T85n2773_維摩經抄

大正藏第 85 冊 No. 2773 維摩經抄

No. 2773 [cf. No. 475]

維摩經抄

維摩經卷第一　佛國品第一

夫佛法大綱須識宗趣□□□□具陳。且總為二宗。大乘小乘。且大乘之中分為三。一法相宗。經論之中廣立法無邊無量。五蘊．十二處．十八界．十二因緣．六波羅蜜等□□八萬四千門。即解深密經瑜伽論等多說法相。但經論之中說諸相差別名數皆此宗攝。二破相宗。即諸部般若經中十二門論等說一切法性相俱空有無雙遣。三法性宗。即花嚴涅槃維摩楞伽等經起信論等說一切法非空非有。亦有亦空。所謂迷真起妄一切皆有。攝妄歸真一切皆空。就俗諦則有。就真諦則空睡夢則有覺悟。即空諸法無我。即空因果不亡還有。空不離有有即是空。有不離空即空是有。如是廣說空有無邊。所以諸佛菩薩慈悲故入有。智慧故觀空。觀空故雖入有而不染。慈悲故雖證空而不著。凡夫多著有。二乘多著空。雙離此二真大乘也。第二小乘有二十部宗趣不同。□□□故略之也。今此維摩經即當第三法性宗所攝。由此經芥子納須彌方丈容世界。皆表法性圓融無礙之義也。若能悟入此第三宗則于佛法無所滯等論。諸佛說有有不妨空。諸佛說有有不妨空。諸佛說空空不

【現代漢語翻譯】現代漢語譯本：大正藏第八十五冊，編號2773，《維摩經抄》。

編號2773 [參考編號475]

維摩經抄

維摩經卷第一佛國品第一

佛法的大綱要認識其宗趣，[□□□□] 詳細陳述。總的來說分為兩大宗派：大乘和小乘。大乘之中又分為三宗：一、法相宗。此宗在經論中廣泛建立無邊無量的法，如五蘊（色、受、想、行、識，構成個體經驗的五個要素），十二處（六根和六塵，感官與對像），十八界（六根、六塵、六識，感官、對像和意識），十二因緣（無明到老死的十二個環節，生命輪迴的鏈條），六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧，到達彼岸的六種方法）等，[□□] 八萬四千法門。如《解深密經》、《瑜伽師地論》等，多說法相。但經論中所有關於諸法差別名相的闡述，都屬於此宗的範疇。二、破相宗。即各部《般若經》中的《十二門論》等，闡述一切法的自性與現象皆空，有和無都應捨棄。三、法性宗。即《華嚴經》、《涅槃經》、《維摩經》、《楞伽經》等，以及《起信論》等，闡述一切法非空非有，亦有亦空。所謂因迷惑真理而生起虛妄，一切皆有；捨棄虛妄迴歸真理，一切皆空。就世俗諦而言，則為有；就真諦而言，則為空。如同睡夢中則有，覺悟后即空。諸法無我，即是空；因果不滅，依然存在。空不離有，有即是空；有不離空，即空是有。如此廣泛地闡述空有的無邊無際。所以諸佛菩薩因慈悲而入有，因智慧而觀空。觀空所以雖入有而不染著，慈悲所以雖證空而不執著。凡夫多執著于有，二乘多執著于空，雙雙遠離這二者，才是真正的大乘。第二，小乘有二十部，宗趣各不相同，[□□□] 故在此省略。如今這部《維摩經》就屬於第三法性宗所攝。因此經中芥子納須彌（芥菜籽容納須彌山，比喻小中見大），方丈容世界（一丈見方的房間容納整個世界，比喻小中見大），都表明法性圓融無礙的意義。若能領悟並進入這第三宗，那麼對於佛法就沒有什麼可以滯礙的了。諸佛說有，有不妨礙空；諸佛說有，有不妨礙空；諸佛說空，空不……

【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2773, Vimalakirti Sutra Commentary.

No. 2773 [cf. No. 475]

Vimalakirti Sutra Commentary

Vimalakirti Sutra, Volume 1, Buddha Land Chapter 1

The main principles of the Buddha-dharma must recognize its tenets, [□□□□] stated in detail. Generally, it is divided into two schools: Mahayana and Hinayana. Mahayana is further divided into three schools: 1. Dharmalakshana School (法相宗). This school extensively establishes limitless dharmas in sutras and treatises, such as the Five Skandhas (五蘊, the five aggregates constituting individual experience), Twelve Ayatanas (十二處, the six sense organs and their corresponding objects), Eighteen Dhatus (十八界, the six sense organs, their objects, and the corresponding consciousnesses), Twelve Nidanas (十二因緣, the twelve links in the chain of dependent origination), Six Paramitas (六波羅蜜, the six perfections for reaching the other shore), etc., [□□] eighty-four thousand dharma doors. Such as the Samdhinirmocana Sutra and Yogacarabhumi-sastra, which mostly discuss Dharmalakshana. However, all explanations of the differences and names of dharmas in sutras and treatises are included in this school. 2. Nirakara School (破相宗). This includes the Twelve Gate Treatise in various Prajnaparamita Sutras, which explains that the nature and phenomena of all dharmas are empty, and both existence and non-existence should be abandoned. 3. Dharmata School (法性宗). This includes the Avatamsaka Sutra, Nirvana Sutra, Vimalakirti Sutra, Lankavatara Sutra, etc., and the Awakening of Faith in the Mahayana, which explains that all dharmas are neither empty nor existent, both existent and empty. So-called delusion arises from truth, everything exists; abandoning delusion and returning to truth, everything is empty. In terms of conventional truth, it exists; in terms of ultimate truth, it is empty. Like being in a dream, it exists; upon awakening, it is empty. All dharmas are without self, which is emptiness; karma and its effects do not perish, they still exist. Emptiness is not separate from existence, existence is emptiness; existence is not separate from emptiness, emptiness is existence. Thus, it extensively explains the boundlessness of emptiness and existence. Therefore, Buddhas and Bodhisattvas enter existence out of compassion, and contemplate emptiness out of wisdom. Because of contemplating emptiness, they enter existence without being tainted; because of compassion, they realize emptiness without being attached. Ordinary people are mostly attached to existence, while those of the Two Vehicles are mostly attached to emptiness. Separating from both is true Mahayana. Second, Hinayana has twenty schools, with different tenets, [□□□] so they are omitted here. Now, this Vimalakirti Sutra belongs to the third Dharmata School. Therefore, the sutra says that a mustard seed contains Mount Sumeru (芥子納須彌, a mustard seed containing Mount Sumeru, a metaphor for seeing the great in the small), and a square foot contains the world (方丈容世界, a square foot containing the world, a metaphor for seeing the great in the small), both of which illustrate the meaning of the perfect fusion and unobstructedness of Dharmata. If one can understand and enter this third school, then there will be nothing to hinder one in the Buddha-dharma. Buddhas say existence, existence does not hinder emptiness; Buddhas say existence, existence does not hinder emptiness; Buddhas say emptiness, emptiness does not...

妨有故中論偈云。不生亦不滅。不常亦不斷。不一亦不異。不來亦不去。能說是因緣。善滅諸戲論。我稽首禮佛。諸說中第一。

自此已下別就此經曲明宗意。古來賢聖皆斷此經。以不思議解脫為宗。只緣前說法性無礙。非空非有亦有亦空。不常不斷等故名為不可思議解脫。非凡小等之所測量。心言路絕名不思議。不滯空有等。名為解脫。然此經上下總有五種不可思議攝之略盡。何等為五。一理不思議。二行不思議。三報不思議。四用不思議。五教不思議。第一理不思議者。即非空非有不常不斷等真如法性中道之理　經云。一切法皆如也。乃至彌勒亦如也。不來相而來。不見相而見等。皆是理不思議。第二行不思議者。即說菩薩無住之行　經云。在於生死不為□行。住于涅槃不永滅度。是菩薩行非凡夫行非賢聖行。菩薩行非凈行非垢行。是菩薩行等皆是行不思議。第三報不思議即下經說佛身功德十方凈土等。是報不思議。第四用不思議者。下經說神通變化合蓋現土常擎大眾取飯香積借座須彌等。皆用不思議。第五教不思議者。即名句文字巧妙言詞善能詮顯不思議理。是故經云。一四句偈所有功德無量無邊。是名教不思議。此之五種不思議前後次第者。一切諸法理為其本。是故第一理不思議欲悟其理必資起行。是

【現代漢語翻譯】現代漢語譯本：妨有故中論偈說：『不生也不滅，不斷也不常，不一也不異，不來也不去。能說此因緣，善能滅除諸戲論。我稽首禮敬佛陀，在一切說法中最為第一。』（妨有故中論偈：引用自中觀論的偈頌，用以闡述空性的不生不滅等特性）

從這裡開始，特別針對此經文，深入闡明其宗旨意趣。自古以來的賢聖都以此經為準則，以不可思議解脫為宗旨。只因爲前面所說的法性無礙，非空非有，亦有亦空，不常不斷等等，所以稱為不可思議解脫。不是凡夫小輩所能測量的，心念言語都無法到達的境界，名為不可思議。不執著于空或有等等，名為解脫。然而這部經文從頭到尾總共有五種不可思議，可以概括其要點。哪五種呢？一是理不思議，二是行不思議，三是報不思議，四是用不思議，五是教不思議。

第一，理不思議，就是非空非有、不常不斷等等真如法性中道的道理。經文說：『一切法皆如也，乃至彌勒（Maitreya，未來佛）亦如也。』不來之相而來，不見之相而見等等，都是理不思議。

第二，行不思議，就是說菩薩無所住的行持。經文說：『在於生死輪迴中，不以行為苦。安住于涅槃（Nirvana，寂滅）中，不永遠滅度。』這是菩薩的行持，不是凡夫的行持，也不是賢聖的行持。菩薩的行持，不是清凈的行持，也不是污垢的行持，這是菩薩的行持等等，都是行不思議。

第三，報不思議，就是下文經文所說的佛身功德、十方凈土等等，這是報不思議。

第四，用不思議，下文經文所說的神通變化，合攏傘蓋顯現國土，常常擎著大眾，取飯于香積佛國，借用須彌山（Sumeru，佛教宇宙觀中的聖山）的座位等等，都是用不思議。

第五，教不思議，就是名句文字巧妙，言辭善於詮釋顯現不可思議的道理。所以經文說：『一句四句偈（Gatha，佛經中的偈頌）所具有的功德無量無邊。』這叫做教不思議。

這五種不可思議的前後次序是：一切諸法的理是根本，所以第一是理不思議。想要領悟這個道理，必須依靠修行。

【English Translation】 English version: The Gatha in the Madhyamaka-karika (Mulamadhyamakakarika, Fundamental Verses on the Middle Way) says: 'Neither from itself nor from another, nor from both, nor without a cause, does anything whatsoever anywhere arise.' (Madhyamaka-karika Gatha: A verse quoted from the Madhyamaka-karika, used to explain the characteristics of emptiness such as non-origination and non-extinction.)

From here onwards, specifically focusing on this sutra, it deeply elucidates its purpose and meaning. Sages and saints of the past have all taken this sutra as their standard, with inconceivable liberation as its aim. It is only because the Dharma-nature mentioned earlier is unobstructed, neither empty nor existent, both existent and empty, neither permanent nor impermanent, etc., that it is called inconceivable liberation. It is not something that ordinary people can fathom; a realm where thoughts and words cannot reach is called inconceivable. Not being attached to emptiness or existence, etc., is called liberation. However, this sutra, from beginning to end, has a total of five kinds of inconceivabilities that can summarize its essence. What are these five? First, the inconceivability of principle; second, the inconceivability of practice; third, the inconceivability of retribution; fourth, the inconceivability of function; and fifth, the inconceivability of teaching.

First, the inconceivability of principle is the principle of the Middle Way of True Thusness (Tathata, suchness) Dharma-nature, which is neither empty nor existent, neither permanent nor impermanent, etc. The sutra says: 'All dharmas are like that, even Maitreya (the future Buddha) is also like that.' Coming in the aspect of not coming, seeing in the aspect of not seeing, etc., are all the inconceivability of principle.

Second, the inconceivability of practice refers to the practice of Bodhisattvas (enlightenment being) who dwell nowhere. The sutra says: 'Being in the cycle of birth and death, they do not suffer from their actions. Abiding in Nirvana (extinction), they do not eternally extinguish.' This is the practice of Bodhisattvas, not the practice of ordinary people, nor the practice of sages. The practice of Bodhisattvas is neither pure practice nor defiled practice; this is the practice of Bodhisattvas, etc., all of which are the inconceivability of practice.

Third, the inconceivability of retribution refers to the merits of the Buddha's body, the pure lands of the ten directions, etc., mentioned in the sutra below; this is the inconceivability of retribution.

Fourth, the inconceivability of function refers to the supernatural powers and transformations mentioned in the sutra below, such as combining the umbrella to reveal the land, constantly supporting the masses, taking food from the Fragrant Accumulation Buddha Land, borrowing the seat of Mount Sumeru (the sacred mountain in Buddhist cosmology), etc., all of which are the inconceivability of function.

Fifth, the inconceivability of teaching refers to the skillful use of names, phrases, and words, and the ability of language to skillfully explain and reveal the inconceivable principle. Therefore, the sutra says: 'The merits of a four-line Gatha (a verse in Buddhist scriptures) are immeasurable and boundless.' This is called the inconceivability of teaching.

The order of these five kinds of inconceivabilities is as follows: the principle of all dharmas is the root, so the first is the inconceivability of principle. To understand this principle, one must rely on practice.

故第二行不思議行不空備必能感報。是故第三報不思議報不徒然必能起用。是故第四用不思議用不空設必能起教。是故第五教不思議略說如是。余在經文　經曰如是　述曰。一切經首皆有此之二字。蓋有深意。此之二字亦乃包括一切佛法議理皆盡。略作三釋。第一云。三世諸佛所說不異。名之為如。稱理無非故稱為是。第二釋云。諸法實相古今不易。名之為如。如而說故稱為是。第三釋云。何難所傳與佛無異故名為如。離諸過失故稱為是　經曰佛　述曰。佛者佛陀漢翻為覺。覺有二種。一本覺。二始覺。即法身佛真如法性以為其體。本性清凈如摩尼珠。一切眾生悉皆平等。只緣眾生無始已來從真起妄。沿流昧源。逐末失本。垢障蒙覆自性。真佛遂作凡夫。多受苦惱。一念覺時垢妄斯遣。本性湛然。即名為佛。更無所得。是故經言。乃至無□□法可得。是法平等無有高下。是名阿耨多羅三藐三菩提。此經亦云。若彌勒得菩提。一切眾生皆亦應得。所以者何。一切眾生亦當滅度。所以者何。諸佛知一切眾生。畢竟寂滅不復更滅。乃至云寂滅。是菩提滅諸相故。花嚴等經說云。佛及眾生心如是三種法不即亦不離。不一亦不二。眾生不離佛。佛不離眾生。如是等文名本覺佛。斷煩惱障得。二始覺佛者。即盧舍那報身如來以四智

【現代漢語翻譯】故第二行不思議行（不可思議的修行）不空備必能感報。因此，第二種修行不可思議，不會落空，必定能夠產生感應和回報。是故第三報不思議報不徒然必能起用。因此，第三種回報不可思議，不會白費，必定能夠發揮作用。是故第四用不思議用不空設必能起教。因此，第四種作用不可思議，不會憑空設定，必定能夠產生教化。是故第五教不思議略說如是。因此，第五種教化不可思議，簡略地說就是這樣。其餘的在經文中。經曰如是（經文說：如是）。述曰。一切經首皆有此之二字。蓋有深意。所有的佛經開頭都有這兩個字，其中蘊含著深刻的意義。此之二字亦乃包括一切佛法議理皆盡。這兩個字也包含了所有佛法的義理。略作三釋。簡略地解釋為三種。第一云。三世諸佛所說不異。名之為如。第一種解釋是，過去、現在、未來三世諸佛所說的道理沒有差異，這叫做『如』。稱理無非故稱為是。符合真理，沒有錯誤，所以稱為『是』。第二釋云。諸法實相古今不易。名之為如。第二種解釋是，諸法的真實相狀，從古至今沒有改變，這叫做『如』。如而說故稱為是。如實地宣說，所以稱為『是』。第三釋云。何難所傳與佛無異故名為如。第三種解釋是，所傳承的教義與佛陀所說的沒有差異，所以叫做『如』。離諸過失故稱為是。遠離各種過失，所以稱為『是』。經曰佛（經文說：佛）。述曰。佛者佛陀（Buddha）漢翻為覺。佛，Buddha，漢譯為覺悟。覺有二種。一本覺。二始覺。覺悟有兩種：一是本覺，二是始覺。即法身佛（Dharmakaya Buddha）真如法性以為其體。法身佛以真如法性作為其本體。本性清凈如摩尼珠（Mani jewel）。本性清凈，如同摩尼寶珠。一切眾生悉皆平等。一切眾生都平等。只緣眾生無始已來從真起妄。沿流昧源。只是因為眾生從無始以來，從真如本性生起虛妄，隨波逐流，迷失了本源。逐末失本。垢障蒙覆自性。追逐枝末而失去了根本，被污垢和障礙矇蔽了自性。真佛遂作凡夫。多受苦惱。真正的佛性就變成了凡夫，承受諸多苦惱。一念覺時垢妄斯遣。本性湛然。一旦覺悟，污垢和虛妄就會消散，本性清凈明澈。即名為佛。更無所得。這就叫做佛，沒有其他的獲得。是故經言。乃至無□□法可得。所以經中說，乃至沒有□□法可以獲得。是法平等無有高下。是名阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。這種法是平等的，沒有高下之分，這叫做阿耨多羅三藐三菩提（無上正等正覺）。此經亦云。若彌勒（Maitreya）得菩提。一切眾生皆亦應得。這部經也說，如果彌勒（未來佛）證得菩提，一切眾生也都應該能夠證得。所以者何。一切眾生亦當滅度。為什麼呢？因為一切眾生也應當被度脫。所以者何。諸佛知一切眾生。畢竟寂滅不復更滅。為什麼呢？諸佛知道一切眾生，最終都會達到寂滅，不再有生滅。乃至云寂滅。是菩提滅諸相故。乃至說寂滅，就是菩提，因為滅除了所有的相。花嚴等經說云。佛及眾生心如是三種法不即亦不離。不一亦不二。華嚴經等經典說，佛和眾生的心，這三種法，不即是，也不相離，不是一個，也不是兩個。眾生不離佛。佛不離眾生。眾生不離開佛，佛不離開眾生。如是等文名本覺佛。像這樣的經文，說的是本覺佛。斷煩惱障得。斷除煩惱障而證得。二始覺佛者。即盧舍那（Locana）報身如來（Sambhogakaya Tathagata）以四智。第二種始覺佛，就是盧舍那報身如來，以四智。

【English Translation】 Therefore, the second practice, the inconceivable practice (inconceivable practice), is not in vain and will surely bring about a response. Therefore, the second response is inconceivable, it will not be in vain, and it will surely be able to take effect. Therefore, the third reward, the inconceivable reward, is not futile and will surely be able to be utilized. Therefore, the third reward is inconceivable, it will not be in vain, and it will surely be able to be utilized. Therefore, the fourth function, the inconceivable function, is not set up in vain and will surely be able to initiate teaching. Therefore, the fourth function is inconceivable, it will not be set up in vain, and it will surely be able to initiate teaching. Therefore, the fifth teaching, the inconceivable teaching, is briefly explained as such. Therefore, the fifth teaching is inconceivable, and it is briefly explained as such. The rest is in the scriptures. The Sutra says: 'Thus it is'. The commentary says: All sutras begin with these two words, which have a profound meaning. All sutras begin with these two words, which have a profound meaning. These two words encompass all the principles of the Buddhadharma. These two words also encompass all the principles of the Buddhadharma. Briefly explain it in three ways. Briefly explain it in three ways. The first explanation is: What the Buddhas of the three times say is not different, which is called 'Thus'. The first explanation is that what the Buddhas of the past, present, and future say is not different, which is called 'Thus'. It is called 'Is' because it conforms to the truth and is without error. It is called 'Is' because it conforms to the truth and is without error. The second explanation is: The true nature of all dharmas does not change from ancient times to the present, which is called 'Thus'. The second explanation is that the true nature of all dharmas does not change from ancient times to the present, which is called 'Thus'. It is called 'Is' because it is spoken as it is. It is called 'Is' because it is spoken as it is. The third explanation is: What is transmitted is no different from the Buddha, so it is called 'Thus'. The third explanation is that what is transmitted is no different from the Buddha, so it is called 'Thus'. It is called 'Is' because it is free from all faults. It is called 'Is' because it is free from all faults. The Sutra says: 'Buddha'. The commentary says: Buddha (Buddha) is translated as 'Awakening' in Chinese. Buddha (Buddha) is translated as 'Awakening' in Chinese. There are two kinds of awakening: inherent awakening and initial awakening. There are two kinds of awakening: inherent awakening and initial awakening. That is, the Dharmakaya Buddha (Dharmakaya Buddha) takes the true nature of reality as its essence. That is, the Dharmakaya Buddha takes the true nature of reality as its essence. The inherent nature is pure, like a Mani jewel (Mani jewel). The inherent nature is pure, like a Mani jewel. All sentient beings are equal. All sentient beings are equal. It is only because sentient beings have given rise to delusion from the true nature since beginningless time, following the current and losing sight of the source. It is only because sentient beings have given rise to delusion from the true nature since beginningless time, following the current and losing sight of the source. Pursuing the branches and losing the root, the defilements and obstacles cover the self-nature. Pursuing the branches and losing the root, the defilements and obstacles cover the self-nature. The true Buddha then becomes an ordinary person, suffering much. The true Buddha then becomes an ordinary person, suffering much. When one thought is awakened, the defilements and delusions are dispelled, and the inherent nature is clear. When one thought is awakened, the defilements and delusions are dispelled, and the inherent nature is clear. That is called Buddha, and there is nothing else to be gained. That is called Buddha, and there is nothing else to be gained. Therefore, the sutra says: Even there is no □□ dharma to be obtained. Therefore, the sutra says: Even there is no □□ dharma to be obtained. This dharma is equal and without high or low. It is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). This dharma is equal and without high or low. It is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This sutra also says: If Maitreya (Maitreya) attains Bodhi, all sentient beings should also be able to attain it. This sutra also says: If Maitreya (the future Buddha) attains Bodhi, all sentient beings should also be able to attain it. Why? Because all sentient beings should also be liberated. Why? Because all sentient beings should also be liberated. Why? The Buddhas know that all sentient beings will ultimately attain Nirvana and will no longer be reborn. Why? The Buddhas know that all sentient beings will ultimately attain Nirvana and will no longer be reborn. Even saying Nirvana is Bodhi because it extinguishes all forms. Even saying Nirvana is Bodhi because it extinguishes all forms. The Avatamsaka Sutra and other sutras say: The mind of the Buddha and sentient beings, these three dharmas are neither identical nor separate, neither one nor two. The Avatamsaka Sutra and other sutras say: The mind of the Buddha and sentient beings, these three dharmas are neither identical nor separate, neither one nor two. Sentient beings are not separate from the Buddha, and the Buddha is not separate from sentient beings. Sentient beings are not separate from the Buddha, and the Buddha is not separate from sentient beings. Such texts are called the Buddha of Inherent Awakening. Such texts are called the Buddha of Inherent Awakening. Attained by cutting off the obstacles of affliction. Attained by cutting off the obstacles of affliction. The second Buddha of Initial Awakening is the Sambhogakaya Tathagata (Sambhogakaya Tathagata) Locana (Locana) with the Four Wisdoms. The second Buddha of Initial Awakening is the Sambhogakaya Tathagata Locana with the Four Wisdoms.

為體。克性而論智為佛體。智為能證覺之體故相從而論。即功德相好無漏五蘊總名為佛。廣在經論所明一切菩薩經三大劫十地滿足。斷所知障名始覺佛。

經曰。眾人不請友而安之　述曰。小乘凡夫悲薄智微。要待勤請方為說法。菩薩不然。觀見眾生緣合根熟。為不請之友能令眾生出生死之危險。與涅槃之安隱。如有影均于湛水。慈母赴于嬰兒　經曰。逮無所得不起法忍　述曰。此明菩薩證無生法忍。逮者及也至也。起者生也。忍者忍了亦即許之義。此明菩薩位。登八地至無所得無生之位忍了。印證一切諸法本來如如無生無滅無法可得。是故作忍辱仙節節支解其心不動。亦作摩納仙人燃燈授記皆此位也　經曰。深入緣起斷諸邪見。有無二邊無復余習　述曰。佛法大宗因緣。是本異諸外道撥無因果邪僻斷見故有此文。言緣起者。即十二因緣及十因六因四緣。一切因緣莫過此門。若入佛法因緣深理即名正見。故云斷諸邪見。言有無二邊者。因緣無主則非有。業果不亡則非無定執有無皆名邊見。故下文云。無我無造無。受者。善惡之業亦不亡。經之斷字該於邪見及有二邊。是則離有無之二邊契。非有非無之中道菩薩之正見也。淨盡不殘。故云無復余習。習者習氣　經曰。善知眾生往來所趣及心所行　述曰。往者過去。

【現代漢語翻譯】現代漢語譯本：以克制習性來論證智慧是佛的本體（佛體指佛的本質）。智慧是能夠證悟覺悟的本體，因此兩者相輔相成地被討論。總的來說，功德、相好、無漏五蘊都被稱為佛。在經論中廣泛闡述，一切菩薩經歷三大阿僧祇劫，圓滿了十地，斷除了所知障，這被稱為始覺佛（開始覺悟的佛）。

經中說：『眾人不請友而安之。』意思是說，小乘的凡夫因為悲心淺薄、智慧微弱，需要等待別人懇切請求才會說法。菩薩則不是這樣，他們觀察到眾生的因緣聚合、根機成熟，就成為不請自來的朋友，能夠讓眾生脫離生死的危險，得到涅槃的安穩，就像影子映在清澈的水中，慈母奔向嬰兒一樣。

經中說：『逮無所得不起法忍。』意思是說，這說明菩薩證得了無生法忍。『逮』是及、至的意思。『起』是生的意思。『忍』是忍可，也就是認可的意思。這說明菩薩的位階，登上八地，達到無所得、無生的境界，忍可、印證一切諸法本來如如不動，沒有生滅，沒有法可以得到。因此，忍辱仙人被節節肢解，他的心也不動搖；也像摩納仙人燃燈授記，都是在這個位階。

經中說：『深入緣起斷諸邪見。有無二邊無復余習。』意思是說，佛法最重要的宗旨是因緣。這是與那些否定因果的外道邪見不同的根本所在，所以有這段經文。所說的『緣起』，就是十二因緣以及十因、六因、四緣。一切因緣都離不開這個範疇。如果深入佛法因緣的深刻道理，就叫做正見，所以說斷除各種邪見。所說的『有無二邊』，因緣沒有主宰，所以不是『有』；業果不會消失，所以不是『無』。執著于『有』或『無』都叫做邊見。所以下文說：『無我無造無受者』，善惡的業力也不會消失。經文中的『斷』字包含了邪見和有無二邊。這樣就離開了『有』和『無』的二邊，契合了非有非無的中道，也就是菩薩的正見。完全清凈沒有殘留，所以說『無復余習』。『習』指的是習氣。

經中說：『善知眾生往來所趣及心所行。』意思是說，『往』指的是過去。

【English Translation】 English version: To regard wisdom as the essence of Buddha (Buddha-nature) by overcoming inherent tendencies. Wisdom is the essence that can realize enlightenment, so the two are discussed in relation to each other. In general, merits, auspicious marks, and the uncontaminated five aggregates are all called Buddha. It is widely elaborated in sutras and treatises that all Bodhisattvas, after experiencing three great kalpas and fulfilling the ten bhumis (stages), and severing the obscuration of knowledge, are called the Buddha of Initial Awakening (the Buddha who begins to awaken).

The sutra says: 'They bring peace to all without being asked.' This means that ordinary beings of the Hinayana (Small Vehicle) have shallow compassion and weak wisdom, and only preach the Dharma when earnestly requested. Bodhisattvas are not like this. They observe that the conditions of sentient beings are assembled and their faculties are mature, and become friends who come without being asked, able to lead sentient beings out of the danger of birth and death and into the peace of Nirvana, just like a shadow reflected in clear water, or a loving mother rushing to her baby.

The sutra says: 'Attaining non-attainment, not arising forbearance of the Dharma.' This means that this explains that the Bodhisattva has attained the forbearance of the non-arising of phenomena. 'Attaining' means reaching. 'Arising' means being born. 'Forbearance' means acceptance, that is, the meaning of approval. This explains the Bodhisattva's stage, ascending to the eighth bhumi, reaching the state of non-attainment and non-arising, accepting and confirming that all dharmas are originally suchness, without arising or ceasing, and there is no dharma to be attained. Therefore, the Kshanti (forbearance) Immortal was dismembered joint by joint, but his mind did not waver; also like the Manava Immortal receiving the prediction of enlightenment by burning lamps, all are at this stage.

The sutra says: 'Deeply entering dependent origination, severing all wrong views. The two extremes of existence and non-existence, with no remaining habits.' This means that the most important principle of Buddhism is dependent origination (pratītyasamutpāda). This is the fundamental difference from those heretical views of external paths that deny cause and effect, so there is this passage. What is said of 'dependent origination' is the twelve links of dependent origination, as well as the ten causes, six causes, and four conditions. All dependent origination cannot be separated from this category. If one deeply understands the profound principle of dependent origination in Buddhism, it is called right view, so it is said to sever all wrong views. What is said of 'the two extremes of existence and non-existence' is that dependent origination has no master, so it is not 'existence'; the karmic consequences will not disappear, so it is not 'non-existence'. Attachment to 'existence' or 'non-existence' is called extreme views. Therefore, the following text says: 'No self, no creator, no receiver,' the karma of good and evil will also not disappear. The word 'severing' in the sutra includes wrong views and the two extremes of existence and non-existence. In this way, one leaves the two extremes of 'existence' and 'non-existence', and conforms to the Middle Way of neither existence nor non-existence, which is the right view of the Bodhisattva. Completely pure without residue, so it is said 'no remaining habits'. 'Habits' refers to habitual tendencies.

The sutra says: 'Knowing well the destinations of sentient beings coming and going, and the actions of their minds.' This means that 'coming and going' refers to the past.

來者未來及所心行現在。菩薩以宿命智知眾生過去之事。善知生也。以死生智知眾生未來之事。善智來也。以他心智知眾生現在心所行也。緣處故云心所。趣者趣向。所謂知三世之事趣向也　經曰。諸有所作亦不唐捐　述曰。唐者虛也捐者棄也。菩薩用心無一念棄也　經曰。佛之威神令諸寶蓋合成。一蓋遍覆三千大千世界　述曰。此合多為一。展小為大也。且合多為一者。合五百為一蓋也。此來真如法性圓融融無定無有二相故。能合多為一展小為大。多不定多。菩薩觀乎。一蓋一不定一。凡小觀乎。五百雖合為一五百宛然。五百宛然只自為一。其猶方丈之室文殊等入中寬如容十方世界。凡小不及。只自見乎。方丈對凡小而不減。對文殊而不增。圓融法性其在慈乎。下諸文理皆同此。展小為大義亦準之。又可更表空有二門。多表其有。一表其空。空不定空。展一為多。有不定有。合多為一。有不離空。即五百而見一。有不離空即五百而見一。空不離有不離一而見多。維摩要旨始終如是　經曰。能善分別諸法相。于第一義而不動　述曰。八萬四千名諸法相。二空真如名第一義。此之二句有其三門。一空有門。二寂用門。三自他門。第一門者分別法相有也。第一不動空也。說而不動。有不妨空。不動而說空。不動妨有。異於

【現代漢語翻譯】現代漢語譯本：『來者未來及所心行現在』。菩薩以宿命智知眾生過去之事（宿命智：一種神通，能夠知曉過去世的因果）。善知生也。以死生智知眾生未來之事（死生智：又稱天眼通，能知眾生死後生於何處）。善智來也。以他心智知眾生現在心所行也（他心智：一種神通，能夠知曉他人心中所想）。緣處故云心所。趣者趣向。所謂知三世之事趣向也。經曰：『諸有所作亦不唐捐』。述曰：唐者虛也，捐者棄也。菩薩用心無一念棄也。經曰：『佛之威神令諸寶蓋合成一蓋，遍覆三千大千世界』。述曰：此合多為一，展小為大也。且合多為一者，合五百為一蓋也。此來真如法性圓融，融無定無有二相故，能合多為一，展小為大。多不定多。菩薩觀乎。一蓋一不定一。凡小觀乎。五百雖合為一，五百宛然。五百宛然只自為一。其猶方丈之室文殊等入中，寬如容十方世界。凡小不及。只自見乎。方丈對凡小而不減，對文殊而不增。圓融法性其在慈乎。下諸文理皆同此。展小為大義亦準之。又可更表空有二門。多表其有，一表其空。空不定空。展一為多。有不定有。合多為一。有不離空。即五百而見一。有不離空即五百而見一。空不離有不離一而見多。維摩要旨始終如是。經曰：『能善分別諸法相，于第一義而不動』。述曰：八萬四千名諸法相。二空真如名第一義。此之二句有其三門。一空有門，二寂用門，三自他門。第一門者分別法相有也。第一不動空也。說而不動，有不妨空。不動而說空，不動妨有。異於

【English Translation】 English version: 'The coming is the future, and what the mind does is the present.' Bodhisattvas use the knowledge of past lives to know the past events of sentient beings (宿命智: Sujātasmṛti-jñāna, knowledge of past lives). They are good at knowing birth. They use the knowledge of death and birth to know the future events of sentient beings (死生智: Cyutyupapāda-jñāna, knowledge of death and rebirth). They are good at knowing the coming. They use the knowledge of others' minds to know what sentient beings are doing in their minds now (他心智: Para-citta-jñāna, knowledge of others' minds). The reason for the mind's location is called 'mind's location.' 'Pursuit' means direction. It is said to know the direction of the events of the three times. The sutra says: 'All actions are not in vain.' The commentary says: '唐 (Táng) means empty, and 捐 (juān) means abandoned. The Bodhisattva's mind has no thought of abandonment.' The sutra says: 'The majestic power of the Buddha causes all the jeweled canopies to merge into one canopy, covering the three thousand great thousand worlds.' The commentary says: 'This is merging the many into one and expanding the small into the large. Moreover, merging the many into one means merging five hundred into one canopy. This comes from the perfect fusion of Suchness-Dharmatā (真如法性), which is fused without fixed form and without two aspects, so it can merge the many into one and expand the small into the large. The many are not fixed as many. The Bodhisattva observes. One canopy is not fixed as one. Ordinary people observe. Although five hundred are merged into one, the five hundred are still distinct. The five hundred are still distinct and only themselves are one. It is like Vimalakirti's room, where Mañjuśrī and others enter, and it is as wide as to contain the ten directions of the world. Ordinary people cannot reach it. They only see themselves. Vimalakirti's room does not diminish for ordinary people and does not increase for Mañjuśrī. The perfect fusion of Dharmatā is in compassion. The following principles are all the same as this. The meaning of expanding the small into the large is also based on this. It can also further express the two doors of emptiness and existence. The many express existence, and the one expresses emptiness. Emptiness is not fixed as emptiness. Expanding one into many. Existence is not fixed as existence. Merging the many into one. Existence is not separate from emptiness. Seeing one from five hundred. Existence is not separate from emptiness, seeing one from five hundred. Emptiness is not separate from existence, not separate from one, and seeing many. The essence of Vimalakirti is always like this.' The sutra says: 'Able to skillfully distinguish the characteristics of all dharmas, yet unmoving in the supreme truth.' The commentary says: 'Eighty-four thousand are called the characteristics of all dharmas. The two emptinesses, Suchness, are called the supreme truth. These two sentences have three aspects. First, the door of emptiness and existence. Second, the door of stillness and function. Third, the door of self and other. The first door is distinguishing the characteristics of dharmas as existence. The first unmoving is emptiness. Speaking without moving, existence does not hinder emptiness. Speaking of emptiness without moving, unmoving hinders existence. Different from

凡小空而不有。有而不空。第二門者分別法相用也。第一義不動寂也。寂而常用。雖不動而說。法用而常寂。雖說法而不動。凡夫則動而不寂。小乘則寂而不動。第三門者自利故證而不動。利他故說而不著。說而不有亦不無。意亦同此。離有無二邊行於中道　經曰。始在佛樹力降魔得甘露滅覺道成　述曰。言佛樹者亦名菩提樹。佛此樹下得菩提果。名菩提樹。樹下成佛名為佛樹。言降魔者伏四魔也。菩提佛果沷潤身心永除熱惱。名為甘露。生死大息名之為滅覺。即是佛名為成也　經曰。以無心意無受行。而悉摧伏諸外道　述曰。積集故名心。思量故名意。領納故名受。造作故名行。證佛果時如如不動。此等皆息故名無也。以斯妙理伏諸外道。豈云覽力而降伏乎　經曰。譭譽不動如須彌　述曰。嘆佛平等八風不動如須彌山。言八風者。一利。二襄。三毀。四譽。五稱。六識。七苦。八樂。此之八法搖動人心。如世八風吹動諸物。經中舉二攝餘六也。

經曰。孰聞人寶不敬承　述曰。佛為人中之寶。希有難見。故喻之寶。孰是誰也。誰聞人寶之名而不敬重修承　經曰。各見世尊在其前　述曰。此嘆佛身功德不共凡小。法身圓應猶一月昇天故云各見佛身平等。不背眾生故云在其前也。一音說法眾生各解理亦同此　經曰

【現代漢語翻譯】現代漢語譯本凡是小（指智慧）的，就執著于空而認為什麼都沒有；（智慧）大的，雖然有（所作為）卻不執著于空。第二門講的是分別法相和作用。第一義是（如如）不動，寂然無聲。（雖然）寂然不動，卻能發揮作用；雖然不動，卻能說法。運用法相作用，卻又常處於寂靜之中；雖然說法，卻又不為所動。凡夫俗子是動而不寂靜，小乘修行者是寂靜而不動。第三門講的是，爲了自身的利益而證悟，所以（安住于）不動；爲了利益他人而說法，所以不執著于（所說之法）。說法卻不執著于有，也不執著于無，其意也與此相同。遠離有和無這兩種極端，行於中道。《經》中說：『最初在菩提樹（Bodhi tree）下，以力量降伏魔（Mara），得到甘露（Amrita），滅絕了覺悟的道路，成就了佛道。』解釋說：所說的菩提樹，也叫佛樹。佛在這棵樹下得到菩提果（Bodhi-fruit），所以叫做菩提樹。在樹下成佛，所以叫做佛樹。所說的降魔，是降伏四魔（Four Maras）。菩提佛果滋潤身心，永遠消除熱惱，叫做甘露。生死的大止息，叫做滅覺，也就是佛，叫做成就。《經》中說：『以無心意，無受行，而全部摧伏各種外道。』解釋說：積聚叫做心，思量叫做意，領納叫做受，造作叫做行。證得佛果時，如如不動，這些都止息了，所以叫做無。用這種微妙的道理來降伏各種外道，難道是用力量來降伏的嗎？《經》中說：『譭謗和讚譽都不能動搖，如同須彌山（Mount Sumeru）。』解釋說：讚歎佛的平等，八風（Eight winds）都不能動搖，如同須彌山。所說的八風是：一、利，二、衰，三、毀，四、譽，五、稱，六、譏，七、苦，八、樂。這八種法動搖人心，如同世間的八風吹動各種事物。經中舉出兩種（毀和譽）來概括其餘六種。經中說：『誰聽聞人中之寶而不敬重承侍呢？』解釋說：佛是人中的珍寶，稀有難見，所以比喻為寶。『孰』是誰的意思。誰聽聞人中之寶的名號而不敬重地修行承侍呢？《經》中說：『各自看見世尊在自己面前。』解釋說：這是讚歎佛身的功德不與凡夫和小乘相同。法身圓滿應化，就像一輪明月升上天空，所以說各自看見佛身平等。不背離眾生，所以說在自己面前。用一種聲音說法，眾生各自理解，道理也與此相同。《經》中說：

【English Translation】 English version Those who are small (in wisdom) cling to emptiness and think that nothing exists; those who are great (in wisdom), although they have (actions), do not cling to emptiness. The second gate speaks of distinguishing the characteristics and functions of dharmas. The first meaning is immobility and stillness. (Although) still and immobile, it can function; although immobile, it can preach the Dharma. While employing the functions of dharmas, it is always in stillness; although preaching the Dharma, it is not moved. Ordinary people are moving without stillness, while Hinayana practitioners are still without moving. The third gate speaks of, for the sake of one's own benefit, realizing and therefore (abiding in) immobility; for the sake of benefiting others, speaking the Dharma and therefore not clinging to (what is spoken). Speaking the Dharma without clinging to existence or non-existence, the meaning is the same. Separating from the two extremes of existence and non-existence, one walks the Middle Way. The Sutra says: 'Initially, under the Bodhi tree (Bodhi tree), with strength subduing Mara (Mara), obtaining Amrita (Amrita), extinguishing the path of awakening, accomplishing the Buddha Way.' The commentary says: The so-called Bodhi tree is also called the Buddha tree. The Buddha attained the Bodhi-fruit (Bodhi-fruit) under this tree, so it is called the Bodhi tree. Attaining Buddhahood under the tree is called the Buddha tree. The so-called subduing Mara is subduing the Four Maras (Four Maras). The Bodhi-Buddha fruit moistens the body and mind, forever eliminating heat and vexation, and is called Amrita. The great cessation of birth and death is called extinguishing awakening, which is the Buddha, and is called accomplishment. The Sutra says: 'With no mind, no intention, no reception, no action, completely subduing all kinds of heretics.' The commentary says: Accumulation is called mind, deliberation is called intention, reception is called reception, and creation is called action. When attaining the Buddha fruit, being unmoving as such, these all cease, so it is called non-existence. Using this subtle principle to subdue all kinds of heretics, is it by force that they are subdued? The Sutra says: 'Defamation and praise cannot move one, like Mount Sumeru (Mount Sumeru).' The commentary says: Praising the Buddha's equality, the Eight Winds (Eight winds) cannot move one, like Mount Sumeru. The so-called Eight Winds are: 1. Gain, 2. Loss, 3. Defamation, 4. Praise, 5. Commendation, 6. Criticism, 7. Suffering, 8. Pleasure. These eight dharmas move people's hearts, like the eight worldly winds blowing all things. The sutra mentions two (defamation and praise) to encompass the other six. The Sutra says: 'Who has heard of the treasure among humans and does not respectfully serve?' The commentary says: The Buddha is the treasure among humans, rare and difficult to see, so it is compared to a treasure. 'Who' means who. Who has heard the name of the treasure among humans and does not respectfully practice and serve? The Sutra says: 'Each sees the World Honored One in front of them.' The commentary says: This praises the merits and virtues of the Buddha's body as not being the same as ordinary people and Hinayana practitioners. The Dharmakaya is perfectly responsive, like a bright moon rising in the sky, so it is said that each sees the Buddha's body equally. Not turning away from sentient beings, so it is said to be in front of them. Using one sound to preach the Dharma, sentient beings each understand, the principle is also the same. The Sutra says:

。不著世聞如蓮華□常善入于空寂行　述曰。此嘆如來即染成凈。此以下句釋上句。常觀諸法空而且寂游世間。而不染處淤泥而恒凈　經曰。達諸法相無掛礙。稽首如空無所依　述曰。真俗俱空故云無得。萬物依虛空。虛空無所依。諸法依實相。實性無所依　經曰。眾生之類是菩薩佛土述曰。眾生是佛土之緣。緣中說土故以眾生而為佛土。道理如何。土本由悲。悲由生起。要有眾生悲心始起。要因悲心方得凈土。推末就本。眾生是土不亦宜乎。又因生起悲得凈土。一向觀空終不得土。故下喻云。要于空地造立宮室。隨意無礙。若於虛空終不能成人喻菩薩空。喻二空地。喻于有造立宮室。喻于修凈土。是則依空依地宮室始成。兼有兼空方修凈土。有悲故涉有而廣度眾生。有智故觀空而不著。諸有空有不滯悲智雙行契。此通途凈土。斯得乃至直心。是凈土等其理皆然。離空離有即是直心。著有著空皆成偏曲。乃至下文云。隨其心凈則佛土凈。皆同此義。則知一念直心十方頓凈。剎那偏曲垢穢斯興凈土。一章大綱如是　經曰。於是佛以足指按地即時三千大千世界。若干百千珍寶嚴飾。譬如寶莊嚴佛。無量功德寶莊嚴土　述曰。此明凈穢二土非一非二。非即非離心凈故即穢見凈。心垢故即凈見穢。克實而論以佛眼觀佛土常凈。

【現代漢語翻譯】現代漢語譯本：不執著於世俗的聲名，如同蓮花一般（蓮花：出淤泥而不染，比喻菩薩身處世間而不被世俗污染），常常善於進入空寂的境界修行。（空寂：佛教用語，指對一切事物不執著，達到內心平靜的狀態）述曰：這是讚歎如來從染污中成就清凈。下面的句子解釋上面的句子。常常觀察諸法本性是空寂的，遊走於世間，卻不被污染，如同蓮花出於污泥而保持潔凈。經曰：通達諸法實相，沒有掛礙，稽首禮拜如同虛空一樣無所依。（稽首：古代的一種跪拜禮，表示極度的恭敬）述曰：真諦和俗諦都空，所以說無所得。萬物依靠虛空，虛空沒有所依靠。諸法依靠實相，實性沒有所依靠。經曰：眾生之類就是菩薩的佛土。述曰：眾生是佛土的因緣。因為因緣中說佛土，所以以眾生作為佛土。道理是怎樣的呢？佛土本來由悲心而來，悲心由眾生而生起。必須要有眾生才能生起悲心，因為悲心才能得到凈土。從結果推究到根本，眾生是佛土，不也是很合適的嗎？又因為生起悲心才能得到凈土，一味地觀空最終是得不到佛土的。所以下面的比喻說：要在空地上建造宮室，隨意沒有障礙；如果在虛空中，最終不能成就。人比喻菩薩，空比喻二空（人空和法空），空地比喻在有中建造宮室，比喻修凈土。這樣，依靠空，依靠地，宮室才能建成。兼顧有和空，才能修成凈土。因為有悲心，所以涉足於有，而廣度眾生。因為有智慧，所以觀空而不執著。諸有空有都不滯留，悲智雙運，才能契合。這是通往凈土的途徑。這樣才能得到乃至直心，是凈土等等，道理都是這樣。離開空和有，就是直心。執著于有或者執著于空，都會成為偏頗。乃至下文說：隨著心清凈，則佛土清凈，都和這個道理相同。那麼就知道一念直心，十方頓然清凈；剎那偏曲，垢穢就興起。凈土這一章的大綱就是這樣。經曰：於是佛用腳趾按地，當時三千大千世界，用若干百千珍寶裝飾，譬如寶莊嚴佛，用無量功德珍寶莊嚴的佛土。述曰：這說明凈土和穢土不是一，也不是二；不是即，也不是離。心清凈，所以在穢土中見到凈土；心垢染，所以在凈土中見到穢土。確實地說，用佛眼觀察，佛土常常是清凈的。

【English Translation】 English version: Not attached to worldly fame, like a lotus (lotus: emerging from mud but remaining unstained, a metaphor for a Bodhisattva being in the world but not being polluted by it), constantly good at entering the state of emptiness and tranquility to practice. (emptiness and tranquility: Buddhist term, referring to not being attached to all things, achieving inner peace) Commentary: This praises the Tathagata for achieving purity from defilement. The following sentences explain the above sentences. Constantly observing that the nature of all dharmas is emptiness and tranquility, wandering in the world, but not being polluted, like a lotus emerging from mud and remaining pure. Sutra says: Understanding the true nature of all dharmas, without hindrance, bowing in reverence like the empty sky, without anything to rely on. (bowing in reverence: an ancient kneeling ceremony, expressing extreme respect) Commentary: Both the true and conventional truths are empty, so it is said that there is nothing to be obtained. All things rely on the empty sky, the empty sky has nothing to rely on. All dharmas rely on the true nature, the true nature has nothing to rely on. Sutra says: The beings are the Buddha-land of the Bodhisattva. Commentary: Beings are the cause and condition of the Buddha-land. Because the Buddha-land is spoken of in the context of cause and condition, beings are regarded as the Buddha-land. What is the principle? The Buddha-land originally comes from compassion, and compassion arises from beings. There must be beings for compassion to arise, and because of compassion, one can obtain the Pure Land. Tracing back from the result to the root, beings are the Buddha-land, isn't that appropriate? Also, because of the arising of compassion, one can obtain the Pure Land. Merely contemplating emptiness will ultimately not lead to the Buddha-land. Therefore, the following metaphor says: To build a palace on empty ground, there is no obstacle; if it is in the empty sky, it will ultimately not be accomplished. The person is a metaphor for the Bodhisattva, emptiness is a metaphor for the two emptinesses (emptiness of self and emptiness of dharma), empty ground is a metaphor for building a palace in existence, a metaphor for cultivating the Pure Land. In this way, relying on emptiness, relying on the ground, the palace can be built. Taking care of both existence and emptiness, one can cultivate the Pure Land. Because there is compassion, one ventures into existence and extensively liberates beings. Because there is wisdom, one contemplates emptiness without attachment. All existences, emptinesses, and non-attachments, compassion and wisdom work together to be in harmony. This is the path to the Pure Land. In this way, one can obtain even a direct mind, which is the Pure Land, and so on, the principles are all the same. Leaving emptiness and existence is a direct mind. Attachment to existence or attachment to emptiness will become biased. Even the following text says: As the mind is pure, the Buddha-land is pure, all are the same principle. Then it is known that with one thought of direct mind, the ten directions are instantly pure; in a moment of bias, defilements arise. This is the outline of the chapter on the Pure Land. Sutra says: Then the Buddha pressed the ground with his toe, and at that time, the three thousand great thousand worlds were decorated with hundreds of thousands of treasures, like the Treasure Adorned Buddha, the Buddha-land adorned with immeasurable meritorious treasures. Commentary: This explains that the Pure Land and the Defiled Land are not one, nor are they two; they are not identical, nor are they separate. The mind is pure, so one sees the Pure Land in the Defiled Land; the mind is defiled, so one sees the Defiled Land in the Pure Land. In reality, with the Buddha's eye, the Buddha-land is always pure.

凡夫眼見佛土恒穢。今欲變穢成凈。托以按地為緣。亦明妄從真生穢從凈起。故下經云。從無住本立一切法。問曰。凈穢兩土為當同體異見。為當別體異見。為當無體妄見。有古德安法師釋曰凈穢二土一質不成。異質不成。無質不成。故凈穢虧盈。異質不成故披源即冥。無質不成故緣起不形　經曰。譬如諸天共寶器食隨其福德飯色有異　述曰。飯體是一。諸天福德厚薄不同。所見飯色勝劣不等。佛土亦爾。凈穢是一。隨諸眾生垢凈不同。所見各異。世尊常說。水體是一。諸天福德見為琉璃寶物。人福次勝見其清水湛可受用。魚龍等次劣見是舍屋窟宅。餓鬼惡業唯見膿血猛火。

方便品第二

經曰。諸仁者如此身明智者所不怙　此上皆三字為句。怙者恃怙。此身廉人明智之人不恃怙也。又方便一品維摩居士多欲教化凡夫眾生新學菩薩。五種觀門。一觀身是苦。二觀身空。三觀身無常。四觀身無我。五觀身不凈　經曰。為病為惱眾苦所集苦觀也。是身如聚沫已下空觀也。是身如浮雲已下無常觀也。是身無主為如地已下無我觀也。是身不凈穢惡充滿已下不凈觀也。此之五觀大小二乘初修之門。止貪嗔發智慧也。

弟子品第三

經曰。夫宴坐者。不於三界現身意相。是為宴坐　述曰。此凈名居士以大

【現代漢語翻譯】現代漢語譯本凡夫的眼睛看到佛土總是污穢的。現在想要把污穢變成清凈，憑藉按壓地面的動作作為因緣。這也是說明虛妄是從真實產生，污穢是從清凈產生。所以下面的經文說：『從無住的根本建立一切法。』問：清凈和污穢兩種佛土，是本體相同而見解不同呢？還是本體不同而見解不同呢？還是沒有本體而只是虛妄的見解呢？有古德安世高法師解釋說：清凈和污穢兩種佛土，認為是同一種物質構成是不成立的，認為是不同的物質構成也是不成立的，認為沒有物質構成也是不成立的。所以說清凈和污穢的盈虧，認為是不同物質構成是不成立的，因為追溯本源就是冥合的。認為沒有物質構成也是不成立的，因為緣起就無法形成。《維摩詰經》說：『譬如諸天共同用寶器吃飯，隨著他們的福德不同，飯的顏色也有差異。』註釋說：飯的本體是一個，諸天福德的深厚不同，所看到的飯的顏色好壞也不同。佛土也是這樣，清凈和污穢是一個，隨著各種眾生的垢染和清凈不同，所看到的景象也各自不同。世尊常說，水的本體是一個，諸天因為福德深厚，看到的是琉璃寶物。人因為福德稍勝一籌，看到的是清澈的水，可以取用。魚龍等因為福德較差，看到的是房屋窟穴。餓鬼因為惡業深重，只能看到膿血和猛火。

方便品第二

《維摩詰經》說：『各位仁者，這樣的身體，有明智的人是不會依賴的。』這裡都是以三個字為一句。『怙』是依賴的意思。這個身體，廉潔的人和明智的人是不會依賴的。另外，方便品中，維摩詰居士主要想教化凡夫眾生和新學的菩薩五種觀法：一、觀身是苦；二、觀身是空；三、觀身無常；四、觀身無我；五、觀身不凈。《維摩詰經》說：『因為疾病和煩惱，各種痛苦聚集在一起，這是苦觀。』『這個身體像泡沫一樣』，這是空觀。『這個身體像浮雲一樣』，這是無常觀。『這個身體沒有主人，像大地一樣』，這是無我觀。『這個身體不乾淨，污穢充滿』，這是不凈觀。這五種觀法是大小乘佛教徒最初修行的法門，用來止息貪嗔，啓發智慧。

弟子品第三

《維摩詰經》說：『所謂宴坐，就是不在三界中顯現身和意的相狀，這就是宴坐。』註釋說：這位維摩詰居士用大

【English Translation】 English version Ordinary people see the Buddha lands as always impure. Now, wanting to transform impurity into purity, it is based on pressing the ground as a condition. This also clarifies that delusion arises from truth, and impurity arises from purity. Therefore, the following sutra says: 'From the basis of non-abiding, establish all dharmas.' Question: Are the pure and impure lands the same in essence but different in perception, or are they different in essence and different in perception, or are they without essence and merely illusory perceptions? The ancient virtuous teacher An Shigao explained: The pure and impure lands, considering them to be composed of the same substance is untenable, considering them to be composed of different substances is untenable, and considering them to be composed of no substance is untenable. Therefore, the waxing and waning of purity and impurity, considering them to be composed of different substances is untenable, because tracing back to the source is merging with the mysterious. Considering them to be composed of no substance is untenable, because dependent origination cannot form. The Vimalakirti Sutra says: 'For example, when the devas (gods) eat together from a jeweled vessel, the color of the food varies according to their merit.' The commentary says: The substance of the food is one, but the depth of the devas' merit is different, so the color of the food they see is superior or inferior. The Buddha lands are also like this, purity and impurity are one, but according to the defilement and purity of various sentient beings, what they see is different. The World Honored One often said that the substance of water is one, but the devas, because of their deep merit, see it as lapis lazuli treasures. Humans, because of their slightly superior merit, see it as clear water that can be used. Fish, dragons, and others, because of their inferior merit, see it as houses and caves. Hungry ghosts, because of their heavy evil karma, can only see pus, blood, and fierce fire.

Chapter Two: Expedient Means

The Vimalakirti Sutra says: 'O virtuous ones, such a body is not relied upon by the wise.' Here, each phrase consists of three characters. '怙 (hù)' means to rely on. This body is not relied upon by the upright and wise. Furthermore, in the chapter on expedient means, Vimalakirti primarily wants to teach ordinary sentient beings and newly learning Bodhisattvas five types of contemplation: 1. Contemplation of the body as suffering; 2. Contemplation of the body as empty; 3. Contemplation of the body as impermanent; 4. Contemplation of the body as without self; 5. Contemplation of the body as impure. The Vimalakirti Sutra says: 'Because of illness and affliction, various sufferings gather together, this is the contemplation of suffering.' 'This body is like foam,' this is the contemplation of emptiness. 'This body is like floating clouds,' this is the contemplation of impermanence. 'This body has no owner, like the earth,' this is the contemplation of no-self. 'This body is unclean, filled with filth,' this is the contemplation of impurity. These five contemplations are the initial practices for both Mahayana and Hinayana Buddhists, used to stop greed and anger, and to develop wisdom.

Chapter Three: Disciples

The Vimalakirti Sutra says: 'So-called seated meditation is not manifesting the appearances of body and mind in the three realms; this is seated meditation.' The commentary says: This Vimalakirti uses great

呵小也。小乘見定散之二相。所以舍散而取定。既有定可取著相分別還成非定。或閑林凈處結跏趺坐。閉目合口心識不行出入息斷。此是小乘禪定之相。大乘菩薩則不如是。定散俱泯。出入雙如真心湛然。是為真定。豈可以閉目合口兀坐林中而為定邪。不妨散走三界以利生散不妨定凝。一如而不動是故　經云。不起滅定而現諸威儀　經曰。不斷煩惱而入涅槃　述曰。小乘著相不了煩惱性空。所以有煩惱可斷。不了涅槃性空。有涅槃可入。有斷可斷雖而不斷。有入可入而不入。大乘菩薩了煩惱性空。無斷可斷悟涅槃無相。無入可入。無斷可斷乃為真斷。無入可入始為真入。若能如是名為宴坐。宴坐定也　經曰。法無有人前後際斷故　述曰。際者畔也。前際者前念也。后際者后念也。有為之法前念后念相續不斷。名之為人。以理推之前後兩念不相趁。及前念已滅后念方生中間斷絕無有。真實故曰無人　經曰。法同法性入諸法故　述曰。言法性者即真如也。法之實性莫過真如。心悟真如即是入一切法也　經曰。法住實際諸邊不動故　述曰。言實際者即前真如法性。此之法性乃是諸法真實之邊際更無過。此名為際也。言諸邊者。即生往異滅四相名邊。此之實際湛然常住不為四相之所搖動故云諸邊不動也　經曰。法順空隨無相應

【現代漢語翻譯】現代漢語譯本：呵小也（對小乘的輕蔑稱呼）。小乘修行者執著于禪定和散亂這兩種狀態的對立。因此，他們捨棄散亂而追求禪定。然而，一旦有了可以執取的禪定，就會產生對相的分別，反而無法達到真正的禪定。有些人會在寂靜的樹林中，結跏趺坐，閉上眼睛，閉緊嘴巴，使心識停止活動，呼吸也停止。這只是小乘禪定的表象。大乘菩薩則不是這樣。他們泯滅禪定和散亂的對立，出息和入息都如如不動，真心清凈明澈。這才是真正的禪定。難道可以把閉著眼睛，閉著嘴巴，呆坐在樹林中當作禪定嗎？不妨在三界中行走，以利益眾生，散亂不妨礙禪定的凝定。在一切境況中都如如不動，所以《維摩經》說：『不起滅盡定，而現諸威儀。』《涅槃經》說：『不斷煩惱，而入涅槃。』解釋說：小乘修行者執著于表象，不明白煩惱的本性是空性的。所以認為有煩惱可以斷除，不明白涅槃的本性是空性的，認為有涅槃可以進入。有可以斷除的煩惱卻無法真正斷除，有可以進入的涅槃卻無法真正進入。大乘菩薩明白煩惱的本性是空性的，沒有可以斷除的煩惱；領悟到涅槃沒有固定的相狀，沒有可以進入的涅槃。沒有可以斷除的煩惱才是真正的斷除，沒有可以進入的涅槃才是真正的進入。如果能夠這樣，就叫做宴坐。宴坐就是禪定。《維摩經》說：『法無有人，前後際斷故。』解釋說：際，是邊際的意思。前際，是前一個念頭。后際，是后一個念頭。有為法的前念和后念相續不斷，叫做人。用理智來推斷，前一個念頭和后一個念頭並不相連，等到前一個念頭已經滅去，后一個念頭才產生，中間斷絕，沒有真實的存在，所以說沒有人。《維摩經》說：『法同法性，入諸法故。』解釋說：法性，就是真如。法的真實本性沒有超過真如的。心領悟了真如，就是進入了一切法。《維摩經》說：『法住實際，諸邊不動故。』解釋說：實際，就是前面的真如法性。這種法性是諸法真實的邊際，沒有超過它的，所以叫做際。諸邊，就是生、老、病、死、異、滅這四種相狀，叫做邊。這種實際是清凈常住的，不被四種相狀所動搖，所以說諸邊不動。《維摩經》說：『法順空，隨無相。』

【English Translation】 English version: Ha Xiao Ye (a derogatory term for Hinayana). Hinayana practitioners are attached to the duality of Samadhi (定, fixed state of mind) and distraction (散, scattered state of mind). Therefore, they abandon distraction and pursue Samadhi. However, once there is a Samadhi that can be grasped, it creates discrimination of forms, and true Samadhi cannot be achieved. Some people sit in secluded forests in the lotus position (結跏趺坐, jié jiā fū zuò), close their eyes, shut their mouths, stop the activity of their minds, and cease their breathing. This is merely the appearance of Hinayana Samadhi. Mahayana Bodhisattvas are not like this. They extinguish the duality of Samadhi and distraction, and both outgoing and incoming breaths are in suchness (如, rú), the true mind is clear and still. This is true Samadhi. How can closing one's eyes, shutting one's mouth, and sitting blankly in the forest be considered Samadhi? It does not hinder walking in the three realms to benefit sentient beings; distraction does not hinder the concentration of Samadhi. Being in suchness and unmoving in all circumstances, therefore, the Vimalakirti Sutra says: 'Without rising from the Samadhi of extinction, they manifest all dignified conduct.' The Nirvana Sutra says: 'Without severing afflictions, they enter Nirvana.' The commentary says: Hinayana practitioners are attached to forms and do not understand that the nature of afflictions is emptiness (空性, kōng xìng). Therefore, they believe there are afflictions to be severed. They do not understand that the nature of Nirvana is emptiness, so they believe there is a Nirvana to enter. There are afflictions to be severed, but they cannot truly be severed; there is a Nirvana to enter, but they cannot truly enter. Mahayana Bodhisattvas understand that the nature of afflictions is emptiness, so there are no afflictions to be severed; they realize that Nirvana has no fixed form, so there is no Nirvana to enter. Without afflictions to be severed is true severance; without a Nirvana to enter is the true entry. If one can be like this, it is called 'peaceful sitting' (宴坐, yàn zuò). Peaceful sitting is Samadhi. The Vimalakirti Sutra says: 'Dharma has no person, because the prior and subsequent boundaries are severed.' The commentary says: 'Boundary' (際, jì) means limit. 'Prior boundary' (前際, qián jì) means the prior thought. 'Subsequent boundary' (後際, hòu jì) means the subsequent thought. The prior and subsequent thoughts of conditioned dharmas (有為法, yǒu wéi fǎ) continue without interruption, which is called a person. Reasoning with wisdom, the prior and subsequent thoughts are not connected. When the prior thought has ceased, the subsequent thought arises, with a break in between, without any real existence, therefore it is said that there is no person. The Vimalakirti Sutra says: 'Dharma is the same as Dharmata (法性, fǎ xìng), because it enters all dharmas.' The commentary says: Dharmata is Suchness (真如, zhēn rú). The true nature of Dharma does not exceed Suchness. When the mind realizes Suchness, it enters all dharmas. The Vimalakirti Sutra says: 'Dharma abides in Reality (實際, shí jì), because all extremes do not move.' The commentary says: Reality is the Suchness mentioned earlier. This Dharmata is the true limit of all dharmas, and there is nothing beyond it, so it is called 'limit'. 'All extremes' (諸邊, zhū biān) refers to the four characteristics of arising, aging, change, and ceasing, which are called 'extremes'. This Reality is clear and abiding, and is not shaken by the four characteristics, therefore it is said that all extremes do not move. The Vimalakirti Sutra says: 'Dharma accords with emptiness, and follows non-form.'

無作　述曰。此上三句皆三字為句也。隨者隨逐。應字去聲呼之。所謂應會也。一切諸法畢竟門中順於空寂隨逐無相應于無作。不生不滅如如理也。經曰。為壞和合相故應取揣食　述曰。夫一切食總有四種。一段食。二思食。三觸食。四識食。此言揣食即段食也。有其形段可揣聚也。此食最粗。以香味觸三事為體。鼻取食中之香。舌取食中之味。身取食中之觸。一切眾生於此三事和合揣食。心生貪著不得解脫。今教觀此因緣和合假名為食。因緣性空不起貪著為解脫之初緣。以下因緣文經為不受故應受彼食意亦同。此為療身病而受段食。非貪著之受名為不受　經曰。知諸法如幻相無自性無他性。本自不然。今則無滅　述曰。此言諸法者即有為法也。從緣而有。無其實性似有非真如。幻相也。從緣生故無自性也。因緣亦空無他性也。如是空故本無有生。故云不然。既無有生從何有滅　經曰。無大福無小福。不為益不為損　述曰。凡小著相施。持戒得大福施。破戒得小福施。聖人得大福施。凡夫得小福乃至廣說得大福則益。得小福則損。大乘無相則不如是。二福雙泯三事體空。無大福故不為益。無小福故不為損。經曰。非有煩惱非離煩惱　述曰。煩惱性空故云非有繫縛。難解故云非離　經曰。于食等者諸法亦等。諸法等者于

【現代漢語翻譯】現代漢語譯本：無作（Anutpada，不生）：疏鈔解釋說，以上三句都是以三個字為一句。『隨』是隨順，『應』字讀去聲，是『應會』的意思。一切諸法在畢竟空的門中，順應空寂，隨順無相，應于無作（Anutpada，不生）。不生不滅，如如真理。經文說：『爲了破除和合之相，所以應當接受摶食（kavala-ahara，段食）。』疏鈔解釋說：一切食物總共有四種：一段食（kavala-ahara），二思食（manas-ahara），三觸食（sparsha-ahara），四識食（vijnana-ahara）。這裡說的摶食（kavala-ahara）就是段食（kavala-ahara）。有形體可以摶聚。這種食物最粗糙，以香味觸三種為體。鼻取食物中的香，舌取食物中的味，身取食物中的觸。一切眾生對於這三種事物的和合摶食，心生貪著，不得解脫。現在教導觀察這種因緣和合，假名為食。因緣性空，不起貪著，是解脫的最初因緣。以下因緣文經文說爲了不受所以才受彼食，意思也是一樣。這是爲了治療身體的疾病而接受段食（kavala-ahara），不是貪著的接受，所以名為不受。經文說：『知道諸法如幻相，無自性，無他性，本來不是這樣，現在也沒有滅。』疏鈔解釋說：這裡說的諸法就是有為法。從因緣而有，沒有真實的體性，好像有而不是真，如幻相一樣。從因緣生，所以無自性。因緣也是空，無他性。像這樣空，所以本來沒有生。所以說『不然』。既然沒有生，從哪裡有滅呢？經文說：『無大福，無小福，不為益，不為損。』疏鈔解釋說：凡是小的著相佈施、持戒，得到大的福報；破戒，得到小的福報；聖人佈施，得到大的福報；凡夫佈施，得到小的福報，乃至廣說。得到大的福報就有益，得到小的福報就有損。大乘無相則不是這樣。兩種福報都泯滅，三事體性空。沒有大的福報，所以不為益；沒有小的福報，所以不為損。經文說：『非有煩惱，非離煩惱。』疏鈔解釋說：煩惱的體性是空，所以說非有繫縛；難以理解，所以說非離。經文說：『對於食物平等，諸法也平等。諸法平等，那麼于』

【English Translation】 English version: Anutpada (Non-arising): The commentary states that the above three sentences each consist of three words. 'Anu' means to follow. The word '應 (ying)' is pronounced in the departing tone, meaning '應會 (ying hui)' [corresponding assembly]. All dharmas, within the gate of ultimate emptiness, accord with quiescence, follow non-appearance, and correspond to Anutpada (non-arising). Neither arising nor ceasing, suchness is the principle. The sutra says: 'In order to destroy the aspect of combination, one should therefore accept kavala-ahara (physical food).' The commentary explains: All food in general has four types: 1. kavala-ahara (physical food), 2. manas-ahara (food of thought), 3. sparsha-ahara (food of contact), 4. vijnana-ahara (food of consciousness). The kavala-ahara (physical food) mentioned here is physical food. It has a form that can be gathered. This food is the coarsest, with the three aspects of smell, taste, and touch as its substance. The nose takes the smell of the food, the tongue takes the taste of the food, and the body takes the touch of the food. All sentient beings, with regard to the combination and consumption of these three things, give rise to greed and attachment, and cannot be liberated. Now, we are taught to observe this causal combination, nominally called food. The nature of causality is empty, not giving rise to greed and attachment, which is the initial cause for liberation. The following causal text in the sutra says that in order not to receive, one should receive that food, and the meaning is the same. This is to receive physical food in order to cure the illness of the body, not a reception of attachment, so it is called non-reception. The sutra says: 'Knowing that all dharmas are like illusions, without self-nature, without other-nature, originally not so, and now without cessation.' The commentary explains: The dharmas mentioned here are conditioned dharmas. They exist from conditions, without real substance, seemingly existing but not true, like illusions. Because they arise from conditions, they have no self-nature. The conditions are also empty, without other-nature. Being empty in this way, they originally have no arising. Therefore, it is said 'not so.' Since there is no arising, from where does cessation come? The sutra says: 'No great merit, no small merit, not for benefit, not for harm.' The commentary explains: Ordinary small attached-to-form giving, upholding precepts, obtains great merit; breaking precepts obtains small merit; a sage giving obtains great merit; an ordinary person giving obtains small merit, and so on. Obtaining great merit is beneficial, obtaining small merit is harmful. The Mahayana without characteristics is not like this. Both types of merit are extinguished, and the substance of the three things is empty. Without great merit, therefore not for benefit; without small merit, therefore not for harm. The sutra says: 'Neither having afflictions, nor departing from afflictions.' The commentary explains: The nature of afflictions is empty, so it is said neither having bondage; difficult to understand, so it is said not departing. The sutra says: 'Being equal to food, all dharmas are also equal. All dharmas being equal, then to'

食亦等　述曰。小乘凡夫食外見法法外見食。有粗細不同。法有勝劣差別。故云非等。大乘妙理法食皆如。以皆如故食等。於法法等。于食法食尚等。何有貧富而取捨乎　經曰。不斷淫怒癡亦不與俱　述曰。煩惱本空故云不斷。心性本凈故不與俱。亦可煩惱既空與何俱也　經曰。不滅癡愛起于明脫　述曰。癡愛空寂。無癡可滅了。此空寂惠眼即明而得解脫。亦可示行癡愛故云不滅　處之不染猶如咒藥。何須滅耶。如悉達太子示行五欲納妃生子。菩提樹下成道。前雖云未滅已是佛身猶來明脫　經曰。以五逆相而得解脫　述曰。外相行逆而內心清清本來解脫。如提婆達多即其事也。亦可達五逆相滅而得解脫。如阿阇世王聞法悟道。五逆罪滅而得解脫　經曰。不見佛不聞法　述曰。法身真佛無形無相故云不見。真如理法言語道斷故云不聞。亦云可相佛。法因緣所成。因緣性空。見無所見。聞無所聞了。此法門然可取食　經曰。彼外道六師富蘭那等是汝之師。彼師所墮汝亦墮。乃可取食　述曰。有相門中佛法是正。外道是邪。凡夫二乘舍邪求正。二相分別未亡而還墮耶。未契真空不應取食。大乘真門離於分別。分別既離邪正。一如故無邪可舍。無正可歸契。此通途乃可取食　經曰。同於煩惱離清凈法　述曰。示同凡夫同於煩惱

【現代漢語翻譯】現代漢語譯本食亦等述曰：小乘凡夫在法之外見食，在食之外見法，有粗細不同，法有勝劣差別，所以說『非等』。大乘的精妙道理是法和食都是如如不動的，因為都是如如不動所以食是平等的，對於法，法是平等的，對於食，法和食尚且平等，哪裡還有貧富的分別而進行取捨呢？經曰：不斷淫怒癡，亦不與俱述曰：煩惱的本性是空，所以說『不斷』。心性本來清凈，所以『不與俱』。也可以說煩惱既然是空，又與什麼相俱呢？經曰：不滅癡愛，起于明脫述曰：癡愛是空寂的，沒有癡愛可以滅除，了悟這空寂的智慧之眼，就是光明而得到解脫。也可以說是爲了示現修行癡愛，所以說『不滅』，處於其中而不被污染，就像咒藥一樣，何須滅除呢？比如悉達多（Siddhartha）太子示現修行五欲，娶妃生子，在菩提樹下成道，之前雖然說沒有滅除，但已經是佛身，仍然能夠光明而解脫。經曰：以五逆相而得解脫述曰：外表上行為是五逆之相，而內心清凈，本來就是解脫的。比如提婆達多（Devadatta）就是這樣的例子。也可以理解為達到五逆之相滅除而得到解脫，比如阿阇世王（Ajatasattu）聽聞佛法，領悟真道，五逆的罪業滅除而得到解脫。經曰：不見佛，不聞法述曰：法身真佛沒有形狀沒有相貌，所以說『不見』。真如理法，言語的道路斷絕，所以說『不聞』。也可以說可相之佛，法是因緣所生，因緣的自性是空，見到也等於沒有見到，聽到也等於沒有聽到，了悟這個法門，然後才可以取食。經曰：彼外道六師富蘭那（Purana）等是汝之師，彼師所墮汝亦墮，乃可取食述曰：在有相的法門中，佛法是正，外道是邪。凡夫和二乘之人捨棄邪道而追求正道，二相的分別沒有消失，反而還墮落了嗎？沒有契合真空的道理，不應該取食。大乘的真門遠離分別，分別既然遠離，邪正就是一樣的，所以沒有邪可以捨棄，沒有正可以歸附，契合這個通途，才可以取食。經曰：同於煩惱，離清凈法述曰：示現與凡夫相同，同於煩惱。

【English Translation】 English version 『Food is also equal.』 [Commentary states:] The ordinary people of the Hinayana see food outside of the Dharma and Dharma outside of food. There are differences in coarseness and fineness, and the Dharma has superior and inferior distinctions, hence it is said 『not equal.』 The wonderful principle of the Mahayana is that both Dharma and food are suchness. Because they are both suchness, food is equal. Regarding the Dharma, the Dharma is equal. Regarding food, Dharma and food are still equal. How can there be discrimination based on wealth and poverty for acceptance or rejection? 『Without ceasing lust, anger, and delusion, nor being with them.』 [Commentary states:] The nature of afflictions is fundamentally empty, hence it is said 『without ceasing.』 The nature of the mind is originally pure, hence 『not being with them.』 It can also be said that since afflictions are empty, what can they be with? 『Without extinguishing ignorance and love, arising from brightness and liberation.』 [Commentary states:] Ignorance and love are empty and still. There is no ignorance to extinguish. Realizing this empty and still wisdom eye is brightness and attaining liberation. It can also be said that to demonstrate the practice of ignorance and love, hence it is said 『without extinguishing.』 Being in it without being tainted is like a mantra medicine. Why extinguish it? For example, Prince Siddhartha (Siddhartha) demonstrated the practice of the five desires, marrying a princess and having children, and attained enlightenment under the Bodhi tree. Although it was said earlier that he had not extinguished them, he was already a Buddha body, still able to arise from brightness and liberation. 『Attaining liberation with the appearance of the five rebellious acts.』 [Commentary states:] Outwardly acting with the appearance of the five rebellious acts, while inwardly being pure, is originally liberation. For example, Devadatta (Devadatta) is such an example. It can also be understood as attaining liberation by extinguishing the appearance of the five rebellious acts, such as King Ajatasattu (Ajatasattu) hearing the Dharma, realizing the truth, and the sins of the five rebellious acts being extinguished, thus attaining liberation. 『Not seeing the Buddha, not hearing the Dharma.』 [Commentary states:] The Dharma body, the true Buddha, has no form or appearance, hence it is said 『not seeing.』 The true suchness principle of the Dharma cuts off the path of language, hence it is said 『not hearing.』 It can also be said that the Buddha with form and the Dharma are produced by conditions. The nature of conditions is empty. Seeing is like not seeing, hearing is like not hearing. Realizing this Dharma gate, then one can take food. 『Those six heretical teachers, such as Purana (Purana), are your teachers. Where those teachers fall, you also fall, then you can take food.』 [Commentary states:] In the realm of forms, the Buddha Dharma is right, and the heretical paths are wrong. Ordinary people and those of the Two Vehicles abandon the heretical and seek the right. If the discrimination of the two appearances has not disappeared, have they fallen again? Without being in accord with the principle of true emptiness, one should not take food. The true gate of the Mahayana is apart from discrimination. Since discrimination is gone, evil and right are the same, so there is no evil to abandon and no right to return to. Being in accord with this common path, then one can take food. 『Being the same as afflictions, apart from pure Dharma.』 [Commentary states:] Demonstrating being the same as ordinary people, being the same as afflictions.

。示入妄想離清凈法。亦可真妄一體同於煩惱。垢凈一如離清凈法　經曰。其施汝者不名福田。供養汝者墮三惡道　述曰。有施可施。不了施空。雖施非福。有供可供。不了供空。妄想既興不出生死輪迴。未休終墮三惡。若能證悟罪福俱空則無福無墮　經曰。於一切眾生而起怨心　述曰。憎愛空也。謗諸佛教毀於法不入眾數。贊毀空也。上來多約無相之理釋。此一章若就有相門釋即是諸句之中皆翻顯即是　經曰。如來所作化人。若以是事詰。寧有懼不　述曰。言化人者幻化人也。此謂凈名語須菩提。如來之身無形無相。無言無說。從真起化方便度生。我今與汝亦復如是。猶如幻化。更相詰問。有何所懼不取缽耶。故次經云。一切諸法如幻化相。汝今不應有所懼也　經曰。彼自無瘡勿傷之也　述曰。無病之身莫開破刺之。孔大有之體勿鑿小乘之瘡　經曰。我觀小乘智慧微淺猶如盲人。不能分別一切眾生諸根利鈍　述曰。羅漢辟支小乘極果。少證人空未證法空。少證真諦未了俗諦。故有羅漢不識赤鹽白鴿。迷於三藏法門故喻盲人。又涅槃經說。舍利弗前後各觀八萬。不知鴿之近遠。又錯為金師之子浣衣之。子觀行法門故云不了諸根利鈍　經曰。迦旃延諸法畢竟不生不滅。是無常義。五受陰洞無所起。是苦義。諸法究竟無所

【現代漢語翻譯】現代漢語譯本：顯示進入虛妄的念想，遠離清凈的佛法。也可以說真與妄一體，等同於煩惱。污垢與清凈一樣，都是遠離清凈的佛法。《維摩經》說：『如果有人佈施給你，那不是真正的福田；供養你的人，會墮入三惡道。』窺基法師解釋說：『有能佈施的人，有可以佈施的物，卻不瞭解佈施的空性，即使佈施也不是真正的福報。有能供養的人，有可以供養的物，卻不瞭解供養的空性，虛妄的念想一旦產生，就不能脫離生死輪迴，沒有停止，最終會墮入三惡道。如果能夠證悟罪與福都是空性，那就沒有福報也沒有墮落。』《維摩經》說：『對於一切眾生而生起怨恨之心。』窺基法師解釋說：『憎恨與喜愛都是空性的。』誹謗諸佛的教誨，毀壞佛法，不進入僧團。讚揚與詆譭也是空性的。以上大多是從無相的道理來解釋。這一章如果從有相的方面來解釋，就是每一句話都翻過來顯示其真實含義。《維摩經》說：『如來所變化的化人，如果用這些事來詰問他，他會害怕嗎？』窺基法師解釋說：『所說的化人，是幻化出來的人。』這是維摩詰對須菩提說的。如來的身體沒有形狀沒有相貌，沒有言語沒有說法，從真如中顯現化身，方便度化眾生。我現在和你也是這樣，就像幻化一樣，互相詰問，有什麼可怕的呢？為什麼不取缽呢？所以接下來的經文說：『一切諸法都如幻化之相，你現在不應該有所畏懼。』《維摩經》說：『他自己沒有瘡，不要去傷害他。』窺基法師解釋說：『沒有疾病的身體，不要去開破刺穿它；廣大的大乘佛法，不要去鑿開小乘的瘡孔。』《維摩經》說：『我觀察小乘的智慧微弱淺薄，就像盲人一樣，不能分辨一切眾生諸根的利鈍。』窺基法師解釋說：『阿羅漢、辟支佛是小乘的最高果位，他們只是證悟了人空，還沒有證悟法空；只是證悟了真諦，還沒有了解俗諦。所以有阿羅漢不認識赤鹽和白鴿，迷惑於三藏法門，所以比喻為盲人。』又《涅槃經》說：『舍利弗前後各觀察八萬，不知道鴿子的遠近。』又錯誤地為金匠的兒子和洗衣人的兒子觀察修行法門，所以說不了解諸根的利鈍。《維摩經》說：『迦旃延，諸法畢竟不生不滅，這就是無常的意義；五受陰空洞無所起，這就是苦的意義；諸法究竟沒有主宰，這就是空的意義。』現代漢語譯本：迦旃延，諸法畢竟沒有我，這就是非我的意義。因為諸法本來就是寂滅的，所以這就是寂滅的意義。』

【English Translation】 English version: Showing entry into delusional thoughts, and separation from pure Dharma. It can also be said that true and false are one, equivalent to afflictions. Defilement and purity are the same, both being separate from pure Dharma. The Sutra says: 'If someone gives to you, it is not called a field of merit; those who make offerings to you will fall into the three evil paths.' Master Kuiji explains: 'There is a giver and something to give, but without understanding the emptiness of giving, even giving is not true merit. There is an offerer and something to offer, but without understanding the emptiness of offering, once delusional thoughts arise, one cannot escape the cycle of birth and death; without ceasing, one will eventually fall into the three evil paths. If one can realize that both sin and merit are empty, then there is neither merit nor falling.' The Sutra says: 'To harbor resentment towards all sentient beings.' Kuiji explains: 'Hatred and love are both empty.' Slandering the teachings of all Buddhas, destroying the Dharma, and not entering the Sangha. Praise and criticism are also empty. The above mostly explains from the principle of non-form. If this chapter is explained from the aspect of form, then each sentence reveals its true meaning by reversing it. The Sutra says: 'If the transformation person created by the Tathagata is questioned about these matters, would he be afraid?' Kuiji explains: 'The so-called transformation person is a person created by illusion.' This is Vimalakirti speaking to Subhuti. The body of the Tathagata has no form or appearance, no words or speech, manifesting a transformation body from true thusness to conveniently liberate sentient beings. I and you are also like this, like an illusion, questioning each other, what is there to fear? Why not take the bowl? Therefore, the following sutra says: 'All dharmas are like illusory appearances, you should not be afraid now.' The Sutra says: 'He has no wound himself, do not injure him.' Kuiji explains: 'Do not open and pierce a healthy body; do not carve small holes of Hinayana into the vast Mahayana Dharma.' The Sutra says: 'I observe that the wisdom of the Hinayana is weak and shallow, like a blind person, unable to distinguish the sharpness and dullness of the faculties of all sentient beings.' Kuiji explains: 'Arhats and Pratyekabuddhas are the highest fruits of the Hinayana, they have only realized the emptiness of self, not yet the emptiness of Dharma; they have only realized the true truth, not yet understood the conventional truth. Therefore, some Arhats do not recognize red salt and white pigeons, and are confused by the Tripitaka Dharma, hence the analogy of a blind person.' Also, the Nirvana Sutra says: 'Sariputra observed eighty thousand in front and behind, but did not know the distance of the pigeons.' Also, he mistakenly observed the practice methods for the sons of goldsmiths and laundrymen, hence it is said that he does not understand the sharpness and dullness of the faculties. The Sutra says: 'Katyayana, all dharmas ultimately do not arise and do not cease, this is the meaning of impermanence; the five skandhas of reception are empty and without origin, this is the meaning of suffering; all dharmas ultimately have no master, this is the meaning of emptiness.' English version: Katyayana, all dharmas ultimately have no self, this is the meaning of non-self. Because all dharmas are originally quiescent, this is the meaning of quiescence.'

有。是空義。於我無我而不二。是無我義。法本不然。今則無滅。是寂滅義　述曰。小乘凡夫於此無常苦空無我寂滅五法之體執為實有。今維摩詰令其破有歸空。此中經文隱而難解。且無常等五是妄也。只緣妄故。所以無常苦等第五寂滅即是小乘涅槃。猶如化城。權時施設故亦是妄。真如法界是其真也。此真法界體非無常非苦非空非無我非今寂滅。如如湛然不增不減。無常等五本從真起。猶如波浪從水而生。愚癡之流見波浪而不見水。凡小之輩見無常等不見真如。既不知水為波浪之實體。焉能悟真如為無常等之實義。則知述真逐妄一切皆有攝妄歸真。萬法俱空。逐妄則無常受苦歸真。乃苦等皆如法花窮子舍父母則漂流苦惱。涅槃貧女迷伏藏則抂受貧窮。皆同此意。真如法界不生不滅。與無常等為所依之事。實義故云不生不滅。是無常義。余苦等四門義準此釋。悟此一門諸經通身　經曰當直除滅勿擾其心　述曰。夫罪者是有相之法。從妄而生。一念悟空萬罪皆滅。故云真也。豈同凡小對師偏但說諸委曲。此則以相憎相。適足喧擾真心。何能罪滅　經曰。如優波離以心相得解脫時寧有垢不　述曰。清凈心相證解脫時如如不動。何更見於心外之垢不也　經曰。我即如法為說出家功德之利　述曰。小乘出家剃髮染衣。現世安樂

【現代漢語翻譯】現代漢語譯本：有，這就是空性的意義。于『我』和『無我』之間沒有分別，這就是『無我』的意義。法的本性並非如此（指無常、苦等），現在也並非消滅，這就是寂滅的意義。述曰：小乘的凡夫對於這無常、苦、空、無我、寂滅五法的本體，執著認為是真實存在的。現在維摩詰要讓他們破除這種『有』的執著，迴歸于空性。這段經文隱晦而難以理解。而且無常等五法是虛妄的。只因爲有虛妄，所以有無常、苦等，第五寂滅就是小乘的涅槃，猶如化城，權且作為臨時的設施，所以也是虛妄的。真如法界才是真實的。這真如法界的本體，不是無常，不是苦，不是空，不是無我，也不是現在的寂滅，如如不動，不增不減。無常等五法本來是從真如而生起的，猶如波浪從水中產生。愚癡的人只看到波浪而看不到水。凡夫和小乘之人只看到無常等，而看不到真如。既然不知道水是波浪的實體，又怎麼能領悟真如是無常等的真實意義呢？因此可知，追逐虛妄，一切都『有』；攝受虛妄，迴歸真實，萬法皆空。追逐虛妄，就會感受無常和痛苦；迴歸真實，那麼痛苦等都如《法華經》中的窮子捨棄父母，於是漂流受苦；涅槃如同貧女迷惑於伏藏，於是白白地遭受貧窮。都是同樣的道理。真如法界不生不滅，與無常等作為所依之事，是真實的意義，所以說不生不滅，這就是無常的意義。其餘的苦等四門的意義，可以參照這個來解釋。領悟了這一門，所有經典都能融會貫通。經曰：應當直接去除（罪），不要擾亂你的心。述曰：罪是有相之法，從虛妄而生。一念悟空，萬罪皆滅，所以說是真實的。哪裡像凡夫和小乘，只對師父片面地說各種委屈。這就像用相來憎恨相，只會擾亂真心，怎麼能滅罪呢？經曰：如優波離（Upali，佛陀十大弟子之一，持戒第一）以心相應而得到解脫時，難道還有垢染嗎？述曰：清凈心相應，證得解脫時，如如不動，哪裡還能看到心外的垢染呢？經曰：我就像法一樣，為（你）說出家功德的利益。述曰：小乘的出家，剃髮染衣，現世安樂。

【English Translation】 English version: Yes, that is the meaning of emptiness (空義, kong yi). There is no difference between 'I' and 'non-self,' that is the meaning of 'non-self' (無我義, wu wo yi). The nature of the Dharma is not like this (referring to impermanence, suffering, etc.), and it is not extinguished now, that is the meaning of quiescence (寂滅義, ji mie yi). Commentary: The ordinary people of the Hinayana (小乘, Xiao cheng) cling to the substance of these five dharmas—impermanence (無常, wu chang), suffering (苦, ku), emptiness (空, kong), non-self (無我, wu wo), and quiescence (寂滅, ji mie)—believing them to be real. Now, Vimalakirti (維摩詰, Wei mo jie) wants them to break through this attachment to 'existence' and return to emptiness. This passage of scripture is obscure and difficult to understand. Moreover, the five dharmas such as impermanence are illusory. It is only because of illusion that there is impermanence, suffering, etc. The fifth, quiescence, is the Nirvana of the Hinayana, like a conjured city, temporarily set up, so it is also illusory. The True Thusness Dharma Realm (真如法界, zhen ru fa jie) is the real thing. The substance of this True Thusness Dharma Realm is not impermanent, not suffering, not empty, not non-self, and not the present quiescence, unmoving, neither increasing nor decreasing. The five dharmas such as impermanence originally arise from True Thusness, just as waves arise from water. Foolish people only see the waves and do not see the water. Ordinary people and Hinayana practitioners only see impermanence, etc., and do not see True Thusness. Since they do not know that water is the substance of waves, how can they realize that True Thusness is the real meaning of impermanence, etc.? Therefore, it can be known that pursuing illusion, everything 'exists'; embracing illusion and returning to reality, all dharmas are empty. Pursuing illusion will lead to experiencing impermanence and suffering; returning to reality, then suffering, etc., are all like the poor son in the Lotus Sutra (法華經, Fa hua jing) who abandons his parents and drifts into suffering; Nirvana is like a poor woman who is deluded by hidden treasures and suffers poverty in vain. All are the same principle. The True Thusness Dharma Realm is neither born nor dies, and it serves as the basis for impermanence, etc., which is the real meaning, so it is said to be neither born nor dies, which is the meaning of impermanence. The meaning of the other four gates, such as suffering, can be explained by analogy. Understanding this one gate, all the scriptures can be understood thoroughly. The Sutra says: You should directly remove (sins), do not disturb your mind. Commentary: Sins are dharmas with form, arising from illusion. With one thought of realizing emptiness, all sins are extinguished, so it is said to be real. How can it be like ordinary people and Hinayana practitioners who only tell the master various grievances one-sidedly? This is like hating form with form, which only disturbs the true mind, how can sins be extinguished? The Sutra says: If Upali (優波離, Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) attains liberation in accordance with his mind, is there still defilement? Commentary: When the pure mind is in accordance, and liberation is attained, it is unmoving, how can one still see defilement outside the mind? The Sutra says: I will, according to the Dharma, speak of the benefits of leaving home (出家, chu jia). Commentary: The Hinayana's leaving home, shaving the head and dyeing the robes, brings happiness in this life.

名聞利養。當得生天快樂果報。故云功德之利　經曰。無常利無功德是為出家　述曰。現世安樂當來快樂終非究竟。有為生滅。真出家者去妄想悟無為。不見現世及與當來。如如之心真出家也。又尋經文解了法性。饒益眾生。無我無人。無道無俗。真出家也　經曰。我言。世尊身小有疾。當用牛乳。故來至此　述曰。準小乘宗。如來色身實有生滅。實有病苦。故求牛乳以療熱也　經曰。維摩詰言。止止阿難。莫作是語。如來身者金剛之體。當有何疾。乃至云莫使異人聞此粗言。大威德諸天他方菩薩得聞斯語。勿令我等受斯恥也　述曰。疾苦已盡方得成佛。何有邪疾外道名異。佛弟子也。色無色界名大威德天。如來身上發病苦之語。豈非粗也。外道執常諸天無病。佛過人天最尊最尊勝。今有言病豈非恥耶　經曰。時我世尊實懷慚恥。得無近佛而謬聽耶　述曰。阿難聞凈名呵責之時故言時。我親為侍者故云近。佛有病之言異。于凈名之責心生疑怪故云謬聽　經曰。如是五百大弟子各各向佛說其因緣。皆曰不任詣彼問疾　述曰。準此經文。五百弟子皆被呵責。經文具載卷偈。極多結集之家。略述十人。西方梵文應有廣本。

菩薩品第四

經曰。為以何生得受記乎。過去耶未來耶現在耶。過去已滅未來未至。現在

【現代漢語翻譯】現代漢語譯本名聞利養（追求名聲、聲譽和物質利益）。當能得到生天的快樂果報。所以說這是功德的利益。《經》上說：『無常的利益，無功德，這才是出家。』闡述說：『現世的安樂和將來的快樂，終究不是究竟的。因為有為法是生滅的。真正的出家人，去除妄想，覺悟無為，不見現世和將來，保持如如不動的心，才是真正的出家。』又研讀經文，理解法性，饒益眾生，做到無我無人，無道無俗，這才是真正的出家。《經》上說：『我說：世尊身體不適，需要牛乳，所以來到這裡。』闡述說：『按照小乘宗的觀點，如來的色身確實有生滅，確實有病苦，所以需要牛乳來治療。』《經》上說：『維摩詰說：停止，停止，阿難！不要這樣說。如來的身體是金剛之體，怎麼會有疾病？』甚至說：『不要讓其他人聽到這些粗俗的話。大威德諸天（具有強大威力的天神）和他方菩薩聽到這些話，不要讓我們受到這種恥辱。』闡述說：『疾苦已經斷盡才能成佛，怎麼會有邪惡的疾病？外道被稱為異，佛弟子也這樣稱呼。色無**被稱為大威德天。如來說身上有病苦的話，難道不粗俗嗎？外道執著于常，諸天沒有疾病。佛超越人天，是最尊貴最殊勝的。現在說佛有病，難道不是恥辱嗎？』《經》上說：『當時我世尊確實感到慚愧和羞恥，難道是靠近佛卻錯誤地聽聞了嗎？』闡述說：『阿難聽到維摩詰呵責的時候，所以說『當時』。我親自擔任侍者，所以說『靠近』。佛有疾病的說法不同於維摩詰的責備，心中產生懷疑和奇怪，所以說『錯誤地聽聞』。《經》上說：『像這樣，五百大弟子各自向佛述說他們的因緣，都說不能前去問候疾病。』闡述說：『根據這部經文，五百弟子都被呵責。經文詳細記載在卷偈中，內容很多。結集經典的人家，略述了十個人。西方梵文應該有廣本。菩薩品第四《經》上說：『以什麼生才能得到授記呢？是過去嗎？是未來嗎？是現在嗎？過去已經滅亡，未來還沒有到來，現在

【English Translation】 English version Fame, reputation, and material gain (Ming Wen Li Yang - seeking fame, reputation, and material benefits). One will obtain the joyful reward of being born in the heavens. Therefore, it is said to be the benefit of merit. The Sutra says: 'Impermanent benefits, no merit, this is what it means to renounce the world.' It is stated: 'The happiness of the present life and the happiness of the future are ultimately not ultimate. Because conditioned dharmas are subject to arising and ceasing. A true renunciant eliminates delusion, awakens to non-action, does not see the present and the future, and maintains a mind of suchness, this is true renunciation.' Furthermore, studying the scriptures, understanding the nature of Dharma, benefiting sentient beings, achieving no self and no others, no path and no mundane, this is true renunciation. The Sutra says: 'I said: The World Honored One is unwell and needs milk, so I came here.' It is stated: 'According to the view of the Hinayana school, the physical body of the Tathagata (the thus-gone one) truly has arising and ceasing, truly has sickness and suffering, so milk is needed to cure the heat.' The Sutra says: 'Vimalakirti (Pure Name) said: Stop, stop, Ananda (bliss)! Do not say such things. The body of the Tathagata is of diamond substance, how can it have illness?' Even saying: 'Do not let others hear these coarse words. Greatly Powerful Devas (Da Wei De Zhu Tian - devas with great power) and Bodhisattvas from other lands hear these words, do not let us suffer this shame.' It is stated: 'Suffering and affliction have been exhausted to become a Buddha, how can there be evil sickness? Heretics are called different, and so are Buddha's disciples. Form without ** is called Greatly Powerful Deva. To say that the Tathagata's body has sickness and suffering, is it not coarse? Heretics cling to permanence, devas have no sickness. The Buddha transcends humans and devas, is the most noble and most supreme. Now to say that the Buddha is sick, is it not a shame?' The Sutra says: 'At that time, I, the World Honored One, truly felt ashamed and embarrassed, could it be that I was near the Buddha but heard incorrectly?' It is stated: 'Ananda heard Vimalakirti's rebuke, so he said 'at that time'. I personally served as an attendant, so he said 'near'. The statement that the Buddha has sickness is different from Vimalakirti's rebuke, and doubt and strangeness arose in his mind, so he said 'heard incorrectly'. The Sutra says: 'Like this, the five hundred great disciples each told the Buddha their causes and conditions, and all said they were unable to go and inquire about the illness.' It is stated: 'According to this sutra, the five hundred disciples were all rebuked. The sutra is recorded in detail in the verses, and there is a lot of content. The families who compiled the scriptures briefly described ten people. The Western Sanskrit version should have a longer version. Chapter Four: Bodhisattvas The Sutra says: 'With what birth does one receive prediction? Is it the past? Is it the future? Is it the present? The past has already ceased, the future has not yet arrived, the present

無住。云何受記　述曰。準大小二乘宗三世有為各有一念。時之極促莫過一念。無前故夫論受記須歷多時說授記方了。此之三念已滅未至。無有停住。授記之事如何得成　經曰。無生即是正位。于正位中亦無受記等　述曰。言正位者即是證果之正位。此中意者已登正位何勞受記。又念正位之中如如不動言語道斷。心行處滅何得。更有有為言說領納記耶。

經曰。一切眾生皆如也。一切法亦如也。眾賢聖亦如也。至於彌勒亦如也　述曰。眾生如也。無凡夫諸法如也。無授記聖賢亦如也。無聖人彌勒如也。無得記　經曰。若彌勒得受記者。一切眾生亦應受記。所以者何。不二不異　述曰。凡聖同如故云不實。凡聖一相故云不二。彌勒如彼故而得受記。眾生亦如雲何不得。故云亦應受記　經曰。障是菩提障諸愿故　述曰。障是障礙。云何菩提。此中意者有為法中有愿有求菩提。無為如如不動。豈非障彼分別愿耶　經曰　直心是道場無虛假故　述曰。有相道場有其處所實有來去。無相道場本無處所何有去來。今凈名居士于無來去中假名來去故。若彼言從道場來真如平等目之為場。得道之處名曰道場。猶如世聞穀麥場等。於此真如迷即名去悟即是來去。其糠秕至真如實名之為場。除卻虛假留其真心。真心即是道場。道即是

【現代漢語翻譯】現代漢語譯本無住（Anupalabdhi，不可得）。如何理解『受記』（vyākarana，預言成佛）？解釋：根據大小乘的宗義，過去、現在、未來三世的有為法各有其一念。時間的極短莫過於一念。因為沒有前念，所以如果討論受記，需要經歷很長時間才能完成授記。這三個念頭已經滅去，未來念頭還未到來，沒有停住的時候。授記這件事如何能夠成就呢？經文說：『無生』（anutpāda，不生）就是『正位』（samyaktva，正位）。在正位中也沒有受記等等。解釋：所說的『正位』，就是證果的正位。這裡的意思是，已經登上正位，何必還要受記？而且，念及正位之中，如如不動，言語道斷，心行處滅，怎麼可能還有有為的言說來領納受記呢？

經文說：一切眾生都如（tathatā，如），一切法也如，一切賢聖也如，乃至彌勒（Maitreya，慈氏菩薩）也如。解釋：眾生如，沒有凡夫；諸法如，沒有授記；聖賢也如，沒有聖人；彌勒如，沒有得記。經文說：如果彌勒得到受記，一切眾生也應該得到受記。為什麼呢？因為不二不異。解釋：凡夫和聖人都如，所以說不實；凡夫和聖人同一體性，所以說不二。彌勒如彼，所以得到受記，眾生也如，為什麼不能得到受記？所以說也應該受記。經文說：障礙是菩提（bodhi，覺悟）的障礙，因為障礙了諸愿。解釋：障礙就是障礙。什麼是菩提？這裡的意思是，有為法中有愿有求菩提，無為法如如不動。這難道不是障礙了分別的願望嗎？經文說：直心是道場（bodhimaṇḍa，菩提道場），因為沒有虛假。解釋：有相的道場有其處所，確實有來去。無相的道場本來沒有處所，哪裡有去來？現在維摩詰居士在無來去中假名來去。如果說從道場來，真如平等，稱之為場。得道之處名為道場，猶如世俗所說的穀麥場等。對於這個真如，迷惑就叫做去，覺悟就是來。去除糠秕，留下真心。真心就是道場，道就是...

【English Translation】 English version Anupalabdhi (無住, non-apprehension). How is vyākarana (受記, prediction of Buddhahood) understood? Commentary: According to the tenets of both the Mahayana and Hinayana schools, each of the three times—past, present, and future—of conditioned phenomena (有為法) possesses a single thought-moment (一念). Nothing is shorter than a thought-moment. Because there is no preceding thought, discussing prediction requires a long time to complete the prediction. These three thoughts have already ceased, and future thoughts have not yet arrived; there is no moment of rest. How can the event of prediction be accomplished? The sutra says: 'Non-arising (anutpāda, 無生) is precisely the right position (samyaktva, 正位). Within the right position, there is also no prediction, etc.' Commentary: The 'right position' refers to the right position of attaining fruition. The meaning here is that once one has ascended to the right position, why bother with prediction? Moreover, considering that within the right position, there is suchness (tathatā, 如) that is unmoving, the path of language is cut off, and the realm of mental activity is extinguished, how could there be conditioned speech to receive and accept a prediction?

The sutra says: 'All sentient beings are suchness (tathatā, 如), all dharmas are also suchness, all virtuous sages are also suchness, even Maitreya (彌勒, the future Buddha) is also suchness.' Commentary: Sentient beings are suchness, without ordinary beings; dharmas are suchness, without prediction; virtuous sages are also suchness, without sages; Maitreya is suchness, without receiving prediction. The sutra says: 'If Maitreya receives prediction, all sentient beings should also receive prediction. Why? Because they are non-dual and non-different.' Commentary: Ordinary beings and sages are both suchness, so it is said to be unreal; ordinary beings and sages share the same essence, so it is said to be non-dual. Maitreya is like that, so he receives prediction; sentient beings are also suchness, why can't they receive prediction? Therefore, it is said that they should also receive prediction. The sutra says: 'Obstruction is the obstruction to bodhi (菩提, enlightenment) because it obstructs all vows.' Commentary: Obstruction is obstruction. What is bodhi? The meaning here is that in conditioned dharmas, there are vows and seeking for bodhi; in unconditioned dharmas, there is suchness that is unmoving. Isn't this obstructing the vows of discrimination? The sutra says: 'Straightforward mind is the bodhimaṇḍa (道場, place of enlightenment) because it is without falsehood.' Commentary: A conditioned bodhimaṇḍa has its location, and there is indeed coming and going. An unconditioned bodhimaṇḍa originally has no location, so where is there coming and going? Now, Vimalakirti (維摩詰) nominally comes and goes in the absence of coming and going. If it is said to come from the bodhimaṇḍa, suchness is equal, and it is called a field. The place of attaining the Way is called the bodhimaṇḍa, like the worldly threshing floor for grains. Regarding this suchness, delusion is called going, and awakening is coming. Removing the chaff and leaving the true heart. The true heart is the bodhimaṇḍa, the Way is...

場故曰道場。已下諸句意皆同此　經曰。菩薩若應諸波羅蜜教化眾生。諸有所作舉足下足。當知皆從道場來詣于佛法矣　述曰。此言應者去聲呼之所謂應會也。波羅蜜者彼岸也。教化眾生皆與彼岸相應會也。凡小教化皆與生死相應不到彼岸。以著相故出定為舉足入定為下足。亦可言說為舉足入證。為下足不離真如。皆從道場也　經曰。善來憍尸迦。雖福應有。不當自恣。當觀五欲無常于身命財而修堅法　述曰。憍尸迦帝釋名也。前生修福感得此報。故云雖福應有未出生死。故云不當自恣。當觀無常。諸天果報不過三法。一身。二命。三財。身即圓滿端正。命即長時不夭。財即自然豐足。終歸破散。須修堅固法　經曰。正士。受此萬二千天女可備掃灑。持世言。此非我宜。維摩詰言。可以與我。如我當受　述曰。小乘著相女人共住壞道生染故云此非我宜。大乘無相長道增凈故云如我應受　經曰。有法樂可以自娛。不應復樂五欲樂也。天女問曰。何謂法樂。答言。樂常信佛。樂欲聽法。供養眾等　述曰。夫五欲樂者。奔赴六塵諠煩六識攀緣動作惱亂身心。樂少苦多。如犮嚙骨難成易壞費力傷神。凡夫于中妄生樂想。現世憂惱當來受殃。法樂翻此無為寂然法味怡神實為大樂。已下準此　經曰。樂聞深法不畏　述曰。菩薩聞深

【現代漢語翻譯】現代漢語譯本『場』因此被稱為道場。以下各句的意思都與此相同。經文說：『菩薩如果以諸波羅蜜（到達彼岸的方法）教化眾生，那麼他的一切所作所為，舉足下足，都應當知道是從道場而來，趨向于佛法。』解釋說：『這裡說的「應」，讀作去聲，是相應、應會的意思。波羅蜜是彼岸的意思。教化眾生，都是與彼岸相應會。凡是小的教化，都是與生死相應，不能到達彼岸。因為執著于相的緣故，出定為舉足，入定為下足。也可以說，言說是舉足，入證是下足，不離真如（事物的本性）。都是從道場而來。』經文說：『善來，憍尸迦（帝釋的名字）。雖然有福報，不應當放縱自己。應當觀察五欲（色、聲、香、味、觸）的無常，在身命財上修習堅固的佛法。』解釋說：『憍尸迦（Indra）是帝釋（Devendra）的名字。前世修福，感得這種果報。所以說雖然有福報，但還沒有脫離生死。所以說不應當放縱自己。應當觀察無常。諸天的果報，不過是三種：一是身，二是命，三是財。身是圓滿端正，命是長久不夭，財是自然豐足。終歸要破散。必須修習堅固的佛法。』經文說：『正士，接受這一萬二千天女，可以用來灑掃。持世（菩薩名）說：這不是我所適宜的。維摩詰（Vimalakirti）說：可以給我，如果我應當接受。』解釋說：『小乘（Hinayana）執著于相，與女人共住會破壞道行，產生染污，所以說這不是我所適宜的。大乘（Mahayana）不執著于相，增長道行，增加清凈，所以說如果我應當接受。經文說：『有法樂可以用來自我娛樂，不應當再貪圖五欲之樂。』天女問道：『什麼是法樂？』回答說：『樂於恒常地信仰佛，樂於聽聞佛法，供養眾等。』解釋說：『五欲之樂，是奔向六塵（色、聲、香、味、觸、法），喧鬧煩擾六識（眼識、耳識、鼻識、舌識、身識、意識），攀緣動作，惱亂身心。快樂少而痛苦多。如同啃咬骨頭，難以成功容易破壞，費力傷神。凡夫在其中妄生快樂的想法。現世憂愁煩惱，將來遭受災殃。法樂與此相反，無為寂然，法味怡神，實在是最大的快樂。以下可以依此類推。』經文說：『樂於聽聞甚深佛法而不畏懼。』解釋說：『菩薩聽聞甚深』

【English Translation】 English version 『Place』 is therefore called a 『Daochang』 (place of enlightenment). The meaning of the following sentences is the same as this. The Sutra says: 『If a Bodhisattva uses the various Paramitas (methods of reaching the other shore) to teach sentient beings, then all his actions, raising his foot and lowering his foot, should be known to come from the Daocheng and go towards the Buddha Dharma.』 The commentary says: 『The 『should』 here is pronounced in the falling tone, meaning corresponding and meeting. Paramita means the other shore. Teaching sentient beings is all corresponding and meeting with the other shore. All small teachings are corresponding with birth and death, and cannot reach the other shore. Because of attachment to form, going out of Samadhi (meditative consciousness) is raising the foot, and entering Samadhi is lowering the foot. It can also be said that speaking is raising the foot, and entering realization is lowering the foot, not departing from Suchness (the true nature of things). All come from the Daocheng.』 The Sutra says: 『Welcome, Kausika (name of Indra). Although you have blessings, you should not indulge yourself. You should observe the impermanence of the five desires (form, sound, smell, taste, touch), and cultivate steadfast Dharma in body, life, and wealth.』 The commentary says: 『Kausika (Indra) is the name of Devendra (Lord of the Gods). In a previous life, he cultivated blessings and received this reward. Therefore, it is said that although he has blessings, he has not yet escaped birth and death. Therefore, it is said that he should not indulge himself. He should observe impermanence. The rewards of the heavens are only three things: first, body; second, life; and third, wealth. The body is perfect and upright, the life is long and not short, and the wealth is naturally abundant. Eventually, they will be broken and scattered. One must cultivate steadfast Dharma.』 The Sutra says: 『Righteous one, accept these twelve thousand heavenly women, who can be used for sweeping and cleaning.』 The Holder of the World (Bodhisattva's name) said: 『This is not suitable for me.』 Vimalakirti said: 『You can give them to me, if I should accept them.』 The commentary says: 『The Hinayana (Small Vehicle) is attached to form, and living with women will destroy the path and produce defilement, so it is said that this is not suitable for me. The Mahayana (Great Vehicle) is not attached to form, increases the path, and increases purity, so it is said that if I should accept them.』 The Sutra says: 『There is Dharma bliss that can be used for self-entertainment, and one should not be greedy for the pleasure of the five desires.』 The heavenly woman asked: 『What is Dharma bliss?』 The answer was: 『Delighting in constantly believing in the Buddha, delighting in hearing the Dharma, and making offerings to the assembly.』 The commentary says: 『The pleasure of the five desires is rushing to the six dusts (form, sound, smell, taste, touch, and dharma), noisy and disturbing the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), clinging and acting, and disturbing the body and mind. There is little pleasure and much suffering. It is like gnawing on a bone, difficult to succeed and easy to destroy, laborious and harmful to the spirit. Ordinary people falsely generate the idea of pleasure in it. In this life, there is worry and trouble, and in the future, there will be suffering. Dharma bliss is the opposite of this, non-active and silent, the taste of Dharma is pleasing to the spirit, and it is truly the greatest pleasure. The following can be inferred by analogy.』 The Sutra says: 『Delighting in hearing the profound Dharma without fear.』 The commentary says: 『Bodhisattvas hear profound』

法則樂而忘苦。如法花會中六十小劫不起。于座無有一人而生疲倦。小乘聞深法而則驚。故五千比丘等退座而起　經曰。居士可舍此女。一切有所施於彼者。是為菩薩　述曰。夫論菩薩能捨所有求者皆與不違。眾生何況女耶　經曰。冥者皆明。明終不盡　述曰。夫燈光明照一照多一無增減。法之光明亦復如是。一人受持一人得度。無量眾生而共修持窮未來際。終無有盡平等平等　經曰。當爲法施之會。何用如是財施會為　述曰。最後為字平聲呼之。夫施會者有為功德不出生死。有其多少好惡差別。有七曰等長短時節。不斷妄想徒費營。為法施會者無形無相教化眾生起四無量慈悲喜捨。六度圓滿斷妄入真。超出生死登乎。彼岸如如不動名為法施　經曰。謂以菩提起于慈心。此之以者因也。因於菩提而起慈心。得菩提故始能慈悲救度眾生。亦可因菩提故始起慈心。不求菩提不起慈心。不得成佛。互釋皆得。已下準此　經曰。知一切法不取不捨。入一相門起于慧業　述曰。真如無相。云何可取。證悟不虛。云何可舍。悟斯理者即一相門。入得此門慧業即起　經曰。住是會者。為大施主。亦為一切世聞福田　述曰。清施無盡普沾法界名大施主。施者受者俱出生死。涅槃極果常樂我凈。是真福田　經曰。凈名受彼瓔珞分作二分。

【現代漢語翻譯】現代漢語譯本：法則帶來快樂而忘記痛苦。例如《法華經》法會上，六十小劫的時間感覺很短，在座位上沒有一個人感到疲倦。小乘修行者聽到深奧的佛法就會感到驚恐，所以五千比丘等人退席而起。

經文說：『居士可以捨棄這個女兒，一切施與她的人，都是菩薩。』

解釋說：菩薩能夠捨棄所有，對於有所求的人都給予，不會違揹他們的意願，更何況是女兒呢？

經文說：『黑暗的地方都會光明，光明永遠不會窮盡。』

解釋說：燈的光明照亮一個地方和照亮多個地方，光的本身沒有增減。佛法的光明也是如此，一個人受持佛法，一個人就能得到解脫。無量的眾生共同修持佛法，直到未來的盡頭，光明也終究不會窮盡，是平等而又平等的。

經文說：『應當舉辦法施的集會，為什麼要舉辦這樣的財施集會呢？』

解釋說：這裡的『為』字讀平聲。財施的集會是有為的功德，不能使人脫離生死輪迴，而且功德有多少、好壞的差別，有七日等等時間的長短。不斷地產生妄想，徒勞地花費精力。而法施的集會是無形無相的，教化眾生髮起四無量心（慈悲喜捨），六度（佈施、持戒、忍辱、精進、禪定、智慧）圓滿，斷除妄想而證入真如，超越生死，到達彼岸，如如不動，這叫做『法施』。

經文說：『以菩提心而生起慈悲心。』這裡的『以』是『因為』的意思。因為有菩提心，所以生起慈悲心。因為證得菩提，所以才能慈悲地救度眾生。也可以理解為因為追求菩提，所以才生起慈悲心；不追求菩提，就不會生起慈悲心，也就不能成佛。互相解釋都可以，以下經文可以參照這個方法理解。

經文說：『知道一切法不應該執取，也不應該捨棄，進入一相門，生起智慧之業。』

解釋說：真如是沒有相狀的，怎麼可以執取呢？證悟的道理是不虛妄的，怎麼可以捨棄呢？領悟了這個道理，就是進入了一相門。進入了這個門，智慧之業就會生起。

經文說：『安住在這個集會中的人，是大施主，也是一切世間的福田。』

解釋說：清凈的佈施沒有窮盡，普遍地利益法界，叫做大施主。佈施的人和接受佈施的人都脫離生死，到達涅槃的極果，常樂我凈，這是真正的福田。

經文說：『Vimalakīrti (維摩詰)接受了那些瓔珞，將它們分成兩份。』 English version: The law brings joy and forgets suffering. For example, in the Lotus Sutra assembly, sixty small kalpas (aeon) felt very short, and no one in the assembly felt tired. Those of the Small Vehicle (Hinayana) are frightened when they hear the profound Dharma, so five thousand bhikshus (monks) and others left their seats.

The sutra says: 'Layman, you can give away this daughter. Whoever gives to her is a Bodhisattva (enlightenment being).'

The commentary says: Bodhisattvas are able to give away everything, granting whatever is requested without refusal, let alone a daughter.

The sutra says: 'Darkness will all become light, and the light will never end.'

The commentary says: The light of a lamp illuminates one place or many places, but the light itself does not increase or decrease. The light of the Dharma is also like this. One person upholds the Dharma, and one person attains liberation. Countless beings cultivate the Dharma together, until the end of the future, and the light will never end, it is equal and equal.

The sutra says: 'We should hold assemblies for Dharma giving, why hold assemblies for material giving?'

The commentary says: The 'for' here is pronounced in the even tone. Assemblies for material giving are meritorious deeds with form, which cannot liberate people from the cycle of birth and death. Moreover, the merits have differences in quantity and quality, and there are seven days etc. of varying lengths of time. Continuously generating delusions, and wasting effort in vain. Assemblies for Dharma giving are formless and without characteristics, teaching and transforming sentient beings to arouse the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), perfecting the six perfections (generosity, morality, patience, diligence, concentration, and wisdom), cutting off delusions and entering into Suchness (true nature), transcending birth and death, reaching the other shore, unmoving like Thus Come One (Tathagata), this is called 'Dharma giving'.

The sutra says: 'With Bodhicitta (mind of enlightenment) arising compassion.' The 'with' here means 'because of'. Because of Bodhicitta, compassion arises. Because of attaining Bodhi (enlightenment), one can compassionately save sentient beings. It can also be understood as because of seeking Bodhi, compassion arises; without seeking Bodhi, compassion will not arise, and one cannot become a Buddha. Mutual explanations are all acceptable, and the following sutras can be understood in the same way.

The sutra says: 'Knowing that all dharmas (phenomena) should neither be grasped nor abandoned, entering the one-aspect gate, arising wisdom karma.'

The commentary says: Suchness is without characteristics, how can it be grasped? The truth of enlightenment is not false, how can it be abandoned? Understanding this principle is entering the one-aspect gate. Entering this gate, wisdom karma will arise.

The sutra says: 'Those who dwell in this assembly are great benefactors and fields of merit for all the world.'

The commentary says: Pure giving is inexhaustible, universally benefiting the Dharma realm, this is called a great benefactor. The giver and the receiver both escape birth and death, reaching the ultimate fruit of Nirvana (liberation), eternal bliss, true self, and purity, this is the true field of merit.

The sutra says: 'Vimalakīrti (Pure Fame) accepted those necklaces and divided them into two parts.'

【English Translation】 The law brings joy and forgets suffering. For example, in the Lotus Sutra assembly, sixty small kalpas (aeon) felt very short, and no one in the assembly felt tired. Those of the Small Vehicle (Hinayana) are frightened when they hear the profound Dharma, so five thousand bhikshus (monks) and others left their seats. The sutra says: 'Layman, you can give away this daughter. Whoever gives to her is a Bodhisattva (enlightenment being).' The commentary says: Bodhisattvas are able to give away everything, granting whatever is requested without refusal, let alone a daughter. The sutra says: 'Darkness will all become light, and the light will never end.' The commentary says: The light of a lamp illuminates one place or many places, but the light itself does not increase or decrease. The light of the Dharma is also like this. One person upholds the Dharma, and one person attains liberation. Countless beings cultivate the Dharma together, until the end of the future, and the light will never end, it is equal and equal. The sutra says: 'We should hold assemblies for Dharma giving, why hold assemblies for material giving?' The commentary says: The 'for' here is pronounced in the even tone. Assemblies for material giving are meritorious deeds with form, which cannot liberate people from the cycle of birth and death. Moreover, the merits have differences in quantity and quality, and there are seven days etc. of varying lengths of time. Continuously generating delusions, and wasting effort in vain. Assemblies for Dharma giving are formless and without characteristics, teaching and transforming sentient beings to arouse the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), perfecting the six perfections (generosity, morality, patience, diligence, concentration, and wisdom), cutting off delusions and entering into Suchness (true nature), transcending birth and death, reaching the other shore, unmoving like Thus Come One (Tathagata), this is called 'Dharma giving'. The sutra says: 'With Bodhicitta (mind of enlightenment) arising compassion.' The 'with' here means 'because of'. Because of Bodhicitta, compassion arises. Because of attaining Bodhi (enlightenment), one can compassionately save sentient beings. It can also be understood as because of seeking Bodhi, compassion arises; without seeking Bodhi, compassion will not arise, and one cannot become a Buddha. Mutual explanations are all acceptable, and the following sutras can be understood in the same way. The sutra says: 'Knowing that all dharmas (phenomena) should neither be grasped nor abandoned, entering the one-aspect gate, arising wisdom karma.' The commentary says: Suchness is without characteristics, how can it be grasped? The truth of enlightenment is not false, how can it be abandoned? Understanding this principle is entering the one-aspect gate. Entering this gate, wisdom karma will arise. The sutra says: 'Those who dwell in this assembly are great benefactors and fields of merit for all the world.' The commentary says: Pure giving is inexhaustible, universally benefiting the Dharma realm, this is called a great benefactor. The giver and the receiver both escape birth and death, reaching the ultimate fruit of Nirvana (liberation), eternal bliss, true self, and purity, this is the true field of merit. The sutra says: 'Vimalakīrti (Pure Fame) accepted those necklaces and divided them into two parts.'

一分施最下乞人。一分奉難勝如來　述曰。二乘著相。乞人下劣施之福少。如來高勝施之福多。此乃常情分別何足尚耶。凈名欲明勝劣平等凡聖一如故。施乞人等於佛福不二之理。斯其見乎故　經云。若施主等心施一乞人。猶如來福田之相無所分別。等於大悲不求果報。是則名曰具足法施。

經卷第二

文殊師利菩薩問疾品第五

經曰。即以神力坐其室內。除去所有及諸侍者。唯置一床以疾而臥　述曰。夫論室者喻乎身也。凡小執相不了身空。欲令悟空。托彼文殊以興問答。空其室內者雙明二空。四大五蘊因緣成身人法俱無。故云空其室內也。除去所有者。別喻法空也。法從緣起識心變生。因緣性空識心本寂故法空。及諸侍者別喻人空也。因緣無主故人空也。唯置一床者喻其真空。如如不二故云一也。人法所依故云床也。故法花云。法空為床座。以疾臥者託疾招問。非實病也。有古德諺法師解云。室者即是凈心真心。凈名初發心時離諸愛見名室不定。今得聖道除其妄想煩惱。恬明得真心。名空室內。故下經云。畢竟空寂舍也。除去所有者。除去一切生死道中無明父母等恩愛眷屬也。去侍者者去彼空有二見凡時侍也。故下經云。外道樂諸見。菩薩于諸見不動。置一床者妄法斯盡。唯處無相禪定床也。

【現代漢語翻譯】現代漢語譯本：將一份供養佈施給最下等的乞丐，與將一份供養奉獻給難勝如來（指佛陀，意為難以戰勝的覺悟者）。

註釋說：二乘（聲聞乘和緣覺乘）執著于表象，認為佈施給下等的乞丐所得的福報較少，而佈施給高勝的如來所得的福報較多。這乃是常人的分別心，有什麼值得推崇的呢？

維摩詰想要闡明勝與劣是平等的，凡人與聖人是一如的，所以佈施給乞丐等同於佈施給佛，福報沒有分別的道理，這才是他的見解。所以經中說：『如果施主以平等心佈施給一個乞丐，就如同面對如來的福田一樣，沒有任何分別。等同於大悲心，不求任何果報，這就叫做具足法施。』經卷第二文殊師利菩薩問疾品第五經中說：『（維摩詰）即以神通力使其室內空無所有，除去所有的物品以及侍者，只留下一張床，自己因病而躺在床上。』

註釋說：室，比喻身體。凡夫和小乘執著于表象，不瞭解身體是空性的。爲了使他們領悟空性，假託文殊菩薩來引發問答。清空室內，是雙重闡明人空和法空。地、水、火、風四大以及色、受、想、行、識五蘊因緣和合而成身體，人與法都沒有自性，所以說清空室內。除去所有物品，是特別比喻法空。一切法從因緣而生起，由識心變現出來，因緣的自性是空性的，識心本來就是寂靜的，所以說是法空。除去所有的侍者，是特別比喻人空。因緣沒有主宰，所以說是人空。只留下一張床，比喻真空。真如是不二的，所以說一。人與法所依靠的，所以說是床。所以《法華經》說：『法空為床座。』以疾病而臥床，是假託疾病來招引問訊，並非真的生病。有古德用法師的說法解釋說：室，就是清凈心、真心。維摩詰最初發心時，遠離各種愛慾和邪見，名為室未定。現在證得聖道，除去妄想和煩惱，恬靜明澈地得到真心，名為空室內。所以下面的經文說：『畢竟空寂的舍宅。』除去所有物品，是除去一切生死道中的無明、父母等的恩愛眷屬。除去侍者，是除去空與有這兩種見解，這是凡夫的侍者。所以下面的經文說：『外道樂於各種見解，菩薩對於各種見解不動搖。』留下一張床，是妄法全部止息，唯有處於無相禪定的床。

【English Translation】 English version: Offering a portion to the lowest beggar is compared to offering a portion to the 'Nansheng Rulai' (難勝如來) (Tathagata who is difficult to surpass).

The commentary states: 'The two vehicles (聲聞乘 and 緣覺乘) are attached to appearances, believing that the merit of giving to a lowly beggar is small, while the merit of giving to a high and victorious Tathagata is great. This is merely the discrimination of ordinary people, and what is there to commend in it?'

Vimalakirti (淨名) wants to clarify that superiority and inferiority are equal, and that ordinary beings and sages are one and the same. Therefore, giving to a beggar is equal to giving to the Buddha, and the merit is not different. This is his view. Therefore, the sutra says: 'If a donor gives with an equal mind to a beggar, it is like facing the field of merit of the Tathagata, without any discrimination. It is equal to great compassion, without seeking any reward. This is called complete Dharma giving.' Chapter Two Chapter Five: Manjushri Bodhisattva's Inquiry about Illness The sutra says: '(Vimalakirti) then used his supernatural power to empty his room, removing all possessions and attendants, leaving only a bed on which he lay ill.'

The commentary states: 'The room is a metaphor for the body. Ordinary people and those of the lesser vehicle are attached to appearances and do not understand that the body is empty. To enable them to realize emptiness, Manjushri Bodhisattva is used to initiate questions and answers. Emptying the room doubly clarifies the emptiness of self and the emptiness of phenomena. The four great elements (地、水、火、風) and the five aggregates (色、受、想、行、識) come together to form the body, but neither self nor phenomena have inherent existence. Therefore, it is said to empty the room. Removing all possessions is a special metaphor for the emptiness of phenomena. All phenomena arise from conditions and are transformed by the mind. The nature of conditions is empty, and the mind is originally tranquil. Therefore, it is said to be the emptiness of phenomena. Removing all attendants is a special metaphor for the emptiness of self. Conditions have no master, so it is said to be the emptiness of self. Leaving only a bed is a metaphor for true emptiness. Suchness is non-dual, so it is said to be one. It is what self and phenomena rely on, so it is said to be a bed. Therefore, the Lotus Sutra says: 'The emptiness of phenomena is the seat.' Lying on the bed with illness is a pretense to attract inquiries, not a real illness. An ancient virtuous master, using the Dharma master's explanation, said: 'The room is the pure mind, the true mind. When Vimalakirti first aroused his mind, he was separated from all attachments and wrong views, which is called the room being unsettled. Now, having attained the holy path, he has removed his delusions and afflictions, and has peacefully and clearly attained the true mind, which is called emptying the room. Therefore, the following sutra says: 'The house of ultimate emptiness and tranquility.' Removing all possessions is removing all ignorance, parents' love, and family members in the path of birth and death. Removing the attendants is removing the two views of emptiness and existence, which are the attendants of ordinary beings. Therefore, the following sutra says: 'Heretics delight in various views, but Bodhisattvas are unmoved by various views.' Leaving a bed is that all deluded phenomena cease, and one is only on the bed of formless samadhi (無相禪定).'

故下經云。四禪為床座也。以疾而臥者。依此禪定起無緣悲。雖復救生不離空定。悲體常寂故云臥也　經曰。不來相而來。不見相而見　述曰。一就有為生滅明無來無去見夫去者。是無常法。無常之法此念中生。此念中滅本無來去。唸唸相續假名來去見亦如是。二約心解。真心如如實無有來。妄心分別見有來也。三約二諦真諦凝寂故云不來。俗諦隨相是以有來。四約真化二身。真身湛然故云不來。化身應現故云來也。下亦皆準此。

經曰。是疾何所因起。問病因也　經曰。從癡有愛則我病生　述曰。凈名答也。夫論病因有其二種。一凡夫病。則癡愛為因。二菩薩病。即大悲為本。且凡夫病癡愛因者。即是不了。不了即受。受即染著。染著故入生死。生死故何病而不生。故云則我病生。此言我者雖即凈名意道眾生。大悲因者。菩薩悲心不避生死。不避苦惱。假名癡也。隨逐眾生不敢舍離。假名愛也。示同凡苦故云病也。苦從悲起故云生也。言其生久如者問近遠也。此之如字多。是助詞。其猶乘鳥斑如泣涕漣也(亦可如者不定之詞意云其生久耶)經曰。諸佛國土亦復皆空　述曰。以勝況劣故有亦聲。非但小室。是空諸佛國土。亦復皆空　問。佛土何空　答曰。土有二。一法性真土。即以真如法性而為其體。無形無相

【現代漢語翻譯】現代漢語譯本因此下文經書說：『四禪（Sì chán，指色界四種禪定）是床座。』對於因病而臥的人，依憑這種禪定生起無緣大悲（wú yuán bēi，不以眾生為對象，無條件的慈悲）。即使救度眾生，也不離空定（kōng dìng，體悟空性的禪定）。大悲的本體常處於寂靜狀態，所以說是『臥』。經書說：『不來相而來，不見相而見。』解釋說：第一種解釋，就著有為生滅的現象來說明無來無去。看到離去的事物，是無常的法則。無常的法則在此念頭中生起，在此念頭中滅去，本來就沒有來去。念頭與念頭相續不斷，假名為來去，所見也是如此。第二種解釋，從心性上理解。真心如如不動，實際上沒有來去。妄心分別，才見有來去。第三種解釋，從二諦（èr dì，真諦和俗諦）來說，真諦凝然寂靜，所以說『不來』。俗諦隨順現象，所以說『有來』。第四種解釋，從真身和化身（huà shēn，佛為度化眾生而顯現的形體）來說，真身湛然不動，所以說『不來』。化身應機顯現，所以說『來』。下文也可以參照這些解釋。經書說：『這疾病是什麼原因引起的？』這是詢問疾病的原因。經書說：『從癡有愛則我病生。』解釋說：這是維摩詰（Jìngmíng，Vimalakirti）的回答。談論疾病的原因，有兩種。一是凡夫的疾病，以愚癡和愛慾為原因。二是菩薩的疾病，以大悲心為根本。凡夫的疾病以愚癡和愛慾為原因，就是因為不了達真理。不了達真理就會產生領受，產生領受就會產生染著。因為染著，所以會進入生死輪迴。進入生死輪迴，什麼疾病不會產生呢？所以說『則我病生』。這裡說的『我』，雖然是維摩詰借用眾生的意思。大悲心的原因，是菩薩的悲心不迴避生死，不迴避苦惱，這可以假名為愚癡。隨順追逐眾生，不敢捨棄離開，這可以假名為愛慾。爲了示現與凡夫相同的苦難，所以說是疾病。苦難從悲心生起，所以說是『生』。問：『疾病產生多久了？』這是詢問時間的長短。這裡的『如』字，多數是助詞，就像『乘鳥斑如泣涕漣』（chéng niǎo bān rú qì tì lián）一樣。（也可以把『如』字看作是不確定的詞，意思是『產生多久了呢？』）經書說：『諸佛國土亦復皆空。』解釋說：用殊勝的情況來比況低劣的情況，所以有『亦』字。不僅僅是小小的房間是空的，諸佛的國土，也是空的。問：佛的國土空在何處？答：國土有兩種。一是法性真土（fǎ xìng zhēn tǔ，依真如法性而建立的清凈國土），以真如法性作為它的本體，沒有形狀，沒有相貌。

【English Translation】 English version Therefore, the following sutra says: 'The four Dhyanas (Sì chán, referring to the four meditative states in the Realm of Form) are the bed and seat.' For those who are ill and lying down, relying on these Dhyanas, they arise from causeless compassion (wú yuán bēi, compassion without an object, unconditional compassion). Even when saving beings, they do not depart from the Samadhi of Emptiness (kōng dìng, meditative state of realizing emptiness). The essence of great compassion is always in a state of stillness, hence it is said 'lying down'. The sutra says: 'Coming without the appearance of coming, seeing without the appearance of seeing.' The commentary says: Firstly, regarding the explanation based on conditioned arising and ceasing, it clarifies no coming and no going. Seeing the one who departs is the impermanent dharma. This impermanent dharma arises in this thought, and ceases in this thought, originally without coming or going. Thoughts follow one another continuously, falsely named coming and going, and the seeing is also like this. Secondly, understanding from the perspective of the mind. The true mind is suchness, truly without coming or going. The deluded mind distinguishes and sees coming. Thirdly, regarding the two truths (èr dì, the relative and absolute truths), the absolute truth is still and silent, hence it is said 'no coming'. The relative truth follows appearances, therefore there is coming. Fourthly, regarding the two bodies, the Dharmakaya and the Nirmanakaya (huà shēn, the body manifested by the Buddha to liberate beings), the Dharmakaya is serene, hence it is said 'no coming'. The Nirmanakaya appears in response to conditions, hence there is coming. The following can also be understood in this way. The sutra says: 'What is the cause of this illness?' This is asking about the cause of the illness. The sutra says: 'From ignorance arises love, then my illness arises.' The commentary says: This is Vimalakirti's (Jìngmíng) answer. When discussing the cause of illness, there are two types. Firstly, the illness of ordinary beings, with ignorance and attachment as the cause. Secondly, the illness of Bodhisattvas, with great compassion as the root. The illness of ordinary beings has ignorance and attachment as the cause, which is not understanding. Not understanding leads to reception, and reception leads to attachment. Because of attachment, one enters the cycle of birth and death. Entering the cycle of birth and death, what illness will not arise? Therefore, it is said 'then my illness arises'. The 'I' here, although it is Vimalakirti borrowing the meaning of sentient beings. The cause of great compassion is that the Bodhisattva's compassionate heart does not avoid birth and death, does not avoid suffering. This can be falsely named ignorance. Following and pursuing sentient beings, not daring to abandon or leave, this can be falsely named love. In order to show the same suffering as ordinary beings, it is said to be illness. Suffering arises from compassion, hence it is said 'arises'. Question: 'How long has this illness been arising?' This is asking about the length of time. The word 'ru' here is mostly an auxiliary word, like 'riding a bird, mottled like weeping tears' (chéng niǎo bān rú qì tì lián). (Or 'ru' can be regarded as an indefinite word, meaning 'how long has it been arising?') The sutra says: 'The Buddha lands are also all empty.' The commentary says: Using the superior situation to compare the inferior situation, hence there is the word 'also'. Not only is the small room empty, but the Buddha lands are also all empty. Question: Where is the Buddha land empty? Answer: There are two types of lands. Firstly, the Dharmata True Land (fǎ xìng zhēn tǔ, the pure land established based on the Dharmata), which takes the Dharmata as its essence, without form or appearance.

無有方所。二有相假土。即碧池蓮金沙寶地等四塵為體。有其形相。有其處所。十方差別真土即法性本空相土。即因緣無主所以是空　經曰。以何為空　述曰。重問。前空真土湛然相土宛然云何空耶　經曰。以空空　述曰。答也。上之空字是能觀空智。下之空字是所觀空境。凡夫小乘未得空智心外境界皆成實有不知外境。從妄心起反於其中而生怖畏。猶如驢畜見水中自影反生驚怖。菩薩大士轉識成智智無分別了知心外萬境皆空以者用也。則用其能觀空智令彼所觀境空智空境空。故云空空亦可能所皆空。故曰空空　經曰。空何用空　述曰。此重問前也。法體自空何須空智觀竟始空　經曰。以無分別故空　述曰。答也。法體雖空妄心分別不。是知空要藉空智斷。其分別方始見空。此乃分別即有無分別。即空故者因由之義。因無分別法始空也。已下諸句義相連帶。六十二見分別妄有見性本空。故云。於六十二見中求。解脫生死皆從心起。故云。解脫心行中求一念本心即成解脫　經曰。說身無常不說厭離於身　述曰。說身此下明慰喻。初發心菩薩凡夫小乘而未了悟無常性空。恒為無常之所迫逼。深生厭畏。速求寂滅不度眾生。菩薩了知無常性空。曰施恒沙身命不足為難。所以出生入死隨形六道廣度眾生。不欣寂滅下皆準此　經

【現代漢語翻譯】現代漢語譯本沒有固定的方位和處所。二是有相假土（具有形態和表象的虛假凈土），即以碧池、蓮花、金沙、寶地等四種塵埃為本體，有其具體的形狀和處所。十方差別真土（遍佈十方，各不相同的真實凈土）即法性本空相土（從法性角度來說，其本性是空性的凈土），也就是因緣和合而無自主性，所以是空性的。《經》中說：『以何為空？』（用什麼方法來證悟空性？）《述記》中說：這是重複提問。前面說真土湛然存在，相土宛然如在眼前，又怎麼說是空性的呢？《經》中說：『以空空。』（用空性的智慧來證悟空性。）《述記》中說：這是回答。前面的『空』字是能觀的空智（能夠證悟空性的智慧），後面的『空』字是所觀的空境（被觀照的空性境界）。凡夫和小乘修行者沒有獲得空智，心外的境界都成為實有，不知道外境是從虛妄的心產生的，反而對它產生恐懼，就像驢子在水中看到自己的影子反而驚恐一樣。菩薩和大士將識轉為智，智慧沒有分別，了知心外的一切境界都是空性的，『以』是用的意思，就是用能觀的空智，使所觀的境界也空，智慧和境界都空，所以說『空空』，也可能能觀和所觀都空，所以說『空空』。《經》中說：『空何用空？』（已經空了，為什麼還要用空來空呢？）《述記》中說：這是重複前面的問題。法的本體本來就是空性的，為什麼需要用空智觀照后才空呢？《經》中說：『以無分別故空。』（因為沒有分別的緣故，所以才是空性的。）《述記》中說：這是回答。法的本體雖然是空性的，但是虛妄的心會產生分別。要知道空性要藉助空智來斷除分別，才能真正見到空性。這是分別就是有，沒有分別就是空。『故』是因由的意思，因為沒有分別，法才是空性的。以下各句的意義相互關聯。六十二見（佛教中對各種錯誤的見解的歸納）是分別妄想產生的，見性的本體本來就是空性的，所以說：『於六十二見中求。』解脫生死都是從心產生的，所以說：『解脫心行中求』，一念本心就能成就解脫。《經》中說：『說身無常，不說厭離於身。』（宣說身體是無常的，但不是要厭惡身體。）《述記》中說：宣說身體以下是說明安慰和勸勉。初發心的菩薩、凡夫和小乘修行者還沒有領悟無常的空性，常常被無常所逼迫，深深地厭惡和畏懼，急於尋求寂滅，而不去度化眾生。菩薩了知無常的空性，即使佈施恒河沙數那麼多的身命也不覺得困難，所以出生入死，隨著六道眾生的形態去廣度眾生，不欣求寂滅，下面的內容都依此類推。

【English Translation】 English version There is no fixed location or place. Secondly, there are illusory lands with form (having form and appearance of false pure lands), which take the four elements of azure ponds, lotuses, golden sands, and jeweled grounds as their substance, having their specific shapes and locations. The true lands differentiated in the ten directions (real pure lands that are all over the ten directions and different from each other) are the Dharma-nature's fundamentally empty lands (from the perspective of Dharma-nature, their essence is empty), which means they arise from conditions and have no autonomy, so they are empty. The Sutra says: 'What is used to empty?' (What method is used to realize emptiness?) The Commentary says: This is a repeated question. Earlier it was said that the true land exists serenely, and the land of appearances is clearly before our eyes, so how can it be said to be empty? The Sutra says: 'Empty with emptiness.' (Use the wisdom of emptiness to realize emptiness.) The Commentary says: This is the answer. The first 'empty' is the wisdom of emptiness that can observe (the wisdom that can realize emptiness), and the second 'empty' is the object of emptiness that is observed (the state of emptiness that is being observed). Ordinary people and practitioners of the Small Vehicle have not attained the wisdom of emptiness, and the external realms of the mind all become real, not knowing that the external realms arise from the deluded mind, and instead they become afraid of it, just like a donkey seeing its own reflection in the water and becoming frightened. Bodhisattvas and great beings transform consciousness into wisdom, and wisdom has no discrimination, knowing that all realms outside the mind are empty. 'With' means to use, that is, to use the wisdom of emptiness that can observe, so that the realm that is observed is also empty, and both wisdom and realm are empty, so it is said 'empty with emptiness,' and it is also possible that both the observer and the observed are empty, so it is said 'empty with emptiness.' The Sutra says: 'Why use emptiness to empty?' (If it is already empty, why use emptiness to empty it?) The Commentary says: This is repeating the previous question. The essence of Dharma is originally empty, why does it need to be emptied after being observed by the wisdom of emptiness? The Sutra says: 'Because of non-discrimination, it is empty.' (Because there is no discrimination, it is empty.) The Commentary says: This is the answer. Although the essence of Dharma is empty, the deluded mind will produce discrimination. Know that emptiness must rely on the wisdom of emptiness to cut off discrimination, and then one can truly see emptiness. This is discrimination is existence, and non-discrimination is emptiness. 'Because' means the reason, because there is no discrimination, Dharma is empty. The meanings of the following sentences are interconnected. The sixty-two views (a summary of various erroneous views in Buddhism) are produced by discriminating thoughts, and the essence of the nature of seeing is originally empty, so it is said: 'Seek in the sixty-two views.' Liberation from birth and death all arises from the mind, so it is said: 'Seek liberation in the actions of the mind,' one thought of the original mind can achieve liberation. The Sutra says: 'Speak of the impermanence of the body, but do not speak of aversion to the body.' (Declare that the body is impermanent, but not to be disgusted with the body.) The Commentary says: Declaring the body below is to explain comfort and encouragement. Bodhisattvas who have just aroused their minds, ordinary people, and practitioners of the Small Vehicle have not yet realized the emptiness of impermanence, and are often forced by impermanence, deeply disgusted and fearful, eager to seek nirvana, and do not go to liberate sentient beings. Bodhisattvas know the emptiness of impermanence, and even giving away as many lives as the sands of the Ganges does not feel difficult, so they are born into death, following the forms of sentient beings in the six realms to liberate sentient beings extensively, not seeking nirvana, and the following content is analogous.

曰。說悔先罪而不說入於過去　述曰。罪若有體滅已入於過去罪性本空何物名為過去　經曰。又此病起皆由著我　述曰。執身有我。我為身主。身既有主。即受病苦。我空準法。法中無主。誰其病故。故云。當起法想伿空其我得人空理果成羅漢法之所是空得法空。空理乃成菩薩。是故經云。此之法想亦是顛倒　經曰。我及涅槃此二皆空。但以名字故空　述曰。我體本空。假立我名尋名謂有。涅槃性空。言語斷故離名字。故假名涅槃引眾生也　經曰。唯有空病空病亦空　述曰。執有成病。以空破有。定執其空。空亦是病。有空雙遣乃真定也　經曰。內見外見　述曰。境外見心名為內見。心外見境名為外見　經曰。菩薩斷除客塵煩惱而起大悲　述曰。悲上起愛名曰客塵。寄居悲上名之為客塵污真。悲名之曰塵。起于悲心廣度眾生。不了眾生空見可度名曰愛見　經曰。貪著禪味是菩薩縛　述曰。世間八禪輕安適悅。凡夫耽嗜故云禪味　經曰。無方便惠縛。有方便惠解　述曰。出世真智名之為惠。世間俗智名為方便。有真而無俗。闕方便之門。既無方便。觸途掛礙名之為縛。有俗而無真觸途染著亦成其縛。真俗相濟悲智雙融。方無縛矣　經曰。身不離病。病不離身。是病是身。非新非故　述曰。身從病有故云身不離病。病從身

【現代漢語翻譯】現代漢語譯本：問：說懺悔以前的罪過，但不說進入過去。答：如果罪過有實體，那麼滅亡后就進入了過去；但罪過的性質本為空性，什麼東西可以稱作過去呢？

問：再說，這疾病的產生都是由於執著于『我』。答：執著于身體有『我』，認為『我』是身體的主宰。身體既然有了主宰，就會承受病苦。如果認識到『我』是空性的，符合佛法，佛法中沒有主宰，那麼誰會生病呢？所以說，應當生起對佛法的認識，從而空掉對『我』的執著，證得人空的道理，最終成就阿羅漢。佛法所說是空，證得法空。空性的道理才能成就菩薩。因此經中說，這種對佛法的認識也是顛倒的。

問：『我』和涅槃，這兩者都是空性的，只是因為名字的緣故才說有。答：『我』的本體本來就是空性的，只是假立一個『我』的名字，人們就順著名字認為真有『我』。涅槃的性質是空性的，因為語言文字無法描述，所以離開了名字，才假名為涅槃，用來引導眾生。

問：只有空病，而空病也是空性的。答：執著于有，就會形成病。用空性來破除有。如果執著于空，那麼空也是一種病。有和空都捨棄，才是真正的禪定。

問：內見和外見。答：在自身之外看到心，叫做內見。在心之外看到境界，叫做外見。

問：菩薩斷除客塵煩惱，從而生起大悲心。答：在悲心上生起愛，叫做客塵。寄居在悲心上，叫做客塵，玷污了真實的悲心，所以稱之為塵。生起悲心，廣泛地度化眾生，如果不明白眾生本性是空性的，認為眾生可以被度化，就叫做愛見。

問：貪著禪定的滋味，是菩薩的束縛。答：世間的八種禪定，帶來輕安舒適的感受。凡夫貪戀這種感受，所以說是禪定的滋味。

問：沒有方便的智慧是束縛，有方便的智慧是解脫。答：出世間的真實智慧，稱之為慧。世間的世俗智慧，稱之為方便。只有真智而沒有俗智，缺少方便之門。既然沒有方便，處處都是障礙，就叫做束縛。只有俗智而沒有真智，處處染著，也會形成束縛。真智和俗智相互補充，悲心和智慧同時運用，才能沒有束縛。

問：身體不離開疾病，疾病不離開身體。這疾病和身體，不是新的也不是舊的。答：身體從疾病而有，所以說身體不離開疾病。疾病從身體

【English Translation】 English version: Question: It speaks of repenting past sins but does not speak of entering the past. Answer: If sins had substance, they would enter the past after being extinguished; but the nature of sin is fundamentally emptiness, so what could be called the past?

Question: Furthermore, this illness arises entirely from attachment to 'self'. Answer: Holding that the body has a 'self', considering 'I' to be the master of the body. Since the body has a master, it will suffer from illness. If one realizes that 'I' is empty, in accordance with the Dharma, there is no master in the Dharma, then who would be ill? Therefore, it is said that one should generate the thought of the Dharma, thereby emptying the attachment to 'I', realizing the principle of the emptiness of persons, and ultimately attaining Arhatship. What the Dharma speaks of is emptiness, attaining the emptiness of Dharma. The principle of emptiness can then accomplish Bodhisattvahood. Therefore, the sutra says that this thought of the Dharma is also inverted.

Question: 'I' and Nirvana, both of these are empty; they are only said to exist because of names. Answer: The substance of 'I' is originally empty; it is only a name that is falsely established, and people follow the name and think there is a real 'I'. The nature of Nirvana is empty, because language and words cannot describe it, so it is apart from names, and is falsely called Nirvana to guide sentient beings.

Question: There is only the illness of emptiness, and the illness of emptiness is also empty. Answer: Attachment to existence creates illness. Emptiness is used to break through existence. If one is attached to emptiness, then emptiness is also an illness. Abandoning both existence and emptiness is true samadhi.

Question: Inner seeing and outer seeing. Answer: Seeing the mind outside oneself is called inner seeing. Seeing the realm outside the mind is called outer seeing.

Question: Bodhisattvas eliminate the defilements of adventitious dust and then generate great compassion. Answer: Generating love on top of compassion is called adventitious dust (klesha). Dwelling on compassion is called adventitious dust, defiling true compassion, so it is called dust. Generating compassion and widely liberating sentient beings, if one does not understand that the nature of sentient beings is empty, and thinks that sentient beings can be liberated, it is called love-seeing.

Question: Attachment to the flavor of dhyana (Chan 定) is a Bodhisattva's bondage. Answer: The eight dhyanas of the world bring a feeling of lightness and comfort. Ordinary people are attached to this feeling, so it is called the flavor of dhyana.

Question: Wisdom without skillful means is bondage; wisdom with skillful means is liberation. Answer: True transcendental wisdom is called wisdom (Prajna 慧). Worldly mundane wisdom is called skillful means (Upaya 方便). Having true wisdom without mundane wisdom lacks the gate of skillful means. Without skillful means, everywhere is an obstacle, which is called bondage. Having mundane wisdom without true wisdom, everywhere is attachment, which also becomes bondage. True wisdom and mundane wisdom complement each other, compassion and wisdom are used together, and then there is no bondage.

Question: The body is not apart from illness, and illness is not apart from the body. This illness and this body are neither new nor old. Answer: The body comes from illness, so it is said that the body is not apart from illness. Illness comes from the body

起故云病不離身。異名一體故云是病。是身無始舊有故曰非新。唸唸續生故云非故　經曰。住于生死不為污行。住于涅槃不永滅度　述曰。住生死而不染污。異凡夫。住涅槃而不滅。異二乘。凡夫起污滯生死而不出。二乘住滅灰身智以長眠。菩薩悟之乃成大行　經曰。非凡夫行非賢聖行。是菩薩行　述曰。凡夫則造罪而自苦。二乘乃自利而棄眾生。故皆非也　經曰。雖樂遠離而不依身心盡　述曰。二乘以灰身滅心二皆永盡方為遠離。故皆非也　經曰。雖行三界而不壞法性　述曰。雖游三界之妄境不失真如之法性　經曰。雖行四無量心而不貪著生於梵世　述曰。四無量者慈悲喜捨也。為利生故而行之。非求報故而起之。梵世者色界初禪大梵王之世界。修慈心等得生彼天。壽命六十劫　經曰。雖行禪定而不隨禪生　述曰。息心湛如行無漏之禪定。超出三界不隨禪生。

不思議品第六

經曰。夫求法者非有色受想行識之求(五蘊空也)非有界入之求(十二處十八界空也)非有欲色無色之求(三界空也)不著佛求不著法求不著眾求(三寶空也)無見苦求無斷集求無造盡證修道之求　述曰。此造字去聲呼之。造猶往也。盡證者涅槃性空。漏盡而證名為盡證。既無處所。何往之耶　經曰。舍利弗言居士未曾有也。如是

【現代漢語翻譯】現代漢語譯本：因此說病不離身。異名而本體相同，所以說是病。這個身體無始以來就存在，所以說不是新的。唸唸相續而生，所以說不是舊的。經中說：『安住于生死之中，卻不被污濁的行為所染污；安住于涅槃之中，卻不永遠滅度。』註釋說：安住于生死之中而不被染污，這不同於凡夫；安住于涅槃之中而不滅度，這不同於二乘。凡夫生起污濁，滯留在生死之中而不能出離。二乘安住在滅盡之中，灰身泯智，長久地沉睡。菩薩覺悟了這些，才能成就偉大的行為。經中說：『不是凡夫的行為，也不是賢聖的行為，這是菩薩的行為。』註釋說：凡夫造作罪業而自我苦惱，二乘只求自利而拋棄眾生，所以都不是正確的。經中說：『雖然喜歡遠離塵世，卻不依賴於身心完全滅盡的狀態。』註釋說：二乘認為灰身滅心，二者都永遠滅盡，才算是真正的遠離，所以這種觀點是不正確的。經中說：『雖然在三界中修行，卻不破壞法的本性。』註釋說：雖然遊歷於三界的虛妄境界之中，卻不失去真如的法性。經中說：『雖然修習四無量心，卻不貪戀執著，希望往生到梵天世界。』註釋說：四無量心是慈、悲、喜、舍。爲了利益眾生而修習這些心，不是爲了求得回報而生起這些心。梵天世界是初禪大梵王的世界。修習慈心等等，可以往生到那個天界，壽命長達六十劫。經中說：『雖然修習禪定，卻不隨著禪定而生。』註釋說：止息妄念，心如止水，修習沒有煩惱的禪定，超出三界，不隨著禪定而生。

不思議品第六

經中說：『尋求佛法的人，不是在色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）五蘊中尋求（五蘊皆空）；不是在界（dhātu，界）、入（āyatana，處）中尋求（十二處、十八界皆空）；不是在欲界（kāmadhātu）、色界（rūpadhātu）、無色界（arūpadhātu）中尋求（三界皆空）；不執著于求佛（Buddha），不執著于求法（Dharma），不執著于求僧（Saṃgha）（三寶皆空）；沒有尋求見苦（duḥkha，苦諦）、斷集（samudaya，集諦）、造盡（nirodha，滅諦）、證修道（mārga，道諦）的心。』註釋說：這裡的『造』字讀去聲，意思是前往。『盡證』指的是涅槃（Nirvāṇa）的體性是空性的，煩惱漏盡而證得涅槃，稱為『盡證』。既然沒有處所，又往哪裡去呢？經中說：舍利弗（Śāriputra）說：『居士，真是前所未有啊！像這樣……』

【English Translation】 English version: Therefore, it is said that illness is inseparable from the body. Different names but the same entity, hence it is called illness. This body has existed since beginningless time, so it is said to be not new. Thoughts arise continuously, so it is said to be not old. The sutra says: 'Dwelling in birth and death without being defiled by impure actions; dwelling in Nirvana without eternally ceasing.' The commentary says: Dwelling in birth and death without being defiled is different from ordinary beings; dwelling in Nirvana without ceasing is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Ordinary beings generate defilements, remain stuck in birth and death, and cannot escape. The Two Vehicles dwell in cessation, extinguishing their bodies and minds, and sleep for a long time. Bodhisattvas awaken to these truths and can accomplish great deeds. The sutra says: 'It is not the conduct of ordinary beings, nor the conduct of the wise and holy; it is the conduct of Bodhisattvas.' The commentary says: Ordinary beings create sins and suffer themselves; the Two Vehicles only seek self-benefit and abandon sentient beings, so neither is correct. The sutra says: 'Although delighting in detachment, they do not rely on the complete exhaustion of body and mind.' The commentary says: The Two Vehicles believe that extinguishing the body and mind completely is true detachment, so this view is incorrect. The sutra says: 'Although practicing in the Three Realms (Trailokya), they do not destroy the nature of Dharma (Dharmatā).' The commentary says: Although wandering in the illusory realms of the Three Realms, they do not lose the true nature of Suchness (Tathātā). The sutra says: 'Although practicing the Four Immeasurable Minds (catasro 'pramāṇāḥ), they do not greedily cling to being born in the Brahma world.' The commentary says: The Four Immeasurable Minds are loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā). They practice these minds to benefit sentient beings, not to seek rewards. The Brahma world is the world of the Great Brahma King of the First Dhyana (prathama-dhyāna). Practicing loving-kindness, etc., can lead to rebirth in that heaven, with a lifespan of sixty kalpas. The sutra says: 'Although practicing dhyana (meditation), they are not born according to dhyana.' The commentary says: Ceasing thoughts, the mind is like still water, practicing undefiled dhyana, transcending the Three Realms, and not being born according to dhyana.

Chapter Six: Inconceivable

The sutra says: 'Those who seek the Dharma (Dharma) do not seek in the five aggregates (skandha) of form (rūpa), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) (the five aggregates are empty); they do not seek in the realms (dhātu) and entrances (āyatana) (the twelve entrances and eighteen realms are empty); they do not seek in the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (arūpadhātu) (the three realms are empty); they do not cling to seeking the Buddha (Buddha), they do not cling to seeking the Dharma (Dharma), they do not cling to seeking the Sangha (Saṃgha) (the Three Jewels are empty); they have no seeking for seeing suffering (duḥkha, the truth of suffering), cutting off accumulation (samudaya, the truth of the origin of suffering), creating cessation (nirodha, the truth of the cessation of suffering), and realizing the path of cultivation (mārga, the truth of the path).' The commentary says: The word 'creating' here is pronounced with a departing tone, meaning to go towards. 'Cessation realization' refers to the nature of Nirvana (Nirvāṇa) being emptiness; the exhaustion of outflows and the realization of Nirvana is called 'cessation realization.' Since there is no place to go, where does one go? The sutra says: Śāriputra (Śāriputra) said: 'Layman, this is unprecedented! Like this...'

小室乃容受此高廣之座。乃至云舍利弗諸佛菩薩有解脫名不可思議。若菩薩住是解脫者。以須彌之高廣內芥子中亦無增減。須彌山王本相如故。而四天王等不覺不知。唯應度者乃見須彌入芥子中。是名不可思議解脫法門　述曰。此之一章正明不可思議　經云。正宗芥子極小須彌極大。二俱色法。須彌山者。準諸經論。闊狹高下各八萬由旬。此中解釋自古多門。今宜逐要三二門耳。一就二諦釋之。俗諦妄想見其大小。二相懸殊不相容受。真諦之中圓融一體。一體故芥子非小。須彌非大。小非定小。大非定大。是故相容。悟斯理者不可思議。二就法相法性二宗以釋。法相宗中大小相別不相容受。法性宗中恒沙萬法同一真如不守自性。猶如大海眾水同味。虛通無礙。大得入小。小亦合大。不可思議。三約空有二門。妙有門中大小不無。真空門中小大非有。互相容受不可思議。空不離有。大小宛然。有不離空。故相容受。亦可。就唯識門更釋一念凈心微細。猶如芥子。參羅萬像雖復眾多。要從一心變現而起。離心之外畢竟無法。攝境從心故相納也。更有古德。約三性等諸門解釋。恐煩止。且已下毛容大海水等。數量大意同此　經曰。我等何為永絕其根。於此大乘已如敗種　述曰。此迦葉呵責小乘之語也。夫論大乘菩薩不出生死

不入涅槃不斷煩惱不捨眾生。故入三塗往來三界。大悲之心為大乘根。二乘人等已出生死已證涅槃已斷煩惱已舍眾生。悲心已亡。故云根斷亦同敗種。

觀眾生品第七

經曰。維摩詰言。菩薩云何觀于眾生問也　述曰。幻師了知幻人無實。菩薩了知眾生如幻。于中不著眾生等相。如第五大者。三世諸佛只說四大。地水火風。無第五大之等。第五實其體。眾生同此。如第六陰(只有五蔭無有第六)如第七情(只有第六根無第七也)如第十三入(只有六根六識十二入門無第十三也)如第十九界(只有六根六識六境三六十八更無十九)無色界無色。燋谷無芽。如須陀洹身見　述曰。身見等第五初入見道得此初果身。第五永斷不行故舉此見彰其無也。如阿那含入胎　述曰。阿那含者。是第三果已超。欲界更不入胎羅漢出三界煩惱都盡故。更無有貪嗔癡三毒。如得忍菩薩貪恚毀禁　述曰。七方便中第六忍位修道至此永斷破戒界。如佛煩惱習　述曰。習者習氣。猶如臭氣入衣等中浴浣之時垢穢雖凈臭氣猶在。眾生身心亦復如是。煩惱惡氣熏習身心。二乘聖人雖斷煩惱。習氣仍在。唯有如來種習俱盡。石女無兒。夢中所見窹色即無。定性二乘灰身滅智一歸寂滅更不受身　經曰。行不熱慈者。煩惱名熱。燒眾生故。慈凈無

【現代漢語翻譯】現代漢語譯本：不證入涅槃，不斷除煩惱，不捨棄眾生，所以進入地獄、餓鬼、畜生三惡道，往來於欲界、色界、無色界三界。廣大的慈悲之心是大乘佛法的根本。而聲聞、緣覺二乘人已經脫離生死輪迴，已經證得涅槃，已經斷除煩惱，已經捨棄眾生，慈悲之心已經消失，所以說他們斷了根本，如同腐敗的種子。

觀眾生品第七

經文說：維摩詰說：『菩薩如何觀察眾生？』這是提問。註釋說：幻術師明白所變幻的人並非真實存在，菩薩明白眾生如同幻象，因此不執著于眾生等表相。如同第五大，三世諸佛只說地、水、火、風四大，沒有第五大這種說法。第五大如果真實存在，就如同眾生一樣是虛幻的。如同第六陰（只有五蘊，沒有第六陰），如同第七情（只有六根，沒有第七情），如同第十三入（只有六根、六識，十二入，沒有第十三入），如同第十九界（只有六根、六識、六境，總共十八界，沒有第十九界）。沒有**沒有顏色，燒焦的穀子不會發芽，如同須陀洹（Sotapanna，初果）斷除身見。註釋說：身見等五種見解是初果須陀洹初入見道時斷除的，第五種身見永遠斷除不再生起，所以用這個例子來彰顯其不存在。如同阿那含（Anagami，三果）入胎。註釋說：阿那含是第三果聖者，已經超越欲界，不再入胎。阿羅漢（Arhat，四果）超出三界，煩惱全部斷盡，所以不再有貪嗔癡三毒。如同獲得忍位的菩薩貪圖嗔恨，毀壞戒律。註釋說：七方便中的第六忍位，修道到此可以永遠斷除破戒的因緣。如同佛陀還有煩惱習氣。註釋說：習氣就像臭氣進入衣服等物品中，即使洗滌乾淨，污垢雖然去除，臭氣仍然存在。眾生的身心也是如此，煩惱惡氣薰染身心，二乘聖人雖然斷除煩惱，習氣仍然存在，只有如來（Tathagata，佛陀）才能將煩惱的種子和習氣全部斷盡。如同石女無法生育，夢中所見醒來后便不存在。定性二乘灰身滅智，歸於寂滅，不再受生。經文說：『行不熱慈』，煩惱名為熱，因為它焚燒眾生。慈是清凈的，沒有煩惱。

【English Translation】 English version: Not entering Nirvana (liberation), not ceasing afflictions, not abandoning sentient beings, therefore entering the three evil realms (hell, hungry ghosts, animals), and traversing the three realms (desire realm, form realm, formless realm). A great compassionate heart is the root of the Mahayana (Great Vehicle). Whereas the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) of the Two Vehicles have already escaped the cycle of birth and death, have already attained Nirvana, have already ceased afflictions, and have already abandoned sentient beings, their compassionate heart has vanished. Therefore, it is said that their root is severed, like a rotten seed.

Chapter 7: Observing Sentient Beings

The Sutra says: Vimalakirti said, 'How does a Bodhisattva observe sentient beings?' This is a question. Commentary says: A magician knows that the illusory person is not real. A Bodhisattva knows that sentient beings are like illusions, and therefore does not attach to the characteristics of sentient beings. Like the fifth great element, the Buddhas of the three times only speak of the four great elements: earth, water, fire, and wind. There is no such thing as a fifth great element. If a fifth great element truly existed, it would be like sentient beings, illusory. Like the sixth skandha (there are only five skandhas, no sixth skandha), like the seventh emotion (there are only six senses, no seventh emotion), like the thirteenth entrance (there are only six senses, six consciousnesses, twelve entrances, no thirteenth entrance), like the nineteenth realm (there are only six senses, six consciousnesses, six objects, totaling eighteen realms, no nineteenth realm). No ** no color. Scorched grains do not sprout. Like the Srotapanna (stream-enterer, first fruit) severing self-view. Commentary says: Self-view and the other four views are severed by the Srotapanna upon first entering the path of seeing. The fifth, self-view, is permanently severed and does not arise again, so this example is used to illustrate its non-existence. Like the Anagami (non-returner, third fruit) entering the womb. Commentary says: The Anagami is a third-fruit saint who has already transcended the desire realm and no longer enters the womb. The Arhat (fourth fruit) transcends the three realms, and all afflictions are completely extinguished, so there are no longer the three poisons of greed, hatred, and delusion. Like a Bodhisattva who has attained forbearance, being greedy and hateful, violating precepts. Commentary says: In the sixth stage of forbearance within the seven expedients, cultivating the path to this point can permanently sever the causes of breaking precepts. Like the Buddha having residual afflictions. Commentary says: Residual habits are like a foul odor entering clothing, etc. Even when washed clean, although the dirt is removed, the odor remains. The minds and bodies of sentient beings are also like this. The evil air of afflictions薰染(xunran, influence) the mind and body. Although the saints of the Two Vehicles have severed afflictions, residual habits still remain. Only the Tathagata (Thus Come One, Buddha) can completely extinguish both the seeds and habits of afflictions. Like a barren woman unable to bear children, what is seen in a dream disappears upon waking. Those of the Two Vehicles who are fixed in their nature extinguish their bodies and minds, returning to quiescence, and no longer receive rebirth.

The Sutra says: 'Practicing non-burning compassion.' Afflictions are called 'burning' because they burn sentient beings. Compassion is pure and free from afflictions.

惱故云不熱　經曰。從無住本立一切法　述曰。無住者即真如也。故知從真起妄。即有顛倒等無量諸法。次第相生相依而住。攝妄歸真住。萬法依空住。虛空無依。諸法從真起。真如無住處。天女散花二乘不落菩薩落者。二乘之人取相分別不了花空。是以不落。菩薩之人分別已亡不取花相。是以不著。二乘神力去花不能令去者。若不證空。神通何益。此花不如法是以去之者。肇公云。香花著身有破戒之相。非沙門法。是以去之。生法師云。花法散身應墮而不墮者。非花法也。勿謂此花為不如法。花無分別。人者自生分別心耳　述曰。花是非情亦無心想又是無記。何有善惡二相分別耶。故知如法不如法自從心起。豈關花事　經曰。佛化所生吾如彼生　述曰。如來現化雖生不生。雖滅不滅。天女如佛故云彼生　經曰。如舍利弗還為凡夫乃成佛　述曰。一證聖果更作凡夫。無有是處。菩提無所得也。證智無取無能得也。有佛可成。無有是處　經曰。今諸佛于菩提已得當得。云何不得耶　述曰。釋迦已得。彌勒當得也。天女答云。此皆世俗文字數故假名得也。真中無得。

佛道品第八

經曰。菩薩行於非道通達佛道　述曰。六波羅蜜等是道。五逆等名非道。菩薩為方便示現於五逆非道反成佛事。故云通達。已下廣

【現代漢語翻譯】現代漢語譯本『惱故云不熱』，經書上說：『從無住本立一切法』。疏述解釋說：『無住』就是真如的別稱。因此可知從真如生起虛妄，就會有顛倒等無量諸法，次第相生、互相依存而存在。收攝虛妄迴歸真如，萬法就依空而住。虛空沒有所依，諸法從真如生起，真如沒有固定的住處。天女散花，二乘（聲聞乘和緣覺乘）修行者身上的花會粘住，菩薩身上的花不會粘住，是因為二乘之人執著于表象，分別事物的差別，不明白花的本性是空，所以花會粘住。菩薩已經消除了分別心，不執著于花的表象，所以花不會粘住。二乘之人用神通力也無法使花離開，是因為如果不證悟空性，神通又有什麼用呢？說這些花不如法，所以要去除它們。肇公（僧肇）說：『香花粘在身上，有破戒的表象，不符合沙門的規範，所以要去除它們。』生法師（竺道生）說：『花如果真的具有實體的法性，散落在身上就應該粘住不掉落，現在卻掉落了，說明它不是真實的花法。』不要認為這些花是不如法的，花本身沒有分別，是人們自己產生了分別心。』疏述解釋說：『花是非生物，也沒有心識和思想，而且是無記的，怎麼會有善惡二相的分別呢？』因此可知如法不如法，是從人的內心生起的，與花本身無關。經書上說：『佛所變化出來的，我和他一樣生滅無常。』疏述解釋說：『如來所顯現的變化之身，雖然顯現出生，但實際上並沒有真正出生；雖然顯現滅亡，但實際上並沒有真正滅亡。』天女和佛一樣，所以說『彼生』。經書上說：『如果舍利弗（智慧第一的佛陀弟子）再回到凡夫的狀態，才能成佛。』疏述解釋說：『一旦證得了聖果，再回到凡夫的狀態，這是不可能的。』菩提是無所得的，證得的智慧也是無所取、無能得的。如果有佛可以成就，這是不可能的。經書上說：『現在的諸佛對於菩提，已經得到或者將要得到，怎麼能說沒有得到呢？』疏述解釋說：『釋迦牟尼佛已經得到，彌勒佛將要得到。』天女回答說：『這些都是世俗文字的說法，只是假名安立的得到，在真諦中是沒有得到的。』

佛道品第八

經書上說：『菩薩行走于非正道，也能通達佛道。』疏述解釋說：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）等是正道，五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等稱為非道。菩薩爲了方便教化，示現五逆等非正道的行為，反而成就了佛事，所以說能通達佛道。』以下將廣泛地...

【English Translation】 English version 『Annoyance is said to be not hot,』 the sutra says: 『From the basis of non-abiding, all dharmas are established.』 The commentary states: 『Non-abiding』 is another name for Suchness (Tathata). Therefore, it is known that from Suchness arises delusion, and there are immeasurable dharmas such as inversion, arising in sequence, relying on each other, and abiding. Gathering delusion and returning to Suchness, all dharmas abide in emptiness. Emptiness has no reliance. All dharmas arise from Suchness, and Suchness has no fixed abode. When the heavenly maiden scatters flowers, they stick to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but not to Bodhisattvas, because those of the Two Vehicles are attached to appearances, discriminate differences, and do not understand the nature of flowers as empty, so the flowers stick. Bodhisattvas have eliminated discrimination and are not attached to the appearance of flowers, so the flowers do not stick. The Two Vehicles cannot make the flowers leave with their supernatural powers, because if one does not realize emptiness, what is the use of supernatural powers? It is said that these flowers are not in accordance with the Dharma, so they must be removed. Zhao Gong (Sengzhao) said: 『Having fragrant flowers on the body has the appearance of breaking the precepts, which is not in accordance with the rules of a Śrāmaṇa, so they must be removed.』 Dharma Master Sheng (Zhu Daosheng) said: 『If the flowers truly had a substantial Dharma nature, they should stick and not fall when scattered on the body, but now they fall, indicating that they are not real flower dharmas.』 Do not think that these flowers are not in accordance with the Dharma. Flowers themselves have no discrimination; it is people who generate discriminating minds.』 The commentary states: 『Flowers are non-sentient, have no consciousness or thought, and are indeterminate, so how can there be discrimination of good and evil aspects?』 Therefore, it is known that accordance with the Dharma or not arises from the mind and has nothing to do with the flowers themselves. The sutra says: 『What is transformed by the Buddha, I am like him, impermanent in arising and ceasing.』 The commentary states: 『The transformation body manifested by the Tathagata, although it appears to be born, is not truly born; although it appears to cease, it does not truly cease.』 The heavenly maiden is like the Buddha, so it is said 『that birth.』 The sutra says: 『If Śāriputra (the Buddha's disciple foremost in wisdom) were to return to the state of an ordinary person, then he could become a Buddha.』 The commentary states: 『Once one has attained the holy fruit, there is no possibility of returning to the state of an ordinary person.』 Bodhi is unattainable, and the wisdom attained is neither taken nor attainable. If there were a Buddha that could be attained, that would be impossible. The sutra says: 『The Buddhas of the present have already attained or will attain Bodhi, so how can it be said that they have not attained it?』 The commentary states: 『Śākyamuni Buddha has already attained it, and Maitreya Buddha will attain it.』 The heavenly maiden replied: 『These are all worldly verbal expressions, merely provisional names for attainment. In the ultimate truth, there is no attainment.』

Chapter Eight on the Buddha Path

The sutra says: 『Bodhisattvas, walking on non-paths, also penetrate the Buddha Path.』 The commentary states: 『The Six Pāramitās (giving, morality, patience, effort, meditation, and wisdom) are the right path, and the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) are called non-paths. Bodhisattvas, for the sake of expedient teaching, manifest non-paths such as the Five Heinous Offenses, and instead accomplish Buddha deeds, so it is said that they can penetrate the Buddha Path.』 What follows will be extensively...

明非道之相　行五無間而無惱恚　述曰。凡夫五逆要起嗔心定墮無間受大苦惱。提婆達多等諸大菩薩助佛揚化恐怖眾生。示行破僧殺阿羅漢皆從悲心非因噁心。示入阿鼻如三禪樂　至於地獄無諸罪垢(悲願入中非因惡藥)至於畜生無有無明憍慢等過　述曰。愚癡憍慢多墮畜生。菩薩示之故無此過。至於餓鬼具足功德(無福功德生餓鬼中菩薩示現不因無福)已下同此　經曰　遍入諸道而斷其因緣　述曰。救度眾生隨形六道悲願力故非惡因緣　經曰。有身為種　述曰。此明佛種。羅什云。有漏五陰積聚名身。由此有身能行諸善。故為佛種。亦可。觀身厭患發菩提心成其佛種。推末就根身為佛種。已下諸句義皆同此　經曰。九惱處　一愛我怨家。二憎我善友。三損害自身。各通三世名為九惱　經曰。誠如所言。塵勞之疇為如來種　述曰。塵勞者煩惱之總名。塵污身心名之為塵。能令眾生生死疲倦名之曰勞。菩薩之人留惑潤生不出生死救度眾生。當來作佛故以塵勞而為佛種。二乘之輩怖畏生死斷除塵勞。既無煩惱。無物潤生。不得長劫在生死中救度眾生行菩薩行。當來作佛。佛種已斷。是故經言。我等今者不復堪任發菩提心。乃至云凡夫于佛法有反覆而聲聞無也。又云。乃至五無間罪猶能發意生於佛法。而今我等不復能發　經

【現代漢語翻譯】現代漢語譯本：

『不以非正道為表象，即使行於五無間地獄，心中也沒有惱怒怨恨。』解釋說：『凡夫造作五逆重罪，必定會生起嗔恨心，註定墮入無間地獄遭受巨大的痛苦。而提婆達多（Devadatta，佛陀的堂兄，以反對佛陀著稱）等諸大菩薩，是爲了幫助佛陀弘揚教化，震懾警醒眾生，示現破和合僧、殺阿羅漢（Arhat，已證得涅槃的修行者）的行為，都是出於慈悲之心，而不是因為惡念。示現進入阿鼻地獄（Avīci，八大地獄中最苦之處），如同處於三禪天的快樂之中，到達地獄時，心中沒有任何罪惡染污（因為是悲願進入地獄，而不是因為惡業）。』『至於轉生為畜生道，也沒有愚癡、傲慢等過失。』解釋說：『愚癡傲慢是墮入畜生道的主要原因。菩薩爲了示現，所以沒有這些過失。』『至於轉生為餓鬼道，也具足功德（不是因為沒有福德才生於餓鬼道，而是菩薩爲了示現，不是因為沒有福德）。』下面的經文也是同樣的道理。

經文說：『普遍進入各種道，從而斷除其中的因緣。』解釋說：『救度眾生，隨順六道眾生的形態，這是因為悲願的力量，而不是因為惡的因緣。』

經文說：『有身為種子。』解釋說：『這裡指的是佛種。鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：『由有漏的五陰積聚而成的身體，稱為身。因為有了這個身體，才能行持各種善行，所以說是佛種。』也可以這樣理解：觀察身體的厭患，從而發起菩提心，成就佛種。這是從結果推溯到根本，所以說身體是佛種。』下面的經文，意義都與此相同。

經文說：『九惱處』，一是愛我所怨恨的人，二是憎恨我的善友，三是損害自身。各自貫通過去、現在、未來三世，稱為九惱。

經文說：『確實像你所說的那樣，塵勞煩惱之類，是如來的種子。』解釋說：『塵勞，是煩惱的總稱。塵垢污染身心，所以稱為塵。能夠使眾生在生死中疲憊睏倦，所以稱為勞。菩薩爲了留住惑業來滋潤生命，不脫離生死，救度眾生，將來成就佛果，所以把塵勞作為佛種。二乘之人（聲聞乘和緣覺乘），因為害怕生死，斷除塵勞，既然沒有煩惱，就沒有東西可以滋潤生命，不能夠長久地在生死中救度眾生，行菩薩行，將來成就佛果，佛種已經斷絕。所以經文說：『我們現在不再堪能發起菩提心。』甚至說凡夫對於佛法還有反覆，而聲聞卻沒有。』又說：『即使是造作五無間罪的人，還能發起意念，生起對於佛法的信心，而我們現在卻不能夠發起。』

【English Translation】 English version:

『Not taking non-Dharma as an appearance, even when walking through the five Avīci hells, there is no vexation or resentment in the mind.』 It is explained: 『Ordinary people who commit the five rebellious acts will certainly generate anger and hatred, and are destined to fall into Avīci hell to suffer great pain. However, great Bodhisattvas such as Devadatta (Buddha's cousin, known for opposing the Buddha), in order to help the Buddha promote teachings and shock and awaken sentient beings, demonstrate actions such as breaking the Sangha's harmony and killing Arhats (Arhat, practitioners who have attained Nirvana), all out of compassion, not out of evil intentions. Showing entry into Avīci hell (Avīci, the most painful of the eight great hells) is like being in the joy of the third Dhyana heaven. When arriving in hell, there are no sinful defilements in the mind (because it is entering hell out of compassion and vows, not because of evil karma).』『As for being reborn as an animal, there are no faults such as ignorance and arrogance.』 It is explained: 『Ignorance and arrogance are the main reasons for falling into the animal realm. Bodhisattvas, in order to demonstrate, do not have these faults.』『As for being reborn as a hungry ghost, they also possess merits (not because of lack of merit that they are born in the hungry ghost realm, but because Bodhisattvas are demonstrating, not because of lack of merit).』 The following scriptures have the same meaning.

The scripture says: 『Universally entering all paths, thereby cutting off the causes and conditions within them.』 It is explained: 『Saving sentient beings, following the forms of beings in the six realms, is due to the power of compassion and vows, not due to evil causes and conditions.』

The scripture says: 『Having a body is a seed.』 It is explained: 『This refers to the Buddha-seed. Kumārajīva (famous Buddhist scripture translator) said: 『The body formed by the accumulation of the five aggregates with outflows is called the body. Because of this body, one can perform various good deeds, so it is called the Buddha-seed.』 It can also be understood as: observing the aversion to the body, thereby arousing Bodhicitta (the mind of enlightenment), and accomplishing the Buddha-seed. This is tracing back to the root from the result, so it is said that the body is the Buddha-seed.』 The following scriptures have the same meaning.

The scripture says: 『Nine places of vexation』: first, loving those who are my enemies; second, hating my good friends; third, harming oneself. Each penetrates the past, present, and future three times, called the nine vexations.

The scripture says: 『Indeed, as you said, afflictions such as dust and labor are the seeds of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha).』 It is explained: 『Dust and labor are the general names for afflictions. Dust defiles the body and mind, so it is called dust. It can cause sentient beings to be tired and weary in Samsara (Saṃsāra, the cycle of birth, death, and rebirth), so it is called labor. Bodhisattvas, in order to retain the karma to nourish life, do not escape Samsara, save sentient beings, and will achieve Buddhahood in the future, so they take dust and labor as the Buddha-seed. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), because they fear Samsara, cut off dust and labor. Since there are no afflictions, there is nothing to nourish life, and they cannot stay in Samsara for a long time to save sentient beings and practice the Bodhisattva path, and will achieve Buddhahood in the future, the Buddha-seed has been cut off. Therefore, the scripture says: 『We are no longer able to arouse Bodhicitta.』 It even says that ordinary people still have reversals in the Dharma, while Śrāvakas do not.』 It also says: 『Even those who commit the five Avīci sins can still arouse the intention to generate faith in the Dharma, but we are now unable to arouse it.』

曰。智度菩薩母(智波羅蜜生佛身故)方便以為父(方便善巧養菩提故)法喜以為妻(法味充身悅樂心故)慈悲心為女(柔和善順隨人意故)善心成實男(堅固不虛丈夫性故)弟子眾塵勞隨意之所轉　菩薩以自在稱師。以塵勞而為弟子。塵勞無量故云眾也。菩薩分形六道救度眾生。暫用煩惱潤生受報用而不染。故云隨意轉也　布以七凈花。浴此無垢人　述曰。禪定為水洗身心。故七功德花嚴凈禪池。言七凈者。一戒凈。不毀犯故。二心凈不染污故。三見凈。不邪見故。四疑凈。心決定故。五道凈。不行邪道故。六知見凈。證滅修道故。七涅槃凈。生死盡故。無垢所洗受禪定樂故云浴無垢人或之因浴得無垢也　像馬五通馳(神通迅速故云馳也)迴向為大利(回施眾生功德多故)四禪為床座(安心處故)除彼不肖人癡冥無智者　述曰。肖猶似也子不似父母名為不肖。丹朱不肖不堪紹繼。二乘之人不堪繼嗣。不似於佛名為不肖。

入不二法門品第九

經曰。垢凈不二者。對垢有凈。垢性本空。凈亦無體。故云不二　維摩默然以明不二者。恒沙萬法皆同一如如體。復如故無一二。言語道斷唯證相應。證亦如如。心境無二。空可言說而詮得耶。

經卷第三

香積佛品第十

述曰。此曰字音從越也

【現代漢語翻譯】現代漢語譯本：說：智慧是菩薩的母親（因為智慧波羅蜜能生出佛身），方便是菩薩的父親（因為方便善巧能養育菩提），法喜是菩薩的妻子（因為法味充滿身心，使人喜悅快樂），慈悲心是菩薩的女兒（因為柔和善良，順應他人心意），善心是真實的兒子（因為堅固不虛假，具有丈夫的品性）。弟子們像塵土一樣，隨順各種煩惱的牽引，菩薩以自在之身作為老師，卻以塵勞作為弟子。塵勞無量無邊，所以說是『眾』。菩薩分身於六道，救度眾生，暫時運用煩惱來滋潤生命，承受果報，但卻不被煩惱所染污，所以說是『隨意轉』。用七凈之花，沐浴這無垢之人。解釋說：禪定如同清水，洗滌身心。所以用七功德之花來莊嚴清凈的禪池。所說的『七凈』是：一是戒凈，不毀犯戒律；二是心凈，不被染污；三是見凈，沒有邪見；四是疑凈，內心堅定；五是道凈，不走邪道；六是知見凈，證得滅盡，修習正道；七是涅槃凈，生死煩惱都已斷盡。因為無垢之人所洗滌的是禪定的快樂，所以說是『沐浴無垢之人』，或者說是因為沐浴才得以無垢。像象和馬一樣，五神通迅速奔馳（因為神通迅速，所以說是『馳』），迴向功德是最大的利益（因為迴向給眾生，功德很多），四禪是床座（因為是安心之處），去除那些不像樣的人，愚癡昏昧沒有智慧的人。

入不二法門品第九

經文說：垢與凈不是二元對立的。因為有了垢，才有所謂的凈。但垢的本性是空性的，凈也沒有實體。所以說不是二元對立的。維摩詰默然不語，以此來闡明不二的道理。恒河沙數般的萬法，都同一于如如的本體。恢復如初，沒有一和二的區別。言語的道路斷絕，只有證悟才能相應。證悟也如同如。心境沒有分別。空性可以用言語表達出來嗎？

經卷第三

香積佛品第十

解釋說：這裡的『曰』字，發音同『越』。

【English Translation】 English version: It is said: Wisdom is the mother of Bodhisattvas (because Prajna Paramita gives birth to the Buddha's body), skillful means (Upaya) is the father (because skillful means nurture Bodhi), the joy of Dharma is the wife (because the taste of Dharma fills the body and mind with joy), compassion is the daughter (because it is gentle, kind, and compliant with others' intentions), and a good heart is the true son (because it is firm, not false, and possesses the qualities of a true man). Disciples are like dust, turned by the afflictions at will. The Bodhisattva uses freedom as a teacher, yet takes afflictions as disciples. Afflictions are immeasurable, hence the term 'multitude'. Bodhisattvas manifest in the six realms to save sentient beings, temporarily using afflictions to nourish life and receive retribution, but are not tainted by them, hence the term 'turned at will'. Use the seven pure flowers to bathe this stainless person. It is explained: Samadhi (Zen meditation) is like water, washing the body and mind. Therefore, the seven virtues flowers adorn the pure Samadhi pool. The 'seven purities' are: first, the purity of precepts (Sila), not violating them; second, the purity of mind, not being defiled; third, the purity of view, not having wrong views; fourth, the purity of doubt, having a firm mind; fifth, the purity of the path, not following evil paths; sixth, the purity of knowledge and vision, realizing cessation and cultivating the path; seventh, the purity of Nirvana, the end of birth and death. Because the stainless person is washed with the joy of Samadhi, it is said 'bathe the stainless person', or that one becomes stainless through bathing. Like elephants and horses, the five supernormal powers (Panca-abhijna) gallop swiftly (because supernormal powers are swift, hence the term 'gallop'), dedicating merit is the greatest benefit (because dedicating merit to sentient beings brings much merit), the four Dhyanas (meditative absorptions) are the seat (because it is a place of peace), remove those unworthy people, the foolish and ignorant.

Chapter 9: Entering the Gate of Non-Duality

The Sutra says: Impurity and purity are not two. Because there is impurity, there is so-called purity. But the nature of impurity is emptiness, and purity has no substance either. Therefore, it is said that they are not two. Vimalakirti is silent to illustrate the principle of non-duality. The myriad dharmas, like the sands of the Ganges, are all the same in the Suchness (Tathata) essence. Returning to the original state, there is no one or two. The path of language is cut off, only realization can correspond. Realization is also like Suchness. Mind and environment are not separate. Can emptiness be expressed in words?

Scroll 3

Chapter 10: The Buddha of Fragrant Accumulations

It is explained: The pronunciation of the character '曰' here is the same as '越'.

。舍利發語之詞　經曰。豈雜欲食而聞法乎　述曰。四食之中欲界段食名為雜欲。能生貪心發染欲故　經曰。十方佛國皆如虛空　述曰。無有垢凈虛通無礙。故如空也　經曰。佛欲化樂小法者不盡現其清凈土耳　述曰。二乘凡夫名小眾生。穢從凈起名之為現處凈難化故不現也　經曰。無以限意食之使不消也　述曰。量其多少名為限意。小不容大名不消也　經曰。猶故不賜　述曰。賜猶盡也。山東呼盡為賜　經曰。香積如來無文字說。但以眾香今諸天人得入律行　述曰。香者五塵之一數。三姓之中唯無記性。不通善惡。又無詮表。六根之中鼻根取也。香積世界眾生利根不假文字音聲言語詮表善惡。但聞香氣便能入證即皆獲得德藏三昧。此之三昧具恒沙功德名為德藏　經曰。此土眾生剛強難化。說苦切之言方能發心。是地獄是畜生是餓鬼(三惡道也)是難處(八難處也)是愚人生處(邊地下賤)又此土音聲亦五塵之一數。通其善惡有其詮表成其語業。此土鈍根要須語業。言詞懇切方能教化。又此土聲香增染長罪。凈土聲香皆為佛事。如水鳥樹林皆能說法入聞香律　經曰。斯諸菩薩亦能勞謙。無量大悲生是佛土。

述曰。勞者疲勞。謙者謙讓。於此土中行菩薩行大須疲勞。忍受諸苦。我慢多故大須謙讓。娑婆世界此名

【現代漢語翻譯】現代漢語譯本：舍利弗提問的語句，經書中說：『難道是夾雜著慾望的食物來聽聞佛法嗎？』註釋說：『四種食物中，欲界的段食被稱為雜欲，因為它能生起貪心，引發染污的慾望。』經書中說：『十方佛國都像虛空一樣。』註釋說：『沒有垢染和清凈，虛通而沒有阻礙，所以像虛空一樣。』經書中說：『佛想要教化喜愛小乘佛法的人，不會完全顯現其清凈的國土。』註釋說：『二乘和凡夫被稱為小眾生。從穢土顯現清凈土，是因為在清凈的處所難以教化，所以不顯現。』經書中說：『不要用限量的心意去食用食物，以致於不能消化。』註釋說：『衡量食物的多少叫做限量的心意。小的不能容納大的叫做不能消化。』經書中說：『還是不給予。』註釋說：『給予就是盡的意思。山東方言稱盡為賜。』經書中說：『香積如來沒有文字的說法，只是用眾香使諸天人得以進入戒律的修行。』註釋說：『香是五塵（色、聲、香、味、觸）之一，在三性（善性、惡性、無記性）中屬於無記性，不通於善惡，又沒有詮釋和表達的作用。在六根（眼、耳、鼻、舌、身、意）中，是鼻根所取。香積世界的眾生根器銳利，不需要文字、音聲、言語來詮釋和表達善惡，只要聞到香氣，便能入證，立即獲得德藏三昧（samadhi）。這種三昧具足恒河沙數般的功德，稱為德藏。』經書中說：『此土（娑婆世界）的眾生剛強難以教化，說懇切的苦難之言，才能發起道心。這裡是地獄、是畜生、是餓鬼（三惡道），是難處（八難處），是愚人出生的地方（邊地）。』又說：『此土的音聲也是五塵之一，通於善惡，有詮釋和表達的作用，成就語業。此土的眾生根器遲鈍，需要語業，言辭懇切才能教化。』又說：『此土的聲和香會增長染污和罪業，而凈土的聲和香都是佛事。』就像水鳥和樹林都能說法，進入聞香入律的境界。經書中說：『這些菩薩也能勞苦謙讓，以無量的大悲心生於這個佛土。』註釋說：『勞是疲勞，謙是謙讓。在這個娑婆世界修行菩薩行，需要非常疲勞，忍受各種苦難。因為我慢心重，所以需要非常謙讓。娑婆世界就是這個名稱。』

【English Translation】 English version: Śāriputra's words, the sutra says: 'Do you hear the Dharma while consuming food mixed with desires?' The commentary says: 'Among the four kinds of food, the food consumed in the desire realm is called mixed desire, because it can generate greed and initiate defiled desires.' The sutra says: 'The Buddha lands in the ten directions are all like empty space.' The commentary says: 'There is no impurity or purity, they are empty and unobstructed, therefore they are like empty space.' The sutra says: 'The Buddha, wishing to transform those who delight in the small Dharma, does not fully reveal his pure land.' The commentary says: 'Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary beings are called small beings. The manifestation of a pure land from an impure land is because it is difficult to transform beings in a pure place, so it is not revealed.' The sutra says: 'Do not limit the amount of food with your mind, lest it cannot be digested.' The commentary says: 'Measuring the amount of food is called limiting the mind. The small cannot contain the large, which is called not being able to digest.' The sutra says: 'Still not granting.' The commentary says: 'Granting means exhausting. In Shandong dialect, exhausting is called granting.' The sutra says: 'The Fragrant Accumulation Tathāgata (Xiangji Rulai) does not teach with written words, but uses fragrant scents to enable the devas and humans to enter the practice of the precepts.' The commentary says: 'Fragrance is one of the five dusts (form, sound, smell, taste, touch), and among the three natures (good, evil, neutral), it belongs to the neutral nature, which does not relate to good or evil, and has no function of explanation or expression. Among the six roots (eye, ear, nose, tongue, body, mind), it is taken by the nose root. The beings in the Fragrant Accumulation World (Xiangji Shijie) have sharp faculties and do not need written words, sounds, or speech to explain or express good and evil. They can enter into realization simply by smelling the fragrance, and immediately obtain the Samadhi of the Treasure of Merit (Dezang Sanmei). This samadhi possesses merits as numerous as the sands of the Ganges River, and is called the Treasure of Merit.' The sutra says: 'The beings in this land (Saha World) are stubborn and difficult to transform. Only by speaking earnest words of suffering can they arouse the aspiration for enlightenment. This is hell, this is the animal realm, this is the realm of hungry ghosts (the three evil paths), this is a difficult place (the eight difficulties), this is where foolish people are born (border regions).' It also says: 'The sound in this land is also one of the five dusts, relating to both good and evil, having the function of explanation and expression, and accomplishing verbal karma. The beings in this land have dull faculties and need verbal karma, and earnest words are needed to teach them.' It also says: 'The sound and fragrance in this land increase defilement and sin, while the sound and fragrance in the pure land are all Buddha-works.' Just like water birds and forests can all preach the Dharma, entering the state of hearing fragrance and entering the precepts. The sutra says: 'These Bodhisattvas can also be laborious and humble, and are born in this Buddha land with immeasurable great compassion.' The commentary says: 'Laborious means tiring, and humble means yielding. Practicing the Bodhisattva path in this Saha World requires great fatigue and enduring various sufferings. Because arrogance is heavy, great humility is needed. The Saha World is this name.'

忍土。乃至世尊六年苦行成佛已后猶更忍受十種殘報。金鏘馬麥如余處說。

菩薩行品第十一

經曰。此飯勢力至於七日然後乃消　述曰。理而言之。此出世解脫之飯消之早晚何有定限。隨順世間且言七日。故次下文云若聲聞人未入正位飯即未消得入正位然後乃消等準此　經文故無定限。言正位者證果之位也　經曰。或有佛土。以佛光明而作佛事(見光觸身發心入證)有以菩薩而作佛事(他方凈土無聲聞眾見菩薩而能入證)有以佛所化人而作佛事(千佛之中有一佛與眾生無緣便入涅槃留一化身化眾生也)經曰。是故名為三藐三佛陀　初三名正。藐之言遍。后三言知。佛陀言覺多陀阿伽度此云如來。佛陀此云覺者　經曰。如菩薩者不盡有為不住無為　述曰。簡二乘之人厭出生死名盡有為。樂住寂滅名住無為。菩薩不然。生死本空不盡有為。涅槃性空不住無為。亦可處生死而不染不盡。有為證涅槃而不著不住無為。又云。有而非有不盡有。為空而不空不住無為。在諸禪定如地獄想(遠離世樂故)。于生死中如園觀想(憐念眾生不受苦故)。見來求者為善師想(利益我故)。舍諸所有具一切智想(境界多故)。見毀戒人起救護想(不憎嫌也)。諸波羅蜜為父母想(生佛身故)。于道品法為眷屬想(隨逐我身不相

【現代漢語翻譯】忍土（ren tu）：指堪忍的世界，即娑婆世界。乃至世尊六年苦行成佛以後，仍然忍受十種殘餘的果報，例如金鏘馬麥等，這些在其他地方有詳細的描述。

菩薩行品第十一

經文說：『這頓飯的勢力，要到七日之後才能消化。』解釋說：從理上來說，這種出世解脫的飯，消化得早或晚，哪裡有什麼定限呢？這是隨順世間的說法，暫且說七日。所以接下來的經文說，如果聲聞人沒有進入正位，飯就沒有消化；得到進入正位之後，飯才能消化等等，參照這些經文，所以沒有定限。所說的『正位』，是指證得果位的地位。經文說：『有的佛土，以佛的光明來做佛事（見到光明，身體接觸到光明而發心入證）；有的以菩薩來做佛事（他方凈土沒有聲聞眾，見到菩薩就能入證）；有的以佛所化現的人來做佛事（千佛之中，有一佛與眾生沒有緣分，便進入涅槃，留下一個化身來教化眾生）。』經文說：『所以名為三藐三佛陀（san miao san fo tuo）。』最初的『三』是『正』的意思，『藐』的意思是『普遍』。後面的『三』是『知』的意思，『佛陀』的意思是『覺』。多陀阿伽度（duo tuo a qie du）這裡翻譯為『如來』，佛陀（fo tuo）這裡翻譯為『覺者』。經文說：『如菩薩那樣，不窮盡有為，不住于無為。』解釋說：這是爲了區別二乘之人，他們厭惡出生死，叫做『窮盡有為』；喜歡安住在寂滅之中，叫做『住于無為』。菩薩不是這樣，生死本來是空，所以不窮盡有為；涅槃的自性也是空，所以不住于無為。也可以說，處在生死之中而不被污染，不窮盡有為；證得涅槃而不執著，不住于無為。又說，有而不是有，不窮盡有；空而不是空，不住于無為。在各種禪定中，如同地獄的觀想（因為遠離世間的快樂）；在生死之中，如同園林的觀想（因為憐憫眾生，不讓他們受苦）；見到前來求助的人，如同善知識的觀想（因為他們能利益我）；捨棄所有的一切，具足一切智慧的觀想（因為境界很多）；見到毀犯戒律的人，生起救護的觀想（不憎恨嫌棄他們）；把諸波羅蜜（bo luo mi）看作是父母（因為能生出佛身）；把道品法看作是眷屬（因為跟隨我的身

【English Translation】忍土 (Ren Tu): Refers to the world of endurance, i.e., the Saha world. Even after the World-Honored One attained Buddhahood after six years of ascetic practice, he still endured ten kinds of residual retributions, such as the 'golden-sounding horse-barley', as described in detail elsewhere.

Chapter Eleven on the Conduct of Bodhisattvas

The sutra says: 'The power of this meal will only be digested after seven days.' The commentary says: In terms of principle, how can there be a fixed limit to how early or late this transcendent meal of liberation is digested? This is in accordance with worldly speech, temporarily saying seven days. Therefore, the following text says, 'If a Shravaka (sheng wen ren) has not entered the right position, the meal has not been digested; only after entering the right position can the meal be digested,' etc. According to these sutra texts, there is no fixed limit. The 'right position' refers to the position of attaining the fruit. The sutra says: 'In some Buddha lands, the Buddha's light is used to perform Buddha-deeds (seeing the light, the body comes into contact with the light and generates the aspiration to enter realization); in some, Bodhisattvas are used to perform Buddha-deeds (other pure lands have no Shravaka assembly, and seeing Bodhisattvas can lead to realization); in some, people transformed by the Buddha are used to perform Buddha-deeds (among a thousand Buddhas, one Buddha has no affinity with sentient beings and enters Nirvana, leaving behind a transformation body to transform sentient beings).' The sutra says: 'Therefore, it is called Samyak-sambuddha (san miao san fo tuo).' The first 'sam' means 'right,' and 'myak' means 'universal.' The latter 'sam' means 'knowing,' and 'Buddha' means 'awakening.' Tathagata (duo tuo a qie du) is translated here as 'Thus Come One,' and Buddha (fo tuo) is translated here as 'Awakened One.' The sutra says: 'Like a Bodhisattva, he does not exhaust conditioned existence and does not abide in unconditioned existence.' The commentary says: This is to distinguish the people of the Two Vehicles, who detest birth and death, called 'exhausting conditioned existence'; and who delight in abiding in stillness and extinction, called 'abiding in unconditioned existence.' Bodhisattvas are not like this. Birth and death are originally empty, so they do not exhaust conditioned existence; the nature of Nirvana is also empty, so they do not abide in unconditioned existence. It can also be said that they are in birth and death without being defiled, not exhausting conditioned existence; they realize Nirvana without being attached, not abiding in unconditioned existence. It is also said that it is existent but not existent, not exhausting existence; it is empty but not empty, not abiding in non-existence. In various samadhis, they have the contemplation of hell (because they are far from worldly pleasures); in birth and death, they have the contemplation of a garden (because they pity sentient beings and do not let them suffer); seeing those who come seeking help, they have the contemplation of a good teacher (because they can benefit me); abandoning all possessions, they have the contemplation of possessing all wisdom (because there are many realms); seeing those who violate precepts, they give rise to the contemplation of protection (not hating or disliking them); they regard the Paramitas (bo luo mi) as parents (because they can give birth to the Buddha-body); they regard the factors of the path as relatives (because they follow my body

離故)。生死無數劫意而有勇(不怯退故)。聞佛無量德志而不倦(求不足故)。具福德故不住無為(拔苦與樂福德滿故)。具智慧故不住有為(無數不經智慧滿故)。

見阿閦佛品第十二

經曰。如自觀身實相觀佛亦然　述曰。身實相者即真如也。真如無相。佛身亦然　前際不來(已滅故)后際不去(不生故)今則不住(無前後故)不觀色(有空故)不觀色如(空空故)不觀色性(無定故)色即是空。空即是色。義與此同。已下準釋　非四大起(離能造也)六入無積(六根空也因緣積空也聚無實性也)眼耳鼻舌身心已過(超六入也)維摩真身本無生沒隨形化物不動國來。

維摩經抄

【現代漢語翻譯】現代漢語譯本：遠離苦難（離故）。在無數生死輪迴中，心懷勇猛（不因怯懦而退縮）。聽聞佛陀無量的功德，心懷志向而不感到疲倦（因為求法之心永不滿足）。因為具備福德，所以不住于無為的境界（因為要拔除眾生的痛苦，給予他們安樂，福德必須圓滿）。因為具備智慧，所以不住于有為的境界（經歷無數劫難，智慧才能圓滿）。

見阿閦佛品第十二

經文說：『如同自己觀察自身實相一樣，觀察佛陀也是如此。』註釋說：自身實相就是真如。真如沒有形相，佛身也是如此。過去不再來（因為已經滅去），未來不再去（因為尚未產生），現在則不住留（因為沒有前後之分）。不觀察色（因為色即是空），不觀察色的如（因為空也是空），不觀察色的自性（因為沒有恒定的自性）。色即是空，空即是色，意義與此相同。以下內容依此類推解釋。並非由四大假合而生（遠離能造之因），六入沒有積聚（六根皆空，因緣積聚也是空，聚合沒有真實的自性）。眼、耳、鼻、舌、身、心都已經超越（超越六入）。維摩詰的真身本來就沒有生滅，隨著所應化的對象而顯現不同的形體，從不動如來的佛國而來。

《維摩經抄》

【English Translation】 English version: (Being) away from suffering (lī gù). In countless kalpas of birth and death, one possesses courage (not retreating due to cowardice). Hearing of the Buddha's immeasurable virtues, one's aspiration does not wane (because the seeking is never satisfied). Because one possesses merit, one does not abide in non-action (because one must remove suffering and give joy, merit must be complete). Because one possesses wisdom, one does not abide in action (through countless kalpas, wisdom is complete).

Chapter Twelve: Seeing Akshobhya Buddha (Āchù fó)

The Sutra says: 'Just as one observes the true nature of one's own body, so too does one observe the Buddha.' The commentary says: The true nature of the body is thusness (zhenrú). Thusness has no form. The Buddha's body is also like this. The past does not come (because it has already ceased), the future does not go (because it has not yet arisen), and the present does not abide (because there is no before or after). One does not observe form (because form is emptiness), one does not observe the suchness of form (because emptiness is also empty), one does not observe the nature of form (because there is no fixed nature). Form is emptiness, and emptiness is form, the meaning is the same as this. The following should be interpreted accordingly. It does not arise from the four great elements (away from the cause of creation), the six entrances have no accumulation (the six roots are empty, the accumulation of conditions is also empty, the aggregation has no real nature). The eyes, ears, nose, tongue, body, and mind have already transcended (transcending the six entrances). Vimalakirti's (Wéimójié) true body originally has no birth or death, manifesting different forms according to the beings to be transformed, coming from the Buddha-land of Akshobhya Tathagata (Búdòng rúlái).

Vimalakirti Sutra Excerpt