脫是觀不凈（contemplation of impurity）。你們已經受持修行，為什麼還念著不清凈的斷食呢？而且，解脫就是無慾（absence of desire）。法食（Dharma-food，佛法之食）是滋養身體的上好膳食。你們已經受持修行，為什麼反而念著不清凈的食物呢？
八解脫的意義，從七個方面來分別：一是解釋名稱和得名；二是闡述體性；三是辨析所緣境；四是說明行相；五是所依之地；六是說明有漏無漏；七是問答分別。
第一，解釋名稱和得名：先是通釋，然後是別釋。通釋是，離開染污，捨棄背離，叫做解脫。『八』是數字，解脫是作用。從數字和作用來命名。或者，可以理解為帶數釋。前者，一，內有色相觀外色（internal possessing form contemplating external form）：『內』是指自身。『外色』是指想要觀察自身青瘀等顏色。初學難以成就，先觀察外面的青瘀等事物，以此來比照自身的內部，不久自然就能成就。所以叫做『內有色觀外』。二，內無色相觀外色（internal not possessing form contemplating external form）：已經觀察自身，不再向內觀察青瘀等事物，只觀察外面的青瘀等，所以叫做『內無色觀外色』。以上 English version:
This is the longest. However, (this distinction) mostly arises from it, hence giving rise to biased thoughts. Further asked: The previous thought, concerning beds and seats, could be commonly used by the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana). Now this thought, concerning food, is specifically only for Bodhisattvas? Answer: The size requirements for beds and seats are the same, so they can be commonly used. As for food, the Two Vehicles have their own methods of begging for food, so they are not considered. The previous thought, concerning beds and seats, although commonly used by the Two Vehicles, was criticized, so it is not considered now. Perhaps the translation is somewhat abbreviated, but it is not without reason. The Vimalakirti Sutra says: 'This Mahasattva (great Bodhisattva) has not yet begun to speak the Dharma, what should we Sravakas (disciples who hear and practice the Dharma) and Bodhisattvas eat?'
At that time, Vimalakirti knew their thoughts, and in order to obtain food for them, he first manifested a Pure Land. This passage has three layers of meaning: first, he rebukes them for thinking about impure food; second, if they want, he allows them to take wonderful food; third, Vimalakirti enters Samadhi (meditative absorption), precisely to manifest the Pure Land as the cause for obtaining food. First, in the rebuke, 'Vimalakirti knew their thoughts' refers to knowing their thoughts. Vimalakirti knew their minds through telepathy, so it is said 'knew their thoughts'. The Buddha spoke of the Eight Liberations (Eight Liberations), which the benevolent should uphold and practice. This is to rebuke by citing the Dharma. Among the Eight Liberations, the first two liberations are the contemplation of impurity. You have already upheld and practiced them, why do you still think about impure fasting? Moreover, liberation is the absence of desire. Dharma-food (food of the Dharma) is the best nourishment for the body. You have already upheld and practiced it, why do you instead think about impure food?
The meaning of the Eight Liberations is distinguished from seven aspects: first, explaining the name and obtaining the name; second, elucidating the substance; third, distinguishing the object of contemplation; fourth, explaining the characteristics; fifth, the ground of reliance; sixth, explaining defiled and undefiled; seventh, questions and answers for distinction.
First, explaining the name and obtaining the name: first a general explanation, then a specific explanation. The general explanation is that leaving defilement, abandoning and turning away, is called liberation. 'Eight' is a number, and liberation is the function. It is named from the number and the function. Or, it can be understood as a numerical explanation. The former, one, internal possessing form contemplating external form: 'internal' refers to oneself. 'External form' refers to wanting to observe one's own colors such as bruises. It is difficult to achieve for beginners, so first observe external things such as bruises, and use this to compare with one's own internal body, and soon it will naturally be achieved. Therefore, it is called 'internal possessing form contemplating external form'. Two, internal not possessing form contemplating external form: having already observed oneself, no longer internally observing things such as bruises, but only observing external things such as bruises, so it is called 'internal not possessing form contemplating external form'. The above
【English Translation】 This is the longest. However, (this distinction) mostly arises from it, hence giving rise to biased thoughts. Further asked: The previous thought, concerning beds and seats, could be commonly used by the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana). Now this thought, concerning food, is specifically only for Bodhisattvas? Answer: The size requirements for beds and seats are the same, so they can be commonly used. As for food, the Two Vehicles have their own methods of begging for food, so they are not considered. The previous thought, concerning beds and seats, although commonly used by the Two Vehicles, was criticized, so it is not considered now. Perhaps the translation is somewhat abbreviated, but it is not without reason. The Vimalakirti Sutra says: 'This Mahasattva (great Bodhisattva) has not yet begun to speak the Dharma, what should we Sravakas (disciples who hear and practice the Dharma) and Bodhisattvas eat?' At that time, Vimalakirti knew their thoughts, and in order to obtain food for them, he first manifested a Pure Land. This passage has three layers of meaning: first, he rebukes them for thinking about impure food; second, if they want, he allows them to take wonderful food; third, Vimalakirti enters Samadhi (meditative absorption), precisely to manifest the Pure Land as the cause for obtaining food. First, in the rebuke, 'Vimalakirti knew their thoughts' refers to knowing their thoughts. Vimalakirti knew their minds through telepathy, so it is said 'knew their thoughts'. The Buddha spoke of the Eight Liberations (Eight Liberations), which the benevolent should uphold and practice. This is to rebuke by citing the Dharma. Among the Eight Liberations, the first two liberations are the contemplation of impurity. You have already upheld and practiced them, why do you still think about impure fasting? Moreover, liberation is the absence of desire. Dharma-food (food of the Dharma) is the best nourishment for the body. You have already upheld and practiced it, why do you instead think about impure food? The meaning of the Eight Liberations is distinguished from seven aspects: first, explaining the name and obtaining the name; second, elucidating the substance; third, distinguishing the object of contemplation; fourth, explaining the characteristics; fifth, the ground of reliance; sixth, explaining defiled and undefiled; seventh, questions and answers for distinction. First, explaining the name and obtaining the name: first a general explanation, then a specific explanation. The general explanation is that leaving defilement, abandoning and turning away, is called liberation. 'Eight' is a number, and liberation is the function. It is named from the number and the function. Or, it can be understood as a numerical explanation. The former, one, internal possessing form contemplating external form: 'internal' refers to oneself. 'External form' refers to wanting to observe one's own colors such as bruises. It is difficult to achieve for beginners, so first observe external things such as bruises, and use this to compare with one's own internal body, and soon it will naturally be achieved. Therefore, it is called 'internal possessing form contemplating external form'. Two, internal not possessing form contemplating external form: having already observed oneself, no longer internally observing things such as bruises, but only observing external things such as bruises, so it is called 'internal not possessing form contemplating external form'. The above
二觀除變化障。三三名凈解脫身作證者。青黃赤白鮮潔之色名之為凈。界地窮滿。行者克獲。名身作證。此之一觀除變化障及煩惱生起障。四名空處解脫者。久觀諸色身心勞苦。須作破列色想作厭色觀。緣無邊空處而生此定。于空不染故名空處解脫。然成就之時通觀四陰。從初得名名曰空處。五識處解脫者。又緣空境患心勞苦攝境觀心。於心離著名識處解脫。天無所有解脫者。彼無所有無有粗識故。微細所緣緣少識為境名無所有。於此離染名為解脫。下之二脫準上應知。七非想非非想解脫者。此定最細不同四禪三空。名為非想。雖有心緣異滅盡定。名非非想也。已上四觀能除受味。八滅受想解脫者。厭心勞慮止息有緣。除受想等心心數法。名滅受想也。此之一觀除想受心法也。若論得名者。初三解脫境用立名。空識二種方便為目。非非想形對受稱。無所有及滅受想約所無立名也。
第二齣體性有二。一依小乘。二依大乘。小乘體者薩婆多宗雜心論等。前三解脫以善大地中無貧善根以為體性。空等四種解脫以當地中善四陰以為體性。滅盡解脫以非色非心不相應法以為體性。大乘體者。依瑜伽等論有五種。一克性體。前七解脫以別境五中惠數為體。二引發體。此之七種以定惠為體。三最勝體。若地前菩薩以加行智為
【現代漢語翻譯】 現代漢語譯本 二、觀察去除變化之障礙（除變化障）。 三、三種名為『凈解脫身作證者』的禪定。青、黃、赤、白等鮮明潔凈的顏色，被稱為『凈』。修行者在界地中達到圓滿，證得此境界，稱為『身作證』。這一個觀察能去除變化之障礙以及煩惱生起之障礙。 四、名為『空處解脫者』的禪定。長期觀察諸色，身心疲勞，需要破除對色的執著，進行厭色觀。緣于無邊虛空而生起此定。因為對空無所執染，所以稱為『空處解脫』。然而，在成就此定之時，能通觀四陰（色、受、想、行），從最初獲得此定開始，就稱為『空處』。 五、『識處解脫者』的禪定。又因為緣于空境，心生疲勞，所以收攝境界，觀察內心。對於內心離卻執著，稱為『識處解脫』。 六、『無所有解脫者』的禪定。因為彼無所有處沒有粗顯的意識，所以以微細的所緣為境界，稱為『無所有』。對此境界離卻執染，稱為解脫。下面的兩種解脫，可以參照上面的解釋來理解。 七、『非想非非想解脫者』的禪定。此定最為細微，不同於四禪和三空定，所以稱為『非想』。雖然有心緣，但又異於滅盡定，所以稱為『非非想』。以上四種觀察能夠去除對感受的執著（受味）。 八、『滅受想解脫者』的禪定。厭惡內心的勞慮，止息有緣，去除受、想等心心數法，稱為『滅受想』。這一個觀察能去除想、受等心法。如果從得名的角度來說，前三種解脫以境界和作用來立名，空和識兩種以方便為目標，非非想是相對受來說的，無所有和滅受想是根據所無之物來立名的。 第二，從體性上來說，有兩種觀點。一是依據小乘，二是依據大乘。小乘的體性，根據薩婆多宗（Sarvastivadins）的《雜心論》等，前三種解脫以善大地法中的無貪善根作為體性。空等四種解脫以當地中的善四陰作為體性。滅盡解脫以非色非心不相應法作為體性。大乘的體性，依據《瑜伽師地論》等論典，有五種。一是克性體，前七種解脫以別境五（欲、勝解、念、定、慧）中的慧數作為體性。二是引發體，這七種解脫以定和慧作為體性。三是最勝體，如果是地前菩薩，則以加行智為體。
【English Translation】 English version 2. Observation to remove the obstacle of transformation (除變化障, Chú biànhuà zhàng). 3. Three types are called 'Pure Liberation Body Witness' (淨解脫身作證者, Jìng jiětuō shēn zuòzhèng zhě) samadhi. The bright and pure colors of blue, yellow, red, and white are called 'pure' (淨, jìng). The practitioner attains fulfillment in the realm and land, which is called 'body witness' (身作證, shēn zuòzhèng). This one observation removes the obstacle of transformation and the obstacle of arising afflictions. 4. Samadhi called 'Liberation of the Realm of Emptiness' (空處解脫者, Kōng chù jiětuō zhě). After prolonged observation of various forms, the body and mind become weary, requiring the breaking down of attachment to form and engaging in the contemplation of aversion to form. This samadhi arises from contemplating the boundless realm of emptiness. Because there is no attachment to emptiness, it is called 'Liberation of the Realm of Emptiness'. However, upon achieving this samadhi, one can thoroughly observe the four skandhas (色,受,想,行 - form, feeling, perception, volition), and from the initial attainment of this samadhi, it is called 'Realm of Emptiness'. 5. Samadhi called 'Liberation of the Realm of Consciousness' (識處解脫者, Shí chù jiětuō zhě). Furthermore, because the mind becomes weary from contemplating the realm of emptiness, one retracts the realm and observes the mind. By detaching from the mind, it is called 'Liberation of the Realm of Consciousness'. 6. Samadhi called 'Liberation of the Realm of Nothingness' (無所有解脫者, Wú suǒyǒu jiětuō zhě). Because there is no coarse consciousness in that realm of nothingness, subtle objects are taken as the realm, called 'Nothingness'. Detaching from this realm is called liberation. The following two liberations can be understood by referring to the above explanations. 7. Samadhi called 'Liberation of Neither Perception Nor Non-Perception' (非想非非想解脫者, Fēi xiǎng fēi fēi xiǎng jiětuō zhě). This samadhi is the most subtle, different from the four dhyanas and the three emptiness samadhis, so it is called 'Neither Perception'. Although there is mental engagement, it is different from the cessation samadhi (滅盡定, Miè jìn dìng), so it is called 'Nor Non-Perception'. The above four observations can remove attachment to feelings (受味, shòu wèi). 8. Samadhi called 'Cessation of Feeling and Perception' (滅受想解脫者, Miè shòu xiǎng jiětuō zhě). Disliking the mind's weariness and stopping conditioned arising, removing feeling, perception, and other mental functions, is called 'Cessation of Feeling and Perception'. This one observation can remove mental functions such as perception and feeling. If viewed from the perspective of naming, the first three liberations are named based on the realm and function, emptiness and consciousness are named with convenience as the goal, neither perception nor non-perception is named relative to feeling, and nothingness and cessation of feeling and perception are named based on what is absent. Second, regarding the nature of the substance, there are two viewpoints. One is based on the Hinayana (小乘, Xiǎoshèng), and the other is based on the Mahayana (大乘, Dàshèng). According to the Sarvastivadins (薩婆多宗, Sà pó duō zōng) and the Samayuktabhidharmahrdaya (雜心論, Zāxīn lùn), the first three liberations take the non-greed wholesome root in the wholesome great earth dharma as their substance. The four liberations such as emptiness take the wholesome four skandhas in that realm as their substance. Cessation liberation takes non-form, non-mind, and non-corresponding dharma as its substance. According to the Yogacarabhumi-sastra (瑜伽師地論, Yújiā shī dì lùn) and other treatises, there are five types of Mahayana substance. First, the definitive nature substance, the first seven liberations take the wisdom number among the five specific object dharmas (別境五, Biéjìng wǔ - desire, conviction, mindfulness, concentration, wisdom) as their substance. Second, the inducing substance, these seven types take concentration and wisdom as their substance. Third, the supreme substance, if it is a Bodhisattva before the ground, it takes the preparatory wisdom as its substance.
體。地上菩薩若緣色等事法以後得智為體。若緣色等真如即以正體智為性。故瑜伽論云。此七解脫以世出世智為體性也。四相應體。以四陰為性。五眷屬體。以五陰為體也。第八解脫以非想地厭心種子防心功能以為體性也。第三辯所緣境者。初二解脫緣不凈色為境。第三解脫緣凈色為境。若約十二處辯所緣境者。十二處中緣色處為境也。若約五陰。緣色陰為境。若約十八界。緣色界為境也。若約理觀。緣色真如為境也。空處解脫方便初起緣空為境。觀行成就通緣四陰。若辯理觀。緣空真如。識處解脫初起緣識為境。觀心成就通緣四陰。理觀還緣識真如。無所有處解脫方便之時緣無所有為境。觀行成滿通緣四陰。若辯理觀。緣無所有真如也。非想解脫初起緣細想為境。觀行成就通緣四陰。理觀緣細相真如也。第八滅盡解脫無心緣故不論境也。
第四明行相者。初二解脫作不凈行及無相行。第三解脫作凈行及無相行。空處解脫既緣空境作空行相及無相行。識處解脫作緣識行及無相行。后二解脫可知。若約寬通起無常等諸行。第八解脫既無所緣亦無行相也。
第五辯所依地者。前二解脫依初二禪。第三解脫依第四禪。空等四解脫各依當地。第八解脫依非想地。欲界散地不發解脫。中間未至定惠不均。亦不發解脫
【現代漢語翻譯】 現代漢語譯本：體。地上菩薩如果以色等事法為所緣，則以以後得智為體。如果以色等的真如為所緣，則以正體智為體性。所以《瑜伽師地論》說：『這七種解脫以世間智和出世間智為體性。』四相應體，以四陰為體性。五眷屬體，以五陰為體。第八解脫以非想非非想處的厭心種子和防心功能作為體性。
第三，辨析所緣境。初二解脫以不凈色為所緣境。第三解脫以凈色為所緣境。如果按照十二處來辨析所緣境，則在十二處中以色處為所緣境。如果按照五陰，則以色陰為所緣境。如果按照十八界，則以**為所緣境。如果按照理觀，則以色真如為所緣境。空無邊處解脫方便初起時以空為所緣境，觀行成就后普遍以四陰為所緣。如果辨析理觀，則以空真如為所緣。識無邊處解脫初起時以識為所緣境，觀心成就后普遍以四陰為所緣。理觀仍然以識真如為所緣。無所有處解脫方便之時以無所有為所緣境，觀行成就圓滿后普遍以四陰為所緣。如果辨析理觀，則以無所有真如為所緣。非想非非想處解脫初起時以細想為所緣境，觀行成就后普遍以四陰為所緣。理觀以細相真如為所緣。第八滅盡定解脫因為無心，所以不論所緣境。
第四，闡明行相。初二解脫修不凈行和無相行。第三解脫修凈行和無相行。空無邊處解脫既然以空境為所緣，就修空行相和無相行。識無邊處解脫修緣識行和無相行。后兩種解脫可以依此類推。如果從寬泛的角度來說，可以生起無常等各種行。第八解脫既然沒有所緣，也就沒有行相。
第五，辨析所依地。前二解脫依初禪和二禪。第三解脫依第四禪。空無邊處等四種解脫各自依于各自的禪定。第八解脫依于非想非非想處。欲界散地不能生髮解脫。中間禪和未至定慧力不均等，也不能生髮解脫。
【English Translation】 English version: Body. If a Bodhisattva on the ground (Bhumisattva) takes phenomena such as form as the object of their contemplation, then the subsequent wisdom (后得智, Houtedezhi) is its essence. If they take the suchness (真如, Zhenru) of form etc. as the object, then the correct wisdom of the essence (正體智, Zhengti zhi) is its nature. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) says: 'These seven liberations take mundane and supramundane wisdom as their essence.' The four corresponding bodies take the four skandhas (四陰, si yin) as their nature. The five associated bodies take the five skandhas as their essence. The eighth liberation takes the seed of aversion (厭心種子, yanxin zhongzi) and the function of guarding the mind (防心功能, fangxin gongneng) in the realm of neither perception nor non-perception (非想非非想處, Feixiang feifeixiang chu) as its essence.
Third, discussing the object of contemplation. The first two liberations take impure form as the object. The third liberation takes pure form as the object. If we analyze the object of contemplation according to the twelve ayatanas (十二處, Ershi chu), then among the twelve ayatanas, the form-ayatana (色處, Sechu) is the object. If we analyze according to the five skandhas, then the form-skandha (色陰, Seyin) is the object. If we analyze according to the eighteen dhatus (十八界, Shiba jie), then ** is the object. If we analyze according to the contemplation of principle, then the suchness of form is the object. When the liberation of the sphere of infinite space (空無邊處, Kong wubian chu) initially arises, it takes space as the object. When the practice of contemplation is accomplished, it universally takes the four skandhas as the object. If we analyze the contemplation of principle, then the suchness of space is the object. When the liberation of the sphere of infinite consciousness (識無邊處, Shi wubian chu) initially arises, it takes consciousness as the object. When the contemplation of mind is accomplished, it universally takes the four skandhas as the object. The contemplation of principle still takes the suchness of consciousness as the object. At the time of the liberation of the sphere of nothingness (無所有處, Wusuoyou chu), it takes nothingness as the object. When the practice of contemplation is accomplished and perfected, it universally takes the four skandhas as the object. If we analyze the contemplation of principle, then the suchness of nothingness is the object. When the liberation of the sphere of neither perception nor non-perception initially arises, it takes subtle perception as the object. When the practice of contemplation is accomplished, it universally takes the four skandhas as the object. The contemplation of principle takes the suchness of subtle perception as the object. The eighth liberation, the cessation of feeling and perception (滅盡定, Miejin ding), does not discuss the object because there is no mind.
Fourth, clarifying the characteristics of practice. The first two liberations cultivate the practice of impurity and the practice of non-form. The third liberation cultivates the practice of purity and the practice of non-form. Since the liberation of the sphere of infinite space takes the realm of space as the object, it cultivates the characteristic of space and the practice of non-form. The liberation of the sphere of infinite consciousness cultivates the practice of consciousness and the practice of non-form. The last two liberations can be understood by analogy. If we speak broadly, we can generate various practices such as impermanence. Since the eighth liberation has no object, it also has no characteristics of practice.
Fifth, analyzing the ground of reliance. The first two liberations rely on the first and second dhyanas (禪那, Channa). The third liberation relies on the fourth dhyana. The four liberations of the sphere of infinite space etc. each rely on their respective dhyanas. The eighth liberation relies on the realm of neither perception nor non-perception. The scattered mind in the desire realm (欲界, Yujie) cannot generate liberation. The intermediate dhyana (中間禪, Zhongjian chan) and the preliminary concentration (未至定, Weizhi ding) have unequal wisdom and cannot generate liberation either.
。近分定亦不發。以速疾故也。若約依方。此八解脫唯依三方身起。不依北方。以無說力起故。若約三界身。前三依欲界身。后五通依三界身起也。
第六明漏無漏者。有其二種。一約小乘約大乘。初小乘者薩婆多宗。此之八脫並是有漏。二大乘中二乘所得前七解脫。若緣色等事法體是有漏。若緣色等真如性是無漏。第八解脫一向無漏。若菩薩位。地前頓悟菩薩未得第八。前七分得。此是有漏。若至初地已上七地已來。所得解脫性是無漏。出觀已后還即間斷。八地已上觀心相續。所得八脫一向無漏亦無間斷。佛果可知。若是地前漸悟菩薩。緣色等事法。前七解脫一向有漏。若緣真如性是無漏。第八解脫一向無漏。若至地上與頓悟同也。若約佛告果。八解脫俱是無漏。
第七問答分別者。問。八解脫中何故第三第八得名身作證。答。此二最勝所以得名。第三即於色解脫中障漸無餘。第八即于無色解脫中障漸無餘。是故偏立身作證名也。問。此八解脫學人得不。答。依小乘。初二果人未離欲界。未得根本四禪。不得八解脫也。若依大乘。前二果人以有漏道伏欲界惑。分得七脫。未得第八。第三果人八脫俱得。仍未圓漏。無學果人方得清凈也。問。前二解脫俱緣不凈色境。何故分為二脫。答。色有內外不同。是
【現代漢語翻譯】 現代漢語譯本：近分定也不會引發（八解脫），因為速度太快。如果按照所依賴的方位來說，這八種解脫只依賴於東方、南方和西方之身而生起，不依賴於北方，因為沒有能夠引發它們的力量。如果按照三界之身來說，前三種解脫依賴於欲界之身，后五種解脫則普遍依賴於三界之身而生起。
第六，說明有漏和無漏。這有兩種情況：一是按照小乘，二是按照大乘。首先，小乘中的薩婆多宗認為，這八種解脫都是有漏的。其次，在大乘中，二乘人所獲得的解脫，前七種解脫如果緣於色等事法，其體是有漏的；如果緣於色等的真如之性，則是無漏的。第八種解脫一向是無漏的。如果是菩薩位，十地之前的頓悟菩薩尚未獲得第八解脫，只能部分獲得前七種解脫，這些是有漏的。如果到了初地以上到七地之間，所獲得的解脫其性質是無漏的，但出觀之後還會間斷。八地以上的菩薩觀心相續不斷，所獲得的八種解脫一向是無漏的，也沒有間斷。佛果的情況可以類推得知。如果是十地之前的漸悟菩薩，如果緣於色等事法，前七種解脫一向是有漏的；如果緣于真如之性，則是無漏的。第八種解脫一向是無漏的。如果到了地上菩薩的境界，就和頓悟菩薩的情況相同了。如果按照佛果來說，八種解脫都是無漏的。
第七，問答分別。問：在八解脫中，為什麼第三和第八解脫得名『身作證』？答：因為這兩種解脫最為殊勝，所以得此名。第三解脫是在對色的解脫中，逐漸地、無餘地去除障礙。第八解脫是在對無色的解脫中，逐漸地、無餘地去除障礙。因此特別立名為『身作證』。問：這八種解脫學人能夠獲得嗎？答：按照小乘，初果和二果的聖者尚未脫離欲界，沒有獲得根本四禪，所以不能獲得八解脫。如果按照大乘，初果和二果的聖者以有漏道伏住欲界的惑，可以部分獲得前七種解脫，但未獲得第八解脫。三果的聖者八解脫都能獲得，但仍然沒有完全斷盡煩惱。無學果位的聖者才能獲得清凈的解脫。問：前兩種解脫都緣于不凈的色境，為什麼分為兩種解脫？答：因為色有內外不同，這是...
【English Translation】 English version: Near-access concentration also does not give rise to them (the eight liberations), because it is too rapid. If considered in terms of the direction relied upon, these eight liberations arise only relying on the bodies of the East, South, and West, not relying on the North, because there is no power to cause them to arise. If considered in terms of the bodies of the Three Realms, the first three liberations rely on the body of the Desire Realm, while the latter five liberations universally rely on the bodies of the Three Realms to arise.
Sixth, explaining the defiled and undefiled. There are two types: one according to the Hinayana (Small Vehicle), and the other according to the Mahayana (Great Vehicle). First, in the Hinayana, the Sarvastivada school holds that all eight liberations are defiled. Second, in the Mahayana, for the liberations attained by those of the Two Vehicles (Sravakas and Pratyekabuddhas), if the object is phenomena such as form, then its essence is defiled; if the object is the Suchness (Tathata) nature of form, then it is undefiled. The eighth liberation is always undefiled. In the case of Bodhisattvas, a Bodhisattva who has a sudden enlightenment before the Ten Grounds has not yet attained the eighth liberation, and can only partially attain the first seven liberations, which are defiled. If they reach the stage from the first Ground up to the seventh Ground, the nature of the liberations attained is undefiled, but they are still interrupted after emerging from meditation. Bodhisattvas from the eighth Ground onwards have a continuous stream of meditative mind, and the eight liberations attained are always undefiled and without interruption. The state of Buddhahood can be inferred from this. If it is a Bodhisattva who has a gradual enlightenment before the Ten Grounds, if they focus on phenomena such as form, the first seven liberations are always defiled; if they focus on the nature of Suchness, then they are undefiled. The eighth liberation is always undefiled. If they reach the Ground, they are the same as those with sudden enlightenment. If considered in terms of the fruit of Buddhahood, all eight liberations are undefiled.
Seventh, questions and answers for clarification. Question: Among the eight liberations, why are the third and eighth liberations named 'body witness'? Answer: Because these two liberations are the most excellent, they are given this name. The third liberation is the gradual and complete removal of obstacles in the liberation from form. The eighth liberation is the gradual and complete removal of obstacles in the liberation from formlessness. Therefore, the name 'body witness' is specifically established. Question: Can students attain these eight liberations? Answer: According to the Hinayana, those of the first and second fruits have not yet left the Desire Realm and have not attained the four fundamental dhyanas, so they cannot attain the eight liberations. According to the Mahayana, those of the first and second fruits subdue the delusions of the Desire Realm with defiled paths, and can partially attain the first seven liberations, but have not attained the eighth liberation. Those of the third fruit can attain all eight liberations, but still have not completely exhausted the afflictions. Only those of the Arhat fruit can attain pure liberation. Question: The first two liberations both focus on impure form objects, why are they divided into two liberations? Answer: Because form has internal and external differences, this is...
以分為兩脫。若如此者。空境亦有內外兩殊。亦應分為二脫。答。緣空之時不作內外解。所以但合一解脫也。問。第三身與第八身何異。答。第三約心身以證定。第八約色身以證定。滅盡無心。以身克證也。
若欲食下許取妙食。待須臾者得益不遙也。當令汝得未曾有食者。該云香積味飯食之能令長道斷諸煩惱。世所不行名未曾有也。莊云。今言未曾有食。只食未曾有未曾有食。豈有可得也。
第三維摩現土之中有二。初以神力現眾香界。后此諸下明眾皆見。問曰。何須現彼國者。解有二義。一者欲令大眾見彼修因往生故須現也。二顯己不思議力欲令大眾咸仰修習同己所得故須現也。前中初言入三昧者。化所依也。若就實論。無時不定。今隨化相示言入也。就所現中文分有五。一示方所。上方界分。二明遠近。過四十二恒沙佛土。三所現國名曰眾香。四所現佛名曰香積。五辯彼國人物等相。過四十二恒沙佛土者。若隨相解其義可知。就實而論即是經中四十二賢聖之位。依花嚴經。一十住。二十行。三十回向。名字如上辯。四十地。言十地者。一歡喜地。二離垢地。三明炎地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善惠地。十法雲地。此十地上覆有等覺妙覺。總為四十二位。過此已后。
【現代漢語翻譯】 現代漢語譯本 以分為兩脫：如果這樣，空境也應該有內外兩種區別，也應該分為兩種解脫。回答：緣空的時候不作內外之分，所以只合為一種解脫。問：第三身和第八身有什麼不同？答：第三身是就心身來證得禪定，第八身是就色身來證得禪定。滅盡的時候沒有心，用身體來證得禪定。
如果想要立刻吃到美味的食物，允許立刻取用。如果等待片刻，得到的益處也不會太遠。當讓你們得到前所未有的食物，指的是香積佛的美味飯食，能夠增長道業，斷除各種煩惱。世間沒有的才叫前所未有。莊（可能指莊子）說：現在說前所未有的食物，只是吃未曾有，未曾有食，哪裡有什麼可以得到的呢？
第三，維摩詰（Vimalakirti）現土之中有二個方面。首先以神通力顯現眾香世界（Sarvagandha-lokadhatu），然後下面的經文說明大眾都看見了。問：為什麼需要顯現那個佛國呢？解釋有兩種含義：一是想讓大眾看見那個佛國修因往生的情況，所以需要顯現。二是顯示自己不可思議的力量，想讓大眾都仰慕修行，得到和他一樣的成就，所以需要顯現。前面說入三昧（Samadhi）是變化的所依。如果就實際情況來說，沒有哪個時候不是在禪定中。現在隨著變化的現象，說是進入禪定。就所顯現的內容來說，可以分為五個方面：一是顯示方位，上方世界的分界。二是說明遠近，超過四十二恒河沙數的佛土。三是所顯現的佛國名叫眾香。四是所顯現的佛名叫香積（Gandha-samcayanama）。五是辨別那個佛國的人物等相。超過四十二恒河沙數的佛土，如果按照表面的意思來理解，其含義是可以知道的。就實際情況來說，就是經中所說的四十二賢聖的位次。按照《華嚴經》，一是十住，二是十行，三是十回向，名字如上面所辨。四是十地。說十地是：一歡喜地（Pramudita），二離垢地（Vimala），三明炎地（Prabhakari），四燒然地（Arcismati），五難勝地（Sudurjaya），六現前地（Abhimukhi），七遠行地（Duramgama），八不動地（Acala），九善慧地（Sadhumati），十法雲地（Dharmamegha）。這十地之上還有等覺、妙覺，總共是四十二個位次。超過這些以後。
【English Translation】 English version To divide into two liberations: If so, the realm of emptiness should also have two distinctions, inner and outer, and should also be divided into two liberations. Answer: When contemplating emptiness, one does not make distinctions between inner and outer, so it is combined into one liberation. Question: What is the difference between the third body and the eighth body? Answer: The third body is about attaining samadhi (定) through the mind and body, and the eighth body is about attaining samadhi through the physical body. In extinction, there is no mind, and samadhi is attained through the body.
If you want to immediately eat delicious food, you are allowed to take it immediately. If you wait a moment, the benefits you receive will not be far off. When you are allowed to obtain unprecedented food, it refers to the delicious rice and food of Buddha Gandha-samcayanama (香積), which can increase the path and cut off all kinds of afflictions. What does not exist in the world is called unprecedented. Zhuang (莊) said: Now saying unprecedented food, just eat unprecedented, unprecedented food, where is there anything to be obtained?
Third, there are two aspects to Vimalakirti's (維摩詰) manifestation of the land. First, he uses supernatural power to manifest the Sarvagandha-lokadhatu (眾香世界), and then the following scriptures explain that the masses all saw it. Question: Why is it necessary to manifest that Buddha-land? There are two meanings to the explanation: one is to let the masses see the causes and conditions of rebirth in that Buddha-land, so it needs to be manifested. The second is to show his inconceivable power, wanting the masses to admire and practice, and obtain the same achievements as him, so it needs to be manifested. The previous statement of entering Samadhi (三昧) is the basis of transformation. If we talk about the actual situation, there is no time when one is not in samadhi. Now, following the phenomenon of transformation, it is said to be entering samadhi. As for the content that is manifested, it can be divided into five aspects: one is to show the direction, the boundary of the upper world. The second is to explain the distance, passing forty-two Ganges sands of Buddha-lands. The third is that the manifested Buddha-land is called Sarvagandha (眾香). The fourth is that the manifested Buddha is called Gandha-samcayanama (香積). The fifth is to distinguish the characteristics of the people and other aspects of that Buddha-land. Passing forty-two Ganges sands of Buddha-lands, if understood according to the surface meaning, its meaning can be known. In terms of the actual situation, it is the forty-two positions of the virtuous saints mentioned in the sutra. According to the Avatamsaka Sutra (華嚴經), one is the ten abodes, two are the ten practices, and three are the ten dedications, the names are as distinguished above. Four are the ten grounds. Saying the ten grounds are: one is the Joyful Ground (Pramudita), two is the Stainless Ground (Vimala), three is the Luminous Ground (Prabhakari), four is the Burning Ground (Arcismati), five is the Difficult to Conquer Ground (Sudurjaya), six is the Manifest Ground (Abhimukhi), seven is the Far-Reaching Ground (Duramgama), eight is the Immovable Ground (Acala), nine is the Good Wisdom Ground (Sadhumati), and ten is the Dharma Cloud Ground (Dharmamegha). Above these ten grounds, there are also Equal Enlightenment and Wonderful Enlightenment, for a total of forty-two positions. After these.
無明細礙盡凈無餘。理證相應成無上等覺。勝智圓滿方得號佛。故言過四十二恒沙世界。有佛名香積者。彰化教主。積戒定惠以成其身。名為香積也。第五明土相中文有四句。一土莊嚴。五塵勝妙。二人莊嚴。唯諸菩薩無有二乘。三重嘆土。純以香嚴。四重嘆人。唯佛菩薩眾。見可知也。問。香積如來三身之中何身所攝。答。報身所攝。所以得知。香積世界唯有菩薩無有二乘。故知報佛所攝。或可。亦通化身所收。所以得知。香積土中既有天子名曰香嚴。諸天凡身未見報佛。又經云。此諸大眾莫不目見。故知通化身也。佛身既通報化。所居之土亦通報化也。此諸眾下眾見可知也。
時維摩問眾已下第二顯取勝食。文中有三。一明維摩為眾取食。二明彼佛應即與之。三得食已普供大眾。前中有二。一命眾取食。二於是下眾默不堪自遣化取。前中四句。一維摩詰命眾取食故問。菩薩仁者誰能致彼佛飯。致是運致檐輦之義。又云。致者到也至也。誰能至彼佛所取飯也。二以文殊威神力故制眾默然。欲使維摩自往取之。適其化意。非謂大眾力不能也。三明維摩返系。令取仁德眾多不堪取食可著之甚故今返系。仁此大眾無乃可恥。四文殊為眾解過引佛為證。如佛所言勿擊輕末學。以眾末學解脫之德不堪往取。勿輕意也。
【現代漢語翻譯】 現代漢語譯本 無明（avidyā）和細微的障礙完全清除，沒有剩餘。通過對真理的理解和實踐，成就無上正等正覺（anuttarā-samyak-saṃbodhi）。只有當殊勝的智慧圓滿時，才能被稱為佛（Buddha）。因此說，超過四十二恒河沙（gaṅgā-nadī-bālikā）世界之外，有一尊佛名為香積（Gandhasaṃcaya），是彰化（manifestation and transformation）的教主。他積累戒（śīla）、定（samādhi）、慧（prajñā）來成就自身，因此名為香積。第五部分闡明佛土的景象，其中包含四句話。一是佛土的莊嚴，五塵（pañca-kāmaguṇa）殊勝美妙。二是居住者的莊嚴，只有諸菩薩（bodhisattva），沒有二乘（śrāvaka and pratyekabuddha）。三重讚歎佛土，完全由香嚴（fragrant and majestic）構成。四重讚歎居住者，只有佛和菩薩大眾，這些都是可以理解的。問：香積如來（Tathāgata）的三身（trikāya）之中屬於哪一身所攝？答：屬於報身（saṃbhogakāya）所攝。為什麼這樣說呢？因為香積世界只有菩薩，沒有二乘，所以知道是報佛所攝。或者，也可以說是化身（nirmāṇakāya）所攝。為什麼這樣說呢？因為香積佛土中有天子（deva）名為香嚴，諸天（deva）以凡夫之身未曾見過報佛。而且經中說：『這些大眾沒有誰不是親眼看見的。』所以知道也通於化身。佛身既然通於報身和化身，那麼所居住的佛土也通於報身和化身。『此諸眾下眾見可知也』，這句的意思是說，這些大眾所見到的景像是可以理解的。
當時，維摩詰（Vimalakīrti）問大眾以下的內容，是第二部分，顯示取勝妙食物。文中包含三點。一是說明維摩詰為大眾取食物。二是說明彼佛（Buddha）應該立即給予食物。三是得到食物后普遍供養大眾。第一點中包含兩點。一是命令大眾取食物。二是『於是下眾默不堪自遣化取』，說明大眾沉默不語，無法自行前往化取食物。第一點中包含四句話。一是維摩詰命令大眾取食物，所以發問：『菩薩仁者，誰能取來彼佛的飯食？』『致』是運送、搬運的意思。又說，『致』是到達的意思。誰能到達彼佛之處取飯食呢？二是由於文殊（Mañjuśrī）的威神力，使得大眾沉默不語，想要讓維摩詰親自前往取食物，以順應他的教化之意，並非說大眾沒有能力。三是說明維摩詰反過來責備，認為取食物這件事對於仁德眾多的大眾來說是不堪勝任的，實在是可恥，所以現在反過來責備。『仁此大眾無乃可恥』，意思是說，各位仁者，難道不覺得慚愧嗎？四是文殊為大眾解釋過失，引用佛的話作為證明。『如佛所言勿擊輕末學』，如同佛所說，不要打擊輕視初學者，因為大眾作為初學者，解脫的功德不夠，不堪前往取食物，不要輕視他們的意思。
【English Translation】 English version Avidyā (ignorance) and subtle hindrances are completely cleared away, with nothing remaining. Through the understanding and practice of truth, one attains Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment). Only when supreme wisdom is perfected can one be called a Buddha. Therefore, it is said that beyond forty-two gaṅgā-nadī-bālikā (sands of the Ganges River) worlds, there is a Buddha named Gandhasaṃcaya (Accumulation of Fragrance), who is the lord of manifestation and transformation. He accumulates śīla (precepts), samādhi (concentration), and prajñā (wisdom) to perfect himself, hence the name Gandhasaṃcaya. The fifth part elucidates the appearance of the Buddha-land, containing four sentences. First, the adornment of the Buddha-land, where the pañca-kāmaguṇa (five objects of desire) are supremely wonderful. Second, the adornment of the inhabitants, where there are only Bodhisattvas, without Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas). Third, praising the Buddha-land, which is entirely composed of fragrant and majestic elements. Fourth, praising the inhabitants, where there are only Buddhas and Bodhisattvas. These are all understandable. Question: Among the Trikāya (three bodies) of the Gandhasaṃcaya Tathāgata, which body does he belong to? Answer: He belongs to the Saṃbhogakāya (enjoyment body). How do we know this? Because the Gandhasaṃcaya world only has Bodhisattvas and no Śrāvakas or Pratyekabuddhas, we know that he is associated with the Saṃbhogakāya Buddha. Alternatively, he may also be associated with the Nirmāṇakāya (emanation body). How do we know this? Because in the Gandhasaṃcaya Buddha-land, there is a Deva (god) named Sugandha, and the Devas, in their ordinary forms, have not seen the Saṃbhogakāya Buddha. Moreover, the sutra says, 'None of these assemblies do not see with their own eyes.' Therefore, we know that he is also associated with the Nirmāṇakāya. Since the Buddha's body is associated with both the Saṃbhogakāya and the Nirmāṇakāya, the Buddha-land he resides in is also associated with both the Saṃbhogakāya and the Nirmāṇakāya. '此諸眾下眾見可知也' means that what these assemblies see is understandable.
At that time, Vimalakīrti asked the assembly the following, which is the second part, showing the obtaining of excellent food. The text contains three points. First, it explains that Vimalakīrti obtains food for the assembly. Second, it explains that the Buddha should immediately give the food. Third, after obtaining the food, it is universally offered to the assembly. The first point contains two points. First, ordering the assembly to obtain food. Second, '於是下眾默不堪自遣化取', indicating that the assembly remained silent and could not go and transform food themselves. The first point contains four sentences. First, Vimalakīrti orders the assembly to obtain food, so he asks, 'Bodhisattvas, benevolent ones, who can bring the food of that Buddha?' '致' means to transport or carry. It also means to arrive. Who can arrive at that Buddha's place to obtain food? Second, due to the majestic power of Mañjuśrī, the assembly remained silent, wanting Vimalakīrti to go and obtain the food himself, to comply with his intention of teaching, not because the assembly lacked the ability. Third, it explains that Vimalakīrti, in turn, rebukes, thinking that obtaining food is something that the assembly, with their many virtues, is incapable of, which is truly shameful, so he now rebukes them in return. '仁此大眾無乃可恥' means, 'Benevolent ones, do you not feel ashamed?' Fourth, Mañjuśrī explains the fault for the assembly, citing the Buddha's words as proof. '如佛所言勿擊輕末學', just as the Buddha said, do not strike or belittle beginners, because the assembly, as beginners, does not have enough merit of liberation to go and obtain food, do not belittle their intention.
二明維摩化取食中文別有三。一以神力化為菩薩。二而告下教取食儀。三時化菩薩下承命往取。前中維摩不起于座居眾會前。起化處化作菩薩。相好光明威德勝等明化所作。維摩大士具有三身。一是法身。二是報身。三是化身。現長者身是化身。化作菩薩者。從化起化。二乘之人不能從化起化。菩薩從化更能起化也。中論云。如世尊神通所作變化人。如是變化人復變化作人。準此經文。化人復能起化也。或可。從凈名報身引起。以其化身無有心故不能起化。又問。維摩化作菩薩現諸光明。依何三昧依何神通依何禪定。答。依智度論。依三昧王三昧依神足通依第四禪。又十四變化心中依何心中起化。答。依四禪。欲界化當第十心化也。又問。十二處中化幾處。答。十一處全。法處一少分不化無為。所以現菩薩威德勝者。欲使彼國諸菩薩等睹之發心來此聽法有大茲益故須勝也。取食儀中文分四節。一示方所。二明問訊。三教乞食。四明乞意。初中而告之言。汝往上方。明示方所。二到彼維摩稽首足下者設敬也。問訊起居通問辭也。少病少惱者問訊事也。而言少者示同世俗也。少病惱者問身增損氣力安不。問心苦樂。三所食餘者。若不食余即不敢乞。乞食意中有三勝益。作佛事者。娑婆眾生得道之益。弘大道者。小乘
【現代漢語翻譯】 現代漢語譯本： 關於維摩詰化現取食一事，經文中特別有三種描述。一是通過神通力化現為菩薩。二是告知大眾取食的儀軌。三是當時化現的菩薩接受命令前去取食。在前一種情況中，維摩詰沒有離開座位，就在大眾面前，在原地化現出菩薩。菩薩的相貌莊嚴，光明照耀，威德殊勝，這表明是化現所為。維摩詰大士具有法身、報身、化身三種身。現在所顯現的長者之身是化身。化現為菩薩，是從化身而起的化現。二乘之人不能從化身而起化現。菩薩能從化身更能起化現。《中論》中說：『如世尊以神通所作的變化人，如此變化人又變化出人。』依據此經文，化人也能起化現。或者可以認為，這是從維摩詰的報身引起的化現，因為他的化身沒有心識，所以不能起化現。 又有人問，維摩詰化現菩薩，顯現各種光明，是依據何種三昧（Samadhi，專注狀態），何種神通（Abhijnana，超自然能力），何種禪定（Dhyana，冥想狀態）？回答是，依據《智度論》，是依據三昧王三昧，依據神足通，依據第四禪。又問，在十四變化心中，依據何種心來起化現？回答是，依據四禪。欲界的化現應當是第十心化現的。又問，在十二處（Ayatana，感覺的來源）中，化現了幾處？回答是，化現了十一處全部。法處（Dharmayatana，法塵）只有少部分沒有化現，因為無為法（Asamskrta，非因緣和合的法）無法化現。所以顯現菩薩的威德殊勝，是爲了讓其他國土的菩薩們看到后發心來到這裡聽法，有很大的利益，所以必須殊勝。 關於取食的儀軌，經文分為四個部分。一是指示方向。二是說明問訊。三是教導乞食。四是說明乞食的用意。首先，『而告之言，汝往上方』，明確指示了方向。其次，『到彼維摩稽首足下』，是表達敬意。問訊起居，是通常的問候辭。『少病少惱』，是問候的內容，說『少』是爲了與世俗相同。『少病惱』是詢問身體的增減，氣力是否安好，詢問內心是否痛苦快樂。第三，『所食餘者』，如果不吃剩下的，就不敢乞討。乞食的用意有三種殊勝的利益。作佛事，是娑婆世界（Sahaloka，我們所居住的這個世界）眾生得到解脫的利益。弘揚大道，是小乘（Hinayana，小乘佛教）...
【English Translation】 English version: Regarding Vimalakirti's transformation to obtain food, there are three special descriptions in the sutra. First, he transforms into a Bodhisattva through supernatural power. Second, he informs the assembly of the proper etiquette for obtaining food. Third, the transformed Bodhisattva receives the command and goes to obtain the food. In the first case, Vimalakirti does not rise from his seat but transforms into a Bodhisattva in front of the assembly. The Bodhisattva's excellent appearance, radiant light, and superior power and virtue demonstrate that it is a transformation. The great Bodhisattva Vimalakirti possesses three bodies: the Dharmakaya (Dharma Body, the body of truth), the Sambhogakaya (Enjoyment Body, the reward body), and the Nirmanakaya (Transformation Body, the manifested body). The elder's body he currently manifests is a Nirmanakaya. Transforming into a Bodhisattva is a transformation arising from a transformation. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) cannot generate a transformation from a transformation. Bodhisattvas can generate further transformations from a transformation. The Madhyamaka-karika (Fundamental Verses on the Middle Way) states: 'Like a person transformed by the Buddha's supernatural power, this transformed person can again transform and create a person.' According to this sutra passage, a transformed person can also generate transformations. Alternatively, it could be argued that it arises from Vimalakirti's Sambhogakaya, because his Nirmanakaya lacks consciousness and cannot generate transformations. Furthermore, someone asks, 'Vimalakirti transforms into a Bodhisattva, manifesting various lights. Upon what Samadhi (Samadhi, a state of concentrated awareness), what Abhijna (Abhijnana, supernormal knowledges), and what Dhyana (Dhyana, meditation) does he rely?' The answer, according to the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), is that he relies on the Samadhi King Samadhi, the power of supernatural feet, and the Fourth Dhyana. Also, among the fourteen transformation minds, upon which mind does he rely to generate transformations? The answer is that he relies on the Four Dhyanas. Transformations in the Desire Realm should be transformations of the tenth mind. Furthermore, someone asks, 'Among the Twelve Ayatanas (Ayatana, sources of sense), how many are transformed?' The answer is that all eleven are transformed. Only a small portion of the Dharmayatana (Dharmayatana, objects of mind) is not transformed, because the Unconditioned (Asamskrta, unconditioned reality) cannot be transformed. Therefore, manifesting the Bodhisattva's superior power and virtue is to inspire Bodhisattvas from other lands to come here to listen to the Dharma, bringing great benefit, so it must be superior. Regarding the etiquette for obtaining food, the sutra is divided into four sections. First, indicating the direction. Second, explaining the greeting. Third, teaching how to beg for food. Fourth, explaining the intention of begging for food. First, 'He said, 'Go upward,'' clearly indicating the direction. Second, 'Upon arriving there, bow your head at Vimalakirti's feet,' expressing respect. Asking about well-being is a common greeting. 'Few illnesses and afflictions' is the content of the greeting; saying 'few' is to be similar to the worldly. 'Few illnesses and afflictions' asks about the body's condition, whether one's strength is well, and asks whether the mind is suffering or happy. Third, 'What is left over from the food,' if one does not eat the leftovers, one would not dare to beg. The intention of begging for food has three superior benefits. Performing Buddha-work is the benefit of sentient beings in the Saha world (Sahaloka, the world we live in) attaining liberation. Propagating the Great Way is the Hinayana (Hinayana, Theravada Buddhism)...
眾生悟大之益。名聞普者。聞名誦持成德之益。問曰。舍利前念食中但為菩薩。今此維摩取食何故為聲聞也。答。身子念食原從自己須食心起。自有所欲。謂他亦須。又身子實謂菩薩身有所待。維摩達彼諸菩薩等久食深法于食不須。今取者。唯為二乘未發心者教令發心舍小學大故專為也。三化菩薩承命取食。文中有二。初化菩薩升于上方舉眾皆見。后化菩薩發言求食令眾同聞言。如前教也。問。何意取飯遣化菩薩。請座不遣人追。答。借座燈王謂默感不思議。今令請香飯遣化奇特。又借座示心通不遣使人往。請飯表身通故遣化人取。又欲引上方菩薩從彼而來使此眾睹見暮德進修道行。又欲以此法門利益彼眾故。以是等緣故遣化往也。問。請飯維摩何不自取乃遣化往。答。維摩即是時會化主。客在其室。無宜捨去。又欲令彼諸菩薩等尋化推本來此聽法故身不去。
彼諸大士見化菩薩已下第二大斷明彼如來應請與食。文別有五。一明眾香菩薩睹化致問彼佛具答。二菩薩言其人已下。審問維摩道德何如乃作是化。彼佛具辯。三於是香積如來已下。佛以香飯與化菩薩。四時彼九百萬菩薩下。彼諸菩薩欲來此土。佛便聽許。五時化菩薩受缽飯下。二因菩薩承力至此施作佛事。前中初問后答。問中三句。初言彼諸大士舉能問
人。見化菩薩彰所睹。嘆未曾有彰昔未見。下正為問。今此上人從何所來問其所從來處。二娑婆世界為在何許問其方所。三云何名為樂小法者問其所為。凈土中無怪而問也。下佛答中佛告之曰總舉答詞。下方度等隨問別答。于中初至界名娑婆。答上問中娑婆世界為在何許。娑婆梵音。此翻名忍。悲花經云。此土眾生忍受三毒及諸煩惱。土從人稱故名為忍也。佛號釋迦。於五濁世為樂小法眾生敷演道教。答上問中雲何名為樂小法者。三彼有菩薩名維摩下。答上問中今此上人從何所來。明此化人凈名遣來。先列維摩住不思議辯其所得。為菩薩說明其所化。故遣化來彰其所遣。稱揚我名並贊此土。令彼菩薩增益功德。明遣阿為使此慕求名增功德。自下第二彼諸菩薩審之維摩詰其人何如及作是化問其人也。德力無畏神足若斯問其德也。下佛具答。佛言甚大嘆其人勝。對其初問。一切十方皆遣化往嘆其化廣。對其後問。第三彼佛盛滿香飯授化菩薩文顯可知也。自下第四眾香菩薩請佛求來彼佛聽許。于中先列請人。俱發聲等發言正請。供養釋迦見維摩等彰請所為。下佛聽許可往者聽去也。下明誡約。先誡其身。后誡其心。誡身有二。一教攝身香。無令眾生起惑著心生煩惱故。問。既攝菩薩身香。云何不攝飯香。答。佛神力故飯能除
【現代漢語翻譯】 人。見化菩薩彰所睹（彰顯所見）。嘆未曾有彰昔未見（讚歎前所未見）。下正為問（下面正式提問）。今此上人從何所來（這位上人從哪裡來）問其所從來處（詢問他來自何處）。二娑婆世界為在何許（娑婆世界在什麼地方）問其方所（詢問它的方位）。三云何名為樂小法者（為什麼叫做愛好小乘佛法的人）問其所為（詢問他們的行為）。凈土中無怪而問也（在凈土中，問這些問題並不奇怪）。 下佛答中（下面是佛陀的回答），佛告之曰（佛告訴他們說）總舉答詞（總括性地回答）。下方度等隨問別答（下面根據問題分別回答）。于中初至界名娑婆（首先說到世界的名稱是娑婆）。答上問中娑婆世界為在何許（回答上面關於娑婆世界在什麼地方的問題）。娑婆梵音（娑婆是梵語音譯），此翻名忍（這裡翻譯為『忍』）。悲花經云（《悲華經》中說），此土眾生忍受三毒及諸煩惱（這個世界的眾生忍受貪嗔癡三毒以及各種煩惱）。土從人稱故名為忍也（因為這個世界的眾生能忍受，所以叫做『忍』）。佛號釋迦（佛號釋迦牟尼），於五濁世為樂小法眾生敷演道教（在五濁惡世為愛好小乘佛法的眾生宣講佛法）。答上問中雲何名為樂小法者（回答上面關於為什麼叫做愛好小乘佛法的人的問題）。 三彼有菩薩名維摩下（第三，那裡有一位菩薩名叫維摩詰）。答上問中今此上人從何所來（回答上面關於這位上人從哪裡來的問題）。明此化人凈名遣來（說明這位化身是維摩詰派來的）。先列維摩住不思議辯其所得（首先列出維摩詰安住于不可思議的境界，說明他所證得的境界）。為菩薩說明其所化（為菩薩們說明他所教化的人）。故遣化來彰其所遣（所以派遣化身前來，彰顯他所派遣的目的）。稱揚我名並贊此土（稱揚我的名號，並且讚美這個世界）。令彼菩薩增益功德（讓那裡的菩薩們增進功德）。明遣阿為使此慕求名增功德（說明派遣化身是爲了使這裡的菩薩們羨慕追求，從而增進功德）。自下第二彼諸菩薩審之維摩詰其人何如及作是化問其人也（接下來第二點，那裡的菩薩們要審視維摩詰這個人怎麼樣，以及他所作的這些化現，這是在詢問他這個人）。德力無畏神足若斯問其德也（他的德行、力量、無畏和神通怎麼樣，這是在詢問他的德行）。 下佛具答（下面佛陀詳細回答）。佛言甚大（佛說非常好），嘆其人勝（讚歎維摩詰這個人非常殊勝）。對其初問（針對他們最初的提問）。一切十方皆遣化往（一切十方世界都派遣化身前往），嘆其化廣（讚歎他的教化非常廣泛）。對其後問（針對他們後面的提問）。第三彼佛盛滿香飯授化菩薩文顯可知也（第三，那尊佛盛滿香飯授予化身菩薩，文中的意思很明顯）。自下第四眾香菩薩請佛求來彼佛聽許（接下來第四點，眾香菩薩請求佛陀允許他們前來，那尊佛聽許了）。于中先列請人（其中首先列出請求的人）。俱發聲等發言正請（一起發出聲音等，正式地請求）。供養釋迦見維摩等彰請所為（供養釋迦牟尼佛，拜見維摩詰等，彰顯他們請求的目的）。 下佛聽許可往者聽去也（下面佛陀聽許，允許想去的人去）。下明誡約（下面說明告誡和約束）。先誡其身（首先告誡他們的身體）。后誡其心（然後告誡他們的內心）。誡身有二（告誡身體有兩點）。一教攝身香（第一，教導他們收攝身上的香氣）。無令眾生起惑著心生煩惱故（不要讓眾生因此產生迷惑，執著於心，產生煩惱）。問（提問）。既攝菩薩身香（既然要收攝菩薩身上的香氣）。云何不攝飯香（為什麼不收攝飯的香氣）。答（回答）。佛神力故飯能除（因為佛陀的神力，飯的香氣能夠消除煩惱）。
【English Translation】 A person. Seeing the manifested Bodhisattva highlights what is witnessed. Praising the unprecedented highlights what was unseen before. The following is the formal questioning. 'From where does this superior person come?' asks about the origin. 'Where exactly is the Saha world?' asks about the location. 'Why are they called those who delight in the lesser Dharma?' asks about their actions. It is not strange to ask these questions in a Pure Land. The following is the Buddha's response. 'The Buddha told them,' is a general answer. The following answers, such as 'Fang Du,' are specific to each question. Among them, the first mention of the world's name is Saha. This answers the question, 'Where exactly is the Saha world?' Saha is a Sanskrit term, translated here as 'Endurance.' The Karunapundarika Sutra says, 'The beings of this land endure the three poisons and all kinds of afflictions.' The land is named 'Endurance' because of the people. The Buddha is named Shakyamuni, who expounds the Dharma in the world of the five defilements for beings who delight in the lesser Dharma. This answers the question, 'Why are they called those who delight in the lesser Dharma?' Thirdly, 'There is a Bodhisattva named Vimalakirti.' This answers the question, 'From where does this superior person come?' It clarifies that this manifested person was sent by Vimalakirti. First, it lists Vimalakirti's dwelling in inconceivable eloquence, explaining what he has attained. It explains to the Bodhisattvas whom he has transformed. Therefore, he sends a manifested being to highlight his mission. He praises my name and praises this land. He causes those Bodhisattvas to increase their merits. It clarifies that sending the messenger is to make them admire and seek, thereby increasing merits. From the second point onwards, 'Those Bodhisattvas examine what kind of person Vimalakirti is and what kind of transformation he makes,' asks about the person. 'What are his virtues, strength, fearlessness, and spiritual powers like?' asks about his virtues. The Buddha answers in detail below. 'The Buddha said, 'Very great!'' praises the person's excellence. This addresses their initial question. 'He sends manifestations to all ten directions,' praises the breadth of his transformation. This addresses their later question. 'Thirdly, that Buddha fills fragrant rice and gives it to the manifested Bodhisattvas,' the meaning of the text is clear. From the fourth point onwards, 'The Bodhisattvas of Fragrant Accumulation request the Buddha to come, and that Buddha permits it.' Among them, the first to be listed are those who request. 'Together they utter sounds,' etc., formally requesting. 'Offering to Shakyamuni, seeing Vimalakirti,' etc., highlights the purpose of their request. Below, the Buddha listens and permits those who wish to go to go. The following clarifies the admonitions and restrictions. First, admonish their bodies. Then, admonish their minds. There are two admonitions for the body. First, teach them to restrain the fragrance of their bodies. 'Do not let sentient beings become confused, attached to their minds, and generate afflictions.' Question: 'Since you are restraining the fragrance of the Bodhisattvas' bodies, why not restrain the fragrance of the rice?' Answer: 'Because of the Buddha's divine power, the fragrance of the rice can eliminate afflictions.'
惑發其道意。所以不攝。身香不然故須攝也。亦可。世尊恐彼眾生生諸煩惱。是以勸攝必。其眾生不生貪染亦不勸攝。故下經云。佛告阿難是彼菩薩毛孔之香。二捨本形。無令彼諸菩薩而生鄙恥心退勇猛故。就誡心中。又汝于彼莫懷輕賤而作礙想。正勸舍過。於人莫輕。于土莫礙。畏而不入名為礙想。所以下釋先徴后解。十方國土皆如空者。諸佛勝土性凈如空平等無二。但為大悲化眾生故不盡現其清凈土耳。自下第五明菩薩承力至中。若就別相。彼九百萬承彼佛力。其化菩薩承維摩力。通則義齊。何有異也。上來第二佛與食竟。
次維摩即化九百萬下。第三大斷得彼飯普供大眾。文中二。一明維摩現不思議力小室廣容。二維摩詰語舍利下。能以少食充于大眾。正明供養。為此變者欲使眾香諸來菩薩深敬故也。前中有四。一以神變作師子座安置眾香新來菩薩。問。室中先有燈王高座。維摩何故更化高座。答。燈王之座此方菩薩以升。香積眾至所以凈名化作高座。又問。舍利念座。維摩何不化作。請座燈王此有何意。答。舍利既見室空。所以生念。凈名若其自化。恐致不實之嫌。是以不化師子座。又問。恐致不實之嫌維摩不化座者。今香積眾至亦致不實之想。何故維摩化作高座。答。凈名化座欲令眾香菩薩生不思議
【現代漢語翻譯】 現代漢語譯本 迷惑會引發他們對佛道的疑慮，所以不攝取（香味）。如果身體散發香味，就必須攝取。也可以這樣理解，世尊是恐怕那些眾生生起各種煩惱，所以勸導攝取。如果眾生不生貪戀染著之心，也不勸導攝取。所以下面的經文說：『佛告訴阿難，那是那些菩薩毛孔散發的香味。』二、捨棄原來的形體，不要讓那些菩薩產生輕視羞恥之心，從而退失勇猛精進之心。就誡心中來說，『你對於他們，不要懷有輕視之心，而產生障礙的想法。』這是勸導捨棄過失。對於人不要輕視，對於國土不要產生障礙。因為畏懼而不進入，就叫做障礙的想法。所以下面的解釋，先提出疑問，然後解釋。『十方國土都如同虛空』，諸佛殊勝的國土，其自性清凈如同虛空，平等沒有差別。只是爲了大悲心，化度眾生，所以不完全顯現其清凈的國土罷了。從下面第五點開始，說明菩薩承受佛力的加持。如果就個別現象來說，那九百萬菩薩承受阿彌陀佛的力量，那些被化度的菩薩承受維摩詰的力量。從普遍意義上來說，意義是一樣的，有什麼不同呢？上面是第二部分，佛陀用完齋飯之後。
接下來，維摩詰立即化出九百萬個[獅子座]（座位名稱）以下，是第三部分，大規模地得到那些飯食，普遍供養大眾。文中分為兩部分。一是說明維摩詰展現不可思議的力量，小小的房間寬廣能容納一切。二是維摩詰對[舍利弗]（佛陀十大弟子之一）說以下的話，能夠用少量的食物滿足大眾。這是爲了說明供養。之所以要變現這些，是爲了讓眾香世界的菩薩們深深地敬佩。前面有四點。一是用神通變化出[獅子座]（座位名稱），安置眾香世界新來的菩薩。問：房間里先前有[燈王]（佛名）的高座，維摩詰為什麼還要變化出高座？答：[燈王]（佛名）的座位是這個世界的菩薩升上去的，香積世界的菩薩來了，所以[維摩詰]（人名）變化出高座。又問：[舍利弗]（佛陀十大弟子之一）想到了座位，[維摩詰]（人名）為什麼不變化出來，而要請[燈王]（佛名）的座位，這有什麼用意？答：[舍利弗]（佛陀十大弟子之一）既然看到房間是空的，所以產生了這樣的想法。[維摩詰]（人名）如果自己變化出來，恐怕會讓人覺得不真實。所以沒有變化出[獅子座]（座位名稱）。又問：恐怕讓人覺得不真實，[維摩詰]（人名）不變化座位，現在香積世界的菩薩來了，也會讓人產生不真實的想法，為什麼[維摩詰]（人名）要變化出高座？答：[維摩詰]（人名）變化座位，是爲了讓眾香世界的菩薩產生不可思議的想法。
【English Translation】 English version Delusions give rise to doubts about the path to enlightenment, therefore, one should not absorb (the fragrance). If the body emits fragrance, it must be contained. Alternatively, it can be understood that the World-Honored One feared that those beings would generate various afflictions, so he advised containment. If beings do not generate greed and attachment, he does not advise containment. Therefore, the following sutra says: 'The Buddha told Ananda, that is the fragrance emitted from the pores of those Bodhisattvas.' Second, abandon the original form, lest those Bodhisattvas develop contempt and shame, thereby losing their courage and diligence. Regarding the precepts, 'You should not harbor contempt for them and create obstructive thoughts.' This is advising to abandon faults. Do not despise people, and do not create obstacles to the land. Because of fear and not entering, it is called obstructive thoughts. Therefore, the following explanation first raises the question and then explains. 'The ten directions of the Buddha-lands are like the void,' the Buddha's excellent lands are pure in nature like the void, equal and without difference. It is only for the sake of great compassion, to transform sentient beings, that they do not fully manifest their pure lands. From the fifth point below, it explains that Bodhisattvas receive the power of the Buddha. If we consider individual phenomena, those nine million Bodhisattvas receive the power of Amitabha Buddha, and those transformed Bodhisattvas receive the power of Vimalakirti. In a general sense, the meaning is the same, what is the difference? The above is the second part, after the Buddha finished the meal.
Next, Vimalakirti immediately transformed nine million [lion thrones] (seat names) below, which is the third part, extensively obtaining those meals and universally offering them to the masses. The text is divided into two parts. One is to explain that Vimalakirti showed incredible power, the small room was wide and accommodating. The second is Vimalakirti's words to [Sariputra] (one of the Buddha's ten great disciples) below, being able to satisfy the masses with a small amount of food. This is to explain the offering. The reason for manifesting these is to make the Bodhisattvas of the Land of Fragrance deeply admire. There are four points in front. One is to use supernatural powers to transform [lion thrones] (seat names) and place the newly arrived Bodhisattvas from the Land of Fragrance. Question: There was a high seat of [Dipamkara Buddha] (Buddha's name) in the room before, why did Vimalakirti transform a high seat again? Answer: The seat of [Dipamkara Buddha] (Buddha's name) was ascended by the Bodhisattvas of this world, and the Bodhisattvas of the Land of Fragrance came, so [Vimalakirti] (person's name) transformed a high seat. Also asked: [Sariputra] (one of the Buddha's ten great disciples) thought of the seat, why didn't [Vimalakirti] (person's name) transform it, but asked for the seat of [Dipamkara Buddha] (Buddha's name), what is the intention? Answer: Since [Sariputra] (one of the Buddha's ten great disciples) saw that the room was empty, he had such an idea. If [Vimalakirti] (person's name) transformed it himself, he was afraid that it would be considered untrue. So he did not transform the [lion throne] (seat name). Also asked: Fearing that it would be considered untrue, [Vimalakirti] (person's name) did not transform the seat. Now that the Bodhisattvas of the Land of Fragrance have come, it will also give people an untrue idea. Why did [Vimalakirti] (person's name) transform the high seat? Answer: [Vimalakirti] (person's name) transformed the seat in order to make the Bodhisattvas of the Land of Fragrance have an incredible idea.
想。所以凈名化作高座。又云。上明借座。今辯化成。彰顯奇特也。二化菩薩以彼香飯授維摩詰。三明香飯普勛三千。四明人天等眾聞香雲集。聞眾有三。一婆羅門聞香快然者。異香入體身心欣悅也。二明長者至月蓋領諸人眾入方丈室禮敬劫住后。三諸神及天雲集。文並可知。問。欲界諸天聞香可爾。色界諸天既無鼻識。如何聞香入方丈室。答。色界雖無鼻識而有鼻根。欲聞香時借地獄識而托上根。所以聞香入室也。如十地菩薩將成佛時經色界中依第四禪斷煩惱及習方成正覺引起成所作智。第四禪中既無五識。云何引起成所作智。故智借彼下識依上根生轉成所作智。彼亦如是。或云。香是定心所變。法入所攝。色界諸天諸天意識得緣。所以聞香入方丈也。第二以食供養眾中文分為二。一辯香飯無盡。二其諸菩薩下彰飯殊勝。初辯飯無盡中文有四句。一命眾食。二有異下睹飯念少。三化菩薩下呵其狹心。四於是下結受用無盡。問曰。前座大小通告。今食何意偏告聲聞。答。有四義。一聲聞自有乞食故無心欲食。二取飯正為樂著小法者故。三聲聞小智飯少。大眾都無心食。四身子念食唯為菩薩不為聲聞。故偏命食。座即不爾。是通以告可食如來甘露味飯者。此飯能滅諸煩惱毒資養惠命。名甘露味。大悲所勛者。甘露味飯是
【現代漢語翻譯】 現代漢語譯本 想。所以Vimalakirti（維摩詰，人名）化作高座。又說。上面說明是借座。現在說是變化而成。彰顯其奇特之處。二，變化菩薩以那香飯授予Vimalakirti（維摩詰）。三，說明香飯普遍薰染三千大千世界。四，說明人天等眾聞香雲集。聞眾有三種。一，婆羅門聞香感到快樂，是因為奇異的香氣進入身體，身心欣悅。二，說明長者至月蓋帶領諸人進入方丈室禮敬后。三，諸神及天人雲集。文義並可理解。問：欲界諸天聞香可以理解，諸天既然沒有鼻識，如何聞香進入方丈室？答：雖然沒有鼻識，但有鼻根。想要聞香時，借用地獄的識而依託上界的根，所以能聞香進入方丈室。如同十地菩薩將要成佛時，通過在第四禪中斷除煩惱和習氣，才能成就正覺，引起成所作智。第四禪中既然沒有五識，如何引起成所作智？所以智慧借用地獄的識，依託上界的根而生，轉變成成所作智。他們的情況也是如此。或者說，香是定心所變現，屬於法入所攝，諸天諸天的意識能夠緣取，所以能聞香進入方丈室。第二，以食物供養大眾，文中分為兩部分。一，辯論香飯無盡。二，其諸菩薩下文彰顯飯的殊勝。初辯飯無盡，文中有四句。一，命令大眾食用。二，有異下文看到飯覺得很少。三，化菩薩下文呵斥他們心胸狹窄。四，於是下文總結受用無盡。問：前面座的大小是通告的，現在吃飯為何偏偏告訴聲聞？答：有四種含義。一，聲聞自己有乞食，所以沒有想要吃飯的心。二，取飯正是爲了那些樂著小法的人。三，聲聞小智，覺得飯少，大眾都沒有想要吃飯的心。四，Sariputra（舍利弗，人名）認為吃飯只是爲了菩薩，不是爲了聲聞，所以偏偏命令他們食用。座的情況就不是這樣，是普遍告知可以食用如來甘露味飯的人。這種飯能夠滅除各種煩惱毒，資養慧命，名叫甘露味。大悲所薰染的，甘露味飯是
【English Translation】 English version thought. Therefore, Vimalakirti (Vimalakirti, a name) transformed into a high seat. It is also said that the above explains borrowing a seat. Now it is said to be transformed. Highlighting its uniqueness. Second, the transformed Bodhisattvas gave the fragrant rice to Vimalakirti (Vimalakirti). Third, it explains that the fragrant rice universally perfumes the three thousand great thousand worlds. Fourth, it explains that humans, gods, and other beings gathered upon smelling the fragrance. There are three types of listeners. First, the Brahmins felt happy upon smelling the fragrance because the extraordinary fragrance entered their bodies, and their minds and bodies were delighted. Second, it explains that the elder 至月蓋 led the people into the square-foot room to pay respects. Third, the gods and devas gathered. The meaning of the text is understandable. Question: It is understandable that the devas of the desire realm smell the fragrance, but since the devas do not have nose consciousness, how do they smell the fragrance and enter the square-foot room? Answer: Although they do not have nose consciousness, they have nose roots. When they want to smell the fragrance, they borrow the consciousness of the lower realm and rely on the roots of the upper realm, so they can smell the fragrance and enter the room. It is like when a Bodhisattva of the tenth ground is about to become a Buddha, they achieve perfect enlightenment by cutting off afflictions and habits in the fourth dhyana, thereby arousing the wisdom of accomplished action. Since there is no five consciousnesses in the fourth dhyana, how can the wisdom of accomplished action be aroused? Therefore, wisdom borrows the consciousness of the lower realm and arises relying on the roots of the upper realm, transforming into the wisdom of accomplished action. Their situation is also like this. Or it is said that fragrance is transformed by the mind of samadhi, belonging to the realm of Dharma, and the consciousness of the devas can perceive it, so they can smell the fragrance and enter the square-foot room. Second, offering food to the assembly is divided into two parts in the text. First, arguing that the fragrant rice is inexhaustible. Second, the following text about the Bodhisattvas highlights the excellence of the rice. The initial argument is that the rice is inexhaustible, and there are four sentences in the text. First, ordering the assembly to eat. Second, the following text shows that they feel the rice is too little. Third, the following text about the transformed Bodhisattvas scolds them for being narrow-minded. Fourth, the following text concludes that the enjoyment is inexhaustible. Question: The size of the seat was announced universally earlier, so why is eating specifically told to the Sravakas now? Answer: There are four meanings. First, the Sravakas have their own begging for food, so they do not have the intention to eat. Second, taking the rice is precisely for those who are attached to the small Dharma. Third, the Sravakas have little wisdom and feel that the rice is little, and the assembly does not have the intention to eat. Fourth, Sariputra (Sariputra, a name) believes that eating is only for the Bodhisattvas, not for the Sravakas, so he specifically orders them to eat. The situation with the seat is not like this, it is universally announced to those who can eat the nectar-like rice of the Tathagata. This rice can eliminate all kinds of afflictions and poisons, nourish wisdom and life, and is called nectar-like. Perfumed by great compassion, the nectar-like rice is
大果。又從心所起故云大悲勛也。無以限意下誡舍劣心。取相分別名為限意。食無大利名不消也。遠云。執為定少名為限意。用不應法名為不消也。莊云。有所得心名為限意。取于飯相名不消也。第二睹飯念少有異聲聞者出不消人。四大弟子外名異聲聞。亦可。五百人外名異聲聞。或可。二乘人等異諸菩薩名異聲聞。念飯少者取食少相。而此大眾下取眾多相不知諸佛不思議德。以一微塵納無數世界。微塵不大。世界不小。第三呵狹小心中文有三句。一呵。二四海下彰飯無盡。三所以下釋勿以遮呵也。小德小智二乘人福惠少也。無量福惠佛福惠多也。四海有竭下明飯無盡。或念不應四海有竭此飯無盡者。假舉世間事彰飯無盡。一切人食揣若須彌至一劫亦不盡者。假舉世人明食無盡。一切人食食人廣也。揣若須彌所食多也。人別須彌乃至一劫食時久也。假使如此猶亦不盡所以下釋。初先微后解。一缽之飯所以言不盡者何下對釋之。無盡戒下。聲聞五分功德有二種盡。一無常盡。入無飯涅槃時盡。異彼二盡故言無盡。功德具足者。不同菩薩。所食之餘不可盡明佛食身報用無盡。於是缽飯下第四正明受用無盡自下第二飯殊勝中顯食功德能有三。初明身安樂者。離忘不善名安。無苦適悅名樂。譬如下欲次以喻顯安樂。后明食者身
【現代漢語翻譯】 現代漢語譯本： 大果（maha-phala，偉大的果報）。又因為（大悲）從心中生起，所以稱為大悲勛。『無以限意』以下是告誡要捨棄低劣的心。執著于表象分別，就叫做『限意』。吃了沒有大利益，就叫做『不消』。遠法師說：『執著于固定的少量，叫做限意。』『使用不如法，叫做不消。』莊法師說：『有所得的心，叫做限意。』『執著于飯的表象，叫做不消。』 第二，看到飯少就念及有異於聲聞（shravaka，聽聞佛法者）的人，就成了『不消人』。四大弟子之外的人，叫做『異聲聞』。也可以說，五百羅漢之外的人，叫做『異聲聞』。或者說，二乘人等不同於諸菩薩，所以叫做『異聲聞』。念飯少的人，是執著于食物少的表象。而這裡的大眾，是執著于食物多的表象，不知道諸佛不可思議的功德。以一粒微塵可以容納無數世界，微塵不大，世界不小。 第三，呵斥狹小的心量，文中有三句。一是呵斥。二是『四海』以下，彰顯飯食的無盡。三是『所以』以下，解釋不要用遮蔽來呵斥。小德小智，是指二乘人福德和智慧少。無量福惠，是指佛的福德和智慧多。『四海有竭』以下，說明飯食無盡。或者念及不應該說四海有竭盡，而此飯食無盡，這是假設世間的事情來彰顯飯食的無盡。一切人吃的量如果像須彌山一樣，直到一劫（kalpa，極長的時間單位）也吃不完，這是假設世間的人來說明食物的無盡。一切人吃，是說吃的人多。量像須彌山，是說吃的量大。人不同，須彌山乃至一劫，是說吃的時間長。假設是這樣，也還是吃不完。『所以』以下是解釋。先是稍微提及，然後詳細解釋。『一缽之飯所以言不盡者何』，以下是針對此進行解釋。 『無盡戒』以下。聲聞五分功德有兩種盡。一是無常盡，進入無飯涅槃（nirvana，寂滅）時就盡了。不同於這兩種盡，所以說是無盡。功德具足，是不同於菩薩。所食用的剩餘是不可窮盡的，說明佛的食物和身體的報應是無盡的。『於是缽飯』以下，第四是正式說明受用無盡。從自身以下，第二是飯食殊勝，其中顯示了食物的功德，能有三種。首先是說明身體安樂，遠離忘失不善，叫做安。沒有痛苦，適意喜悅，叫做樂。『譬如下』，接下來用比喻來顯示安樂。後面說明食者身。
【English Translation】 English version: Great fruit (Maha-phala, great retribution). Moreover, because (great compassion) arises from the heart, it is called the merit of great compassion. 'Do not limit the mind' below is a warning to abandon inferior minds. Clinging to appearances and making distinctions is called 'limiting the mind'. Eating without great benefit is called 'non-consumption'. The Dharma Master Yuan said: 'Clinging to a fixed small amount is called limiting the mind.' 'Using improperly is called non-consumption.' The Dharma Master Zhuang said: 'Having a mind of attainment is called limiting the mind.' 'Clinging to the appearance of food is called non-consumption.' Secondly, seeing that the food is little and thinking of those who are different from the Shravakas (shravaka, listeners of the Buddha's teachings) becomes a 'non-consuming person'. Those outside the four great disciples are called 'different Shravakas'. It can also be said that those outside the five hundred Arhats are called 'different Shravakas'. Or, those of the two vehicles who are different from the Bodhisattvas are called 'different Shravakas'. Those who think the food is little are clinging to the appearance of little food. But this assembly is clinging to the appearance of much food, not knowing the inconceivable virtues of the Buddhas. A single dust mote can contain countless worlds, the dust mote is not large, and the world is not small. Thirdly, rebuking the narrow mind, there are three sentences in the text. First is the rebuke. Second is 'Four Seas' below, highlighting the inexhaustibility of food. Third is 'Therefore' below, explaining not to use obstruction to rebuke. Small virtue and small wisdom refer to the little merit and wisdom of the two vehicles. Immeasurable merit and wisdom refer to the great merit and wisdom of the Buddha. 'The Four Seas have an end' below explains that food is inexhaustible. Or thinking that it should not be said that the Four Seas have an end, but this food is inexhaustible, this is assuming worldly affairs to highlight the inexhaustibility of food. If everyone eats as much as Mount Sumeru, it will not be exhausted even after a kalpa (kalpa, an extremely long unit of time), this is assuming the people of the world to explain the inexhaustibility of food. Everyone eats, which means there are many eaters. The amount is like Mount Sumeru, which means the amount eaten is large. People are different, Sumeru Mountain even for a kalpa, which means the eating time is long. Even if it is like this, it is still not exhausted. 'Therefore' below is the explanation. First, it is mentioned slightly, then explained in detail. 'Why is it said that a bowl of rice is inexhaustible?', the following is an explanation for this. 'Inexhaustible precepts' below. The fivefold merits of the Shravakas have two kinds of exhaustion. One is impermanent exhaustion, which is exhausted when entering Nirvana (nirvana, extinction) without food. Different from these two kinds of exhaustion, so it is said to be inexhaustible. Complete merit is different from Bodhisattvas. The remainder of what is eaten cannot be exhausted, indicating that the Buddha's food and physical retribution are inexhaustible. 'Therefore, this bowl of rice' below, the fourth is the formal explanation of inexhaustible enjoyment. From oneself below, the second is the excellence of food, which shows that the merit of food can have three kinds. The first is to explain that the body is peaceful and happy, being away from forgetting unwholesomeness is called peace. Without suffering, comfortable and joyful is called happiness. 'For example, below', next, use a metaphor to show peace and happiness. Later, explain the body of the eater.
出妙香亦如下喻顯香相也。
爾時維摩問眾香下。第三大斷明其教殊異。于中有二。初明他佛。后明此土佛教。前中有二。初凈名問。次彼菩薩答。以理言之。教實無別。但以眾生報根性不同故問也。前中先問彼具答之。我土如來無文字說但以眾香入律行者。非謂彼土默而不言名無言說。但以聖者致化不同此土眾生必以言教得道彼國天人多以聞香得入聖位。下經云。或以香飯而作佛事等。無文字說者舉其多耳。彼國以香通道為宗。非都無言。故上經云。彼國無有聲聞辟支佛名。唯有菩薩眾。佛為說法。故知亦有言說。如此土以通道亦有因神變等事而得悟道也。德藏三昧者。聖由定成獲此定已。菩薩所有一切功德皆悉具足。故云德藏三昧也。自下第二明彼菩薩問此國土言教施化。于中先問后答。答中有三。初總以標舉。二是地獄下別釋。三結成。此土眾生剛強難化為說剛強語者。然聖化無方隨緣而應。此土眾生剛強難化故佛以粗言而應之也。佛有三種說法。一軟語說。行善樂果。二粗言說。行惡苦果。三雜語說。或以苦言呵責。或以軟語開化。雜說二種方能離過。今三教中是粗教也。第二別中有三。一法。二喻。三合。法中約就四諦以釋。欲令眾生知小可厭終趣大乘故須明也。初明苦諦中先說三塗極重之苦怖彼眾
【現代漢語翻譯】 現代漢語譯本：
散發奇妙的香氣也像下面的比喻一樣，是爲了顯現香的特性。
當時，維摩詰問及眾香等問題。第三大段闡明了其教化的特殊差異。其中分為兩部分：首先闡明他方佛土的教化，然後闡明此方國土的佛教。前者又分為兩部分：首先是維摩詰的提問，其次是彼方菩薩的回答。從道理上講，教義實際上沒有區別，只是因為眾生的業報、根性和稟賦不同，所以才會有這些提問。前面部分先是提問，然後對方詳細回答。我們這個國土的如來沒有用文字來宣說佛法，只是讓修行者通過聞香來進入佛律。這並不是說彼方國土沉默不語，而是說沒有言語的宣說。只是因為聖者教化的方式不同，此方國土的眾生必須通過言語教導才能得道，而彼方國土的天人大多通過聞香就能進入聖位。下面的經文說：『或者用香飯來做佛事』等等。『無文字說』只是舉例說明多數情況。彼方國土以聞香通達佛道為主要方式，並非完全沒有言語。所以上面的經文說：『彼國沒有聲聞、辟支佛的名字，只有菩薩眾，佛為他們說法。』由此可知，彼方國土也有言語宣說。就像此方國土，也有通過神通變化等方式而悟道的例子。『德藏三昧』是指聖者通過禪定修成，獲得這種禪定后，菩薩所擁有的一切功德都完全具備，所以稱為『德藏三昧』。
從下面開始，第二部分闡明彼方菩薩詢問此方國土用言語教化眾生的情況。其中分為先提問后回答。回答又分為三部分：首先是總體的標舉，其次是從地獄開始分別解釋，最後是總結。此方國土的眾生剛強難以教化，所以要用剛強的話語來教導他們。然而，聖者的教化沒有固定的方式，而是隨著因緣而應變。此方國土的眾生剛強難以教化，所以佛用粗礪的言語來回應他們。佛有三種說法方式：一是軟語說，講述行善的快樂果報；二是粗言說，講述作惡的痛苦果報；三是雜語說，或者用嚴厲的言語呵責，或者用溫和的言語開導。用這兩種方式混合使用，才能使眾生遠離過錯。現在這三種教化方式中，屬於粗教。
第二部分分別解釋，分為三個方面：一是法，二是比喻，三是合。在『法』中，是就四諦來闡述。爲了讓眾生知道小乘的果報可以厭離，最終趣向大乘，所以必須闡明四諦。首先在苦諦中，先說三塗（地獄、餓鬼、畜生）極其深重的痛苦，以此來恐嚇他們。
【English Translation】 English version:
The emanation of wondrous fragrance is also like the following analogy, to reveal the characteristics of fragrance.
At that time, Vimalakirti asked about the various fragrances, etc. The third major section elucidates the special differences in their teachings. It is divided into two parts: first, it elucidates the teachings of other Buddha lands, and then it elucidates the Buddhism of this land. The former is further divided into two parts: first, Vimalakirti's questions, and second, the answers of the Bodhisattvas from that land. In terms of principle, the teachings are actually no different, but because the karma, roots, nature, and endowments of sentient beings are different, these questions arise. The first part is the question, followed by a detailed answer. The Tathagata of our land does not use words to expound the Dharma, but rather allows practitioners to enter the Vinaya through smelling fragrances. This does not mean that the other land is silent, but rather that there is no verbal exposition. It is simply because the methods of transformation of the sages are different. Sentient beings in this land must attain the Way through verbal teachings, while the devas and humans in that land mostly enter the holy position through smelling fragrances. The following sutra says: 'Or using fragrant rice to perform Buddha-deeds,' and so on. 'No verbal exposition' is just an example to illustrate the majority of cases. That land mainly uses the path of fragrance to attain enlightenment, but it is not entirely without words. Therefore, the above sutra says: 'In that land, there are no names of Sravakas or Pratyekabuddhas, only Bodhisattva assemblies, and the Buddha expounds the Dharma for them.' From this, it can be known that there is also verbal exposition in that land. Just like in this land, there are also examples of enlightenment through supernatural transformations and other events. 'Samadhi of the Treasury of Merit' refers to the sage who attains it through meditation. Having attained this samadhi, all the merits possessed by the Bodhisattva are fully complete, hence it is called 'Samadhi of the Treasury of Merit'.
From below, the second part elucidates the Bodhisattvas from that land inquiring about the situation of this land using words to transform sentient beings. It is divided into first the question and then the answer. The answer is divided into three parts: first, a general statement; second, a separate explanation starting from hell; and third, a conclusion. The sentient beings of this land are stubborn and difficult to transform, so they must be taught with strong words. However, the transformation of the sages has no fixed method, but rather responds according to conditions. The sentient beings of this land are stubborn and difficult to transform, so the Buddha responds to them with harsh words. The Buddha has three ways of speaking: first, soft words, speaking of the joyful results of good deeds; second, harsh words, speaking of the painful results of evil deeds; third, mixed words, either scolding with stern words or enlightening with gentle words. Using these two methods in combination can enable sentient beings to avoid faults. Among these three methods of teaching, this is the harsh teaching.
The second part explains separately, divided into three aspects: first, the Dharma; second, the analogy; and third, the combination. In the 'Dharma', it is explained in terms of the Four Noble Truths. In order to let sentient beings know that the fruits of the Small Vehicle can be renounced, and ultimately lead to the Great Vehicle, it is necessary to elucidate the Four Noble Truths. First, in the Truth of Suffering, first speak of the extremely heavy suffering of the three evil realms (hell, hungry ghosts, animals) to frighten them.
生令舍惡因。是諸難處者即八難也。是中三惡及生盲聾四法是報難。以異熟無記五陰為體。世智辯聰是煩惱難。以染污邪惠為體。北方長壽無此二。是處難。以所居住處世界成難。四塵為體。以彼天人諸根具足根性聰惠非是難但處在彼故。亦可。身處俱為難。即以異熟無記五陰為體。佛前後是時難。以身墮在此時還以異熟無記五陰為體。具上八法不得聖道及聖道方便。名為難也。是愚人生處者。謂諸邊地邪見外道無三寶處也。是身邪下次明集諦。文中雖復因果。通舉對果辯因。意明集諦。是身邪行是口邪行是意邪行者。此明三業。色形積聚名之為身。依身起業不正乖理稱為邪行。餘二亦然。並以遍行思數為體。若約勝。依成實論思有三種。一審慮思。二決定思。三動發思。身口七業以審處決定為加行。以動發思為體。意三業者。以審決二思為體。故唯識論云。審決二思意相應故作動意故名意業也。是殺生下次明十惡。斷命名殺。即是身。用生是前境。殺彼眾生。此即從用及境為名也。然殺眾生要具五義。一者謂是眾生數。二者意樂。謂起害心。三者方便。欲為害故須執刀杖。四者煩惱。謂貪嗔癡。五者究竟。謂彼眾生或無間死或后時死。若具五義即成根本業道。若闕一緣即成方便業道也。言殺生報者。俱舍論云。不善
【現代漢語翻譯】 現代漢語譯本 『生令舍惡因』，這些『難處』指的就是八難。其中，三惡道和生盲、聾啞這四種情況是『報難』，以異熟無記的五陰為本體。 『世智辯聰』是『煩惱難』，以染污的邪慧為本體。北方俱盧洲的長壽天人沒有這兩種難。 『是處難』，以所居住的世界構成障礙，以四大種所造的色塵為本體。因為那裡的天人諸根完具，根性聰慧，所以並非是真正的『難』，只是處在那樣的環境而已。也可以說，身和處境都是障礙，以異熟無記的五陰為本體。 『佛前後』是『時難』，以身墮落在這個沒有佛法的時代，仍然以異熟無記的五陰為本體。具備以上八種情況，就無法獲得聖道以及修習聖道的方便，這就是所謂的『難』。 『是愚人生處者』，指的是那些邊地、持有邪見的外道，沒有佛法僧三寶的地方。 『是身邪行』以下闡明集諦。文中雖然同時提及因和果，但主要是通過對果的辨析來闡明因，意在說明集諦。 『是身邪行、是口邪行、是意邪行者』，這裡說明的是身、口、意三業。色身形體的積聚稱為『身』。依身所起的行為不正當，違背道理，就稱為『邪行』。口和意的邪行也是如此。這些都以遍行心所中的思為本體。如果從殊勝的角度來說，根據成實論的觀點，思有三種：一、審慮思，二、決定思，三、動發思。身口七業以審慮和決定為加行，以動發思為本體。意三業則以審慮和決定二思為本體。所以唯識論說，審慮和決定二思與意相應，因為能發動意，所以稱為意業。 『是殺生』以下闡明十惡。斷絕生命稱為『殺』，這是身業。眾生的生命是殺生的對象。這裡是從作用和對像來命名的。殺害眾生需要具備五個條件：一、認為是眾生；二、意樂，即生起害心；三、方便，爲了加害而執持刀杖；四、煩惱，即貪嗔癡；五、究竟，即該眾生或者立即死亡，或者之後死亡。如果具備這五個條件，就構成根本業道。如果缺少其中一個條件，就構成方便業道。 說到殺生的果報，《俱舍論》說，不善業...
【English Translation】 English version 『Birth leading to abandoning evil causes』 refers to the eight difficulties. Among these, the three evil destinies and being born blind, deaf, or mute are the 『difficulties of retribution』 (報難), with the differentiated result of non-specified five aggregates as their substance (異熟無記的五陰為本體). 『Worldly wisdom and eloquence』 are the 『difficulties of afflictions』 (煩惱難), with defiled wrong wisdom as their substance (染污的邪慧為本體). The long-lived beings in Uttarakuru (北方俱盧洲) do not have these two difficulties. 『Difficulties of place』 (是處難) are constituted by the world where one resides, with the four great elements as their substance (四大種所造的色塵為本體). Because the beings there have complete faculties and are intelligent, it is not a true 『difficulty,』 but simply being in that environment. It can also be said that both the body and the environment are difficulties, with the differentiated result of non-specified five aggregates as their substance (異熟無記的五陰為本體). 『Before and after the Buddha』 is the 『difficulty of time』 (時難), with the body falling into this era without the Buddha's teachings, still with the differentiated result of non-specified five aggregates as its substance (異熟無記的五陰為本體). Having the above eight conditions prevents one from attaining the holy path and the means to practice it, which is called 『difficulty.』 『Being born in a place where fools reside』 refers to those border regions, those with wrong views, and those outside the Buddhist path, where there are no Three Jewels (佛法僧三寶). 『These evil deeds of body』 and below explain the Samudaya (集諦, the truth of the origin of suffering). Although the text mentions both cause and effect, it mainly clarifies the cause through analyzing the effect, intending to explain the Samudaya. 『These evil deeds of body, these evil deeds of speech, these evil deeds of mind』 explain the three karmas of body, speech, and mind. The accumulation of physical form is called 『body.』 Actions arising from the body that are improper and violate reason are called 『evil deeds.』 The evil deeds of speech and mind are similar. These all have the mental factor of pervasiveness (遍行心所) called 『thought』 (思) as their substance. From a superior perspective, according to the Satyasiddhi Shastra (成實論), there are three types of thought: 1. deliberative thought (審慮思), 2. decisive thought (決定思), 3. activating thought (動發思). The seven karmas of body and speech use deliberation and decision as preparation, and activating thought as their substance. The three karmas of mind use deliberation and decision as their substance. Therefore, the Vijnaptimatrata Sastra (唯識論) says that deliberation and decision are associated with the mind, and because they can activate the mind, they are called mental karma. 『Killing』 below explains the ten evils. Cutting off life is called 『killing,』 which is a bodily action. The life of a sentient being is the object of killing. This is named from the action and the object. Killing a sentient being requires five conditions: 1. recognizing it as a sentient being; 2. intention, i.e., generating the intention to harm; 3. means, i.e., holding a knife or weapon to inflict harm; 4. afflictions, i.e., greed, hatred, and delusion; 5. completion, i.e., the sentient being dies immediately or later. If these five conditions are met, it constitutes a fundamental karmic path. If one condition is missing, it constitutes a preparatory karmic path. Regarding the retribution of killing, the Abhidharmakosa (俱舍論) says, unwholesome...
業感果有三。一異熟果。隨下中上業受畜生餓鬼地獄異熟果也。二等流果。后得人身壽命短促也。三增上果。感得外物乏少光澤。所以如此。由殺他被令他受苦故於地獄受異熟果。斷他命故於人中受命短促。為等流果。壞他威力故感外物乏少光澤。為增上果也。不與取是不與取報者。他物未惠名為不與。此即是境私竊曰。取是身用。此即從用及境為名。得報有三。于地獄中受異熟果。從彼出已來生人間資財乏少。是等流果。于諸外物多遭霜雹。是增上果也。是邪淫邪淫報者。乖于正禮名曰邪淫。此亦從用為名。還感三果。於三惡趣受異熟果。在人道中妻不貞良。受等流果。感外世間多諸塵垢。增上果也。是妄語妄語報者。發言不實名為妄語。此亦從用為名。得三種果。于地獄等受異熟果。若生人中多被訛謗。受等流果。外感資具多諸臭穢。果增上果。是兩舌報者。離隔彼此名為兩舌。此亦從用為名。還感三果。于惡趣中受異熟果。後生人中親友乖離。受等流果。感得外事高下險曲。是增上果。是惡口惡口報者。發言粗惡名為惡口。此亦從用得名。感果有三。一于下惡趣中受異熟果。後生人道恒聞惡聲。受等流果。感器世間田多荊棘。磽確堿鹵是增上果也。是無義語無義語報者。不稱正義名無義語。此亦從用得名。還感
【現代漢語翻譯】 現代漢語譯本 業感果有三種。第一種是異熟果（Vipāka-phala，指由惡業所感得的痛苦果報）。根據所造作的下、中、上等惡業，會感得墮入畜生、餓鬼、地獄等道的異熟果報。 第二種是等流果（Nisyanda-phala，指與先前行為相似的後續結果）。即使後來轉生為人，也會壽命短促。 第三種是增上果（Adhipati-phala，指對外部環境的影響）。會感得外在事物缺乏光澤和價值。之所以如此，是因為殺害他人、使他人遭受痛苦，所以在地獄中承受異熟果報；斷絕他人性命，所以在人道中壽命短促，這是等流果；破壞他人的力量，所以感得外在事物缺乏光澤，這是增上果。 不與取（Adattādāna，指偷盜）是指未被給予而取走的財物。他人的物品未經允許拿取，稱為不與。『取』是指身體的行動。這是從行為和對像兩方面來命名的。所得的果報有三種：在地獄中承受異熟果報；從地獄出來后，轉生到人間，資財匱乏，這是等流果；對於外在事物，經常遭受霜凍冰雹等災害，這是增上果。 邪淫（Kāma-mithyācāra，指不正當的性行為）是指違背正當禮儀的性行為。這也是從行為來命名的。同樣會感得三種果報：在三惡趣中承受異熟果報；在人道中，妻子不貞潔，這是等流果；感得外在世界充滿塵垢，這是增上果。 妄語（Mrṣāvāda，指說謊）是指說話不真實。這也是從行為來命名的。會得到三種果報：在地獄等惡道中承受異熟果報；如果轉生為人，經常被人訛詐誹謗，這是等流果；外在的資用物品多有臭穢之物，這是增上果。 兩舌（Paiśunya，指挑撥離間）是指離間彼此的關係。這也是從行為來命名的。同樣會感得三種果報：在惡趣中承受異熟果報；後來轉生為人，親友之間關係破裂，這是等流果；感得外在事物高低不平、險峻彎曲，這是增上果。 惡口（Pāruṣya，指粗惡的言語）是指說話粗魯惡劣。這也是從行為來命名的。感得的果報有三種：第一，在下劣的惡趣中承受異熟果報；後來轉生到人道，經常聽到惡劣的聲音，這是等流果；感得器世間的田地多是荊棘、貧瘠堿鹵之地，這是增上果。 無義語（Sambhinnapralāpa，指沒有意義的言語）是指不符合正當意義的言語。這也是從行為來命名的。同樣會感得...
【English Translation】 English version There are three types of karmic results. The first is the Vipāka-phala (result of maturation), which means that according to the inferior, intermediate, or superior karma, one receives the matured result of being born into the animal realm, the realm of hungry ghosts, or the hell realm. The second is the Nisyanda-phala (result similar to the cause), which means that even if one is later reborn as a human, one's lifespan will be short. The third is the Adhipati-phala (dominion result), which means that one experiences external objects that lack luster and value. The reason for this is that by killing others and causing them suffering, one experiences the Vipāka-phala in hell. By cutting off the lives of others, one experiences a short lifespan in the human realm, which is the Nisyanda-phala. By destroying the power of others, one experiences external objects that lack luster, which is the Adhipati-phala. Adattādāna (taking what is not given, i.e., stealing) refers to things that are taken without being given. Taking the property of others without permission is called 'not given.' 'Taking' refers to the action of the body. This is named from both the action and the object. The results obtained are threefold: one experiences the Vipāka-phala in hell; after coming out of hell and being reborn in the human realm, one lacks wealth and resources, which is the Nisyanda-phala; and with regard to external objects, one often encounters disasters such as frost and hail, which is the Adhipati-phala. Kāma-mithyācāra (sexual misconduct) refers to sexual behavior that violates proper etiquette. This is also named from the action. It also results in three types of results: one experiences the Vipāka-phala in the three evil realms; in the human realm, one's wife is unchaste, which is the Nisyanda-phala; and one experiences the external world as being full of dust and impurities, which is the Adhipati-phala. Mrṣāvāda (false speech, i.e., lying) refers to speaking untruthfully. This is also named from the action. One will obtain three types of results: one experiences the Vipāka-phala in hell and other evil realms; if one is reborn as a human, one is often slandered and falsely accused, which is the Nisyanda-phala; and external resources and objects are often foul and impure, which is the Adhipati-phala. Paiśunya (divisive speech) refers to separating the relationship between each other. This is also named from the action. It also results in three types of results: one experiences the Vipāka-phala in the evil realms; later, when reborn as a human, the relationships between relatives and friends are broken, which is the Nisyanda-phala; and one experiences external things as being uneven, steep, and crooked, which is the Adhipati-phala. Pāruṣya (harsh speech) refers to speaking rudely and harshly. This is also named from the action. The results obtained are threefold: first, one experiences the Vipāka-phala in the inferior evil realms; later, when reborn in the human realm, one constantly hears harsh sounds, which is the Nisyanda-phala; and one experiences the world as being full of thorns, barren, and alkaline, which is the Adhipati-phala. Sambhinnapralāpa (idle talk, i.e., meaningless speech) refers to speech that does not conform to proper meaning. This is also named from the action. It also results in...
三果。於三惡趣受異熟果。後生人間言不威肅。受等流果。感外世界時候變改。是增上果也。是貧嫉貧嫉報者。于境染多名為貧嫉。報得三果。于畜生等三惡道受異熟果。於人道中其心貪威受等流果。感外世界果實鮮少。是增上果也。是嗔惱嗔惱報者。于境損物名為嗔惱。感果亦三。于下惡趣受異熟果。在人道中其心猛盛恒多嗔怒。受等流果。感外世間果味辛苦。是增上果也。果邪見邪見報者。起見不正名為邪見。還得三果。於三惡趣受異熟果。後生人中其心增癡又多邪見。是等流果。感外世界無諸果實。是增上果也。是慳吝下次明六蔽。慳吝報者。慳即慳纏由障他施。于下惡趣受異熟果。後生人間乏少資財故得貧報。是等流果。增上如前。毀戒報者。由犯戒故生三惡道受異熟果。後生人中常多犯戒。是等流果。嗔恚報者。于下惡趣受異熟果。生在人中得醜陋報及多嗔恚。是等流果。是懈怠報者。由懈怠故受惡趣身。是異熟果。後生人中性多懈怠。是等流果。亂意報者。由散亂故生三惡道受異熟果。生在人間心多散亂。是等流果。增上亦可智也。是結戒下次明道諦。文中雖復通舉邪正。意欲對邪辯正故次明也。文中約就三學明義。先戒。次定。后惠。是結戒者。以諸眾生先造惡故佛為制戒令其修善。是持戒是犯戒者。
【現代漢語翻譯】 現代漢語譯本 三果。於三惡趣受異熟果（vipāka-phala，由業力直接導致的果報）。後生人間，言語缺乏威嚴肅穆，這是受等流果（nisyanda-phala，與先前行為相似的果報）。感得外在世界時節變遷異常，這是增上果（adhipati-phala，對外部環境產生影響的果報）。 貧嫉貧嫉的果報是：對於所緣境生起強烈的貪染，這被稱為貧嫉。感得三種果報。于畜生等三惡道中承受異熟果。在人道中，內心貪婪且專橫跋扈，這是受等流果。感得外在世界果實稀少，這是增上果。 嗔惱嗔惱的果報是：對於所緣境造成損害，這被稱為嗔惱。感得的果報也有三種。于下三惡趣承受異熟果。在人道中，內心充滿暴戾之氣，經常充滿嗔怒，這是受等流果。感得外在世界果實味道苦澀，這是增上果。 邪見邪見的果報是：產生不正當的見解，這被稱為邪見。同樣感得三種果報。於三惡趣承受異熟果。之後生於人中，內心更加愚癡，並且充滿邪見，這是等流果。感得外在世界缺乏各種果實，這是增上果。 慳吝接下來闡明六蔽（āvarana，障礙）。慳吝的果報是：慳吝即是慳纏（mātsarya，吝嗇），因為它障礙了佈施。于下三惡趣承受異熟果。之後生於人間，缺乏資財，因此得到貧窮的果報，這是等流果。增上果如前所述。 毀戒的果報是：由於違犯戒律，因此生於三惡道承受異熟果。之後生於人中，經常違犯戒律，這是等流果。 嗔恚的果報是：于下三惡趣承受異熟果。生在人中，得到醜陋的果報以及充滿嗔恚，這是等流果。 懈怠的果報是：由於懈怠的緣故，承受惡趣之身，這是異熟果。之後生於人中，天性懶惰懈怠，這是等流果。 亂意的果報是：由於心散亂的緣故，生於三惡道承受異熟果。生在人間，內心散亂不定，這是等流果。增上果也可以通過智慧來理解。 結戒接下來闡明道諦（mārga-satya，通往解脫的真理）。文中雖然普遍地提到了邪與正，但其意圖在於通過對邪的辨析來闡明正，因此接下來闡明道諦。文中大約根據三學（tri-śikṣā，戒、定、慧）來闡明意義。首先是戒，其次是定，最後是慧。所謂結戒，是因為眾生先前造作惡業，所以佛陀制定戒律，讓他們修習善法。所謂持戒，所謂犯戒。
【English Translation】 English version The three fruits. One experiences the vipāka-phala (result of maturation, the direct result of karma) in the three evil realms. Later, being born as a human, one's speech lacks dignity and solemnity, which is the nisyanda-phala (result in accordance with the cause, the result similar to the previous action). Sensing changes in the external world's seasons, this is the adhipati-phala (dominant result, the result that influences the external environment). The retribution for poverty and jealousy: Having strong attachment to objects is called poverty and jealousy. One experiences three kinds of results. In the three evil paths such as animals, one experiences the vipāka-phala. In the human realm, one's mind is greedy and domineering, which is the nisyanda-phala. Sensing that the fruits in the external world are scarce, this is the adhipati-phala. The retribution for anger and annoyance: Causing harm to objects is called anger and annoyance. The results are also three. In the lower evil realms, one experiences the vipāka-phala. In the human realm, one's mind is full of violence and constantly full of anger, which is the nisyanda-phala. Sensing that the taste of fruits in the external world is bitter, this is the adhipati-phala. The retribution for wrong views: Generating incorrect views is called wrong views. One also experiences three kinds of results. In the three evil realms, one experiences the vipāka-phala. Later, being born as a human, one's mind is even more foolish and full of wrong views, which is the nisyanda-phala. Sensing that the external world lacks various fruits, this is the adhipati-phala. Stinginess Next, the six āvarana (hindrances) are explained. The retribution for stinginess: Stinginess is mātsarya (avarice), because it hinders giving. In the lower evil realms, one experiences the vipāka-phala. Later, being born as a human, one lacks wealth, thus receiving the retribution of poverty, which is the nisyanda-phala. The adhipati-phala is as mentioned before. The retribution for breaking precepts: Due to violating precepts, one is born in the three evil paths to experience the vipāka-phala. Later, being born as a human, one often violates precepts, which is the nisyanda-phala. The retribution for anger: In the lower evil realms, one experiences the vipāka-phala. Being born as a human, one receives the retribution of ugliness and is full of anger, which is the nisyanda-phala. The retribution for laziness: Due to laziness, one experiences an evil realm body, which is the vipāka-phala. Later, being born as a human, one is naturally lazy, which is the nisyanda-phala. The retribution for a distracted mind: Due to a scattered mind, one is born in the three evil paths to experience the vipāka-phala. Being born as a human, one's mind is scattered and unfocused, which is the nisyanda-phala. The adhipati-phala can also be understood through wisdom. Binding precepts Next, the mārga-satya (truth of the path) is explained. Although the text generally mentions wrong and right, its intention is to clarify the right by distinguishing it from the wrong, so the truth of the path is explained next. The text roughly explains the meaning according to the tri-śikṣā (three trainings: morality, concentration, and wisdom). First is morality, then concentration, and finally wisdom. Binding precepts means that because sentient beings previously created evil karma, the Buddha established precepts to allow them to cultivate goodness. Holding precepts, violating precepts.
既制戒已來。奉教曰持。違則名犯。亦可。持名止持。犯名止犯。莊云。生心動念名之為犯。不取其相名之持戒。故法句經云。若說諸持戒。無善無威儀戒性如虛空。持者為迷倒。是應作者即作持也。不應作者是作犯也。是障礙者。是前二犯能障聖道。不障礙者。是上二持不礙聖道。是得罪者。結上二犯。是雜罪者。結上二持。是凈垢者。下次明定學。諺云。正定名凈。邪定稱垢。遠云。凈定無漏定是凈。味相應定稱垢。亦可。凈者是無漏定。垢一切世俗定也。又云。分別二相名之為垢。不取二相云凈定也。漏無漏者。次明惠學。有漏者三漏也。無漏者除三漏也。或可。地前加行知是有漏。地上正體后得二智是無漏也。或可。依對法論。有其六義。一漏自性故。二漏相屬故。三漏所縛故。四漏所隨故。五漏隨順故。六漏種類故。言漏自性者。謂諸漏自性漏性合故名為有漏。漏相屬者。謂漏共有心等法漏相應故漏所依故名有漏也。漏所縛者。謂有漏善法由漏勢力招後有故。漏所隨者。謂餘地法亦為餘地諸漏廉重所隨逐故。漏隨順者。謂順抉擇分為諸煩惱廉重所隨故。漏種類者。謂阿羅漢有漏諸蘊前生煩惱所生起故。具上六義名為有漏。與上相違即名無漏。邪道正道者。外道所行名邪。內道所修云正。亦可。二乘所修云邪
【現代漢語翻譯】 既制定戒律之後，遵循教導叫做『持』，違背教導就叫做『犯』。也可以這樣理解：『持』指的是止持，『犯』指的是止犯。《莊子》中說：『生起念頭就叫做犯戒，不執著于外相就叫做持戒。』所以《法句經》中說：『如果說持戒，沒有善行也沒有威儀，戒的本性就像虛空一樣。執著于持戒，反而是迷惑顛倒。』應該做的就去做，這就是持；不應該做的卻做了，這就是犯。『是障礙者』，指的是前面兩種犯戒行為能夠障礙證得聖道；『不障礙者』，指的是前面兩種持戒行為不會妨礙證得聖道。『是得罪者』，指的是與前面兩種犯戒行為相關聯；『是雜罪者』，指的是與前面兩種持戒行為相關聯。『是凈垢者』，下面將闡明定學。俗話說：『正定』叫做『凈』，『邪定』稱為『垢』。遠法師說：『清凈的禪定，也就是無漏的禪定，是凈；與味覺相應的禪定稱為垢。』也可以這樣理解：『凈』指的是無漏的禪定，『垢』指的是一切世俗的禪定。還有一種說法：『分別二相叫做垢，不執著於二相就叫做凈定。』『漏無漏者』，下面將闡明慧學。『有漏』指的是三漏（欲漏、有漏、無明漏）；『無漏』指的是去除三漏。或者可以這樣理解：在見道位之前的加行位所獲得的智慧是有漏的，在見道位之後的正體智和后得智是無漏的。或者可以依據《對法論》的觀點，有六種含義：一、漏的自性；二、漏的相屬；三、漏的所縛；四、漏的所隨；五、漏的隨順；六、漏的種類。所謂『漏的自性』，指的是各種煩惱的自性與漏的性質相結合，因此稱為『有漏』。『漏的相屬』，指的是與漏共同存在的心等法，因為與漏相應、是漏的所依，所以稱為『有漏』。『漏的所縛』，指的是有漏的善法由於煩惱的力量而招感後有。『漏的所隨』，指的是其他地的法也為其他地的各種煩惱所牽累。『漏的隨順』，指的是順抉擇分也為各種煩惱所牽累。『漏的種類』，指的是阿羅漢的有漏諸蘊是由前生的煩惱所生起的。具備以上六種含義就稱為『有漏』，與以上相反就稱為『無漏』。『邪道正道者』，外道所修行的道路叫做『邪道』，內道所修行的道路叫做『正道』。也可以這樣理解：二乘（聲聞乘和緣覺乘）所修行的道路叫做『邪道』。
【English Translation】 English version: After the precepts have been established, following the teachings is called 'holding' (持, chí), while violating them is called 'offending' (犯, fàn). It can also be understood that 'holding' refers to 'stopping holding' (止持, zhǐ chí), and 'offending' refers to 'stopping offending' (止犯, zhǐ fàn). Zhuangzi says, 'The arising of thoughts is called offending, not clinging to external appearances is called holding the precepts.' Therefore, the Dharmapada Sutra says, 'If one speaks of holding precepts, without good deeds or dignified conduct, the nature of the precepts is like empty space. Clinging to holding is delusion.' What should be done, do it; that is holding. What should not be done, doing it is offending. 'Those that are obstacles' refer to the previous two offenses that can obstruct the attainment of the holy path. 'Those that are not obstacles' refer to the previous two holdings that do not hinder the attainment of the holy path. 'Those who incur guilt' are associated with the previous two offenses. 'Those who have mixed guilt' are associated with the previous two holdings. 'Those who are pure and defiled,' the following will clarify the study of samadhi (定, dìng). As the saying goes, 'Right samadhi' is called 'pure' (凈, jìng), and 'wrong samadhi' is called 'defiled' (垢, gòu). Dharma Master Yuan said, 'Pure samadhi, which is non-leaking samadhi, is pure; samadhi corresponding to taste is called defiled.' It can also be understood that 'pure' refers to non-leaking samadhi, and 'defiled' refers to all worldly samadhi. Another saying is, 'Discriminating between two aspects is called defilement, not clinging to two aspects is called pure samadhi.' 'Leaking and non-leaking' (漏無漏, lòu wú lòu), the following will clarify the study of wisdom (慧, huì). 'Leaking' refers to the three leaks (欲漏, yù lòu - desire leak; 有漏, yǒu lòu - existence leak; 無明漏, wú míng lòu - ignorance leak); 'non-leaking' refers to the removal of the three leaks. Or it can be understood that the wisdom obtained in the preparatory stage before the path of seeing (見道位, jiàn dào wèi) is leaking, while the true wisdom and subsequent wisdom after the path of seeing are non-leaking. Or, according to the Abhidharma (對法論, duì fǎ lùn), there are six meanings: 1. The nature of the leak; 2. The association of the leak; 3. The bondage of the leak; 4. The following of the leak; 5. The compliance of the leak; 6. The types of the leak. The 'nature of the leak' refers to the combination of the nature of various afflictions with the nature of the leak, hence it is called 'leaking.' The 'association of the leak' refers to the mental states that coexist with the leak, because they are associated with the leak and are the basis of the leak, hence they are called 'leaking.' The 'bondage of the leak' refers to the meritorious dharmas that are leaking, which, due to the power of afflictions, attract future existence. The 'following of the leak' refers to the dharmas of other realms that are also burdened by various afflictions of other realms. The 'compliance of the leak' refers to the sequential stages of discernment that are also burdened by various afflictions. The 'types of the leak' refer to the leaking aggregates of an Arhat (阿羅漢, Ā luó hàn) that are produced by afflictions from previous lives. Possessing the above six meanings is called 'leaking,' and the opposite is called 'non-leaking.' 'Wrong path and right path' (邪道正道, xié dào zhèng dào), the path practiced by externalists is called the 'wrong path,' and the path practiced by internalists is called the 'right path.' It can also be understood that the path practiced by the two vehicles (聲聞乘, shēng wén chéng - Śrāvakayāna and 緣覺乘, yuán jué chéng - Pratyekabuddhayāna) is called the 'wrong path.'
。菩薩修行名正。或可。取邪正相名邪。不見邪正云正。有為無為者。次明滅諦。文中是非通舉。意欲對非明是也。分斷變易二種有漏五陰為業煩惱所為及四相所遷名曰有為。或可。無漏五陰為生等四相遷流名為有為。因中永滅名曰無為也。亦可。分段變易二種因果名為有為。盡此永滅故稱無為也。然此無為有其多種。依雜心俱舍大品經等有其三種。一虛空。二擇滅。三非擇滅。依掌珍論及五蘊論立四無為。一虛空。二擇滅。三非擇滅。四真如。依百法論及唯識立六無為。一虛空。二擇滅。三非擇滅。四不動。五想受滅。六真如。依瑜伽對法等論立八無為。五種如前。更加善法真如不善法真如無記法真如即為八種。問。何為諸論不同。答。百法唯識于俱舍掌珍。擇滅開為不動及想受滅故成六種。瑜伽對法于掌珍等諸論真如無為約三住分立其八種。此等論師約義不同開合有異。于理無違也。就唯識釋六無為。略有二種。一依識變。謂曾聞說六無為。勛習力故心識生時相分顯現。實是有為。由無變易前後相似假說無為也。二依法性假立六種。一者虛空真如。上離色障礙假說虛空。二者擇滅真如。上由智簡擇斷惑證如假立擇滅。三者非擇滅。有其二種。一者本性。謂真如上本性離染假說非擇。二者緣闕。謂真如上漏無漏法緣
【現代漢語翻譯】 現代漢語譯本 菩薩的修行名為『正』（zheng，正直）。或許，將邪正對立的相稱為『邪』（xie，邪惡），不見邪正的分別才可稱為『正』。 關於『有為』（you wei，有造作）和『無為』（wu wei，無造作）：接下來闡明滅諦（涅槃）。文中的『是』與『非』是普遍舉例，意在通過對『非』的對比來顯明『是』。 將分段生死和變易生死的兩種有漏五陰（色、受、想、行、識）視為由業和煩惱所造作，以及受生、老、病、死四相所遷流的，稱為『有為』。或者，將無漏五陰受生等四相遷流也稱為『有為』。在因地就永遠滅除，稱為『無為』。 也可以說，分段生死和變易生死的兩種因果稱為『有為』。完全斷盡這些因果，所以稱為『無為』。 然而，這種『無為』有多種分類。根據《雜心論》、《俱舍論》、《大品般若經》等，有三種無為：一是虛空（xu kong，空間），二是擇滅（ze mie，通過智慧選擇而滅除），三是非擇滅（fei ze mie，不通過智慧選擇而自然滅除）。 根據《掌珍論》和《五蘊論》，立四種無為：一是虛空，二是擇滅，三是非擇滅，四是真如（zhen ru，事物的真實本性）。 根據《百法論》和《唯識論》，立六種無為：一是虛空，二是擇滅，三是非擇滅，四是不動（bu dong，禪定中的不動狀態），五是想受滅（xiang shou mie，滅盡想和受），六是真如。 根據《瑜伽師地論》、《對法論》等，立八種無為：前五種與前述相同，再加上善法真如（shan fa zhen ru，善法的真如）、不善法真如（bu shan fa zhen ru，不善法的真如）和無記法真如（wu ji fa zhen ru，非善非惡法的真如），總共八種。 問：為什麼各論典的說法不同？ 答：《百法論》和《唯識論》相對於《俱舍論》和《掌珍論》，將擇滅展開為不動和想受滅，所以成為六種。《瑜伽師地論》、《對法論》相對於《掌珍論》等論典，將真如無為根據三種狀態（善、不善、無記）進行劃分，從而立為八種。這些論師根據不同的角度進行闡釋，開合有所不同，但在道理上並沒有衝突。 就《唯識論》解釋六種無為，大致有兩種觀點：一是依識變（yi shi bian，依賴於意識的轉變）而立。意思是說，曾經聽聞過六種無為，由於熏習的力量，心識生起時，相分（xiang fen，意識所呈現的外部景象）顯現，實際上是有為法，由於沒有大的變化，前後相似，所以假說為無為法。二是依法性（yi fa xing，依賴於法的本性）假立六種。一是虛空真如，在色法之上，遠離色法的障礙，假說為虛空。二是擇滅真如，通過智慧簡擇，斷除迷惑，證得真如，假立為擇滅。三是非擇滅，有兩種：一是本性，指真如的本性遠離染污，假說為非擇滅。二是緣闕，指真如之上，有漏法和無漏法的因緣
【English Translation】 English version The practice of a Bodhisattva is called 'Righteousness' (zheng). Perhaps, taking the aspect of opposition between evil and righteousness is called 'Evil' (xie). Not seeing the distinction between evil and righteousness can be called 'Righteousness'. Regarding 'Conditioned' (you wei) and 'Unconditioned' (wu wei): Next, the extinction of suffering (Nirvana) is explained. The 'is' and 'is not' in the text are general examples, intending to clarify the 'is' by contrasting it with the 'is not'. Considering the two types of contaminated five aggregates (form, feeling, perception, mental formations, consciousness) of the Segmented and Variable existences as created by karma and afflictions, and subject to the changes of birth, aging, sickness, and death, is called 'Conditioned'. Or, the uncontaminated five aggregates subject to the changes of birth, etc., are also called 'Conditioned'. Eternal extinction in the causal stage is called 'Unconditioned'. It can also be said that the two types of cause and effect of Segmented and Variable existences are called 'Conditioned'. Completely cutting off these causes and effects is why it is called 'Unconditioned'. However, this 'Unconditioned' has various classifications. According to the Abhidharma-samuccaya, Abhidharmakośa, Mahaprajnaparamita Sutra, etc., there are three types of Unconditioned: first, Space (xu kong), second, Cessation through discrimination (ze mie), third, Cessation without discrimination (fei ze mie). According to the Tattvasamgraha and Pañcaskandha, four types of Unconditioned are established: first, Space, second, Cessation through discrimination, third, Cessation without discrimination, fourth, Suchness (zhen ru). According to the Hundred Dharmas Treatise and Consciousness-only Treatise, six types of Unconditioned are established: first, Space, second, Cessation through discrimination, third, Cessation without discrimination, fourth, Immovability (bu dong, the state of immovability in meditation), fifth, Cessation of perception and feeling (xiang shou mie), sixth, Suchness. According to the Yogacarabhumi-sastra, Abhidharma-samuccaya, etc., eight types of Unconditioned are established: the first five are the same as mentioned before, plus Suchness of wholesome dharmas (shan fa zhen ru), Suchness of unwholesome dharmas (bu shan fa zhen ru), and Suchness of neutral dharmas (wu ji fa zhen ru), totaling eight types. Question: Why are the statements of the various treatises different? Answer: The Hundred Dharmas Treatise and Consciousness-only Treatise, relative to the Abhidharmakośa and Tattvasamgraha, expand Cessation through discrimination into Immovability and Cessation of perception and feeling, thus becoming six types. The Yogacarabhumi-sastra, Abhidharma-samuccaya, relative to treatises such as the Tattvasamgraha, divide Suchness as Unconditioned according to the three states (wholesome, unwholesome, neutral), thereby establishing eight types. These teachers explain from different perspectives, with different expansions and contractions, but there is no conflict in principle. Regarding the explanation of the six types of Unconditioned according to the Consciousness-only Treatise, there are roughly two viewpoints: first, established based on the transformation of consciousness (yi shi bian). It means that having heard of the six types of Unconditioned, due to the power of habituation, when consciousness arises, the image-component (xiang fen) manifests, which is actually a conditioned dharma, but because there is no major change and it is similar before and after, it is falsely said to be an unconditioned dharma. Second, falsely establishing six types based on the nature of dharma (yi fa xing). First is Space Suchness, above form, away from the obstruction of form, falsely said to be Space. Second is Cessation through discrimination Suchness, through wise discernment, cutting off delusion, realizing Suchness, falsely established as Cessation through discrimination. Third is Cessation without discrimination, which has two types: first is the inherent nature, referring to the inherent nature of Suchness being away from defilement, falsely said to be Cessation without discrimination. Second is the absence of conditions, referring to the conditions of contaminated and uncontaminated dharmas above Suchness
闕不生假說非擇滅。不生有二。一永不生。二暫不生。四者不動。謂真如上苦樂受滅假說不動。五者想受滅。謂真如上約想受滅假說無為。六者真如。約其人法二空所顯安立施說假立真如。所以然者。以真如體非安立諦離名言相唯正體證也。問。不動等二三無為中何無為攝。答。依唯識論。若暫滅者非擇滅攝。究竟滅者擇滅攝。世間涅槃者。生死因果名曰世間。可破壞故果上之滅名曰涅槃。然涅槃不同有其四種。一自性清凈不為煩惱所染。即有垢真如為體。二無住處悲智不住二邊。因證涅槃即離所智知障。法空真如為體也。三有餘障雖永寂若身未舍。以若身證涅槃也。即斷煩惱障真如為體。四無餘。捨生死二苦報名曰無餘也。即出生死若真如為體也。又云。初一即真如。后三擇滅攝。滅有二。一滅縛得。謂即煩惱障所得擇滅。二滅障得。謂即所知障所得擇滅。有餘無餘滅縛擇滅為體。無住處滅障擇滅為體。或可。自性涅槃以非擇滅為體。不因擇力而得滅故。自性清凈離過為名。無住處無他受稱。有餘無餘相形立名也。問。此四涅槃誰人具有。答。一切有情皆有。初一此約體說。不約證也。二乘無學容有前三。唯佛世尊獨言具四。問。涅槃中涅槃有二。一者性凈。二者方便凈。與四涅槃如何相攝。答。四中初一性凈攝。
后三方便凈攝也。問。依涅槃經摩訶般若解脫法身名為涅槃。依善戒經二即二智為菩提體。云何唯識論但以真如為體。答。涅槃經等理事相從。唯識論中但約理也。問。如何善逝有有餘依。答。雖無實依而現似有也。或苦依盡說無餘依。非苦依在說有餘依也。或可。依金光明經。法身是無餘報化二身有餘攝也。問。所知障亦障涅槃。云何但說障菩提也。答。依唯識論。理實二障通障。即就勝而言煩惱障涅槃所知障菩提也。以難化人下結上來法說。次下喻況。譬如象馬乃至徹骨者。調馬有四。一觸毛。二觸皮。三觸肉。四徹骨。超舉第四故言乃至。如是下合一切苦。切之言者略有二種。一具說四諦。二就苦諦中具說四苦。一說生苦。如初觸毛。二說老苦。如觸皮。三說病苦。如觸肉。四說死苦。如觸徹骨也。下根凡夫至此方能發菩提心也。上來第一明凈土果訖。
自下第二明土因行。文開兩節。一因彼菩薩讚歎維摩為說十種增勝明余土無。二彼菩薩下因彼啟請為說八種生凈土行。此二何別。前十具德。后八離過。初中有三。一彼讚歎。二維摩印述。三正為說十種增勝。嘆中初總。世尊下別。別中先嘆。如來慈深貧所樂法者。小乘之法唯空無我無德稱貧。棄大學小名之為樂。或可。此土眾生無大乘法財名貧。俱有小
識希求四諦名樂不法也。佛隱大乘以小法化生故云度眾生也。次嘆菩薩悲極言勞謙也。第二印述中有三。一維摩印。二明勝負。行不在人貴其有益。彼土雖妙施德無地。此土菩薩雖生穢國教化眾生廣有開發勝過彼土。故思益經云。若人于凈國持戒滿一劫。此土須臾間行慈為最勝。三所以下釋以具十法勝也。第三次明十事。文分為三。初問次答后結。十中前六自行。后四外化。四中前三化法后一化行。除八難者小乘法。化度小乘者大乘法。化濟無德者人間法。化四攝法者利他行也。結文可知。
第二因請明凈土行。于中先問后答。為請意者欲使眾生修凈土因往生故也。瘡疣者煩惱之異名也。維摩答中有二。初總后別。別中有三。一問二答三結。答中前四化他之心后四自行。具此八者即生凈土。初中益生不望報者。第一句慈心與樂而不求報後生凈土得果自然。滿云。慈憐心益故不望報。代受苦者。第二句並取喜心合成一句。所以然者。若不生喜何能拔苦。為此悲喜二心合為一句。故無垢稱云。二者菩薩如是思惟。我應代彼一切有情受諸苦惱。我之所有一切善根悉回施與故。故知悲喜合成第二句也。若依遠法師。于諸菩薩視之如佛。所未聞經聞之不疑。初句敬人下句敬法。尊人重法合為第五一句。雖有此制既非聖教。
【現代漢語翻譯】 現代漢語譯本 認識到希求四諦（苦、集、滅、道，佛教的基本教義）是執著于快樂，是不合乎佛法的。佛陀爲了引導眾生，權且隱蔽了偉大的大乘佛法，而以小乘佛法來教化眾生，所以說『度眾生』。接下來讚歎菩薩的慈悲到了極點，言語謙遜。第二部分，印證和闡述，分為三點：一是維摩詰的印證；二是說明勝負，關鍵在於行為是否有益，而不在於行為者是誰。彼土（指凈土）雖然美妙，但行善積德卻無從施展；此土（指穢土）的菩薩雖然生於污濁的世界，但教化眾生，廣泛開發，勝過彼土。所以《思益經》說：『如果有人在清凈的國土持戒滿一劫（極長的時間單位），不如在此土須臾之間行慈悲。』三是解釋具備十種法就能勝過的原因。第三部分，闡明十件事，分為三部分：先提問，再回答，最後總結。十件事中，前六件是自身修行，后四件是教化他人。在教化他人的四件事中，前三件是教化方法，后一件是教化行為。『除去八難』是小乘佛法，『化度小乘』是大乘佛法，『化濟無德』是人間佛法，『化四攝法』是利他行為。總結部分的意思很明顯。 第二部分，因為請求而闡明凈土修行。其中先提問，后回答。請求的目的是爲了使眾生修習往生凈土的因。『瘡疣』是煩惱的另一種說法。維摩詰的回答分為兩部分：先總說，后別說。別說又分為三部分：提問、回答、總結。回答中，前四點是化他之心，后四點是自身修行。具備這八點，就能往生凈土。第一點，利益眾生而不求回報，第一句是慈心給予快樂而不求回報，後生凈土自然得到果報。《滿經》說：『因為慈悲憐憫之心利益眾生，所以不求回報。』『代受苦』，第二句並取喜心合成一句。之所以這樣，是因為如果不生歡喜心，怎麼能拔除眾生的痛苦？因此，悲心和喜心合為一句。所以《無垢稱經》說：『菩薩這樣思維：我應當代替一切有情眾生承受一切苦惱，我所有的一切善根都回向給他們。』由此可知，悲喜合成第二句。如果按照遠法師的說法，『對於諸位菩薩，視之如佛，對於未曾聽聞的經典，聽聞后不懷疑』，前一句是尊敬人，后一句是尊敬法，尊敬人和重視法合為第五句。雖然有這樣的規定，但既然不是聖教，...
【English Translation】 English version Recognizing the desire for the Four Noble Truths (suffering, accumulation, cessation, and path, the fundamental teachings of Buddhism) as attachment to pleasure is not in accordance with the Dharma. The Buddha, in order to guide sentient beings, temporarily concealed the great Mahayana Dharma and used the Hinayana Dharma to teach sentient beings, hence the saying 'liberating sentient beings.' Next, praising the Bodhisattva's extreme compassion, the language is humble. The second part, verifying and elaborating, is divided into three points: first, Vimalakirti's verification; second, explaining the victory or defeat, the key lies in whether the behavior is beneficial, not in who the actor is. Although that land (referring to the Pure Land) is wonderful, there is no way to perform good deeds and accumulate merit; the Bodhisattvas in this land (referring to the impure land), although born in a defiled world, educate sentient beings and develop extensively, surpassing that land. Therefore, the Thinking of the Benefit Sutra says: 'If a person observes the precepts in a pure land for a full kalpa (an extremely long unit of time), it is better to practice loving-kindness for a moment in this land.' Third, explaining the reason for being able to surpass by possessing ten dharmas. The third part, clarifying ten matters, is divided into three parts: first asking, then answering, and finally summarizing. Among the ten matters, the first six are self-cultivation, and the last four are teaching others. In the four matters of teaching others, the first three are teaching methods, and the last one is teaching behavior. 'Removing the eight difficulties' is Hinayana Dharma, 'converting Hinayana' is Mahayana Dharma, 'converting the virtuous' is human Dharma, and 'converting the four means of conversion' is altruistic behavior. The meaning of the concluding part is obvious. The second part, because of the request, clarifies the practice of the Pure Land. Among them, first ask, then answer. The purpose of the request is to enable sentient beings to cultivate the cause of being reborn in the Pure Land. 'Sores and warts' are another way of saying afflictions. Vimalakirti's answer is divided into two parts: first general, then specific. The specific is divided into three parts: asking, answering, and summarizing. In the answer, the first four points are the mind of converting others, and the last four points are self-cultivation. Possessing these eight points, one can be reborn in the Pure Land. The first point, benefiting sentient beings without seeking reward, the first sentence is giving happiness with a compassionate heart without seeking reward, and naturally obtaining the fruit of rebirth in the Pure Land. The Full Sutra says: 'Because of the compassionate and loving heart that benefits sentient beings, one does not seek reward.' 'Substituting suffering', the second sentence combines the mind of joy into one sentence. The reason for this is that if one does not generate joy, how can one remove the suffering of sentient beings? Therefore, the mind of compassion and the mind of joy are combined into one sentence. Therefore, the Vimalakirti Sutra says: 'The Bodhisattva thinks like this: I should bear all the suffering of all sentient beings, and I dedicate all my good roots to them.' From this, it can be seen that compassion and joy are combined into the second sentence. If according to Dharma Master Yuan's saying, 'Regarding all Bodhisattvas, regard them as Buddhas, and for the sutras that have not been heard, do not doubt after hearing them', the first sentence is respecting people, and the second sentence is respecting the Dharma, respecting people and valuing the Dharma are combined into the fifth sentence. Although there are such regulations, since it is not a sacred teaching,...
不可依也。代受苦者。悲心愍物不入涅槃。後生凈土得自在樂。又云。悲心深厚故代受諸苦。問。苦是眾生報法。云何可代受。答。由其菩薩在苦化生彼得出離故云代受。又復鞭杖等苦有可代處菩薩亦代也。功德盡施者。喜心眾生施彼功德。後生凈土無我所報。又云。以喜除嫉故能盡施。等心謙下者。是第三句舍心平等謙卑接𤘽。後生凈土得尊勝果。又云。舍除憎愛名為等心。齊能卑敬故曰謙下。絕離怨親差別之異故言無礙也。下四種中。前三尊敬三寶之行。后一集善離過之行。敬三寶中視如佛者。第四句觀諸菩薩體是佛故。後生凈土常得見佛。莊云。菩薩是眾生橋樑。增己功德。所以視之如佛也。聞不疑者。第五句于大乘深法之中聞之不疑。後生凈土常聞大乘不思議法。不違背者。第六句三乘雖別歸宗不殊。應物利緣豈相違也。後生凈土常值聖眾。就其後一自行成中曲有兩句。初句習善違順等觀。后句離惡自他俱美。前中不嫉彼供者。第七句。見他得利。密與己同。唯可歡心。寧有嫉也。不高己利者。自得離樂。觀諸壞緣。唯慮無常。何得高也。如是觀者名調伏心。常省己過不識彼者。第八省己過故惡無不盡。不訟短故善無不滿。恒以一心修諸功德者。塵垢易增。功德難具。若不以一心專至。何以克成。具此八法則
【現代漢語翻譯】 現代漢語譯本 不可執著於此。菩薩代替眾生承受苦難，以悲憫之心對待萬物而不入涅槃（Nirvana，意為解脫）。往生凈土（Pure Land）后，獲得自在快樂。又說，因為悲心深厚，所以代替眾生承受各種苦難。問：苦難是眾生的業報，怎麼可以代替承受呢？答：由於菩薩在苦難中化度眾生，使他們得以脫離苦海，所以說是代替承受。而且，鞭打等苦難有可以代替之處，菩薩也會代替承受。『功德盡施者』，以歡喜之心將功德施與眾生。往生凈土后，沒有『我所有』的業報。又說，用歡喜心去除嫉妒，所以能夠完全施捨。『等心謙下者』，這是第三句，捨棄私心，平等謙卑地待人接物。往生凈土后，獲得尊貴殊勝的果報。又說，捨棄憎恨和愛戀，就叫做『等心』。能夠謙卑恭敬，所以叫做『謙下』。完全脫離怨恨和親近的差別，所以說『無礙』。下面的四種中，前三種是尊敬三寶（三寶：佛、法、僧）的行為，后一種是積累善行、遠離過失的行為。尊敬三寶中，『視如佛者』，第四句，觀察諸菩薩的本體就是佛，所以往生凈土后，常常能夠見到佛。《莊嚴經》說，菩薩是眾生的橋樑，能夠增加自己的功德，所以要像對待佛一樣對待他們。『聞不疑者』，第五句，對於大乘（Mahayana，佛教宗派之一）深奧的佛法，聽聞后不產生懷疑。往生凈土后，常常聽聞大乘不可思議的佛法。『不違背者』，第六句，三乘（三乘：聲聞乘、緣覺乘、菩薩乘）雖然不同，但最終歸宿沒有差別。應順眾生的根器和因緣來利益他們，怎麼會互相違背呢？往生凈土后，常常遇到聖賢大眾。就後面的自行成就中，大致有兩句。第一句是修習善行，平等看待順境和逆境。后一句是遠離惡行，使自己和他人都能得到美好。前面一句中，『不嫉彼供者』，第七句，看到他人得到利益，內心暗自高興，如同自己得到一樣，只有歡喜，怎麼會有嫉妒呢？『不高己利者』，自己得到離苦之樂，觀察世間萬物的壞滅因緣，只憂慮世事無常，怎麼會自高自大呢？這樣觀察就叫做調伏內心。『常省己過不識彼者』，第八句，常常反省自己的過失，所以惡念沒有不消除的；不宣揚他人的缺點，所以善行沒有不圓滿的。『恒以一心修諸功德者』，塵垢容易增加，功德難以積累，如果不以一心專心致志，怎麼能夠成就呢？具備這八種法則，就能夠……
【English Translation】 English version One should not rely on this. Those who take the suffering of others, with a compassionate heart towards all beings, do not enter Nirvana (liberation). They are reborn in the Pure Land (Pure Land), gaining freedom and joy. It is also said that due to their deep compassion, they take on the various sufferings of others. Question: Suffering is the karmic retribution of sentient beings, how can it be taken on by another? Answer: Because the Bodhisattva transforms sentient beings in suffering, enabling them to escape the sea of suffering, it is said that they take on the suffering on their behalf. Moreover, there are instances where suffering such as whipping can be taken on, and the Bodhisattva will take it on. 'Those who give away all merit' share their merit with sentient beings with a joyful heart. After being reborn in the Pure Land, there is no karmic retribution of 'what is mine'. It is also said that by eliminating jealousy with joy, one can give completely. 'Those with an equal and humble heart', this is the third phrase, abandoning selfishness, treating people and things with equality and humility. After being reborn in the Pure Land, one obtains a noble and supreme reward. It is also said that abandoning hatred and love is called 'equal heart'. Being able to be humble and respectful is called 'humility'. Completely separating from the differences of resentment and closeness is called 'unobstructed'. Among the following four, the first three are actions of respecting the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), and the last one is the action of accumulating good deeds and avoiding faults. Among respecting the Three Jewels, 'seeing as Buddha', the fourth phrase, observing that the essence of all Bodhisattvas is Buddha, therefore, after being reborn in the Pure Land, one can always see the Buddha. The Adornment Sutra says that Bodhisattvas are the bridge for sentient beings, which can increase one's own merit, so one should treat them like Buddhas. 'Hearing without doubt', the fifth phrase, upon hearing the profound Dharma (teachings) of Mahayana (Mahayana, a school of Buddhism), one does not generate doubt. After being reborn in the Pure Land, one often hears the inconceivable Dharma of Mahayana. 'Not contradicting', the sixth phrase, although the Three Vehicles (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are different, their ultimate destination is the same. One should benefit sentient beings according to their capacities and conditions, how can they contradict each other? After being reborn in the Pure Land, one often encounters the holy assembly. Regarding the subsequent self-cultivation and accomplishment, there are roughly two phrases. The first phrase is cultivating good deeds, viewing favorable and unfavorable circumstances equally. The latter phrase is to stay away from evil deeds, so that oneself and others can obtain goodness. In the previous sentence, 'not being jealous of their offerings', the seventh phrase, seeing others gain benefits, one secretly rejoices in one's heart, as if one has gained it oneself, there is only joy, how can there be jealousy? 'Not exalting one's own benefits', one obtains the joy of being free from suffering, observing the causes of destruction of all things in the world, only worrying about the impermanence of things, how can one be arrogant? Observing in this way is called taming the mind. 'Always reflecting on one's own faults and not recognizing others', the eighth phrase, constantly reflecting on one's own faults, so that evil thoughts are not eliminated; not publicizing the shortcomings of others, so that good deeds are not fulfilled. 'Always cultivating all merits with one mind', dust and dirt are easy to accumulate, and merits are difficult to accumulate. If one does not concentrate with one mind, how can one achieve it? Possessing these eight principles, one can...
無瘡疣。生於凈土也。然菩薩之行行復何窮如前。心是菩薩凈土等。豈只八邪。又時言多。又時言一。如涅槃云。供養一花則生不動國。或言。十念成就即得往生。今且舉一數言八。非謂定在八也。雖復言八。八不是多。雖復言多。多不異一。雖復言一。一不異多。故知此八即非八言八。凈亦非凈言凈。生亦非生言生。乃至一切諸法皆應如是。上來正辯結益可知也。
菩薩行品第十一
此品之中三門分別。一明品來意。二釋品名。三分文辯釋。初來意者。有其四義。一眾香菩薩欲還本土請法自資。二維摩請佛印述以成經法流傳後代。三維摩所現神變庵羅未睹化事未周。四香積之飯庵羅未知欲使同知。有此四義明品來也。
二釋品者。眾香菩薩請法還國。如來為說盡不盡法。聞以為要行。即從請人以題章目。故稱菩薩行品也。
三解文者。大開四節。一現瑞相令人發心。辯香飯以為佛事。三明諸佛說法平等。四明請法還國作唸佛事勝緣。文別可知。
前中有四。一明維摩欲往佛所先現神瑞。二問答辯釋。三持大眾往詣庵羅。四明如來敕眾令坐。前中佛說法于庵羅園者。明現相處。其地忽然者。現相時速。現三種相。一廣博者。為受多眾令處廣博。二嚴事者。為安勝眾說上法故令地嚴凈。
【現代漢語翻譯】 沒有瘡和疣，（菩薩）生於凈土。（無瘡疣：指菩薩身相莊嚴，沒有瑕疵。凈土：指清凈的佛國世界。）然而菩薩的修行怎麼會窮盡呢？就像前面所說，心就是菩薩的凈土等等。難道只有八邪嗎？（八邪：指八種錯誤的見解和行為，是修行的障礙。）有時說多，有時說一，如《涅槃經》所說，供養一朵花就能往生不動國。（不動國：指阿閦佛的凈土，也泛指清凈莊嚴的佛國。）或者說，十念成就就能往生。現在姑且舉一個數字說八，不是說一定就在八。雖然說八，八不是多；雖然說多，多不異於一；雖然說一，一不異於多。所以知道這八即非八而言八，凈也非凈而言凈，生也非生而言生，乃至一切諸法都應該這樣理解。以上正是辨析和總結利益，可以知曉。
菩薩行品第十一
此品之中分為三個部分來解釋：一、說明此品產生的緣由；二、解釋品名；三、分段辨析解釋。首先，關於產生的緣由，有四個意義：一、眾香菩薩想要返回本土，請求佛法作為修行的資糧；二、維摩詰請佛印證並闡述，使經法流傳後代；三、維摩詰所展現的神變，菴羅樹園的人們沒有見到，教化之事尚未圓滿；四、香積佛的飯食，菴羅樹園的人們不知道，想要讓他們一同知曉。有這四個意義，說明此品產生的緣由。
二、解釋品名：眾香菩薩請求佛法返回國土，如來為他們宣說盡與不盡之法，（盡與不盡法：指佛法既有究竟圓滿的一面，也有隨眾生根器而施教的一面。）他們聽聞后認為這是修行的要點，因此從請求者的行為來命名章節，所以稱為《菩薩行品》。
三、解釋經文：大致分為四個部分：一、展現瑞相，使人發起菩提心；二、辨析香積佛的飯食，作為佛事；三、闡明諸佛說法平等；四、說明請求佛法返回國土，作為憶念佛陀的殊勝因緣。經文的劃分可以知曉。
前面（展現瑞相，使人發起菩提心）中又有四個部分：一、說明維摩詰想要前往佛陀處所，先展現神通瑞相；二、問答辨析解釋；三、帶領大眾前往菴羅樹園；四、說明如來命令大眾就座。前面佛陀在菴羅樹園說法，說明展現瑞相的處所。地面忽然變得寬廣，說明展現瑞相的速度很快。展現三種瑞相：一、廣博，爲了容納眾多的人，使處所變得寬廣；二、莊嚴，爲了安頓殊勝的聽眾，宣說殊勝的佛法，所以使地面莊嚴清凈。
【English Translation】 Free from sores and warts, (the Bodhisattva) is born in a Pure Land. (Sores and warts: referring to the Bodhisattva's dignified appearance, without flaws. Pure Land: referring to the pure Buddha-field.) However, how can the practice of a Bodhisattva ever be exhausted? Just as mentioned before, the mind is the Bodhisattva's Pure Land, and so on. Are there only the Eightfold Evils? (Eightfold Evils: referring to eight kinds of wrong views and behaviors, which are obstacles to practice.) Sometimes it is said to be many, sometimes it is said to be one, as the Nirvana Sutra says, offering one flower will lead to rebirth in the Immovable Land. (Immovable Land: referring to Akshobhya Buddha's Pure Land, also generally referring to a pure and dignified Buddha-field.) Or it is said that achieving ten recitations will lead to rebirth. Now, let's just take a number and say eight, not meaning that it is fixed at eight. Although it is said to be eight, eight is not many; although it is said to be many, many is not different from one; although it is said to be one, one is not different from many. Therefore, know that this eight is not eight in the sense of saying eight, purity is not purity in the sense of saying purity, birth is not birth in the sense of saying birth, and so on for all dharmas, they should all be understood in this way. The above is precisely the analysis and summary of benefits, which can be understood.
Chapter Eleven: Bodhisattva Practice
In this chapter, there are three parts to explain: 1. Explaining the reason for the chapter's origin; 2. Explaining the chapter's name; 3. Analyzing and explaining in sections. First, regarding the reason for the origin, there are four meanings: 1. The Bodhisattva Universal Fragrance wants to return to his homeland and requests the Dharma as resources for practice; 2. Vimalakirti asks the Buddha to endorse and elaborate, so that the sutra Dharma can be passed down to future generations; 3. The transformations manifested by Vimalakirti have not been seen by the people of the Amra garden, and the work of conversion is not yet complete; 4. The food of the Fragrant Accumulation Buddha is unknown to the people of the Amra garden, and he wants them to know it together. These four meanings explain the reason for the chapter's origin.
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Explaining the chapter's name: The Bodhisattva Universal Fragrance requests the Dharma to return to his country, and the Tathagata preaches to them the Dharma of Exhaustion and Non-Exhaustion, (Dharma of Exhaustion and Non-Exhaustion: referring to the fact that the Dharma has both an ultimate and complete aspect, and an aspect of teaching according to the capacity of sentient beings.) They hear it and consider it to be the key to practice, so the chapter is named after the actions of the requester, hence it is called 'Chapter on Bodhisattva Practice'.
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Explaining the text: It is roughly divided into four parts: 1. Manifesting auspicious signs to inspire the Bodhi mind; 2. Analyzing the food of the Fragrant Accumulation Buddha as a Buddha-activity; 3. Clarifying that the Buddhas' teachings are equal; 4. Explaining that requesting the Dharma to return to the country is a supreme cause for remembering the Buddha. The division of the text can be understood.
In the preceding (manifesting auspicious signs to inspire the Bodhi mind), there are also four parts: 1. Explaining that Vimalakirti wants to go to the Buddha's place and first manifests miraculous auspicious signs; 2. Question and answer analysis and explanation; 3. Leading the assembly to the Amra garden; 4. Explaining that the Tathagata orders the assembly to be seated. In the preceding, the Buddha's teaching in the Amra garden explains the place where the auspicious signs are manifested. The ground suddenly becomes wide, explaining the speed at which the auspicious signs are manifested. Three kinds of auspicious signs are manifested: 1. Vastness, to accommodate many people, making the place vast; 2. Dignity, to settle the excellent audience and preach the supreme Dharma, so the ground is made dignified and pure.
三一切眾會皆作金色者。為令大眾咸知進仰故使眾會皆作金色。阿難白佛下第二問答辨釋。大士所為非小道能測。又欲令此眾知變所由故。問下答下知。第三持眾詣佛。文中有三。一明維摩命彼文殊可共見佛。二明文殊印言善哉。三是時下維摩持眾詣佛。文中以神通力者即神足通也。世相迎送必結四輕騎。大士迎送運以妙通。先凈名置座于地將先致敬故。繞七匝者。內心愛重遍觀佛德隨順修行。或繞一匝三匝七匝或百千匝或無量匝。一心合掌明心專也。恭敬如來故一面立。次諸菩薩弟子釋梵四王避座稽首佛足。以此諸眾前皆在座。凈名持來故須避之。第四動眾令坐如法慰問諸菩薩已者。嘆言善來教化眾生。不疲勞耶即皆受教者。如教而座也。
眾坐已定佛語下第二次辯。香飯以為佛事。文中有三。一佛問舍利汝見維摩神變事不彼答言見。二阿難白佛今所聞下明彼維摩到佛所已重辯香飯以為佛事。三阿難白佛未曾有下類顯一切悉為佛事也。前中兩重問答。初問意者。以其舍利從彼文殊至維摩室具見所為故須問也。彼答可知。重問可解。答中非意所圖非度測者。謂非凡夫意識所圖。非身子心計度也。亦非二乘師智所測。
第二辯前香飯。文別有三。一阿難致問佛具答之。二舍利自說身香阿難審問舍利具答。三
【現代漢語翻譯】 現代漢語譯本： 『三一切眾會皆作金色者』，爲了讓大眾都知道應該仰慕佛陀，所以使所有集會都呈現金色。 阿難向佛請示，以下是第二次問答辨釋。大菩薩的行為不是小乘道所能測度的。又想讓這些大眾知道這種變化的緣由，所以提問，下面是佛陀的解答。 第三部分是維摩詰帶領大眾前往佛陀處。這段文字包含三點：一是說明維摩詰命令文殊菩薩可以一起去見佛陀；二是說明文殊菩薩贊同說『善哉』；三是『是時下』，維摩詰帶領大眾前往佛陀處。文中用神通力，指的是神足通。世俗間的迎送必然配備輕便的騎兵，而大菩薩的迎送則運用奇妙的神通。 首先，維摩詰將座位放置在地上，是因為要先表達敬意。繞佛七匝，表示內心愛重，普遍觀察佛陀的德行，隨順修行。或者繞一匝、三匝、七匝，或者百千匝，或者無量匝。一心合掌，表明心意專一。恭敬如來，所以站在一邊。其次，各位菩薩、弟子、釋梵四王避開座位，稽首佛足。因為這些人之前都在座位上，是維摩詰帶領他們來的，所以需要避開座位。 第四部分是移動大眾就座，如法慰問各位菩薩。讚歎說『善來』，教化眾生，不感到疲勞嗎？即都接受教誨，像接受教誨那樣就座。 大眾就座完畢后，佛陀開始第二次辯論，用香飯作為佛事。這段文字包含三點：一是佛陀問舍利弗是否見到維摩詰的神變之事，舍利弗回答說見到了；二是阿難向佛陀稟告『今所聞下』，說明維摩詰到達佛陀處后，再次辯論用香飯作為佛事；三是阿難向佛陀稟告『未曾有下』，類似地顯示一切都是爲了佛事。 前面包含兩重問答。第一次提問的用意是，因為舍利弗從文殊菩薩處到維摩詰的房間，親眼見證了維摩詰所做的事情，所以需要詢問他。舍利弗的回答可以理解。重複提問可以解釋。 舍利弗的回答中，『非意所圖非度測者』，意思是說不是凡夫的意識所能想像的，也不是舍利弗的心所能計度的。也不是二乘聖者的智慧所能測量的。 第二次辯論之前的香飯。這段文字分為三點：一是阿難提出疑問，佛陀詳細地回答了他；二是舍利弗自己講述身上的香氣，阿難詳細地詢問，舍利弗詳細地回答；三
【English Translation】 English version: 'Three, all the assemblies appear golden' - This is to make all beings know that they should look up to the Buddha, hence all assemblies are made golden. Ananda asks the Buddha, and the following is the second question and answer to clarify. The actions of a great Bodhisattva cannot be fathomed by the Small Vehicle. Also, to let this assembly know the cause of this transformation, he asks, and the Buddha answers below. The third part is Vimalakirti leading the assembly to the Buddha. This passage contains three points: First, it explains that Vimalakirti ordered Manjushri (Bodhisattva of Wisdom) to go see the Buddha together; second, it explains that Manjushri agreed, saying 'Excellent'; third, 'At that time', Vimalakirti led the assembly to the Buddha. The 'power of spiritual abilities' in the text refers to the supernatural power of the feet. Worldly greetings and send-offs must be equipped with light cavalry, while the greetings and send-offs of a great Bodhisattva use wonderful spiritual powers. First, Vimalakirti placed the seat on the ground because he wanted to express his respect first. Circling the Buddha seven times indicates deep love in the heart, universally observing the Buddha's virtues, and following the practice. Or circling once, three times, seven times, or hundreds of thousands of times, or countless times. Single-mindedly joining palms indicates focused intention. Respecting the Thus Come One (Tathagata), so he stood on one side. Next, the Bodhisattvas, disciples, Shakra (King of Gods), Brahma (Creator God), and the Four Heavenly Kings avoided their seats and bowed at the Buddha's feet. Because these people were all seated before, and Vimalakirti brought them, they needed to avoid the seats. The fourth part is moving the assembly to be seated, and properly comforting the Bodhisattvas. Praising 'Welcome', teaching sentient beings, are you not tired? That is, they all accept the teachings and sit as taught. After the assembly was seated, the Buddha began the second debate, using fragrant rice as a Buddha-activity. This passage contains three points: First, the Buddha asked Shariputra (one of the Buddha's chief disciples) whether he had seen Vimalakirti's (a wise lay Buddhist) miraculous transformations, and Shariputra replied that he had; second, Ananda (Buddha's attendant) reported to the Buddha 'Now what I have heard below', explaining that after Vimalakirti arrived at the Buddha's place, he debated again using fragrant rice as a Buddha-activity; third, Ananda reported to the Buddha 'Unprecedented below', similarly showing that everything is for Buddha-activities. The previous part contains two questions and answers. The intention of the first question is that because Shariputra went from Manjushri's place to Vimalakirti's room and witnessed what Vimalakirti did, it was necessary to ask him. Shariputra's answer can be understood. Repeating the question can explain. In Shariputra's answer, 'not conceived by intention, not measured by estimation' means that it cannot be imagined by the consciousness of ordinary people, nor can it be measured by Shariputra's mind. Nor can it be measured by the wisdom of the Two Vehicles (Shravakayana and Pratyekabuddhayana). The fragrant rice before the second debate. This passage is divided into three points: First, Ananda raised a question, and the Buddha answered him in detail; second, Shariputra himself talked about the fragrance on his body, Ananda asked in detail, and Shariputra answered in detail; third
阿難問飯消久近維摩為辯。初中先問起發。今所聞香自昔未有是為何香下佛為辯。彼菩薩毛孔之香即是眾香菩薩毛孔香也。問。前去香氣普勛三千世界。何故阿難不聞此中方聞。答。非分故雖近不聞。今欲廣明佛事。所以得聞。又云。阿難園中尋聞此香。今欲顯飯殊勝廣明佛事。所以重問。不是以前不聞。第二初先舍利自說身香。阿難次問此所從來。舍利后辯。長者維摩從眾香國取佛餘飯。于舍食者。一切毛孔皆香。若此故我身香。第三有兩問答。初阿難問香住。文如維摩下答。至此飯消阿難重問。文如下答。答中有三。初法次喻后合。前中有三。初約凡夫。次約二乘。后約菩薩。此飯勢力至於七日然後乃消者。此約凡說勢。唯七日其飯即消。又云。香飯三塵為性。通凡及聖。香飯益身唯得七日。若凡夫人未起行者食此香飯。七日之內起人天行然後乃消。若大小乘人未發心者食此香飯。七日之內隨其所應香飯力勛發意乃消。如七生聖人如七步毒蛇也。藏云。飯勢有三。凡夫福薄但得七日。所謂下也。二乘次中故得初果正位羅漢心脫然後乃消。所謂中也。大乘發心乃至補處然後乃消。所謂上也。以應三品眾生故初云七日。若約位辯。五停心觀七方便也。一不凈觀。二界分別觀。三慈悲觀。四因緣觀。五數息觀。六總別相
【現代漢語翻譯】 現代漢語譯本 阿難問飯香消散的時間長短，維摩詰為他辨明。在最初的提問中，先問及香氣的來源。現在阿難所聞到的香氣，是從前沒有過的，所以問『這是什麼香？』下面由佛來辨明：『這香是彼眾香世界的菩薩毛孔所散發出來的香氣。』 問：『先前這香氣普遍薰染三千大千世界，為什麼阿難沒有聞到，而現在才聞到呢？』答：『因為緣分未到，所以即使靠近也聞不到。現在想要廣泛地闡明佛事，所以才得聞。』又說：『阿難在園中曾經聞到過這種香氣，現在想要彰顯飯食的殊勝，廣泛地闡明佛事，所以再次提問，並不是以前沒有聞到。』 第二，最初是舍利弗自己說出身上的香氣，阿難接著問這香氣從何而來，舍利弗隨後辨明：『長者維摩詰從眾香國取來佛陀吃剩的飯食，凡是吃過這飯食的人，一切毛孔都會散發香氣。因為這個緣故，我的身上也有香氣。』 第三，有兩段問答。最初是阿難問香氣停留的時間，文句如同維摩詰所說。直到『這飯食消化完』，阿難再次提問，文句如下面的回答。回答中有三個部分：首先是法理，其次是比喻，最後是總結。在法理部分中，又分為三個層次：首先是針對凡夫，其次是針對二乘，最後是針對菩薩。『這飯食的勢力能夠維持七天然後才消散』，這是針對凡夫來說的。它的效力只有七天，飯食就會消化掉。又說，香飯以『三塵』為體性，普遍適用於凡夫和聖人。香飯對身體的益處只有七天。如果凡夫還沒有開始修行，吃了這香飯，在七天之內會發起人天之行，然後飯食才會消化。如果大小乘人還沒有發菩提心，吃了這香飯，在七天之內會隨著他們的根器，香飯的力量會促使他們發菩提心。如同七生聖人，又如同七步毒蛇一樣。 藏經中說，飯食的勢力有三種：凡夫福報淺薄，只能得到七天的利益，這是下等的。二乘屬於中等，所以能夠得到初果正位，羅漢心得到解脫，然後飯食才會消化，這是中等的。大乘發菩提心，乃至達到補處菩薩的果位，然後飯食才會消化，這是上等的。因為要適應三種品類的眾生，所以最初說七天。如果從果位來辨別，對應的是五停心觀和七方便。五停心觀是：一、不凈觀（meditation on impurity），二、界分別觀（meditation on the analysis of the elements），三、慈悲觀（meditation on loving-kindness），四、因緣觀（meditation on dependent origination），五、數息觀（meditation on counting breaths）。六、總相觀和別相觀。
【English Translation】 English version Ānanda asks about how long the fragrance of the rice will last, and Vimalakīrti explains it to him. In the initial question, he first asks about the origin of the fragrance. Now, the fragrance that Ānanda smells is unprecedented, so he asks, 'What is this fragrance?' The Buddha then explains: 'This fragrance emanates from the pores of the Bodhisattvas in the Land of All Fragrances (Sarvagandha)' Question: 'Previously, this fragrance pervaded the three thousand great thousand worlds, why didn't Ānanda smell it, and only smells it now?' Answer: 'Because the conditions were not yet ripe, so even if close, he couldn't smell it. Now, wanting to broadly elucidate the Buddha's activities, he is able to smell it.' It is also said: 'Ānanda once smelled this fragrance in the garden, now wanting to highlight the excellence of the food, and broadly elucidate the Buddha's activities, he asks again, it's not that he didn't smell it before.' Secondly, initially Śāriputra (舍利弗) himself speaks of the fragrance on his body, Ānanda then asks where this fragrance comes from, and Śāriputra subsequently explains: 'The elder Vimalakīrti (維摩詰) took the leftover rice from the Buddha from the Land of All Fragrances (Sarvagandha), and whoever eats this rice, all their pores will emit fragrance. Because of this reason, there is fragrance on my body.' Thirdly, there are two questions and answers. Initially, Ānanda asks how long the fragrance lasts, the wording is as Vimalakīrti said. Until 'this rice is digested', Ānanda asks again, the wording is as in the answer below. There are three parts to the answer: first is the Dharma principle, second is a metaphor, and third is a summary. In the Dharma principle part, it is divided into three levels: first is for ordinary people, second is for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and third is for Bodhisattvas. 'The power of this rice can last for seven days before it dissipates', this is said for ordinary people. Its effect only lasts for seven days, and the rice will be digested. It is also said that fragrant rice has 'three dusts' as its nature, and is universally applicable to ordinary people and sages. The benefit of fragrant rice to the body only lasts for seven days. If an ordinary person who has not yet begun to practice eats this fragrant rice, within seven days they will initiate human and heavenly actions, and then the rice will be digested. If people of the Small and Great Vehicles (Śrāvakayāna and Mahāyāna) have not yet generated Bodhicitta (發菩提心), if they eat this fragrant rice, within seven days, according to their capacity, the power of the fragrant rice will prompt them to generate Bodhicitta. Like a seven-life sage, and like a seven-step poisonous snake. The Canon says that the power of rice has three types: ordinary people have shallow blessings and can only get seven days of benefit, which is the lowest. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are in the middle, so they can get the first fruit of stream-enterer (Sotāpanna), the Arhat's mind is liberated, and then the rice will be digested, which is the middle. The Mahāyāna generates Bodhicitta (發菩提心), and even reaches the position of a Bodhisattva awaiting Buddhahood (Avalokiteśvara), and then the rice will be digested, which is the highest. Because it is necessary to adapt to the three types of beings, the initial saying is seven days. If distinguishing from the position, it corresponds to the Five Stopping Meditations (pañca nivaranani) and the Seven Expedients. The Five Stopping Meditations are: 1. Meditation on impurity (Aśubha-bhāvanā), 2. Meditation on the analysis of the elements (dhātu-vavatthāna), 3. Meditation on loving-kindness (maitrī-bhāvanā), 4. Meditation on dependent origination (pratītyasamutpāda), 5. Meditation on counting breaths (ānāpānasmṛti). 6. General and specific aspects.
念。七達分善根。經此七位食大悲飯能離煩惱香飯息用。故云七日消也。若依薩婆多宗。一五停心觀。二別相念。三總相。四暖。五頂。六忍。七世第一法。為七也。正位者。次為二乘苦法忍以去見諦十六心名入正位。若約新經。未離欲者若食此飯要得離欲。然後乃消。此即第三果。得心解脫者。謂阿羅漢果。大乘中三句至發心者至十信已上發心菩提也。得無生忍者。初地已上得無生法忍。理實四忍俱得。從初為名也。問。經云。已發意食此飯者后無生忍然後乃消者。此從十信至初地經初僧祇劫。此既長時捨身受身。不可香飯隔生猶在。云何言得無生忍乃消。答。有其四義。一直往菩薩地首。是分斷身雖復捨生受生。猶食香飯起觀心相續不斷。入初地時引無漏惠斷惑證如。息其作用。名之為消。二此諸菩薩復捨生受身。後身之中識中有種子種子遇緣還生。香飯相續不斷。流至初地發無漏心。斷惑證真。名之為消。非是食滅名為消也。三迴心菩薩十信十住已去受變易身相續不斷。猶食香飯。引真見道。雙斷二障。證真擇滅。息其作用。名之為消。非是無食也。四諸小菩薩身雖分斷。猶食不思議飯。攝持此身相續不斷。入初地時引正體智。斷惑證如。名之為消。非食滅也。故上經云。揣若須彌。乃至一切猶不可盡也。又上
【現代漢語翻譯】 現代漢語譯本 念。七達分善根。經過這七個階段食用大悲飯，能夠遠離煩惱，停止對香飯的執著。所以說七日消化。如果按照薩婆多宗的說法，這七個階段是：一、五停心觀；二、別相念；三、總相念；四、暖位；五、頂位；六、忍位；七、世第一法。入正位指的是，接下來二乘的苦法忍開始，直到見諦十六心，這被稱為入正位。如果按照新經的說法，沒有離開慾望的人如果食用這種飯，必須要先離開慾望，然後才能消化。這指的是第三果（阿那含果）。得到心解脫指的是阿羅漢果。大乘中的三句（已發意食此飯者，后無生忍然後乃消）指的是十信位以上發菩提心。得到無生法忍指的是初地以上的菩薩，得到無生法忍。實際上四種忍都得到了，這裡是從最初的忍來命名。問：經中說，『已經發愿食用這種飯的人，要到獲得無生法忍之後才能消化』，這從十信位到初地菩薩要經歷第一個阿僧祇劫。既然時間這麼長，捨棄身體又接受新的身體，不可能香飯隔了一世還存在。怎麼能說得到無生法忍才能消化呢？答：有四種解釋。一、對於直往菩薩來說，地前菩薩是分段生死，雖然捨棄身體又接受新的身體，仍然食用香飯，生起觀想，心念相續不斷。進入初地時，引發無漏智慧，斷除迷惑，證得真如，停止香飯的作用，這叫做消化。二、這些菩薩多次捨棄身體又接受新的身體，在後世的身體中，識田中仍然有香飯的種子，種子遇到因緣還會生起，香飯相續不斷。一直到初地菩薩發起無漏心，斷除迷惑，證得真如，這叫做消化。不是香飯消失了才叫做消化。三、迴心菩薩從十信位到十住位，接受變易生死，相續不斷，仍然食用香飯。引發真正的見道，同時斷除煩惱障和所知障，證得真擇滅，停止香飯的作用，這叫做消化。不是沒有食用香飯。四、對於小菩薩來說，身體雖然是分段生死，仍然食用不可思議的飯，攝持這個身體，使之相續不斷。進入初地時，引發正體智，斷除迷惑，證得真如，這叫做消化。不是香飯消失了。所以上面的經文說，『即使像須彌山那麼大，乃至一切都無法窮盡』。 又上
【English Translation】 English version '念 (nian)': Mindfulness. '七達分善根 (qi da fen shan gen)': Seven stages of achieving good roots. After going through these seven stages and consuming the 'Great Compassion Meal (da bei fan)', one can be free from afflictions and cease attachment to the 'Fragrant Meal (xiang fan)'. Therefore, it is said to be digested in seven days. According to the Sarvastivada school, the seven stages are: 1. 'Five-fold Mental Stillness Contemplation (wu ting xin guan)'; 2. 'Specific Aspect Mindfulness (bie xiang nian)'; 3. 'General Aspect Mindfulness (zong xiang nian)'; 4. 'Warmth Stage (nuan)'; 5. 'Peak Stage (ding)'; 6. 'Forbearance Stage (ren)'; 7. 'World's First Dharma (shi di yi fa)'. Entering the 'Correct Position (zheng wei)' refers to the beginning of the 'Suffering Dharma Endurance (ku fa ren)' of the Two Vehicles (聲聞乘 and 緣覺乘), up to the sixteen 'Mind Moments of Seeing the Truth (jian di shi liu xin)', which is called entering the 'Correct Position'. According to the new sutras, if someone who has not detached from desire consumes this meal, they must first detach from desire before it can be digested. This refers to the Third Fruit (Anagamin). 'Attaining Liberation of Mind (de xin jie tuo)' refers to the Arhat fruit. The three sentences in the Mahayana (已發意食此飯者，后無生忍然後乃消) refer to the aspiration for Bodhi above the Ten Faiths. 'Attaining Non-Origination Endurance (de wu sheng fa ren)' refers to the Bodhisattvas above the First Ground (初地), who attain the 'Non-Origination Dharma Endurance (wu sheng fa ren)'. In reality, all four types of endurance are attained, but it is named after the first one. Question: The sutra says, 'Those who have already aspired to consume this meal will only digest it after attaining Non-Origination Endurance.' This takes the first 'asamkhya-kalpa (阿僧祇劫)' from the Ten Faiths to the First Ground. Since the time is so long, and bodies are abandoned and new bodies are received, it is impossible for the Fragrant Meal to still exist after a lifetime. How can it be said that it is digested only after attaining Non-Origination Endurance? Answer: There are four explanations. 1. For the direct-path Bodhisattvas, the Bodhisattvas before the Ground are subject to segmented death. Although they abandon bodies and receive new bodies, they still consume the Fragrant Meal, generate contemplation, and their minds continue uninterrupted. When entering the First Ground, they generate non-outflow wisdom, cut off delusion, and realize Suchness, ceasing the function of the Fragrant Meal, which is called digestion. 2. These Bodhisattvas repeatedly abandon bodies and receive new bodies. In the later bodies, there are still seeds of the Fragrant Meal in the consciousness field. When the seeds encounter conditions, they will still arise, and the Fragrant Meal continues uninterrupted. All the way to the First Ground, the Bodhisattva generates a non-outflow mind, cuts off delusion, and realizes Truth, which is called digestion. It is not that the Fragrant Meal disappears that is called digestion. 3. The Bodhisattvas who turn their minds from the Two Vehicles, from the Ten Faiths to the Ten Dwellings, undergo transformational death continuously and still consume the Fragrant Meal. They generate true seeing of the Path, simultaneously cutting off the affliction obstacle and the knowledge obstacle, realizing true cessation, ceasing the function of the Fragrant Meal, which is called digestion. It is not that there is no consumption of the Fragrant Meal. 4. For the small Bodhisattvas, although the body is subject to segmented death, they still consume the inconceivable meal, sustaining this body and keeping it continuous. When entering the First Ground, they generate the correct body wisdom, cut off delusion, and realize Truth, which is called digestion. It is not that the Fragrant Meal disappears. Therefore, the sutra above says, 'Even if it is as large as Mount Sumeru, even everything cannot be exhausted.' 又上 (you shang): Also above.
經云。無盡戒定智惠功德具足者所食之餘終不可盡。法華云。是時釋迦牟尼佛默然而坐。及諸四眾亦皆默然。五十小劫以佛神力故令諸大眾謂如半日。又法華云。日月燈明佛說法華經。六十小劫時。會聽者謂如半日。理實聽六十小劫。由經勢力持諸眾生經六十劫不死。此亦如是。又如大迦葉于雞足山入滅盡定。留身待彌勒佛。經五十六億萬歲彌勒下生與佛相見。中間不死。定力持身。香飯功力亦爾。如智度論說也。若約新經。其以證得無生忍者若食此飯要當安住不退轉位。然後乃消。此即八地位也。得一生補處者十地後心種智現前細障斯滅。此飯乃消也。譬如有藥下立喻以顯名。曰上味者列藥名。其有眼下明藥功能。此飯如是者合。上味滅除下合。身諸毒滅然後乃消。問。香飯既是色法。云何斷惑。答。遠云。由大悲香飯不思議力所以能斷惑。如輪王有一床寶。聖王居上。即能離欲。逮得四種玉女。雖見如睹佛像。不生欲心。況佛菩薩所受境界。如經中說。菩薩有一照法性冠。著此觀時一切諸法悉現在心。諸事亦爾。雖有此釋。道理不然。豈有色法效能斷惑。但以香飯資發觀智慧斷煩惱。非是食體即能斷惑。
第三類顯一切以為佛事。文中有三。一阿難讚歎如來述成。二廣就諸行以明佛事。三總以結成。初阿難
【現代漢語翻譯】 現代漢語譯本：經中說，如果有人具足無盡的戒、定、智慧和功德，那麼他所食用的剩餘食物，其功德也是永遠不會窮盡的。《法華經》中說：『當時釋迦牟尼佛默然安坐，以及在座的四眾弟子也都寂靜無聲。』因為佛的神力，使得五十個小劫的時間，在這些大眾的感覺中，好像只有半天的時間。又《法華經》中說：『日月燈明佛宣講《法華經》，經歷了六十個小劫的時間，當時聽法的人感覺好像只有半天的時間。』實際上聽了六十個小劫。由於經的勢力，使得眾生在六十劫中不會死亡。這個香飯的功德也是如此。又比如大迦葉在雞足山進入滅盡定，留下肉身等待彌勒佛。經過五十六億萬年，彌勒佛下生，與迦葉相見。在這中間，大迦葉的肉身不會壞滅，這是因為禪定的力量在維持。香飯的功力也是如此，正如《智度論》所說。如果按照新的經典來說，那些已經證得無生法忍的人，如果食用這種香飯，必定會安住在不退轉的地位，然後才能消化。這指的是八地菩薩。而得到一生補處（Ekajatipratibaddha）菩薩果位的人，在十地菩薩的最後階段，當智慧完全顯現，細微的障礙消除后，才能消化這種香飯。譬如有一種藥，先舉出藥名來比喻，是爲了顯明它的名稱，比如『上味』，就是列舉藥名。『其有眼下』，是說明藥的功能。『此飯如是』，是總合上文，『上味滅除下』，是總合下文。身體中的各種毒素消除后，才能消化這種香飯。 問：香飯既然是色法（Rupa），怎麼能斷除煩惱呢？答：遠法師說：『由於大悲香飯不可思議的力量，所以能夠斷除煩惱。』比如轉輪聖王有一張寶床，聖王睡在上面，就能遠離慾望，得到四種玉女。即使看見她們，也如同看見佛像一樣，不會生起慾望。更何況是佛菩薩所受用的境界呢？如經中所說，菩薩有一頂照法性冠，戴上這頂帽子的時候，一切諸法都顯現在心中。諸如此類的事情也是一樣。雖然有這樣的解釋，但是道理上說不通。難道色法本身具有斷除煩惱的功能嗎？只是因為香飯能夠資助、啓發觀照的智慧，從而斷除煩惱，而不是香飯的本體就能斷除煩惱。 第三類是顯示一切行為都是佛事。文中包含三個部分：一是阿難（Ananda）讚歎如來，並加以述說和完成；二是廣泛地就各種行為來闡明什麼是佛事；三是總結歸納。首先是阿難。
【English Translation】 English version: The sutra says, 'If one is complete with endless precepts, samadhi, wisdom, and merits, then the remainder of what they eat will never be exhausted.' The Lotus Sutra says, 'At that time, Shakyamuni Buddha (釋迦牟尼佛) sat silently, and the fourfold assembly (四眾) were also silent.' Because of the Buddha's divine power, fifty small kalpas (小劫) seemed to the assembly like only half a day. Also, the Lotus Sutra says, 'Dipankara Buddha (日月燈明佛) preached the Lotus Sutra for sixty small kalpas, and the listeners felt it was like half a day.' In reality, they listened for sixty small kalpas. Because of the power of the sutra, beings did not die for sixty kalpas. The merit of this fragrant rice is also like this. Furthermore, like Mahakashyapa (大迦葉) entering the extinction samadhi (滅盡定) in Kukkutapada Mountain (雞足山), leaving his body to await Maitreya Buddha (彌勒佛). After fifty-six billion years, Maitreya will descend and meet with Kashyapa. In the meantime, Mahakashyapa's body will not decay, because of the power of samadhi. The power of the fragrant rice is also like this, as stated in the Mahaprajnaparamita Shastra (智度論). According to the new sutras, if those who have attained the acceptance of the non-origination of dharmas (無生法忍) eat this rice, they will surely abide in the state of non-retrogression (不退轉位) before it can be digested. This refers to the eighth bhumi (八地). Those who have attained the position of Ekajatipratibaddha Bodhisattva (一生補處) will only be able to digest this rice after the subtle obscurations are eliminated when the wisdom of all seeds manifests at the end of the tenth bhumi (十地). It is like a medicine, where the name is given first to illustrate its function. For example, 'superior flavor' lists the names of the medicines. 'That which is below the eyes' explains the function of the medicine. 'This rice is like this' combines the above, and 'the superior flavor eliminates the below' combines the below. Only after the various toxins in the body are eliminated can this rice be digested. Question: Since fragrant rice is a form (Rupa 色法), how can it sever afflictions? Answer: Master Yuan said, 'Due to the inconceivable power of the fragrant rice of great compassion, it can sever afflictions.' For example, a Chakravartin King (輪王) has a jeweled bed. When the holy king lies on it, he can be free from desire and obtain four jade maidens. Even when seeing them, it is like seeing a Buddha image, and no desire arises. How much more so are the realms experienced by Buddhas and Bodhisattvas? As it says in the sutra, a Bodhisattva has a crown that illuminates the nature of dharmas (照法性冠). When wearing this crown, all dharmas appear in the mind. Such things are also like this. Although there is such an explanation, it is not logically sound. How can a form itself have the function of severing afflictions? It is only because the fragrant rice can support and inspire the wisdom of contemplation, thereby severing afflictions, and not that the substance of the rice itself can sever afflictions. The third category is to show that all actions are Buddha-work. There are three parts in the text: first, Ananda (阿難) praises the Tathagata (如來), and elaborates and completes it; second, it broadly explains what Buddha-work is based on various actions; and third, it summarizes and concludes. First is Ananda.
稱歎。飯本充虛資養色力。今乃斷惑得道。豈非未曾有也。如來印述者。所贊合理故印云如是。二廣明佛事中文有一十五句。義分為兩。初十四句順行佛事。後有一句逆行佛事。前中更分為二。初十三句別明佛事。后之一句總明佛事。初中或有佛土以佛光明為佛事者。即眼識能通道色塵為佛事。因睹佛光而悟聖道。故云佛事。故涅槃云。遇斯光者一切煩惱皆悉消除也。諸菩薩作佛者。如花嚴經。世尊默然令菩薩說法度人以為佛事。以佛化人者。佛化為人為生說法而得悟道。此上二句耳識能通道聲塵為佛事。有以菩提樹作佛事者。佛于樹下成道名菩提樹。此樹色香微妙復出諸香。見聞嗅解皆悟聖道。此即五識能通道五塵為佛事。衣服臥具。昔閻浮提王得佛袈裟懸置高幢以示國人。有病之者睹見歸命。病皆除愈。發菩提心。因此悟道。名為佛事。此即眼識能道色塵為佛事。以香飯者。因食香飯得入聖道此即三識能通道三塵為佛事也。
四食義六門分別。一釋名得名。二出體性。三明建立。四辯差別。五界趣有無。六問答聊簡。第一釋名得名者有其二種。一通二別。初通者。四者是數。食即是用。從數及用為名。或可。六釋中帶數釋也。二別名者。一斷食。斷謂形斷即是形相。食謂長養諸根大種。此即形相及用為名。
【現代漢語翻譯】 現代漢語譯本：讚美稱頌。飯食原本是爲了充實身體，滋養色身和力氣。如今卻能斷除迷惑，證得聖道，這豈不是前所未有的事情嗎？如來印可並述說，是因為所讚美的內容合乎真理，所以印證說『如是』（就是這樣）。二、廣泛闡明佛事，文中有十五句，意義上分為兩部分。最初十四句是順著佛理闡述佛事，後面一句是逆著佛理闡述佛事。前面的十四句又分為兩部分，最初十三句是分別闡明佛事，後面一句是總括闡明佛事。最初的部分，有的佛土以佛的光明作為佛事，這指的是眼識能夠通達色塵而成為佛事，因為見到佛光而領悟聖道，所以說是佛事。因此《涅槃經》說：『遇到這種光明的人，一切煩惱都會消除。』諸位菩薩以作為佛來行佛事，例如《華嚴經》所說，世尊默然不語，讓菩薩說法度人，以此作為佛事。以佛來教化人，佛化現為人，為眾生說法，使他們得以悟道。以上兩句指的是耳識能夠通達聲塵而成為佛事。有的以菩提樹作為佛事，佛在菩提樹下成道，這樹的色、香微妙，而且散發出各種香氣，見聞嗅解都能領悟聖道，這指的是五識能夠通達五塵而成為佛事。衣服臥具，過去閻浮提（Jambudvipa，指我們所居住的這個世界）的國王得到佛的袈裟，懸掛在高高的旗幟上給國人看，有生病的人看到后歸命，疾病都消除了，併發菩提心，因此悟道，這稱為佛事，這指的是眼識能夠通達色塵而成為佛事。以香飯來說，因為食用香飯而得以進入聖道，這指的是三識能夠通達三塵而成為佛事。 四食的意義，從六個方面來分別解釋。一、解釋名稱的由來。二、闡述其體性。三、說明其建立。四、辨別其差別。五、界、趣的有無。六、問答簡略說明。第一，解釋名稱的由來，有兩種，一是通名，二是別名。首先是通名，『四』是數字，『食』是作用，從數字和作用來命名。或者可以理解為，在六種解釋方法中，屬於帶數字的解釋。第二是別名，一是斷食，『斷』指的是形體的斷絕，也就是形相，『食』指的是長養諸根大種。這是從形相和作用來命名。
【English Translation】 English version: Praising and extolling. Food originally serves to nourish the body, providing sustenance for physical form and strength. Now, it leads to the severing of delusion and the attainment of enlightenment. Is this not unprecedented? The Tathagata (如來，another name for the Buddha) affirms and elaborates because the praised content aligns with the truth, thus confirming 'Thus it is.' Secondly, broadly elucidating Buddha-activities, there are fifteen sentences in the text, divided into two parts in meaning. The first fourteen sentences describe Buddha-activities in accordance with the Dharma, while the last sentence describes Buddha-activities in reverse order. The first fourteen sentences are further divided into two parts, with the first thirteen sentences separately elucidating Buddha-activities, and the last sentence summarizing Buddha-activities. In the initial part, some Buddha-lands consider the Buddha's light as a Buddha-activity, referring to the eye-consciousness's ability to connect with form-objects as a Buddha-activity, because seeing the Buddha's light leads to the realization of the holy path, hence it is called a Buddha-activity. Therefore, the Nirvana Sutra says: 'Those who encounter this light will have all afflictions eliminated.' The Bodhisattvas (菩薩，enlightenment beings) act as Buddhas to perform Buddha-activities, as stated in the Avatamsaka Sutra (花嚴經，Flower Garland Sutra), the World-Honored One remains silent, allowing the Bodhisattvas to preach the Dharma and liberate people, using this as a Buddha-activity. The Buddha transforms into a person, preaching the Dharma to sentient beings, enabling them to attain enlightenment. The above two sentences refer to the ear-consciousness's ability to connect with sound-objects as a Buddha-activity. Some consider the Bodhi tree (菩提樹，the tree under which the Buddha attained enlightenment) as a Buddha-activity. The Buddha attained enlightenment under the Bodhi tree. The color and fragrance of this tree are subtle, and it emits various fragrances. Seeing, hearing, smelling, and understanding all lead to the realization of the holy path. This refers to the five consciousnesses' ability to connect with the five sense-objects as a Buddha-activity. Clothing and bedding, in the past, the king of Jambudvipa (閻浮提，the continent where humans reside) obtained the Buddha's kasaya (袈裟，monk's robe) and hung it on a high banner for the people to see. Those who were sick, upon seeing it, took refuge and their illnesses were cured, and they developed Bodhicitta (菩提心，the mind of enlightenment), thus attaining enlightenment. This is called a Buddha-activity, referring to the eye-consciousness's ability to connect with form-objects as a Buddha-activity. As for fragrant rice, because eating fragrant rice leads to entering the holy path, this refers to the three consciousnesses' ability to connect with the three sense-objects as a Buddha-activity. The meaning of the four kinds of food is explained from six aspects. First, explain the origin of the name. Second, explain its essence. Third, explain its establishment. Fourth, distinguish its differences. Fifth, the existence or non-existence of realms and destinies. Sixth, a brief explanation through questions and answers. First, explaining the origin of the name, there are two types: general name and specific name. First is the general name, 'four' is a number, 'food' is a function, named from number and function. Or it can be understood as belonging to the explanation with numbers among the six explanation methods. Second is the specific name, one is 'cut-off food', 'cut-off' refers to the severance of form, that is, form-aspect, 'food' refers to nourishing the roots and great elements. This is named from form-aspect and function.
或可。斷即佛食。當體得名。二觸食。觸對前境名之為觸。觸境益身故名為食。從用為名。或可。觸即是食當體為名也。三思食。有所怖望名之為思。思能長養故名為食。從用為名。或可。思即是食。當體為名。四識食。效能了別名之為識。識即是食。當體為名。或可。第八識任持名食。從用為名也。第二齣體者。辯體有二。一小乘。二大乘。小乘中薩婆多宗雜心論等斷食以香味觸三塵為體。以是是閤中知資養自根故觸食思食以通大地中觸思二數為體。識食以六識心王為體也。經部宗成實論等斷食以色香味觸四塵體。食以冷暖等緣成假觸為體。思食以思求。飯食思心為體。識食通取五識及五識后意識獨頭意識為體。大乘中瑜伽論等斷食以香味觸三塵為體。食以遍行中觸數為體。觸雖通七八。六識相應者食義勝也。思食亦以遍行中思數為體。此思雖與諸識相應。屬意識者食義勝也。識食以阿賴耶識為體。此識雖通七八。第八食義勝也。第三建立者。依瑜伽論有其四法。一氣力喜樂。三悕望。四任持。諸根大種由斷食故資養色身。有氣力故。由觸食故攝益喜樂便能長養諸根大種。由思食故專注悕望令其色根長養相續。由識食故執受諸根大種不斷。對此四義立四食也。第四辯差別者。依無性攝論。食有四種。一不凈依止住食
【現代漢語翻譯】 現代漢語譯本： 或者可以這樣理解：段食就是佛的食物，這是從它的本體來命名的。二、觸食（Sparśa-āhāra，感官印象之食）：觸，指的是根（感官）對前境的接觸。這種接觸能夠增益身體，所以稱為食，這是從它的作用來命名的。或者可以這樣理解：觸本身就是食，這是從它的本體來命名的。三、思食（Manas-āhāra，意念之食）：有所怖畏和希望，稱為思。思能夠滋養生命，所以稱為食，這是從它的作用來命名的。或者可以這樣理解：思本身就是食，這是從它的本體來命名的。四、識食（Vijñāna-āhāra，意識之食）：效能是了別，稱為識。識本身就是食，這是從它的本體來命名的。或者可以這樣理解：第八識（阿賴耶識，Ālaya-vijñāna）具有任持的作用，所以稱為食，這是從它的作用來命名的。 第二，關於四食的體性：辨別四食的體性有兩種觀點：一是小乘的觀點，二是大乘的觀點。小乘中，薩婆多宗（Sarvāstivāda）的《雜心論》等認為，段食以香味觸三種塵境為體性。因為這三種塵境在和合中能夠滋養自身的根身。觸食和思食以遍於大地中的觸和思二種心所為體性。識食以六識心王為體性。 經部宗（Sautrāntika）和成實論等認為，段食以色香味觸四種塵境為體性。觸食以冷暖等因緣所成的假觸為體性。思食以思求飯食的思心為體性。識食普遍地取五識以及五識之後的意識和獨頭意識為體性。大乘中，《瑜伽師地論》（Yogācārabhūmi-śāstra）等認為，段食以香味觸三種塵境為體性。觸食以遍行心所中的觸數為體性。觸雖然與七識和八識相應，但與六識相應的觸，其作為食的意義更為殊勝。思食也以遍行心所中的思數為體性。此思雖然與諸識相應，但屬於意識的思，其作為食的意義更為殊勝。識食以阿賴耶識為體性。此識雖然通於七識和八識，但第八識作為食的意義更為殊勝。 第三，關於四食的建立：依據《瑜伽師地論》，四食有四種作用：一、氣力，二、喜樂，三、希望，四、任持。諸根和大種（四大元素）由於段食的緣故，能夠資養色身，產生氣力。由於觸食的緣故，能夠攝取和增益喜樂，從而能夠長養諸根和大種。由於思食的緣故，能夠專注希望，令色根長養相續。由於識食的緣故，能夠執持諸根和大種，使其不間斷。根據這四種作用，建立了四食。 第四，關於四食的差別：依據無性菩薩的《攝大乘論釋》（Mahāyānasaṃgraha-bhāṣya），食有四種：一、不凈依止住食（Aśuci-niśraya-sthiti-āhāra）。 English version: Or it could be understood this way: 'Segmented food' (Dravyāhāra) is the food of the Buddha, named after its substance. Second, 'Contact food' (Sparśa-āhāra): 'Contact' refers to the contact of the senses with the environment. This contact can benefit the body, so it is called food, named after its function. Or it could be understood this way: Contact itself is food, named after its substance. Third, 'Volition food' (Manas-āhāra): Fear and hope are called volition. Volition can nourish life, so it is called food, named after its function. Or it could be understood this way: Volition itself is food, named after its substance. Fourth, 'Consciousness food' (Vijñāna-āhāra): The ability to distinguish is called consciousness. Consciousness itself is food, named after its substance. Or it could be understood this way: The eighth consciousness (Ālaya-vijñāna, storehouse consciousness) has the function of sustaining, so it is called food, named after its function. Second, regarding the nature of the four foods: There are two views on distinguishing the nature of the four foods: one is the view of the Small Vehicle (Hīnayāna), and the other is the view of the Great Vehicle (Mahāyāna). In the Small Vehicle, the Sarvāstivāda school's Abhidharma-hṛdaya and other texts believe that 'segmented food' takes the three sense objects of smell, taste, and touch as its nature. Because these three sense objects can nourish one's own body when combined. 'Contact food' and 'volition food' take the mental factors of touch and volition that pervade the earth as their nature. 'Consciousness food' takes the six consciousnesses as its nature. The Sautrāntika school and the Tattvasiddhi-śāstra and other texts believe that 'segmented food' takes the four sense objects of color, smell, taste, and touch as its nature. 'Contact food' takes the false touch formed by causes such as cold and warmth as its nature. 'Volition food' takes the volition that seeks food as its nature. 'Consciousness food' universally takes the five consciousnesses and the consciousness after the five consciousnesses and the isolated consciousness as its nature. In the Great Vehicle, the Yogācārabhūmi-śāstra and other texts believe that 'segmented food' takes the three sense objects of smell, taste, and touch as its nature. 'Contact food' takes the mental factor of touch in the pervasive mental factors as its nature. Although touch is associated with the seventh and eighth consciousnesses, the touch associated with the six consciousnesses is more significant as food. 'Volition food' also takes the mental factor of volition in the pervasive mental factors as its nature. Although this volition is associated with all consciousnesses, the volition belonging to consciousness is more significant as food. 'Consciousness food' takes the Ālaya-vijñāna as its nature. Although this consciousness is common to the seventh and eighth consciousnesses, the eighth consciousness is more significant as food. Third, regarding the establishment of the four foods: According to the Yogācārabhūmi-śāstra, the four foods have four functions: 1. Strength, 2. Joy, 3. Hope, 4. Sustaining. The senses and the great elements (four great elements) can nourish the physical body and produce strength because of 'segmented food'. Because of 'contact food', it can gather and increase joy, thereby nourishing the senses and the great elements. Because of 'volition food', it can focus on hope, so that the senses can grow continuously. Because of 'consciousness food', it can hold the senses and the great elements, so that they are not interrupted. Based on these four functions, the four foods are established. Fourth, regarding the differences of the four foods: According to Asaṅga's Mahāyānasaṃgraha-bhāṣya, there are four types of food: 1. 'Food that dwells in the impure support' (Aśuci-niśraya-sthiti-āhāra).
【English Translation】 Modern Chinese translation: Alternatively, it can be understood as follows: 'Duan Shi' (段食, Segmented Food) is the food of the Buddha, named after its substance. Second, 'Chu Shi' (觸食, Contact Food): 'Chu' (觸, Contact) refers to the contact between the root (sense organ) and the environment. This contact can benefit the body, so it is called food, named after its function. Alternatively, it can be understood as follows: Contact itself is food, named after its substance. Third, 'Si Shi' (思食, Volition Food): Fear and hope are called 'Si' (思, Volition). Volition can nourish life, so it is called food, named after its function. Alternatively, it can be understood as follows: Volition itself is food, named after its substance. Fourth, 'Shi Shi' (識食, Consciousness Food): The ability to distinguish is called 'Shi' (識, Consciousness). Consciousness itself is food, named after its substance. Alternatively, it can be understood as follows: The eighth consciousness (Ālaya-vijñāna, 阿賴耶識) has the function of sustaining, so it is called food, named after its function. Second, regarding the nature of the four foods: There are two views on distinguishing the nature of the four foods: one is the view of the Small Vehicle (Hīnayāna, 小乘), and the other is the view of the Great Vehicle (Mahāyāna, 大乘). In the Small Vehicle, the Sarvāstivāda (薩婆多宗) school's Abhidharma-hṛdaya (雜心論) and other texts believe that 'Duan Shi' takes the three sense objects of smell, taste, and touch as its nature. Because these three sense objects can nourish one's own body when combined. 'Chu Shi' and 'Si Shi' take the mental factors of touch and volition that pervade the earth as their nature. 'Shi Shi' takes the six consciousnesses as its nature. The Sautrāntika (經部宗) school and the Tattvasiddhi-śāstra and other texts believe that 'Duan Shi' takes the four sense objects of color, smell, taste, and touch as its nature. 'Chu Shi' takes the false touch formed by causes such as cold and warmth as its nature. 'Si Shi' takes the volition that seeks food as its nature. 'Shi Shi' universally takes the five consciousnesses and the consciousness after the five consciousnesses and the isolated consciousness as its nature. In the Great Vehicle, the Yogācārabhūmi-śāstra (瑜伽師地論) and other texts believe that 'Duan Shi' takes the three sense objects of smell, taste, and touch as its nature. 'Chu Shi' takes the mental factor of touch in the pervasive mental factors as its nature. Although touch is associated with the seventh and eighth consciousnesses, the touch associated with the six consciousnesses is more significant as food. 'Si Shi' also takes the mental factor of volition in the pervasive mental factors as its nature. Although this volition is associated with all consciousnesses, the volition belonging to consciousness is more significant as food. 'Shi Shi' takes the Ālaya-vijñāna as its nature. Although this consciousness is common to the seventh and eighth consciousnesses, the eighth consciousness is more significant as food. Third, regarding the establishment of the four foods: According to the Yogācārabhūmi-śāstra, the four foods have four functions: 1. Strength, 2. Joy, 3. Hope, 4. Sustaining. The senses and the great elements (four great elements, 四大元素) can nourish the physical body and produce strength because of 'Duan Shi'. Because of 'Chu Shi', it can gather and increase joy, thereby nourishing the senses and the great elements. Because of 'Si Shi', it can focus on hope, so that the senses can grow continuously. Because of 'Shi Shi', it can hold the senses and the great elements, so that they are not interrupted. Based on these four functions, the four foods are established. Fourth, regarding the differences of the four foods: According to Asaṅga's Mahāyānasaṃgraha-bhāṣya (攝大乘論釋), there are four types of food: 1. 'Food that dwells in the impure support' (Aśuci-niśraya-sthiti-āhāra, 不凈依止住食).
。謂欲界凡夫由有煩惱名為不凈依止。即身謂不凈身。依此四食得住故名不凈依止住食。二凈不凈依止住食。謂有學聖人及色無色界凡夫有學聖人斷見惑盡名凈。修惑未盡名為不凈。凡夫已得上定伏斷欲界地惑名凈。未離上惑名為不凈。由此四食資養得住故言凈不凈依止住食也。三清凈依止住食。謂羅漢辟支已斷見修惑盡名為清凈。由此四食得住故云清凈住食也。四示現依止住食。諸佛如來及大威德菩薩不藉食資示現受食。令身得住。言大威德菩薩者。謂八地已上證無功用威德示現自在。亦可。初地已上得十種自在名威德。或可。即是二乘迴心向大受變易報威德自在。此諸菩薩變易身心不假食資。但起化身示現受食。今此香餅即是第四示現依止食也。或可。即是法食性是無漏。非斷等四食攝也。第五界趣有無者。欲界具有四食。色界無色界唯具三食。以其斷食唯在欲界故。若約五趣。人天可知。下三惡趣亦具四食。瑜伽云。地獄眾生亦有微細斷食。謂府藏中有微細風。由此因緣彼得久住也。第六問答分別者。問曰。但是斷物皆成食耶。答。如其所應當作四句。或有斷物而非是食。謂諸斷物不能長養諸根大種。或有是食而非斷物。諸餘三食無形斷也。或有亦食亦是斷物。謂諸斷食能令諸根大種長養。或有非斷亦非是食。
【現代漢語翻譯】 現代漢語譯本 所謂欲界凡夫因為有煩惱，所以稱為『不凈依止』，這個『身』指的就是不凈之身。依靠這四種食物才能存活，所以叫做『不凈依止住食』。 第二種是『凈不凈依止住食』，指的是有學位的聖人和色界、無色界的凡夫。有學位的聖人斷盡了見惑，稱為『凈』，但修惑還沒有斷盡，所以稱為『不凈』。凡夫已經得到了上定，伏斷了欲界地的惑，稱為『凈』，但還沒有脫離上界的惑，所以稱為『不凈』。因為依靠這四種食物的資養才能存活，所以叫做『凈不凈依止住食』。 第三種是『清凈依止住食』，指的是阿羅漢、辟支佛，他們已經斷盡了見惑和修惑，所以稱為『清凈』。因為依靠這四種食物才能存活，所以叫做『清凈住食』。 第四種是『示現依止住食』，諸佛如來和大威德菩薩不依靠食物的資養，只是爲了示現而接受食物，使身體能夠存在。所謂『大威德菩薩』，指的是八地以上的菩薩，他們已經證得了無功用的威德，示現自在。也可以說，初地以上的菩薩得到了十種自在，所以稱為『威德』。或者也可以說，指的是二乘人迴心向大乘，接受變易報，威德自在。這些菩薩的變易身心不需要食物的資養，只是爲了示現而化身接受食物。現在這個香餅就是第四種『示現依止食』。 或者也可以說，指的是法食，其性質是無漏的，不屬於斷食等四種食物所包含的。 第五，關於界趣有無的問題，欲界具有四種食物，色界和無色界只有三種食物，因為斷食只存在於欲界。如果按照五趣來劃分，人天的情況可以知道，下三惡趣也具有四種食物。《瑜伽師地論》中說，地獄眾生也有微細的斷食，指的是府藏中有微細的風，因為這個原因，他們才能長久地存在。 第六，關於問答分別，有人問：『難道所有斷開的東西都成為食物嗎？』回答：『應該按照情況分成四句來回答。』 有的是斷開的東西，但不是食物，指的是那些不能夠增長諸根大種的斷開的東西。 有的是食物，但不是斷開的東西，指的是其餘三種食物，它們沒有形體的斷開。 有的是食物，也是斷開的東西，指的是那些能夠令諸根大種增長的斷食。 有的既不是斷開的東西，也不是食物。
【English Translation】 English version The so-called ordinary beings in the desire realm are called 'impure reliance' because they have afflictions. This 'body' refers to the impure body. They can only survive by relying on these four kinds of food, so it is called 'impure reliance dwelling food'. (Bhojanaahara 食) The second type is 'pure and impure reliance dwelling food', which refers to the Sravakas (有學聖人) and Pratyekabuddhas (辟支佛) who are still learning, as well as ordinary beings in the form and formless realms. The Sravakas who have exhausted the delusions of views are called 'pure', but the delusions of cultivation have not yet been exhausted, so they are called 'impure'. Ordinary beings who have attained higher samadhi and subdued the delusions of the desire realm are called 'pure', but they have not yet escaped the delusions of the upper realms, so they are called 'impure'. Because they can only survive by relying on the nourishment of these four kinds of food, it is called 'pure and impure reliance dwelling food'. The third type is 'pure reliance dwelling food', which refers to Arhats (羅漢) and Pratyekabuddhas, who have exhausted the delusions of views and cultivation, so they are called 'pure'. Because they can only survive by relying on these four kinds of food, it is called 'pure dwelling food'. The fourth type is 'manifestation reliance dwelling food', Buddhas (諸佛如來) and great powerful Bodhisattvas (大威德菩薩) do not rely on the nourishment of food, but only accept food to manifest, so that the body can exist. The so-called 'great powerful Bodhisattvas' refers to Bodhisattvas above the eighth ground (八地), who have already attained the power of non-effort and manifest freely. It can also be said that Bodhisattvas above the first ground (初地) have obtained ten kinds of freedom, so they are called 'power'. Or it can also be said that it refers to those who turn their minds from the Two Vehicles (二乘) to the Mahayana (大乘), accepting the transformation body, with the power of freedom. These Bodhisattvas' transformation bodies and minds do not need the nourishment of food, but only transform to accept food in order to manifest. Now this fragrant cake is the fourth type of 'manifestation reliance food'. Or it can also be said that it refers to Dharma food (法食), whose nature is unconditioned (無漏), and does not belong to the four kinds of food included in the cutting food, etc. Fifth, regarding the question of whether realms and destinies have or do not have, the desire realm has four kinds of food, while the form and formless realms only have three kinds of food, because cutting food only exists in the desire realm. If divided according to the five destinies (五趣), the situation of humans and gods can be known, and the three lower evil destinies also have four kinds of food. The Yogacarabhumi-sastra (瑜伽師地論) says that hell beings also have subtle cutting food, which refers to the subtle wind in the treasury, and for this reason, they can exist for a long time. Sixth, regarding the question and answer distinction, someone asks: 'Does everything that is cut off become food?' The answer: 'It should be answered in four sentences according to the situation.' Some things are cut off, but are not food, referring to those cut-off things that cannot increase the roots and great elements (諸根大種). Some things are food, but are not cut off, referring to the other three kinds of food, which do not have physical cutting off. Some things are food and are also cut off, referring to those cutting foods that can cause the roots and great elements to increase. Some things are neither cut off nor food.
謂諸觸思識等不能長養諸根大種。如是所餘隨其所應皆作四句。問。眠夢梵行等持皆能長養諸根大種。何故不立食耶。答。長養有二。一攝受別義長養。謂長養諸根令明盛也。二令無損害長養。能持諸根大種無有損壞。夢等具斯長養。於前即無。是故不立。問。心所攝法有五十一種。何故觸思偏得名食余不立耶。答。觸境益身悕望益心故。二立食余不名食也。問。此之四食為是有漏為是無漏。答。唯是有漏。所以然者。由此四食資養有身。無漏之法能破有身故不名食。若約大乘。法味喜樂所持故無漏法亦能任持資長惠命。亦名為食。大悲香飯亦同於此也。問。斷等四食三性中何性所攝。答。斷識二食性唯無記。思觸二食理通三性。問。斷食有形容可示現。餘三是心云何示現。答。心亦可現。如佛地論說。諸佛化身有依他心無自依心。依他心者是相分化心也。又涅槃經云。化無量眾生令使有心。故知心亦可示現。良由諸佛菩薩不思議定。皆能化起無形質法也。諸佛若不現起化心。二乘凡夫及畜生等那知佛心。世尊真心十地菩薩尚自不能知也。
園林臺觀者。因睹臺觀而入聖位也。三十二相者或見一相二相乃至多相。隨所應現而為示現。皆是入道之緣也。以佛身者現金身也。自有眾生見佛色身發心悟道。此上三句眼
【現代漢語翻譯】 現代漢語譯本 謂諸觸、思、識等不能長養諸根大種（四大元素）。其餘的也應根據情況分成四句來解釋。問：睡眠、夢境、梵行（清凈的行為）、等持（禪定）都能長養諸根大種，為什麼不把它們列為食（食物）呢？答：長養有兩種，一是攝受別義長養，即長養諸根使其明盛；二是令無損害長養，能保持諸根大種不被損壞。夢境等具有第二種長養，但不具備第一種，所以不列為食。問：心所法有五十一種，為什麼只有觸和思能被稱為食，其他的不能呢？答：因為觸能增益身體，思能增益心，所以這兩種被列為食，其他的則不稱為食。問：這四食是有漏法還是無漏法？答：只有有漏法。原因是這四食資養有身（有情之身），而無漏法能破有身，所以不稱為食。如果按照大乘佛教的觀點，法味和喜樂所持，無漏法也能任持、資長、惠命，也可以稱為食。大悲香飯也與此相同。問：斷食等四食屬於三性（善、惡、無記）中的哪種性質？答：斷食和識食的性質唯是無記。思食和觸食在道理上通於三性。問：斷食有形容可以示現，其餘三種是心，如何示現呢？答：心也可以示現。如《佛地論》所說，諸佛的化身有依他心，沒有自依心。依他心是指相分化心。又《涅槃經》說，化無量眾生令使有心，所以可知心也可以示現。這是因為諸佛菩薩的不思議定，都能化起無形質法。如果諸佛不現起化心，二乘（聲聞乘和緣覺乘）凡夫以及畜生等怎麼能知道佛心呢？世尊的真心，即使是十地菩薩也不能完全瞭解。
園林臺觀，是因為看到園林臺觀而進入聖位。三十二相，或者見到一相、二相乃至多相，隨所應現而為示現，都是入道的因緣。佛身是指現金身。自有眾生見到佛的色身而發心悟道。以上三句是關於眼根的。
【English Translation】 English version It is said that contact (sparsha), volition (cetana), consciousness (vijnana), etc., cannot nourish the roots (indriya) and the great elements (mahabhuta). The remaining ones should also be explained in four categories according to their respective situations. Question: Sleep, dreams, pure conduct (brahmacharya), and concentration (samadhi) can all nourish the roots and the great elements. Why are they not established as food (ahara)? Answer: There are two types of nourishment. First, there is 'receiving and distinguishing nourishment,' which means nourishing the roots to make them bright and flourishing. Second, there is 'non-harming nourishment,' which can maintain the roots and the great elements without damage. Dreams and the like possess the second type of nourishment but not the first, so they are not established as food. Question: There are fifty-one types of mental factors (caitasika). Why are only contact and volition called food, and the others are not? Answer: Because contact benefits the body, and volition benefits the mind, these two are established as food, while the others are not called food. Question: Are these four foods defiled (with outflows, sāsrava) or undefiled (without outflows, anāsrava)? Answer: They are only defiled. The reason is that these four foods nourish the conditioned body (with outflows), while undefiled dharmas can destroy the conditioned body, so they are not called food. According to the Mahayana perspective, because of the support of the taste of Dharma (dharmarasa) and joy (priti), undefiled dharmas can also sustain, nourish, and bestow life, and can also be called food. The 'fragrant rice of great compassion' (mahakaruna-gandha-bhojana) is the same in this regard. Question: To which of the three natures (good, evil, neutral) do the four foods, such as severance food (uccheda ahara), belong? Answer: The nature of severance food and consciousness food is only neutral (avyakrta). Volition food and contact food are logically connected to the three natures. Question: Severance food has a form that can be shown, but the other three are mental. How can they be shown? Answer: The mind can also be shown. As stated in the Yogacarabhumi-sastra, the transformation bodies of the Buddhas have dependent minds (paratantra-citta) but no self-dependent minds (svatantra-citta). The dependent mind refers to the mind transformed as an image (nimitta). Also, the Nirvana Sutra says, 'Transforming countless beings to give them minds,' so it is known that the mind can also be shown. This is because the inconceivable samadhi of the Buddhas and Bodhisattvas can all transform formless dharmas. If the Buddhas did not manifest transformed minds, how would the sravakas, pratyekabuddhas, ordinary people, and animals know the Buddha's mind? Even the Bodhisattvas of the Tenth Ground (dasabhumi) cannot fully understand the true mind of the World-Honored One.
Gardens, parks, and pavilions (arama-udyana-mandira) are the causes for entering the holy position by seeing them. The thirty-two marks (dvātrimśat mahāpuruṣa lakṣaṇa) are either seeing one mark, two marks, or even many marks, manifesting according to what is appropriate, all of which are conditions for entering the path. The Buddha's body (buddha-kaya) refers to the golden body (kanchana-varna). There are beings who generate the aspiration for enlightenment upon seeing the Buddha's physical body. The above three sentences are about the eye-faculty (caksu).
識能通道色塵為佛事也。虛空佛事者。除去色形現虛空相令其心靜。結累自消。亦如文殊師利滅眾色像現虛空相以化阇王。因此悟道此即意識通道法塵為佛事也。下釋眾生應以此緣得入律行者。行因雖殊俱入律行也。又以夢幻者因喻解法而得悟道。以音聲語言者。現今言教而得道也。此上二句耳識能通道聲塵為佛事。寂寞無言者。即是維摩杜默之類此即意識能通道法塵為佛事。如是阿難諸佛威儀者。此句總顯法身無相應悟合機無不利益。威儀者。行住坐臥身四威儀也。進止者。舉動俯仰名進。住臥稱止。諸所施為者。見聞覺識三業所作也。未曾無益故言無非佛事。此即六識能通道六塵為佛事也。上來一十四句順行佛事。
又此四魔。八萬四千煩惱下一句。逆行佛事。八萬四千煩惱門者。如賢愚經說。彼有菩薩名曰喜王。心自思惟。行何三昧便速逮得八萬四千諸度法門。思惟已請佛。佛遂答之言。有三昧名了法本。菩薩行之便速逮得八萬四千諸度法門。何者是也。彼佛具答。始從光曜無極度終至分佈舍利度有三百五十種門。一一皆修六度之因。便有二千一百諸度。以此諸度對治四大六衰之患。便有二萬一千諸度。正以凡夫用彼四大為身。聖修諸度得凈法身。舍彼四大名為對治。六衰即是六塵大賊。以能衰耗諸善法
【現代漢語翻譯】 現代漢語譯本： 『識』（vijñāna，了別作用）能通道『色塵』（rūpa-viṣaya，可見之物）即是佛事（Buddha-kārya，佛的事業）。虛空佛事，是指除去色相形體，顯現虛空之相，使內心平靜，煩惱自然消解。也像文殊師利菩薩（Mañjuśrī）滅除各種色相，顯現虛空之相，以此來教化阿阇世王（Ajātaśatru）。因此而悟道，這就是意識（manovijñāna）通道法塵（dharma-viṣaya，法所緣境）即是佛事。下面解釋眾生應當以此因緣得以進入律行（vinaya-caryā，戒律行為）的道理，修行的因緣雖然不同，最終都進入律行。又用夢幻來比喻，通過理解夢幻的虛幻不實而悟道。通過音聲語言，通過現今的言教而得道。以上兩句是說耳識（śrotravijñāna）能通道聲塵（śabda-viṣaya，聲音）即是佛事。寂寞無言，就像維摩詰（Vimalakīrti）的杜口不言，這就是意識能通道法塵即是佛事。像這樣，阿難（Ānanda），諸佛的威儀，這句話總括地顯示法身（dharmakāya，佛的法性之身）無處不相應，悟道契合根機，無不利益。威儀，是指行、住、坐、臥這四種身體的威儀。進止，舉動、俯仰叫做進，住、臥叫做止。諸所施為，是指見、聞、覺、識這三種業所做的事情。未曾沒有利益，所以說無非佛事。這就是六識（ṣaḍ-vijñāna，眼、耳、鼻、舌、身、意六種識）能通道六塵（ṣaḍ-viṣaya，色、聲、香、味、觸、法六種所緣境）即是佛事。上面一十四句是順行佛事。
又，這四魔（catvāro māra，蘊魔、煩惱魔、死魔、天魔），以及八萬四千煩惱，下一句是逆行佛事。八萬四千煩惱門，如《賢愚經》所說，那裡有一位菩薩名叫喜王，心中自己思惟，修行什麼三昧（samādhi，禪定）才能迅速獲得八萬四千諸度法門。思惟完畢后請問佛陀，佛陀於是回答說，有一種三昧名叫了法本，菩薩修行它就能迅速獲得八萬四千諸度法門。什麼是了法本呢？那位佛陀詳細地回答，從光曜無極度開始，到分佈舍利度結束，共有三百五十種門。每一種都修六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）之因，便有二千一百諸度。用這些諸度來對治四大（catvāri mahābhūtāni，地、水、火、風）六衰（ṣaḍ-hāni，六根衰敗）的禍患，便有二萬一千諸度。正是因為凡夫用四大作為身體，聖人修行諸度而得到清凈法身，捨棄四大叫做對治。六衰就是六塵大賊，因為它能衰耗各種善法。
【English Translation】 English version: 'Consciousness' (vijñāna, the function of distinguishing) being able to connect with 'form-objects' (rūpa-viṣaya, visible things) is itself a Buddha-activity (Buddha-kārya, the work of the Buddha). 'Void Buddha-activity' refers to removing the appearance and form of objects, manifesting the aspect of emptiness, causing the mind to be tranquil, and afflictions to naturally dissipate. It is also like Mañjuśrī Bodhisattva extinguishing various forms and appearances, manifesting the aspect of emptiness, in order to transform King Ajātaśatru. Because of this, enlightenment is attained; this is the consciousness being able to connect with dharma-objects (dharma-viṣaya, objects of mind) being a Buddha-activity. The following explains the principle that sentient beings should, through this condition, be able to enter into disciplined conduct (vinaya-caryā, conduct according to the precepts); although the causes of practice are different, they all enter into disciplined conduct. Furthermore, using dreams and illusions as metaphors, enlightenment is attained through understanding the unreality of dreams and illusions. Through sounds and language, enlightenment is attained through the teachings of the present. The above two sentences say that ear-consciousness (śrotravijñāna) being able to connect with sound-objects (śabda-viṣaya, sounds) is a Buddha-activity. Being silent and without words, like Vimalakīrti's silence, this is consciousness being able to connect with dharma-objects being a Buddha-activity. Like this, Ānanda, the dignified conduct of all Buddhas, this sentence comprehensively reveals that the Dharmakāya (dharmakāya, the body of the Dharma-nature of the Buddha) is responsive everywhere, and enlightenment accords with the capacity of beings, benefiting all. 'Dignified conduct' refers to the four kinds of bodily deportment: walking, standing, sitting, and lying down. 'Advancing and stopping' refers to moving and looking up and down being called 'advancing,' and standing and lying down being called 'stopping.' 'All actions' refers to the actions done by the three karmas of seeing, hearing, and knowing. There has never been a time without benefit, therefore it is said that nothing is not a Buddha-activity. This is the six consciousnesses (ṣaḍ-vijñāna, the six consciousnesses of eye, ear, nose, tongue, body, and mind) being able to connect with the six objects (ṣaḍ-viṣaya, the six objects of form, sound, smell, taste, touch, and dharma) being a Buddha-activity. The above fourteen sentences are Buddha-activities in accordance with the flow.
Furthermore, these four māras (catvāro māra, the skandha-māra, the klesha-māra, the death-māra, and the deva-māra), and the following sentence about the eighty-four thousand afflictions, are Buddha-activities against the flow. The eighty-four thousand gates of affliction, as the Sage and Fool Sutra says, there was a Bodhisattva named Joyful King, who thought to himself, 'What samādhi (samādhi, meditative concentration) should I practice to quickly attain the eighty-four thousand Dharma-gates of liberation?' After thinking, he asked the Buddha, and the Buddha replied, 'There is a samādhi called Understanding the Root of Dharma; if a Bodhisattva practices it, they will quickly attain the eighty-four thousand Dharma-gates of liberation.' What is Understanding the Root of Dharma? That Buddha answered in detail, starting from the Limitless Radiance Liberation and ending with the Distributing Relics Liberation, there are three hundred and fifty gates. Each one cultivates the cause of the six perfections (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom), and thus there are two thousand one hundred liberations. Using these liberations to counteract the suffering of the four elements (catvāri mahābhūtāni, earth, water, fire, and wind) and the six declines (ṣaḍ-hāni, the decline of the six senses), there are twenty-one thousand liberations. It is precisely because ordinary people use the four elements as their body, while sages cultivate the liberations and attain the pure Dharma-body, abandoning the four elements is called counteracting. The six declines are the great thieves of the six objects, because they can diminish all good dharmas.
故。聖修諸度證入佛境。舍彼六塵名治六衰。用此二萬一千諸度治四心病。謂貪嗔癡及以等分。此四各有二萬一千。都合八萬四千煩惱。而諸眾生以為疲勞者。凡愚眾生以迷到故為疲勞門。諸佛了煩惱性空。即以煩惱空性教化眾生。因此得悟名為佛事。故無垢稱經云。一切如來即以此法為諸眾生而作佛事。故上經云。煩惱是道場。知如實故。又仁王經云。眾生未成佛。菩提為煩惱。眾生若成。佛煩惱為菩提。猶如俗醫有其三品。下醫之流藥成非藥。中品之者以藥成藥。上品良醫用非藥為藥。佛亦如是。能轉煩惱總為涅槃。名為佛事也。遠云。諸佛煩惱以已遠離。后得智中大悲現起攝化。眾生因之得悟。名為佛事。即此意識能通道法塵為佛事故。下第三總結。
自下第三彰諸法平等。文中有三。一明菩薩心等。二明諸佛德等。三大小乘相對教量顯勝。前中菩薩入此門者。謂得忍菩薩證入諸佛平等法門。若見一切凈妙佛土不以為喜。不貪不高者。初見不喜往生不貪。處之不高。不以為憂。不礙不沒者。于不凈土初見不憂。往生無礙。處之不沒。菩薩既入此門知佛身凈土平等。名生清凈心。而化現萬差接益群品。故言歡喜恭敬未曾有。此即遠擊眾香菩薩也。
第二明佛德平等中。初明體等。后名等。前中先法次
【現代漢語翻譯】 現代漢語譯本：因此，聖者修持各種波羅蜜（du），證入佛的境界。捨棄那六塵，名為治理六衰。用這二萬一千種波羅蜜，治理四種心病，即貪、嗔、癡以及等分（平靜）。這四種心病每一種各有二萬一千種煩惱，總共有八萬四千種煩惱。而眾生卻因此感到疲勞。凡夫愚昧的眾生因為迷惑顛倒的緣故，將煩惱視為疲勞之門。諸佛了知煩惱的本性是空性的，就用煩惱的空性來教化眾生。眾生因此而覺悟，就叫做佛事。所以《維摩詰所說經》（Vimalakirti Nirdesa Sutra）說：『一切如來就是用這種方法為眾生做佛事。』所以前面的經文說：『煩惱就是道場，因為如實了知煩惱的緣故。』又《仁王經》（Renwang jing）說：『眾生未成佛時，菩提就是煩惱；眾產生佛時，佛的煩惱就是菩提。』猶如世俗的醫生有下品、中品、上品三種。下品的醫生用藥反而使病情惡化，中品的醫生用藥使病情好轉，上品的良醫用非藥來治病。佛也是這樣，能將一切煩惱都轉為涅槃，這就叫做佛事。』遠法師說：『諸佛的煩惱已經遠離，在後得智中大悲心顯現，攝受教化眾生，眾生因此而覺悟，就叫做佛事。』就是說，這個意識能夠通達法塵，成為佛事。下面第三部分是總結。 從下面第三部分開始，彰顯諸法平等。文中有三個方面：一是說明菩薩的心平等，二是說明諸佛的功德平等，三是用大小乘相對比，來衡量顯示大乘的殊勝。前面第一點中，菩薩進入這個法門，是指得到忍位的菩薩，證入諸佛的平等法門。如果見到一切清凈美妙的佛土，不因此而歡喜，不貪戀，不自高自大。初見時不歡喜，不貪求往生，身處其中也不自高。見到不凈的佛土，不因此而憂愁，往生沒有障礙，身處其中也不會沉沒。菩薩既然進入這個法門，就知道佛身和凈土是平等的，這就叫做生清凈心。從而化現出種種差別，接引利益各種眾生。所以說『歡喜恭敬，未曾有』。這就是遙擊眾香菩薩的例子。 第二點說明佛的功德平等，先說明本體平等，后說明名號平等。在本體平等中，先說的是法，其次是...
【English Translation】 English version: Therefore, the sages cultivate various Paramitas (du), attaining the realm of Buddhahood. Abandoning those six dusts is called governing the six decays. Using these twenty-one thousand Paramitas, they cure the four mental illnesses, namely greed, hatred, delusion, and equanimity. Each of these four has twenty-one thousand afflictions, totaling eighty-four thousand afflictions. Yet, sentient beings feel weary because of them. Ordinary, ignorant beings, due to their delusion, regard afflictions as the gateway to weariness. The Buddhas, understanding the empty nature of afflictions, use the emptiness of afflictions to teach sentient beings. When sentient beings awaken because of this, it is called Buddha-work. Therefore, the Vimalakirti Nirdesa Sutra says: 'All Tathagatas perform Buddha-work for sentient beings using this method.' Therefore, the previous sutra says: 'Afflictions are the Bodhimanda (daochang), because of truly knowing their nature.' Also, the Renwang jing says: 'When sentient beings have not attained Buddhahood, Bodhi is affliction; when sentient beings attain Buddhahood, the Buddha's afflictions are Bodhi.' It is like worldly doctors who have three grades: inferior doctors whose medicine worsens the condition, intermediate doctors whose medicine improves the condition, and superior doctors who use non-medicine as medicine. The Buddhas are also like this, able to transform all afflictions into Nirvana, which is called Buddha-work.' Master Yuan said: 'The Buddhas' afflictions have already been removed, and in the wisdom attained after enlightenment, great compassion arises, embracing and transforming sentient beings, who then awaken, which is called Buddha-work.' That is to say, this consciousness can penetrate the Dharma-dust and become Buddha-work. The third part below is a summary. From the third part below, the equality of all Dharmas is manifested. There are three aspects in the text: first, explaining the equality of the Bodhisattva's mind; second, explaining the equality of the Buddhas' virtues; and third, comparing the Greater and Lesser Vehicles to measure and reveal the superiority of the Greater Vehicle. In the first point, a Bodhisattva entering this gate refers to a Bodhisattva who has attained forbearance (ren), entering the equal Dharma gate of all Buddhas. If they see all pure and wonderful Buddha-lands, they are not delighted by them, not greedy, and not arrogant. Upon first seeing them, they are not delighted, they do not crave rebirth there, and they do not become arrogant in their position. When seeing impure Buddha-lands, they are not saddened by them, there is no obstacle to rebirth there, and they do not sink into them. Since the Bodhisattva has entered this gate, they know that the Buddha-body and the Pure Land are equal, which is called generating a pure mind. Thus, they manifest various differences to receive and benefit all kinds of sentient beings. Therefore, it is said 'joyful respect, unprecedented.' This is the example of remotely striking the Fragrant Buddha. The second point explains the equality of the Buddhas' virtues, first explaining the equality of the essence, then explaining the equality of the names. In the equality of the essence, first is the Dharma, then...
喻后合。法中有二。初明諸佛自德平等。為化已下次明諸佛化相有殊。喻中亦二。地有若干喻前第二化物緣。蓋虛空無若干者。喻上自德性平等也。閤中有二。初有兩句。別合前喻。阿難諸佛色身下總合前喻。前別閤中次第而合。義並可知。就總合中不簡。自他二種勝德。悉同上空故名為總。諸佛色身者。一色身等。無漏色陰悉皆平等。二威等。良以色身有勝威德故。三相等。以其三十二相故。四種性等。種性不同。有其二種。一習種。二性種。習種者猶聞薰習所得名習種。舊釋云。所謂真如佛性法爾本有。若如今釋。即是法爾種子本有功能。謂行佛性也。故無性攝論云。無始時來六處殊勝展轉相續。法爾所得以為性也。或可。種性者即是種族也。故無垢稱經云。族姓尊貴也。五戒定等。即五分功德平等。六三十二德平等。所謂具足力無畏不共法也。大慈悲下利他德。慈悲意業。威儀身業。說法等口業。成就眾生者。利益三乘眾生。凈佛國土者。無量凈土。具諸佛法者。三身佛法。悉皆同等者。總結平等也。就名等中略嘆如來三種名號以彰同等。三藐三佛馱者。初嘆正遍知號。以如理智如法而知名之為正。以如量智遍通諸法名曰遍知。多陀阿伽度者。嘆如來號。證真成德乘如而來故名如來。故涅槃經云。乘十八空來成
【現代漢語翻譯】 現代漢語譯本 比喻與經文的結合。經文中有兩部分。首先闡明諸佛自身功德的平等。爲了教化眾生，接下來闡明諸佛教化眾生的方式各有不同。比喻中也有兩部分。土地有若干種類，比喻前面所說的教化眾生的因緣。虛空沒有若干種類，比喻上面所說的自性功德平等。結合經文也有兩部分。首先有兩句，分別結合前面的比喻。『阿難，諸佛色身』以下總括結合前面的比喻。前面的分別結合是按照次第結合，意義都可以理解。總括結合中不區分自利和他利兩種殊勝功德，都與虛空相同，所以稱為總括。『諸佛色身』，一是色身等，無漏色陰都平等。二是威德等，因為色身有殊勝的威德。三是相好等，因為有三十二相。四是種性等，種性不同，有兩種。一是習種，二是性種。習種，就像聽聞熏習所得，名為習種。舊的解釋說，就是真如佛性法爾本有。如果按照現在的解釋，就是法爾種子本有的功能，是指行佛性。所以《無性攝論》說，無始以來六處殊勝輾轉相續，法爾所得以為性。或者，種性就是種族。《無垢稱經》說，族姓尊貴。五是戒定等，就是五分功德平等。六是三十二德平等，就是具足力、無畏、不共法。『大慈悲』以下是利他之德。慈悲是意業，威儀是身業，說法等是口業。『成就眾生』，是利益三乘眾生。『凈佛國土』，是無量凈土。『具諸佛法』，是三身佛法。『悉皆同等』，是總結平等。在名號等中，略微讚歎如來的三種名號，以彰顯同等。『三藐三佛陀』（Sammyak Sambuddha，正遍知），首先讚歎正遍知號。以如理智如法而知名之為正，以如量智普遍通達諸法，名為遍知。『多陀阿伽度』（Tathagata，如來），讚歎如來號。證得真如，成就功德，乘如而來，所以名為如來。所以《涅槃經》說，乘十八空而來成就。
【English Translation】 English version The combination of metaphor and scripture. There are two parts in the scripture. First, it clarifies the equality of the Buddhas' own merits. In order to transform sentient beings, it then clarifies that the Buddhas' methods of transforming sentient beings are different. There are also two parts in the metaphor. The land has several kinds, which is a metaphor for the causes and conditions of transforming sentient beings mentioned earlier. Empty space does not have several kinds, which is a metaphor for the equality of self-nature merits mentioned above. There are also two parts in combining the scriptures. First, there are two sentences that separately combine the previous metaphors. 'Ananda, the physical bodies of the Buddhas' below summarizes and combines the previous metaphors. The previous separate combinations are combined in order, and the meaning can be understood. In the summary combination, there is no distinction between the benefits of self and the benefits of others, and they are all the same as empty space, so it is called summary. 'The physical bodies of the Buddhas', one is the physical body, etc., and the undefiled aggregates of form are all equal. The second is power and virtue, etc., because the physical body has supreme power and virtue. The third is the characteristics, etc., because there are thirty-two characteristics. The fourth is the nature, etc. There are two kinds of nature. One is the habitual nature, and the other is the inherent nature. The habitual nature is like what is obtained through hearing and熏習(xun xi, perfuming), and is called the habitual nature. The old explanation says that it is the 法爾(fa er, naturally so) inherent 真如(zhen ru, suchness) Buddha-nature. According to the current explanation, it is the 法爾(fa er, naturally so) seed's inherent function, which refers to practicing the Buddha-nature. Therefore, the Wuxing Shelun (Treatise on the Absence of Nature) says that since the beginningless time, the six places have been superior and have continued to 相續(xiang xu, continue) in turn, and what is obtained 法爾(fa er, naturally so) is regarded as nature. Or, nature is the race. The Vimalakirti Sutra says that the clan name is noble. The fifth is precepts and concentration, etc., which is the equality of the fivefold merits. The sixth is the equality of the thirty-two virtues, which is the complete strength, fearlessness, and unshared Dharma. 'Great compassion' below is the virtue of benefiting others. Compassion is mental karma, demeanor is physical karma, and preaching is verbal karma. 'Accomplishing sentient beings' is to benefit sentient beings of the three vehicles. 'Purifying the Buddha-lands' is immeasurable pure lands. 'Possessing all the Buddha-dharmas' is the three bodies of the Buddha-dharma. 'All are equal' is the summary of equality. In the names, etc., slightly praise the three names of the Tathagata to show equality. 'Sammyak Sambuddha' (正遍知, perfect and complete enlightenment), first praise the name of 正遍知(zheng bian zhi, perfect and complete enlightenment). Using 理智(li zhi, wisdom of principle) to know the Dharma is called 正(zheng, correct), and using 量智(liang zhi, wisdom of measure) to universally understand all Dharmas is called 遍知(bian zhi, complete knowledge). 'Tathagata' (如來, thus come), praise the name of 如來(ru lai, thus come). Attaining 真如(zhen ru, suchness), accomplishing merits, and coming by thus, so it is called 如來(ru lai, thus come). Therefore, the Nirvana Sutra says that it comes by the eighteen emptinesses.
正覺名如來也。又金剛經云。如來者無所從來亦無所去故名如來。佛陀者嘆大覺號。以其勝智覺一切法故名覺者。此之三號依德施名。德同如故名亦如之也。
第三教量顯勝之中。文別有二。一明三句之義阿難不受。二維摩智慧二乘不測。初中三句。一阿難不受三句之義。二阿難聞已便生退屈。三如來安慰為其會通。前中三句。一明阿難多聞劫壽不能盡受。二正使下假說多人盡如阿難亦不能受。三如是阿難下結嘆顯深釋小。不受諸佛阿耨下正嘆證道深廣。智慧辯才下嘆教道不思。德既無盡。名亦如之。第二阿難白佛下審己寡聞自生退屈。佛告已下第三聖為會通。于聲聞中得稱多聞。非謂菩薩。勿生退也自下第二大分為二。初明維摩智德二乘不能度量。后明維摩所有神通二乘不能作。前中初言且止阿難。止其前言亦可止其測度之心。故曰且止。下誡之。其有智慧者不應限度諸菩薩也。明人叵測。一切海下喻顯。不應菩薩禪定約喻顯法。定惠持辯菩薩一切功德非下所測名不可量也。下神通不可作中舍置菩薩所行者。舍置一切菩薩行德。是維摩詰一時所現者即向來所現也。一時尚若此。況盡其事。一切聲聞下舉二乘人不能彰凈名德勝也。
第四眾香菩薩請法還國佛為說中。文分三節。一眾香請。二如來答。三聞
【現代漢語翻譯】 現代漢語譯本：正覺名如來（Tathagata，如實而來者）。又《金剛經》說：『如來者，無所從來，亦無所去，故名如來。』佛陀（Buddha）是讚歎大覺的稱號，因為他以殊勝的智慧覺悟一切法，所以名為覺者。這三個稱號都是依據功德而施設的名稱，功德相同，所以名稱也相同。
第三，在教量顯勝之中，文義分為兩部分。一是說明三句之義，阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）不能接受。二是維摩（Vimalakirti，一位在家菩薩）的智慧，二乘（聲聞乘和緣覺乘）不能測度。初部分又分三句。一是阿難不能接受三句之義。二是即使假設有很多人都像阿難一樣，也不能接受。三是『如是阿難』以下，總結讚歎其深奧，解釋其淺顯。『不受諸佛阿耨』以下，正是讚歎證道的深廣。『智慧辯才』以下，讚歎教導的不思議。功德既然無盡，名稱也如此。
第二，『阿難白佛』以下，審視自己寡聞，自然產生退縮。『佛告已下』第三，聖人為其會通。在聲聞中可以稱為多聞，不是說菩薩。不要產生退縮。以下第二大分為二。一是說明維摩的智慧功德，二乘不能度量。二是說明維摩所有的神通，二乘不能做到。前一部分，先說『且止阿難』，阻止他前面的話，也可以阻止他測度的心。所以說『且止』。下面告誡說，有智慧的人不應該限制菩薩。說明人的不可測度。『一切海下』用比喻來顯示。不應該用菩薩的禪定來比喻顯示佛法。禪定智慧，持有辯才，菩薩的一切功德，不是下面所能測度的，名為不可量。
下面，神通不可作中，『舍置菩薩所行者』，舍置一切菩薩的行德。『是維摩詰一時所現者』就是向來所顯現的。一時尚且如此，何況窮盡其事。『一切聲聞下』舉二乘人不能彰顯維摩詰的功德殊勝。
第四，眾香菩薩（Sarvagandha，菩薩名）請法還國，佛為說法中，文義分為三節。一是眾香菩薩的請求。二是如來的回答。三是聽聞。
【English Translation】 English version: 'Right Enlightenment' is named Tathagata (Tathagata, The Thus Come One). Also, the Diamond Sutra says: 'Tathagata, from whence does he come, nor whither does he go, therefore he is named Tathagata.' Buddha (Buddha) is a title praising the Great Enlightenment, because he uses supreme wisdom to awaken to all dharmas, therefore he is named the Awakened One. These three titles are names given based on merit; if the merits are the same, then the names are also the same.
Third, within the teaching of revealing superiority, the text is divided into two parts. One is to explain the meaning of the three sentences, which Ananda (Ananda, one of the Buddha's ten great disciples, known for his great learning) cannot accept. The second is that Vimalakirti's (Vimalakirti, a lay bodhisattva) wisdom cannot be fathomed by the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). The first part is further divided into three sentences. First, Ananda cannot accept the meaning of the three sentences. Second, even if it is assumed that many people are like Ananda, they cannot accept it. Third, 'Thus, Ananda' below, summarizes and praises its profundity, and explains its superficiality. 'Cannot accept all Buddhas Anuttara' below, is precisely praising the depth and breadth of the path to enlightenment. 'Wisdom and eloquence' below, praises the inconceivable nature of the teachings. Since merit is endless, so are the names.
Second, 'Ananda said to the Buddha' below, examines his own lack of learning and naturally feels discouraged. 'The Buddha told him' below, the sage reconciles it for him. Among the Sravakas, he can be called learned, but not a Bodhisattva. Do not be discouraged. The second major part below is divided into two. One is to explain Vimalakirti's wisdom and merit, which cannot be measured by the two vehicles. The second is to explain all of Vimalakirti's supernatural powers, which cannot be done by the two vehicles. In the first part, first say 'Stop, Ananda', to stop his previous words, and also to stop his mind of measuring. Therefore, it is said 'Stop'. Below, it is warned that wise people should not limit Bodhisattvas. Explaining the immeasurability of people. 'All seas below' uses metaphors to show. One should not use the Bodhisattva's samadhi to metaphorically show the Dharma. Samadhi wisdom, holding eloquence, all the merits of the Bodhisattva, cannot be measured by the below, and is called immeasurable.
Below, in the supernatural powers that cannot be done, 'Abandoning what the Bodhisattvas do', abandoning all the virtues of the Bodhisattvas. 'What Vimalakirti showed at one time' is what has been shown before. If it is like this at one time, let alone exhausting the matter. 'All Sravakas below' cites the people of the two vehicles who cannot highlight the merits and superiority of Vimalakirti.
Fourth, when the Sarvagandha Bodhisattva (Sarvagandha, name of a Bodhisattva) asks for the Dharma to return to his country, the Buddha speaks for him, the text is divided into three sections. One is the request of the Sarvagandha Bodhisattva. The second is the Buddha's answer. The third is listening.
法禮敬辭去。請中有二。初明眾香菩薩自知己過求佛懺悔。二愿賜少法明其正請。生下劣想者發露也。自悔責者分別凈穢心也。初見穢土生下劣想。謂佛菩薩亦有升降。聞此佛事乃自悔責。所以者何諸佛方便不可思議者明己解。佛惠平等但隨眾生故土有憂劣。此明嘆之也。愿賜少法者下明請法。以有信教清凈心故。所以請法。彼雖不藉言教亦欲通化十方。又欲示遠來不空而返也。佛告諸菩薩無礙法門者。此下第二答請。于中有三。初總舉勸學。二何謂無盡下標名廣釋。三諸正士已下總以結勸也。前中有三。初略舉勸修。二出二行體相。三結法屬人。盡有住無即為有礙二乘人也。不盡不住即為無礙菩薩行也。有為有三相。名之為盡。無為無相名為不盡。如菩薩不盡有住無者。此結法屬人。盡有住無雖是一法就事往分故為二也。盡有即無積德之地。住無即絕慈悲化導之能。是故大士並不為也。肇云。有為雖偽舍之則大業不成。無為雖實住之則惠心不朗。是以菩薩不盡有為故德無不就。不住無為故道無不覆。若能出生入死遇物斯乘。在凈而凈不以為欣。處穢而穢不以為戚。應彼而動物我無為。此悟諸佛平等不思議之道必出於盡無盡門。彼菩薩聞佛事平等不可思議。所以請法。故佛聞此二門示其不思議無礙之道也。何謂不盡有
【現代漢語翻譯】 現代漢語譯本： 法會禮敬完畢，辭別離去。請法的內容有二：一是眾香菩薩（Pu Xiang Pusa，菩薩名）自知自己過錯，請求佛陀懺悔；二是希望佛陀賜予少許佛法，以闡明其真正的請求。產生低劣想法是因為顯露了自己的想法。自我悔責是因為分別了清凈和污穢的心。最初見到穢土，產生了低劣的想法，認為佛和菩薩也有升降。聽到這些佛事後，才自我悔責。這是為什麼呢？諸佛的方便法門不可思議，說明自己理解了。佛的智慧平等，只是隨著眾生的緣故，國土才有優劣。這是讚歎佛的智慧。『愿賜少法』，下面闡明請法的原因。因為有信心和清凈心，所以才請法。他們雖然不需要言教，但也想通化十方。又想顯示遠道而來，不空手而返。佛告訴諸菩薩『無礙法門』，這是第二部分回答請法。其中有三點：一是總的提出勸學；二是『何謂無盡』，標明名稱，廣泛解釋；三是『諸正士』以下，總結勸勉。前面有三點：一是簡略的提出勸修；二是闡述兩種修行的體相；三是總結佛法歸屬於什麼樣的人。『盡有住無』，就是有障礙的二乘人。『不盡不住』，就是無障礙的菩薩行。有為法有生住滅三相，所以叫做『盡』。無為法沒有相，所以叫做『不盡』。如果菩薩『不盡有住無』，這是總結佛法歸屬於什麼樣的人。『盡有住無』雖然是一個法，但是就事相來分，所以分為二。『盡有』就是沒有積累功德的地方，『住無』就是斷絕了慈悲教化的能力。所以大士都不做這些。肇法師說：『有為法雖然是虛假的，但是捨棄它，偉大的事業就不能成就；無為法雖然是真實的，但是執著它，智慧的心就不能開朗。』因此，菩薩不捨棄有為法，所以功德沒有不成就的；不住著于無為法，所以佛道沒有不覆蓋的。如果能夠出生入死，遇到事物就順應它。在清凈的地方，不以為欣喜；在污穢的地方，不以為悲慼。應和眾生而行動，沒有我執。這領悟了諸佛平等不可思議的道理，必定出于『盡』和『不盡』的法門。那些菩薩聽到佛事平等不可思議，所以請法。所以佛陀闡述這兩種法門，來開示他們不可思議的無礙之道。什麼是『不盡有』呢？
【English Translation】 English version: After the Dharma assembly concluded with respectful farewells, the request contains two aspects: first, the Bodhisattva Universal Fragrance (Pu Xiang Pusa) recognizes their own faults and seeks repentance from the Buddha; second, they wish the Buddha to bestow a small amount of Dharma to clarify their true request. Generating inferior thoughts arises from revealing one's own thoughts. Self-reproach stems from distinguishing between pure and impure minds. Initially, upon seeing the defiled land, inferior thoughts arose, assuming that Buddhas and Bodhisattvas also experience rise and fall. Only after hearing these Buddha-deeds did they engage in self-reproach. Why is this so? The expedient means of all Buddhas are inconceivable, indicating their own understanding. The wisdom of the Buddha is equal, but due to sentient beings, lands have superior and inferior qualities. This praises the Buddha's wisdom. 'Wishing to bestow a small amount of Dharma,' below clarifies the reason for requesting the Dharma. Because they possess faith and a pure mind, they request the Dharma. Although they do not rely on verbal teachings, they also wish to universally transform the ten directions. Furthermore, they wish to demonstrate that they did not return empty-handed from their long journey. The Buddha tells the Bodhisattvas about the 'unobstructed Dharma gate,' which is the second part answering the request. Within this, there are three points: first, a general encouragement to learn; second, 'What is inexhaustible?' marking the name and broadly explaining; third, 'All righteous ones' below, concluding with encouragement. In the preceding part, there are three points: first, a brief encouragement to cultivate; second, elaborating on the substance and characteristics of the two practices; third, concluding to whom the Dharma belongs. 'Exhausting existence and dwelling in non-existence' refers to the obstructed two-vehicle practitioners. 'Not exhausting and not dwelling' refers to the unobstructed Bodhisattva practice. Conditioned phenomena have the three characteristics of arising, abiding, and ceasing, hence called 'exhaustible.' Unconditioned phenomena have no characteristics, hence called 'inexhaustible.' If a Bodhisattva 'does not exhaust existence and dwells in non-existence,' this concludes to whom the Dharma belongs. 'Exhausting existence' means there is no place to accumulate merit, and 'dwelling in non-existence' means severing the ability to compassionately transform and guide. Therefore, great beings do not do these things. Master Zhao said: 'Although conditioned phenomena are false, abandoning them prevents the accomplishment of great deeds; although unconditioned phenomena are real, clinging to them obscures the mind of wisdom.' Therefore, Bodhisattvas do not abandon conditioned phenomena, so there is no merit that is not accomplished; they do not dwell in unconditioned phenomena, so the Buddha-way is not uncovered. If one can be born into death and respond to things as they arise, in purity, one is not delighted; in defilement, one is not saddened. Responding to beings, there is no self. This realizes the equal and inconceivable principle of all Buddhas, which must arise from the gate of 'exhaustible' and 'inexhaustible.' Those Bodhisattvas heard that the Buddha-deeds are equal and inconceivable, so they requested the Dharma. Therefore, the Buddha elucidates these two Dharma gates to reveal to them the inconceivable and unobstructed path. What is 'not exhausting existence'?
為者。第二標門解釋。于中總有六十四句。文分為三。初有四十五句釋不盡有為。二何為不住無為下有十五句解不住無為。三又具福德下四句雙釋不盡不住之所以。就前不盡門中有三。初標章門。二不離大悲下釋。三是名不盡有為者結也。
第二廣釋中文有四十五句。義分為二。初有二十二句明地前行。二發行善根下二十三句明地上行。初地前行中文分為三。初有兩句明根本心。教化眾生下中有十三句。明修正行。在於禪定后七句下教修正心。慈悲二行是佛道根本。二乘無故盡有住無。言不盡有為。成就佛道要由慈悲故為行首。肇云。以其慈悲積德之本住有之因。所以建初先明之也。深發一切智心而不忽忘者。志求大覺其心深固名深發一切智心。經生不失歷劫逾明不暫中忘名而不忽忘也。下十三句修正行中文分為二。初五句自分行。求法不懈下八勝進行。就自分行中初二句利他行。后三句自利行。教化眾生終不厭倦者。修道之時。惱之者眾。而能無厭。涉苦彌勤。雖魔怨逼誡心不生倦也。或可。菩薩教化眾生不雜愛見。以無愛故化生不厭。為無見故所以不倦也。於四攝法頓行者。于眾生界未發心者行施愛語攝令發心。已發心者行利他行攝化令起行。已修行者行同事攝令得解脫。菩薩錄心修行四攝故云順行。護法
不惜身命者。理教行果軌持不邪名為正法。行人專守故云護持。自非亡身捨命則不能便法流行。種善不厭者。種者積也。善根者三善根。一無貪。二無嗔。三無癡。或是六波羅蜜。亦可。八萬諸善菩薩種積眾善深生愛樂故無疲厭也。志常安住方便迴向者。求心不退名為安住巧。以諸善回趣菩提而無求相故云方便迴向也。自下八句勝進行。初明智。后明福。前智中求法不懈。是自利行。說法不吝。是利他行。菩薩為得勝果求法無懈。為成法施故無吝也。后修福中文有七句。初勤供諸佛而無所畏者是勇猛心。為供化身佛入分斷生。為供報身佛入變易生。而無畏者。不以結生故無所畏也。或可。菩薩處在生死教化眾生稱順佛心名供諸佛。雖處生死了生性空故無畏也。心無憂喜者。是不動心。凡夫住在生死多有違順。大士住空平等心無憂喜。不輕未學敬學如佛者。是離慢心。肇云。未學當學。所以不輕。已學當成。故敬如佛。墮煩惱令發正念者。是開道心。墮者沒也。眾生沒溺煩惱三界輪迴。良由念邪興業煩惱。若發正念。煩惱自消。故令發正念也。于遠離樂不以為貴者。是隨有心。二乘智慧背于生死。名遠離樂。獨善之樂破慈悲心。菩薩所以不貴也。六著已樂者。是離著心。菩薩知樂從緣無有自性。無性即空。所以不著。七
【現代漢語翻譯】 現代漢語譯本 『不惜身命者』：依循正理、教義、修行和果位的規範，不偏離邪道，這才能稱之為『正法』（Saddharma）。修行人專心守護，所以稱為『護持』。如果不是捨棄自身性命，就無法使佛法流行。 『種善不厭者』：『種』是積累的意思。『善根』指的是三種善根：一是不貪，二是不嗔，三是不癡。也可以指六波羅蜜（Six Pāramitās）。或者說，八萬諸善菩薩積累各種善行，深深地產生喜愛，所以不會感到疲倦。 『志常安住方便迴向者』：追求菩提之心不退轉，稱為『安住』。巧妙地將各種善行迴向于菩提，而不執著于求取果報的表相，所以稱為『方便迴向』。 下面八句是殊勝的修行。首先闡明智慧，然後闡明福德。前面的智慧中，求法不懈怠，是自利的行為；說法不吝嗇，是利他的行為。菩薩爲了獲得殊勝的果報而求法不懈怠，爲了成就佛法佈施而不吝嗇。 後面的修福德文中有七句。首先，『勤供諸佛而無所畏者』，這是勇猛心。爲了供養化身佛（Nirmānakāya Buddha）而進入分段生死，爲了供養報身佛（Saṃbhogakāya Buddha）而進入變易生死，而沒有畏懼。因為不以結生相續為意，所以沒有畏懼。或者說，菩薩處在生死輪迴中教化眾生，順應佛的心意，這稱為供養諸佛。雖然身處生死，但了知生性本空，所以沒有畏懼。 『心無憂喜者』：這是不動心。凡夫住在生死輪迴中，多有違逆和順從。大士安住于空性，平等對待一切，心中沒有憂愁和喜悅。 『不輕未學敬學如佛者』：這是遠離傲慢心。僧肇說：『未學習的人將來要學習，所以不輕視；已經學習的人將來要成就，所以敬重如佛。』 『墮煩惱令發正念者』：這是開啟覺悟之心。『墮』是沉沒的意思。眾生沉溺於煩惱，在三界中輪迴，都是因為邪念興起造作惡業。如果發起正念，煩惱自然消散，所以要令眾生髮起正念。 『于遠離樂不以為貴者』：這是隨順眾生的心。二乘（Śrāvaka and Pratyekabuddha）的智慧背離生死，稱為遠離之樂。獨自修善的快樂會破壞慈悲心，所以菩薩不看重這種快樂。 『六著已樂者』：這是遠離執著心。菩薩知道快樂是因緣和合而生，沒有自性。沒有自性就是空性，所以不執著。 七
【English Translation】 English version 'Not begrudging body and life': Adhering to the principles, teachings, practices, and results of the path, without deviating into wrong paths, is called 'Right Dharma' (Saddharma). Practitioners wholeheartedly uphold it, hence it is called 'protecting and upholding'. If one does not sacrifice body and life, one cannot make the Dharma flourish. 'Not being weary of planting good seeds': 'Planting' means accumulating. 'Good roots' refer to the three good roots: non-greed, non-hatred, and non-delusion. It can also refer to the Six Pāramitās. Or, the eighty thousand virtuous Bodhisattvas accumulate various good deeds, deeply generating love and joy, so they do not feel weary. 'Constantly abiding in aspiration, skillfully dedicating': The mind seeking Bodhi does not retreat, this is called 'abiding'. Skillfully dedicating all good deeds to Bodhi, without attachment to seeking rewards, is called 'skillful dedication'. The following eight lines are about superior practice. First, it clarifies wisdom, then it clarifies merit. In the preceding wisdom, seeking the Dharma without懈怠 is a self-benefiting act; speaking the Dharma without吝嗇 is an other-benefiting act. Bodhisattvas seek the Dharma without懈怠 in order to obtain superior results, and they are not吝嗇 in order to accomplish Dharma giving. The following text on cultivating merit has seven lines. First, 'Diligently making offerings to all Buddhas without fear' is a courageous mind. Entering the segmented life and death to make offerings to the Nirmānakāya Buddha, and entering the transformational life and death to make offerings to the Saṃbhogakāya Buddha, without fear. Because one does not focus on rebirth, there is no fear. Or, Bodhisattvas are in the cycle of birth and death, teaching sentient beings, conforming to the Buddha's mind, which is called making offerings to all Buddhas. Although in the cycle of birth and death, they know that the nature of birth is empty, so there is no fear. 'The mind is without sorrow or joy': This is an unmoving mind. Ordinary people living in the cycle of birth and death have many adversities and conformities. Great beings abide in emptiness, treating everything equally, and their minds have no sorrow or joy. 'Not belittling those who have not learned, respecting those who learn as Buddhas': This is a mind free from arrogance. Seng Zhao said: 'Those who have not learned will learn in the future, so do not belittle them; those who have learned will achieve in the future, so respect them as Buddhas.' 'Causing those who have fallen into afflictions to generate right mindfulness': This is opening the mind of enlightenment. 'Fallen' means submerged. Sentient beings are submerged in afflictions, in the cycle of rebirth in the three realms, all because of evil thoughts arising and creating bad karma. If right mindfulness is generated, afflictions will naturally dissipate, so sentient beings should be made to generate right mindfulness. 'Not valuing the joy of detachment': This is a mind that follows sentient beings. The wisdom of the Two Vehicles (Śrāvaka and Pratyekabuddha) turns away from birth and death, which is called the joy of detachment. The joy of solitary goodness destroys the mind of compassion, so Bodhisattvas do not value this joy. 'Six attachments are already joyful': This is a mind free from attachment. Bodhisattvas know that joy arises from conditions and has no self-nature. No self-nature is emptiness, so there is no attachment. Seven
慶于彼樂者。是隨喜心。菩薩見他得樂心生歡喜。故云慶彼樂也。不同凡夫自樂即生著自苦即心動也。自下第三七句教修正心。初句不著三昧。第二句不捨生死。次有二句行施正觀。次更一句愛語正觀。下次一句利行施正觀。次更一句愛語正觀。下次一句利行正觀。后更一句同事正觀。在於禪定地獄想者。莊云。有二種禪。一凡夫禪。味著靜慮。二小乘禪。獨善求證能燒眾善壞菩提心。于諸菩薩為惡趣故想如地獄也。肇云。禪定雖樂。安之則大道不成。菩薩不樂故想如地獄。于生死中如蘭觀者。莊云。菩薩了生死性空猶如幻夢。處之無畏如蘭觀也。肇云。生死雖苦大道之所因。菩薩好游故想如園觀。見來求為善師想者。諺云。本無施意。因彼求來發我施心。破慳成檀故如師也。肇云。乞者雖欲自資而實益我。故想為善師也。舍諸所有具一切智想者。內捨身命外舍國城給施眾生名舍。諸所有行施之時了知此施必能具足一切智果不求世報。名具一切智想也。見毀戒人起救護想者。莊云。毀戒之人必墮地獄。救彼沉沒令其護戒名救護也。又云。犯凈戒人輪迴三苦。勸修觀行息妄歸真超越生死云救護也。波羅蜜為想父母者。六波羅蜜產生法身故如父母。上經云。大智菩薩母。方便以為父。一切眾導師無不由是生。道品為眷屬想
【現代漢語翻譯】 現代漢語譯本 慶幸他人獲得快樂，這就是隨喜心（suí xǐ xīn）。菩薩見到他人快樂，心中生起歡喜。所以說『慶彼樂也』。這與凡夫不同，凡夫自己快樂就執著，自己痛苦就心煩意亂。 下面第三部分七句經文教導如何修正內心。第一句是不執著三昧（sān mèi）。第二句是不捨棄生死。接下來有兩句是關於行佈施的正觀。再下一句是關於愛語的正觀。再下一句是關於利行佈施的正觀。再下一句是關於愛語的正觀。再下一句是關於利行的正觀。最後一句是關於同事的正觀。 『在於禪定地獄想者』，莊（zhuāng，指莊嚴）解釋說：有兩種禪定，一是凡夫禪，貪戀靜慮（jìng lǜ）；二是小乘禪，只求自己解脫，能燒燬一切善行，破壞菩提心（pú tí xīn）。對於諸位菩薩來說，這如同惡趣，所以觀想如地獄。 肇（zhào，指僧肇）解釋說：禪定雖然快樂，如果安於其中，就不能成就大道。菩薩不貪戀禪定，所以觀想如地獄。 『于生死中如蘭觀者』，莊解釋說：菩薩了知生死本性是空，猶如幻夢，處於其中沒有畏懼，如同在蘭花園中游覽。 肇解釋說：生死雖然痛苦，卻是成就大道的因緣。菩薩喜歡在其中游歷，所以觀想如園林。 『見來求為善師想者』，諺語說：本來沒有佈施的意願，因為有人來求，才引發我的佈施之心。破除慳吝，成就佈施，所以將乞求者看作善知識。 肇解釋說：乞求者雖然想要資助自己，但實際上利益了我，所以觀想為善知識。 『舍諸所有具一切智想者』，內在捨棄身命，外在捨棄國城，給予眾生布施，這叫做『舍諸所有』。在行佈施的時候，了知這種佈施必定能夠具足一切智果（yī qiè zhì guǒ），不求世間的回報，這叫做『具一切智想』。 『見毀戒人起救護想者』，莊解釋說：毀犯戒律的人必定墮入地獄，救助他們脫離沉淪，讓他們守護戒律，這叫做『救護』。 又說：觸犯清凈戒律的人會輪迴於三苦之中，勸導他們修習觀行，止息妄念，迴歸真如，超越生死，這叫做『救護』。 『波羅蜜為想父母者』，六波羅蜜（liù bō luó mì）產生法身（fǎ shēn），所以如同父母。上經說：大智慧是菩薩的母親，方便是菩薩的父親，一切眾生的導師沒有不是從這裡出生的。 『道品為眷屬想』
【English Translation】 English version Rejoicing in the happiness of others is the mind of rejoicing (suí xǐ xīn). When a Bodhisattva sees others happy, joy arises in their heart. Therefore, it is said, 'Rejoice in their happiness.' This is different from ordinary people, who become attached when they are happy and become agitated when they are suffering. The following seven lines of scripture in the third section teach how to correct the mind. The first line is about not being attached to samadhi (sān mèi). The second line is about not abandoning birth and death. The next two lines are about the correct contemplation of giving. The next line is about the correct contemplation of loving speech. The next line is about the correct contemplation of beneficial conduct and giving. The next line is about the correct contemplation of loving speech. The next line is about the correct contemplation of beneficial conduct. The last line is about the correct contemplation of acting together. 'Those who are in meditation should think of it as hell,' Zhuang (zhuāng, referring to solemnity) explains: There are two kinds of meditation: one is the meditation of ordinary people, who are attached to tranquil contemplation (jìng lǜ); the other is the meditation of the Hinayana, who only seek their own liberation, which can burn all good deeds and destroy the Bodhi mind (pú tí xīn). For all Bodhisattvas, this is like an evil path, so they contemplate it as hell. Zhao (zhào, referring to the monk Sengzhao) explains: Although meditation is pleasant, if one is content with it, one cannot achieve the Great Path. Bodhisattvas do not crave meditation, so they contemplate it as hell. 'In the midst of birth and death, like a garden of orchids,' Zhuang explains: Bodhisattvas understand that the nature of birth and death is empty, like a dream, and they are not afraid to be in it, like strolling in a garden of orchids. Zhao explains: Although birth and death are painful, they are the cause of the Great Path. Bodhisattvas like to travel in it, so they contemplate it as a garden. 'Seeing someone come to ask, think of them as a good teacher,' the proverb says: Originally, there was no intention to give, but because someone came to ask, it aroused my mind of giving. Breaking stinginess and accomplishing giving, so regard the beggar as a good teacher. Zhao explains: Although the beggar wants to support himself, he actually benefits me, so I contemplate him as a good teacher. 'Giving up all possessions, think of attaining all-knowing wisdom,' internally giving up one's life and externally giving up one's country, giving to sentient beings, this is called 'giving up all possessions.' When giving, knowing that this giving will surely fulfill the fruit of all-knowing wisdom (yī qiè zhì guǒ), not seeking worldly rewards, this is called 'thinking of attaining all-knowing wisdom.' 'Seeing someone who has broken the precepts, think of rescuing them,' Zhuang explains: Those who have broken the precepts will surely fall into hell, rescuing them from drowning and causing them to guard the precepts, this is called 'rescue.' It is also said: Those who violate the pure precepts will be reborn in the three sufferings, exhorting them to cultivate contemplation, stop delusion, return to the truth, and transcend birth and death, this is called 'rescue.' 'Think of the Six Paramitas as parents,' the six paramitas (liù bō luó mì) generate the Dharma body (fǎ shēn), so they are like parents. The above scripture says: Great wisdom is the mother of the Bodhisattvas, skillful means are the father of the Bodhisattvas, and all the teachers of sentient beings are born from this. 'Think of the path factors as relatives.'
者。三十七品助成聖道。明見佛性證無上道。猶人有眷屬益其貴也。
自下第二有二十三句。明地上之行。文中有二。初有四句修廣行。二生死無數下十九句明修勝行。發行善根無有齊限者。上就始種善根。今明修習增廣。初地已上發生廣愿有行皆脩名發善根。遍眾生界萬善斯行。不以劫數為限。故言無有齊限。以諸凈國嚴飾之事成己佛土者。觀佛國土嚴之事以為緣因。自修己行以為正因。因緣具故感得凈土。觀他成己云成己土也。開門大施得相好者。滿云。開佈施門不分別由好惡。及以財物如是施者。即是相好之因。因中說果故言大施具相好也。複次開四門。恣求者所取無礙。大施有四句。一心足財少。二財足心少。三心財俱少。此之三句非無礙施。四心財並足。能無齊恣物所求名無礙大施。具足相好者。謂三十二相。好謂八十種好。由無礙施招相好果故云具相好也。除一切惡凈身口意者。自非除惡三業無以清凈也。
自下一十九句明修勝行。文中有二。初有二句。立章門下有十七句明修勝行。初生死無數劫意而有勇者。生死長遠苦惱無量名無數劫。自非勇猛之心何能久處生死教化眾生也。或可。生死無量。若無勇猛之心那能超越生死。聞佛無量德志而不倦者。佛具眾德云無量德。不以難得而生懈退。
【現代漢語翻譯】 現代漢語譯本：這是三十七品輔助成就聖道的法門，能夠明見佛性，證得無上正等正覺，就像一個人有了好的眷屬，更加顯得尊貴一樣。
下面第二部分有二十三句，闡明地上菩薩的修行。這段文字分為兩部分：首先是四句，說明修習廣大的行持；其次是『生死無數』以下十九句，說明修習殊勝的行持。『發行善根無有齊限者』，前面是就最初種下善根而言，這裡是說明修習增廣善根。初地菩薩以上，發起廣大的誓願，有所行動都稱為『發善根』，遍及一切眾生界，各種善行都去實踐，不以時間長短為限制，所以說『無有齊限』。『以諸凈國嚴飾之事成己佛土者』，觀察諸佛國土莊嚴清凈之事，作為增上緣，自己修習相應的行持作為正因，因緣和合，就能感得清凈的佛土。觀察他人的成就來成就自己的佛土，所以說『成己土也』。『開門大施得相好者』，滿大師說，打開佈施的門，不分別對象的好壞，以及財物的好壞，這樣佈施的人，就是種下相好的原因。這是在原因中說結果，所以說『大施具相好也』。更進一步說，打開四門，聽憑求取者隨意索取而沒有阻礙，這才是大施。大施有四種情況：一是心意滿足但財物不足；二是財物充足但心意不足；三是心意和財物都不足。這三種情況都不是無礙的佈施。只有第四種情況，心意和財物都充足，能夠滿足求取者的一切需求，才稱為無礙的大施。『具足相好者』，指的是三十二相，『好』指的是八十種隨形好。由於無礙的佈施能夠招感相好莊嚴的果報，所以說『具相好也』。『除一切惡凈身口意者』，如果不能去除身口意三業的惡行，就無法得到清凈。
下面十九句說明修習殊勝的行持。這段文字分為兩部分：首先是兩句，立下總的綱領；下面有十七句，說明修習殊勝的行持。首先，『生死無數劫意而有勇者』，生死輪迴長遠，苦惱無量，稱為『無數劫』。如果沒有勇猛精進的心，怎麼能夠長久地處於生死輪迴中教化眾生呢？或者可以這樣理解，生死輪迴是無量的，如果沒有勇猛的心，怎麼能夠超越生死輪迴呢？『聞佛無量德志而不倦者』，佛具有無量的功德，稱為『無量德』。不因為難以獲得而產生懈怠退縮。
【English Translation】 English version: These thirty-seven factors aid in the accomplishment of the path to enlightenment. They allow one to clearly see the Buddha-nature and attain unsurpassed enlightenment, just as a person with good relatives appears more noble.
The second part below consists of twenty-three lines, elucidating the practices of Bodhisattvas on the ground. This section is divided into two parts: first, four lines describing the cultivation of extensive practices; second, the nineteen lines from 'Countless births and deaths' onwards, describing the cultivation of supreme practices. 'Those who initiate roots of goodness without limit' refers to initially planting roots of goodness, while this section explains the cultivation and expansion of those roots. From the first Bhumi (ground) onwards, generating vast vows and engaging in actions are all called 'initiating roots of goodness,' pervading all realms of sentient beings, and practicing all kinds of good deeds without being limited by time. Therefore, it is said 'without limit.' 'Using the adornments of pure lands to perfect one's own Buddha-land' means observing the adornments and purity of Buddha-lands as a contributing condition, while cultivating corresponding practices as the direct cause. When conditions are complete, one can attain a pure Buddha-land. Observing the achievements of others to perfect one's own land is what is meant by 'perfecting one's own land.' 'Opening the door to great generosity and attaining excellent marks' is explained by Master Man as opening the door to generosity without discriminating between good or bad recipients, or the quality of the offerings. Those who give in this way plant the cause for excellent marks. This speaks of the result in terms of the cause, hence 'great generosity brings excellent marks.' Furthermore, opening the four gates, allowing seekers to take whatever they desire without hindrance, is true great generosity. There are four situations regarding generosity: first, the mind is willing but resources are lacking; second, resources are abundant but the mind is unwilling; third, both mind and resources are lacking. These three are not unobstructed generosity. Only the fourth situation, where both mind and resources are abundant, and one can fulfill all the needs of seekers, is called unobstructed great generosity. 'Possessing excellent marks' refers to the thirty-two major marks and the eighty minor marks. Because unobstructed generosity can attract the result of adorned marks, it is said 'possessing excellent marks.' 'Eliminating all evil and purifying body, speech, and mind' means that without eliminating evil actions of body, speech, and mind, one cannot attain purity.
The nineteen lines below explain the cultivation of supreme practices. This section is divided into two parts: first, two lines establishing the general principle; then seventeen lines explaining the cultivation of supreme practices. First, 'Having courage in countless births and deaths' refers to the long duration of samsara (birth and death), and the immeasurable suffering, called 'countless kalpas (aeons).' Without a courageous and diligent mind, how can one remain in samsara for so long to teach sentient beings? Alternatively, it can be understood as samsara being immeasurable, and without a courageous mind, how can one transcend samsara? 'Hearing of the Buddha's immeasurable virtues and being tireless in aspiration' refers to the Buddha possessing immeasurable merits, called 'immeasurable virtues.' One should not become lazy or retreat because it is difficult to attain.
決意趣求永故無倦也。此之二句立章門訖。
智慧下明修勝行。于中有二。一依前勇猛超治過行。二不壞威儀下依前不倦修攝善行。前中五句。初三破障。后二攝治。初破煩惱賊。次出生死苦海。后伏魔軍。初先自破煩惱。煩惱侵害如賊。惠劍斷除故云破也。即是段因也。出陰界入此明離果。漸悟菩薩初地已上得法性。生身舍分斷苦報。云出陰界入也。亦可。菩薩有變易生死。了之性空故名為涅槃。經云。菩薩非不有苦。解苦無苦。名苦聖諦也。或可。頓悟菩薩八地已上受變易身無分斷報。名出陰界入也。或可。菩薩了陰界入因緣幻有。超過遍計所報陰界入等。故名為出。荷負眾生解脫者。自無生死之縛。化諸眾生令離結縛。故云解脫。破魔易知也。常求無念實相智慧者。起心無間名曰常求。真智離妄故云無念。正智證真故云實相智慧也。肇云。真智無緣故名無念。偽智有緣故念相以生也。行少欲知足而不捨世法者。未得之財不生追求名為少欲。已得之物分齊而取故名知足。少欲知足應離世法。以慈悲化生故。所以不捨世法也。
自下依前不倦修攝善行。文中有三。初五句明三業化他彰離他行。二凈十善下七句明其自得是自利行。初中不壞威儀能隨俗者。是身業化雖同於俗。俯仰去來而不壞道之儀式。起
【現代漢語翻譯】 現代漢語譯本： 立定決心追求真理，永不懈怠。以上兩句確立了本章的主旨。
『智慧』以下闡明修習殊勝之行。其中分為兩部分：一是依仗先前的勇猛精進，超越並對治過失之行；二是從『不壞威儀』開始，依仗先前的永不懈怠，修習攝取善行。第一部分包含五句，前三句破除障礙，后兩句攝取對治。首先是破除煩惱賊，其次是脫離生死苦海，最後是降伏魔軍。首先是自身破除煩惱，煩惱的侵害如同盜賊，用智慧之劍斷除，所以說是『破』，這就是斷除生死的根本原因。『出陰界入』，這表明脫離果報。漸悟的菩薩，從初地以上就能證得法性，捨棄分段生死的身體，斷除苦報，所以說『出陰界入』。也可以這樣理解，菩薩有變易生死，了達諸法性空，所以名為涅槃。《經》中說：『菩薩並非沒有痛苦，而是理解痛苦的本質是無苦，這稱為苦聖諦。』或者可以這樣理解，頓悟的菩薩，從八地以上接受變易之身，沒有分段的果報，這稱為『出陰界入』。或者可以這樣理解，菩薩了達陰界入是因緣幻有，超越了遍計所執的陰界入等，所以稱為『出』。『荷負眾生解脫者』，自身沒有生死束縛，教化眾生脫離煩惱的束縛，所以說是『解脫』。『破魔』容易理解。『常求無念實相智慧者』，起心動念沒有間斷，稱為『常求』。真正的智慧遠離虛妄，所以說是『無念』。正智證悟真如，所以說是『實相智慧』。僧肇說：『真智沒有攀緣，所以稱為無念；虛假的智慧有攀緣，所以念頭相續產生。』『行少欲知足而不捨世法者』，對於尚未得到的財物不生起追求之心，稱為『少欲』；對於已經得到的物品，按照一定的限度取用，所以稱為『知足』。少欲知足本應遠離世俗之法，但因為慈悲心而教化眾生，所以不捨棄世俗之法。
從『自下』開始，闡述依仗先前的永不懈怠，修習攝取善行。文中分為三部分：最初五句闡明以身口意三業教化他人，彰顯利他之行；『二凈十善下』七句闡明自身證得，是自利之行。最初的部分，『不壞威儀能隨俗者』，這是身業的教化，雖然與世俗相同，但一舉一動都不違背修道的儀軌。
【English Translation】 English version: Having resolved to diligently seek the truth, never becoming weary. These two sentences establish the main theme of this chapter.
'Wisdom' below elucidates the practice of superior conduct. Within this, there are two parts: first, relying on previous courage and diligence, to transcend and counteract erroneous conduct; second, starting from 'not destroying dignified behavior,' relying on previous unwearying effort, to cultivate and gather virtuous conduct. The first part contains five sentences, the first three breaking through obstacles, the last two gathering and rectifying. First is breaking through the thieves of afflictions (kleshas), second is escaping the sea of suffering of birth and death (samsara), and last is subduing the armies of Mara (demons). First is personally breaking through afflictions; the harm of afflictions is like thieves, cutting them off with the sword of wisdom, therefore it is said 'breaking through,' which is cutting off the root cause of birth and death. 'Exiting the realms of sense (ayatana) and entering,' this indicates liberation from the result. Gradually enlightened Bodhisattvas, from the first Bhumi (stage) and above, can attain Dharma-nature (Dharmata), abandoning the body of segmented birth and death, cutting off the suffering of retribution, therefore it is said 'exiting the realms of sense and entering.' It can also be understood that Bodhisattvas have transformational birth and death, understanding the emptiness of phenomena, therefore it is called Nirvana. The Sutra says: 'Bodhisattvas are not without suffering, but they understand the nature of suffering as no-suffering, this is called the Noble Truth of Suffering.' Or it can be understood that suddenly enlightened Bodhisattvas, from the eighth Bhumi and above, receive a transformational body, without segmented retribution, this is called 'exiting the realms of sense and entering.' Or it can be understood that Bodhisattvas understand that the realms of sense are illusory due to causes and conditions, transcending the realms of sense that are grasped by conceptual proliferation, therefore it is called 'exiting.' 'Bearing the burden of liberating sentient beings,' oneself is without the bondage of birth and death, transforming sentient beings to liberate them from the bonds of affliction, therefore it is said 'liberation.' 'Subduing Mara' is easy to understand. 'Constantly seeking wisdom of non-thought and true reality,' arising thoughts without interruption is called 'constantly seeking.' True wisdom is far from delusion, therefore it is called 'non-thought.' Correct wisdom realizes true reality, therefore it is called 'wisdom of true reality.' Seng Zhao said: 'True wisdom has no clinging, therefore it is called non-thought; false wisdom has clinging, therefore thoughts arise in succession.' 'Practicing few desires and contentment without abandoning worldly affairs,' not generating a desire for wealth that has not yet been obtained is called 'few desires'; taking what has already been obtained according to a certain limit is called 'contentment.' Having few desires and contentment should lead to abandoning worldly affairs, but because of compassion to transform sentient beings, therefore one does not abandon worldly affairs.
Starting from 'from below,' it elucidates relying on previous unwearying effort, cultivating and gathering virtuous conduct. Within the text, there are three parts: the first five sentences elucidate transforming others with the three karmas of body, speech, and mind, manifesting altruistic conduct; the seven sentences from 'two pure ten virtues below' elucidate self-attainment, which is self-benefiting conduct. In the initial part, 'not destroying dignified behavior and being able to follow customs,' this is the transformation of bodily karma, although it is the same as worldly customs, every movement does not violate the rules of practice.
神通惠引導眾生者。明意業。化見形不及道者。非通變無以引物。非智慧無以開導也。得念總持所聞不忘者。念謂無相正念。得強念力。文儀二持。逕生不失歷劫逾明。故云不忘也。善別諸根斷眾生疑者。明口業化。善識物機。斷彼所疑令生信樂。以樂說辯演法無礙者。四辯中一辯也。雖復演法不取其相故無礙也。
自下明自德。文中有三。初二句攝凡夫善。次有二句明攝佛善。後有三句攝菩薩善。十善受天人福者。明攝凡善。此是戒因。受天人福明具戒果。於人天中受八勝報名天人福。此欲界善也。修四無量明修定因。開梵王天道明攝定果。四等之心能生梵天。名開梵道。此上界善也。勸請說法隨喜贊善得佛音聲者。明攝佛善也。良以菩薩現梵王身勸佛說法故得佛音聲報也。又云。見諸眾生所作善業隨喜讚歎故得佛八聲報也。八音聲者。一微妙。二柔軟。三和適。四諦了。五不女。六不誤。七深遠。八不竭也。身口意善得佛威儀者。三業之善得佛威儀。勝報佛四威儀。皆為佛事。菩薩雖未全具分。入其境故云得也。又云。威儀如佛相似亦名得也。深修善法所行轉勝者。明攝菩薩善也。自行合理名曰深修。利他漸增名行轉勝。以大乘教成菩薩僧者。依大乘教而起修行成菩薩僧也。菩薩僧有二種。一在家唯有理和
【現代漢語翻譯】 現代漢語譯本：以神通和智慧引導眾生的人，彰顯的是意業的力量。要化度那些見解淺薄、尚未悟道的人，若非憑藉神通變化，就無法引導他們；若非憑藉智慧，就無法開啟和引導他們。能夠憶念和總持，所聽聞的都不會忘記的人，這裡的『念』指的是無相的正念，獲得了強大的憶念力量。通過文持和義持兩種方式，即使經歷漫長的時間也不會遺失，歷經劫數也更加明晰，所以說不會忘記。善於分辨各種根器，斷除眾生疑惑的人，彰顯的是口業的力量。能夠善於識別眾生的根機，斷除他們心中的疑惑，使他們產生信心和喜悅。以樂說辯才演說佛法沒有障礙的人，這是四種辯才中的一種。雖然在演說佛法，卻不執著於法相，所以沒有障礙。 下面闡述自身的功德。這段文字分為三個部分。首先兩句概括了凡夫的善行，接著兩句闡述了佛的善行，最後三句概括了菩薩的善行。奉行十善能夠獲得天人的福報，這是在闡述凡夫的善行。這是持戒的原因，獲得天人的福報說明具備了持戒的果報。在人道和天道中獲得八種殊勝的果報，被稱為天人的福報。這是欲界的善行。修習四無量心，闡述的是修習禪定的原因，開啟通往梵王天的道路，闡述的是獲得禪定的果報。四等之心能夠生於梵天，被稱為開啟梵道。這是色界和無色界的善行。勸請佛陀說法，隨喜讚歎善行，能夠獲得佛的音聲，這是在闡述佛的善行。因為菩薩示現梵王身勸請佛陀說法，所以獲得佛的音聲作為果報。還有一種說法是，見到眾生所做的善業，隨喜讚歎，所以獲得佛的八種音聲的果報。八種音聲是：一、微妙；二、柔軟；三、和適；四、諦了；五、不女（雄渾）；六、不誤；七、深遠；八、不竭。 身、口、意三業的善行能夠獲得佛的威儀，三業的善行能夠獲得佛的威儀，殊勝的果報是佛的四種威儀，都爲了佛事。菩薩雖然沒有完全具備，但已經進入了那個境界，所以說獲得。還有一種說法是，威儀像佛一樣相似，也稱為獲得。深入修習善法，所做的事情越來越殊勝，這是在闡述菩薩的善行。自己修行合理，稱為深入修習；利益他人逐漸增多，稱為行轉勝。以大乘佛法成就菩薩僧團，依靠大乘佛法而修行，成就菩薩僧團。菩薩僧有兩種，一是在家的，只有理和（指在理上與僧團一致）。
【English Translation】 English version: Those who guide sentient beings with supernatural powers and wisdom illuminate the power of mental karma. To transform those with shallow views who have not yet attained the path, without supernatural transformations, there is no way to guide them; without wisdom, there is no way to enlighten and guide them. Those who can remember and uphold, and not forget what they have heard, the 'recollection' here refers to the unconditioned right mindfulness, obtaining a strong power of recollection. Through the two ways of upholding, both textual and meaningful, they will not lose it even after a long time, and it will become clearer over kalpas, so it is said that they will not forget. Those who are good at distinguishing various faculties and eliminating the doubts of sentient beings illuminate the power of verbal karma. Being able to skillfully recognize the faculties of sentient beings, eliminating the doubts in their minds, and causing them to generate faith and joy. Those who expound the Dharma with eloquent and unobstructed eloquence, this is one of the four kinds of eloquence. Although expounding the Dharma, they do not cling to the characteristics of the Dharma, so there is no obstruction. The following describes one's own merits. This passage is divided into three parts. The first two sentences summarize the good deeds of ordinary people, then two sentences describe the good deeds of the Buddha, and the last three sentences summarize the good deeds of the Bodhisattvas. Practicing the ten virtues can obtain the blessings of gods and humans, which is to explain the good deeds of ordinary people. This is the cause of upholding precepts, and obtaining the blessings of gods and humans indicates that one possesses the result of upholding precepts. Obtaining eight kinds of superior rewards in the human and heavenly realms is called the blessings of gods and humans. This is the good deed of the desire realm. Cultivating the four immeasurable minds explains the reason for cultivating samadhi, and opening the path to the Brahma Heaven explains the result of obtaining samadhi. The four equal minds can be born in the Brahma Heaven, which is called opening the Brahma path. This is the good deed of the form and formless realms. Encouraging the Buddha to preach the Dharma, rejoicing in and praising good deeds, can obtain the Buddha's voice, which is to explain the good deeds of the Buddha. Because the Bodhisattva manifested as the Brahma King to encourage the Buddha to preach the Dharma, he obtained the Buddha's voice as a reward. Another saying is that seeing the good deeds done by sentient beings, rejoicing in and praising them, one obtains the reward of the Buddha's eight voices. The eight voices are: 1. subtle; 2. soft; 3. harmonious; 4. truthful; 5. not feminine (vigorous); 6. not mistaken; 7. profound; 8. inexhaustible. The good deeds of body, speech, and mind can obtain the Buddha's demeanor, the good deeds of the three karmas can obtain the Buddha's demeanor, and the superior reward is the Buddha's four dignities, all for the sake of Buddhist affairs. Although the Bodhisattva does not fully possess them, he has entered that realm, so it is said to be obtained. Another saying is that the demeanor is similar to the Buddha, which is also called obtaining. Deeply cultivating good Dharma, and the things done become more and more superior, this is to explain the good deeds of the Bodhisattvas. Practicing oneself reasonably is called deep cultivation; gradually increasing the benefit to others is called the increasing of practice. Accomplishing the Bodhisattva Sangha with the Mahayana Dharma, relying on the Mahayana Dharma to cultivate, and accomplishing the Bodhisattva Sangha. There are two kinds of Bodhisattva Sangha, one is the lay Sangha, which only has the harmony in principle (referring to being consistent with the Sangha in principle).
。二出家具理事二和。此二種皆是菩薩僧攝也。聲聞要須出家具理事二和方名為僧。在家非僧也。心無放逸不失眾善者。貪者。五欲名為放逸。或可。取相分別名為放逸。由放逸故即失眾善。心無放逸即無善不集也。此三句中初句修勝。第二法勝。第三心勝。上來廣辯行如此。下總以結也。
何謂已下第二釋上不住無為。于中有三。初牒。次釋。后結。菩薩不住無為者。二乘觀無為住無為樂。云何菩薩觀無為樂而能不證永處生死教化眾生。釋中分三。初有三句。三空觀門。次有四句。四法行門。下八句。曆法觀門。修學空不以空為證者。滿云。菩薩了諸法無性名之修空。空亦復空。所以不證也。諺云。智力故觀空。悲力故而不取證。弘福云。空有二種。一所知空。謂人法空。二能觀智空。觀所智空名修學空。觀智亦空。名不以空為證也。修無相無作。不以無作無相為證者。滿云。空故無相。無因可造名為無作。無相無作俱不可得故無證也。諺云。智觀故無相無作。悲力故不取其相故不證也。弘福云。無相有二。一所知無相。謂二無我理。二觀智無相。觀二無我智無人法相。名學無相觀智。無相名不以無相為證也。修無起以無證者。肇云。諸法緣合而有。緣散而無。何法先有待緣而起乎。此空觀之別名無果可起也
【現代漢語翻譯】 現代漢語譯本： 『二出家具理事二和』。這兩種情況都屬於菩薩僧的範疇。聲聞必須具備出家、持戒、理事和合這三個條件才能稱為僧。在家者不是僧。『心無放逸不失眾善者』，貪戀五欲被稱為放逸。或者，執著于表象和分別心也稱為放逸。因為放逸，就會失去各種善行。心中沒有放逸，就沒有善行不能聚集。這三句話中，第一句是修行的殊勝，第二句是佛法的殊勝，第三句是心性的殊勝。上面廣泛地闡述了修行的方式，下面總結。
『何謂已下第二釋上不住無為』，下面解釋上面所說的『不住無為』。其中有三個部分：首先是重複，其次是解釋，最後是總結。『菩薩不住無為者』，二乘（聲聞和緣覺）觀察無為，安住于無為的快樂。菩薩如何觀察無為的快樂，卻不證入涅槃，永遠處於生死輪迴中教化眾生？解釋中分為三個部分：首先有三句話，是三空觀門；其次有四句話，是四法行門；最後有八句話，是曆法觀門。『修學空不以空為證者』，滿法師說，菩薩瞭解一切法沒有自性，這叫做修空。空也是空，所以不證入涅槃。諺語說，因為智慧的力量而觀察空性，因為慈悲的力量而不取證。弘福法師說，空有兩種：一是所知的空，即人空和法空；二是能觀的智慧空。觀察所知的空，叫做修學空。觀察智慧也是空，叫做不以空為證。『修無相無作，不以無作無相為證者』，滿法師說，因為空，所以沒有相。沒有原因可以造作，叫做無作。無相和無作都不可得，所以不證入涅槃。諺語說，因為智慧的觀察所以無相無作，因為慈悲的力量不執著于相，所以不證入涅槃。弘福法師說，無相有兩種：一是所知的無相，即二無我（人無我和法無我）的道理；二是觀智的無相。觀察二無我的智慧，沒有人和法的相，叫做學無相。觀智沒有相，叫做不以無相為證。『修無起以無證者』，肇法師說，一切法都是因緣和合而生，因緣離散而滅。什麼法是先有的，需要等待因緣才能生起呢？這是空觀的別名，沒有結果可以生起。
【English Translation】 English version: 'Two leaving-home, possessing the principles, two harmonies'. Both of these types are included within the Bodhisattva Sangha. The Shravakas must have the three conditions of leaving home, upholding the precepts, and the principles and harmonies being in accord to be called Sangha. Those at home are not Sangha. 'The mind without negligence does not lose the multitude of good deeds', greed for the five desires is called negligence. Or perhaps, grasping at appearances and discrimination is called negligence. Because of negligence, one immediately loses the multitude of good deeds. The mind without negligence means there is no good that cannot be gathered. Among these three sentences, the first sentence is the superiority of practice, the second is the superiority of the Dharma, and the third is the superiority of the mind. Above, the practice has been extensively explained in this way; below, it is summarized.
'What is meant by the second explanation below, not dwelling in the unconditioned', below explains what was said above about 'not dwelling in the unconditioned'. Within this, there are three parts: first, repetition; second, explanation; and third, conclusion. 'Bodhisattvas do not dwell in the unconditioned', the Two Vehicles (Shravakas and Pratyekabuddhas) observe the unconditioned and dwell in the joy of the unconditioned. How can Bodhisattvas observe the joy of the unconditioned, yet not attain Nirvana, and forever remain in the cycle of birth and death to teach sentient beings? The explanation is divided into three parts: first, there are three sentences, which are the Three Doors of Emptiness; second, there are four sentences, which are the Four Dharma Practices; and finally, there are eight sentences, which are the Doors of Observing the Dharmas. 'Cultivating the study of emptiness, not taking emptiness as proof', Master Man said, Bodhisattvas understand that all dharmas have no self-nature, this is called cultivating emptiness. Emptiness is also empty, therefore they do not attain Nirvana. The proverb says, because of the power of wisdom, one observes emptiness; because of the power of compassion, one does not take proof. Dharma Master Hongfu said, there are two types of emptiness: first, the emptiness that is known, which is the emptiness of persons and the emptiness of dharmas; second, the emptiness of the wisdom that observes. Observing the emptiness that is known is called cultivating the study of emptiness. Observing that wisdom is also empty is called not taking emptiness as proof. 'Cultivating no-form and no-action, not taking no-action and no-form as proof', Master Man said, because of emptiness, there is no form. There is no cause that can be created, this is called no-action. No-form and no-action are both unattainable, therefore one does not attain Nirvana. The proverb says, because of the wisdom of observation, there is no-form and no-action; because of the power of compassion, one does not cling to form, therefore one does not attain Nirvana. Dharma Master Hongfu said, there are two types of no-form: first, the no-form that is known, which is the principle of the two no-selves (no-self of persons and no-self of dharmas); second, the no-form of the wisdom of observation. Observing the wisdom of the two no-selves, there is no form of persons and dharmas, this is called studying no-form. The wisdom of observation has no form, this is called not taking no-form as proof. 'Cultivating no-arising, not taking no-proof', Master Zhao said, all dharmas arise from the aggregation of causes and conditions, and cease when the causes and conditions disperse. What dharma is pre-existing, that needs to wait for causes and conditions to arise? This is another name for the observation of emptiness, there is no result that can arise.
。無起性空無起亦非無起故云不以無起為證也。又云。無起有二。一所知無起。謂觀因緣法無住。二觀智無起。謂二無我先觀因緣性空名修無起。觀智亦空名不以無起為證也。觀于無常下明大乘平等四法印觀。觀無常不厭善本者。滿云。二乘以無常為無常故厭有為善法。菩薩不以無常為無常知無常性空。然功德未具故能不厭善本。弘福云。觀于無常得離常倒而不厭善本顯本常性也。又云。大智故見五陰無常已離常倒。大悲故而常在生死教化眾生種諸善根也。觀世間苦不惡生死者。滿云。二乘以苦為苦故惡生死。大士知苦無生而處苦化物故不惡生死也。故涅槃云。菩薩非不有苦。而解苦故無苦。思益經云。知苦無生名苦聖諦。以斯文證故知菩薩了苦非苦方能處中化物也。弘福云。觀三界苦得離樂倒而不惡生死者。于生死中亦有樂性觀。于無我而悔人不倦者。滿云。小乘以無我為無我故怠於悔人。大士知我無我二法俱空。然眾生未達。所以悔之不倦。弘福云。觀無我者。觀生無我永離我倒。而悔人不倦者。常勸化生令悟真我。所謂佛性也。觀于寂滅名永滅者。滿云。聲聞以寂而為寂。是故證滅。大士觀諸法本來寂滅非今始滅。所以不證。故上經云。法本不然。今即無滅。是寂滅義也。弘福云。觀于寂滅者。雖知涅槃無為常
【現代漢語翻譯】 無起性空，無起也並非真的沒有生起，所以說不能以『無起』作為證悟的境界。又說，『無起』有兩種：一是所知無起，指觀察因緣法，了知其沒有恒常的住處；二是觀智無起，指二無我（人無我和法無我），先觀察因緣的自性本空，這叫做修『無起』。觀智本身也是空性的，所以說不能以『無起』作為證悟的境界。 『觀于無常』以下，闡明大乘平等四法印的觀行。『觀無常不厭善本』， 滿法師解釋說：『二乘人以無常為實有的無常，所以厭惡有為的善法。菩薩不以無常為實有的無常，知道無常的自性本空，然而功德尚未圓滿，所以能夠不厭惡善本。』弘福法師解釋說：『觀察無常，能夠脫離常倒，而不厭惡善本，這是彰顯了善本的常性。』又說：『因為有大智慧，所以見到五陰無常，已經脫離了常倒；因為有大悲心，所以常在生死中教化眾生，種植各種善根。』 『觀世間苦不惡生死』，滿法師解釋說：『二乘人以苦為實有的苦，所以厭惡生死。大士知道苦的本性不生，而處在苦中教化眾生，所以不厭惡生死。』所以《涅槃經》說：『菩薩並非沒有苦，但因爲了解苦的實相，所以沒有苦。』《思益經》說：『知道苦的本性不生，名為苦聖諦。』根據這些經文可以知道，菩薩了知苦的實相併非實有，才能處在世間教化眾生。弘福法師解釋說：『觀察三界的苦，能夠脫離樂倒，而不厭惡生死。』在生死中也有其快樂的自性可觀。 『于無我而悔人不倦』，滿法師解釋說：『小乘人以無我為實有的無我，所以懈怠於勸導他人。大士知道我與無我二法都是空性的，然而眾生尚未領悟，所以勸導他們而不感到疲倦。』弘福法師解釋說：『觀察無我，觀察到眾生的本性無我，永遠脫離我倒。而勸導他人不感到疲倦，是常常勸化眾生，使他們領悟真正的我，也就是佛性。』 『觀于寂滅名永滅』，滿法師解釋說：『聲聞人以寂滅為實有的寂滅，所以證入滅盡。大士觀察諸法本來就是寂滅的，不是現在才滅的，所以不證入滅盡。』所以經上說：『法本來就沒有生起，現在也就沒有滅去，這就是寂滅的意義。』弘福法師解釋說：『觀察寂滅，雖然知道涅槃是無為常
【English Translation】 The nature of 'no arising' is emptiness; 'no arising' is not truly non-arising. Therefore, it is said that 'no arising' should not be taken as proof. Furthermore, it is said that there are two types of 'no arising': first, the 'no arising' of what is known, which refers to observing conditioned dharmas and understanding that they have no permanent abode; second, the 'no arising' of wisdom, which refers to the two 'no-selves' (anatta): first observing the emptiness of the nature of conditions, which is called cultivating 'no arising'. The wisdom of observation is also empty, so it is said that 'no arising' should not be taken as proof. From 'Observing impermanence' onwards, the contemplation of the Four Seals of Dharma in the Mahayana tradition is explained. 'Observing impermanence without厭善本(yàn shàn běn,厭惡善的根本)' (disgusting the roots of goodness), Master Man explains: 'The Two Vehicles (referring to Sravakayana and Pratyekabuddhayana) take impermanence as truly impermanent, so they厭惡(yànwù, detest) conditioned good dharmas. Bodhisattvas do not take impermanence as truly impermanent, knowing that the nature of impermanence is emptiness. However, their merits are not yet complete, so they are able to not厭惡(yànwù, detest) the roots of goodness.' Master Hongfu explains: 'Observing impermanence allows one to escape the delusion of permanence without厭惡(yànwù, detest) the roots of goodness, which reveals the permanence of the roots of goodness.' It is also said: 'Because of great wisdom, one sees that the five skandhas are impermanent and has already escaped the delusion of permanence; because of great compassion, one constantly remains in samsara to teach sentient beings and plant various roots of goodness.' 'Observing the suffering of the world without惡生死(è shēng sǐ, hating birth and death)', Master Man explains: 'The Two Vehicles take suffering as truly suffering, so they惡生死(è shēng sǐ, hate birth and death). Great beings know that the nature of suffering is unborn, and they dwell in suffering to transform beings, so they do not惡生死(è shēng sǐ, hate birth and death).' Therefore, the Nirvana Sutra says: 'Bodhisattvas do not not have suffering, but because they understand the true nature of suffering, they have no suffering.' The Thinking of the Unthinkable Sutra says: 'Knowing that the nature of suffering is unborn is called the Noble Truth of Suffering.' Based on these sutras, it can be known that Bodhisattvas understand that the true nature of suffering is not real, so they can dwell in the world to teach sentient beings. Master Hongfu explains: 'Observing the suffering of the three realms allows one to escape the delusion of happiness without惡生死(è shēng sǐ, hating birth and death).' In samsara, there is also a nature of happiness to observe. 'Regarding 'no-self' and tirelessly repenting for others', Master Man explains: 'The Hinayana practitioners take 'no-self' as truly 'no-self', so they are lazy in persuading others. Great beings know that both 'self' and 'no-self' are empty, but sentient beings have not yet realized this, so they persuade them without fatigue.' Master Hongfu explains: 'Observing 'no-self' means observing that the nature of beings is 'no-self', forever escaping the delusion of 'self'. And tirelessly persuading others means constantly teaching beings to awaken to the true self, which is the Buddha-nature.' 'Observing寂滅(jì miè, stillness and extinction) is called eternal extinction', Master Man explains: 'Sravakas take寂滅(jì miè, stillness and extinction) as truly寂滅(jì miè, stillness and extinction), so they attain extinction. Great beings observe that all dharmas are originally寂滅(jì miè, stillness and extinction), not just now extinguished, so they do not attain extinction.' Therefore, the sutra says: 'Dharmas originally did not arise, so now there is no extinction. This is the meaning of寂滅(jì miè, stillness and extinction).' Master Hongfu explains: 'Observing寂滅(jì miè, stillness and extinction), although knowing that Nirvana is unconditioned and permanent
樂。而大悲處中化物故不滅也。自下有八句曆法明觀。觀于遠離而身心修善者。觀第一義離身心相名觀遠離。為滿善行成於菩提故。以身心修善。或可。菩薩遠離苦有三。一離苦果。二離煩惱。三離業漆。即空常有而不乘修善也。觀無歸趣善法者。肇云。諸法始無所來終無所歸。雖知無歸而常歸善法也。或可。觀二空真如。生無所生。滅無所滅。不生不滅即無所歸。而修順忍歸趣上地無生云趣善也。觀于無生而以生法荷負一切者。菩薩觀無生有三。一觀遍計本性不生。二觀圓成不從因緣生。三觀依他生無所生。雖知諸法無生而為眾生處生故現生說法以度一切也。故上經云。雖知無起滅。示彼故有生也。觀無漏不斷諸漏者。初地已上七地已來頓悟菩薩雙斷分別人法二執證真如理名觀無漏。留俱生貪種助愿受生化益眾生故云不斷諸漏也。或可。八地已上菩薩證二空理名觀無漏。留貪等種名不斷漏也。或可。菩薩示處有情有漏土中化眾生故云不斷漏也。觀無所行而以行法化生者。肇云。法性無業。何所修行。雖知無行而眾生未達。要修妙行教化眾生也。觀空不捨大悲者。觀法性空。空亦復空。眾生不達。所以懷悲不捨也。觀正位不隨小乘者。正法位是無為。觀法性空名正法位。于空不著。不同小乘而取證也。觀法虛妄無牢無
【現代漢語翻譯】 現代漢語譯本：樂。而在大悲之中化度眾生，所以不會寂滅。下面有八句經文闡明觀行的法則。『觀于遠離而身心修善者』，觀第一義，遠離身心之相，名為觀遠離。爲了圓滿善行，成就菩提的緣故，以身心修習善法。或者可以這樣理解，菩薩遠離苦有三種：一、遠離苦果；二、遠離煩惱；三、遠離業的束縛。即是證悟空性，常住于有，而不是停止修習善法。『觀無歸趣善法者』，鳩摩羅什（Kumārajīva）說：諸法開始沒有從哪裡來，終結沒有到哪裡去。雖然知道沒有歸宿，但常常歸向善法。或者可以這樣理解，觀二空真如，生沒有所生，滅沒有所滅，不生不滅即是無所歸，而修習順忍，歸向更高的果位，無生之境，這叫做趣善。『觀于無生而以生法荷負一切者』，菩薩觀無生有三種：一、觀遍計所執性（Parikalpita-svabhāva）本來不生；二、觀圓成實性（Pariniṣpanna-svabhāva）不從因緣而生；三、觀依他起性（Paratantra-svabhāva）沒有所生。雖然知道諸法無生，但爲了眾生處於生死之中，所以示現生，說法以度化一切眾生。所以《維摩經》說：『雖知諸法無起滅，示彼故有生』。『觀無漏不斷諸漏者』，初地以上到七地以下的頓悟菩薩，同時斷除分別人執和法執，證得真如之理，名為觀無漏。保留俱生貪的種子，幫助願力受生，化益眾生，所以說不斷諸漏。或者可以這樣理解，八地以上的菩薩證得二空之理，名為觀無漏，保留貪等種子，名為不斷漏。或者可以這樣理解，菩薩示現在有情眾生的有漏國土中，化度眾生，所以說不斷漏。『觀無所行而以行法化生者』，鳩摩羅什（Kumārajīva）說：法性沒有造作，有什麼可以修行的呢？雖然知道沒有修行，但眾生沒有領悟，所以要修習妙行，教化眾生。『觀空不捨大悲者』，觀法性空，空亦復空，眾生沒有領悟，所以懷有大悲心而不捨棄。『觀正位不隨小乘者』，正法位是無為，觀法性空名為正法位，對於空不執著，不同於小乘而取證。觀法虛妄，沒有牢固，沒有 現代漢語譯本：實者。肇云。達法虛妄。無堅實可得也。雖知虛妄。不捨教化眾生也。觀生死無怖畏者。肇云。達生死如幻化。故無所畏也。雖知生死虛妄。不捨生死教化眾生也。故華嚴云。雖入生死流。終無所染著也。此八句明菩薩觀行也。若也。菩薩于實法中以八事觀。一觀于遠離。二觀無歸。三觀無生。四觀無漏。五觀無行。六觀空不捨大悲。七觀正位不隨小乘。八觀生死無怖。於此八事而觀實法。故云觀于遠離乃至生死無畏也。所以者何。以菩薩不住生死不住涅盤故。不住生死故不厭生死。不住涅盤故不樂涅盤。非如凡夫戀著生死。非如二乘怖畏生死。故不住生死也。非如凡夫不求涅盤。非如二乘速求涅盤。故不住涅盤也。是故不住生死不住涅盤。故於生死涅盤無愛無憎也。以不住二處故。能于生死隨宜受生。能于涅盤示現變化。故下文云。能于生死隨所應現。乃至能于涅盤示應般涅盤也。是故不住生死不住涅盤。故能於二處而化物也。不住生死故。能于生死隨所應現。不住涅盤故。能于涅盤示應般涅盤。隨所應現者。應以何身得度。即現何身而為說法。是名隨所應現也。示應般涅盤者。為厭眾生故。示現滅度也。如是菩薩不住生死不住涅盤。故能於二處而化物也。此明不住二處而化物也。複次不住生死者。不住有為行也。不住涅盤者。不住無為行也。不住有為行故。不沒生死大海。不住無為行故。不證實際理地。是故不住生死不住涅盤。故能於二處而化物也。此明不住二行而化物也。複次不住生死者。不住煩惱也。不住涅盤者。不住解脫也。不住煩惱故。不為煩惱所染。不住解脫故。不證解脫之果。是故不住生死不住涅盤。故能於二處而化物也。此明不住二惑而化物也。複次不住生死者。不住有也。不住涅盤者。不住空也。不住有故。不為有縛。不住空故。不證空理。是故不住生死不住涅盤。故能於二處而化物也。此明不住有無而化物也。複次不住生死者。不住世間也。不住涅盤者。不住出世間也。不住世間故。不為世間八風所動。不住出世間故。不證出世間之果。是故不住生死不住涅盤。故能於二處而化物也。此明不住二世間而化物也。複次不住生死者。不住我見也。不住涅盤者。不住無我見也。不住我見故。不為我見所縛。不住無我見故。不證無我之理。是故不住生死不住涅盤。故能於二處而化物也。此明不住二見而化物也。複次不住生死者。不住有為也。不住涅盤者。不住無為也。不住有為故。不為有為所染。不住無為故。不證無為之果。是故不住生死不住涅盤。故能於二處而化物也。此明不住二法而化物也。是故不住生死不住涅盤。故能於二處而化物也。此總結也。 English version: Happiness. And because of transforming beings in the midst of great compassion, they do not perish. Below are eight lines explaining the method of contemplation. 'Contemplating detachment while cultivating goodness in body and mind': Contemplating the ultimate meaning, being detached from the characteristics of body and mind, is called contemplating detachment. In order to fulfill good deeds and achieve Bodhi, one cultivates goodness with body and mind. Or perhaps, a Bodhisattva is detached from suffering in three ways: 1. detached from the result of suffering; 2. detached from afflictions; 3. detached from the lacquer of karma. That is, realizing emptiness, constantly abiding in existence, and not ceasing to cultivate goodness. 'Contemplating no return to good dharmas': Kumārajīva said, 'All dharmas have no origin from which they come, and no destination to which they return.' Although knowing there is no return, one constantly returns to good dharmas. Or perhaps, contemplating the two emptinesses of Suchness, there is no birth of what is born, and no cessation of what ceases. Not being born and not ceasing is no return, and cultivating forbearance in accordance with this, returning to the higher grounds, the state of no birth, is called returning to goodness. 'Contemplating no birth while bearing the burden of all beings with the dharma of birth': A Bodhisattva contemplates no birth in three ways: 1. contemplating that the nature of the completely imputed (Parikalpita-svabhāva) is not born; 2. contemplating that the perfectly established (Pariniṣpanna-svabhāva) does not arise from conditions; 3. contemplating that the other-dependent (Paratantra-svabhāva) has no birth. Although knowing that all dharmas are not born, for the sake of beings who are in birth, they manifest birth and teach the Dharma to liberate all beings. Therefore, the Vimalakirti Sutra says, 'Although knowing there is no arising or ceasing, they show them as having birth.' 'Contemplating the un-leaked without ceasing the leaks': Bodhisattvas who have sudden enlightenment from the first ground up to the seventh ground simultaneously cut off the two attachments of discrimination of self and dharma, and realize the principle of Suchness, which is called contemplating the un-leaked. Retaining the seeds of innate greed, helping the vow to receive birth, and transforming and benefiting beings, is why it is said to not cease the leaks. Or perhaps, Bodhisattvas above the eighth ground realize the principle of the two emptinesses, which is called contemplating the un-leaked, and retaining the seeds of greed, etc., is called not ceasing the leaks. Or perhaps, Bodhisattvas show themselves in the leaky lands of sentient beings to transform beings, which is why it is said to not cease the leaks. 'Contemplating no action while transforming beings with the dharma of action': Kumārajīva said, 'The nature of Dharma has no action, so what is there to cultivate? 'Although knowing there is no action, beings have not realized it, so one must cultivate wonderful actions to teach and transform beings. 'Contemplating emptiness without abandoning great compassion': Contemplating the emptiness of the nature of Dharma, emptiness is also empty, beings have not realized it, so one cherishes compassion and does not abandon it. 'Contemplating the right position without following the Small Vehicle': The right position of Dharma is non-action, contemplating the emptiness of the nature of Dharma is called the right position of Dharma, not being attached to emptiness, not like the Small Vehicle taking realization. Contemplating that dharmas are illusory, without firmness, without English version: reality': Kumārajīva said, 'Reaching the illusion of dharmas, there is no firmness to be obtained.' Although knowing it is illusory, one does not abandon teaching and transforming beings. 'Contemplating no fear of birth and death': Kumārajīva said, 'Reaching birth and death as illusory transformations, therefore there is no fear.' Although knowing that birth and death are illusory, one does not abandon birth and death to teach and transform beings. Therefore, the Avatamsaka Sutra says, 'Although entering the stream of birth and death, one is ultimately not stained or attached.' These eight lines explain the contemplation of a Bodhisattva. If so, a Bodhisattva contemplates the real dharma with eight things: 1. contemplating detachment; 2. contemplating no return; 3. contemplating no birth; 4. contemplating the un-leaked; 5. contemplating no action; 6. contemplating emptiness without abandoning great compassion; 7. contemplating the right position without following the Small Vehicle; 8. contemplating no fear of birth and death. With these eight things, one contemplates the real dharma, hence it is said to contemplate detachment, and so on, to no fear of birth and death. Why is this so? Because Bodhisattvas do not abide in birth and death, and do not abide in Nirvana. Not abiding in birth and death, they do not厭(yàn) birth and death. Not abiding in Nirvana, they do not delight in Nirvana. They are not like ordinary people who are attached to birth and death, and not like the Two Vehicles who fear birth and death, hence they do not abide in birth and death. They are not like ordinary people who do not seek Nirvana, and not like the Two Vehicles who quickly seek Nirvana, hence they do not abide in Nirvana. Therefore, not abiding in birth and death, and not abiding in Nirvana, they have no love or hatred for birth and death and Nirvana. Because they do not abide in these two places, they can be born in birth and death as appropriate, and can show transformations in Nirvana. Therefore, the following text says, 'They can manifest according to what is appropriate in birth and death,' and so on, 'They can show entering Nirvana in Nirvana.' Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. Not abiding in birth and death, they can manifest according to what is appropriate in birth and death. Not abiding in Nirvana, they can show entering Nirvana in Nirvana. Manifesting according to what is appropriate means, in what form should one be delivered? One manifests in that form and teaches the Dharma, this is called manifesting according to what is appropriate. Showing entering Nirvana means, to厭(yàn) beings, one shows extinction. Thus, Bodhisattvas do not abide in birth and death, and do not abide in Nirvana, hence they can transform beings in these two places. This explains transforming beings without abiding in the two places. Furthermore, not abiding in birth and death means not abiding in conditioned actions. Not abiding in Nirvana means not abiding in unconditioned actions. Not abiding in conditioned actions, one does not sink into the great ocean of birth and death. Not abiding in unconditioned actions, one does not realize the actual ground of principle. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two actions. Furthermore, not abiding in birth and death means not abiding in afflictions. Not abiding in Nirvana means not abiding in liberation. Not abiding in afflictions, one is not stained by afflictions. Not abiding in liberation, one does not realize the fruit of liberation. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two delusions. Furthermore, not abiding in birth and death means not abiding in existence. Not abiding in Nirvana means not abiding in emptiness. Not abiding in existence, one is not bound by existence. Not abiding in emptiness, one does not realize the principle of emptiness. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in existence and non-existence. Furthermore, not abiding in birth and death means not abiding in the world. Not abiding in Nirvana means not abiding in the world beyond. Not abiding in the world, one is not moved by the eight winds of the world. Not abiding in the world beyond, one does not realize the fruit of the world beyond. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two worlds. Furthermore, not abiding in birth and death means not abiding in the view of self. Not abiding in Nirvana means not abiding in the view of no-self. Not abiding in the view of self, one is not bound by the view of self. Not abiding in the view of no-self, one does not realize the principle of no-self. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two views. Furthermore, not abiding in birth and death means not abiding in conditioned. Not abiding in Nirvana means not abiding in unconditioned. Not abiding in conditioned, one is not stained by conditioned. Not abiding in unconditioned, one does not realize the fruit of unconditioned. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two dharmas. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This is the conclusion.
【English Translation】 Happiness. And because of transforming beings in the midst of great compassion, they do not perish. Below are eight lines explaining the method of contemplation. 'Contemplating detachment while cultivating goodness in body and mind': Contemplating the ultimate meaning, being detached from the characteristics of body and mind, is called contemplating detachment. In order to fulfill good deeds and achieve Bodhi, one cultivates goodness with body and mind. Or perhaps, a Bodhisattva is detached from suffering in three ways: 1. detached from the result of suffering; 2. detached from afflictions; 3. detached from the lacquer of karma. That is, realizing emptiness, constantly abiding in existence, and not ceasing to cultivate goodness. 'Contemplating no return to good dharmas': Kumārajīva said, 'All dharmas have no origin from which they come, and no destination to which they return.' Although knowing there is no return, one constantly returns to good dharmas. Or perhaps, contemplating the two emptinesses of Suchness, there is no birth of what is born, and no cessation of what ceases. Not being born and not ceasing is no return, and cultivating forbearance in accordance with this, returning to the higher grounds, the state of no birth, is called returning to goodness. 'Contemplating no birth while bearing the burden of all beings with the dharma of birth': A Bodhisattva contemplates no birth in three ways: 1. contemplating that the nature of the completely imputed (Parikalpita-svabhāva) is not born; 2. contemplating that the perfectly established (Pariniṣpanna-svabhāva) does not arise from conditions; 3. contemplating that the other-dependent (Paratantra-svabhāva) has no birth. Although knowing that all dharmas are not born, for the sake of beings who are in birth, they manifest birth and teach the Dharma to liberate all beings. Therefore, the Vimalakirti Sutra says, 'Although knowing there is no arising or ceasing, they show them as having birth.' 'Contemplating the un-leaked without ceasing the leaks': Bodhisattvas who have sudden enlightenment from the first ground up to the seventh ground simultaneously cut off the two attachments of discrimination of self and dharma, and realize the principle of Suchness, which is called contemplating the un-leaked. Retaining the seeds of innate greed, helping the vow to receive birth, and transforming and benefiting beings, is why it is said to not cease the leaks. Or perhaps, Bodhisattvas above the eighth ground realize the principle of the two emptinesses, which is called contemplating the un-leaked, and retaining the seeds of greed, etc., is called not ceasing the leaks. Or perhaps, Bodhisattvas show themselves in the leaky lands of sentient beings to transform beings, which is why it is said to not cease the leaks. 'Contemplating no action while transforming beings with the dharma of action': Kumārajīva said, 'The nature of Dharma has no action, so what is there to cultivate? 'Although knowing there is no action, beings have not realized it, so one must cultivate wonderful actions to teach and transform beings. 'Contemplating emptiness without abandoning great compassion': Contemplating the emptiness of the nature of Dharma, emptiness is also empty, beings have not realized it, so one cherishes compassion and does not abandon it. 'Contemplating the right position without following the Small Vehicle': The right position of Dharma is non-action, contemplating the emptiness of the nature of Dharma is called the right position of Dharma, not being attached to emptiness, not like the Small Vehicle taking realization. Contemplating that dharmas are illusory, without firmness, without reality': Kumārajīva said, 'Reaching the illusion of dharmas, there is no firmness to be obtained.' Although knowing it is illusory, one does not abandon teaching and transforming beings. 'Contemplating no fear of birth and death': Kumārajīva said, 'Reaching birth and death as illusory transformations, therefore there is no fear.' Although knowing that birth and death are illusory, one does not abandon birth and death to teach and transform beings. Therefore, the Avatamsaka Sutra says, 'Although entering the stream of birth and death, one is ultimately not stained or attached.' These eight lines explain the contemplation of a Bodhisattva. If so, a Bodhisattva contemplates the real dharma with eight things: 1. contemplating detachment; 2. contemplating no return; 3. contemplating no birth; 4. contemplating the un-leaked; 5. contemplating no action; 6. contemplating emptiness without abandoning great compassion; 7. contemplating the right position without following the Small Vehicle; 8. contemplating no fear of birth and death. With these eight things, one contemplates the real dharma, hence it is said to contemplate detachment, and so on, to no fear of birth and death. Why is this so? Because Bodhisattvas do not abide in birth and death, and do not abide in Nirvana. Not abiding in birth and death, they do not厭(yàn) birth and death. Not abiding in Nirvana, they do not delight in Nirvana. They are not like ordinary people who are attached to birth and death, and not like the Two Vehicles who fear birth and death, hence they do not abide in birth and death. They are not like ordinary people who do not seek Nirvana, and not like the Two Vehicles who quickly seek Nirvana, hence they do not abide in Nirvana. Therefore, not abiding in birth and death, and not abiding in Nirvana, they have no love or hatred for birth and death and Nirvana. Because they do not abide in these two places, they can be born in birth and death as appropriate, and can show transformations in Nirvana. Therefore, the following text says, 'They can manifest according to what is appropriate in birth and death,' and so on, 'They can show entering Nirvana in Nirvana.' Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. Not abiding in birth and death, they can manifest according to what is appropriate in birth and death. Not abiding in Nirvana, they can show entering Nirvana in Nirvana. Manifesting according to what is appropriate means, in what form should one be delivered? One manifests in that form and teaches the Dharma, this is called manifesting according to what is appropriate. Showing entering Nirvana means, to厭(yàn) beings, one shows extinction. Thus, Bodhisattvas do not abide in birth and death, and do not abide in Nirvana, hence they can transform beings in these two places. This explains transforming beings without abiding in the two places. Furthermore, not abiding in birth and death means not abiding in conditioned actions. Not abiding in Nirvana means not abiding in unconditioned actions. Not abiding in conditioned actions, one does not sink into the great ocean of birth and death. Not abiding in unconditioned actions, one does not realize the actual ground of principle. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two actions. Furthermore, not abiding in birth and death means not abiding in afflictions. Not abiding in Nirvana means not abiding in liberation. Not abiding in afflictions, one is not stained by afflictions. Not abiding in liberation, one does not realize the fruit of liberation. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two delusions. Furthermore, not abiding in birth and death means not abiding in existence. Not abiding in Nirvana means not abiding in emptiness. Not abiding in existence, one is not bound by existence. Not abiding in emptiness, one does not realize the principle of emptiness. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in existence and non-existence. Furthermore, not abiding in birth and death means not abiding in the world. Not abiding in Nirvana means not abiding in the world beyond. Not abiding in the world, one is not moved by the eight winds of the world. Not abiding in the world beyond, one does not realize the fruit of the world beyond. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two worlds. Furthermore, not abiding in birth and death means not abiding in the view of self. Not abiding in Nirvana means not abiding in the view of no-self. Not abiding in the view of self, one is not bound by the view of self. Not abiding in the view of no-self, one does not realize the principle of no-self. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two views. Furthermore, not abiding in birth and death means not abiding in conditioned. Not abiding in Nirvana means not abiding in unconditioned. Not abiding in conditioned, one is not stained by conditioned. Not abiding in unconditioned, one does not realize the fruit of unconditioned. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This explains transforming beings without abiding in the two dharmas. Therefore, not abiding in birth and death, and not abiding in Nirvana, they can transform beings in these two places. This is the conclusion.
人無主無相不虛福惠者。一切諸法因緣所成無有自性。以何為牢。以何為主。雖知如此然大愿未滿。豈以無主人而不修福惠也。此等諸句皆成就不住無為也。修如此法下結也。又具福下次有四對。釋上不盡不住。所以四對何別。初福智對。二悲願對。三教行對。四障治對。此四對者破病唯二。所謂盡有住無。住無則身智俱喪。何有福智之可圓。盡有即滅觀。舍緣即定。無悲願而能具也。亦可。初對自行。后三利他。又具福德不住無為者。夫德之積也必涉有津。若住無為。功德不具。智慧故不盡有為者。智之明也必由廣博。若廢舍有為。則智慧不具。大慈悲故不住無為者。慈悲入生豈住無之所能。滿本願不盡有為者。愿由積德。豈舍有為之所能也。集法藥故不住無為者。夫采良藥必在山險非花堂所出。大士集法藥必在險有非無為所生。隨受藥故不盡有為者。若廢舍有為則與群生隔絕。何能隨而受藥也。知眾生病故不住無為者。若知眾病所由。非住無為之所能。滅眾生病故不盡有為者。滅眾生病必造有治。豈盡有為之所能也。
自下第三牒結勸學諸正士。菩薩已修此法下牒前二門。二法雖異而行必相因。故對而辯之。明行各有。以造用不同也。是名下結勸修學。不盡有為故無闕德之累。不住無為故無獨善之礙。此二
【現代漢語翻譯】 現代漢語譯本：人若說沒有主宰，沒有表象，不追求福報和智慧，這是不對的。一切諸法都是因緣和合而成，沒有獨立的自性。那麼，什麼才是牢固的？什麼才是主宰？即使明白了這個道理，如果往昔所發的大愿尚未圓滿，難道能因為沒有主宰就不修福報和智慧了嗎？這些話都是爲了成就『不住無為』的境界。修習這樣的法門，可以斷除下等的煩惱。『又具福』以下有四對，是爲了解釋上面沒有完全解釋的『不住』。這四對的區別在哪裡呢？第一是福德與智慧的對立，第二是慈悲與願力的對立，第三是教化與行動的對立，第四是障礙與對治的對立。這四對是爲了破除兩種病，就是執著于『盡有』和『住無』。如果執著于『住無』，那麼身和智慧都會喪失，哪裡還有圓滿福德和智慧的可能？如果執著于『盡有』，就會落入斷滅的見解。如果捨棄因緣，就會落入死寂的禪定。沒有慈悲和願力，又怎麼能具足一切功德呢？也可以這樣理解，第一對是自己修行，后三對是利益他人。『又具福德不住無為者』，積累功德必然要經歷有為的途徑，如果執著于『住無為』，功德就不能圓滿。『智慧故不盡有為者』，智慧的彰顯必然要通過廣博的學習，如果廢棄有為，那麼智慧就不能圓滿。『大慈悲故不住無為者』，慈悲要進入眾生之中，哪裡是『住無為』所能做到的？『滿本願不盡有為者』，願力要通過積累功德才能實現，哪裡是捨棄有為所能做到的？『集法藥故不住無為者』，採集良藥必然要在險峻的山中，不是在華麗的殿堂里能找到的。大菩薩採集法藥必然要在險惡的有為世界中，不是在無為的境界中產生的。『隨受藥故不盡有為者』，如果廢棄有為，就會與眾生隔絕，又怎麼能隨順眾生而施藥呢？『知眾生病故不住無為者』，要知道眾生疾病的根源，不是『住無為』所能做到的。『滅眾生病故不盡有為者』，要滅除眾生的疾病，必然要創造對治的方法，哪裡是『盡有為』所能做到的？ 下面第三部分是重申並勸勉各位正士學習。『菩薩已修此法』以下是重申前面的兩個方面。這兩個方面雖然不同，但修行上必然相互關聯，所以要對比辯證地說明。說明修行各有側重，因為造作和運用不同。『是名』以下是總結並勸勉修行學習。不執著于『盡有為』，所以沒有缺少功德的過失。不住于『無為』，所以沒有隻顧自己解脫的障礙。這兩點
【English Translation】 English version: It is incorrect to say that a person has no master, no form, and does not pursue blessings and wisdom. All dharmas (phenomena) are formed by causes and conditions and have no inherent self-nature. What, then, is firm? What is the master? Even if one understands this, if the great vows made in the past have not yet been fulfilled, how can one not cultivate blessings and wisdom simply because there is no master? These statements are all for achieving the state of 'non-abiding in non-action' (不住無為, bu zhu wu wei). Cultivating such a dharma (法, dharma) can cut off lower-level afflictions. The following four pairs, beginning with 'also possessing blessings,' are to explain the 'non-abiding' that was not fully explained above. What is the difference between these four pairs? The first is the opposition between blessings and wisdom, the second is the opposition between compassion and vows, the third is the opposition between teaching and action, and the fourth is the opposition between obstacles and remedies. These four pairs are to break down two illnesses, namely, attachment to 'exhausting existence' (盡有, jin you) and 'abiding in non-existence' (住無, zhu wu). If one is attached to 'abiding in non-existence,' then both body and wisdom will be lost; how can there be the possibility of perfecting blessings and wisdom? If one is attached to 'exhausting existence,' one will fall into the view of annihilation. If one abandons conditions, one will fall into a stagnant state of meditation. Without compassion and vows, how can one possess all merits? It can also be understood in this way: the first pair is for self-cultivation, and the latter three pairs are for benefiting others. 'Also, possessing blessings and not abiding in non-action' means that accumulating merit must involve the path of action. If one is attached to 'abiding in non-action,' merit cannot be perfected. 'Wisdom, therefore, does not exhaust action' means that the manifestation of wisdom must be through extensive learning. If one abandons action, then wisdom cannot be perfected. 'Great compassion, therefore, does not abide in non-action' means that compassion must enter into sentient beings; how can 'abiding in non-action' accomplish this? 'Fulfilling original vows does not exhaust action' means that vows must be realized through accumulating merit; how can abandoning action accomplish this? 'Gathering the medicine of dharma, therefore, does not abide in non-action' means that collecting good medicine must be in dangerous mountains, not found in luxurious halls. Great Bodhisattvas (大士, da shi) gather the medicine of dharma must be in the dangerous world of action, not produced in the state of non-action. 'Following and receiving medicine, therefore, does not exhaust action' means that if one abandons action, one will be isolated from sentient beings; how can one follow and administer medicine to sentient beings? 'Knowing the illnesses of sentient beings, therefore, does not abide in non-action' means that to know the root causes of sentient beings' illnesses, 'abiding in non-action' cannot accomplish this. 'Eliminating the illnesses of sentient beings, therefore, does not exhaust action' means that to eliminate the illnesses of sentient beings, one must create methods of treatment; how can 'exhausting action' accomplish this? The third part below is to reiterate and encourage all righteous practitioners to learn. 'Bodhisattvas have already cultivated this dharma' below reiterates the previous two aspects. Although these two aspects are different, they are necessarily interconnected in practice, so they must be explained comparatively and dialectically. It explains that each practice has its own emphasis because the creation and application are different. 'This is called' below summarizes and encourages practice and learning. Not being attached to 'exhausting action' means that there is no fault of lacking merit. Not abiding in 'non-action' means that there is no obstacle of only seeking one's own liberation. These two points
無礙門是菩薩弘道之要路佛事無方之所由。勸彼令學示其佛事不思議道令必審故諸佛無若干也下明菩薩聞法歡喜敬禮辭去。于中初先三業敬養。后辭還土。前中初言彼諸菩薩聞說皆喜。法喜悅心意業供養。以眾花等身業供養。于中先以香花等供養。以後為設敬。前供養中以眾妙花遍散三千供養佛寶。及此經云供養法寶。並諸菩薩供養僧寶也。上來供訖。下為設敬。此身業竟。嘆未曾有等口業供養嘆也。上來敬供訖。言已不現到本國。辭還土也。
見阿閦佛品第十二
就此品中文開三節。一明來意。二解品名。三釋文義。解來意者。前菩薩行品備修勝因。此云見佛。明因得果。因先果后義次第也。亦可。前品化益眾香諸來菩薩。此品化益此方之眾。睹淨髮心生不動國。具有斯義故須明也。解品名者。見有二種。若就時眾以其肉眼見彼無動如來化身色相佛也。阿之言無。閦之言動。佛者名覺。今存梵本名阿閦佛品。若約維摩解。見佛者見是凈名如理之智。佛即所證平等法身。體無來去故云不動佛。如常釋。此明維摩前見釋迦后見阿閦。從后立名故稱見阿閦佛品也。若依無垢稱經云。觀如來品也。
三釋文者。文判為三。一明正觀。二不生而生。三示神通。前中有三。初問次答后結。如來問者。欲使維摩
【現代漢語翻譯】 現代漢語譯本：無礙門（不受阻礙的法門）是菩薩弘揚佛法的重要途徑，也是佛事無所不能的原因。勸導他們學習，展示佛事不可思議的道理，讓他們務必審慎。所以諸佛的教化方式並非只有一種。下面說明菩薩聽聞佛法后歡喜，恭敬行禮告辭離去。其中首先是身、口、意三業的恭敬供養，然後是告辭返回自己的國土。前面部分先說那些菩薩聽聞佛法都感到歡喜，以法喜充滿內心，這是意業的供養。用各種鮮花等供養，這是身業的供養。身業供養中，先用各種美妙的鮮花遍灑三千大千世界，供養佛寶，以及此經所說的供養法寶，並供養諸位菩薩，這是供養僧寶。以上是供養完畢。下面是表達敬意。這是身業結束。讚歎『未曾有』等，這是口業的供養讚歎。以上是恭敬供養完畢。說『已不現，到本國』，這是告辭返回自己的國土。 見阿閦佛品第十二 就這一品經文，分為三個部分來講解。一是說明來意，二是解釋品名，三是解釋經文的含義。解釋來意：前面的《菩薩行品》詳細地修習殊勝的因，這裡說『見佛』，說明因能得果，因在前，果在後，這是義理上的次第。也可以這樣理解，前面的品化益了眾香國來的各位菩薩，這一品化益我們這個世界的眾生，使他們見到清凈的佛土而發心，往生到不動佛國。具有這樣的意義，所以需要說明。解釋品名：『見』有兩種，如果就當時的聽眾來說，是用他們的肉眼見到阿閦（Achshobhya，不動）如來的化身色相佛。『阿』的意思是『無』，『閦』的意思是『動』，『佛』的意思是『覺悟』。現在儲存的梵文字名為《阿閦佛品》。如果按照維摩詰（Vimalakirti）的理解，見佛就是見到凈名（Vimalakirti）如理的智慧，佛就是所證悟的平等法身，本體沒有來去，所以稱為不動佛。如通常的解釋。這裡說明維摩詰先見到釋迦牟尼佛，后見到阿閦佛，從后見的佛來立名，所以稱為《見阿閦佛品》。如果依照《無垢稱經》的說法，就是《觀如來品》。 三是解釋經文。經文分為三個部分：一是說明正觀，二是不生而生，三是顯示神通。第一部分中有三個小部分：先是提問，然後是回答，最後是總結。如來提問，是爲了讓維摩詰（Vimalakirti）...
【English Translation】 English version: The unobstructed gate (unimpeded Dharma gate) is the essential path for Bodhisattvas to propagate the Dharma, and the reason why Buddha-works are all-encompassing. Exhort them to learn, show them the inconceivable principles of Buddha-works, and make them carefully examine them. Therefore, the Buddhas' methods of teaching are not just one kind. The following explains that the Bodhisattvas rejoice upon hearing the Dharma, respectfully bow and take their leave. Among them, first is the respectful offering of body, speech, and mind, and then the farewell to return to their own lands. The first part says that those Bodhisattvas all rejoiced upon hearing the Dharma, filling their hearts with Dharma joy, which is the offering of mind-karma. Using various flowers etc. to make offerings, this is the offering of body-karma. In the offering of body-karma, first use various wonderful flowers to scatter throughout the three thousand great thousand worlds, offering to the Buddha Jewel, and as this sutra says, offering to the Dharma Jewel, and offering to all the Bodhisattvas, this is offering to the Sangha Jewel. The above is the completion of the offering. Below is the expression of respect. This is the end of body-karma. Praising 'unprecedented' etc., this is the offering of speech-karma, praising. The above is the completion of respectful offering. Saying 'already disappeared, arrived at their own country', this is the farewell to return to their own lands. Chapter Twelve: Seeing Akshobhya Buddha Regarding this chapter of the sutra, it is divided into three parts to explain. First, explain the intention of coming; second, explain the title of the chapter; and third, explain the meaning of the text. Explaining the intention of coming: The previous 'Chapter on Bodhisattva Conduct' detailed the cultivation of superior causes, here it says 'seeing the Buddha', indicating that cause can lead to result, cause comes before, result comes after, this is the order in terms of meaning. It can also be understood this way, the previous chapter benefited the Bodhisattvas who came from the Land of Many Fragrances, this chapter benefits the beings of our world, causing them to see the pure Buddha-land and generate the aspiration to be reborn in the Land of Akshobhya (Immovable) Buddha. Having such meaning, it is necessary to explain. Explaining the title of the chapter: 'Seeing' has two kinds, if speaking of the audience at the time, it is using their physical eyes to see the manifested form of Akshobhya (Achshobhya, Immovable) Tathagata. 'A' means 'no', 'kshobhya' means 'moving', 'Buddha' means 'awakening'. The preserved Sanskrit text is titled 'Akshobhya Buddha Chapter'. If according to Vimalakirti's (Vimalakirti) understanding, seeing the Buddha is seeing the pure name (Vimalakirti)'s wisdom that accords with principle, the Buddha is the equal Dharma-body that is realized, the essence has no coming or going, therefore it is called the Immovable Buddha. As the usual explanation. Here it explains that Vimalakirti first saw Shakyamuni Buddha, and later saw Akshobhya Buddha, naming it from the Buddha seen later, therefore it is called 'Seeing Akshobhya Buddha Chapter'. If according to the Vimalakirti Nirdesa Sutra, it is the 'Contemplating the Tathagata Chapter'. Third is explaining the text. The text is divided into three parts: First is explaining right contemplation, second is not-born but born, and third is displaying supernatural powers. The first part has three smaller parts: First is asking the question, then is answering, and finally is summarizing. The Tathagata asks the question, in order to make Vimalakirti (Vimalakirti)...
顯真見佛故為問也。維摩詰言如自觀身實相觀佛亦然者。觀因類果故云如自。觀他同己故曰亦然。身實相者。所謂表二空真如遠離眾相性非虛妄名曰實相。即是法身佛。中論云。諸法實相中。心行言語斷。無生亦無滅。寂滅如涅槃。觀佛有三。一觀化身。權應變現。二觀報身。真常五陰。三觀法身。二空真如。凈名今所見者即是第三法性之身。不同前二。故云見實相也。此句總觀。我觀如來前際下別。別中文有一百二句。分為八觀。一觀如來非三世攝。二觀如來離因緣法。三觀如來不在三界。四觀如來離有無相。五觀無在無不在。六明如來智識所不及。七同真性。八與一切法平等。初云前不來后不住者。莊云。法身不生不從未來來。法身無滅不從過去去。既無來去亦不住現在。佛無來去非三世攝也。肇云。法身超絕三世。非陰界入所攝。不可以生住去來而觀佛也。二觀法身離因緣中。初觀法身體非五陰。次觀非四大。后觀非十二入。此三法門皆是虛妄不與真實法身相應。故並離也。初中不觀色者。諺云。色有形相長短等異。法身中無故不觀也。色如者色如即空。法身有體故不同也。不觀色性者。色性質礙無常敗壞。法身性常即不同。此故不觀也。余之四陰準義同前。不觀者謂不見佛也。滿云。不觀色者。不見佛身同色
【現代漢語翻譯】 現代漢語譯本 顯現真實而見到佛，所以才發問。維摩詰說，如果像自己觀察自身實相那樣觀察佛，也是一樣的。觀察原因類似於結果，所以說『如自』。觀察他人與自己相同，所以說『亦然』。自身實相，就是指遠離一切表象的二空真如，其自性並非虛妄，名為實相，也就是法身佛。《中論》說：『諸法的實相中，心行和言語都斷絕，沒有生也沒有滅，寂滅如同涅槃。』觀察佛有三種：一是觀察化身，是權宜應變的示現；二是觀察報身，是真實常住的五陰；三是觀察法身，是二空真如。凈名現在所見到的，就是第三種法性的身，不同於前兩種，所以說見到的是實相。』這句話是總體的觀察。『我觀如來前際』以下是分別的觀察。分別的觀察中有一百零二句，分為八種觀察：一、觀察如來不被三世所包含；二、觀察如來遠離因緣法；三、觀察如來不在三界之中；四、觀察如來遠離有無之相；五、觀察無在也無不在；六、說明如來的智慧識力所不能及；七、與真性相同；八、與一切法平等。最初說『前不來后不住』，莊子說：『法身不生，不從未來而來；法身無滅，不從過去而去。』既然沒有來去，也就不住在現在。佛沒有來去，不被三世所包含。肇法師說：『法身超越三世，不被陰、界、入所包含，不可以用生、住、去、來來觀察佛。』二、觀察法身遠離因緣中，首先觀察法身體不是五陰，其次觀察不是四大，最後觀察不是十二入。這三種法門都是虛妄的，不與真實的法身相應，所以都要遠離。最初說『不觀色』，俗話說：『色有形相，有長短等差異。』法身中沒有這些，所以不觀察。『色如』，色如即是空，法身有本體，所以不同。『不觀色性』，色的性質是阻礙、無常、敗壞，法身的性質是常住，所以不同。因此不觀察。其餘的四陰可以按照這個意思來理解。『不觀』，就是說不見佛。滿法師說：『不觀色，就是不見佛身同於色。』
【English Translation】 English version Manifesting the true and seeing the Buddha is the reason for the question. Vimalakirti said, 'If one observes the Tathagata (Thus Come One) as one observes the true nature of one's own body, it is the same.' Observing the cause is similar to the result, hence 'as one's own.' Observing others as the same as oneself, hence 'it is the same.' The true nature of one's own body refers to the Twofold Emptiness (表二空 - biao er kong) and True Thusness (真如 - zhen ru) that is far from all appearances, whose nature is not false or illusory, and is called True Nature (實相 - shi xiang), which is the Dharmakaya Buddha (法身佛 - fa shen fo). The Madhyamaka-karika (中論 - Zhong Lun) says: 'In the true nature of all dharmas (諸法 - zhu fa), mental activities and speech are cut off, there is no birth and no death, and the stillness is like Nirvana (涅槃 - Niepan).' There are three ways to observe the Buddha: first, to observe the Nirmanakaya (化身 - hua shen), which is the expedient and responsive manifestation; second, to observe the Sambhogakaya (報身 - bao shen), which is the true and constant Five Skandhas (五陰 - wu yin); third, to observe the Dharmakaya (法身 - fa shen), which is the Twofold Emptiness and True Thusness. What Vimalakirti sees now is the third kind of Dharma-nature body, which is different from the previous two, so it is said that he sees the True Nature.' This sentence is a general observation. 'I observe the Tathagata's past limit' below are separate observations. There are one hundred and two sentences in the separate observations, divided into eight observations: first, to observe that the Tathagata is not contained by the Three Times (三世 - san shi); second, to observe that the Tathagata is far from the Law of Dependent Origination (因緣法 - yin yuan fa); third, to observe that the Tathagata is not in the Three Realms (三界 - san jie); fourth, to observe that the Tathagata is far from the appearance of existence and non-existence; fifth, to observe that there is neither being present nor being absent; sixth, to explain that the Tathagata's wisdom and knowledge cannot reach; seventh, to be the same as True Nature; eighth, to be equal to all dharmas. The first saying 'not coming before, not abiding after,' Zhuangzi (莊子) said: 'The Dharmakaya is not born, does not come from the future; the Dharmakaya does not perish, does not go from the past.' Since there is no coming and going, it does not abide in the present. The Buddha has no coming and going, and is not contained by the Three Times. Dharma Master Zhao (肇法師) said: 'The Dharmakaya transcends the Three Times and is not contained by the skandhas (陰 - yin), realms (界 - jie), and entrances (入 - ru). One cannot observe the Buddha with birth, abiding, going, and coming.' Second, observing the Dharmakaya as being apart from conditions, first observing that the Dharmakaya is not the Five Skandhas, second observing that it is not the Four Great Elements (四大 - si da), and finally observing that it is not the Twelve Entrances (十二入 - shi er ru). These three Dharma-gates are all false and do not correspond to the true Dharmakaya, so they must all be kept apart. The first saying 'not observing form,' as the saying goes: 'Form has shapes, with differences in length and so on.' The Dharmakaya does not have these, so it is not observed. 'Form is like,' form is like emptiness, the Dharmakaya has a body, so it is different. 'Not observing the nature of form,' the nature of form is obstruction, impermanence, and decay, the nature of the Dharmakaya is permanence, so it is different. Therefore, it is not observed. The remaining four skandhas can be understood according to this meaning. 'Not observing' means not seeing the Buddha. Dharma Master Man (滿法師) said: 'Not observing form means not seeing the Buddha's body as being the same as form.'
有也。不觀色如者。不見佛身同色無也。不觀色性者。不見佛身同彼色性亦有亦無也。三中既無所見。乃為見實。以實見為見。是真見佛。一陰既無。然餘四類爾。既非五陰所生。亦非四大所起。猶如虛空不從四大成也。故寶積經云。正見法身尚不見佛。何況形色。又般若經云。若以色見我以音聲求我。是人行邪道不能見如來。六入無積身心已過者。六入因緣所生無有自性。無性即空。不成法身也。又云。法身如來不以六入積聚成身。何故無積。明佛法身已過六入也。弘福云。此有二義。一如來法身由如虛空故。不從六入積或而生。二法身六入不同造色。八微九微十微積聚以成名六入無積。雜心論云。極微在四根。十種應當知。身根九餘八。謂是為香地。身心已過者。超過六入故名過也。三觀法身出三界者。真如法身體性常住。非三界所攝。故云不在三界。何故。不在離三垢故。既越三界垢。所以不受三界身也。三垢已離者。明不在。所以三垢依雜心論即是九十八使。欲界見修有三十六。上二界見修各三十一。除嗔故。論云。苦下具一切。二行離三見。道除於二見。上界不行恚。法身既越三界之身。安得有三界垢也。故言已離順三脫門。明與無明等者。辯離垢所由。法身如來與空無相不異。名之為順。故上經云。法隨
【現代漢語翻譯】 有（存在）。不觀色如（不觀察色的如實性）者，不見佛身同色無（就不能見到佛身與色相同，或者說沒有）。不觀色性（不觀察色的自性）者，不見佛身同彼色性亦有亦無（就不能見到佛身與那色的自性是亦有亦無）。三種情況都無所見，才是見到實相。以實相見為見，才是真正見到佛。一陰（五陰之一，指色陰）既然沒有，其餘四陰也是如此。既然不是五陰所生，也不是四大（地、水、火、風）所起，猶如虛空不是由四大構成。所以《寶積經》說：『正見法身（如實地認識法身）尚且不能見到佛，何況是形色？』又《般若經》說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』 六入無積身心已過（六入沒有積聚，身心已經超越）者，六入因緣所生，沒有自性，沒有自性就是空，不能成就法身。又說：『法身如來不以六入積聚成身。』為什麼沒有積聚？說明佛的法身已經超越六入。弘福（人名，或寺名）說：這裡有兩種含義。一是如來法身猶如虛空，所以不是從六入積聚而生。二是法身的六入不同於造色，不是由八微、九微、十微積聚而成，所以稱為六入無積。《雜心論》說：極微在四根（眼、耳、鼻、舌），十種應當知。身根九，其餘八，說的是香地（香界）。 身心已過（身心已經超越）者，超過六入所以稱為過。三觀法身出三界（通過三種觀照，法身超出三界）者，真如法身體性常住，不是三界所攝，所以說不在三界。為什麼不在？因為離開了三垢（貪、嗔、癡）。既然超越了三界垢，所以不受三界身。三垢已離（三垢已經遠離）者，說明不在三界的原因。三垢依據《雜心論》就是九十八使（九十八種煩惱）。欲界見修有三十六，上二界見修各有三十一，因為沒有嗔恚。《雜心論》說：苦下具一切，二行離三見，道除於二見，上界不行恚。法身既然超越三界之身，怎麼會有三界垢呢？所以說已經遠離。 順三脫門（順應三種解脫之門），說明與無明等（與無明相等）者，辨別遠離垢染的原因。法身如來與空無相（空性、無相）沒有差異，稱之為順。所以《上經》說：法隨（法隨順）。
【English Translation】 Exists. 'Not observing the suchness of form' means not seeing the Buddha's body as being the same as form, or as not existing. 'Not observing the nature of form' means not seeing the Buddha's body as being both existent and nonexistent with that nature of form. If there is no seeing in these three cases, then one sees reality. Seeing with reality is seeing; this is truly seeing the Buddha. Since one skandha (aggregate, referring to the form skandha) does not exist, the other four are the same. Since it is not born from the five skandhas, nor does it arise from the four great elements (earth, water, fire, wind), it is like empty space, which is not formed from the four great elements. Therefore, the Ratnakuta Sutra says: 'Even correctly seeing the Dharmakaya (Dharma body) does not mean seeing the Buddha, let alone form and appearance?' Also, the Prajna Sutra says: 'If one sees me through form, or seeks me through sound, this person walks a heretical path and cannot see the Tathagata (Thus Come One).' 'The six entrances are without accumulation, the body and mind have already transcended' means that the six entrances are born from conditions, without self-nature. Without self-nature is emptiness, and cannot accomplish the Dharmakaya. It also says: 'The Dharmakaya Tathagata does not form the body by accumulating the six entrances.' Why is there no accumulation? It explains that the Buddha's Dharmakaya has already transcended the six entrances. Hongfu (person's name or temple name) says: There are two meanings here. First, the Tathagata's Dharmakaya is like empty space, so it is not born from the accumulation of the six entrances. Second, the six entrances of the Dharmakaya are different from created matter; they are not formed by the accumulation of eight subtle particles, nine subtle particles, or ten subtle particles, so it is called 'the six entrances are without accumulation.' The Samathadeva-citta-vastu-sastra says: 'Extremely subtle particles are in the four roots (eye, ear, nose, tongue); ten kinds should be known. The body root is nine, the rest are eight, referring to the fragrant realm (fragrant world).' 'The body and mind have already transcended' means that it has transcended the six entrances, so it is called 'transcended.' 'The Dharmakaya is viewed through three contemplations and transcends the three realms' means that the true suchness Dharmakaya's nature is constant and abiding, not encompassed by the three realms, so it is said to be not in the three realms. Why is it not in them? Because it has left the three poisons (greed, hatred, delusion). Since it has transcended the defilements of the three realms, it does not receive the body of the three realms. 'The three defilements have already been left' explains the reason for not being in the three realms. According to the Samathadeva-citta-vastu-sastra, the three defilements are the ninety-eight fetters (ninety-eight kinds of afflictions). The desire realm has thirty-six in terms of views and cultivation, and the upper two realms each have thirty-one in terms of views and cultivation, because there is no anger. The Samathadeva-citta-vastu-sastra says: 'Everything is complete below suffering; two practices leave three views; the path removes two views; the upper realms do not practice hatred.' Since the Dharmakaya has transcended the body of the three realms, how can it have the defilements of the three realms? Therefore, it is said to have already left. 'Complying with the three doors of liberation' explains that 'being equal to ignorance' distinguishes the reason for leaving defilements. The Dharmakaya Tathagata is not different from emptiness and no-form (emptiness, no-form), which is called complying. Therefore, the Upper Sutra says: 'Dharma follows (Dharma complies).'
于如無所隨也。良由法身體順三脫即有三明。言三明者。一天眼明。二宿命明。三漏盡明。或可。依涅槃經。一菩薩明。謂般若惠二佛明。謂佛眼照見佛性。三無明明。謂十一空。空非是明能生智明亦名明也。此之三明真性法身具三明。性空與無明真性不異故言等也。由其平等遠離眾相。所以能離垢也。四離有無相者。諺云。以其法身具眾德故不一相。無別體故不異相。以無我故不自相。無我所故不他相。萬德珠斑非無相。德體空故非取相。滿云。一異俱絕故云不一相不異相。自體空故不自相。離自無他故無他相。無相亦無故曰非無相。相屬於緣無相可取。故言非取相。以其法身離一切相故。般若經云。凡所有相皆是虛妄。若見諸相非相即見如來。五觀無在無不在。不此岸不彼岸不中流者。以其法身非生死故不此岸。非涅槃故不彼岸。非聖道故不中流也。又云。不捨涅槃故不此岸。常處生死故不彼岸。既不在彼此二邊亦不處中流也。教化眾生者。法身不在三處似若不化眾生。今大悲化物亦無不在。觀于寂滅而不永滅者。既云化生。復似見眾生相。所以法身雖化。常寂則無在也。而不永滅者。常化眾生亦無不在也。不此不彼者。同真諦故不此。同俗諦故不彼。又云。此彼屬緣名相之法。法身離相故無彼此也。或可。不處
【現代漢語翻譯】 現代漢語譯本 對於法身來說，沒有什麼是可以依附的。這是因為法身體順應三脫（三種解脫之門），因此具有三明（三種智慧光明）。所謂三明，一是天眼明（能見六道眾生及其業緣的智慧），二是宿命明（能知自身及他人宿世因緣的智慧），三是漏盡明（斷盡一切煩惱的智慧）。或者，可以依據《涅槃經》的說法，一是菩薩明，即般若智慧；二是佛明，即佛眼照見佛性；三是無明明，即十一空（指內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無始空、散空）。空本身不是明，但能生出智慧之明，因此也稱為明。這三種智慧光明是真性法身所具有的。性空與無明的真性沒有差異，所以說是相等的。由於這種平等性，遠離了各種表相，因此能夠遠離垢染。 四、遠離有無之相：俗話說，因為法身具備各種功德，所以不是單一的相；因為沒有獨立的自體，所以不是差異的相；因為沒有我，所以不是自我的相；因為沒有我所，所以不是他人的相。萬德如珠，斑斕多彩，並非沒有相。但功德的本體是空性的，所以不能執取于相。圓滿地說，一和異都斷絕了，所以說不是一相，也不是異相。自體是空性的，所以不是自相。遠離了自我，就沒有他者，所以沒有他相。沒有相，這個『沒有相』本身也是不存在的，所以說『非無相』。相是因緣和合而生，沒有獨立的、可以執取的相，所以說『非取相』。因為法身遠離一切相，所以《般若經》說：『凡所有相，皆是虛妄。若見諸相非相，即見如來。』 五、觀察法身無所不在，也無所不在於何處。不在彼岸，不在中流：因為法身不是生死，所以不在彼岸（生死輪迴的此岸）；不是涅槃，所以不在彼岸（涅槃寂靜的彼岸）；不是聖道，所以不在中流（既非生死，也非涅槃的聖道）。又說，不捨棄涅槃，所以不在彼岸；常處生死，所以不在彼岸；既不在彼此兩邊，也不在中流。教化眾生：法身不在三處，似乎沒有教化眾生。現在以大悲心教化眾生，也無所不在。觀察寂滅而不永遠寂滅：既然說是教化眾生，又似乎見到了眾生之相。所以法身雖然教化，但常處於寂滅，因此是『無在』。而『不永遠寂滅』，是說常化眾生，也『無所不在』。不在此，不在彼：與真諦相同，所以不在此；與俗諦相同，所以不在彼。又說，此和彼屬於因緣和合的名相之法，法身遠離了這些相，所以沒有彼此之分。或者說，不處
【English Translation】 English version For the Dharmakaya, there is nothing to be attached to. This is because the Dharmakaya accords with the three Vimokshas (three doors of liberation), hence possessing the three Vidyas (three kinds of wisdom-light). The three Vidyas are: first, the Divyacakshus-vidya (the wisdom to see beings in the six realms and their karmic connections); second, the Purvanivasanusmriti-vidya (the wisdom to know one's own and others' past lives and their causes); and third, the Asravaksaya-vidya (the wisdom to exhaust all defilements). Alternatively, according to the Nirvana Sutra, they can be: first, Bodhisattva-vidya, which is Prajna-wisdom; second, Buddha-vidya, which is the Buddha-eye illuminating the Buddha-nature; and third, Anabhilapya-vidya, which is the eleven emptinesses (referring to inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, complete emptiness, beginningless emptiness, and dispersed emptiness). Emptiness itself is not light, but it can generate the light of wisdom, hence it is also called light. These three wisdom-lights are possessed by the true nature Dharmakaya. The true nature of emptiness and ignorance is not different, so they are said to be equal. Because of this equality, it is far from all appearances, and therefore able to be far from defilements. Four, being apart from the appearance of existence and non-existence: As the saying goes, because the Dharmakaya possesses all virtues, it is not a single appearance; because it has no independent self-nature, it is not a different appearance; because there is no self, it is not a self-appearance; because there is no what belongs to self, it is not an other-appearance. The myriad virtues are like jewels, colorful and varied, not without appearance. But the essence of virtue is emptiness, so one should not grasp at appearances. To put it perfectly, oneness and difference are both cut off, so it is said to be neither one appearance nor a different appearance. The self-nature is emptiness, so it is not a self-appearance. Being apart from self, there is no other, so there is no other-appearance. There is no appearance, and the 'no appearance' itself does not exist, so it is said to be 'not no appearance'. Appearance arises from the aggregation of conditions, there is no independent, graspable appearance, so it is said to be 'not grasping at appearance'. Because the Dharmakaya is apart from all appearances, the Prajna Sutra says: 'All appearances are false. If one sees all appearances as non-appearances, then one sees the Tathagata.' Five, observing that the Dharmakaya is nowhere and everywhere. Not on this shore, not on the other shore, not in the middle stream: Because the Dharmakaya is not birth and death, it is not on this shore (the shore of samsaric rebirth); not Nirvana, so it is not on the other shore (the shore of Nirvanic quiescence); not the holy path, so it is not in the middle stream (neither birth and death nor Nirvana, but the holy path). It is also said that not abandoning Nirvana, so it is not on this shore; constantly abiding in birth and death, so it is not on the other shore; being neither on this shore nor the other shore, it is also not in the middle stream. Teaching sentient beings: The Dharmakaya is not in the three places, seemingly not teaching sentient beings. Now, with great compassion, it teaches sentient beings, and is also everywhere. Observing quiescence without eternal quiescence: Since it is said to be teaching sentient beings, it also seems to see the appearance of sentient beings. Therefore, although the Dharmakaya teaches, it is constantly in quiescence, hence it is 'nowhere'. And 'not eternally quiescent' means that it constantly transforms sentient beings, and is also 'everywhere'. Not here, not there: Being the same as the ultimate truth, so it is not here; being the same as the conventional truth, so it is not there. It is also said that here and there belong to the phenomena of names and appearances arising from conditions, the Dharmakaya is apart from these appearances, so there is no distinction between here and there. Or, not being
生死故不此。不證涅槃故不彼也。不以此不以彼者。既云。不此。此自非此。不以此而為此。不以彼者。既云不彼。彼自非彼。不以彼而為彼。故言不以此不以彼也。六明知識所不及者。初兩句開章門下二十句重釋上義。開章門中不可智知不可識識者。二乘十智不知。凡夫八識不識。凡小知識生於名相之內。法身無相故知識不及。若約菩薩后得智。緣俗亦不證真故言不知識也。若約正體知雖復證見法身。以離能取所取分別亦不知識也。無晦者。諺云。法身朗照也。成上不可以識識。無明者照而常寂也。成上不可以智知。此對既爾。下十九對例然宜準之也。肇云。明逾三光。誰謂之晦。闇逾冥室。誰謂之明。能闇能明者豈明闇之所能也。滿云。非癡故無晦。非智故無明。無名無相者。諺云。法身名空稱曰無名。勝德常寂名為無相也。肇云。不可以名名。不可以相相也。無強無弱者。滿云。至柔無逆。誰謂之強。剛無不伏。誰謂之弱。又運動天地非其強。應盡無常亦非弱。強弱從緣無性故空。空故無強弱也。諺云。無名無相故曰無強。非無名相稱為無弱。又云。空無我故名為不強。體具真我稱為不弱也。無凈穢者。法身性空本來無穢。穢相既無對誰稱凈。無凈無穢。故云真佛也。故上經云。見垢實性即無凈相也。不在方不
【現代漢語翻譯】 現代漢語譯本 生死並非在此處（指生死輪迴），因為沒有證得涅槃，所以也並非在彼處（指涅槃）。所謂『不以此，不以彼』，既然說『不此』，那麼此（生死）本身就不是此（生死），不能以『此』作為『此』；既然說『不彼』，那麼彼（涅槃）本身就不是彼（涅槃），不能以『彼』作為『彼』。所以說『不以此，不以彼』。 六、說明知識所不能及之處。最初兩句開啟章節，下面二十句重複解釋上面的含義。在開啟章節中，『不可智知，不可識識』，是指二乘（聲聞、緣覺）的十智無法知曉，凡夫的八識無法認識。凡夫和小乘的知識產生於名相之內，而法身沒有形相，所以知識無法觸及。如果從菩薩的后得智來說，因為緣於世俗而不能證得真諦，所以說『不知識』。如果從法身的本體來說，即使證見法身，也因為遠離能取和所取的分別，所以也『不知識』。 『無晦』，俗話說，法身光明照耀。這是成就上面所說的『不可以識識』。『無明』，光明照耀而常處於寂靜。這是成就上面所說的『不可以智知』。這種對應關係既然如此，下面十九種對應關係也應該依此類推。僧肇說：『光明超過太陽，誰說它是晦暗？黑暗超過暗室，誰說它是光明？』能夠晦暗，能夠光明，難道是晦暗和光明所能左右的嗎？滿法師說：『不是愚癡，所以沒有晦暗；不是智慧，所以沒有光明。』 『無名無相』，俗話說，法身的名稱是空，所以稱為無名；殊勝的功德常處於寂靜，所以稱為無相。僧肇說：『不能用名稱來命名，不能用形相來描繪。』 『無強無弱』，滿法師說：『至柔至順，沒有違逆，誰說它是強？剛強無比，沒有不降伏的，誰說它是弱？』又說，運動天地不是它的強，應盡無常也不是它的弱。強弱從因緣而生，沒有自性，所以是空。因為是空，所以沒有強弱。俗話說，沒有名相所以稱為無強，不是沒有名相所以稱為無弱。又說，空無我所以稱為不強，本體具有真我所以稱為不弱。 『無凈穢』，法身的自性是空，本來沒有污穢。污穢的相既然沒有，對誰來說是乾淨呢？沒有乾淨也沒有污穢，所以說是真佛。所以《維摩詰經》說：『見到垢染的實性，就是沒有乾淨的相。』 『不在方不……』
【English Translation】 English version Birth and death are not here (referring to the cycle of birth and death), because one has not attained Nirvana, so they are not there (referring to Nirvana) either. As for 'not here, not there,' since it is said 'not here,' then this (birth and death) itself is not this (birth and death), and one cannot take 'this' as 'this'; since it is said 'not there,' then that (Nirvana) itself is not that (Nirvana), and one cannot take 'that' as 'that.' Therefore, it is said 'not here, not there.' 6. Explaining what knowledge cannot reach. The first two sentences open the chapter, and the following twenty sentences repeat and explain the above meaning. In the opening chapter, 'cannot be known by wisdom, cannot be recognized by knowledge' refers to the ten wisdoms of the Two Vehicles (Śrāvaka and Pratyekabuddha) that cannot know, and the eight consciousnesses of ordinary people that cannot recognize. The knowledge of ordinary people and the Small Vehicle arises within names and forms, but the Dharmakāya (法身) has no form, so knowledge cannot reach it. If we consider the subsequent wisdom of Bodhisattvas, because it is based on the mundane and cannot attain the truth, it is said 'does not know.' If we consider the essence of the Dharmakāya, even if one sees the Dharmakāya, it is also 'does not know' because it is separated from the distinction between the grasper and the grasped. 'No obscurity (無晦),' as the saying goes, the Dharmakāya (法身) shines brightly. This fulfills what was said above, 'cannot be recognized by knowledge.' 'No ignorance (無明),' shining brightly and always in stillness. This fulfills what was said above, 'cannot be known by wisdom.' Since this correspondence is like this, the following nineteen correspondences should be inferred accordingly. Saṅghārāma (僧肇) said: 'Brightness exceeds the sun, who would say it is obscure? Darkness exceeds a dark room, who would say it is bright?' What can be obscure and what can be bright, can they be controlled by obscurity and brightness? 'No name, no form (無名無相),' as the saying goes, the name of the Dharmakāya (法身) is emptiness, so it is called nameless; supreme merit is always in stillness, so it is called formless. Saṅghārāma (僧肇) said: 'Cannot be named by name, cannot be depicted by form.' 'No strength, no weakness (無強無弱),' Master Mǎn (滿法師) said: 'Utmost gentleness and compliance, without resistance, who would say it is strong? Utmost strength, without anything not subdued, who would say it is weak?' Furthermore, moving heaven and earth is not its strength, and the impermanence that should end is not its weakness. Strength and weakness arise from conditions and have no self-nature, so they are empty. Because they are empty, there is no strength or weakness. As the saying goes, without name and form, it is called no strength; not without name and form, it is called no weakness. It is also said that emptiness and no-self are called not strong, and the essence possessing true self is called not weak. 'No purity, no impurity (無凈穢),' the nature of the Dharmakāya (法身) is empty, and originally there is no impurity. Since the appearance of impurity does not exist, to whom is it said to be clean? There is no clean and no impure, so it is said to be the true Buddha. Therefore, the Vimalakīrti Sūtra says: 'Seeing the real nature of defilement is the absence of the appearance of purity.' 'Not in a direction, not...'
離方者。肇云。法身無在而無不在。無在故不在方。無不在故不離方也。諺云。法身非色故不在方。仍是色性故不離方也。非有為無為者。肇云。欲言有為無名無相。欲言無為應備萬形也。又云。體無生滅故非有為。既非有為。知復對誰說無為也。無示無說者。滿云。無相故不可示。無名故不可說也。肇云。非六情所及。豈可說以示人也。不施不慳不誠不欺者。六度空故即無可誠。六蔽亦空故欺也。此明不可以善善不可以惡惡也。不來不去者。諺云。不從前際來。亦不滅過去也。肇云。寂然而往。泊爾而來。明無動相也。不出不入者。不出生死不入涅槃也。言語道斷者。明離四句絕百非。非福田非不福田者。無相之體莫睹其畔。言語所不及。豈有田不田哉。或可。非有故非福田。非無故非不福田。又云。性空故非田。具恒沙德非不田也。非應供養非不應供養者。非田故不可言應供。非不田故不可言不應供也。非取非舍者。非田故非取。非不田故非舍。非有相非無相者。非田故非相。非不田故非無相也。或可。法身平等非有故非相非無故非無相也。七同真等性中。初二總舉。不可稱下諸句重釋。初同真者。法身即以真如為體。如如不異故曰同真。性體不殊名為等性。下重釋中。不可稱量者。法身無相不可以言稱。不可以
【現代漢語翻譯】 現代漢語譯本 離方者：鳩摩羅什（Kumārajīva）解釋說，法身（Dharmakāya，佛的法性之身）無所不在，但又無所不在。因為無所不在，所以不在某個特定的方位；因為無所不在，所以不離開任何方位。諺語說，法身沒有形色，所以不在某個方位；但它又是色性（Rūpa-dhātu，色界）的本性，所以不離開任何方位。 非有為無為者：鳩摩羅什解釋說，如果要說有為法（Saṃskṛta-dharma，因緣和合而成的法），它沒有名稱和形相；如果要說無為法（Asaṃskṛta-dharma，非因緣和合的法），它應該具備萬千形態。他又說，本體沒有生滅，所以不是有為法；既然不是有為法，那麼又對誰說無為法呢？ 無示無說者：滿法師（可能是僧肇的弟子）解釋說，因為沒有形相，所以無法指示；因為沒有名稱，所以無法述說。鳩摩羅什解釋說，不是六根（Ṣaḍindriya）所能觸及的，怎麼可以用言語來指示人呢？ 不施不慳不誠不欺者：因為六度（Ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧）是空性的，所以沒有什麼可以誠實；六蔽（貪、嗔、癡、慢、疑、不正見）也是空性的，所以也沒有什麼可以欺騙。這說明不可以善待善，也不可以用惡對待惡。 不來不去者：諺語說，不從過去而來，也不會消滅過去。鳩摩羅什解釋說，寂靜地離去，忽然地到來，說明沒有動相。 不出不入者：不出生死輪迴，也不進入涅槃（Nirvāṇa，寂滅）。 言語道斷者：說明遠離四句（四種判斷方式：是、否、亦是亦非、非是亦非），斷絕百非（各種錯誤的觀點）。 非福田非不福田者：沒有形相的本體無法看到它的邊際，言語所不能及，哪裡有什麼福田不福田呢？或者可以這樣理解：因為不是有，所以不是福田；因為不是無，所以不是不福田。鳩摩羅什又說，自性是空性的，所以不是福田；具備恒河沙數般的功德，所以不是不福田。 非應供養非不應供養者：因為不是福田，所以不能說應該供養；因為不是不福田，所以不能說不應該供養。 非取非舍者：因為不是福田，所以不是取；因為不是不福田，所以不是舍。 非有相非無相者：因為不是福田，所以不是有相；因為不是不福田，所以不是無相。或者可以這樣理解：法身是平等的，因為不是有，所以不是有相；因為不是無，所以不是無相。 七同真等性中，初二總舉：『同真』是指法身以真如（Tathātā，事物的真實如是性）為本體，如如不動，所以說是『同真』。性體沒有差別，稱為『等性』。 下重釋中，不可稱量者：法身沒有形相，不可以用言語來稱量，不可以...
【English Translation】 English version 『Being Apart from Location』: Kumārajīva explains, 『The Dharmakāya (the Dharma-nature body of the Buddha) is nowhere and yet everywhere. Because it is nowhere, it is not in a specific location; because it is everywhere, it does not depart from any location.』 A proverb says, 『The Dharmakāya has no form, so it is not in a location; yet it is the nature of the Rūpa-dhātu (the Form Realm), so it does not depart from any location.』 『Neither Saṃskṛta nor Asaṃskṛta』: Kumārajīva explains, 『If we were to speak of Saṃskṛta-dharma (conditioned dharmas, dharmas arising from causes and conditions), it has no name or form; if we were to speak of Asaṃskṛta-dharma (unconditioned dharmas, dharmas not arising from causes and conditions), it should possess myriad forms.』 He also says, 『The essence has no arising or ceasing, so it is not Saṃskṛta. Since it is not Saṃskṛta, then to whom do we speak of Asaṃskṛta?』 『Neither Showing nor Speaking』: Dharma Master Man (possibly a disciple of Sengzhao) explains, 『Because it has no form, it cannot be shown; because it has no name, it cannot be spoken.』 Kumārajīva explains, 『It is not within the reach of the six senses (Ṣaḍindriya), how can it be spoken to show to others?』 『Neither Giving nor Stingy, Neither Sincere nor Deceitful』: Because the six perfections (Ṣaṭpāramitā, giving, morality, patience, vigor, meditation, wisdom) are empty, there is nothing to be sincere about; the six obscurations (greed, hatred, delusion, pride, doubt, and wrong views) are also empty, so there is nothing to deceive. This explains that one should not treat good with good, nor treat evil with evil. 『Neither Coming nor Going』: A proverb says, 『It does not come from the past, nor does it extinguish the past.』 Kumārajīva explains, 『Silently departing, suddenly arriving, illustrating that there is no movement.』 『Neither Going Out nor Entering』: Not going out of the cycle of birth and death, nor entering Nirvāṇa (cessation). 『The Path of Words is Cut Off』: Explaining that it is far from the four propositions (four ways of judgment: is, is not, both is and is not, neither is nor is not), severing the hundred negations (various erroneous views). 『Neither a Field of Merit nor Not a Field of Merit』: The formless essence cannot have its boundaries seen, beyond the reach of words, how can there be a field of merit or not a field of merit? Or it can be understood this way: because it is not existence, it is not a field of merit; because it is not non-existence, it is not not a field of merit. Kumārajīva also says, 『The self-nature is empty, so it is not a field of merit; possessing merits like the sands of the Ganges, so it is not not a field of merit.』 『Neither Deserving of Offerings nor Not Deserving of Offerings』: Because it is not a field of merit, it cannot be said that it deserves offerings; because it is not not a field of merit, it cannot be said that it does not deserve offerings. 『Neither Taking nor Abandoning』: Because it is not a field of merit, it is not taking; because it is not not a field of merit, it is not abandoning. 『Neither Having Form nor Not Having Form』: Because it is not a field of merit, it is not having form; because it is not not a field of merit, it is not not having form. Or it can be understood this way: the Dharmakāya is equal, because it is not existence, it is not having form; because it is not non-existence, it is not not having form. 『Among the Seven Similarities of True Equality, the first two are general statements』: 『Similarity to Truth』 refers to the Dharmakāya taking Suchness (Tathātā, the true suchness of things) as its essence, unmoving, so it is said to be 『similar to truth.』 The nature of the essence is without difference, called 『equality of nature.』 『In the following detailed explanations, 『immeasurable』 means』: The Dharmakāya has no form, it cannot be measured by words, it cannot be...
智量。何以故。過諸稱量境界故也。非大小者。細入無間故曰非大。量等虛空不可云小。小大從緣自無體質。何以故。同真性也。非見聞覺知者。非色故非見。非聲故非聞。非香味觸故非覺。非法故非知也。故雜心論云。眼界隨生見。耳界隨生聞。三界隨生覺。意界隨生知也。離眾結縛者。既無見聞覺知。性自解脫不生結縛也。八與一切諸法等者。法身等故在智如智在生同生。渾然無際與法性無別。所以不出于諸智。不異於群生。故云等諸智同眾生也。于諸法無分別者。法身無相同諸法空。故無分別情也。一切無失無惱者。空性平等故無得。無得故無失。無失即心無濁。無濁即無性也。無作無起者。有濁有惱便是作業。起苦報無濁惱故無作無起也。無生無滅者。既起苦果即有生滅之惠。無作無起故無生滅也。無畏無憂無喜無厭者。若有生滅是可畏法。便欣生而憂死矣。憂喜已無。故無厭也。無已有無當有者。既無憂喜。不復受諸有。無已有者不受過去。無當有者不受未來。無今有者不受現在身也。不可以一切言說顯示者。此明法身離言不可以文字分別所顯。故思益經云。實相者不如文字所說也。
三身義六門分別。一釋名得名。二出體性。三明建立。四辯德相。五相對四句。六隨義分別。第一釋名得名者。有其
【現代漢語翻譯】 現代漢語譯本 智量（wisdom and capacity）。何以故？超過了所有稱量（measuring）的境界的緣故。非大小者，細微到可以進入無間（Avici hell，佛教地獄中最底層的地獄）地獄，所以說不是大。量等同於虛空，不可說是小。小大都是因緣和合而生，自身沒有實體。何以故？因為它與真性（true nature）相同。非見聞覺知者，因為它不是色（form），所以不是見；不是聲（sound），所以不是聞；不是香味觸（smell, taste, touch），所以不是覺；不是法（dharma），所以不是知。所以《雜心論》說：『眼界（eye-consciousness）隨著產生見，耳界（ear-consciousness）隨著產生聞，三界（three realms）隨著產生覺，意界（mind-consciousness）隨著產生知。』 離眾結縛者，既然沒有見聞覺知，自性自然解脫，不產生任何束縛。八與一切諸法等者，法身（Dharmakaya，佛的法性之身）平等，所以在智如同智在生同生。渾然一體沒有邊際，與法性（Dharmata，法的本性）沒有差別。所以不超出諸智，不異於眾生，所以說等同於諸智，等同於眾生。于諸法無分別者，法身沒有相，等同於諸法空性，所以沒有分別的情識。一切無失無惱者，空性平等，所以沒有得，沒有得所以沒有失，沒有失就是心中沒有污濁，沒有污濁就是沒有自性。無作無起者，有污濁有煩惱，便是作業，產生苦報。沒有污濁煩惱，所以沒有作，沒有起。無生無滅者，既然產生苦果，就有生滅的顧慮。沒有作沒有起，所以沒有生滅。無畏無憂無喜無厭者，如果有生滅，就是可畏懼的法，便會欣喜生而憂慮死。憂喜已經沒有，所以沒有厭倦。無已有無當有者，既然沒有憂喜，不再承受諸有（bhava，存在）。無已有者，不接受過去。無當有者，不接受未來。無今有者，不接受現在的身體。不可以一切言說顯示者，這說明法身脫離言語，不可以用文字分別所能顯示。所以《思益經》說：『實相（true nature of reality）不如文字所說。』 三身（Trikaya，佛的三身）義六門分別：一、解釋名稱，獲得名稱。二、闡述體性。三、闡明建立。四、辨別德相。五、相對四句。六、隨義分別。第一、解釋名稱，獲得名稱：
【English Translation】 English version Wisdom and capacity. Why? Because it transcends all realms of measurement. 'Neither large nor small' means that it is so subtle that it can enter the Avici (Avici hell, the deepest hell in Buddhism); therefore, it is said to be not large. Its measure is equal to space, so it cannot be said to be small. Smallness and largeness arise from conditions and do not have their own substance. Why? Because it is the same as true nature. 'Neither seeing, hearing, feeling, nor knowing' means that because it is not form, it is not seeing; because it is not sound, it is not hearing; because it is not smell, taste, or touch, it is not feeling; because it is not dharma, it is not knowing. Therefore, the Zaxin Lun (Compendium of Abhidharma) says: 'The eye-consciousness arises with seeing, the ear-consciousness arises with hearing, the three realms arise with feeling, and the mind-consciousness arises with knowing.' 'Free from all bonds' means that since there is no seeing, hearing, feeling, or knowing, the nature is naturally liberated and does not produce any bonds. 'Eight is equal to all dharmas' means that the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) is equal, so in wisdom it is like wisdom in birth, it is the same as birth. It is completely integrated without boundaries, and there is no difference from Dharmata (Dharmata, the nature of Dharma). Therefore, it does not exceed all wisdoms and is not different from sentient beings, so it is said to be equal to all wisdoms and equal to sentient beings. 'Without discrimination in all dharmas' means that the Dharmakaya has no form and is equal to the emptiness of all dharmas, so there is no discriminating consciousness. 'Everything is without loss or affliction' means that emptiness is equal, so there is no gain, and because there is no gain, there is no loss. No loss means that there is no turbidity in the mind, and no turbidity means that there is no self-nature. 'Without action or arising' means that having turbidity and affliction is action, producing suffering. Without turbidity and affliction, there is no action or arising. 'Without birth or death' means that since suffering arises, there is concern about birth and death. Without action or arising, there is no birth or death. 'Without fear, worry, joy, or aversion' means that if there is birth and death, it is a fearful dharma, and one will be happy with birth and worried about death. Since worry and joy are gone, there is no aversion. 'Without past, future, or present existence' means that since there is no worry or joy, one no longer endures all existence (bhava, existence). 'Without past existence' means not accepting the past. 'Without future existence' means not accepting the future. 'Without present existence' means not accepting the present body. 'Cannot be shown by all speech' means that the Dharmakaya is beyond words and cannot be shown by verbal distinctions. Therefore, the Vimalakirti Sutra says: 'The true nature of reality is not as described by words.' The meaning of the Trikaya (Trikaya, the three bodies of the Buddha) is distinguished by six aspects: 1. Explaining the name and obtaining the name. 2. Explaining the substance. 3. Clarifying the establishment. 4. Distinguishing the virtuous characteristics. 5. Relative four sentences. 6. Distinguishing according to meaning. First, explaining the name and obtaining the name:
二種。一通。二別。通者。三是數名。依義體義集義是身義。此即從數及體用為名。或可。帶數釋也。別者。一自性身亦法身。一味真如體常不變名為自性。自性即身名自性身。當體為名。亦是持業釋也。二法身。恒沙功德可軌持義名之為法。法即是身。名為法身。當體得名。或可。真如與恒沙功德為所依止故名法身。從用受稱。或可。真如與大功德事法為所依止亦名法身。亦從用得名也。二報身。無漏五陰果起酬因為報。報即是身名報身者。當體得名也。或可。聚義名身。從用受稱也。亦名應身。內與真如恒相應故。從用為名。亦名受用身。有其二種。一自受用。如來四智無漏五陰自受用法樂凈土。自受用即身。當體為名。或可。自受用聚集名身。從用為名也。他受用者。佛化細身為增上緣令他地上菩薩受用法樂凈土。即他受用之身從果為名。三變化身。改易形質名變。無而忽有稱化。變化即身名變化身。當體為名。或可。變化積聚名身。從用為名也。亦名應身。應現五道化眾生故。從用得名也。
第二齣體者。法身以真如為體。故佛地論云。法身以真如為性。又上經云。眾聖賢至於彌勒皆如也。若依無性攝論。無垢無掛礙智名為法身。金光明經以真如及真如智名為法身。此等經論約相從義說不就性論。若約
【現代漢語翻譯】 現代漢語譯本：有兩種身。一是總的（通），二是別的（別）。總的來說，『三』是一個數字，依據義體、義集、義，是身的意思。這是從數字以及體和用作為名稱。或者，可以理解為帶數字的解釋。別的情況是：一是自性身，也叫法身。一味真如（Tathata，如實、不變的本性）體性恒常不變，名為自性。自性即是身，名為自性身。這是當體為名，也是持業釋。二是法身。如恒河沙數般的功德，可以作為軌範和依據，稱為法。法即是身，名為法身。這是當體得名。或者，真如與恒河沙數般的功德作為所依止，所以名為法身。這是從作用接受稱謂。或者，真如與大功德的事法作為所依止，也名為法身。這也是從作用得名。二是報身。無漏的五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）果報，是爲了酬償因緣而生起的，報即是身，名為報身。這是當體得名。或者，聚集的意思名為身，這是從作用接受稱謂。也名為應身，內在與真如恒常相應，所以從作用作為名稱。也名為受用身，有兩種。一是自受用。如來的四智（Adarsha-jnana，大圓鏡智；Samata-jnana，平等性智；Pratyavekshana-jnana，妙觀察智；Krityanushthana-jnana，成所作智）、無漏的五陰，是自受用的法樂凈土。自受用即是身，這是當體為名。或者，自受用的聚集名為身，這是從作用作為名稱。他受用是指，佛化現細妙之身，作為增上緣，令他方土地上的菩薩受用法樂凈土。這就是他受用之身，從果報作為名稱。三是變化身。改變形體性質名為變，無中生有稱為化。變化即是身，名為變化身。這是當體為名。或者，變化的積聚名為身，這是從作用作為名稱。也名為應身，應現於五道（地獄、餓鬼、畜生、人、天）化度眾生，所以從作用得名。
第二，關於體性。法身以真如為體。所以《佛地論》說：『法身以真如為體性。』又上面的經文說：『眾聖賢乃至彌勒（Maitreya，未來佛）都如是。』如果依據無性（Asanga）的《攝大乘論》，無垢無掛礙的智慧名為法身。《金光明經》以真如以及真如智名為法身。這些經論是從相上依據意義來說，不就體性而論。如果依據
【English Translation】 English version: There are two kinds of 'kaya' (body). The first is general ('tong'), and the second is specific ('bie'). Generally speaking, 'three' is a number, and according to 'yiti' (meaning of essence), 'yiji' (meaning of collection), and 'yi' (meaning), it signifies 'body'. This is named based on the number, essence, and function. Alternatively, it can be understood as an explanation involving a number. Specifically: First is the 'Svabhavakaya' (self-nature body), also known as 'Dharmakaya' (Dharma body). The 'Tathata' (suchness, unchanging true nature) is constant and unchanging, and is called 'Svabhava' (self-nature). 'Svabhava' is 'kaya', hence 'Svabhavakaya'. This is named according to its essence, and is also a 'karmadharaya' (appositional compound). Second is the 'Dharmakaya'. Meritorious qualities like the sands of the Ganges can be a standard and basis, and are called 'Dharma'. 'Dharma' is 'kaya', hence 'Dharmakaya'. This is named according to its essence. Alternatively, 'Tathata' and meritorious qualities like the sands of the Ganges serve as the basis, hence 'Dharmakaya'. This is named based on its function. Alternatively, 'Tathata' and the 'dharmas' (phenomena) of great merit serve as the basis, and are also called 'Dharmakaya'. This is also named based on its function. Second is the 'Sambhogakaya' (reward body). The 'anashrava' (non-outflow, pure) 'skandhas' (aggregates: form, feeling, perception, mental formations, consciousness) arise as a result of 'karma' (action), to repay the causes, 'reward' is 'kaya', hence 'Sambhogakaya'. This is named according to its essence. Alternatively, the meaning of gathering is called 'kaya', and this is named based on its function. It is also called 'Nirmanakaya' (emanation body), because it is constantly in accordance with 'Tathata' internally, so it is named based on its function. It is also called 'enjoyment body', and there are two types. First is self-enjoyment. The 'Tathagata's' (Thus Come One) four 'jnanas' (wisdoms: Great Mirror Wisdom, Wisdom of Equality, Wisdom of Discriminating Awareness, Wisdom of Accomplishing Activities), and the 'anashrava' 'skandhas', are the pure land of Dharma bliss for self-enjoyment. Self-enjoyment is 'kaya', and this is named according to its essence. Alternatively, the gathering of self-enjoyment is called 'kaya', and this is named based on its function. Other-enjoyment refers to the Buddha transforming into a subtle body, as an 'adhipati-pratyaya' (dominant condition), causing 'bodhisattvas' (enlightenment beings) on other lands to enjoy the pure land of Dharma bliss. This is the body of other-enjoyment, named based on the result. Third is the 'Nirmanakaya'. Changing the nature of form is called 'transformation', and suddenly appearing from nothing is called 'emanation'. Transformation is 'kaya', hence 'Nirmanakaya'. This is named according to its essence. Alternatively, the accumulation of transformations is called 'kaya', and this is named based on its function. It is also called 'Nirmanakaya', because it appears in the five 'gatis' (realms: hell, hungry ghosts, animals, humans, gods) to transform sentient beings, so it is named based on its function.
Second, regarding the essence. The 'Dharmakaya' has 'Tathata' as its essence. Therefore, the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) says: 'The 'Dharmakaya' has 'Tathata' as its nature.' Also, the above sutra says: 'All sages, even 'Maitreya' (the future Buddha), are thus.' If based on 'Asanga's' 'Mahayana-samgraha' (Compendium of Mahayana), the wisdom without defilement or hindrance is called 'Dharmakaya'. The 'Suvarnaprabhasa Sutra' (Golden Light Sutra) uses 'Tathata' and 'Tathata-jnana' (wisdom of suchness) as the 'Dharmakaya'. These sutras and treatises speak from the perspective of characteristics based on meaning, and do not discuss the nature. If based on
德中以斷德為體也。受用身有二。一自受用。二他受用。自受用者無漏五陰為體。故涅槃經云。舍無常色獲得常色。受相行識亦復如是。若約其德以智德為體。若約三智以自利后得智為體。故無性攝論云。受用身即后得智也。二他受用身以化用無漏五陰為體。若約智利他后得智為體。三德中以恩德為體。變化身以化用無漏五陰為體。若約智以利他后得智為體。故無性攝論云。變化身即后得智之差別也。若約相以色為性。故梁攝論云。化身但以色形為體。就德以恩德為體也。
第三建立者略有四義。一約因由有三戒立有三身果。梁攝論云。攝律儀戒約法身。攝善法戒約應身。饒益眾生戒約化身。二約德由佛有三德。所謂斷智恩德。約斷德立法身。約智德立受用身。約恩德立變化身。故梁攝論云。法身是斷德。應身是智德。化身是恩德。三對障。依金光明經。智障清凈能顯法身。煩惱障清凈能顯應身。業障請凈能顯化身。由所知障障法空理及一切智故。滅此障得顯法身。由煩惱障在生死苦故。滅此障顯變化身事業自在。又此三障本末不同。滅此三障得佛三身。四約轉依由轉滅三心故立三身。言三心者。有漏八識總束為三。賴耶名根本心。末那名依本心。六識名起事心。故金光明經云。根本心盡顯得法身。依本心盡顯
【現代漢語翻譯】 現代漢語譯本： 德身以斷德（指斷除煩惱的功德）為本體。受用身有兩種：一、自受用身，二、他受用身。自受用身以無漏的五陰（色、受、想、行、識）為本體。所以《涅槃經》說：『捨棄無常的色蘊，獲得常住的色蘊，受、想、行、識也是這樣。』如果從功德方面來說，以智德（智慧的功德）為本體。如果從三種智慧來說，以自利后得智（證悟后爲了利益自己而獲得的智慧）為本體。所以無性《攝論》說：『受用身就是后得智。』二、他受用身以化用無漏的五陰為本體。如果從智慧方面來說，以利他后得智（證悟后爲了利益他人而獲得的智慧）為本體。三德中以恩德（恩惠的功德）為本體。變化身以化用無漏的五陰為本體。如果從智慧方面來說，以利他后得智為本體。所以無性《攝論》說：『變化身就是后得智的差別顯現。』如果從相狀方面來說，以色為自性。所以梁朝的《攝論》說：『化身只是以色相形體為本體。』就功德來說，以恩德為本體。 第三，關於建立三身，略有四種意義：一、從因緣方面來說，由三種戒律建立三種身果。梁朝的《攝論》說：『攝律儀戒（防止惡行的戒律）對應法身，攝善法戒（修習善行的戒律）對應應身，饒益眾生戒（利益眾生的戒律）對應化身。』二、從功德方面來說，佛有三種功德，即斷德、智德、恩德。由斷德建立法身，由智德建立受用身，由恩德建立變化身。所以梁朝的《攝論》說：『法身是斷德，應身是智德，化身是恩德。』三、對治障礙。依據《金光明經》，智障清凈能夠顯現法身，煩惱障清凈能夠顯現應身，業障清凈能夠顯現化身。由於所知障（對真理的認知障礙）障礙了法空之理以及一切智，所以滅除這種障礙就能顯現法身。由於煩惱障使眾生在生死中受苦，所以滅除這種障礙就能顯現變化身的事業自在。並且這三種障礙的根本和末端不同，滅除這三種障礙就能獲得佛的三身。四、從轉依（轉變所依）方面來說，由於轉變滅除三種心而建立三種身。所說的三種心，是將有漏的八識總括為三種。阿賴耶識（Alaya-vijnana）名為根本心，末那識（Manas-vijnana）名為依本心，六識名為起事心。所以《金光明經》說：『根本心滅盡就能顯現法身，依本心滅盡就能顯現……』
【English Translation】 English version: The Dharma body (Dharmakaya) takes the virtue of cessation (cessation of afflictions) as its essence. The Reward body (Sambhogakaya) has two aspects: first, the self-enjoyment body; second, the other-enjoyment body. The self-enjoyment body takes the undefiled five aggregates (skandhas: form, feeling, perception, mental formations, consciousness) as its essence. Therefore, the Nirvana Sutra says: 'Abandon impermanent form and attain permanent form; feeling, perception, mental formations, and consciousness are also like this.' If considered from the aspect of virtue, it takes wisdom-virtue as its essence. If considered from the aspect of the three wisdoms, it takes the self-benefiting subsequent wisdom (wisdom attained after enlightenment for one's own benefit) as its essence. Therefore, the Asanga's Compendium of Abhidharma says: 'The Reward body is the subsequent wisdom.' Second, the other-enjoyment body takes the undefiled five aggregates used for transformation as its essence. If considered from the aspect of wisdom, it takes the other-benefiting subsequent wisdom (wisdom attained after enlightenment for the benefit of others) as its essence. Among the three virtues, it takes the virtue of grace as its essence. The Transformation body (Nirmanakaya) takes the undefiled five aggregates used for transformation as its essence. If considered from the aspect of wisdom, it takes the other-benefiting subsequent wisdom as its essence. Therefore, the Asanga's Compendium of Abhidharma says: 'The Transformation body is a differentiated manifestation of the subsequent wisdom.' If considered from the aspect of characteristics, it takes form as its nature. Therefore, the Liang Dynasty's Compendium of Abhidharma says: 'The Transformation body only takes form and shape as its essence.' Regarding virtue, it takes the virtue of grace as its essence. Third, regarding the establishment of the three bodies, there are roughly four meanings: First, from the aspect of causes and conditions, the three precepts establish the three body-results. The Liang Dynasty's Compendium of Abhidharma says: 'The precept of restraining from evil (Śīla of restraining from evil) corresponds to the Dharma body; the precept of accumulating good (Śīla of accumulating good) corresponds to the Reward body; the precept of benefiting sentient beings (Śīla of benefiting sentient beings) corresponds to the Transformation body.' Second, from the aspect of virtue, the Buddha has three virtues: namely, the virtue of cessation, the virtue of wisdom, and the virtue of grace. The Dharma body is established by the virtue of cessation, the Reward body is established by the virtue of wisdom, and the Transformation body is established by the virtue of grace. Therefore, the Liang Dynasty's Compendium of Abhidharma says: 'The Dharma body is the virtue of cessation, the Reward body is the virtue of wisdom, and the Transformation body is the virtue of grace.' Third, counteracting obstacles. According to the Golden Light Sutra, the purification of the wisdom-obscuration can manifest the Dharma body; the purification of the affliction-obscuration can manifest the Reward body; the purification of the karma-obscuration can manifest the Transformation body. Because the knowledge-obscuration (obscuration of knowledge) obstructs the principle of emptiness of phenomena and all-wisdom, eliminating this obscuration can manifest the Dharma body. Because the affliction-obscuration causes suffering in samsara, eliminating this obscuration can manifest the freedom of activity of the Transformation body. Furthermore, the root and branch of these three obscurations are different; eliminating these three obscurations can attain the three bodies of the Buddha. Fourth, from the aspect of transformation of the basis (Paravrtti), the three bodies are established by transforming and eliminating the three minds. The so-called three minds are the eight consciousnesses with outflows, which are summarized into three. The Alaya-vijnana (storehouse consciousness) is called the fundamental mind; the Manas-vijnana (mind consciousness) is called the mind relying on the fundamental mind; the six consciousnesses are called the mind that initiates activities. Therefore, the Golden Light Sutra says: 'When the fundamental mind is exhausted, the Dharma body is manifested; when the mind relying on the fundamental mind is exhausted, it manifests...'
受用身。起事心盡能顯化身相。由此三心本末次第故。轉此三顯三身果亦有本末。
第四辯德相。先明德后顯相。法身具本有四德。以法身體無生滅有常德。真如離苦有樂德。性自在故有我德。真如無染故有凈德。報化二身有修成四德。以證二空與如合故性無生滅有常德。故涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。亦可。報化二身雖從緣生。前後相續中無間斷故名為常。無性攝論云。如常受樂如常受食也。無漏五陰性無逼迫。又不違聖人意有樂德。以自在故具我德。由離二障體性無染有凈德也。次辯相。法身有五相。一轉依相。謂轉惑智二障。二白凈相。以法身體是真實善故。三無二相。由離有無二邊故。四常住相。真如清凈故。亦可。如體性無生滅故。五不思議相。以非世間聞思修惠境故。此之五相前四約德。第五約理。前四之中初轉染得凈即明凈德。二白凈相體用自在是其我德。三無二相既離二邊是其樂德。第四常住是其常德。報身五相。一說法相。為初地已上菩薩說波羅蜜法。二可見相。以具無量相好為大地菩薩之所見故。三諸業無休息相。以益菩薩無休息故。四隱沒相。入涅槃故。五示現相。現色身故化身八相。一兜率天相。二降神母胎相。三納妃相。四出家相。五苦行相。六得菩提相。七
【現代漢語翻譯】 現代漢語譯本 受用身（Sambhogakāya，報身）。發起利益眾生的心，盡其所能顯現各種化身形象。由於這三種心（法身、報身、化身）的本末次第關係，轉變這三種心所顯現的三身果位，也具有本末次第。
第四，辨析三身的德相。先闡明其德，后顯現其相。法身（Dharmakāya）具有本有的四德：由於法身本體無生無滅，所以具有常德；真如（Tathātā）遠離痛苦，所以具有樂德；自性自在，所以具有我德；真如沒有染污，所以具有凈德。報身（Sambhogakāya）和化身（Nirmāṇakāya）具有修證而成的四德：因為證悟人法二空，與真如相合，所以自性無生無滅，具有常德。所以《涅槃經》說：『諸佛所師，所謂法也。以法常故，諸佛亦常。』也可以說，報身和化身雖然從因緣而生，但前後相續，中間沒有間斷，所以也稱為常。無性《攝論》說：『如常受樂，如常受食也。』無漏五陰（Pañca-skandha）的自性沒有逼迫，又不違背聖人的意願，所以具有樂德。因為自在的緣故，具有我德。由於遠離二障（煩惱障、所知障），體性沒有染污，所以具有凈德。
其次，辨析三身的相。法身有五相：一、轉依相（āśraya-parivṛtti-lakṣaṇa），指轉變煩惱障和所知障；二、白凈相，因為法身本體是真實善的緣故；三、無二相，由於遠離有無二邊；四、常住相，因為真如清凈的緣故。也可以說，如同體性無生無滅的緣故；五、不思議相，因為它不是世間通過聽聞、思惟、修習智慧所能達到的境界。這五相中，前四相是就其德而言，第五相是就其理而言。前四相中，最初的轉染得凈，就是闡明凈德；第二白凈相，體用自在，是其我德；第三無二相，既然遠離二邊，是其樂德；第四常住，是其常德。
報身有五相：一、說法相，為初地以上的菩薩宣說波羅蜜法（Pāramitā）；二、可見相，因為它具有無量相好，為大地菩薩所見；三、諸業無休息相，因為利益菩薩沒有休息的緣故；四、隱沒相，因為進入涅槃的緣故；五、示現相，因為顯現色身的緣故。化身有八相：一、兜率天相（Tuṣita）；二、降神母胎相；三、納妃相；四、出家相；五、苦行相；六、得菩提相；七、
【English Translation】 English version The Sambhogakāya (Enjoyment Body). Arousing the mind to benefit sentient beings, manifesting various Nirmāṇakāya (Transformation Body) forms to the best of its ability. Due to the sequential relationship of these three minds (Dharmakāya, Sambhogakāya, Nirmāṇakāya) from origin to end, the transformation of the three bodies' fruits also has a sequential order from origin to end.
Fourth, distinguishing the characteristics of the three bodies. First, clarify the virtues, then reveal the forms. The Dharmakāya (Body of Essence) possesses four inherent virtues: because the Dharmakāya's essence is without birth or death, it has the virtue of permanence (nitya); because Suchness (Tathātā) is free from suffering, it has the virtue of bliss (sukha); because of its self-sovereignty, it has the virtue of self (ātman); because Suchness is without defilement, it has the virtue of purity (śuddha). The Sambhogakāya and Nirmāṇakāya have four virtues that are attained through cultivation: because they realize the emptiness of self and phenomena, and unite with Suchness, their nature is without birth or death, possessing the virtue of permanence. Therefore, the Nirvana Sutra says: 'The teacher of all Buddhas is the Dharma. Because the Dharma is permanent, all Buddhas are also permanent.' It can also be said that although the Sambhogakāya and Nirmāṇakāya arise from conditions, they are continuous without interruption, and are therefore called permanent. The Asaṅga's Compendium of Abhidharma says: 'Like constantly experiencing pleasure, like constantly receiving food.' The un-leaked five aggregates (Pañca-skandha) are not oppressive in nature and do not contradict the intentions of the sages, thus possessing the virtue of bliss. Because of their self-sovereignty, they possess the virtue of self. Because they are free from the two obscurations (klesha-avarana, jneya-avarana), their essence is without defilement, thus possessing the virtue of purity.
Next, distinguishing the forms of the three bodies. The Dharmakāya has five aspects: 1. The aspect of transformation of the basis (āśraya-parivṛtti-lakṣaṇa), referring to the transformation of the afflictive obscurations and the cognitive obscurations; 2. The aspect of whiteness and purity, because the essence of the Dharmakāya is truly good; 3. The aspect of non-duality, because it is free from the two extremes of existence and non-existence; 4. The aspect of permanence, because Suchness is pure. It can also be said that it is like the essence being without birth or death; 5. The aspect of inconceivability, because it is not a realm that can be reached through worldly hearing, thinking, and cultivating wisdom. Among these five aspects, the first four are in terms of virtue, and the fifth is in terms of principle. Among the first four aspects, the initial transformation from defilement to purity clarifies the virtue of purity; the second aspect of whiteness and purity, with its self-sovereign essence and function, is its virtue of self; the third aspect of non-duality, being free from the two extremes, is its virtue of bliss; the fourth aspect of permanence is its virtue of permanence.
The Sambhogakāya has five aspects: 1. The aspect of teaching the Dharma, expounding the Pāramitā (perfections) to Bodhisattvas above the first ground; 2. The aspect of visibility, because it possesses immeasurable excellent marks and is seen by the great Bodhisattvas; 3. The aspect of ceaseless activity, because it benefits Bodhisattvas without rest; 4. The aspect of disappearance, because it enters Nirvana; 5. The aspect of manifestation, because it manifests a physical body. The Nirmāṇakāya has eight aspects: 1. The aspect of Tuṣita Heaven; 2. The aspect of descending into the mother's womb; 3. The aspect of taking a consort; 4. The aspect of leaving home; 5. The aspect of ascetic practice; 6. The aspect of attaining Bodhi; 7.
轉法論相。八般涅槃相。此之八相前五菩薩后三佛相。五中前三在家相。后二出家相。三中初一天相。后二人相。如前具釋。
第五相對四句。法身對受用作四句者。一是法身非是受用身。所謂自性法身。二唯受用非是法身。謂他受用身。三亦受用亦是法身。謂正智法身。四非受用非法身。謂變化身。受用對化亦有四句。一唯受用非變化者。謂自受用身。二唯變化非受用者。謂地前所現化身。三亦受用亦變化。謂他受用身。四非受用非變化。謂自性法身也。變化身中色心相對但有三句。初唯心非色。謂能化智為身體。無性攝論云。即能變化名變化身。二唯色非心。如梁攝論云。化身但以色形為體。三亦色亦如。佛地論說。后得智上變化色心為其體也。
第六隨義分別者。法身凝然常。受用身相續常。化身不斷常。法身不說法。無言說故。亦說法。生智解故。身受用身是自利德。一向不說法。若與二身為所依止。亦名為說也。他受用身及變化身是利他德。並皆說法。受用身為地上菩薩說法。化身為地前凡夫二乘人等說。又法身斷德。報身是智德。化身是恩德。又法身不可見。以非色故。自受用身亦不可見。以自利故。他受用身及變化身並皆可見。他受用身為地上菩薩見。變化身為地前凡夫二乘等見也。
【現代漢語翻譯】 現代漢語譯本 轉法輪相。八般涅槃相。這八相中，前五個是菩薩相，后三個是佛相。五個菩薩相中，前三個是在家相，后兩個是出家相。三個在家相中，第一個是天相，后兩個是人相。如前文詳細解釋。
第五相對四句。法身（Dharmakaya，佛的法性之身）對受用身（Sambhogakaya，佛的報身）作四句分析：一是法身不是受用身，指的是自性法身；二是隻有受用身不是法身，指的是他受用身；三是既是受用身又是法身，指的是正智法身；四是非受用身非法身，指的是變化身（Nirmanakaya，佛的化身）。受用身對化身也有四句分析：一是隻有受用身不是變化身，指的是自受用身；二是隻有變化身不是受用身，指的是地上菩薩之前所顯現的化身；三是既是受用身又是變化身，指的是他受用身；四是非受用身非變化身，指的是自性法身。變化身中，色（Rupa，物質）心（Citta，精神）相對只有三句：一是隻有心沒有色，指的是能化之智作為身體。《無性攝論》說，能變化即名為變化身；二是隻有色沒有心，如《梁攝論》所說，化身只是以色形為體；三是既有色也有心，《佛地論》說，后得智上變化色心作為其體。
第六隨義分別：法身凝然常住，受用身相續不斷常住，化身也不斷常住。法身不說法，因為沒有言說，但也說法，因為能生智慧理解。自受用身是自利之德，一向不說法，如果與二身為所依止，也名為說法。他受用身及變化身是利他之德，都說法。受用身為地上菩薩說法，化身為地上菩薩之前的凡夫二乘人等說法。又法身是斷德，報身是智德，化身是恩德。又法身不可見，因為它不是色。自受用身也不可見，因為是自利。他受用身及變化身都可以見，他受用身為地上菩薩所見，變化身為地上菩薩之前的凡夫二乘等所見。
【English Translation】 English version The aspect of turning the Dharma wheel. The eight aspects of Nirvana. Among these eight aspects, the first five are aspects of Bodhisattvas, and the last three are aspects of Buddhas. Among the five Bodhisattva aspects, the first three are aspects of lay practitioners, and the last two are aspects of renunciants. Among the three lay aspects, the first is an aspect of a deva (celestial being), and the last two are aspects of humans. As explained in detail earlier.
The fifth aspect has four possibilities. Analyzing the Dharmakaya (the Body of Dharma, the essence of Buddha's being) in relation to the Sambhogakaya (the Body of Enjoyment, the reward body of Buddha) yields four possibilities: First, the Dharmakaya is not the Sambhogakaya, referring to the Svabhavikakaya (the Body of Essence). Second, only the Sambhogakaya is not the Dharmakaya, referring to the Parasambhogakaya (the Body of Enjoyment for others). Third, it is both the Sambhogakaya and the Dharmakaya, referring to the Jnana Dharmakaya (the Body of Wisdom Dharma). Fourth, it is neither the Sambhogakaya nor the Dharmakaya, referring to the Nirmanakaya (the Body of Transformation, the emanation body of Buddha). Analyzing the Sambhogakaya in relation to the Nirmanakaya also yields four possibilities: First, only the Sambhogakaya is not the Nirmanakaya, referring to the Svayam Sambhogakaya (the Body of Self-Enjoyment). Second, only the Nirmanakaya is not the Sambhogakaya, referring to the manifested Nirmanakaya before the Bodhisattva stages. Third, it is both the Sambhogakaya and the Nirmanakaya, referring to the Parasambhogakaya. Fourth, it is neither the Sambhogakaya nor the Nirmanakaya, referring to the Svabhavikakaya. Within the Nirmanakaya, the relationship between Rupa (form, matter) and Citta (mind, consciousness) yields only three possibilities: First, only mind is present, not form, referring to the wisdom that transforms as the body. The Mahayana-samgraha states, 'That which can transform is called the Nirmanakaya.' Second, only form is present, not mind, as stated in the Lankavatara Sutra, 'The Nirmanakaya only takes form as its essence.' Third, both form and mind are present, as stated in the Buddhabhumi Sutra, 'The transformed form and mind on the subsequent wisdom are its essence.'
Sixth, distinguishing according to meaning: The Dharmakaya is still and constant. The Sambhogakaya is continuously constant. The Nirmanakaya is also constantly continuous. The Dharmakaya does not preach the Dharma because it is without speech, but it also preaches the Dharma because it generates wisdom and understanding. The Svayam Sambhogakaya is the virtue of self-benefit and does not preach the Dharma directly. If it serves as the basis for the other two bodies, it is also called preaching. The Parasambhogakaya and the Nirmanakaya are the virtues of benefiting others, and both preach the Dharma. The Sambhogakaya preaches the Dharma to Bodhisattvas on the Bhumis (stages). The Nirmanakaya preaches to ordinary beings and Sravakas (listeners) and Pratyekabuddhas (solitary realizers) before the Bhumis. Furthermore, the Dharmakaya is the virtue of cessation, the Sambhogakaya is the virtue of wisdom, and the Nirmanakaya is the virtue of grace. Moreover, the Dharmakaya is invisible because it is not form. The Svayam Sambhogakaya is also invisible because it is for self-benefit. The Parasambhogakaya and the Nirmanakaya are both visible. The Parasambhogakaya is seen by Bodhisattvas on the Bhumis, and the Nirmanakaya is seen by ordinary beings and Sravakas and Pratyekabuddhas before the Bhumis.
自下結觀邪正。如來身為若此者。結前所觀。作如是觀下辯觀邪正。依前八觀而察者名為正觀。自余之外名邪觀也。
汝於何沒已下第二明舍利求問維摩沒生之相。文中有二。一維摩辯無生義。二佛告下如來能化明其有生。前中先問后維摩答。舍利所以問者。由見凈名神德奇異。辯才無滯。本生之處必應殊勝。今欲求知故為問也。答中有三。一約舍利所得之法明理無生。二于意云何下明法虛幻彰事無生。三沒者已下簡聖異凡明已無生。前中三句。初維摩返問汝所得法有沒生乎者。凈名𢙢人存前沒生故為此問。以明無沒生也。二舍利正答無沒生者。舍利所得空無我理不同事有故無沒生也。三維摩約答返呵。若汝所得法無沒生者。云何問我何沒生也。第二段中句別有五。一維摩舉喻返問。于意云何譬如幻師幻作男女寧沒生也。二舍利正答。無沒性也幻無定實故無沒生。三維摩引經證成。汝豈不聞佛說。四舍利印述如是。五維摩約答返呵。若一切法如幻相者云何問我何沒生也。自下第三斷中。沒者敗壞相生相續相。生死雖為異相莫不同。是虛誑也。生死不實。何得有生死。此則明凡異聖。不盡善不長惡者。明菩薩不同凡夫。盡善故所以死。長惡故所以生。今明菩薩生則長善盡則滅惡。雖同虛誑而長盡不同。此則辯
【現代漢語翻譯】 現代漢語譯本： 從這裡開始總結觀察的邪正。如來之身如果是這樣，就總結前面的觀察。像這樣觀察，然後辨別觀察的邪正。依據前面的八種觀察來審察的，稱為正觀。除此之外的，就稱為邪觀。
『你從哪裡歿』以下，第二部分說明舍利弗詢問維摩詰的歿生之相。這段文字包含兩部分。一是維摩詰辯論無生之義，二是『佛告』以下，如來說法能夠教化，說明有生。在第一部分中，先是提問，然後是維摩詰回答。舍利弗之所以提問，是因為見到維摩詰的神通德行奇異，辯才無礙，所以認為他本來的出生之處必定殊勝，現在想要知道，所以才提問。回答包含三點。一是依據舍利弗所證得的法，說明理體上無生。二是『于意云何』以下，說明法是虛幻的，彰顯事相上無生。三是『沒者』以下，區分聖人與凡夫，說明已經無生。在第一部分中，包含三句。首先，維摩詰反問『你所證得的法有歿生嗎？』維摩詰認為舍利弗執著於之前的歿生，所以這樣提問，以說明沒有歿生。二是舍利弗正面回答『沒有歿生』。舍利弗所證得的空無我之理，不同於事相上的有，所以沒有歿生。三是維摩詰依據舍利弗的回答反過來責問，『如果你的法沒有歿生，為什麼問我從哪裡歿，生於何處呢？』第二段中，每句各有五點。一是維摩詰舉例反問，『你認為怎麼樣？譬如幻術師幻化出男女，會有歿生嗎？』二是舍利弗正面回答，『沒有歿性』，幻化沒有固定的實體，所以沒有歿生。三是維摩詰引用佛經來證明。『你難道沒有聽佛說過嗎？』四是舍利弗印證敘述『是這樣的』。五是維摩詰依據回答反過來責問，『如果一切法都如幻相，為什麼問我從哪裡歿，生於何處呢？』從這裡開始是第三部分，斷除其中的疑惑。『沒』是敗壞之相，『生』是相續之相。生死雖然是不同的相，但沒有不是虛誑的。生死不真實，怎麼會有生死呢？這說明凡夫不同於聖人。『不盡善不長惡』，說明菩薩不同於凡夫。凡夫因為窮盡善，所以會死；因為增長惡，所以會生。現在說明菩薩生則增長善，窮盡則滅除惡。雖然同樣是虛誑，但增長和窮盡不同。這就在於辨別。
【English Translation】 English version: From here, we conclude the observation of what is right and wrong. If the Tathagata's body is like this, it concludes the previous observation. Observing in this way, then distinguishing the right and wrong of observation. Examining based on the previous eight observations is called right observation. Anything else is called wrong observation.
From 'Where did you depart from?' onwards, the second part explains Shariputra's inquiry about Vimalakirti's (name of a lay buddhist) passing and birth. This passage contains two parts. First, Vimalakirti argues for the meaning of no-birth, and second, from 'The Buddha said' onwards, the Tathagata's teaching can transform, explaining that there is birth. In the first part, there is first the question, then Vimalakirti's answer. The reason Shariputra asks is because he sees Vimalakirti's miraculous virtues as extraordinary and his eloquence as unimpeded, so he believes that his original place of birth must be special, and now he wants to know, so he asks. The answer contains three points. First, based on the Dharma (teachings) that Shariputra has attained, it explains that in principle there is no birth. Second, from 'What do you think?' onwards, it explains that the Dharma is illusory, highlighting that in phenomena there is no birth. Third, from 'Departure' onwards, it distinguishes between sages and ordinary people, explaining that there is already no birth. In the first part, there are three sentences. First, Vimalakirti asks back, 'Does the Dharma you have attained have departure and birth?' Vimalakirti believes that Shariputra is attached to the previous departure and birth, so he asks this to explain that there is no departure and birth. Second, Shariputra answers directly, 'There is no departure and birth.' The principle of emptiness and no-self that Shariputra has attained is different from the existence of phenomena, so there is no departure and birth. Third, Vimalakirti uses Shariputra's answer to question him in return, 'If your Dharma has no departure and birth, why do you ask me where I departed from and where I was born?' In the second paragraph, each sentence has five points. First, Vimalakirti gives an example and asks back, 'What do you think? For example, if a magician conjures up men and women, will they have departure and birth?' Second, Shariputra answers directly, 'There is no nature of departure,' illusion has no fixed substance, so there is no departure and birth. Third, Vimalakirti quotes the sutras to prove it. 'Have you not heard the Buddha say?' Fourth, Shariputra confirms and narrates, 'It is like this.' Fifth, Vimalakirti uses the answer to question him in return, 'If all dharmas are like illusions, why do you ask me where I departed from and where I was born?' From here onwards is the third part, cutting off the doubts in it. 'Departure' is the aspect of decay, 'birth' is the aspect of continuity. Although birth and death are different aspects, there is none that is not false. Birth and death are not real, how can there be birth and death? This explains that ordinary people are different from sages. 'Not exhausting good and not increasing evil' explains that Bodhisattvas (enlightened beings) are different from ordinary people. Ordinary people die because they exhaust good, and are born because they increase evil. Now it explains that Bodhisattvas increase good when they are born, and eliminate evil when they are exhausted. Although it is the same illusion, the increase and exhaustion are different. This lies in distinguishing.
聖異凡。明已無生也。是時舍利下如來就化明其有生。文中有三。一佛示生處從無動國而來生此。二舍利嘆未曾有舍凈游穢其事是難故為此嘆。三維摩為舍利釋會來意。初中有國名妙喜者。法花經名歡喜國。于彼沒者。示沒彼國應來生此。二舍利弗言未曾有也者。舍樂處苦甚為希有。是人乃能下出希有事。多怒害處者。此土方于余國怒害最多。
第三凈名釋中。文有五句。一問曰光與闇合乎。二答不合。曰光出時則無眾冥者。釋上不合。喻自體凈。三夫曰何故下問曰行義。四欲以明照下解曰行義。喻能凈他。五維摩約答以顯化益。菩薩如是雖生不凈佛土為化眾生者。合曰。光出時不與愚闇而共合者。合則無眾冥但滅眾生下合欲以明照為之除冥也。
是時大眾渴仰下。第三次明神通變化。就中有五。一明時眾欲見彼佛及諸大眾。二明如來告維摩詰令為此眾現彼國土及無動佛普令眾見。三維摩應命現通遠接妙喜來安此土。四爾時佛告諸眾已下大眾皆見故愿往生。五佛告舍利下佛知而問欲令身子自慶發願利益未來。初中大眾見者。聞說妙喜之名所以生於渴仰也。佛知眾念告現者。有其二義。一示其本國欲令大眾發願往生。二顯大士不思議德。第三應命接土中先明內心起念。二作是念下依念入定。現大神力欲使時
【現代漢語翻譯】 現代漢語譯本：聖異凡（聖人不同於凡人）。明瞭已經沒有生滅。這時，舍利弗問如來為何要降生於污濁之地，以彰顯其有生。文中包含三點：一是佛陀示現降生之處，是從無動國（不動佛的凈土）而來生於此地；二是舍利弗讚歎這種行為前所未有，捨棄清凈之地而遊歷污穢之所，這件事非常難得，所以為此讚歎；三是維摩詰為舍利弗解釋佛陀降臨的用意。第一點中，有一個國家名叫妙喜（阿彌陀佛的凈土），《法華經》中稱為歡喜國。在那裡逝世，是示現逝世于彼國，應化而來生於此地。第二點中，舍利弗說『未曾有也』，是說捨棄快樂而承受痛苦，非常稀有。這樣的人才能示現出稀有的事蹟。『多怒害處』，是指這個娑婆世界相比于其他國土，憤怒和傷害的事情最多。
第三部分是維摩詰的解釋，包含五句話。一是問：光明與黑暗能夠相合嗎？二是答：不能相合。說『光出時則無眾冥者』，是解釋上面所說的不能相合，比喻自身清凈。三是維摩詰問：『何故』以下，是問佛陀的行義。四是『欲以明照』以下，是解釋佛陀的行義，比喻能夠凈化他人。五是維摩詰總結回答，以彰顯佛陀教化的利益。菩薩就是這樣，雖然降生於不清凈的佛土，是爲了教化眾生。總結說，光明出現時，不會與愚昧黑暗相合，相合就沒有眾多的黑暗，只是爲了滅除眾生的愚昧，『欲以明照為之除冥也』。
這時，大眾渴望仰慕，這是第三次闡明神通變化。其中包含五點：一是說明當時大眾想要見到彼佛（不動佛）以及諸位大眾；二是說明如來告訴維摩詰，讓其為大眾顯現彼佛國土以及無動佛，普遍讓大眾都能見到；三是維摩詰應命顯現神通，遙遠地接引妙喜國來到此土安立；四是『爾時佛告諸眾已下』，說明大眾都見到了，所以希望往生彼國；五是『佛告舍利下』，佛陀明知大眾的心意而發問，是想讓舍利弗自己慶幸併發愿利益未來。第一點中，大眾見到，是聽說了妙喜國的名字，所以生起了渴望仰慕之心。佛陀知道大眾的念頭，告訴維摩詰顯現，其中包含兩層含義：一是展示其本國，想讓大眾發願往生；二是彰顯大士不可思議的功德。第三點中，應命接引佛土，先說明內心生起念頭，二是『作是念下』，是依靠念頭入定，顯現大神力，想要讓當時
【English Translation】 English version: Saintly different from ordinary. Understanding already without arising and ceasing. At this time, Shariputra asked why the Tathagata descended to the impure land to manifest his birth. There are three points in the text: First, the place where the Buddha manifested his birth was from Abhirati (the pure land of Akshobhya Buddha) and was born here; second, Shariputra praised this behavior as unprecedented, abandoning the pure land and traveling to the filthy place, which is very rare, so he praised it for this; third, Vimalakirti explained to Shariputra the intention of the Buddha's coming. In the first point, there is a country called Abhirati (the pure land of Amitabha Buddha), which is called the Land of Joy in the Lotus Sutra. Passing away there is a manifestation of passing away in that country, responding to transformation and being born here. In the second point, Shariputra said 'unprecedented', saying that abandoning happiness and enduring suffering is very rare. Only such a person can show rare deeds. 'A place of much anger and harm' refers to the fact that this Saha world has the most anger and harm compared to other countries.
The third part is Vimalakirti's explanation, which contains five sentences. First, ask: Can light and darkness be combined? Second, answer: They cannot be combined. Saying 'when the light comes out, there is no darkness', is to explain the above-mentioned inability to combine, which is a metaphor for self-purity. Third, Vimalakirti asked: 'Why' below, is asking about the Buddha's conduct. Fourth, 'wanting to illuminate with light' below, is to explain the Buddha's conduct, which is a metaphor for being able to purify others. Fifth, Vimalakirti summarized the answer to highlight the benefits of the Buddha's teachings. This is how Bodhisattvas are, although they are born in impure Buddha lands, it is to teach sentient beings. In summary, when light appears, it will not combine with ignorance and darkness, and if they combine, there will be no darkness, but only to eliminate the ignorance of sentient beings, 'wanting to illuminate with light to eliminate darkness'.
At this time, the masses yearned and admired, which is the third time to explain the supernatural powers. It contains five points: First, it explains that the masses at that time wanted to see that Buddha (Akshobhya Buddha) and all the masses; second, it explains that the Tathagata told Vimalakirti to show that Buddha land and Akshobhya Buddha to the masses, so that everyone could see them; third, Vimalakirti responded to the order and showed his supernatural powers, remotely receiving Abhirati to come and establish it in this land; fourth, 'At that time, the Buddha told the masses below', indicating that the masses had seen it, so they hoped to be reborn in that country; fifth, 'The Buddha told Shariputra below', the Buddha knew the minds of the masses and asked the question, wanting Shariputra himself to rejoice and make a vow to benefit the future. In the first point, the masses saw it because they heard the name of Abhirati, so they developed a desire to yearn and admire. The Buddha knew the thoughts of the masses and told Vimalakirti to show it, which contains two meanings: First, to show his country, wanting the masses to make a vow to be reborn; second, to highlight the incredible merits of the great man. In the third point, responding to the order to receive the Buddha land, first explain the thoughts that arise in the heart, and second, 'Making this thought below' is to rely on the thoughts to enter samadhi, showing great supernatural power, wanting to let at that time
人生信故也。前中三道寶階者。欲天報通足能陵虛然。彼土以寶階嚴飾為遊戲之路。閻浮提人亦登其階者。嚴凈之土福慶所集。人天之報相殊未幾故。同路往返有交遊之歡也。如陶家輪者。取彼世界來入此時輕舉無礙如陶家輪也就入三昧起通之中又別有四。一依定現通取妙喜界來入此土。二明覺眾莫測所以請佛求救佛答是維摩所作。三明愚眾不覺往來。四明彼此無有增減。初中入三昧現神力者。明通由定發。非是無因。故示入三昧使人天信。不同咒幻所。故雜心云。五通在四禪。根本非餘地。彼得神通菩薩者明大力菩薩。得天眼者遂見瑞變為眾而問。其餘天人未了發聲救護者。為諸小菩薩怖難未除所請加護也。佛答可知。愚眾不覺可解。四而無增減如今不異者。問曰。彼若不來至此。此可不增彼亦不減。今此大眾咸見妙喜來入此土。是則此增彼減。何故經言不增減也。答曰。若隨相釋既有去來。非無增減。今此就其破相說故。來無來相故此不增。去無所去彼亦無減。或可。維摩以神通力妙喜雖入此土。由本如故此方不增彼處不減。雖復二界相雜。各見所居與本不異也。問。此無增減是不思議。與前芥納須彌山王何異。答。有四義。一以大入小。芥納須彌。二以小充大。請飯香積。三以大容大。妙喜入忍界。四以小入可
知。今是第三以大入大不思議也。大眾見妙喜中文分有六。一佛勸觀妙喜。二明大眾唯然己見。三佛勸修無動之行。四明此眾見彼佛也發心獲益。五佛記之當生彼國。六明彼國化益既周。還於本處舉眾皆見。此上六斷文顯易解。更不重釋。自下第五佛知而問欲令身子自慶發願益未來中。光問次答。答中有四。一答己見。二發勝愿。三明自慶得其善利。四其諸眾生已下利益未來。就中八句。一明開經之益。二況復下信解受持修行之益。三若有手得已下得經之益。如人得寶雖未受用已名富者。手得經卷亦如是也。四若有讀誦已下如說行故便蒙諸佛護念之益。此由行者內有正解外感慈悲。蓋是機藥無差理必然也。五其供養下明前行人能為眾生作福田益。供養此人當如佛也。六其有書下明書持之益。以此經法出生諸佛是佛母故也。七若聞經下隨喜之益。以其隨喜之善能趣一切智故。八若能信解與他說下得菩提益。能令自他勝行不退遂致得佛故佛記也。
法供養品第十三
就此品中三門分別。一明品來意。二釋品名。三分文解釋。初明來意者。夫說法既周。道無不利。欲使勸勵新學獎訓未來校量顯勝。所以明此品來。
二釋品名者。理教行果自性軌持名之為法。行人修習稱順佛心名為供養。此品之中以法供佛
云法供養品也。問。何不財施以其法供養耶。答。依智度論有七種勝。一財施有限法施無窮。二財施垢多凈少法施凈多垢少。三財資養色身法長養法身。四財有佛無佛法爾常有。法要須佛出方可得有。五財不能顯義。法能顯義。以修法故能解義理。六財不能生法。法能生財。由解法故能施財也。七財施若多必假眾力。法施運心不假他力也。具上七義所以行供養也。
三釋文者。就中有四。一明天帝嘆經勸學。二佛言下如來印述。三天帝正使已下為明法深淺挍量顯勝。四佛告下引昔證成法供養勝也。
前中有三。一約天帝為生物信嘆經殊勝。二如我下明信解者有其深益。三世尊下天帝彰己為重法故受持經者為之作護。前中釋提桓因舉嘆經人。此乃天帝之別名也。于大眾中明嘆經處。白佛言等彰嘆經辭。我雖從佛聞百千經舉劣顯勝未曾聞此不思議等對劣顯勝。以此經中廣明不思議神通。復明實相智慧方便權實了。故稱決定。所以嘆未曾有也。
二明益中自有兩節。一依教受持益。二何況下次明依義修行益。初言何況修行者。以淺況深。修行益中約位上下以分。閉眾惡趣者。諺遠二法師云。是十信前善趣人也。依經離過云閉惡趣門也。今釋是資糧位也。始從十信至十回向四十心已來諸小菩薩具修福智二行
【現代漢語翻譯】 現代漢語譯本：這是關於云法供養品的解釋。問：為什麼不進行財物佈施，而要進行法供養呢？答：根據《智度論》，法供養有七種殊勝之處。一、財物佈施是有限的，而法佈施是無窮的。二、財物佈施的染污多，清凈少；法佈施的清凈多，染污少。三、財物滋養色身，法長養法身。四、財物無論有沒有佛都存在，是常有的；而佛法必須有佛出世才能獲得。五、財物不能彰顯意義，法能夠彰顯意義。因為修習佛法，所以能夠理解義理。六、財物不能產生法，法能夠產生財物。因為理解佛法，所以能夠佈施財物。七、財物佈施如果數量多，必定要藉助眾人的力量；法佈施運用心力，不需要藉助其他力量。具備以上七種意義，所以要進行法供養。
三、解釋經文。其中有四個方面：一、天帝讚歎經典，勸人學習。二、佛言以下，是如來印可稱述。三、天帝正使以下，是爲了說明佛法的深淺，比較衡量，彰顯殊勝。四、佛告以下，引用過去的例子來證明法供養的殊勝。
前面有三個方面：一、通過天帝爲了使眾生相信，讚歎經典的殊勝。二、如我以下，說明相信理解的人有很深的利益。三、世尊以下，天帝表明自己因為重視佛法，所以為受持經典的人作護衛。前面，釋提桓因（Śakro devānām indraḥ，天帝的別名）舉出讚歎經典的人。在大眾之中，說明讚歎經典之處。白佛言等，彰顯讚歎經典的言辭。我雖然從佛那裡聽聞過成百上千的經典，這是舉出差的來顯示好的，未曾聽聞過這種不可思議等，這是通過對比差的來顯示好的。因為這部經典中廣泛地闡明了不可思議的神通，又闡明了實相智慧方便權實，所以稱為決定。因此讚歎為未曾有。
二、說明利益，自身有兩節。一、依靠教導受持的利益。二、何況以下，說明依靠義理修行的利益。最初說何況修行者，是用淺顯的比況深奧的。修行利益中，按照果位的上下來劃分。閉眾惡趣者，諺遠二法師說，這是十信位之前的善趣之人。依據經典離開過失，說是關閉了惡趣之門。現在解釋是資糧位。從十信位開始，到十回向位，這四十心以來，各位小菩薩都修習福德和智慧兩種修行。
【English Translation】 English version: This is an explanation of the chapter on Cloud Dharma Offerings. Question: Why not offer material wealth but instead offer Dharma? Answer: According to the Mahāprajñāpāramitopadeśa (智度論), there are seven superior aspects of Dharma offerings. First, material offerings are limited, while Dharma offerings are infinite. Second, material offerings have more defilement and less purity; Dharma offerings have more purity and less defilement. Third, material wealth nourishes the physical body, while Dharma cultivates the Dharma body. Fourth, material wealth exists whether there is a Buddha or not; it is constant. Dharma, however, can only be obtained when a Buddha appears in the world. Fifth, material wealth cannot reveal meaning, while Dharma can reveal meaning. Because of practicing Dharma, one can understand the meaning and principles. Sixth, material wealth cannot generate Dharma, while Dharma can generate wealth. Because of understanding Dharma, one can give material wealth. Seventh, if material offerings are large in quantity, they must rely on the power of the masses; Dharma offerings use the power of the mind and do not require the help of others. Possessing the above seven meanings, one should therefore make Dharma offerings.
Third, explaining the text. There are four aspects: First, the Deva (天帝) praises the Sutra and encourages learning. Second, from 'Buddha said' onwards, the Tathāgata (如來) approves and describes it. Third, from 'The Deva's envoy' onwards, it is to explain the depth of the Dharma, compare and measure, and highlight the superiority. Fourth, from 'The Buddha told' onwards, it cites past examples to prove the superiority of Dharma offerings.
In the preceding part, there are three aspects: First, through the Deva (天帝), for the sake of making beings believe, praising the superiority of the Sutra. Second, from 'As I' onwards, it explains that those who believe and understand have profound benefits. Third, from 'World Honored One' onwards, the Deva (天帝) states that because he values the Dharma, he acts as a protector for those who uphold the Sutra. In the preceding part, Śakro devānām indraḥ (釋提桓因, the Deva』s other name) cites the person who praises the Sutra. Among the assembly, he explains the place of praising the Sutra. 'Speaking to the Buddha' and so on, highlight the words of praising the Sutra. Although I have heard hundreds of thousands of Sutras from the Buddha, this is citing the inferior to show the superior, I have never heard of such inconceivable things, etc., this is showing the superior by contrasting with the inferior. Because this Sutra extensively elucidates inconceivable supernatural powers, and also elucidates the true nature, wisdom, expedient means, provisional and real, it is called definitive. Therefore, it is praised as unprecedented.
Second, explaining the benefits, there are two sections in itself. First, the benefits of receiving and upholding based on the teachings. Second, 'How much more so' onwards, it explains the benefits of practicing based on the meaning. Initially, saying 'How much more so those who practice', it is using the shallow to compare with the profound. Among the benefits of practice, it is divided according to the upper and lower positions of the fruit. 'Closing the doors to all evil destinies', Yanyuan (諺遠) two Dharma masters said, this is a person of good destiny before the ten faiths. According to the Sutra, leaving behind faults, it is said to be closing the doors to evil destinies. Now it is explained as the stage of accumulation. Starting from the ten faiths, up to the ten dedications, since these forty minds, all the small Bodhisattvas cultivate both merit and wisdom.
。伏斷邪教分別人法二執。令三惡道業畢竟不生。故云閉惡趣也。開諸善門者。遠云。亦是善趣人也。依經修益名開善門。今釋是加行位也。諸善者見道智也。智有二種。一無分別智。謂離能所二取分別。二后得智后時得故名為后得。或可。義在後故名后得智。要由證真方了俗故。故唯識論云。若不證真如無由了諸行也。門者暖等四心也。由前暖頂二位觀所取空作遍計無相觀。次忍一位觀能所空作依他無後生觀。后之一位雙印二空。由此四位觀無相無生引生初地二智。故開門也。若依無性攝論云。前之三位觀能取空。由此四位作無相無生引見道智生。故言開門也。常為諸佛之所護念。諺遠云。是十信人佛種成立佛護念也。今釋不然。是初地位生在佛家是佛真子故佛護念也。降伏外學者。諺遠云。此下四句是初地已上位。初二破邪益。后二住正益。今解。是二地持三聚凈戒。饒益眾生。不簡怨親。使物歸信。降伏外學也。摧滅魔怨者。是三地證得四禪發五神通摧天魔也。修菩提者。即是四五六七地也。四地道品五地四諦六地緣生七地功用滿足。此諸地中善學佛德故云修治菩提也。安處道場八地九地。八地得無功用。九地得四辯方。成就相應故言安處道場也。履踐如來所行之跡者。即是十地。通即一切神通三昧皆是佛跡。
別即末後金剛三昧是其佛跡。十地順行故云履踐如來所行之跡也。
第三文開兩節。初明帝釋為敬法故供養給事受持經者。二所在已下明有經處往彼守護。此明經法深勝難思能令學者究竟得佛。是以身子自慶於前。帝釋今復嘆美於后。欲使聞者必修故也。上來天帝嘆經勸學。
佛言已下第二如來印述。文中有三。一嘆善哉。汝能護法吾助汝喜。二此經下釋其所以。正以此經廣說三世諸佛菩提。是故若人受持經者即為供養去來今佛。故勸一切皆受持此。三是故下結。可知也。
第三校量顯勝之中。文別有四。一廣舉供佛之事。二返問天帝此人供養稱寧多不。三天帝正答甚多無量。四取所益約對持經明福不及。前中文分為兩。一明現前供養。二明不現前供養。前中有三。初先法說明多。二譬如苷蔗下就喻以顯。三正興供養男子女人舉供養人。或一劫等明供時節。下辯供相。恭敬尊重意業供養。讚歎口業。奉諸所安身業供養也。第二明不現前供中。至佛滅后明供時也。言一一全身舍利辯事也。舍利梵音。此云名身。諸佛或有全身舍利。身形如本。或復為其分身舍利。如似阿難般涅槃時分身四分如是等也。或復為其碎身舍利。如此釋迦般涅槃時焚燒身骨碎如芥子。全身舍利供之最勝故偏舉之。若一劫明供久
【現代漢語翻譯】 現代漢語譯本：『別即末後金剛三昧』（Vajra Samadhi at the very end）是其佛跡。十地（Ten Bhumis）順行，所以說『履踐如來所行之跡』。
第三部分分為兩節。首先說明帝釋（Indra）爲了尊敬佛法，供養、侍奉、受持經典的人。其次，『二所在已下明有經處往彼守護』，說明有經典的地方，就前往那裡守護。這說明經典佛法深刻殊勝，難以思議，能夠讓學習者最終證得佛果。因此，舍利弗（Sariputra）在前面自我慶幸，帝釋（Indra）現在又在後面讚美，想要讓聽聞者必定修習的緣故。以上是天帝（Heavenly Emperor）讚歎經典，勸勉學習。
『佛言已下』第二部分是如來（Tathagata）的印可和闡述。文中有三點。一是讚歎『善哉』，你能夠護持佛法，我幫助你，我感到歡喜。二是『此經下釋其所以』，解釋其中的原因。正是因為這部經典廣泛地宣說了三世諸佛（Buddhas of the three times）的菩提（Bodhi）。因此，如果有人受持這部經典，就等於供養過去、現在、未來的諸佛（Buddhas）。所以勸勉一切眾生都受持此經。三是『是故下結』，總結。可以理解。
第三部分校量功德，顯示殊勝之處。文中分別有四點。一是廣泛地列舉供養佛（Buddha）的事蹟。二是反問天帝（Indra），這個人供養的功德稱量起來，是多還是不多。三是天帝（Indra）正面回答，非常多，無量無邊。四是取所獲得的利益，與受持經典相比，說明供佛的福德不及受持經典。前面的文中分為兩部分。一是說明現前供養。二是說明不現前供養。在現前供養中，有三點。首先用佛法說明功德很多。二是『譬如苷蔗下就喻以顯』，用比喻來顯示。三是正式興起供養，男子女人舉供養人。『或一劫等明供時節』，說明供養的時間。下面辨別供養的相狀。恭敬尊重是意業供養，讚歎是口業供養，奉獻所安之物是身業供養。第二部分說明不現前供養，『至佛滅后明供時也』，說明供養的時間是在佛（Buddha）滅度之後。『言一一全身舍利辯事也』，說明所供養的事物是全身舍利（Sarira）。舍利（Sarira）是梵語，這裡的意思是名身。諸佛（Buddhas）或者有全身舍利（Sarira），身形如原本一樣。或者有分身舍利（Sarira），如阿難（Ananda）般涅槃（Parinirvana）時分身四份等等。或者有碎身舍利（Sarira），如釋迦牟尼（Sakyamuni）般涅槃（Parinirvana）時焚燒身骨碎如芥子。全身舍利（Sarira）的供養最為殊勝，所以特別舉出。『若一劫明供久』，說明供養的時間長久。
【English Translation】 English version: 'The Vajra Samadhi at the very end' is the Buddha's (Buddha) trace. The sequential progression through the Ten Bhumis (Ten Bhumis) is why it's said to 'tread the path walked by the Tathagata (Tathagata)'.
The third section is divided into two parts. First, it explains that Indra (Indra), out of respect for the Dharma (Dharma), makes offerings to, serves, and upholds those who receive and maintain the scriptures. Second, 'the following part, starting with 'two places', clarifies that wherever there are scriptures, one should go there to protect them,' indicating that one should go there to protect the scriptures. This illustrates that the scriptures and Dharma (Dharma) are profound, supreme, and inconceivable, enabling practitioners to ultimately attain Buddhahood. Therefore, Sariputra (Sariputra) rejoices in himself earlier, and Indra (Indra) now praises them later, desiring to ensure that listeners will definitely practice them. The above is the Heavenly Emperor (Heavenly Emperor) praising the scriptures and encouraging learning.
The second part, 'What the Buddha (Buddha) said below,' is the Tathagata's (Tathagata) endorsement and explanation. There are three points in the text. First, praise 'Excellent!' You can protect the Dharma (Dharma), I will help you, and I am delighted. Second, 'the following part, starting with 'this scripture', explains the reason.' It is precisely because this scripture extensively expounds the Bodhi (Bodhi) of the Buddhas of the three times (Buddhas of the three times). Therefore, if someone receives and upholds this scripture, it is equivalent to making offerings to the Buddhas (Buddhas) of the past, present, and future. Therefore, it encourages all beings to receive and uphold this scripture. Third, 'the following part, starting with 'therefore', concludes.' It is understandable.
The third part compares merits and displays superiority. There are four points in the text. First, it extensively lists the deeds of making offerings to the Buddha (Buddha). Second, it asks Indra (Indra) in return whether the merit of this person's offerings is much or not. Third, Indra (Indra) answers directly, very much, immeasurable. Fourth, it takes the benefits gained and, compared to upholding the scriptures, explains that the merit of making offerings to the Buddha (Buddha) is not as great as upholding the scriptures. The preceding text is divided into two parts. First, it explains present offerings. Second, it explains non-present offerings. In present offerings, there are three points. First, it explains that the merit is great using the Dharma (Dharma). Second, 'the following part, starting with 'for example, sugarcane', uses a metaphor to illustrate.' Third, it formally initiates offerings, with men and women as the people making offerings. 'Or one kalpa (kalpa) etc. clarifies the time of offering,' explaining the time of offering. Below, it distinguishes the aspects of offering. Respectful reverence is mental offering, praise is verbal offering, and offering things that provide comfort is physical offering. The second part explains non-present offerings, 'the following part, starting with 'until after the Buddha's (Buddha) extinction, clarifies the time of offering,' explaining that the time of offering is after the Buddha's (Buddha) extinction. 'The statement 'each and every complete body Sarira (Sarira)' distinguishes the object,' explaining that the object of offering is the complete body Sarira (Sarira). Sarira (Sarira) is a Sanskrit term, here meaning 'name-body'. The Buddhas (Buddhas) either have complete body Sarira (Sarira), with the body shape as it was originally. Or they have divided body Sarira (Sarira), such as when Ananda (Ananda) entered Parinirvana (Parinirvana) and divided his body into four parts, and so on. Or they have fragmented body Sarira (Sarira), such as when Sakyamuni (Sakyamuni) entered Parinirvana (Parinirvana) and his body was cremated, with the bones fragmented like mustard seeds. The offering of complete body Sarira (Sarira) is the most supreme, so it is specifically mentioned. 'If one kalpa (kalpa) clarifies the duration of offering,' explaining that the time of offering is long.
近。上來第一舉供佛事竟。自下第二返問天帝。其人殖福寧為多不。第三天帝以理正答。第四佛取所益約對持經明福不及。于中先明聞是經典信解受持讀誦修行福多前供。所以者何下釋。先徴后解。諸佛菩提皆從是生者。明佛真德由經而起。菩提之相不可限量。以是因緣福不可量。約佛真德顯經殊勝明福多。非彼財供之所能及也。
佛告已下第四引昔證成。于中有三。初明財供養不及法供。二時王寶蓋豈異人下通會古今。三如是天帝當知此下結嘆勸學。初中有二。一舉財供養。二時王子名月蓋下約對法供以顯不及。前財供中文分為三。初中先明所供之佛。次時有輪王寶蓋下彰能供人。后爾時寶蓋與眷屬下明供養事。初所供佛口。先明藥王十號具足。次彰世界之名。后明徒眾多少。過去無量阿僧祇劫明時遠近。時世有佛號藥王等。正列所供藥王別號。如來等十是佛通稱。佛十號。一如來。依寶性論云。從自性來至果性故名如來。金剛般若云。如來者。無所從來亦無所去故名如來。涅槃經云。從六波羅蜜三十七品十一空來至涅槃故名如來。瑜伽論云。言無虛忘故名如來。成實論云。乘如實道來成正覺故言如來也。應供。智斷具足為世間眾生供養也。涅槃經。應斷世間之法悉名怨家。佛應斷除故名應也。又云。四魔者
【現代漢語翻譯】 現代漢語譯本： 接近（正文）。開始，首先是供養佛陀的事情結束。接下來，第二次反過來問天帝（Deva）。那個人積累的福報是不是很多？第三，天帝用道理正確地回答。第四，佛陀拿所獲得的利益來比較，說明供養不如受持經典的福報。其中，先說明聽聞這部經典，信解受持、讀誦修行，福報比之前的供養多。為什麼呢？下面解釋。先提問，后解釋。『諸佛菩提皆從是生』，說明佛陀的真實功德是由經典而產生的。菩提（Bodhi）的相狀是不可思議的。因為這個因緣，福報是不可計量的。通過佛陀的真實功德來彰顯經典的殊勝，說明福報很多，不是那些財物供養所能比得上的。
『佛告』以下，第四是引用過去的例子來證明。其中有三點。第一，說明財物供養不如法供養。第二，『時王寶蓋豈異人』以下，貫通古今。第三，『如是天帝當知此』以下，總結讚歎，勸人學習。第一點中有兩部分。一是舉出財物供養。二是『時王子名月蓋』以下，通過對比法供養來顯示不如。前面的財物供養中，又分為三部分。首先，先說明所供養的佛陀。其次，『時有輪王寶蓋』以下，彰顯能供養的人。然後，『爾時寶蓋與眷屬』以下，說明供養的事情。首先，所供養的佛陀方面，先說明藥王（Bhaisajya-raja）十號具足。其次，彰顯世界（Lokadhatu）的名稱。然後，說明徒眾的多少。『過去無量阿僧祇劫』，說明時間的長遠。『時世有佛號藥王等』，正式列出所供養的藥王的特別稱號。『如來』等十個是佛陀的通常稱謂。佛陀的十個稱號：一、如來（Tathagata）。依據《寶性論》所說，從自性而來，到達果性，所以名為如來。《金剛般若經》說：『如來者，無所從來，亦無所去，故名如來。』《涅槃經》說：『從六波羅蜜、三十七道品、十一空而來，到達涅槃，故名如來。』《瑜伽論》說：『言無虛妄，故名如來。』《成實論》說：『乘如實之道來成就正覺，所以說如來。』應供（Arhat）。智慧和斷德具足，為世間眾生所供養。《涅槃經》說：『應斷世間之法，都名為怨家。佛陀應斷除，所以名為應。』又說：『四魔者』
【English Translation】 English version: Close to (the text). Beginning, first the offering to the Buddha is completed. Next, the second time, the Deva (Heavenly King) is asked in return. Is the merit accumulated by that person much? Third, the Deva answers correctly with reason. Fourth, the Buddha takes the benefits gained to compare, explaining that the merit of upholding the scriptures is greater than offering. Among them, it is first explained that hearing this scripture, believing, understanding, receiving, upholding, reading, reciting, and practicing, the merit is greater than the previous offering. Why? The following explains. First, ask, then explain. 'All Buddhas' Bodhi (Enlightenment) arise from this,' indicating that the Buddha's true virtues arise from the scriptures. The appearance of Bodhi is inconceivable. Because of this cause, the merit is immeasurable. By highlighting the Buddha's true virtues, the scriptures' superiority is shown, indicating that the merit is great, not comparable to those material offerings.
Following 'The Buddha said,' the fourth is to cite past examples to prove it. There are three points. First, it explains that material offerings are not as good as Dharma offerings. Second, 'How could King Treasure Canopy of that time be different from others?' connects the past and present. Third, 'Thus, Deva, you should know this' concludes with praise and encourages learning. The first point has two parts. One is to cite material offerings. The second is 'When the prince was named Moon Canopy' below, it shows inferiority by comparing it with Dharma offerings. In the preceding material offerings, it is divided into three parts. First, first explain the Buddha being offered. Second, 'At that time, there was a Wheel-Turning King Treasure Canopy' below, highlighting the person who can make offerings. Then, 'At that time, Treasure Canopy and his entourage' below, explaining the matter of offering. First, regarding the Buddha being offered, first explain that Bhaisajya-raja (Medicine King) is fully equipped with the ten titles. Second, highlight the name of the Lokadhatu (World Realm). Then, explain the number of followers. 'In the past, countless Asamkhya kalpas,' indicating the length of time. 'At that time, there was a Buddha named Medicine King, etc.,' formally listing the special titles of the Medicine King being offered. 'Tathagata' and the other ten are the common titles of the Buddha. The ten titles of the Buddha: One, Tathagata. According to the Ratnagotravibhāga, it is said that it comes from self-nature and reaches fruit-nature, so it is called Tathagata. The Diamond Sutra says: 'Tathagata, from nowhere does he come, nor does he go anywhere, so he is called Tathagata.' The Nirvana Sutra says: 'From the Six Paramitas, the Thirty-seven Limbs of Enlightenment, and the Eleven Emptinesses, he comes to Nirvana, so he is called Tathagata.' The Yoga Sutra says: 'Words are not false, so he is called Tathagata.' The Satyasiddhi Shastra says: 'Riding the path of reality to achieve perfect enlightenment, so it is called Tathagata.' Arhat. Wisdom and virtue are complete, and he is offered by the sentient beings of the world. The Nirvana Sutra says: 'The laws of the world that should be cut off are all called enemies. The Buddha should cut them off, so he is called Arhat.' It also says: 'The four demons'
是菩薩怨。諸佛如來為菩薩時能以智慧能破四魔。故名為應。瑜伽論云。以得一切所應得義故稱應也。三正遍知。以正體智證如離相稱正。以後得智無事不知故云遍知也。依涅槃經云。正者不顛倒。遍知者於四顛倒無不通達也。依瑜伽論云。等正覺。等是平等。正是正解。覺是覺悟。佛于諸法平等覺悟云等正覺也。四明行足。明是三明。行是六度之行。三明六度悉滿足也。依涅槃經。明者名得無量善果。行謂菩提行名。即是戒惠乘戒。惠足得菩提果故云明行足。依瑜伽論。明謂三明。行即止觀。二品善能圓滿故云明行足。若依智度論。明是三明。行名身口。唯佛身口具足余皆有失故云足。五善逝。善名好。逝名去。于生死中好去不來三界也。依涅槃經。善者名高。逝名不高。高即大菩提果。不高者謂如來心也。佛若心高不名如來。是故如來名為善逝。六世間解。三種世間。一者眾生世間。二器世間。三正智覺世間。如來智惠照知世間性空故云世間解也。瑜伽論云。如來善知世間及有情界一切品類染凈相故名世間解也。依涅槃經。東方無量阿僧祇世界。一切聲聞緣覺不知不見不解。諸佛悉知悉見悉解。南西北方四維上下亦復如是。故為世間解也。七無上士調御丈夫。士是士夫。士夫中上故云無上士。依地持論。有其七種
【現代漢語翻譯】 現代漢語譯本： 是菩薩的怨敵。（諸）佛（Buddha，覺悟者）如來（Tathagata，如實而來者）作為菩薩（Bodhisattva，有情覺悟者）時，能以智慧破除四魔（Four Maras，四種障礙），所以名為應（Arhat，阿羅漢）。《瑜伽師地論》（Yogacarabhumi-sastra）說：『以得到一切所應得的意義，所以稱為應。』 三、正遍知（Samyak-sambuddha，正等覺）。以正體智證悟如離相（Suchness as absence of characteristics），稱為正。以後得智（knowledge attained after enlightenment）無事不知，所以說遍知。依據《涅槃經》（Nirvana Sutra）說：『正，是不顛倒。遍知，是對四顛倒（Four Distortions）沒有不通達的。』依據《瑜伽師地論》說：『等正覺，等是平等，正是正解，覺是覺悟。佛對於諸法平等覺悟，稱為等正覺。』 四、明行足（Vidya-carana-sampanna，明行圓滿）。明是三明（Threefold Knowledge），行是六度（Six Perfections）之行。三明六度都圓滿具足。依據《涅槃經》：『明，是得到無量善果。行，是菩提行（Bodhi conduct），即是戒惠（sila-prajna）乘戒惠具足，得到菩提果，所以說名行足。』依據《瑜伽師地論》：『明，指三明。行，指止觀（Samatha-vipassana）。二品善能圓滿，所以說名行足。』如果依據《智度論》（Mahaprajnaparamita-sastra）：『明，是三明。行，指身口（body and speech）。只有佛的身口具足，其餘都有缺失，所以說足。』 五、善逝（Sugata，善於逝者）。善，是好。逝，是去。于生死中好去不來三界。依據《涅槃經》：『善，是高。逝，是不高。高，即是大菩提果（Great Bodhi Fruit）。不高，是指如來的心。佛如果心高，不名為如來。所以如來名為善逝。』 六、世間解（Lokavidu，知世間）。三種世間：一者眾生世間（sentient beings），二者器世間（physical world），三者正智覺世間（world of right knowledge and enlightenment）。如來智慧照知世間性空，所以說世間解。《瑜伽師地論》說：『如來善於知曉世間及有情界（sentient realm）一切品類的染凈相，所以名世間解。』依據《涅槃經》：『東方無量阿僧祇（asamkhya，無數）世界，一切聲聞（Sravaka，聲聞乘修行者）、緣覺（Pratyekabuddha，緣覺乘修行者）不知不見不解，諸佛完全知曉、完全看見、完全理解。南西北方四維上下也是這樣。所以是世間解。』 七、無上士調御丈夫（Anuttara-purisa-damya-sarathi，無上調御丈夫）。士是士夫（man）。士夫中之上，所以說無上士。依據《地持論》（Bodhisattvabhumi-sastra），有七種（含義）。
【English Translation】 English version: It is the resentment of a Bodhisattva (Bodhisattva, being seeking enlightenment). When the Buddhas (Buddha, the awakened one) Tathagatas (Tathagata, the thus-gone one) are Bodhisattvas, they can use wisdom to break the Four Maras (Four Maras, four kinds of obstacles). Therefore, they are called Arhats (Arhat, worthy one). The Yogacarabhumi-sastra says: 'Because they have obtained all the meanings that should be obtained, they are called Arhats.' Three, Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened). Using the wisdom of the true nature to realize Suchness as absence of characteristics is called Samyak (right). Because the knowledge attained after enlightenment knows everything, it is called Sambuddha (all-knowing). According to the Nirvana Sutra: 'Samyak means not inverted. Sambuddha means that there is nothing that is not understood about the Four Distortions (Four Distortions).' According to the Yogacarabhumi-sastra: 'Samyak-sambuddha, Samyak means equality, Samyak is right understanding, and Sambuddha is awakening. The Buddha's equal awakening to all dharmas is called Samyak-sambuddha.' Four, Vidya-carana-sampanna (Vidya-carana-sampanna, perfect in knowledge and conduct). Vidya is the Threefold Knowledge (Threefold Knowledge), and carana is the practice of the Six Perfections (Six Perfections). The Threefold Knowledge and the Six Perfections are all complete. According to the Nirvana Sutra: 'Vidya means obtaining immeasurable good results. Carana means Bodhi conduct, which is sila-prajna (sila-prajna). Having complete sila-prajna, one obtains the Bodhi fruit, so it is called Vidya-carana-sampanna.' According to the Yogacarabhumi-sastra: 'Vidya refers to the Threefold Knowledge. Carana refers to Samatha-vipassana (Samatha-vipassana). The two are perfectly complete, so it is called Vidya-carana-sampanna.' According to the Mahaprajnaparamita-sastra: 'Vidya is the Threefold Knowledge. Carana refers to body and speech. Only the Buddha's body and speech are complete, and all others have deficiencies, so it is called Vidya-carana-sampanna.' Five, Sugata (Sugata, well-gone). Su means good. gata means gone. It is good to go from birth and death and not come to the three realms. According to the Nirvana Sutra: 'Su means high. gata means not high. High is the Great Bodhi Fruit. Not high refers to the Tathagata's mind. If the Buddha's mind is high, he is not called Tathagata. Therefore, the Tathagata is called Sugata.' Six, Lokavidu (Lokavidu, understander of the world). There are three kinds of worlds: first, the sentient beings (sentient beings), second, the physical world (physical world), and third, the world of right knowledge and enlightenment (world of right knowledge and enlightenment). The Tathagata's wisdom illuminates the emptiness of the world, so it is called Lokavidu. The Yogacarabhumi-sastra says: 'The Tathagata is good at knowing the world and all kinds of defiled and pure aspects of the sentient realm (sentient realm), so it is called Lokavidu.' According to the Nirvana Sutra: 'In the immeasurable asamkhya (asamkhya, countless) worlds in the east, all Sravakas (Sravaka, disciples who hear the teachings) and Pratyekabuddhas (Pratyekabuddha, solitary realizers) do not know, see, or understand, but the Buddhas know, see, and understand completely. The same is true in the south, north, west, four intermediate directions, above and below. Therefore, it is Lokavidu.' Seven, Anuttara-purisa-damya-sarathi (Anuttara-purisa-damya-sarathi, unsurpassed trainer of beings). Purisa is a man. The highest among men is called Anuttara-purisa. According to the Bodhisattvabhumi-sastra, there are seven (meanings).
。一身無上。具足相好。二道無上。具自利利他二道。三正無上。具足四正明正見正戒正威儀正命。四智無上。具足四無礙智。五神力無上。具六神通。六斷無上。謂煩惱所知二障俱斷。七住無上。謂梵住天住聖住三住中勝住也。具上七義名無上士。如來自調身心復調丈夫故言調御丈夫也。依涅槃經。上士者名之為斷。無所斷者名為無上士。諸佛如來無有煩惱故無所斷。是故號為無上士也。八天人師。在天為天師。在人為人師。理實世尊非天非人。人天之上故稱天人師也。佛是六道之師。但以人天益勝所以得名。九佛。此云覺也。自覺覺他覺行窮滿。具上三義名佛也。十世尊。具上九德為世所尊故名世尊也。二世界大莊嚴。劫曰莊嚴。辯其劫國。佛壽二十小劫明壽長短也。二十小劫者。依俱舍論。劫有三種。始從八萬歲下至十歲從十歲漸增還至八萬歲。此一上一下名為小劫。四十小劫名中劫。八十中劫名為大劫。三其聲聞僧三十六那由他等明眾多少也。能供人中時有輪王標其位也。名曰寶蓋列其名辭。七寶具足彰其所有。言七寶者。一是珠寶 此二非情。三是象寶。四是馬寶。此二畜生。五主藏臣寶。龍樹說云。是夜神與人交接。六主兵寶。七女寶。此三是人。相狀功能具如經說。主四天下明其所王。須彌四面大海之
【現代漢語翻譯】 現代漢語譯本：一、一身無上（至高無上）。具足相好（具備圓滿的相和好）。二、道無上。具自利利他二道（具備既能使自己受益，又能使他人受益的兩種途徑）。三、正無上。具足四正：明正見、正戒、正威儀、正命（具備四種正確的品質：明確的正見、正確的戒律、端正的威儀、正當的謀生方式）。四、智無上。具足四無礙智（具備四種無礙的智慧）。五、神力無上。具六神通（具備六種神通）。六、斷無上。謂煩惱所知二障俱斷（指煩惱障和所知障兩種障礙都斷除）。七、住無上。謂梵住、天住、聖住三住中勝住也（指梵天之住、天人之住、聖人之住這三種住處中最殊勝的住處）。具備以上七種含義，稱為無上士。如來自己調伏身心，又能調伏大丈夫，所以稱為調御丈夫。依據《涅槃經》所說，上士的意思是斷除。沒有什麼可以斷除的，稱為無上士。諸佛如來沒有煩惱，所以沒有什麼可以斷除的。因此，被稱為無上士。八、天人師。在天界是天人的老師，在人間是人類的老師。實際上，世尊既非天人，也非人類，而是超越天人和人類的存在，所以稱為天人師。佛是六道眾生的老師，但因為對人道和天道的利益更加顯著，所以得到這個名稱。九、佛。此云覺也（就是覺悟的意思）。自覺、覺他、覺行窮滿（自己覺悟、使他人覺悟、覺悟的修行達到圓滿）。具備以上三種含義，稱為佛。十、世尊。具上九德為世所尊故名世尊也（具備以上九種德行，被世人所尊敬，所以稱為世尊）。二、世界大莊嚴。劫曰莊嚴（劫被稱為莊嚴），辨其劫國（辨別其所處的劫和國土）。佛壽二十小劫明壽長短也（佛的壽命有二十小劫，說明壽命的長短）。二十小劫者。依《俱舍論》所說，劫有三種。始從八萬歲下至十歲，從十歲漸增還至八萬歲。此一上一下名為小劫（從八萬歲遞減到十歲，再從十歲遞增到八萬歲，這一減一增稱為一個小劫）。四十小劫名中劫（四十個小劫稱為一個中劫）。八十中劫名為大劫（八十個中劫稱為一個大劫）。三、其聲聞僧三十六那由他等明眾多少也（他的聲聞僧團有三十六那由他等，說明人數眾多）。能供人中時有輪王標其位也（能夠供養的人中，有時會有轉輪聖王，標明其地位）。名曰寶蓋列其名辭（名稱叫做寶蓋，列出它的名稱）。七寶具足彰其所有（七寶完備，彰顯其所有）。言七寶者。一是珠寶（一是珠寶），此二非情（這兩種是非生物）。三是象寶（三是象寶），四是馬寶（四是馬寶），此二畜生（這兩種是畜生）。五主藏臣寶（五是主藏臣寶）。龍樹說云。是夜神與人交接（龍樹菩薩說，是夜神與人交合所生）。六主兵寶（六是主兵寶），七女寶（七是女寶），此三是人（這三種是人）。相狀功能具如經說（相貌和功能都如經典所說）。主四天下明其所王（統治四大部洲，說明他所統治的範圍）。須彌四面大海之
【English Translation】 English version: 1. The unsurpassedness of the body. Possessing complete marks and excellences (lakshana and anuvyanjana). 2. The unsurpassedness of the path. Possessing the two paths of self-benefit and benefiting others. 3. The unsurpassedness of righteousness. Possessing the four right qualities: clear right view, right precepts, right deportment, and right livelihood. 4. The unsurpassedness of wisdom. Possessing the four unimpeded wisdoms (catupratisamvit). 5. The unsurpassedness of spiritual power. Possessing the six supernormal powers (sadabhijna). 6. The unsurpassedness of cessation. Meaning the complete cessation of the two obscurations: afflictive obscurations (klesavarana) and cognitive obscurations (jneyavarana). 7. The unsurpassedness of abiding. Meaning the superior abiding among the three abidings: Brahma-abiding, Deva-abiding, and Arya-abiding. Possessing the above seven meanings is called an 'Unsurpassed Being'. The Tathagata (Thus Come One) tames his own body and mind and also tames great men, hence he is called 'Tamer of Men'. According to the Nirvana Sutra, 'Superior Being' means cessation. One who has nothing to cease is called an 'Unsurpassed Being'. The Buddhas and Tathagatas have no afflictions, so there is nothing to cease. Therefore, they are called 'Unsurpassed Beings'. 8. Teacher of gods and humans. Being a teacher of gods in the heavens and a teacher of humans among people. In reality, the World Honored One is neither a god nor a human, but above gods and humans, hence called 'Teacher of Gods and Humans'. The Buddha is the teacher of the six realms, but because the benefit to humans and gods is more prominent, he is given this name. 9. Buddha. This means 'awakened'. Self-awakening, awakening others, and the practice of awakening reaching complete fulfillment. Possessing the above three meanings is called Buddha. 10. World Honored One (Bhagavan). Possessing the above nine virtues, he is honored by the world, hence called World Honored One. 2. The great adornment of the world. A kalpa (aeon) is called an adornment, distinguishing its kalpa and land. The Buddha's life is twenty small kalpas, indicating the length of life. Twenty small kalpas: According to the Abhidharmakosa, there are three types of kalpas. Starting from 80,000 years decreasing to 10 years, then gradually increasing from 10 years back to 80,000 years. This one up and one down is called a small kalpa. Forty small kalpas are called a middle kalpa. Eighty middle kalpas are called a great kalpa. 3. His Sangha (community) of Sravakas (listeners) is thirty-six nayutas (a large number) and so on, indicating the multitude of the assembly. Among those who can make offerings, there are sometimes Chakravartin Kings (wheel-turning kings), marking their position. The name is called 'Jewel Canopy', listing its names. The seven jewels are complete, manifesting all that he possesses. The seven jewels are: first, the jewel treasure; these two are non-sentient. Third, the elephant treasure; fourth, the horse treasure; these two are animals. Fifth, the treasurer minister treasure. Nagarjuna (Longshu) said that it is a night spirit who has intercourse with humans. Sixth, the military commander treasure; seventh, the woman treasure; these three are humans. Their appearances and functions are as described in the sutras. Ruling over the four continents, indicating the extent of his dominion. The four sides of Mount Sumeru (Meru) are surrounded by the great ocean.
中有四洲渚名四天下。東方有洲名弗婆提。形如半月。人面像之。南方有洲名閻浮提。其形尖邪。人面像之。西方有洲名瞿耶尼。形如滿月。人面像之。北方有洲名郁單越。其形正方。人面像之。此四天下金輪聖王通皆領之。銀輪王王三天除郁單越。銅輪王王二天下除東及北。鐵輪王但王閻浮提。為簡后三故說寶蓋王四天下。依仁王經。四種輪王鐵輪王位在善趣。或可。在十信也。銅輪王位在十解。或云。在十信也。銀輪王位在十行。金輪王位在十回向。此之寶蓋主四天下。是金輪王十回向菩薩也。故此經誦云。十善菩薩發大心。長別三界苦輪海。中下品善粟散王。上品十善鐵輪王。習種銅輪二天下。銀輪三天性種性。道種堅德金輪王。七寶金光四天下。王有千子端正勇等。彰其所生。三下明供事。于中初明王自供養藥王如來至滿五劫。下教王子供養王先敕告。后明諸子奉命供養。上來第一明財供養。
自下第二約對法供以顯不及。于中有二。一問答廣釋法之供養勝前財供二佛告天帝王子月蓋聞是法下彰法供養勝財供養。二佛告天帝王子月蓋聞是法下彰法供養有大勝益。悟柔順忍修行法供。前中別有三番問答。初中兩句。一王子月蓋獨坐思惟寧有供養殊過此者。二以神通下以佛神力空聲引導法供為勝。第二斷中
【現代漢語翻譯】 現代漢語譯本：中有四洲渚，名為四天下（四大部洲）。東方有洲名為弗婆提（Purva-videha，東勝身洲），形狀如半月，人的面容也像半月。南方有洲名為閻浮提（Jambudvipa，南贍部洲），其形狀尖斜，人的面容也像這種形狀。西方有洲名為瞿耶尼（Apara-godaniya，西牛賀洲），形狀如滿月，人的面容也像滿月。北方有洲名為郁單越（Uttara-kuru，北俱盧洲），形狀是正方形，人的面容也是正方形。這四大部洲，金輪聖王能夠全部統治。銀輪王統治三天下的領土，除了郁單越。銅輪王統治兩個天下，除了東方和北方。鐵輪王只能統治閻浮提。爲了簡化后三種輪王，所以說寶蓋王統治四天下。依據《仁王經》所說，四種輪王中，鐵輪王的位置在善趣，或者說，在十信位。銅輪王的位置在十解位，或者說，在十信位。銀輪王的位置在十行位。金輪王的位置在十回向位。這位寶蓋王統治四天下，就是金輪王，也就是十回向位的菩薩。因此這部經中誦道：『十善菩薩發大心，永遠告別三界的苦海。中下品善的粟散王，上品十善的鐵輪王。習種性的銅輪王統治兩個天下，銀輪王統治三天，是性種性。道種性的堅德金輪王，以七寶金光照耀四天下。』輪王有一千個兒子，都端正勇猛等等，彰顯了他們所生的福德。下面三段說明供養之事。其中首先說明國王自己供養藥王如來，直到滿了五劫。下面是教導王子們供養，國王先是敕告，然後說明諸位王子奉命供養。上面第一部分說明財物供養。 從下面第二部分開始，通過對比法供養來顯示財供養的不足。其中有兩點。一是問答，廣泛解釋法供養勝過之前的財供養；二是佛告訴天帝王子月蓋，聽聞此法，彰顯法供養勝過財供養。佛告訴天帝王子月蓋，聽聞此法，彰顯法供養有巨大的殊勝利益，領悟柔順忍，修行法供養。前面這段中，分別有三番問答。最初的兩句，一是王子月蓋獨自靜坐思惟，是否有供養能夠超過之前的財供養；二是以神通力，佛以神通力在空中發聲引導，說明法供養更為殊勝。第二段斷句中
【English Translation】 English version: There are four continents called the Four Worlds (the four great continents). In the east is a continent named Purva-videha (Eastern Videha), shaped like a half-moon, and the faces of its people resemble it. In the south is a continent named Jambudvipa (Southern Jambudvipa), with a pointed and irregular shape, and the faces of its people resemble it. In the west is a continent named Apara-godaniya (Western Godaniya), shaped like a full moon, and the faces of its people resemble it. In the north is a continent named Uttara-kuru (Northern Kuru), with a perfect square shape, and the faces of its people resemble it. These Four Worlds are all governed by the Gold Wheel Holy King. The Silver Wheel King governs three continents, excluding Uttara-kuru. The Copper Wheel King governs two continents, excluding the east and north. The Iron Wheel King governs only Jambudvipa. To simplify the latter three kings, it is said that the Jeweled Canopy King governs the Four Worlds. According to the Benevolent Kings Sutra, among the four types of Wheel Kings, the Iron Wheel King's position is in the realm of good destinies, or perhaps in the Ten Faiths. The Copper Wheel King's position is in the Ten Understandings, or it is said, in the Ten Faiths. The Silver Wheel King's position is in the Ten Practices. The Gold Wheel King's position is in the Ten Dedications. This Jeweled Canopy King who governs the Four Worlds is the Gold Wheel King, who is a Bodhisattva of the Ten Dedications. Therefore, this sutra recites: 'Bodhisattvas of the Ten Goodnesses generate great minds, forever departing from the sea of suffering in the Three Realms. The petty kings of middle and lower-grade goodness, the Iron Wheel King of upper-grade Ten Goodnesses. The Copper Wheel King of the learning nature governs two continents, the Silver Wheel King governs three continents, of the nature lineage. The Gold Wheel King of the path nature, with firm virtue, illuminates the Four Worlds with seven treasures and golden light.' The Wheel King has a thousand sons, all upright, brave, and so on, manifesting the blessings of their birth. The following three sections explain the offerings. Among them, the first explains the king himself making offerings to Medicine King Tathagata until five kalpas are completed. Below is the instruction for the princes to make offerings; the king first issues a decree, and then it explains the princes making offerings according to the command. The first part above explains the offering of wealth. From the second part below, the inadequacy of wealth offerings is shown by contrasting them with Dharma offerings. There are two points in this. First, the question and answer extensively explain that Dharma offerings are superior to the previous wealth offerings; second, the Buddha tells the celestial emperor, Prince Moon-Cover, that hearing this Dharma demonstrates that Dharma offerings are superior to wealth offerings. The Buddha tells the celestial emperor, Prince Moon-Cover, that hearing this Dharma demonstrates that Dharma offerings have great and supreme benefits, realizing forbearance and practicing Dharma offerings. In the preceding section, there are three sets of questions and answers. In the initial two sentences, first, Prince Moon-Cover sits alone in contemplation, wondering if there is an offering that could surpass the previous wealth offerings; second, through supernatural power, the Buddha uses supernatural power to guide with a voice in the air, explaining that Dharma offerings are more supreme. In the second section of the sentence break
句亦有二。一月蓋王子請問何謂法供。二空天教問藥王如來。第三斷中文亦有二。一王子月蓋行詣藥王請問法供。二如來為說。說中初言法供養者。標其所請下正辯。有二。一出法體。二若聞如是等經已下約對前法以明供養。明法體中文別有二。一辯法體相。二能令眾生坐道場下顯其法勝。
就前中有四。一嘆法深。以難信故。二難法大。以菩薩藏攝故。三嘆法定。以陀羅尼印印之至不退故。四嘆法勝。成就諸行故 初中諸佛所說深經總以標舉顯示實相深義故曰深經也。即是方廣經以方廣一部顯二空深也。或可。修多羅等十二分教是深經。下別顯之。難信者。世人取相生著深經離相是故難信。難受者。實相離其四句難領入心也。故大智度論云。般若如大火聚四邊取不得也。微妙難見者。妙絕塵境六識不得故曰難見。清凈無染者。離一切相故曰無染。非分別所得者。無知之智方契無相之理故非分別所得也。又云。難受者明難得決定難領入心。此二非聞惠境。微妙難見者。此明非思惠境。清凈無染明緣觀不及。此明非修惠境也。上來第一明其法深。自下第二明其法大。辯前深法是菩薩藏所攝不同小乘也。自下第三彰其法定。陀羅尼者是梵語。此翻總持即。是文義二持。論其體性。惟念與智記法不忘。是其念義。知法
【現代漢語翻譯】 現代漢語譯本 句義也有兩種。第一種是月蓋王子請問什麼是法供養。第二種是空天教請問藥王如來。第三部分，斷中文也有兩種。第一種是王子月蓋前往藥王處請問法供養。第二種是如來為他解說。在解說中，首先說『法供養』，標明他所請問的內容，下面正式辯論。分為兩個方面。一是闡述法的本體。二是『若聞如是等經已下』，通過與前面的法對比來闡明供養。在闡明法的本體中，又分為兩個方面。一是辨析法的本體相狀。二是『能令眾生坐道場下』，彰顯此法的殊勝。 在前一部分中，有四個方面。一是讚歎法的深奧，因為難以置信。二是闡述法的廣大，因為它被菩薩藏所攝。三是讚歎法的確定，因為它被陀羅尼（Dharani，總持）印所印證，直至不退轉。四是讚歎法的殊勝，因為它能成就各種修行。在第一個方面中，諸佛所說的深奧經典，總的來說是以標舉來顯示實相（Reality）的深奧含義，所以稱為『深經』。這就是方廣經，因為方廣一部經典闡明了二空的深奧含義。或者說，修多羅（Sutra，經）等十二分教是深經，下面分別闡明。『難信者』，世人執著于相而產生執著，而深經是離相的，所以難以置信。『難受者』，實相遠離四句，難以領悟入心。所以《大智度論》說，般若（Prajna，智慧）如同一大火聚，四邊都無法觸及。『微妙難見者』，妙絕塵境，六識無法觸及，所以說『難見』。『清凈無染者』，遠離一切相，所以說『無染』。『非分別所得者』，無知之智才能契合無相的道理，所以不是通過分別可以得到的。又說，『難受者』，說明難以得到決定，難以領悟入心。這兩種情況不是聞慧的境界。『微妙難見者』，這說明不是思慧的境界。『清凈無染』說明緣觀不及，這說明不是修慧的境界。以上是第一部分，說明法的深奧。從下面開始是第二部分，說明法的廣大，辯論前面的深法是被菩薩藏所攝，不同於小乘。從下面開始是第三部分，彰顯法的確定。陀羅尼是梵語，翻譯成漢語是總持，也就是文義二持。論述它的體性，只有念與智才能記住法而不忘失。這是它的念義，知法
【English Translation】 English version Sentences also have two meanings. The first is when Prince Moon Canopy asks what is Dharma offering. The second is when Kong Tianjiao asks Medicine King Tathagata. The third part, Duan Zhongwen, also has two meanings. The first is when Prince Moon Canopy goes to Medicine King to ask about Dharma offering. The second is when the Tathagata explains it for him. In the explanation, he first says 'Dharma offering', marking what he is asking, and then formally debates below. It is divided into two aspects. One is to explain the essence of the Dharma. The second is 'If you hear such scriptures, etc. below', to clarify the offering by comparing it with the previous Dharma. In clarifying the essence of the Dharma, it is further divided into two aspects. One is to analyze the characteristics of the Dharma's essence. The second is 'Neng Ling sentient beings sit in the Bodhi tree below', highlighting the Dharma's supreme excellence. In the previous part, there are four aspects. One is to praise the Dharma's profundity because it is difficult to believe. The second is to explain the Dharma's vastness because it is contained in the Bodhisattva Pitaka (Bodhisattva Collection). The third is to praise the Dharma's certainty because it is sealed by the Dharani (Dharani, total retention) seal until non-retrogression. The fourth is to praise the Dharma's supreme excellence because it can accomplish various practices. In the first aspect, the profound scriptures spoken by all Buddhas, in general, use marking to show the profound meaning of Reality (Reality), so they are called 'profound scriptures'. This is the Vaipulya Sutra, because the Vaipulya Sutra explains the profound meaning of the two emptinesses. Or, the Sutra (Sutra, scripture) and other twelve divisions of teachings are profound scriptures, which are explained separately below. 'Those who are difficult to believe', worldly people are attached to appearances and generate attachment, while the profound scriptures are detached from appearances, so they are difficult to believe. 'Those who are difficult to receive', Reality is far from the four sentences, and it is difficult to comprehend and enter the mind. Therefore, the Maha-Prajnaparamita-sastra says that Prajna (Prajna, wisdom) is like a large fire pile, and the four sides cannot be touched. 'Those who are subtle and difficult to see', the wonderful realm is beyond the dust, and the six consciousnesses cannot touch it, so it is said to be 'difficult to see'. 'Those who are pure and undefiled', are far from all appearances, so they are said to be 'undefiled'. 'Those who cannot be obtained by discrimination', only the wisdom of unknowing can match the principle of non-appearance, so it cannot be obtained through discrimination. It is also said that 'those who are difficult to receive' indicate that it is difficult to obtain a decision and difficult to comprehend and enter the mind. These two situations are not the realm of hearing wisdom. 'Those who are subtle and difficult to see' indicate that it is not the realm of thinking wisdom. 'Pure and undefiled' indicates that the condition of dependent origination is not reached, which indicates that it is not the realm of cultivation wisdom. The above is the first part, explaining the Dharma's profundity. From below is the second part, explaining the Dharma's vastness, arguing that the previous profound Dharma is contained in the Bodhisattva Pitaka, which is different from the Hinayana. From below is the third part, highlighting the Dharma's certainty. Dharani is a Sanskrit word, translated into Chinese as total retention, which is the retention of both text and meaning. Discussing its essence, only mindfulness and wisdom can remember the Dharma without forgetting it. This is its meaning of mindfulness, knowing the Dharma.
不失。是其智義。以不忘失持法不改。故記為印。印猶定也。證法不失欲令行人至不退故。自下第四明其法勝。文中有二。一修善行。二離過行。前修善中有二。初明自利。入大慈下彰其利他。前自利中成就六度明其因勝。善分別義明其理勝。順菩提法彰其果勝。眾經之上嘆其教勝。二利他者。入猶證也。慈能與樂。悲能拔苦。善教菩薩化益眾生。名利他也。上來修善下明離過。于中初言離魔事及諸邪見明其離障。眾魔事除邪業也。及諸邪見滅邪解也。滿云。魔謂四魔。邪見六十二見。若聽此經則無取相緣及分別。故思益經云。有心分別一切法邪。無心分別一切法正也。肇云。正教既弘眾邪自息也。下明釋離所由。順因緣者。觀因緣故了達諸法但從緣生無有自性故無人無命。明說生空。空無相等明說法空。諸無性名之為空。緣相亦無故云無相。無果可造故稱無作。無因可為故云無起。凡欲滅邪契理。要須觀十二緣法無有自性故。約因緣以明離障方能悟大乘空理也。上來第一辯法體相。
自下第二彰法功能。天中有三。一令眾生坐于道場成等正覺為多人敬。二能令下依法起勝行為聖所贊。三背生死下令人發心得涅槃樂。前中令坐道場者有其二義。一真。二應。若就應。釋菩提樹下坐金剛座得成佛道名坐道場。轉法
【現代漢語翻譯】 現代漢語譯本 不失，是其智慧的意義。以不忘失、堅持佛法而不改變，所以記為『印』（mudra）。『印』就像是『定』（samadhi）。爲了證明佛法不失，希望修行人達到不退轉的境界。下面第四部分說明此法的殊勝之處。文中包含兩點：一是修習善行，二是遠離過失之行。前面修習善行又包含兩點：首先闡明自利，從『入大慈』開始彰顯利他。前面自利部分，成就六度（paramita）說明其『因』的殊勝；善於分別事理說明其『理』的殊勝；順應菩提之法彰顯其『果』的殊勝；在眾多經典之上讚歎其『教』的殊勝。二是利他，『入』就是證入的意思。慈能給予快樂，悲能拔除痛苦。善於教導菩薩，化益眾生，這叫做利他。上面是修習善行，下面闡明遠離過失。其中首先說遠離魔事以及各種邪見，說明其遠離障礙。各種魔事，就是邪惡的行業；各種邪見，就是邪惡的見解。滿云法師說，『魔』指的是四魔（catuh-mara）。『邪見』指的是六十二見（basti-drsti）。如果聽聞此經，就不會執取表相、攀緣以及分別。所以《思益經》說，『有心分別一切法是邪，無心分別一切法是正』。僧肇法師說，『正教既然弘揚，各種邪說自然止息』。下面闡明解釋遠離的原因。『順因緣』，是觀察因緣，因此了達諸法只是從因緣而生，沒有自性，所以無人無命，這是說明生空（sunyata）。『空無相等』，是說明法空（dharma-sunyata）。諸法沒有自性，稱之為空。因緣的相狀也沒有，所以說無相（animitta）。沒有果可以造作，所以稱為無作（apranihita）。沒有因可以作為，所以稱為無起。凡是想要滅除邪說、契合真理，必須觀察十二因緣法沒有自性。通過因緣來闡明遠離障礙，才能領悟大乘空性的道理。上面第一部分辨析了法體的體相。 從下面第二部分開始，彰顯佛法的功能。其中包含三點：一是令眾生坐在道場（bodhimanda），成就等正覺（samyak-sambodhi），為眾人所敬仰；二是能夠使人依法生起殊勝的行為，為聖人所讚歎；三是背離生死，使人發起道心，得到涅槃（nirvana）的快樂。前面『令坐道場』包含兩種含義：一是真，二是應。如果就應身佛來說，在菩提樹下坐在金剛座（vajrasana）上，得成佛道，叫做坐道場，轉法
【English Translation】 English version 'Not losing' is the meaning of its wisdom. Because of not forgetting and upholding the Dharma without changing, it is recorded as 'Mudra' (seal). 'Mudra' is like 'Samadhi' (concentration). To prove that the Dharma is not lost, it is hoped that practitioners will reach the state of non-retrogression. The fourth part below explains the superiority of this Dharma. There are two points in the text: one is to cultivate good deeds, and the other is to stay away from faulty actions. The former cultivation of good deeds includes two points: first, it clarifies self-benefit, and it begins with 'entering great compassion' to highlight benefiting others. In the former part of self-benefit, achieving the Six Perfections (paramita) illustrates the superiority of its 'cause'; being good at distinguishing things illustrates the superiority of its 'reason'; conforming to the Dharma of Bodhi highlights the superiority of its 'fruit'; praising its 'teaching' above many scriptures. The second is benefiting others, 'entering' means entering into realization. Compassion can give happiness, and sorrow can remove suffering. Being good at teaching Bodhisattvas and benefiting sentient beings is called benefiting others. The above is cultivating good deeds, and the following clarifies staying away from faults. Among them, the first is to say to stay away from demonic affairs and various wrong views, which illustrates its staying away from obstacles. Various demonic affairs are evil deeds; various wrong views are evil views. Master Manyun said, 'Mara' refers to the Four Maras (catuh-mara). 'Wrong views' refers to the Sixty-two Views (basti-drsti). If you hear this sutra, you will not cling to appearances, cling to conditions, and discriminate. Therefore, the Si Yi Jing says, 'Discriminating all dharmas with the mind is evil, and not discriminating all dharmas with the mind is right.' Master Sengzhao said, 'Since the orthodox teaching is promoted, various heresies will naturally cease.' The following clarifies the reasons for staying away. 'Following the conditions' means observing the conditions, so it is understood that all dharmas are only born from conditions and have no self-nature, so there is no person and no life. This is to explain emptiness of beings (sunyata). 'Emptiness, no form, etc.' is to explain emptiness of dharmas (dharma-sunyata). All dharmas have no self-nature, which is called emptiness. The appearance of conditions is also absent, so it is called no-sign (animitta). There is no fruit to be created, so it is called no-action (apranihita). There is no cause to be done, so it is called no-arising. Anyone who wants to eliminate heresies and conform to the truth must observe that the twelve links of dependent origination have no self-nature. By explaining the removal of obstacles through conditions, one can realize the truth of Mahayana emptiness. The first part above analyzes the substance and appearance of the Dharma body. Starting from the second part below, the function of the Dharma is highlighted. It contains three points: one is to enable sentient beings to sit in the Bodhimanda (place of enlightenment), achieve perfect enlightenment (samyak-sambodhi), and be respected by all; the second is to enable people to generate superior behavior in accordance with the Dharma and be praised by the saints; the third is to turn away from birth and death, enable people to develop the mind of the Tao, and obtain the happiness of Nirvana (nirvana). The former 'enabling sitting in the Bodhimanda' contains two meanings: one is true, and the other is responsive. If we talk about the responsive body Buddha, sitting on the Vajrasana (diamond seat) under the Bodhi tree and attaining Buddhahood is called sitting in the Bodhimanda and turning the Dharma
輪者。應身為生諸經法受與前人令證不退名轉法輪也。若約真辯。菩薩三無數劫具修萬行。至十地終心金剛三昧親生佛德。名曰道場。依之得果故稱為坐。若其通取。一切萬行能生佛德悉名道場。如上光嚴章辯也。菩薩既成佛已。后得智中為生說法。故云轉法輪也。諸天龍讚歎者。以成佛道故為眾敬嘆。嘆其法勝非嘆其人。準后應知。第二能令起勝行中。初起自行。說眾菩薩已下明利他行。自利行中令入佛法藏者。此明教行一切眾生依教生解。若不因深經不能令眾生入佛法藏也。肇云。未有舍背深經而能入佛法藏也。攝眾賢聖一切智惠者。成就證行也。賢者善也。即是三賢十解十行十回向三十心也。聖者正也。正二空名聖。即是十聖始從極喜至法雲地也。三賢證加行。十聖雙證正體后得二慧。此等賢聖智慧深經能攝也。利他中光明能說救已下彰說有蓋。前中說眾菩薩道者。能說行法菩薩所行其道無方。八萬眾行皆陳深經也。依諸實相乃至苦空義者。明說理法也。實相二空真如依實相辯說五法。實相非苦非樂。遣樂情故名苦非謂有苦。乃至遣有情故名寂滅。非謂有寂滅。就說益中文分為二。一令生舍邪歸正除障之益。二諸佛下為聖攝受稱歎之益。救毀禁者。謂破四禁犯五逆罪小乘之法所不能救。能救之者其唯大乘方等經
【現代漢語翻譯】 現代漢語譯本： 『輪』指的是應化身說法，使聽聞佛法的眾生證得不退轉的果位，這被稱為『轉法輪』（Dharmacakra）。如果從真諦的角度來解釋，菩薩經歷三大阿僧祇劫（asamkhya kalpa）修習各種善行，直到十地（bhumi）的最後階段，以金剛三昧（vajrasamadhi）親證佛的功德，這被稱為『道場』（bodhimanda）。菩薩依此證得佛果，所以稱為『坐』。如果從更廣義的角度理解，一切能夠產生佛的功德的善行都可以稱為『道場』，正如前面光嚴章所闡述的那樣。菩薩成佛之後，在後得智（prsthalabdha-jnana）中為眾生說法，所以說『轉法輪』。諸天和龍的讚歎，是因為佛成就佛道，所以受到大眾的尊敬和讚歎。他們讚歎的是佛法的殊勝，而不是讚歎佛本人。這一點可以參照後面的內容來理解。 第二部分，『能令起勝行中』，首先是發起自利的行為，在講述了眾菩薩之後，闡明了利他的行為。在自利的行為中，『令入佛法藏者』，這說明教導和修行能夠使一切眾生依據教法生起理解。如果不依靠甚深的經典，就不能使眾生進入佛法寶藏。鳩摩羅什（Kumarajiva）說：『沒有捨棄甚深經典而能夠進入佛法寶藏的。』『攝眾賢聖一切智慧者』，指的是成就證悟和修行。『賢』是善的意思，指的是三賢（tri-vidha arya）：十解、十行、十回向這三十心。『聖』是正的意思，證悟空性（sunyata）名為聖，指的是十聖（dasa-arya），從極喜地（pramudita）到法雲地（dharmamegha）的菩薩。三賢證悟加行道（prayoga-marga），十聖雙重證悟正體和后得二智。這些賢聖的智慧都包含在甚深經典之中。 在利他方面，『光明能說救已下彰說有蓋』，前面講述了眾菩薩的道，能夠宣說行法，菩薩所修行的道路沒有固定的方向，八萬四千種修行都陳述在甚深經典之中。『依諸實相乃至苦空義者』，闡明了理法。實相（tathata）、二空（dvi-sunyata）、真如（bhutatathata），依據實相來闡述五法（panca dharma）。實相非苦非樂，爲了去除對快樂的執著，所以說苦，但並非真的有苦。乃至爲了去除對存在的執著，所以說寂滅（nirvana），但並非真的有寂滅。就說法的益處而言，可以分為兩部分：一是使眾生捨棄邪見，歸於正道，消除業障的益處；二是『諸佛下』，為聖者攝受和稱讚的益處。『救毀禁者』，指的是違犯四重禁戒（catasrah prajapattyah）和五逆罪（pancanantarya）的人，小乘佛法（hinayana）無法救度他們。能夠救度他們的，只有大乘（mahayana）方等經典（vaipulya sutra）。
【English Translation】 English version: 『Wheel』 refers to the manifested body preaching the Dharma, enabling sentient beings who hear the Buddha's teachings to attain the state of non-retrogression, which is called 『Turning the Wheel of Dharma』 (Dharmacakra). If explained from the perspective of ultimate truth, a Bodhisattva cultivates various virtuous deeds for three great incalculable kalpas (asamkhya kalpa), until the final stage of the Tenth Ground (bhumi), personally realizing the Buddha's virtues through the Vajra Samadhi (vajrasamadhi). This is called the 『Bodhimanda』 (bodhimanda). The Bodhisattva attains Buddhahood based on this, so it is called 『sitting』. If understood in a broader sense, all virtuous deeds that can generate the Buddha's virtues can be called 『Bodhimanda』, as explained in the preceding chapter on Glorious Array. After a Bodhisattva attains Buddhahood, they preach the Dharma to sentient beings in the subsequent wisdom (prsthalabdha-jnana), so it is said 『Turning the Wheel of Dharma』. The praise of gods and dragons is because the Buddha has attained Buddhahood, so they are respected and praised by the masses. They praise the excellence of the Dharma, not the Buddha himself. This can be understood by referring to the following content. In the second part, 『Among those who can initiate superior practice』, first is initiating self-benefiting behavior. After discussing the Bodhisattvas, it clarifies altruistic behavior. In self-benefiting behavior, 『Those who enter the Buddha-Dharma treasury』, this explains that teaching and practice can enable all sentient beings to generate understanding based on the teachings. If one does not rely on profound scriptures, one cannot enable sentient beings to enter the treasury of the Buddha-Dharma. Kumarajiva (Kumarajiva) said: 『There is no one who can enter the treasury of the Buddha-Dharma by abandoning profound scriptures.』 『Gathering all the wisdom of the virtuous and holy』, refers to the accomplishment of realization and practice. 『Virtuous』 means good, referring to the three virtuous ones (tri-vidha arya): the ten understandings, ten practices, and ten dedications, these thirty minds. 『Holy』 means correct, realizing emptiness (sunyata) is called holy, referring to the ten holy ones (dasa-arya), the Bodhisattvas from the Joyful Ground (pramudita) to the Cloud of Dharma Ground (dharmamegha). The three virtuous ones realize the path of application (prayoga-marga), and the ten holy ones doubly realize the wisdom of the true nature and subsequent wisdom. The wisdom of these virtuous and holy ones is contained within the profound scriptures. In terms of benefiting others, 『The light can speak to save, revealing the covered』, the preceding discussed the path of the Bodhisattvas, able to proclaim the practice of Dharma. The path practiced by Bodhisattvas has no fixed direction, and the eighty-four thousand practices are all stated in the profound scriptures. 『Relying on all true appearances, even the meaning of suffering and emptiness』, clarifies the Dharma of principle. True appearance (tathata), two emptinesses (dvi-sunyata), Suchness (bhutatathata), based on true appearance to explain the five dharmas (panca dharma). True appearance is neither suffering nor pleasure, to remove attachment to pleasure, so it is said suffering, but there is not really suffering. Even to remove attachment to existence, so it is said Nirvana (nirvana), but there is not really Nirvana. In terms of the benefits of preaching, it can be divided into two parts: first, the benefit of enabling sentient beings to abandon wrong views, return to the right path, and eliminate karmic obstacles; second, 『The Buddhas below』, the benefit of being received and praised by the holy ones. 『Saving those who violate precepts』, refers to those who violate the four major prohibitions (catasrah prajapattyah) and commit the five heinous crimes (pancanantarya), the Hinayana (hinayana) cannot save them. Only the Mahayana (mahayana) Vaipulya Sutra (vaipulya sutra) can save them.
也。若聽深經即知罪逆性空。已解空故即出罪逆也。諸魔外道貪著怖畏者。聞經無相則違本心故怖畏也。二賢聖稱歎者。非佛賢聖不能深悟其理。悟其□深。所以稱歎也。自下第三令生髮心中。背生死苦示涅槃樂者。自非深經即不能厭其生死會涅槃之樂也。十方三世諸佛說者。總結前來所說之法。今昔雖異覺道不殊。萬法同歸理無二徹。故究竟大悲經云。聖聖言說異。意旨悉皆同。文字即解脫。大小理處同。嘆美深經盡於此也。上來第一總明法體竟。
自下第二約對前法以明供養之中有二。一依教詮義。信解受持為下供養。二又于下依其義言如說修行。解窮真性為上供養。前中初明自利。以方便下化他。行滿是名下結。就其第二如說修行上品供養中。初辯后結。辯中有四。一略依四依之行為法供養。二隨順下略依十二因緣觀法明法供養。三依義下廣明四依以申供養。四隨順法下廣明十二因緣以申供養。初中又于諸法如說行者。順四依之法而修行也。第二略明十二因緣中。言隨順觀十二緣者。因緣生法體自空無。依此而觀名為隨順。此句是總。離邪見下別。別中有二。一明生空。二而於因緣下明得法空。前中雜見得無生忍者。謂得初地無生忍也。正證忍時不見我人及眾生等名為生空。而於因緣無違諍者。次明法空
【現代漢語翻譯】 現代漢語譯本 也。如果聽聞甚深經典，就能知曉罪惡逆行的本性是空。因為已經理解了空性，也就脫離了罪惡逆行。那些貪戀、恐懼的魔和外道，聽聞經典所說的無相，就違背了他們原本的心意，所以感到恐懼。二賢聖稱歎，不是佛和賢聖不能深刻領悟其中的道理。領悟其中的精妙深奧，所以稱讚嘆美。從下面第三點開始，是爲了令眾生髮起菩提心。背離生死的痛苦，展示涅槃的快樂，如果不是甚深經典，就不能厭惡生死，體會涅槃的快樂。十方三世諸佛所說，總結了前面所說的法，過去和現在雖然不同，覺悟的道路卻沒有差異，萬法最終歸於同一個真理，沒有兩種徹底的道理。所以《究竟大悲經》說，聖人所說的言辭不同，但意旨全部相同，文字就是解脫，大小乘的道理相同。讚美甚深經典到此結束。以上是第一部分，總的說明了法的本體。 從下面第二部分開始，是根據前面的法來闡明供養，其中有兩種。一是依照教義來解釋，信解受持是下品供養。二是又在下品供養的基礎上，依照教義所說的如實修行，理解窮盡真性是上品供養。前面一部分中，首先闡明自利，然後方便地教化他人，修行圓滿就稱為下品供養的總結。就第二種如實修行上品供養中，先辨析后總結。辨析中有四點。一是簡略地依照四依法來修行，作為法供養。二是隨順下文，簡略地依照十二因緣觀法，來闡明法供養。三是依照教義，廣泛地闡明四依法，來申述供養。四是隨順法義，廣泛地闡明十二因緣，來申述供養。第一點中，又在各種法中如實修行，是順應四依法的原則而修行。第二點簡略地闡明十二因緣中，所說的隨順觀察十二因緣，因緣所生的法，其本體自性是空無的，依照這個道理來觀察，就稱為隨順。這句話是總綱。遠離邪見以下是分別闡述。分別闡述中有兩點。一是闡明生空，二是然後在因緣的基礎上闡明得法空。前面一點中，雜見而得到無生法忍的人，是指得到初地無生法忍的人。在真正證得無生法忍的時候，不見我、人以及眾生等，這稱為生空。而在因緣法上沒有違背爭論，接下來闡明法空。
【English Translation】 English version Also, if one listens to the profound sutras, one will know that the nature of sinful transgressions is empty. Because one has understood emptiness, one is liberated from sinful transgressions. Those demons and heretics who are attached to and fearful of things, when they hear the sutras' teaching of no-form (無相), they go against their original minds, hence they are fearful. The 'two sages' praise refers to the fact that only Buddhas and sages can deeply understand the principles within. Understanding its profound subtlety, they therefore praise it. Starting from the third point below, it is to inspire the Bodhi mind in sentient beings. Turning away from the suffering of birth and death, and showing the joy of Nirvana, if it were not for the profound sutras, one could not detest birth and death and experience the joy of Nirvana. The teachings spoken by the Buddhas of the ten directions and three times summarize the aforementioned Dharma. Although past and present are different, the path to enlightenment is not different. All dharmas ultimately return to the same principle, there are no two thorough principles. Therefore, the 'Ultimate Great Compassion Sutra' says, 'The words spoken by the sages are different, but their intentions are all the same. Words are liberation, the principles of both the Great and Small Vehicles are the same.' The praise of the profound sutras ends here. The above is the first part, generally explaining the essence of the Dharma. Starting from the second part below, it explains offerings based on the previous Dharma, which includes two types. First, to explain according to the teachings, believing, understanding, and upholding is the inferior offering. Second, based on the inferior offering, to practice according to the teachings, understanding and exhausting the true nature is the superior offering. In the first part, it first explains self-benefit, then expediently teaches others, and the completion of practice is called the conclusion of the inferior offering. Regarding the second type, the superior offering of practicing according to the teachings, first analyze and then conclude. There are four points in the analysis. First, briefly follow the Four Reliances (四依) to practice as Dharma offering. Second, following the text below, briefly follow the Twelve Links of Dependent Origination (十二因緣) to contemplate the Dharma and explain the Dharma offering. Third, according to the teachings, extensively explain the Four Reliances to elaborate on the offering. Fourth, following the Dharma, extensively explain the Twelve Links of Dependent Origination to elaborate on the offering. In the first point, to practice according to the teachings in various dharmas is to practice in accordance with the principles of the Four Reliances. In the second point, briefly explaining the Twelve Links of Dependent Origination, the so-called following the contemplation of the Twelve Links of Dependent Origination, the nature of the Dharma produced by dependent origination is inherently empty. To contemplate according to this principle is called following. This sentence is the general outline. Separating from wrong views below is a separate explanation. There are two points in the separate explanation. First, explain the emptiness of self (生空), and second, then explain the emptiness of Dharma (得法空) based on dependent origination. In the first point, the person who obtains the patience of non-origination (無生法忍) with mixed views refers to the person who obtains the patience of non-origination of the first ground (初地). When truly attaining the patience of non-origination, one does not see self, others, or sentient beings, which is called the emptiness of self. And there is no violation or dispute on the Dharma of dependent origination, and then explain the emptiness of Dharma.
。于中光明因果非無因能感果名曰無違。果遂往因故稱無諍。或可。觀其因緣體性空寂。空不礙有。名曰無違。有不礙空。故云無諍也。於法無違於人無諍離我所者。法我空故即觀向前。因之與果體性空寂。以空寂故則無有我。我尚空無 何有我所之可得也。第三重廣前四依中。三門分別。一辯名。二出體。三明次第。初辯名者。依義不依語者。所詮之理名之為義。憑之起行故說為依。能詮之教名之為語。雖依語得義。然語非是義。如因指見月得月亡指。得理舍詮。所以依義不依語也。依識者。智慧入理決斷解了。所以須依識。但分別起于染著。棄捨不從故不依也。依了義經不依不了義經者。顯實分明名了義經。憑之取解故說為依。覆障之言名不了經。棄而不從故曰不依。了不了義略有四種。一法印非印門。二詮常非常門。三顯了隱密門。四言略語廣門。法印非印門者。法印有三。一諸行無常。二涅槃寂凈。三諸法無我。若一切教有此三種理印所印等名爲了義。違三法印等非了義經。由此道理。三藏二乘十二部教無非了義。舍煩惱業及苦故。諸外道教非了義經。不能永離惑業苦故。常非常者。如涅槃云。又聲聞乘名不了義。無上大乘乃名了義。若言如來無常變易名不了義。若言如來常住不變名爲了義。此經意言。若經
【現代漢語翻譯】 現代漢語譯本： 『于中光明因果非無因能感果名曰無違』，意思是光明和因果之間並非沒有原因就能產生結果，這種能夠感應結果的特性被稱為『無違』。 『果遂往因故稱無諍』，意思是結果順應之前的因緣，因此被稱為『無諍』。或者可以這樣理解：觀察因緣的體性是空寂的，空並不妨礙有的存在，這叫做『無違』；有也不妨礙空的存在，所以說『無諍』。 『於法無違於人無諍離我所者』，對於佛法沒有違背，對於他人沒有爭執，遠離對『我所有』的執著。因為法和我都本性空，所以要向前看。因和果的體性也是空寂的，因為空寂的緣故，所以沒有『我』的存在。『我』尚且是空無的，哪裡還有『我所』可以得到呢？ 第三重廣泛解釋前面的四依，從三個方面分別說明：一是辨別名稱，二是闡述體性，三是闡明次第。首先是辨別名稱： 『依義不依語者』，所要表達的道理稱為『義』，憑藉它來開始修行，所以說是『依』。能夠表達道理的教法稱為『語』，雖然通過語言可以理解道理，但是語言本身並不是道理。就像通過手指看到月亮，看到了月亮就忘記了手指一樣。理解了道理就要捨棄語言文字，所以要『依義不依語』。 『依識者』，智慧能夠進入真理，做出決斷，徹底瞭解，所以必須依靠智慧。但是分別心會產生染著，要拋棄它，不要順從它，所以不『依識』。 『依了義經不依不了義經者』，顯明真實、分明的經典稱為『了義經』，憑藉它來理解，所以說是『依』。含糊不清、遮蔽真理的言語稱為『不了義經』，要拋棄它，不要順從它，所以說不『依』。了義經和不了義經大致有四種：一是法印和非印之門，二是詮釋常與非常之門，三是顯了和隱秘之門，四是言簡和語繁之門。 『法印非印門者』，法印有三種：一是諸行無常（Anitya，一切事物都是無常變化的），二是涅槃寂靜（Nirvana，寂滅清凈的境界），三是諸法無我（Anatma，一切事物沒有永恒不變的自我）。如果一切教義有這三種法印所印證，就稱為『了義』；違背這三種法印的，就不是『了義經』。按照這個道理，三藏（Tripitaka，佛教經典的總稱）二乘（Shravakayana & Pratyekabuddhayana，聲聞乘和緣覺乘）十二部教（Twelve divisions of the Buddhist scriptures，佛教經典的十二種分類）沒有不是了義的，因為它們能夠捨棄煩惱、業和痛苦。而外道（Non-Buddhist religions，佛教以外的宗教）的教義不是了義經，因為它們不能永遠脫離迷惑、業和痛苦。 『常非常者』，如《涅槃經》（Nirvana Sutra）所說：『聲聞乘（Shravakayana，小乘）名為不了義，無上大乘（Mahayana，大乘）乃名了義。』如果說如來（Tathagata，佛的稱號）是無常變易的，就是不了義；如果說如來是常住不變的，就是了義。這部經的意思是，如果經典
【English Translation】 English version: '于中光明因果非無因能感果名曰無違' means that there is a cause-and-effect relationship within the light, and the ability to sense the result is not without a cause, which is called 'non-violation' (Avihimsā). '果遂往因故稱無諍' means that the result follows the previous causes and conditions, so it is called 'non-contention' (Avivada). Alternatively, it can be understood as: observing that the nature of causes and conditions is empty and still, emptiness does not hinder existence, which is called 'non-violation'; existence does not hinder emptiness, so it is said to be 'non-contention'. '於法無違於人無諍離我所者' means that there is no violation of the Dharma, no contention with others, and detachment from the attachment to 'what is mine'. Because both the Dharma and the self are empty in nature, one should look forward. The nature of cause and effect is also empty and still, and because of this emptiness and stillness, there is no 'self'. If the 'self' is empty, where can 'what is mine' be obtained? The third layer extensively explains the previous four reliances, explaining them separately from three aspects: first, distinguishing the names; second, elaborating on the nature; and third, clarifying the order. First, distinguishing the names: '依義不依語者' means that the principle to be expressed is called 'meaning' (Artha), and relying on it to begin practice is called 'reliance' (Nissaya). The teachings that can express the principle are called 'language' (Vyañjana), and although the principle can be understood through language, language itself is not the principle. Just as seeing the moon through a finger, one forgets the finger after seeing the moon. Understanding the principle requires abandoning language, so one should 'rely on meaning, not on language'. '依識者' means that wisdom can enter the truth, make decisions, and thoroughly understand, so it is necessary to rely on wisdom (Vijnana). However, discrimination will produce attachments, which should be discarded and not followed, so one should not 'rely on consciousness'. '依了義經不依不了義經者' means that the scriptures that clearly reveal the truth are called 'definitive scriptures' (Nitartha Sutra), and relying on them for understanding is called 'reliance'. Vague and obscure words that obscure the truth are called 'non-definitive scriptures' (Neyartha Sutra), which should be discarded and not followed, so it is said not to 'rely on'. There are roughly four types of definitive and non-definitive scriptures: first, the gate of Dharma seals and non-seals; second, the gate of explaining permanence and impermanence; third, the gate of explicitness and concealment; and fourth, the gate of brevity and verbosity. '法印非印門者' means that there are three Dharma seals: first, all phenomena are impermanent (Anitya, everything is constantly changing); second, Nirvana is tranquil and pure (Nirvana, the state of extinction and purity); and third, all phenomena are without self (Anatma, everything has no permanent self). If all teachings are sealed by these three Dharma seals, they are called 'definitive'; those that violate these three Dharma seals are not 'definitive scriptures'. According to this principle, the Tripitaka (Tripitaka, the general term for Buddhist scriptures), the Two Vehicles (Shravakayana & Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle), and the Twelve Divisions of the Buddhist scriptures (Twelve divisions of the Buddhist scriptures, twelve categories of Buddhist scriptures) are all definitive, because they can abandon afflictions, karma, and suffering. The teachings of non-Buddhist religions (Non-Buddhist religions, religions other than Buddhism) are not definitive scriptures because they cannot permanently escape delusion, karma, and suffering. '常非常者' means, as the Nirvana Sutra (Nirvana Sutra) says: 'The Hearer Vehicle (Shravakayana, the Lesser Vehicle) is called non-definitive, and the Supreme Great Vehicle (Mahayana, the Great Vehicle) is called definitive.' If it is said that the Tathagata (Tathagata, the title of the Buddha) is impermanent and changeable, it is non-definitive; if it is said that the Tathagata is permanent and unchanging, it is definitive. The meaning of this sutra is that if the scriptures
中說佛是法身常住不變。是名了義。與此相違名不了義。則顯小乘詮非常佛名非了義也。顯了隱密門者。解深密雲。世尊在昔第二時中唯為發趣修大乘者依一切法皆無自性以隱密相轉正法輪。雖更希奇而亦有上。猶未了義。即說一切性皆是空。三無性教名非了義。唯識云。故佛密意說。一切法皆無自性。非性全無。名了義也。言略語廣門者。雖是大乘明顯之教。初但略說。談理未周。所明未盡。名為不了。此依說義言為廣略名了不了。非約所詮理是究竟非是究竟名了不了。此中第一為令眾生舍邪歸正名了不了。一切佛經皆名了義。外道所說名不了義。第二為令舍小歸大名了不了。一切大乘名爲了義。諸小乘教名不了。第三為令舍隱歸顯名了不了。一切大乘顯了言教皆名爲了。雖是大乘說法。隱密名為不了。第四為令如法廣略名了不了。諸重頌經言略不盡皆名不了。非重頌經言廣盡故說名爲了。以此四門攝義稍盡。隨其所應當廣思擇。今此經中四義俱有。方便品中凈名說五非常法。是法印門如弟子品中凈名教阿難。佛身無為不墮諸數。是常門也。佛國品中寶積贊佛說法不有亦不無以因緣故諸法生即空常有是顯了門。此經之中長行多偈頌少。為是語廣門四義既圓故是了教可依受也。依法不依人者。托法起行名為依法。得法
【現代漢語翻譯】 現代漢語譯本： 經中說佛是法身，常住不變，這叫做『了義』（最終意義）。與此相反的，就叫做『不了義』（非最終意義）。這就顯示了小乘所詮釋的『非常』之佛，不是了義。關於『顯了隱密門』（顯明與隱晦之門），《解深密經》（Samdhinirmocana Sutra）中說：『世尊在過去第二時中，僅僅爲了引導那些發起修習大乘的人，依據一切法皆無自性，以隱秘的方式轉正法輪。』雖然更加稀奇，但也還有更高的，仍然不是了義。即是說一切法的自性皆是空，這種『三無性教』（three natures doctrine）叫做『不了義』。《唯識論》（Vijñaptimatrata-siddhi）中說：『所以佛以隱秘的意圖說，一切法皆無自性，但並非完全沒有自性。』這叫做『了義』。關於『言略語廣門』（簡略與廣博之門），雖然是大乘明顯之教，起初只是簡略地說，談論道理還不周全，所闡明的還不詳盡，這叫做『不了』。這是依據所說的意義而言，因為廣略而稱為『了』或『不了』，不是依據所詮釋的道理是究竟或非究竟而稱為『了』或『不了』。這裡的第一種，是爲了令眾生捨棄邪道歸於正道，而稱為『了』或『不了』。一切佛經都稱為『了義』，外道所說的稱為『不了義』。第二種，是爲了令捨棄小乘歸於大乘，而稱為『了』或『不了』。一切大乘都稱為『了義』，各種小乘教義稱為『不了義』。第三種，是爲了令捨棄隱秘歸於顯明，而稱為『了』或『不了』。一切大乘顯明的言教都稱為『了義』，雖然是大乘說法，但隱秘的就稱為『不了義』。第四種，是爲了令如法廣略，而稱為『了』或『不了』。各種重頌經文，言語簡略不詳盡的，都稱為『不了』，非重頌經文，言語廣博詳盡的，就稱為『了義』。用這四門來概括意義，大致就完備了，應當根據具體情況廣泛地思考選擇。現在這部經中，四種意義都具備。《方便品》中，維摩詰（Vimalakirti）說五種『非常法』，這是『法印門』（doctrine of the marks of Dharma）。如《弟子品》中，維摩詰教導阿難（Ananda），佛身是無為的，不屬於任何數量。這是『常門』（doctrine of permanence）。《佛國品》中，寶積（Ratnakuta）讚歎佛說法，『不有亦不無，以因緣故諸法生，即空常有』，這是『顯了門』（doctrine of explicitness）。這部經中，長行（散文）多而偈頌少，是『語廣門』（doctrine of extensive language）。四種意義都圓滿具備，所以是了義之教，可以依從接受。關於『依法不依人』（rely on the Dharma, not on the person），依託佛法而修行，叫做『依法』，得到佛法
【English Translation】 English version: The sutra says that the Buddha is the Dharmakaya (法身, body of the Dharma), eternally abiding and unchanging. This is called 『definitive meaning』 (了義, nitartha). What contradicts this is called 『non-definitive meaning』 (不了義, neyartha). This shows that the 『impermanent』 Buddha as interpreted by the Hinayana is not of definitive meaning. Regarding the 『door of explicit and hidden』 (顯了隱密門), the Samdhinirmocana Sutra (解深密經, Sutra Unraveling the Intent) says: 『In the past, during the second turning of the Dharma wheel, the World-Honored One, solely for the sake of guiding those who have set out to cultivate the Mahayana, relied on the fact that all dharmas are without self-nature, and turned the Dharma wheel in a hidden manner.』 Although even more wondrous, it still has something higher, and is still not of definitive meaning. That is, saying that the nature of all dharmas is empty, this 『teaching of the three non-natures』 (三無性教, trilaksana) is called 『non-definitive meaning.』 The Vijnaptimatrata-siddhi (唯識論, Treatise on the Establishment of Consciousness-Only) says: 『Therefore, the Buddha spoke with a hidden intention, saying that all dharmas are without self-nature, but not entirely without nature.』 This is called 『definitive meaning.』 Regarding the 『door of concise and extensive language』 (言略語廣門), although it is the clear teaching of the Mahayana, at first it is only spoken concisely, the discussion of principles is not yet complete, and what is explained is not yet exhaustive. This is called 『non-definitive.』 This is based on the meaning of what is said, and is called 『definitive』 or 『non-definitive』 because of its conciseness or extensiveness, not because the principle being interpreted is ultimate or non-ultimate. The first of these is called 『definitive』 or 『non-definitive』 in order to lead sentient beings to abandon the heterodox and return to the orthodox. All Buddhist scriptures are called 『definitive meaning,』 and what is said by non-Buddhists is called 『non-definitive meaning.』 The second is called 『definitive』 or 『non-definitive』 in order to lead people to abandon the Hinayana and return to the Mahayana. All Mahayana teachings are called 『definitive meaning,』 and various Hinayana teachings are called 『non-definitive meaning.』 The third is called 『definitive』 or 『non-definitive』 in order to lead people to abandon the hidden and return to the explicit. All explicit teachings of the Mahayana are called 『definitive meaning,』 but although it is a Mahayana teaching, if it is hidden, it is called 『non-definitive meaning.』 The fourth is called 『definitive』 or 『non-definitive』 in order to make it appropriately concise or extensive. Various verses in the sutras, which are concise and not exhaustive, are called 『non-definitive,』 while non-verse sutras, which are extensive and exhaustive, are called 『definitive meaning.』 Using these four doors to summarize the meaning is roughly complete, and one should think and choose widely according to the specific situation. Now, in this sutra, all four meanings are present. In the Upaya Chapter (方便品, Chapter on Skillful Means), Vimalakirti (維摩詰) speaks of the five 『non-permanent dharmas,』 which is the 『door of the marks of Dharma』 (法印門). As in the Chapter on Disciples (弟子品), Vimalakirti teaches Ananda (阿難) that the Buddha's body is unconditioned and does not belong to any number. This is the 『door of permanence』 (常門). In the Buddha Land Chapter (佛國品), Ratnakuta (寶積) praises the Buddha's teaching, 『neither existent nor non-existent, because of conditions, all dharmas arise, which is emptiness and permanence,』 this is the 『door of explicitness』 (顯了門). In this sutra, there is more prose (長行) and fewer verses, which is the 『door of extensive language』 (語廣門). All four meanings are fully present, so it is a teaching of definitive meaning and can be relied upon and accepted. Regarding 『rely on the Dharma, not on the person』 (依法不依人), relying on the Dharma to practice is called 『relying on the Dharma,』 obtaining the Dharma
舍人名為不依人。問。依法不依人者。未知一切人不可依亦有可依耶。答。可依。人法相對以為四句。一法可依。謂大乘法人不可依謂小乘人也。二人可依。謂大乘人即四依菩薩也。法不依。謂小乘法。三人法俱可依。謂大乘人法。四人法俱不可依。謂二乘人法也。語義相對亦作四句。準前可知。二辯體。義即是理。以真如為體。智是證智。以正體后得二智為體。教以音聲名句文以為體。性法以六度為體也。三明次第。義即是理。是智所證故先明也。智是證智。依理起智故次明也。了義經教由智而說故次辯也。法是所詮即是行法故后明也。第四廣前十二緣中。文中先辯。作如是下結以顯益。辯中有二。初總后別。總中隨順法相無入無歸者。法即因緣法也。上順因緣知法無生。今順因緣知法無盡。法從緣而有。從緣而無其有不從未來來。其無不從過去去。故曰無入無歸也。下別明中。無明畢竟滅等者。泛觀因緣有逆有順。逆順不同有其三種。一就事分別。從前向後尋因趣果名順。從後向前尋果推因為逆。二約因緣生滅分別。觀十二支生名順。散滅為逆。三就理分別。觀十二緣假有為順。順法有故無性空寂為逆。逆于有故。三中前二大小同知。后一唯大。今此所明義當後門。即是逆觀也。無明過去已滅未來不生現在不住。
【現代漢語翻譯】 現代漢語譯本 舍人名為不依人（不依賴他人）。 問：所說的『依法不依人』，是否意味著所有人都不可依賴，還是說也有可以依賴的人呢？ 答：有可以依賴的人。 可以根據人和法的相對關係，分為四種情況： 一、法可依，指大乘佛法可以依止，而修習小乘佛法的人不可依止。 二、人可依，指修習大乘佛法的人，也就是四依菩薩（指能為眾生所依止的四種菩薩）可以依止。法不可依，指小乘佛法不可依止。 三、人和法都可以依止，指修習大乘佛法的人和大乘佛法。 四、人和法都不可依止，指修習二乘（聲聞乘和緣覺乘）佛法的人和二乘佛法。 從語義的相對關係來看，也可以分為四種情況，可以參照前面的解釋來理解。 二、辨析體性：義，就是道理，以真如（宇宙萬物的本體）為體。智，是證智，以根本智（證悟空性的智慧）和后得智（證得現象的智慧）這兩種智慧為體。教，以音聲、名句、文句為體。性法，以六度（佈施、持戒、忍辱、精進、禪定、般若）為體。 三、闡明次第：義，就是道理，是智慧所證悟的，所以先說明。智，是證悟的智慧，因為依道理才能生起智慧，所以其次說明。了義經教，由智慧而宣說，所以再次說明。法，是所要表達的內容，也就是行法，所以最後說明。 第四、廣泛解釋前面的十二因緣。文中先辨析，接著用『作如是下』來總結以顯示利益。辨析中有總說和別說兩個部分。總說中，『隨順法相無入無歸』，法就是因緣法。前面是順著因緣，知道法無生。現在是順著因緣，知道法無盡。法從因緣而生，也從因緣而滅，它的生不是從未來而來，它的滅也不是從過去而去，所以說『無入無歸』。 下面的別說中，『無明畢竟滅等』，普遍觀察因緣，有逆觀和順觀。逆觀和順觀不同，有三種情況：一、就事分別，從前向後尋找因，趨向果，叫做順觀；從後向前尋找果，推究因，叫做逆觀。二、約因緣生滅分別，觀察十二因緣的生起，叫做順觀；觀察十二因緣的散滅，叫做逆觀。三、就理分別，觀察十二因緣的假有，叫做順觀，因為順應了法的存在；觀察十二因緣的無自性空寂，叫做逆觀，因為逆反了法的存在。這三種情況中，前兩種大小乘都瞭解，后一種只有大乘才瞭解。現在這裡所說明的意義屬於后一種，也就是逆觀。無明（十二因緣之首，指對事物真相的迷惑）在過去已經滅除，在未來不會產生，在現在不會停留。
【English Translation】 English version The person is named 'Not Relying on Others'. Question: Regarding 'Relying on the Dharma, not relying on persons,' does this mean that no one is reliable, or are there some who are reliable? Answer: There are reliable ones. Based on the relative relationship between persons and Dharma, there are four possibilities: 1. Dharma is reliable: This refers to the Mahayana (Great Vehicle) Dharma that can be relied upon, while practitioners of the Hinayana (Small Vehicle) are not reliable. 2. Persons are reliable: This refers to Mahayana practitioners, specifically the Four Reliances Bodhisattvas (those who can be relied upon by sentient beings). Dharma is not reliable: This refers to the Hinayana Dharma, which is not reliable. 3. Both persons and Dharma are reliable: This refers to Mahayana practitioners and the Mahayana Dharma. 4. Neither persons nor Dharma are reliable: This refers to practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and their respective Dharmas. From the perspective of semantic relativity, there are also four possibilities, which can be understood by referring to the previous explanations. 2. Discriminating the Essence: '義' (Yi, meaning), is the principle, with '真如' (Tathata, suchness, the essence of all things) as its substance. '智' (Zhi, wisdom), is the wisdom of realization, with the two wisdoms of fundamental wisdom (wisdom of emptiness) and subsequent wisdom (wisdom of phenomena) as its substance. '教' (Jiao, teaching), takes sound, names, phrases, and sentences as its substance. '性法' (Xing Fa, nature-dharma), takes the Six Perfections (generosity, discipline, patience, diligence, concentration, and wisdom) as its substance. 3. Clarifying the Order: '義' (Yi, meaning), is the principle, which is realized by wisdom, so it is explained first. '智' (Zhi, wisdom), is the wisdom of realization, because wisdom arises based on principle, so it is explained next. The definitive teachings of the scriptures are spoken from wisdom, so they are explained again. '法' (Fa, Dharma), is what is to be expressed, which is the practice of Dharma, so it is explained last. 4. Broadly Explaining the Previous Twelve Links of Dependent Origination. The text first analyzes, then concludes with '作如是下' (Zuo ru shi xia, thus it is done) to show the benefits. There are two parts to the analysis: general and specific. In the general part, '隨順法相無入無歸' (Sui shun fa xiang wu ru wu gui, following the Dharma characteristics, there is no entering and no returning), '法' (Fa, Dharma) is the Dharma of Dependent Origination. Previously, it was in accordance with Dependent Origination, knowing that Dharma is without arising. Now, it is in accordance with Dependent Origination, knowing that Dharma is without ceasing. Dharma arises from conditions and ceases from conditions. Its arising does not come from the future, and its ceasing does not go from the past, so it is said 'no entering and no returning'. In the specific explanation below, '無明畢竟滅等' (Wu ming bi jing mie deng, ignorance ultimately ceases, etc.), universally observing conditions, there are reverse and forward observations. Reverse and forward observations are different, with three situations: 1. Distinguishing by events, seeking the cause from front to back, moving towards the result, is called forward observation; seeking the result from back to front, investigating the cause, is called reverse observation. 2. Distinguishing by the arising and ceasing of conditions, observing the arising of the twelve links, is called forward observation; observing the scattering and ceasing of the twelve links, is called reverse observation. 3. Distinguishing by principle, observing the provisional existence of the twelve links, is called forward observation, because it accords with the existence of Dharma; observing the emptiness of self-nature of the twelve links, is called reverse observation, because it reverses the existence of Dharma. Among these three situations, the first two are understood by both the Small and Great Vehicles, while the last one is only understood by the Great Vehicle. The meaning explained here belongs to the latter, which is reverse observation. '無明' (Wu ming, ignorance, the first of the twelve links, referring to delusion about the true nature of things) has already ceased in the past, will not arise in the future, and will not remain in the present.
三世空故即是不滅。所以無盡也。又云。無明從緣生。生即不生。從緣滅。滅即不滅。不生不滅。無明即是畢竟滅。無明既滅。乃至老亦當無盡也。上來別觀訖。下結顯益。作如是觀。十二因緣修前順觀。法本不生無所滅名無盡相。無法可盡。乃是畢竟滅也。不復起見。正明觀益。一切斷常有無等不復起也。上來別明修行供養。是名最上法之供養。總以結嘆。上來合是第一月蓋請問如來為說。
自下第二月蓋聞法獲益修行法供。文中有三。一明月蓋以聞法故得柔順忍。此忍即是四地已上順忍也。此云何知五忍明義。地前伏忍初二三地信忍四五六地順忍七八九地無生忍十地及佛寂滅忍。故知此忍是四地已上柔順忍也。或可。是地前順忍。順趣初地已上。所以得知月蓋以信出家方得五通。故知是地前忍也。二即解衣下報恩供養。三白佛下正明供養。文中有四。一自宣己心。二請佛加威。三如來為記。四月蓋蒙記正行法供。初自宣己心。文相可知。二加哀建立者。月蓋自以道行未立魔邪熾盛。若不加威神力即為魔所壞。故請加也。又聞法供欲行之。經道深遠非已所弘。故愿加力也。三如來記中初心知。次口記。即是建立欲令後人信伏知其守護法城。法能遮防故喻城也。第四月蓋行法供中。文別有二。一于佛現在修行自
【現代漢語翻譯】 現代漢語譯本： 因為三世皆空，所以就是不滅。因此才是無盡的。又說，無明（avidyā，對事物真相的迷惑）從因緣而生，生即是不生；從因緣而滅，滅即是不滅。不生不滅，無明就是畢竟滅。無明既然滅了，乃至老死也應當是無盡的。上面是分別觀察完畢。下面總結顯示利益。作這樣的觀察，十二因緣修習前面的順觀，法的根本不生，沒有可以滅的，名為無盡相。沒有法可以窮盡，才是畢竟滅。不再生起見解。正是說明觀行的利益。一切斷見、常見、有見、無見等等不再生起。上面是分別說明修行供養，這名為最上的法的供養。總的用以總結讚歎。上面合起來是第一月蓋（Candra-ghata，菩薩名）請問如來說法。
從下面開始是第二部分，月蓋聽聞佛法獲得利益，修行法供養。文中分為三部分。第一部分說明月蓋因為聽聞佛法而得到柔順忍（ksanti，忍辱）。這種忍就是四地（菩薩修行階位）以上的順忍。這如何得知？根據五忍（five kinds of ksanti）的明義。地前是伏忍，初地、二地、三地是信忍，四地、五地、六地是順忍，七地、八地、九地是無生忍，十地以及佛是寂滅忍。所以得知這種忍是四地以上的柔順忍。或者，可能是地前的順忍，順著趣向初地以上。所以得知月蓋因為相信而出家才得到五通（five supernormal powers）。所以得知是地前的忍。第二部分是解開衣服進行報恩供養。第三部分是稟告佛陀正式說明供養。文中分為四部分。第一部分是親自宣說自己的心意。第二部分是祈請佛陀加持威神之力。第三部分是如來為他授記。第四部分是月蓋蒙受授記正式修行法供養。首先是親自宣說自己的心意。文句的含義可以知道。第二部分是哀憐地建立，月蓋自己認為道行尚未確立，魔邪勢力熾盛，如果不加持威神之力，就會被邪魔所破壞。所以祈請加持。又因為聽聞佛法后想要修行，但經文的道理深遠，不是自己所能弘揚的，所以希望佛陀加持力量。第三部分是如來授記中，首先是知道他的初心。其次是口頭授記。就是爲了建立，希望後人信服，知道佛陀守護法城。佛法能夠遮蔽防禦，所以比喻為城。第四部分是月蓋修行法供養中，文中又分為兩部分。第一部分是在佛陀住世時修行自己。
【English Translation】 English version: Because the three times are empty, therefore it is non-extinction. Therefore, it is endless. Furthermore, it is said that ignorance (avidyā, delusion about the true nature of things) arises from conditions; arising is non-arising. It ceases from conditions; ceasing is non-ceasing. Non-arising and non-ceasing, ignorance is ultimately extinguished. Since ignorance is extinguished, even old age and death should be endless. The above is the completion of separate contemplation. Below is the conclusion showing the benefit. By making such contemplation, cultivating the preceding forward observation of the twelve links of dependent origination, the root of the Dharma does not arise, and there is nothing to be extinguished, which is called the characteristic of endlessness. There is no Dharma that can be exhausted; this is ultimate extinction. No longer giving rise to views. It precisely explains the benefit of contemplation. All views of permanence, annihilation, existence, non-existence, etc., no longer arise. The above separately explains the practice of offering, which is called the supreme offering of the Dharma. It is generally concluded with praise. The above together is the first part where Candra-ghata (Moon-Cover, name of a Bodhisattva) asks the Tathagata to speak the Dharma.
From below begins the second part, where Candra-ghata hears the Dharma, obtains benefits, and practices Dharma offering. There are three parts in the text. The first part explains that Candra-ghata obtains the forbearance of gentleness (ksanti, patience) because of hearing the Dharma. This forbearance is the forbearance of compliance above the fourth ground (stage of Bodhisattva practice). How is this known? According to the clear meaning of the five forbearances (five kinds of ksanti). Before the ground is the submissive forbearance, the first, second, and third grounds are the forbearance of faith, the fourth, fifth, and sixth grounds are the forbearance of compliance, the seventh, eighth, and ninth grounds are the forbearance of non-arising, and the tenth ground and the Buddha are the forbearance of quiescence. Therefore, it is known that this forbearance is the forbearance of gentleness above the fourth ground. Or, it may be the forbearance of compliance before the ground, complying towards the first ground and above. Therefore, it is known that Candra-ghata only obtained the five supernormal powers (five supernormal powers) by believing and leaving home. Therefore, it is known that it is the forbearance before the ground. The second part is untying the clothes to make an offering of gratitude. The third part is reporting to the Buddha to formally explain the offering. There are four parts in the text. The first part is personally declaring one's own mind. The second part is requesting the Buddha to add the power of divine strength. The third part is the Tathagata giving him a prediction. The fourth part is Candra-ghata receiving the prediction and formally practicing Dharma offering. First is personally declaring one's own mind. The meaning of the sentences can be known. The second part is establishing with compassion, Candra-ghata himself believes that the path has not yet been established, and the power of demons and heresies is strong. If the power of divine strength is not added, it will be destroyed by demons. Therefore, he requests addition. Also, because he wants to practice after hearing the Dharma, but the principles of the scriptures are profound and not something he can promote, he hopes that the Buddha will add strength. The third part is in the Tathagata's prediction, first knowing his initial intention. Second is the oral prediction. It is for the sake of establishing, hoping that later people will believe and know that the Buddha protects the city of Dharma. The Dharma can shield and defend, so it is compared to a city. The fourth part is in Candra-ghata's practice of Dharma offering, and there are two parts in the text. The first part is practicing oneself while the Buddha is in the world.
德為法供養。二于佛滅下明佛滅后以經化他為法供養。前中先聞佛授記以信出家。次修善法精進不久得五通下明其所得。得五神通行用無礙。通菩薩道行體自在。此二自德。得陀羅尼意業成就。無斷辯才口業成就。此二化德。就佛滅後行法供中。初明月蓋依法趣起說。月蓋比丘以守護下彰說益人。前說中於佛滅後起說時也。以其所得神通等明說德也。滿十小劫彰說遠近。藥王如來所轉法輪隨而分佈正明說也。后益人中。月蓋比丘以守護法勤行精進牒前起后。下正明益。初益菩薩。即身化百億人。于大菩薩提立不退轉。次益二乘。能令十四那由他人發二乘心。后益凡夫。無量眾生得生天上。上來第一正引往事明財供養不及法供。
自下第二合通會古今明供多益。先會輪王寶炎佛。是次會千子。賢劫中千佛是也。四已成佛。余在當來。言四佛者。一鳩留孫。二俱那含牟尼。三迦葉。四釋迦。賢劫者善劫也。凈居天劫初成時見水內有千寶蓮花即知有千佛出。故名為賢劫也。樓至佛此云渧泣。出十地經後會。月蓋釋迦佛是。
天帝當知此要以法供養下第三總結嘆勝勸學。當知法供第一無比是總也。是故天帝當知以法供養佛勸也。
囑累品第十四
此品之中三門分別。一明來意。二釋品名。三分文解釋
。初來意者。佛及維摩四會說法為化既周。后運大悲益於來代。欲使傳光永夜照極無邊。故此品來也。二辯品名者。囑者付囑。累者重累。今以此經法囑累彌勒及阿難等。欲使將化有緣遍益群品。意寬言局。鄭重慇勤。必須荷擔如來難得之法。應見聞者今得是經讀誦受持故言囑累。下文之中具明斯義故云囑累品。
三分文釋者。文中有二。一佛以正法付之流通。二佛說已下大眾聞法歡喜奉行。前中付人唯二。傳者。有四。付人者。一者付彌勒。二付阿難。問。賢聖眾多。何故偏付此二。答。維摩非此土菩薩。故不付囑也。文殊游無定方故亦不付。付彌勒者。以其當於此界成佛成熟眾生。今以神力冥加護故成其功業。阿難是傳法藏人。令使結集流佈通傳故須付也。傳有四者。一彌勒菩薩奉教流通。二諸餘菩薩自誓宣通。三四王自誓護通。四阿難受教傳通。前中有三。初至而為廣說明付囑意。二彌勒當知菩薩有二相下舉其德失勸令修舍。三彌勒菩薩聞說已下嘆所聞法勸人修學。就前文中復分為三。初以法付囑。二明通法時節。三所以者何下釋付囑之意。初中無量億劫所集菩提付囑汝者。正明付囑此經。宣說菩提之真德約就所說以名其經。名為所集阿耨菩提。故上經云。此經廣說過去未來現在諸佛菩提。或可。此經能
【現代漢語翻譯】 現代漢語譯本：最初的來意是，佛陀和維摩詰在四個集會上說法，教化已經周全。後來又生起大悲心，利益後世。想要使佛法之光永遠照亮無邊無際的黑暗，因此有了這一品（《囑累品》）。第二是辨析品名，『囑』是付囑，『累』是重疊。現在用這部經的佛法囑託彌勒菩薩和阿難尊者等人，想要使有緣之人普遍受益。用意寬廣而語言簡練，鄭重而慇勤，必須承擔如來難得之法。凡是見到或聽聞此經，讀誦受持的人，都因此而得到利益，所以說是『囑累』。下文之中詳細說明了這個意義，所以叫做《囑累品》。
三分文來解釋這一品。文中有二個部分。一是佛陀以正法付囑流通，二是佛陀說完之後，大眾聽聞佛法，歡喜奉行。前一部分中，付囑的人只有兩位，傳法的人有四位。付囑的人，一是付囑給彌勒菩薩，二是付囑給阿難尊者。問：賢聖眾多，為什麼偏偏付囑給這兩位？答：維摩詰不是此土的菩薩，所以不付囑給他。文殊菩薩遊方不定，所以也不付囑。付囑給彌勒菩薩，是因為他將來會在此界成佛，成熟眾生，現在以神力暗中加持護佑，成就他的功業。阿難是傳法**，讓他結集流佈，普遍傳揚，所以必須付囑給他。傳法的人有四位：一是彌勒菩薩奉教流通，二是其餘諸菩薩自願宣揚流通，三是四大天王自願護持流通，四是阿難尊者接受教誨傳揚流通。前一部分中又分為三個部分：最初到『而為廣說明付囑意』，是說明付囑的意義；二是『彌勒當知菩薩有二相』，是舉出菩薩的德行和過失，勸令修習和捨棄；三是『彌勒菩薩聞說已下』，是讚歎所聽聞的佛法，勸人修學。就前一部分文中又分為三個部分：最初是以法付囑，二是說明流通佛法的時節，三是『所以者何下』，是解釋付囑的意義。最初的部分中，『無量億劫所集菩提付囑汝者』，正是說明付囑這部經。宣說菩提的真實功德，大約是就所說的內容來命名這部經，名為所集阿耨多羅三藐三菩提。所以上經說，這部經廣泛宣說了過去、未來、現在諸佛的菩提。或者說，這部經能夠……
【English Translation】 English version: The initial intention is that the Buddha and Vimalakirti (a wise and enlightened layperson) spoke the Dharma in four assemblies, and the teachings were comprehensive. Later, great compassion arose to benefit future generations. Wanting to make the light of the Dharma eternally illuminate the boundless darkness, hence this chapter (the 'Entrustment Chapter'). Second is to distinguish the name of the chapter, 'Entrust' means to entrust, 'Accumulate' means to repeatedly entrust. Now, using the Dharma of this Sutra to entrust Maitreya (the future Buddha) Bodhisattva and Ananda (Buddha's primary disciple) and others, wanting to make those with affinity universally benefit. The intention is broad and the language is concise, solemn and earnest, and they must bear the rare Dharma of the Tathagata (another name for the Buddha). All those who see or hear this Sutra, read and uphold it, will benefit from it, so it is called 'Entrustment'. The following text explains this meaning in detail, so it is called the 'Entrustment Chapter'.
The chapter is explained in three parts. There are two parts in the text. First, the Buddha entrusts the Proper Dharma for circulation, and second, after the Buddha finishes speaking, the assembly hears the Dharma and joyfully practices it. In the first part, there are only two people entrusted, and four people who transmit the Dharma. The people entrusted are: first, Maitreya Bodhisattva, and second, Ananda. Question: There are many virtuous and wise beings, why entrust it to these two in particular? Answer: Vimalakirti is not a Bodhisattva of this land, so he is not entrusted. Manjusri (Bodhisattva of wisdom) Bodhisattva travels without a fixed direction, so he is also not entrusted. Entrusting it to Maitreya Bodhisattva is because he will become a Buddha in this realm in the future, maturing sentient beings, and now he secretly blesses and protects them with his divine power, accomplishing his merits. Ananda is the transmitter of the Dharma, allowing him to compile and disseminate it, so he must be entrusted. There are four people who transmit the Dharma: first, Maitreya Bodhisattva circulates it by following the teachings, second, the other Bodhisattvas voluntarily propagate and circulate it, third, the Four Heavenly Kings voluntarily protect and circulate it, and fourth, Ananda receives the teachings and propagates it. The first part is further divided into three parts: initially to 'and to explain the meaning of entrustment', is to explain the meaning of entrustment; second is 'Maitreya should know that Bodhisattvas have two aspects', is to cite the virtues and faults of Bodhisattvas, encouraging them to cultivate and abandon; third is 'Maitreya Bodhisattva heard and said below', is to praise the Dharma heard and encourage people to cultivate and learn. The first part of the text is further divided into three parts: initially, the Dharma is entrusted, second, the time for circulating the Dharma is explained, and third, 'Why is it so below', is to explain the meaning of entrustment. In the initial part, 'The Bodhi (enlightenment) accumulated over countless eons is entrusted to you', which clearly explains the entrustment of this Sutra. Proclaiming the true virtues of Bodhi, approximately naming this Sutra based on what is said, named the accumulated Anuttara-samyak-sambodhi (supreme enlightenment). Therefore, the above Sutra says that this Sutra extensively proclaims the Bodhi of the Buddhas of the past, future, and present. Or, this Sutra can...
生菩提。所集菩提從是經生。從其所生名所集阿耨菩提。故上經云。諸佛菩提皆從是生也。二如是輩經于佛滅下明通法時節。如是輩經牒前所付。輩猶等也類也。于佛滅后末世之中流佈時也。末世難通故須勸之。汝等當以神力流佈正勸。傳通於閻浮提彰流佈處也。閻浮提眾生行法最勝故偏言之。無令斷絕誡使常通。三所以下釋勸之意。初先徴問。有何所以勸汝傳通下對釋之。于中初明不傳之損。未來當有男子女人及龍等。發菩提心樂於大法。若使不聞如是等經即失善利。是其損也。下明傳益。如此輩人聞是等經必多信樂 是其益也。如是輩人牒前未來發心之人。聞是經典必多信樂發希有心當以頂受。自行益也。唸經希有隨生得利而為廣說。化他益也。上來如來以法正付。
自下第二舉其得失勸令修舍。于中三對。初之二人理教相對。次有二人人法相對。后二自他兩行相對。前中有四。一總舉數。二徴間發起。三牒名解釋。四結勸。修舍行之深淺各有異相。得失兩陳以勵護法者也。一好文飾勸之令舍。文飾者何也。飾是妙旨筌蹄。而新學知淺未能亡言求理。捨本尋未。唯以文飾是好。二不畏深義當勸以進修。妙旨幽深微言違俗。自非智通熟能深入。若於如是無染著經中以修行。為久修行者。無染無著經之深也。自
【現代漢語翻譯】 現代漢語譯本 生菩提（Bodhi）：所積聚的菩提（Bodhi）是從這部經產生的。從它所產生的，名為所積聚的阿訇多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以前面的經文說，諸佛的菩提都是從這部經產生的。二、『如是輩經于佛滅下明通法時節』，『如是輩經』是承接前面所咐囑的。『輩』，就是『等』，也是『類』的意思。在佛滅度后的末世之中流通的時間。末世難以通達，所以需要勸勉。『汝等當以神力流佈』，這是正式的勸勉。傳通於閻浮提（Jambudvipa，我們所居住的這個世界），彰顯流通之處。閻浮提的眾生修行佛法最為殊勝，所以特別提到。『無令斷絕』，這是告誡要使其常通。三、下面解釋勸勉的用意。首先是提問，『有何所以勸汝傳通』，下面是回答解釋。其中首先說明不傳的損失。未來將會有男子、女人以及龍等，發起菩提心，喜愛大法。如果使他們聽不到這樣的經，就會失去善利，這就是不傳的損失。下面說明傳的利益。『如此輩人聞是等經必多信樂』，這就是傳的利益。『如是輩人』，是承接前面未來發心的人。聽到這部經典必定會多加信樂，發起稀有之心，應當以頭頂來接受。這是自己修行的利益。唸經的稀有，隨著所生的利益而為他們廣說，這是教化他人的利益。上面是如來以佛法正式地咐囑。
從下面開始，第二部分是舉出得失，勸令修行和捨棄。其中有三對。最初的二人是理和教相對。其次的二人是人和法相對。最後的二人是自利和他利兩種修行相對。前面的一對中有四個方面：一、總的舉出數量。二、提問來發起。三、列舉名稱來解釋。四、總結勸勉。修行和捨棄的深淺各有不同的表現，陳述得失兩方面，來勉勵護法的人。一、喜歡文飾，勸他們捨棄。什麼是文飾呢？文飾是美妙旨意的門徑，但是新學者見識淺薄，不能夠忘記言語來尋求真理，捨棄根本而尋求末節，只認為文飾是好的。二、不畏懼深奧的意義，應當勸他們精進修行。美妙的旨意幽深，精微的言語違背世俗，如果不是智慧通達的人，誰能夠深入呢？如果在這樣的沒有染著（執著）的經中修行，是長久修行的人。『無染無著』，是說經的深奧。
【English Translation】 English version 『Born Bodhi (Bodhi, enlightenment).』 The accumulated Bodhi (Bodhi) is born from this Sutra. That which is born from it is called the accumulated Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Therefore, the previous Sutra says, 『The Bodhi of all Buddhas is born from this.』 Secondly, 『Such kinds of Sutras, after the Buddha's Parinirvana, clearly communicate the Dharma at the right time.』 『Such kinds of Sutras』 refer to what was previously entrusted. 『Kinds』 means 『equal』 or 『similar.』 It refers to the time of circulation in the degenerate age after the Buddha's Parinirvana. Because it is difficult to understand in the degenerate age, it is necessary to encourage. 『You should circulate it with divine power,』 this is a formal encouragement. To transmit and circulate it in Jambudvipa (Jambudvipa, the world we live in), highlighting the place of circulation. The sentient beings of Jambudvipa are the most excellent in practicing the Dharma, so it is specifically mentioned. 『Do not let it be cut off,』 this is a warning to keep it constantly circulating. Thirdly, the following explains the intention of encouragement. First, there is a question, 『What is the reason to encourage you to transmit and circulate it?』 The following is the answer and explanation. Among them, it first explains the loss of not transmitting it. In the future, there will be men, women, dragons, etc., who will generate Bodhicitta (Bodhicitta, the mind of enlightenment) and love the Great Dharma. If they do not hear such Sutras, they will lose their good benefits, which is the loss of not transmitting it. The following explains the benefit of transmitting it. 『Such people who hear these Sutras will surely have much faith and joy,』 this is the benefit of transmitting it. 『Such people』 refer to those who will generate Bodhicitta in the future. Hearing this Sutra, they will surely have much faith and joy, generate a rare mind, and should receive it with the top of their heads. This is the benefit of self-cultivation. Reciting the Sutra is rare, and according to the benefits they receive, they will widely explain it to them, which is the benefit of transforming others. The above is the Tathagata (Tathagata, the thus-come one) formally entrusting the Dharma.
From below, the second part is to cite the gains and losses, and encourage cultivation and abandonment. Among them, there are three pairs. The first two are the principle and the teaching in contrast. The second two are the person and the Dharma in contrast. The last two are the benefits of oneself and the benefits of others in contrast. In the first pair, there are four aspects: first, to generally state the number; second, to raise questions to initiate; third, to list the names to explain; fourth, to conclude with encouragement. The depth of cultivation and abandonment each has different manifestations, stating both the gains and losses to encourage those who protect the Dharma. First, those who like literary embellishments are encouraged to abandon them. What are literary embellishments? Literary embellishments are the gateway to wonderful meanings, but new learners have shallow knowledge and cannot forget words to seek truth, abandoning the root and seeking the branches, only thinking that literary embellishments are good. Second, those who are not afraid of profound meanings should be encouraged to diligently cultivate. The wonderful meanings are profound, and the subtle words go against the customs of the world. If it is not someone with wisdom and understanding, who can delve deeply? If one cultivates in such a Sutra without attachment, one is a person of long-term cultivation. 『Without defilement and without attachment』 refers to the profundity of the Sutra.
非久行誰能無畏也。第二對中亦有四句。一舉數。二徴問。三牒釋。四結過屬人。將欲令人信樂深經故廣記新學者過。一者聞深經驚怖生疑。明於法起過。二若有護持解脫經者不肯親近。明於人起過。始聞則驚。尋之則疑。疑則起謗。此明無信。當教令信。結過中自毀傷者。以前邪見之人謗人法故必墮阿鼻。自損之甚。名為毀傷。何以故下釋。于深義法中不調心故。不調心者。于其大乘平等正法偏信尚非。何況起謗能無損也。第三對中文分四句。一舉數彰失。二徴問起發。三牒釋四總結。釋中一輕新學而不教誨。外化不善。二取相分別。自行未圓。外化不善者。雖信解深法而未善通達。是故尊己慢人不能教誨。此明說者之外患。以未得人空故也。自行未圓者。雖有其所解而取相分別。雖曰為解未合真解也。此明說者之內患。以未入生法空故。
自下第三嘆所聞法勸人修學。文中有六。一嘆所聞法。二我當遠離者明己離過。三奉持如來無數下明受付囑。四若未來世勸人修學。五世尊若后末世已下欲使學者推功有在。離我慢失。六佛言善哉已下明佛贊述。我當遠離者。為未離者故發此言以成眾行。彌勒久已離之與其念力使不忘失。明修行也。當知彌勒神力者。欲使學者推功有在除舍我慢也。於是一切菩薩已下第二明
【現代漢語翻譯】 現代漢語譯本 非長久修行之人，誰能沒有畏懼呢？第二對（指某種分類或對比）中也有四句：一是列舉數量；二是提問；三是重複解釋；四是總結過失歸屬之人。這是爲了使人信服並樂於深入經典，所以廣泛記載新學者的過失。一是聽到深奧的經典就驚恐生疑，說明在法上產生過失；二是若有護持解脫經典的人，（新學者）不肯親近，說明在人上產生過失。剛開始聽聞就驚恐，深入探究就疑惑，疑惑就會誹謗，這說明沒有信心，應當教導使之生信。總結過失中，『自毀傷者』，是因為以前邪見之人誹謗他人之法，所以必定墮入阿鼻地獄，自我損害非常嚴重，稱為『毀傷』。『何以故』以下解釋原因，因為在深奧的義理之法中不能調伏內心。『不調心者』，對於大乘平等正法，偏頗地相信尚且不對，更何況是起誹謗，怎能沒有損害呢？第三對中，文分四句：一是列舉數量彰顯過失；二是提問啓發；三是重複解釋；四是總結。解釋中，一是輕視新學者而不教誨，對外教化不善；二是取相分別，自身修行尚未圓滿。『外化不善者』，雖然信解深奧的佛法，但尚未善於通達，因此自尊自大，輕慢他人，不能教誨。這說明說法者的外在問題，因為沒有證得人空。『自行未圓者』，雖然有所理解，但取相分別，雖說是理解，但並未契合真正的理解。這說明說法者的內在問題，因為沒有證入生法空。
從下面開始，第三部分是讚歎所聽聞的佛法，勸人修學。文中包含六個方面：一是讚歎所聽聞的佛法；二是我應當遠離，表明自己遠離過失；三是奉持如來無數，表明接受佛的囑託；四是若未來世勸人修學；五是世尊若后末世以下，想要使學者推崇功德有所歸屬，遠離我慢的過失；六是佛言善哉以下，表明佛的贊述。『我當遠離者』，是爲了尚未遠離的人而說此話，以成就各種修行。彌勒菩薩很久以前就已經遠離了這些過失，並且運用他的念力使之不忘失，這是說明修行。『當知彌勒神力者』，想要使學者推崇功德有所歸屬，去除捨棄我慢。『於是一切菩薩已下』，第二部分說明。
【English Translation】 English version Who can be without fear if they have not practiced for a long time? The second pair also has four sentences: first, enumerating the number; second, questioning; third, repeating the explanation; and fourth, concluding the fault belongs to the person. This is to make people believe and be happy to delve into the deep scriptures, so it widely records the faults of new learners. First, hearing profound scriptures causes fear and doubt, indicating a fault arising from the Dharma; second, if there are those who uphold the scriptures of liberation, (new learners) are unwilling to approach them, indicating a fault arising from people. Initially hearing causes fear, deeper investigation causes doubt, and doubt leads to slander. This indicates a lack of faith, and they should be taught to generate faith. In the conclusion of faults, 'self-destruction' is because those with previous wrong views slander the Dharma of others, so they will inevitably fall into Avici Hell, causing very serious self-harm, called 'destruction'. 'Why' below explains the reason, because they cannot subdue their minds in the profound Dharma. 'Those who do not subdue their minds', even biased belief in the Great Vehicle's equal and correct Dharma is incorrect, let alone slander, how can there be no harm? In the third pair, the text is divided into four sentences: first, enumerating the number to reveal faults; second, questioning to inspire; third, repeating the explanation; and fourth, concluding. In the explanation, first, despising new learners and not teaching them leads to improper external transformation; second, grasping at appearances and making distinctions indicates that one's own practice is not yet complete. 'Improper external transformation' means that although they believe and understand the profound Dharma, they are not yet skilled in understanding it, so they are arrogant and despise others, unable to teach. This indicates the external problem of the speaker, because they have not attained emptiness of self. 'Incomplete self-practice' means that although they have some understanding, they grasp at appearances and make distinctions, and although it is called understanding, it does not conform to true understanding. This indicates the internal problem of the speaker, because they have not entered the emptiness of the arising of phenomena.
From below, the third part praises the Dharma that is heard and encourages people to study and practice. The text contains six aspects: first, praising the Dharma that is heard; second, 'I should stay away', indicating that one is staying away from faults; third, 'Upholding the Tathagata countless', indicating acceptance of the Buddha's entrustment; fourth, if in the future world, encourage people to study and practice; fifth, 'World Honored One, if in the later final age' below, wanting to make scholars attribute merit to a certain place, staying away from the fault of arrogance; sixth, 'The Buddha said, 'Excellent'' below, indicating the Buddha's praise. 'I should stay away' is said for those who have not yet stayed away, in order to accomplish various practices. Maitreya Bodhisattva has long since stayed away from these faults, and uses his power of mindfulness to prevent forgetting, which is to explain practice. 'Knowing Maitreya's divine power' is wanting to make scholars attribute merit to a certain place, removing and abandoning arrogance. 'Then all the Bodhisattvas below', the second part explains.
菩薩於一切十方界自誓弘通。就中先明通佛菩提究竟果法。須當開下宣通教法。藉教得果故須明也。三明四王護法之中。初明城邑有是經處王及眷屬為之作護。面百由旬已下彰護益也。
四以法付阿難中。分別有四。一佛敕阿難令其宣通。二阿難奉命受持。三阿難請問經名。四佛制經名普令修學。此名維摩所說者。就人立名。道理此經多人共說。而佛偏名維摩說者。機在維摩故偏言也。亦名不可思議者。就法立名也。
如是持者總結勸也。大眾歡喜奉行者。此眾皆是上來四會諸聞法者。既蒙善利佩荷實深。自行勸人奉行斯法。以其能說法人所說之法及聞法者三皆凈故。隨機淺深悉得道果勝益內資故咸喜也。
維摩經疏卷第六
【現代漢語翻譯】 現代漢語譯本：菩薩在一切十方世界發誓弘揚佛法。其中首先闡明通往佛菩提（Buddha-bodhi，覺悟）的究竟果法。必須先開啟並宣揚教法，因為憑藉教法才能證得果位，所以必須闡明。在三明四天王護法的內容中，首先說明在有這部經書存在的城邑，四大天王（Four Heavenly Kings）及其眷屬會為其守護。方圓百由旬（Yojana，古印度長度單位）以內，都彰顯著護法的利益。 在將佛法託付給阿難（Ananda，佛陀的十大弟子之一）的部分，分別有四個方面：一是佛陀敕令阿難宣揚佛法；二是阿難奉命接受並持守；三是阿難請問經書的名稱；四是佛陀制定經名，普遍令眾生修學。這部經名為《維摩所說經》，是根據人來命名的。道理在於這部經是很多人共同宣說的，而佛陀偏偏以維摩（Vimalakirti，一位在家菩薩）的名字命名，是因為機緣在於維摩，所以特別這樣說。也名為《不可思議經》，是根據法來命名的。 『如是持者』是總結並勸勉。『大眾歡喜奉行者』，這裡的『大眾』都是前面四眾法會中聽聞佛法的人。他們既然蒙受了善利，感佩之情非常深厚，所以自己修行，也勸勉他人奉行這部佛法。因為能說法的人、所說的法以及聽法的人，三者都清凈，所以根據根機的深淺，都能得到道果的殊勝利益，內心得到滋養，因此都感到歡喜。 《維摩經疏》卷第六
【English Translation】 English version: Bodhisattvas vow to widely propagate the Dharma in all the ten directions. Among these, the ultimate fruit of Buddhahood (Buddha-bodhi, Enlightenment) is first clarified. It is necessary to first open up and proclaim the teachings, because one can attain the fruit through the teachings, so it must be clarified. Among the three clarifications of the Four Heavenly Kings' (Four Heavenly Kings) protection of the Dharma, it is first clarified that in the cities where this scripture exists, the Four Heavenly Kings and their families will protect it. Within a hundred yojanas (Yojana, an ancient Indian unit of distance), the benefits of protection are manifested. In the section where the Dharma is entrusted to Ananda (Ananda, one of the ten great disciples of the Buddha), there are four aspects: first, the Buddha orders Ananda to propagate the Dharma; second, Ananda receives and upholds the order; third, Ananda asks for the name of the scripture; fourth, the Buddha establishes the name of the scripture, universally instructing sentient beings to study it. This scripture is named 'The Vimalakirti Sutra', named after a person. The reason is that this scripture is jointly spoken by many people, but the Buddha specifically names it after Vimalakirti (Vimalakirti, a lay bodhisattva), because the opportunity lies with Vimalakirti, so it is specifically said. It is also named 'The Inconceivable Sutra', named after the Dharma. 『Those who uphold it thus』 is a summary and exhortation. 『The assembly rejoices and practices it』, the 『assembly』 here refers to all those who heard the Dharma in the previous four assemblies. Since they have received good benefits, their gratitude is very deep, so they cultivate themselves and also encourage others to practice this Dharma. Because the person who can speak the Dharma, the Dharma that is spoken, and the person who listens to the Dharma are all pure, so according to the depth of their roots, they can all obtain the supreme benefits of the fruit of the path, and their hearts are nourished, so they all feel joy. Commentary on the Vimalakirti Sutra, Volume Six