T85n2777_凈名經集解關中疏

大正藏第 85 冊 No. 2777 凈名經集解關中疏

No. 2777 [cf. No. 475]

凈名經集解關中疏捲上

中京資聖寺沙門道液集

昔漢明中法教始流於䓗左肇建塔像翻譯尚阻。爰及魏晉創峪宣傳而所出諸經猶詞疏理蹇。蓋習學者未融于大觀。傳譯者闕通於方言。既為大法𣷽微未可量其得失。自秦弘始三年冬羅什入關。先譯大品智論爰及中觀門百使陶染至理。然後重譯茲經及法華等。所以文切理詣無間然矣。曰者傳習多疏道尚學以膽異端致使大宗蕪蔓真極。而關中先制言約旨深將傳。後進或憚略而難通。蓋時移識昧。豈先賢之闕歟。道液不揆庸淺。輒加裨廣凈名以肇注作本。法華以生疏為憑。然後傍求諸解共通妙旨。雖述而不作終。愧亡羊者哉。於時上元元年歲次困頓永泰初祀。又于長安菩提道場夏再治定庶法鏡轉明惠燈益矣。

維摩詰經序

釋僧肇作

維摩詰不思議經者。蓋是窮微盡化妙絕之稱也。其旨淵玄非言像所測。道越三空非二乘所議。超群數之表絕有心之境。眇莽無為而無不為罔。知所以然而能然者不思議也。何則夫聖智無知而萬品俱照。法身無像而殊形。並應至韻無言。而玄藉彌布冥權無謀而動與事會故。能統濟群方開

物成務利現天下於我無為而惑者睹感照因謂之智觀。應形則謂之身覿。玄藉便謂之言。見變動而謂之權。夫道之極者豈可以形言權智而悟其神域哉。然群生長寢非言莫曉。道不孤運弘之由人。是以如來命文殊于異方召維摩詰于地土爰集毗耶共弘斯道。此經所明統萬行則以權智為主。樹德本則以六度為根。濟蒙惑則以慈悲為首。語宗極則以不二為言。凡此眾說皆不思議之本也。至若借座燈王請飯香土手接大千室包乾像不思議之跡也。然幽關難啟聖應不同。非本無以垂跡。非跡無以顯本。本跡雖殊而不思議一也。故命侍者標以為名焉。大秦天王㑺神超世玄心獨悟。弘至治于萬機之上揚道化于千載之下。每尋玩茲典以為棲神之宅。而恨支竺所出理滯于文。常恐玄宗墜于譯人北天之運運通有所在也。以弘始八年歲次鶉火命大將軍常山公。右將軍安城侯與義學沙門千二百人于長安大寺請羅什法師重譯正本。什以高世之量冥心真境既盡環中又善方言。於時手執胡文口自宣譯。道俗虔虔一言三複陶冶精求務存聖意。其文約而詣其旨婉而彰。微遠之言于茲顯。然余以闇短時預聽。次雖思之參玄然粗得文意。輒順所聞為之註解略記誠言述而不作庶。將來君子異世同聞焉。

維摩詰所說　睿曰。夫經或以人為名。或以法名者。自非佛

【現代漢語翻譯】 現代漢語譯本： 事物成就、事務順利，顯現於天下，而我卻無所作為，那些迷惑的人看到感應和因果，就稱之為智慧的觀察。應和外形就稱之為身臨其境的『覿』(dí，見面)。憑藉玄妙的言辭就稱之為『言』。看到變化和動靜就稱之為『權』(權變)。然而，道的極致，怎麼可以用外形、言辭、權變、智慧來領悟它的神妙境界呢？但是，眾生長期沉睡，沒有言語就無法明白。道不會獨自執行，弘揚它要依靠人。因此，如來佛命令文殊菩薩從異方，召請維摩詰居士從本地，共同聚集在毗耶離城，來弘揚這個佛道。這部經所闡明的內容，統攝萬行，以權智為主；樹立德行的根本，以六度為根基；救濟矇昧迷惑的人，以慈悲為首要；談論宗的極致，以不二為言語。所有這些說法，都是不可思議的根本。至於像借用燈王如來的座位，請求香積佛的飯食，用手接住大千世界，在小小的房間里容納無數的佛像，都是不可思議的示現。然而，幽深的關鍵難以開啟，聖人的應化也各有不同。沒有根本，就無法垂示事蹟；沒有事蹟，就無法顯明根本。根本和事蹟雖然不同，但不可思議的性質卻是一樣的。所以命令侍者用這個來作為經的名字。

大秦天王(指後秦國王姚興)神思超凡脫俗，玄妙的心獨自領悟。在處理萬機政務之上弘揚至高的治理，在千秋萬代之下宣揚佛道的教化。常常尋閱玩味這部經典，把它作為安頓精神的居所。但遺憾的是，從印度傳來的譯本，義理被文字所束縛。常常擔心玄妙的宗旨會因為譯者的水平而失真。北方民族的命運亨通，佛法傳播的地方就在這裡。所以在弘始八年，歲星執行到鶉火的位置，命令大將軍常山公，右將軍安城侯，與精通義學的沙門一千二百人，在長安大寺，請鳩摩羅什法師重新翻譯校正版本。鳩摩羅什以超越世俗的器量，用心冥合於真實的境界，既窮盡了圓融中道的義理，又精通各地方的語言。當時，他手拿著梵文原本，口中親自宣講翻譯。僧人和俗人都虔誠恭敬，一句經文要反覆研討三次，精益求精，務求儲存佛經的本意。翻譯出來的文字簡練而切中要旨，含義委婉而明白顯暢。精微深遠的道理，在這裡得以顯現。我因為才識淺薄，有幸參與聽講。雖然也曾思考參悟玄妙的義理，但只是粗略地理解了文字的含義。於是就按照所聽到的內容，為這部經做註解，略微記錄下誠實的言語，只是闡述經文，而不是自己創作。希望將來的君子，即使身處不同的時代，也能聽到同樣的佛法。

維摩詰所說——睿(指鳩摩羅什)說：經書有的以人為名，有的以法為名，如果不是佛陀……

【English Translation】 English version: Things are accomplished, affairs are smooth, appearing in the world, yet I do nothing. Those who are deluded, seeing the responses and causes, call it the observation of wisdom. Responding to forms is called 'Dì' (覿, meeting). Relying on profound words is called 'speech'. Seeing changes and movements is called 'expediency'. However, how can the ultimate of the Dao be comprehended with forms, words, expediency, and wisdom? But sentient beings are long asleep, and without words, they cannot understand. The Dao does not operate alone; its propagation depends on people. Therefore, the Tathagata ordered Manjushri Bodhisattva from another direction and summoned Vimalakirti from his land, gathering together in Vaishali to propagate this Dharma. What this sutra clarifies, encompassing all practices, takes expediency and wisdom as the main focus; establishing the root of virtue takes the Six Perfections as the foundation; saving the ignorant and deluded takes compassion as the foremost; discussing the ultimate principle takes non-duality as the language. All these teachings are the basis of the inconceivable. As for borrowing the seat of Dipankara Buddha, requesting food from the Fragrant Land Buddha, receiving the great thousand worlds with one's hand, and accommodating countless Buddha images in a small room, these are all inconceivable manifestations. However, the profound key is difficult to open, and the responses of the sages are different. Without the root, there is no way to manifest traces; without traces, there is no way to reveal the root. Although the root and traces are different, their inconceivable nature is the same. Therefore, the attendant was ordered to use this as the name of the sutra.

The Great Qin Heavenly King (referring to Yao Xing, the king of Later Qin) has a divine and transcendent mind, and his profound heart understands alone. He promotes supreme governance above the myriad affairs of state and propagates the teachings of the Buddha below for thousands of years. He often seeks and contemplates this scripture, taking it as a dwelling place for his spirit. But regrettably, the translations from India are bound by the literal meaning. He often worries that the profound doctrine will be distorted by the translators. The destiny of the northern people is prosperous, and the place where the Dharma spreads is here. Therefore, in the eighth year of Hongshi, when the planet was in the position of Quail Fire, he ordered General Changshan, Right General Ancheng, and twelve hundred monks who were proficient in Buddhist doctrine to invite Dharma Master Kumarajiva to re-translate and correct the original version at the Great Temple in Chang'an. Kumarajiva, with his extraordinary capacity, merged his mind with the true realm, exhausted the meaning of the Middle Way, and was proficient in the languages of various regions. At that time, he held the Sanskrit original in his hand and personally proclaimed the translation. Monks and laypeople were all reverent and respectful, discussing each sentence three times, striving for perfection, and striving to preserve the original meaning of the sutra. The translated text is concise and to the point, and the meaning is subtle and clear. The subtle and profound principles are revealed here. Because of my shallow knowledge, I was fortunate to participate in the lectures. Although I have also thought about and comprehended the profound meaning, I have only roughly understood the meaning of the text. So, according to what I have heard, I annotated this sutra, briefly recording the sincere words, only explaining the sutra, not creating it myself. I hope that future gentlemen, even in different times, can hear the same Dharma. Vimalakirti Nirdesa Sutra - Rui (referring to Kumarajiva) said: Some sutras are named after people, and some are named after the Dharma, if not the Buddha...

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所說。多隨人為名。佛之所說非唯一經。故隨所說法以為名。此經總人法二名者。以人為名則明法之所由。以法為名則略經之大體。所以兩存耳　什曰。維摩詰秦言凈名。即五百童子之一人也。從妙樂國來游此境。所應既周將還本土。欲顯其淳德以澤群生。顯述悟時要必有由。故令同志詣佛而獨不行。獨不行則知其疾也。何以知之。同志五百共遵大道。至於進德修善動靜必俱。今凈國之會業之大者。而不同舉明其有疾。有疾故有問疾之會。問疾之會由凈國之集。凈國之集由凈名方便。然則此經始終所由良有在也。若自說而觀則與聖齊。功推本而尋功由凈名。原其所由故曰維摩詰所說也　肇曰。維摩詰秦言凈名法身大士也。其權道無方隱顯殊跡。釋彼妙喜現此忍土。所以和光塵俗因通道教。常與寶積俱游為法城之侶。其教緣既畢將返妙喜。故欲顯其神德以弘如來不思議解脫之道。至令寶積獨詣釋迦。因留現疾以生問疾之端。建微言之始。妙唱自彼故稱其說也　生曰。維摩詰者梵音無垢稱也。其晦跡五欲超然無染清名遐布。故致斯號。貴名求實者必重其說。說本表實重之則終得所求。因斯近接有過聖言矣　經　梵云。修多羅此譯云契。謂契理之言當根之教。返迷證實。萬聖同規。亦曰。為常故。肇師云經常也。古今雖殊覺

道不改。群邪不能沮。眾聖不能異也。

一名不可思議解脫　此約法受名也。下文云。佛為增上慢人說離淫怒癡為解脫。若無增慢者淫怒性。即是解脫此談體也。或就悲願處染不染非道通道。此約用名之。以昔教權引三乘言同解脫。今將返權歸實。故特號不思議也。即大經百句解脫華嚴諸善知識解脫皆同此也　什曰。亦名三昧。亦名神足。或令修短改度。或鉅細相容變化隨意。於法自在解脫于閡故名解脫。能者能然物不知所以故曰不思議。亦云。法身大士念則隨應不入禪定。然後能也。心得自在不為不能所縛故曰解脫也。若直明法空則乖于常習無以取信故。現物隨心變明物無定性。物無定性則其性虛矣。菩薩得其無定故令物隨心轉則不思議。乃空之明證將顯理宗故以為經之標也　肇曰。微遠幽深二乘不能測不思議也。縱任無礙塵累不能拘解脫也。此經自始於凈土。終於法養。其中所明雖殊然其不思議解脫一也。故總以名焉。上以人名經。此以法名經。以法名經所以標榜指歸。以人名經所以因人弘道者也　生曰。無垢之稱或止形跡心不安然。故復言其解脫。更為一名不可思議者。凡有二種。一曰。理空非惑情所圖。二曰。神奇非淺識所量。若體夫空理則脫思議之惑。惑既脫矣則所為難測。維摩詰今動靜背神奇必脫

【現代漢語翻譯】 現代漢語譯本：真理永恒不變，任何邪惡勢力都無法阻撓，所有聖賢都無法改變。

這部經的另一個名稱是『不可思議解脫』（An inconceivable liberation），這是從法的角度來命名的。下文說，佛為那些傲慢自大的人講說脫離淫慾、嗔怒、愚癡就是解脫。如果沒有傲慢自大，那麼淫慾、嗔怒的本性就是解脫，這是從本體上說的。或者從菩薩的悲心和願力出發，處於染污而不被染污，處於非正道而能通達正道，這是從作用上說的。過去權宜之計的教法引導聲聞緣覺乘，說他們也同樣得到解脫。現在要捨棄權宜之計迴歸真實，所以特別稱為『不可思議』。就像《大般涅槃經》中的百句解脫，《華嚴經》中諸位善知識的解脫，都與此相同。鳩摩羅什說：『也可以叫做三昧（Samadhi），也可以叫做神足（iddhi-pāda），能夠使長短改變，或者使巨大和微小相互容納，變化隨心所欲。對於法自在，解脫于障礙，所以叫做解脫。』『能』是能夠使事物如此，但不知道為什麼會這樣，所以叫做『不可思議』。也有人說，法身大士心念一動就能隨之應驗，不需要進入禪定，然後才能做到。心得到自在，不被不能所束縛，所以叫做解脫。如果直接闡明法空，就違背了人們的常識，無法讓人信服，所以顯現事物隨心變化，表明事物沒有固定的自性。事物沒有固定的自性，那麼它的本性就是空虛的。菩薩領悟到事物沒有固定自性，所以能夠使事物隨心運轉，這就是不可思議。這是空性的明顯證據，將要彰顯理體的宗旨，所以用它作為經的標題。僧肇說：『精微深遠，二乘聖者無法測度，所以是不可思議。』『縱任無礙，塵世的煩惱無法束縛，所以是解脫。』這部經從凈土開始，到法養結束，其中所闡明的道理雖然不同，但其不可思議解脫的本質是一樣的。所以總的用它來命名。上面用人名來命名經，這裡用法名來命名經。用法的名稱來命名經，是爲了標明宗旨和歸宿。用人名來命名經，是爲了通過人來弘揚佛法。』竺道生說：『無垢的稱謂或許只是外在的形跡，內心並不安寧。所以又說解脫，另外起一個名字叫不可思議。』大概有兩種含義：一是理體空寂，不是迷惑的情感所能揣測的；二是神通奇妙，不是淺薄的見識所能衡量的。如果體會到空性的道理，就能擺脫思議的迷惑。迷惑既然擺脫了，那麼所作所為就難以預測。維摩詰現在的一舉一動都背離了神奇，必定是擺脫了思議的緣故。

【English Translation】 English version: The Dao (Truth) is immutable. No evil forces can obstruct it, and no sages can alter it.

Another name for this scripture is 'Inconceivable Liberation' (acintya-vimoksha), named from the perspective of the Dharma (law). The following text states that the Buddha teaches liberation from lust, anger, and delusion as liberation for those with arrogance. If there is no arrogance, then the nature of lust and anger is liberation; this speaks of the essence. Or, from the perspective of the Bodhisattva's compassion and vows, being in defilement without being defiled, being in the wrong path while being able to reach the right path; this speaks of the function. In the past, expedient teachings guided the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), saying they also attained liberation. Now, abandoning the expedient and returning to the real, it is specially called 'Inconceivable.' Like the hundred-sentence liberation in the Mahāparinirvāṇa Sūtra and the liberation of the virtuous friends in the Avataṃsaka Sūtra, they are all the same. Kumārajīva said: 'It can also be called Samadhi (concentration), or Iddhi-pāda (supernatural power), able to change length, or allow the large and small to accommodate each other, with transformations at will. Being free in the Dharma, liberated from obstacles, is called liberation.' 'Able' is being able to make things so, but not knowing why it is so, therefore it is called 'Inconceivable.' Some say that the Dharmakāya (Dharma body) Bodhisattva's mind moves and it immediately responds, without needing to enter Samadhi first. The mind attains freedom, not bound by inability, therefore it is called liberation. If directly explaining the emptiness of Dharma, it would violate people's common sense and be difficult to believe, so manifesting things changing with the mind shows that things have no fixed nature. Things have no fixed nature, then their essence is emptiness. The Bodhisattva understands that things have no fixed nature, so they can make things turn with the mind, which is inconceivable. This is clear evidence of emptiness, about to reveal the principle of the essence, so it is used as the title of the scripture. Sengzhao said: 'Subtle and profound, the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) cannot fathom it, so it is inconceivable.' 'Free and unhindered, worldly afflictions cannot bind it, so it is liberation.' This scripture starts with the Pure Land and ends with Dharma nourishment. Although the principles explained within are different, their essence of inconceivable liberation is the same. Therefore, it is used as the overall name. Above, the scripture is named after a person; here, it is named after the Dharma. Naming the scripture after the Dharma is to indicate the purpose and destination. Naming the scripture after a person is to promote the Dharma through people.' Zhu Daosheng said: 'The title of 'Immaculate' may only be external appearances, with the mind not at peace. Therefore, it is also said to be liberation, with another name called Inconceivable.' There are roughly two meanings: one is that the principle is empty and still, not to be speculated by deluded emotions; the other is that the supernatural powers are wondrous, not to be measured by shallow knowledge. If one understands the principle of emptiness, one can get rid of the delusion of thought. Since delusion is eliminated, then what one does is difficult to predict. Vimalakirti's current actions deviate from the miraculous, certainly because he has gotten rid of thought.

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諸惑。脫惑在乎體空。說空是其所體。是以無垢之名信而有徴名。茍有徴其求愈到。到于求者何患不悟乎　睿曰。菩薩無心應物有說。眾生但睹其教莫測所由。故名所說為不思議。雖說而無心故不閡于有。雖無心而能說故不閡于無。空有所不能累故名之為解脫。

佛國品第一

什曰。經始終由於凈國。故以佛國冠于眾篇也。真應二土會以平等。廣如下文。然十四品經大分三別。初此品半為未信令信故名序分。次十一品半信已令悟故名正宗分。三后二品盡經悟已應傳名流通分。初序分中復有三別。初列時方處等。是集經者引事證信。次合蓋現土。是說經者駭物令信。后稱歎讚揚。是問經者使仰德生信也。初文又六。一信經辭。二傳經旨。三聞經時。四說經者。五聽經處。六聞經眾。

如是　此初信經辭也。肇曰。如是信順辭也。夫信則所言之理順。順則師資之道成經無豐約。非信不傳故建言。

如是我聞　此二傳經旨也。肇曰。出經者明己親承聖旨無傳聞之謬也。

一時　此三聞經時也。眾生信重為感如來悲願為應道交故曰一時。肇曰。法王啟運喜集之時也。

佛　此四說經者。梵音云。具言佛馱。此翻為知者。大品云。知諸法實義故。大論云。菩提名智。佛名智者。是即解圓德

{ "translations": [ "現代漢語譯本：", "諸多的迷惑，擺脫迷惑在於體悟空性（Sunyata）。宣說空性是體悟空性的方法。因此，『無垢』（stainless）之名真實而有徵驗。如果有了徵驗，那麼探求真理的願望就會更加強烈。對於探求真理的人來說，還擔心不能領悟嗎？", "鳩摩羅什（Kumarajiva）說：菩薩（Bodhisattva）沒有分別心而應化萬物，只是宣說佛法，眾生只能看到菩薩的教導，卻無法測知菩薩應化的根由，所以菩薩所說之法被稱為『不可思議』（inconceivable）。雖然宣說佛法，但菩薩沒有分別心，所以不會被『有』（existence）所束縛；雖然沒有分別心，但菩薩能夠宣說佛法，所以不會被『無』（non-existence）所束縛。空性不會被『有』和『無』所束縛，所以被稱為『解脫』（liberation）。", "", "《佛國品》第一", "", "鳩摩羅什（Kumarajiva）說：經文始終圍繞著清凈佛國（Buddha-land）展開，所以用《佛國品》作為各篇的開端。真身佛土（True Body Land）和應化佛土（Manifestation Body Land）會合而達到平等，詳細內容在下文闡述。然而，這十四品經文大體上可以分為三個部分。首先，這品經文的前半部分是爲了讓未生起信心的人產生信心，所以稱為『序分』（introduction section）。其次，中間的十一品半是爲了讓已經生起信心的人領悟佛法，所以稱為『正宗分』（main body section）。最後，後面的兩品經文是爲了讓已經領悟佛法的人傳播佛法，所以稱為『流通分』（transmission section）。在最初的序分中，又可以分為三個部分。首先，列出時間、地點等，這是結集經文的人引用事實來證明經文的真實性。其次，佛以寶蓋顯現佛土，這是說法的人用奇特的景象來使聽眾產生信心。最後，稱讚佛的功德，這是提問的人使聽眾仰慕佛的德行而生起信心。最初的經文又包含六個方面：一是相信經文的辭句，二是傳達經文的宗旨，三是聽聞經文的時間，四是宣說經文的人，五是聽聞經文的地點，六是聽聞經文的聽眾。", "", "『如是』——這是最初相信經文的辭句。僧肇（Sengzhao）說：『如是』是信順之辭。如果相信，那麼所說之理就順應真理；順應真理，那麼師徒之間的道義就能成就。經文無論內容多少，如果不是出於信心，就不會被傳授。所以首先建立『如是』之言。", "", "『如是我聞』——這是第二傳達經文的宗旨。僧肇（Sengzhao）說：結集經文的人表明自己親自承受佛的旨意，沒有傳聞的謬誤。", "", "『一時』——這是第三聽聞經文的時間。眾生以真誠的信心感應，如來以慈悲的願力迴應，師道與真理交融，所以稱為『一時』。僧肇（Sengzhao）說：這是法王（Dharma King，指佛）開啟教化，大眾歡喜聚集的時刻。", "", "『佛』——這是第四宣說經文的人。梵語（Sanskrit）完整地說應該是『佛陀』（Buddha），這裡翻譯為『知者』。鳩摩羅什（Kumarajiva）的《大品般若經》（Mahaprajnaparamita Sutra）中說：『因爲了知諸法實義』。龍樹（Nagarjuna）的《大智度論》（Mahaprajnaparamita-sastra）中說：『菩提（Bodhi）名為智慧，佛名為智者』。這就是圓滿的智慧和德行。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The various confusions, escaping confusion lies in realizing emptiness (Sunyata). Speaking of emptiness is the method to realize emptiness. Therefore, the name 'stainless' (of the Buddha-land) is true and verifiable. If there is verification, then the desire to seek the truth will be even stronger. For those who seek the truth, is there any worry that they will not be able to realize it?", "Kumarajiva said: Bodhisattvas (Bodhisattva) respond to all beings without a discriminating mind, only expounding the Dharma. Sentient beings can only see the teachings of the Bodhisattvas but cannot fathom the reasons for their manifestations, so the Dharma spoken by the Bodhisattvas is called 'inconceivable'. Although they speak the Dharma, Bodhisattvas have no discriminating mind, so they are not bound by 'existence'; although they have no discriminating mind, Bodhisattvas can speak the Dharma, so they are not bound by 'non-existence'. Emptiness is not bound by 'existence' and 'non-existence', so it is called 'liberation'.", "", "Chapter 1: On Buddha-lands", "", "Kumarajiva said: The sutra consistently revolves around the pure Buddha-land (Buddha-land), so the chapter 'On Buddha-lands' is used as the beginning of all chapters. The True Body Land (True Body Land) and the Manifestation Body Land (Manifestation Body Land) will converge to achieve equality, which will be elaborated in the following text. However, these fourteen chapters can be broadly divided into three parts. First, the first half of this chapter is to generate faith in those who have not yet developed faith, so it is called the 'introduction section'. Second, the middle eleven and a half chapters are to enable those who have already developed faith to understand the Dharma, so it is called the 'main body section'. Finally, the last two chapters are to enable those who have already understood the Dharma to propagate it, so it is called the 'transmission section'. In the initial introduction section, it can be further divided into three parts. First, listing the time, place, etc., is for those who compiled the sutra to cite facts to prove the authenticity of the sutra. Second, the Buddha manifests the Buddha-land with a jeweled canopy, which is for the speaker to use extraordinary scenes to generate faith in the audience. Finally, praising the Buddha's merits is for those who ask questions to make the audience admire the Buddha's virtues and generate faith. The initial text contains six aspects: first, believing in the words of the sutra; second, conveying the purpose of the sutra; third, the time of hearing the sutra; fourth, the person who speaks the sutra; fifth, the place of hearing the sutra; and sixth, the audience who hears the sutra.", "", "'Thus (evam)' - This is the initial phrase of believing in the words of the sutra. Sengzhao said: 'Thus' is a word of faith and compliance. If there is faith, then the principle being spoken aligns with the truth; if it aligns with the truth, then the moral relationship between teacher and disciple can be established. Regardless of the length of the sutra, it will not be transmitted without faith. Therefore, the word 'Thus' is established first.", "", "'Thus I have heard (evam maya srutam)' - This is the second conveying the purpose of the sutra. Sengzhao said: The compiler of the sutra clarifies that he personally received the Buddha's teachings, without the error of hearsay.", "", "'At one time (ekasmim samaye)' - This is the third the time of hearing the sutra. Sentient beings respond with sincere faith, and the Tathagata (Tathagata) responds with compassionate vows. The way of the teacher and the truth merge, so it is called 'one time'. Sengzhao said: This is the moment when the Dharma King (Dharma King, referring to the Buddha) initiates teachings and the masses gather joyfully.", "", "'The Buddha (Buddha)' - This is the fourth the person who speaks the sutra. In Sanskrit, it should be fully said as 'Buddha' (Buddha), which is translated here as 'the Knower'. In Kumarajiva's 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra), it is said: 'Because he knows the true meaning of all dharmas'. In Nagarjuna's 'Great Treatise on the Perfection of Wisdom' (Mahaprajnaparamita-sastra), it is said: 'Bodhi (Bodhi) is called wisdom, and Buddha is called the wise one'. This is perfect wisdom and virtue." ] }

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備言誠物信也。

在毗耶離　此下五列聽經處。有通有別。通為遠者知別為近不謬。此初通處。肇曰。毗耶離國名也。秦言廣嚴。其土平廣嚴事因以為名。又云。好稻土之宜也。

庵羅樹圓　別處。肇曰。庵羅樹名也。其果似桃而非。先言奈氏失也。事在他經。園者住處之通稱。梵云僧伽藍摩。此云眾園。言伽藍者略也。

與大比丘眾八千人俱　此下六列同聞經眾證非己謬傳眾有三別。初列聲聞。形心俱勝證信最親故先列也。次列菩薩。心同形異證信小疏故次列也。后列天龍。形心俱乖證信最疏故后列也。初列比丘與者共也。大即極果比丘人名眾言和合。肇曰。比丘秦言或名凈乞食。或名破煩惱。或名能持戒。或名能怖魔。天竺一名該此四義。秦無一名以譯之故存其義名焉。

菩薩　此下二列菩薩眾。文五。一舉名。二辯數。三嘆德。四列名。五總結。此初也。肇曰。菩薩正音云菩提薩埵。菩提佛道也。薩埵秦言大心。眾生有大心入佛道也。謂以大悲智無邊行愿為物求道故以名之。什曰。大士凡有三種。一者出家。二者在家。三者他方來。複次一者結業身。二者法身也。此中菩薩多是法身。然應感之形與物同跡。物或齊其所見。而生劣想故舉大數。然後序德也。

三萬二千　二辯數也

【現代漢語翻譯】 現代漢語譯本： 備言誠物信也。

在毗耶離（Vaishali，古印度城市名）——以下五處列出聽經的場所，有共通之處，也有區別之處。共通之處在於讓遠方的人知道，區別之處在於讓近處的人不至於產生謬誤。這是最初的共通之處。肇法師說：『毗耶離是國名，秦語稱作廣嚴，其土地平坦寬廣，以莊嚴之事為名。』又說：『適合種植好稻。』

庵羅樹（Amra，芒果樹）園——是區別之處。肇法師說：『庵羅是樹的名字，其果實像桃子但不是桃子。』先前說是奈氏（Narikela，椰子）是錯誤的，這件事在其他經典中有記載。園是住所的通稱，梵語稱作僧伽藍摩（Sangharama），這裡稱作眾園。說伽藍是省略的說法。

與大比丘眾八千人俱——以下六處列出共同聽聞經典的僧眾，證明不是自己謬傳，僧眾有三種區別。首先列出聲聞（Shravaka），形體和心性都殊勝，證明可信度最高，所以先列出。其次列出菩薩（Bodhisattva），心性相同而形體不同，證明可信度稍遜，所以其次列出。最後列出天龍（Deva-Naga），形體和心性都相悖，證明可信度最弱，所以最後列出。首先列出比丘，『與』是共同的意思。『大』是極果，比丘是人的名稱，『眾』是和合的意思。肇法師說：『比丘，秦語或者稱作凈乞食，或者稱作破煩惱，或者稱作能持戒，或者稱作能怖魔。在天竺，一個名稱包含這四種含義，秦語沒有一個名稱可以翻譯它，所以保留它的意義和名稱。』

菩薩——以下兩處列出菩薩眾，分為五部分。一是舉出名稱，二是辨明數量，三是讚歎功德，四是列出名字，五是總結。這是第一部分。肇法師說：『菩薩，正確的發音是菩提薩埵（Bodhisattva），菩提是佛道，薩埵秦語稱作大心，眾生有大心進入佛道。』指的是以大悲智、無邊行愿為眾生求道，所以以此命名。鳩摩羅什（Kumarajiva）說：『大士一般有三種，一是出家，二是在家，三是從他方而來。』再次，一是結業身，二是法身。這裡面的菩薩多是法身，然而應化之形與眾生相同，眾生或者只看到他們所見到的，而產生低劣的想法，所以舉出大的數字，然後敘述功德。

三萬二千——這是第二部分，辨明數量。

【English Translation】 English version: 』Bei yan cheng wu xin ye.』 (Complete words are trustworthy and reliable.)

In Vaishali (an ancient city in India) - The following five sections list the places where the sutra was heard, with both commonalities and differences. The commonality is to inform those far away, and the difference is to prevent those nearby from having misunderstandings. This is the initial commonality. Master Zhao said: 『Vaishali is the name of a country, called Guangyan in Qin language, its land is flat and wide, named after solemn affairs.』 It is also said: 『Suitable for planting good rice.』

Amra (mango) tree garden - This is the difference. Master Zhao said: 『Amra is the name of a tree, its fruit is like a peach but not a peach.』 It was wrong to say Narikela (coconut) earlier, this matter is recorded in other scriptures. 『Garden』 is a general term for residence, called Sangharama in Sanskrit, here called 『garden of the assembly.』 Saying 『Garan』 is an abbreviation.

Together with eight thousand great Bhikshus (fully ordained monks) - The following six sections list the Sangha who jointly heard the sutra, proving that it was not a misinterpretation by oneself. There are three distinctions among the Sangha. First, the Shravakas (listeners) are listed, both their form and mind are superior, and the proof of trustworthiness is the highest, so they are listed first. Secondly, the Bodhisattvas are listed, their minds are the same but their forms are different, and the proof of trustworthiness is slightly less, so they are listed second. Finally, the Devas (gods) and Nagas (dragons) are listed, their forms and minds are contradictory, and the proof of trustworthiness is the weakest, so they are listed last. First, the Bhikshus are listed, 『together with』 means jointly. 『Great』 means the ultimate fruit, Bhikshu is the name of a person, 『Sangha』 means harmony. Master Zhao said: 『Bhikshu, in Qin language, is either called 『pure beggar,』 or 『breaker of afflictions,』 or 『able to uphold precepts,』 or 『able to frighten demons.』 In India, one name encompasses these four meanings, Qin language does not have a single name to translate it, so its meaning and name are retained.』

Bodhisattvas - The following two sections list the Bodhisattva Sangha, divided into five parts. First, the name is mentioned, second, the number is distinguished, third, the merits are praised, fourth, the names are listed, and fifth, a summary is given. This is the first part. Master Zhao said: 『Bodhisattva, the correct pronunciation is Bodhisattva, Bodhi is the Buddha's path, Sattva is called 『great mind』 in Qin language, sentient beings with a great mind enter the Buddha's path.』 It refers to seeking the path for sentient beings with great compassion, wisdom, boundless practice and vows, so it is named accordingly. Kumarajiva said: 『Great beings generally have three types, one is a renunciant, the second is a householder, and the third comes from another place.』 Again, one is a karma body, and the second is a Dharma body. Most of the Bodhisattvas here are Dharma bodies, however, the manifested forms are the same as sentient beings, sentient beings may only see what they see, and generate inferior thoughts, so a large number is given, and then the merits are described.

Thirty-two thousand - This is the second part, distinguishing the number.

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眾所知識　此下三嘆德也。文三。初總嘆。次別嘆。后結嘆。總嘆又三。此初嘆外化也。聞名欽風為知睹。形飲化為識。肇曰。大士處世猶日月昇天。有目之士誰不知識。

大智本行皆悉成就　二自行也。大智嘆解本行嘆行。肇曰。大智一切種智也。此智以六度六通眾行為本。諸大士已備此本行。

諸佛威神之所建立　三結釋也。肇曰。天澤無私。不潤枯木。佛威雖普不立無根。所建立者道根必深乎。睿曰。凡有二種。或以神化所加令其暫悟名為建立。或以妙法啟心化之同已亦名建立。

為護法城受持正法　此下二明別嘆文三。初約護法嘆。次約修行嘆。后就近果嘆。初文又三。謂護法。護人。結釋。護法復二。此初嘆修因也。肇曰。外為護法之城。內有受持之固也。什曰。法城即實相法也。使物無異見故言護也。複次一切經法皆名法城。護持宣佈令不壞也。有能持正法亦兼護之也。睿曰。真理為法文字為城。城塹固則內不害。文字存則理不虧也。

能師子吼名聞十方　二嘆功成也。肇曰。師子吼無畏音也。凡所言說不畏群邪異學。喻師子吼。眾獸下之行滿天下故稱無不普。

眾人不請友而安之　此二嘆護人。亦二。此先嘆心也。肇曰。真友不待請。譬慈母之赴嬰兒也。

【現代漢語翻譯】 現代漢語譯本 眾所知識（眾人所知） 此下三嘆德也。文三。初總嘆。次別嘆。后結嘆。總嘆又三。此初嘆外化也。聞名欽風為知睹。形飲化為識。肇曰：『大士處世猶日月昇天，有目之士誰不知識。』 大智本行皆悉成就 二自行也。大智嘆解本行嘆行。肇曰：『大智一切種智也。此智以六度六通眾行為本。諸大士已備此本行。』 諸佛威神之所建立 三結釋也。肇曰：『天澤無私，不潤枯木。佛威雖普不立無根。所建立者道根必深乎。』睿曰：『凡有二種。或以神化所加令其暫悟名為建立。或以妙法啟心化之同已亦名建立。』 為護法城受持正法 此下二明別嘆文三。初約護法嘆。次約修行嘆。后就近果嘆。初文又三。謂護法。護人。結釋。護法復二。此初嘆修因也。肇曰：『外為護法之城，內有受持之固也。』什曰：『法城即實相法也。使物無異見故言護也。複次一切經法皆名法城。護持宣佈令不壞也。有能持正法亦兼護之也。』睿曰：『真理為法文字為城。城塹固則內不害。文字存則理不虧也。』 能師子吼名聞十方 二嘆功成也。肇曰：『師子吼無畏音也。凡所言說不畏群邪異學。喻師子吼。眾獸下之行滿天下故稱無不普。』 眾人不請友而安之 此二嘆護人。亦二。此先嘆心也。肇曰：『真友不待請，譬慈母之赴嬰兒也。』

【English Translation】 English version All knowledgable This is the following three praises of virtue. The text has three parts: first, a general praise; second, a specific praise; and third, a concluding praise. The general praise also has three parts. This is the initial praise of external transformation. Hearing the name and admiring the demeanor is knowing and seeing. Transforming form and drink into knowledge. Zhao said: 'A great being's presence in the world is like the sun and moon rising in the sky; who with eyes would not know them?' Great wisdom and fundamental practices are all accomplished This is the second, self-practice. Great wisdom praises understanding, fundamental practices praise action. Zhao said: 'Great wisdom is all-encompassing wisdom. This wisdom is based on the six perfections, the six supernatural powers, and various practices. All great beings have already prepared these fundamental practices.' Established by the majestic power of all Buddhas This is the third, a concluding explanation. Zhao said: 'Heavenly grace is impartial, but it does not nourish withered trees. Although the Buddha's majestic power is universal, it does not establish without roots. Those who are established must have deep roots in the Way.' Rui said: 'There are generally two types. One is to temporarily enlighten through divine transformation, which is called establishment. The other is to enlighten the mind with subtle Dharma, transforming it to be the same as oneself, which is also called establishment.' Protecting the Dharma city and upholding the true Dharma This is the second part, explaining the specific praises in three sections. First, praising in terms of protecting the Dharma; second, praising in terms of practice; and third, praising in terms of immediate results. The first section also has three parts: protecting the Dharma, protecting people, and a concluding explanation. Protecting the Dharma has two parts. This is the initial praise of cultivating causes. Zhao said: 'Externally, it is a city for protecting the Dharma; internally, there is the firmness of upholding.' Shi said: 'The Dharma city is the Dharma of true reality. It prevents beings from having different views, hence the term 'protecting'. Furthermore, all sutras and Dharma are called Dharma cities. Protecting, upholding, and proclaiming them prevents them from being destroyed. Those who can uphold the true Dharma also protect it.' Rui said: 'Truth is the Dharma, and words are the city. If the city walls are strong, there will be no internal harm. If the words exist, the truth will not be lost.' Able to roar like a lion, with fame heard in the ten directions This is the second, praising the accomplishment. Zhao said: 'The lion's roar is a fearless sound. All that is spoken is without fear of heretical views and heterodox teachings. It is like a lion's roar, causing all beasts to submit. Because the practice is complete throughout the world, it is said to be universally pervasive.' People are comforted by them as friends without being asked This is the second, praising the protection of people. Also in two parts. This is the initial praise of the mind. Zhao said: 'A true friend does not wait to be asked, like a compassionate mother rushing to her infant.'

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紹隆三寶能使不絕　二嘆功圓也。肇曰　繼佛種則三寶隆。非直顯明三寶。宣通經法之謂也。謂能積善累功自致成佛。成佛則有法。有法則有僧。不絕之功事在來劫。今言不絕則必能也。又于其中間自行化人。人亦化物。物我俱成三寶彌興。眾生無盡故寶亦不絕也。

降伏魔怨制諸外道　此三釋嘆。肇曰。魔四魔也。外道九十六種外道也。天臺云。禪定伏愛得通。以降眾魔智惠破見。發辯以制外道。如問疾品明。

悉以清凈　此下二嘆修行文。即二別自行化他也。前自行復二。初嘆斷德。后嘆智德。斷德文三。此初總嘆也。

永離蓋纏　二別嘆也。肇曰。蓋五蓋。纏十纏。亦有無量纏。身口意凈三業悉凈則蓋纏不能累也。五蓋者。一貪慾蓋。二瞋恚蓋。三睡眠蓋。四掉悔蓋。五疑蓋。初二障戒。睡眠障惠。掉悔障定。疑障解脫及知見。十纏者無慚無愧慳疾悔眠掉舉惛沈及忿覆也。睿曰。凡夫止結暫滅還生。二乘難滅證處由存。大士了虛情塵俱寂滅處盡根生無所寄。法身居然不論故云也。

心常安住無礙解脫　三結嘆也。什曰。不思議解脫即其類也。於物無礙故名也　肇曰。七住所得得此解脫則于諸法通達無閡故心常安住。

念定總時辯才不斷　此下二嘆智德亦三。此初總嘆也。

【現代漢語翻譯】 現代漢語譯本 紹隆三寶能使不絕——這是讚歎功德圓滿。肇法師說：『繼承佛的種子，就能使三寶興盛。』這不僅僅是彰顯三寶、宣揚經法的意義，而是說能夠積累善行功德，最終成就佛果。成就佛果，自然有佛法，有佛法自然有僧侶，使三寶不絕的功德，將在未來的劫數中顯現。現在說『不絕』，就必定能夠做到。而且在這期間，自己修行，教化他人，他人也教化他人，你我都能成就，三寶更加興盛，眾生沒有窮盡，所以三寶也不會斷絕。 降伏魔怨制諸外道——這是第三次解釋讚歎。肇法師說：『魔，指的是四種魔。外道，指的是九十六種外道。』天臺宗認為，通過禪定降伏愛慾，獲得神通，從而降伏各種魔；用智慧破除邪見，用辯才制服外道，就像《問疾品》所闡明的那樣。 悉以清凈——以下是讚歎修行的文字，也就是分別讚歎自行和化他。前面讚歎自行，又分為兩部分：先讚歎斷德，后讚歎智德。讚歎斷德的文字分為三部分，這是最初的總贊。 永離蓋纏——這是第二次分別讚歎。肇法師說：『蓋，指的是五蓋。纏，指的是十纏。也有無量的纏縛。』身口意清凈，三業都清凈，那麼蓋和纏就不能束縛。五蓋是：一、貪慾蓋（Tanha）；二、瞋恚蓋（Dosa）；三、睡眠蓋（Thina）；四、掉悔蓋（Uddhacca-kukkucca）；五、疑蓋（Vicikiccha）。前兩種障礙戒律，睡眠障礙智慧，掉悔障礙禪定，疑慮障礙解脫和知見。十纏是：無慚（Ahirika）、無愧（Anottappa）、慳（Macchariya）、嫉（Issa）、悔（Kukkucca）、睡眠（Thina）、掉舉（Uddhacca）、昏沉（Middha）、忿（Kodha）和覆（Upanaha）。睿法師說：『凡夫斷除煩惱，只是暫時滅除，還會再次產生。二乘人難以滅除，因為證悟的處所還存在。大士明白一切都是虛幻，情識和塵埃都寂滅，滅盡之處，根源無所寄託，法身自然顯現，無需討論。』所以說『永離蓋纏』。 心常安住無礙解脫——這是第三次總結讚歎。鳩摩羅什法師說：『不可思議的解脫就是這一類。』對於事物沒有障礙，所以叫做『無礙』。肇法師說：『七住菩薩所獲得的解脫，獲得這種解脫，就能對一切法通達無礙，所以心常常安住。』 念定總持辯才不斷——以下是讚歎智德，也分為三部分。這是最初的總贊。

【English Translation】 English version 『Shaolong Three Jewels can make them unceasing』 – This praises the perfection of merit. Master Zhao said: 『Continuing the seed of the Buddha will make the Three Jewels flourish.』 This is not merely about clarifying the Three Jewels and propagating the scriptures, but about accumulating good deeds and merits, ultimately achieving Buddhahood. Achieving Buddhahood naturally leads to the Dharma, and with the Dharma, there are naturally Sangha, so the merit of making the Three Jewels unceasing will manifest in future kalpas. Now, saying 『unceasing』 means it will definitely be achieved. Moreover, during this time, one cultivates oneself and transforms others, and others also transform others. Both oneself and others can achieve, and the Three Jewels will flourish even more. Since sentient beings are endless, the Jewels will also not cease. 『Subduing demons and vanquishing heretics』 – This is the third explanation of praise. Master Zhao said: 『Demons refer to the four maras (four demons). Heretics refer to the ninety-six types of heretics.』 The Tiantai school believes that through dhyana (meditation) one subdues desire and attains supernatural powers, thereby subduing various demons; one uses wisdom to break through wrong views, and uses eloquence to subdue heretics, as explained in the 『Vimalakirti Sutra, Chapter on Inquiry of Illness』. 『All with purity』 – The following are words praising practice, which separately praise self-cultivation and transforming others. The preceding praise of self-cultivation is further divided into two parts: first praising the virtue of severance, and then praising the virtue of wisdom. The text praising the virtue of severance is divided into three parts, and this is the initial general praise. 『Eternally free from coverings and entanglements』 – This is the second separate praise. Master Zhao said: 『Coverings refer to the five coverings (five hindrances). Entanglements refer to the ten entanglements. There are also countless entanglements.』 If body, speech, and mind are pure, and the three karmas are all pure, then the coverings and entanglements cannot bind. The five coverings are: 1. Greed (Tanha); 2. Hatred (Dosa); 3. Sloth and torpor (Thina); 4. Restlessness and remorse (Uddhacca-kukkucca); 5. Doubt (Vicikiccha). The first two hinder precepts, sloth hinders wisdom, restlessness hinders samadhi (meditation), and doubt hinders liberation and knowledge. The ten entanglements are: shamelessness (Ahirika), lack of remorse (Anottappa), stinginess (Macchariya), jealousy (Issa), regret (Kukkucca), sleep (Thina), restlessness (Uddhacca), torpor (Middha), anger (Kodha), and concealment (Upanaha). Master Rui said: 『Ordinary people who cut off afflictions only temporarily eliminate them, and they will arise again. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) find it difficult to eliminate them because the place of enlightenment still exists. Great Bodhisattvas understand that everything is illusory, and both emotions and defilements are extinguished. In the place of complete extinction, the roots have nowhere to attach, and the Dharmakaya (Dharma Body) naturally manifests, without the need for discussion.』 Therefore, it is said 『Eternally free from coverings and entanglements』. 『The mind constantly abides in unobstructed liberation』 – This is the third concluding praise. Kumarajiva said: 『Inconceivable liberation is of this kind.』 There is no obstruction to things, so it is called 『unobstructed』. Master Zhao said: 『The liberation attained by the Seventh Stage Bodhisattva, attaining this liberation, one can understand all dharmas without obstruction, so the mind constantly abides.』 『Mindfulness, samadhi, total retention, and eloquence are unceasing』 – The following praises the virtue of wisdom, also divided into three parts. This is the initial general praise.

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肇曰。念正念。定正定。總持持善不失持惡不生。無所漏。念謂之總持辯才七辯也。大論云。一捷疾辯。二利辯。三無盡辯。四不斷。五隨應辯。六義辯。七世間最上辯。此四。是大士之要用故常不斷。睿曰。念不忘則惠逾增。定不捨則心常一。持善不失則強憶識而惡不生。辯不絕則化無閡備。此四門可以官府萬行故曰也。什曰。菩薩得此四法也。深入堅固經身不失。歷劫逾明故言不斷也。

佈施持戒忍辱精進禪定智惠及方便力無不具足　二別嘆智德。肇曰。具足謂無相行也七住已上心智寂滅以心無為故無德不為。是以施極于施而未嘗施。戒極于戒而未嘗戒。七德而殊功其相不異。乃名具足。方便者智之別用耳。智以通幽窮微決定。法相無知而無不知謂之智也。雖達法相而能不證。處有不失無。在無不捨有。冥空存德。彼我兩濟故曰方便也。

逮無所得不起法忍　三約位結也。肇曰。忍即無生惠也。以能堪受實相故以忍為名。得此忍則於法無取無得。心相永滅。故曰無所得不起法忍也。

已能隨順轉不退輪　此下二明化他行文二。初明內具化行。后明行化利物內行。復三。初明說法德。次明無畏德。后明名聞德。初說法文二。此初舉堪能轉不退。轉不退輪。肇曰。無生之道無有得而失者不退也。流

【現代漢語翻譯】 現代漢語譯本： 肇法師說：『念』是正念，『定』是正定。『總持』是保持善念不失，使惡念不生，沒有任何遺漏。『念』被稱為總持，是辯才中的七種辯才。鳩摩羅什大師的《大智度論》中說：一是捷疾辯，二是利辯，三是無盡辯，四是不斷辯，五是隨應辯，六是義辯，七是世間最上辯。這四種辯才，是大菩薩的重要功用，所以常常不會中斷。』 僧睿法師說：『念不忘，智慧就會更加增長；定不捨，心就會常常保持專一；保持善念不失，就能增強記憶力，使惡念不生；辯才不絕，教化就不會有阻礙，一切完備。』這四種法門可以統攝萬行，所以這樣說。 鳩摩羅什法師說：『菩薩得到這四種法，就能深入堅固，經歷長久的時間也不會失去，經歷無數劫也會更加明亮，所以說是不斷。』

『佈施、持戒、忍辱、精進、禪定、智慧以及方便力，沒有不具備的。』這是第二部分，分別讚歎智慧的功德。肇法師說：『具足』是指無相的修行。七住位以上的菩薩，心智寂滅，因為心是無為的，所以沒有哪種功德不去做。因此，佈施到了極致，卻好像沒有佈施；持戒到了極致，卻好像沒有持戒。七種功德雖然作用不同，但它們的本質並沒有差異，這才叫做『具足』。 『方便』是智慧的特殊運用。智慧可以通達幽深，窮盡細微，決斷法相。對於法相，無知卻又無所不知，這就叫做『智』。雖然通達法相，卻能夠不執著于證悟，處於有中不失去無，處於無中不捨棄有，在空寂中儲存功德，使自己和他人都能得到利益，所以叫做『方便』。

『獲得無所得，不起法忍。』這是第三部分，總結菩薩的果位。肇法師說：『忍』就是無生智慧。因為能夠堪受實相，所以用『忍』來命名。得到這種忍，那麼對於法就沒有取捨，心相永遠寂滅，所以說『無所得不起法忍』。

『已經能夠隨順轉不退輪。』以下兩段說明化他之行，分為兩部分。首先說明內在具備的化行，然後說明通過行動教化利益眾生。內在的修行又分為三部分：首先說明說法的功德，其次說明無畏的功德，最後說明名聞的功德。首先是說法的文句，這裡是開始，說明能夠轉不退輪。轉不退輪，肇法師說：『無生的道，沒有得到和失去，所以說不退。』

【English Translation】 English version: Master Zhao said: 『Recollection』 is right recollection, 『concentration』 is right concentration. 『Total retention』 is to maintain good thoughts without losing them, preventing evil thoughts from arising, without any omissions. 『Recollection』 is called total retention, which is the seven kinds of eloquence in eloquence. Kumārajīva's Mahāprajñāpāramitāśāstra says: First is quick eloquence, second is sharp eloquence, third is inexhaustible eloquence, fourth is continuous eloquence, fifth is responsive eloquence, sixth is eloquence of meaning, and seventh is the supreme eloquence in the world. These four kinds of eloquence are the important functions of great Bodhisattvas, so they are often uninterrupted.』 Master Sengrui said: 『If recollection is not forgotten, wisdom will increase even more; if concentration is not abandoned, the mind will always remain focused; if good thoughts are maintained without loss, memory can be enhanced and evil thoughts will not arise; if eloquence is uninterrupted, teaching will not be hindered and everything will be complete.』 These four Dharma doors can encompass all practices, so it is said. Kumārajīva said: 『When a Bodhisattva obtains these four dharmas, they can deeply solidify and will not be lost over a long period of time, and will become even brighter over countless kalpas, so it is said to be continuous.』

『Giving, upholding precepts, forbearance, diligence, meditation, wisdom, and skillful means are all fully possessed.』 This is the second part, separately praising the merits of wisdom. Master Zhao said: 『Fully possessed』 refers to the practice of non-form. Bodhisattvas above the seventh stage of abiding, their mind and wisdom are in stillness, because the mind is non-active, so there is no merit that is not done. Therefore, giving reaches its extreme, yet it is as if there is no giving; upholding precepts reaches its extreme, yet it is as if there is no upholding precepts. Although the seven merits have different functions, their essence is not different, and this is called 『fully possessed.』 『Skillful means』 is a special application of wisdom. Wisdom can penetrate the profound, exhaust the subtle, and determine the characteristics of dharmas. Regarding the characteristics of dharmas, being ignorant yet knowing everything, this is called 『wisdom.』 Although understanding the characteristics of dharmas, one can avoid being attached to enlightenment, being in existence without losing non-existence, being in non-existence without abandoning existence, preserving merits in emptiness, and benefiting both oneself and others, so it is called 『skillful means.』

『Attaining no-attainment, not arising Dharma-kṣānti (patience/acceptance).』 This is the third part, summarizing the Bodhisattva's attainment. Master Zhao said: 『Kṣānti』 is unborn wisdom. Because it can endure the true nature of reality, it is named 『kṣānti.』 Obtaining this kṣānti, then there is no taking or discarding of dharmas, and the mind-appearance is forever extinguished, so it is said 『no-attainment, not arising Dharma-kṣānti.』

『Already able to follow and turn the irreversible wheel.』 The following two paragraphs explain the practice of transforming others, divided into two parts. First, it explains the internal possession of transformative practice, and then it explains the teaching and benefiting of sentient beings through action. The internal practice is further divided into three parts: first, it explains the merit of preaching the Dharma, second, it explains the merit of fearlessness, and third, it explains the merit of fame. First is the sentence of preaching the Dharma, here is the beginning, explaining the ability to turn the irreversible wheel. Turning the irreversible wheel, Master Zhao said: 『The unborn path has no gaining or losing, so it is said to be irreversible.』

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演圓通無繫於一人名輪也。諸佛既轉此輪諸大士亦能隨轉也。

善解法相知眾生根　二釋堪能隨轉。肇曰。諸法殊相無不解。群生異根無不知也。謂由知病識藥故能隨轉也。

蓋諸大眾得無所畏　此下二明蓋眾無畏德文二。此初標也。肇曰。菩薩別有四無所畏。一得聞總持。二知眾生根。三不見能難已使不能答者。四隨問能答善決眾疑。有此四德故能映蓋大眾。

功德智惠以修其心。相好嚴身色像第一。舍諸世間所有飾好　此二釋也。什曰。明備此德所以無畏。肇曰。心以智德為嚴。形以相好為飾。嚴心所以進道。飾形所以靡俗。亦為尊形者示嚴相耳。豈俗飾之在心也。

名稱高遠逾于須彌　此下三明具名稱德。是即凡以名壞行。聖以名化物。文二。此初標也。肇曰。名自有高而不遠。遠而不高。前聞十方取其遠。今逾須彌取高。高謂高勝也。

深信堅固猶若金剛　二釋名高所以由信固也。肇曰。七住已上無生信不壞也。

法寶普照而雨甘露　此下二明正化益物文三。一明生善益。二明破惡益。三明獲果益生善又三。此初標二喻。況說法應根普生物善也。肇曰。法寶光無不照。照癡暝也。澤無不潤。潤生死也。喻海有神寶。能放光除暝。亦因光能雨甘露潤枯槁也。

于眾

【現代漢語翻譯】 現代漢語譯本： 演說圓融通達的佛法，不侷限於某一個人的名號和理論。諸佛已經轉動了這樣的法輪，諸大菩薩也能隨之轉動。

善於理解諸法的表相，瞭解眾生的根器——這是解釋菩薩堪能隨之轉動法輪的原因。肇法師說：『諸法的各種表相沒有不理解的，眾生不同的根器沒有不知道的。』這就是說，因為知道眾生的病癥，認識相應的藥物，所以能夠隨之轉動法輪。

大概是諸位大眾獲得了無所畏懼的境界——以下闡明菩薩具備使大眾無畏的功德，分為兩部分。這是第一部分，先標明主題。肇法師說：『菩薩特別具有四種無所畏懼的境界：一是獲得聽聞總持的能力；二是瞭解眾生的根器；三是不見有人能為難自己，使自己不能回答；四是隨所問都能回答，善於決斷大眾的疑惑。』因為具有這四種功德，所以能夠覆蓋和庇護大眾。

用功德和智慧來修養自己的內心，用殊勝的相好來莊嚴自身，容貌和形象都是第一等的，捨棄世間所有用來裝飾自己的美好事物——這是第二部分，進行解釋。鳩摩羅什法師說：『闡明具備這些功德，所以能夠無所畏懼。』肇法師說：『內心用智慧和功德來莊嚴，形體用殊勝的相好來裝飾。莊嚴內心是爲了在道業上精進，裝飾形體是爲了感化世俗之人。也是爲了向尊重形體的人展示莊嚴的相貌罷了，哪裡是世俗的裝飾存在於內心呢？』

名稱高遠，超過須彌山（Sumeru）——以下闡明菩薩具備崇高的名聲和功德。凡夫用名聲來敗壞德行，聖人用名聲來教化眾生。分為兩部分。這是第一部分，先標明主題。肇法師說：『名聲有高而不遠的，有遠而不高的。前面說『聞名十方』，取其遠；現在說『超過須彌山』，取其高。高，是說高勝。』

深刻的信心堅固，如同金剛（vajra）——這是第二部分，解釋名聲高遠的原因在於信心堅固。肇法師說：『七住以上的菩薩所具有的無生信心是不會被破壞的。』

佛法的珍寶普遍照耀，降下甘露（amrita）——以下闡明以正法教化利益眾生，分為三個部分：一是闡明產生善行的利益；二是闡明破除惡行的利益；三是闡明獲得果報的利益。產生善行又分為三個部分。這是第一部分，先用兩個比喻，說明說法應機，普遍使眾生生起善行。肇法師說：『佛法的珍寶光明無處不照耀，照耀愚癡和黑暗；佛法的恩澤無處不滋潤，滋潤生死輪迴。』比喻大海中有神寶，能夠放出光明，消除黑暗，也因為光明能夠降下甘露，滋潤枯槁。

【English Translation】 English version: Speaking of the all-encompassing and unobstructed Dharma, it is not limited to the name or theory of one person. The Buddhas have already turned this Dharma wheel, and the great Bodhisattvas can also turn it accordingly.

'Being skilled in understanding the characteristics of all dharmas and knowing the roots of sentient beings'—this explains the reason why Bodhisattvas are capable of turning the Dharma wheel accordingly. Master Zhao said: 'There is no characteristic of all dharmas that is not understood, and there is no different root of sentient beings that is not known.' That is to say, because they know the illnesses of sentient beings and recognize the corresponding medicines, they are able to turn the Dharma wheel accordingly.

'Probably the great assembly has obtained fearlessness'—the following explains the merits of Bodhisattvas in enabling the assembly to be fearless, divided into two parts. This is the first part, first stating the theme. Master Zhao said: 'Bodhisattvas have four special fearlessnesses: first, obtaining the ability to hear and uphold; second, knowing the roots of sentient beings; third, not seeing anyone who can make things difficult for oneself, making oneself unable to answer; fourth, being able to answer whatever is asked, and being good at resolving the doubts of the assembly.' Because they have these four merits, they are able to cover and protect the assembly.

'Using merit and wisdom to cultivate their minds, using excellent characteristics to adorn themselves, their appearance and image are first-rate, abandoning all the beautiful things in the world used to decorate themselves'—this is the second part, providing an explanation. Master Kumarajiva said: 'Clarifying that having these merits is why they are able to be fearless.' Master Zhao said: 'The mind is adorned with wisdom and merit, and the body is adorned with excellent characteristics. Adorning the mind is for advancing in the path, and adorning the body is for influencing worldly people. It is also just to show a dignified appearance to those who respect the body, how could worldly adornments exist in the mind?'

'Their names are lofty and far-reaching, surpassing Mount Sumeru (Sumeru)'—the following explains that Bodhisattvas possess lofty fame and merit. Ordinary people use fame to ruin their conduct, while sages use fame to teach sentient beings. Divided into two parts. This is the first part, first stating the theme. Master Zhao said: 'Some names are lofty but not far-reaching, and some are far-reaching but not lofty. The previous saying 'hearing their names in the ten directions' takes its far-reachingness; now saying 'surpassing Mount Sumeru' takes its loftiness. Lofty means superior.'

'Their deep faith is firm, like vajra (vajra)'—this is the second part, explaining that the reason for their lofty fame is that their faith is firm. Master Zhao said: 'The non-arising faith of Bodhisattvas above the seventh stage will not be destroyed.'

'The treasure of the Dharma shines universally, raining down amrita (amrita)'—the following explains how to teach and benefit sentient beings with the true Dharma, divided into three parts: first, explaining the benefit of generating good deeds; second, explaining the benefit of breaking evil deeds; third, explaining the benefit of obtaining karmic rewards. Generating good deeds is further divided into three parts. This is the first part, first using two metaphors to illustrate that teaching the Dharma is appropriate to the occasion, universally causing sentient beings to generate good deeds. Master Zhao said: 'The light of the treasure of the Dharma shines everywhere, illuminating ignorance and darkness; the grace of the Dharma nourishes everywhere, nourishing the cycle of birth and death.' It is like a divine treasure in the sea, which can emit light to eliminate darkness, and also because the light can rain down amrita to nourish the withered.

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言音微妙第一　二法合也。謂出世善言故稱第一。肇曰。殊類異音既善其言而復超勝。

深入緣起斷諸邪見。有無二邊無復余習　三釋也。凡夫不了緣生故執無因邪因。二乘不了緣滅故滯涅槃。皆非深也。菩薩悟生非生。證滅非滅。使習俱亡故名深入。故經云。無無明亦無無明盡也。肇曰。深入為智深解也。解法從緣起則邪見無由生。有無二見群迷多惑。大士久盡故無餘習。

演法無畏猶師子吼。其所講說乃如雷震　此下二明破惡益文二。初舉二喻。二總結。又前喻破見。后喻破愛見。以迷理愛以滯事固其見則眾惑無由喪。縶其愛則善牙莫能發。故什曰。上明一切時無畏。此明說法無畏。上師子吼德音遠振。此明能說實法眾咸敬順猶師子吼威懾群獸也。又肇曰。法音遠震開導萌牙。猶春雷之動百草。

無有量已過量　此二結嘆。然智依理髮。德與智冥理。智無邊德何可量。肇曰。既得法身入無為境。心不可以智求。形不可以像取。故曰。無量六住已下名有量也。

集眾法寶如海導師　此下三明獲果益文二。初標導師得寶喻也。六師邪導不獲真果。八正利物必至涅槃故借喻焉。肇曰。導眾生入大乘海。采眾法寶使必獲無難。猶海師善導商人必獲夜光。

了達諸法深妙之義。善知眾生往來

【現代漢語翻譯】 現代漢語譯本 言音微妙第一：二法合一。指佛所說的出世間的善妙言語，所以稱為第一。肇法師說：『不同的種類，不同的聲音，既善於表達，又超凡脫俗。』（言音微妙第一：指佛所說的言語在所有言語中最為殊勝。）

深入緣起斷諸邪見：通達緣起，斷除一切錯誤的見解。對於有和無這兩種極端，不再有任何殘餘的習氣。這是第三種解釋。凡夫因為不瞭解緣起，所以執著于無因或邪因。二乘（聲聞和緣覺）因為不瞭解緣滅，所以停滯于涅槃。這些都不是真正的深入。菩薩覺悟到生不是真正的生，證悟到滅不是真正的滅，使所有的習氣都消失，所以稱為深入。所以《維摩經》說：『沒有無明，也沒有無明滅盡。』肇法師說：『深入就是智慧的深刻理解。』理解諸法從緣起，那麼邪見就沒有產生的機會。有和無這兩種見解，迷惑了很多人。大士（菩薩）長久以來已經斷盡了這些見解，所以沒有殘餘的習氣。

演法無畏猶師子吼：宣講佛法時無所畏懼，就像獅子的吼叫一樣。其所講說的內容，就像雷霆震動一樣。下面兩段說明破除邪惡、利益眾生的兩種作用。首先是舉出兩種比喻，然後是總結。前面的比喻是破除錯誤的見解，後面的比喻是破除貪愛和錯誤的見解。因為迷惑于理而產生貪愛，因為執著於事而固守錯誤的見解，這樣，各種迷惑就沒有消失的機會。束縛于貪愛，那麼善良的萌芽就不能生長。所以鳩摩羅什法師說：『上面說明一切時無畏，這裡說明說法無畏。』上面的獅子吼，是說佛的德音遠播；這裡說明能夠宣說真實的佛法，大眾都敬重順從，就像獅子的吼叫能夠威懾所有的野獸一樣。』肇法師又說：『法音遠播，開導萌芽，就像春雷的震動，使百草生長。』

無有量已過量：這是第二段的總結讚歎。智慧依理而生髮，德行與智慧相合于理。智慧沒有邊際，德行又怎麼可以衡量呢？肇法師說：『既然已經證得法身，進入無為的境界，心不可以用智來求得，形體不可以形象來描繪。』所以說：『無量。』六住以下的菩薩，還屬於有量的境界。

集眾法寶如海導師：這是下面第三段說明獲得果報、利益眾生的兩種作用。首先是標明導師，用得到珍寶來比喻。六師外道是邪惡的引導者，不能獲得真正的果報。八正道能夠利益眾生，必定能夠到達涅槃，所以借用這個比喻。肇法師說：『引導眾生進入大乘的海洋，採集各種佛法珍寶，使他們必定能夠獲得無難。就像航海的導師善於引導商人，必定能夠獲得夜光寶珠。』

了達諸法深妙之義。善知眾生往來：徹底明白諸法深奧微妙的含義，善於瞭解眾生的生死往來。

【English Translation】 English version 'The Subtlety of Speech and Sound is Supreme': This refers to the union of two dharmas. It means that the Buddha's words are virtuous and transcendent, hence 'supreme.' Master Zhao said, 'Different species and different sounds are both virtuous in their expression and surpass the ordinary.' (言音微妙第一: Refers to the Buddha's speech being the most excellent among all speeches.)

'Deeply Entering Dependent Origination, Cutting Off All Wrong Views': Thoroughly understanding dependent origination and cutting off all erroneous views. There are no remaining habits regarding the two extremes of existence and non-existence. This is the third explanation. Ordinary people, not understanding dependent arising, cling to causelessness or wrong causes. The Two Vehicles (Śrāvakas and Pratyekabuddhas), not understanding dependent cessation, are stuck in Nirvāṇa. These are not true deep entry. Bodhisattvas realize that birth is not truly birth, and realize that cessation is not truly cessation, causing all habits to disappear, hence 'deep entry.' Therefore, the Vimalakīrti Sutra says, 'There is no ignorance, nor is there the exhaustion of ignorance.' Master Zhao said, 'Deep entry is the profound understanding of wisdom.' Understanding that dharmas arise from dependent origination, then wrong views have no chance to arise. The two views of existence and non-existence confuse many. Great beings (Bodhisattvas) have long since exhausted these views, so there are no remaining habits.

'Expounding the Dharma Fearlessly, Like a Lion's Roar': Expounding the Dharma without fear, like a lion's roar. What is spoken is like thunderous shaking. The following two sections explain the two functions of destroying evil and benefiting beings. First, two metaphors are given, then a summary. The first metaphor is to break wrong views, and the second metaphor is to break attachment and wrong views. Because of delusion about principle, attachment arises; because of clinging to things, wrong views are held firmly. In this way, various delusions have no chance to disappear. Bound by attachment, the sprouts of goodness cannot grow. Therefore, Master Kumārajīva said, 'The above explains fearlessness at all times; this explains fearlessness in expounding the Dharma.' The above lion's roar refers to the Buddha's virtuous sound spreading far; this explains that being able to expound the true Dharma, the masses respect and follow, just as a lion's roar can deter all beasts. Master Zhao also said, 'The sound of the Dharma spreads far, guiding sprouts, like the movement of spring thunder, causing all grasses to grow.'

'Without Measure, Having Transcended Measure': This is the concluding praise of the second section. Wisdom arises based on principle, and virtue is in accord with wisdom and principle. Wisdom has no boundaries, so how can virtue be measured? Master Zhao said, 'Since one has attained the Dharmakāya and entered the realm of non-action, the mind cannot be sought with wisdom, and the form cannot be depicted with images.' Therefore, it is said, 'Immeasurable.' Bodhisattvas below the Sixth Stage are still within the realm of measure.

'Gathering the Treasures of the Dharma, Like a Guide on the Sea': This is the beginning of the third section, explaining the two functions of obtaining rewards and benefiting beings. First, the guide is indicated, using the metaphor of obtaining treasures. The Six Heretical Teachers are evil guides and cannot obtain true rewards. The Eightfold Path can benefit beings and will surely reach Nirvāṇa, so this metaphor is used. Master Zhao said, 'Guiding beings into the ocean of the Mahāyāna, collecting various Dharma treasures, so that they will surely obtain no difficulties. Just as a nautical guide is good at guiding merchants and will surely obtain the night-shining pearl.'

'Thoroughly Understanding the Profound and Subtle Meaning of All Dharmas. Knowing Well the Coming and Going of Beings': Thoroughly understanding the profound and subtle meaning of all dharmas, and being skilled in understanding the coming and going of beings in birth and death.

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所趣及心所行　此下二釋能導所以以具權智故也。智達深義能住菩提。權悟眾生往來如幻。所以悲利有情而物不能累大士之德。其在茲焉。故楞伽經云。智不得有無而興大悲心。

近無等等佛自在慧十方無畏十八不共　此三明近果嘆德也。文三。此初明自證也。肇曰。佛道超絕無與等者。唯佛自等故言無等等。所以辯其等者明一大道理無不極。平若虛空。豈升降之有也。自在慧者十力四無畏十八不共即其事也。大士雖未全具佛惠且以近矣　關閉一切諸惡趣門。而生五道以現其身　此二明化益文二。初明不生而生。后明應生利物。此初證無相故諸趣自閉不捨大悲而現生五道五道者三趣人天也。肇曰。法身無生而無不生。無生故惡趣門閉無不生。故現生五道。

為大醫王善療眾病。應病與藥令得服行　二明所以應生非己業系。但為利他作醫王耳。肇曰。法藥善療喻醫王也。

無量功德皆成就　此三總結嘆也。文四。此初句正報滿也。肇曰。無德不備。

無量佛土皆嚴凈　二依報滿也。肇曰。群生無量所好不同。故修無量凈土以應彼殊好也。

其見聞者無不蒙益　三利物德滿。肇曰。法身無形聲應物故形聲耳。豈有見聞而無益哉。睿曰。法身無身。無身故感而後應。感而後應則無應而不會。

【現代漢語翻譯】 現代漢語譯本： 『所趣及心所行』，這以下兩句解釋了能引導的原因，因為具備了權巧和智慧。智慧通達深刻的含義，能安住于菩提（覺悟）。權巧領悟眾生的往來如幻象。因此，以慈悲利益有情眾生，而外物不能拖累大士的德行。其原因就在於此。所以《楞伽經》說：『智不得有無而興大悲心。』

『近無等等佛自在慧十方無畏十八不共』，這三句說明接近果位，讚歎功德。分為三部分。這是第一部分，說明自我證悟。肇法師說：『佛道超絕，沒有可以與之相比的。只有佛才能與佛相等，所以說無等等。』所以要辨明其相等，說明一大道理沒有不窮盡的，平坦如虛空，哪裡有升降呢？『自在慧』指的是十力、四無畏、十八不共法等。大士雖然沒有完全具備佛的智慧，但也已經很接近了。

『關閉一切諸惡趣門，而生五道以現其身』，這是第二部分，說明教化利益，分為兩部分。首先說明不生而生，然後說明應化而生以利益眾生。這裡首先證明法身無相，所以諸惡趣之門自然關閉，但不捨棄大悲心而顯現於五道之中。五道指的是三惡道和人天道。肇法師說：『法身無生而無不生，無生所以惡趣門關閉，無不生所以顯現於五道。』

『為大醫王善療眾病，應病與藥令得服行』，第二部分說明之所以應化而生，並非被自身業力所束縛，只是爲了利益他人而作為醫王。肇法師說：『佛法如良藥，善於治療疾病，如同醫王。』

『無量功德皆成就』，這是第三部分，總結讚歎，分為四部分。這是第一句，說明正報圓滿。肇法師說：『沒有不具備的功德。』

『無量佛土皆嚴凈』，這是第二句，說明依報圓滿。肇法師說：『眾生無量，喜好不同，所以修無量凈土來適應他們不同的喜好。』

『其見聞者無不蒙益』，這是第三句，說明利益眾生的功德圓滿。肇法師說：『法身無形無聲，應物而現形聲，哪裡有見聞而沒有利益的呢？』 睿法師說：『法身無身，無身所以感應而後應，感應而後應，就沒有不應驗的。』

【English Translation】 English version: 『What is aimed at and what the mind practices,』 the following two sentences explain the reason for being able to guide, because they possess both skillful means and wisdom. Wisdom penetrates profound meanings and can abide in Bodhi (enlightenment). Skillful means understand the comings and goings of sentient beings as illusions. Therefore, with compassion, they benefit sentient beings, and external things cannot burden the virtues of the great Bodhisattva. The reason lies in this. Therefore, the Laṅkāvatāra Sūtra says: 『Wisdom does not grasp existence or non-existence, yet it gives rise to great compassion.』

『Near to the Buddha's unexcelled wisdom, fearless in the ten directions, and possessing the eighteen unshared qualities,』 these three sentences explain being close to the fruition and praise the virtues. Divided into three parts. This is the first part, explaining self-realization. Master Zhao said: 『The Buddha's path is unsurpassed, with nothing comparable to it. Only a Buddha can be equal to a Buddha, so it is said to be unexcelled.』 Therefore, it is necessary to clarify its equality, explaining that there is no principle that is not exhausted, as level as empty space, where is there rising or falling? 『Unimpeded wisdom』 refers to the ten powers, four fearlessnesses, and eighteen unshared qualities. Although the great Bodhisattva does not fully possess the Buddha's wisdom, they are already very close to it.

『Closing all the gates of evil destinies, yet manifesting in the five paths to appear in their bodies,』 this is the second part, explaining the benefit of teaching, divided into two parts. First, it explains not being born yet being born, and then it explains responding to birth to benefit sentient beings. Here, it first proves that the Dharmakaya (body of the dharma) is without form, so the gates of all evil destinies naturally close, but without abandoning great compassion, it manifests in the five paths. The five paths refer to the three evil paths and the paths of humans and gods. Master Zhao said: 『The Dharmakaya is unborn yet there is nothing it does not give birth to. Because it is unborn, the gates of evil destinies are closed; because it is not unborn, it manifests in the five paths.』

『Being a great physician king, skillfully healing all diseases, prescribing medicine according to the illness, causing them to take it and practice accordingly,』 the second part explains that the reason for responding to birth is not being bound by one's own karma, but only acting as a physician king to benefit others. Master Zhao said: 『The Dharma is like good medicine, skillful in healing diseases, like a physician king.』

『Limitless merits are all accomplished,』 this is the third part, summarizing and praising, divided into four parts. This is the first sentence, explaining the complete fruition of the proper reward. Master Zhao said: 『There is no merit that is not possessed.』

『Limitless Buddha lands are all adorned and pure,』 this is the second sentence, explaining the complete fruition of the environment. Master Zhao said: 『Sentient beings are limitless, and their preferences are different, so they cultivate limitless pure lands to accommodate their different preferences.』

『Those who see or hear it are all benefited,』 this is the third sentence, explaining the complete merit of benefiting sentient beings. Master Zhao said: 『The Dharmakaya has no form or sound, responding to things by manifesting form and sound, how can there be seeing or hearing without benefit?』 Master Rui said: 『The Dharmakaya has no body, and because it has no body, it responds after being sensed, and because it responds after being sensed, there is no response that is not effective.』

---

故使其見聞者無不蒙益。

諸有所作亦不唐捐　四自行德滿。肇曰。功不虛設。睿曰。法身無為。為不由己為不由己則動無非時。動無非時故能諸有所作亦不唐捐。

如是一切功德皆悉具足　此三總結也。

其名曰等觀菩薩　此下四列名。睿曰。此諸菩薩或以功行為名。亦有因相得稱非唯一途。亦如今人字耳。宜為可望文。訊息無定義也。什曰。等觀四等觀眾生也。

不等觀菩薩　智惠分別諸法也。

等不等觀菩薩　兼此二也。

定自在王菩薩　什曰。于諸定中自在。

法自在王菩薩　什曰。說法中在。

法相菩薩　什曰。功德法相現於身也。

光相菩薩　什曰。光明之相現於身也。

光嚴菩薩　什曰。光明莊嚴身也。

大嚴菩薩　什曰。明其身相大莊嚴也。

寶積菩薩　什曰。積聚智惠寶也。

辯積菩薩　什曰。積聚四辯也。

寶手菩薩　什曰。手中出無量寶也。

寶印手菩薩　什曰。印者相也。手有出寶之相。亦云有寶印也。

常舉手菩薩　什曰。現已大慈之手撫慰眾生令不恐畏。是以常舉手向人唱言勿怖。

常下手菩薩　什曰。現常垂下其手現慈心。屈下無傷物之像。

常慘菩薩　什曰。悲

【現代漢語翻譯】 現代漢語譯本：因此，使見到和聽聞到這些教義的人沒有不蒙受利益的。

他們所做的一切也不會徒勞無功。這是第四種自行功德圓滿。僧肇（僧人名）說：『功德不會白費。』慧睿（僧人名）說：『法身是無為的，作為不是由自己決定的。』作為不是由自己決定的，那麼行動就沒有不合時宜的。行動沒有不合時宜，所以他們所做的一切都不會徒勞無功。

像這樣，一切功德都完全具備。這是對以上三種功德的總結。

他們的名字是等觀菩薩（Samagravilokana Bodhisattva）。以下列出菩薩的名稱。慧睿說：『這些菩薩或者以功德行為名字，也有因為因緣相貌而得名的，不是隻有一種途徑。也像現在人取字一樣，應該理解為可以期待的文辭，訊息沒有固定的定義。』鳩摩羅什（僧人名）說：『等觀，是平等地觀察眾生。』

不等觀菩薩（Visamagravilokana Bodhisattva）：用智慧分辨諸法。

等不等觀菩薩（Samavisamagravilokana Bodhisattva）：兼具以上兩種。

定自在王菩薩（Raja-sthiravikridita Bodhisattva）：鳩摩羅什說：『在各種禪定中自在。』

法自在王菩薩（Dharma-vikridita Bodhisattva）：鳩摩羅什說：『在說法中自在。』

法相菩薩（Dharma-lakshana Bodhisattva）：鳩摩羅什說：『功德法相顯現在身上。』

光相菩薩（Aloka-lakshana Bodhisattva）：鳩摩羅什說：『光明之相顯現在身上。』

光嚴菩薩（Aloka-vyuha Bodhisattva）：鳩摩羅什說：『光明莊嚴自身。』

大嚴菩薩（Maha-vyuha Bodhisattva）：鳩摩羅什說：『說明其身相非常莊嚴。』

寶積菩薩（Ratna-kuta Bodhisattva）：鳩摩羅什說：『積聚智慧之寶。』

辯積菩薩（Pratibhana-kuta Bodhisattva）：鳩摩羅什說：『積聚四種辯才。』

寶手菩薩（Ratna-pani Bodhisattva）：鳩摩羅什說：『手中出現無量寶物。』

寶印手菩薩（Ratna-mudra-hasta Bodhisattva）：鳩摩羅什說：『印，是相的意思。手有出現寶物的相，也可以說是具有寶印。』

常舉手菩薩（Nitya-utksipta-hasta Bodhisattva）：鳩摩羅什說：『現出大慈之手撫慰眾生，使他們不恐懼害怕。因此常常舉起手向人說，不要害怕。』

常下手菩薩（Nitya-avanata-hasta Bodhisattva）：鳩摩羅什說：『現出常常垂下其手，表現出慈悲之心，屈下沒有傷害萬物的形象。』

常慘菩薩（Nitya-rudita Bodhisattva）：鳩摩羅什說：『悲憫。』

【English Translation】 English version: Therefore, those who see and hear these teachings will undoubtedly benefit.

All their actions are not in vain. This is the completion of the fourth self-cultivation virtue. Sengzhao (name of a monk) said, 'Merit is not created in vain.' Huirui (name of a monk) said, 'The Dharmakaya (法身) is non-active; action is not determined by oneself.' If action is not determined by oneself, then there is no action that is untimely. Because actions are not untimely, all their actions are not in vain.

Thus, all merits are fully possessed. This is a summary of the above three merits.

Their names are Samagravilokana Bodhisattva (等觀菩薩). The following lists the names of the Bodhisattvas. Huirui said, 'These Bodhisattvas are named either after their meritorious deeds or after their causal appearances; there is not just one way. It is also like people today having courtesy names; it should be understood as an anticipated literary expression, and the meaning is not fixed.' Kumarajiva (鳩摩羅什, name of a monk) said, 'Samagravilokana (等觀) means to observe sentient beings equally.'

Visamagravilokana Bodhisattva (不等觀菩薩): Discerns all dharmas (諸法) with wisdom.

Samavisamagravilokana Bodhisattva (等不等觀菩薩): Combines the above two.

Raja-sthiravikridita Bodhisattva (定自在王菩薩): Kumarajiva said, 'Being at ease in all samadhis (禪定).'

Dharma-vikridita Bodhisattva (法自在王菩薩): Kumarajiva said, 'Being at ease in expounding the Dharma (說法).'

Dharma-lakshana Bodhisattva (法相菩薩): Kumarajiva said, 'The characteristics of meritorious Dharma appear on the body.'

Aloka-lakshana Bodhisattva (光相菩薩): Kumarajiva said, 'The characteristics of light appear on the body.'

Aloka-vyuha Bodhisattva (光嚴菩薩): Kumarajiva said, 'The light adorns the body.'

Maha-vyuha Bodhisattva (大嚴菩薩): Kumarajiva said, 'Explaining that the appearance of the body is greatly adorned.'

Ratna-kuta Bodhisattva (寶積菩薩): Kumarajiva said, 'Accumulating the treasure of wisdom.'

Pratibhana-kuta Bodhisattva (辯積菩薩): Kumarajiva said, 'Accumulating the four kinds of eloquence.'

Ratna-pani Bodhisattva (寶手菩薩): Kumarajiva said, 'Limitless treasures appear in the hand.'

Ratna-mudra-hasta Bodhisattva (寶印手菩薩): Kumarajiva said, 'Mudra (印) means characteristic. The hand has the characteristic of producing treasures, and it can also be said to possess a treasure seal.'

Nitya-utksipta-hasta Bodhisattva (常舉手菩薩): Kumarajiva said, 'Manifesting the hand of great compassion to comfort sentient beings, so that they are not fearful. Therefore, they often raise their hands and say to people, "Do not be afraid."'

Nitya-avanata-hasta Bodhisattva (常下手菩薩): Kumarajiva said, 'Manifesting the constant lowering of their hands, showing compassion, and bending down without harming anything.'

Nitya-rudita Bodhisattva (常慘菩薩): Kumarajiva said, 'Compassionate.'

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念眾生也。

喜根菩薩　什曰。喜根喜等也。亦于實相法中生喜及隨喜也。

喜王菩薩　什曰。喜有二種。一不凈喜受也。二清凈法喜故言王也。

辯音菩薩　什曰。辭辯也。

虛空藏菩薩　什曰。實相惠藏如虛空也。

執寶炬菩薩　什曰。執惠寶炬除眾冥也。

寶勇菩薩　什曰。勇於德寶亦得寶故能勇。

寶見菩薩　什曰。以惠寶見諸法。

帝網菩薩　什曰。幻術經名帝網也。此大士神變自在猶如幻化。故借帝網以名之。又曰。大士施化如帝王法網也。

明網菩薩　什曰。明網自說手有網縵放光明也。

無緣觀菩薩　什曰。觀時不取相故無緣亦深入觀莫見其所緣。

慧積菩薩　什曰。積聚惠也。

寶勝菩薩　什曰。功德寶超於世也。

天王菩薩　什曰。一假名天人王名天也。二生天諸天也。三賢聖天大士皆現生也。

壞魔菩薩　什曰。行壞魔道。

電得菩薩　什曰。因事為名。

自在王菩薩　什曰。于諸法自在如王之於人。

功德相嚴菩薩　什曰。功德之相莊嚴身也。

師子吼菩薩　什曰。以大法音令眾生伏也。

雷音菩薩　什曰。所說法能令天人歡喜。群邪振悚猶若雷音聞者喜懼也。

【現代漢語翻譯】 現代漢語譯本：念及一切眾生。

喜根菩薩（Xigen Bodhisattva）：鳩摩羅什（什）說，『喜根』意為喜悅和歡喜等等。也指在實相之法中生起喜悅以及隨喜。

喜王菩薩（Xiwang Bodhisattva）：鳩摩羅什（什）說，喜有兩種，一是染污的喜受，二是清凈的法喜，所以稱為『王』。

辯音菩薩（Bianyin Bodhisattva）：鳩摩羅什（什）說，指善於辭辯。

虛空藏菩薩（Xukongzang Bodhisattva）：鳩摩羅什（什）說，實相的智慧寶藏如同虛空一般。

執寶炬菩薩（Zhibaoju Bodhisattva）：鳩摩羅什（什）說，執持智慧的寶炬，以消除眾生的愚昧。

寶勇菩薩（Baoyong Bodhisattva）：鳩摩羅什（什）說，在功德和珍寶方面勇猛精進，也因為獲得珍寶而能夠勇猛。

寶見菩薩（Baojian Bodhisattva）：鳩摩羅什（什）說，用智慧的珍寶來觀察諸法。

帝網菩薩（Diwang Bodhisattva）：鳩摩羅什（什）說，『帝網』是一種幻術的名稱。這位大士的神通變化自在，猶如幻化一般，所以借用『帝網』來命名。又說，大士的施化就像帝王的法網一樣。

明網菩薩（Mingwang Bodhisattva）：鳩摩羅什（什）說，明網菩薩自己說他的手上有網狀的紋路，並且放出光明。

無緣觀菩薩（Wuyuan Guan Bodhisattva）：鳩摩羅什（什）說，觀照時，不執著于任何相狀，所以是『無緣』，也指深入觀照，卻無法看到其所緣之境。

慧積菩薩（Huiji Bodhisattva）：鳩摩羅什（什）說，指積聚智慧。

寶勝菩薩（Baosheng Bodhisattva）：鳩摩羅什（什）說，功德珍寶超越世間。

天王菩薩（Tianwang Bodhisattva）：鳩摩羅什（什）說，一是假名，指天人的國王稱為天；二是生天，指諸天；三是賢聖天，指大士示現生於天道。

壞魔菩薩（Huai Mo Bodhisattva）：鳩摩羅什（什）說，修行以破壞魔的道行。

電得菩薩（Diande Bodhisattva）：鳩摩羅什（什）說，因事而得名。

自在王菩薩（Zizaiwang Bodhisattva）：鳩摩羅什（什）說，對於諸法能夠自在，就像國王對於人民一樣。

功德相嚴菩薩（Gongdexiangyan Bodhisattva）：鳩摩羅什（什）說，用功德的相好來莊嚴自身。

師子吼菩薩（Shizihou Bodhisattva）：鳩摩羅什（什）說，用大法的音聲使眾生降伏。

雷音菩薩（Leiyin Bodhisattva）：鳩摩羅什（什）說，所說的法能夠使天人歡喜，使邪魔顫抖恐懼，就像雷聲一樣，聽聞者既歡喜又恐懼。

【English Translation】 English version: Thinking of all sentient beings.

Xigen Bodhisattva (喜根菩薩): Kumarajiva (什) said, 'Xigen' means joy and delight, etc. It also refers to generating joy and rejoicing in the Dharma of true reality.

Xiwang Bodhisattva (喜王菩薩): Kumarajiva (什) said, there are two kinds of joy, one is impure joy of sensation, and the other is pure joy of Dharma, hence the title 'King'.

Bianyin Bodhisattva (辯音菩薩): Kumarajiva (什) said, it refers to being skilled in eloquence.

Xukongzang Bodhisattva (虛空藏菩薩): Kumarajiva (什) said, the treasure of wisdom of true reality is like empty space.

Zhibaoju Bodhisattva (執寶炬菩薩): Kumarajiva (什) said, holding the precious torch of wisdom to dispel the ignorance of sentient beings.

Baoyong Bodhisattva (寶勇菩薩): Kumarajiva (什) said, being courageous and diligent in merit and treasures, and also being able to be courageous because of obtaining treasures.

Baojian Bodhisattva (寶見菩薩): Kumarajiva (什) said, using the precious treasure of wisdom to observe all dharmas.

Diwang Bodhisattva (帝網菩薩): Kumarajiva (什) said, 'Diwang' is the name of a kind of illusion technique. This great being's supernatural transformations are free and at ease, like illusions, so the name 'Diwang' is borrowed. It is also said that the great being's bestowal of teachings is like the emperor's net of law.

Mingwang Bodhisattva (明網菩薩): Kumarajiva (什) said, Mingwang Bodhisattva himself said that there are net-like patterns on his hands, and they emit light.

Wuyuan Guan Bodhisattva (無緣觀菩薩): Kumarajiva (什) said, when observing, not being attached to any characteristics, so it is 'without conditions', also referring to deep observation, yet unable to see the object of its conditions.

Huiji Bodhisattva (慧積菩薩): Kumarajiva (什) said, it refers to accumulating wisdom.

Baosheng Bodhisattva (寶勝菩薩): Kumarajiva (什) said, the treasure of merit surpasses the world.

Tianwang Bodhisattva (天王菩薩): Kumarajiva (什) said, one is a provisional name, referring to the king of gods and humans being called 'Tian'; the second is being born in the heavens, referring to the various gods; the third is the virtuous and holy heavens, referring to the great beings manifesting birth in the heavenly realms.

Huai Mo Bodhisattva (壞魔菩薩): Kumarajiva (什) said, cultivating to destroy the deeds of Mara.

Diande Bodhisattva (電得菩薩): Kumarajiva (什) said, named after an event.

Zizaiwang Bodhisattva (自在王菩薩): Kumarajiva (什) said, being able to be at ease with all dharmas, just like a king is to his people.

Gongdexiangyan Bodhisattva (功德相嚴菩薩): Kumarajiva (什) said, using the auspicious marks of merit to adorn oneself.

Shizihou Bodhisattva (師子吼菩薩): Kumarajiva (什) said, using the sound of the great Dharma to subdue sentient beings.

Leiyin Bodhisattva (雷音菩薩): Kumarajiva (什) said, the Dharma spoken can make gods and humans rejoice, and make evil spirits tremble with fear, just like the sound of thunder, those who hear it are both happy and afraid.

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山相擊音菩薩　什曰。以大法音消伏剛強音聲振擊若兩山相搏。

香象菩薩　什曰。青香象也。身出香風。菩薩身香亦如此也。

白香象菩薩　什曰。其香最勝。大士身香亦如是。

常精進菩薩　什曰。始終不退。

不休息菩薩　什曰。求善不止。

妙生菩薩　什曰。生時有妙瑞也。又曰從法化生為妙。

華嚴菩薩　什曰。以三昧力現眾花。遍滿虛空大莊嚴也。

觀世音菩薩　什曰。世有危難稱名自歸菩薩。觀其音聲即解脫也。亦名觀世念。亦名觀世自在。

得大勢菩薩　什曰。有大勢力也。以大神力飛到十方。所至之國六返振動惡趣休息。

梵網菩薩　什曰。梵四梵行慈悲喜拾。網言其多。

寶杖菩薩　什曰。或物寶。或法寶以為杖。

無勝菩薩　功德超勝也。

嚴土菩薩　什曰。凈國土。

金髻菩薩　什曰。金在髻。

珠髻菩薩　什曰。如意寶珠在其髻中。悉見十方世界及眾生行業果報因緣。

彌勒菩薩　什曰。姓也。此曰慈氏。阿逸多字也。此云無勝。南天竺婆羅門子也。

文殊師利法王子菩薩　什曰。秦言妙德。以法身遊方莫知其所生。又來補佛處故言法王子也。

如是等三萬二千人　此

【現代漢語翻譯】 現代漢語譯本 山相擊音菩薩（Shān xiāng jī yīn Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，用大法的聲音消滅降伏剛強之聲，像兩山互相撞擊一樣。 香象菩薩（Xiāng xiàng Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，是青色的香象，身體發出香風，菩薩的身香也像這樣。 白香象菩薩（Bái xiāng xiàng Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，它的香氣最為殊勝，大士的身香也像這樣。 常精進菩薩（Cháng jīngjìn Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，自始至終不退轉。 不休息菩薩（Bù xiūxí Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，追求善法永不停止。 妙生菩薩（Miào shēng Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，出生時有奇妙的祥瑞。又說從法化生，所以稱為妙。 華嚴菩薩（Huá yán Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，用三昧的力量顯現各種花，遍滿虛空，是極大的莊嚴。 觀世音菩薩（Guānshìyīn Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，世間有危難時，稱念菩薩的名號，歸依菩薩，菩薩觀察到聲音就能解脫苦難。也叫觀世念，也叫觀世自在。 得大勢菩薩（Dé dà shì Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，具有巨大的勢力。用大神力飛到十方，到達的國土會發生六種震動，惡道眾生得到休息。 梵網菩薩（Fàn wǎng Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，梵指四梵行，即慈悲喜捨。網是說數量眾多。 寶杖菩薩（Bǎo zhàng Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，或者用物質的寶物，或者用法的寶物作為手杖。 無勝菩薩（Wú shèng Púsà）：功德超勝一切。 嚴土菩薩（Yán tǔ Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，是莊嚴清凈國土。 金髻菩薩（Jīn jì Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，黃金在髮髻上。 珠髻菩薩（Zhū jì Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，如意寶珠在他的髮髻中，能完全看見十方世界以及眾生的行業果報因緣。 彌勒菩薩（Mílè Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，這是他的姓。這裡的意思是慈氏。阿逸多（Ayita）是他的名字，這裡的意思是無勝。是南天竺婆羅門之子。 文殊師利法王子菩薩（Wénshūshīlì Fǎwángzǐ Púsà）：鳩摩羅什（Jiumoluoshi）解釋說，秦語的意思是妙德。以法身遊歷四方，沒有人知道他從哪裡來。又因為將來要補佛位，所以稱為法王子。 如是等三萬二千人：這些人...

【English Translation】 English version Shanshekiyin Bodhisattva (Shān xiāng jī yīn Púsà): Kumarajiva (Jiumoluoshi) explains that it uses the sound of the great Dharma to subdue and vanquish strong sounds, like two mountains colliding. Fragrant Elephant Bodhisattva (Xiāng xiàng Púsà): Kumarajiva (Jiumoluoshi) explains that it is a blue fragrant elephant, whose body emits fragrant winds, and the fragrance of the Bodhisattva's body is also like this. White Fragrant Elephant Bodhisattva (Bái xiāng xiàng Púsà): Kumarajiva (Jiumoluoshi) explains that its fragrance is the most supreme, and the Great Being's body fragrance is also like this. Ever Diligent Bodhisattva (Cháng jīngjìn Púsà): Kumarajiva (Jiumoluoshi) explains that he does not regress from beginning to end. Never Resting Bodhisattva (Bù xiūxí Púsà): Kumarajiva (Jiumoluoshi) explains that he never stops seeking goodness. Wonderfully Born Bodhisattva (Miào shēng Púsà): Kumarajiva (Jiumoluoshi) explains that there were wonderful auspicious signs at birth. It is also said that he is born from the Dharma, so he is called 'Wonderful'. Flower Adornment Bodhisattva (Huá yán Púsà): Kumarajiva (Jiumoluoshi) explains that he uses the power of Samadhi to manifest various flowers, filling the void, which is a great adornment. Avalokitesvara Bodhisattva (Guānshìyīn Púsà): Kumarajiva (Jiumoluoshi) explains that when there are dangers in the world, reciting the Bodhisattva's name and taking refuge in the Bodhisattva, the Bodhisattva observes the sound and can liberate from suffering. He is also called 'Contemplator of the World's Sounds', and also called 'The Self-Existent Contemplator of the World'. Mahasthamaprapta Bodhisattva (Dé dà shì Púsà): Kumarajiva (Jiumoluoshi) explains that he has great power. He flies to the ten directions with great divine power, and the countries he reaches will experience six kinds of tremors, and beings in evil realms will get rest. Brahma Net Bodhisattva (Fàn wǎng Púsà): Kumarajiva (Jiumoluoshi) explains that 'Brahma' refers to the four Brahma Viharas, namely loving-kindness, compassion, joy, and equanimity. 'Net' means numerous. Treasure Staff Bodhisattva (Bǎo zhàng Púsà): Kumarajiva (Jiumoluoshi) explains that either material treasures or Dharma treasures are used as a staff. Unsurpassed Bodhisattva (Wú shèng Púsà): His merits surpass everything. Adorned Land Bodhisattva (Yán tǔ Púsà): Kumarajiva (Jiumoluoshi) explains that he adorns and purifies the Buddha land. Golden Topknot Bodhisattva (Jīn jì Púsà): Kumarajiva (Jīn jì Púsà) explains that gold is on the topknot. Jewel Topknot Bodhisattva (Zhū jì Púsà): Kumarajiva (Jiumoluoshi) explains that the wish-fulfilling jewel is in his topknot, and he can completely see the ten directions of the world and the karma, retribution, and causes and conditions of sentient beings. Maitreya Bodhisattva (Mílè Púsà): Kumarajiva (Jiumoluoshi) explains that this is his surname. Here it means 'The Kind One'. Ajita (Ayita) is his name, which means 'Unsurpassed'. He is the son of a Brahmin in South India. Manjushri Dharma Prince Bodhisattva (Wénshūshīlì Fǎwángzǐ Púsà): Kumarajiva (Jiumoluoshi) explains that in the Qin language, it means 'Wonderful Virtue'. He travels in all directions with the Dharma body, and no one knows where he comes from. Also, because he will fill the Buddha's position in the future, he is called the 'Dharma Prince'. Such as these, thirty-two thousand people: These people...

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五結眾數。肇曰。嘆德列名。所存名以證經也。

復有萬梵天王尸棄等。從餘四天下來詣佛所而聽法　此下三列雜眾。此梵王眾。肇曰。尸棄梵王名。秦言頂髻。

復有萬二千天帝亦從餘四天下來在會坐　此帝釋眾忉利天主也。肇曰。一佛土百億四天下。一四天下各有梵釋。故言余亦或從他佛土來。

並余大威力諸天　此諸天眾。肇曰。除上梵釋余大天也。

龍　此下八部眾也。肇曰。龍有二種。地龍虛空龍。種有四生也。

神　肇曰。神受善惡雜報其形勝。人劣天身輕微難見也。

夜叉　肇曰。秦言輕捷有三種。一在地。二在虛空。三天夜叉。居下二天守天城門合。

乾闥婆　此云香蔭。肇曰。天樂神也。居地上寶山中天須樂時。此神體上有異相現。然後上也。

阿修羅　肇曰。秦言不飲酒。此神類男醜女端正。有大威力能與天共鬥也。

迦樓羅　肇曰。金翅鳥神也。

緊那羅　肇曰。秦言人非人。其形似人而頭上有一角。遂稱為人非人。亦天樂神小不如乾闥婆。

摩睺羅伽等悉來會坐　肇曰。蟒神也。此八神皆有大神力。能自變形在坐聽法。

諸比丘比丘尼　此下四眾也。肇曰。比丘義同上尼女名也。上八千比丘別稱得道者。

【現代漢語翻譯】 現代漢語譯本 五結眾數。《肇》曰：『嘆美功德，列出名號，所記載的名號是爲了證明經典的真實性。』

又有萬梵天王，如尸棄（Shikhi，頂髻）等，從其他四禪天下來到佛陀處聽法。這以下三段列出的是雜眾。這是梵天王眾。《肇》曰：『尸棄梵王是名字，在秦語中意思是頂髻。』

又有萬二千天帝，也從其他四天下來在法會中就坐。這是帝釋眾，即忉利天之主。《肇》曰：『一個佛土有百億個四天下，一個四天下各有梵天和帝釋，所以說「其他」，或許是從其他佛土而來。』

以及其他大威力的諸天。這是諸天眾。《肇》曰：『除了上面的梵天和帝釋，其餘都是大天。』

龍。這以下是八部眾。《肇》曰：『龍有兩種，地龍和虛空龍，種類有四生。』

神。《肇》曰：『神承受善惡夾雜的果報，他們的形體勝妙，人則不如，天人的身體輕微難以看見。』

夜叉。《肇》曰：『秦語中意思是輕捷，有三種：一是在地上，二是在虛空，三是天夜叉，居住在下二天，守護天城門。』

乾闥婆。這裡的意思是香蔭。《肇》曰：『是天上的樂神，居住在地上寶山中，天需要音樂時，此神身體上有奇異的景象顯現，然後才上去。』

阿修羅。《肇》曰：『秦語中意思是不飲酒。這種神類男子醜陋女子端正，有很大的威力，能與天人共同戰鬥。』

迦樓羅。《肇》曰：『是金翅鳥神。』

緊那羅。《肇》曰：『秦語中意思是人非人，他們的形狀像人，但頭上有一隻角，因此被稱為人非人，也是天上的樂神，但不如乾闥婆。』

摩睺羅伽等都來法會就坐。《肇》曰：『是蟒神。』這八種神都有大神力，能自己變化形體在座位上聽法。

諸比丘、比丘尼。這以下是四眾。《肇》曰：『比丘的意義與上面相同，尼是女子的名稱。』上面的八千比丘是特別稱呼的得道者。

【English Translation】 English version The multitude of the five aggregates. Zhao said: 'Praising virtues and listing names, the names recorded are to verify the authenticity of the scriptures.'

Again, there were ten thousand Brahma Kings, such as Shikhi (Shikhi, meaning topknot), who came from the other four Dhyana heavens to the Buddha's place to listen to the Dharma. The following three sections list the miscellaneous assembly. This is the Brahma King assembly. Zhao said: 'Shikhi Brahma King is a name, which in Qin language means topknot.'

Again, there were twelve thousand Devas, who also came from the other four heavens to sit in the assembly. This is the assembly of Devas, the lord of the Trayastrimsa Heaven. Zhao said: 'One Buddha land has a hundred billion four-world systems, and each four-world system has Brahma and Devas, so it is said 'other', perhaps coming from other Buddha lands.'

And other Devas of great power. This is the assembly of Devas. Zhao said: 'Besides the Brahma and Devas mentioned above, the rest are great Devas.'

Nagas (Dragons). The following are the eight classes of beings. Zhao said: 'There are two types of Nagas, earth dragons and space dragons, and the species have four types of birth.'

Devas (Gods). Zhao said: 'Devas receive mixed rewards of good and evil, their forms are superior, humans are inferior, and the bodies of Devas are light and difficult to see.'

Yakshas. Zhao said: 'In Qin language, it means swift, and there are three types: one is on the ground, the second is in the sky, and the third is the heavenly Yakshas, residing in the lower two heavens, guarding the gates of the heavenly city.'

Gandharvas. This means 'fragrant shade'. Zhao said: 'They are heavenly music gods, residing in the treasure mountains on the earth. When the heavens need music, strange phenomena appear on the bodies of these gods, and then they ascend.'

Asuras. Zhao said: 'In Qin language, it means 'non-drinking'. This kind of divine being has ugly males and beautiful females, and has great power, able to fight with the Devas.'

Garudas. Zhao said: 'They are the golden-winged bird gods.'

Kinnaras. Zhao said: 'In Qin language, it means 'non-human'. Their shape is like humans, but they have a horn on their head, so they are called non-humans. They are also heavenly music gods, but not as good as Gandharvas.'

Mahoragas and others all came to the assembly to sit. Zhao said: 'They are serpent gods.' These eight kinds of gods all have great divine power and can transform themselves to sit and listen to the Dharma.

Bhikkhus and Bhikkhunis. The following are the four assemblies. Zhao said: 'The meaning of Bhikkhu is the same as above, and Ni is the name for women.' The eight thousand Bhikkhus mentioned above are specially referred to as those who have attained the Way.

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優婆塞　肇曰。義名信士。又曰。五戒為近事男。八戒為近住男。

優婆夷俱來會坐　夷者女也。準上可知。

彼時佛與無量百千之眾恭敬圍繞而為說法　此二明佛現神變駭物令信投人夜光勘不按劍。況乎深妙。未信而傳。凡物易以相從。難以理悟。故神化無方使受行也。文有二別。初明佛現勝身後明寶積獻蓋前文三法喻合也。此即初現勝身也。昔說小乘法微而相劣。今將說大乘法勝而相勝。法華云。著弊垢衣執除糞器。此表昔說小乘現劣相也。又云。于其門內踞師子床羅列寶物。此表說大乘現勝相也。故下偈文目凈修廣等嘆勝相說法。不有不無等嘆勝法。始在佛樹等嘆劣相。三轉法輪等嘆權法也。

譬如須彌山王顯于大海。安處眾寶師子之座。蔽於一切諸來大眾　須彌山等喻也。安處眾寶等合也。肇曰。須彌秦言妙高山。處大海之中水上方三百三十六萬里。如來處四部之中威相超絕。光蔽大眾猶金山之顯溟海也。

爾時毗耶離城有長者子。名曰寶積。與五百長者子俱。持七寶蓋來詣佛所。頭面禮足。各以其蓋共供養佛　此二明獻蓋現瑞表說凈土之相也。文三。初獻蓋。次合蓋。后歸信。此初獻蓋。表大慈蔭物。凈土化生即大慈之事也。肇曰。寶積亦法身大士也。常與凈名俱詣如來共弘道

【現代漢語翻譯】 現代漢語譯本： 優婆塞（Upasaka，男居士）肇（Zhao）說：『義名信士』。又說：『五戒為近事男，八戒為近住男。』 優婆夷（Upasika，女居士）也一起來集會就坐。夷（yi）是女的意思。參照上面的解釋就可以理解。 那時，佛陀被無量百千的大眾恭敬圍繞，併爲他們說法。這兩段經文說明佛陀顯現神通變化，使人們震驚而信服。就像夜光之珠，無需按劍驗證其真偽，更何況是深奧微妙的佛法呢？在未建立信仰之前就傳授佛法，容易被世俗之物所影響，難以領悟其中的道理。所以佛陀以神通變化，使眾生能夠接受並修行。這段經文分為兩個部分。首先說明佛陀顯現殊勝的身相，然後說明寶積（Ratnakara）獻蓋。前文以三種譬喻來合說。這裡是初次顯現殊勝的身相。過去所說的小乘佛法，顯得微小而相貌平庸。現在將要說的大乘佛法，殊勝而相貌莊嚴。《法華經》（Lotus Sutra）中說：『穿著破舊的衣服，拿著掃除糞便的器具』，這表明過去所說的小乘佛法顯現的是卑劣的形象。又說：『在他的門內，坐在獅子座上，陳列著各種寶物』，這表明宣說大乘佛法時顯現的是殊勝的形象。所以下面的偈文用『凈修廣等』來讚歎殊勝的相貌，用『不有不無等』來讚歎殊勝的佛法，用『始在佛樹等』來讚歎卑劣的相貌，用『三轉法輪等』來讚歎權巧方便的佛法。 譬如須彌山王（Sumeru，世界的中心）顯現在大海之中，安住在眾寶莊嚴的獅子座上，遮蔽了一切前來的大眾。須彌山等是比喻。安處眾寶等是合說。肇（Zhao）說：『須彌，在秦語中叫做妙高山。』它位於大海之中，水上方三百三十六萬里。如來（Tathagata）處於四部眾（比丘、比丘尼、優婆塞、優婆夷）之中，威德相好超絕，光芒遮蔽大眾，就像金山顯現在大海之中一樣。 這時，毗耶離城（Vaisali）有一位長者子（wealthy man's son），名叫寶積（Ratnakara），與五百位長者子一起，拿著七寶蓋來到佛陀的住所，以頭面禮拜佛足，各自用他們的寶蓋共同供養佛陀。這兩段經文說明獻蓋顯現祥瑞，表示宣說凈土的景象。經文分為三個部分。首先是獻蓋，其次是合蓋，最後是歸信。這裡是初次獻蓋，表示大慈悲覆蓋萬物，在凈土中化生就是大慈悲的事業。肇（Zhao）說：『寶積（Ratnakara）也是法身大士（Dharmakaya Bodhisattva）。』他經常與凈名（Vimalakirti）一起前往如來處，共同弘揚佛法。

【English Translation】 English version: Upasaka (male lay Buddhist) Zhao said: 'The meaning is a faithful man.' He also said: 'Observing the five precepts is called a 'near-living man' (close to monastic life), and observing the eight precepts is called a 'near-dwelling man'.' Upasikas (female lay Buddhists) also came together to attend the assembly and sat down. 'Yi' means female. You can understand it by referring to the above explanation. At that time, the Buddha was respectfully surrounded by countless hundreds of thousands of people, and he was expounding the Dharma for them. These two passages explain that the Buddha manifested supernatural powers and transformations, shocking people into faith and submission. Just like a night-shining pearl, there is no need to draw a sword to verify its authenticity, let alone the profound and subtle Dharma? Before establishing faith, teaching the Dharma is easily influenced by worldly things and difficult to comprehend. Therefore, the Buddha uses supernatural transformations to enable sentient beings to accept and practice it. This passage is divided into two parts. First, it explains that the Buddha manifests a supreme physical form, and then it explains that Ratnakara (Treasure Accumulation) offers a canopy. The previous text uses three metaphors to combine the explanations. This is the first manifestation of the supreme physical form. In the past, the Hinayana (Small Vehicle) Dharma that was taught appeared small and inferior in appearance. Now, the Mahayana (Great Vehicle) Dharma that is about to be taught is supreme and dignified in appearance. The Lotus Sutra says: 'Wearing tattered clothes and holding tools for removing excrement,' this indicates that the Hinayana Dharma taught in the past manifested an inferior image. It also says: 'Inside his gate, sitting on a lion throne, displaying various treasures,' this indicates that the Mahayana Dharma manifests a supreme image when it is taught. Therefore, the following verses use 'pure practice, vastness, etc.' to praise the supreme appearance, use 'neither existent nor non-existent, etc.' to praise the supreme Dharma, use 'initially at the Bodhi tree, etc.' to praise the inferior appearance, and use 'three turnings of the Dharma wheel, etc.' to praise the expedient Dharma. It is like Mount Sumeru (the center of the world) appearing in the great ocean, seated on a lion throne adorned with various treasures, overshadowing all the assembled masses. Mount Sumeru, etc., is a metaphor. Being seated on various treasures, etc., is a combination of explanations. Zhao said: 'Sumeru, in the Qin language, is called Mount Myo-ko (Wonderfully High Mountain).' It is located in the great ocean, 336,000 miles above the water. The Tathagata (Thus Come One) is among the fourfold assembly (bhikkhus, bhikkhunis, upasakas, upasikas), with transcendent majestic virtues and excellent appearances, and his light overshadows the masses, just like a golden mountain appearing in the great ocean. At this time, in the city of Vaisali, there was a wealthy man's son named Ratnakara (Treasure Accumulation), who, together with five hundred wealthy men's sons, brought seven-jeweled canopies to the Buddha's residence, prostrated themselves with their heads and faces at the Buddha's feet, and each used their canopies to jointly offer them to the Buddha. These two passages explain that the offering of the canopies manifests auspiciousness, indicating the appearance of the Pure Land. The text is divided into three parts. First is the offering of the canopies, second is the combining of the canopies, and finally is the return to faith. This is the first offering of the canopies, indicating that great compassion covers all things, and being born in the Pure Land is the work of great compassion. Zhao said: 'Ratnakara (Treasure Accumulation) is also a Dharmakaya Bodhisattva (Dharma Body Bodhisattva).' He often goes to the Tathagata with Vimalakirti (Pure Name) to jointly propagate the Dharma.

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教。而今獨與里人詣佛者。將生問疾之由啟茲典之門也。

佛之威神令諸寶蓋合成一蓋。遍覆三千大千世界　此二合蓋文二。初合蓋。表內慈無緣絕於彼我二。外現凈土表應物差別凈穢不同。此初也。彼我未亡寶積等蓋殊而慈局執。亡性一諸佛所以蓋合而慈覆三千。什曰。現此神變其旨有二。一者現神變無量顯智慧必深。二者寶積獻其所珍必獲可珍之果。來世所成必若此之妙明因小而果大。

而此世界廣長之相悉于中現。又此三千大千世界．諸須彌山．雪山．目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山鐵圍山大鐵圍山．大海江河川流泉原及日月星晨天宮龍宮諸尊神宮悉現於寶蓋中　二外現差別。前合蓋既表法身平等慈覆不殊。此差別者亦表應身隨緣國土不一文二。初現此界。二現十方。此中文三。初十山表陸居眾生住處。二大海表水族居處。三日月等表空居住處。然此三類等以慈覆故俱現蓋中。肇曰。蓋亦不廣而彌。八極土亦不狹而現蓋中。

又十方諸佛諸佛說法亦現於寶蓋中　二現十方。吳本云。十方諸佛佛國嚴凈及十方佛所在說法皆現寶蓋中。此即現相明宗旨可見矣。肇曰。將顯佛土殊好不同。故通現十方也。諸長者子皆久發道心而未修凈土。欲悅其來供之情啟凈土之志。故因其蓋而現焉。

【現代漢語翻譯】 現代漢語譯本：教化。如今我獨自與這裡的居民來拜見佛陀，將要稟告疾病的緣由，開啟這部經典的法門。

佛陀的威神之力使得所有的寶蓋合成為一個寶蓋，遍覆三千大千世界。這是關於兩個寶蓋合二為一的描述，分為兩部分。第一部分是寶蓋的合併，這象徵著內在的慈悲沒有親疏遠近的分別，消除了彼此的界限；外在顯現的凈土，象徵著應化之身隨著眾生的根器不同而顯現出凈穢的差別。這是第一層含義。如果執著于『彼』『我』的分別，就像寶積（Ratnakuta）等所獻的寶蓋那樣，慈悲就會有所侷限。只有消除了自性的分別，諸佛的寶蓋才能合而爲一，慈悲才能遍覆三千大千世界。鳩摩羅什（Kumarajiva）說：『顯現這種神通變化，其意義有二：一是顯現神通變化無量，表明智慧必定深邃；二是寶積獻上他所珍視的寶物，必定獲得同樣珍視的果報。未來所成就的，必定像這樣由小及大，由微而著。』

而這個世界的廣闊景象，都完全顯現在寶蓋之中。還有這三千大千世界，以及諸須彌山（Sumeru，妙高山）、雪山（Himalaya）、目真鄰陀山（Mucilinda，解脫龍池山）、摩訶目真鄰陀山（Mahamucilinda，大解脫龍池山）、香山（Fragrant Mountain）、寶山（Treasure Mountain）、金山（Golden Mountain）、黑山（Black Mountain）、鐵圍山（Cakravada，金剛圍山）、大鐵圍山（Mahacakravada，大金剛圍山），以及大海、江河、川流、泉源，還有日月星辰、天宮、龍宮、諸位尊神的神宮，都顯現在寶蓋之中。這是第二部分，外在顯現的差別。前面寶蓋的合併，已經表明了法身平等，慈悲普覆沒有差別。這裡的差別顯現，也表明了應化之身隨著因緣而顯現的國土不盡相同。分為兩部分，一是顯現此方世界，二是顯現十方世界。此方世界又分為三部分，首先是十山，代表陸地眾生的住所；其次是大海，代表水族眾生的住所；再次是日月等，代表空中眾生的住所。然而這三類眾生，都因為佛陀的慈悲覆蓋而一同顯現在寶蓋之中。僧肇（Sengzhao）說：『寶蓋並不因此而擴大，卻能充滿八方極遠之處；土地也不因此而縮小，卻能顯現在寶蓋之中。』

還有十方諸佛，以及諸佛說法的情景，也都顯現在寶蓋之中。這是第二部分，顯現十方世界。《吳本》記載：『十方諸佛、佛國莊嚴清凈的景象，以及十方諸佛所在之處說法的情景，都顯現在寶蓋之中。』這正是顯現景象，闡明宗旨。僧肇說：『將要顯示佛土殊勝美好各不相同，所以普遍顯現十方世界。』各位長者子都早已發了菩提心，但還沒有修習凈土法門，爲了使他們歡喜前來供養的心情，開啟他們嚮往凈土的志向，所以藉著寶蓋而顯現這些景象。

【English Translation】 English version: Teaching. Now I come alone with the people of this village to visit the Buddha, intending to report the cause of the illness and open the gate of this scripture.

The Buddha's majestic power caused all the jeweled canopies to merge into one, covering the three thousand great thousand worlds. This describes the merging of the two canopies, in two parts. The first part is the merging of the canopies, symbolizing that inner compassion has no distinction between self and other, eliminating the boundaries between them; the manifestation of the pure land symbolizes that the manifested body varies according to the different capacities of sentient beings, showing purity and impurity. This is the first meaning. If one clings to the distinction between 'self' and 'other,' like the canopies offered by Ratnakuta (寶積) and others, compassion will be limited. Only by eliminating the distinctions of self-nature can the canopies of all Buddhas merge into one, and compassion can cover the three thousand great thousand worlds. Kumarajiva (鳩摩羅什) said: 'The manifestation of this miraculous transformation has two meanings: first, the manifestation of limitless miraculous transformations shows that wisdom must be profound; second, Ratnakuta offers what he treasures, and will surely receive a reward that is equally treasured. What will be achieved in the future will surely be like this, from small to large, from subtle to obvious.'

And the vast appearance of this world is fully manifested in the canopy. Also, these three thousand great thousand worlds, as well as Mount Sumeru (須彌山), the Snow Mountain (雪山), Mount Mucilinda (目真鄰陀山), Mount Mahamucilinda (摩訶目真鄰陀山), Fragrant Mountain (香山), Treasure Mountain (寶山), Golden Mountain (金山), Black Mountain (黑山), Mount Cakravada (鐵圍山), and Mount Mahacakravada (大鐵圍山), as well as the great seas, rivers, streams, springs, and the sun, moon, stars, celestial palaces, dragon palaces, and the palaces of all the honored deities, are all manifested in the canopy. This is the second part, the manifestation of external differences. The merging of the canopies earlier has already shown that the Dharmakaya is equal, and compassion covers all without distinction. The manifestation of differences here also shows that the manifested body varies according to conditions, and the lands manifested are not the same. It is divided into two parts, first manifesting this world, and second manifesting the ten directions. This world is further divided into three parts, first the ten mountains, representing the dwellings of land-dwelling beings; second, the great seas, representing the dwellings of aquatic beings; and third, the sun, moon, etc., representing the dwellings of beings in the sky. However, all three types of beings are manifested together in the canopy because of the Buddha's compassionate covering. Sengzhao (僧肇) said: 'The canopy does not expand because of this, but it can fill the eight extreme directions; the land does not shrink because of this, but it can be manifested in the canopy.'

Also, the Buddhas of the ten directions, as well as the scenes of the Buddhas preaching the Dharma, are all manifested in the canopy. This is the second part, manifesting the ten directions. The Wu version records: 'The Buddhas of the ten directions, the magnificent and pure scenes of the Buddha lands, and the scenes of the Buddhas preaching the Dharma in the ten directions are all manifested in the canopy.' This is precisely the manifestation of the scenes, elucidating the purpose. Sengzhao said: 'Intending to show that the Buddha lands are uniquely beautiful and different, so the ten directions are universally manifested.' The sons of the elders have all long ago developed Bodhicitta, but have not yet practiced the Pure Land Dharma, in order to make them happy to come and make offerings, and to inspire their aspiration for the Pure Land, so these scenes are manifested through the canopy.

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爾時一切大眾睹佛神力嘆未曾有。合掌禮佛瞻仰尊顏目不暫舍　此三睹瑞三業歸信也。什曰。信樂發中現相於外也。

長者子寶積。即于佛前以偈頌曰　此下三明問經者。稱揚佛德使物歸信為啟問之由。肇曰。形敬不足。以寫心故復贊之詠之。三十六行偈。述嘆文四。初嘆大乘勝應。二嘆小乘劣應。三嘆現瑞表發。四嘆佛三密功德。前文又三。初兩行總嘆內德。二兩行明神通。三五行嘆說法。此初也。

目凈修廣如青蓮　此初四句此句嘆形。肇曰。五情百體目最為長瞻顏而作故先嘆目也。天竺有青蓮花。其葉修而廣。青白分明。有大人目相故以為喻也。

心凈已度諸禪定　此句嘆心。肇曰。形長者。目主德者。心嘆目則攝眾相。嘆心則攝萬德。故作者標二為頌首。禪定之海深廣無際。自非如來清凈真心無能度者。

久積凈業稱無量　此句嘆因。肇曰。于無數劫積三凈業故名稱無量。

導眾以寂故稽首　此句嘆果。言與眾同遊八正至寂滅涅槃。故敬禮也。肇曰。寂謂無為寂滅之道也。

既見大聖以神變普現十方無量土。其中諸佛演說法。於是一切悉見聞　此二嘆神通也。以見蓋中國土凈穢不同。為下致問之由也。肇曰。既見合蓋之神變已不可測。方于中現十方國土及諸佛

【現代漢語翻譯】 現代漢語譯本

這時，所有的大眾都看到佛的神力，讚歎前所未有。他們合起手掌，向佛行禮，瞻仰佛的尊容，眼睛片刻也不離開。這三次『睹』（見）瑞相，代表身、口、意三業都歸向了信仰。僧肇說：『信樂之心在內心發起，就會在外在顯現瑞相。』 　　長者子寶積，就在佛前用偈頌說道：以下三段經文，說明提問者稱揚佛的功德，使眾生歸信，是發起提問的原因。僧肇說：『僅僅是外在的恭敬還不夠，爲了表達內心的情感，所以又用讚頌的語言來表達。』這三十六行偈頌，分為四個部分來敘述讚歎的內容。第一部分讚歎大乘殊勝的應化；第二部分讚歎小乘相對較弱的應化；第三部分讚歎顯現瑞相以表達佛的教法；第四部分讚歎佛身、口、意三密的功德。第一部分又分為三個小部分。最初兩行總贊佛的內在功德，接著兩行說明佛的神通，再接著五行讚歎佛的說法。這裡是第一部分。 　　『眼睛清澈明亮又修長寬廣，如同青蓮花。』這最初四句是讚歎佛的形貌。僧肇說：『五官百體之中，眼睛最為重要，因為是瞻仰佛的容顏時所見，所以先讚歎眼睛。』在天竺（India）有青蓮花，它的葉子修長而寬廣，青色和白色分明。佛有大丈夫相，眼睛的相狀就像青蓮花一樣，所以用它來比喻。 　　『內心清凈，已經超越了各種禪定。』這句是讚歎佛的心。僧肇說：『形貌之中，眼睛是主要的；功德之中，心是主要的。讚歎眼睛就涵蓋了各種相狀，讚歎心就涵蓋了萬種功德。所以作者將這兩者放在偈頌的首位。』禪定的海洋深廣無際，如果不是如來清凈的真心，沒有人能夠超越。 　　『長久積累清凈的業，名稱無量。』這句是讚歎佛的因地修行。僧肇說：『在無數劫中積累身、口、意三方面的清凈之業，所以名稱無量。』 　　『引導眾生到達寂滅的境界，所以我稽首敬禮。』這句是讚歎佛的果地功德。意思是說，佛與眾生一同修習八正道，最終到達寂滅涅槃的境界，所以我恭敬頂禮。僧肇說：『寂，指的是無為寂滅的道。』 　　『既然見到了大聖以神通變化，普遍顯現在十方無量的國土中，其中諸佛都在演說佛法，對於這一切，我們都能夠見到和聽到。』這兩句是讚歎佛的神通。因為見到各個國土的清凈和污穢不同，所以成為下面提問的原因。僧肇說：『既然見到了佛陀合蓋（encompassing）的神通變化已經不可測度，又在其中顯現十方國土以及諸佛。』

【English Translation】 English version

At that time, all the assembly, beholding the Buddha's spiritual power, exclaimed that they had never seen anything like it. They joined their palms, bowed to the Buddha, gazed upon his venerable countenance, their eyes not leaving him for a moment. These three 'beholdings' of auspicious signs signify that the three karmas of body, speech, and mind all turn towards faith. Sengzhao (僧肇) said: 'When faith and joy arise in the heart, auspicious signs manifest outwardly.' The son of the elder, Baoji (寶積, Ratnakara), then spoke in verse before the Buddha, saying: The following three sections of scripture explain that the questioner praises the Buddha's virtues, causing beings to turn to faith, which is the reason for initiating the questions. Sengzhao (僧肇) said: 'Mere outward reverence is not enough; to express the inner feelings, one also uses praise and song.' These thirty-six lines of verse are divided into four parts to describe the content of the praise. The first part praises the excellent manifestations of the Mahayana (大乘, Great Vehicle); the second part praises the relatively weaker manifestations of the Hinayana (小乘, Lesser Vehicle); the third part praises the manifestation of auspicious signs to express the Buddha's teachings; the fourth part praises the merits of the Buddha's three secrets of body, speech, and mind. The first part is further divided into three subsections. The first two lines generally praise the Buddha's inner virtues, the next two lines describe the Buddha's supernatural powers, and the following five lines praise the Buddha's teachings. This is the first part. 'Eyes clear and bright, long and wide, like blue lotus flowers.' These first four lines praise the Buddha's physical appearance. Sengzhao (僧肇) said: 'Among the five senses and hundred limbs, the eyes are the most important, because they are what we see when gazing upon the Buddha's countenance, so we praise the eyes first.' In India (天竺, Tianzhu), there are blue lotus flowers, whose leaves are long and wide, with clear distinctions between blue and white. The Buddha has the marks of a great man, and the appearance of his eyes is like that of blue lotus flowers, so they are used as a metaphor. 'A pure mind, having transcended all dhyanas (禪定, Chan ding, meditative states).' This line praises the Buddha's mind. Sengzhao (僧肇) said: 'Among physical features, the eyes are primary; among virtues, the mind is primary. Praising the eyes encompasses all forms, and praising the mind encompasses all virtues. Therefore, the author places these two at the beginning of the verse.' The ocean of dhyana is deep and boundless; if it were not for the Tathagata's (如來, Thus Come One) pure mind, no one could transcend it. 'Having accumulated pure karma for a long time, his name is immeasurable.' This line praises the Buddha's causal practice. Sengzhao (僧肇) said: 'Having accumulated pure karma in body, speech, and mind for countless kalpas (劫, kalpas), his name is therefore immeasurable.' 'Guiding beings to the state of quiescence, therefore I bow in reverence.' This line praises the Buddha's fruition. It means that the Buddha and beings together cultivate the Eightfold Path (八正道, Eightfold Path), ultimately reaching the state of quiescent Nirvana (涅槃, Nirvana), so I respectfully bow. Sengzhao (僧肇) said: 'Quiescence refers to the unconditioned path of quiescent extinction.' 'Having seen the Great Sage manifesting spiritual transformations, universally appearing in countless lands in the ten directions, where all the Buddhas are expounding the Dharma (佛法, Buddha's teachings), we are able to see and hear all of this.' These two lines praise the Buddha's supernatural powers. Because we see the differences in purity and defilement among the various lands, this becomes the reason for the questions below. Sengzhao (僧肇) said: 'Having seen the encompassing spiritual transformations of the Buddha, which are already immeasurable, he also manifests the lands of the ten directions and all the Buddhas within them.'

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演法。於是忍界一切眾會悉遙見聞為希有也。

法王法力超群生。常以法財施一切　此三嘆說法文三。此初標法施也。肇曰。俗王以俗力勝民故能澤。及一國法王以法力超眾故能導濟無疆也。

能善分別諸法相。于第一義而不動　此二兩行嘆法王義。肇曰。第一義為諸法一相義。雖分別殊相而不乖一相。此美法王莫易之道動為乖矣。

已於諸法得自在。是故稽首此法王　肇曰。世王自在於民。法王自在於法。法無定相。隨應而辯為好。異者辯異而不乖同爲好。同者辯同而不乖異。同異殊辯而俱適法相故得自在。

說法不有亦不無　此三釋嘆所說大乘二空法也。此初明因緣有故即有非有為法空也。不同小乘舍有證空。此即不亡于空故名法執也。肇曰。欲言其有有不自生。欲言其無緣會則形。會形非謂無。非自非謂有。具有有故有無。無有何有無。有無故有有。無無何有有。然則自有則不有。自無則不無。此法王之正說也。

以因緣故諸法生　此句釋也。肇曰。有亦不由緣。無亦不由緣。以法非有無故由因緣生。論曰。法從緣故不有。緣起故不無也。

無我無造無受者　此下偈明我本不有。即無無我入不二門。不同二乘舍我住無我也。又我造受三計我之別名。此明由業遷形。豈有常

【現代漢語翻譯】 現代漢語譯本：於是，忍界（Sahā World，指我們所居住的這個娑婆世界）的一切大眾都遙遠地看見聽見，認為這是非常稀有難得的事情。

『法王（Dharma King，指佛陀）的法力超越一切眾生，常常用法財（Dharma wealth，指佛法）佈施給一切眾生』——以上三句是讚歎說法的文句，這裡首先標明法施。 鳩摩羅什（Kumārajīva）說：『世俗的國王憑藉世俗的力量勝過民眾，所以能夠恩澤一個國家；法王憑藉佛法的力量超越大眾，所以能夠引導救濟無邊無際的眾生。』

『能夠很好地區分諸法的現象，對於第一義諦（Paramārtha，指最高的真理）卻不動搖』——這兩句是讚歎法王的意義。鳩摩羅什說：『第一義諦是諸法同一體性的意義。雖然區分各種不同的現象，卻不違背同一體性。』這是讚美法王不容易改變的道，動搖就違背了。

『已經在諸法中得到自在，所以稽首禮拜這位法王』——鳩摩羅什說：『世俗的國王對民眾自在，法王對佛法自在。佛法沒有固定的相狀，隨著根機應機說法才是好的。不同之處，辨明不同而不違背相同才是好的；相同之處，辨明相同而不違背不同。相同和不同都能清楚辨明，並且都符合佛法的實相，所以能夠得到自在。』

『說法既不是有，也不是無』——以下三句解釋讚歎所說的大乘二空法（Emptiness of two kinds，指人空和法空）。這裡首先說明因為因緣（Hetupratyaya，指事物生起的原因和條件）而有，所以有即非有，這是法空。這不同於小乘捨棄有而證悟空。這裡是不捨棄空，所以稱為法執。鳩摩羅什說：『要說它是有，有不是自己產生；要說它是無，因緣聚合就顯現。聚合顯現不能說是無，不是自己產生不能說是有。具有有所以有無，沒有無有什麼無？有無所以有有，沒有無有什麼有？這樣看來，自己有就不是有，自己無就不是無。』這是法王正確的說法。

『以因緣的緣故，諸法產生』——這句是解釋。鳩摩羅什說：『有也不由因緣，無也不由因緣，因為法不是有也不是無，所以由因緣產生。』論中說：『法從因緣產生所以不是有，因緣生起所以不是無。』

『無我（Anatta，指沒有永恒不變的自我），無造作者，無領受者』——下面的偈頌說明我本來不存在，即無我而進入不二法門（Non-duality，指超越對立的境界）。這不同於二乘捨棄我而住在無我中。另外，我、造作者、領受者是三種計度我的別名。這裡說明由業力（Karma，指行為和其結果）遷轉形體，哪裡有常

【English Translation】 English version: Thereupon, all the assemblies in the Sahā World (the world we live in) remotely saw and heard, considering it a rare and wonderful event.

'The Dharma King (Buddha) possesses Dharma power surpassing all beings, constantly bestowing Dharma wealth (teachings) upon all' - The above three lines are verses praising the Dharma exposition, initially highlighting the Dharma giving. Kumārajīva said, 'Secular kings excel over their people through secular power, thus benefiting a country; the Dharma King surpasses the masses through Dharma power, thus guiding and saving limitless beings.'

'Able to skillfully distinguish the characteristics of all dharmas, yet unwavering in the First Principle (Paramārtha, the ultimate truth)' - These two lines praise the meaning of the Dharma King. Kumārajīva said, 'The First Principle is the meaning of the oneness of all dharmas. Although distinguishing various different phenomena, it does not contradict the oneness.' This praises the Dharma King's unchangeable path; wavering would be a contradiction.

'Having attained freedom in all dharmas, therefore, I bow my head to this Dharma King' - Kumārajīva said, 'Secular kings are free over their people; the Dharma King is free over the Dharma. The Dharma has no fixed form; expounding according to the capacity of the audience is good. In differences, clarifying the differences without contradicting the similarities is good; in similarities, clarifying the similarities without contradicting the differences. Being able to clearly distinguish both similarities and differences, and conforming to the true nature of the Dharma, one can attain freedom.'

'The Dharma expounded is neither existent nor non-existent' - The following three lines explain and praise the Mahāyāna (Great Vehicle) doctrine of the Two Emptinesses (Emptiness of self and emptiness of phenomena). This initially explains that because of conditions (Hetupratyaya, causes and conditions), there is existence, so existence is non-existence, which is the emptiness of phenomena. This differs from the Hīnayāna (Small Vehicle) abandoning existence to realize emptiness. Here, emptiness is not abandoned, so it is called Dharma attachment. Kumārajīva said, 'To say it exists, existence does not arise by itself; to say it is non-existent, conditions gather and manifest. Manifestation cannot be called non-existence; not arising by itself cannot be called existence. Having existence, there is non-existence; without non-existence, what non-existence is there? Having non-existence, there is existence; without existence, what existence is there? Thus, if it exists by itself, it is not existent; if it is non-existent by itself, it is not non-existent.' This is the Dharma King's correct teaching.

'Due to conditions, all dharmas arise' - This line is an explanation. Kumārajīva said, 'Existence is not due to conditions, nor is non-existence due to conditions, because Dharma is neither existent nor non-existent, so it arises from conditions.' The treatise says, 'Dharma arises from conditions, so it is not existent; conditions arise, so it is not non-existent.'

'No self (Anatta, no permanent self), no creator, no receiver' - The following verse explains that the self does not inherently exist, thus entering the gate of non-duality (Non-duality, transcending duality). This differs from the Two Vehicles abandoning the self and dwelling in no-self. Furthermore, self, creator, and receiver are different names for the three conceptions of self. This explains that the form is transformed by karma (Karma, actions and their consequences), where is there permanence?

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我主其異形哉。肇曰。諸法皆從緣生耳。無別有真宰主之者故無我也。夫以有我故能造善惡受禍福法。既無我故無造無受者。

善惡之業亦不亡　此句釋也。肇曰。若無造無受者則不應有為。善獲福而為惡致殃。然眾生心識相傳美惡。由起報應之道連鎖相襲其猶聲和響順形直影端。此自然之理。無差毫分。復何假常我而主之哉。

始在佛樹力降魔得甘露滅覺道成　此二八偈嘆昔說小乘權現劣身益物也。文四。初兩行明得道。二兩行明轉法輪。三兩行明得益。四兩行怨親平等。此初光明降魔證滅。謂如來應跡王宮割愛逾城歷試邪道。舍邪坐樹。誓取菩提。魔宮振動先權色貪。次伏怨敵。外魔既散方證涅槃。甘露擇滅。結習內魔于茲永盡。佛樹者菩提也。始言初也。

已無心意無受行。而悉摧伏諸外道　此釋伏外也。一解云。昔六行修禪及苦行等。菩薩無心受彼邪法。但為示同調伏耳。又肇曰。心者何也。染有以生。受者何也。苦樂是行至人冥真體寂虛空。其懷雖萬法普照而心未嘗有苦樂。是經而不為受物。我永寂。豈心受之可得。此無心伏於物而物無不伏。受者受著也。

三轉法輪于大千。其輪本來常清凈　此二明詣鹿野苑轉法輪也。道成即化物故。次說法文二。此先明轉法也。三轉者示相轉

【現代漢語翻譯】 現代漢語譯本 『我主其異形哉。』肇曰：『諸法皆從緣生耳，無別有真宰主之者，故無我也。夫以有我故，能造善惡受禍福法。既無我故，無造無受者。』 『善惡之業亦不亡』此句釋也。肇曰：『若無造無受者，則不應有為善獲福而為惡致殃。然眾生心識相傳，美惡由起，報應之道連鎖相襲，其猶聲和響順，形直影端。此自然之理，無差毫分。復何假常我而主之哉。』 『始在佛樹力降魔，得甘露滅覺道成』此二八偈嘆昔說小乘權現劣身益物也。文四。初兩行明得道。二兩行明轉法輪。三兩行明得益。四兩行怨親平等。此初光明降魔證滅。謂如來應跡王宮，割愛逾城，歷試邪道，舍邪坐樹，誓取菩提(Bodhi)。魔宮振動，先權色貪，次伏怨敵。外魔既散，方證涅槃(Nirvana)。甘露擇滅，結習內魔于茲永盡。佛樹者菩提(Bodhi)也。始言初也。 『已無心意無受行，而悉摧伏諸外道』此釋伏外也。一解云：『昔六行修禪及苦行等，菩薩無心受彼邪法，但為示同調伏耳。』又肇曰：『心者何也？染有以生。受者何也？苦樂是行，至人冥真體寂虛空。其懷雖萬法普照，而心未嘗有苦樂。是經而不為受物，我永寂，豈心受之可得。』此無心伏於物，而物無不伏。受者，受著也。 『三轉法輪于大千，其輪本來常清凈』此二明詣鹿野苑轉法輪也。道成即化物故，次說法文二。此先明轉法也。三轉者示相轉

【English Translation】 English version 『Who is the master of these different forms?』 Zhao said: 『All dharmas arise from conditions, and there is no separate true master who governs them, therefore there is no self. Because there is a self, one can create good and evil and receive fortune and misfortune. Since there is no self, there is no creator or receiver.』 『The karma of good and evil does not perish.』 This sentence explains it. Zhao said: 『If there were no creator or receiver, then there should be no reward for doing good and no calamity for doing evil. However, the minds and consciousnesses of sentient beings are transmitted, and good and evil arise from this. The way of retribution is like a chain, like the echo following the sound, and the shadow following the straight form. This is a natural principle, without any deviation. Why then should we assume a permanent self to govern it?』 『In the beginning, at the Bodhi (Buddha's enlightenment) tree, he used his power to subdue Mara (demon), attained the nectar of extinction, and realized the path of awakening.』 These two eight-line verses praise the past when he spoke of the Hinayana (small vehicle) and manifested an inferior body to benefit beings. The text has four parts. The first two lines explain attaining the path. The second two lines explain turning the Dharma wheel. The third two lines explain gaining benefit. The fourth two lines explain equality between enemies and relatives. This is the initial light subduing Mara (demon) and proving extinction. It refers to the Tathagata (Thus Come One) responding to the royal palace, renouncing love and leaving the city, experiencing and testing heretical paths, abandoning heresy and sitting under the tree, vowing to attain Bodhi (enlightenment). Mara's (demon's) palace shook, first tempting with desire, then subduing enemies. Once the external demons were scattered, he then proved Nirvana (liberation). The nectar of extinction, the internal demons of accumulated habits, were forever exhausted here. The Bodhi (enlightenment) tree is Bodhi (enlightenment). 『Beginning』 means initial. 『Having no mind or intention, no reception or action, he completely subdued all external paths.』 This explains subduing the external. One explanation says: 『In the past, practicing the six practices of meditation and asceticism, the Bodhisattva (enlightenment being) had no intention of receiving those heretical dharmas, but only showed similarity to tame and subdue them.』 Also, Zhao said: 『What is the mind? It is where defilements arise. What is the receiver? Suffering and joy are actions. The perfect person merges with the true essence, silent and empty like space. Although his heart illuminates all dharmas, his mind never experiences suffering or joy. He passes through without being affected by things, and the self is forever silent. How can the mind receive it?』 This is subduing things without intention, and nothing is not subdued. The receiver is one who is attached. 『Three turns of the Dharma wheel in the great thousand worlds, its wheel is originally always pure.』 These two explain turning the Dharma wheel at Deer Park. Attaining the path means transforming beings, so next is the text of the Dharma, in two parts. This first explains turning the Dharma. The three turns are the transformation of showing the form.

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勸修轉引證轉也。謂初示四諦法相也。次勸修行此四諦也。復言我已獲證令信受也。大千者佛一化境也。肇曰。法輪常凈猶虛空也。雖復古今不同時移俗易聖。聖相傳其道不改。

天人得道此為證。三寶於是現世間　此二明功成。肇曰。初轉法輪時俱輪等五人。八萬諸天得道。此常清凈之明證覺道。既成佛寶法輪。既轉法寶五人出家得道。僧寶於是言其始也。五人者憍陳如摩訶男阿濕卑婆提婆敷也。

以斯妙法濟群生。一受不退常寂然。度老病死大醫王。當禮法海德無邊　此三明得益。明斷見修惑得涅槃益也。肇曰。九十六種道上者。亦能斷結生無色界天。但其道不真要還墜三途。佛以四諦妙法濟三乘。眾生無有。既受還墜生死者。故曰。一受不退。永畢無為故常寂然也。又生老病死患之重者。濟以法藥故為醫王之長也。此則法輪淵曠難測。法海流潤無涯德無邊也。

譭譽不動如須彌　此四嘆平等文三。此初八風不動也。肇曰。利衰譭譽稱譏苦樂八法之風不動如來猶四風之吹鬚彌也。

于善不善等以慈　此二違順不動。肇曰。截手不戚捧足不忻。善惡自彼慈覆不二。又順法違法及不違順心平等也。

心行平等如虛空。孰聞人寶不敬承　三結釋也。肇曰。在天為天寶。在人為人寶。寶于

【現代漢語翻譯】 現代漢語譯本：勸修轉引證轉，是指最初展示四諦（苦、集、滅、道）的法相。接著勸勉修行這四諦。再進一步說『我已經獲得證悟』，使人信受。大千世界指的是佛陀的一個教化區域。肇法師說：『法輪常凈，猶如虛空。』雖然古今不同，時代變遷，風俗改變，但聖人相傳的道義不會改變。

『天人得道，此為證。三寶於是現世間。』這兩句說明功德成就。肇法師說：『初轉法輪時，俱輪等五人，八萬諸天得道。』這是常清凈的明證覺道。既然成就了佛寶，法輪已經轉動，五人出家得道，僧寶於是開始。五人指的是憍陳如（Ajnata Kaundinya，最初證得阿羅漢果的比丘）、摩訶男（Mahanama，釋迦族人，阿那律尊者的兄弟）、阿濕卑（Asvajit，五比丘之一）、婆提婆（Bhaddiya，五比丘之一）、敷（Dasabalakasyapa，五比丘之一）。

『以斯妙法濟群生，一受不退常寂然。度老病死大醫王，當禮法海德無邊。』這三句說明獲得利益。說明斷除見惑和修惑，獲得涅槃的利益。肇法師說：『九十六種外道之上者，也能斷除結縛，生到無想天。但他們的道不真，最終還是要墜入三途。佛以四諦妙法救濟三乘眾生，沒有接受之後還會墜入生死的。』所以說『一受不退』，永遠達到無為的境界，所以『常寂然』。而且，對於生老病死這些嚴重的苦患，用佛法來救濟，所以是醫王之長。這法輪深遠廣闊難以測度，法海流淌潤澤無邊，功德無邊。

『譭譽不動如須彌。』這是第四部分，讚歎平等，分為三點。這是最初的八風不動。肇法師說：『利、衰、毀、譽、稱、譏、苦、樂這八種風，不能動搖如來，就像大風不能吹動須彌山一樣。』

『于善不善等以慈。』這是第二點，違逆和順都不動搖。肇法師說：『即使被砍斷手也不悲慼，被捧起雙腳也不欣喜。對於善惡都以慈悲覆蓋，沒有分別。』又如順應佛法和違背佛法，以及不違背不順應，內心都平等。

『心行平等如虛空。孰聞人寶不敬承。』這是第三點，總結解釋。肇法師說：『在天為天寶，在人為人寶，珍貴于』

【English Translation】 English version: 'Admonishing cultivation and turning the wheel of Dharma by citing evidence' refers to initially showing the Dharma characteristics of the Four Noble Truths (suffering, its origin, its cessation, and the path). Then, it encourages the cultivation of these Four Noble Truths. Furthermore, it says, 'I have already attained enlightenment,' to make people believe and accept it. 'The Great Thousand World' refers to a Buddha's teaching realm. Master Zhao said, 'The Dharma wheel is always pure, like the void.' Although ancient and modern times are different, times change, and customs alter, the doctrine transmitted by the sages does not change.

'Gods and humans attain the Way; this is the proof. The Three Jewels then appear in the world.' These two lines explain the accomplishment of merit. Master Zhao said, 'When the Dharma wheel was first turned, Kondanna and the other five people, along with eighty thousand gods, attained the Way.' This is clear proof of the ever-pure enlightened path. Since the Buddha Jewel has been accomplished, the Dharma wheel has been turned, and the five people have left home and attained the Way, the Sangha Jewel thus begins. The five people are Ajnata Kaundinya (the first bhikkhu to attain Arhatship), Mahanama (a Sakyan, brother of Venerable Anuruddha), Asvajit (one of the five bhikkhus), Bhaddiya (one of the five bhikkhus), and Dasabalakasyapa (one of the five bhikkhus).

'Using this wonderful Dharma to save all beings, once received, there is no regression, always in stillness. Crossing over old age, sickness, and death, the great king of physicians, one should pay homage to the Dharma ocean, whose virtue is boundless.' These three lines explain the benefits obtained. It explains the benefit of cutting off the delusions of view and cultivation, and attaining Nirvana. Master Zhao said, 'Those above the ninety-six kinds of heterodox paths can also cut off bonds and be born in the Realm of Non-Perception. But their path is not genuine, and they will eventually fall into the three evil paths. The Buddha uses the wonderful Dharma of the Four Noble Truths to save beings of the Three Vehicles, and there is no one who, having received it, will still fall into birth and death.' Therefore, it is said, 'Once received, there is no regression,' forever reaching the state of non-action, so it is 'always in stillness.' Moreover, for the severe sufferings of birth, old age, sickness, and death, the Dharma is used to save them, so he is the chief of the kings of physicians. This Dharma wheel is profound and vast, difficult to fathom, and the Dharma ocean flows and nourishes without limit, with boundless virtue.

'Praise and blame do not move it, like Mount Sumeru.' This is the fourth part, praising equality, divided into three points. This is the initial immovability in the face of the eight winds. Master Zhao said, 'The eight winds of gain, loss, defamation, praise, honor, ridicule, suffering, and joy cannot move the Tathagata, just as a great wind cannot move Mount Sumeru.'

'Towards good and non-good, equally with compassion.' This is the second point, not being moved by adversity or favor. Master Zhao said, 'Even if one's hand is cut off, one is not sad; even if one's feet are held up, one is not joyful. Towards good and evil, one covers them with compassion, without discrimination.' Also, like conforming to the Dharma and violating the Dharma, and neither conforming nor violating, the mind is equal.

'The mind's conduct is equal like the void. Who has heard of the jewel of humanity and does not respectfully receive it?' This is the third point, summarizing and explaining. Master Zhao said, 'In heaven, it is the jewel of heaven; in humanity, it is the jewel of humanity, precious to'

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人天者豈天人之所能故物莫不敬承也。

今奉世尊此微蓋。于中現我三千界。諸天龍神所居宮。乾闥婆等及夜叉。悉見世間諸所有。十力哀現是化變。眾睹希有皆嘆佛。今我稽首三界尊　此下四行頌上獻蓋等三奉微蓋等獻蓋也。于中現等合蓋也。眾睹等眾嘆也　肇曰。微微小也。所奉至微所見至廣。此是如來哀愍之所現。十力者是如來別稱耳。

大聖法王眾所歸。凈心觀佛靡不欣。各見世尊在其前斯。則神力不共法　此下第四嘆佛三密利物功德。此初身密也。法王慈惠眾庶懷歸凈信有殊佛亦隨應。肇曰。法身圓應猶一月昇天影現百水。不與二乘共也。

佛以一音演說法。眾生隨類各得解。皆謂世尊同其語。斯則神力不共法　此下六行嘆口密四辯。此初二行法詞二辯也。隨類各解諸法名字不同。此法辯也。皆謂世尊同其言音此詞辯也。佛得一切眾生語。言陀羅尼。無言之言不與二乘共也。

佛以一音演說法。眾生各各隨所解。普得受行獲其利。斯則神力不共法　此兩行嘆義辯也。凡夫示以因果善惡之義。二乘示以無常寂滅等義。大乘示以不生不滅實相之義。肇曰。好施者聞施。好戒者聞戒。各異受異行。獲其異利。或人天樂異。或二乘涅槃。或究竟菩提一雨所潤三草不同。豈二乘共也。

【現代漢語翻譯】 人天（ren tian）：指人和天人，難道是天人所能獨自完成的嗎？萬物沒有不敬重順從的。

現在我奉獻給世尊這小小的寶蓋，其中顯現出我的三千大千世界（san qian da qian shi jie）。諸天（zhu tian）、龍神（long shen）所居住的宮殿，乾闥婆（qian ta po）等以及夜叉（ye cha），都能看見世間所有的一切。十力（shi li）的佛陀慈悲地顯現這種變化，大眾看到這稀有的景象都讚歎佛陀。現在我稽首頂禮三界（san jie）的至尊。 （以下四句偈頌讚頌獻蓋等三種功德。『奉微蓋等』是獻蓋的功德。『于中現等』是寶蓋的功德。『眾睹等』是大眾讚歎的功德。） 肇曰：『微微』是小的意思。所奉獻的至微小，所見的至廣大。這是如來慈悲憐憫所顯現的。『十力』是如來的別稱。

大聖法王（da sheng fa wang）是大眾所歸依的，以清凈心觀佛沒有不歡欣的，各自看見世尊就在自己面前。這就是佛的神力不共法（bu gong fa）。 （以下第四部分讚歎佛陀身、口、意三密的利益眾生功德。這是最初的身密。）法王以慈悲恩惠使大眾心懷歸依，清凈的信心各有不同，佛也隨著眾生的根器而應現。 肇曰：法身（fa shen）的圓滿應化，就像一輪月亮升上天空，在百川中顯現倒影，不與二乘（er cheng）所共有。

佛以一種聲音演說佛法，眾生隨著各自的類別而理解。都認為世尊說的是自己的語言。這就是佛的神力不共法。 （以下六句讚歎口密的四辯才。這是最初兩句的法辯和詞辯。）隨著類別不同而各自理解，諸法的名字也不同，這是法辯。都認為世尊說的是自己的語言，這是詞辯。佛陀證得一切眾生語言的陀羅尼（tuo luo ni），這種無言之言不與二乘所共有。

佛以一種聲音演說佛法，眾生各自隨著所理解的，普遍地得到奉行，獲得利益。這就是佛的神力不共法。 （以下兩句讚歎義辯。）對凡夫開示因果善惡的道理，對二乘開示無常寂滅等的道理，對大乘開示不生不滅實相的道理。 肇曰：喜歡佈施的人聽聞佈施的道理，喜歡持戒的人聽聞持戒的道理，各自接受不同的教義，奉行不同的行為，獲得不同的利益。或者得到人天（ren tian）的快樂，或者得到二乘的涅槃（nie pan），或者得到究竟的菩提（pu ti）。同一場雨水滋潤，三種草木各不相同。難道是二乘所能共有的嗎？

【English Translation】 Are humans and devas (ren tian: humans and devas) capable of achieving this alone? There is nothing that does not respectfully obey.

Now I offer this small canopy to the World Honored One, in which appears my three thousand great chiliocosms (san qian da qian shi jie). The palaces where the devas (zhu tian), nagas (long shen), gandharvas (qian ta po), and yakshas (ye cha) dwell, can all see everything in the world. The Tathagata with the ten powers (shi li) compassionately manifests this transformation. The assembly beholds this rare sight and praises the Buddha. Now I bow my head and pay homage to the Supreme One of the Three Realms (san jie). (The following four lines of verse praise the three merits of offering the canopy, etc. 'Offering the small canopy, etc.' is the merit of offering the canopy. 'In which appears, etc.' is the merit of the canopy. 'The assembly beholds, etc.' is the merit of the assembly's praise.) Zhao said: 'Small' means tiny. What is offered is extremely small, what is seen is extremely vast. This is what the Tathagata compassionately manifests. 'Ten powers' is another name for the Tathagata.

The Great Sage Dharma King (da sheng fa wang) is whom the assembly turns to. Contemplating the Buddha with a pure heart, there is none who is not delighted. Each sees the World Honored One right before them. This is the Buddha's unique, unshared Dharma (bu gong fa). (The following fourth part praises the merits of the Buddha's three mysteries of body, speech, and mind in benefiting beings. This is the initial mystery of body.) The Dharma King uses compassion and kindness to cause the assembly to embrace refuge. Pure faith is different for each, and the Buddha responds accordingly. Zhao said: The Dharma Body's (fa shen) perfect response is like a single moon rising in the sky, reflecting its image in hundreds of rivers, not shared with the Two Vehicles (er cheng).

The Buddha uses one sound to expound the Dharma, and beings understand according to their respective categories. All think that the World Honored One speaks their own language. This is the Buddha's unique, unshared Dharma. (The following six lines praise the four kinds of eloquence of the mystery of speech. These are the initial two lines of Dharma eloquence and verbal eloquence.) Understanding differs according to the category, and the names of the dharmas are also different. This is Dharma eloquence. All think that the World Honored One speaks their own language. This is verbal eloquence. The Buddha attains the dharani (tuo luo ni) of all beings' languages. This wordless speech is not shared with the Two Vehicles.

The Buddha uses one sound to expound the Dharma, and beings each, according to their understanding, universally receive and practice it, obtaining benefit. This is the Buddha's unique, unshared Dharma. (The following two lines praise the eloquence of meaning.) To ordinary people, he reveals the meaning of cause and effect, good and evil. To the Two Vehicles, he reveals the meaning of impermanence and extinction. To the Mahayana, he reveals the meaning of the unproduced and unceasing true nature. Zhao said: Those who like giving hear the teaching of giving, those who like keeping precepts hear the teaching of keeping precepts. Each receives different teachings, practices different actions, and obtains different benefits. Some obtain the happiness of humans and devas (ren tian), some obtain the nirvana (nie pan) of the Two Vehicles, and some obtain ultimate bodhi (pu ti). The same rain nourishes, but the three kinds of grasses are different. How can it be shared with the Two Vehicles?

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佛以一音演說法。或有恐畏或歡喜。或生厭離或斷疑。斯則神力不共法　此二行樂說辯也。肇曰。眾生聞苦報則恐畏。聞妙果則歡喜。聞不凈則厭離。聞法法相則斷疑。不知一音何演而令歡畏異生。此豈二乘所能共也。

稽首十力大精進。稽首已得無所畏。稽首住于不共法。稽首一切大道師　此下七行嘆心密文三。初兩行嘆智德。此兩行明斷德。后三行明恩德也。智與理冥相如心寂不可以慮知。辯不可以名數定言。十力無畏等者。蓋示物方便耳。智不可屈力也。不懼外難無畏也。二乘所無不共也。名數如別。

稽首能斷眾結縛。稽首已到于彼岸　此下斷嘆德也。二乘自斷。大聖兼度。此初自斷結縛。結謂九結。愛恚慢無明疑此五鈍使。見結身邊邪三見也。取結戒取見也。此二結五利使也。慳結嫉結十纏中二纏也。縛者四縛貪慾縛瞋恚縛戒取縛見取縛。亦云。貪瞋癡三縛。又一念取相頓迷真理萬惑從起皆名結縛。即一切煩惱皆名為結。皆名為縛也。

稽首能度諸世間。稽首永離生死道　此明自度結。即能度諸世間離生死也。

悉知眾生來去相。善於諸法得解脫　此下三明無緣悲化即恩德也。此行知生去來於法無著。肇曰。眾生行往來於六趣心馳騁。於是非悉知之也。又我染諸法故諸法縛我。

【現代漢語翻譯】 現代漢語譯本：佛陀用一種聲音演說佛法，有人因此感到恐懼，有人因此感到歡喜，有人因此產生厭離之心，有人因此斷除疑惑。這就是佛陀不可與二乘共享的神力。這兩句是讚歎佛陀的樂說辯才。肇法師說：『眾生聽到苦報就會感到恐懼，聽到美妙的果報就會感到歡喜，聽到不凈之物就會產生厭離之心，聽到佛法的種種法相就會斷除疑惑。』不知道這同一種聲音是如何演說，從而使眾生產生歡喜和恐懼等不同的反應。這難道是二乘所能理解的嗎？

稽首（頂禮）具有十力的大精進者，稽首已經獲得無所畏懼的佛陀，稽首安住于不共之法的佛陀，稽首一切眾生的大導師。以下七行是讚歎佛陀心意的秘密文字，分為三個部分。最初兩行讚歎佛陀的智慧之德，這兩行闡明佛陀的斷德，後面三行闡明佛陀的恩德。佛陀的智慧與真理冥合，其心寂靜，不可以思慮來認知；佛陀的辯才不可以名數來確定。所謂十力、無畏等，不過是佛陀爲了方便教化眾生而示現的。智慧不可屈服，是為力；不懼怕外來的災難，是為無畏；二乘所沒有的，是為不共。名數的解釋如前所述。

稽首能夠斷除一切煩惱束縛的佛陀，稽首已經到達解脫彼岸的佛陀。以下是讚歎佛陀斷德。二乘只是自己斷除煩惱，而大聖（佛陀）還能普度眾生。這兩句是說佛陀首先自己斷除煩惱束縛。結，指的是九結，即愛、恚（嗔恨）、慢、無明（愚癡）、疑這五種鈍使，以及見結（身見、邊見、邪見）和取結（戒取見）。這兩種結是五利使。還有慳結和嫉結，是十纏中的兩種。縛，指的是四縛，即貪慾縛、瞋恚縛、戒取縛和見取縛。也可以說是貪、嗔、癡三種束縛。又說，一念之間執取表相，就會完全迷惑真理，各種迷惑由此產生，都叫做結縛。也就是說，一切煩惱都可以稱為結，都可以稱為縛。

稽首能夠普度一切世間的佛陀，稽首永遠脫離生死輪迴之道的佛陀。這是說明佛陀自己斷除煩惱，即能夠普度一切世間，脫離生死輪迴。

完全知曉眾生輪迴的來去之相，善於運用諸法而獲得解脫。以下三句是說明佛陀無緣大慈的教化，即恩德。這兩句是說佛陀知曉眾生的來去，對於諸法沒有執著。肇法師說：『眾生在六道中往來，心意馳騁不定，佛陀完全知曉這些。』又因為我執著于諸法，所以諸法束縛我。

【English Translation】 English version: The Buddha expounds the Dharma with a single sound, some feel fear, some feel joy, some develop aversion, and some dispel doubts. This is the unique divine power of the Buddha, not shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). These two lines praise the Buddha's eloquence. Master Zhao said: 'Sentient beings feel fear when they hear of suffering retribution, joy when they hear of wonderful rewards, aversion when they hear of impurity, and dispel doubts when they hear of the various aspects of the Dharma.' It is unknown how this single sound can expound in such a way as to cause different reactions of joy and fear. How could this be understood by the Two Vehicles?

I bow to the greatly diligent one with the Ten Powers (Daśabala), I bow to the Buddha who has attained fearlessness (Vaiśāradya), I bow to the Buddha who abides in the unshared Dharmas (Āveṇikadharma), I bow to the great teacher of all beings. The following seven lines are secret words praising the Buddha's mind, divided into three parts. The first two lines praise the virtue of wisdom, these two lines clarify the virtue of severance, and the last three lines clarify the virtue of grace. The Buddha's wisdom merges with truth, his mind is tranquil, and cannot be known through thought; the Buddha's eloquence cannot be determined by names and numbers. The so-called Ten Powers, Fearlessness, etc., are merely manifestations for the convenience of teaching sentient beings. Wisdom cannot be subdued, hence it is power; not fearing external disasters, hence it is fearlessness; what the Two Vehicles do not have, hence it is unshared. The explanation of the names and numbers is as mentioned before.

I bow to the Buddha who can sever all bonds of affliction, I bow to the Buddha who has reached the other shore of liberation. The following praises the virtue of severance. The Two Vehicles only sever their own afflictions, while the Great Sage (Buddha) can also deliver all beings. These two lines say that the Buddha first severs his own bonds of affliction. 'Bonds' refers to the nine bonds (navagranthāḥ), namely love (rāga), hatred (dveṣa), pride (māna), ignorance (avidyā), and doubt (vicikitsā), which are the five dull afflictions (pañca kleśāḥ), as well as the bonds of views (dṛṣṭigranthāḥ) – self-view (satkāyadṛṣṭi), extreme view (antagrahadṛṣṭi), and wrong view (mithyādṛṣṭi). These two bonds are the five sharp afflictions (pañca dṛṣṭikleśāḥ). There are also stinginess (mātsarya) and jealousy (īrṣyā), which are two of the ten entanglements (daśa bandhanāni). 'Bonds' also refers to the four bonds (catvāro yogāḥ), namely the bond of desire (kāmayoga), the bond of hatred (bhavayoga), the bond of adherence to precepts (śīlavrataparāmārśayoga), and the bond of clinging to views (dṛṣṭiparāmārśayoga). It can also be said that there are three bonds: greed (lobha), anger (dveṣa), and delusion (moha). Furthermore, in a single thought, grasping at appearances completely obscures the truth, and all kinds of delusions arise from this, all of which are called bonds. That is to say, all afflictions are called bonds, all are called fetters.

I bow to the Buddha who can deliver all worlds, I bow to the Buddha who has forever left the path of birth and death. This explains that the Buddha himself has severed afflictions, that is, he can deliver all worlds and leave the cycle of birth and death.

He fully knows the coming and going of sentient beings in the cycle of rebirth, and is skilled in using all Dharmas to attain liberation. The following three lines explain the Buddha's compassionate transformation without conditions, that is, his grace. These two lines say that the Buddha knows the coming and going of sentient beings, and has no attachment to Dharmas. Master Zhao said: 'Sentient beings come and go in the six realms (ṣaṭ gati), their minds are restless, and the Buddha fully knows these.' Furthermore, because I am attached to Dharmas, Dharmas bind me.

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我心無染則萬縛斯解。

不著世間如蓮花。常善入于空寂行　此行知世如幻而大悲不捨。肇曰。出入自在而不乖寂故常善入也。

達諸法相無掛礙。稽首如空無所依　此行明解諸法而不取著。肇曰。萬法幽深誰識其族。唯佛無閡故獨稱達而聖心無寄猶空無依。

爾時長者子寶積。說此偈已白佛言。世尊是五百長者子。皆已發心阿耨多羅三藐三菩提心　此下明正宗。前序分既合蓋駭心讚揚信發故。此當根啟悟證果獲益文三。初佛國半品法王命宗。二方便下九品大士助佛揚化。三菩薩行見阿閦二品宣揚事訖還歸印定。如王宣正令大臣行事事訖朝尊之類也。初文二。初寶積請說。二如來酬答。初請文二。初明發心即堪聞法之根也。肇曰。阿耨多羅秦言無上三藐三菩提。秦言正遍知。道莫之大無上也。其道真正無法不知正遍知也。

愿聞得佛國土清凈　此請問文二。先問果。后問因。此初也。佛昔說小乘以丈六一身為真身。亦丘陵一國為真土。今將返小歸大故。于諸方等經明佛身應物無量。悟丈六之非真。於此經合蓋見諸佛國殊。亦了丘陵之非實。故因現蓋有此問焉。又眾生業異身殊處別。諸佛道一身土合同現蓋。既國土有殊故愿聞其所以。肇曰。諸長者子久發無上心而未修凈土。所以寶積俱詣如來

【現代漢語翻譯】 現代漢語譯本 『我心無染則萬縛斯解』：我的心 যদি沒有被污染，那麼所有的束縛都會解開。

『不著世間如蓮花。常善入于空寂行　此行知世如幻而大悲不捨。肇曰。出入自在而不乖寂故常善入也。』：不執著於世間，就像蓮花一樣。經常很好地進入空寂的境界修行，這種修行知道世界如幻象，但仍然不捨棄大慈悲心。肇法師說：『出入自在而不違背寂靜，所以說經常很好地進入。』

『達諸法相無掛礙。稽首如空無所依　此行明解諸法而不取著。肇曰。萬法幽深誰識其族。唯佛無閡故獨稱達而聖心無寄猶空無依。』：通達諸法的實相，沒有掛礙。稽首禮拜如同虛空一樣，沒有什麼可以依靠的。這種修行明白瞭解諸法，但不執著于諸法。肇法師說：『萬法幽深，誰能認識它們的根源？只有佛沒有障礙，所以才獨自被稱為通達，而聖人的心沒有寄託，就像虛空一樣沒有什麼可以依靠的。』

『爾時長者子寶積（Ratnakara）。說此偈已白佛言。世尊是五百長者子。皆已發心阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）』：當時，長者子寶積（Ratnakara）說完這首偈頌后，對佛說：『世尊，這五百位長者子，都已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。』

『此下明正宗。前序分既合蓋駭心讚揚信發故。此當根啟悟證果獲益文三。初佛國半品法王命宗。二方便下九品大士助佛揚化。三菩薩行見阿閦二品宣揚事訖還歸印定。如王宣正令大臣行事事訖朝尊之類也。初文二。初寶積請說。二如來酬答。初請文二。初明發心即堪聞法之根也。肇曰。阿耨多羅秦言無上三藐三菩提。秦言正遍知。道莫之大無上也。其道真正無法不知正遍知也。』：下面闡明正宗分。前面的序分已經包含了令人震驚的讚揚和信心的發起。這裡應當有根機開啟覺悟、證得果位獲得利益這三個部分。首先是佛國半品，以法王之命為宗旨。其次是方便品以下的九品，大士們幫助佛弘揚教化。第三是菩薩行，在見阿閦佛二品中宣揚事情完畢后迴歸印證。就像國王頒佈政令，大臣們執行事務，事情完畢后朝見君王一樣。最初的部分分為兩個方面。首先是寶積（Ratnakara）請求佛陀宣說。其次是如來回答。在最初的請求中又分為兩個方面。首先是闡明發心就是堪能聽聞佛法的根基。肇法師說：『阿耨多羅，用秦語來說就是無上正等正覺。用秦語來說就是正遍知。道沒有比它更大的，沒有比它更高的了。它的道是真正的一切法沒有不知道的正遍知。』

『愿聞得佛國土清凈』：希望聽聞如何才能得到清凈的佛國土。

『此請問文二。先問果。后問因。此初也。佛昔說小乘以丈六一身為真身。亦丘陵一國為真土。今將返小歸大故。于諸方等經明佛身應物無量。悟丈六之非真。於此經合蓋見諸佛國殊。亦了丘陵之非實。故因現蓋有此問焉。又眾生業異身殊處別。諸佛道一身土合同現蓋。既國土有殊故愿聞其所以。肇曰。諸長者子久發無上心而未修凈土。所以寶積俱詣如來』：這是請求提問的兩個方面。先問結果，后問原因。這是第一個方面。佛過去說小乘時，以丈六金身作為真身，也以丘陵小國作為真土。現在將要捨棄小乘歸向大乘，所以在諸方等經中闡明佛身應物而無量，領悟到丈六金身不是真身。在這部經中，合蓋見到了諸佛國土的殊勝，也瞭解了丘陵小國不是真實的。所以因為顯現的緣故才有這樣的提問。而且眾生的業力不同，身體不同，所處的環境也不同。諸佛的道是一身一土共同顯現的。既然國土有差別，所以希望聽聞其中的原因。肇法師說：『各位長者子很久以前就發起了無上心，但還沒有修習凈土，所以寶積（Ratnakara）一起去拜見如來。』

【English Translation】 English version 『My heart is without defilement, then all bonds are released.』: If my heart is without defilement, then all bonds will be released.

『Not attached to the world like a lotus flower. Constantly and skillfully entering the practice of emptiness and tranquility. This practice knows the world is like an illusion, but great compassion is not abandoned. Zhao said: 『Entering and exiting freely without violating tranquility, therefore it is said to constantly and skillfully enter.』

『Reaching the characteristics of all dharmas without hindrance. Bowing to the ground like the sky, without anything to rely on. This practice clearly understands all dharmas without clinging to them. Zhao said: 『The myriad dharmas are profound and deep, who can recognize their origin? Only the Buddha is without obstruction, therefore he is uniquely called the one who has reached, and the sage's heart has no attachment, like the sky without anything to rely on.』

『At that time, the son of the elder, Ratnakara, after reciting this verse, said to the Buddha: 『World Honored One, these five hundred sons of elders have all generated the mind of anuttara-samyak-sambodhi-citta.』

『The following clarifies the main teaching. The previous introductory section already includes shocking praise and the arising of faith. This should have three parts: the root potential opening enlightenment, realizing the fruit, and obtaining benefits. First, the Buddha-land half-chapter takes the Dharma King's command as its principle. Second, the nine chapters below the Expedient Means chapter, great beings assist the Buddha in propagating teachings. Third, the Bodhisattva practice, in the two chapters of Seeing Akshobhya Buddha, after proclaiming the matters, they return to confirmation. It is like a king issuing a decree, ministers carrying out affairs, and after the affairs are completed, they pay homage to the sovereign. The initial part is divided into two aspects. First, Ratnakara requests the Buddha to speak. Second, the Tathagata responds. In the initial request, it is further divided into two aspects. First, it clarifies that generating the mind is the root for being able to hear the Dharma. Zhao said: 『Anuttara, in Qin language, means unsurpassed, complete, and perfect enlightenment. In Qin language, it means correct and universal knowledge. There is no greater or higher path than it. Its path is truly all dharmas, there is nothing it does not know, correct and universal knowledge.』

『Wishing to hear how to obtain a pure Buddha-land.』

『This request for questioning has two aspects. First, asking about the result, then asking about the cause. This is the first aspect. The Buddha used to say in the Hinayana that the sixteen-foot body is the true body, and the hilly country is the true land. Now, intending to abandon the small and return to the great, in the various Vaipulya sutras, it is clarified that the Buddha's body responds to beings and is immeasurable, realizing that the sixteen-foot body is not the true body. In this sutra, it is seen that the Buddha-lands are different, and it is also understood that the hilly country is not real. Therefore, because of the manifestation, there is such a question. Moreover, sentient beings have different karmas, different bodies, and different environments. The Buddhas' path is the manifestation of one body and one land together. Since the Buddha-lands are different, it is hoped to hear the reason for this. Zhao said: 『The sons of the elders have long generated the unsurpassed mind but have not yet cultivated the pure land, therefore Ratnakara together went to see the Tathagata.』

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現蓋。皆啟其萠也。既于蓋中見諸佛凈土殊好不同志在崇習。故愿聞佛所得殊好之事也。

唯愿世尊。說諸菩薩凈土之行　此二問因。肇曰。土之所以凈。豈校飾之所能凈之。必由行故請說行。凡行必在學地故。菩薩此問乃是如來現蓋之微旨寶積得詣之本意也。

佛言善哉寶積。乃能為諸菩薩問于如來凈土之行　此下二如來酬答文四。此初佛贊也。

諦聽諦聽善思念之當爲汝說　此二明誡許也。諦聽者聞惠也。善思者思惠也。念之者修惠也。

於是寶積及五百長者子受教而聽　三受教也。

佛言。寶積眾生之類是菩薩佛土　此四明如來答文四。初答二問。二身子疑問。三指按現凈。四時眾得益。答二問中佛先答果。有法喻合法中又三標釋結也。此初標章總答不。經云。雖知諸佛國土永寂如空。而現種種清凈佛土。又云。諸佛如來功德平等為教化眾生故現佛土不同。明鏡無像即以所照面為像。亦法身無處即以化眾生處為國土。是以所化眾生之類。是如來應物之國土。肇曰。夫至人空洞無像。應物故形。形無常體。況國土之有恒。以群生萬端業行不同。殊化異被。至令報應不一。是以凈者應之以寶王。穢者應之以石沙。美惡自彼於我無定。無定之土乃曰真土。然則土之凈穢繫於眾生。故曰

【現代漢語翻譯】 現代漢語譯本：現在（如來）顯現寶蓋，是爲了啓發他們的智慧萌芽。他們已經在寶蓋中看到了諸佛凈土的殊勝美好，各自心懷崇敬學習的志向，所以希望聽聞佛陀您所證得的殊勝美好之事。

唯愿世尊，宣說諸菩薩凈土的修行方法。』這是兩個問題的起因。肇法師說：『凈土之所以清凈，難道是靠裝飾就能達到的嗎？必定是因為修行啊，所以請佛陀宣說修行。』一切修行必定在學習的階段，因此，寶積的這個問題，正是如來顯現寶蓋的精微要旨，也是寶積能夠來到此地的根本原因。

佛說：『善哉，寶積！你能夠爲了諸菩薩，向如來請問凈土的修行。』以下是如來回答的四個部分。這是第一個部分，佛陀的讚歎。

『仔細聽，仔細聽，好好地思考，我將為你們宣說。』這是第二個部分，表明告誡和允許。『諦聽』是聞慧，『善思』是思慧，『念之』是修慧。

於是，寶積及五百長者子接受教誨，專心聽講。這是第三個部分，接受教誨。

佛說：『寶積，眾生之類就是菩薩的佛土。』這是第四個部分，闡明如來的回答，分為四個方面：首先回答兩個問題，其次是舍利弗的疑問，再次是指按大地顯現清凈，最後是當時在場的大眾獲得利益。在回答兩個問題中，佛陀先回答果。在法喻和合法中，又分為標、釋、結三個部分。這是第一個部分，標明綱要，總的回答。經中說：『雖然知道諸佛國土永遠寂靜如虛空，卻顯現種種清凈佛土。』又說：『諸佛如來的功德平等，爲了教化眾生，所以顯現的佛土不同。』明鏡沒有固定的影像，而是以所照的面容為影像。同樣，法身無處不在，而是以教化眾生的地方為國土。因此，所教化的眾生之類，就是如來應化事物的國土。肇法師說：『至人空洞無像，應物而顯現形態。形態沒有常態，何況國土有恒常不變的呢？因為眾生千差萬別，業行不同，所以教化也不同。導致報應也不一樣。因此，清凈的就應以寶王，污穢的就應以石沙。美與醜在於他們自己，對於我來說沒有定論。』沒有定論的國土才叫做真土。這樣說來，國土的清凈與污穢，取決於眾生。所以說：

【English Translation】 English version: Now, the manifestation of the canopy (by the Tathagata) is to initiate the sprouts of their wisdom. Having already seen the various and wonderful pure lands of the Buddhas within the canopy, and each cherishing the aspiration to revere and learn, they wish to hear about the extraordinary and wonderful things attained by the Buddha.

『May the World-Honored One, expound on the practices for the pure lands of the Bodhisattvas.』 This is the cause of the two questions. Dharma Master Zhao said: 『Is the purity of a pure land achieved through mere decoration? It must be through practice, therefore, please explain the practice.』 All practice must be in the stage of learning, therefore, this question from Baoji (Ratnakuta) is precisely the subtle essence of the Tathagata's manifestation of the canopy, and the fundamental reason why Baoji was able to come here.

The Buddha said: 『Excellent, Baoji! You are able to ask the Tathagata about the practice of the pure land for the sake of the Bodhisattvas.』 The following are the four parts of the Tathagata's response. This is the first part, the Buddha's praise.

『Listen carefully, listen carefully, and contemplate well, I will explain it to you.』 This is the second part, indicating admonishment and permission. 『Listen carefully』 is the wisdom of hearing, 『contemplate well』 is the wisdom of thinking, and 『remember it』 is the wisdom of cultivation.

Thereupon, Baoji and the five hundred sons of elders received the teaching and listened attentively. This is the third part, receiving the teaching.

The Buddha said: 『Baoji, the category of sentient beings is the Buddha-land of the Bodhisattva.』 This is the fourth part, elucidating the Tathagata's answer, divided into four aspects: first, answering the two questions; second, Shariputra's doubts; third, pointing to and pressing the earth to reveal purity; and finally, the benefit gained by the assembly present at the time. In answering the two questions, the Buddha first answers the result. Within the analogy of Dharma and the combination of Dharma, there are three parts: marking, explaining, and concluding. This is the first part, marking the outline, the general answer. The sutra says: 『Although knowing that the Buddha-lands of all Buddhas are eternally tranquil like empty space, they manifest various pure Buddha-lands.』 It also says: 『The merits and virtues of all Buddhas and Tathagatas are equal, but for the sake of teaching and transforming sentient beings, the Buddha-lands they manifest are different.』 A clear mirror has no fixed image, but takes the face it reflects as its image. Similarly, the Dharmakaya is omnipresent, but takes the place where it teaches and transforms sentient beings as its Buddha-land. Therefore, the category of sentient beings that are taught and transformed is the Buddha-land of the Tathagata's manifested things. Dharma Master Zhao said: 『The perfect person is empty and without form, manifesting forms in response to things. Forms have no constant nature, let alone Buddha-lands having permanence? Because sentient beings are diverse and their karmic actions are different, the teachings are also different. This leads to different retributions. Therefore, the pure are responded to with a treasure king, and the impure are responded to with stones and sand. Beauty and ugliness are in themselves, and there is no fixed view for me.』 A Buddha-land without a fixed view is called a true Buddha-land. In this way, the purity or impurity of a Buddha-land depends on sentient beings. Therefore, it is said:

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。眾生之類是菩薩佛土。惑謂土之凈穢繫於眾生者則是眾生報應之土非如來土。此蓋未喻報應之殊方耳。嘗試言之。夫如來所修凈土以無方為體。故令雜行眾生同視異見。異見故凈穢所以生。無方故真土所以形。若夫取其凈穢眾生之報也。本其無方佛土之真也。豈曰殊域異處凡聖兩土然後辯其凈穢哉。

所以者何。菩薩隨所化眾生而取佛土　此二明列釋四句文四。此初明佛國寬狹不同所以。肇曰。此下釋所以眾生即佛土也。佛土者即眾生之影響耳。夫形修影長形短影促。日月使之然乎。形自然耳。故隨所化眾生之多少而取佛土之寬狹也。是以佛土或以四天下。或以三千。或以恒沙為一國也。

隨所調伏眾生而取佛土　此二明佛土凈穢不同。肇曰。隨所調伏眾生之深淺而取佛土之好醜。

隨諸眾生應以何國入佛智慧而取佛土　此三明聞法入惠之差別。如香積根熟而淳說大乘。娑婆根鈍乃先三后一之類也。肇曰。眾生自有見凈好慕。而進修者亦有見穢惡厭。而進修者所好殊方而言之耳。所因雖異然其入佛惠一也。

隨諸眾生應以何國起菩薩根而取佛土　此下四明起根不同。如香為佛事即于鼻起菩薩根。聲為佛事即于耳起根之類也。起根謂信等諸善根即是發菩提心也。又云。或有忻凈起根厭穢起根

【現代漢語翻譯】 現代漢語譯本： 眾生這類存在本身就是菩薩的佛土。如果有人認為佛土的清凈或污穢取決於眾生，那麼這只是眾生的報應之土，而非如來的佛土。這大概是沒有理解報應的特殊之處。讓我來解釋一下。如來所修的凈土以無方為本體，所以使得修行不同的眾生看到不同的景象。因為有不同的見解，所以產生了清凈和污穢的分別；因為無方，所以真實的佛土得以顯現。如果執著于眾生的清凈或污穢的報應，那是因為原本無方的佛土是真實的。難道要說在不同的區域和地方，凡人和聖人各有兩片土地，然後才能分辨清凈和污穢嗎？

為什麼這麼說呢？菩薩隨著所教化的眾生而選擇佛土——這第二段明確地解釋了四句文的第四句。這裡首先說明了佛國大小不同的原因。僧肇說：『下面解釋為什麼眾生就是佛土。』佛土就是眾生的影響啊。形體端正影子就長，形體短小影子就短，是太陽和月亮讓它這樣的嗎？是形體自然而然這樣的。所以隨著所教化眾生的多少而選擇佛土的大小。因此，佛土有的以四天下（Sì tiānxià，四大部洲）為一個國家，有的以三千大千世界（Sānqiān dàqiān shìjiè，佛教宇宙觀中的一個單位）為一個國家，有的以恒河沙數（Hénghé shā shù，極大的數量）為一個國家。

隨著所調伏的眾生而選擇佛土——這裡說明佛土的清凈和污穢不同。僧肇說：『隨著所調伏眾生的深淺而選擇佛土的好壞。』

隨著眾生應該通過哪個佛國進入佛的智慧而選擇佛土——這裡說明了聽聞佛法進入智慧的差別。比如香積佛國的眾生根基成熟，所以直接宣說大乘佛法；娑婆世界的眾生根基遲鈍，所以先說三乘佛法，后說一乘佛法。僧肇說：『眾生自有喜歡清凈美好的，從而精進修行的；也有看到污穢醜惡的，從而厭惡而精進修行的。』他們所喜歡的方式不同，但最終進入佛的智慧是一樣的。

隨著眾生應該通過哪個佛國生起菩薩的善根而選擇佛土——下面第四點說明了生起善根的不同。比如在香積佛國，聞到香味就進行佛事，從而在鼻根生起菩薩的善根；聽到聲音就進行佛事，從而在耳根生起善根等等。生起善根指的是信等諸善根，也就是發起菩提心。又說，有的人因為喜歡清凈而生起善根，有的人因為厭惡污穢而生起善根。

【English Translation】 English version: Sentient beings themselves are the Buddha-lands of Bodhisattvas. To think that the purity or impurity of a Buddha-land depends on sentient beings is to consider it the land of karmic retribution for sentient beings, not the Buddha-land of the Tathagata (Rúlái, Thus Come One). This is likely due to a misunderstanding of the special nature of karmic retribution. Let me explain. The pure land cultivated by the Tathagata takes 'no fixed location' as its essence, thus allowing sentient beings with different practices to have different views. Because of these different views, purity and impurity arise; because of 'no fixed location', the true Buddha-land manifests. If one clings to the pure or impure karmic retribution of sentient beings, it is because the original Buddha-land, which has no fixed location, is the true reality. Can it be said that in different regions and places, ordinary beings and sages each have two separate lands, and only then can we distinguish between purity and impurity?

Why is this so? Bodhisattvas choose their Buddha-lands according to the sentient beings they are converting—This second section clearly explains the fourth sentence of the four-sentence passage. Here, it first explains the reason for the different sizes of Buddha-lands. Sengzhao (僧肇) said: 'The following explains why sentient beings are the Buddha-land.' The Buddha-land is simply the reflection of sentient beings. If the form is upright, the shadow is long; if the form is short, the shadow is short. Is it the sun and moon that make it so? It is the nature of the form itself. Therefore, the size of the Buddha-land is chosen according to the number of sentient beings being converted. Thus, some Buddha-lands take the four continents (Sì tiānxià, Four Great Continents) as one country, some take the three-thousand great-thousand world system (Sānqiān dàqiān shìjiè, a unit in Buddhist cosmology) as one country, and some take the number of sands in the Ganges River (Hénghé shā shù, an extremely large number) as one country.

They choose their Buddha-lands according to the sentient beings they are taming—This explains the difference in purity and impurity of Buddha-lands. Sengzhao (僧肇) said: 'The goodness or badness of the Buddha-land is chosen according to the depth of the sentient beings being tamed.'

They choose their Buddha-lands according to which Buddha-land sentient beings should enter the wisdom of the Buddha through—This explains the difference in entering wisdom through hearing the Dharma. For example, the sentient beings in the Buddha-land of Fragrant Accumulation (Xiāng jī fóguó) have mature roots, so the Mahayana Dharma (Dàchéng Fófǎ, Great Vehicle Buddhism) is directly taught; the sentient beings in the Saha world (Suōpó shìjiè, this world) have dull roots, so the Three Vehicles (Sān chéng fófǎ, Three Vehicles of Buddhism) are taught first, followed by the One Vehicle (Yī chéng fófǎ, One Vehicle of Buddhism). Sengzhao (僧肇) said: 'Sentient beings themselves have those who like purity and beauty, and thus diligently cultivate; and there are those who see filth and ugliness, and thus cultivate diligently out of aversion.' The ways they like are different, but ultimately entering the wisdom of the Buddha is the same.

They choose their Buddha-lands according to which Buddha-land sentient beings should generate Bodhisattva roots in—The fourth point below explains the difference in generating roots. For example, in the Buddha-land of Fragrant Accumulation (Xiāng jī fóguó), smelling the fragrance leads to Buddhist practice, thus generating Bodhisattva roots in the nose; hearing the sound leads to Buddhist practice, thus generating roots in the ear, and so on. Generating roots refers to the various good roots such as faith, which is the same as generating Bodhicitta (Pútíxīn, the aspiration for enlightenment). It is also said that some generate roots because they like purity, and some generate roots because they dislike impurity.

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如前。

所以者何。菩薩取于凈國。皆為饒益諸眾生故　此三結釋所以也。肇曰。法身無定何國之有美惡。斯外何凈可取。取凈國者皆為彼耳。故隨其所應而取焉。

譬如有人慾于空地造立宮室隨意無閡　此二喻文二。此初喻菩薩因化眾生故有凈土。肇曰。凈土必因眾生。譬立室必因地。無地無眾生室土無以成。

若於虛空終不能成　此喻二乘不化眾生故無凈土也。肇曰。二乘澄神虛無不因眾生故無凈土也。

菩薩如是為成就眾生故愿取佛國。愿取佛國者非於空也　此三合文可見。

寶積當知。直心是菩薩凈土　此二答行因也。文二。前橫約一十七行明行凈不同致果各異。后豎約一十三位明行。既從粗階妙國土亦漸微轉凈。此初也。理實萬行遍是凈因。文列十七行者略標宗旨耳。又此諸行皆上半明行因。菩薩成佛等皆舉果釋因。複次自行直心自招法身正報之果。化人行直心感善眷屬得凈土之果。又云。自行直心教人行直心。讚歎直心法隨喜行直心者。備此名凈土行也。準此直心餘行亦爾。肇曰。土之凈也必在眾生。眾生之凈必因眾行。上直舉眾生以釋土凈。今備舉眾行明其所以凈也。夫行凈則眾生凈。眾生凈則佛土凈。此必然之數不可差也。直心等者此約三心明凈土。肇曰。土無洼曲

【現代漢語翻譯】 現代漢語譯本： 如前所述。

這是什麼原因呢？菩薩選取清凈佛國，都是爲了饒益一切眾生的緣故。這三句是解釋原因。肇法師說：『法身沒有固定的處所，哪裡會有佛國的美好與醜惡呢？此外又有什麼清凈可以選取呢？選取清凈佛國都是爲了那些眾生罷了。』所以隨著他們所應得的而選取佛國。

譬如有人想要在空地上建造宮室，可以隨意建造，沒有任何阻礙。這兩句是比喻，分為兩部分。這是第一個比喻，菩薩因為教化眾生的緣故，所以有清凈佛土。肇法師說：『清凈佛土必定是因為眾生而有。譬如建造宮室必定是因為土地。沒有土地，沒有眾生，宮室和佛土就無法成就。』

如果要在虛空中建造宮室，終究不能成功。這比喻二乘不教化眾生，所以沒有清凈佛土。肇法師說：『二乘澄凈精神，歸於虛無，不因為眾生的緣故，所以沒有清凈佛土。』

菩薩也是這樣，爲了成就眾生的緣故，發願選取佛國。發願選取佛國，不是在虛空中選取。

寶積，你應該知道，直心是菩薩的清凈佛土。這兩句是回答行因。分為兩部分。前面橫向用一十七種行為說明行凈不同，導致的結果也各自不同。後面縱向用一十三種地位說明修行，既然從粗淺的階位開始，美妙的國土也逐漸變得微妙清凈。這是最初的。實際上，萬行都是清凈的因。文中列舉一十七種行為，只是簡略地標明宗旨罷了。而且這些行為都是上半部分說明行因，菩薩成佛等都是舉果來解釋因。再次說明，自行直心，自己招感法身正報的果。化人行直心，感得善良的眷屬，得到清凈佛土的果。又說，自行直心，教人行直心，讚歎直心法，隨喜行直心的人，具備這些就叫做清凈佛土之行。依照這個，直心和其餘的行為也是這樣。肇法師說：『佛土的清凈必定在於眾生，眾生的清凈必定因為眾行。』上面只是舉出眾生來解釋佛土的清凈，現在詳細列舉眾行來說明它清凈的原因。修行清凈，那麼眾生就清凈。眾生清凈，那麼佛土就清凈。這是必然的道理，不能有差錯。直心等，這是用三心來說明清凈佛土。肇法師說：『佛土沒有洼曲之處』

【English Translation】 English version: As previously stated.

What is the reason for this? Bodhisattvas choose pure lands entirely for the benefit of all sentient beings. These three sentences explain the reason. Dharma Master Zhao said: 'The Dharmakaya has no fixed abode; how can there be beauty or ugliness in a Buddha-land? Furthermore, what purity can be chosen? Choosing a pure land is solely for the sake of those beings.' Therefore, they choose a Buddha-land according to what is appropriate for them.

It is like someone who wants to build a palace on empty ground, able to build as they please without any hindrance. These two sentences are a metaphor, divided into two parts. This is the first metaphor, that bodhisattvas have pure lands because they transform sentient beings. Dharma Master Zhao said: 'A pure land must exist because of sentient beings. It is like building a palace that must exist because of the land. Without land, without sentient beings, the palace and the land cannot be established.'

If one tries to build a palace in empty space, it will ultimately not succeed. This is a metaphor for the Shravakas and Pratyekabuddhas (Two Vehicles) who do not transform sentient beings, and therefore do not have pure lands. Dharma Master Zhao said: 'The Two Vehicles purify their spirits and return to emptiness, not relying on sentient beings, and therefore do not have pure lands.'

Bodhisattvas are like this as well, vowing to choose a Buddha-land for the sake of accomplishing sentient beings. Vowing to choose a Buddha-land is not choosing in empty space.

Baoji (Ratnakuta), you should know that a straightforward mind (直心) is the pure land of a bodhisattva. These two sentences answer the cause of practice. Divided into two parts. The previous section uses seventeen practices horizontally to explain that different pure practices lead to different results. The latter section uses thirteen stages vertically to explain cultivation. Since it starts from the coarse stages, the wonderful land also gradually becomes subtle and pure. This is the beginning. In reality, all practices are pure causes. The text lists seventeen practices only to briefly state the main points. Moreover, these practices all explain the cause of practice in the first half, and the attainment of Buddhahood by bodhisattvas, etc., are all using the result to explain the cause. Furthermore, practicing straightforwardness oneself brings about the direct reward of the Dharmakaya. Transforming others to practice straightforwardness brings about good companions and the result of obtaining a pure land. It is also said that practicing straightforwardness oneself, teaching others to practice straightforwardness, praising the Dharma of straightforwardness, and rejoicing in those who practice straightforwardness, possessing these is called the practice of a pure land. According to this, straightforwardness and the other practices are also like this. Dharma Master Zhao said: 'The purity of a Buddha-land must lie in sentient beings, and the purity of sentient beings must be due to all practices.' The above only mentioned sentient beings to explain the purity of the Buddha-land, and now it lists all the practices in detail to explain the reason for its purity. If practice is pure, then sentient beings are pure. If sentient beings are pure, then the Buddha-land is pure. This is an inevitable principle, and there can be no mistake. Straightforwardness, etc., uses the three minds to explain the pure land. Dharma Master Zhao said: 'The Buddha-land has no depressions.'

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乃出於心直故曰直心。是菩薩凈土。此即因說果。猶指金為食也。直心者謂心質直無諂。此心乃萬行之本故建章有之。

菩薩成佛時不諂眾生來生其國　此下舉果釋因。肇曰。化彼同已自土既成故令同行斯集。此明化緣相及故果報相連佛土之義顯也。自下因果相對。或前後異名。或前略后廣。或前因後果類同行耳。

深心是菩薩凈土。菩薩成佛時具足功德。眾生來生其國　肇曰。樹心眾德深固難拔深心也。又自心既深則所化亦深。道因既深則所感國土自然功德具足也。

大乘心是菩薩凈土　菩薩成佛時大乘眾生來生其國　法華云。若有眾生從佛聞法慇勤精進求一切智。如來知見力無畏等愍念。安樂無量眾生利益天人度脫一切。是名大乘。以此化物成佛之時國土無二乘之名。香積佛土即其事也。

佈施是菩薩凈土。菩薩成佛時一切能捨眾生來生其國　此下約六度明凈土行也。一切能捨者。肇曰。外舍國財身命貪恚慳嫉名一切能捨也。

持戒是菩薩凈土。菩薩成佛時行十善道滿愿眾生來生其國　肇曰。十善菩薩戒也。亦有無量戒略舉十耳。戒其則無愿不故言滿愿也。

忍辱是菩薩凈土。菩薩成佛時三十二相莊嚴眾生來生其國　肇曰。忍辱顏和故系以容相耳。豈直形報而已哉。

【現代漢語翻譯】 現代漢語譯本： 乃是因為內心正直的緣故，所以稱為直心（指正直的心）。這就是菩薩的凈土。這是從因上來說果。好比指著金子說是食物一樣。直心是指心性質樸正直沒有諂媚。這個心是萬行的根本，所以在建章中有記載。 菩薩成佛的時候，不諂媚的眾生會來到他的國土往生。這以下是用果來解釋因。肇法師說：『教化他們與自己相同，自己的國土已經成就，所以令志同道合的人聚集。』這說明教化因緣互相影響，所以果報也相互關聯，佛土的意義就顯現了。從這裡開始，因果相對。或者前後名稱不同，或者前面簡略後面詳細，或者前面是因後面是果，都是同行的類別。 深心是菩薩的凈土。菩薩成佛的時候，具足功德的眾生會來到他的國土往生。肇法師說：『建立眾多功德的心，深固難以動搖，這就是深心。』又因為自己的心既然深，那麼所教化的人也深。道因既然深，那麼所感應的國土自然功德具足。 大乘心是菩薩的凈土。菩薩成佛的時候，修習大乘的眾生會來到他的國土往生。《法華經》說：『如果有眾生從佛那裡聽聞佛法，慇勤精進地尋求一切智慧。如來以知見力、無畏等等來憐憫、安樂無量眾生，利益天人，度脫一切。』這就是大乘。用這個來教化眾生，成佛的時候，國土中沒有二乘的名字。香積佛土就是這樣的例子。 佈施是菩薩的凈土。菩薩成佛的時候，一切能夠捨棄的眾生會來到他的國土往生。這以下是用六度來說明凈土之行。一切能夠捨棄，肇法師說：『對外舍棄國家、財產、身命，對內捨棄貪婪、嗔恨、慳吝、嫉妒，名叫一切能夠捨棄。』 持戒是菩薩的凈土。菩薩成佛的時候，奉行十善道、圓滿願望的眾生會來到他的國土往生。肇法師說：『十善就是菩薩戒。也有無量戒，這裡簡略地舉出十條。持戒，那麼沒有願望不能實現，所以說圓滿願望。』 忍辱是菩薩的凈土。菩薩成佛的時候，具有三十二相莊嚴的眾生會來到他的國土往生。肇法師說：『忍辱使容顏和悅，所以與容貌相聯繫。難道僅僅是形體的果報嗎？』

【English Translation】 English version: It is because of the straightforwardness of the mind that it is called 'straightforward mind' (zhixin, referring to an honest and upright mind). This is the Pure Land of the Bodhisattva. This speaks of the result based on the cause. It is like pointing to gold and calling it food. 'Straightforward mind' means that the mind is simple, honest, and without flattery. This mind is the root of all practices, so it is recorded in the Jianzhang. When the Bodhisattva attains Buddhahood, beings who are not flattering will come to be reborn in his land. The following explains the cause by citing the result. Zhao said: 'Transforming them to be the same as oneself, one's own land is already accomplished, so those with the same aspirations gather.' This explains that the causes and conditions of transformation influence each other, so the results are interconnected, and the meaning of the Buddha-land becomes clear. From here on, cause and effect are relative. Sometimes the names are different before and after, sometimes the former is brief and the latter is detailed, or the former is the cause and the latter is the result; they are all categories of fellow practitioners. 'Profound mind' (shenxin) is the Pure Land of the Bodhisattva. When the Bodhisattva attains Buddhahood, beings with complete merits will come to be reborn in his land. Zhao said: 'Establishing a mind with numerous merits, deep and difficult to uproot, this is 'profound mind'.' Furthermore, since one's own mind is deep, then those who are transformed are also deep. Since the cause of the path is deep, then the land that is influenced naturally has complete merits. 'Great Vehicle mind' (dachengxin) is the Pure Land of the Bodhisattva. When the Bodhisattva attains Buddhahood, beings who practice the Great Vehicle will come to be reborn in his land. The Lotus Sutra says: 'If there are beings who hear the Dharma from the Buddha, diligently and vigorously seeking all wisdom, the Tathagata, with his power of knowledge and vision, fearlessness, etc., pities and brings peace to countless beings, benefits gods and humans, and liberates all.' This is called the Great Vehicle. Using this to transform beings, when attaining Buddhahood, there is no name of the Two Vehicles in the land. The Buddha-land of Fragrant Accumulation (Xiangji) is such an example. 'Giving' (dana) is the Pure Land of the Bodhisattva. When the Bodhisattva attains Buddhahood, all beings who are able to give will come to be reborn in his land. The following uses the Six Perfections to explain the practice of the Pure Land. 'All who are able to give,' Zhao said: 'Externally giving up country, wealth, body, and life; internally giving up greed, hatred, stinginess, and jealousy, is called 'all who are able to give'.' 'Holding precepts' (sila) is the Pure Land of the Bodhisattva. When the Bodhisattva attains Buddhahood, beings who practice the Ten Good Deeds and fulfill their vows will come to be reborn in his land. Zhao said: 'The Ten Good Deeds are the Bodhisattva precepts. There are also countless precepts, but here only ten are briefly mentioned. Holding precepts, then there is no wish that cannot be fulfilled, so it is said 'fulfill their vows'.' 'Patience' (ksanti) is the Pure Land of the Bodhisattva. When the Bodhisattva attains Buddhahood, beings adorned with the Thirty-two Marks will come to be reborn in his land. Zhao said: 'Patience makes the countenance pleasant, so it is associated with appearance. Is it merely the karmic reward of form?'

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精進是菩薩凈土。菩薩成佛時勤修一切功得眾生來生其國。禪定是菩薩凈土。菩薩成佛時攝心不亂眾生來生其國。智慧是菩薩凈土菩薩。成佛時正定眾生來生其國　肇曰。得正定惠決定法相。三聚眾生中名正定聚也。依仁王經。未發菩提心為邪定聚。十信為不定聚。十住已去為正定聚。

四無量心是菩薩凈土。菩薩成佛時成就慈悲喜捨眾生來生其國　此慈悲喜捨也。肇曰。此四心周被無際故名無量也。此下雜就萬行明也。

四攝法是菩薩凈土。菩薩成佛時解脫所攝眾生來生其國　肇曰。以四事攝眾生為四。攝也。一者惠施。財法隨彼所須。二者愛心。和言隨彼所適。三者利行。隨彼所利方便利之。四者同事。遇惡同惡而濟惡。遇善同善而進善。菩薩以此為解脫生死而攝眾生不同。凡夫為恩愛名利王法等相攝縛也。

方便是菩薩凈土。菩薩成佛時於一切法方便無閡眾生來生其國　肇曰。方便巧惠也。積小德而獲大功。功雖就而不為證。無為而無所不為。此方便無閡也。復此菩薩自行善巧不退善根。化他善巧能進物善。故云無礙方便也。

三十七道品是菩薩凈土。菩薩成佛時念處正勤神足根力覺道眾生來生其國　肇曰。念處四念處正勤四正勤也。神足四神足根五根也。力五力也。覺七覺意也。

【現代漢語翻譯】 現代漢語譯本：精進是菩薩的凈土（Buddha-land）。菩薩成佛時，勤奮修習一切功德，使眾生來生於他的佛國。 禪定是菩薩的凈土。菩薩成佛時，攝持心念不散亂，使眾生來生於他的佛國。 智慧是菩薩的凈土。菩薩成佛時，以正定引導眾生，使眾生來生於他的佛國。 肇法師說：『獲得正定，智慧就能決定法的實相。在三聚眾生中，這被稱為正定聚。』依據《仁王經》，未發菩提心者為邪定聚，十信位的菩薩為不定聚，十住位以上的菩薩為正定聚。

四無量心是菩薩的凈土。菩薩成佛時，成就慈、悲、喜、舍四種心，使眾生來生於他的佛國。 這裡指的是慈、悲、喜、舍四種心。肇法師說：『這四種心周遍覆蓋無邊無際，所以稱為無量。』以下是綜合各種修行來闡明凈土。

四攝法是菩薩的凈土。菩薩成佛時，以四攝法解脫所攝的眾生，使他們來生於他的佛國。 肇法師說：『用四種方法來攝受眾生，稱為四攝。一是惠施，根據眾生的需要給予財物和佛法。二是愛語，用溫和的言語使眾生感到適宜。三是利行，根據眾生的利益，用方便的方法利益他們。四是同事，遇到惡行，就以相同的行為來救濟惡人；遇到善行，就以相同的行為來促進善事。』菩薩用這種方法來解脫生死，攝受眾生，這與凡夫用恩愛、名利、王法等相互束縛不同。

方便是菩薩的凈土。菩薩成佛時，對於一切法都能方便運用，沒有障礙，使眾生來生於他的佛國。 肇法師說：『方便是巧妙的智慧。積累小的功德而獲得大的成就，功德雖然成就，卻不執著于功德的證得，以無為的態度而無所不為，這就是方便無礙。』此外，這位菩薩自己修行善巧，不退失善根；教化他人善巧，能夠增進他人的善行，所以說是無礙方便。

三十七道品是菩薩的凈土。菩薩成佛時，以四念處、四正勤、四神足、五根、五力、七覺支、八正道引導眾生，使眾生來生於他的佛國。 肇法師說：『念處指的是四念處，正勤指的是四正勤。神足指的是四神足，根指的是五根。力指的是五力，覺指的是七覺支。』

【English Translation】 English version: Diligence is the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they diligently cultivate all merits, causing sentient beings to be born in their Buddha-land. Dhyana (禪定, meditation) is the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they gather their minds without distraction, causing sentient beings to be born in their Buddha-land. Wisdom is the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they guide sentient beings with right concentration, causing sentient beings to be born in their Buddha-land. Master Zhao said: 'Attaining right concentration, wisdom can determine the true nature of the Dharma. Among the three groups of sentient beings, this is called the group of right determination.' According to the 'Benevolent King Sutra' (仁王經), those who have not developed Bodhicitta (菩提心, the aspiration for enlightenment) belong to the group of wrong determination, Bodhisattvas in the ten stages of faith belong to the group of uncertain determination, and Bodhisattvas from the ten abodes onwards belong to the group of right determination.

The Four Immeasurable Minds are the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they accomplish loving-kindness (慈, maitrī), compassion (悲, karuṇā), joy (喜, muditā), and equanimity (舍, upekṣā), causing sentient beings to be born in their Buddha-land. This refers to loving-kindness, compassion, joy, and equanimity. Master Zhao said: 'These four minds cover the boundless realms, therefore they are called immeasurable.' The following explains the Pure Land by integrating various practices.

The Four Embracing Dharmas are the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they liberate the sentient beings embraced by the Four Embracing Dharmas, causing them to be born in their Buddha-land. Master Zhao said: 'Using four methods to embrace sentient beings is called the Four Embracing Dharmas. First is generosity (惠施, dāna), providing wealth and Dharma according to their needs. Second is loving speech (愛語, priyavacana), using gentle words to make sentient beings feel comfortable. Third is beneficial action (利行, arthacaryā), benefiting them with expedient means according to their interests. Fourth is identification (同事, samānārthatā), encountering evil, using the same actions to help the evil-doer; encountering good, using the same actions to promote goodness.' Bodhisattvas use this method to liberate from birth and death, embracing sentient beings, which is different from ordinary people who are bound by love, fame, profit, royal law, and so on.

Expedient means (方便, upāya) are the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they can skillfully use expedient means in all Dharmas without obstruction, causing sentient beings to be born in their Buddha-land. Master Zhao said: 'Expedient means are skillful wisdom. Accumulating small merits to obtain great achievements, although merits are accomplished, one does not cling to the attainment of merits, acting with non-action and accomplishing everything, this is unobstructed expedient means.' Furthermore, this Bodhisattva skillfully cultivates themselves, not regressing from good roots; skillfully teaches others, able to advance others' goodness, therefore it is said to be unobstructed expedient means.

The Thirty-Seven Factors of Enlightenment (三十七道品, saptatriṃśad-bodhipākṣikā-dharmāḥ) are the Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they guide sentient beings with the Four Foundations of Mindfulness (四念處, smṛtyupasthāna), the Four Right Exertions (四正勤, samyak-pradhāna), the Four Bases of Supernatural Power (四神足, ṛddhipāda), the Five Roots (五根, pañcendriyāṇi), the Five Powers (五力, pañca-balāni), the Seven Factors of Enlightenment (七覺支, sapta-bodhyaṅgāni), and the Noble Eightfold Path (八正道, āryāṣṭāṅgamārga), causing sentient beings to be born in their Buddha-land. Master Zhao said: 'The Foundations of Mindfulness refer to the Four Foundations of Mindfulness, and Right Exertions refer to the Four Right Exertions. The Bases of Supernatural Power refer to the Four Bases of Supernatural Power, the Roots refer to the Five Roots. The Powers refer to the Five Powers, and the Factors of Enlightenment refer to the Seven Factors of Enlightenment.'

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道八正道。菩薩以此正道化物故成佛時正修眾生同生其國。外道邪修土所無也。

迴向心是菩薩凈土。菩薩成佛時得一切具足功德國土　回己功德普施眾生。同向菩提不住余果。此大士迴向也。複次施等善行招人天報。若能迴向俱到菩提。此迴向為大利也。複次事即世善理即菩提。若能即事悟理。此真迴向也。故下文云。佈施性即是迴向一切智性。此之謂歟。又迴向菩提何德不具也。

說除八難是菩薩凈土。菩薩成佛時國土無有三惡八難　八難者三塗北洲無想天世智邪辯佛前佛後生聾生盲也。有說愿生善處輪除初五難。發正愿輪除世智辯。聰值善人輪除佛前佛後。深種善根輪除生聾盲也。又諸經明。或聞佛名菩薩名相好名經名陀羅尼名常住二字等。皆除三惡八難見佛聞法也。且八難患之極能除利之。最行不至艱功濟甚大。凡諸學去可不勉歟。

自守戒行不譏彼闕是菩薩凈土。菩薩成佛時國土無有犯禁之名　肇曰。犯禁惡名出於譏彼而不自守也。

十善是菩薩凈土。菩薩成佛時命不中夭。大富梵行所言誠諦。常以軟語眷屬不離。善知諍訟言必饒益。不嫉不恚正見眾生來生其國　肇曰。不中夭不殺報也。大富不盜報也。梵行不淫報也。誠諦不妄語也。軟語不惡口。不離和諍不兩舌也。饒益不綺語

【現代漢語翻譯】 現代漢語譯本： 八正道是菩薩的凈土。菩薩憑藉這正確的道路教化眾生，所以在成佛時，以正道修行，使眾生一同往生他的佛國。外道的邪門修行，在（菩薩的）凈土中是沒有的。

迴向的心是菩薩的凈土。菩薩成佛時，獲得一切具足功德的國土——將自己的功德普遍施予眾生，一同趨向菩提，不滯留于其他的果報。這是大菩薩的迴向。再者，佈施等善行能招感人天福報，如果能將這些善行迴向，最終都能到達菩提。這種迴向是極大的利益。再者，事相上是世間的善行，理體上就是菩提。如果能從世間善行中領悟菩提之理，這就是真正的迴向。所以下文說，『佈施的體性就是迴向一切智的體性』，說的就是這個意思吧。又，迴向菩提，還有什麼功德不具備呢？

宣說去除八難是菩薩的凈土。菩薩成佛時，他的國土中沒有三惡道和八難。（八難指的是）三惡道、北俱盧洲、無想天、世智辯聰、邪辯、佛前佛後出生、生來是聾子、生來是瞎子。有人說，發願往生善處，就能依次去除前五種難。發起正愿，就能去除世智辯聰。親近善人，就能去除在佛前佛後出生。深深種下善根，就能去除生來是聾子和瞎子。另外，各種經典中說明，或者聽聞佛的名號、菩薩的名號、相好名、經名、陀羅尼名、常住二字等，都能去除三惡道和八難，見到佛，聽聞佛法。而且，八難是患難中最極端的，能去除它，利益是最大的，修行不到達艱難之處，功德的救濟就非常大。凡是學習的人，難道可以不勉力修行嗎？

自己守護戒律，不譏諷別人的過失，是菩薩的凈土。菩薩成佛時，他的國土中沒有觸犯禁戒的惡名。（僧肇）說：觸犯禁戒的惡名，是由於譏諷別人而不守護自己（的戒律）造成的。

十善是菩薩的凈土。菩薩成佛時，（眾生）不會中途夭折，會非常富有，會修持梵行，所說的話真實可信，經常用柔和的語言，眷屬不會離散，善於瞭解爭訟，所說的話一定有益處，不嫉妒，不嗔恚，有正確的見解，眾生會來往生他的佛國。（僧肇）說：不會中途夭折，是不殺生的果報。非常富有，是不偷盜的果報。修持梵行，是不邪淫的果報。真實可信，是不妄語的果報。柔和的語言，是不惡口。眷屬不離散，是不兩舌的果報。所說的話一定有益處，是不綺語的果報。

【English Translation】 English version: The Eightfold Path is the Pure Land of a Bodhisattva. Because Bodhisattvas transform beings with this correct path, when they attain Buddhahood, they cultivate the correct path, causing beings to be reborn in their Buddha-land together. The heretical practices of non-Buddhists do not exist in (the Bodhisattva's) Pure Land.

The mind of dedication (迴向, huíxiàng) is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they obtain a land replete with all merits—universally bestowing their own merits upon sentient beings, together directing towards Bodhi, not dwelling in other fruits. This is the dedication of a great Bodhisattva. Furthermore, good deeds such as giving can attract human and heavenly rewards. If one can dedicate these deeds, they can ultimately reach Bodhi. This dedication is of great benefit. Furthermore, in phenomena, it is worldly goodness; in principle, it is Bodhi. If one can awaken to the principle from phenomena, this is true dedication. Therefore, the following text says, 'The nature of giving is the nature of dedicating to all-knowing wisdom.' Is this what it means? Moreover, dedicating to Bodhi, what merit is not complete?

Speaking of eliminating the Eight Difficulties is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, their land has no Three Evil Paths and Eight Difficulties. (The Eight Difficulties refer to) the Three Evil Paths, Uttarakuru (北俱盧洲, Běi Jūlúzhōu), the Heaven of Non-Perception (無想天, Wúxiǎng tiān), worldly cleverness, heretical arguments, being born before or after a Buddha, being born deaf, being born blind. Some say that vowing to be reborn in a good place can sequentially eliminate the first five difficulties. Generating a correct vow can eliminate worldly cleverness. Associating with good people can eliminate being born before or after a Buddha. Deeply planting good roots can eliminate being born deaf and blind. Furthermore, various sutras explain that hearing the name of a Buddha, the name of a Bodhisattva, the name of auspicious marks, the name of a sutra, the name of a Dharani (陀羅尼, Tuóluóní), the two characters '常住' (chángzhù, permanent dwelling), etc., can eliminate the Three Evil Paths and Eight Difficulties, seeing the Buddha, and hearing the Dharma. Moreover, the Eight Difficulties are the most extreme of afflictions; being able to eliminate them is of the greatest benefit. If practice does not reach difficult places, the merit of salvation is very great. All those who study, how can they not strive to practice?

Guarding one's own precepts and not criticizing the faults of others is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, their land has no name of violating prohibitions. (Sengzhao) said: The evil name of violating prohibitions arises from criticizing others and not guarding oneself (one's own precepts).

The Ten Virtuous Actions are the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, (beings) will not die prematurely, will be very wealthy, will cultivate pure conduct, what is said will be truthful and trustworthy, will always use gentle language, family members will not be separated, will be good at understanding disputes, what is said will certainly be beneficial, will not be jealous, will not be angry, will have correct views, and beings will come to be reborn in their Buddha-land. (Sengzhao) said: Not dying prematurely is the karmic reward of not killing. Being very wealthy is the karmic reward of not stealing. Cultivating pure conduct is the karmic reward of not engaging in sexual misconduct. Being truthful and trustworthy is the karmic reward of not lying. Gentle language is not harsh speech. Family members not being separated is the karmic reward of not engaging in divisive speech. What is said will certainly be beneficial is the karmic reward of not engaging in frivolous speech.

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也。不嫉不恚正見。嫉恚邪見心患之尤者故別立三善也。

如是寶積菩薩隨其直心則能發行　此下二明豎約諸行相資至極凈土也。睿曰。上但廣明眾行因果相對。此明諸行自為始終階粗至極。始於菩薩自行直心終國土眾生一切都凈也　肇曰。夫心直則信固。然後能發跡造行。然始於萬行者其唯直心乎。此章明行之。次漸微著相因。是以始於直心終於凈土。譬猶殖栽絲髮其茂百圍。直心樹其萠眾行因而成故言隨。複次有以位名配此經。句經文雖不明說理亦無違則直心配十住乃至功德凈配法雲可知。

隨其發行則得深心　肇曰。既能發行則道情彌深。

隨其深心則意調伏　肇曰。道情既深則無粗橫也。

隨意調伏則如說行　肇曰。心既調柔則聞斯能行也。

隨如說行則能迴向　肇曰。聞既能行則能回。其所行標心勝境。

隨其迴向則有方便　肇曰。既迴向大乘則大方便之所生也。

隨其方便則成就眾生　肇曰。方便之所立期在成眾生也。

隨成就眾生則佛土凈　肇曰。眾生既凈則無穢土也。

隨佛土凈則說法凈　肇曰。既處凈土則有凈說。

隨說法凈則智慧凈　肇曰。既有凈說則有凈智慧生。

隨智慧凈則其心凈　肇曰。凈智既生則凈心轉明也。

【現代漢語翻譯】 現代漢語譯本： 也。不嫉妒不嗔恚是正見。嫉妒嗔恚和邪見是心中最嚴重的疾患，所以特別列出這三種善行。

如是，寶積菩薩隨著他的直心，就能發起修行。以下解釋豎向次第的諸行互相資助，最終達到極凈的凈土。睿法師說：前面只是廣泛地說明了各種修行的因果關係。這裡說明各種修行自身有始終，從粗到精進，最終達到極致。開始於菩薩的自行直心，最終國土和眾生一切都清凈。肇法師說：心直則信念堅定，然後才能開始修行。然而，開始於萬行的，大概只有直心吧。這一章說明修行的次第，逐漸由微而著，互相因循。因此開始於直心，最終達到凈土。譬如種植樹木，從細小的萌芽開始，最終長成百圍的大樹。直心是樹木的萌芽，各種修行因此而成就，所以說『隨』。另外，有人用菩薩的階位來配合這部經，經文雖然沒有明確說明，但道理上也沒有違背，直心配合十住，乃至功德凈配合法雲地，是可以理解的。

隨著發起修行，就能得到深心。肇法師說：既然能夠發起修行，那麼對道的感情就更加深厚。

隨著深心，就能調伏心意。肇法師說：對道的感情既然深厚，就沒有粗暴和橫逆。

隨著心意調伏，就能如所說而行。肇法師說：心既然調柔，那麼聽到佛法就能實行。

隨著如所說而行，就能迴向。肇法師說：既然能夠實行佛法，那麼就能迴向，將所修行的功德標向殊勝的境界。

隨著迴向，就有了方便。肇法師說：既然迴向大乘，那麼就能產生廣大的方便。

隨著方便，就能成就眾生。肇法師說：建立方便的目的在於成就眾生。

隨著成就眾生，佛土就清凈。肇法師說：眾生既然清凈，就沒有污穢的國土。

隨著佛土清凈，說法就清凈。肇法師說：既然處於清凈的佛土，那麼就有清凈的說法。

隨著說法清凈，智慧就清凈。肇法師說：既然有清凈的說法，那麼就有清凈的智慧產生。

隨著智慧清凈，他的心就清凈。肇法師說：清凈的智慧既然產生，那麼清凈的心就更加明亮。

【English Translation】 English version: Also. Not being jealous or angry is right view. Jealousy, anger, and wrong views are the most serious illnesses of the mind, so these three good deeds are specifically listed.

Thus, Bodhisattva Baoji (Treasure Accumulation) can initiate practice according to his straightforward mind. The following explains how the vertically ordered practices mutually support each other, ultimately reaching the extremely pure Pure Land. Master Rui said: The previous section only broadly explained the cause-and-effect relationship of various practices. This section explains that the various practices themselves have a beginning and an end, progressing from coarse to refined, ultimately reaching the extreme. It begins with the Bodhisattva's self-cultivation of a straightforward mind, and ultimately the land and all sentient beings are purified. Master Zhao said: If the mind is straightforward, then faith is firm, and then one can begin to practice. However, what begins with myriad practices is probably only a straightforward mind. This chapter explains the order of practice, gradually progressing from subtle to obvious, mutually following each other. Therefore, it begins with a straightforward mind and ultimately reaches the Pure Land. It is like planting a tree, starting from a small sprout and eventually growing into a tree with a hundred spans. A straightforward mind is the sprout of the tree, and various practices are thus accomplished, so it is said 'according to'. In addition, some people use the Bodhisattva's stages to match this sutra. Although the sutra does not explicitly state it, there is no contradiction in principle. It can be understood that a straightforward mind matches the Ten Dwellings, and even the purity of merit matches the Dharma Cloud Ground.

According to initiating practice, one obtains a deep mind. Master Zhao said: Since one can initiate practice, then one's affection for the Dao becomes even deeper.

According to the deep mind, one's intention is tamed. Master Zhao said: Since one's affection for the Dao is deep, there is no rudeness or perversity.

According to the intention being tamed, one practices as said. Master Zhao said: Since the mind is gentle, then one can practice upon hearing the Dharma.

According to practicing as said, one can dedicate the merit. Master Zhao said: Since one can practice the Dharma, then one can dedicate the merit, directing the merit of one's practice towards a superior realm.

According to the dedication, there is skillful means. Master Zhao said: Since one dedicates to the Mahayana, then great skillful means are produced.

According to the skillful means, one accomplishes sentient beings. Master Zhao said: The purpose of establishing skillful means is to accomplish sentient beings.

According to accomplishing sentient beings, the Buddha land is purified. Master Zhao said: Since sentient beings are purified, there is no defiled land.

According to the Buddha land being purified, the Dharma teaching is purified. Master Zhao said: Since one is in a pure Buddha land, then there is pure Dharma teaching.

According to the Dharma teaching being purified, wisdom is purified. Master Zhao said: Since there is pure Dharma teaching, then pure wisdom arises.

According to wisdom being purified, his mind is purified. Master Zhao said: Since pure wisdom arises, then the pure mind becomes even brighter.

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隨其心凈則一切功德凈　肇曰。積德不已者欲以凈心。心既凈則無德不凈。

是故寶積。若菩薩欲得凈土當凈其心。隨其心凈則佛土凈　肇曰。結成凈土義也。凈土蓋是心之影響耳。夫欲響順必和其聲。欲影端正正其形。此報應之大數也。

爾時舍利弗承佛威神作是念。若菩薩心凈則佛土凈者。我世尊本為菩薩時意豈不凈。而是佛土不凈若此　上佛答二問。既不悟解故。次第二記緣生論文二。初身子生疑。后梵王見異。初中又四。一生疑。二質問。三奉對。四解釋。此初明聲聞不知真土穢凈。斯云應土穢凈。隨物謂佛實報丈六。六依報丘陵故示執果疑因。因若必凈土不應穢。如其穢也。不應成佛故疑問焉。肇曰。土之凈穢固非二乘之所能及也。如來將明佛土常凈美惡生彼故。以威神發其疑念。以生言端故言承也。

佛知其念即告之言。于意云何日月豈不凈耶。而盲者不見　此二舉喻質問。

對曰不也。世尊是盲者過過非日月咎　此三對以盲過也。

舍利弗眾生罪故不見如來佛國嚴凈。非如來咎。舍利弗我此土凈而汝不見　此下四明解釋。肇曰。日月豈不明。不見自由瞽。佛土豈不凈。罪穢故不睹。豈唯凡夫不睹。身子二乘智眼亦不見。

爾時螺髻梵王語舍利弗。勿作是意

。謂此佛土以為不凈所以者何。我見釋迦牟尼佛土清凈。譬如自在天宮。此下二明螺髻見凈文三。此初梵王同天見凈。什曰。佛國清凈階差不同。或如四天乃至如六天。或如梵天乃至凈居。或有過凈居。唯補處菩薩生此國也。稱適眾心故現國不同。肇曰。佛土真凈超絕三界。豈直如天宮世凈而已哉。此蓋齊其所見而為言耳。舍利弗在人而見土石。梵王居天而見若天宮。自余所見亦各不同。佛土殊應義存於此也。

舍利弗言我見此土。丘陵坑坎荊蕀沙礫。土石諸山穢惡充滿　此二身子執穢。

螺髻梵言。仁者心有高下。不依佛惠故。見此土為不凈耳。舍利弗。菩薩於一切眾生悉皆平等。深心清凈。依佛智慧則能見此佛土清凈　此三釋二見所以。先明身子。次辨梵王也。下文云。雖知諸佛國及與眾生空而常修凈土。教化于群生。身子不了凈穢。隨緣不依佛惠。忻凈厭穢心有高下。非真見也。大士了此凈穢應現名。依佛惠知生如幻故皆平等。既凈穢常一名真見也。

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。一切大眾嘆未曾有。而皆自見坐寶蓮花。此三明如來現凈文四。此初指按現凈文有現凈況凈眾見也。前佛答二問身子生疑梵王啟論眾既不悟故。假現變

【現代漢語翻譯】 認為此佛土是不清凈的，這是什麼原因呢？我所見到的釋迦牟尼佛土是清凈的，就像自在天宮一樣。』下面第二部分說明螺髻梵天所見為清凈的文字，分為三部分。這是第一部分，梵王和天人一樣見到佛土清凈。鳩摩羅什說：『佛國清凈的程度不同，有的像四天王天，乃至像六慾天；有的像梵天，乃至像凈居天；有的超過凈居天，只有補處菩薩才能往生到這樣的佛國。』爲了適應眾生的心意，所以顯現的佛國不同。僧肇說：『佛土真正的清凈是超越三界的，豈止像天宮那樣世俗的清凈呢？』這大概是就他們所見到的程度而言。舍利弗在人間，所以見到的是土石；梵王居住在天上，所以見到的是像天宮一樣。其餘人所見到的也各不相同。佛土的殊勝之處，意義就在於此。

舍利弗說：『我見到這個佛土，到處是丘陵、坑坎、荊棘、沙礫，土石和各種山丘，充滿了污穢。』這是第二部分，舍利弗執著于污穢的見解。

螺髻梵天說：『仁者的心有高下之分，不依從佛的智慧，所以才見到這個佛土是不清凈的。舍利弗，菩薩對於一切眾生都平等對待，內心深處清凈無染，依從佛的智慧，就能見到這個佛土是清凈的。』這是第三部分，解釋兩種不同見解的原因。先說明舍利弗的見解，再辨明梵王的見解。下文說：『雖然知道諸佛國土和眾生都是空性的，但仍然常常修習清凈的佛土，教化眾生。』舍利弗不瞭解清凈和污穢的實相，隨順因緣而不依從佛的智慧，喜歡清凈而厭惡污穢，心中有高下之分，這不是真正的見解。大士明瞭清凈和污穢都是應現的假象，依從佛的智慧，知道生滅如幻，所以一切都是平等的。既然清凈和污穢都是一體的，這就是真正的見解。

這時，佛用腳趾按壓地面，立刻三千大千世界就用各種各樣的珍寶裝飾起來，就像寶莊嚴佛用無量功德珍寶所莊嚴的佛土一樣。一切大眾都讚歎說從未見過這樣的景象，而且都看到自己坐在寶蓮花上。這是第三部分，說明如來顯現清凈的文字，分為四部分。這是第一部分，佛用腳趾按壓地面，顯現清凈的景象，包括顯現清凈的佛土、比況清凈的佛土以及大眾所見到的景象。前面佛回答了兩個問題，舍利弗產生了疑惑，梵王開始論述，大眾仍然沒有領悟，所以佛才假借顯現變化。

【English Translation】 'Why do you consider this Buddha land to be impure? I see the land of Shakyamuni Buddha as pure, like the palace of the Paranirmitavasavartin Heaven (the heaven of the Sovereign Enjoyment of Others' Creations).' The following second section explains the text of the Brahma King with a snail-shell protuberance seeing purity, in three parts. This is the first part, the Brahma King and the gods seeing purity together. Kumarajiva said, 'The purity of Buddha lands varies in degree, some like the Four Heavenly Kings Heaven, even like the Six Desire Heavens; some like the Brahma Heaven, even like the Pure Abodes Heaven; some surpassing the Pure Abodes Heaven, only Bodhisattvas awaiting Buddhahood are born in such lands.' To suit the minds of the multitude, different lands are manifested. Sengzhao said, 'The true purity of the Buddha land transcends the Three Realms, how can it merely be like the worldly purity of a heavenly palace?' This is probably speaking in terms of what they see. Shariputra is in the human realm, so he sees earth and stones; the Brahma King dwells in the heavens, so he sees it like a heavenly palace. The views of others also differ. The special nature of the Buddha land lies in this meaning.

Shariputra said, 'I see this land with hills, pits, thorns, gravel, earth, stones, and various mountains, filled with filth.' This is the second part, Shariputra clinging to the view of impurity.

The Brahma King with a snail-shell protuberance said, 'Benevolent one, your mind has high and low distinctions, not relying on the Buddha's wisdom, therefore you see this land as impure. Shariputra, Bodhisattvas treat all sentient beings equally, with deep and pure minds. Relying on the Buddha's wisdom, they can see this Buddha land as pure.' This is the third part, explaining the reasons for the two different views. First, it explains Shariputra's view, then it clarifies the Brahma King's view. The following text says, 'Although knowing that all Buddha lands and sentient beings are empty, they constantly cultivate pure lands, teaching and transforming sentient beings.' Shariputra does not understand the true nature of purity and impurity, following conditions without relying on the Buddha's wisdom, liking purity and disliking impurity, his mind has high and low distinctions, this is not true seeing. Great Bodhisattvas understand that purity and impurity are manifested illusions, relying on the Buddha's wisdom, knowing that birth and death are like illusions, therefore everything is equal. Since purity and impurity are one, this is true seeing.

Then, the Buddha pressed the ground with his toe, and immediately the three thousand great thousand worlds were adorned with various treasures, like the Buddha land adorned with immeasurable meritorious treasures by the Treasure Adornment Buddha (Ratnavyuha Buddha). All the assembly exclaimed that they had never seen such a sight, and they all saw themselves sitting on jeweled lotus flowers. This is the third part, explaining the text of the Tathagata manifesting purity, in four parts. This is the first part, the Buddha pressing the ground with his toe, manifesting the pure scene, including manifesting the pure Buddha land, comparing the pure Buddha land, and the scene seen by the assembly. Earlier, the Buddha answered two questions, Shariputra had doubts, the Brahma King began to discuss, and the assembly still did not understand, so the Buddha borrowed the manifestation of transformation.

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使知凈穢無定。返權悟實矣　生曰。現此變者示無定相以遣封穢之情。使取為凈之旨。肇曰。寶莊土凈土之最故以為喻也。自見坐花可解。

佛告舍利弗。汝且觀是佛土嚴凈　此二勸觀凈也。生曰。且觀且寄嚴凈以明無穢。于實乃無事凈土矣。

舍利弗言。唯然世尊。本所不見。本所不聞。今佛國土嚴凈悉現　此三對佛昔在小乘法會不見凈土。亦不聞說。今屆茲會方見嚴凈。

佛語舍利弗　我佛國土常凈若此為欲度斯下劣人故。示是眾惡不凈土耳　此下四釋。今昔凈穢所以也。文三。此初法說也。肇曰。自佛而言故常凈。若此外應下劣故不凈同彼也。

譬如諸天共寶器食隨其福德飯色有異　此二喻也。肇曰。飯在器色一在乎。不同飯。豈有異。異自天耳。佛土不同。方此可知。故下文云。諸佛如來功德平等。為教化眾生故而現佛土不同。

如是舍利弗。若人心凈便見此土功德莊嚴　三合文可見。

當佛現此國土嚴凈之時。寶積所將五百長者子皆得無生法忍　此大段第四時眾得益□。大小二乘各有深淺二益也。此深悟無生也。大品即色明空。悟空色不二亦證無生法忍。法花壽量即伽耶短壽明長壽。悟法身非長非短亦悟無生忍。此經即識明凈□□等。悟凈穢不二亦得無生忍。以此而

【現代漢語翻譯】 現代漢語譯本

使他們知道清凈與污穢並非是絕對不變的。這是爲了捨棄權巧之法，領悟真實之理。生公（僧肇的別稱）說：『展現這種變化，是爲了顯示萬法沒有固定不變的相狀，從而消除執著于污穢的情感，使人們領會追求清凈的宗旨。』僧肇說：『寶莊嚴的國土是所有清凈國土中最殊勝的，所以用它來作比喻。』『自見坐花』可以這樣理解。 佛告訴舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『你先看看這個佛土的莊嚴清凈。』這是兩次勸說觀看清凈之相。生公說：『先看看，暫且憑藉莊嚴清凈來表明沒有污穢。實際上，並沒有什麼清凈的佛土。』 舍利弗回答說：『是的，世尊。這是我以前沒有見到過的，也是我以前沒有聽聞過的。現在佛的國土莊嚴清凈，全都顯現出來了。』這是將現在所見與佛陀過去在小乘法會上未曾顯現凈土，也未曾宣說凈土的情況進行對比，說明現在到了這次法會才見到莊嚴清凈的景象。 佛告訴舍利弗說：『我的佛國土向來如此清凈，爲了度化這些下劣之人，才示現這些充滿罪惡的不凈土罷了。』以下解釋過去和現在所見清凈與污穢的原因。分為三部分。這是第一部分，屬於法說。僧肇說：『從佛的角度來說，佛土本來就是清凈的。如果從眾生的角度來說，因為他們下劣，所以佛土才顯得不凈，與他們所處的環境相同。』 譬如諸天共同用寶器吃飯，隨著各自的福德不同，飯的顏色也會有所不同。』這是第二個比喻。僧肇說：『飯在同一個器皿里，顏色卻各不相同，難道是飯本身有差異嗎？差異在於諸天自身。佛土的不同，也可以由此得知。』所以下文說：『諸佛如來的功德是平等的，爲了教化眾生，才示現出不同的佛土。』 『像這樣，舍利弗，如果人心清凈，就能見到這國土的功德莊嚴。』第三部分是總結，文義顯明易懂。 當佛顯現這國土莊嚴清凈的時候，寶積（Ratnakuta，菩薩名）所帶領的五百位長者子都獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻體悟）。這是這一大段的第四部分，說明當時法會大眾所獲得的利益。大小乘各有深淺不同的利益。這裡指的是深刻地領悟了無生之理。《大品般若經》通過色即是空的道理，說明空與色並非二元對立，從而證得無生法忍。《法華經·壽量品》通過揭示伽耶（Gaya）佛陀短暫的壽命來闡明法身是永恒的，從而領悟法身非長非短，也證悟了無生忍。這部經通過認識到清凈，從而領悟到清凈與污穢並非二元對立，也因此證得了無生忍。通過這種方式……

【English Translation】 English version

To make them know that purity and impurity are not fixed. This is to abandon expedient means and realize the true principle. Seng Zhao (another name for the monk Sengzhao) said: 'Showing this change is to show that all dharmas have no fixed appearance, thereby eliminating the attachment to defilement and enabling people to understand the purpose of pursuing purity.' Seng Zhao said: 'The land of Treasure Adornment is the most supreme of all pure lands, so it is used as a metaphor.' 'Seeing oneself sitting on a flower' can be understood in this way. The Buddha said to Śāriputra (the Buddha's disciple foremost in wisdom): 'You should first observe the adornment and purity of this Buddha-land.' This is a double exhortation to observe purity. Seng Zhao said: 'First observe, temporarily relying on adornment and purity to clarify the absence of defilement. In reality, there is no such thing as a pure land.' Śāriputra replied: 'Yes, World Honored One. This is what I have never seen before, nor have I ever heard of before. Now the adornment and purity of the Buddha-land are all manifested.' This contrasts what is seen now with the fact that the Buddha did not reveal the pure land or preach about it in past Śrāvakayāna assemblies, illustrating that only now, at this assembly, is the adornment and purity seen. The Buddha told Śāriputra: 'My Buddha-land is always so pure. It is only for the sake of delivering these inferior people that I manifest these evil and impure lands.' The following explains the reasons for the purity and impurity seen in the past and present. It is divided into three parts. This is the first part, belonging to the Dharma discourse. Seng Zhao said: 'From the Buddha's perspective, the Buddha-land is originally pure. If from the perspective of sentient beings, because they are inferior, the Buddha-land appears impure, the same as their environment.' For example, when the devas eat together from a treasure vessel, the color of the food varies according to their respective merits.' This is the second metaphor. Seng Zhao said: 'The food is in the same vessel, but the colors are different. Is it that the food itself is different? The difference lies in the devas themselves. The difference in Buddha-lands can also be understood from this.' Therefore, the following text says: 'The merits of all Tathāgatas are equal, but for the sake of teaching sentient beings, they manifest different Buddha-lands.' 'In this way, Śāriputra, if the mind of a person is pure, then they will see the meritorious adornment of this land.' The third part is a summary, and the meaning of the text is clear and easy to understand. When the Buddha manifested the adornment and purity of this land, the five hundred sons of elders led by Ratnakuta (name of a Bodhisattva) all attained the Anutpattika-dharma-ksanti (the profound realization of the non-arising and non-ceasing of all dharmas). This is the fourth part of this major section, explaining the benefits gained by the assembly at that time. The Śrāvakayāna and Mahāyāna each have different levels of benefits. This refers to the profound understanding of non-arising. The Prajnaparamita Sutra, through the principle that form is emptiness, explains that emptiness and form are not dualistic, thereby attaining Anutpattika-dharma-ksanti. The 'Lifespan' chapter of the Lotus Sutra, by revealing the Buddha's short lifespan in Gaya, clarifies that the Dharmakaya is eternal, thereby realizing that the Dharmakaya is neither long nor short, and also realizing Anutpattika-dharma-ksanti. This sutra, through the recognition of purity, realizes that purity and impurity are not dualistic, and thus also attains Anutpattika-dharma-ksanti. In this way...

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觀眾經殊唱會歸同致。肇曰。佛國之興其正為□無生忍。同上不起法忍也。

八萬四千人發阿耨多羅三藐三菩提心　此淺者發心也。

佛攝神足。於是世界還復如故。求聲聞乘三萬二千天及人。知有為法皆悉無常。遠塵離垢得法眼凈　此二小乘益既不悟凈穢。應緣故執實有為見無常也。肇曰。國土穢而可凈。凈而復穢。因悟無常故得法眼。法眼名須陀洹道也。始見道跡故得法眼。名塵垢八十八結也。

八千比丘不受諸法漏盡意解　肇曰。無著之道於法無受無染漏盡　九十八結漏既盡故意得解脫成羅漢也。

方便品第二

此下第二凈名助佛闡揚凈土之化。九品經文大。分為二。初三品室外訶彈。后六品室內攝受。又先析仕庶。次訶聲聞。后訶菩薩。三品淺深之次也。此以嘆凈□益物。方便□□品也。

爾時毗那耶離大城中有長者名維摩詰　肇曰。此經之□起于凈名。其微言幽唱亦備之。後文出經者欲遠存其人以弘其道教。故此一品全序其德也。品文二。先嘆德。次益物。初中嘆本跡二身。法身十德本也。應身三業跡也。天臺云。西方貴人稱為長者皆具十德。今凈名法身長者。十德亦然。十德如科文。已曾供養無量諸佛深殖善本　第一姓貴者。殖佛聞法從法化生也。肇曰。樹德先聖

【現代漢語翻譯】 現代漢語譯本：觀眾聽完殊勝的唱誦后，一同心懷敬意。肇法師說：『佛國興盛的關鍵在於證得無生法忍（anutpattika-dharma-kshanti，對一切法不生不滅的深刻理解）。』如同《同上經》所說，不起法忍也是同樣的道理。 八萬四千人發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）——這是指根基較淺的人發菩提心。 佛陀收回神通。於是，世界恢復原狀。三萬二千天人和尋求聲聞乘（sravaka-yana，通過聽聞佛法而證悟解脫的途徑）的人，認識到有為法（samskrta-dharma，由因緣和合而成的法）都是無常的，遠離塵垢，獲得法眼凈（dharma-caksu-visuddhi，對佛法的清凈之眼）——這說明二乘（聲聞乘和緣覺乘）的利益在於不執著于凈與穢。由於執著于因緣，所以執著于實有的有為法，並看到無常。』肇法師說：『國土可以是污穢的，也可以是清凈的；可以是清凈的，也可以是污穢的。因為領悟到無常，所以獲得法眼。法眼指的是須陀洹道（srota-apanna，入流果），也就是初果阿羅漢的境界。因為開始見到道的軌跡，所以獲得法眼，這裡的塵垢指的是八十八結（煩惱）。』 八千比丘不受諸法，漏盡意解（asrava-ksaya-jnana，斷盡煩惱，獲得智慧解脫）——肇法師說：『無著之道在於對一切法不接受，不染著，從而斷盡煩惱。』九十八結（煩惱）斷盡，所以意識得到解脫，成就阿羅漢果（arhat，斷盡煩惱，不再輪迴的聖者）。 方便品第二 以下是《維摩詰經》第二品，旨在輔助佛陀闡揚凈土的教化。九品經文內容豐富，可以分為兩部分：前三品在室外進行訶責和辯論，后六品在室內進行攝受和教化。又可以先分析士人和庶民，然後訶責聲聞，最後訶責菩薩。這三品的內容由淺入深。本品以讚歎凈土的功德來利益眾生，是方便之門。 當時，在毗那耶離（Vaisali）大城中，有一位長者名叫維摩詰（Vimalakirti）——肇法師說：『這部經的宗旨在於闡揚維摩詰的凈土思想，其中精微的語言和深刻的唱誦都非常完備。後世的著經者爲了長久地儲存這個人，從而弘揚他的道教，所以這一品全部敘述了他的德行。』本品分為兩部分：先讚歎他的德行，然後敘述他利益眾生的事蹟。在讚歎德行部分，又分為讚歎他的法身和應身。法身的十種功德是根本，應身的三種行為是示現。天臺宗認為，西方貴人被稱為長者，都具備十種德行。現在維摩詰作為法身長者，也具備這十種德行。這十種德行如科文所示。『已經供養過無量諸佛，深深地種下善根』——這是指第一種姓貴，通過供養諸佛，聽聞佛法，從而從佛法中化生。肇法師說：『樹立德行，首先要傚法先聖。』

【English Translation】 English version: After the audience listened to the extraordinary chanting, they all felt reverence. Dharma Master Zhao said, 'The key to the flourishing of the Buddha-land lies in attaining the Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of all dharmas).' As stated in the 'Same Above Sutra,' not arising Dharma-kshanti is the same principle. Eighty-four thousand people generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) - This refers to those with shallower roots generating the Bodhi mind. The Buddha withdrew his supernatural powers. Thereupon, the world returned to its original state. Thirty-two thousand devas and humans seeking the Sravaka-yana (the path to liberation through hearing the Buddha's teachings) realized that all Samskrta-dharmas (conditioned phenomena) are impermanent, distanced themselves from defilements, and obtained the Dharma-caksu-visuddhi (the pure eye of Dharma) - This explains that the benefit of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) lies in not being attached to purity or impurity. Because of attachment to conditions, they are attached to the truly existing conditioned dharmas and see impermanence.' Dharma Master Zhao said, 'A land can be defiled or pure; it can be pure and then defiled again. Because of realizing impermanence, one obtains the Dharma Eye. The Dharma Eye refers to the Srota-apanna (stream-enterer), which is the state of the first Arhat fruit. Because one begins to see the traces of the path, one obtains the Dharma Eye, where defilements refer to the eighty-eight fetters (afflictions).' Eight thousand Bhikkhus, without accepting any dharmas, attained Asrava-ksaya-jnana (the exhaustion of outflows and the attainment of wisdom liberation) - Dharma Master Zhao said, 'The path of non-attachment lies in not accepting or being attached to any dharmas, thereby exhausting outflows.' The ninety-eight fetters (afflictions) are exhausted, so consciousness is liberated, and one attains the Arhat fruit (a liberated being who has exhausted all afflictions and is no longer subject to rebirth). Chapter Two: Expedient Means The following is the second chapter of the Vimalakirti Sutra, which aims to assist the Buddha in propagating the teachings of the Pure Land. The nine chapters are rich in content and can be divided into two parts: the first three chapters involve rebuke and debate outdoors, and the last six chapters involve embracing and teaching indoors. It can also be analyzed by first analyzing scholars and commoners, then rebuking Sravakas, and finally rebuking Bodhisattvas. The content of these three chapters progresses from shallow to deep. This chapter uses praise of the merits of the Pure Land to benefit sentient beings and is a gateway of expedient means. At that time, in the great city of Vaisali, there was an elder named Vimalakirti - Dharma Master Zhao said, 'The purpose of this sutra lies in expounding Vimalakirti's Pure Land thought, in which subtle language and profound chanting are fully complete. Later sutra writers, in order to preserve this person for a long time and thereby promote his doctrine, narrated his virtues in this chapter.' This chapter is divided into two parts: first, praising his virtues, and then narrating his deeds of benefiting sentient beings. In the part praising his virtues, it is divided into praising his Dharma body and his manifested body. The ten virtues of the Dharma body are fundamental, and the three actions of the manifested body are manifestations. The Tiantai school believes that Western nobles called elders all possess ten virtues. Now, Vimalakirti, as an elder of the Dharma body, also possesses these ten virtues. These ten virtues are as shown in the outline. 'Having already made offerings to countless Buddhas and deeply planted good roots' - This refers to the first noble lineage, through making offerings to Buddhas and hearing the Dharma, thereby being born from the Dharma. Dharma Master Zhao said, 'To establish virtue, one must first emulate the ancient sages.'

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故善本深殖也。

得無生忍　二證位高也。三賢業生。七地愿生。八地已去法身無生名無生忍。此法身大士名龍象也。辯才無閡。遊戲神通逮諸總持　此三業德藏名大富也。辯才口業。神通身業。總持心業。曠劫積修三輪德滿功濟。庶物莫大於茲。

獲無所畏降魔勞怨　四威勢。肇曰。菩薩四無畏也。四魔勞我為怨也。

入深法門善於智度。通達方便大愿成就。明瞭眾生心之所趣。又能分別諸根利鈍　五二智深也。實智深入智度圓滿。權智方便弘誓成就。此自行二智也。了眾生心同歸本覺見真也。分別利鈍隨根教化照俗也。此二化他二智也。

久于佛道心已純淑決定大乘　六年耆百千僧祇積修妙智。八地法身決定真偽。此年耆也。

諸有所作能善思量　七行無失。肇曰。身口意有所作智慧恒在前。故所作無失也。

住佛威儀心大如海　八禮儀備也。肇曰。舉動進止不失。聖儀海有五德。一澄凈不受死屍。二多出妙寶。三大龍降雨渧如車軸受而不溢四風日不能竭。五淵深難測。大士心凈不受毀。戒之尸出惠。明之寶佛大法雨受而不溢。邪魔風日不能虧損。其智淵深莫能測者。故曰心大如海。

諸佛咨嗟　九上人嗟嘆。一念凈信為佛稱揚。況法身哉。

弟子釋梵世主所

【現代漢語翻譯】 現代漢語譯本： 因此，善的根本才能深深地紮下。

獲得無生法忍（Anutpattika-dhamma-kshanti，對事物不生不滅的真理的領悟），這是二地菩薩果位的崇高之處。三賢位的菩薩以其業力而生，七地菩薩以其願力而生。八地及以上的菩薩，其法身已證無生，故名無生法忍。這位法身大士堪稱龍象（比喻菩薩的威猛）。辯才無礙，能自在地運用神通，獲得一切總持（Dharani，記憶和理解佛法的能力），這三者是三業（身、口、意）的功德寶藏，堪稱大富。辯才屬於口業，神通屬於身業，總持屬於意業。經過曠劫的積累和修行，三輪（佈施、持戒、忍辱）的功德圓滿，利益眾生，沒有比這更大的了。

獲得無所畏懼的力量，降伏魔怨（Mara，佛教中阻礙修行的惡魔），這是四無畏（Visarada，菩薩的四種無畏懼的宣講佛法的能力）。肇法師說：這是菩薩的四種無畏。四魔（五蘊魔、煩惱魔、死魔、天魔）會使我感到勞累，視我為仇敵。

深入甚深的佛法之門，善於運用智慧度化眾生。通達方便法門，成就廣大誓願。明瞭眾生內心所向，又能分辨眾生根器的利鈍，這是五二智（權智和實智）的深刻之處。以實智深入佛法，使智慧度達到圓滿。以權智方便引導眾生，成就弘大的誓願。這是自行（為自己修行）的兩種智慧。瞭解眾生的心，共同迴歸本覺（Buddha-nature，佛性），見到真如（Tathata，事物的真實本性）。分辨眾生的根器利鈍，隨其根器進行教化，這是照俗（根據世俗情況施教）。這是化他（教化他人）的兩種智慧。

長久地修行佛道，內心已經純熟善良，決定修習大乘佛法，這是六年耆（修行時間長久）。經過百千僧祇（Asankhya，極大的數字單位）的積累，修習微妙的智慧。八地菩薩的法身能夠決定真偽，這是年耆。

一切所作所為，都能善於思量，這是七行無失（行為沒有過失）。肇法師說：身口意的一切行為，智慧始終在前引導，因此所作所為沒有過失。

安住于佛的威儀之中，心量廣大如海，這是八禮儀具備。肇法師說：舉止進退都不失聖人的威儀。大海有五種功德：一是澄凈，不容納死屍；二是多出產妙寶；三是大龍降雨，雨滴如車軸般粗大，大海能容納而不溢出；四是太陽不能使之乾涸；五是淵深難測。大士的心清凈，不容納毀戒的屍體，能生出智慧的光明之寶，佛的大法雨能容納而不溢出，邪魔的風日不能使其虧損，其智慧淵深莫測，所以說心量廣大如海。

諸佛都讚歎，這是九上人（最上之人）的讚歎。僅僅是一念的清凈信心，就能得到佛的稱揚，更何況是法身菩薩呢？

弟子釋提桓因（Sakra，帝釋天）和梵天王（Brahma，色界諸天的統治者）等世間之主所……

【English Translation】 English version: Therefore, the roots of goodness are deeply planted.

Obtaining Anutpattika-dhamma-kshanti (the patient acceptance of the non-arising of all dharmas), this is the high position of the second Bhumi (stage of Bodhisattva). Bodhisattvas in the Three Worthies stage are born from their karma, and Bodhisattvas in the seventh Bhumi are born from their vows. Bodhisattvas in the eighth Bhumi and beyond, their Dharmakaya (body of the Dharma) has attained non-arising, hence the name Anutpattika-dhamma-kshanti. This Dharmakaya Bodhisattva can be called a dragon elephant (a metaphor for the Bodhisattva's power). Eloquence is unimpeded, freely using supernatural powers, attaining all Dharani (memory and understanding of the Dharma), these three are the treasures of the three karmas (body, speech, and mind), and can be called great wealth. Eloquence belongs to speech karma, supernatural powers belong to body karma, and Dharani belongs to mind karma. After accumulating and practicing for countless kalpas (eons), the merits of the three wheels (giving, morality, and patience) are complete, benefiting sentient beings, and there is nothing greater than this.

Obtaining fearlessness, subduing Mara (the demon who obstructs practice), this is the four fearlessnesses (Visarada, the four kinds of fearlessness in preaching the Dharma of the Bodhisattva). Master Zhao said: These are the four fearlessnesses of the Bodhisattva. The four Maras (Skandha Mara, Klesha Mara, Death Mara, and Deva Mara) will make me feel tired and regard me as an enemy.

Entering the deep gate of the Dharma, being good at using wisdom to liberate sentient beings. Understanding skillful means, accomplishing great vows. Understanding the direction of sentient beings' minds, and also being able to distinguish the sharpness and dullness of sentient beings' faculties, this is the depth of the five two wisdoms (conventional wisdom and ultimate wisdom). Using ultimate wisdom to deeply enter the Dharma, making the wisdom perfection complete. Using skillful means to guide sentient beings, accomplishing great vows. These are the two wisdoms of self-practice (practicing for oneself). Understanding the minds of sentient beings, jointly returning to Buddha-nature (the inherent potential for enlightenment), seeing Suchness (the true nature of things). Distinguishing the sharpness and dullness of sentient beings' faculties, teaching according to their faculties, this is teaching according to the world. These are the two wisdoms of teaching others.

Practicing the Buddha's path for a long time, the mind has become pure and good, determined to practice the Mahayana (Great Vehicle) Dharma, this is the long time of practice. After accumulating hundreds of thousands of Asankhya (immeasurable number), practicing subtle wisdom. The Dharmakaya of the eighth Bhumi Bodhisattva can determine the truth, this is the long time of practice.

Everything that is done can be carefully considered, this is the seven actions without fault. Master Zhao said: In all actions of body, speech, and mind, wisdom is always in front to guide, therefore there is no fault in what is done.

Dwelling in the dignified demeanor of the Buddha, the mind is as vast as the sea, this is the eight rituals complete. Master Zhao said: Every movement and advance does not lose the dignified demeanor of a sage. The sea has five virtues: First, it is clear and does not contain corpses; second, it produces many wonderful treasures; third, the great dragon rains, and the raindrops are as thick as axles, and the sea can contain them without overflowing; fourth, the sun cannot dry it up; fifth, it is deep and difficult to measure. The mind of the great Bodhisattva is pure and does not contain the corpses of broken precepts, it can produce the light of wisdom, the great Dharma rain of the Buddha can contain it without overflowing, the wind and sun of demons cannot diminish it, its wisdom is deep and immeasurable, so it is said that the mind is as vast as the sea.

All Buddhas praise, this is the praise of the nine supreme people. Just a moment of pure faith can receive the praise of the Buddha, let alone a Dharmakaya Bodhisattva?

Disciples Sakra (ruler of the Trayastrimsa Heaven) and Brahma (ruler of the Form Realm heavens) and other lords of the world...

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敬　此十下人歸敬弟子聲聞也。釋帝釋也。梵梵王也。世護世四王也。主諸國主也。伏其首則群下從之。

欲度人故以善方便居毗耶離　此下第二嘆跡化之德文三。初標益物處。次列三業益物。后結嘆。初標可見。

資財無量攝諸貧民。奉戒清凈攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪寂攝諸亂意。以決定惠攝諸無智　此第二列三業方便。初六度攝物心密方便。次白衣下十八事身密方便。后長者中尊下十一事口密方便。品目之作其在茲焉。初資財等六度者。肇曰。至人不現行六度。現行六度者為攝六蔽耳。此中非慳非施等法身本。佈施奉戒等化物跡。非本不可以證真。非跡不可以化物。此初六度方便也。

雖為白衣奉持沙門清凈律行　此下身密方便。雖現白衣之儀而不乖法身之本。法身寂滅即佛所持大沙門律行也　肇曰。秦言義訓勤行。勤行趣涅槃也。亦曰。休息。息生死往來也。

雖處居家不著三界　三界生死之家知如幻故不著。

示有妻子常修梵行　肇曰。梵行清凈無慾行也。又曰。患欲淤泥故。

現有眷屬常樂遠離　肇曰。在眾若野。又曰。覺愛別離故。

雖服寶飾而以相好嚴身　肇曰。外服俗飾而內修相好也。

雖服飲食而以禪悅為味　

【現代漢語翻譯】 現代漢語譯本：尊敬，這裡指十位下人歸敬弟子聲聞（Shravaka，聽聞佛法之弟子）。釋，指帝釋（Indra，佛教護法神）。梵，指梵王（Brahma，色界之主）。世護世四王（Lokapala，四大天王），指守護世界的四大天王。主諸國主，意思是如果君主屈服，那麼下屬也會跟隨。

欲度人故以善方便居毗耶離（Vaishali，古印度城市名）——以下第二部分讚歎維摩詰示現化跡的功德，分為三點。首先標明利益眾生的處所，其次列舉身、口、意三業利益眾生，最後總結讚歎。首先標明，這是顯而易見的。

資財無量攝諸貧民。奉戒清凈攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪寂攝諸亂意。以決定惠攝諸無智——這是第二部分，列舉三業方便。首先是六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）攝受眾生的心密方便，其次是『白衣』以下的十八件事，是身密方便，之後是『長者』中尊以下的十一件事，是口密方便。品目的製作就在於此。最初的資財等六度，肇法師說：『至人不會直接顯現六度，顯現六度是爲了攝受六蔽。』這裡所說的非慳吝非佈施等，是法身之本。佈施、奉戒等是化物的示現。沒有根本就無法證得真如，沒有示現就無法教化眾生。這是最初的六度方便。

雖為白衣奉持沙門清凈律行——以下是身密方便。雖然示現白衣的形象，但不違背法身之本。法身寂滅，就是佛所持的大沙門律行。肇法師說：『秦言義訓勤行，勤行趣涅槃（Nirvana，寂滅）。』也說：『休息，止息生死往來。』

雖處居家不著三界——三界（Trailokya，欲界、色界、無色界）是生死之家，因為知道如夢幻泡影而不執著。

示有妻子常修梵行——肇法師說：『梵行（Brahmacharya，清凈行）是清凈無慾之行。』又說：『憂患慾望如淤泥。』

現有眷屬常樂遠離——肇法師說：『在眾人之中如同在曠野。』又說：『覺悟到愛是別離的。』

雖服寶飾而以相好嚴身——肇法師說：『外表穿著世俗的裝飾，而內在修持佛的相好。』

雖服飲食而以禪悅為味——

【English Translation】 English version: Respect – This refers to the ten attendants who respectfully follow the Shravakas (disciples who hear and learn the Dharma). 'Shi' refers to Indra (Shakra, a protector deity in Buddhism). 'Fan' refers to Brahma (the lord of the Form Realm). 'Shi Hu Shi Si Wang' (Lokapala, the Four Heavenly Kings) refers to the Four Heavenly Kings who protect the world. 'Zhu Zhu Guo Zhu' means that if the ruler submits, the subordinates will follow.

'Desiring to liberate people, he dwells in Vaishali (an ancient Indian city) with skillful means' – The following second section praises Vimalakirti's virtues of manifesting transformations, divided into three points. First, it indicates the place where beings are benefited; second, it lists the benefits to beings through the three karmas (body, speech, and mind); and finally, it concludes with praise. The first indication is obvious.

'With limitless wealth, he gathers the poor. With pure precepts, he gathers those who violate the precepts. With patience, he tames anger. With great diligence, he gathers the lazy. With focused meditation, he gathers the distracted. With decisive wisdom, he gathers the ignorant' – This is the second part, listing the skillful means of the three karmas. First are the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom) as the secret skillful means of gathering beings through the mind; second are the eighteen matters from 'white-robed' below, which are the skillful means of the body; and after that are the eleven matters from 'elder' among the honored ones below, which are the skillful means of speech. The creation of categories lies in this. The initial six Paramitas, such as wealth, etc., Master Zhao said: 'A perfect person does not directly manifest the six Paramitas; manifesting the six Paramitas is to gather the six obscurations.' What is spoken here, such as non-stinginess and non-giving, is the essence of the Dharmakaya (Dharma Body). Giving, upholding precepts, etc., are manifestations for transforming beings. Without the essence, one cannot attain Suchness; without the manifestations, one cannot transform beings. This is the initial skillful means of the six Paramitas.

'Although a layman, he upholds the pure monastic discipline of a Shramana (monk)' – The following is the skillful means of the body. Although he manifests the appearance of a layman, he does not deviate from the essence of the Dharmakaya. The quiescence of the Dharmakaya is the great Shramana discipline upheld by the Buddha. Master Zhao said: 'The Qin language translates 'diligently practicing,' diligently practicing leads to Nirvana (extinction).』 It also says: 『Rest, ceasing the coming and going of birth and death.』

'Although dwelling at home, he is not attached to the Three Realms (Trailokya)' – The Three Realms (the realm of desire, the realm of form, and the formless realm) are the home of birth and death; because he knows they are like illusions, he is not attached.

'Showing that he has a wife and children, he constantly cultivates pure conduct (Brahmacharya)' – Master Zhao said: 'Pure conduct (Brahmacharya) is pure conduct without desire.' He also said: 'Worrying about desires is like mud.'

'Appearing to have relatives, he constantly delights in detachment' – Master Zhao said: 'Being in the crowd is like being in the wilderness.' He also said: 'Awakening to the separation of love.'

'Although wearing jewels, he adorns himself with the marks and characteristics of a Buddha' – Master Zhao said: 'Outwardly wearing worldly adornments, while inwardly cultivating the marks and characteristics of a Buddha.'

'Although taking food and drink, he takes the joy of meditation as his flavor' –

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肇曰。外食世膳而內甘禪悅。

若至博弈戲處輒以度人　傳云。博弈圍棋也。空棄光陰無裨來業。肇曰。因戲止戲。

受諸異道不毀正信　肇曰。同於異者欲令異同於我耳。豈正信之可毀。受謂受學道法也。

雖明世典常樂佛法　肇曰。世典雖盡明所樂在真法。

一切見敬為供養中最　肇曰。含齒無不敬。凈養無不供。故曰。為致養之最也。

執持正法攝諸長幼　肇曰。外國諸部曲皆立三老。有德者為執法人。以決卿訟攝長幼也。凈名現執俗法因通道法也。

一切治生諧偶雖獲俗利不以喜悅　貪生圖業有身皆患。世利稱心彌增流浪。大士誡之不以喜悅。

游諸四衢饒益眾生　肇曰。四衢要路人所交集。隨彼所須而為益焉。

入治政法救護一切　肇曰。治政法律官也。導以正法。使民無偏枉。救護一切也。

入講論處導以大乘　外道二乘執見異論。大士攝伏導以大乘令其解脫。

入諸學堂誘開童蒙　肇曰。學堂童蒙書學堂也。誘開如太子入學現梵書比也。

入諸淫舍示欲之過　肇曰。外國淫人別立聚落。凡預士流目不暫顧。大士同其欲然後示其過。

入諸酒肆能立其志　肇曰。酒致失志開放逸門也。

若在長者長者中尊為說勝法　此

【現代漢語翻譯】 現代漢語譯本 肇曰：表面上吃著世俗的食物，內心卻樂於禪定的喜悅。

如果到了下棋玩樂的地方，就用這些來度化他人。（傳中說：博弈就是圍棋。白白浪費光陰，對未來的修行沒有幫助。）肇曰：因為遊戲而停止遊戲。

接受各種不同的道法，但不毀壞正信。（肇曰：與不同的人交往，是爲了讓他們認同我。怎麼會毀壞正信呢？受，是指學習道法。）

雖然精通世俗的典籍，但常常喜愛佛法。（肇曰：世俗的典籍即使完全明白，所喜愛的還是真正的佛法。）

在一切所見中，恭敬是最上等的供養。（肇曰：對於一切有生命的東西都恭敬，用清凈的心來供養，沒有不供養的。所以說，這是達到供養的最好方式。）

執持正法，攝受所有的年長和年幼的人。（肇曰：外國的各個部落都設立三老，有德行的人擔任執法者，用來判決訴訟，攝受年長和年幼的人。維摩詰（Vimalakirti）展現的是世俗的法律，實際上是爲了通達佛法。）

從事各種謀生手段，即使獲得世俗的利益，也不因此而喜悅。（貪圖生存，追求事業，有身體就會有痛苦。世俗的利益即使稱心如意，也會增加流浪的苦難。大士告誡我們不要因此而喜悅。）

在各個街頭巷尾遊歷，饒益眾生。（肇曰：街頭巷尾是人們聚集的地方，根據他們的需求而給予利益。）

進入治理政事的場所，救護一切眾生。（肇曰：治理政事是官員的職責，用正法引導他們，使百姓沒有偏頗和冤枉，救護一切眾生。）

進入講論的地方，用大乘佛法引導他們。（外道和二乘人持有不同的見解和理論，大士攝伏他們，用大乘佛法引導他們，使他們解脫。）

進入各個學堂，啓發開導那些年幼無知的兒童。（肇曰：學堂是兒童學習書本的地方。啓發開導就像太子入學時展現梵文一樣。）

進入各個淫舍，揭示淫慾的過患。（肇曰：外國的淫蕩之人另外建立村落，凡是正派人士都不會看一眼。大士先與他們相同，然後揭示他們的過患。）

進入各個酒店，能夠堅定他們的意志。（肇曰：酒會導致喪失意志，打開放縱的門戶。）

如果身在長者之中，在長者中受到尊重，就為他們宣說殊勝的佛法。

【English Translation】 English version Zhao said: Outwardly eating worldly food, but inwardly delighting in the joy of meditation.

If he goes to places of gambling and amusement, he uses these to liberate others. (The commentary says: 'Bo Yi' (博弈) refers to 'Weiqi' (圍棋). It wastes time and does not benefit future practice.) Zhao said: Stopping the game through the game.

Accepting various heterodox paths, but not destroying the true faith. (Zhao said: Associating with those who are different is to make them the same as me. How could the true faith be destroyed? 'Accepting' means learning the doctrines and methods.)

Although understanding worldly classics, he always delights in the Buddha-dharma. (Zhao said: Even if worldly classics are fully understood, what is delighted in is the true Dharma.)

In all that is seen, reverence is the highest form of offering. (Zhao said: There is no living being that is not respected, and there is no offering that is not made with a pure heart. Therefore, it is said to be the best way to make offerings.)

Upholding the true Dharma and embracing all, both old and young. (Zhao said: In foreign countries, each tribe establishes three elders. Those with virtue serve as enforcers of the law, resolving disputes and embracing the old and young. Vimalakirti (凈名) manifests worldly laws to ultimately understand the Buddha-dharma.)

Engaging in all means of livelihood, even if gaining worldly benefits, he is not delighted by them. (Greed for life and pursuit of career cause suffering to the body. Worldly benefits, even if satisfying, increase wandering. The great Bodhisattva warns against being delighted by them.)

Wandering through the streets and alleys, benefiting sentient beings. (Zhao said: Streets and alleys are places where people gather. He benefits them according to their needs.)

Entering places of governance and law, saving all beings. (Zhao said: Governance and law are the duties of officials. He guides them with the true Dharma, so that the people are without bias and injustice, saving all beings.)

Entering places of discussion, guiding them with the Mahayana. (Heretics and followers of the Two Vehicles hold different views and theories. The great Bodhisattva subdues them and guides them with the Mahayana, liberating them.)

Entering schools, enlightening and guiding the ignorant children. (Zhao said: Schools are places where children learn books. Enlightening and guiding is like the prince displaying Sanskrit upon entering school.)

Entering brothels, showing the faults of desire. (Zhao said: In foreign countries, lewd people establish separate villages. Upright people do not even glance at them. The great Bodhisattva first becomes like them, then reveals their faults.)

Entering taverns, he is able to establish their will. (Zhao said: Wine leads to loss of will and opens the door to indulgence.)

If he is among elders, respected among them, he speaks the supreme Dharma for them.

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下三明口密益物。肇曰。凡人易以威順。難以理從。大士每處其尊以弘風靡之化。長者豪族望重多以世教自居不求出。世勝法永處輪迴。

若在居士居士中尊斷其貪著　肇曰。積財一億入居士里寶貨彌殖。貪著自纏豈思出離。

若在剎利剎利中尊教以忍辱　肇曰。剎利王者種也。秦言田主。劫初人食地味轉食自然粳米。後人情漸偽各有封殖。遂立有德處平分田。此王者之始也。其尊貴自在多強暴怒恣意傷害自取淪回故教以和忍。

若在婆羅門婆羅門中尊除其我慢　肇曰。秦言外意。以道學為業。或在家或出家。苦行多恃已道術。我慢自蔽沒生死流。

若在大臣大臣中尊教以正法　肇曰。正法治正法也。教以正法。治國以道。□佐時亦令知身如泡。不保榮祿。

若在王子王子中尊示以忠孝　為臣須忠為子應孝。肇曰。所承處重。宜以忠孝為先也。

若在內官內官中尊化正宮女　什曰。外國法取歷世忠良耆長。有德為內官化正宮女。嗜色之業報以女身。若不正修豈能出離。

若在庶民庶民中尊令興福力　肇曰。福力微淺故生庶民衣食尚乏。安能進道。

若在梵天梵天中尊誨以勝惠　肇曰。梵天多有禪福不求出世勝惠。

若在帝釋帝釋中尊示現無常　無常者滌欲愛

【現代漢語翻譯】 現代漢語譯本 下三明口密益物：鳩摩羅什（肇曰）：一般人容易用威勢使他們順從，難以用道理使他們信服。大菩薩總是處在尊貴的位置，來弘揚風靡世間的教化。長者和豪族往往因為地位尊貴而以世俗的教條自居，不尋求超脫世俗。世俗的觀念勝過佛法，就永遠處在輪迴之中。

如果在居士（在家信徒）中，就以尊重來斷除他們的貪戀執著：鳩摩羅什（肇曰）：積累億萬家財，身處居士之中，寶貨越多，貪戀執著就越深，哪裡會想到要出離呢？

如果在剎利（國王或武士）中，就教導他們忍辱：鳩摩羅什（肇曰）：剎利是國王的種姓，用秦朝的話來說就是田主。劫初的時候，人們以地上的滋味為食，後來轉為食用自然生長的粳米。後來人們的情感逐漸虛偽，各自佔有土地，於是就擁立有德之人來公平地分配土地。這就是國王的開始。他們尊貴自在，常常因為憤怒而隨意傷害他人，自己招致沉淪輪迴，所以教導他們和睦忍讓。

如果在婆羅門（祭司）中，就去除他們的我慢：鳩摩羅什（肇曰）：用秦朝的話來說就是外意，以研究道學為職業，或者在家，或者出家。苦行的人大多依仗自己的道術，我慢遮蔽了他們的智慧，沉沒在生死輪迴之中。

如果在大臣中，就教導他們正法：鳩摩羅什（肇曰）：正法就是端正的法度。教導他們用正法來治理國家，輔佐君王的時候，也要讓他們明白自身如同水泡一樣虛幻，不要貪戀榮華富貴。

如果在王子中，就向他們展示忠孝：作為臣子應當忠誠，作為兒子應當孝順。鳩摩羅什（肇曰）：他們所承擔的責任重大，應該以忠孝為先。

如果在內官（宦官）中，就教化端正宮女：鳩摩羅什（什曰）：外國的規矩是選取歷代忠良、年長有德之人作為內官，來教化端正宮女。貪戀美色的人，會以女身來償還業報。如果不能端正修行，怎麼能夠出離呢？

如果在庶民中，就讓他們廣興福力：鳩摩羅什（肇曰）：因為福力淺薄，所以才生為庶民，衣食尚且不足，怎麼能夠修習佛道呢？

如果在梵天（色界天人）中，就教誨他們殊勝的智慧：鳩摩羅什（肇曰）：梵天大多擁有禪定的福報，卻不尋求出世的殊勝智慧。

如果在帝釋（忉利天主）中，就向他們展示無常的道理：無常就是洗滌慾望和愛戀。

【English Translation】 English version 'Lower Three Clearances' mouth secretly benefits things. Kumarajiva (Zhao said): Ordinary people are easily subdued by power and difficult to be convinced by reason. Great Bodhisattvas always occupy a position of honor to promote the transformative influence of the Dharma. Elders and powerful clans often consider themselves as upholders of worldly teachings due to their esteemed status, not seeking transcendence. If worldly views prevail over the Dharma, they will remain in Samsara forever.

If among Upasakas (lay practitioners), respect is used to sever their attachment and clinging: Kumarajiva (Zhao said): Accumulating hundreds of millions in wealth, being among lay practitioners, the more treasures, the deeper the attachment and clinging, how can one think of liberation?

If among Kshatriyas (kings or warriors), teach them forbearance: Kumarajiva (Zhao said): Kshatriyas are the lineage of kings, in Qin terms, they are landowners. At the beginning of the Kalpa, people ate the flavors of the earth, later transitioning to eating naturally grown japonica rice. Later, people's emotions gradually became false, each occupying land, so they established virtuous people to fairly distribute the land. This is the beginning of kings. They are noble and free, often harming others arbitrarily due to anger, bringing about their own downfall and reincarnation, so they are taught harmony and forbearance.

If among Brahmins (priests), remove their arrogance: Kumarajiva (Zhao said): In Qin terms, it means external intention, taking the study of Taoism as a profession, either at home or as a renunciate. Ascetics mostly rely on their own Taoist skills, arrogance obscures their wisdom, sinking into the cycle of birth and death.

If among ministers, teach them the Right Dharma: Kumarajiva (Zhao said): The Right Dharma is the upright law. Teach them to govern the country with the Right Dharma, and when assisting the monarch, also let them understand that their own body is as illusory as a bubble, and do not covet glory and wealth.

If among princes, show them loyalty and filial piety: As a minister, one should be loyal; as a son, one should be filial. Kumarajiva (Zhao said): The responsibilities they bear are heavy, and loyalty and filial piety should come first.

If among eunuchs, transform and rectify the palace women: Kumarajiva (Shi said): The foreign custom is to select loyal, elderly, and virtuous people from past generations as eunuchs to transform and rectify the palace women. Those who are greedy for beauty will repay their karma with a female body. If they cannot cultivate uprightly, how can they be liberated?

If among the common people, let them widely cultivate blessings: Kumarajiva (Zhao said): Because their blessings are shallow, they are born as common people, and even food and clothing are insufficient, how can they cultivate the path of the Buddha?

If among Brahma heavens (form realm devas), teach them supreme wisdom: Kumarajiva (Zhao said): Brahma heavens mostly have the blessings of Dhyana, but do not seek the supreme wisdom of transcending the world.

If among Indra (Lord of the Trayastrimsa Heaven), show them the principle of impermanence: Impermanence is to cleanse desires and love.

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之神湯。凡未離欲界者豈不銘心哉。什曰。梵垢薄而著淺故為說勝惠釋。愛重而著深故現無常也。

若在護世中尊護諸眾生　護世四天王也。東方持國主。主二部揵闥婆毗舍阇。南方增長主。主二部鳩槃荼薜荔多。西方雜語主。主二部龍及富單那。北方多聞主。主二部夜叉羅剎。護諸世間也。

長者維摩詰以如是等無量方便饒益眾生。

此第三結嘆也。肇曰。法身圓應其跡無端故稱無量。上略言之耳。

其以方便現身有疾　此下第二現疾益物文四。一明方便現疾。二諸人蔘問。三因為說法。四聞法得益。此初也。肇曰。雖復變現殊方妙跡不一。然此經之起本于現疾故作者別序其事也。

以其疾故。國王大臣長者居士婆羅門等。諸王子並余官屬。無數千人皆往問疾　此下第二著。有眾生因集參問也。

其往者。維摩詰因以身疾廣為說法　此三明因疾說法文二。初勸厭凡身。二勸求佛身。前文復二。前明緣理正觀。后辨緣事對治觀。此總標也。肇曰。同我者易信。異我者雖順故因其身疾明有身之患。什曰。欲明履道之身未免斯患。況于無德而可保耶。

諸仁者是身無常無強無力無堅。速朽之法不可信也　此下次正說無常苦空無我四觀文也。此初無常觀。夫無常者悟身有為體性

【現代漢語翻譯】 之神湯。凡未離欲界者豈不銘心哉。什曰。梵垢薄而著淺故為說勝惠釋。愛重而著深故現無常也。 這是最好的藥。所有沒有脫離慾望世界的人難道不應該銘記在心嗎？鳩摩羅什（Kumārajīva）說：『因為梵天的污垢輕薄且附著不深，所以宣說殊勝的智慧來解釋。因為愛慾深重且附著很深，所以示現無常。』

若在護世中尊護諸眾生　護世四天王也。東方持國主（Dhṛtarāṣṭra）。主二部揵闥婆（Gandharva）毗舍阇（Piśāca）。南方增長主（Virūḍhaka）。主二部鳩槃荼（Kumbhāṇḍa）薜荔多（Preta）。西方雜語主（Virūpākṣa）。主二部龍（Nāga）及富單那（Pūtanā）。北方多聞主（Vaiśravaṇa）。主二部夜叉（Yakṣa）羅剎（Rākṣasa）。護諸世間也。 如果這些護世尊者守護所有眾生——這裡指的是護世四天王。東方是持國主，他統領兩個部族的乾闥婆和毗舍阇。南方是增長主，他統領兩個部族的鳩槃荼和薜荔多。西方是雜語主，他統領兩個部族的龍和富單那。北方是多聞主，他統領兩個部族的夜叉和羅剎，他們守護著各個世界。

長者維摩詰以如是等無量方便饒益眾生。 長者維摩詰（Vimalakīrti）用這樣無量的方法利益眾生。

此第三結嘆也。肇曰。法身圓應其跡無端故稱無量。上略言之耳。 這是第三個總結讚歎。僧肇（Sengzhao）說：『法身圓滿應化，其示現的軌跡沒有窮盡，所以稱為無量。』以上只是簡略地說了一下。

其以方便現身有疾　此下第二現疾益物文四。一明方便現疾。二諸人蔘問。三因為說法。四聞法得益。此初也。肇曰。雖復變現殊方妙跡不一。然此經之起本于現疾故作者別序其事也。 維摩詰用方便法門示現自己生病——以下是第二部分，講述示現疾病以利益眾生的四段內容：一是說明用方便法門示現疾病；二是眾人前來探望；三是因此而說法；四是聽聞佛法而得益。這是第一段。僧肇說：『即使變化示現各種奇妙的軌跡，但這部經的緣起在於示現疾病，所以作者特別敘述這件事。』

以其疾故。國王大臣長者居士婆羅門等。諸王子並余官屬。無數千人皆往問疾　此下第二著。有眾生因集參問也。 因為他生病的原因，國王、大臣、長者、居士、婆羅門等等，各位王子以及其他官屬，無數千人都前去探望他的病情——這是第二段，講述眾生聚集前來探望。

其往者。維摩詰因以身疾廣為說法　此三明因疾說法文二。初勸厭凡身。二勸求佛身。前文復二。前明緣理正觀。后辨緣事對治觀。此總標也。肇曰。同我者易信。異我者雖順故因其身疾明有身之患。什曰。欲明履道之身未免斯患。況于無德而可保耶。 那些前去探望的人，維摩詰就藉著自己生病的機會，廣泛地為他們說法——這是第三部分，說明因為疾病而說法，分為兩部分：一是勸人厭離凡夫之身，二是勸人尋求佛身。前一部分又分為兩部分：一是闡明依據真理的正觀，二是辨析依據事相的對治觀。這是總的綱領。僧肇說：『與我相同的人容易相信，與我不同的人即使順從也難以信服，所以藉著他自身疾病來說明有身體的禍患。』鳩摩羅什說：『想要說明修行正道的人都不能避免這種禍患，更何況沒有德行的人呢？』

諸仁者是身無常無強無力無堅。速朽之法不可信也　此下次正說無常苦空無我四觀文也。此初無常觀。夫無常者悟身有為體性 各位仁者，這個身體是無常的，不強壯，沒有力量，不堅固，是快速腐朽的，不可信賴的——接下來正式宣說無常、苦、空、無我四種觀想。這是最初的無常觀。所謂無常，就是要覺悟身體是有為法的體性。

【English Translation】 The divine medicine. Those who have not yet left the desire realm, shouldn't they engrave this in their hearts? Kumārajīva said: 'Because the defilements of the Brahma realm are thin and their attachment is shallow, the explanation is given with superior wisdom. Because love and desire are heavy and their attachment is deep, impermanence is manifested.'

If the honored ones among the protectors of the world protect all living beings - this refers to the Four Heavenly Kings who protect the world. The Eastern Dhṛtarāṣṭra (Holder of the Nation) rules the two tribes of Gandharvas (celestial musicians) and Piśācas (demons). The Southern Virūḍhaka (Increaser) rules the two tribes of Kumbhāṇḍas (dwarf demons) and Pretas (hungry ghosts). The Western Virūpākṣa (Wide-Eyed) rules the two tribes of Nāgas (dragons) and Pūtanas (female demons). The Northern Vaiśravaṇa (All-Hearing) rules the two tribes of Yakṣas (demons) and Rākṣasas (ogres). They protect all the worlds.

The elder Vimalakīrti benefits sentient beings with such immeasurable skillful means.

This is the third concluding praise. Sengzhao said: 'The Dharma body is perfectly responsive, and its traces are endless, hence it is called immeasurable.' The above is just a brief statement.

He expediently manifested himself as being ill - the following is the second section, which discusses the four aspects of manifesting illness to benefit beings: first, explaining the expedient manifestation of illness; second, people coming to inquire; third, giving Dharma talks because of it; and fourth, gaining benefits from hearing the Dharma. This is the first part. Sengzhao said: 'Even though there are various transformations and manifestations of wonderful traces, the origin of this sutra lies in the manifestation of illness, so the author specifically narrates this event.'

Because of his illness, kings, ministers, elders, laypeople, Brahmins, etc., princes and other officials, countless thousands of people all came to inquire about his illness - this is the second part, describing the gathering of beings who came to inquire.

Those who went, Vimalakīrti took the opportunity of his illness to extensively preach the Dharma to them - this is the third part, explaining the Dharma talk due to illness, divided into two parts: first, encouraging aversion to the ordinary body; second, encouraging the seeking of the Buddha body. The former part is further divided into two parts: first, clarifying the correct view based on principle; second, distinguishing the antidotal view based on phenomena. This is the general outline. Sengzhao said: 'Those who are like me are easy to believe, those who are different from me, even if they comply, are difficult to convince, so he uses his own illness to explain the suffering of having a body.' Kumārajīva said: 'If one wants to explain that even those who practice the path cannot avoid this suffering, how much more so those who have no virtue?'

Virtuous ones, this body is impermanent, not strong, without strength, not solid, a law of rapid decay, not to be trusted - next is the formal explanation of the four contemplations of impermanence, suffering, emptiness, and non-self. This is the initial contemplation of impermanence. Impermanence means realizing that the body is the nature of conditioned phenomena.

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滅。此理無常也。阿階道果若四時代謝形變色衰。此是事轉非真悟也。肇曰。身之危脆強力不能保。孰能信其永固者。此無常義也。

為苦為惱眾病所集。諸仁者如此身明智者所不怙　此二苦觀。法身常樂無漏因生則知漏因。生身性本自苦見此苦理道果從生。若待鞭撻傷害方見苦者非苦理也。病惱相仍明智不怙怙恃怙也。

是身如聚沫不可撮摩　此下十喻明空觀。身者因是妄惑果是偽報。觀察此理名悟空也。複次四大虛偽不真故空亦非毀滅。代謝之空哉。肇曰。撮摩聚沫之無實。以喻觀身之虛偽。此下至電喻明空義也。

是身如泡不得久立　肇曰。不久似明無常義。然水上泡以虛空中不實。故不久立猶空義也。

是身如焰從渴愛生　肇曰。渴見陽焰惑以為水。愛見四大迷以為身。

是身如芭蕉中無有堅　芭蕉之草唯葉無干。

是身如幻從顛倒起　肇曰。見幻為人。四大為身。皆顛倒也。

是身如夢為虛妄見　妄心所計虛誑如夢。

是身如影從業緣現是身如響屬諸因緣　肇曰。身之起乎。業因猶影響之生形聲。

是身如浮雲須臾變滅。是身如電唸唸不住　肇曰。變滅不住似釋無常。然皆取其虛偽不真。故速滅不住猶釋空義也。

是身無主為如地　此下六

【現代漢語翻譯】 現代漢語譯本 滅。此理是無常的。如同阿階道果（Arhatship，阿羅漢的果位）經歷四季更替，形態變化，顏色衰敗。這只是事物的轉變，並非真正的覺悟。僧肇說：『身體的危脆，即使強大的力量也無法保全，誰能相信它是永恒不變的呢？』這就是無常的含義。

是苦是惱，為各種疾病所聚集。諸位仁者，如此的身體，明智的人是不會依仗的。這是兩種苦的觀察。法身是常樂的，從無漏的因產生，就能知道有漏的因。生身的本性本來就是苦，見到這種苦的道理，道果才能從中產生。如果一定要等到鞭打傷害才感受到痛苦，那就不是苦的真理了。疾病煩惱接連不斷，明智的人不會依仗它，這裡的『怙』就是依仗的意思。

這個身體就像水上的泡沫，無法抓取和觸控。以下十個比喻說明空觀。身體是因為虛妄迷惑而產生的，果報也是虛假的。觀察這個道理就叫做悟空。再次說明，四大是虛偽不真實的，所以是空，但也不是毀滅和代謝的空。僧肇說：『用抓取泡沫而一無所得來比喻觀察身體的虛假。』以下直到電的比喻都是爲了說明空的含義。

這個身體就像水上的氣泡，不能長久存在。僧肇說：『不久長就像說明無常的含義。』然而水上的氣泡因為虛空而不真實，所以不能長久存在也像說明空的含義。

這個身體就像火焰，從渴愛而生。僧肇說：『乾渴的人看到陽焰，錯誤地認為是水。執愛的人看到四大，迷惑地認為是身體。』

這個身體就像芭蕉樹，中間沒有堅實的部分。芭蕉這種植物只有葉子，沒有樹幹。

這個身體就像幻象，從顛倒中產生。僧肇說：『把幻象看成人，把四大看成身體，都是顛倒。』

這個身體就像夢境，是虛妄的見解。虛妄的心所計算的，虛假欺騙就像夢境。

這個身體就像影子，由業緣顯現；這個身體就像迴響，依屬於各種因緣。僧肇說：『身體的產生，就像業因產生影響，就像形體發出聲音。』

這個身體就像浮雲，須臾之間就會變滅。這個身體就像閃電，唸唸不停留。僧肇說：『變滅不停留就像解釋無常。』然而都是取其虛偽不真實的特點，所以快速消滅不停留就像解釋空的含義。

這個身體沒有主宰，就像大地。以下六個

【English Translation】 English version Extinction. This principle is impermanent. Like the Arhatship (Arhatship, the fruit of an Arhat) undergoing the cycle of the four seasons, its form changes, and its color decays. This is merely a transformation of things, not true enlightenment. Seng Zhao said: 'The fragility of the body cannot be preserved even by great strength; who can believe it is eternally fixed?' This is the meaning of impermanence.

It is suffering and affliction, a collection of various diseases. O virtuous ones, such a body is not relied upon by the wise. These are the two contemplations on suffering. The Dharma body is eternally blissful, arising from undefiled causes, and then one knows the defiled causes. The nature of the physical body is inherently suffering; seeing this principle of suffering, the fruit of the path arises from it. If one must wait for whipping and injury to feel suffering, that is not the true principle of suffering. Illness and affliction follow one another; the wise do not rely on it. 'Reliance' here means to depend on.

This body is like a mass of foam, impossible to grasp or touch. The following ten metaphors illustrate the contemplation of emptiness. The body arises from delusion and confusion, and its karmic reward is false. Observing this principle is called realizing emptiness. Furthermore, the four great elements are false and unreal, hence empty, but not the emptiness of destruction and metabolism. Seng Zhao said: 'Using the inability to grasp foam as an analogy for observing the falseness of the body.' The following up to the metaphor of lightning illustrates the meaning of emptiness.

This body is like a bubble, unable to last long. Seng Zhao said: 'Not lasting long is like explaining the meaning of impermanence.' However, a bubble on water is unreal because of emptiness, so not lasting long is also like explaining the meaning of emptiness.

This body is like a flame, arising from craving and desire. Seng Zhao said: 'A thirsty person sees a heat haze and mistakenly thinks it is water. A person attached to love sees the four great elements and is deluded into thinking it is a body.'

This body is like a banana tree, with no solid core. The banana plant only has leaves and no trunk.

This body is like an illusion, arising from inversion. Seng Zhao said: 'Seeing an illusion as a person, seeing the four great elements as a body, are all inversions.'

This body is like a dream, a false view. What the deluded mind calculates is false and deceptive like a dream.

This body is like a shadow, manifested by karmic conditions; this body is like an echo, dependent on various causes and conditions. Seng Zhao said: 'The arising of the body is like the effect of karmic causes, like the sound arising from a form.'

This body is like a floating cloud, changing and vanishing in an instant. This body is like lightning, never staying still for a moment. Seng Zhao said: 'Changing and not staying still is like explaining impermanence.' However, all take its false and unreal characteristics, so quickly vanishing and not staying still is like explaining the meaning of emptiness.

This body has no master, like the earth. The following six

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界觀無我也。肇曰。夫萬事萬形皆四大成。在外則為土石山河在。內則為四支百體聚。而為生散而為死。生則為內。死則為外。內外雖殊然其大不異故。以內外四大類明無我也外地古故。今相傳強者先宅故無主也。身亦示眾緣所成。緣合則起緣。散則離。何有真宰常主之者。主壽人即是一我。義立四名耳。地效能持妄計為主。

是身無我為如火　火性炎上妄計為我。肇曰。縱任自由謂之我。而外火起滅由薪火不自在。不自在火無我也。外火既無我。內火類可知。

是身無壽為如風　風息通命妄計為壽。肇曰。常存不變謂之壽。而外風積氣飄鼓動止無常動止。無常風無壽也。外風既無壽。內風類可知。

是身無人為如水　水性隨物妄計為人。肇曰。貴于萬物而始終不改。謂之人。而外水善利。萬形方圓隨物洼隆異。遍而體無定。若體無定則水無人也。外水既無人。內水類可知。

是身不實四大為家　此身骨肉等地大。血髓等水大。暖氣等火大。喘息等風大。不了四大妄計為身。假會為家。非實身也。

是身為空離我我所　此五空界觀身之呻吟猶橐籥哉。聲動因空空無我所。既無我所。何以外空耶。

是身無知如草木瓦礫　此六識界觀也。草木隨氣變化萬形。識身隨業受報非一。既

【現代漢語翻譯】 現代漢語譯本： 界觀無我（Anatta-lakkhana，無我相）。肇法師解釋說：『萬事萬形都是由地、水、火、風四大元素構成。在外表現為土石山河，在內則表現爲四肢百體。聚合則生，離散則死。生是內在的，死是外在的。內外雖然不同，但其四大元素的本質沒有差異。因此，以內外的四大元素來闡明無我的道理。外在的土地古老而強大，先被人們佔據，所以沒有自主性。身體也同樣是由各種因緣聚合而成。因緣聚合則產生，因緣離散則消亡。哪裡有真正的主宰者或永恒的主人呢？所謂的主人、壽命、人，都只是假借四種名相而設立的。土地的效能是承載，人們錯誤地認為它是主人。』

『這個身體沒有我，就像火一樣。』火的性質是向上燃燒，人們錯誤地認為它是『我』。肇法師解釋說：『放縱自由叫做『我』。但是外在的火的生滅取決於柴薪，火併不自在。不自在的火，就沒有『我』。外在的火既然沒有『我』，那麼內在的火也可以類推得知。』

『這個身體沒有壽命，就像風一樣。』氣息的流通維繫生命，人們錯誤地認為它是壽命。肇法師解釋說：『永恒不變叫做壽命。但是外在的風，積聚成氣，飄動鼓盪，動靜沒有常態。沒有常態的風，就沒有壽命。外在的風既然沒有壽命，那麼內在的風也可以類推得知。』

『這個身體不是人，就像水一樣。』水的性質是隨順外物，人們錯誤地認為它是人。肇法師解釋說：『高於萬物並且始終不改變，叫做人。但是外在的水善於便利萬物，形狀或方或圓，隨著器物的凹陷或隆起而變化。普遍存在但形體沒有定性。如果形體沒有定性，那麼水就不是人。外在的水既然不是人，那麼內在的水也可以類推得知。』

『這個身體不真實，四大元素是它的家。』這個身體的骨肉等屬於地大，血髓等屬於水大，暖氣等屬於火大，喘息等屬於風大。不瞭解四大元素的真相，錯誤地認為它是身體，虛假地聚合在一起成為一個家，不是真實存在的身體。

『這個身體是空性的，遠離了我和我所。』用五空界（五蘊皆空的境界）來觀察身體，就像風箱一樣。聲音的產生依賴於空，空沒有『我所』。既然沒有『我所』，哪裡還有外在的空呢？

『這個身體沒有知覺，就像草木瓦礫一樣。』這是用六識界（六種意識的境界）來觀察。草木隨著氣候變化而呈現萬千形態，識身隨著業力而接受不同的果報。既然...

【English Translation】 English version: The realm of observation is without self (Anatta-lakkhana, the characteristic of non-self). Master Zhao said: 'All things and forms are composed of the four great elements: earth, water, fire, and wind. Externally, they manifest as soil, stones, mountains, and rivers; internally, they manifest as the four limbs and hundreds of bodily parts. Aggregation leads to life, and dispersion leads to death. Life is internal, and death is external. Although internal and external are different, their essence of the four great elements is not different. Therefore, the principle of no-self is explained by categorizing the internal and external four great elements. The external earth is ancient and strong, and it is first occupied by people, so it has no autonomy. The body is also formed by the aggregation of various conditions. When conditions come together, it arises; when conditions disperse, it ceases. Where is there a true master or eternal owner? The so-called master, lifespan, and person are merely established by borrowing four names. The nature of earth is to support, and people mistakenly consider it as the master.'

'This body is without self, like fire.' The nature of fire is to burn upwards, and people mistakenly consider it as 'self'. Master Zhao explained: 'Indulging in freedom is called 'self'. However, the arising and ceasing of external fire depends on firewood, and fire is not autonomous. Fire that is not autonomous has no 'self'. Since external fire has no 'self', the internal fire can be inferred by analogy.'

'This body has no lifespan, like wind.' The circulation of breath sustains life, and people mistakenly consider it as lifespan. Master Zhao explained: 'Eternal and unchanging is called lifespan. However, external wind accumulates into air, drifting and stirring, and its movement and stillness are impermanent. Wind that is impermanent has no lifespan. Since external wind has no lifespan, the internal wind can be inferred by analogy.'

'This body is not a person, like water.' The nature of water is to follow external objects, and people mistakenly consider it as a person. Master Zhao explained: 'Superior to all things and unchanging from beginning to end is called a person. However, external water is good at benefiting all things, and its shape is either square or round, changing with the depressions or elevations of objects. It exists everywhere, but its form is not fixed. If the form is not fixed, then water is not a person. Since external water is not a person, the internal water can be inferred by analogy.'

'This body is unreal, the four great elements are its home.' The bones and flesh of this body belong to the earth element, the blood and marrow belong to the water element, the warmth belongs to the fire element, and the breath belongs to the wind element. Not understanding the truth of the four great elements, people mistakenly consider it as a body, falsely aggregating together to become a home, which is not a real body.

'This body is empty, far from self and what belongs to self.' Observing the body with the five empty realms (the state where the five aggregates are empty) is like a bellows. The production of sound depends on emptiness, and emptiness has no 'what belongs to self'. Since there is no 'what belongs to self', where is there external emptiness?

'This body has no awareness, like grass, trees, tiles, and pebbles.' This is observing with the six consciousness realms (the realms of the six types of consciousness). Grass and trees change with the climate and present myriad forms, and the consciousness body receives different retributions according to karma. Since...

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緣變無常。知何異草木。又草木隨氣榮枯。識亦隨緣生滅。生滅無定知何異草木。肇曰。身雖能觸而無知。內識能知而無觸。自性而求二俱無知。既曰無知何異瓦礫。

是身無作風力所轉　此破作者也。身隨業風巧拙異動無作者也。肇曰。舉動事為風力使。然誰作之者。

是身不凈穢惡充滿　此下明緣事對治觀破思惟惑也。肇曰。三十六物充滿其體。此不凈想也。

是身為虛偽雖假以澡浴衣食必歸磨滅　肇曰。雖復澡以香湯衣。以上服茍曰。非真。豈得久立此虛偽想也。

是身為災百一病惱　肇曰。一大增損百一病生。此災患想也。

是身如丘井為老所逼　丘井者故破村落。丘墟故井也。謂人物宮室移就新居。井不可改日見崩壞。人老亦然。盛力少色皆悉遷移衰老形骸留。此散壞此老壞想也。肇曰。神之處身為老死所逼。猶危人之在丘井為龍蛇所逼也。緣在他經。

是身無定為要當死　死苦肇曰。壽夭雖無定不得不受死。此必死想也。

是身如毒蛇如怨賊如空聚。陰界諸入所共合成　此總明不可樂想也。肇曰。四大喻四蛇五陰喻五賊。六情喻空聚。皆有成喻在地經。五陰十八界十二入三法假合成身。猶若空聚無可寄也。

諸仁者此可患厭當樂佛身　此下第二勸求佛

【現代漢語翻譯】 現代漢語譯本 緣起變化，沒有常態。這和草木有什麼區別呢？而且草木隨著時節榮盛枯萎，意識也隨著因緣產生和滅亡。產生和滅亡沒有定準，這和草木有什麼區別呢？鳩摩羅什（Kumārajīva）說：『身體雖然能夠接觸事物卻沒有知覺，內在的意識能夠知覺卻沒有觸覺。從自性上尋求，兩者都沒有知覺。既然說沒有知覺，那和瓦礫有什麼區別呢？』 這個身體沒有自主，是被風的力量所驅動的——這是爲了破除『作者』的觀念。身體隨著業力的風，巧妙或笨拙地移動，並沒有一個『作者』存在。鳩摩羅什（Kumārajīva）說：『舉動行為都是風的力量驅使，那麼是誰在做這些呢？』 這個身體是不潔凈的，充滿了污穢——這是爲了說明通過觀察因緣生滅來對治思惟上的迷惑。鳩摩羅什（Kumārajīva）說：『三十六種不凈之物充滿了身體。』這是不凈觀。 這個身體是虛假的，即使假借沐浴和衣食來維持，最終必然歸於磨滅——鳩摩羅什（Kumārajīva）說：『即使用香湯沐浴，穿上好的衣服，如果說它不是真實的，怎麼能長久存在呢？』這是虛假觀。 這個身體充滿災禍，百病纏身——鳩摩羅什（Kumārajīva）說：『四大不調，就會產生各種疾病。』這是災患觀。 這個身體就像荒廢的村落和廢井，被衰老所逼迫——『丘井』指的是荒廢破敗的村落。『丘墟故井』也是這個意思。意思是說，人們和宮室都搬到新的地方居住，井卻無法改變，只能眼看著它崩壞。人老也是這樣，強盛的體力和年輕的容貌都轉移消失，只留下衰老的形骸。這是散壞觀，也是衰老觀。鳩摩羅什（Kumārajīva）說：『神識所處的身軀被衰老和死亡所逼迫，就像身處荒廢的村落和廢井中，被龍蛇所逼迫一樣。』這個比喻出自其他經典。 這個身體沒有定數，最終必然要死亡——死亡的痛苦。鳩摩羅什（Kumārajīva）說：『壽命長短雖然沒有定數，但不得不接受死亡。』這是必死觀。 這個身體就像毒蛇、怨賊、空虛的聚落，是由陰、界、入等要素共同組成的——這是總括地說明不可貪戀的觀念。鳩摩羅什（Kumārajīva）說：『四大比喻為四條毒蛇，五陰比喻為五個怨賊，六情比喻為空虛的聚落。』這些比喻都可以在其他經典中找到。五陰、十八界、十二入這三種法虛假地組合成身體，就像空虛的聚落一樣，沒有什麼可以依附的。 各位仁者，這個身體是可厭惡的，應當欣樂佛身——以下是第二部分，勸導人們尋求佛身。

【English Translation】 English version Conditioned existence is impermanent. How is this different from grass and trees? Furthermore, just as grass and trees flourish and wither with the seasons, consciousness arises and ceases according to conditions. Since arising and ceasing are not fixed, how is this different from grass and trees? Kumārajīva (meaning: name of a Buddhist scholar and translator) said: 'Although the body can touch, it has no awareness. Inner consciousness can be aware, but it has no touch. Seeking from inherent nature, both are without awareness. Since it is said to be without awareness, how is it different from bricks and rubble?' This body has no agency; it is moved by the force of the wind—this is to refute the notion of a 'maker'. The body moves skillfully or clumsily according to the wind of karma; there is no 'maker'. Kumārajīva (Kumārajīva) said: 'Actions and behaviors are driven by the force of the wind, so who is doing them?' This body is impure, filled with filth—this explains how to use the contemplation of conditioned arising to counteract the delusions of thought. Kumārajīva (Kumārajīva) said: 'Thirty-six impure substances fill the body.' This is the contemplation of impurity. This body is false; although it is temporarily maintained by bathing, clothing, and food, it will inevitably return to decay—Kumārajīva (Kumārajīva) said: 'Even if bathed in fragrant water and clothed in fine garments, if it is said to be unreal, how can it last long?' This is the contemplation of falsity. This body is full of calamities, afflicted by a hundred and one diseases—Kumārajīva (Kumārajīva) said: 'When the four great elements are imbalanced, a hundred and one diseases arise.' This is the contemplation of calamity. This body is like a ruined village and a dilapidated well, oppressed by old age—'ruined village and well' refers to abandoned and dilapidated villages. 'Ruined mounds and old wells' have the same meaning. It means that people and palaces move to new residences, but the well cannot be changed and can only be watched as it collapses. It is the same with old age; strength and youthful appearance all disappear, leaving only the decaying form. This is the contemplation of disintegration, and also the contemplation of old age. Kumārajīva (Kumārajīva) said: 'The body in which consciousness resides is oppressed by old age and death, just like a person in a ruined village and well, oppressed by dragons and snakes.' This metaphor comes from other scriptures. This body is uncertain; it must eventually die—the suffering of death. Kumārajīva (Kumārajīva) said: 'Although the length of life is uncertain, one must inevitably accept death.' This is the contemplation of death. This body is like a poisonous snake, a vengeful thief, an empty gathering, composed of the elements of the skandhas (skandha), realms (dhātu), and sense bases (āyatana)—this is a general explanation of the contemplation of unattractiveness. Kumārajīva (Kumārajīva) said: 'The four great elements are likened to four poisonous snakes, the five skandhas (skandha) are likened to five vengeful thieves, and the six senses are likened to an empty gathering.' These metaphors can all be found in other scriptures. The five skandhas (skandha), eighteen realms (dhātu), and twelve sense bases (āyatana) falsely combine to form the body, just like an empty gathering, with nothing to rely on. Virtuous ones, this body is repulsive; one should rejoice in the Buddha's body—the following is the second part, encouraging people to seek the Buddha's body.

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身文四。第一舉勸。第二徴勸。第三釋勸。第四結勸。此初舉厭勸忻。肇曰。吾等同有斯患。可厭久矣。宜共樂求佛身也。

所以者何　此二徴勸意。肇曰。近見者謂佛身直是形之妙者未免生死寒暑之患。曷為而求將辨法身妙極之體。

佛身者即法身也　此三釋勸文三。初辨果體。二明修因。此初也。肇曰。經云法身者虛空身也。無生而無不生。無形而無不形。超三界之表絕有心之境。陰入所不攝稱謂所不及。寒暑不能為其患。生死無以化其體。故其為物也。微妙無像不可為有。備應萬形不可為無。彌綸八極不可為小。細入無間不可為大。故能出生入死通洞乎。無窮之化變現殊方應無端之求。此二乘之所不議。補處之所未覿。況凡夫無因敢措思于其間哉聊依經誠言粗標其玄極耳。然則法身在天而天在人而人。豈復近舍丈六而遠求法身乎。

從無量功德智慧生　此二明修因。肇曰。夫妙極之身必生乎。妙極之因功德智慧大士二業也。此二蓋是萬行之初門。泥洹之關要故唱言有之。

從戒定惠解脫解脫知見生　肇曰。五分法身也。

從慈悲喜捨生　四等也。

從佈施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生　肇曰。禪四禪。定四空定。解脫八解脫。三昧三三昧。此皆

【現代漢語翻譯】 現代漢語譯本： 身文分為四個部分。第一是舉勸，第二是徴勸，第三是釋勸，第四是結勸。這裡首先是舉出厭離之心，勸導生起欣樂之心。僧肇（僧人名）說：『我們都共同有這種苦患，可以厭離很久了，應該共同欣樂地尋求佛身。』 『所以是什麼呢？』 這是第二部分，徵詢勸導的意義。僧肇說：『近視的人認為佛身僅僅是形體的美妙，未能免除生死寒暑的苦患。為什麼要尋求佛身呢？將要辨明法身妙到極點的本體。』 『佛身就是法身。』 這是第三部分，解釋勸導，分為三個小部分。第一是辨明果體的體性，第二是闡明修行的因，這裡是第一小部分。僧肇說：『經中說，法身是虛空身，無生而無不生，無形而無不形，超越三界之外，斷絕有心之境。陰、入所不能攝取，稱謂所不能及，寒暑不能成為它的苦患，生死無法改變它的本體。所以它的存在，微妙無像，不可認為有；具備應現萬形的能力，不可認為無；充滿八方，不可認為小；細微到沒有間隙，不可認為大。所以能夠出生入死，通達無窮的變化，變現各種不同的形態，應和沒有窮盡的祈求。這是二乘（聲聞乘和緣覺乘）所不能議論的，補處菩薩（指彌勒菩薩）尚未親眼見到的，更何況凡夫沒有因緣，怎敢在其中措意思量呢？姑且依據經文的誠實之言，粗略地標明它的玄妙至極之處罷了。』 那麼，法身在天，而天在人，而人在自身，難道還要捨棄近處的丈六金身，而到遠處尋求法身嗎？ 『從無量功德智慧生。』 這是第二小部分，闡明修行的因。僧肇說：『妙到極點的身，必定產生於妙到極點的因，功德和智慧是大士的兩種事業。這兩種是萬行的最初入門，涅槃的關鍵要道，所以特別提出來。』 『從戒、定、慧、解脫、解脫知見生。』 僧肇說：『這是五分法身。』 『從慈、悲、喜、捨生。』 這是四無量心。 『從佈施、持戒、忍辱、柔和、勤行精進、禪定、解脫三昧、多聞智慧諸波羅蜜生。』 僧肇說：『禪指四禪，定指四空定，解脫指八解脫，三昧指三三昧。這些都是……』

【English Translation】 English version: The section on the body is divided into four parts: first, raising exhortation; second, inquiring exhortation; third, explaining exhortation; and fourth, concluding exhortation. Here, it initially raises the mind of aversion and encourages the arising of a joyful mind. Sengzhao (name of a monk) said, 'We all commonly have this suffering, which we can be averse to for a long time. We should joyfully seek the Buddha-body together.' 'What is the reason for this?' This is the second part, inquiring into the meaning of exhortation. Sengzhao said, 'Those with limited vision think that the Buddha-body is merely the beauty of form, unable to escape the suffering of birth, death, heat, and cold. Why seek the Buddha-body? It is to discern the ultimate essence of the Dharma-body.' 'The Buddha-body is the Dharma-body.' This is the third part, explaining the exhortation, divided into three subsections. First, distinguishing the nature of the fruit-body; second, clarifying the cause of practice; this is the first subsection. Sengzhao said, 'The sutra says that the Dharma-body is the space-body, without birth yet without non-birth, without form yet without non-form, transcending the realm of the three worlds, cutting off the state of the intentional mind. The skandhas (陰), and entrances (入) cannot grasp it, names and terms cannot reach it, heat and cold cannot be its suffering, and birth and death cannot transform its essence. Therefore, its existence is subtle and without image, so it cannot be considered existent; it possesses the ability to manifest myriad forms, so it cannot be considered non-existent; it fills the eight directions, so it cannot be considered small; it is subtle to the point of having no gaps, so it cannot be considered large. Therefore, it can be born into death and enter death, penetrating endless transformations, manifesting various different forms, and responding to endless requests. This is what the Two Vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana) cannot discuss, and what the Bodhisattva in the position of successor (補處菩薩, referring to Maitreya Bodhisattva) has not yet seen with their own eyes, let alone ordinary people without the causes and conditions, how dare they presume to think about it? I will tentatively rely on the honest words of the sutras to roughly mark its profound and ultimate nature.' Then, the Dharma-body is in heaven, and heaven is in people, and people are in themselves. Should we abandon the sixteen-foot golden body nearby and seek the Dharma-body far away? 'It is born from immeasurable merit and wisdom.' This is the second subsection, clarifying the cause of practice. Sengzhao said, 'The body that is subtle to the extreme must arise from the cause that is subtle to the extreme. Merit and wisdom are the two activities of the great Bodhisattvas. These two are the initial entry into the myriad practices and the key to Nirvana, so they are specifically mentioned.' 'It is born from precepts (戒), concentration (定), wisdom (慧), liberation (解脫), and the knowledge and vision of liberation (解脫知見).' Sengzhao said, 'These are the fivefold Dharma-body.' 'It is born from loving-kindness (慈), compassion (悲), joy (喜), and equanimity (舍).' These are the Four Immeasurables. 'It is born from giving (佈施), upholding precepts (持戒), patience (忍辱), gentleness (柔和), diligent practice (勤行精進), meditation (禪定), liberation samadhi (解脫三昧), extensive learning and wisdom (多聞智慧), and all the Paramitas (諸波羅蜜).' Sengzhao said, 'Meditation refers to the four Dhyanas (四禪), concentration refers to the four formless attainments (四空定), liberation refers to the eight liberations (八解脫), and samadhi refers to the three samadhis. These are all...'

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禪度之別行。

從方便生從六通生　肇曰。自非六通方便生其無方之化。無以成無極之體。

從三明生　肇曰。天眼宿命智漏盡通為三明。

從三十七道品生從止觀生　三十七品如下。什曰。始觀時繫心處名。止靜極則明。明則惠。惠名觀。

從十力四無所畏十八不共法生　名數如常。自非克圓勝德何能證茲法身。

從斷一切不善法集一切善法生　肇曰。必斷之志必集之情。此二心行之綱目也。

從真實生從不放逸生　肇曰。真實善根所以生。不放逸功業所以成。此二心行之要也。

從如是無量清凈法生如來身　此總結也。

諸仁者。欲得佛身斷一切眾生病者。當發阿耨多羅三藐三菩提心　此四結勸起悲願也。肇曰。發無上心豈唯自除病亦濟群生病。

如是長者維摩詰。為諸問疾者如應說法。令無數千人皆發阿耨多羅三藐三菩提心　此四結益也。

弟子品第三

此二明弟子因命問疾。寄宣呵辭挫小進大。故目品焉。

爾時長者維摩詰自念寢疾于床　品文二。初自念疾。后佛命問疾。此初先自念也。生曰。自念寢疾者自傷念疾也。夫有身則有疾。此自世之常耳。達者體之何所傷哉。然毗耶離諸長者子皆觀佛聽法。維摩詰事應是同而礙疾不預

【現代漢語翻譯】 現代漢語譯本： 禪度的其他方面。

從方便（Upaya，善巧方便）生，從六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）生——肇法師說：『如果不是從六神通和方便中產生，就無法成就那無邊無際的本體。』

從三明（Tisro Vidyah，宿命明、天眼明、漏盡明）生——肇法師說：『天眼通、宿命智、漏盡通稱為三明。』

從三十七道品（Bodhipaksika-dharmas，四念處、四正勤、四如意足、五根、五力、七覺支、八正道）生，從止觀（Samatha-vipassana，止是禪定，觀是智慧）生——三十七道品如下。鳩摩羅什（Kumarajiva）說：『開始觀的時候，心專注於一處，這叫做止；靜到極點就明白了，明白就是智慧，智慧就叫做觀。』

從十力（Dasabala，如來所具有的十種力）、四無所畏（Catur-vaisaradyani，如來所具有的四種無所畏懼的自信）、十八不共法（Astadasavenika-dharmas，佛所獨有的十八種功德）生——名相和數量如常。如果不能圓滿殊勝的功德，又怎麼能證得這法身呢？

從斷除一切不善法，聚集一切善法生——肇法師說：『必定斷除的志向，必定聚集的情感，這是兩種心行的綱領。』

從真實生，從不放逸生——肇法師說：『真實是善根產生的原因，不放逸是功業成就的原因，這是兩種心行的要點。』

從像這樣無量清凈法生如來身——這是總結。

各位仁者，想要得到佛身，斷除一切眾生的疾病，應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）——這是四種總結，勸勉發起悲願。肇法師說：『發起無上心，豈止是自己消除疾病，也能救濟眾生的疾病。』

像這樣，長者維摩詰，為前來問病的人，根據他們的情況說法，使無數千人，都發起了阿耨多羅三藐三菩提心——這是四種總結帶來的利益。

弟子品第三

這一品說明弟子因為奉命問病，藉此宣揚呵斥之辭，挫折小乘，引導大乘，所以命名為『弟子品』。

當時，長者維摩詰自己想到，我生病躺在床上——這一品分為兩部分，開始是自己想到生病，後來是佛陀命令弟子們去問病。這是開始自己想到生病。僧肇說：『自己想到生病，是自己傷感生病。有身體就會有疾病，這是世間的常事。通達的人體會到這一點，又有什麼可傷感的呢？然而毗耶離（Vaisali）的各位長者子都在觀看佛陀聽聞佛法，維摩詰的事情本應和他們一樣，卻因為疾病而不能參與。』

【English Translation】 English version: The Different Aspects of Dhyana-paramita (Perfection of Meditation).

It arises from Upaya (skillful means), it arises from the Six Superknowledges (Sadabhijna, namely: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows) -- Master Zhao said: 'If it does not arise from the Six Superknowledges and Upaya, there is no way to accomplish the limitless essence.'

It arises from the Threefold Knowledge (Tisro Vidyah, namely: knowledge of past lives, divine eye, and extinction of outflows) -- Master Zhao said: 'Divine eye, knowledge of past lives, and extinction of outflows are called the Threefold Knowledge.'

It arises from the Thirty-seven Limbs of Enlightenment (Bodhipaksika-dharmas, namely: the four foundations of mindfulness, the four right exertions, the four roads to spiritual powers, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path), it arises from Samatha-vipassana (calm abiding and insight meditation) -- The thirty-seven limbs are as follows. Kumarajiva said: 'When beginning to contemplate, the mind is focused on one place, this is called Samatha; when stillness reaches its extreme, one understands, understanding is wisdom, wisdom is called Vipassana.'

It arises from the Ten Powers (Dasabala, the ten powers of a Buddha), the Four Fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness a Buddha possesses), and the Eighteen Uncommon Qualities (Astadasavenika-dharmas, the eighteen unique qualities of a Buddha) -- The names and numbers are as usual. If one cannot perfectly accomplish superior virtues, how can one realize this Dharmakaya (Dharma body)?

It arises from abandoning all unwholesome dharmas and gathering all wholesome dharmas -- Master Zhao said: 'The determination to certainly abandon, the emotion to certainly gather, these are the guidelines for these two mental activities.'

It arises from truthfulness, it arises from non-negligence -- Master Zhao said: 'Truthfulness is the reason why wholesome roots arise, non-negligence is the reason why meritorious deeds are accomplished, these are the key points for these two mental activities.'

From such immeasurable pure dharmas, the Tathagata's (Thus Come One's) body arises -- This is the conclusion.

All you virtuous ones, if you wish to attain the Buddha's body and eliminate the illnesses of all sentient beings, you should generate the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment) -- These are the four conclusions, encouraging the arising of compassion and vows. Master Zhao said: 'Generating the unsurpassed mind not only eliminates one's own illnesses but also relieves the illnesses of sentient beings.'

Like this, the elder Vimalakirti, for those who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to generate the mind of Anuttara-samyak-sambodhi-citta -- These are the benefits brought about by the four conclusions.

Chapter Three: Disciples

This chapter explains that the disciples, being ordered to inquire about the illness, use this opportunity to proclaim words of rebuke, thwarting the Hinayana (small vehicle) and guiding towards the Mahayana (great vehicle), therefore it is named 'Disciples'.

At that time, the elder Vimalakirti thought to himself, 'I am ill and lying in bed' -- This chapter is divided into two parts, beginning with thinking about his illness, and later the Buddha orders the disciples to inquire about the illness. This is the beginning of thinking about his illness. Seng Zhao said: 'Thinking about his illness is feeling saddened by his illness. Having a body means having illness, this is the norm in the world. Those who understand this, what is there to be saddened about? However, the elders' sons of Vaisali are all watching the Buddha and listening to the Dharma, Vimalakirti's situation should be the same as theirs, but he is unable to participate because of his illness.'

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。理在致傷。故托以崇法招佛問疾也。

世尊大慈寧不垂愍　此念問。肇曰。世尊大慈必見垂問因。以弘道所濟良多。此現疾之本意也。

佛知其意即告舍利弗。汝行詣維摩詰問疾　此二命問疾人。先別命十人。此初章也。文二。初命。后辭。此初命也。肇曰。至人懸心默通不先形言冥機潛應。故先敕也。如其知諸人不堪而猶命者將顯凈名無窮之德以生眾會悕仰之情耳。舍利此名。身其母名也。弗秦言子天竺多。以母名名子。

舍利弗白佛言世尊。我不堪任詣彼問疾　此二辭也。文四。一奉辭不堪。二略出所以。三廣引彈事。四結辭不堪。此即初也。生曰。有以致辭非拒命也。托不拒命之辭以取權維摩詰義。

所以者何。憶念我昔曾於林中宴坐樹下　此二所以下徴釋不堪所由也。宴安也。禪定安心故云宴坐。聲聞入定不過八地定及滅盡定。皆是厭下粗動忻于上定故。示隱身於林息亂于定。此非真宴寂。

時維摩詰來謂我言。唯舍利弗。不必是坐為宴坐也　此三時維摩詰下引所彈事文三。總別結也。此初總呵。不必此坐為真坐也。夫心體離念性本寂滅體。此安住名真宴坐。豈同二乘厭亂忻定而為宴寂哉。

夫宴坐者不於三界現身意。是為宴坐　此二。夫宴坐下別訶文六。此初訶形

{ "translations": [ "現代漢語譯本：理在於致人受傷。因此，（佛）假託崇尚佛法，邀請佛（去維摩詰處）問候病情。", "", "世尊大慈大悲，難道不會憐憫（維摩詰）嗎？』這是（眾菩薩）心中的想法，所以（文殊菩薩）才這樣問。肇法師說：『世尊大慈大悲，必定會垂問（維摩詰）的原因，因為（維摩詰）弘揚佛法所救濟的人很多。』這是（維摩詰）示現疾病的根本用意。", "", "佛知道他們的意思，就告訴舍利弗（Śāriputra，智慧第一）：『你前去維摩詰（Vimalakīrti，凈名）處問候病情。』這是（佛）命令（弟子）去問候病人。先前分別命令了十個人，這是第一章的內容。這一章分為兩部分：一是佛的命令，二是（弟子的）推辭。這是佛的最初命令。肇法師說：『至人（指佛）心懷懸念，默默相通，不會先用言語表達，而是暗中運作，悄然迴應，所以先下達命令。』如果（佛）知道這些人不能勝任，卻仍然命令他們前去，是爲了彰顯維摩詰無窮的德行，以引發大眾的仰慕之情。舍利（Śāri）是（舍利弗）母親的名字，弗（putra）在秦語中是『子』的意思，在天竺（India）多用母親的名字給兒子命名。", "", "舍利弗（Śāriputra）對佛說：『世尊，我不能勝任前去問候病情。』這是（舍利弗）的推辭。分為四個部分：一是奉命推辭，二是簡略說明原因，三是廣泛列舉被彈劾的事情，四是總結推辭不能勝任。這是第一部分。生公說：『（舍利弗）用委婉的措辭來推辭，並非拒絕佛的命令，而是借用不拒絕命令的措辭，來探究維摩詰的深意。", "", "（舍利弗說：）『原因是，我回憶過去曾經在林中樹下靜坐。』這是第二部分，說明不能勝任的原因。宴，是安的意思。禪定能使內心安定，所以叫做宴坐。聲聞（Śrāvaka，小乘修行者）入定，不過是八地定以及滅盡定。都是因為厭惡地獄的粗糙浮動，欣求上界的寂靜，所以（舍利弗）才示現隱身於林中，止息內心的散亂。這不是真正的宴寂。", "", "當時，維摩詰（Vimalakīrti）來對我說：『喂，舍利弗（Śāriputra），不必把坐著當作宴坐。』這是第三部分，列舉被彈劾的事情，分為總說、別說和總結。這是最初的總的呵斥。不必把這種坐著當作真正的宴坐。心體的本體是遠離妄念，自性本來就是寂滅的，安住于這種本體才叫做真正的宴坐。怎麼能像二乘（Śrāvaka and Pratyekabuddha，聲聞和緣覺）那樣，厭惡散亂，欣求寂靜，就當作是宴寂呢？』", "", "『所謂宴坐，是不在三界（Trailokya，欲界、色界、無色界）中顯現身心。這才是宴坐。』這是第二部分，詳細地呵斥，分為六個方面。這是最初呵斥形體。" ], "english_translations": [ "English version: The principle lies in causing injury. Therefore, (the Buddha) uses the pretext of venerating the Dharma to invite the Buddha (to Vimalakīrti's place) to inquire about his illness.", "", \"'The World-Honored One is greatly compassionate, wouldn't he take pity (on Vimalakīrti)?' This was the thought in (the Bodhisattvas') minds, so (Mañjuśrī) asked this way. Dharma Master Zhao said: 'The World-Honored One is greatly compassionate and will surely inquire about the reason (for Vimalakīrti's illness), because (Vimalakīrti) has saved many people by propagating the Dharma.' This is the fundamental intention of (Vimalakīrti) manifesting illness.\"", "", "Knowing their intention, the Buddha told Śāriputra (舍利弗, foremost in wisdom): 'Go to Vimalakīrti (維摩詰, Pure Name) and inquire about his illness.' This is (the Buddha) ordering (his disciples) to inquire about the sick person. He had previously ordered ten people separately; this is the content of the first chapter. This chapter is divided into two parts: first, the Buddha's order; second, (the disciple's) refusal. This is the Buddha's initial order. Dharma Master Zhao said: 'The Perfected One (referring to the Buddha) holds concerns in his heart, silently communicates, does not express himself in words first, but operates secretly and responds quietly, so he issues the order first.' If (the Buddha) knows that these people are not capable but still orders them to go, it is to highlight Vimalakīrti's infinite virtues in order to arouse admiration in the assembly. Śāri (舍利) is (Śāriputra's) mother's name, and putra (弗) in Qin language means 'son.' In India (天竺), it is common to name sons after their mothers.", "", "Śāriputra (舍利弗) said to the Buddha: 'World-Honored One, I am not capable of going to inquire about his illness.' This is (Śāriputra's) refusal. It is divided into four parts: first, respectfully declining the order; second, briefly explaining the reason; third, extensively listing the matters of impeachment; and fourth, concluding the refusal of being capable. This is the first part. Master Sheng said: '(Śāriputra) uses euphemistic words to decline, not refusing the Buddha's order, but using the words of not refusing the order to explore Vimalakīrti's profound meaning.'", "", "(Śāriputra said:) 'The reason is, I recall that I once sat in meditation under a tree in the forest.' This is the second part, explaining the reason for being incapable. Yan (宴) means peace. Dhyana (禪定) can stabilize the mind, so it is called Yan Zuo (宴坐, peaceful sitting). Śrāvakas (聲聞, Hearers) entering Samadhi (定), only reach the eighth stage of Samadhi and the Samadhi of Cessation. All of them are because they dislike the coarse and agitated lower realms and yearn for the quiet upper realms, so (Śāriputra) manifested hiding in the forest and stopping the disturbances of the mind. This is not true quietude.", "", "At that time, Vimalakīrti (維摩詰) came and said to me: 'Hey, Śāriputra (舍利弗), it is not necessary to regard sitting as Yan Zuo (宴坐, peaceful sitting).' This is the third part, listing the matters of impeachment, divided into general statement, specific statement, and conclusion. This is the initial general rebuke. It is not necessary to regard this kind of sitting as true Yan Zuo. The essence of the mind is to be free from delusive thoughts, and its nature is originally quiescent. Abiding in this essence is called true Yan Zuo. How can it be like the Two Vehicles (Śrāvaka and Pratyekabuddha, Hearers and Solitary Buddhas), disliking disturbance and yearning for quietude, and regarding that as Yan Ji (宴寂, peaceful stillness)?'", "", "'What is called Yan Zuo (宴坐, peaceful sitting) is not manifesting body and mind in the Three Realms (Trailokya, 欲界, 色界, 無色界 - Desire Realm, Form Realm, Formless Realm). This is Yan Zuo.' This is the second part, rebuking in detail, divided into six aspects. This is the initial rebuke of form." ] }

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神不寂失。夫三界性空未嘗不寂。身心如幻何時不定。豈有厭忻哉。肇曰。今舍利弗猶有世報生身及世報意根。故以人間為煩擾而宴坐林下。未能形神無跡故致斯呵。

不起滅定而現諸威儀。是為宴坐　二呵寂用相乖失。小乘滅受想心名為滅定。故滅而無用也。菩薩體心性常寂滅名滅盡定故寂而常用。肇曰。小乘人入滅盡定則形猶枯木。無運用之能。大士入實相定心智寂滅而形充八極。順機而作應會無方。舉動進止不捨威儀。其為宴也。亦以極矣。

不捨道法而現凡夫事。是為宴坐　三訶真俗異緣失。仁王云。雙照二諦平等。道照真故道法照俗。故凡事肇曰。小乘障隔生死故。不能和光大士美惡齊旨。道俗一觀故。終日凡夫。終日道法也。凈名之有居家即其事也。

心不住內亦不在外。是為宴坐　四訶心住內外失。心生則內外相生。心寂則內外相滅。此無住為住也。肇曰。身為幻宅曷為住內。萬物斯虛曷為在外。小乘防念故繫心于內。凡夫多求故馳想于外。大士齊觀故內外無寄也。

于諸見不動而修行三十七品。是為宴坐　五呵乖中起行失。肇曰。諸見六十二諸妄見也。夫以見為見者。要動舍諸見以修道品。大士觀諸見真性。即是道品故不近舍妄見而遠修道品也。如小乘觀身不凈破凈倒名見

【現代漢語翻譯】 現代漢語譯本 神不寂滅（神性並非寂靜消滅）。三界的本性是空，從未有過寂滅的時候。身心如同幻象，何時不是無常不定？哪裡會有厭惡和欣喜呢？肇法師說：『現在的舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）仍然有世間的果報之身和世間的果報意根，所以認為人間是煩擾之地，而在林下靜坐。未能達到形體和精神都無跡可尋的境界，所以才受到這樣的呵斥。』

不起滅盡定（nirodha-samāpatti，一種甚深的禪定狀態，在此狀態下，心識和感受停止）而顯現各種威儀，這就是宴坐。這是第二次呵斥寂滅和作用相違背的過失。小乘佛教將滅除受、想、行、識之心稱為滅盡定，因此是寂滅而無作用。菩薩體悟到心性的常寂滅，名為滅盡定，因此是寂滅而常用。肇法師說：『小乘人進入滅盡定，形體就像枯木一樣，沒有運用能力。大士進入實相定（真實存在的本性），心智寂滅而形體充滿八方，順應機緣而作為，應會沒有固定方向，舉動進止都不捨棄威儀，這才是宴坐的極致。』

不捨棄道法（dharma，佛法）而顯現凡夫俗事，這就是宴坐。這是第三次呵斥真諦和俗諦異緣的過失。《仁王經》說：『同時照見真諦和俗諦，平等無二。』道照見真諦，道法照見俗諦，所以一切都是凡夫俗事。肇法師說：『小乘佛教障礙生死，所以不能和光同塵。大士認為美和醜的旨趣相同，道和俗的觀點一致，所以終日是凡夫，也終日是道法。』維摩詰（Vimalakīrti，一位著名的在家菩薩）的居家生活就是這樣的事。

心不住于內，也不在於外，這就是宴坐。這是第四次呵斥心住在內外兩端的過失。心生起，則內外之相也隨之生起；心寂滅，則內外之相也隨之滅除。這種無所住就是真正的住。肇法師說：『身體如同虛幻的住所，為何要住在內？萬物都是虛假的，為何要住在外？』小乘佛教爲了防止妄念，所以將心繫縛于內。凡夫俗子多有求取，所以使心馳騁于外。大士平等觀照，所以內外都沒有寄託。

對於各種見解不動搖，而修行三十七道品（bodhipakkhiyadhamma，通往覺悟的三十七種修行方法），這就是宴坐。這是第五次呵斥背離中道而生起修行的過失。肇法師說：『各種見解，指的是六十二種虛妄見解。』如果以見解為見解，就要捨棄各種見解來修習道品。大士觀察各種見解的真性，就是道品，所以不捨棄虛妄見解而遠去修習道品。例如小乘佛教觀察身體不凈，破除凈顛倒，這叫做見。

【English Translation】 English version The spirit is not extinguished into silence. The nature of the Three Realms is emptiness and has never been without stillness. The body and mind are like illusions; when are they not impermanent? Where is there room for aversion or delight? Zhao said: 'Now, Śāriputra still possesses a body of worldly retribution and a mind-root of worldly retribution. Therefore, he considers the human realm to be troublesome and sits in meditation beneath the trees. He has not yet reached the state where form and spirit leave no trace, hence this rebuke.'

To manifest all kinds of dignified conduct without arising from the Nirodha-samāpatti (cessation of perception and feeling) is called sitting in meditation. This is the second rebuke, criticizing the fault of the contradiction between stillness and function. The Theravada school calls the cessation of the mind of sensation, perception, volition, and consciousness Nirodha-samāpatti, hence it is stillness without function. Bodhisattvas realize the constant stillness of the mind-nature, which is called Nirodha-samāpatti, hence it is stillness with constant function. Zhao said: 'Those of the Theravada school, when entering Nirodha-samāpatti, their form is like withered wood, without the ability to function. Great beings, when entering the Samadhi of Reality (the true nature of existence), their mind and wisdom are still, but their form fills the eight directions, acting according to circumstances, responding without fixed direction, their every movement and action not abandoning dignified conduct; their sitting in meditation is indeed the ultimate.'

To manifest the affairs of ordinary people without abandoning the Dharma (teachings of the Buddha) is called sitting in meditation. This is the third rebuke, criticizing the fault of different conditions for truth and convention. The Benevolent Kings Sutra says: 'Simultaneously illuminating the two truths, equally without difference.' The Way illuminates the truth, the Dharma illuminates the conventional, therefore all are the affairs of ordinary people. Zhao said: 'The Theravada school obstructs birth and death, therefore they cannot harmonize with the world. Great beings consider beauty and ugliness to have the same purpose, the Way and the conventional to be of one view, therefore they are ordinary people all day long, and also the Dharma all day long.' Vimalakīrti's life at home is just such a case.

The mind does not dwell within, nor does it dwell without; this is called sitting in meditation. This is the fourth rebuke, criticizing the fault of the mind dwelling within or without. When the mind arises, the appearance of within and without also arises; when the mind is still, the appearance of within and without also ceases. This non-dwelling is true dwelling. Zhao said: 'The body is like an illusory dwelling, why dwell within? All things are empty, why dwell without?' The Theravada school, in order to prevent wandering thoughts, binds the mind within. Ordinary people have many desires, therefore they let the mind wander without. Great beings contemplate equally, therefore there is no reliance within or without.

Without being moved by various views, while cultivating the Thirty-Seven Limbs of Enlightenment (bodhipakkhiyadhamma, the thirty-seven practices leading to enlightenment), this is called sitting in meditation. This is the fifth rebuke, criticizing the fault of deviating from the Middle Way and arising in practice. Zhao said: 'Various views refer to the sixty-two kinds of false views.' If one takes views as views, one must abandon various views in order to cultivate the limbs of enlightenment. Great beings observe the true nature of various views, which is the limbs of enlightenment, therefore they do not abandon false views to cultivate the limbs of enlightenment far away. For example, the Theravada school observes the impurity of the body, breaking the inversion of purity, this is called a view.

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動。大士觀身性空非垢非凈名為不動。念處既爾。余品例然。

不斷煩惱而入涅槃。是為宴坐　六訶染凈未融失。肇曰。七使九結惱亂群生名為煩惱。煩惱真性即是涅槃。惠力強者觀煩惱即是入涅槃。不待斷而後入也。

若能如是坐者佛所印可　此三結也。肇曰。此平等法坐佛所印可。豈若仁者有待之坐乎。

時我世尊聞是語已默然而止不能加報。故我不任詣彼問疾　此四結不堪也。肇曰。理出意外莫知所對。

佛告大目犍連。汝行詣維摩詰問疾　文二。此初命也。目連此云采菽性也。輔相之族。字拘律陀。此樹名也。禱樹求之因以名也。肇曰。弟子中神通第一。生曰。夫人才有長短所能不同。舍利弗自可不能。余何必然。故不抑之而不告也。復得因以廣維摩詰之美。

目連白佛言。世尊我不堪任詣彼問疾　二辭也。文四如前。此初也。

所以者何。憶念我昔入毗耶大城。于里巷中為諸居士說法　此二不堪之由。此說小乘無常等法也。肇曰。當是說有為善法施戒之流也。

時維摩詰來謂我言。唯大目連。為白衣居士說法。不當如仁者所說　此三辨所彈事。文三。初呵偽。次示真。后呵益。此初總呵不當。此順方言。應云仁者所說不當。法唯一實餘二非真故云不當。

【現代漢語翻譯】 現代漢語譯本：不動。大士觀察到身性本空，既非污垢也非潔凈，這被稱為不動。念處既然如此，其餘各品也是同樣的道理。

不斷除煩惱而直接進入涅槃，這就是宴坐。六根不被染凈所融攝就會迷失。肇法師說：『七使九結惱亂眾生，這被稱為煩惱。煩惱的真性就是涅槃。智慧力量強大的人，觀察煩惱當下就是進入涅槃，不需要等待斷除之後才能進入。』

如果能夠像這樣安坐，就會得到佛的印可。這是第三個結論。肇法師說：『這種平等之法，安坐就能得到佛的印可，難道能像仁者那樣有所期待地安坐嗎？』

當時我的世尊聽了這些話后，沉默不語，無法反駁。因此，我不適合前去探望他的疾病。』這是第四個結論，不堪勝任。肇法師說：『道理超出了意料之外，不知道該如何應對。』

佛告訴大目犍連：『你前去維摩詰那裡探望他的疾病。』分為兩部分。這是最初的命令。目連，這裡的意思是采菽，是他的本性。他是輔相的後代，字拘律陀（Kutagala），這是樹的名字。因為禱告樹而求得子嗣，因此用樹的名字命名。肇法師說：『在弟子中，神通第一。』生法師說：『人的才能有長短，所擅長的也不同。舍利弗（Sariputra）自己認為不能勝任，其他人又怎麼一定能勝任呢？因此，不壓制他，也不告訴他。又可以藉此來彰顯維摩詰的美德。』

目連對佛說：『世尊，我不堪勝任前去探望他的疾病。』這是第二次推辭。分為四個部分，如前所述。這是第一個原因。

原因是什麼呢？我記得過去進入毗耶離（Vaisali）大城，在街巷中為各位居士說法。』這是第二個不堪勝任的原因。這是說小乘的無常等法。肇法師說：『當時說的是有為的善法，如佈施、持戒之類。』

當時維摩詰來對我說：『唯，大目連（Mahamaudgalyayana）。為白衣居士說法，不應當像仁者所說的那樣。』這是第三個原因，辨明所要彈劾的事情。分為三個部分。首先是呵斥虛偽，其次是展示真實，最後是呵斥無益。這是最初總的呵斥不應當。這是順應方言的說法，應該說『仁者所說的不應當』。法只有一實，其餘兩種都不是真實的，所以說不應當。

【English Translation】 English version: 'Immovable.' The Bodhisattva observes that the nature of the body is empty, neither defiled nor pure, which is called 'immovable.' Since the mindfulness of the body is like this, the other categories are the same.

'Entering Nirvana without ceasing afflictions' is called 'sitting in meditation.' If the six senses are not integrated with purity and defilement, one will be lost. Master Zhao said: 'The seven bonds and nine knots trouble sentient beings, which are called afflictions. The true nature of afflictions is Nirvana. Those with strong wisdom and power, observing afflictions, immediately enter Nirvana, without waiting to cease them first.'

If one can sit in meditation like this, it will be approved by the Buddha. This is the third conclusion. Master Zhao said: 'This equal Dharma, sitting in meditation, will be approved by the Buddha. How can it be like the sitting of the benevolent one, which is expectant?'

'At that time, my World-Honored One, upon hearing these words, remained silent and could not reply. Therefore, I am not fit to visit him and inquire about his illness.' This is the fourth conclusion, being incapable. Master Zhao said: 'The principle is beyond expectation, and one does not know how to respond.'

The Buddha said to Mahāmaudgalyāyana (Great Maudgalyayana, one of the Buddha's foremost disciples, known for his supernatural powers): 'Go to Vimalakirti (A wealthy Buddhist layman in Vaisali) and inquire about his illness.' Divided into two parts. This is the initial command. Maudgalyayana, here meaning 'collecting beans,' is his nature. He is from the family of advisors, with the given name Kutagala (Name of a tree). Because he was prayed for at a tree, he was named after the tree. Master Zhao said: 'Among the disciples, he is the foremost in supernatural powers.' Master Sheng said: 'People's talents have strengths and weaknesses, and their abilities differ. Sariputra (One of the two chief male disciples of the Buddha) himself may not be capable, so how can others necessarily be capable? Therefore, he is not suppressed, nor is he told. It can also be used to highlight the virtues of Vimalakirti.'

Mahāmaudgalyāyana said to the Buddha: 'World-Honored One, I am not capable of visiting him and inquiring about his illness.' This is the second refusal. Divided into four parts, as before. This is the first reason.

'What is the reason? I remember once entering the great city of Vaisali (An ancient city in India), and preaching the Dharma to the laypeople in the streets.' This is the second reason for being incapable. This is speaking of the impermanence and other teachings of the Hinayana (The 'smaller vehicle' of Buddhism). Master Zhao said: 'At that time, he was speaking of meritorious good deeds, such as giving and keeping precepts.'

At that time, Vimalakirti came and said to me: 'O, Great Maudgalyayana. Preaching the Dharma to laypeople, it should not be as the benevolent one says.' This is the third reason, clarifying the matter to be impeached. Divided into three parts. First, rebuking falsehood; second, showing truth; and third, rebuking uselessness. This is the initial general rebuke of what should not be. This is following the local dialect, and it should be said, 'What the benevolent one says should not be.' The Dharma is only one reality, and the other two are not true, so it is said that it should not be.

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夫說法者當如法說　此示是真也。文二。初理本無說。二示說方軌前中。又三標釋結也。此初標也。肇曰。法謂一相真實法也。

法無眾生離眾生垢故　二釋法。此初約無我明實相義。肇曰。自此下辨真法義也。夫存眾生則垢真法。若悟法無眾生則其垢自離。又解。此明法性本無眾生。不同二乘斷眾生相也。下三句類然。

法無有我離我垢故　生曰。我者自在言主耳。

法無壽命離生死故　肇曰。生死命之始終耳。始終既離則壽命斯無諸言。離者皆空之別名也。

法無有人前後際斷故　肇曰。天生萬物以人為貴。始終不改。謂之人故外道以人名神。謂始終不變。若法前後際斷則新新不同。新新不同則無不變之者。無不變之者則無復人矣。

法常寂然滅諸相故　此下約法空辨實相義也。法性常寂無生滅相也。不同小乘妄執。有為有生無滅相。

法離於相無所緣故　肇曰。緣心緣也。相心之影響耳。夫有緣故有相。無緣故無相。

法無名字言語斷故　名生於相。相空則名亡。肇曰。名生於言。言斷誰名。

法無有說離覺觀故　執名相說從覺觀生。假名相說覺觀自離。肇曰。覺觀粗心言語之本。真法無相故覺觀自離。

法無形相如虛空故　肇曰。萬法萬形萬形萬

【現代漢語翻譯】 現代漢語譯本：

說法的人應當如法而說，這表明所說是真實的。分為兩部分。第一，理體本身是無法言說的。第二，說明說法的正確途徑。又分為標、釋、結三個部分。這是最初的標示。肇法師說：『法是指一相真實法。』 法中沒有眾生，因為遠離了眾生的垢染。』這是第二部分解釋法。這裡首先通過無我來闡明實相的意義。肇法師說：『從這裡開始辨別真法的意義。』執著于眾生就玷污了真法。如果領悟到法中沒有眾生，那麼垢染自然就離開了。另一種解釋是，這說明法性本來就沒有眾生，不同於二乘斷滅眾生相。下面的三句也是類似的。 法中沒有我，因為遠離了我的垢染。』生法師說：『我，是指自在和主宰。』 法中沒有壽命，因為遠離了生死。』肇法師說：『生死是壽命的開始和終結。』既然已經遠離了開始和終結，那麼壽命也就沒有了。『離』是『空』的別名。 法中沒有人，因為前後際斷絕。』肇法師說：『天地產生萬物，以人為貴。始終不改變，所以稱為人。外道用人來稱呼神，認為神是始終不變的。如果法的前後際斷絕，那麼新的事物就會不斷出現，新事物不斷出現就沒有不變的東西。沒有不變的東西，那麼也就沒有人了。 法常寂然，因為滅除了一切相。』這以下是通過法空來辨明實相的意義。法性常寂，沒有生滅的現象。不同於小乘妄自執著，認為有為法有生有滅。 法遠離一切相，因為沒有所緣。』肇法師說：『緣是心所攀緣的。相是心的影響。有緣所以有相，沒有緣所以沒有相。 法沒有名字，因為言語斷絕。』名字產生於相，相空了，名字也就消失了。肇法師說：『名字產生於言語，言語斷絕了，誰來命名呢？』 法沒有言說，因為遠離了覺觀。』執著于名相的言說，是從覺觀產生的。捨棄名相的言說，覺觀自然就離開了。肇法師說：『覺觀是粗糙的心，是言語的根本。真法沒有相，所以覺觀自然就離開了。 法沒有形狀，如同虛空一樣。』肇法師說：『萬法有萬種形狀，萬種形狀有萬種……』

【English Translation】 English version:

Those who expound the Dharma should do so in accordance with the Dharma, which indicates that what is said is true. This section is divided into two parts. First, the principle itself is beyond expression. Second, it illustrates the correct way of expounding the Dharma. It is further divided into three parts: introduction, explanation, and conclusion. This is the initial introduction. Dharma Master Zhao said: 'Dharma refers to the one aspect of true Dharma.' 'In the Dharma, there are no sentient beings because it is free from the defilements of sentient beings.' This is the second part, explaining the Dharma. Here, the meaning of true reality is first clarified through non-self. Dharma Master Zhao said: 'From here onwards, the meaning of true Dharma is distinguished.' Attachment to sentient beings defiles the true Dharma. If one realizes that there are no sentient beings in the Dharma, then the defilements naturally depart. Another explanation is that this illustrates that the Dharma-nature originally has no sentient beings, unlike the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) which sever the appearance of sentient beings. The following three sentences are similar. 'In the Dharma, there is no self because it is free from the defilements of self.' Dharma Master Sheng said: 'Self refers to being independent and sovereign.' 'In the Dharma, there is no lifespan because it is free from birth and death.' Dharma Master Zhao said: 'Birth and death are the beginning and end of lifespan.' Since the beginning and end have been transcended, then lifespan ceases to exist. 'Free from' is another name for 'emptiness'. 'In the Dharma, there is no person because the past and future are cut off.' Dharma Master Zhao said: 'Heaven and earth produce all things, with humans being the most valued. It remains unchanged from beginning to end, therefore it is called a person. Externalists use 'person' to refer to gods, believing that gods are unchanging from beginning to end. If the past and future of the Dharma are cut off, then new things will constantly arise, and if new things constantly arise, there will be nothing that remains unchanged. If there is nothing that remains unchanged, then there is no person.' 'The Dharma is always tranquil because it extinguishes all appearances.' The following explains the meaning of true reality through the emptiness of Dharma. The Dharma-nature is always tranquil, without the phenomena of birth and death, unlike the Hinayana (Śrāvakayāna and Pratyekabuddhayāna) which falsely cling to the belief that conditioned dharmas have birth and death. 'The Dharma is free from all appearances because it has no object of attachment.' Dharma Master Zhao said: 'Attachment is what the mind clings to. Appearances are the reflections of the mind. Because there is attachment, there are appearances; because there is no attachment, there are no appearances.' 'The Dharma has no name because language is cut off.' Names arise from appearances; when appearances are empty, names also disappear. Dharma Master Zhao said: 'Names arise from language; when language is cut off, who will name them?' 'The Dharma has no expression because it is free from perception and observation.' Clinging to the expression of names and appearances arises from perception and observation. Abandoning the expression of names and appearances, perception and observation naturally depart. Dharma Master Zhao said: 'Perception and observation are the coarse mind, the root of language. True Dharma has no appearance, so perception and observation naturally depart.' 'The Dharma has no form, like empty space.' Dharma Master Zhao said: 'The myriad dharmas have myriad forms, and the myriad forms have myriad...'

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相。解曰。此明一法萬形無定形故無形。亦一體多相無定相故無相。

法無戲論畢竟空故　肇曰。真境無言。凡有言論。皆是虛戲。妙絕言境畢竟空也。

法無我所離我所故　肇曰。上真明無我。此明無我所。自我之外一切諸法皆名我所。

法無分別離諸識故　妄法有相故識有分別。真法無相故智無分別。肇曰。分別生於識。

法無有比無相待故　此下約絕待辨實相義。肇曰。諸法相待生猶長短比而形。

法不屬因不在緣故　妄法有生故屬因緣。真法無生故不屬因緣。肇曰。前後相生因也。現相助成緣也。諸法要因緣相假。然後成立。若觀法不在緣則法不屬因也。

法同法性入諸法故　隨事則相殊。悟理則同性。肇曰。諸法殊相誰能遍入。遍入諸法者其唯法性乎。

法隨於如無所隨故　肇曰。法自無。法誰隨如者。以無所隨故名隨如也。

法住實際諸邊不動故　肇曰。有邊故有動。無邊何所動。無邊之邊謂之實際。此真法之所住也。

法無動搖不依六塵故　肇曰。情依六塵故有奔逸之動。法本無依故無動搖。

法無去來常不住故　肇曰。法若常住則從未來到現在。從現在到過去。法一逕三世則有去來也。以法不常住故法無去來也。

法順空隨無

【現代漢語翻譯】 相（Lakshana，特徵）。解釋說：這表明一法有萬種形態，沒有固定的形態，所以是無形的。也表明一體有多重表象，沒有固定的表象，所以是無相的。

『法無戲論畢竟空故』 肇法師說：『真境是無法用語言表達的，凡是用語言表達的，都是虛假的戲論，精妙之處在於超越了語言的境界，最終歸於空。』

『法無我所離我所故』 肇法師說：『前面闡明了無我，這裡闡明了無我所。自我之外的一切諸法都稱為我所。』

『法無分別離諸識故』 虛妄的法有表象，所以識有分別。真實的法沒有表象，所以智慧沒有分別。肇法師說：『分別產生於識。』

『法無有比無相待故』 以下是關於超越對待來辨析實相的意義。肇法師說：『諸法相互依存而產生，就像長短相互比較而顯現。』

『法不屬因不在緣故』 虛妄的法有生起，所以依賴於因緣。真實的法沒有生起，所以不依賴於因緣。肇法師說：『前後相生是因，現相輔助產生是緣。諸法需要因緣相互假借，然後才能成立。如果觀察到法不依賴於緣，那麼法就不屬於因。』

『法同法性入諸法故』 隨順事物來看，表象就各不相同。領悟真理來看，其本性是相同的。肇法師說：『諸法的不同表象誰能全部進入？能夠全部進入諸法的，只有法性吧。』

『法隨於如無所隨故』 肇法師說：『法本身就是沒有的，法還會跟隨誰呢？因為沒有什麼可以跟隨的，所以稱為隨如。』

『法住實際諸邊不動故』 肇法師說：『因為有邊際，所以有動。沒有邊際，又在哪裡動呢？沒有邊際的邊際叫做實際，這是真法所安住的地方。』

『法無動搖不依六塵故』 肇法師說：『情識依賴於六塵，所以有奔放動盪。法本來就沒有依賴，所以沒有動搖。』

『法無去來常不住故』 肇法師說：『法如果常住，那麼就從未來到現在，從現在到過去。法一旦經歷三世，那麼就有去來。因為法不是常住的，所以法沒有去來。』

『法順空隨無』

【English Translation】 Lakshana (Lakshana, characteristic). Explanation: This clarifies that one Dharma has myriad forms, without a fixed form, hence it is formless. It also clarifies that one entity has multiple appearances, without a fixed appearance, hence it is without characteristics.

'Dharma is without frivolous debate, ultimately empty.' Dharma Master Zhao said: 'The true realm cannot be expressed in words; all that is expressed in words is false debate. The subtlety lies in transcending the realm of language, ultimately returning to emptiness.'

'Dharma is without a self, detached from what belongs to the self.' Dharma Master Zhao said: 'The previous clarifies no-self, this clarifies no-self-possession. All dharmas outside of the self are called self-possessions.'

'Dharma is without discrimination, detached from all consciousnesses.' Illusory dharmas have appearances, therefore consciousnesses have discrimination. True dharmas have no appearances, therefore wisdom has no discrimination. Dharma Master Zhao said: 'Discrimination arises from consciousness.'

'Dharma is without comparison, without mutual dependence.' The following is about analyzing the meaning of true reality by transcending duality. Dharma Master Zhao said: 'All dharmas arise in mutual dependence, just as length and shortness appear in mutual comparison.'

'Dharma does not belong to causes, nor does it reside in conditions.' Illusory dharmas have arising, therefore they rely on causes and conditions. True dharmas have no arising, therefore they do not rely on causes and conditions. Dharma Master Zhao said: 'Arising one after another is cause, the present appearance assisting in formation is condition. All dharmas require mutual borrowing from causes and conditions, then they can be established. If one observes that dharma does not rely on conditions, then dharma does not belong to cause.'

'Dharma is the same as Dharma-nature, entering all dharmas.' Following phenomena, appearances are different. Comprehending the principle, the nature is the same. Dharma Master Zhao said: 'Who can fully enter the different appearances of all dharmas? The only one who can fully enter all dharmas is Dharma-nature.'

'Dharma follows Suchness, without anything to follow.' Dharma Master Zhao said: 'Dharma itself is non-existent, who would Dharma follow? Because there is nothing to follow, it is called following Suchness.'

'Dharma abides in Actual Reality, all extremes unmoving.' Dharma Master Zhao said: 'Because there are boundaries, there is movement. Without boundaries, where would there be movement? The boundary without boundaries is called Actual Reality, this is where true Dharma abides.'

'Dharma is without movement, not relying on the six sense objects.' Dharma Master Zhao said: 'Sentiments rely on the six sense objects, therefore there is unrestrained movement. Dharma originally has no reliance, therefore there is no movement.'

'Dharma is without going or coming, constantly not abiding.' Dharma Master Zhao said: 'If Dharma were constant, then it would go from the future to the present, from the present to the past. Once Dharma experiences the three times, then there is going and coming. Because Dharma is not constant, therefore Dharma has no going or coming.'

'Dharma accords with emptiness, follows non-being.'

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相應無作。法離好醜。法無增損。法無生滅。法無所歸　肇曰。同三空。又解。實相性離故不違三脫性。無分別故離好醜增損生滅等也。即體自真故無別歸趣。

法過眼耳鼻舌身心。法無高下　肇曰。超出常境非六情之所及。法性平等故無高下。

法常住不動　肇曰。真法常定賢聖不能移。

法離一切觀行　肇曰。法本無相非觀行之所見。見之者其唯無觀乎。

唯大目連法相如是。豈可說乎　此三結也。肇曰。心觀不能及。豈況于言乎。

夫說法者無說無示。其聽法者無聞無得　此下第二示說方軌。文二。初安住無說。次為物故說。初文有法喻結。能說如幻故無說無示。聽者如幻故無聞無得。肇曰。無說豈曰不言。謂能無其所說。無聞豈曰不聽。謂能無其所聞。故終日聞而未嘗聞也。示謂說法示人得謂聞法所得。

譬如幻士為幻人說法　喻也。

當建是意而為說法　結也。

當了眾生根有利鈍　此第二為物故說無名相中假名相說。文三。此初了根利鈍隨病而化。

善於知見無所掛礙　二了法無相而隨物說相也。肇曰。說有不辨空者。由其于諸法無閡知見未悉善也。無閡知見即實相智也。

以大悲心贊于大乘。念報佛恩不斷三寶。然後說法　三結說益也

【現代漢語翻譯】 現代漢語譯本 『相應無作』，意思是法性不依賴任何造作。 『法離好醜』，意思是法性超越了美與醜的分別。 『法無增損』，意思是法性不會增加或減少。 『法無生滅』，意思是法性沒有產生和消滅。 『法無所歸』，意思是法性無所歸屬。 肇法師說：『這與三空（sān kōng，三種空性）的教義相符。』又解釋說：『實相（shíxiàng，事物真實面貌）的自性遠離執著，所以不違背三種解脫之性。因為沒有分別，所以超越了好醜、增損、生滅等等。因為本體自身是真實的，所以沒有其他的歸宿。』

『法過眼耳鼻舌身心』，意思是法性超越了眼、耳、鼻、舌、身、意這六種感官。 『法無高下』，意思是法性是平等，沒有高低之分。 肇法師說：『法性超出了通常的境界，不是六根所能達到的。法性是平等的，所以沒有高下之分。』

『法常住不動』，意思是法性是永恒不變的。 肇法師說：『真正的法是恒常不變的，即使是賢聖也無法改變它。』

『法離一切觀行』，意思是法性超越了一切的觀察和修行。 肇法師說：『法性原本沒有形象，不是通過觀察和修行就能見到的。能見到它的人，大概就是那些沒有執著于觀察的人吧。』

『唯大目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）法相如是。豈可說乎？』 這是第三個總結。肇法師說：『心識的觀察都無法達到，更何況是用言語來表達呢？』

『夫說法者無說無示。其聽法者無聞無得』 以下是第二部分，闡述說法的正確方式。分為兩部分。首先是安住于無說，然後是爲了眾生而說。第一部分包含法、比喻和結論。能說之人如幻化一般，所以無說無示。聽法之人如幻化一般，所以無聞無得。肇法師說：『無說難道是不說話嗎？是指能夠不執著于所說之內容。無聞難道是不聽嗎？是指能夠不執著于所聽之內容。所以終日聽聞卻好像從未聽聞一樣。』『示』是指說法開示他人，『得』是指聽聞佛法所獲得的利益。

『譬如幻士為幻人說法』 這是比喻。

『當建是意而為說法』 這是結論。

『當了眾生根有利鈍』 這是第二部分，爲了眾生而說，在沒有名相之中假借名相來說法。分為三部分。這是第一部分，瞭解眾生的根器有利有鈍，從而根據不同的情況進行教化。

『善於知見無所掛礙』 這是第二部分，了解法性本無相，但爲了適應眾生而說種種相。肇法師說：『有些人說法時不能辨明空性，是因為他們對於諸法沒有通達無礙的知見。』無礙的知見就是實相的智慧。

『以大悲心贊于大乘（Mahāyāna，佛教宗派之一，主張普度眾生）。念報佛恩不斷三寶（triratna，佛、法、僧）。然後說法』 這是第三個結論，說明說法的益處。

【English Translation】 English version 『Correspondingly without action』 means that the nature of Dharma does not rely on any fabrication. 『Dharma transcends good and bad』 means that the nature of Dharma transcends the distinction between beauty and ugliness. 『Dharma has no increase or decrease』 means that the nature of Dharma does not increase or decrease. 『Dharma has no birth or death』 means that the nature of Dharma has no arising or ceasing. 『Dharma has nowhere to return』 means that the nature of Dharma has no place to belong. Master Zhao said: 『This is in accordance with the doctrine of the three emptinesses (sān kōng).』 He further explained: 『The nature of reality (shíxiàng) is far from attachment, so it does not contradict the nature of the three liberations. Because there is no discrimination, it transcends good and bad, increase and decrease, birth and death, and so on. Because the essence itself is true, there is no other destination.』

『Dharma surpasses the eyes, ears, nose, tongue, body, and mind』 means that the nature of Dharma transcends the six senses of eyes, ears, nose, tongue, body, and mind. 『Dharma has no high or low』 means that the nature of Dharma is equal, without distinction of high or low. Master Zhao said: 『The nature of Dharma transcends the ordinary realm and cannot be reached by the six senses. The nature of Dharma is equal, so there is no high or low.』

『Dharma is constant and unmoving』 means that the nature of Dharma is eternal and unchanging. Master Zhao said: 『The true Dharma is constant and unchanging, and even the wise and saints cannot move it.』

『Dharma is apart from all observation and practice』 means that the nature of Dharma transcends all observation and practice. Master Zhao said: 『The nature of Dharma originally has no form and cannot be seen through observation and practice. Those who can see it are probably those who are not attached to observation.』

『Only the Dharma-aspect of Great Maudgalyāyana (Maudgalyāyana, one of the ten great disciples of the Buddha, known for his supernatural powers) is like this. How can it be spoken of?』 This is the third conclusion. Master Zhao said: 『Even the observation of the mind cannot reach it, let alone express it in words?』

『Those who expound the Dharma have nothing to say or show. Those who listen to the Dharma have nothing to hear or gain.』 The following is the second part, explaining the correct way to expound the Dharma. It is divided into two parts. First, abiding in non-speaking, and then speaking for the sake of sentient beings. The first part includes Dharma, metaphor, and conclusion. The speaker is like an illusion, so there is nothing to say or show. The listener is like an illusion, so there is nothing to hear or gain. Master Zhao said: 『Does non-speaking mean not speaking? It means being able to not be attached to what is said. Does non-hearing mean not listening? It means being able to not be attached to what is heard. Therefore, one hears all day long as if one has never heard.』 『Showing』 refers to expounding the Dharma to enlighten others, and 『gaining』 refers to the benefits gained from listening to the Dharma.

『It is like an illusionist expounding the Dharma to illusory people.』 This is a metaphor.

『One should establish this intention and expound the Dharma.』 This is the conclusion.

『One should understand that sentient beings have sharp and dull faculties.』 This is the second part, speaking for the sake of sentient beings, using provisional names and forms within the absence of names and forms. It is divided into three parts. This is the first part, understanding that sentient beings have sharp and dull faculties, and thus teaching according to different situations.

『Be skilled in knowledge and views without any hindrance.』 This is the second part, understanding that the nature of Dharma is originally without form, but speaking of various forms to accommodate sentient beings. Master Zhao said: 『Some people cannot distinguish emptiness when expounding the Dharma because they do not have thorough and unhindered knowledge and views of all dharmas.』 Unhindered knowledge and views are the wisdom of reality.

『With great compassion, praise the Mahāyāna (Mahāyāna, one of the schools of Buddhism, advocating universal salvation). Remember to repay the Buddha's kindness and not cut off the Three Jewels (triratna, Buddha, Dharma, Sangha). Then expound the Dharma.』 This is the third conclusion, explaining the benefits of expounding the Dharma.

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。肇曰。夫大悲所以建。大乘所以駕。佛恩所以報三寶所以隆。皆由明瞭人根善開實相。而目連備闕斯事故以誨之。

維摩詰說是法時。八百居士發阿耨多羅三藐三菩提心　三聞呵得益。

我無此辨是故不任詣彼問疾　第四結成不堪。

佛告大迦葉汝行詣維摩詰問疾　文二同上。此初命也。迦葉此云龜。亦曰欽光。皆取其明義。肇曰。迦葉弟子中頭陀苦行第一。出婆羅門種姓迦葉也。

迦葉白佛言。世尊我不堪任詣彼問疾　此下二奉辭文四。此初辭也。

所以者何。憶念我昔于貧里而行乞食　二略明所以也。詣貧二意。一少欲故。二大悲故。亦以迦葉于弟子中此二最勝故呵也。生曰。大迦葉少欲行頭陀中第一也。得滅盡三昧亦最勝。凡得滅盡定者能為人作現世福田也。其以自業能使人得現法報。而貧有交切之苦。故以大悲心欲拔之也。乞食是其頭陀之業。又至貧里有會少欲之跡。

時維摩詰來謂我言。唯大迦葉有慈悲心而不能普。舍豪富從貧乞　此下第三廣引彈事文三。初呵悲劣。二明頭陀不真。三捐伏。此初也。迦葉因苦生悲故不普。菩薩了生如幻苦樂一如等起大悲。而無緣念故能普也。

迦葉住平等法應次行乞食　此二約乞食示真頭陀。明小乘頭陀不真。頭陀此云抖

【現代漢語翻譯】 現代漢語譯本：肇法師說：『偉大的慈悲因此而建立，大乘佛法因此而弘揚，佛的恩德因此而報答，佛法僧三寶因此而興盛，都因為明瞭眾生的根器，善於開顯實相。而目連尊者有所欠缺，所以佛陀要教誨他。』 當維摩詰居士宣說此法時，八百位居士發起了阿耨多羅三藐三菩提心（無上正等正覺）。三次聽聞呵斥而獲得利益。 『我沒有這樣的辯才，所以不能勝任去那裡問候疾病。』這是第四部分，總結自己不能勝任的原因。 佛告訴大迦葉（Mahakasyapa，飲光）說：『你去維摩詰那裡問候疾病。』這是第二段經文，和前面一樣。這是最初的命令。迦葉，翻譯為『龜』，也稱為『欽光』，都是取其光明的含義。肇法師說：『迦葉在弟子中是頭陀苦行第一，出自婆羅門種姓。』 迦葉對佛說：『世尊，我不能勝任去那裡問候疾病。』這是下面的第二部分，奉辭，分為四個小部分。這是最初的推辭。 『為什麼呢？』回憶過去我曾在貧困的村落中乞食。 這是第二部分，簡略說明原因。前往貧困之處有兩個用意：一是少欲知足，二是大悲心。也因為迦葉在弟子中這兩點最為殊勝，所以佛陀要呵斥他。生法師說：『大迦葉少欲，是行頭陀行第一的人，獲得滅盡三昧（Nirodha-samapatti）也是最殊勝的。凡是獲得滅盡定的人，能為他人作現世的福田。』他以自己的行業能使人得到現世的果報，而貧困有交加急迫的痛苦，所以用大悲心想要拔除他們的痛苦。乞食是他的頭陀行，又到貧困的村落有會合少欲的軌跡。 當時，維摩詰來對我說：『唯有大迦葉有慈悲心，卻不能普遍。捨棄豪富之家，只向貧困之人乞食。』這是下面的第三部分，廣泛引述彈呵之事，分為三個小部分：一是呵斥慈悲不普遍，二是說明頭陀行不真實，三是表示降伏。這是第一部分。迦葉因為苦行而生悲心，所以不能普遍。菩薩了知眾生如幻，苦樂一如，平等生起大悲心，沒有分別的念頭，所以能夠普遍。 『迦葉，安住于平等法，應當依次去乞食。』這是第二部分，用乞食來顯示真正的頭陀行，說明小乘的頭陀行不真實。頭陀（Dhuta）翻譯為抖

【English Translation】 English version: Master Zhao said, 'Great compassion is the foundation, the Mahayana (Great Vehicle) is the vehicle, the Buddha's grace is what we repay, and the Three Jewels (Buddha, Dharma, Sangha) are what we uphold. All of this arises from understanding the roots of beings and skillfully revealing the true nature of reality. Maudgalyayana (Maudgalyayana) was lacking in these qualities, so the Buddha instructed him.' When Vimalakirti (Vimalakirti) expounded this Dharma, eight hundred lay practitioners generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). They benefited from hearing the rebuke three times. 'I do not have such eloquence, therefore I am not qualified to visit him and inquire about his illness.' This is the fourth part, concluding the reasons for his unsuitability. The Buddha said to Mahakasyapa (Mahakasyapa, Great Kasyapa): 'Go to Vimalakirti and inquire about his illness.' This is the second passage, similar to the previous one. This is the initial command. Kasyapa, translated as 'turtle,' is also called 'Qin Guang,' both taking the meaning of brightness. Master Zhao said, 'Kasyapa is the foremost in ascetic practices among the disciples, born into the Brahmin caste.' Kasyapa said to the Buddha, 'World Honored One, I am not qualified to visit him and inquire about his illness.' This is the second part below, declining the command, divided into four sub-parts. This is the initial refusal. 'Why is that?' I recall that in the past, I went begging for food in poor villages. This is the second part, briefly explaining the reason. Going to poor places has two intentions: first, to have few desires; second, to have great compassion. Also, because Kasyapa is most outstanding in these two aspects among the disciples, the Buddha rebukes him. Master Sheng said, 'Mahakasyapa has few desires and is the foremost in practicing asceticism. He is also the most outstanding in attaining Nirodha-samapatti (cessation attainment). Anyone who attains cessation attainment can create a field of merit in this life for others.' His actions can enable people to receive immediate rewards, and poverty has the suffering of intersection and urgency, so he wants to remove their suffering with great compassion. Begging for food is his ascetic practice, and going to poor villages shows traces of meeting few desires. At that time, Vimalakirti came and said to me, 'Only Mahakasyapa has compassion, but it is not universal. Abandoning the wealthy and begging only from the poor.' This is the third part below, extensively citing the matter of rebuke, divided into three sub-parts: first, rebuking the inferiority of compassion; second, clarifying that asceticism is not genuine; third, expressing submission. This is the first part. Kasyapa generates compassion from asceticism, so it is not universal. Bodhisattvas understand that beings are like illusions, and that suffering and joy are the same, equally generating great compassion, without discriminatory thoughts, so they can be universal. 'Kasyapa, abiding in the Dharma of equality, you should beg for food in order.' This is the second part, using begging for food to show true asceticism, clarifying that the asceticism of the Hinayana (Small Vehicle) is not genuine. Dhuta (Dhuta) is translated as 'shake'

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藪。小乘抖藪其心不著房舍臥具湯藥四事名為頭陀。大乘頭陀抖藪其心一切不著。不著生死。不住涅槃。生滅垢凈等廣如善住意。大子經明於中文五。一欲乞止貪法。二入聚離染法。三示正法食。四結成法食。五斥二乘也。此初四段檢乞食心。若為修定惠資長法身名真頭陀。若為愛養世報而乞食者非抖藪也。住平等者為求平等法身。而乞食者應觀無相。貧富一如。次第行乞不應取貧富相壞。真抖藪也。

為不食故應行乞食　法身不食。肇曰。不食即涅槃法。涅槃無生死寒暑飢渴之患。其道平等。豈容分別。應以此平等心而行乞食。使因果不殊也。

為壞和合相故應取摶食　壞五陰名法身。肇曰。五陰摶食俱和合相耳。壞五陰名為涅槃。應以此心而取摶食也。若然則終日摶食終日涅槃也。

為不受故應受彼食　法身不受生死也。肇曰。不受亦涅槃法也。夫為涅槃而行乞者應以無受心而受彼食。若然則終日受而未嘗受。是乃受也。

以空聚想入于聚落　此二入聚離染法。既為法身不受。毒身而乞食者。聚落六塵塵能傷正觀。入聚乞食何以獲全。故示聚落無相真空抖藪。文三。初觀外聚。次觀內根。三結真頭陀。此初也。肇曰。空聚亦涅槃相也。凡入聚落宜存此想。若然則終日聚落終日空聚也　所

【現代漢語翻譯】 現代漢語譯本 『藪』（叢生的草）：小乘的『頭陀』（苦行者）通過捨棄對房舍、臥具、湯藥這四種生活必需品的執著來清凈他們的內心，這被稱為『頭陀』。大乘的『頭陀』則清凈他們的內心，對一切都不執著，不執著于生死，不住于涅槃。關於生滅、垢凈等，在《善住意經》中有詳細闡述。《大子經》在中卷第五部分闡明了五點：一是通過乞食來止息貪慾；二是進入村落時遠離染污；三是展示正法之食；四是總結成就法食；五是斥責二乘。這最初的四段考察了乞食的用心。如果爲了修習禪定智慧，滋養增長法身而乞食，這才是真正的『頭陀』。如果爲了愛惜供養世俗的報應而乞食，那就不是『抖藪』（清凈內心）。安住于平等，爲了尋求平等的法身而乞食的人，應該觀照無相，對貧富一視同仁，依次乞食，不應該因為貧富的差別而破壞平等心，這才是真正的『抖藪』。

『為不食故應行乞食』：法身是不需要飲食的。肇法師說：『不食』就是涅槃之法。涅槃沒有生死、寒暑、飢渴的困擾，其道是平等的，怎麼能容許分別呢？應該以這種平等心去乞食，使因和果不相違背。

『為壞和合相故應取摶食』：破壞五陰（色、受、想、行、識）的和合相，才能證得法身。肇法師說：五陰、摶食都是和合之相。破壞五陰就名為涅槃。應該以這種心去接受摶食。如果這樣，那麼終日接受摶食，也就是終日處於涅槃之中。

『為不受故應受彼食』：法身是不受生死的。肇法師說：『不受』也是涅槃之法。爲了證得涅槃而乞食的人，應該以無所受的心去接受食物。如果這樣，那麼終日接受食物，卻未曾真正接受，這才是真正的接受。

『以空聚想入于聚落』：這說明了進入村落時遠離染污的方法。既然是爲了法身不受毒害而乞食，那麼村落中的六塵（色、聲、香、味、觸、法）會傷害正觀。進入村落乞食，如何才能保全正觀呢？所以要展示村落的無相真空『抖藪』。分為三個部分：首先是觀照外在的村落，其次是觀照內在的六根，最後是總結真正的『頭陀』。這是第一部分。肇法師說：『空聚』也是涅槃之相。凡是進入村落，都應該存有這種想法。如果這樣，那麼終日身處村落，也就是終日身處空聚之中。

【English Translation】 English version 'Shou' (thicket): The 『Toutuo』 (ascetic) of the Hinayana purifies their minds by abandoning attachment to the four necessities of life: dwellings, bedding, medicine, and so on, which is called 『Toutuo』. The 『Toutuo』 of the Mahayana purifies their minds and is not attached to anything, not attached to birth and death, and does not dwell in Nirvana. Regarding arising and ceasing, defilement and purity, etc., it is explained in detail in the 『Shanzhuyi Sutra』 (Good Dwelling Intention Sutra). The 『Dazi Sutra』 (Crown Prince Sutra) clarifies five points in the fifth part of the middle volume: first, to stop greed through begging for food; second, to stay away from defilement when entering villages; third, to show the food of the right Dharma; fourth, to summarize the accomplishment of Dharma food; and fifth, to criticize the two vehicles (Hinayana). These initial four paragraphs examine the intention of begging for food. If one begs for food in order to cultivate meditation and wisdom, and to nourish and grow the Dharmakaya (Dharma body), then this is a true 『Toutuo』. If one begs for food in order to cherish and support worldly rewards, then this is not 『Dousou』 (purifying the mind). Those who abide in equality and beg for food in order to seek the equal Dharmakaya should contemplate no-form, treat the poor and rich equally, and beg in order without being disturbed by the difference between the poor and the rich, this is the true 『Dousou』.

『One should beg for food for the sake of not eating』: The Dharmakaya does not need food. Dharma Master Zhao said: 『Not eating』 is the Dharma of Nirvana. Nirvana has no worries of birth and death, cold and heat, hunger and thirst, and its path is equal. How can it allow for distinctions? One should beg for food with this equal mind, so that the cause and effect do not contradict each other.

『One should take alms food for the sake of destroying the aggregate of harmony』: Destroying the aggregate of the five skandhas (form, feeling, perception, volition, consciousness) is the way to attain the Dharmakaya. Dharma Master Zhao said: The five skandhas and alms food are all aggregates of harmony. Destroying the five skandhas is called Nirvana. One should accept alms food with this mind. If so, then accepting alms food all day long is being in Nirvana all day long.

『One should receive that food for the sake of not receiving』: The Dharmakaya does not receive birth and death. Dharma Master Zhao said: 『Not receiving』 is also the Dharma of Nirvana. Those who beg for food in order to attain Nirvana should receive food with a mind of non-receiving. If so, then receiving food all day long without truly receiving is the true receiving.

『Enter the village with the thought of an empty aggregate』: This explains the method of staying away from defilement when entering villages. Since one begs for food for the Dharmakaya to be free from poison, then the six dusts (form, sound, smell, taste, touch, dharma) in the village will harm right contemplation. How can one preserve right contemplation when entering the village to beg for food? Therefore, one must show the no-form, empty, and pure 『Dousou』 of the village. It is divided into three parts: first, contemplate the external village; second, contemplate the internal six roots; and finally, summarize the true 『Toutuo』. This is the first part. Dharma Master Zhao said: 『Empty aggregate』 is also a sign of Nirvana. Whenever entering a village, one should have this thought. If so, then being in the village all day long is being in an empty aggregate all day long.

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見色與盲等　此二觀內根頭陀也。見色如盲者。肇曰。二乘惡厭生死怖畏六塵。故誡以等觀也。盲謂不見美惡之異非。謂閉目也。

所聞聲與響等　聲如幻也。肇曰。未有因谷響而致喜怒者也。

所嗅香與風等　香如幻也。肇曰。香臭因風。風無香嗅也。

所食味不分別　味如幻也。什曰。法無定性由分別取相。謂之為味。若不分別時則非味也。雖食當如本相也。

受諸觸如智證　觸如幻也。肇曰。得盡智無生智。自證成道。舉身柔軟快樂而不生著。身受諸觸宜若此也。

知諸法如幻相　法無定想隨心而變。故云如幻也。

無自性無他性。本自不然。今則無滅　三結真頭陀。若能知此六塵無自無他。不然不滅。名真頭陀也。肇曰。諸法如幻。從因緣生。豈自他之可得也。

迦葉若能不捨八邪入八解脫　此下三示正法食。既得食已應思禪悅法喜食也。又二。初示法食。后令施食。此初也。小乘舍八邪入八解脫為禪悅。大乘不捨而入也肇曰。八邪八解本性常一。善觀八邪即入八解。曷為舍邪。更求解乎。若能如是者名入解也。

以邪相入正法　此法喜食也。小乘舍邪相入無相。大乘相無相不二。肇曰。若本性常一者則邪正相入不乖其相也。

以一食施一切。供養

【現代漢語翻譯】 現代漢語譯本 見色與盲等：對於所見之色，應視之如盲人，不作分別。這兩種觀法是內在的頭陀行（dhūta，苦行）。見色如盲，鳩摩羅什（Kumārajīva）的弟子僧肇（Sengzhao）解釋說，二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）厭惡生死，畏懼六塵（ṣaḍviṣaya，色、聲、香、味、觸、法），所以告誡他們要平等觀之。所謂盲，是指不見美醜的差別，並非指閉上眼睛。

所聞聲與響等：所聽聞的聲音，應視之如迴響。聲音如幻。僧肇說，沒有人會因為山谷的迴響而產生喜怒。

所嗅香與風等：所嗅到的香氣，應視之如風。香氣如幻。僧肇說，香臭依風而生，而風本身並無香臭。

所食味不分別：對於所食之味，不作分別。味道如幻。鳩摩羅什說，法無定性，由分別取相，才謂之為味。若不分別，則無味可言。即使食用，也應如其本相。

受諸觸如智證：感受諸種觸覺，應如智者所證悟的境界。觸覺如幻。僧肇說，獲得盡智（kṣayajñāna，斷盡煩惱的智慧）和無生智（anutpādajñāna，不再產生煩惱的智慧），自然證成道果。舉身柔軟快樂而不生執著，身受諸觸也應如此。

知諸法如幻相：了知諸法如幻象。法無定想，隨心而變，所以說如幻。

無自性無他性，本自不然，今則無滅：無自性，無他性，本來不是這樣的，現在也不會消滅。這是三結真頭陀（dhūta，苦行）的修行。若能知此六塵無自無他，不然不滅，名為真頭陀。僧肇說，諸法如幻，從因緣生，哪裡能說有自他呢？

迦葉（Kāśyapa）若能不捨八邪（aṣṭāṅgamārga，八邪道）入八解脫（aṣṭavimokṣa，八解脫）：以下開始闡述正法食。既然得到了食物，就應該思念禪悅法喜之食。又分為二，首先闡述法食，然後是施食。這是第一部分。小乘（Śrāvakayāna，聲聞乘）捨棄八邪入八解脫作為禪悅，大乘（Mahāyāna）則是不捨而入。僧肇說，八邪八解本性常一，善觀八邪即入八解，何必捨棄邪見，再去求解脫呢？若能如此，就叫做入解脫。

以邪相入正法：這是法喜食。小乘捨棄邪相入無相，大乘則認為相與無相不二。僧肇說，如果本性常一，那麼邪正相入，也不會違背其本相。

以一食施一切，供養：用一份食物佈施給一切眾生，進行供養。

【English Translation】 English version 'Seeing forms as equal to blindness': One should regard the forms one sees as if one were blind, without making distinctions. These two contemplations are internal dhūta (ascetic practices). 'Seeing forms as blindness,' Sengzhao (僧肇), a disciple of Kumārajīva (鳩摩羅什), explains that the Two Vehicles (Śrāvakayāna, 聲聞乘 and Pratyekabuddhayāna, 緣覺乘) detest birth and death and fear the six sense objects (ṣaḍviṣaya, 色、聲、香、味、觸、法), so they are admonished to contemplate them equally. 'Blindness' refers to not seeing the difference between beauty and ugliness, not to closing one's eyes.

'What is heard as equal to an echo': What is heard should be regarded as an echo. Sound is like an illusion. Sengzhao says that no one becomes happy or angry because of an echo in the valley.

'What is smelled as equal to the wind': What is smelled should be regarded as the wind. Smell is like an illusion. Sengzhao says that fragrance and stench arise from the wind, but the wind itself has no fragrance or stench.

'What is tasted is not distinguished': One should not make distinctions regarding what is tasted. Taste is like an illusion. Kumārajīva says that dharmas have no fixed nature; they are called 'taste' because of the distinctions we make and the characteristics we grasp. If we do not make distinctions, then there is no taste to speak of. Even when eating, one should regard it as its original nature.

'Receiving all touches as wisdom-attainment': Experiencing all kinds of touch should be like the state attained by the wise. Touch is like an illusion. Sengzhao says that attaining the wisdom of exhaustion (kṣayajñāna, 斷盡煩惱的智慧) and the wisdom of non-arising (anutpādajñāna, 不再產生煩惱的智慧) naturally leads to the realization of the path. The whole body is soft and joyful without attachment; one should experience touches in this way.

'Knowing all dharmas as illusory appearances': Knowing all dharmas as illusory appearances. Dharmas have no fixed conception; they change with the mind, so they are said to be like illusions.

'No self-nature, no other-nature; originally not so, now there is no extinction': No self-nature, no other-nature; originally it was not like this, and now there will be no extinction. This is the true dhūta (ascetic practice) of the three bonds. If one can know that these six sense objects have no self and no other, neither arising nor ceasing, it is called true dhūta. Sengzhao says that dharmas are like illusions, arising from causes and conditions; how can one speak of self and other?

'Kāśyapa (迦葉), if he can not abandon the eight evils (aṣṭāṅgamārga, 八邪道) and enter the eight liberations (aṣṭavimokṣa, 八解脫)': The following explains the food of the true Dharma. Since one has obtained food, one should contemplate the food of dhyana-joy and Dharma-joy. It is divided into two parts: first, explaining the food of Dharma, and then giving food. This is the first part. The Śrāvakayāna (聲聞乘) abandons the eight evils and enters the eight liberations as dhyana-joy, while the Mahāyāna (大乘) does not abandon them but enters. Sengzhao says that the nature of the eight evils and the eight liberations is always one; observing the eight evils well is to enter the eight liberations. Why abandon evil views and then seek liberation? If one can do this, it is called entering liberation.

'Using the appearance of evil to enter the true Dharma': This is the food of Dharma-joy. The Śrāvakayāna abandons the appearance of evil and enters non-appearance, while the Mahāyāna considers appearance and non-appearance to be non-dual. Sengzhao says that if the nature is always one, then the entry of evil and righteousness will not violate its appearance.

'Using one food to give to all, offering': Using one portion of food to give to all beings, making offerings.

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諸佛及眾賢聖然。后可食　此明悲施。肇曰。因誨以無礙施法也。若能等邪正。又能以一食等心施一切。然後自食。若得法身則能實充足一切。如后一缽飯也。

如是食者非有煩惱。非離煩惱。非入定意。非起定意。非住世間。非住涅槃　四明法食已得法身益文二。此先明受施益。肇曰。有煩惱食凡夫也。離煩惱食二乘也。若能如上平等而食者則是法身之食。非有煩惱而食。非離煩惱而食也。又定亂一如。世出等平等法喜同資法身也。

其有施者無大福無小福。不為益不為損　二能施益。肇曰。若能等心受食則有等教。既有等教則施主同獲平等。不計福之大小已之損益也。

是為正入佛道不依聲聞。迦葉。若如是食為不空食人之施也　此五結斥也。肇曰。平等法食自利利人。故正入佛道不依聲聞。又名真應供。故不空施福也。

時我世尊聞說是語得未曾有。即於一切菩薩深起敬心　此三捐伏。始知菩薩頭陀行勝也。

復作是念。斯有家名辨才智慧乃能如是。其誰不發阿耨多羅三藐三菩提心　肇曰。時謂在家大士智辨尚爾。其誰不發無上心也。

我從是來不復勸人以聲聞辟支佛行　肇曰。始知二乘之劣。不復以勸人也。是故不任詣彼問疾　四結不堪也。

佛告須菩提。汝行

【現代漢語翻譯】 現代漢語譯本：諸佛以及眾賢聖享用之後，然後才可以食用。這說明了悲心佈施。肇法師說：『這是因為教導無礙施法。』如果能夠平等對待邪正，又能夠以平等心將一份食物佈施給一切眾生，然後自己再食用。如果證得法身，就能夠真正充足一切，就像後面的一缽飯一樣。

這樣食用的人，不是有煩惱，也不是遠離煩惱，不是進入禪定，也不是從禪定中出來，不是住在世間，也不是住在涅槃。這四點說明了法食已經證得法身所帶來的利益。這裡先說明接受佈施的利益。肇法師說：『有煩惱而食的是凡夫，遠離煩惱而食的是二乘。』如果能夠像上面那樣平等地食用，那就是法身的食物，不是有煩惱而食，也不是遠離煩惱而食。而且，禪定和散亂一樣，世間和出世間等都是平等的，法喜共同資養法身。

那些佈施的人，沒有大福也沒有小福，不會增加也不會減少。肇法師說：『如果能夠以平等心接受食物，那麼就會有平等的教化。』既然有平等的教化，那麼施主同樣獲得平等，不計較福的大小和自己的損益。

這才是真正進入佛道，不依賴聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）。迦葉（Kāśyapa，佛陀的弟子），如果像這樣食用，才是不辜負人們的佈施。』這五點是總結和斥責。肇法師說：『平等法食既能自利又能利人，所以才是真正進入佛道，不依賴聲聞。』又名為真正的應供，所以不辜負佈施的福報。

當時，我，世尊（Śākyamuni，釋迦牟尼佛），聽到這些話，得到了前所未有的感受，立刻對一切菩薩（Bodhisattva，立志成佛的修行者）深深地生起敬意。這三點是謙遜和折服，開始知道菩薩的頭陀行（dhūta，苦行）殊勝。

又這樣想：『這個人有家名，有辯才智慧，才能這樣說。』還有誰不發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）呢？肇法師說：『當時認為在家大士的智慧辯才尚且如此，還有誰不發無上心呢？』

我從此以後不再勸人修習聲聞、辟支佛（Pratyekabuddha，緣覺）的行徑。肇法師說：『開始知道二乘的低劣，不再用它來勸導別人。』所以不適合去他那裡問候病情。這四點是總結不適合。

佛（Buddha，覺悟者）告訴須菩提（Subhūti，佛陀的弟子）：『你修行……』

【English Translation】 English version: After the Buddhas and all the virtuous sages have eaten, then one may eat. This clarifies compassionate giving. Master Zhao said, 'This is because it teaches the unobstructed practice of giving.' If one can treat the heterodox and the orthodox equally, and also give a single portion of food to all beings with an equal mind, then eat oneself. If one attains the Dharmakāya (法身, the body of the Dharma), one can truly fulfill everything, just like the single bowl of rice later.

One who eats in this way is neither with afflictions, nor apart from afflictions, neither entering into meditative concentration, nor arising from meditative concentration, neither dwelling in the world, nor dwelling in Nirvāṇa (涅槃, liberation). These four points explain the benefits of Dharma food having attained the Dharmakāya. This first clarifies the benefit of receiving offerings. Master Zhao said, 'Those who eat with afflictions are ordinary people; those who eat apart from afflictions are the two vehicles (聲聞 and 緣覺).' If one can eat equally as described above, then it is the food of the Dharmakāya, neither eating with afflictions nor eating apart from afflictions. Moreover, meditation and distraction are the same, the mundane and the supramundane are equal, and the joy of the Dharma jointly nourishes the Dharmakāya.

Those who give have neither great merit nor small merit, neither gain nor loss. Master Zhao said, 'If one can receive food with an equal mind, then there will be equal teaching.' Since there is equal teaching, then the donor equally obtains equality, not calculating the size of the merit or one's own gain or loss.

This is truly entering the Buddha's path, not relying on the Śrāvaka (聲聞, one who attains enlightenment by hearing the Buddha's teachings). Kāśyapa (迦葉, a disciple of the Buddha), if one eats in this way, then one does not waste the offerings of people.' These five points are a conclusion and rebuke. Master Zhao said, 'Equal Dharma food benefits both oneself and others, therefore it is truly entering the Buddha's path, not relying on the Śrāvaka.' It is also called true worthy of offerings, therefore it does not waste the merit of giving.

At that time, I, the World Honored One (Śākyamuni, 釋迦牟尼佛), upon hearing these words, gained an unprecedented feeling, and immediately arose deep respect for all Bodhisattvas (菩薩, beings who aspire to Buddhahood). These three points are humility and submission, beginning to know the superiority of the dhūta (頭陀, ascetic practices) of the Bodhisattvas.

And thought thus: 'This person has a family name, has eloquence and wisdom, to be able to speak in this way.' Who then would not generate the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)? Master Zhao said, 'At that time, it was thought that the wisdom and eloquence of a great layperson were already like this, who then would not generate the unsurpassed mind?'

From this time on, I will no longer encourage people to practice the path of the Śrāvaka or Pratyekabuddha (辟支佛, one who attains enlightenment on their own). Master Zhao said, 'Beginning to know the inferiority of the two vehicles, I will no longer use it to encourage others.' Therefore, it is not suitable to visit him to inquire about his illness. These four points are a conclusion of unsuitability.

The Buddha (佛, the awakened one) told Subhūti (須菩提, a disciple of the Buddha), 'You practice...'

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詣維摩詰問疾　肇曰。秦言善吉。弟子中解空第一。文二。此初命也。

須菩提白佛言。世尊。我不堪任詣彼問疾　二辭文四。此初辭也。

所以者何。憶念。我昔入其舍從乞食　二略釋所以。生曰。須菩提得無諍三昧。人中第一也。維摩詰機辯難當。鮮有敢𨶳其門者。而須菩提既有此定。又獨能詣之跡入恃定矣。便有恃定之跡而致詰者豈不有為然乎。又若善吉詣貧貧無物施心則有諍。今既詣富為施不難。故順無諍行也。

時維摩詰取我缽盛滿飯　此三廣引彈事文五。一取缽。二呵詰。三置缽。四安慰。五聞益。此初也。生曰。維摩詰跡在居士有吝惜之嫌。若未與食便詰之者。物或謂之然矣。故先取缽盛滿飯也。而不授之者。恐須菩提得缽便去。不盡言論勢也。

謂我言。唯須菩提。若能于食等者諸法亦等。諸法等者于食亦等。如是行乞乃可取食。此下二明訶詰。善吉入四禪定不忤物心名為無諍。大士入實相定萬法平等名為無諍。又善吉舍有觀空名為解空。大士有空平等名為解空住。此平等名真福田。乃可取食。文中有四。一法食等。二染凈等。三邪正等。四損益等。此初也。小乘內心見生死涅槃苦樂不等。故外行乞食見於貧富亦不等也。大士內住實相苦樂平等故外化無緣大悲亦平等也。肇

【現代漢語翻譯】 現代漢語譯本 詣維摩詰問疾——肇法師說：『秦地稱他為善吉（Sumati），在佛陀的弟子中，他是最理解空性的人。』 這段經文分為兩部分，這是第一部分，講述了派遣須菩提去問候維摩詰。 須菩提對佛說：『世尊，我不勝任去問候他的疾病。』 這是第二次推辭，分為四個部分，這是第一次推辭。 理由是什麼呢？我回憶起過去，我曾經去他的住所乞食。』 這是對原因的簡要解釋。僧肇說：『須菩提尊者獲得了無諍三昧（Arana Samadhi），在人群中是第一位的。維摩詰的機智辯才難以抵擋，很少有人敢於去拜訪他。而須菩提既然有這種禪定，又獨自前往，必然是依賴於禪定。如果有所依賴而導致被詰難，難道不是因為有所作為嗎？』 又如果善吉去拜訪貧窮的人，貧窮的人沒有東西可以佈施，心中就會產生爭執。現在既然是去拜訪富人，佈施並不困難，所以是順應無諍的修行。 當時，維摩詰拿過我的缽，盛滿了飯。』 這是第三部分，詳細地引述了彈呵的事情，分為五個部分：一是取缽，二是呵責，三是放置缽，四是安慰，五是聽聞受益。這是第一部分。僧肇說：『維摩詰的行為像個居士，有吝嗇的嫌疑。如果還沒給食物就責問他，人們或許會認為他是對的。所以先拿過缽盛滿飯。』 但不把飯給他，是恐怕須菩提得了缽就走了，不能充分地進行言論交鋒。 對我說：『須菩提，如果能對食物平等看待，那麼對諸法也能平等看待。如果對諸法平等看待，那麼對食物也能平等看待。像這樣行乞，才可以取食。』 以下是第二部分，闡明呵責。善吉進入四禪定，不違背眾生的心意，這叫做無諍。大士進入實相定，萬法平等，這叫做無諍。又善吉捨棄有，觀察空性，這叫做解空。大士擁有空性，並且平等看待一切，這叫做解空。這種平等叫做真福田，才可以取食。這段經文中有四個方面：一是法與食平等，二是染與凈平等，三是邪與正平等，四是損與益平等。這是第一方面。小乘內心認為生死涅槃、苦樂不平等，所以在外行乞時，看到貧富也不平等。大士內心安住于實相，苦樂平等，所以在外教化時，無緣大悲也平等。』 僧肇

【English Translation】 English version Visiting Vimalakirti to Inquire About Illness - Zhao said: 'In Qin, he is called Sumati (善吉), and among the Buddha's disciples, he is the foremost in understanding emptiness.' This passage is divided into two parts; this is the first part, describing the dispatch of Subhuti to inquire after Vimalakirti's health. Subhuti said to the Buddha: 'World Honored One, I am not capable of visiting him to inquire about his illness.' This is the second refusal, divided into four parts; this is the first refusal. 'Why is that? I recall that in the past, I went to his residence to beg for food.' This is a brief explanation of the reason. Sengzhao said: 'The Venerable Subhuti has attained the Arana Samadhi (無諍三昧), and is the foremost among people. Vimalakirti's wit and eloquence are difficult to withstand, and few dare to visit him. Since Subhuti has this samadhi and goes alone, he must be relying on it. If relying on it leads to being questioned, isn't it because of some action?' Furthermore, if Sumati visits the poor, the poor have nothing to give, and contention arises in the heart. Now that he is visiting the rich, giving is not difficult, so it is in accordance with the practice of non-contention. 'At that time, Vimalakirti took my bowl and filled it with rice.' This is the third part, detailing the matter of rebuke, divided into five parts: first, taking the bowl; second, rebuking; third, placing the bowl; fourth, comforting; and fifth, hearing benefit. This is the first part. Sengzhao said: 'Vimalakirti's behavior is like that of a layman, with a suspicion of stinginess. If he rebuked him before giving food, people might think he was right. Therefore, he first took the bowl and filled it with rice.' But he did not give him the rice, fearing that Subhuti would leave with the bowl and not fully engage in the discussion. He said to me: 'O Subhuti, if one can regard food equally, then one can also regard all dharmas equally. If one regards all dharmas equally, then one can also regard food equally. Only by begging in this way can one take food.' The following is the second part, clarifying the rebuke. Sumati enters the four dhyanas (四禪定), not opposing the minds of beings, which is called non-contention. The great Bodhisattva enters the Reality Samadhi (實相定), all dharmas are equal, which is called non-contention. Furthermore, Sumati abandons existence and observes emptiness, which is called understanding emptiness. The great Bodhisattva possesses emptiness and regards everything equally, which is called understanding emptiness. This equality is called the true field of merit, and only then can one take food. There are four aspects in this passage: first, dharma and food are equal; second, defilement and purity are equal; third, evil and righteousness are equal; and fourth, harm and benefit are equal. This is the first aspect. The Small Vehicle (小乘) inwardly considers birth and death, nirvana, suffering and happiness to be unequal, so when begging outwardly, they also see poverty and wealth as unequal. The great Bodhisattva inwardly abides in Reality, suffering and happiness are equal, so when teaching outwardly, unconditioned great compassion is also equal.' Sengzhao

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曰。萬法同相準一可知。善於食等者諸法亦等。諸法等者于食亦等。以此行乞乃可取食耳。曷為舍貧從富自生異相乎。

若須菩提不斷淫怒癡。亦不與俱　此下二明染凈等文三。初約無生四諦問。二就人凡聖問。三結成可食。初文四句。此初了惑無生為集諦。肇曰。斷淫怒癡聲聞淫怒癡俱凡夫。大士觀淫怒癡。即是涅槃故不斷不俱。若能如是者乃可取食也。

不壞於身而隨一相　二悟陰無相為苦諦也。肇曰。萬物齊旨。是非同觀一相也。然則身即一相。豈待壞身滅體然後謂之一相乎。身五陰身也。

不滅癡愛起于明脫　三漏即無漏為是諦也。肇曰。聲聞以癡曀智故滅癡而明。師愛繫心故愛解而脫。大士觀癡愛真相。即是明脫故不滅癡愛而起明脫。

以五逆相而得解脫亦不解不縛　四縛本不生。今則無滅為滅諦也。肇曰。五逆真相即是解脫。豈有縛脫之異耶。五逆罪之尤者解脫道之勝者。若能即五逆相而得解脫者。乃可取人之食。

不見四諦。非不見諦。非得果。非不得果。非凡夫。非離凡夫法。非聖人。非不聖人　此下二就人凡聖問也。凡夫不見四諦初果見諦。大士無見無不見。見第一義諦也。二乘有證有得故得果。大士無所得故非得果也。此則凡聖一如豈有分別哉。

雖成就

【現代漢語翻譯】 現代漢語譯本： 他說：『萬法同相，準此可知，善於飲食等事，諸法也是一樣的。諸法既然一樣，那麼對於飲食也是一樣的。這樣去乞食，才可以取得食物。為何要捨棄貧窮而追逐富裕，自己生出差別之相呢？』 如果須菩提不斷除淫慾、嗔怒、愚癡，也不與之同在，這以下第二部分說明染凈平等的道理，分為三點。第一點是關於無生四諦的提問，第二點是就凡夫和聖人提問，第三點是總結可以乞食。第一部分有四句話。這裡首先了悟惑即無生，是集諦。肇法師說：『斷除淫慾、嗔怒、愚癡是聲聞乘，淫慾、嗔怒、愚癡是凡夫。大士觀察淫慾、嗔怒、愚癡，就是涅槃，所以不斷除也不與之同在。』如果能夠這樣，才可以取得食物。 不壞滅五蘊之身而隨順於一相，這是第二點，領悟五陰無相是苦諦。肇法師說：『萬物齊一，是非等同，都是一相。』既然如此，那麼五蘊之身就是一相，難道要等到壞滅五蘊之身，滅除形體之後，才稱之為一相嗎？身，指的是五陰之身。 不滅除愚癡和愛慾，而生起光明和解脫，這是第三點，煩惱即是無煩惱，是道諦。肇法師說：『聲聞因為愚癡遮蔽智慧，所以滅除愚癡而生起光明；因為愛慾束縛內心，所以解除愛慾而得到解脫。大士觀察愚癡和愛慾的真相，就是光明和解脫，所以不滅除愚癡和愛慾，而生起光明和解脫。』 以五逆之相而得到解脫，既不解脫也不束縛，這是第四點，束縛的本性是不生的，現在則沒有滅，是滅諦。肇法師說：『五逆的真相就是解脫，哪裡有束縛和解脫的差別呢？』五逆是罪惡中最嚴重的，解脫之道是最殊勝的。如果能夠以五逆之相而得到解脫，才可以取得別人的食物。 不見四諦，又不是不見四諦；不是得到果位，又不是沒有得到果位；不是凡夫，又不是脫離凡夫之法；不是聖人，又不是不是聖人，這以下第二部分是就凡夫和聖人提問。凡夫不見四諦，初果見四諦。大士無見無不見，見第一義諦。二乘有證有得，所以得到果位。大士無所得，所以不是得到果位。這樣看來，凡夫和聖人是一樣的，哪裡有分別呢？ 即使成就（功德）

【English Translation】 English version: He said, 'All dharmas (萬法) have the same characteristics, and this can be known by analogy. Being good at eating and other things, all dharmas are also the same. Since all dharmas are the same, then they are also the same with regard to food. Only by begging in this way can one obtain food. Why abandon poverty and pursue wealth, creating different appearances oneself?' If Subhuti (須菩提) does not cease from lust, anger, and ignorance (淫怒癡), nor is he together with them, the following second part explains the principle of equality between defilement and purity, in three points. The first point is a question about the unproduced Four Noble Truths (四諦), the second point is a question about ordinary people and sages, and the third point concludes that one can beg for food. The first part has four sentences. Here, first, realizing that delusion is unproduced is the Truth of Suffering (集諦). Master Zhao (肇法師) said, 'Ceasing from lust, anger, and ignorance is for the Shravakas (聲聞), while lust, anger, and ignorance are for ordinary people. A Bodhisattva (大士) observes lust, anger, and ignorance as Nirvana (涅槃), so he neither ceases from them nor is together with them.' If one can be like this, then one can obtain food. Not destroying the body of the five skandhas (五蘊) but conforming to one characteristic, this is the second point, realizing that the five skandhas are without characteristics is the Truth of Suffering (苦諦). Master Zhao said, 'All things are equal, right and wrong are the same, all are one characteristic.' Since this is the case, then the body of the five skandhas is one characteristic. Must one wait until the body of the five skandhas is destroyed and the form is extinguished before calling it one characteristic? The body refers to the body of the five skandhas. Not extinguishing ignorance and desire but arising from brightness and liberation, this is the third point, afflictions are non-afflictions, which is the Truth of the Path (道諦). Master Zhao said, 'Shravakas extinguish ignorance to give rise to brightness because ignorance obscures wisdom; they release desire to attain liberation because desire binds the mind. A Bodhisattva observes the true nature of ignorance and desire, which is brightness and liberation, so he does not extinguish ignorance and desire but arises from brightness and liberation.' Attaining liberation through the characteristics of the five rebellious acts (五逆), neither liberated nor bound, this is the fourth point, the nature of bondage is unproduced, and now there is no extinction, which is the Truth of the Cessation of Suffering (滅諦). Master Zhao said, 'The true nature of the five rebellious acts is liberation, where is the difference between bondage and liberation?' The five rebellious acts are the most serious of sins, and the path of liberation is the most supreme. If one can attain liberation through the characteristics of the five rebellious acts, then one can obtain food from others. Not seeing the Four Noble Truths, yet not not seeing the Truths; not attaining the fruit, yet not not attaining the fruit; not an ordinary person, yet not separated from the dharma of ordinary people; not a sage, yet not not a sage, the following second part is a question about ordinary people and sages. Ordinary people do not see the Four Noble Truths, the first fruit sees the Four Noble Truths. A Bodhisattva neither sees nor does not see, seeing the first principle truth. The two vehicles have proof and attainment, so they attain the fruit. A Bodhisattva has no attainment, so it is not attaining the fruit. In this way, ordinary people and sages are the same, where is the distinction? Even if accomplishing (merit)

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一切法而離諸法相乃可取食　此三結真福田可食也。肇曰。不捨惡法而從善則一切諸法於何不成。諸法雖成而離其相。以離其相美惡斯成矣。若能備如上說乃可取食也。

若須菩提。不見佛不聞法　此下三明邪正等文三。初總明背正。次別明同邪。后結令取食。此初也。肇曰。猶誨以平等也。夫愿能齊。是非一好醜者。雖覆上同如來不以為尊。下等六師不以為卑。何則天地一指萬物一觀。邪正雖殊其性不二。豈有如來獨尊而六師獨卑。若同彼六師不見佛不聞法。因其出家隨其所墮而不以為異者。乃可取食也。蓋窮理盡性極無方之說也。善惡反論而不為其常。邪正同辯而不衰其真。斯可謂乎平等正化莫二三道乎。天臺意云。已前證真故可食。此敬田也。此下為同惡故食即悲田也。

彼外道六師。富蘭那迦葉　此二明同六師。肇曰。姓迦葉字富蘭那。其人起邪見。謂一切法斷滅性空無君臣父子忠孝之道。

末伽梨拘賒梨子　肇曰。末伽梨字也。拘賒梨其母名也。其人起邪見。謂眾生苦樂不因行得自然爾耳。

那阇夜毗羅胝子　肇曰。那阇夜字也。毗羅胝其母名也。其人謂道不須求經。生死劫數苦儘自得如轉縷。丸于高山縷盡。自心何假求也。

阿耆多翅舍欽婆羅　肇曰。阿耆多字也。翅舍

【現代漢語翻譯】 現代漢語譯本： 如果能夠理解一切法的本質，並且不執著于任何法的表象，這樣的人所接受的供養才是可以接受的。這三種人（指持戒清凈者、修禪定者、有智慧者）是真正的福田，他們的食物是可以接受的。僧肇（僧人名）說：『如果不捨棄惡法而追求善法，那麼一切諸法又怎麼能成就呢？諸法雖然成就，但要不執著於它們的表象。因為不執著於它們的表象，美與惡才能成立。』如果能夠完全做到以上所說的，那麼所接受的供養才是可以接受的。 『如果須菩提，有人不見佛，不聞法』，這以下三段經文闡明了邪正等問題。首先總的說明了背離正道的情況，其次分別說明了與邪道相同的情況，最後總結說明了可以接受供養的情況。這是第一點。僧肇說：『這仍然是在教導平等。』如果願望能夠相同，對是非、好醜的看法一致，那麼即使在上面與如來相同，也不會認為自己尊貴；在下面與六師（外道）相同，也不會認為自己卑賤。為什麼呢？因為他們認為天地如一指，萬物如一觀。邪正雖然不同，但其本性沒有差別。難道如來就應該獨自尊貴，而六師就應該獨自卑賤嗎？如果與那些六師相同，不見佛，不聞法，因為他們出家而隨其墮落，並且不認為這有什麼不同，這樣的人所接受的供養才是可以接受的。這大概是窮盡事理、徹底瞭解本性的極高深的說法。對善惡進行反向論述，但不改變其常性；對邪正進行相同的辯論，但不減損其真實性。這可以說是平等正化，沒有第二條或第三條道路了。天臺宗的觀點認為，前面因為證得了真理，所以可以接受供養，這是敬田。這以下因為與惡人相同，所以接受供養就是悲田。 『那些外道六師：富蘭那迦葉（Purana Kassapa）』，這部分說明了與六師相同的情況。僧肇說：『姓迦葉，字富蘭那。這個人產生了邪見，認為一切法都是斷滅的，本性是空的，沒有君臣父子之間的忠孝之道。』 『末伽梨拘賒梨子（Makkhali Gosala）』，僧肇說：『末伽梨是他的字，拘賒梨是他的母親的名字。這個人產生了邪見，認為眾生的苦樂不是因為行為而得到的，而是自然而然的。』 『那阇夜毗羅胝子（Ajita Kesakambali）』，僧肇說：『那阇夜是他的字，毗羅胝是他的母親的名字。這個人認為道不需要尋求經典，生死劫數的痛苦自然會結束，就像在高山上轉線團，線用完了，自然就結束了，何必假借外求呢？』 『阿耆多翅舍欽婆羅（Pakudha Kaccayana）』，僧肇說：『阿耆多是他的字，翅舍』

【English Translation】 English version: If one can understand the essence of all dharmas and not be attached to the appearances of any dharma, then the offerings received by such a person are acceptable. These three types of people (referring to those who uphold precepts purely, practice meditation, and possess wisdom) are true fields of merit, and their food is acceptable. Seng Zhao (a monk's name) said: 'If one does not abandon evil dharmas but pursues good dharmas, then how can all dharmas be accomplished? Although all dharmas are accomplished, one must not be attached to their appearances. Because one is not attached to their appearances, good and evil can be established.' If one can fully achieve what is said above, then the offerings received are acceptable. 'If, Subhuti, someone does not see the Buddha and does not hear the Dharma,' the following three sections of scripture explain the issues of right and wrong, etc. First, it generally explains the situation of deviating from the right path, secondly, it separately explains the situation of being the same as the wrong path, and finally, it concludes by explaining the situation where offerings can be accepted. This is the first point. Seng Zhao said: 'This is still teaching equality.' If wishes can be the same, and views on right and wrong, good and bad are consistent, then even if one is the same as the Tathagata above, one will not consider oneself noble; if one is the same as the six teachers (heretics) below, one will not consider oneself inferior. Why? Because they believe that heaven and earth are like one finger, and all things are like one view. Although right and wrong are different, their nature is no different. Should the Tathagata be uniquely noble, and the six teachers uniquely inferior? If one is the same as those six teachers, does not see the Buddha, and does not hear the Dharma, because they become monks and follow their fall, and does not think there is any difference, then the offerings received by such a person are acceptable. This is probably a very profound statement of exhausting the principles and thoroughly understanding the nature. Reversing the discussion of good and evil does not change its constancy; conducting the same debate on right and wrong does not diminish its truth. This can be said to be equal and correct transformation, there is no second or third path. The Tiantai School believes that because one has attained the truth before, one can accept offerings, this is the field of respect. Below, because it is the same as evil people, accepting offerings is the field of compassion. 'Those six heretical teachers: Purana Kassapa (富蘭那迦葉)', this section explains the situation of being the same as the six teachers. Seng Zhao said: 'His surname is Kassapa and his given name is Purana. This person developed heretical views, believing that all dharmas are annihilated, their nature is empty, and there is no loyalty and filial piety between rulers, ministers, fathers, and sons.' 'Makkhali Gosala (末伽梨拘賒梨子)', Seng Zhao said: 'Makkhali is his given name, and Kosali is his mother's name. This person developed heretical views, believing that the suffering and happiness of sentient beings are not obtained through actions, but are natural.' 'Ajita Kesakambali (那阇夜毗羅胝子)', Seng Zhao said: 'Nadjaya is his given name, and Vilati is his mother's name. This person believes that the Dao does not need to seek scriptures, and the suffering of the kalpas of birth and death will naturally end, just like turning a ball of thread on a high mountain, when the thread is used up, it will naturally end, why borrow external seeking?' 'Pakudha Kaccayana (阿耆多翅舍欽婆羅)', Seng Zhao said: 'Ajita is his given name, and Kisa'

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欽婆羅粗弊衣名也。其人著弊衣。自拔髮五熱炙身以苦行為道。謂今身並受苦。後身常樂也。

迦羅鳩馱迦旃延　肇曰。姓迦旃延。字迦羅鳩馱。其人謂。諸法亦有相亦無相也。

尼揵陀若提子等是汝之師　肇曰。尼揵陀其出家總名也。如佛法出家名沙門。若提母名也。其人謂。罪福苦樂本有定因要當必受。非行道所能斷也。此六師佛未出世時皆道王天竺也。

因其出家。彼師所墮汝亦隨墮。乃可取食。

此三結取食也。肇曰。若能同彼六師不壞異想者乃可取食。

若須菩提。入諸邪見不到彼岸　此下四明損益等也。文三。初明損益等。次明福非益性。后明罪非損性。此初也。肇曰。彼岸實相岸也。惑者以邪見為邪。彼岸為正。故舍此邪見適彼彼岸耳。邪見彼岸本性不殊。曷為舍邪而適彼岸乎。是以入諸邪見不到彼岸者。乃可取食也。自六師已下至乎不得滅度類生逆談以成大順。庶通心君子有以標其玄旨而遺其所以是也。

住於八難不得無難　肇曰。夫見難為難。必舍難而求無難也。若能不以難為難故能住于難不以無難為無難故不得於無難　同於煩惱離清凈法　肇曰。夫能悟惱非惱雖惱而凈。若以凈為凈雖凈而惱。是以同惱而離凈者。乃所以常凈也。

汝得無諍三昧一切

【現代漢語翻譯】 現代漢語譯本 『欽婆羅』是一種粗糙的破舊衣服的名稱。那些穿著破舊衣服的人，自己拔掉頭髮，用五處熱源燒灼身體，以苦行作為修道的手段。他們認為今生承受痛苦，來世就能永遠快樂。

『迦羅鳩馱迦旃延』（Kālākūṭa Kātyāyana）：鳩摩羅什解釋說，姓迦旃延，字迦羅鳩馱。這個人認為，一切法既有相，又沒有相。

『尼揵陀若提子』（Nigaṇṭha Jñātaputra）等是你的老師：鳩摩羅什解釋說，『尼揵陀』是出家人的總稱，就像佛法中的出家人被稱為沙門一樣。『若提』是母親的名字。這個人認為，罪、福、苦、樂都有其固定的原因，一定要承受，不是通過修行就能斷除的。這六位老師在佛陀未出世時，都是統治天竺的國王。

因為你跟隨他們出家，他們的老師所墮入的（邪見），你也隨之墮入，這樣才可以接受供養。

這三種情況是關於接受供養的限制。鳩摩羅什解釋說，如果能與那六位老師保持一致，不產生不同的想法，才可以接受供養。

如果須菩提（Subhūti）進入各種邪見，就無法到達彼岸：以下四段經文說明了損益等問題。分為三個部分。首先說明損益等，其次說明福不是益的本性，最後說明罪不是損的本性。這是第一部分。鳩摩羅什解釋說，彼岸是實相的彼岸。迷惑的人認為邪見是邪，彼岸是正，所以捨棄這個邪見而前往那個彼岸。邪見和彼岸的本性並沒有什麼不同，為什麼要捨棄邪見而前往彼岸呢？因此，進入各種邪見而無法到達彼岸的人，才可以接受供養。從六師以下，直到不得滅度的人，都是用類似顛倒的言論來成就大的順應。希望通達心性的君子能夠以此來標明其玄妙的宗旨，而遺忘其表面的意義。

安住在八難之中，卻不能得到沒有八難的境界：鳩摩羅什解釋說，如果認為八難是真正的困難，就一定會捨棄八難而尋求沒有八難的境界。如果能夠不認為八難是真正的困難，所以能夠安住在八難之中；不認為沒有八難是真正的沒有困難，所以不能得到沒有八難的境界。 等同於煩惱，遠離清凈法：鳩摩羅什解釋說，如果能夠領悟到煩惱不是真正的煩惱，即使有煩惱也是清凈的。如果認為清凈是真正的清凈，即使清凈也會變成煩惱。因此，等同於煩惱而遠離清凈的人，才是真正能夠保持清凈的人。

你得到了無諍三昧（araṇa-samādhi），一切...

【English Translation】 English version 『Ciṃbaro』 is the name of a coarse, tattered garment. Those who wear tattered garments pluck out their own hair and scorch their bodies in five places with heat, practicing asceticism as a means of cultivation. They believe that by enduring suffering in this life, they will be eternally happy in the next.

『Kālākūṭa Kātyāyana』: Kumārajīva explains that his surname was Kātyāyana and his given name was Kālākūṭa. This person believed that all dharmas both have characteristics and do not have characteristics.

『Nigaṇṭha Jñātaputra』 and others are your teachers: Kumārajīva explains that 『Nigaṇṭha』 is a general term for renunciants, just as renunciants in the Buddha-dharma are called śrāmaṇas. 『Jñātaputra』 is the name of his mother. This person believed that sin, merit, suffering, and joy all have fixed causes and must be endured; they cannot be eliminated through cultivation. These six teachers were all kings ruling India before the Buddha appeared in the world.

Because you renounced the world following them, you also fall into the (wrong views) that their teachers have fallen into, and only then can you accept offerings.

These three conditions are restrictions regarding accepting offerings. Kumārajīva explains that if one can remain consistent with those six teachers and not generate different thoughts, then one can accept offerings.

If Subhūti enters into various wrong views, he cannot reach the other shore: The following four passages explain the issues of loss and gain, etc. It is divided into three parts. First, it explains loss and gain, etc.; second, it explains that merit is not the nature of gain; and finally, it explains that sin is not the nature of loss. This is the first part. Kumārajīva explains that the other shore is the other shore of true reality. Those who are deluded consider wrong views to be wrong and the other shore to be right, so they abandon these wrong views and go to that other shore. The nature of wrong views and the other shore is not different; why abandon wrong views and go to the other shore? Therefore, only those who enter into various wrong views and cannot reach the other shore can accept offerings. From the six teachers onwards, up to those who cannot attain liberation, they use seemingly inverted statements to achieve great conformity. It is hoped that gentlemen who understand the nature of the mind can use this to mark its profound purpose and forget its superficial meaning.

Dwelling in the eight difficulties, one cannot attain the state of having no difficulties: Kumārajīva explains that if one considers the eight difficulties to be real difficulties, one will certainly abandon the eight difficulties and seek the state of having no difficulties. If one can not consider the eight difficulties to be real difficulties, then one can dwell in the eight difficulties; if one does not consider the state of having no difficulties to be truly without difficulties, then one cannot attain the state of having no difficulties. Equating oneself with afflictions, one departs from pure dharma: Kumārajīva explains that if one can realize that afflictions are not truly afflictions, then even with afflictions, one is pure. If one considers purity to be true purity, then even purity will become affliction. Therefore, those who equate themselves with afflictions and depart from purity are the ones who can truly maintain purity.

You have attained the araṇa-samādhi (無諍三昧), everything...

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眾生亦得是定。此下明福非益性。法性妙禪定亂一旨。善吉群生不容有二如不二也。則罪福無主。誰福非福孰墮不墮。故經云。非福田非不福田。非應供養非不應供養。肇曰。善吉之與群生性常自一。曷為善吉獨得而群生不得乎。此明本不偏也。

其汝施者不名福田　肇曰。我受彼施令彼獲大福。故名福田耳。由大觀之彼我不異。誰為種者。誰為田者。

供養汝者墮三惡道　肇曰。五逆之損供養之益大觀正齊。未覺其異。若五逆而可墮供養亦可墮也。為與眾魔共一手作諸勞侶。汝與眾魔及諸塵勞等無有異。此下三明罪非損性。魔王者誘人入生死也。法王者化人住涅槃也。若生死涅槃性平等者。魔佛二化同一手也。既曰。為同等無異也。肇曰。既為其侶安得有異又曰夫以無異欲能成其異也。

於一切眾生而有怨心。謗諸佛毀於法　肇曰。怨親之心譭譽之意。美惡一致。孰云其異。茍曰不異亦何為同。

不入眾數。終不得滅度。汝若如是乃可取食　夫見聖諦者入聖眾數。斷煩惱者得至滅度。實相無見無不見故不入眾數。寂滅無得。無不得故不得滅度。若能如是住真平等。此真應供。乃可取食。肇曰。夫舍惡從善人之常情耳。然是非經心。猶未免於累。是以等觀者以存善為患故舍善以求宗。以舍惡

【現代漢語翻譯】 現代漢語譯本 眾生也能獲得這種禪定。下面說明福報並非增益自性。法性、妙禪定、亂，本意是一致的。善吉（指證悟者）與眾生不容許有二，因為如是不二的。那麼罪福就沒有主宰。誰有福，誰沒有福？誰墮落，誰不墮落？所以經中說：『非福田，非不福田，非應供養，非不應供養。』僧肇（人名）說：『善吉與眾生的自性本來就是一體的，為什麼善吉能夠獲得而眾生不能獲得呢？』這是說明本性本來就沒有偏頗。

『你這樣的施主，不能稱為福田。』僧肇說：『我接受他們的佈施，使他們獲得大福報，所以稱為福田。』從大觀的角度來看，彼此沒有差異，誰是播種者，誰是田地呢？

『供養你的人會墮入三惡道。』僧肇說：『五逆的損害與供養的利益，從大觀的角度來看是相同且平等的，沒有覺悟到它們的差異。如果五逆可以使人墮落，那麼供養也可以使人墮落。』（你）與眾魔共同攜手，做各種勞碌的伴侶，你與眾魔及各種塵勞等沒有差異。下面第三點說明罪惡並非損害自性。魔王誘惑人進入生死輪迴，法王教化人安住于涅槃。如果生死與涅槃的自性是平等的，那麼魔與佛的兩種教化就是同一隻手所為。既然說：『是同等沒有差異的。』僧肇說：『既然是他們的伴侶，怎麼會有差異呢？』又說，想要用沒有差異的來成就差異。

『對於一切眾生懷有怨恨之心，誹謗諸佛，毀壞佛法。』僧肇說：『怨恨與親愛之心，譭謗與讚譽之意，美與醜是一致的，誰說它們有差異呢？』如果說沒有差異，又何必說是相同呢？

『不入聖眾之數，終究不能得到滅度。你如果像這樣，才可以接受食物。』證見聖諦的人進入聖眾之數，斷除煩惱的人才能達到滅度。實相是無所見，也是無所不見，所以不入聖眾之數。寂滅是無所得，也是無所不得，所以不能得到滅度。如果能夠這樣安住于真正的平等，這才是真正的應供，才可以接受食物。僧肇說：『捨棄惡行而遵循善行，是人之常情。然而，如果心中還執著於是非，仍然不能免除累贅。因此，等觀的人認為存有善念也是一種禍患，所以捨棄善念以求根本。因為捨棄惡念』

【English Translation】 English version Sentient beings can also attain this Samadhi. The following explains that blessings do not enhance the inherent nature. The nature of Dharma, the wonderful Samadhi, and confusion are of the same essence. The virtuous and auspicious (Shànjí) (referring to enlightened beings) and sentient beings cannot be different, as suchness is non-dual. Then, sin and merit have no master. Who has merit, and who does not? Who falls, and who does not? Therefore, the Sutra says: 'Not a field of merit, not not a field of merit, not worthy of offerings, not not worthy of offerings.' Sengzhao (僧肇) (a person's name) said: 'The nature of the virtuous and auspicious and sentient beings is inherently one. Why can the virtuous and auspicious attain it, but sentient beings cannot?' This explains that the inherent nature is not biased.

'You, the giver, are not called a field of merit.' Sengzhao said: 'I receive their offerings, enabling them to obtain great merit, therefore I am called a field of merit.' From the perspective of the Great Contemplation, there is no difference between self and others. Who is the sower, and who is the field?

'Those who make offerings to you will fall into the three evil realms.' Sengzhao said: 'The harm of the five rebellious acts and the benefit of offerings, from the perspective of the Great Contemplation, are the same and equal, without realizing their difference. If the five rebellious acts can cause one to fall, then offerings can also cause one to fall.' (You) join hands with all the demons, working as companions in various toils. You are no different from all the demons and various defilements. The following third point explains that sin does not diminish the inherent nature. The demon king tempts people into the cycle of birth and death, while the Dharma king transforms people to abide in Nirvana. If the nature of birth and death and Nirvana are equal, then the two transformations of the demon and the Buddha are done by the same hand. Since it is said: 'They are equal without difference.' Sengzhao said: 'Since they are companions, how can there be any difference?' It is also said that wanting to use no difference to achieve difference.

'Harboring resentment towards all sentient beings, slandering all Buddhas, and destroying the Dharma.' Sengzhao said: 'Resentment and affection, slander and praise, beauty and ugliness are consistent. Who says they are different?' If it is said that there is no difference, then why say they are the same?

'Not entering the assembly of the Sangha, ultimately unable to attain liberation. If you are like this, then you can accept food.' Those who see the Holy Truth enter the assembly of the Sangha, and those who cut off afflictions can attain liberation. The true reality is without seeing and also without not seeing, therefore not entering the assembly of the Sangha. Nirvana is without attainment and also without non-attainment, therefore unable to attain liberation. If one can abide in true equality in this way, then this is true worthiness of offerings, and one can accept food. Sengzhao said: 'Abandoning evil and following good is human nature. However, if one still clings to right and wrong in the mind, one cannot avoid being burdened. Therefore, those who contemplate equally consider having good thoughts as a problem, so they abandon good thoughts to seek the fundamental. Because of abandoning evil thoughts.'

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為累故。即惡而返本然則即惡有忘累之功。舍善有無染之勛。故知。同善未為得。同惡未為失。凈名言意似在此也。

時我。世尊。聞此芒然不識是何言。不知以何答。便置缽欲出其舍　此第三置缽也。天臺云。進非其敬退非其悲故置之也。肇曰。凈名言。逆而理順。善吉似未思其言故不識是何說。便置缽而出也。

維摩詰言。唯須菩提取缽勿懼。于意云何。如來所作化人。若以是事詰寧有懼不　此下四凈名安慰文三。初慰問。次答。后釋。此初也。肇曰。凈名欲令善吉弘平等之道。無心以聽美惡斯順。而善吉本不思其言。迷其所說故復引喻以明也。

我言不也　此二答也。

維摩詰言。一切諸法如幻化相。汝今不應有所懼也。此三釋也。文三。初標。次釋。後重釋也。肇曰。君于弟子中解空第一。既知化之無。心亦知法之如化。以此而聽曷為而懼也。

所以者何。一切言說不離是相　此二釋也。肇曰。是相即幻化相也。言說如化。聽亦如化。以化聽化。豈客如懼。

至於智者不著文字。故無所懼　肇曰。夫文字之作生於惑。取法無可取則文相自離虛妄假名。智者不著。

何以故。文字性離。無有文字。是則解脫。解脫相者則諸法也　三重釋也。肇曰。解脫謂無為。真解

【現代漢語翻譯】 現代漢語譯本：因為累贅的緣故。如果厭惡而返回到本然的狀態，那麼厭惡就有忘記累贅的功用。捨棄善行有不被污染的功勛。所以要知道，執著于善未必是得到，執著于惡未必是失去。《維摩詰經》的言語意圖似乎就在這裡。

當時我，世尊（指釋迦牟尼佛），聽到這些茫然不知是什麼話，不知道用什麼來回答，就放下缽想離開他的住所。這是第三次放下缽。天臺宗說，進不是因為尊敬，退不是因為悲傷，所以放下缽。肇法師說，維摩詰（Vimalakirti）說的話，表面上是逆理，實際上是順理的。須菩提（Subhuti）好像沒有思考他的話，所以不明白他在說什麼，就放下缽要出去。

維摩詰（Vimalakirti）說：『須菩提（Subhuti），你拿缽不要害怕。你認為怎麼樣？如來（Tathagata，指佛）所創造的化人，如果因為這件事被詰問，會有恐懼嗎？』下面是維摩詰（Vimalakirti）安慰須菩提（Subhuti）的文字，分為三個部分。首先是慰問，其次是回答，最後是解釋。這是第一部分。肇法師說，維摩詰（Vimalakirti）想讓須菩提（Subhuti）弘揚平等之道，無心去聽，美惡都會順應。但是須菩提（Subhuti）本來就沒有思考他的話，迷惑於他所說的話，所以又引用比喻來闡明。

我說：『不會。』這是第二部分回答。

維摩詰（Vimalakirti）說：『一切諸法都像幻化之相，你現在不應該有所恐懼。』這是第三部分解釋。分為三個部分。首先是標明，其次是解釋，最後是再次解釋。肇法師說，你在弟子中是解空第一。既然知道化是虛無的，內心也知道法如幻化。用這個來聽，為什麼還要恐懼呢？

為什麼呢？一切言說都離不開這個幻化之相。』這是第二部分解釋。肇法師說，這個相就是幻化之相。言說如幻化，聽也如幻化。用幻化來聽幻化，哪裡會有恐懼呢？

至於智者，不執著于文字，所以沒有什麼可恐懼的。』肇法師說，文字的產生源於迷惑。如果取法無可取，那麼文字之相自然會脫離虛妄的假名，智者就不會執著。

為什麼呢？文字的本性是遠離的，沒有文字，這就是解脫。解脫之相就是諸法。』這是第三次解釋。肇法師說，解脫是指無為，真正的解脫。

【English Translation】 English version: It is because of accumulation of burdens. If one detests and returns to the original state, then detesting has the function of forgetting burdens. Abandoning good deeds has the merit of being unpolluted. Therefore, know that clinging to good is not necessarily gain, and clinging to evil is not necessarily loss. The meaning of Vimalakirti's words seems to be here.

At that time, I, the World Honored One (referring to Shakyamuni Buddha), hearing this, was at a loss, not knowing what was being said, nor knowing how to answer. So I put down my bowl and wanted to leave his dwelling. This is the third time putting down the bowl. Tiantai school says that advancing is not out of respect, and retreating is not out of sorrow, so the bowl is put down. Master Zhao said, Vimalakirti's words seem to be against reason but are actually in accordance with reason. Subhuti seems not to have thought about his words, so he did not understand what he was saying, and put down his bowl to leave.

Vimalakirti said, 'Subhuti, take your bowl and do not be afraid. What do you think? If a created being made by the Tathagata (referring to the Buddha) is questioned about this matter, would he be afraid?' The following is Vimalakirti's comforting words to Subhuti, in three parts. First is consolation, second is answering, and third is explanation. This is the first part. Master Zhao said, Vimalakirti wanted Subhuti to promote the path of equality, listening without attachment, so that good and evil would be in accordance. But Subhuti originally did not think about his words, and was confused by what he said, so he used an analogy to clarify.

I said, 'No.' This is the second part, answering.

Vimalakirti said, 'All dharmas are like illusory appearances, you should not be afraid now.' This is the third part, explanation. It is divided into three parts. First is stating, second is explaining, and third is re-explaining. Master Zhao said, you are the foremost in understanding emptiness among the disciples. Since you know that creation is empty, your heart also knows that dharmas are like illusions. Listening with this understanding, why should you be afraid?

'Why? All speech cannot be separated from this illusory appearance.' This is the second part, explanation. Master Zhao said, this appearance is the illusory appearance. Speech is like illusion, and listening is also like illusion. Listening to illusion with illusion, how can there be fear?

'As for the wise, they do not cling to words, so there is nothing to fear.' Master Zhao said, the creation of words arises from delusion. If there is no dharma to grasp, then the appearance of words will naturally be separated from false names, and the wise will not cling to them.

'Why? The nature of words is detachment, there are no words, and this is liberation. The appearance of liberation is all dharmas.' This is the third re-explanation. Master Zhao said, liberation refers to non-action, true liberation.

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脫也。夫名生於不足。足則無名。故無有文字。是真解脫也。則諸法者。肇曰。名生於法。法生於名。名既解脫。故諸法同解也。

維摩詰說是法時。二百天子得法眼凈　此五得益也。

故我不任詣彼問疾　四結不堪也。

佛告富樓那彌多羅尼子。汝行詣維摩詰問疾　文二此初命也。肇曰。富樓那字也。秦言滿愿彌多羅尼其母名。秦言知識通名為字。弟子中辯才第一。

富樓那白佛言。世尊。我不堪任詣彼問疾　此二辭文四。此初也。

所以者何。憶念。我昔于大林中在一樹下。為諸新學比丘說法　二略釋也。

時維摩詰來謂我言。唯富樓那。先當入定觀此人心。然後說法。無以穢食置於寶器　三廣引彈事前訶目連說不稱理。此訶滿愿不識根性文七。一說法失機。二結過訶責。三令識宿命。四大志開發。五更為說法。六得不退轉。七尊者敬損。初文四別。此初勸觀心。本性凈不應。以小乘穢法污其本也。肇曰。大乘自法身已上得無礙真心。心智寂然未嘗不定。以心常定故能萬事普照不假推求。然後知也。小乘心有限礙。又不能常定。凡所觀察在定則見。出定不見。且聲聞定力深者見眾生根極八萬劫耳。定力淺者身數而已。大士所見及無窮。此新學比丘根在大乘應聞大道而為說小

【現代漢語翻譯】 現代漢語譯本：

脫也（脫離）。夫名生於不足，足則無名。故無有文字，是真解脫也。則諸法者，肇曰（僧肇說）：名生於法，法生於名，名既解脫，故諸法同解也。 維摩詰說是法時，二百天子得法眼凈——此五得益也。 故我不任詣彼問疾——四結不堪也。 佛告富樓那彌多羅尼子（Purna Maitrayaniputra，富樓那的母親）：汝行詣維摩詰問疾——文二此初命也。肇曰（僧肇說）：富樓那字也，秦言滿愿，彌多羅尼其母名，秦言知識，通名為字，弟子中辯才第一。 富樓那白佛言：世尊，我不堪任詣彼問疾——此二辭文四，此初也。 所以者何？憶念我昔于大林中，在一樹下，為諸新學比丘說法——二略釋也。 時維摩詰來謂我言：唯富樓那，先當入定觀此人心，然後說法。無以穢食置於寶器——三廣引彈事前訶目連說不稱理，此訶滿愿不識根性文七。一說法失機，二結過訶責，三令識宿命，四大志開發，五更為說法，六得不退轉，七尊者敬損。初文四別，此初勸觀心，本性凈不應以小乘穢法污其本也。肇曰（僧肇說）：大乘自法身已上得無礙真心，心智寂然未嘗不定，以心常定故能萬事普照不假推求，然後知也。小乘心有限礙，又不能常定，凡所觀察在定則見，出定不見。且聲聞定力深者見眾生根極八萬劫耳，定力淺者身數而已，大士所見及無窮。此新學比丘根在大乘應聞大道而為說小。

【English Translation】 English version:

'Release.' Names arise from deficiency; sufficiency implies no name. Hence, there are no words; this is true liberation. As for all dharmas, Zhao (僧肇) says: 'Names arise from dharmas, and dharmas arise from names. Since names are liberated, all dharmas are equally liberated.' When Vimalakirti (維摩詰) was expounding this Dharma, two hundred devaputras (天子) attained the purity of the Dharma-eye—these are the five benefits. Therefore, I am not capable of visiting him to inquire about his illness—the four bonds render me incapable. The Buddha told Purna Maitrayaniputra (富樓那彌多羅尼子): 'Go and visit Vimalakirti (維摩詰) to inquire about his illness'—this is the first command in the second section. Zhao (僧肇) says: 'Purna (富樓那) is his given name, meaning 'full wish' in the Qin language. Maitrayani (彌多羅尼) is his mother's name, meaning 'knowledge' in the Qin language. The given name is commonly used. Among the disciples, he is the foremost in eloquence.' Purna (富樓那) said to the Buddha: 'World Honored One, I am not capable of visiting him to inquire about his illness'—this is the first of the four reasons for declining. Why is that? I recall that once in the great forest, under a tree, I was expounding the Dharma to newly learning bhikshus (比丘)—this is the second brief explanation. At that time, Vimalakirti (維摩詰) came and said to me: 'O Purna (富樓那), you should first enter into samadhi (定) and observe the minds of these people before expounding the Dharma. Do not place impure food in a precious vessel'—this is the third extensive citation of a past event, criticizing Maudgalyayana (目連) for speaking inappropriately. This criticizes Purna (富樓那) for not recognizing the nature of beings, in seven sections: 1. Losing the opportunity to expound the Dharma, 2. Summarizing the fault and criticizing, 3. Causing him to recognize past lives, 4. Developing great aspirations, 5. Further expounding the Dharma, 6. Attaining non-retrogression, 7. The venerable one respectfully diminishes himself. The first section has four parts; this is the first, advising to observe the mind. The fundamental nature is pure and should not be defiled by the impure Dharma of the Small Vehicle. Zhao (僧肇) says: 'The Great Vehicle, from the Dharmakaya (法身) upwards, attains unobstructed true mind. The mind and wisdom are serene and have never been unsteady. Because the mind is constantly in samadhi (定), it can universally illuminate all things without relying on seeking. The Small Vehicle's mind has limitations and cannot be constantly in samadhi (定). Whatever is observed is seen in samadhi (定), but not seen when out of samadhi (定). Moreover, those with deep samadhi (定) power among the Sravakas (聲聞) can see the roots of beings for up to eighty thousand kalpas (劫), while those with shallow samadhi (定) power can only see a few lifetimes. What the great bodhisattvas (大士) see is limitless. These newly learning bhikshus (比丘) have roots in the Great Vehicle and should hear the Great Path, but you are expounding the Small Vehicle.'

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乘法故。論其入定也。又曰穢食充飢小乘法也盛無上寶大乘器也。

當知是比丘心之所念。無以琉璃同彼水精　二勸觀心念念雖生滅而性無生滅。此真寶也。說生滅者偽寶也。肇曰。當識其心念之根本無令真偽不辨也。

汝不能知眾生根原。無得發起。以小乘法。彼自無瘡。勿傷之也　三大乘信根稱本無瘡示。小乘法名為傷也。肇曰。彼大乘之體自無瘡疣。無以小乘之刺損瘡之也。

欲行大道莫示小徑。無以大海內于牛跡。無以日光等彼螢火　四總舉喻也。肇曰。大物當置大處。曷為回龍象于兔徑。注大海于牛跡乎。日光者。肇曰。明昧之殊其喻若此而欲等之者何耶。有說大道法性喻法身也。大海廣納喻般若也。日光破闇喻解脫也。

富樓那此比丘久發大乘心。中忘此意。如何以小乘法而教道之。我觀小乘智慧微淺猶如盲。人不能分別一切眾生根之利鈍。此二富樓那下結過訶責也。肇曰。未得無生忍心皆有退忘。

時維摩詰即入三昧。令此比丘自識宿命。曾於五百佛所殖眾德本。迴向阿耨多羅三藐三菩提　此三令識宿命。肇曰。凈名將開其本意故。以定力令諸比丘暫識宿命。自知曾於五百佛所殖眾得本。曾已回此功德向無上道。此其本意。

即時豁然還得本心。於是諸比丘稽首

【現代漢語翻譯】 現代漢語譯本：因為乘法（karma）的緣故。論及其入定（samadhi）的境界。又說，以污穢的食物充飢是小乘（Hinayana）的法門，而盛裝無上珍寶的才是大乘（Mahayana）的器皿。

應當知道這是比丘（bhiksu）心中所念。不要把琉璃（vaidurya）和水精（sphatika）相提並論。二，勸人觀心，心念雖然生滅，但自性卻無生滅。這才是真正的珍寶。說有生滅的，是虛假的珍寶。肇法師說：『應當認識到心念的根本，不要讓真假混淆不清。』

你不能瞭解眾生的根器和本源，就不要輕易發起（教化）。用小乘的法門，對於那些本身沒有瘡的人，不要去傷害他們。三大乘的信根本來就沒有瘡，（強行施以小乘法）就叫做傷害。肇法師說：『大乘的本體本來就沒有瘡，不要用小乘的刺去損傷它。』

想要行走大道，就不要指示小路。不要把大海納入牛蹄印中，不要把日光和螢火蟲的光芒相提並論。四，總體的比喻。肇法師說：『大的東西應當放置在大的地方，怎麼能讓龍象迴轉到兔子的路徑上，把大海注入牛的足跡中呢？』關於日光，肇法師說：『明亮和昏暗的差別就像這樣，想要把它們等同起來，怎麼可以呢？』有人說，大道法性比喻法身（dharmakaya），大海的廣闊容納比喻般若（prajna），日光破除黑暗比喻解脫（moksha）。

富樓那（Purna），這些比丘很久以前就發了大乘心，中間忘記了這個意願。怎麼能用小乘的法門來教導他們呢？我認為小乘的智慧微弱淺薄，就像盲人一樣，不能分辨一切眾生的根器是銳利還是遲鈍。這是第二段，富樓那，下面總結過失並加以責備。肇法師說：『沒有得到無生忍（anutpattika-dharma-ksanti）的心，都會有退轉和遺忘。』

這時，維摩詰（Vimalakirti）就進入三昧（samadhi），讓這些比丘自己認識到宿命（purva-nivasa）。他們曾經在五百位佛（Buddha）那裡種植了各種功德的根本，並將這些功德迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。這是第三段，讓他們認識到宿命。肇法師說：『凈名將要開啟他們的本意，所以用定力讓各位比丘暫時認識到宿命，自己知道曾經在五百位佛那裡種植了各種功德的根本，曾經已經把這些功德迴向于無上道，這就是他們的本意。』

立刻就豁然開朗，恢復了本來的心意。於是，各位比丘稽首（頂禮）

【English Translation】 English version: Because of karma. Discussing their state of entering samadhi (samadhi). It is also said that using impure food to satisfy hunger is the teaching of the Hinayana (Hinayana), while the vessel that holds the supreme treasure is that of the Mahayana (Mahayana).

It should be known that this is what the bhiksu (bhiksu) is thinking in his heart. Do not equate vaidurya (vaidurya) with sphatika (sphatika). Second, encourage contemplation of the mind; although thoughts arise and cease, their nature is without arising or ceasing. This is the true treasure. That which speaks of arising and ceasing is a false treasure. Zhao said: 'One should recognize the root of the mind's thoughts, lest the true and false become indistinguishable.'

If you cannot understand the roots and origins of sentient beings, do not initiate (teachings) lightly. Using the Hinayana teachings, do not harm those who have no wounds themselves. The roots of faith in the great vehicle are inherently without wounds; (forcibly applying the Hinayana teachings) is called harm. Zhao said: 'The essence of the Mahayana is inherently without flaws; do not use the thorns of the Hinayana to injure it.'

If you wish to walk the great path, do not point out small paths. Do not contain the great ocean within a cow's footprint, and do not equate the sunlight with the light of a firefly. Fourth, a general analogy. Zhao said: 'Large objects should be placed in large places; how can one turn dragons and elephants onto rabbit paths, and pour the great ocean into the footprints of cows?' Regarding sunlight, Zhao said: 'The difference between brightness and darkness is like this; how can one wish to equate them?' Some say that the Dharma-nature of the Great Path is analogous to the Dharmakaya (dharmakaya), the vast containment of the great ocean is analogous to prajna (prajna), and the sunlight dispelling darkness is analogous to moksha (moksha).

Purna (Purna), these bhiksus have long ago generated the Mahayana mind, but have forgotten this intention in the middle. How can you teach them with the Hinayana teachings? I believe that the wisdom of the Hinayana is weak and shallow, like a blind person, unable to distinguish whether the roots of all sentient beings are sharp or dull. This is the second section, Purna, below summarizing the faults and rebuking them. Zhao said: 'Those who have not attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti) all have regression and forgetfulness.'

At this time, Vimalakirti (Vimalakirti) entered samadhi (samadhi), allowing these bhiksus to recognize their past lives (purva-nivasa). They had planted the roots of various merits in the presence of five hundred Buddhas (Buddha), and dedicated these merits to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi). This is the third section, allowing them to recognize their past lives. Zhao said: 'Vimalakirti is about to open their original intention, so he uses samadhi power to allow the bhiksus to temporarily recognize their past lives, knowing that they had planted the roots of various merits in the presence of five hundred Buddhas, and had already dedicated these merits to the unsurpassed path; this is their original intention.'

Immediately, they suddenly became enlightened and regained their original intention. Thereupon, the bhiksus bowed their heads (prostrated).

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禮維摩詰足　此四大志開發感恩致敬也。

時維摩詰因為說法　此五更為說法定力暫加事不可久欲令自悟。要因說法。

于阿耨多羅三藐三菩提不復退轉　此六聞法悟理于無上道獲不退也。

我念。聲聞不觀人根不應說法　此七自念敬伏也。

是故不任詣彼問疾　此四結也。

佛告摩訶迦旃延。汝行詣維摩詰問疾　肇曰。迦旃延南天竺婆羅門姓也。以本姓為名。弟子中解義第一。有說迦旃延。此云文飾也。又云剃髮種也。

迦旃延白佛言。世尊。我不堪任詣彼門疾　二辭文四。此初辭也。

所以者何。憶念。昔者佛為諸比丘略說法要　二略釋文二。此初佛先略說。肇曰。如來常略說。有為法無常苦空無我。無為法寂滅不動。此二言總一切法盡故言略也。生曰。為悟所津若出由戶也。

我即於後敷演其義。謂無常義。苦義。空義。無我義。寂滅義　二迦旃延廣演。義者義。理小乘以無常等五為理。大乘以一實相為理。由悟此理證道。非余故云要也。肇曰。如來言說未常有心。故其所說法未嘗有相。迦旃延不喻玄旨故於入室之後皆以相說也。何則如來去常故說無常。非謂是無常。去樂故言苦。非謂是苦。去實故言空。非謂是空。去我故言無我。非謂是無我。去相故言寂

【現代漢語翻譯】 現代漢語譯本 禮敬維摩詰的雙足，這是四大菩薩爲了表達感恩和敬意而發起的心願。

當時維摩詰正在說法，這是第五次（佛陀）爲了說法而暫時增加他的定力，但這種狀態不會持久，目的是讓他自己領悟。一切都源於說法。

對於阿耨多羅三藐三菩提（梵語，無上正等正覺），不再退轉。這是第六次，聽聞佛法，領悟真理，在無上道上獲得不退轉的境界。

我（摩訶迦旃延）心想，聲聞（小乘修行者）不觀察眾生的根器，不應該隨意說法。這是第七次，（摩訶迦旃延）自念感到敬畏和信服。

因此，我不勝任去那裡問候他的疾病。這是第四個結論。

佛告訴摩訶迦旃延（梵語，Mahākātyāyana）：『你去拜訪維摩詰，問候他的疾病。』肇法師說：『迦旃延是南天竺婆羅門（印度教祭司）的姓氏。以本姓作為名字。在佛陀的弟子中，他是理解義理第一的人。』有人說，迦旃延，意思是『文飾』。也有人說是『剃髮種』。

迦旃延對佛說：『世尊，我不堪勝任去拜訪他問候疾病。』這是第二次推辭，分為四個部分。這是第一次推辭。

為什麼呢？我回憶起，過去佛為眾比丘（出家修行的男性）簡略地講述了佛法的要義。這是第二次，簡略解釋，分為兩個部分。這是第一次，佛陀先簡略地說。肇法師說：『如來總是簡略地說，有為法（因緣和合而生的事物）是無常、苦、空、無我的。無為法（不依賴因緣的事物）是寂滅不動的。』這兩句話概括了一切法，所以說是簡略。

我隨即在之後敷衍闡述其中的含義，即無常的含義、苦的含義、空的含義、無我的含義、寂滅的含義。這是第二次，迦旃延廣泛闡述。義，指的是義理。小乘以無常等五種為義理。大乘以一實相為義理。通過領悟這個義理證得道果，而不是其他，所以說是要義。肇法師說：『如來的言說從來沒有分別心，所以他所說的法沒有固定的相狀。迦旃延不理解玄妙的旨意，所以在入室之後，都用相狀來解釋。』為什麼呢？如來爲了破除常的執著，所以說無常，並不是說就是無常。爲了破除樂的執著，所以說苦，並不是說就是苦。爲了破除實的執著，所以說空，並不是說就是空。爲了破除我的執著，所以說無我，並不是說就是無我。爲了破除相的執著，所以說寂滅。

【English Translation】 English version I bow to the feet of Vimalakirti (name of a Bodhisattva), this is the aspiration of the Four Great Bodhisattvas to express gratitude and respect.

At that time, Vimalakirti was expounding the Dharma. This is the fifth time (the Buddha) temporarily increased his samadhi (state of meditative consciousness) for the sake of expounding the Dharma, but this state will not last long, the purpose is to let him realize it himself. Everything stems from expounding the Dharma.

Regarding Anuttara-samyak-sambodhi (Sanskrit, unsurpassed complete enlightenment), there is no more regression. This is the sixth time, hearing the Dharma, understanding the truth, and attaining the state of non-regression on the unsurpassed path.

I (Mahākātyāyana) thought to myself, the Śrāvakas (followers of the Hinayana tradition) do not observe the faculties of beings, and should not expound the Dharma casually. This is the seventh time, (Mahākātyāyana) reflects with reverence and submission.

Therefore, I am not qualified to go there to inquire about his illness. This is the fourth conclusion.

The Buddha said to Mahākātyāyana (Sanskrit): 'Go and visit Vimalakirti and inquire about his illness.' Master Zhao said: 'Kātyāyana is the surname of a Brahmin (Hindu priest) in South India. He uses his surname as his name. Among the Buddha's disciples, he is the first in understanding the meaning of the Dharma.' Some say that Kātyāyana means 'embellishment'. Others say it means 'shaved-head lineage'.

Kātyāyana said to the Buddha: 'World Honored One, I am not capable of visiting him to inquire about his illness.' This is the second refusal, divided into four parts. This is the first refusal.

Why is that? I recall that in the past the Buddha briefly explained the essentials of the Dharma to the Bhikshus (ordained monks). This is the second time, a brief explanation, divided into two parts. This is the first time, the Buddha first speaks briefly. Master Zhao said: 'The Tathagata (Buddha) always speaks briefly, the conditioned dharmas (things that arise from causes and conditions) are impermanent, suffering, empty, and without self. The unconditioned dharmas (things that do not depend on causes and conditions) are quiescent and unmoving.' These two sentences summarize all dharmas, so it is said to be brief.

I then elaborated on the meaning, that is, the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of no-self, and the meaning of quiescence. This is the second time, Kātyāyana elaborates extensively. Meaning refers to the principle. The Hinayana tradition takes the five aspects of impermanence, etc., as the principle. The Mahayana tradition takes the one real aspect as the principle. By understanding this principle, one attains the fruit of the path, and not through other means, so it is said to be essential. Master Zhao said: 'The Tathagata's speech never has a discriminating mind, so the Dharma he speaks has no fixed form.' Kātyāyana does not understand the profound meaning, so after entering the room, he explains everything in terms of form. Why is that? The Tathagata speaks of impermanence in order to eliminate the attachment to permanence, but it is not to say that it is simply impermanent. He speaks of suffering in order to eliminate the attachment to pleasure, but it is not to say that it is simply suffering. He speaks of emptiness in order to eliminate the attachment to reality, but it is not to say that it is simply empty. He speaks of no-self in order to eliminate the attachment to self, but it is not to say that it is simply without self. He speaks of quiescence in order to eliminate the attachment to form.

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滅。非謂是寂滅。此五者可謂無言之教無相之談。而迦旃延造極不同聽隨心異聞無常。則取其流動至聞寂滅。亦取其滅相。此言同旨異。迦旃延所以惑也。生曰。存旨而不在辭故曰演其義也。

時維摩詰來謂我言。唯迦旃延。無以生滅心行說實相法　此三廣引彈事。又三。初總呵。次示真。后得益。此初也。是法生滅小乘義也。悟生滅本不生滅實相義也。肇曰。心者何也。惑相所生行者何也。造用之名夫有形必有影。有相必有心。無形故無無影。無相故無心。然則心隨事轉。行因用起。見法生滅故心有生滅。悟法無生則心無生滅。迦旃延聞無常義。謂法有生滅之相。法有生滅之相故影響其心。同於生滅也。夫實相幽深妙絕常境非有心之所知。非辨者之能言。如何以生滅心行而欲說乎。

迦旃延。諸法畢竟不生不滅。是無常義　此二示真實相義也。此下五義破執。名殊而實相之理一也。肇曰。小乘觀法生滅為無常義。大乘以不生不滅為無常義。無常名同而幽致超絕。生曰。夫言無常者據事滅驗之也。終茍有滅始無然乎。始若果然則生非定矣。生不定生滅熟定哉。

五受陰洞達空無所起。是苦義　肇曰。有漏五陰受染生死名受陰也。小乘取受陰起則眾苦生為苦義。大乘通達受陰內外常空本自無起。誰生

【現代漢語翻譯】 現代漢語譯本：滅，並非指寂滅。這五者可以被稱為無言的教誨，無相的談論。而迦旃延（Katyayana，佛陀弟子，以善於論議著稱）理解得完全不同，他隨著自己的心意去聽，隨著不同的理解而聞，認為諸法是無常的。他取其流動變化，甚至在聞寂滅時，也取其滅的表相。這是因為他們所說的雖然旨趣相同，但表達方式不同，迦旃延因此感到迷惑。生肇法師說：領會其宗旨而不在於言辭，所以說要闡發其中的義理。

這時，維摩詰（Vimalakirti，一位在家菩薩）前來對我說：『喂，迦旃延（Katyayana）！不要用生滅的心念和行為來說實相之法。』這三段廣泛地引用來彈劾此事。又分為三部分：首先是總體的呵斥，其次是揭示真理，最後是獲得益處。這是第一部分。這種法是生滅的小乘義理。悟到生滅的本性就是不生不滅的實相義理。肇法師說：『心是什麼呢？是迷惑表相所產生的。行是什麼呢？是造作運用的名稱。凡是有形的必定有影子，有表相必定有心念。沒有形體就沒有影子，沒有表相就沒有心念。』如此說來，心隨著事物而轉變，行為因運用而產生。見到法的生滅，所以心有生滅；領悟到法沒有生滅，那麼心也就沒有生滅。迦旃延（Katyayana）聽到無常的義理，認為法有生滅的表相。法有生滅的表相，所以影響了他的心，使他的心也等同於生滅。實相幽深微妙，超越了尋常的境界，不是有心念的人所能瞭解的，也不是善於辯論的人所能言說的。怎麼能用生滅的心念和行為來宣說呢？

迦旃延（Katyayana），諸法畢竟是不生不滅的，這就是無常的真正含義。』這是第二部分，揭示真實相的義理。下面五種義理是爲了破除執著，名稱雖然不同，但實相的道理是一樣的。肇法師說：『小乘觀察法的生滅作為無常的含義，大乘以不生不滅作為無常的含義。無常這個名稱相同，但深奧的意趣卻超越絕倫。』生肇法師說：『說無常，是根據事物滅亡的現象來驗證的。如果最終確實有滅亡，那麼開始難道是虛假的嗎？如果開始確實是真實的，那麼生就不是確定的了。生不確定，那麼生滅又怎麼能確定呢？』

五受陰（Panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）通達空性，沒有產生的地方，這就是苦的含義。』肇法師說：『有漏的五陰接受染污和生死，稱為受陰。小乘認為受陰產生，那麼眾多的痛苦就產生，這就是苦的含義。大乘通達受陰內外都是空性的，本來就沒有產生，誰會產生痛苦呢？

【English Translation】 English version: 'Extinction' does not mean 'Nirvana'. These five can be called wordless teachings and formless discussions. However, Katyayana (a disciple of the Buddha, known for his skill in debate) understood it completely differently. He listened according to his own mind, heard according to different understandings, and considered all dharmas to be impermanent. He took its fluidity and change, and even when hearing about Nirvana, he took its aspect of extinction. This is because although their intentions are the same, their expressions are different, which is why Katyayana was confused. Master Shengzhao said: 'Grasp the essence and not the words, so it is said to elucidate its meaning.'

At this time, Vimalakirti (a lay bodhisattva) came and said to me: 'Hey, Katyayana! Do not use the mind and actions of arising and ceasing to speak of the Dharma of true reality.' These three paragraphs are widely quoted to impeach this matter. It is further divided into three parts: first, a general rebuke; second, a revelation of the truth; and third, the attainment of benefit. This is the first part. This Dharma is the Hinayana (Small Vehicle) meaning of arising and ceasing. To realize that the nature of arising and ceasing is the meaning of true reality, which is neither arising nor ceasing. Master Zhao said: 'What is the mind? It is what arises from deluded appearances. What is action? It is the name of creation and use. Wherever there is form, there must be a shadow; wherever there is an appearance, there must be a mind.' If there is no form, there is no shadow; if there is no appearance, there is no mind. Thus, the mind changes with things, and actions arise from use. Seeing the arising and ceasing of dharmas, the mind has arising and ceasing; realizing that dharmas do not arise, then the mind does not arise or cease. Katyayana (Katyayana) heard the meaning of impermanence and thought that dharmas have the appearance of arising and ceasing. Because dharmas have the appearance of arising and ceasing, it affected his mind, making his mind equivalent to arising and ceasing. True reality is profound and subtle, surpassing ordinary realms, and cannot be understood by those with a mind, nor can it be spoken by those skilled in debate. How can you use the mind and actions of arising and ceasing to proclaim it?'

'Katyayana (Katyayana), all dharmas ultimately do not arise or cease, and this is the true meaning of impermanence.' This is the second part, revealing the meaning of true reality. The following five meanings are to break attachments. Although the names are different, the principle of true reality is the same. Master Zhao said: 'The Hinayana observes the arising and ceasing of dharmas as the meaning of impermanence, while the Mahayana (Great Vehicle) takes non-arising and non-ceasing as the meaning of impermanence. The name 'impermanence' is the same, but the profound meaning is transcendent.' Master Shengzhao said: 'To speak of impermanence is to verify it based on the phenomenon of the extinction of things. If there is indeed extinction in the end, then is the beginning false? If the beginning is indeed true, then is birth not certain? If birth is uncertain, then how can arising and ceasing be certain?'

'The five skandhas (Panca-skandha, the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness) penetrate emptiness and have no place of origin, and this is the meaning of suffering.' Master Zhao said: 'The contaminated five skandhas receive defilement and birth and death, and are called the skandha of sensation. The Hinayana believes that when the skandha of sensation arises, then numerous sufferings arise, and this is the meaning of suffering. The Mahayana understands that the skandha of sensation is empty both internally and externally, and originally has no arising. Who would generate suffering?'

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苦者。此真苦義。大經云。凡夫有苦無諦。二乘有苦有諦。菩薩解苦無苦。而有真諦。余義例此可見。

諸法究竟無所有。是空義　肇曰。小乘觀法緣起內無真主為空義。雖能觀空而於空未能都泯。故不究竟。大乘在有不有。在空不空。理無不極所以究竟義也。

於我無我而不二。是無我義　肇曰。小乘以封我為累。故尊于無我。無我既尊則於我為二。大乘是非齊旨二者不殊為無我義也。又曰。諸義例此亦同不二為實相也。

法本不然今則無滅。是寂滅義　肇曰。小乘以三界熾然滅之以求無為。夫熾然既形滅名以生。大乘觀法本自不然。今何所滅。不然不滅乃真寂滅也。

說是法時彼諸比丘心得解脫　此三得益也。

故我不任詣彼問疾　四結也。

佛告阿那律。汝行詣維摩詰問疾　肇曰。阿那律秦言如意。剎利種也。弟子中天眼第一。又云無滅。一燈照佛九十劫來善根不滅。今得天眼第一。又常受如意報故生剎利種。乃至得道。

阿那律白佛言。世尊。我不堪任詣彼問疾　二辭文四此初也。

所以者何。憶念。我昔於一處經行。時有梵王。名曰嚴凈。與萬梵俱放凈光明。來詣我所稽首作禮問我言幾何阿那律天眼所見　二略釋。文二。此初梵王問也。阿那律修證天眼

【現代漢語翻譯】 現代漢語譯本 『苦』的含義。這才是『真苦』的意義。《大經》中說：『凡夫只有苦，沒有諦（satya，真理）。二乘（聲聞乘和緣覺乘）既有苦也有諦。菩薩理解苦，就沒有苦，而有真諦。』其他的意義可以依此類推。

諸法（dharma，事物）究竟來說都是空無所有的，這就是『空』的意義。僧肇（中國佛教僧人）說：『小乘觀察諸法由因緣而生起，認為其內在沒有自性，所以是空。雖然能夠觀察到空，但對於空本身卻不能完全泯滅，所以不是究竟的。大乘認為存在與不存在，空與不空，其理無所不包，所以才是究竟的意義。』

對於『我』（ātman，自我）和『無我』（anātman，非我）不執著於二元對立，這就是『無我』的意義。僧肇說：『小乘認為執著於我是累贅，所以推崇無我。既然無我被推崇，那麼就與我形成了對立。大乘認為是非的宗旨是一致的，兩者沒有區別，這就是無我的意義。』他又說：『各種意義都可以依此類推，都以不二為實相（tathatā，真如）。』

法的本性本來就不是這樣，現在也就無所謂滅。這就是『寂滅』的意義。僧肇說：『小乘認為三界（trailokya，欲界、色界、無色界）充滿熾熱，所以要滅掉它以求得無為（asaṃskṛta，不生不滅的境界）。然而熾熱既然已經形成，滅的名稱也就隨之產生。大乘觀察諸法的本性本來就不是這樣，現在又有什麼可以滅的呢？不這樣，不滅，才是真正的寂滅。』

當宣說這個法的時候，那些比丘（bhikkhu，出家男眾）心中得到解脫。』這是（聽法者）三種所得利益。

所以我不適合去那裡問候他的疾病。』這是（舍利弗）四個推辭的原因。

佛告訴阿那律（Aniruddha，佛陀的弟子）：『你去維摩詰（Vimalakīrti，一位著名的在家菩薩）那裡問候他的疾病。』僧肇說：『阿那律，翻譯成秦語是『如意』。是剎帝利（kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）種姓。在弟子中，天眼第一。又被稱為『無滅』，一燈照亮佛陀九十劫以來的善根而不滅。現在得到天眼第一。又因為常受如意報，所以生於剎帝利種姓，乃至得道。

阿那律對佛說：『世尊，我不堪勝任去那裡問候他的疾病。』這是（阿那律）兩次推辭中的第一次。

這是什麼原因呢？我回憶起，過去我在一個地方經行（caṅkramaṇa，行走禪修）。當時有一位梵王（brahmā，色界天的天神），名叫嚴凈，與一萬梵天一起放出清凈的光明，來到我這裡，稽首（頭面 touching the ground）作禮，問我：『阿那律，你的天眼所能見到的範圍有多大？』這是（維摩詰經中）梵王提問的簡略解釋。阿那律修證了天眼。

【English Translation】 English version The meaning of 'suffering' (duḥkha). This is the true meaning of 'suffering'. The Mahayana Sutra says: 'Ordinary people only have suffering, but no truth (satya). The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have both suffering and truth. Bodhisattvas understand suffering and have no suffering, but have true truth.' Other meanings can be inferred accordingly.

All dharmas (phenomena) are ultimately empty and without substance, which is the meaning of 'emptiness' (śūnyatā). Sengzhao (Chinese Buddhist monk) said: 'The Hinayana observes that dharmas arise from conditions and believes that there is no self-nature within, so it is emptiness. Although they can observe emptiness, they cannot completely extinguish emptiness itself, so it is not ultimate. The Mahayana believes that existence and non-existence, emptiness and non-emptiness, encompass all principles, so it is the ultimate meaning.'

Not being attached to the duality of 'self' (ātman) and 'non-self' (anātman) is the meaning of 'non-self'. Sengzhao said: 'The Hinayana considers attachment to self as a burden, so it reveres non-self. Since non-self is revered, it forms an opposition to self. The Mahayana believes that the essence of right and wrong is the same, and there is no difference between the two, which is the meaning of non-self.' He also said: 'Various meanings can be inferred accordingly, all taking non-duality as the true nature (tathatā).'

The nature of the Dharma is not originally like this, so there is nothing to extinguish now. This is the meaning of 'nirvana' (extinction). Sengzhao said: 'The Hinayana believes that the Three Realms (trailokya: the desire realm, the form realm, and the formless realm) are full of heat, so they want to extinguish them to seek non-action (asaṃskṛta, the unconditioned state). However, since the heat has already formed, the name of extinction also arises. The Mahayana observes that the nature of dharmas is not originally like this, so what is there to extinguish now? Not like this, not extinguishing, is true nirvana.'

'When this Dharma was spoken, those bhikshus (monks) attained liberation in their hearts.' These are the three benefits (obtained by the listeners).

'Therefore, I am not fit to go there to inquire about his illness.' These are the four reasons for (Śāriputra's) refusal.

The Buddha told Aniruddha (one of the Buddha's disciples): 'You go to Vimalakīrti (a famous lay bodhisattva) to inquire about his illness.' Sengzhao said: 'Aniruddha, translated into Chinese, means 'as you wish'. He is of the Kshatriya (the second of the four Hindu castes, consisting of warriors and rulers) caste. Among the disciples, he is the first in divine vision. He is also called 'non-extinction', because a lamp illuminates the good roots of the Buddha for ninety kalpas without extinguishing. Now he has obtained the first in divine vision. Also, because he often receives the reward of 'as you wish', he was born into the Kshatriya caste, and even attained enlightenment.

Aniruddha said to the Buddha: 'World Honored One, I am not capable of going there to inquire about his illness.' This is the first of (Aniruddha's) two refusals.

What is the reason for this? I recall that in the past, I was walking in a certain place (caṅkramaṇa, walking meditation). At that time, there was a Brahma King (a deity of the Form Realm) named Strict Purity, who came to me with ten thousand Brahmas, emitting pure light, prostrated (touching the ground with forehead) and paid homage, and asked me: 'Aniruddha, how far can your divine eye see?' This is a brief explanation of the Brahma King's question (in the Vimalakīrti Sutra). Aniruddha cultivated and attained the divine eye.

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。梵王業報天眼。欲比其優劣故致問也。

我即答言。仁者吾見此釋迦牟尼佛土三千大千世界。如觀掌中庵摩勒果　二阿那律答也。肇曰。時手執此果故即以為喻也。

時維摩詰來謂我言。唯阿那律天眼所見為作相耶。無作相耶　此下三廣引。文五。一難偽。二受屈。三問真。四申述。五發心。初文二。先雙定。后雙難。此初定也。吳本云。為受相耶。無受相耶。此難意云。天眼所見為取相耶。為不取相耶。小乘依俗禪得天眼故取相見。大乘依實相定得天眼。故見而不相也。肇曰。三界報身六情諸根從結業起名為有作相也。法身出三界六情諸根不由結業生名為無作相。夫以有作故有所不作。以法身無作故無所不作。

假使作相則與外道五通等　此二難也。二乘依四禪得五通。與外道等也。肇曰。外道修俗禪得五通。然不能出凡夫見聞之境也。此有作相也。欲等之乎。

若無作相即是無為不應有見　若菩薩實相三昧得真天眼。所見十方皆是無為不應有分別之見。肇曰。若無作相即是法身無為之相。豈容見聞近遠之言。天臺云。二乘依四禪得五通則與外道等。若觀四諦斷惑擇滅無為雖異外道則無有見。

世尊。我時默然　二受屈也。肇曰。欲言作相則同外道。欲言無作則違前見意故不知所

【現代漢語翻譯】 現代漢語譯本：梵天王想通過天眼來比較自己與佛陀的優劣，所以才提出這個問題。

我回答說：『仁者，我能看到此釋迦牟尼佛土的三千大千世界，就像觀看掌中的庵摩羅果一樣。』（阿那律這樣回答）。肇法師解釋說：『當時阿那律手中拿著這個果實，所以就用它來作比喻。』

這時，維摩詰前來對我說：『阿那律，你的天眼所見是「有作相」的，還是「無作相」的呢？』（以下三段廣泛引用，分為五點：一、駁斥虛假；二、承認不足；三、詢問真實；四、詳細陳述；五、發願。首先是駁斥虛假，分為兩點：先是雙重肯定，然後是雙重駁斥。這裡是最初的肯定。）吳國的版本說：『是「受相」嗎？還是「無受相」呢？』這裡的難點在於：天眼所見是取相的嗎？還是不取相的呢？小乘佛教依靠世俗禪定獲得天眼，所以取相而見。大乘佛教依靠實相禪定獲得天眼，所以見而不取相。肇法師說：『三界報身，六情諸根，從結業而起，名為「有作相」。法身超出三界，六情諸根不因結業而生，名為「無作相」。因為有「有作」，所以有所不作；因為法身「無作」，所以無所不作。』

『如果是有作相，那就和外道的五神通一樣了。』（這是第二重駁斥。）二乘佛教依靠四禪獲得五神通，與外道相同。肇法師說：『外道修行世俗禪定獲得五神通，但不能超出凡夫見聞的境界，這就是「有作相」。』（難道你想和他們一樣嗎？）

『如果是無作相，那就是無為法，不應該有見。』如果菩薩通過實相三昧獲得真正的天眼，所見十方都是無為法，不應該有分別之見。肇法師說：『如果無作相，那就是法身無為之相，怎麼能有見聞遠近之說呢？』天臺宗說：二乘依靠四禪獲得五神通，就和外道一樣。如果觀察四諦，斷除迷惑，選擇滅盡無為，雖然與外道不同，但也沒有真正的見。

世尊，我當時沉默不語。（這是第二點，承認不足。）肇法師說：想說是「有作相」，就和外道相同；想說是「無作相」，就違背了之前的見解，所以不知道該怎麼回答。

【English Translation】 English version: The Brahma King wanted to compare his abilities with the Buddha's through his divine eye (天眼), so he posed this question.

I replied, 'O virtuous one, I can see the three thousand great thousand worlds of this Shakyamuni Buddha land as clearly as an Amalaka fruit (庵摩勒果) in the palm of my hand.' (That was Aniruddha's (阿那律) answer.) Master Zhao (肇) explained, 'At that time, Aniruddha was holding this fruit in his hand, so he used it as a metaphor.'

At that moment, Vimalakirti (維摩詰) came and said to me, 'Aniruddha, is what your divine eye sees with 'conditioned characteristics' (有作相) or 'unconditioned characteristics' (無作相)?' (The following three sections are extensively quoted, divided into five points: 1. Refuting falsehood; 2. Acknowledging inadequacy; 3. Inquiring about truth; 4. Elaborating; 5. Making a vow. First is refuting falsehood, divided into two points: first, a double affirmation, then a double refutation. This is the initial affirmation.) The Wu version says, 'Is it 'receiving characteristics' (受相)? Or 'non-receiving characteristics' (無受相)?' The difficulty here lies in: Does the divine eye see by grasping at characteristics, or by not grasping at characteristics? The Hinayana (小乘) school relies on mundane meditation (世俗禪定) to attain the divine eye, so it sees by grasping at characteristics. The Mahayana (大乘) school relies on the Samadhi of True Suchness (實相禪定) to attain the divine eye, so it sees without grasping at characteristics. Master Zhao said, 'The reward body (報身) of the three realms, the six senses and faculties, arise from the accumulation of karma (結業), and are called 'conditioned characteristics.' The Dharma body (法身) transcends the three realms, the six senses and faculties do not arise from the accumulation of karma, and are called 'unconditioned characteristics.' Because there is 'conditioned action,' there are things that cannot be done; because the Dharma body is 'unconditioned,' there is nothing that cannot be done.'

'If it is with conditioned characteristics, then it is the same as the five supernormal powers (五神通) of the heretics (外道).' (This is the second refutation.) The Two Vehicles (二乘) rely on the four Dhyanas (四禪) to attain the five supernormal powers, which are the same as those of the heretics. Master Zhao said, 'The heretics cultivate mundane meditation to attain the five supernormal powers, but they cannot transcend the realm of ordinary people's seeing and hearing; this is 'conditioned characteristics.'' (Do you want to be the same as them?)

'If it is with unconditioned characteristics, then it is unconditioned Dharma (無為法), and there should be no seeing.' If a Bodhisattva (菩薩) attains the true divine eye through the Samadhi of True Suchness, what is seen in the ten directions is all unconditioned Dharma, and there should be no discriminating seeing. Master Zhao said, 'If it is with unconditioned characteristics, then it is the unconditioned aspect of the Dharma body; how can there be talk of seeing, hearing, near, and far?' The Tiantai school (天臺宗) says: The Two Vehicles rely on the four Dhyanas to attain the five supernormal powers, which are the same as those of the heretics. If one observes the Four Noble Truths (四諦), cuts off delusion, and chooses extinction (擇滅) and unconditionedness, although it is different from the heretics, there is no true seeing.

World Honored One (世尊), I was silent at that time. (This is the second point, acknowledging inadequacy.) Master Zhao said: If I were to say it is 'conditioned characteristics,' then it would be the same as the heretics; if I were to say it is 'unconditioned characteristics,' then it would contradict my previous view, so I did not know how to answer.

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答。

彼諸梵聞其言得未曾有。即為作禮而問曰。世執有真天眼者　此三梵王嘆問。肇曰。諸梵謂天眼正以徹視遠見為理。而凈名致詰殊違本途疑有真異故致斯問者也。

維摩詰言。有佛世尊得真天眼。常在三昧悉見諸佛國。不以二相　此四答真也。肇曰。真天眼謂如來法身無相之目也。幽燭微形鉅細兼睹。萬色彌曠有若目前。未常不見而未常有見。故無眼色之二相。二乘在定則見。出定不見。如來未曾不見故常在三昧也。睿曰。如來天眼入佛眼中雖緣無緣故不以二相。有說不以凈穢二相。有說不以動寂二相也。

於是嚴凈梵王及其眷屬。五百梵天。皆發阿耨多羅三藐三菩提心。禮維摩詰足已忽然不現　此五最勝發心。肇曰。其所發明成立若此。

故我不任詣彼問疾　四結也。

佛告優波離。汝行詣維摩詰問疾　秦言上首弟子中持律第一。

優波離白佛言。世尊。我不堪任詣彼問疾　二辭文四。初辭也。

所以者何。憶念昔者有二比丘。犯律行以為恥。不敢問佛。來問我言。唯優波離。我等犯律。誠以為恥。不敢問佛。愿解疑悔得免斯咎　二略釋文二。初來問。后為解。此初也。肇曰。愧其所犯不敢問佛。以優波離持律第一故從問也。

我即為其如法解說　二為解

【現代漢語翻譯】 現代漢語譯本： 答： 那些梵天聽到維摩詰的話，感到前所未有。便向他行禮並問道：『世間執著于擁有真實天眼的人，是哪三位梵王？』 僧肇解釋說：『諸梵認為天眼的道理在於能夠徹底看清遠處的事物。而維摩詰的詰問卻與此根本不同，他們懷疑維摩詰擁有真正的、與衆不同的天眼，所以才這樣發問。』 維摩詰回答說：『有佛世尊，證得了真正的天眼，常在三昧（Samadhi，禪定）之中，能夠完全看見諸佛的國土，不執著於二相。』 僧肇解釋說：『真正的天眼指的是如來法身無相的眼睛。它能夠照見細微的形體，無論大小都能看見；萬千色彩，廣闊無垠，都好像在眼前一樣。未曾有看不見的時候，也未曾有看見的執著，所以沒有眼和色的二相。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）在禪定中才能看見，出定后就看不見。如來未曾有看不見的時候，所以常在三昧之中。』 鳩摩羅什的弟子僧睿解釋說：『如來的天眼進入佛的眼中，雖然有緣起但沒有執著，所以不執著於二相。有人說是不執著于清凈和污穢二相，也有人說是不執著于動和靜二相。』 於是，嚴凈梵王和他的眷屬，五百位梵天，都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。向維摩詰行禮后，忽然消失不見。 僧肇解釋說：『他們所發明的道理和所建立的信心就是這樣。』 所以我不勝任前往那裡問候病情。 佛告訴優波離（Upāli）：『你去維摩詰那裡問候病情。』 優波離是上首弟子中持戒第一的人。 優波離對佛說：『世尊，我不堪勝任前往那裡問候病情。』 這是什麼原因呢？我記得過去有兩位比丘（bhikkhu，出家男子），因為違犯戒律而感到羞恥，不敢去問佛，來問我說：『優波離，我們違犯了戒律，實在感到羞恥，不敢去問佛。希望你能為我們解除疑惑和後悔，使我們能夠免除罪過。』 僧肇解釋說：『他們因為自己的過錯而感到羞愧，不敢去問佛，因為優波離是持戒第一的人，所以來向他請教。』 我便為他們如法地解釋。

【English Translation】 English version: Answer: Those Brahmās, hearing his words, felt something they had never experienced before. They bowed to him and asked: 'Who are the three Brahma Kings in the world who adhere to having a true divine eye?' Saṅghārāma (僧肇) explained: 'The Brahmās believe that the principle of the divine eye lies in being able to thoroughly see distant things. However, Vimalakīrti's (維摩詰) questioning is fundamentally different from this. They suspect that Vimalakīrti possesses a true and unique divine eye, which is why they ask this question.' Vimalakīrti replied: 'There is the Buddha, the World-Honored One, who has attained the true divine eye, is always in Samadhi (三昧, meditative absorption), and can completely see the Buddha lands without adhering to duality.' Saṅghārāma explained: 'The true divine eye refers to the formless eye of the Dharmakāya (法身) of the Tathāgata (如來). It can illuminate subtle forms, seeing both large and small; myriad colors, vast and boundless, are as if right before the eyes. There is never a time when it does not see, and yet there is no attachment to seeing, so there is no duality of eye and object. The Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) can see in meditation, but cannot see when out of meditation. The Tathāgata never does not see, so he is always in Samadhi.' Saṅghārāma's disciple, Sengrui (僧睿), explained: 'The Tathāgata's divine eye enters the Buddha's eye, and although there is dependent origination, there is no attachment, so there is no adherence to duality. Some say it is not adhering to the duality of purity and impurity, and others say it is not adhering to the duality of movement and stillness.' Then, King Pure Radiance Brahmā (嚴凈梵王) and his retinue, five hundred Brahmās, all aroused the mind of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). After bowing to Vimalakīrti, they suddenly disappeared. Saṅghārāma explained: 'What they have illuminated and established is like this.' Therefore, I am not capable of going there to inquire about his illness. The Buddha said to Upāli (優波離): 'Go to Vimalakīrti and inquire about his illness.' Upāli was the foremost disciple in upholding the precepts. Upāli said to the Buddha: 'World-Honored One, I am not capable of going there to inquire about his illness.' What is the reason? I remember that in the past there were two Bhikkhus (比丘, monks) who were ashamed of violating the precepts and did not dare to ask the Buddha. They came to me and said: 'Upāli, we have violated the precepts and are truly ashamed. We dare not ask the Buddha. We hope that you can resolve our doubts and regrets so that we can be freed from our transgressions.' Saṅghārāma explained: 'They were ashamed of their faults and did not dare to ask the Buddha. Because Upāli was the foremost in upholding the precepts, they came to him for guidance.' I then explained it to them according to the Dharma.

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。持律有二。一法身性凈之律。二陰身身口之律。今優波離持身口之律。見罪生滅壞法身無相之律故為訶也。肇曰。如法。謂依戒律決其罪之輕重。示其悔過法也。

時維摩詰來謂我言。唯優波離。無重增此二比丘罪。當直除滅。勿擾其心　此三廣引中文二。初彈呵。二二比丘嘆伏。一初呵文六。初直呵勸。二解釋所以。三引證。四問答。五分別。六結成。此即初呵無重增兼勸直滅。小乘以犯戒為罪生。大乘以取相為罪生。既令見罪懺悔。是名重增。又二比丘迷於實相妄見罪生。今來懺悔。又見罪滅重增滅見故云重增。肇曰。二比丘既犯律行疑悔情深。方重結其罪則封累彌厚。封累彌厚則罪垢彌增。當直說法空令悟罪。不實封累情除則罪垢斯滅矣。天臺云。懺悔法有三。一者戒門。依律法懺。是二功德門。謂禮佛誦經般舟方等道場法。是三無生門。令悟罪性空。若達罪性與福無異是也。今凈名示此無生懺也。

所以者何。彼罪生不在內。不在外。不在中間　此二解釋也。肇曰。夫罪累之生因緣所成。求其實性不在。三處如殺因彼。我彼我即內外也。自我即非殺。自彼亦非殺。彼我既非。豈在中間。眾緣所成尋之悉虛也。

如佛所說。心垢故眾生垢。心凈故眾生凈。心亦不在內不在外。不在中間。如

【現代漢語翻譯】 現代漢語譯本：持戒有二種：一是法身自性清凈之戒，二是依附於陰身的、關於身口行為的戒律。現在，優波離所持守的是關於身口行為的戒律，但他未能領悟到罪的生滅以及法身無相之戒，因此才受到呵斥。肇法師說：『如法』，是指依照戒律來判定罪行的輕重，並指示其懺悔的方法。

這時，維摩詰前來對我說：『優波離，不要加重這兩位比丘的罪過，應當直接消除他們的罪業，不要擾亂他們的心。』這裡廣泛引用了中文的二重含義。首先是彈劾呵斥，其次是兩位比丘的歎服。第一部分是呵斥，分為六個小部分：首先是直接呵斥並勸誡，其次是解釋原因，再次是引證，然後是問答，接著是分別，最後是總結。這裡是最初的呵斥，不要加重罪過，並勸誡直接消除罪業。小乘認為觸犯戒律就會產生罪過，大乘認為執著于表象就會產生罪過。如果讓他們認識到罪過並懺悔，這就是加重了他們的罪過。而且，這兩位比丘迷惑于實相，錯誤地認為罪過是真實存在的，現在來懺悔，又是認為罪過可以被消除，這都是加重了他們對於罪過生滅的錯誤見解，所以說是加重罪過。肇法師說：兩位比丘已經觸犯了戒律，疑慮和後悔之情很深，如果再加重他們的罪責，就會使他們的負擔更加沉重。負擔越重，罪惡就越多。應當直接宣說諸法性空的道理，使他們領悟到罪的本性是不真實的，消除他們的執著，這樣罪惡就會消失。天臺宗認為，懺悔的方法有三種：一是戒門，依照戒律懺悔；二是功德門，如禮佛、誦經、般舟三昧、方等道場等法；三是無生門，使人領悟到罪的本性是空性的。如果能夠領悟到罪的本性與福德沒有區別，那就是無生懺。現在，維摩詰所展示的就是這種無生懺。

這樣做的原因是什麼呢？因為罪的產生不在內，不在外，也不在中間。這是第二部分解釋原因。肇法師說：罪惡的產生是因緣和合的結果，追究它的真實本性，不在內、外、中間這三個地方。比如殺人，是因為有彼、我，彼、我就是內外。從自身來說，不是殺人；從對方來說，也不是殺人。彼、我既然都不是，難道在中間嗎？眾多的因緣和合而成，追究起來都是虛幻不實的。

正如佛所說，心垢染，所以眾生垢染；心清凈，所以眾生清凈。而心也不在內，不在外，也不在中間，

【English Translation】 English version: There are two types of precepts: first, the precepts of the pure nature of the Dharmakaya (法身, embodiment of the Dharma); second, the precepts concerning the physical body and speech, which are dependent on the Skandhas (陰身, aggregates). Now, Upali (優波離, one of the ten principal disciples of the Buddha, known for his mastery of monastic discipline) upholds the precepts concerning physical body and speech, but he has not realized the arising and ceasing of sins and the precepts of the formless Dharmakaya. Therefore, he is being rebuked. Zhao (肇, referring to Sengzhao, a Chinese Buddhist monk) said: 'According to the Dharma' means to determine the severity of the sin based on the precepts and to show the method of repentance.

At that time, Vimalakirti (維摩詰, a central figure in the Vimalakirti Sutra, known for his profound understanding of emptiness) came and said to me: 'O Upali, do not increase the sins of these two Bhikkhus (比丘, Buddhist monks). You should directly eliminate them and not disturb their minds.' This extensively quotes the second meaning in Chinese. First, there is the rebuke and criticism; second, there is the admiration and submission of the two Bhikkhus. The first part is the rebuke, which is divided into six parts: first, direct rebuke and exhortation; second, explanation of the reason; third, citation of evidence; fourth, questions and answers; fifth, differentiation; and sixth, conclusion. This is the initial rebuke, not to increase the sins, and exhortation to directly eliminate them. The Hinayana (小乘, 'smaller vehicle', a term for early Buddhist schools) believes that violating the precepts creates sin, while the Mahayana (大乘, 'great vehicle', a major branch of Buddhism) believes that attachment to appearances creates sin. If they are made to see their sins and repent, this is increasing their sins. Moreover, these two Bhikkhus are deluded about the true nature of reality and falsely see the arising of sins. Now they come to repent, and again they see the ceasing of sins, which is increasing their false view of arising and ceasing. Therefore, it is said to be increasing sins. Zhao said: 'The two Bhikkhus have already violated the precepts, and their doubts and regrets are deep. If their sins are further compounded, their burden will become heavier. The heavier the burden, the more the sins will increase. One should directly explain the emptiness of all dharmas to make them realize that the nature of sin is unreal. If their attachments are eliminated, their sins will disappear.' Tiantai (天臺, a Chinese Buddhist tradition) believes that there are three methods of repentance: first, the precept gate, which is repentance according to the precepts; second, the merit gate, such as paying homage to the Buddha, reciting scriptures, practicing the Pratyutpanna Samadhi (般舟三昧, a samadhi focused on seeing the Buddhas of the ten directions), and performing the Fangdeng (方等, a category of Mahayana scriptures) Dharma assemblies; third, the non-arising gate, which enables people to realize the emptiness of the nature of sin. If one can realize that the nature of sin is no different from merit, that is non-arising repentance. Now, Vimalakirti is demonstrating this non-arising repentance.

What is the reason for this? Because the arising of sin is not within, not without, and not in between. This is the second part, explaining the reason. Zhao said: 'The arising of sin is the result of causes and conditions. If one seeks its true nature, it is not in the three places of within, without, and in between. For example, in killing, there is the other and the self; the other and the self are within and without. From the self's perspective, it is not killing; from the other's perspective, it is also not killing. Since neither the other nor the self is killing, how can it be in between? It is formed by numerous causes and conditions, and when investigated, it is all illusory and unreal.'

As the Buddha said, because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure. And the mind is also not within, not without, and not in between,

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其心然。罪垢亦然。諸法亦然。不出于如　此三引佛語證文。有引。有釋。有結。有類也。肇曰。逆知其本也。夫執本以知其末。守母以見其子。佛言。眾生垢凈皆由心起。求心之本不在。三處心既無在。罪垢可知也。諸法亦然者。肇曰。萬法雲云。皆由心起。豈獨垢凈之然哉。故諸法亦然。不離於如。如謂如本相也。

如優波離以心相得解脫時。寧有垢不　此四問答比小明大也。文有問答釋三。肇曰。得解脫時謂其初成羅漢得第九解脫。爾時心冥一義無復心相。欲以其心類明眾生心故先定其言也。

我言不也　二答也。

維摩詰言。一切眾生心相無垢亦復如是　三比釋也。肇曰。群生心相如心解相。生曰。眾生心相無垢理不得異。但見與不見為殊耳。

唯優波離。妄想是垢。無妄想是凈　此五分別本性無垢文三。初明妄垢非垢。次明諸法不住。后明內心妄見。此初也。生曰。垢實無也。在妄想中是垢耳。若無妄想垢即凈也。妄想者妄分別之想也。

顛倒是垢。無顛倒是凈　倒心見垢離倒則非垢生。曰見正轉也。見轉于內則妄分別外事也。

取我是垢。不取我是凈　取我即著垢。離我則無垢也。肇曰。見罪則存我也。

優波離。一切法生滅不住如幻。如電。諸法不相待。

【現代漢語翻譯】 現代漢語譯本 其心如此。罪惡與污垢也是如此。一切諸法也是如此。都不離如（Tathata，真如本性）。 這裡引用了三段佛語來證明經文。有引用，有解釋，有總結，有歸類。肇法師說：『逆知其本源。』執持根本才能瞭解末節，守住母體才能見到孩子。佛說：『眾生的污垢與清凈都由心而起。』追尋心的本源卻無處可得。既然心無處可尋，罪惡與污垢的道理也就可知了。『諸法亦然』，肇法師說：『萬法雲云，皆由心而起，豈止是污垢與清凈如此呢？』所以說諸法也是如此，不離於如（Tathata，真如本性）。如（Tathata，真如本性）指的是事物本來的面貌。 就像優波離（Upali，佛陀十大弟子之一，持戒第一）以心相證得解脫時，難道還有污垢存在嗎？ 這裡通過問答，以小比大。經文包含問、答、釋三個部分。肇法師說：『得解脫時，指的是他初成阿羅漢，證得第九解脫。』那時他的心與真理融為一體，不再有心相。想要用他的心來類比說明眾生的心，所以先要確定他的說法。 我說：『沒有。』 這是回答。 維摩詰（Vimalakirti，一位著名的在家菩薩）說：『一切眾生的心相本來就沒有污垢，也是如此。』 這是類比解釋。肇法師說：『眾生的心相如同心的解脫之相。』僧肇說：『眾生的心相本來就沒有污垢，這個道理是不可能不同的。只是在于能否見到罷了。』 優波離（Upali，佛陀十大弟子之一，持戒第一），妄想就是污垢，沒有妄想就是清凈。 這裡從三個方面來分別說明本性本無污垢。首先說明妄想之垢並非真垢，其次說明諸法不住，最後說明內心妄見。這是第一點。僧肇說：『污垢實際上是不存在的，存在於妄想之中才成為污垢。如果沒有妄想，污垢就是清凈的。』妄想，就是虛妄分別之想。 顛倒就是污垢，沒有顛倒就是清凈。 顛倒之心會見到污垢，離開顛倒就不是污垢。僧肇說：『見是轉變。』見在內心轉變，就會虛妄分別外在事物。 執取『我』就是污垢，不執取『我』就是清凈。 執取『我』就會著于污垢，離開『我』就沒有污垢。肇法師說：『見到罪惡，就是因為存在『我』。』 優波離（Upali，佛陀十大弟子之一，持戒第一），一切諸法生滅不住，如同幻象，如同閃電，諸法不互相等待。

【English Translation】 English version Such is the mind. Such are sins and defilements. Such are all dharmas. None are apart from Suchness (Tathata, the true nature of reality). Here, three quotes from the Buddha are used to substantiate the text. There is quotation, explanation, conclusion, and categorization. Zhao said: 'To know the origin in reverse.' Holding onto the root allows one to understand the branches, guarding the mother allows one to see the child. The Buddha said: 'The defilement and purity of sentient beings both arise from the mind.' Seeking the origin of the mind, it is found nowhere. Since the mind is nowhere to be found, the principle of sins and defilements can be known. 'All dharmas are also thus,' Zhao said: 'The myriad dharmas all arise from the mind, how could it be only defilement and purity that are so?' Therefore, all dharmas are also thus, not apart from Suchness (Tathata, the true nature of reality). Suchness (Tathata, the true nature of reality) refers to the original appearance of things. Just as when Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) attained liberation through the mind, were there still defilements present? Here, through questions and answers, the small is compared to the large. The text contains three parts: question, answer, and explanation. Zhao said: 'The time of attaining liberation refers to when he first became an Arhat, attaining the ninth liberation.' At that time, his mind was one with the truth, no longer having mental characteristics. Wanting to use his mind to analogize and explain the minds of sentient beings, it is necessary to first establish his statement. I said: 'No.' This is the answer. Vimalakirti (a famous lay Bodhisattva) said: 'The mind-essence of all beings is without defilement, and is also thus.' This is the analogy and explanation. Zhao said: 'The mind-essence of sentient beings is like the aspect of the mind's liberation.' Sengzhao said: 'The mind-essence of sentient beings is originally without defilement, this principle cannot be different. It is only a matter of whether one sees it or not.' Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts), delusion is defilement, the absence of delusion is purity. Here, the text explains in three aspects that the original nature is without defilement. First, it explains that the defilement of delusion is not true defilement; second, it explains that all dharmas are impermanent; and third, it explains the mind's false views. This is the first point. Sengzhao said: 'Defilement does not actually exist; it is only in delusion that it becomes defilement. If there is no delusion, defilement is purity.' Delusion is the thought of false discrimination. Inversion is defilement, the absence of inversion is purity. An inverted mind sees defilement; leaving inversion, it is not defilement. Sengzhao said: 'Seeing is transformation.' When seeing transforms within, it falsely discriminates external matters. Grasping 'I' is defilement, not grasping 'I' is purity. Grasping 'I' leads to attachment to defilement; leaving 'I', there is no defilement. Zhao said: 'Seeing sin is because 'I' exists.' Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts), all dharmas arise and cease without abiding, like illusions, like lightning, dharmas do not wait for each other.

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乃至一念不住　二明諸法不住故無自性。肇曰。成前無相常凈義也。諸法如電新新不停。一起一滅不相待也。彈指頃有六十念過。諸法乃至一念頃住。況欲久停無住則如幻如。幻則不實。不實則為空。空則常凈。然則物物斯凈。何有罪累於我哉。

諸法皆妄見。如夢。如焰。如水中月。如鏡中像。以妄相生　此三明妄見也。肇曰。上明外法不住。此明內心妄見。俱辨空義。內外為異耳。夫以見妄故所見不實所見不實故無相常凈也。上二喻取其速滅。此四喻取其妄想也。

其知此者是名奉律。其知此者是名善解　此六結也。若能悟罪無生知心不住。是名真解。奉持法身無相之律也。肇曰。若能知此乃名善解。不知此法而稱持律第一者何耶。今知優波離謬教意也。

於此二比丘言。上智哉。是優波離所不及。持律之上而不能說　此下第二嘆伏文三。初比丘嘆二尊者伏過。三比丘發心。此初嘆也。肇曰。二比丘悟罪常凈。無復疑悔故致斯嘆。

我答言。自舍如來未有聲聞及菩薩能制其樂說之辨。其智慧明達為若此也　二嘆伏也。自佛已還無能制。其大乘妙辨況我持律哉。

時二比丘疑悔即除。發阿耨多羅三藐三菩提心。作是愿言。令一切眾生皆得是辨　三明除疑。發心法身妙律諸佛所持悟解

【現代漢語翻譯】 現代漢語譯本 乃至一念都不停住。二者說明諸法不住留，因此沒有自性。肇法師說：『成就前面所說的無相常凈的意義。』諸法就像閃電一樣，新生和消滅不停歇，產生和滅亡互不等待。彈指之間有六十個念頭過去。諸法乃至一念之間都不能停留，何況想要長久停住呢？不住留就像幻象一樣，如幻象則不真實，不真實就是空，空就是常凈。這樣看來，萬物都是清凈的，哪裡會有罪惡加於我身呢？

諸法都是虛妄的見解，如同夢境、如同火焰、如同水中的月亮、如同鏡中的影像，以虛妄的相互關係而產生。這三者說明虛妄的見解。肇法師說：『上面說明外在的法不住留，這裡說明內心的虛妄見解，都是爲了辨明空性的意義，內外只是角度不同罷了。』因為有虛妄的見解，所以所見到的事物不真實，所見到的事物不真實，所以是無相常凈的。上面的兩個比喻取其迅速消滅的特點，這四個比喻取其虛妄想像的特點。

能夠了解這些道理的人，就叫做奉行戒律。能夠了解這些道理的人，就叫做善於理解。這六者是總結。如果能夠領悟罪性本無生，知道心念不住留，這就叫做真正的理解，奉持法身無相的戒律。肇法師說：『如果能夠了解這些道理，才叫做善於理解。不瞭解這個法，卻號稱持戒第一，這是為什麼呢？現在知道優波離（Upali）(佛陀十大弟子之一，持戒第一)的說法是錯誤的教導。』

這兩位比丘說：『真是高明的智慧啊！』這是優波離（Upali）(佛陀十大弟子之一，持戒第一)所不及的，在持戒之上卻不能這樣說。這以下第二部分是讚歎和折服的文字，分為三部分。首先是比丘讚歎兩位尊者折服過失，然後是三位比丘發心。這是最初的讚歎。肇法師說：『兩位比丘領悟到罪性本常清凈，沒有了懷疑和後悔，所以才發出這樣的讚歎。』

我回答說：『自從捨棄如來（Tathagata）(如來是佛的稱號之一)之後，沒有聲聞（Sravaka）(聽聞佛陀教誨而證悟的弟子)和菩薩（Bodhisattva）(立志成佛的修行者)能夠制止他們的雄辯，他們的智慧明達到了這種程度。』這是第二部分的讚歎和折服。自從佛陀（Buddha）(對覺悟者的稱謂)之後，沒有人能夠制止他們的大乘（Mahayana）(佛教宗派之一)妙辯，何況是我這個持戒者呢？

當時兩位比丘的疑惑和後悔立即消除，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi）(無上正等正覺之心)，併發愿說：『愿一切眾生都能得到這種辯才。』這說明消除疑惑，發起菩提心，法身（Dharmakaya）(佛的三身之一，代表真理之身)的微妙戒律是諸佛（Buddha）(對覺悟者的稱謂)所奉持的，是悟解的根本。

【English Translation】 English version Even a single thought does not abide. Secondly, it clarifies that all dharmas do not abide, therefore they have no self-nature. Master Zhao said: 'It fulfills the meaning of the aforementioned non-form, constant purity.' All dharmas are like lightning, constantly arising and ceasing, with arising and ceasing not waiting for each other. In the snap of a finger, sixty thoughts pass. Dharmas cannot abide even for a single thought, let alone wanting to abide for a long time? Non-abiding is like an illusion, and if it is like an illusion, then it is not real. If it is not real, then it is emptiness. Emptiness is constant purity. In that case, all things are pure, so how can there be sins and burdens upon me?

All dharmas are false views, like dreams, like flames, like the moon in water, like images in a mirror, arising from false relationships. These three clarify false views. Master Zhao said: 'The above clarifies that external dharmas do not abide, this clarifies the mind's false views, both to clarify the meaning of emptiness, the difference is only in the perspective of internal and external.' Because there are false views, what is seen is not real, and what is seen is not real, therefore it is non-form and constantly pure. The above two metaphors take their characteristic of rapid extinction, these four metaphors take their characteristic of false imagination.

Those who understand these principles are called observers of the precepts. Those who understand these principles are called good understanders. These six are conclusions. If one can realize that the nature of sin is unborn and know that the mind does not abide, this is called true understanding, upholding the precepts of the formless Dharmakaya (Dharmakaya) (the body of truth). Master Zhao said: 'If one can understand these principles, then it is called good understanding. If one does not understand this Dharma, yet claims to be the first in upholding the precepts, why is that? Now we know that Upali (Upali) (one of the ten great disciples of the Buddha, foremost in upholding the precepts)'s teachings are erroneous.'

These two Bhikkhus (Bhikkhu) (Buddhist monks) said: 'What profound wisdom!' This is beyond what Upali (Upali) (one of the ten great disciples of the Buddha, foremost in upholding the precepts) can achieve, being above upholding the precepts yet unable to say this. The following is the second part of praising and subduing, divided into three parts. First, the Bhikkhus (Bhikkhu) (Buddhist monks) praise the two venerable ones for subduing their faults, then three Bhikkhus (Bhikkhu) (Buddhist monks) generate the aspiration. This is the initial praise. Master Zhao said: 'The two Bhikkhus (Bhikkhu) (Buddhist monks) realized that the nature of sin is always pure, and have no more doubts or regrets, therefore they expressed such praise.'

I replied: 'Since the departure of the Tathagata (Tathagata) (one of the titles of the Buddha), no Sravaka (Sravaka) (disciples who attained enlightenment by hearing the Buddha's teachings) or Bodhisattva (Bodhisattva) (practitioners who aspire to become Buddhas) has been able to restrain their eloquence, their wisdom and understanding have reached this level.' This is the second part of praise and subduing. Since the Buddha (Buddha) (title for an enlightened being), no one has been able to restrain their Mahayana (Mahayana) (a school of Buddhism) wonderful eloquence, let alone me, a precept holder?

At that time, the doubts and regrets of the two Bhikkhus (Bhikkhu) (Buddhist monks) were immediately eliminated, and they generated the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) (the mind of unsurpassed, complete, and perfect enlightenment), and made the vow: 'May all sentient beings attain this eloquence.' This clarifies the elimination of doubts, the generation of Bodhicitta (Bodhicitta) (the mind of enlightenment), the subtle precepts of the Dharmakaya (Dharmakaya) (the body of truth) are upheld by all Buddhas (Buddha) (title for an enlightened being), and are the foundation of understanding.

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除疑。因之發趣。什曰。有罪則憂怖自生。罪無則疑悔自滅。

故我不任詣彼問疾　此四結也。

佛告羅睺羅。汝行詣維摩詰問疾　肇曰。羅睺羅秦言覆障。六年為母胎所障。因以為名。弟子中持戒第一。又云。密行第一。故法華經云。羅睺羅密行唯我能證知。

羅睺羅白佛言。世尊。我不堪任詣彼問疾　二辭文四。此初辭也。

所以者何。憶念。我昔時毗耶離諸長者子來詣我所。稽首作禮問我言。唯羅睺羅。汝佛之子。舍轉輪王位出家為道。其出家者有何等利　此下二略釋文二。此初問也。諸長者子心慕出家。父母所制。睹羅睺羅舍轉輪王十善之化而剃落從道。必有大利勝在家修故從而問焉。

我即如法為說出家功德之利　二答也。出家有二。一者深厭生死樂求涅槃。有證有得有利可說。名為小乘。二者悟三界如幻。無生無滅無證無得無利可說。此名大乘。今羅睺羅謬讚小乘涅槃之利。既有利可說。非密行也。未若大乘。不取不捨無得無證無利可說。真密行也。生曰。世榮雖樂難可久保。出家之理長樂無為。豈可同年悟其優劣哉。

時維摩詰來為我言。唯羅睺羅。不應說出家功德之利　此下三廣引彈事文五。一呵不應說。二解釋所以。三示真出家。四詰真出家。五勸修真出家

【現代漢語翻譯】 現代漢語譯本：

【除疑。因之發趣。什曰。有罪則憂怖自生。罪無則疑悔自滅。】

消除疑惑，因此發起修行的興趣。鳩摩羅什說：『如果犯了罪，憂愁和恐懼自然產生；如果沒有犯罪，疑惑和後悔自然消滅。』 【故我不任詣彼問疾　此四結也。】

所以我不勝任去那裡問候疾病。這是四種煩惱的束縛。 【佛告羅睺羅。汝行詣維摩詰問疾　肇曰。羅睺羅秦言覆障。六年為母胎所障。因以為名。弟子中持戒第一。又云。密行第一。故法華經云。羅睺羅密行唯我能證知。】

佛告訴羅睺羅（Rahula，佛陀的兒子，意為『覆障』）：『你去維摩詰（Vimalakirti，一位在家菩薩）那裡問候疾病。』僧肇說：『羅睺羅，用秦朝的話說就是覆障，六年被母親的胎所阻礙，因此而得名。在弟子中持戒第一，又說，密行第一。所以《法華經》說，羅睺羅的秘密修行只有我才能證明知道。』 【羅睺羅白佛言。世尊。我不堪任詣彼問疾　二辭文四。此初辭也。】

羅睺羅對佛說：『世尊，我不勝任去那裡問候疾病。』這是第二次推辭，共有四次，這是第一次推辭。 【所以者何。憶念。我昔時毗耶離諸長者子來詣我所。稽首作禮問我言。唯羅睺羅。汝佛之子。舍轉輪王位出家為道。其出家者有何等利　此下二略釋文二。此初問也。諸長者子心慕出家。父母所制。睹羅睺羅舍轉輪王十善之化而剃落從道。必有大利勝在家修故從而問焉。】

這是什麼原因呢？我回憶，過去毗耶離（Vaishali，古印度城市）的各位長者子來到我的住所，叩頭作禮問我說：『羅睺羅，你是佛的兒子，捨棄轉輪王的地位出家修道，那麼出家的人有什麼樣的利益呢？』以下是簡略解釋的第二部分，這是第一個問題。各位長者子心慕出家，但受到父母的限制，看到羅睺羅捨棄轉輪王十善的教化而出家修道，必定有很大的利益勝過在家修行，所以才來問他。 【我即如法為說出家功德之利　二答也。出家有二。一者深厭生死樂求涅槃。有證有得有利可說。名為小乘。二者悟三界如幻。無生無滅無證無得無利可說。此名大乘。今羅睺羅謬讚小乘涅槃之利。既有利可說。非密行也。未若大乘。不取不捨無得無證無利可說。真密行也。生曰。世榮雖樂難可久保。出家之理長樂無為。豈可同年悟其優劣哉。】

我於是如法地為他們說了出家功德的利益。這是第二個回答。出家有兩種，一種是深深厭惡生死，喜歡追求涅槃，有證悟有獲得，有利益可以說，這叫做小乘。另一種是領悟三界如幻，無生無滅，無證悟無獲得，沒有利益可以說，這叫做大乘。現在羅睺羅錯誤地讚揚小乘涅槃的利益，既然有利益可以說，就不是秘密修行。不如大乘，不取不捨，無得無證，沒有利益可以說，才是真正的秘密修行。僧侶說：『世間的榮華雖然快樂，難以長久保持，出家的道理是長久的快樂和無為，怎麼能同年就領悟到其中的優劣呢？』 【時維摩詰來為我言。唯羅睺羅。不應說出家功德之利　此下三廣引彈事文五。一呵不應說。二解釋所以。三示真出家。四詰真出家。五勸修真出家】

當時維摩詰來對我說：『羅睺羅，不應該說出家功德的利益。』以下是第三部分，廣泛引用彈劾這件事的五點內容：一是呵斥不應該說，二是解釋原因，三是展示真正的出家，四是詰問真正的出家，五是勸修真正的出家。

【English Translation】 English version:

[Eliminating Doubts. Hence, Arousing Interest. Kumarajiva said: 'If there is sin, worry and fear will arise naturally. If there is no sin, doubt and regret will naturally disappear.'] [Therefore, I am not capable of going there to inquire about illness. This is the four bonds.] [The Buddha told Rahula (Rahula, meaning 'covering obstacle'): 'You go to Vimalakirti (Vimalakirti, a lay bodhisattva) to inquire about his illness.' Sengzhao said: 'Rahula, in Qin language, means covering obstacle. He was obstructed by his mother's womb for six years, hence the name. Among the disciples, he is the foremost in upholding precepts, and also said to be the foremost in secret practice. Therefore, the Lotus Sutra says, 'Rahula's secret practice, only I can certify and know.'] [Rahula said to the Buddha: 'World Honored One, I am not capable of going there to inquire about illness.' This is the second refusal, with four instances. This is the first refusal.] [What is the reason? I recall that in the past, the sons of various elders of Vaishali (Vaishali, an ancient Indian city) came to my residence, prostrated and asked me: 'Rahula, you are the son of the Buddha, abandoning the position of a wheel-turning king to become a monk. What benefits do those who become monks receive?' The following is the second part of the brief explanation, this is the first question. The sons of the elders admired monastic life, but were restricted by their parents. Seeing Rahula abandon the transformation of the ten virtues of a wheel-turning king to become a monk, there must be great benefits surpassing cultivation at home, so they came to ask him.] [I then explained to them the benefits of the merit of monastic life according to the Dharma. This is the second answer. There are two types of monastic life. One is to deeply厭惡birth and death and joyfully seek Nirvana, with proof, attainment, and benefits to be spoken of, which is called the Hinayana. The other is to realize that the three realms are like illusions, without birth or death, without proof or attainment, without benefits to be spoken of, which is called the Mahayana. Now Rahula mistakenly praises the benefits of Nirvana of the Hinayana. Since there are benefits to be spoken of, it is not secret practice. It is not as good as the Mahayana, which does not take or abandon, without attainment or proof, without benefits to be spoken of, which is true secret practice. A monk said: 'Worldly glory, though joyful, is difficult to maintain for long. The principle of monastic life is lasting joy and non-action. How can one understand its merits and demerits in the same year?' ] [At that time, Vimalakirti came and said to me: 'Rahula, you should not speak of the benefits of the merit of monastic life.' The following is the third part, extensively citing the five points of impeaching this matter: first, scolding that one should not speak; second, explaining the reason; third, showing the true monastic life; fourth, questioning the true monastic life; fifth, encouraging the cultivation of the true monastic life.]

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。此初總呵也。體本法身三界如幻不生不滅名為出家。此則損益兩云。無利可說故呵不應也。

所以者何。無利無功德是為出家　二徴釋所以文二。此初略釋也。肇曰。夫出家之意妙存無為。無為之道豈容有功德利乎。

有為法者可說有利有功德。夫出家者為無為法。無為法中無利無功德　次二廣釋也。第一義諦名法性無為。森羅萬像同歸此理。悟此理者無得無證。名真出家。非二乘擇滅。有得證者名出家也。肇曰。夫有無為之果必有無為之因。因果同相自然之道也。出家為無為。即無為之因也。無為無利無功德。當知。出家亦然矣。

唯羅睺羅。夫出家者無彼無此。亦無中間　此三示真出家。肇曰。上真明出家之義。自下明出家之事。雖云其事然是無事事耳。則出家者以去累為志。無為無心。以心無為故所造眾德皆無為也。文三。此初內證德也。肇曰。偽出家者惡此生死尊彼涅槃故有中間三處之異。真出家者遣萬累忘彼。此豈有是非三處之殊哉。

離六十二見處於涅槃　肇曰。既無彼此則離眾邪見同涅槃也。六十二見者。大品云。外道依過去計神及世間常無常等四見。依未來世計神及世間邊無邊等四見。依涅槃計有如來無如來等四見。依此十二見歷五陰成六十見。又計身與神一斷見。身與

【現代漢語翻譯】 現代漢語譯本：這是最初的總呵斥。體悟到法身（Dharmakaya，佛的法性之身）的本質，認識到三界（Trailokya，欲界、色界、無色界）如幻，不生不滅，這才是真正的出家。如果說出家有什麼利益或損害，這兩種說法都是不恰當的。因為真正的出家是無利可說的，所以才要呵斥這種觀念。

為什麼這樣說呢？因為無利無功德才是真正的出家。這是第二次徵詢並解釋原因，分為兩部分。這是最初的簡略解釋。鳩摩羅什（Kumārajīva）說：『出家的意義在於體悟無為的境界。既然是無為之道，又怎麼會有功德利益呢？』

有為法（conditioned dharma）可以說有利益有功德。而出家是爲了追求無為法（unconditioned dharma）。在無為法中，沒有利益，也沒有功德。這是第二次的詳細解釋。第一義諦（paramārtha-satya，最高的真理）名為法性（dharmatā，法的本性），是無為的。森羅萬象都歸於這個真理。領悟了這個真理的人，無所得，無所證，這才是真正的出家。而不是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所追求的擇滅（nirodha，滅盡煩惱）。如果有所得、有所證，那就不叫真正的出家。鳩摩羅什說：『要想得到無為的果，必須有無為的因。因果同相，這是自然之道。出家是爲了追求無為，這就是無為的因。既然無為沒有利益沒有功德，那麼，出家也是如此。』

唯有羅睺羅（Rāhula，佛陀的兒子），真正的出家是無彼無此，也沒有中間。這是第三次展示真正的出家。鳩摩羅什說：『上面闡明了出家的意義，下面闡明了出家的行為。雖然說是行為，但實際上是無事之事。』出家的人以去除牽累為目標，達到無為無心的境界。因為心是無為的，所以所造的各種功德也都是無為的。分為三部分，這是最初的內在證德。鳩摩羅什說：『虛偽的出家人厭惡生死，尊崇涅槃（Nirvana，寂滅），所以有彼此和中間這三種差別。真正的出家人去除一切牽累，忘卻彼此，哪裡會有是非和三種差別的存在呢？』

遠離六十二見（sixty-two views），安住于涅槃。鳩摩羅什說：『既然沒有彼此的分別，那麼就能遠離各種邪見，同歸于涅槃。』六十二見，《大品般若經》（Mahāprajñāpāramitā Sūtra）中說，外道（tīrthika，佛教以外的修行者）根據過去世，計度神（ātman，靈魂）和世間（loka，世界）是常、無常等四種見解；根據未來世，計度神和世間是有邊、無邊等四種見解；根據涅槃，計度有如來（Tathāgata，佛陀）、無如來等四種見解。依據這十二種見解，歷經五陰（pañca-skandha，色、受、想、行、識）形成六十種見解。又計度身體和神是一體的斷見（uccheda-diṭṭhi，斷滅論），身體和

【English Translation】 English version: This is the initial general rebuke. To realize the essence of Dharmakaya (法身, the Dharma body of the Buddha), to recognize that the Trailokya (三界, the three realms of desire, form, and formlessness) is illusory, neither arising nor ceasing, this is true renunciation. To say that there is any benefit or harm in renunciation is inappropriate. Because true renunciation has no benefit to speak of, that is why this notion is rebuked.

Why is this so? Because being without benefit and without merit is true renunciation. This is the second inquiry and explanation, divided into two parts. This is the initial brief explanation. Kumārajīva (鳩摩羅什) said: 'The meaning of renunciation lies in realizing the state of non-action (無為). Since it is the path of non-action, how can there be merit or benefit?'

Conditioned dharma (有為法) can be said to have benefit and merit. But renunciation is for the pursuit of unconditioned dharma (無為法). In unconditioned dharma, there is no benefit and no merit. This is the second detailed explanation. The paramārtha-satya (第一義諦, the highest truth) is called dharmatā (法性, the nature of dharma), which is unconditioned. All phenomena return to this truth. Those who realize this truth have nothing to attain and nothing to prove; this is true renunciation. It is not the cessation (nirodha, 擇滅) pursued by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 二乘). If there is something to attain or something to prove, that is not true renunciation. Kumārajīva said: 'To obtain the fruit of non-action, there must be the cause of non-action. Cause and effect are of the same nature; this is the natural way. Renunciation is for the pursuit of non-action; this is the cause of non-action. Since non-action has no benefit and no merit, then renunciation is also the same.'

Only Rāhula (羅睺羅, the Buddha's son), true renunciation is without 'that' and without 'this,' and there is no middle. This is the third demonstration of true renunciation. Kumārajīva said: 'The above clarifies the meaning of renunciation, and the following clarifies the actions of renunciation. Although it is said to be action, it is actually the action of non-action.' Those who renounce aim to remove burdens and reach the state of non-action and no-mind. Because the mind is non-action, all the merits created are also non-action. Divided into three parts, this is the initial inner proof of virtue. Kumārajīva said: 'False renunciates dislike birth and death and revere Nirvana (涅槃, extinction), so there are three differences: 'that,' 'this,' and the middle. True renunciates remove all burdens and forget 'that' and 'this,' so how can there be right and wrong and three differences?'

Away from the sixty-two views (sixty-two views), dwelling in Nirvana. Kumārajīva said: 'Since there is no distinction between 'that' and 'this,' then one can be away from all wrong views and return to Nirvana together.' The sixty-two views, the Mahāprajñāpāramitā Sūtra (大品般若經) says that the tīrthikas (外道, non-Buddhist practitioners) according to the past, speculate that the ātman (神, soul) and the loka (世間, world) are permanent, impermanent, etc., four views; according to the future, speculate that the ātman and the loka are finite, infinite, etc., four views; according to Nirvana, speculate that there is a Tathāgata (如來, the Buddha), there is no Tathāgata, etc., four views. Based on these twelve views, through the five skandhas (pañca-skandha, 五陰, form, feeling, perception, volition, and consciousness) sixty views are formed. Also, speculate that the body and the spirit are one, a annihilationist view (uccheda-diṭṭhi, 斷見), the body and

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神異常見。為六十二見也。

智者所受聖所行處　肇曰。賢智聞之而從眾聖履之而通可。謂真出家之道乎。

降伏眾魔　此二約降魔顯德。見實相則蘊魔自空。蘊空則諸魔自伏。肇曰。眾魔者四魔也。正道既夷邪逕自塞。

度五道　肇曰。五道非無為之路。又云。生死五道性是涅槃故名度。

凈五眼得五力。立五根　體實相則垢𪾼永亡。𪾼亡則五眼自凈。五力五根亦自然增長。

不惱于彼　肇曰。道超事外與物無逆。何惱之有。

離眾雜惡　肇曰。俗善雖善由雜不善。道法真凈故純善不雜也。

摧諸外道　三伏外道也。肇曰。日月不期去闇。而闇自除。出家不期摧外道。外道自消　超越假名　肇曰。萬事萬名虛假。以生道在真悟故超假名。

出淤泥無繫著　肇曰。出生死愛見之淤泥。無出家受道之繫著。

無我所無所受　肇曰。出家本乎。無我離著則諸受永亡。肇曰。無受也。欲受我受戒受見受。

無擾亂內懷喜　肇曰。夫擾亂出於多求。憂苦生於不足。出家宣欲擾亂斯無。道法內充故懷喜有餘。

護彼意隨禪定離眾過　住實相則不忤物心。不違禪定。生滅不起。焉有過患哉。

若能如是是真出家　此四結真出家。肇曰。若能不違上說乃

【現代漢語翻譯】 現代漢語譯本： 『神異常見』，是指六十二種錯誤的見解。

『智者所受聖所行處』，鳩摩羅什（Kumārajīva）解釋說：『賢明有智慧的人聽聞后遵循，眾聖者實踐后通達。』這指的是真正的出家之道嗎？

『降伏眾魔』，這兩句是借降伏魔來彰顯功德。見到實相，五蘊之魔自然空寂；五蘊空寂，則各種魔自然降伏。鳩摩羅什（Kumārajīva）說：『眾魔指的是四魔。』正道平坦，邪路自然阻塞。

『度五道』，鳩摩羅什（Kumārajīva）說：『五道不是無為之路。』又說：『生死五道的本性就是涅槃，所以稱為度。』

『凈五眼得五力。立五根』，體悟實相，則污垢永遠消失；污垢消失，則五眼自然清凈，五力五根也自然增長。

『不惱于彼』，鳩摩羅什（Kumārajīva）說：『道超越世俗之外，與萬物沒有衝突，哪裡會有惱怒呢？』

『離眾雜惡』，鳩摩羅什（Kumārajīva）說：『世俗的善雖然是善，但夾雜著不善。道法真實清凈，所以純粹是善而不夾雜。』

『摧諸外道』，這是第三次降伏外道。鳩摩羅什（Kumārajīva）說：『太陽和月亮並不期望去除黑暗，但黑暗自然消除。出家並不期望摧毀外道，外道自然消亡。』『超越假名』，鳩摩羅什（Kumārajīva）說：『萬事萬物都是虛假的名稱，因為悟道在於真實，所以超越假名。』

『出淤泥無繫著』，鳩摩羅什（Kumārajīva）說：『從生死愛見的淤泥中出來，沒有對出家受道的執著。』

『無我所無所受』，鳩摩羅什（Kumārajīva）說：『出家的根本在於無我，離開執著，那麼各種接受就永遠消失。』鳩摩羅什（Kumārajīva）說：『沒有接受，指的是欲受、我受、戒受、見受。』

『無擾亂內懷喜』，鳩摩羅什（Kumārajīva）說：『擾亂出於過多的追求，憂愁痛苦產生於不足。出家就是要宣揚沒有擾亂，道法在內心充滿，所以內心充滿喜悅有餘。』

『護彼意隨禪定離眾過』，安住于實相，就不會違揹他人的心意，不違背禪定，生滅不起，哪裡會有過患呢？

『若能如是是真出家』，這四句總結了真正的出家。鳩摩羅什（Kumārajīva）說：『如果能夠不違背上面所說的，那就是』

【English Translation】 English version: 'The view of a soul as different from the body' refers to the sixty-two wrong views.

'The place where the wise receive and the saints practice,' Kumārajīva (智者所受聖所行處) explains: 'The wise and intelligent hear and follow it, and the saints practice and understand it.' Does this refer to the true path of renunciation?

'Subduing all demons,' these two sentences use the subduing of demons to manifest virtue. Seeing the true nature, the demons of the five aggregates naturally become empty; when the five aggregates are empty, all demons are naturally subdued. Kumārajīva (鳩摩羅什) says: 'The demons refer to the four demons.' When the right path is smooth, the evil paths naturally become blocked.

'Crossing the five paths,' Kumārajīva (鳩摩羅什) says: 'The five paths are not the path of non-action.' He also says: 'The nature of the five paths of birth and death is Nirvana, therefore it is called crossing over.'

'Purifying the five eyes, obtaining the five powers, establishing the five roots,' realizing the true nature, defilements will be forever gone; when defilements are gone, the five eyes will naturally be purified, and the five powers and five roots will naturally increase.

'Not vexing others,' Kumārajīva (鳩摩羅什) says: 'The Tao transcends worldly affairs and has no conflict with things. How can there be vexation?'

'Separating from all mixed evils,' Kumārajīva (鳩摩羅什) says: 'Although worldly good is good, it is mixed with non-good. The Dharma is truly pure, so it is purely good and not mixed.'

'Destroying all external paths,' this is the third subduing of external paths. Kumārajīva (鳩摩羅什) says: 'The sun and moon do not expect to remove darkness, but darkness is naturally removed. Renunciation does not expect to destroy external paths, but external paths naturally disappear.' 'Transcending false names,' Kumārajīva (鳩摩羅什) says: 'All things and all names are false, because enlightenment lies in truth, therefore transcending false names.'

'Coming out of the mud without attachment,' Kumārajīva (鳩摩羅什) says: 'Coming out of the mud of birth, death, love, and views, without attachment to renunciation and receiving the Tao.'

'Without self, without receiving,' Kumārajīva (鳩摩羅什) says: 'The root of renunciation lies in non-self, leaving attachment, then all receiving will be forever gone.' Kumārajīva (鳩摩羅什) says: 'Without receiving, refers to receiving desires, receiving self, receiving precepts, receiving views.'

'Without disturbance, with joy in the heart,' Kumārajīva (鳩摩羅什) says: 'Disturbance comes from too much seeking, sorrow and suffering arise from insufficiency. Renunciation is to proclaim no disturbance, the Dharma fills the heart, so the heart is full of joy and abundance.'

'Protecting their intentions, following meditation, separating from all faults,' abiding in the true nature, one will not violate the minds of others, not violate meditation, birth and death do not arise, how can there be faults?

'If one can be like this, it is true renunciation,' these four sentences summarize true renunciation. Kumārajīva (鳩摩羅什) says: 'If one can not violate what is said above, then it is'

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應出家之道非存利之所能也。

於是維摩詰語諸長者子。汝等於正法中宜共出家　此五形既緣礙勸心出家也。文四。一勸。二辭。三釋勸意。四得意出家。此初勸悟理出家也。

所以者何。佛世難值　肇曰。凈名知其不得出家而勸之者。欲發無上道心耳。

諸長者子言。居士我聞。佛言。父母不聽不得出家。二不悟勸意辭有礙也。肇曰。非不欲出家。不敢違親耳。

維摩詰言。然。汝等便發阿耨多羅三藐三菩提心。是即出家。是即具足　三釋勸意。肇曰。雖為白衣能發無上心者。便為出家具足戒行矣。

爾時三十二長者子皆發阿耨多羅三藐三菩提心　四得意心發。

故我不任詣彼問疾　此四結辭也。

佛告阿難。汝行詣維摩詰問疾　肇曰。阿難秦言歡喜。弟子中總持第一。

阿難白佛言。世尊我不堪任詣彼問疾　二辭文四。此初辭也。

所以者何。憶念。昔時世尊身小有疾。當用牛乳。我即持缽詣大婆羅門家門下立　此二略釋所以。睿曰。現身有疾者亦不可一途而論。特以淺識之流取信耳。因於如來身而起劣相故彰阿難不達使惑同眾人。凈名高呵以開法身之唱。使見形之徒悟應感難期無方莫惻。兼寄跡取乳除彼貪求。假過阿難以明小乘之劣。

時維摩

【現代漢語翻譯】 現代漢語譯本：不應該爲了追求利益而出家。

於是，維摩詰（Vimalakirti，一位在家菩薩的名字）對各位長者子說：『你們應當在正法中一起出家。』這五種形體既然是因緣和障礙，就勸導他們發心出家。分為四個部分：一是勸導，二是推辭，三是解釋勸導的用意，四是因領悟而發心出家。這是最初勸導他們領悟真理而出家。

為什麼呢？因為佛陀住世非常難得。』肇曰：維摩詰知道他們不能出家卻勸導他們，是想啓發他們無上的菩提心。

各位長者子說：『居士，我們聽說佛陀說過，父母不允許，就不能出家。』這是第二部分，不領悟勸導的用意而推辭，認為有障礙。肇曰：不是不想出家，而是不敢違背父母。

維摩詰說：『是的，你們就發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這就是出家，這就是具足。』這是第三部分，解釋勸導的用意。肇曰：即使是白衣，能夠發起無上菩提心，也就是出家，具足戒行了。

當時，三十二位長者子都發了阿耨多羅三藐三菩提心。這是第四部分，因領悟而發心。

所以我不能勝任去那裡問候他的疾病。這是第四部分的總結。

佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你去維摩詰那裡問候他的疾病。』肇曰：阿難，翻譯成秦語是歡喜。在弟子中，他是總持第一。

阿難對佛陀說：『世尊，我不能勝任去那裡問候他的疾病。』這是第二部分，推辭，分為四個部分。這是最初的推辭。

為什麼呢？我記得，過去世尊身體稍微有些不適，需要用牛乳。我就拿著缽去到大婆羅門（Brahman，古印度僧侶階層）家門下站立。』這是第二部分，簡略地解釋原因。睿曰：示現身體有疾病，也不能只用一種方式來論述。特別是因為淺薄的見識之流才會相信。因為如來的身體而產生低劣的看法，所以彰顯阿難不能通達，使迷惑與眾人相同。維摩詰高聲呵斥，是爲了開啟法身的宣揚，使見到形體的徒眾領悟到應化難以預期，沒有固定的方向。兼且藉著乞討牛乳來消除他們的貪求。假借阿難的過失來表明小乘的不足。

當時，維摩

【English Translation】 English version: One should not become a renunciate for the sake of pursuing profit.

Thereupon, Vimalakirti (Vimalakirti, the name of a lay bodhisattva) said to the sons of the elders: 'You should all renounce the household life together within the Proper Dharma.' These five aggregates are causes and hindrances, so he encourages them to aspire to renounce the household life. This section is divided into four parts: first, encouragement; second, refusal; third, explanation of the intention behind the encouragement; and fourth, aspiring to renounce the household life due to realization. This is the initial encouragement for them to realize the truth and renounce the household life.

'Why is that? Because it is difficult to encounter a Buddha in the world.' Zhao said: Vimalakirti knew that they could not renounce the household life, yet he encouraged them in order to inspire their unsurpassed Bodhi mind.

The sons of the elders said: 'Layman, we have heard the Buddha say that one cannot renounce the household life without the permission of one's parents.' This is the second part, refusing due to not understanding the intention behind the encouragement, considering it an obstacle. Zhao said: It is not that they do not want to renounce the household life, but they dare not disobey their parents.

Vimalakirti said: 'Yes, you should then generate the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), that is renunciation, that is completeness.' This is the third part, explaining the intention behind the encouragement. Zhao said: Even if one is a layman, if one can generate the unsurpassed Bodhi mind, then it is renunciation, complete with precepts and conduct.

At that time, the thirty-two sons of the elders all generated the mind of anuttara-samyak-sambodhi. This is the fourth part, aspiring to renounce the household life due to realization.

Therefore, I am not capable of going there to inquire after his illness. This is the conclusion of the fourth part.

The Buddha said to Ananda (Ananda, one of the Buddha's ten great disciples): 'Go to Vimalakirti and inquire after his illness.' Zhao said: Ananda, translated into Qin language, means joy. Among the disciples, he is foremost in total retention.

Ananda said to the Buddha: 'World Honored One, I am not capable of going there to inquire after his illness.' This is the second part, refusal, divided into four parts. This is the initial refusal.

'Why is that? I remember that in the past, when the World Honored One was slightly unwell and needed milk, I took my bowl and stood at the gate of a great Brahman (Brahman, the priestly class in ancient India) house.' This is the second part, briefly explaining the reason. Rui said: The manifestation of physical illness should not be discussed in only one way. It is especially for the sake of those with shallow understanding that they may believe. Because of the Tathagata's body, inferior views arise, so it is shown that Ananda cannot understand, causing confusion to be the same as the masses. Vimalakirti's loud rebuke is to initiate the proclamation of the Dharmakaya, so that the followers who see the form may realize that transformation is difficult to predict and has no fixed direction. Moreover, begging for milk is to eliminate their greed. Using Ananda's fault as an example to illustrate the inadequacy of the Hinayana.

At that time, Vima-

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詰來謂我言。唯阿難。何為晨朝持缽住此　此三廣引彈事文三。初問乞意。二呵彈。三恥愧。初中文二。此初問也。生曰。晨朝非乞食時必有以也。

我言。居士世尊身小有疾。當用牛乳。故來至此　二答如來為物受生有疾用乳。阿難侍佛故行求乞。

維摩詰言。止止。阿難莫作是語　此二彈呵文四。初略止二謗。二略顯真身。三廣止二謗。四廣顯真身。此初略止二謗也。天臺云。無病言病增謗也。德圓言減損謗也。佛身無生應物現生。有身則有疾。小乘執實故云謗也。大乘知應故非謗也。豈復離此現疾別有不謗之法身哉。

如來身者金剛之體。諸惡已斷眾善普會。當有何疾。當有何惱　二略顯真身。金剛體者喻不生不滅常住法身也。諸惡斷解脫也。眾善會般若也。肇曰。夫病患之生行業所為耳。如來善無不積。惡無不消。體若金剛何患之有。

默往。阿難勿謗如來。莫使異人聞此粗言　三廣止二謗。先止增謗也。文三。初勸默也。謗佛粗言異人聞之必蔓說。故令默往。生曰。茍云是實為謗佛也。又曰。病為常近粗之極也。不達聞之必謂然矣。

無令大威德諸天及他方凈土諸來菩薩得聞斯語　二智聞必哂威德諸天凈土菩薩以已福惠不受疾報。方于如來知應現也。生曰。以彼推己無疾必

【現代漢語翻譯】 現代漢語譯本： 維摩詰詰問道：『阿難，你為何清晨持缽站在這裡？』（此三段廣泛引用彈事文，分為三部分：一是詢問乞食的意圖，二是呵斥彈劾，三是感到羞愧。第一部分又分為兩部分，這是最初的提問。） 我說：『居士（指維摩詰，在家修行的佛教徒），世尊（指釋迦牟尼佛）身體略有不適，需要牛乳，所以我來到這裡。』（這是回答如來爲了眾生示現受生，所以有疾病需要牛乳。阿難侍奉佛陀，所以前來乞討。） 維摩詰說：『停止，停止。阿難，不要這樣說。』（此二段彈劾文分為四部分：一是簡略地制止兩種誹謗，二是簡略地顯現真身，三是廣泛地制止兩種誹謗，四是廣泛地顯現真身。這是最初簡略地制止兩種誹謗。）天臺宗認為，無病說病是增加誹謗，說功德圓滿卻說減損是誹謗。佛身無生，應眾生之需而示現生，有示現之身則有疾病。小乘執著于實有，所以說是誹謗。大乘了知是應化示現，所以不是誹謗。難道離開這示現疾病的身，還有另外不誹謗的法身嗎？） 『如來的身體是金剛之體，諸惡已經斷除，眾善普遍彙集，怎麼會有什麼疾病？怎麼會有什麼煩惱？』（這是簡略地顯現真身。金剛體比喻不生不滅、常住的法身。諸惡斷除是解脫，眾善彙集是般若智慧。）肇法師說：『疾病的產生是由於業力所致。如來善業沒有不積累的，惡業沒有不消除的，身體如同金剛，怎麼會有疾病呢？』 『默默離開吧，阿難，不要誹謗如來。不要讓其他人聽到這些粗俗的話。』（這是廣泛地制止兩種誹謗，首先制止增加誹謗。分為三部分，這是勸告沉默。誹謗佛陀的粗俗言語，如果被其他人聽到，一定會廣泛傳播，所以讓他默默離開。）智者大師說：『如果說是事實，也是誹謗佛陀。』又說：『疾病是常人所接近的最粗俗的事情。』不明白的人聽到一定會認為是真的。 『不要讓大威德諸天以及其他方凈土來的菩薩聽到這些話。』（因為有智慧的人聽到一定會嘲笑。有威德的諸天和凈土的菩薩，因為自己有福報和智慧，不會承受疾病的果報，從而認為如來是應化示現。）智者大師說：『他們會以自己的情況來推斷，認為沒有疾病是必然的。

【English Translation】 English version: Vimalakirti questioned: 'O Ananda, why do you hold your bowl here in the early morning?' (These three sections extensively quote the text on refuting matters, divided into three parts: first, inquiring about the intention of begging; second, rebuking and impeaching; and third, feeling ashamed. The first part is further divided into two parts; this is the initial question.) I said: 'Layman (referring to Vimalakirti, a Buddhist practitioner at home), the World-Honored One (referring to Shakyamuni Buddha) is slightly unwell and needs milk, so I have come here.' (This is the answer that the Tathagata manifests birth for the sake of sentient beings, so he has illness and needs milk. Ananda serves the Buddha, so he comes to beg.) Vimalakirti said: 'Stop, stop. Ananda, do not speak like this.' (This two-part impeachment text is divided into four parts: first, briefly stopping two slanders; second, briefly revealing the true body; third, extensively stopping two slanders; and fourth, extensively revealing the true body. This is the initial brief stopping of two slanders.) The Tiantai school believes that saying there is illness when there is none is increasing slander, and saying that merit is complete but saying it is diminished is slander. The Buddha's body is unborn, manifesting birth according to the needs of sentient beings; having a manifested body means having illness. The Hinayana clings to reality, so it is said to be slander. The Mahayana knows it is a manifested transformation, so it is not slander. Could it be that apart from this body that manifests illness, there is another Dharmakaya that does not slander?) 'The Tathagata's body is a diamond body, all evils have been cut off, and all virtues have universally gathered. How could there be any illness? How could there be any affliction?' (This is a brief manifestation of the true body. The diamond body is a metaphor for the unborn, undying, and permanent Dharmakaya. Cutting off all evils is liberation, and gathering all virtues is prajna wisdom.) Master Zhao said: 'The arising of illness is due to karmic actions. The Tathagata has accumulated all good karma and eliminated all evil karma. The body is like a diamond, so how could there be illness?' 'Leave silently, Ananda, do not slander the Tathagata. Do not let others hear these coarse words.' (This is extensively stopping two slanders, first stopping the increase of slander. Divided into three parts, this is advising silence. Slanderous and coarse words about the Buddha, if heard by others, will surely spread widely, so he is told to leave silently.) Master Zhiyi said: 'If it is said to be true, it is also slandering the Buddha.' He also said: 'Illness is the most vulgar thing that ordinary people are close to.' Those who do not understand will surely think it is true. 'Do not let the great powerful devas and the bodhisattvas from other pure lands hear these words.' (Because wise people will laugh when they hear it. Devas and bodhisattvas from pure lands, because they have their own blessings and wisdom, will not bear the consequences of illness, and will therefore think that the Tathagata is a manifested transformation.) Master Zhiyi said: 'They will infer from their own situation and think that the absence of illness is inevitable.'

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達佛矣。而此言實病不亦哂斯語之不得乎。

阿難轉輪聖王以少福故尚得無病。豈況如來無量福會普勝者哉　三近事驗之。轉輪聖王乃不及欲界諸天。但以人中少福尚得無病。豈況如來普勝三界而有病哉。

行矣。阿難勿使我等受斯恥也。外道梵志若聞此語。當作是念。何名為師。自疾不能救。而能救諸疾人。可密速。去勿使人聞　此下二明損謗也。茍執不去。非徒佛有斯謗我等亦受其恥。肇曰。正士聞則謂汝不達。邪士聞則謂佛實病。何名為法之良醫。身疾不能救。而欲救人心疾乎。

當知。阿難諸如來身即是法身。非思欲身　此下四廣顯真身。初就四德顯真。此初無相法身大悲應現非思業。貪慾之所牽生。自在應物。是我德也。三界有待之形名思欲身也。生曰。如來身從實理中來起。不由彼應有何病耶。

佛為世尊。過於三界　二明三界受生苦也。悟界如幻不受生故樂也。生曰。既以思欲為原。便不出三界。三界是病之境也。佛為悟理之體超越其域。應有何病也。

佛身無漏。諸漏已盡　三明惑染生身漏也。智證法身無漏。無漏即性凈也。肇曰。夫法身虛微妙絕常境。情累不能染。心想不能議。故曰諸漏已盡。

佛身無為。不墮諸數　四明有為之身。四相所遷數也。佛身無

【現代漢語翻譯】 現代漢語譯本： 達佛（Tathagata，如來）啊，如果說出這樣的話，實在可笑，難道不是不瞭解佛陀的真實情況嗎？

阿難（Ananda，佛陀的弟子），轉輪聖王（Chakravartin，統治世界的理想君主）因為福報較少，尚且能夠沒有疾病。更何況如來（Tathagata），擁有無量福德，普遍超越一切眾生呢？用三種情況來驗證：轉輪聖王甚至比不上欲界諸天（Kama-dhatu，充滿慾望的天界）。僅僅因為在人間福報較少，尚且能夠沒有疾病。更何況如來（Tathagata）普遍超越三界（Trailokya，欲界、色界、無色界），怎麼會有疾病呢？

走吧，阿難（Ananda），不要讓我們受到這樣的恥辱。外道（Tirthika，佛教以外的修行者）和梵志（Brahmana，婆羅門）如果聽到這些話，會這樣想：『憑什麼被稱為老師？自己的疾病都不能救治，又怎麼能救治其他有疾病的人呢？』 應該秘密迅速地離開，不要讓人聽到這些話。以下第二點說明損害和誹謗。如果堅持不離開，不僅佛陀會受到這樣的誹謗，我們也會受到恥辱。肇法師說：『正直的人聽到會認為你不通達佛理，邪惡的人聽到會認為佛陀真的生病了。憑什麼被稱為醫治疾病的良醫？自身的疾病都不能救治，卻想要救治人們心中的疾病嗎？』

應當知道，阿難（Ananda），諸如來（Tathagata）的身就是法身（Dharmakaya，佛陀的真身），不是思欲之身。以下第四點廣泛地闡釋真身。首先從四德（常、樂、我、凈）來顯示真身。這首先是無相的法身（Dharmakaya），以大悲心應化顯現，不是由思業（思想和行為）和貪慾所牽引而生。自在地應化于萬物，這是『我』的功德。三界（Trailokya）中有所對待的形體，才稱為思欲之身。生公說：『如來（Tathagata）的身從真實的理體中產生，不是由其他原因產生的，怎麼會有疾病呢？』

佛陀是世尊（Lokajyestha，世間最尊貴者），超越三界（Trailokya）。第二點說明三界（Trailokya）承受生死的痛苦。覺悟的境界如同幻化，不受生死，所以是快樂的。生公說：『既然以思欲為根源，就不能超出三界（Trailokya）。三界（Trailokya）是充滿疾病的境界。佛陀是覺悟真理的本體，超越了這些區域，怎麼會有疾病呢？』

佛身沒有煩惱，各種煩惱已經斷盡。第三點說明迷惑和染污會產生有生滅的身，產生煩惱。以智慧證悟法身（Dharmakaya），沒有煩惱，沒有煩惱就是本性清凈。肇法師說：『法身（Dharmakaya）虛空微妙，超越了常境，情感和煩惱不能染污，心思和想像不能議論，所以說各種煩惱已經斷盡。』

佛身是無為法，不落入各種數量之中。第四點說明有為之身，會被生、老、病、死四相所遷變，是可以用數量來計算的。佛身是無為法。

【English Translation】 English version: O Tathagata (達佛矣, the Thus-Come One), to utter such words is truly laughable. Is it not a misunderstanding of the Buddha's true nature?

Ananda (阿難, Buddha's disciple), even a Chakravartin (轉輪聖王, Wheel-Turning King, an ideal universal ruler) with lesser merit can be free from illness. How much more so the Tathagata (如來), who possesses immeasurable merit and surpasses all beings? Consider these three points: a Chakravartin (轉輪聖王) is even inferior to the gods of the Kama-dhatu (欲界, Desire Realm). Yet, with only a small amount of merit in the human realm, he can be free from illness. How much more so the Tathagata (如來), who universally transcends the Trailokya (三界, Three Realms), could he possibly be ill?

Go now, Ananda (阿難), let us not suffer such shame. If the Tirthikas (外道, non-Buddhist ascetics) and Brahmanas (梵志, priests) hear these words, they will think, 'What kind of teacher is this? He cannot even cure his own illness, how can he cure the illnesses of others?' We should secretly and quickly leave, lest anyone hear these words. The following second point explains the harm and slander. If we insist on staying, not only will the Buddha be slandered, but we will also suffer shame. Master Zhao said, 'Upright people will think you are not enlightened, while evil people will think the Buddha is truly ill. What kind of good doctor of the Dharma is this? He cannot even cure his own illness, yet he wants to cure the illnesses of people's minds?'

Know this, Ananda (阿難), the body of the Tathagata (如來) is the Dharmakaya (法身, Dharma Body, the true body of the Buddha), not a body of thought and desire. The following fourth point extensively explains the true body. First, it reveals the true body through the Four Virtues (eternity, bliss, self, purity). This is first the formless Dharmakaya (法身), manifesting in response to great compassion, not born from thoughts, actions, or the cravings of desire. Freely responding to all things, this is the virtue of 'self'. Only forms in the Trailokya (三界) that are subject to conditions are called bodies of thought and desire. Master Sheng said, 'The body of the Tathagata (如來) arises from the true principle, not from other causes, how could it be ill?'

The Buddha is the Lokajyestha (世尊, World Honored One), surpassing the Trailokya (三界). The second point explains the suffering of birth and death in the Trailokya (三界). The realm of enlightenment is like an illusion, not subject to birth and death, therefore it is blissful. Master Sheng said, 'Since it originates from thought and desire, it cannot transcend the Trailokya (三界). The Trailokya (三界) is a realm full of illness. The Buddha is the essence of enlightened truth, transcending these realms, how could he be ill?'

The Buddha's body is without defilements, all defilements have been exhausted. The third point explains that delusion and contamination give rise to a body subject to birth and death, producing defilements. With wisdom, one realizes the Dharmakaya (法身), which is without defilements, and being without defilements is inherent purity. Master Zhao said, 'The Dharmakaya (法身) is empty, subtle, and transcends the ordinary realm. Emotions and defilements cannot taint it, thoughts and imaginations cannot conceive it, therefore it is said that all defilements have been exhausted.'

The Buddha's body is unconditioned, not falling into various numbers. The fourth point explains that the conditioned body is subject to the changes of the four characteristics of birth, old age, sickness, and death, and can be calculated with numbers. The Buddha's body is unconditioned.

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生離生滅相常也。肇曰。法身無為而無不為。無不為故現身有病。無為故不墮有數也。

如此之身當有何疾　二結也。如此常樂我凈金剛法身當有何病。

時我世尊實壞慚愧。得無近佛而謬聽耶　此下三明恥愧文三。初阿難慚愧。佛身理然不合有疾。奉命聞疾。應是謬聞近佛多聞。以此懷愧。肇曰。受使若此致譏。若彼進退懷愧惑謂謬聽也。

即聞空中聲。曰。阿難如居士言。但為佛出五濁惡世現行斯法度脫眾生　二空聲舉應顯真疾身應物也。無為本真也。肇曰。以其愧惑故空聲正之如居士言。何有無漏之體嬰世之患。但為疾五濁群生故現斯疾。取乳勿慚也。五濁者劫濁眾生濁煩惱濁見濁命濁。

行矣。阿難取乳勿慚　三若知權化現疾即非謗佛。取乳勿慚也。

世尊。維摩詰智慧辨才為若此也　是故不任詣彼問疾。此四結辭也。

如是五百大弟子。各各向佛說其本緣。稱述維摩詰所言。皆曰不任詣彼問疾　此二總述辭也。

菩薩品第四

此三明折伏方便菩薩令歸圓妙。前既聲聞致辭故。次命菩薩。然發菩提心總名菩薩。而根有利鈍。教有漸頓。或事修而未悟于理。或悟偏而未進于圓。或漸證而未極于頓。今將回事以向理。折偏以進圓。斥漸而詣頓。故因命問疾以調

【現代漢語翻譯】 現代漢語譯本 『生離生滅相常也。』僧肇（Sengzhao，人名）說：『法身（Dharmakaya，佛的法性之身）無為（Wuwei，不作為）而無不為（無所不為）。無不為故，現身有病；無為故，不墮有數（不落入因果的定數）。』

『如此之身當有何疾？』這是第二次的總結。如此常樂我凈（永恒、喜悅、真我、純凈）的金剛法身（Vajra Dharmakaya，堅不可摧的法身）當有什麼疾病？

『時我世尊實壞慚愧，得無近佛而謬聽耶？』以下第三部分闡明阿難（Ananda，佛陀的十大弟子之一）的羞愧之情。佛身（Buddha's body）的道理本不該有疾病，奉命來問疾，應是自己聽錯了。因為靠近佛陀，聽聞很多，所以這樣感到羞愧。僧肇（Sengzhao，人名）說：『接受使命如果導致譏諷，如果那樣，進退都會感到羞愧，疑惑是自己聽錯了。』

『即聞空中聲，曰：阿難（Ananda，佛陀的十大弟子之一）如居士（Vimalakirti，維摩詰）言，但為佛出五濁惡世（Five Turbid Ages，充滿污濁的時代）現行斯法度脫眾生。』這是第二次空中的聲音迴應，顯示真正的疾病之身是應物而生。無為（Wuwei，不作為）是根本的真理。僧肇（Sengzhao，人名）說：『因為阿難（Ananda，佛陀的十大弟子之一）感到羞愧疑惑，所以空中的聲音糾正他說，如維摩詰（Vimalakirti，人名）所說，哪裡會有無漏（no outflows）的身體遭受世間的苦難？只是爲了救治五濁（Five Turbidities）的眾生，才示現這種疾病，取乳（metaphor for seeking remedy）不必感到慚愧。』五濁（Five Turbidities）指的是劫濁（Kalpa Turbidity）、眾生濁（Sentient Being Turbidity）、煩惱濁（Klesha Turbidity）、見濁（View Turbidity）和命濁（Life Turbidity）。

『行矣，阿難（Ananda，佛陀的十大弟子之一）取乳勿慚。』第三，如果知道權宜變化而示現疾病，就不是誹謗佛陀，取乳（metaphor for seeking remedy）不必感到慚愧。

『世尊，維摩詰（Vimalakirti，人名）智慧辨才為若此也。』因此，我不勝任去那裡問疾。這是第四次的總結。

『如是五百大弟子，各各向佛說其本緣，稱述維摩詰（Vimalakirti，人名）所言，皆曰不任詣彼問疾。』這是第二次的總述。

『菩薩品第四』

第三部分闡明折伏（subduing）方便菩薩（Bodhisattvas，已覺悟的有情）令其歸於圓滿的奧妙。前面已經有聲聞（Sravakas，聲聞乘的修行者）陳述理由，所以接下來輪到菩薩（Bodhisattvas，已覺悟的有情）。然而，發菩提心（Bodhicitta，覺悟之心）總稱為菩薩（Bodhisattvas，已覺悟的有情），但根器有利有鈍，教法有漸有頓。或者致力於事相上的修行而未領悟到理，或者領悟到偏頗的道理而未進入圓滿，或者逐漸證悟而未達到頓悟的極致。現在將事相上的修行迴歸到理，折服偏頗的見解而進入圓滿，斥責漸悟而趨向頓悟，所以藉由奉命問疾來調伏。

【English Translation】 English version 『The characteristic of arising, separation, arising, and ceasing is constant.』 Sengzhao (person's name) said: 『The Dharmakaya (Buddha's Dharma body) is non-action (Wuwei) and yet there is nothing it does not do. Because there is nothing it does not do, it manifests a body with illness; because it is non-action, it does not fall into the realm of numbers (does not fall into the fixed numbers of cause and effect).』

『What illness could such a body possibly have?』 This is the second conclusion. What illness could such a Vajra Dharmakaya (indestructible Dharma body) of eternal joy, true self, and purity possibly have?

『At that time, I, the World Honored One, truly feel ashamed. Could it be that I have misheard, being so close to the Buddha?』 The following third part explains Ananda's (one of the Buddha's ten great disciples) feeling of shame. The principle of the Buddha's body should not have illness. Being ordered to inquire about the illness, it must be that I have misheard. Because I am close to the Buddha and hear much, I feel ashamed because of this. Sengzhao (person's name) said: 『If accepting a mission leads to ridicule, then advancing or retreating will cause shame, suspecting that one has misheard.』

『Then a voice was heard in the air, saying: Ananda (one of the Buddha's ten great disciples), as Vimalakirti (person's name) said, it is only because the Buddha appears in the evil world of the Five Turbid Ages (a time full of impurities) to manifest this Dharma to liberate sentient beings.』 This is the second response from the voice in the air, showing that the true body of illness arises in response to things. Non-action (Wuwei) is the fundamental truth. Sengzhao (person's name) said: 『Because Ananda (one of the Buddha's ten great disciples) feels ashamed and doubtful, the voice in the air corrects him, saying, as Vimalakirti (person's name) said, how could a body without outflows (no outflows) suffer the afflictions of the world? It is only to cure the sentient beings of the Five Turbidities that this illness is manifested. There is no need to be ashamed of seeking milk (metaphor for seeking remedy).』 The Five Turbidities refer to Kalpa Turbidity, Sentient Being Turbidity, Klesha Turbidity, View Turbidity, and Life Turbidity.

『Go ahead, Ananda (one of the Buddha's ten great disciples), do not be ashamed of seeking milk (metaphor for seeking remedy).』 Third, if one knows that the manifestation of illness is a skillful means, then it is not slandering the Buddha. There is no need to be ashamed of seeking milk (metaphor for seeking remedy).

『World Honored One, Vimalakirti's (person's name) wisdom and eloquence are like this.』 Therefore, I am not capable of going there to inquire about the illness. This is the fourth conclusion.

『Thus, the five hundred great disciples each told the Buddha their own reasons, praising what Vimalakirti (person's name) had said, all saying that they were not capable of going there to inquire about the illness.』 This is the second summary.

『Chapter Four: Bodhisattvas』

This third part explains subduing expedient Bodhisattvas (enlightened beings) to return to the perfect mystery. Since the Sravakas (practitioners of the Hearer Vehicle) have already stated their reasons, it is now the turn of the Bodhisattvas (enlightened beings). However, the arising of Bodhicitta (the mind of enlightenment) is generally called a Bodhisattva (enlightened being), but the faculties are sharp and dull, and the teachings are gradual and sudden. Some are devoted to practice in phenomena but have not realized the principle, or have realized a biased principle but have not advanced to perfection, or have gradually attained enlightenment but have not reached the ultimate of sudden enlightenment. Now, the practice in phenomena is returned to the principle, biased views are subdued to enter perfection, gradual enlightenment is rejected to move towards sudden enlightenment, so the illness is inquired about by order to subdue.

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伏之。皆菩薩佛事故名品。焉文二。先別明四大士。此初慈氏也。

於是佛告彌勒菩薩。汝行詣維摩詰問疾　文二如前。此初命也。彌勒此云慈氏。肇曰。彌勒南天竺婆羅門姓出。此姓即以為名。五百弟子皆以不任故覆命菩薩。將備顯凈名難酬之德也。

彌勒白佛言。世尊。我不堪任詣彼問疾　此二辭文四。此初辭也。

所以者何。憶念。我昔為兜率天王及其眷屬說不退轉地之行　此二略釋所以。什曰。此天以彌勒將上為天師。預懷宗敬故常來聽法也。又云。不退轉地者或六度行滿名為不退。或證初地名為不退。天王雖已發心然內有五欲。外有勝境恐其退轉。因以勸之。肇曰。下呵云。實無發心亦無退者。以此推之。似存不退之行勸發無上心也。雖曰勝期猶未免乎。累教跡不泯故致斯呵。然經云。補處大士心無不一。智無不周。應物而動。何闕之有。是由得失同懷修短迭。應利彼而動。無計諸已故彌勒假有以啟始。凈名居宗以濟終互為郢。匠器彼淳樸雖復跡同儒墨致教不一。然相成之美實存其中矣。

時維摩詰來謂。我言彌勒世尊授。仁者記一生當得阿耨多羅三藐三菩提　此三廣引彈事文五。一先定得記。二破執授記。三舉例返破。四顯菩提相。五聞真得益。此初定也。生曰。阿耨多羅者無

【現代漢語翻譯】 現代漢語譯本： 伏藏起來。這些都是菩薩佛事相關的品名。分為兩部分。首先分別闡明四大菩薩。這裡首先是慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）。

於是佛告訴彌勒菩薩（Maitreya Bodhisattva）：『你前去維摩詰（Vimalakirti）那裡問候病情。』分為兩部分，和前面一樣。這是最初的命令。彌勒（Maitreya）在這裡翻譯為慈氏。肇法師說：『彌勒（Maitreya）是南天竺婆羅門（Brahmin）的姓氏，出自這個姓氏就用作了他的名字。』五百弟子都因為自己不堪勝任，所以佛又命令菩薩前去。這將充分顯示維摩詰（Vimalakirti）難以酬對的德行。

彌勒（Maitreya）對佛說：『世尊，我不堪勝任前去那裡問候病情。』這是第二次推辭，分為四個部分。這是第一次推辭。

這是什麼原因呢？我回憶，過去我為兜率天王（Tusita Heaven King）及其眷屬宣說不退轉地（Avivartana）的修行。』這是簡略地解釋原因。鳩摩羅什（Kumarajiva）說：『這個天界因為彌勒（Maitreya）將要上升爲天師，預先懷有宗敬之心，所以經常來聽法。』又說：『不退轉地（Avivartana）或者六度（Six Paramitas）修行圓滿稱為不退，或者證得初地（First Bhumi）稱為不退。』天王雖然已經發心，但是內心有五欲（Five Desires），外有殊勝的境界，恐怕他退轉，因此用這個來勸勉他。肇法師說：『下面呵斥說，實際上沒有發心也沒有退轉。』由此推斷，似乎是存有不退轉的修行來勸發無上心（Anuttara-samyak-sambodhi）。雖然說是殊勝的期望，但仍然免不了被呵斥。因為教化的痕跡沒有泯滅，所以導致這樣的呵斥。然而經書上說：『補處大士（Bodhisattva-designate）心無不一，智慧無不周遍，應物而動，有什麼欠缺呢？』這是因為得失同懷，修短交替，應利他而行動，不計較自己，所以彌勒（Maitreya）假裝有事來開始，維摩詰（Vimalakirti）居於主導地位來完成，互相作為工匠。他們淳樸，即使行為和儒家墨家相同，教化的目的也不一樣。然而互相成就的美好確實存在其中。

當時維摩詰（Vimalakirti）來對我說：『彌勒（Maitreya），世尊（World Honored One）授予你記別，說你一生之後應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』這是廣泛地引用彈劾的事情，分為五個部分。一是先確定得記別，二是破除執著授記，三是舉例反駁，四是顯示菩提（Bodhi）的相狀，五是聽聞真理得到利益。這是先確定得記別。僧肇（Sengzhao）說：『阿耨多羅（Anuttara）的意思是無。

【English Translation】 English version: These are all titles of chapters related to Bodhisattva Buddha-works. It is divided into two parts. First, the Four Great Bodhisattvas are explained separately. Here, it begins with Maitreya Bodhisattva (慈氏菩薩, the Bodhisattva of Loving-kindness).

Then the Buddha said to Maitreya Bodhisattva (彌勒菩薩): 'Go to Vimalakirti (維摩詰) and inquire about his illness.' It is divided into two parts, as before. This is the initial command. Maitreya (彌勒) is translated here as 'Loving-kindness'. Master Zhao said: 'Maitreya (彌勒) is the surname of a Brahmin (婆羅門) from South India; this surname is used as his name.' The five hundred disciples were all deemed incapable, so the Buddha commanded the Bodhisattva again. This will fully reveal Vimalakirti's (維摩詰) virtue of being difficult to contend with.

Maitreya (彌勒) said to the Buddha: 'World Honored One (世尊), I am not capable of going there to inquire about his illness.' This is the second refusal, divided into four parts. This is the first refusal.

'What is the reason? I recall that in the past, I explained the practice of the Ground of Non-retrogression (Avivartana, 不退轉地) to the Tusita Heaven King (兜率天王) and his retinue.' This is a brief explanation of the reason. Kumarajiva (鳩摩羅什) said: 'This heaven, because Maitreya (彌勒) is about to ascend to be the teacher of the heavens, has a pre-existing respect, so they often come to listen to the Dharma.' It is also said: 'The Ground of Non-retrogression (Avivartana, 不退轉地) is either the completion of the Six Paramitas (六度) called non-retrogression, or the attainment of the First Bhumi (初地) called non-retrogression.' Although the Heaven King has already made the aspiration, he has the Five Desires (五欲) internally and superior realms externally, fearing that he will regress, so this is used to encourage him. Master Zhao said: 'The following scolding says that there is actually no aspiration and no retrogression.' From this, it seems that there is a practice of non-retrogression to encourage the aspiration for Unsurpassed Enlightenment (Anuttara-samyak-sambodhi, 無上正等正覺). Although it is said to be a superior expectation, it is still unavoidable to be scolded. Because the traces of teaching have not disappeared, this leads to such a scolding. However, the scriptures say: 'The Bodhisattva-designate (補處大士) has a mind that is always one, and wisdom that is all-encompassing, responding to things as they arise; what is lacking?' This is because gain and loss are shared, short and long alternate, acting for the benefit of others, without considering oneself, so Maitreya (彌勒) pretends to have something to start with, and Vimalakirti (維摩詰) takes the lead to complete it, mutually acting as craftsmen. They are simple and sincere, and even if their actions are the same as those of Confucianists and Mohists, the purpose of their teachings is different. However, the beauty of mutual accomplishment truly exists within them.

At that time, Vimalakirti (維摩詰) came and said to me: 'Maitreya (彌勒), the World Honored One (世尊) has given you a prediction, saying that after one lifetime you should attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment).' This is a broad citation of the matter of impeachment, divided into five parts. First, it is determined that the prediction is received; second, it breaks the attachment to the prediction; third, it gives an example to refute; fourth, it reveals the characteristics of Bodhi (菩提); fifth, hearing the truth brings benefits. This is the first determination that the prediction is received. Sengzhao (僧肇) said: 'Anuttara (阿耨多羅) means without.'

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上也。三藐三者正遍也。菩提者彼語有之。此無名也。實即體極居終智慧也。一生者無復無量生。餘一生也。

為用何生得授記乎。過去耶未來耶現在耶　此下二正破授記文三。初就生門彈。次就無生門彈。后就平等門彈。初中文三。一先定三世。二難破三世。三引證。此初定也。肇曰。發無上心修不退行。授記成道。彌勒致教之本意也。今將明平等大道。以無行為因。無上正覺以無得為果。故先質彌勒明無記無得。然後大齊群生一萬物之致以弘菩提。莫二之道也。夫有生即有記。無生即無記。故推𢇛三世以何生而得記乎。

若過去生過去生已滅　二難破也。肇曰。別推三世明無生也。過去生已滅法不可謂之生也。生曰。無復有也。

若未來生未來生未至　肇曰。未來生未至。未至則無法。無法以何為生也。生曰。竟未有也。

若現在生現在生無住　肇曰。現法流速不住。以何為生耶。若生滅一時二相俱壞。若生滅異時即生時無滅。生時無滅則法無三相。法無三相即非有為也。盡有三相。即有無窮之名。三世既無生。於何而得記乎。生曰。生時已去未始暫停。豈可得於中成佛耶　如佛所說。比丘汝今即時亦生亦老亦滅　三引證。肇曰。證無住義。生曰。新新生滅交臂已謝。豈待白首然後為變

【現代漢語翻譯】 現代漢語譯本： 上也（Samye）。三藐三（sam-yak-sam，正）者，正遍也。菩提（bodhi）者，彼語有之，此無名也。實即體極居終智慧也。一生者，無復無量生，餘一生也。

為用何生得授記乎？過去耶？未來耶？現在耶？此下二正破授記文三。初就生門彈，次就無生門彈，后就平等門彈。初中文三。一先定三世，二難破三世，三引證。此初定也。肇曰：『發無上心，修不退行，授記成道，彌勒（Maitreya）致教之本意也。今將明平等大道，以無行為因，無上正覺以無得為果。故先質彌勒（Maitreya）明無記無得，然後大齊群生一萬物之致以弘菩提（bodhi），莫二之道也。』夫有生即有記，無生即無記。故推詰三世以何生而得記乎？

若過去生，過去生已滅。二難破也。肇曰：『別推三世明無生也。過去生已滅，法不可謂之生也。』生曰：『無復有也。』

若未來生，未來生未至。肇曰：『未來生未至，未至則無法，無法以何為生也？』生曰：『竟未有也。』

若現在生，現在生無住。肇曰：『現法流速不住，以何為生耶？若生滅一時，二相俱壞；若生滅異時，即生時無滅。生時無滅，則法無三相。法無三相，即非有為也。』盡有三相，即有無窮之名。三世既無生，於何而得記乎？生曰：『生時已去，未始暫停，豈可得於中成佛耶？』如佛所說：『比丘（bhiksu），汝今即時亦生亦老亦滅。』三引證。肇曰：『證無住義。』生曰：『新新生滅，交臂已謝，豈待白首然後為變？』

【English Translation】 English version: Samye. Sam-yak-sam (right, universal) means right and pervasive. Bodhi, in that language it exists, but here there is no name for it. In reality, it is the ultimate wisdom that resides at the end of the body. 'One life' means no more countless lives, only one life remaining.

By what birth is a prediction received? Past? Future? Present? The following two sections directly refute the text on prediction in three ways: first, by questioning the gate of birth; second, by questioning the gate of no-birth; and third, by questioning the gate of equality. The first section has three parts: first, establishing the three times; second, refuting the three times; and third, providing evidence. This is the first establishment. Zhao said: 'Generating the unsurpassed mind, cultivating non-retreating practice, receiving prediction and attaining enlightenment is the fundamental intention of Maitreya's teaching. Now, we will clarify the great path of equality, taking non-action as the cause and unsurpassed perfect enlightenment as the result of non-attainment. Therefore, we first question Maitreya to clarify no-prediction and no-attainment, and then greatly equalize all beings and the myriad things to promote bodhi, the path of non-duality.' If there is birth, there is prediction; if there is no birth, there is no prediction. Therefore, we question the three times: by what birth is a prediction received?

If it is past birth, past birth is already extinguished. This is the second refutation. Zhao said: 'Separately examining the three times clarifies no-birth. Past birth is already extinguished; the dharma cannot be called birth.' Sheng said: 'There is no more.'

If it is future birth, future birth has not yet arrived. Zhao said: 'Future birth has not yet arrived; if it has not arrived, then there is no dharma. With no dharma, how can there be birth?' Sheng said: 'It has not yet existed.'

If it is present birth, present birth does not abide. Zhao said: 'The flow of present dharma is rapid and does not abide; how can there be birth? If birth and extinction are simultaneous, both characteristics are destroyed; if birth and extinction are at different times, then there is no extinction at the time of birth. If there is no extinction at the time of birth, then the dharma has no three characteristics.' Having all three characteristics means having endless names. Since there is no birth in the three times, from what can a prediction be received? Sheng said: 'The time of birth has already passed, never pausing; how can one attain Buddhahood in the middle?' As the Buddha said: 'Bhikkhus, you are now born, aging, and dying at this very moment.' This is the third providing evidence. Zhao said: 'Providing evidence for the meaning of non-abiding.' Sheng said: 'New birth and extinction, passing by in an instant, why wait until white hair before changing?'

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乎。

若以無生得授記者。無生即是正位。于正位中亦無授記。亦無得阿耨多羅三藐三菩提。云何彌勒受一生記乎　此二約無生門彈文二。初約理破。二約行破。此初也。肇曰。上推有生無記。此推無生亦無無生。即七住無相真正法位也。此位為理無記。無成彌勒於何授一生記乎。

為從如生得授記耶。為從如滅得授記耶　此二約行破。文二。此初雙定為見。如智生授記為見。如惑滅授記耶。肇曰。如雖無生滅而生滅不異如。然記別起于生滅冥會。獨于即真故假如之生滅以明記別之不殊也。什曰。夫授記要由得如。本未得而今得。似若有起。如起即累滅亦似有物于中滅。故先問其起滅以明無起滅也。

若以如生得授記者如無有生。若以如滅得授記者如無有滅　二明雙破生滅。若見如智生如體不生智亦無生。若見如惑滅如體無滅惑亦不滅。智無生即本覺。惑無滅即寂滅。此不生不滅。豈有授記哉。肇曰。如非不生滅。非有生滅。非不生滅故假以言記。非有生滅以知無記。

一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也　此三約平等　如破文二。初總舉平等也。一切眾生有情也。一切法無情也。眾聖賢二乘也。彌勒大乘也。肇曰。萬品雖殊未有不如。如者將齊。是非一愚智以

成無記無得義也。

若彌勒得授記者一切眾生亦應授記。所以者何。夫如者不二不異　此下二別約三德平等破也。此初約真如理等法身德破也。彌勒眾生理如無二會如授記。豈有得不得之二哉。肇曰。凡聖一如。豈有得失之殊哉。生曰。二者直二事也。異者二相殊也。

若彌勒得阿耨多羅三藐三菩提者。一切眾生皆亦應得。所以者何。一切眾生即菩提相　二約本覺平等智德破也。菩提此云覺。亦云智。謂無相極智平等本覺也。若煩惱即菩提則一切眾生皆菩提相。豈彌勒獨得之耶。肇曰。無相之相是菩提相。生曰。菩提既是無相。理極之惠言。得之者得是菩提相也。

若彌勒得滅度者。一切眾生亦當滅度。所以者何。諸佛知一切眾生畢竟寂滅。即涅槃相不復更滅　三約平等寂滅解脫德破。涅槃此云滅度。若法本不生。今即無滅為寂滅者。即一切眾生本來滅度。豈彌勒獨證之耶。肇曰。本性常滅。今復何滅。生曰。然終既至滅始滅驗矣。始若果滅終。豈滅哉。然知眾生即涅槃相不復更滅。是盡為滅而不滅也。

是故彌勒無以此法誘諸天子。實無發阿耨多羅三藐三菩提心者。亦無退者　此下三舉例返破平等。菩提果尚無記。豈有初心及不退行耶。肇曰。平等之道實無發心。亦無退者而不退之行誘其

【現代漢語翻譯】 成就是無記，所以沒有獲得的意義。

如果彌勒（Maitreya，未來佛）得到授記，那麼一切眾生也應該得到授記。為什麼呢？因為『如』（Tathata，真如）是不二不異的——以下分別從三德平等的角度來破斥。首先從真如理體平等的法身德來破斥。彌勒和眾生的理體真如沒有差別，會如實地得到授記，哪裡會有得到和得不到的差別呢？肇法師說：『凡夫和聖人一體如如，哪裡會有得失的差別呢？』生公說：『二，是直接指兩件事；異，是指兩種不同的表象。』

如果彌勒得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那麼一切眾生也都應該得到。為什麼呢？因為一切眾生即是菩提之相——第二，從本覺平等的智慧之德來破斥。菩提，這裡譯為『覺』，也譯為『智』，指的是無相的極智和平等的本覺。如果煩惱即是菩提，那麼一切眾生都具有菩提之相，難道只有彌勒才能得到嗎？肇法師說：『無相之相就是菩提之相。』生公說：『菩提既然是無相的，那麼達到極點的智慧就可稱為得到菩提之相。』

如果彌勒得到滅度，那麼一切眾生也應當滅度。為什麼呢？諸佛知道一切眾生畢竟歸於寂滅，即是涅槃之相，不再有進一步的滅度——第三，從平等寂滅的解脫之德來破斥。涅槃，這裡譯為『滅度』。如果法的本性是不生不滅的，那麼現在所說的寂滅，就是一切眾生本來就已滅度，難道只有彌勒才能證得嗎？肇法師說：『本性常寂滅，現在又滅什麼呢？』生公說：『然而，終究會到達滅的境地，開始的滅就得到了驗證。如果開始時就已經是滅，那麼最終又滅什麼呢？因此，知道眾生即是涅槃之相，不再有進一步的滅，這就是盡頭是滅，但實際上並沒有滅。』

因此，彌勒不會用這種法來誘導諸天子。實際上，沒有發起阿耨多羅三藐三菩提心的人，也沒有退轉的人——以下，通過舉例來反駁平等。菩提果尚且是無記的，哪裡會有最初的發心和不退轉的修行呢？肇法師說：『平等的道理實際上沒有發心，也沒有退轉，』

【English Translation】 Achievement is unrecordable, so there is no meaning of attainment.

If Maitreya (the future Buddha) receives a prediction, then all sentient beings should also receive a prediction. Why? Because 'Tathata' (suchness) is neither dual nor different—the following refutes from the perspective of the equality of the three virtues. First, it refutes from the Dharmakaya virtue of the equality of the principle of Suchness. There is no difference between Maitreya and sentient beings in the principle of Suchness; they will truthfully receive the prediction. How can there be a difference between attainment and non-attainment? Master Zhao said: 'Ordinary beings and sages are one and the same, how can there be a difference between gain and loss?' Master Sheng said: 'Two refers directly to two things; different refers to two different appearances.'

If Maitreya attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), then all sentient beings should also attain it. Why? Because all sentient beings are the aspect of Bodhi—second, it refutes from the virtue of the equality of original enlightenment and wisdom. Bodhi, here translated as 'awakening' or 'wisdom,' refers to the non-dual ultimate wisdom and the equal original enlightenment. If afflictions are Bodhi, then all sentient beings have the aspect of Bodhi. Is it only Maitreya who can attain it? Master Zhao said: 'The aspect of non-duality is the aspect of Bodhi.' Master Sheng said: 'Since Bodhi is non-dual, then the wisdom that reaches the ultimate can be called the attainment of the aspect of Bodhi.'

If Maitreya attains Nirvana, then all sentient beings should also attain Nirvana. Why? The Buddhas know that all sentient beings ultimately return to quiescence, which is the aspect of Nirvana, and there is no further Nirvana—third, it refutes from the virtue of equal quiescence and liberation. Nirvana, here translated as 'extinction.' If the nature of the Dharma is neither arising nor ceasing, then the quiescence now spoken of is that all sentient beings have originally attained extinction. Is it only Maitreya who can realize it? Master Zhao said: 'The original nature is always extinct, what is there to extinguish now?' Master Sheng said: 'However, the ultimate will reach the state of extinction, and the beginning of extinction is verified. If the beginning is already extinction, then what is there to extinguish in the end? Therefore, knowing that sentient beings are the aspect of Nirvana, and there is no further extinction, this is the end being extinction, but in reality, there is no extinction.'

Therefore, Maitreya will not use this Dharma to entice the devas. In reality, there are no people who have aroused the mind of Anuttara-samyak-sambodhi, nor are there any who have regressed—below, it refutes equality by giving examples. The fruit of Bodhi is still unrecordable, how can there be an initial aspiration and non-regressing practice? Master Zhao said: 'The principle of equality actually has no arising of mind, nor is there regression,'

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發心。示其美記者何耶。

彌勒當令此諸天子舍于分別菩提之見　四顯真菩提相文三。此初勸舍分別無相平等。是菩提相。若分別始終有退不退。是見分別非見菩提。肇曰。菩提以寂滅為相。生死同相。而諸天子卑生死尊菩提。雖白勝求更生塵累宜開以正路令舍分別。曷為示以道記增其見乎。

所以者何。菩提者不可以身得。不可以心得　此二略徴釋。身心無所得相是菩提相也。肇曰。自此下大明菩提也。道之極者稱曰菩提。秦無言以釋之。菩提蓋是正覺。無相之真智乎。其道虛玄妙絕常境。聽者無以容其聽。智者無以運其智。辨者無以措其言。像者無以狀其儀。故其為道也。微妙無相不可為有用之。彌勒不可為無故能幽鑒萬物而不曜。玄軌超駕而弗夷。大包天地而罔寄曲。濟群惑而無私。至能道達殊方開物成務玄機必察。無思無慮。然則無知而無不知。無為而無不為。不為者唯菩提大覺之道也。此無名之法因非名也。不知所以言故強名曰菩提。斯無為之道。豈以身心而得乎。

寂滅是菩提滅諸相故　此三曆法廣顯菩提相。亦可前。是能破。此是能立。又前破而不斷。此立而不常。又前破而不滅。此立而不生。又前會而不一。此別而不異。又前云。而不去此存而不來。斯妙道之無方也。觀夫聖人體

【現代漢語翻譯】 現代漢語譯本： 發心。指示其美好之處是什麼呢？

彌勒，應當讓這些天子捨棄對菩提的分別之見——四顯真菩提相文分三部分。這是最初勸導捨棄分別，認識到無相平等，才是菩提的真面目。如果分別始終，認為有退轉或不退轉，這是知見上的分別，不是真正見到菩提。肇法師說：『菩提以寂滅為相，與生死之相相同。』而這些天子輕視生死，尊崇菩提，雖然表面上是追求殊勝，實際上卻更增添了塵世的牽累，應該開導他們走上正路，讓他們捨棄分別。為什麼要用道記來指示他們，反而增加他們的知見呢？

為什麼呢？菩提不是可以通過身體得到，也不是可以通過心得到——這二句是簡略地提問解釋。身心都無所得之相，才是菩提的真面目。肇法師說：『從這裡開始，大大地闡明菩提。』道的極致就稱為菩提。秦朝沒有語言可以解釋它。菩提大概就是正覺，是無相的真智吧？它的道理虛無玄妙，超越了尋常的境界，聽者無法容納，智者無法運用智慧，善辯者無法用言語表達，畫家無法描繪它的形態。所以，它作為道，微妙無相，不可以有為的方式去利用它。彌勒，不可以認為它不存在，所以它能夠幽深地照見萬物而不炫耀，玄妙的軌跡超越駕馭而不平坦，廣大地包容天地而沒有寄託，救濟眾生的迷惑而沒有私心。它能夠通達不同的地方，開創事物，成就事業，玄妙的機理必定能夠察覺。它無思無慮，因此無知而無所不知，無為而無所不為。不為的，唯有菩提大覺之道。這種無名的法，因為它不是名。不知道用什麼來稱呼它，所以勉強稱它為菩提。這種無為之道，難道可以用身心來得到嗎？

寂滅就是菩提，因為滅除了一切相——這是第三部分，歷數諸法廣泛地闡明菩提之相。也可以說前面是能破，這裡是能立。而且前面是破除而不間斷，這裡是建立而不恒常。而且前面是破除而不滅，這裡是建立而不生。而且前面是會合而不一，這裡是分別而不異。而且前面說不離去，這裡說存在而不來。這就是妙道沒有固定的方向。觀察聖人的身體……

【English Translation】 English version: Initiation of aspiration. What are the merits it reveals?

Maitreya, you should cause these gods to abandon their discriminating views of Bodhi (enlightenment) – The section on revealing the true characteristics of Bodhi is in three parts. This is the initial exhortation to abandon discrimination and recognize that non-duality and equality are the true aspects of Bodhi. If one discriminates about beginning and end, thinking of progress or regress, this is a discriminating view and not a true vision of Bodhi. Dharma Master Zhao said: 『Bodhi takes quiescence as its characteristic, which is the same as the characteristic of Samsara (birth and death).』 Yet these gods despise Samsara and venerate Bodhi. Although they outwardly seek the supreme, they actually increase worldly entanglements. They should be guided onto the right path, allowing them to abandon discrimination. Why use '道記' (records of the path) to instruct them, which only increases their discriminating views?

Why is that? Bodhi cannot be attained through the body, nor can it be attained through the mind – These two sentences are a brief question and explanation. The characteristic of non-attainment through body and mind is the true aspect of Bodhi. Dharma Master Zhao said: 『From here on, Bodhi is greatly elucidated.』 The ultimate of the path is called Bodhi. The Qin dynasty had no words to explain it. Bodhi is probably Right Awakening, the true wisdom of non-duality? Its principle is empty and profound, surpassing ordinary realms. Listeners cannot contain it, the wise cannot employ their wisdom, the eloquent cannot express it, and artists cannot depict its form. Therefore, as a path, it is subtle and without form, and cannot be utilized in a contrived way. Maitreya, it cannot be considered non-existent, so it can deeply illuminate all things without being dazzling. Its mysterious trajectory surpasses control without being flat, broadly encompassing heaven and earth without attachment, and saving the delusions of beings without selfishness. It can penetrate different places, initiate things, accomplish tasks, and surely discern subtle mechanisms. It is without thought or worry, therefore without knowledge yet knowing all, without action yet accomplishing all. What is without action is only the path of Bodhi, the Great Awakening. This nameless Dharma, because it is not a name. Not knowing what to call it, it is reluctantly called Bodhi. This path of non-action, how can it be attained through body and mind?

Quiescence is Bodhi, because it extinguishes all characteristics – This is the third part, enumerating the Dharmas to extensively elucidate the characteristics of Bodhi. It can also be said that the previous was the ability to negate, and this is the ability to establish. Moreover, the previous was negation without interruption, and this is establishment without permanence. Moreover, the previous was negation without extinction, and this is establishment without arising. Moreover, the previous was convergence without oneness, and this is differentiation without difference. Moreover, the previous said not departing, and this says existing without coming. This is the unfixed direction of the wonderful path. Observing the body of a sage…

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極因物立名。所以教名悉檀。理窮實相。非夫久殖善本莫能究其深廣哉。是故前以無生滅故無菩提記。此以無生滅故證寂滅。名寂滅菩提。寂滅無緣故不觀。寂滅無念故不行。寂滅無見故斷。寂滅無妄想故離。寂滅無愿求故障。寂滅無著故無入。寂滅即真如故順理。寂滅即法性故安住。寂滅返生滅之際故至實際。諸句例然不復廣說。肇曰。妙會真性滅諸法相故菩提之道與法俱寂　不觀是菩提。離諸緣故　肇曰。觀生於緣。離緣即無觀也。

不行是菩提無憶念故　肇曰。行生於念。無念故無行。

斷是菩提舍諸見故。離是菩提離諸妄想故　肇曰。諸見斷妄想離乃名菩提也。

障是菩提障諸愿故　肇曰。真道無慾障諸愿求也。

不入是菩提。無貪著故　肇曰。入謂受入可欲也。

順是菩提順於如故住。是菩提住法性故。至是菩提至實際故　肇曰。不異三空菩提義也。隨順本相謂之如。故計之以順。常住不變謂之性。故計之以住。到實相彼岸謂之際。故計之以至也。

不二是菩提離意法故　肇曰。意與法為二。菩提無心何法之有也。

等是菩提等虛空故　肇曰。無心於等而無不等。故謂若虛空。

無為是菩提無生住滅故。知是菩提了眾生心行故　肇曰。菩提不有故無生滅

【現代漢語翻譯】 現代漢語譯本 根據事物建立名稱。因此教義的名稱是悉檀（Siddhanta，意為究竟的結論或教義）。徹底瞭解真實的相狀。如果不是長期積累善的根本，就不能徹底瞭解它的深廣。因此，前面因為沒有生滅的緣故，所以沒有菩提記（Bodhi-vyākaraṇa，意為成佛的授記）。這裡因為沒有生滅的緣故，所以證得寂滅。名稱是寂滅菩提（Śānta-bodhi，意為寂靜涅槃的智慧）。寂滅沒有因緣的緣故，所以不觀。寂滅沒有念頭的緣故，所以不行。寂滅沒有見解的緣故，所以斷除。寂滅沒有妄想的緣故，所以遠離。寂滅沒有愿求的緣故，所以沒有障礙。寂滅沒有執著的緣故，所以沒有進入。寂滅就是真如的緣故，所以順應真理。寂滅就是法性的緣故，所以安住。寂滅返回生滅的邊際的緣故，所以到達實際。這些句子的例子都是這樣，不再廣泛解說。肇法師說：『巧妙地領會真性，滅除一切法的相狀，所以菩提的道路與法都寂靜。』不觀就是菩提，遠離一切因緣的緣故。肇法師說：『觀是從因緣產生的，離開因緣就沒有觀。』 不行就是菩提，沒有憶念的緣故。肇法師說：『行是從念頭產生的，沒有念頭就沒有行。』 斷就是菩提，捨棄一切見解的緣故。離就是菩提，遠離一切妄想的緣故。肇法師說：『各種見解斷除，妄想遠離，才叫做菩提。』 障就是菩提，障礙一切願望的緣故。肇法師說：『真正的道路沒有慾望，所以能障礙各種願望和追求。』 不入就是菩提，沒有貪著的緣故。肇法師說：『入是指接受進入可欲之境。』 順就是菩提，順應如的緣故。住就是菩提，安住法性的緣故。至就是菩提，到達實際的緣故。肇法師說：『不異於三空（śūnyatā，意為空性）的菩提的意義。』隨順事物本來的相狀叫做如，所以用順來表達。常住不變叫做性，所以用住來表達。到達實相的彼岸叫做際，所以用至來表達。 不二就是菩提，離開意和法的緣故。肇法師說：『意和法是二，菩提沒有心，哪裡還有法呢？』 等就是菩提，等同虛空的緣故。肇法師說：『沒有刻意追求平等，也就沒有不平等，所以說像虛空一樣。』 無為就是菩提，沒有生住滅的緣故。知就是菩提，瞭解眾生的心和行為的緣故。肇法師說：『菩提不是實有，所以沒有生滅。』

【English Translation】 English version Names are established based on things. Therefore, the name of the teaching is Siddhanta (ultimate conclusion or doctrine). Thoroughly understanding the true nature of reality. If one has not cultivated good roots for a long time, one cannot fully understand its depth and breadth. Therefore, previously, because there is no arising or ceasing, there is no Bodhi-vyākaraṇa (prediction of Buddhahood). Here, because there is no arising or ceasing, one attains quiescence. The name is Śānta-bodhi (peaceful and extinguished wisdom). Because quiescence has no conditions, there is no observation. Because quiescence has no thought, there is no action. Because quiescence has no views, there is severance. Because quiescence has no delusion, there is detachment. Because quiescence has no desires, there is no obstruction. Because quiescence has no attachment, there is no entering. Because quiescence is Suchness, there is accordance with principle. Because quiescence is Dharma-nature, there is abiding. Because quiescence returns to the boundary of arising and ceasing, one reaches actuality. These sentences are examples of this, and will not be explained further. Zhao says: 'Skillfully understanding true nature, extinguishing all phenomena, therefore the path of Bodhi and the Dharma are both quiescent.' Non-observation is Bodhi, because of being apart from all conditions. Zhao says: 'Observation arises from conditions; without conditions, there is no observation.' Non-action is Bodhi, because there is no recollection. Zhao says: 'Action arises from thought; without thought, there is no action.' Severance is Bodhi, because of abandoning all views. Detachment is Bodhi, because of being apart from all delusions. Zhao says: 'Severing all views and detaching from delusions is called Bodhi.' Obstruction is Bodhi, because of obstructing all desires. Zhao says: 'The true path has no desires, so it can obstruct all wishes and pursuits.' Non-entering is Bodhi, because there is no attachment. Zhao says: 'Entering refers to accepting entry into desirable realms.' Accordance is Bodhi, because of according with Suchness. Abiding is Bodhi, because of abiding in Dharma-nature. Reaching is Bodhi, because of reaching actuality. Zhao says: 'It is not different from the meaning of the three emptinesses (śūnyatā) of Bodhi.' Following the original nature of things is called Suchness, so it is expressed with accordance. Constant and unchanging is called nature, so it is expressed with abiding. Reaching the other shore of true reality is called the boundary, so it is expressed with reaching. Non-duality is Bodhi, because of being apart from mind and Dharma. Zhao says: 'Mind and Dharma are two; Bodhi has no mind, so where would there be Dharma?' Equality is Bodhi, because of being equal to space. Zhao says: 'Without intentionally seeking equality, there is no inequality, so it is said to be like space.' Non-action is Bodhi, because there is no arising, abiding, or ceasing. Knowing is Bodhi, because of understanding the minds and actions of sentient beings. Zhao says: 'Bodhi is not existent, so there is no arising or ceasing.'

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。菩提不無故了知眾生心也。

不會是菩提諸入不會故　肇曰。諸入內外六入俱空故諸入不會。諸入不會即菩提相。

不合是菩提離煩惱習故　肇曰。生死所以合煩惱之所纏離惱故無合。無合即菩提也　無處是菩提無形色故。假名是菩提名字空故　肇曰。外無形色之處。內無可名之實　如化是菩提無取捨故　肇曰。菩提無取捨。猶化人之無心也。

無亂是菩提常自凈故　肇曰。內心既常靜。外亂無由生。

普寂是菩提性清凈故　肇曰。性無不凈故寂無不善。寂謂善順寂滅常凈之道也。

無取是菩提離攀緣故　肇曰。情有所取故攀於前緣。若離攀緣即無取也。

無異是菩提諸法等故　肇曰。萬法同體是非一致。不異於異者其唯菩提乎。

無比是菩提無可喻故　肇曰。第一大道無有正兩。獨絕群方故無以喻也。

微妙是菩提諸法難知故　肇曰。諸幽遠難測。非有知之所知。以菩提無知故無所不知。無知而無不知者妙微之極也。

世尊。維摩詰說是法時二百天子得無生法忍　此五明悟真記不記真得不得獲益也　故我不任詣彼問疾　此四結也。

佛告光嚴童子。汝行詣維摩詰問疾　文二如前。此初命也。

光嚴童子白佛言。世尊。我不堪任詣彼問疾　此

【現代漢語翻譯】 現代漢語譯本：菩提並非無緣無故地瞭解眾生的心。

『不會』是菩提，因為諸入（指眼、耳、鼻、舌、身、意六根）不會合。肇曰：諸入，內外六入都空，所以諸入不會合。諸入不會合就是菩提的相。

『不合』是菩提，因為遠離煩惱習氣。肇曰：生死之所以結合，是因為被煩惱所纏繞，遠離煩惱就沒有結合。沒有結合就是菩提。『無處』是菩提，因為沒有形色。『假名』是菩提，因為名字是空的。肇曰：外沒有形色之處，內沒有可名的實在。

『如化』是菩提，因為沒有取捨。肇曰：菩提沒有取捨，就像變化出來的人沒有心一樣。

『無亂』是菩提，因為常常自己清凈。肇曰：內心既然常常安靜，外面的擾亂就沒有由頭產生。

『普寂』是菩提，因為自性清凈。肇曰：自性沒有不乾淨的，所以寂滅沒有不善的。寂，指的是順應寂滅常凈的道。

『無取』是菩提，因為遠離攀緣。肇曰：情有所取，所以攀緣於前面的因緣。如果遠離攀緣，就沒有取。

『無異』是菩提，因為諸法平等。肇曰：萬法同體，是非一致。不異於異的，大概只有菩提吧。

『無比』是菩提，因為無可比喻。肇曰：第一大道沒有正反兩面，獨自超越一切，所以沒有可以比喻的。

『微妙』是菩提，因為諸法難以知曉。肇曰：深遠幽暗難以測度，不是有知可以知曉的。因為菩提無知，所以無所不知。無知而無所不知，是微妙到了極點。

世尊，維摩詰（Vimalakirti）說這個法的時候，二百天子得到了無生法忍（anutpattika-dharma-ksanti）。這五種說明了悟真、記不記真、得不得、獲益。

所以我不能勝任去他那裡問候疾病。這是四個總結。

佛告訴光嚴童子（Prabha-vyuha）：你去維摩詰（Vimalakirti）那裡問候疾病。文義和前面一樣。這是最初的命令。

光嚴童子（Prabha-vyuha）對佛說：世尊，我不能勝任去他那裡問候疾病。

【English Translation】 English version: Bodhi (enlightenment) does not understand sentient beings' minds without a reason.

'Non-meeting' is Bodhi (enlightenment), because the senses (the six sense organs: eyes, ears, nose, tongue, body, and mind) do not meet. Zhao said: The senses, both internal and external six senses, are all empty, so the senses do not meet. The non-meeting of the senses is the characteristic of Bodhi (enlightenment).

'Non-combination' is Bodhi (enlightenment), because it is far from the habits of afflictions. Zhao said: The reason why birth and death combine is because they are entangled by afflictions. Being away from afflictions means there is no combination. No combination is Bodhi (enlightenment). 'No place' is Bodhi (enlightenment), because it has no form or color. 'False name' is Bodhi (enlightenment), because the name is empty. Zhao said: Externally, there is no place with form or color; internally, there is no reality that can be named.

'Like a transformation' is Bodhi (enlightenment), because there is no taking or discarding. Zhao said: Bodhi (enlightenment) has no taking or discarding, just like a transformed person has no mind.

'No chaos' is Bodhi (enlightenment), because it is always self-purifying. Zhao said: Since the inner mind is always quiet, external chaos has no way to arise.

'Universal stillness' is Bodhi (enlightenment), because the nature is pure. Zhao said: The nature has nothing impure, so stillness has nothing unwholesome. Stillness refers to the path of following stillness, extinction, constant purity.

'No taking' is Bodhi (enlightenment), because it is far from clinging. Zhao said: Emotions have something to take, so they cling to the previous conditions. If you are away from clinging, there is no taking.

'No difference' is Bodhi (enlightenment), because all dharmas (phenomena) are equal. Zhao said: The myriad dharmas (phenomena) share the same essence, and right and wrong are consistent. That which is not different from difference is probably only Bodhi (enlightenment).

'Incomparable' is Bodhi (enlightenment), because there is nothing to compare it to. Zhao said: The first great path has no positive or negative sides, and it is uniquely beyond all directions, so there is nothing to compare it to.

'Subtle and wonderful' is Bodhi (enlightenment), because all dharmas (phenomena) are difficult to know. Zhao said: Deep and remote, difficult to measure, not something that knowledge can know. Because Bodhi (enlightenment) is without knowledge, it knows everything. To be without knowledge and yet know everything is the ultimate in subtlety and wonder.

World Honored One, when Vimalakirti (維摩詰) spoke this Dharma, two hundred devas (天子) attained the Anutpattika-dharma-ksanti (無生法忍). These five explain realizing the truth, recording or not recording the truth, attaining or not attaining, and gaining benefits.

Therefore, I am not capable of going there to inquire about his illness. These are four conclusions.

The Buddha said to Prabha-vyuha (光嚴童子): Go to Vimalakirti (維摩詰) and inquire about his illness. The meaning is the same as before. This is the initial command.

Prabha-vyuha (光嚴童子) said to the Buddha: World Honored One, I am not capable of going there to inquire about his illness.

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二辭也。文四。此初辭也。

所以者何。憶念。我昔出毗耶離大城　此二略釋所以也。光嚴接近故托閑林為道場。凈名詣理故諠靜一如為道場。出入之跡其在茲也。生曰。托在常出實有以也。

時維摩詰方入城。我即為作禮而問言。居士從何所來　此下三明廣引彈事文五。一禮問。二略答。三重問。四廣答。五眾益。此初也。生曰。城門是人所湊處故得因廣化功也。作禮者跡同鄉黨現修長幼之禮而問。以取其來自有從也。

答我言。吾從道場來　二略答。肇曰。閑宴修道之處謂之道場也。光嚴志好閑。獨每以靜處為心故出毗耶將求道場。凈名懸鑒故現從外來將示以真場。啟其封累故逆云。吾從道場來者。以明道無不之場無不在。若能懷道場于胸中遺萬累于身外者。雖復形處憒鬧跡與事鄰乘動所游非無道場也。又曰。實相理遍為場。萬行通證為道。生曰。得佛之處也。

我問。道場者何所是　三重問。肇曰。會其所求故尋問也。

答曰。直心是道場無虛假故　此下三十句廣約諸法明道場。此初約心辨也。肇曰。修心進道無亂之境是道場耳。若能標心為主萬行為場。不越方寸道自修者乃真道場。曷為近舍閑境而遠求空地乎。直心者謂內心真直外無虛假。斯乃基萬行之本壇進道之場。自此已

【現代漢語翻譯】 二辭也。文四。此初辭也。

所以然是什麼呢？因為我憶念，過去我從毗耶離大城出來——這兩句是略微解釋『所以』的原因。因為光嚴喜歡接近清凈莊嚴之處，所以選擇在寂靜的樹林作為修道的場所。凈名通達真理，所以喧鬧和寂靜對他來說都是一樣的道場。出入的行跡就在這裡。僧肇說：『寄託于經常出入的地方，實際上是有原因的。』

當時維摩詰正要進城，我便向他作禮並問道：『居士從哪裡來？』——下面三段說明廣泛引述彈呵事件，共五點。一是作禮提問，二是簡略回答，三是再次提問，四是詳細回答，五是大眾受益。這是第一點。僧肇說：『城門是人們聚集的地方，所以可以在這裡廣泛教化。』作禮，是行為上與鄉里之人相同，表現出尊敬長輩的禮儀而提問，以此探尋他來自何處。

他回答我說：『我從道場來。』——這是第二點，簡略回答。僧肇說：『清凈安寧修道的地方叫做道場。』光嚴心志愛好清凈，總是以安靜的地方為心，所以從毗耶離出來想要尋找道場。凈名具有高遠的見識，所以示現從外面來，想要向他展示真正的道場，開啟他的執著，所以反過來說『我從道場來』，以此表明道無處不在，無所不在。如果能夠將道場懷在心中，將各種牽累拋在身外，即使身處喧鬧的環境，行為與世俗之事相近，所到之處也無不是道場。』又說：『實相之理周遍一切處即是道場，萬行通達證悟即是道。』僧肇說：『是證得佛果的地方。

我問：『道場是什麼？』——這是第三點，再次提問。僧肇說：『因為知道他所尋求的，所以追問。』

他回答說：『直心就是道場，因為沒有虛假。』——下面三十句廣泛地用各種法來闡明道場。這是最初用內心來辨別道場。僧肇說：『修心進道的沒有擾亂的境界就是道場。如果能夠以真心為主，以萬行為輔，不離開方寸之地而修道，才是真正的道場。為什麼捨棄清凈的地方而遠求空曠之地呢？』直心，就是內心真正正直，外表沒有虛假。這是萬行之根本，進道之場所。從這裡開始……

【English Translation】 Second statement, section four. This is the initial statement.

What is the reason for this? It is because of recollection. I remember that I once came out of the great city of Vaisali (a major city in ancient India) – These two lines briefly explain the 'reason why'. Because Guangyan (name of a person) likes to be close to pure and solemn places, he chose a quiet forest as a place for cultivation. Vimalakirti (name of a bodhisattva) understands the truth, so noise and quiet are the same as a place of enlightenment for him. The traces of coming and going are here. Sengzhao (name of a buddhist scholar) said: 'Entrusting to a place that is often entered and exited actually has a reason.'

At that time, Vimalakirti was about to enter the city, and I bowed to him and asked: 'Layman, where do you come from?' – The following three paragraphs explain the extensive citation of rebuke events, with a total of five points. First, bowing and asking; second, a brief answer; third, asking again; fourth, a detailed answer; and fifth, the benefit of the masses. This is the first point. Sengzhao said: 'The city gate is where people gather, so it is possible to widely teach here.' Bowing is the same as people in the village in behavior, showing respect for elders and asking, in order to explore where he comes from.

He answered me: 'I come from the Bodhimanda (place of enlightenment).' – This is the second point, a brief answer. Sengzhao said: 'A pure and peaceful place for cultivating the Way is called a Bodhimanda.' Guangyan's mind loves purity, and always takes a quiet place as his heart, so he came out of Vaisali to find a Bodhimanda. Vimalakirti has a high vision, so he shows that he comes from the outside, wanting to show him the true Bodhimanda, to open his attachment, so he says in reverse 'I come from the Bodhimanda', to show that the Way is everywhere, omnipresent. If you can hold the Bodhimanda in your heart and put all the burdens outside your body, even if you are in a noisy environment, and your behavior is close to worldly affairs, wherever you go is a Bodhimanda.' He also said: 'The principle of reality pervades everything, which is the Bodhimanda, and the thorough realization of all practices is the Way.' Sengzhao said: 'It is the place to attain Buddhahood.'

I asked: 'What is the Bodhimanda?' – This is the third point, asking again. Sengzhao said: 'Because he knows what he is looking for, he asks.'

He answered: 'A straightforward mind is the Bodhimanda, because there is no falsehood.' – The following thirty sentences extensively use various dharmas to explain the Bodhimanda. This is the initial distinction of the Bodhimanda by using the mind. Sengzhao said: 'The undisturbed state of cultivating the mind and advancing in the Way is the Bodhimanda. If you can take the true mind as the main thing and all practices as auxiliary, and cultivate the Way without leaving the square inch of the heart, that is the true Bodhimanda. Why abandon the pure place and seek a vast empty place?' A straightforward mind is a mind that is truly upright inside and has no falsehood on the outside. This is the foundation of all practices and the place to advance in the Way. From here on...

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下備列諸行盡。是修心之閑地弘道之靜場也。又解。如世間和䴰之麥皆詣場鞭打。䴰去麥全。修道亦然。佛性精粹雜煩惱䴰。將修行者正見實相為場。對治萬行為鞭打。斷惑證真為飏篩。如直心以虛假為糠䴰。佈施以慳貪為糠䴰。諸句例知。

發行是道場能辨事故　肇曰。心既真直則能發跡造行發跡造行即事業斯辨者也。

深心是道場增益功德故　肇曰。既能發行即樹心彌深。樹心彌深則功德彌增者也。

菩提心是道場無錯謬故　肇曰。直心入行轉深則變為菩提心也。此心真正故所見不謬。凡知道者要始四心。四心既生則六度眾行無不成也。

佈施是道場不望報故　此下十六約行明住實相真場。行皆造極。肇曰。施不望報無相行也。夫言有不失。無言無不失。有有無異說而不乖其本者。其唯大乘道乎。然即萬行雖殊以無相為體。無而不無故。即有為實有而不有。故施戒為一。此經前後至於辯列眾行有無不同。茍能領其所同則無異而不同也。

持戒是道場得愿具故　肇曰。未有戒具而愿不具者。

忍辱是道場于諸眾生心無礙故　肇曰。懷忿則心礙。

精進是道場不懈退故。禪定是道場心調柔故。智慧是道場現見諸法故　肇曰。萬法彌曠現若目前智慧之能也。又曰。即事見理

【現代漢語翻譯】 現代漢語譯本 以下所列舉的種種修行，都是修心的清凈之地，弘揚佛法的寂靜場所。進一步解釋，就像世間的穀物，都要到場地裡鞭打，去除糠秕，留下完整的麥粒。修行也是如此，佛性精純，卻夾雜著煩惱糠秕。將修行者的正見實相作為道場，用對治各種行為作為鞭打，斷除迷惑，證得真如，如同揚起風來篩除雜物。例如，用直心來去除虛假的糠秕，用佈施來去除慳貪的糠秕，其他句子可以依此類推。

發行（開始行動）是道場，因為能辨別事物的真相。肇法師說：『心既然真誠正直，就能開始行動，創造修行。開始行動，創造修行，就是事業，這就是辨別事物的能力。』

深心是道場，因為能增益功德。肇法師說：『既然能夠開始行動，那麼樹立的信心就更加深刻。樹立的信心越深刻，那麼功德就越增長。』

菩提心（覺悟之心）是道場，因為沒有錯誤。肇法師說：『直心進入修行，逐漸加深，就轉變為菩提心。』這種心是真正正確的，所以所見到的不會有錯謬。凡是知道修行的人，一開始都要有這四種心。四種心既然產生，那麼六度（佈施、持戒、忍辱、精進、禪定、智慧）等各種修行沒有不成就的。

佈施是道場，因為不期望回報。以下十六句是依據修行來闡明安住于實相的真實道場。各種修行都達到了極致。肇法師說：『佈施不期望回報，是無相的修行。』如果言語有所遺漏，那麼還有補救的機會；如果沉默不語，那麼就完全沒有機會了。有和無，存在差異，但說法並沒有違背其根本，這大概只有大乘佛法才能做到吧。然而，即使各種修行有所不同，也都是以無相為本體。無，卻不是什麼都沒有，所以說有；實有，卻不是執著于有，所以說空。因此，佈施和持戒是一體的。這部經前後都在辯論各種修行的有無，如果能夠領會它們相同的地方，那麼即使不同也沒有什麼差異了。

持戒是道場，因為能夠圓滿願望。肇法師說：『沒有戒律圓滿，而願望能夠實現的。』

忍辱是道場，因為對於一切眾生，心中沒有障礙。肇法師說：『心懷怨恨，就會產生障礙。』

精進是道場，因為不會懈怠退縮。禪定是道場，因為心能調伏柔和。智慧是道場，因為能夠親眼見到諸法實相。肇法師說：『萬法如此廣闊，卻像在眼前一樣顯現，這是智慧的能力。』又說：『即事見理（在事物中見到真理）。』

【English Translation】 English version All the practices listed below are pure places for cultivating the mind and quiet places for propagating the Dharma. Furthermore, just as grains in the world are threshed in a field to remove the chaff and leave the whole grain, so it is with cultivation. The Buddha-nature is pure, but it is mixed with the chaff of afflictions. The practitioner's correct view of reality is the field, the practice of various actions is the threshing, and cutting off delusion and realizing truth is the winnowing. For example, using a straightforward mind to remove the chaff of falsehood, using generosity to remove the chaff of greed, and so on.

'Initiating action' (issuing forth) is a sacred place (Daochang), because it can discern the truth of things. Zhaofa Shi said: 'Since the mind is sincere and upright, it can initiate action and create practice. Initiating action and creating practice is the business, this is the ability to discern things.'

'Deep mind' is a Daochang, because it can increase merit and virtue. Zhaofa Shi said: 'Since one can initiate action, then the established faith is even deeper. The deeper the established faith, the more the merit and virtue increase.'

'Bodhi mind' (mind of enlightenment) is a Daochang, because there are no mistakes. Zhaofa Shi said: 'A straightforward mind entering practice, gradually deepening, transforms into Bodhi mind.' This mind is truly correct, so what is seen will not be mistaken. All those who know how to cultivate must initially have these four minds. Once these four minds arise, then the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom) and all kinds of practices will be accomplished.

'Generosity' (Dāna) is a Daochang, because it does not expect reward. The following sixteen sentences explain the true Daochang of abiding in reality based on practice. All practices reach the extreme. Zhaofa Shi said: 'Giving without expecting reward is the practice of non-attachment.' If words are missed, there is still a chance to make up for it; if one remains silent, then there is no chance at all. Existence and non-existence have differences, but the teachings do not contradict their foundation, this is probably only possible in Mahayana Buddhism. However, even though various practices are different, they all take non-attachment as their essence. Non-existence is not nothing, so it is said to exist; real existence is not attachment to existence, so it is said to be empty. Therefore, generosity and morality are one. This sutra discusses the existence and non-existence of various practices from beginning to end. If one can understand what they have in common, then even if they are different, there is no difference.

'Morality' (Śīla) is a Daochang, because it can fulfill wishes. Zhaofa Shi said: 'There is no case where wishes can be fulfilled without morality being complete.'

'Patience' (Kṣānti) is a Daochang, because there are no obstacles in the mind towards all beings. Zhaofa Shi said: 'Harboring resentment creates obstacles in the mind.'

'Diligence' (Vīrya) is a Daochang, because it does not slacken or retreat. 'Meditation' (Dhyāna) is a Daochang, because the mind can be tamed and softened. 'Wisdom' (Prajñā) is a Daochang, because it can directly see the reality of all dharmas. Zhaofa Shi said: 'The myriad dharmas are so vast, yet they appear as if right before one's eyes, this is the power of wisdom.' He also said: 'Seeing the principle in things (seeing the truth in phenomena).'

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為現見也。

慈是道場等眾生故　肇曰。等心怨親欲其安樂慈行也。

悲是道場忍疲苦故　肇曰。見苦必赴不避。湯炭悲行也。

喜是道場悅樂法故　肇曰。以已法樂樂彼同悅喜行也。

舍是道場憎愛斷故　肇曰。人慈生愛。愛生著。著生累。悲生憂。憂生惱。惱生憎。慈悲雖善而累相已生故。兩舍以平等觀謂之舍行。

神通是道場成就六通故　四禪世定。但發五道實相真禪得漏盡也。

解脫是道場能背舍故　解脫八解脫。二乘八解背舍八邪。大乘八解邪正俱背。深證實相背舍萬累也。

方便是道場教化眾生故。四攝是道場攝眾生故　肇曰。方便起乎。弘化四攝生乎。來眾也。

多聞是道場如聞行故　肇曰。聞不能行與禽獸同聽也。

伏心是道場正觀諸法故　木非繩。不直心非理。不正故心之調也。必正觀實相。肇曰。心之性也。強梁即觀邪調伏。即觀正也。

三十七品是道場舍有為法故　此下三科約法明道場。什曰。道品斷受生故名舍有為。肇曰。三十七品無為之因也。又曰。無為即涅槃也。

諦是道場不誑世間故　什曰。小乘中說四諦。大乘中說一諦。今言諦。是即一諦實相也。

緣起是道場無明乃至老死皆無盡故　緣起十二因緣相

【現代漢語翻譯】 現代漢語譯本 為現見也。

慈是道場，因為能平等對待眾生。肇曰：『以平等之心對待怨親，希望他們安樂，是慈的修行。』

悲是道場，因為能忍受疲憊和痛苦。肇曰：『見到眾生的苦難必定前往救助，不迴避水深火熱，是悲的修行。』

喜是道場，因為能欣悅于佛法。肇曰：『用自己所獲得的佛法之樂，讓其他眾生也同樣感到快樂，是喜的修行。』

舍是道場，因為能斷除憎恨和愛戀。肇曰：『人因慈愛而生愛戀，愛戀產生執著，執著產生牽累，悲憫產生憂愁，憂愁產生煩惱，煩惱產生憎恨。慈悲雖然是善，但牽累已經產生。因此要捨棄慈悲和憎恨，用平等之心觀照一切，這叫做舍的修行。』

神通是道場，因為能成就六神通（Rddhi，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。四禪的世間禪定，只能引發前五種神通，只有證得實相的真禪才能得到漏盡通。

解脫是道場，因為能背離捨棄。解脫有八種解脫（vimoksha）。二乘的八解脫是背離捨棄八種邪見，大乘的八解脫是邪見和正見都背離捨棄，深刻地證悟實相，背離捨棄一切牽累。

方便是道場，因為能教化眾生。四攝（catuh-samgraha-vastuni，佈施、愛語、利行、同事）是道場，因為能攝受眾生。肇曰：『方便產生於弘揚教化，四攝產生於招徠大眾。』

多聞是道場，因為能如所聽聞的去實行。肇曰：『聽聞卻不能實行，與禽獸的聽覺沒有區別。』

伏心是道場，因為能以正見觀察諸法。木頭不用墨繩，就不能取直；心不用真理，就不能端正。所以調伏內心，必須用正見觀察實相。肇曰：『心的本性是剛強難馴，用邪見來觀察就會使心更加偏邪，用正見來調伏才能使心端正。』

三十七道品（bodhipaksika-dharmas）是道場，因為能捨棄有為法。什曰：『道品能斷除受生，所以稱為捨棄有為。』肇曰：『三十七道品是無為的因。』又曰：『無為就是涅槃。』

諦（satya）是道場，因為不欺騙世間。什曰：『小乘中說四諦（arya-satya），大乘中說一諦。現在說的諦，就是一諦實相。』

緣起（pratitya-samutpada）是道場，因為從無明（avidya）乃至老死（jara-marana）都是沒有窮盡的。緣起是十二因緣相。

【English Translation】 English version It is for direct realization.

Loving-kindness (maitri) is a place of enlightenment (bodhimanda) because it treats all beings equally. Zhao said: 'Treating enemies and loved ones with an equal mind, wishing them happiness, is the practice of loving-kindness.'

Compassion (karuna) is a place of enlightenment because it endures fatigue and suffering. Zhao said: 'Seeing the suffering of beings, one must go to their aid, not avoiding fire and boiling water, this is the practice of compassion.'

Joy (mudita) is a place of enlightenment because it delights in the Dharma. Zhao said: 'Using the joy of the Dharma that one has attained to bring joy to other beings, this is the practice of joy.'

Equanimity (upeksa) is a place of enlightenment because it cuts off hatred and attachment. Zhao said: 'People generate love from loving-kindness, attachment from love, entanglement from attachment, sorrow from compassion, vexation from sorrow, and hatred from vexation. Although loving-kindness and compassion are good, entanglement has already arisen. Therefore, one must abandon both loving-kindness and hatred, and contemplate everything with an equal mind, this is called the practice of equanimity.'

Supernatural powers (rddhi) are a place of enlightenment because they accomplish the six supernatural powers. The worldly samadhi of the four dhyanas can only generate the first five supernatural powers; only the true samadhi that realizes reality can attain the extinction of outflows (asravaksaya).

Liberation (vimoksha) is a place of enlightenment because it can turn away from and abandon. Liberation has eight liberations. The eight liberations of the Two Vehicles (sravaka and pratyekabuddha) are turning away from and abandoning eight wrong views; the eight liberations of the Mahayana are turning away from and abandoning both wrong and right views, deeply realizing reality, and turning away from and abandoning all entanglements.

Skillful means (upaya) are a place of enlightenment because they can teach and transform beings. The Four Means of Attraction (catuh-samgraha-vastuni) are a place of enlightenment because they can gather and embrace beings. Zhao said: 'Skillful means arise from propagating teachings, and the Four Means of Attraction arise from attracting the masses.'

Extensive learning (bahusruta) is a place of enlightenment because one acts as one has heard. Zhao said: 'Hearing without acting is no different from the hearing of birds and beasts.'

Subduing the mind is a place of enlightenment because one can observe all dharmas with right view. Wood cannot be straightened without a plumb line; the mind cannot be rectified without truth. Therefore, to subdue the mind, one must use right view to observe reality. Zhao said: 'The nature of the mind is strong and difficult to tame; using wrong views to observe will make the mind even more perverse; using right views to subdue it will make the mind upright.'

The Thirty-Seven Limbs of Enlightenment (bodhipaksika-dharmas) are a place of enlightenment because they abandon conditioned dharmas. Kumarajiva said: 'The Limbs of Enlightenment can cut off rebirth, therefore they are called abandoning conditioned dharmas.' Zhao said: 'The Thirty-Seven Limbs of Enlightenment are the cause of the unconditioned.' He also said: 'The unconditioned is Nirvana.'

Truth (satya) is a place of enlightenment because it does not deceive the world. Kumarajiva said: 'The Small Vehicle speaks of the Four Noble Truths (arya-satya), while the Great Vehicle speaks of the One Truth. The Truth spoken of now is the One Truth of reality.'

Dependent Origination (pratitya-samutpada) is a place of enlightenment because from ignorance (avidya) to old age and death (jara-marana), there is no end. Dependent Origination is the aspect of the Twelve Links of Dependent Origination.

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生起也。小乘觀十二緣。無明滅即行滅。非實相真場。大乘觀因緣。不生不滅。無無明亦無無明盡。此實相真場也。

諸煩惱是道場知如實故。眾生是道場知無我故。一切法是道場知諸法空故　此三科約所治惑明道場。謂迷即眾惑。悟即真場。肇曰。煩惱之實性眾生之無我諸法之空義皆道之所由生。

降魔是道場不傾動故。三界是道場無所取故。師子吼是道場無所畏故　此下諸科約佛果德明坐。菩提樹住寂滅場。不著三界。不惑四魔。能師子吼也。肇曰。降魔兵而不為所動。遊歷三界而不隨其趣。演無畏法音而無難。

力無畏不共法是道場無諸過故。三明是道場無餘礙故　法身無過即眾德自顯。心無餘翳則惠明普照。肇曰。佛具三十二業而無一闕。明通達而無礙。斯皆大道之所由生也。

一念知一切法是道場成就一切智故　什曰。二乘法以三十四心成道。大乘唯以一念則確然大悟具一切智也。肇曰。一切智者智之極也朗若晨曦眾冥俱照。澄若靜淵群像並鑒。無知而無所不知者。其唯一切智乎。何則天有心則有封。有封則有疆。封疆既形則其智有涯。其智有涯則所照不普。至人無心。無心則無封。無封則無疆。封疆既無則其智無涯。其智無涯則所照無際。故能以一念一時必知一切法也。一切智

【現代漢語翻譯】 現代漢語譯本： 生起也是如此。小乘觀察十二因緣，認為無明滅盡則行也滅盡，這不是實相真如的道場。大乘觀察因緣，認為不生不滅，沒有無明，也沒有無明滅盡，這才是實相真如的道場。

諸煩惱是道場，因為能如實知見煩惱的本性。眾生是道場，因為能知曉眾生本無自我的實相。一切法是道場，因為能了知諸法本性是空。這三科是從所要對治的迷惑來闡明道場。迷惑即是各種煩惱，覺悟即是真如道場。肇法師說：『煩惱的實性、眾生的無我、諸法的空義，都是道所由此而生的。』

降伏魔怨是道場，因為（修行者的心）不被動搖。三界是道場，因為（修行者）沒有執取。獅子吼是道場，因為（修行者）無所畏懼。這以下各科是從佛果的功德來闡明道場。菩提樹下安住于寂滅的道場，不執著於三界，不被四魔所迷惑，才能發出獅子吼。肇法師說：『降伏魔兵而不為所動搖，遊歷三界而不隨其流轉，宣揚無畏的法音而沒有阻礙。』

十力（Dasabala）和四無畏（catu-vaiśāradya），以及十八不共法（aṣṭādaśa āveṇikadharma）是道場，因為沒有諸種過失。三明（tisro vidyāḥ）是道場，因為沒有剩餘的障礙。法身沒有過失，各種功德自然顯現。心沒有剩餘的遮蔽，智慧光明普遍照耀。肇法師說：『佛具有三十二相（dvātriṃśadvaralakṣaṇa）而沒有一處缺失，明智通達而沒有阻礙，這些都是大道所由此而生的。』

一念知曉一切法是道場，因為成就了一切智（sarvajñāna）。什法師說：『二乘法用三十四心來成就道果，大乘唯用一念就能確然大悟，具足一切智慧。』肇法師說：『一切智是智慧的極致，明亮如早晨的陽光，各種黑暗都被照亮；澄澈如平靜的深淵，各種景象都同時顯現。沒有知卻無所不知的，大概只有一切智吧。為什麼呢？因為天若有心，就會有界限；有界限，就會有疆域。界限和疆域一旦形成，那麼它的智慧就有涯際，它的照耀就不普遍。至人沒有心，沒有心就沒有界限，沒有界限就沒有疆域。界限和疆域既然沒有，那麼他的智慧就沒有涯際，他的智慧沒有涯際，那麼他的照耀就沒有邊際。所以能夠用一念一時必定知曉一切法。』一切智（sarvajñāna）。

【English Translation】 English version: The arising is also like this. The Śrāvakayāna (small vehicle) observes the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), believing that with the cessation of ignorance (avidyā), volitional action (saṃskāra) also ceases. This is not the true maṇḍala (sacred space) of reality. The Mahāyāna (great vehicle) observes dependent origination, believing in non-arising and non-ceasing, without ignorance and without the cessation of ignorance. This is the true maṇḍala of reality.

The kleshas (defilements) are the maṇḍala because one knows their true nature as they are. Sentient beings (sattvas) are the maṇḍala because one knows their selfless nature (anātman). All dharmas (phenomena) are the maṇḍala because one knows that all dharmas are empty (śūnyatā). These three categories explain the maṇḍala in terms of the afflictions to be overcome. Delusion is the multitude of afflictions; enlightenment is the true maṇḍala. Master Zhao said: 'The true nature of afflictions, the selflessness of sentient beings, and the emptiness of all dharmas are all that from which the path arises.'

Subduing Māra (demon) is the maṇḍala because (the practitioner's mind) is not shaken. The three realms (trayo dhātavaḥ) are the maṇḍala because (the practitioner) has no attachment. The lion's roar (siṃhanāda) is the maṇḍala because (the practitioner) is fearless. The following categories explain the seat in terms of the Buddha's fruition. Abiding in the tranquil maṇḍala under the Bodhi tree, not attached to the three realms, not deluded by the four Māras, one can roar like a lion. Master Zhao said: 'Subduing the demon armies without being moved by them, traveling through the three realms without following their course, proclaiming the fearless Dharma sound without obstruction.'

The ten powers (Dasabala), the four fearlessnesses (catu-vaiśāradya), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikadharma) are the maṇḍala because there are no faults. The three kinds of knowledge (tisro vidyāḥ) are the maṇḍala because there are no remaining obstacles. The Dharmakāya (Dharma body) has no faults, and all virtues naturally manifest. The mind has no remaining obscurations, and the light of wisdom shines universally. Master Zhao said: 'The Buddha possesses the thirty-two major marks (dvātriṃśadvaralakṣaṇa) without a single deficiency, and wisdom penetrates without obstruction. These are all that from which the great path arises.'

Knowing all dharmas in a single thought is the maṇḍala because one has accomplished all-knowing wisdom (sarvajñāna). Master Shi said: 'The Śrāvakayāna path uses thirty-four moments of thought to accomplish the fruit of the path, while the Mahāyāna uses only a single thought to achieve certain great enlightenment, possessing all wisdom.' Master Zhao said: 'All-knowing wisdom is the ultimate of wisdom, bright as the morning sun, illuminating all darkness; clear as a still abyss, reflecting all images simultaneously. That which does not know yet knows everything is perhaps only all-knowing wisdom. Why? Because if the sky had a mind, it would have boundaries; if it had boundaries, it would have limits. Once boundaries and limits are formed, then its wisdom would have an end, and its illumination would not be universal. The perfect person has no mind; without a mind, there are no boundaries; without boundaries, there are no limits. Since boundaries and limits do not exist, then his wisdom has no end, and his wisdom has no end, then his illumination has no limits. Therefore, he can certainly know all dharmas in a single thought, at a single moment.' All-knowing wisdom (sarvajñāna).

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雖曰行標蓋亦萬行之一耳。會萬行之所成者其唯無上道乎。故所列眾法皆為道場也。生曰。一念無不知者始乎。大悟時也。以向諸行終得此事故以名。焉以直心為行初義。極一念知一切法。不亦是得佛之處乎。

如是善男子菩薩若應諸波羅蜜教化眾生。諸有所作舉足下足。當知。皆從道場來住于佛法矣　此下三結成。肇曰。若能應上諸度以化天下者。其人行則游道場。止則住佛法。舉動所之無非道場。

說是法時五百天人皆發阿耨多羅三藐三菩提心　此五明得益也。

故我不任詣彼問疾　四結也。

佛告持世菩薩。汝行詣維摩詰問疾　文二。此初命也。

持世白佛言。世尊。我不堪任詣彼問疾　二辭文四。此初也。

所以者何。憶念。我昔住于靜室　此下二略釋文五。一住靜室。二魔來。三不識。四施女。五不受。此初持世避諠住靜舍惡化善。皆跡是方便軌之初學。

時魔波旬從萬二千天女狀如帝釋。鼓樂絃歌來詣我所。與其眷屬稽首我足。合掌恭敬於一面立　此二魔作帝釋來也。肇曰。波旬秦名剎者。或名極惡。斷人善根因名殺者。違佛亂僧罪莫之大極惡也。什曰。帝釋是佛弟子。知其不疑故作釋形來也。持世不作意。觀他心故不見也。天臺云。方便菩薩不知魔來。有

【現代漢語翻譯】 現代漢語譯本：雖然稱為『行標』，但也只是萬行中的一種而已。彙集萬行所成就的，大概只有無上道吧。因此，所列舉的各種法門都是爲了成就道場。生曰：『一念無不知』是從什麼時候開始的呢？是從大悟之時開始的。因為以往的各種修行最終是爲了得到這個，所以才這樣命名。以直心作為修行的最初意義，達到一念知一切法，不就是證得佛果的地方嗎？ 像這樣的善男子菩薩，如果能夠運用各種波羅蜜（Paramita，到達彼岸的方法）來教化眾生，那麼他所做的一切，舉足下足，都應當知道，都是從道場而來，安住于佛法之中了。』這以下三句是總結。肇曰：『如果能夠運用以上各種度（波羅蜜）來教化天下眾生，那麼這個人行走就如同在道場中游歷，停止就安住于佛法之中。一舉一動，所到之處無不是道場。』 在宣說這個法的時候，五百天人都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』這五句說明了他們獲得的利益。 『所以我不勝任去那裡問候他的疾病。』這是第四個總結。 佛告訴持世菩薩（Drdisthita Bodhisattva）:『你去維摩詰（Vimalakirti）那裡問候他的疾病。』分為兩部分。這是最初的命令。 持世菩薩對佛說：『世尊，我不堪勝任去那裡問候他的疾病。』分為兩部分，這是最初的推辭。 『這是什麼原因呢？我回憶，我過去住在靜室裡。』這以下是第二部分，簡略解釋，分為五點：一是住在靜室，二是魔來，三是不認識，四是施與天女，五是不接受。這是最初持世菩薩爲了避開喧囂而住在靜室，厭惡惡行而嚮往善行，這些都是方便之道的最初學習。 『當時，魔波旬（Mara Papiyas）帶著一萬二千個天女，化作帝釋（Indra）的模樣，敲鑼打鼓，唱歌奏樂，來到我這裡。他的眷屬向我叩頭，合掌恭敬地站在一邊。』這是第二點，魔王化作帝釋前來。肇曰：『波旬，秦朝時稱為『剎者』，或者稱為『極惡』。斷人善根，因此稱為『殺者』。違背佛法，擾亂僧團，罪惡沒有比這更大的了。』什曰：『帝釋是佛的弟子，知道持世菩薩不會懷疑，所以化作帝釋的形象前來。』持世菩薩沒有用心觀察，所以沒有看到魔王的心，因此沒有認出來。天臺說，方便菩薩不知道魔王前來，是有原因的。

【English Translation】 English version: Although called 'Exemplary Conduct,' it is merely one among myriad practices. That which is accomplished by the convergence of myriad practices is none other than the unsurpassed path. Therefore, all the enumerated Dharmas are for the sake of establishing the Bodhimanda (Bodhimanda, place of enlightenment). Sheng said: 'When does 'a single thought knows all' begin?' It begins at the time of great enlightenment. Because the various past practices ultimately lead to this, it is so named. Taking straightforwardness as the initial meaning of practice, attaining the knowledge of all Dharmas in a single thought, is that not the place of attaining Buddhahood? Such a virtuous man, a Bodhisattva, if he responds to the various Paramitas (Paramita, perfections) to teach sentient beings, then all that he does, every step he takes, should be known to come from the Bodhimanda and abide in the Buddha-dharma. The following three sentences are a conclusion. Zhao said: 'If one can respond to the above various perfections to teach all under heaven, then that person's walking is like wandering in the Bodhimanda, and his stopping is abiding in the Buddha-dharma. Every movement, every place he goes, is none other than the Bodhimanda.' When this Dharma was being spoken, five hundred devas (devas, celestial beings) all aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind). These five sentences explain the benefits they obtained. 'Therefore, I am not capable of going there to inquire about his illness.' This is the fourth conclusion. The Buddha said to the Bodhisattva Drdisthita (Drdisthita Bodhisattva): 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.' Divided into two parts. This is the initial command. The Bodhisattva Drdisthita said to the Buddha: 'World-Honored One, I am not capable of going there to inquire about his illness.' Divided into two parts, this is the initial refusal. 'What is the reason for this? I recall that I used to dwell in a quiet chamber.' The following is the second part, a brief explanation, divided into five points: first, dwelling in a quiet chamber; second, the arrival of Mara (Mara, demon); third, not recognizing him; fourth, offering celestial maidens; fifth, not accepting them. This is the initial practice of the Bodhisattva Drdisthita dwelling in a quiet chamber to avoid noise, disliking evil and aspiring to good; these are the initial learnings of the expedient path. 'At that time, Mara Papiyas (Mara Papiyas) came to me with twelve thousand celestial maidens, transformed into the appearance of Indra (Indra), playing drums and singing songs. His retinue bowed at my feet, folded their palms respectfully, and stood on one side.' This is the second point, the demon king coming in the form of Indra. Zhao said: 'Papiyas, in the Qin dynasty, was called 'Kshatra,' or 'Extreme Evil.' He cuts off people's roots of goodness, therefore he is called 'Killer.' Violating the Buddha-dharma and disturbing the Sangha (Sangha, monastic community) is the greatest of all evils.' Shi said: 'Indra is a disciple of the Buddha, knowing that the Bodhisattva Drdisthita would not doubt him, so he transformed into the form of Indra.' The Bodhisattva Drdisthita did not observe with his mind, so he did not see the demon king's mind, therefore he did not recognize him. Tiantai said that there is a reason why the expedient Bodhisattva did not know that the demon king was coming.

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三意。一未能魔佛二界一如等真故不知。二緣觀有出入之間故不知。三未能善惡齊化心有去取故不知也。

我意謂是帝釋而語之言。善來憍尸迦。雖福應有不當自恣。當觀五欲無常。以求善本。于身命財而修堅法　此三持世不識謬為說法。誡之以自恣。厭之以無常。修之。以三堅生曰。從女絃歌是自恣法也。福有而自恣者。覆為罪之根者也。五欲者五情所欲也。用為自恣寶之。必深覺其無常。然後能以之求善本矣。肇曰。三堅法身命財寶也。若忘身命棄財寶去封累而修是者必獲無極之身無窮之命無盡之財。此三天地焚而不燒。劫數終而不盡。故名堅法。以天帝樂著五欲不慮無常故勸修堅法也。

即語我言。正士受是萬二千天女可備掃灑　此四魔更施女為亂也。生曰。因其說法故可說以從善。實欲以女亂之矣。

我言。憍尸迦無以此非法之物要我沙門釋子。此非我宜　此五不受女非順道之緣故舍而不受。若法身正觀萬品一如無非不順。肇曰。持世菩薩時為比丘也。

所言未訖時。維摩詰來謂我言。非帝釋也。是為魔來嬈固汝耳　此三廣引彈事文中有八。一覺悟。二乞女。三欲隱。四勸舍。五魔舍。六說法。七誘女。八還女。此初凈名覺悟。肇曰。以持世不覺故發其狀也。

即語魔言。是

【現代漢語翻譯】 現代漢語譯本： 有三種不理解。一是未能將魔界和佛界視為平等真實的，所以不理解。二是緣于觀察事物時有主觀的出入，所以不理解。三是未能將善與惡同等看待，心中有所取捨，所以不理解。

我心想他是帝釋（Indra，天神之王），便對他說：『善哉，憍尸迦（Kauśika，帝釋的另一個名字）！雖然你有福報，但不應當放縱自己。應當觀察五欲（色、聲、香、味、觸）的無常，以此來尋求善的根本。對於身、命、財，應當修習堅固之法。』這三位持世天（Lokapāla，佛教護法神）不明白這個道理，錯誤地以為我在說法，所以告誡他不要放縱，用無常來使他厭倦，勸他修習三堅（法身、生命、財富）。他說：『聽女人的歌舞是放縱之法。』有福報而放縱自己，就會成為罪惡的根源。五欲是五種感官所追求的。如果用它來放縱自己，必定會深刻地感受到它的無常，然後才能用它來尋求善的根本。肇法師說：『三堅是法身、生命、財寶。』如果忘記身命，拋棄財寶，去除束縛而修習這些，必定會獲得無極之身、無窮之命、無盡之財。這三者即使天地焚燬也不會燒燬，劫數終結也不會窮盡，所以稱為堅固之法。因為天帝喜歡執著於五欲，不考慮無常，所以勸他修習堅固之法。

他立刻對我說：『正士，接受這一萬二千天女，可以用來打掃庭院。』這是魔王（Māra，佛教中阻礙修行的惡神）進一步施用美女來擾亂我。生肇法師說：『因為他在說法，所以可以用順從善道來勸說他，實際上是想用美女來擾亂他。』

我說：『憍尸迦（Kauśika），不要用這種非法的物品來要挾我這個沙門（Śrāmaṇa，出家修道者）、釋子（釋迦牟尼佛的弟子）。這不適合我。』這是因為不接受美女，因為這不是順應正道的因緣，所以捨棄而不接受。如果法身（Dharmakāya，佛的真身）以正見觀察萬物，一切都是平等如一的，沒有什麼不是順應正道的。肇法師說：『持世天（Lokapāla）菩薩當時是比丘（Bhikṣu，出家男子）。』

話還沒說完，維摩詰（Vimalakīrti，一位在家菩薩）來了，對我說：『他不是帝釋（Indra），是魔王（Māra）來擾亂你。』這裡廣泛地引用了彈事文，其中有八個方面：一是覺悟，二是乞女，三是想隱藏，四是勸舍，五是魔王捨棄，六是說法，七是誘惑美女，八是歸還美女。這是凈名（Vimalakīrti）最初的覺悟。肇法師說：『因為持世天（Lokapāla）沒有覺悟，所以揭發了他的真相。』

立刻對魔王（Māra）說：

【English Translation】 English version: There are three kinds of non-understanding. First, failing to see the equality and truth of the realms of Māra (demon) and Buddha, hence not understanding. Second, due to subjective differences in observing things, hence not understanding. Third, failing to treat good and evil equally, with preferences in the heart, hence not understanding.

I thought he was Indra (the king of gods), so I said to him: 'Welcome, Kauśika (another name for Indra)! Although you have blessings, you should not indulge yourself. You should observe the impermanence of the five desires (form, sound, smell, taste, and touch), and use this to seek the root of goodness. Regarding body, life, and wealth, you should cultivate steadfast Dharma.' These three Lokapālas (world protectors) do not understand this principle, mistakenly thinking that I am expounding the Dharma, so I admonish him not to indulge, use impermanence to make him weary, and advise him to cultivate the three steadfastnesses (Dharmakāya, life, and wealth). He said: 'Listening to women's singing and dancing is a way of indulgence.' Having blessings and indulging oneself will become the root of sin. The five desires are what the five senses pursue. If you use them to indulge yourself, you will surely deeply feel their impermanence, and then you can use them to seek the root of goodness. Master Zhao said: 'The three steadfastnesses are Dharmakāya, life, and wealth.' If you forget body and life, abandon wealth, and remove bondage to cultivate these, you will surely obtain an unlimited body, infinite life, and inexhaustible wealth. These three will not be burned even if heaven and earth are burned, and will not end even if kalpas (eons) end, so they are called steadfast Dharma. Because the heavenly emperor likes to cling to the five desires and does not consider impermanence, he is advised to cultivate steadfast Dharma.

He immediately said to me: 'Righteous one, accept these twelve thousand heavenly women, who can be used to sweep the courtyard.' This is Māra (the demon king) further using beautiful women to disturb me. Master Shengzhao said: 'Because he is expounding the Dharma, he can be persuaded to follow the good path, but in reality, he wants to use women to disturb him.'

I said: 'Kauśika, do not use such illegal things to coerce me, a Śrāmaṇa (ascetic), a disciple of Śākya (Buddha). This is not suitable for me.' This is because not accepting women, because this is not a condition that accords with the right path, so it is abandoned and not accepted. If the Dharmakāya (Dharma body) observes all things with right view, everything is equal and one, and nothing is not in accordance with the right path. Master Zhao said: 'The Lokapāla (world protector) Bodhisattva was a Bhikṣu (monk) at that time.'

Before I finished speaking, Vimalakīrti (an enlightened layperson) came and said to me: 'He is not Indra, but Māra (the demon king) who has come to disturb you.' Here, the text of the refutation is widely cited, with eight aspects: first, awakening; second, asking for women; third, wanting to hide; fourth, advising to abandon; fifth, Māra abandoning; sixth, expounding the Dharma; seventh, tempting with beautiful women; eighth, returning the beautiful women. This is Vimalakīrti's initial awakening. Master Zhao said: 'Because the Lokapāla (world protector) was not awakened, his true nature was revealed.'

Immediately said to Māra (the demon king):

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諸女等可以與我。如我應受　此二凈名索女。肇曰。將化諸女故現從其索我為白衣應受此女。曷為以與沙門釋子乎。

魔即驚懼念。維摩詰將無惱我。欲隱形去而不能隱盡。其神力亦不得去　此三魔欲隱去。肇曰。凈名神力之所制也。

即聞空中聲曰。波旬。以女與之乃可得去　四空聲勸舍女也。肇曰。凈名以魔迷固故化導之也。

魔以畏故俯仰而與　此五魔舍女。生曰。推輕重留女故當勝自不得去也。

爾時維摩詰語諸女言。魔以汝等與我。今汝皆當發阿耨多羅三藐三菩提心。即隨所應而為說法。令發道意　此六凈名為女說法也。文二。此初令發心也。肇曰。在魔故從欲在我。宜從道教。

復言。汝等已發道意。有法樂可以自娛。不應復樂五欲樂也　此下二勸修行文三。一勸。二問。三答。此初勸樂法舍欲也。肇曰。女人之性唯欲。是樂以其初舍天樂故示以法樂。夫能以弘道為美積德為忻者。雖復經苦履難而不改。其樂天地所重無易。其忻以此自娛樂之極也。豈五欲之足存。自此已下備列諸行。以明超世之道至歡之所由生也。

天女即問。何謂法樂　二不解故問也。

答曰。樂常信佛。樂欲聽法。樂供養眾。樂離五欲　三凈名答文四。此初樂生四信。謂歸三寶及厭欲持

【現代漢語翻譯】 現代漢語譯本： 維摩詰對眾天女說：『你們可以跟隨我。因為我應當接受這兩個清凈有名的天女。』肇曰：『（維摩詰）將要教化這些天女，所以示現出接受她們的樣子。因為我是居士，所以應當接受這些天女。為什麼要將她們給沙門釋子（指佛教出家人）呢？』 魔王立刻驚恐地想：『維摩詰莫非要困擾我？』想要隱身離去，卻不能完全隱去，他的神通力量也無法讓他離開。肇曰：『這是維摩詰的神力所控制。』 隨即聽到空中有聲音說：『波旬（魔王的名字），把天女給他，你才可以離開。』肇曰：『維摩詰認為魔王執迷不悟，所以要教化他。』 魔王因為害怕，只好答應把天女給了維摩詰。生曰：『（魔王）衡量了輕重，留下天女就意味著自己失敗，所以不得不離開。』 這時，維摩詰對眾天女說：『魔王已經把你們給了我，現在你們都應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』然後根據她們各自的根器，為她們說法，使她們發起求道之心。肇曰：『（天女）在魔王那裡，所以順從慾望；在我這裡，就應當順從正道。』 維摩詰又說：『你們已經發起了求道之心，有佛法的快樂可以用來自我娛樂，不應該再貪戀五欲之樂了。』肇曰：『女人的本性就是貪戀慾望，（維摩詰）因為她們最初捨棄了天上的快樂，所以向她們展示佛法的快樂。能夠以弘揚佛法為美，以積累功德為喜悅的人，即使經歷困苦艱難也不會改變。這種快樂是天地所重視的，無法改變。用這種快樂來娛樂自己才是極致的快樂，哪裡還會有五欲的容身之地呢？從這裡開始，詳細列舉各種修行，來說明超越世俗的正道，以及至高快樂的由來。』 天女們就問：『什麼是法樂呢？』 維摩詰回答說：『樂於恒常地信仰佛，樂於聽聞佛法，樂於供養僧眾，樂於遠離五欲。』肇曰：『（維摩詰）回答的內容分為四個方面，首先是樂於生起四種信心，即歸依三寶以及厭惡慾望。』

【English Translation】 English version: Vimalakirti said to the goddesses: 'You may follow me, as I should receive these two pure and renowned goddesses.' Zhao said: '(Vimalakirti) intends to transform these goddesses, so he appears to accept them. Because I am a layman, I should receive these goddesses. Why give them to Shramana Shakya's disciples (referring to Buddhist monks)?' Mara (the demon king) was immediately frightened, thinking: 'Is Vimalakirti going to trouble me?' He wanted to disappear, but could not completely vanish, and his supernatural powers could not allow him to leave. Zhao said: 'This is controlled by Vimalakirti's divine power.' Then a voice was heard in the air saying: 'Papiyas (Mara's name), give the goddesses to him, and then you may leave.' Zhao said: 'Vimalakirti believes that Mara is deluded and stubborn, so he wants to transform him.' Out of fear, Mara had to agree to give the goddesses to Vimalakirti. Sheng said: '(Mara) weighed the importance; leaving the goddesses means his own defeat, so he had no choice but to leave.' At this time, Vimalakirti said to the goddesses: 'Mara has given you to me, now you should all arouse the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment).' Then, according to their respective capacities, he preached the Dharma to them, causing them to arouse the aspiration for the path. Zhao said: '(The goddesses) were with Mara, so they followed desires; with me, they should follow the right path.' Vimalakirti also said: 'You have already aroused the aspiration for the path, and there is the joy of the Dharma that you can use to entertain yourselves. You should no longer crave the pleasures of the five desires.' Zhao said: 'The nature of women is to crave desires. (Vimalakirti) because they initially abandoned the heavenly pleasures, he showed them the joy of the Dharma. Those who can regard promoting the Dharma as beautiful and accumulating merit as joyful will not change even if they experience hardship and difficulty. This kind of joy is valued by heaven and earth and cannot be changed. Using this joy to entertain oneself is the ultimate joy, where is there still room for the five desires? From here on, various practices are listed in detail to explain the transcendent path and the origin of supreme joy.' The goddesses then asked: 'What is the joy of the Dharma?' Vimalakirti replied: 'Rejoicing in constantly believing in the Buddha, rejoicing in listening to the Dharma, rejoicing in making offerings to the Sangha, rejoicing in being apart from the five desires.' Zhao said: '(Vimalakirti)'s answer is divided into four aspects, the first is to rejoice in generating four kinds of faith, namely taking refuge in the Three Jewels and detesting desires.'

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戒。肇曰。信而後悅。莫若三寶樂。離五欲者。什曰。是信戒也。

樂觀五陰如怨賊。樂觀四大如毒蛇。樂觀內入如空聚　此二樂厭苦報也。什曰。如方便品中說也。肇曰。善要必察何樂如之也。

樂隨護道意。樂饒益眾生。樂敬養師　此三明樂修出道文三。此初內護道意。下益眾生上敬養師並行本也。肇曰。將護無上道心令無差失。

樂廣行施。樂堅持戒。樂忍辱柔和。樂勤集善根。樂禪定不亂。樂離垢明惠。此二明六度正行也。什曰。世俗惠中不能生樂。要得無漏惠離塵垢。即至樂自生也。

樂廣菩提心　此下三遍修萬行。肇曰。彼我兼得謂之廣也。

樂降伏眾魔。樂斷諸煩惱　魔怨散而惑病消故樂也。

樂凈佛國土。樂成就相好故修諸功德　依報凈而正報圓。何樂如也。

樂莊嚴道場　嚴萬行之因場詣道樹之果場。

樂聞深法不畏　什曰。心無近著心不邪疑。又能信諸佛有不思議法故能聞深法心不生畏也。肇曰。樂法之情不深者。聞深法必生畏也。

樂三脫門不樂非時　肇曰。三脫空無相無作也。縛以之解謂之脫。三乘所由謂之門。二乘入三脫門不盡。其極而中路取證。謂之非時。此大士之所不樂也。

樂近同學。樂於非同學中心無恚礙　肇曰

【現代漢語翻譯】 現代漢語譯本： 戒。肇曰：『先有信，然後才有喜悅。沒有什麼比信奉三寶（Buddha, Dharma, Sangha）更令人快樂的了。』離五欲者。什曰：『這就是信戒。』 樂觀五陰（色、受、想、行、識）如怨賊，樂觀四大（地、水、火、風）如毒蛇，樂觀內入（眼、耳、鼻、舌、身、意）如空聚——這兩種快樂是厭離痛苦的果報。』什曰：『如《方便品》中所說。』肇曰：『善於探求的人必定會考察，有什麼快樂能與此相比呢？』 樂於隨順守護道意，樂於饒益眾生，樂於恭敬供養師長——這三點闡明了修習出世之道的三個方面。』這是最初的內在守護道意，下面是利益眾生，上面是恭敬供養師長，是並行不悖的根本。』肇曰：『將護無上的道心，使其沒有差錯和缺失。』 樂於廣行佈施，樂於堅持戒律，樂於忍辱柔和，樂於勤奮積累善根，樂於禪定不亂，樂於遠離垢染的明慧——這二者闡明了六度（佈施、持戒、忍辱、精進、禪定、智慧）的正行。』什曰：『世俗的智慧中不能產生快樂，一定要得到無漏的智慧，遠離塵垢，最極的快樂自然就會產生。』 樂於廣發菩提心（覺悟之心）——這以下三點是普遍修習萬行。』肇曰：『兼顧自己和他人，就叫做廣。』 樂於降伏眾魔，樂於斷除各種煩惱——魔的怨恨消散，迷惑的病癥消除，所以快樂。 樂於清凈佛國土，樂於成就莊嚴的相好（佛的三十二相，八十種好）——依報（生存環境）清凈，正報（自身果報）圓滿，有什麼快樂能與此相比呢？ 樂於莊嚴道場——用萬行的因來莊嚴，到達道樹下的果地。 樂於聽聞甚深佛法而不畏懼——什曰：『心中沒有執著，心中沒有邪疑，又能相信諸佛有不可思議的佛法，所以能聽聞甚深佛法而心中不生畏懼。』肇曰：『喜愛佛法的心情不深的人，聽聞甚深佛法必定會產生畏懼。』 樂於進入三脫門（空門、無相門、無作門），不樂於非時（不適當的時機）——肇曰：『三脫就是空、無相、無作。被束縛而得以解脫，就叫做脫。三乘（聲聞乘、緣覺乘、菩薩乘）所遵循的道路，就叫做門。二乘進入三脫門沒有窮盡其極就中途取證，這就叫做非時，這是大士（菩薩）所不喜歡的。』 樂於親近同學，樂於對非同學心中沒有嗔恨和障礙——肇曰

【English Translation】 English version: 'Precepts.' Zhao said, 'First there is faith, then joy arises. Nothing is more joyful than taking refuge in the Three Jewels (Buddha, Dharma, Sangha).' 'Those who are apart from the five desires.' Kumarajiva said, 'This is the precept of faith.' 'To view the five skandhas (form, feeling, perception, mental formations, consciousness) as enemies and thieves, to view the four great elements (earth, water, fire, wind) as poisonous snakes, to view the inner entrances (eye, ear, nose, tongue, body, mind) as empty gatherings—these two kinds of joy are the retribution of renouncing suffering.' Kumarajiva said, 'As it is said in the 'Expedient Means' chapter.' Zhao said, 'Those who are good at investigating will surely examine, what joy can compare to this?' 'To rejoice in following and protecting the intention of the Path, to rejoice in benefiting sentient beings, to rejoice in reverently supporting teachers—these three points clarify the three aspects of cultivating the path of liberation.' This is the initial inner protection of the intention of the Path, below is benefiting sentient beings, above is reverently supporting teachers, which are fundamental principles that run parallel.' Zhao said, 'Protecting the supreme mind of the Path, so that it has no errors or deficiencies.' 'To rejoice in widely practicing generosity, to rejoice in upholding precepts, to rejoice in patience and gentleness, to rejoice in diligently accumulating good roots, to rejoice in samadhi without disturbance, to rejoice in pure and bright wisdom free from defilements—these two clarify the correct practice of the six perfections (generosity, morality, patience, diligence, concentration, wisdom).' Kumarajiva said, 'Worldly wisdom cannot generate joy; one must obtain undefiled wisdom, free from dust and defilements, then the ultimate joy will naturally arise.' 'To rejoice in widely generating the Bodhi mind (mind of enlightenment)—the following three points are the universal cultivation of myriad practices.' Zhao said, 'Benefiting both oneself and others is called 'wide'.' 'To rejoice in subduing all demons, to rejoice in cutting off all afflictions—the hatred of demons dissipates, and the illness of delusion is eliminated, therefore there is joy.' 'To rejoice in purifying the Buddha-land, to rejoice in accomplishing the adorned marks and characteristics (the thirty-two major marks and eighty minor marks of a Buddha)—the environment (dependent retribution) is pure, and the personal retribution (own karmic result) is complete, what joy can compare to this?' 'To rejoice in adorning the Bodhimanda (place of enlightenment)—adorning with the causes of myriad practices, reaching the fruit-ground under the Bodhi tree.' 'To rejoice in hearing profound Dharma without fear—Kumarajiva said, 'The mind has no attachment, the mind has no doubt, and one can believe that all Buddhas have inconceivable Dharma, therefore one can hear profound Dharma without fear arising in the mind.' Zhao said, 'Those whose love for the Dharma is not deep will surely generate fear when hearing profound Dharma.' 'To rejoice in entering the three doors of liberation (emptiness, signlessness, non-action), not rejoicing in non-time (inappropriate time)—Zhao said, 'The three liberations are emptiness, signlessness, and non-action. Being bound and then being liberated is called liberation. The path followed by the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) is called the door. The two vehicles enter the three doors of liberation without exhausting their limits and take certification midway, this is called non-time, which is not rejoiced by great beings (Bodhisattvas).' 'To rejoice in being close to fellow practitioners, to rejoice in having no anger or obstruction in the mind towards non-practitioners—Zhao said'

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。異我自彼。曷為生恚。非同學外道黨也。

樂將護惡知識。樂近善知識　護惡不捨大悲。近善能成大智。

樂心喜清凈　肇曰。清凈是實相真法喜。

樂修無量道品之法　適化無方故道品無量。肇曰。法樂無量上略言之耳。

是為菩薩法樂　此四結也。

於是波旬告諸女言。我欲與汝俱還天宮　此下七波旬誘女也。文二。此初誘也。肇曰。先聞空中聲畏而言。與非其真心故欲俱還也。

諸女言。以我等與此居士。有法樂。我等甚樂。不復樂五欲樂也　二女辭也。肇曰。已屬人矣。兼有法樂何由返也。

魔言。居士可舍此女。一切所有施於彼者。是為菩薩　此八還女文五。一索女。二還女。三請法。四為說。五隨還。此初索也。肇曰。凈名化導既訖魔知其不吝故請也。菩薩之道一切無惜想。能見還也。

維摩詰言。我已舍矣。汝便將去。令一切眾生得法愿具足　二還女也。肇曰。因事與愿菩薩常法也。以女還魔愿具滿故因以生愿一切眾生得法愿具足。如魔之愿滿也。

於是諸女問維摩詰。我等云何止於魔宮　三弟子辭師故請法也。肇曰。昔在魔宮以五欲為樂。今在菩薩以法樂為樂。復還魔天當何所業耶。

維摩詰言。諸姊有法門。名無盡燈。汝等當學

【現代漢語翻譯】 現代漢語譯本：『異我自彼』，為何要生起嗔恚？（因為）他們不是與我們修習相同法門的外道眷屬啊。

樂於守護惡知識（指引向惡道的友人），樂於親近善知識（指引向正道的友人）。守護惡知識而不捨棄大悲心，親近善知識能夠成就大智慧。

樂於心中充滿喜悅和清凈。肇法師說：『清凈是實相，是真正的法喜。』

樂於修習無量道品之法（通往覺悟的各種修行方法）。爲了適應各種情況而教化，所以道品是無量的。肇法師說：『法樂是無量的，這裡只是簡略地說了一下。』

這就是菩薩的法樂。以上是四種總結。

於是，波旬（魔王）告訴眾魔女說：『我想要和你們一起返回天宮。』以下是第七段，波旬引誘魔女。分為兩個部分。這是最初的引誘。肇法師說：『先前聽到空中的聲音感到害怕，所以這樣說。因為不是真心，所以想要一起回去。』

眾魔女說：『因為我們和這位居士（指維摩詰）在一起，有法樂。我們非常快樂，不再喜歡五欲之樂了。』這是第二部分，魔女拒絕。肇法師說：『已經屬於維摩詰了，並且有法樂，怎麼會回去呢？』

魔王說：『居士可以捨棄這些魔女，將一切所有佈施給他人，這就是菩薩。』這是第八段，歸還魔女，分為五個部分：一、索取魔女；二、歸還魔女；三、請求佛法；四、為她們說法；五、隨魔王返回。這是最初的索取。肇法師說：『維摩詰的教化已經結束，魔王知道他不會吝惜，所以索取。菩薩的道是一切都沒有吝惜的想法，能夠見到歸還。』

維摩詰說：『我已經捨棄了。你們就帶走她們吧，讓一切眾生得到佛法，願望都能夠圓滿。』這是第二部分，歸還魔女。肇法師說：『因事而生愿，是菩薩的常法。因為將魔女歸還給魔王，願望得以圓滿，所以因此生起願望，希望一切眾生得到佛法，願望都能夠圓滿，就像魔王的願望圓滿一樣。』

於是，眾魔女問維摩詰：『我們應當如何安住于魔宮之中？』這是第三部分，弟子辭別老師，所以請求佛法。肇法師說：『過去在魔宮中以五欲為樂，現在在菩薩這裡以法樂為樂，如果返回魔天，應當做什麼呢？』

維摩詰說：『各位姊妹，有一種法門，名為無盡燈（智慧之燈，可以無限傳遞）。你們應當學習。』

【English Translation】 English version: 'They are different from us,' why generate anger? (Because) they are not adherents of other paths who practice the same teachings as us.

Delighting in protecting evil companions (friends who lead to evil paths), delighting in approaching good companions (friends who lead to righteous paths). Protecting evil companions without abandoning great compassion, approaching good companions can achieve great wisdom.

Delighting in a heart full of joy and purity. The Master Zhao said: 'Purity is the true form, the true joy of Dharma.'

Delighting in cultivating the Dharma of immeasurable Bodhi-Dharmas (various practices leading to enlightenment). To adapt to various situations for teaching, the Bodhi-Dharmas are immeasurable. Master Zhao said: 'The joy of Dharma is immeasurable, this is just a brief mention.'

This is the joy of Dharma of a Bodhisattva. The above are four conclusions.

Then, Papiyas (the Demon King) said to the demonesses: 'I want to return to the heavenly palace with you.' The following is the seventh section, Papiyas tempting the demonesses. Divided into two parts. This is the initial temptation. Master Zhao said: 'Previously, hearing the voice in the air, he was afraid, so he said this. Because it is not his true intention, he wants to return together.'

The demonesses said: 'Because we are with this layman (referring to Vimalakirti), we have the joy of Dharma. We are very happy and no longer enjoy the pleasures of the five desires.' This is the second part, the demonesses refuse. Master Zhao said: 'They already belong to Vimalakirti and have the joy of Dharma, how can they return?'

The Demon King said: 'The layman can give up these demonesses and give everything to others, that is a Bodhisattva.' This is the eighth section, returning the demonesses, divided into five parts: one, requesting the demonesses; two, returning the demonesses; three, requesting the Dharma; four, speaking the Dharma for them; five, returning with the Demon King. This is the initial request. Master Zhao said: 'Vimalakirti's teaching has ended, and the Demon King knows that he will not be stingy, so he requests them. The path of a Bodhisattva is that there is no thought of stinginess, and he can see the return.'

Vimalakirti said: 'I have already given them up. You can take them away, so that all sentient beings can obtain the Dharma and their wishes can be fulfilled.' This is the second part, returning the demonesses. Master Zhao said: 'Generating vows based on events is the constant practice of a Bodhisattva. Because returning the demonesses to the Demon King fulfills his wish, therefore, he generates the wish that all sentient beings can obtain the Dharma and their wishes can be fulfilled, just like the Demon King's wish is fulfilled.'

Then, the demonesses asked Vimalakirti: 'How should we abide in the demon palace?' This is the third part, the disciples bid farewell to the teacher, so they request the Dharma. Master Zhao said: 'In the past, in the demon palace, they enjoyed the pleasures of the five desires. Now, with the Bodhisattva, they enjoy the joy of Dharma. If they return to the demon heavens, what should they do?'

Vimalakirti said: 'Sisters, there is a Dharma gate called the Endless Lamp (the lamp of wisdom, which can be passed on infinitely). You should learn it.'

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四大士為說無盡燈法文三。此初標名勸也。肇曰。將遠流大法之明以照魔宮癡冥之室故說此門也。

無盡燈者譬如一燈然百千燈。冥者皆明。明終不盡。如是諸姊夫一菩薩開導百千眾生。令發阿耨多羅三藐三菩提心。于其道意亦不滅盡。隨所說法而自增益一切善法。是名無盡燈也　二釋勸法喻合可見。肇曰。自行化彼則功德彌增法光不絕。名無盡燈。

汝等雖住魔宮。以是無盡燈令無數天子天女發阿耨多羅三藐三菩提心者。為報佛恩亦大饒益一切眾生　三結勸學也。肇曰。報恩之上莫先弘道。

爾時天女頭面禮維摩詰足。隨魔還宮。忽然不現　五致禮辭還。

世尊。維摩詰有如是自在神力智慧辯才。故我不任詣彼問疾　此四結辭不堪也。

佛告長者子善得。汝行詣維摩詰問疾　文善。此初命也。梵云。須達多亦云善得。亦云二施。即給孤獨也。因緣如別。

善得白佛言。世尊。我不堪任詣彼問疾　二辭文四。此初辭也。

所以者何。憶念。我昔自於父舍設大施會。供養一切沙門婆羅門及諸外道。貧窮下賤孤獨乞人。期滿七日　二略釋也。在家大士故於父舍行施化同類也　生曰。婆羅門法七日祠梵天行大施期生彼也。言已承嫡繼業于父舍然也。奇之可以致明法施大矣。什

【現代漢語翻譯】 現代漢語譯本： 四大菩薩為（眾天女）宣說無盡燈法，分為三部分。這是第一部分，標明名稱並勸勉（眾天女）。肇法師說：『將深遠流傳的大法光明，用來照亮魔宮中愚癡昏暗的房間，所以宣說這個法門。』 『無盡燈』，譬如一盞燈點燃成百上千盞燈，黑暗的地方都變得明亮，光明始終不會窮盡。像這樣，各位姊妹，一位菩薩開導成百上千的眾生，使他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），對於他們所修的道意也不會滅盡。隨著所宣說的佛法而自我增益一切善法，這叫做『無盡燈』。』這是第二部分，解釋勸勉之法，用比喻來結合說明，顯而易見。肇法師說：『自己修行，教化他人，那麼功德更加增多，佛法光明不會斷絕，叫做『無盡燈』。 『你們雖然住在魔宮，用這無盡燈使無數天子、天女發起阿耨多羅三藐三菩提心，這是爲了報答佛恩，也大大饒益了一切眾生。』這是第三部分，總結勸勉學習。肇法師說：『報答佛恩，沒有比弘揚佛法更重要的了。 這時，天女們以頭面頂禮維摩詰（Vimalakirti）的腳，跟隨魔王返回魔宮，忽然消失不見。』這是第五部分，致禮告辭返回。 『世尊，維摩詰有如此自在的神力、智慧、辯才，所以我不能勝任去他那裡問候疾病。』這是第四部分，總結辭謝，表示自己不能勝任。 佛告訴長者子善得（Sudatta）：『你去維摩詰那裡問候疾病。』這是經文的善文。梵語稱『須達多』，也稱『善得』，又稱『二施』，就是給孤獨（Anathapindika）長者。其中的因緣在其他地方有記載。 善得對佛說：『世尊，我不能勝任去他那裡問候疾病。』這是第二次辭謝，分為四個部分。這是第一次辭謝。 『為什麼呢？我記得，過去我自己在父親的家裡設定大型佈施法會，供養一切沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）以及各種外道，貧窮、殘疾、孤獨、乞討之人，期限為七天。』這是第二部分，簡略解釋。在家的大菩薩所以在父親家裡行佈施，是爲了教化同類。生法師說：『婆羅門教的法是七天祭祀梵天，行大布施，期望往生到那裡。』意思是已經繼承家業，在父親家裡這樣做。奇異的是可以達到明瞭佛法，法佈施太偉大了。什（譯者）

【English Translation】 English version: The four great Bodhisattvas expounded the 'Endless Lamp Dharma' in three parts. This is the first part, naming and exhorting (the goddesses). Master Zhao said: 'Using the light of the profound and far-reaching Great Dharma to illuminate the rooms of ignorance and darkness in the demon palace, therefore this Dharma gate is expounded.' 'Endless Lamp' is like one lamp lighting hundreds and thousands of lamps, making all dark places bright, and the light never ends. Like this, sisters, one Bodhisattva guides hundreds and thousands of sentient beings, causing them to generate the mind of Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), and their intention in the path they cultivate will not be extinguished. With the Dharma they expound, they increase all good Dharmas themselves. This is called 'Endless Lamp'.' This is the second part, explaining the method of exhortation, using metaphors to combine and illustrate, which is obvious. Master Zhao said: 'Cultivating oneself and transforming others, then merit increases and the light of Dharma never ceases, which is called 'Endless Lamp'.' 'Although you dwell in the demon palace, using this Endless Lamp to cause countless devas and goddesses to generate the mind of Anuttara-samyak-sambodhi, this is to repay the Buddha's kindness and greatly benefit all sentient beings.' This is the third part, concluding and exhorting learning. Master Zhao said: 'To repay the Buddha's kindness, there is nothing more important than propagating the Dharma.' At this time, the goddesses bowed their heads and faces to Vimalakirti's (Vimalakirti) feet, and followed the demon king back to the demon palace, suddenly disappearing.' This is the fifth part, paying respects and taking leave to return. 'World Honored One, Vimalakirti has such自在(self-mastery) divine power, wisdom, and eloquence, so I am not capable of visiting him to inquire about his illness.' This is the fourth part, concluding and declining, indicating that he is not capable. The Buddha told the elder's son Sudatta (Sudatta): 'You go to Vimalakirti to inquire about his illness.' This is the good text of the sutra. In Sanskrit, it is called 'Sudatta', also called '善得(Good Attainment)', and also called '二施(Two Donations)', which is Anathapindika (Anathapindika). The causes and conditions are recorded elsewhere. Sudatta said to the Buddha: 'World Honored One, I am not capable of visiting him to inquire about his illness.' This is the second refusal, divided into four parts. This is the first refusal. 'Why? I remember that in the past, I myself set up a large alms-giving assembly in my father's house, offering to all Sramanas (Sramana, renunciates), Brahmanas (Brahmana, priests), and various heretics, the poor, disabled, lonely, and beggars, for a period of seven days.' This is the second part, a brief explanation. The great Bodhisattva at home performs almsgiving in his father's house in order to transform his peers. Dharma Master Sheng said: 'The Brahmanical Dharma is to worship Brahma for seven days, perform great almsgiving, and hope to be reborn there.' It means that he has inherited the family business and does this in his father's house. What is strange is that it can achieve understanding of the Dharma, and Dharma giving is too great. Shi (translator)'

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曰。所以乃至第七日方來譏者。欲令其功德滿心淳熟也。

時維摩詰來入會中謂我言。長者子。夫大施會不當如汝所設　此三廣引彈事文六。一彈呵。二請說。三略說。四重請。五廣說。六得益。此初彈也。肇曰。天竺大施會法于父舍開四門。立高幢告天下。諸有所須皆詣其舍於七日中傾家而施以求梵福時。凈名以其俗施既滿將進以法施故先譏其所設。以明為施之殊也。

當爲法施之會。何用是財施會為　肇曰。夫形必有所礙。財必有所窮。故會人以形者不可普集。施人以財不可週給。且施既不普財不益神未。若會群生於十方而即之本土。懷法施於胸中而惠無不普。以此而會會無不均。以此而施不遺人。曷為置殊方而集近賓舍心益而獨潤身乎。

我言。居士何謂法施之會　此二請問也。

法施會者無前無後。一時供養一切眾生。是名法施之會　此三略答也。什曰。若一起慈心即十方同緣。施中之等莫先於此故曰無前後也。肇曰。夫以方會人不可一息期。以財濟物不可一時周。是以會通無隅者彌綸而不漏法澤。冥披者不易時而同覆故能即無疆。為一會而道無不潤。虛心懷德而物自賓　曷為存濡沫之小惠。舍夫江海之大益置一時之法養。而設前後之俗施乎。

何謂也　此四重問也。肇曰。

【現代漢語翻譯】 現代漢語譯本： 他說：『之所以等到第七天才來批評，是爲了讓他們的功德圓滿，內心純熟。』

當時，維摩詰（Vimalakirti，一位在家菩薩）來到會中，對我說：『長者子（a wealthy man's son，富家子弟），所謂的大布施會不應該像你這樣舉辦。』這裡廣泛地引用了彈呵事情的文章，分為六個部分：一是彈呵，二是請說，三是略說，四是重請，五是廣說，六是得益。這是最初的彈呵。肇法師說：『在天竺（India，古印度）的大布施會法中，會在父親的宅邸打開四扇門，豎立高高的旗幟，告知天下，凡是有所需要的，都可以到他家來，在七天之中傾盡家產來佈施，以求得梵天的福報。』當時，維摩詰認為這種世俗的佈施已經圓滿，將要進一步進行法佈施，所以先批評他所舉辦的佈施會，以此來表明法佈施的殊勝。

應當舉辦法佈施的聚會，為何要舉辦這種財佈施的聚會呢？』肇法師說：『形體必然有所侷限，財富必然有所窮盡。所以，用形體來聚集人，不可能普遍召集；用財物來施捨人，不可能周全供給。況且，施捨既不普遍，財富也不能增益精神。如果能將十方的眾生聚集到本土，將法佈施懷藏於胸中，那麼恩惠就沒有不普遍的。用這種方式來聚會，聚會就沒有不均等的；用這種方式來施捨，就不會遺漏任何人。為何要捨棄遠方的人而只聚集近處的賓客，捨棄內心的增益而只潤澤自身呢？』

我說：『居士（a lay Buddhist，在家信徒），什麼是法佈施的聚會呢？』這是第二個請問。

法佈施的聚會沒有先後，一時供養一切眾生，這就叫做法佈施的聚會。』什法師說：『如果生起一念慈悲心，就能與十方眾生結緣。施捨之中沒有比這更平等的了，所以說沒有先後。』肇法師說：『用地域來聚集人，不可能在一瞬間完成；用財物來救濟人，不可能在同一時間周全。因此，能夠通達沒有角落的法澤，瀰漫覆蓋而沒有遺漏；能夠暗中披覆的法澤，不會改變時間而一同覆蓋，所以能夠即于無疆界，成為一個聚會而道義沒有不潤澤的。虛心懷德，萬物自然歸附。為何要儲存濡沫般的小恩小惠，捨棄江海般的大利益，捨棄一時的法養，而設定有先後的世俗佈施呢？』

『什麼是法佈施呢？』這是第四個重問。肇法師說：

【English Translation】 English version: He said, 'The reason for waiting until the seventh day to criticize was to allow their merits to be fulfilled and their minds to become pure and mature.'

At that time, Vimalakirti (Vimalakirti, a lay bodhisattva) came into the assembly and said to me, 'Son of a wealthy man (a wealthy man's son), a great almsgiving assembly should not be organized as you have done.' This extensively quotes the text on criticizing events, divided into six parts: first, criticism; second, request for explanation; third, brief explanation; fourth, repeated request; fifth, detailed explanation; and sixth, benefit gained. This is the initial criticism. Master Zhao said, 'In the Dharma of great almsgiving assemblies in India (India), the four gates of the father's house would be opened, and tall banners would be erected to announce to the world that anyone in need could come to his house, and in seven days, the entire family fortune would be given away to seek the blessings of Brahma.' At that time, Vimalakirti considered this worldly almsgiving to be complete and was about to further engage in Dharma almsgiving, so he first criticized the assembly he had organized to show the superiority of Dharma almsgiving.

'One should hold an assembly for Dharma almsgiving; why hold this assembly for material almsgiving?' Master Zhao said, 'Form must have limitations, and wealth must have an end. Therefore, gathering people by form cannot be universally done; giving to people with wealth cannot be completely provided. Moreover, if giving is not universal, wealth cannot increase the spirit. If one can gather sentient beings from the ten directions to the local land, and hold Dharma almsgiving in one's heart, then the grace will be universal. Using this method to gather, the gathering will be equal; using this method to give, no one will be left out. Why abandon those far away and only gather nearby guests, abandon inner enrichment and only benefit oneself?'

I said, 'Layman (a lay Buddhist), what is an assembly for Dharma almsgiving?' This is the second question.

'An assembly for Dharma almsgiving has no before and after; it provides for all sentient beings at once. This is called an assembly for Dharma almsgiving.' Master Shi said, 'If one generates a thought of compassion, one can connect with sentient beings in the ten directions. There is no giving more equal than this, so it is said to have no before and after.' Master Zhao said, 'Gathering people by region cannot be completed in an instant; helping people with wealth cannot be completed at the same time. Therefore, the Dharma grace that can penetrate without corners spreads and covers without omission; the Dharma grace that can secretly cover does not change time and covers together, so it can be based on the boundless, become an assembly, and the Dao will not fail to nourish. With an empty heart and virtuous intentions, all things will naturally come. Why preserve the small favors like foam, abandon the great benefits like rivers and seas, abandon the temporary Dharma nourishment, and set up worldly almsgiving with before and after?'

'What is Dharma almsgiving?' This is the fourth repeated question. Master Zhao said:

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群生無際而受化不俱欲無前無後一時而養者何謂也。

謂以菩提起于慈心　此下五廣就萬行明法施文五。此初四等也。肇曰。夫財養養身法養養神養神之道存乎。冥益何則群生流轉以無窮為路。冥冥相承莫能自返。故大士建德不自為身一念之善皆為群生。以為群生故願行俱果行果則已功立愿果則群生益已功立則有濟物之能群生益則有返流之分。然則菩薩始建德于內群生已蒙益於外矣。何必待哺養啟尊然後為益乎。菩提者弘濟之道也。是以為菩提而起慈者。一念一時所益無際矣。

以救眾生起大悲心　肇曰。大悲之典救彼而起。所以悲生於我而天下同益也。

以持正法起于喜心　肇曰。欲令彼我俱持正法喜以之生也。

以攝智慧行於舍心　肇曰。小舍舍怨親。大舍舍萬有。舍萬有者正智之性也。

以攝慳貪起檀波羅蜜。以化犯戒起尸波羅蜜。以無我法起羼提波羅蜜　此二明六度法施。大士以一毫之善普施眾生。永除六蔽圓滿六度。肇曰。忿生於我無我即無競。

以離身心相起毗離耶波羅蜜　肇曰。精進之相起于身心而云離身心者。其唯無相精進乎。複次愛著身心不能精進。能精進者其在亡身心乎。

以菩提相起禪波羅蜜　肇曰。菩提之相無定無亂。以此起禪亦同相也。

【現代漢語翻譯】 現代漢語譯本 『群生無際而受化不俱，欲無前無後一時而養者何謂也？』

『謂以菩提起于慈心。』（菩提（Bodhi）：覺悟；慈心：慈悲之心）此下五廣就萬行明法施文五。此初四等也。肇曰：『夫財養養身，法養養神，養神之道存乎冥益。何則？群生流轉以無窮為路，冥冥相承莫能自返。故大士建德不自為身，一念之善皆為群生。以為群生故願行俱果，行果則已功立，愿果則群生益。已功立則有濟物之能，群生益則有返流之分。然則菩薩始建德于內，群生已蒙益於外矣。何必待哺養啟尊然後為益乎？菩提者，弘濟之道也。是以為菩提而起慈者，一念一時所益無際矣。』

『以救眾生起大悲心。』（大悲心：偉大的慈悲之心）肇曰：『大悲之典救彼而起，所以悲生於我而天下同益也。』

『以持正法起于喜心。』（正法：正確的佛法）肇曰：『欲令彼我俱持正法，喜以之生也。』

『以攝智慧行於舍心。』（舍心：佈施之心）肇曰：『小舍舍怨親，大舍舍萬有。舍萬有者，正智之性也。』

『以攝慳貪起檀波羅蜜（Dānapāramitā）。以化犯戒起尸波羅蜜（Śīlapāramitā）。以無我法起羼提波羅蜜（Kṣāntipāramitā）。』（檀波羅蜜（Dānapāramitā）：佈施波羅蜜；尸波羅蜜（Śīlapāramitā）：持戒波羅蜜；羼提波羅蜜（Kṣāntipāramitā）：忍辱波羅蜜）此二明六度法施。大士以一毫之善普施眾生，永除六蔽，圓滿六度。肇曰：『忿生於我，無我即無競。』

『以離身心相起毗離耶波羅蜜（Vīryapāramitā）。』（毗離耶波羅蜜（Vīryapāramitā）：精進波羅蜜）肇曰：『精進之相起于身心，而云離身心者，其唯無相精進乎？複次，愛著身心不能精進，能精進者，其在亡身心乎？』

『以菩提相起禪波羅蜜（Dhyānapāramitā）。』（禪波羅蜜（Dhyānapāramitā）：禪定波羅蜜）肇曰：『菩提之相無定無亂，以此起禪亦同相也。』

【English Translation】 English version 『The sentient beings are boundless, and their reception of transformation is not uniform. What is meant by the desire to nourish them without precedence or subsequence, all at once?』

『It means to generate a compassionate mind from Bodhi (Bodhi: enlightenment; compassion: a heart of compassion).』 The following five sections broadly explain the Dharma giving through myriad practices. This is the first of the four. Zhao said: 『Material nourishment nourishes the body, Dharma nourishment nourishes the spirit, and the way to nourish the spirit lies in subtle benefits. Why? Sentient beings transmigrate endlessly, passing on in darkness without being able to turn back. Therefore, the great Bodhisattva establishes virtue not for themselves, but every good thought is for sentient beings. Because it is for sentient beings, both vows and actions bear fruit. When actions bear fruit, one's merit is established; when vows bear fruit, sentient beings benefit. When one's merit is established, one has the ability to help others; when sentient beings benefit, there is a share of return flow. Thus, when the Bodhisattva begins to establish virtue internally, sentient beings have already received benefits externally. Why must one wait for feeding and nurturing to begin before benefiting? Bodhi (Bodhi: enlightenment) is the path of great salvation. Therefore, those who generate compassion from Bodhi (Bodhi: enlightenment) benefit boundlessly with a single thought at a single moment.』

『To generate great compassion from saving sentient beings.』 (Great compassion: a great heart of compassion) Zhao said: 『The principle of great compassion arises from saving others, so compassion arises in me and the whole world benefits.』

『To generate a joyful mind from upholding the Right Dharma.』 (Right Dharma: the correct Buddhist teachings) Zhao said: 『Wishing that both self and others uphold the Right Dharma, joy arises from this.』

『To practice giving with a mind of equanimity by gathering wisdom.』 (Equanimity: a mind of giving) Zhao said: 『Small giving is giving up resentment and affection; great giving is giving up all existence. Giving up all existence is the nature of correct wisdom.』

『To generate Dānapāramitā (Dānapāramitā: Perfection of Giving) from overcoming stinginess. To generate Śīlapāramitā (Śīlapāramitā: Perfection of Morality) from transforming transgressions. To generate Kṣāntipāramitā (Kṣāntipāramitā: Perfection of Patience) from the Dharma of no-self.』 These two explain the Dharma giving of the Six Perfections. The great Bodhisattva universally gives even a hair's breadth of goodness to all sentient beings, forever removing the six obscurations and perfecting the Six Perfections. Zhao said: 『Anger arises in me; without self, there is no contention.』

『To generate Vīryapāramitā (Vīryapāramitā: Perfection of Diligence) from detaching from the appearance of body and mind.』 Zhao said: 『The appearance of diligence arises from body and mind, but it is said to be detached from body and mind. Is it not the diligence of no-appearance? Furthermore, attachment to body and mind cannot lead to diligence; those who can be diligent are those who have forgotten body and mind?』

『To generate Dhyānapāramitā (Dhyānapāramitā: Perfection of Meditation) from the appearance of Bodhi (Bodhi: enlightenment).』 Zhao said: 『The appearance of Bodhi (Bodhi: enlightenment) is without fixedness or disturbance; generating meditation from this is also of the same appearance.』

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以一切智起般若波羅蜜　肇曰。在佛名一切智。在菩薩名般若因果異名也。然一切智以無相為相。以此起般若。般若亦無相。因果雖異名其相不殊也。

教化眾生而起于空　以三約三脫明法施。肇曰。存眾生則乖空義。存空義則舍眾生善通法相虛空。其懷者終日化眾生終日不乖空也。

不捨有為法而起無相　肇曰。即有而無故能起無相。即無而有故能不捨。不捨故萬法兼備起無故美惡齊旨。

示現受生而起無作　肇曰。作謂造作生死也。為彼受生者非作生而生也。是以大士受生常起無作。

護持正法起方便力。以度眾生起四攝法　此四遍約萬行明法施。肇曰。非方便無以護正法。非四攝無以濟群生。

以敬事一切起除慢法。于身命財起三堅法。於六念中起思念法。於六和敬起質直心　息諸慢以脩敬。厭三偽而修三堅。內思六念外順六和。此之謂法施。六念者。肇曰。唸佛法僧施戒天六念也。六和者。肇曰。以慈心起身口意業為三也。四得重養與人共之。五持戒凈。六修漏盡惠非直心無以具六法。非六法無以和群眾。群眾不和非敬順之道。

正行善法起于凈命　肇曰。凡所行善不以邪心為命也。

心凈歡喜起近賢聖。不憎惡人起調伏心　心凈者信也。信樂賢聖常近三寶

【現代漢語翻譯】 現代漢語譯本 　　以一切智（sarvajna，在佛的果位上所證得的智慧）起般若波羅蜜（prajnaparamita，通過修行般若而達到智慧的彼岸）。肇法師說：『在佛的果位上稱為一切智，在菩薩的果位上稱為般若，這是因果不同而名稱各異。』然而，一切智以無相為相。因此，由一切智而生起般若。般若也是無相的。因果雖然名稱不同，但其本質並無差別。 　　教化眾生而起于空。以三約三脫明法施。肇法師說：『執著于眾生，就違背了空的真義；執著于空的真義，就捨棄了救度眾生。善於通達諸法實相的人，視萬法如虛空，這樣的人終日教化眾生，也終日不違背空的真義。』 　　不捨有為法（samskrta-dharma，因緣和合而生的現象）而起無相。肇法師說：『正因為即有而無，所以才能生起無相；正因為即無而有，所以才能不捨有為法。不捨有為法，所以萬法兼備；生起無相，所以美與惡都歸於同一真理。』 　　示現受生而起無作（anapeksha，不執著於行為及其結果）。肇法師說：『作，指的是造作生死。為那些受生的人示現受生，並非是造作而生。因此，大士示現受生，常起無作。』 　　護持正法（sad-dharma，正確的佛法）起方便力。以度眾生起四攝法（catuh-samgraha-vastuni，佈施、愛語、利行、同事）。這四種方法普遍地涵蓋了萬行，闡明了法施。肇法師說：『沒有方便，就無法護持正法；沒有四攝法，就無法救濟眾生。』 　　以敬事一切起除慢法。于身命財起三堅法。於六念（sad-anusmrtih，唸佛、念法、念僧、念戒、念施、念天）中起思念法。於六和敬（sad-samgraha-dharma，身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）起質直心。息滅各種驕慢，以修習恭敬；厭離身命財這三種虛偽，而修習三種堅固；內心思念六念，外在順應六和。這就是所謂的法施。六念，肇法師說：『就是念佛、念法、念僧、念施、念戒、念天這六念。』六和，肇法師說：『以慈心起身口意三業，這是三和。四是得到供養與人共同分享。五是持戒清凈。六是修習斷盡煩惱。沒有質直心，就無法具備這六法；沒有這六法，就無法和合大眾。大眾不和合，就不是恭敬順從的道理。』 　　正行善法起于凈命。肇法師說：『凡所行善，不以邪心為目的。』 　　心凈歡喜起近賢聖。不憎惡人起調伏心。心凈，就是信。信樂賢聖，常親近三寶（tri-ratna，佛、法、僧）。

【English Translation】 English version 　　'To generate prajnaparamita (perfection of wisdom) with sarvajna (all-knowing wisdom).' Zhao said: 'It is called sarvajna in the Buddha's state and prajna in the Bodhisattva's state; the names differ due to the difference between cause and effect.' However, sarvajna takes non-form as its form. Therefore, prajna arises from sarvajna. Prajna is also without form. Although the names of cause and effect differ, their essence is not different. 　　'To teach and transform sentient beings and arise in emptiness.' To explain Dharma giving by using the three agreements and three liberations. Zhao said: 'To cling to sentient beings violates the meaning of emptiness; to cling to the meaning of emptiness abandons sentient beings. Those who are skilled in understanding the characteristics of dharmas see all dharmas as empty. Such individuals teach and transform sentient beings all day long without ever violating the meaning of emptiness.' 　　'Not abandoning samskrta-dharma (conditioned dharmas) and arising in non-form.' Zhao said: 'Precisely because it is both existent and non-existent, one can generate non-form; precisely because it is both non-existent and existent, one can avoid abandoning conditioned dharmas. Not abandoning them allows for the comprehensive inclusion of all dharmas; generating non-form allows for the alignment of good and evil with the same principle.' 　　'Manifesting birth and arising in anapeksa (non-action).' Zhao said: 'Action refers to creating birth and death. For those who are born, manifesting birth is not creating birth but being born. Therefore, great beings manifest birth while constantly arising in non-action.' 　　'Protecting and upholding the sad-dharma (true Dharma) and generating the power of skillful means.' 'Using the four samgraha-vastuni (ways of gathering, i.e., giving, kind speech, beneficial action, and cooperation) to liberate sentient beings.' These four methods universally encompass all practices, clarifying Dharma giving. Zhao said: 'Without skillful means, there is no way to protect the true Dharma; without the four ways of gathering, there is no way to aid sentient beings.' 　　'To generate the method of eliminating arrogance by revering all things.' 'To generate the three firm methods regarding body, life, and wealth.' 'To generate the method of contemplation within the six anusmrtih (recollections, i.e., of the Buddha, Dharma, Sangha, morality, generosity, and deities).' 'To generate a straightforward mind within the six samgraha-dharma (ways of harmonious living, i.e., sharing body, speech, mind, precepts, views and benefits).' To extinguish all forms of arrogance in order to cultivate reverence; to detest the three falsehoods of body, life, and wealth in order to cultivate the three firm qualities; to contemplate the six recollections internally and to comply with the six harmonies externally. This is what is meant by Dharma giving. The six recollections, Zhao said: 'Are the six recollections of the Buddha, Dharma, Sangha, giving, morality, and deities.' The six harmonies, Zhao said: 'Using a compassionate mind in the three karmas of body, speech, and mind is the three harmonies. Fourth is sharing offerings with others. Fifth is maintaining pure precepts. Sixth is cultivating the exhaustion of outflows. Without a straightforward mind, one cannot possess these six dharmas; without these six dharmas, one cannot harmonize the masses. If the masses are not harmonious, it is not the way of reverence and obedience.' 　　'To generate pure livelihood by rightly practicing good dharmas.' Zhao said: 'Whatever good is practiced should not be done with an evil intention as one's livelihood.' 　　'To generate closeness to the virtuous and noble by having a pure and joyful mind.' 'To generate a taming mind by not hating evil people.' A pure mind is faith. To have faith and delight in the virtuous and noble is to always be close to the Three Jewels (Buddha, Dharma, Sangha).

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。不憎惡人能調不善。肇曰。近賢聖生凈喜。見惡無憎心也。

以出家法起于深心　厭患三界誓求菩提大事因緣。非小志之所為也。肇曰。出家之法非淺心所能弘也。

以如說行起于多聞　肇曰　聞不能行非多聞也。

以無諍法起空閑處　法性平等名為無凈棲心。此理是住空閑。肇曰。忿競生乎。眾聚無諍出乎空閑。

趣向佛惠起于宴坐　肇曰。佛惠深遠非定不趣。

解眾生縛起修行地　理圓無漸而解縛者必修之以次位。肇曰。已行不修安能解彼。

以具相好及凈佛土起福德業。知一切眾生心念。如應說法起于智業　肇曰。大乘萬行分為二。業以智為行標故別立智業。諸行隨從故總立德業。凡所修立非一業所成。而眾經修相好凈土系以德業。知念說法系以智業。此蓋取其功用之所多耳。未始相無也。

知一切法不取不捨。入一相門起于惠業　肇曰。決定審理謂之智。造心分別謂之惠。上決眾生念定諸法相。然後說法故系之以智。今造心分別法相令入一門故系之以惠也。

斷一切煩惱一切障礙一切不善法。起一切善業　肇曰。無善不修故無惡不斷。

以得一切智慧一切善法。起於一切助佛道法　肇曰。一切智慧智業也。一切善法即德業也。助佛道法大乘諸無漏

【現代漢語翻譯】 現代漢語譯本 不憎惡他人，才能調伏不善之心。（肇曰：親近賢聖，內心生起清凈的喜悅，見到惡行也不會產生憎恨之心。）

以出家之法，源於深切的內心。（厭倦三界輪迴，發誓尋求菩提，這是大事因緣，不是小小的志向所能成就的。）（肇曰：出家之法，不是淺薄的心所能弘揚的。）

以如實修行，源於廣博的聞法。（肇曰：聽聞佛法卻不能實踐，不能算是真正的多聞。）

以無諍之法，源於空閑之處。（法性平等，名為無諍，安住於此理，就是住在空閑之處。）（肇曰：忿怒爭鬥產生於人群聚集之處，無諍產生於空閑之處。）

趣向佛的智慧，源於宴坐。（肇曰：佛的智慧深遠，不通過禪定無法趨向。）

解脫眾生的束縛，源於修行之地。（理體圓滿，沒有漸進的過程，但要解脫束縛，必須按次第修行。）（肇曰：已經開始修行卻不繼續，怎麼能解脫束縛？）

以具足相好和清凈佛土，源於福德之業。了知一切眾生的心念，如其所應地說法，源於智慧之業。（肇曰：大乘的萬行可以分為兩種：福德之業和智慧之業。因為智慧是修行的標桿，所以單獨設立智慧之業，其他修行都隨從於智慧，所以總稱為福德之業。凡所修立，都不是單一的業所能成就的。而眾多經典中，修相好和凈土與福德之業相關聯，知眾生心念和說法與智慧之業相關聯。這大概是取其功用之所長，並非兩者之間毫無關聯。）

了知一切法不取不捨，進入一相之門，源於智慧之業。（肇曰：決定審理稱為智，造作心分別稱為慧。上面決定眾生心念，審定諸法實相，然後說法，所以與智相關聯。現在造作心分別法相，使之進入一相之門，所以與慧相關聯。）

斷除一切煩惱、一切障礙、一切不善法，生起一切善業。（肇曰：沒有不修的善，所以沒有不斷的惡。）

以獲得一切智慧、一切善法，生起一切助佛道之法。（肇曰：一切智慧是智業，一切善法是德業。助佛道之法是大乘的諸種無漏法。）

【English Translation】 English version Not hating people is able to subdue unwholesomeness. (Zhao said: Approaching the wise and saints generates pure joy. Seeing evil, there is no hatred in the mind.)

With the Dharma of leaving home, arising from a deep mind (厭患三界誓求菩提大事因緣 -厭患三界 means being weary of the Three Realms, 誓求菩提 means vowing to seek Bodhi, 大事因緣 means a great cause and condition). It is a great cause and condition to vow to seek Bodhi, weary of the Three Realms, not something that a small aspiration can accomplish. (Zhao said: The Dharma of leaving home is not something that a shallow mind can propagate.)

With practice according to the teachings, arising from much learning. (Zhao said: Hearing without practice is not much learning.)

With the Dharma of non-contention, arising in a secluded place. (The equality of Dharma-nature is called non-contention. Dwelling in this principle is dwelling in seclusion.) (Zhao said: Anger and contention arise in gatherings; non-contention arises in seclusion.)

Approaching the Buddha's wisdom, arising from quiet sitting. (Zhao said: The Buddha's wisdom is profound; it cannot be approached without meditation.)

Liberating sentient beings from bondage, arising from the ground of practice. (The principle is perfectly complete without gradual stages, but those who liberate from bondage must cultivate it in sequential stages.) (Zhao said: Having already practiced but not continuing to cultivate, how can one liberate others?)

With the possession of excellent marks and pure Buddha-lands, arising from meritorious deeds. Knowing the thoughts of all sentient beings, speaking the Dharma accordingly, arising from wisdom deeds. (Zhao said: The myriad practices of the Mahayana can be divided into two: meritorious deeds and wisdom deeds. Because wisdom is the standard for practice, wisdom deeds are established separately. All practices follow wisdom, so they are collectively called meritorious deeds. All that is cultivated is not accomplished by a single deed. In many sutras, cultivating excellent marks and pure lands is associated with meritorious deeds, while knowing the thoughts of sentient beings and speaking the Dharma is associated with wisdom deeds. This is probably because of the greater effect of their function, not that they are completely unrelated.)

Knowing that all dharmas are neither grasped nor abandoned, entering the gate of one aspect, arising from wisdom deeds. (Zhao said: Deciding and examining principles is called wisdom; creating thoughts and discriminating is called intelligence. Above, deciding the thoughts of sentient beings and determining the characteristics of all dharmas, and then speaking the Dharma, is associated with wisdom. Now, creating thoughts and discriminating the characteristics of dharmas, causing them to enter the gate of one aspect, is associated with intelligence.)

Cutting off all afflictions, all obstacles, all unwholesome dharmas, arising from all wholesome deeds. (Zhao said: There is no good that is not cultivated, so there is no evil that is not cut off.)

With obtaining all wisdom, all wholesome dharmas, arising from all dharmas that assist the Buddha-path. (Zhao said: All wisdom is wisdom deeds; all wholesome dharmas are meritorious deeds. Dharmas that assist the Buddha-path are the various non-outflow dharmas of the Mahayana.)

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法也。智德二業非有漏之所成。成之者必猶助佛道法。

如是善男子。是為法施之會。若菩薩住是法施會者為大施主。亦為一切世間福田　此下五結成法施。肇曰。若能備上諸法則名閏無涯。其為會也。不止一方其為施也。不止形骸。不止形骸故妙存濟神。不止一方故其會彌綸。可謂大施。可謂大會矣。

世尊。維摩詰說是法時。婆羅門眾中二百人。皆發阿耨多羅三藐三菩提心　此六明時眾得益文二。此初婆羅門發心也。

我時心得清凈。嘆未曾有。稽首禮維摩詰足。即解瓔珞價直百千以上之　二明　善得心凈。肇曰。心累悉除得清凈信也。文四。此初心悟上瓔珞也。生曰。七日施而此物在者最所重也。而以上維摩詰者現崇法施情也。

不肯取　二讓不受。什曰。本意為說法故。亦為譏財施故。懷此二心所以不受。

我言。居士愿必納受隨意所與　三重請受隨施也。

維摩詰乃受瓔珞分作二分。施此會中最下乞人。持一分奉彼難勝如來　四凈名受已回施文四。初回施二田也。肇曰。上直進以法施未等。致施之心故施極上窮下明施心平等。以成善得為施之意也。

一切眾會皆見光明國土難勝如來。又見珠瓔在彼佛上變成四柱寶臺。四面嚴飾不相障蔽　二佛現化。生曰。分作

【現代漢語翻譯】 現代漢語譯本： 這是關於佛法的闡述。智慧和功德這兩種事業，不是通過有漏之法所能成就的。能夠成就它們的，必定是輔助佛道的正法。

像這樣的善男子，這就是法施的集會。如果菩薩安住于這種法施的集會中，就是大施主，也是一切世間的福田。 這下面五段總結了法施的功德。肇法師說：『如果能夠具備以上各種法則，就可稱為廣闊無邊。』這種集會，不侷限於一個地方；這種佈施，不侷限於形體。不侷限於形體，所以能巧妙地救濟精神；不侷限於一個地方，所以這種集會遍佈各處。可以說是大施，可以說是大會。

世尊，當維摩詰居士宣說此法時，婆羅門眾中有二百人，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這下面六段說明當時在場的人眾獲得了利益，分為兩部分。這是第一部分，講述婆羅門發心。

當時我的內心得到了清凈，讚歎從未有過這樣的體驗。我稽首禮拜維摩詰的腳，隨即解下自己身上價值百千兩黃金以上的瓔珞。 這第二部分說明善德心得到了清凈。肇法師說：『心中的累贅全部消除，得到了清凈的信心。』分為四個部分。這是第一部分，講述善德心最初領悟，獻上瓔珞。生法師說：『七天佈施而此物還在身上，說明是最珍貴的。』而獻給維摩詰，是爲了表達崇尚法施的心情。

維摩詰不肯接受。 這是第二部分，講述維摩詰推讓不受。鳩摩羅什法師說：『（維摩詰）本意是爲了說法，也是爲了諷刺財施。懷著這兩種心思，所以不接受（瓔珞）。』

我說：『居士，希望您一定接受，隨意施捨給別人。』 這是第三部分，講述善德心再次請求維摩詰接受，並隨意施捨。

維摩詰於是接受了瓔珞，將它分成兩份。一份施捨給這次集會中最貧窮的乞丐，一份奉獻給難勝如來（佛名）。 這是第四部分，講述維摩詰接受后又回施，分為四個部分。這是第一部分，回施給兩種福田。肇法師說：『之前直接進獻，是因為法施還沒有平等普及，所以施捨給最尊貴和最卑賤的人，表明施捨的心是平等的，以此來成就善德心佈施的本意。』

所有在場的聽眾都看見了光明國土和難勝如來。又看見珠瓔在那尊佛的身上變成了四根柱子的寶臺，四面裝飾華麗，互不遮擋。 這是第二部分，講述佛陀顯現神變。生法師說：『分成兩份……』

【English Translation】 English version: This is about the Dharma. The two endeavors of wisdom and virtue cannot be achieved through contaminated dharmas. Those who can achieve them must be the correct Dharma that assists the path of the Buddha.

Such good men, this is a Dharma-giving assembly. If a Bodhisattva dwells in such a Dharma-giving assembly, he is a great benefactor and a field of merit for all the world. The following five paragraphs summarize the merits of Dharma-giving. Dharma Master Zhao said: 'If one can possess all the above-mentioned principles, it can be called boundless.' This assembly is not limited to one place; this giving is not limited to form. Not limited to form, so it can subtly save the spirit; not limited to one place, so this assembly is all-encompassing. It can be called a great giving, it can be called a great assembly.

World Honored One, when Vimalakirti expounded this Dharma, two hundred people among the Brahmins all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and perfect enlightenment). The following six paragraphs explain that the people present at that time gained benefits, divided into two parts. This is the first part, describing the Brahmins arousing their minds.

At that time, my mind became pure, and I praised that I had never had such an experience. I bowed my head and paid homage to Vimalakirti's feet, and then took off the necklace worth more than hundreds of thousands of gold from my body. This second part explains that Shande's mind has become pure. Dharma Master Zhao said: 'All the burdens in the heart have been eliminated, and pure faith has been obtained.' Divided into four parts. This is the first part, describing Shande's initial understanding and offering the necklace. Dharma Master Sheng said: 'The fact that this item is still on the body after seven days of giving shows that it is the most precious.' And offering it to Vimalakirti is to express the feeling of respecting Dharma-giving.

Vimalakirti refused to accept it. This is the second part, describing Vimalakirti's refusal. Dharma Master Kumarajiva said: '(Vimalakirti's) original intention was to expound the Dharma, and also to satirize material giving. With these two thoughts in mind, he refused to accept (the necklace).'

I said: 'Layman, I hope you will definitely accept it and give it to others as you wish.' This is the third part, describing Shande's repeated request for Vimalakirti to accept it and give it away as he wished.

Vimalakirti then accepted the necklace and divided it into two parts. One part was given to the poorest beggar in this assembly, and the other part was offered to the Tathagata (another name for Buddha) named 'Invincible'. This is the fourth part, describing Vimalakirti's return of the offering, divided into four parts. This is the first part, returning the offering to the two fields of merit. Dharma Master Zhao said: 'The previous direct offering was because Dharma-giving had not yet been equally popularized, so giving to the most noble and the most humble shows that the mind of giving is equal, in order to fulfill the original intention of Shande's mind to give.'

All those present saw the land of light and the Tathagata 'Invincible'. They also saw the pearl necklace transformed into a four-pillared jeweled platform on that Buddha's body, with gorgeous decorations on all four sides, not obstructing each other. This is the second part, describing the Buddha's manifestation of supernatural powers. Dharma Master Sheng said: 'Divided into two parts...'

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二分者欲以明等也。現神力者驗法施也。變成四柱寶臺豈財施能為之乎。是法施會然也。故能無不周耳。

維摩詰現神變已作是言。若施主等心施一最下乞人猶如如來福田之相　三勸令等心文二。一有相等。二無相等。此初也。施佛神通。若此施貧初無善事。施者未能亡于分別。故凈名示之以平等。什曰。施佛以地勝故心濃。施貧以地若故悲深。是以福田同相致報一也。

無所分別。等於大悲不求果報。是則名為具足法施也　二無相等也。肇曰。若能齊尊卑一行報以平等悲而為施者。乃具足法施耳　城中一最下乞人見是神力聞其所說。皆發阿耨多羅三藐三菩提心　此四得益也。

故我不任詣彼問疾　四結不堪。

如是諸菩薩各各向佛說其本緣。稱述維摩詰所言。皆曰。不任詣彼問疾　此是大段第二總明諸菩薩奉辭。肇曰。三萬二千菩薩皆說不任之辭。文不備載之耳。

凈名經關中疏捲上 大正藏第 85 冊 No. 2777 凈名經集解關中疏

凈名經集解關中疏卷下

資聖寺沙門道液述

文殊師利品第五

前室外三品明阿祈。此下六品明攝受。複次前明不堪仰德生信。此明堪問聞悟入。六品經文宗緣問疾。此品居初故獨得名。下隨別義受別品。自疾

【現代漢語翻譯】 現代漢語譯本： 『二分者欲以明等也』。意思是，將事物分成兩部分是爲了闡明平等之理。『現神力者驗法施也』。展現神通是爲了驗證法施（Dharma-dāna）的功德。『變成四柱寶臺豈財施能為之乎』？變成四根柱子的寶臺，難道是財施（Āmiṣa-dāna）能夠做到的嗎？『是法施會然也』。這正是法施的力量啊。『故能無不周耳』。所以才能無所不包，周遍一切。

維摩詰（Vimalakīrti）展現神通變化后這樣說：『若施主等心施一最下乞人猶如如來福田之相』。這是第三次勸導人們平等心的文字，分為兩種情況：一是有分別相的，二是無分別相的。這是第一種情況。佈施給佛，展現神通。如果這種佈施給貧窮的人，最初並沒有善事。佈施的人未能消除分別心。所以維摩詰向他們展示平等之心。僧肇（Sengzhao）說：佈施給佛，因為對像殊勝，所以心意濃厚；佈施給貧窮的人，因為境地惡劣，所以悲憫之心深切。因此，福田的相狀相同，所得到的果報也是一樣的。

『無所分別。等於大悲不求果報。是則名為具足法施也』。這是第二種無分別相的情況。僧肇說：如果能夠對尊貴和卑賤的人都以平等的慈悲心去佈施，不求回報，這才算是圓滿具足的法施。『城中一最下乞人見是神力聞其所說。皆發阿耨多羅三藐三菩提心』。這是第四種情況，他們都獲得了利益。

『故我不任詣彼問疾』。因此，我不勝任去那裡問候疾病。

『如是諸菩薩各各向佛說其本緣。稱述維摩詰所言。皆曰。不任詣彼問疾』。這是大段的第二部分，總的說明各位菩薩奉命推辭。僧肇說：三萬二千位菩薩都說了不勝任的推辭之語，經文中沒有全部記載而已。

《凈名經關中疏》捲上 大正藏第 85 冊 No. 2777 《凈名經集解關中疏》

《凈名經集解關中疏》卷下

資聖寺沙門道液 述

文殊師利品第五

前面室外三品闡明阿祈。這下面六品闡明攝受。再次，前面闡明不堪勝任，仰慕德行而生起信心。這裡闡明堪能問候，聽聞而領悟。這六品經文以宗緣問疾為主題。這一品位於開始，所以單獨得名。下面的章節根據不同的意義接受不同的品名。自疾

【English Translation】 English version: 'Er fen zhe yu yi ming deng ye.' This means that dividing things into two parts is to clarify the principle of equality. 'Xian shen li zhe yan fa shi ye.' Demonstrating supernatural powers is to verify the merits of Dharma-dāna (法施, Dharma-giving). 'Bian cheng si zhu bao tai qi cai shi neng wei zhi hu?' Can transforming into a precious platform with four pillars be achieved by Āmiṣa-dāna (財施, material giving)? 'Shi fa shi hui ran ye.' This is precisely the power of Dharma-giving. 'Gu neng wu bu zhou er.' Therefore, it can be all-encompassing and pervasive.

Vimalakīrti (維摩詰) manifested his supernatural powers and said: 'Ruo shi zhu deng xin shi yi zui xia qi ren you ru ru lai fu tian zhi xiang.' This is the third exhortation to people's equal mind, divided into two situations: one with distinguishing characteristics, and the other without distinguishing characteristics. This is the first situation. Giving to the Buddha, demonstrating supernatural powers. If this giving is to a poor person, there is initially no good deed. The giver has not eliminated the discriminating mind. Therefore, Vimalakīrti shows them the equal mind. Sengzhao (僧肇) said: Giving to the Buddha, because the object is superior, the intention is strong; giving to the poor, because the situation is bad, the compassion is deep. Therefore, the characteristics of the field of merit are the same, and the rewards obtained are also the same.

'Wu suo fen bie. Deng yu da bei bu qiu guo bao. Shi ze ming wei ju zu fa shi ye.' This is the second situation without distinguishing characteristics. Sengzhao said: If one can give to both the noble and the lowly with equal compassion, without seeking reward, then this is considered complete and perfect Dharma-giving. 'Cheng zhong yi zui xia qi ren jian shi shen li wen qi suo shuo. Jie fa a nou duo luo san miao san pu ti xin.' This is the fourth situation, they all obtained benefits.

'Gu wo bu ren yi bi wen ji.' Therefore, I am not qualified to go there to inquire about the illness.

'Ru shi zhu pu sa ge ge xiang fo shuo qi ben yuan. Cheng shu Wei mo jie suo yan. Jie yue. Bu ren yi bi wen ji.' This is the second part of the major section, generally explaining the bodhisattvas' declination of the commission. Sengzhao said: Thirty-two thousand bodhisattvas all said words of declination, which are not all recorded in the scripture.

'Vimalakīrti Sutra Guan Zhong Commentary' Volume 1 Taisho Tripitaka Volume 85 No. 2777 'Collected Commentaries on the Vimalakīrti Sutra Guan Zhong Commentary'

'Collected Commentaries on the Vimalakīrti Sutra Guan Zhong Commentary' Volume 2

Shramana Daoye of Zisheng Temple Composed

Chapter 5: Mañjuśrī

The previous three chapters outside the chamber explain Aqi. The following six chapters explain acceptance. Furthermore, the previous chapters explain unworthiness, admiring virtue and generating faith. This explains being able to inquire, hearing and comprehending. These six chapters of scripture take inquiring about illness as the theme. This chapter is at the beginning, so it is named separately. The following chapters receive different chapter names according to different meanings. Self-illness

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有二種。一者眾生實報。二者菩薩權現。如品文明大文分二。初此品略明二疾。下五品廣明二疾　爾時佛告文殊師利。汝行詣維摩詰問疾　此品受命文二。一命。二恭命。此初命世肇曰。文殊師利秦言妙德。經云。曾已成佛名曰龍種尊。

文殊師利白佛言。世尊。彼上人者難為酬對　此二恭命文五。一恭問命疾。二大眾侍從。三賓主往復。四宣旨問疾。五時眾得益。初中文三。初總目謙。二陳彼勝德。三恭旨往問。此初也。什曰。言乃超出我上。豈直諸賢。此蓋深往者之情耳。豈其實哉。肇曰。三萬二千何必不任。文殊師利何必獨最。意□至人變謀無方隱顯殊跡故。迭為修短應物之情事熟敢定其優劣。辯其得失乎。文殊將適肇心而奉使命故。先嘆凈名之德以生眾會難遭之想也。其人道尊難為酬對。當承佛聖旨行問疾耳。

深達實相善說法要　二陳彼勝德文三。一二智深廣。二目果。三二利功圓。此初深達嘆實辨才嘆權。此初也。內能深達實理外能談法要旨。肇曰。由實相難測。而能深達善。以約言而舉多義美。其善德說法要趣也。

辨才無滯智慧無礙　此難權智。亦內外惠外辨也。肇曰。訶辨圓應而無滯。智慧周通而無礙也。

一切菩薩法式悉知。諸佛秘藏無不得入　此難因果德滿。因知菩

【現代漢語翻譯】 現代漢語譯本： 有兩種（疾病）。第一種是眾生的實報（由業力感召的果報），第二種是菩薩的權現（菩薩爲了度化眾生而示現的疾病）。如《品文明》中，大文分為二部分。首先，此品略微闡明兩種疾病，接下來的五品廣泛闡明兩種疾病。當時，佛告訴文殊師利（Manjushri，智慧第一的菩薩）：『你前往維摩詰（Vimalakirti，一位在家菩薩）處問候他的疾病。』 此品接受佛的命令，分為兩部分。一是佛的命令，二是恭敬地接受命令。這是最初的命令。世肇（人名）說：『文殊師利，在秦語中意為妙德。』經中說：『（文殊師利）曾經成佛，名為龍種尊（佛名）。』 文殊師利對佛說：『世尊，那位上人（指維摩詰）很難應對。』 這部分恭敬地接受命令，分為五個方面。一是恭敬地詢問病情，二是大眾的侍從，三是賓主之間的往來，四是宣讀佛的旨意問候疾病，五是當時在場的大眾得到利益。首先是第一方面，又分為三部分。首先是總體的謙虛之詞，二是陳述維摩詰的殊勝功德，三是恭敬地接受旨意前往問候。這是第一部分。什（鳩摩羅什，Kumarajiva，著名譯經師）說：『（維摩詰的）言論超出我之上，難道僅僅是諸位賢者嗎？』這大概是深入交往的人的真情流露。難道真的是這樣嗎？肇（僧肇，Sengzhao，鳩摩羅什的弟子）說：『三萬二千人難道都不勝任嗎？文殊師利難道是唯一最勝任的嗎？』意思是說，至人的變化莫測，隱顯的行跡不同，所以輪流擔任長短的角色，應和事物的情感。誰敢斷定他們的優劣，評判他們的得失呢？文殊將要順應僧肇的心意而奉行使命，所以先讚歎維摩詰的德行，以引發大眾難得一遇的想法。那個人（維摩詰）的道行尊貴，難以應對，我應當秉承佛的聖旨前往問候他的疾病。 『他深入通達實相（一切事物真實不虛的本性），善於宣說佛法的要義。』 這是第二部分，陳述維摩詰的殊勝功德，分為三個方面。一是二智（實智和權智）深廣，二是目標果位，三是二利（自利和利他）功德圓滿。這是第一方面，深入通達是讚歎實智，善於辯說是讚歎權智。這是第一部分。內在能夠深入通達真實的理體，外在能夠談論佛法的要旨。肇（僧肇）說：『因為實相難以測度，所以能夠深入通達，善於用簡要的言辭概括多種意義，讚美他善於說法，掌握佛法的要旨。』 『辯才無礙，智慧無礙。』 這是讚歎權智的難以企及。也是讚歎內外兼修，外在的辯才和內在的智慧。肇（僧肇）說：『他的辯才圓融應機而沒有滯礙，智慧周遍通達而沒有阻礙。』 『一切菩薩的法式全部知曉，諸佛的秘密藏沒有不能進入的。』 這是讚歎因果功德圓滿。因為知曉菩

【English Translation】 English version: There are two kinds (of illnesses). The first is the 'real retribution' (actual karmic consequence) of sentient beings, and the second is the 'expedient manifestation' (skillful means) of Bodhisattvas (Bodhisattvas manifesting illness to liberate sentient beings). As in the chapter 'Clarity of Teachings', the main text is divided into two parts. First, this chapter briefly explains the two illnesses, and the following five chapters extensively explain the two illnesses. At that time, the Buddha said to Manjushri (Manjushri, the Bodhisattva of wisdom): 'Go to Vimalakirti (Vimalakirti, a lay Bodhisattva) and inquire about his illness.' This chapter, receiving the Buddha's command, is divided into two parts. One is the Buddha's command, and the other is respectfully accepting the command. This is the initial command. Shi Zhao (a person's name) said: 'Manjushri, in the Qin language, means 'Wonderful Virtue'. The Sutra says: '(Manjushri) has already become a Buddha named Dragon-Seed Honored One (Buddha's name).' Manjushri said to the Buddha: 'World Honored One, that superior man (referring to Vimalakirti) is difficult to converse with.' This part, respectfully accepting the command, is divided into five aspects. First, respectfully inquiring about the illness; second, the attendants of the assembly; third, the exchanges between the host and guest; fourth, proclaiming the Buddha's decree to inquire about the illness; and fifth, the benefit gained by the assembly at that time. First is the first aspect, which is further divided into three parts. First is the overall expression of humility, second is stating Vimalakirti's superior virtues, and third is respectfully accepting the decree to go and inquire. This is the first part. Shi (Kumarajiva, a famous translator of scriptures) said: '(Vimalakirti's) words surpass mine, is it only the case for these virtuous ones?' This is probably the genuine expression of someone deeply engaged. Is it really so? Zhao (Sengzhao, Kumarajiva's disciple) said: 'Are the thirty-two thousand people all incapable? Is Manjushri the only most capable one?' The meaning is that the transformations of the perfect person are unpredictable, and the hidden and manifest traces are different, so they take turns playing different roles, responding to the emotions of things. Who dares to determine their superiority or inferiority, and judge their gains and losses? Manjushri is about to comply with Sengzhao's intention and carry out the mission, so he first praises Vimalakirti's virtues to evoke the thought of a rare encounter in the assembly. That person's (Vimalakirti's) conduct is noble and difficult to deal with, I should follow the Buddha's holy decree to inquire about his illness. 'He deeply understands the 'true reality' (the true and unconditioned nature of all things), and is skilled at expounding the essential principles of the Dharma.' This is the second part, stating Vimalakirti's superior virtues, divided into three aspects. First, the profoundness and vastness of the two wisdoms (wisdom of reality and wisdom of skillful means); second, the goal of attainment; and third, the perfection of the two benefits (self-benefit and benefiting others). This is the first aspect, deep understanding is praising the wisdom of reality, and skillful eloquence is praising the wisdom of skillful means. This is the first part. Zhao (Sengzhao) said: 'Because the true reality is difficult to fathom, he is able to deeply understand it, and is skilled at using concise words to summarize multiple meanings, praising his skill in expounding the Dharma and grasping the essential principles of the Dharma.' 'His eloquence is unimpeded, and his wisdom is unobstructed.' This is praising the unattainability of the wisdom of skillful means. It is also praising both internal and external cultivation, external eloquence and internal wisdom. Zhao (Sengzhao) said: 'His eloquence is perfect and responsive without stagnation, and his wisdom is comprehensive and unobstructed.' 'He knows all the Dharma practices of all Bodhisattvas, and there is no secret treasury of the Buddhas that he cannot enter.' This is praising the perfection of the merits of cause and effect. Because he knows the Bodhi

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薩修行之法。或果入諸佛化物之秘藏三蜜而七言偈明　肇曰。諸佛身口意秘密之藏。

降伏眾魔遊戲神通　此難二利功圓。降魔利他得度自利。此初也。什曰。神通化物非真故名戲。複次神通雖大於我我無難如戲。複次善入出住自在無礙如戲。肇曰。游通化人以之自娛也。

其智惠方便皆以得度　此自利得度。肇曰。窮智用盡權道故稱度。

雖然當承佛聖旨詣彼問疾　此三恭旨往問。肇曰。其德若此非所堪對當承聖旨然後行耳。

於是眾中諸菩薩大弟子釋梵四天王咸作是念。今二大士文殊師利維摩詰共談。必說妙法。即時八千菩薩五百聲聞。百千天人皆欲隨從　二大眾侍從文二。初念。后往。此初念也。肇曰。大士勝集必有妙說故率欲圓舉。

於是文殊師利與諸菩薩大弟子眾諸天人恭敬圍繞入毗耶離大城　二文殊與眾同往。肇曰。巷羅園在城外。凈名室在城內也。

爾時長者維摩詰心念。今文殊師利與大眾俱來。即以神力空其室內。除去所有及諸侍者。唯置一床以疾而臥　此下三明賓主往復也。文四。一空室現相。二見相知表。三稱難善來。四述其所嘆。此初凈明現相也。此經宗明凈土悲化故三相。一室空表文殊問疾。入室顯凈穢。同爲法性之土。二除侍表愛見眾生。同歸法身

【現代漢語翻譯】 現代漢語譯本： 薩修行之法。或者最終進入諸佛化物的秘密寶藏三密（Sanmi，身口意三密）之中，用七言偈語來闡明。 肇曰：諸佛身口意秘密的寶藏。

降伏眾魔，遊戲神通。這很難做到自利利他功德圓滿。降伏魔障是利他，自身得度是自利。這是第一層含義。什曰：神通變化並非真實，所以稱為遊戲。更進一步說，神通雖然大於我，但我沒有困難，就像遊戲一樣。再進一步說，善於進入、出來、安住，自在無礙，就像遊戲一樣。肇曰：運用神通教化世人，以此自娛自樂。

他們的智慧和方便法門都能夠使人得度。這是自利得度。肇曰：窮盡智慧，用盡權巧方便，所以稱為得度。

即使這樣，還是應當秉承佛的聖旨，前往問候病情。這是三次恭敬地接受旨意前去問候。肇曰：他的德行如此高尚，不是我所能應對的，應當秉承聖旨然後才能前往。

這時，大眾中的諸位菩薩、大弟子、釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、四天王都這樣想：現在這兩位大士——文殊師利（Mañjuśrī）和維摩詰（Vimalakīrti）共同談論，必定會宣說妙法。當時，八千菩薩、五百聲聞、成百上千的天人都想要跟隨前往。這是兩類大眾侍從，分為兩部分。首先是他們的想法，然後是行動。這是最初的想法。肇曰：大士殊勝的聚會必定有精妙的說法，所以都想一起前往。

於是，文殊師利與諸位菩薩、大弟子、眾天人恭敬地圍繞著，進入毗耶離（Vaiśālī）大城。這是文殊師利與大眾一同前往。肇曰：巷羅園在城外，凈名室在城內。

這時，長者維摩詰心想：現在文殊師利與大眾一同前來。就用神通力清空他的房間，除去所有的東西以及侍者，只留下一張床，自己假裝生病躺在上面。這以下闡明賓主之間的往來應對，分為四個部分：一是清空房間，顯現景象；二是見到景象，知曉來意；三是稱讚『善來』；四是陳述所讚歎的內容。這是最初的凈名顯現景象。這部經的宗旨是闡明凈土的慈悲教化，所以有三種景象：一是清空房間，表明文殊師利問疾；進入房間，顯現清凈與污穢，共同作為法性的國土；二是除去侍者，表明愛見眾生，共同歸於法身。

【English Translation】 English version: The method of practicing as a Bodhisattva. Or ultimately entering the secret treasury of the Buddhas' transformations, the Three Mysteries (Sanmi, body, speech, and mind), and elucidating it with a seven-word verse. Zhao said: The secret treasury of the Buddhas' body, speech, and mind.

Subduing all demons and playfully wielding supernatural powers. This is difficult to achieve, perfecting both self-benefit and benefiting others. Subduing demons benefits others, while attaining liberation benefits oneself. This is the first meaning. Shi said: Supernatural transformations are not real, hence called playful. Furthermore, although supernatural powers are greater than me, I have no difficulty, like a game. Furthermore, being skilled in entering, exiting, and abiding, being free and unhindered, is like a game. Zhao said: Using supernatural powers to teach and transform people, thereby entertaining oneself.

Their wisdom and skillful means are all able to liberate people. This is self-benefit and liberation. Zhao said: Exhausting wisdom and using all expedient means, hence called liberation.

Even so, one should receive the Buddha's sacred decree and go to inquire about the illness. This is thrice respectfully receiving the decree and going to inquire. Zhao said: His virtue is so lofty that I am not capable of facing him directly; I should receive the sacred decree before proceeding.

At that time, the Bodhisattvas, great disciples, Śakra, Brahmā, and the Four Heavenly Kings in the assembly all thought: Now these two great beings, Mañjuśrī and Vimalakīrti, are conversing together, they will surely expound the wonderful Dharma. At that time, eight thousand Bodhisattvas, five hundred Śrāvakas, and hundreds of thousands of gods and humans all wanted to follow. These are two groups of attendants, divided into two parts. First, their thoughts, then their actions. This is the initial thought. Zhao said: The great beings' excellent gathering will surely have wonderful teachings, so they all want to go together.

Then, Mañjuśrī, with the Bodhisattvas, great disciples, and gods and humans respectfully surrounding him, entered the great city of Vaiśālī. This is Mañjuśrī going together with the assembly. Zhao said: The Ambapālī garden is outside the city, and Vimalakīrti's room is inside the city.

At that time, the elder Vimalakīrti thought: Now Mañjuśrī is coming with the assembly. He then used his supernatural power to empty his room, removing all things and attendants, leaving only one bed, and pretending to be ill and lying on it. The following explains the interactions between the host and guest, divided into four parts: first, emptying the room and displaying the scene; second, seeing the scene and knowing the intention; third, praising 'Welcome'; fourth, stating what is praised. This is the initial manifestation of purity by Vimalakīrti. The purpose of this sutra is to elucidate the compassionate teachings of the Pure Land, so there are three scenes: first, emptying the room, indicating Mañjuśrī inquiring about the illness; entering the room, revealing purity and defilement, both serving as the land of Dharma-nature; second, removing the attendants, indicating sentient beings with love and views, all returning to the Dharma-body.

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無相。三一床現疾表大悲現化。故下文云。雖知諸佛國及與眾生空而常修凈土教化于群生。釋曰。國土空即室空表知。眾生空即除侍表之。凈土化生即現疾表之。肇曰。現疾之興事在今也。空室去侍以生端事證於后。

文殊師利既入其舍。見其室空無諸所有獨寢一床　此二見相知有表也。生曰。見之者得其旨也。

時維摩詰言。善來文殊師利。不來相而來。不見相而見　此三稱歎。什曰。贊言善者欲明賓來得會主亦虛受也。又相見者發彼庵園故來睹。斯現疾故也。今見法身大士不殺也。故善。肇曰。將顯明法身大士。舉動進心不違實相。相不來以之而來。實相無見以之相見。不來而能來。不見而能見。若此何善如之。

文殊師利言。如是居士。若來已更不來。若去已更不去　此四文殊述。成不來不見法住本無來。而要因大士應化來已方悟于無來。生死往來輪轉無際。若悟無來法身常住更不來也。

所以者何。來者無所從來。去者無所至。所可見者更不可見　釋世妄相見。去來實無。有去來故能令返悟矣。去見準釋王宮應來雙林現去。例可見也。

且置是事　此下四正宣心問疾。先宣佛心。后宣已情。初心傍論。次宣心也。肇曰。雖貧微言而使命未宣。故且心宣其論而問疾也。

【現代漢語翻譯】 現代漢語譯本： 『無相』（Anatta，佛教術語，指沒有不變的自體或本質）。維摩詰居士示現生病，是爲了表達他的大悲心和化度眾生的願望。所以下文說：『雖然知道諸佛的國土以及一切眾生都是空性的，但仍然常常修持凈土法門，教化眾生。』 釋曰：國土空，即居室空，表示維摩詰的『知』。眾生空，即遣走侍者，表示維摩詰的『之』。凈土化生，即示現生病，表示維摩詰的『之』。肇曰：示現生病是爲了引發事件，就在當下。空室遣走侍者，是爲了引發端正之事，這在後面會得到驗證。

『文殊師利菩薩進入維摩詰的居室，看到裡面空空蕩蕩，什麼都沒有，只有一張床。』 這兩次『見』，是相互瞭解，有所表示。生曰：見到這些，就能領會其中的旨意。

『這時，維摩詰居士說：『歡迎文殊師利菩薩！您以不來的相而來，以不見的相而見。』 這三次稱讚。什曰：讚歎『善』，是爲了表明賓客的到來，能夠與主人虛懷若谷的心意相合。又，『相見』是因為維摩詰居士在庵園示現生病，所以文殊師利菩薩才來探望。今天見到法身大士，不會被殺害，所以是『善』。肇曰：將要顯明法身大士的舉動進退都不違背實相。『相』不來，卻以『之』而來；實相無見，卻以『之』相見。不來而能來，不見而能見，還有什麼比這更好呢？』

『文殊師利菩薩說：『正是這樣，居士。如果已經來了，就不會再來；如果已經去了，就不會再去。』 這是文殊師利菩薩的陳述。成就『不來不見』的法，本來就沒有來。但因為大士應化而來，才領悟到『無來』。生死往來，輪轉沒有窮盡。如果領悟到『無來』，法身就會常住，不再來了。

『為什麼呢？因為來的人無所從來，去的人無所至。所能見到的，更是不可見的。』 解釋世俗虛妄的『相見』，去來實際上並不存在。因為有去來，才能讓人反過來領悟。『去見』可以參照釋迦牟尼佛在王宮應化而來，在雙林示現涅槃而去，這樣的例子是可以看到的。

『且把這件事放在一邊。』 以下是正式宣說心意，詢問病情。先宣說佛心，后宣說自己的心情。最初是旁敲側擊的議論，然後才宣說心意。肇曰：雖然言辭貧乏，但使命還沒有宣達，所以暫且宣說議論，然後才詢問病情。

【English Translation】 English version: 'Anatta' (無相, Anatta, a Buddhist term referring to the absence of a permanent self or essence). Vimalakirti's manifestation of illness is to express his great compassion and desire to transform sentient beings. Therefore, the following text says: 'Although knowing that the Buddha lands and all sentient beings are empty, he still constantly cultivates the Pure Land teachings to educate sentient beings.'釋曰: The emptiness of the land, that is, the emptiness of the room, indicates Vimalakirti's 'knowledge'. The emptiness of sentient beings, that is, dismissing the attendants, indicates Vimalakirti's 'zhi'. The birth in the Pure Land, that is, manifesting illness, indicates Vimalakirti's 'zhi'. 肇曰: Manifesting illness is to initiate events, which is happening now. Emptying the room and dismissing the attendants is to initiate upright matters, which will be verified later.

'Manjushri Bodhisattva entered Vimalakirti's room and saw that it was empty, with nothing but a bed.' These two 'seeings' are mutual understanding and expression. 生曰: Seeing these allows one to grasp the essence.

'At this time, Vimalakirti said: 'Welcome, Manjushri Bodhisattva! You come with the appearance of not coming, and see with the appearance of not seeing.' These three praises. 什曰: Praising 'good' is to show that the arrival of the guest can match the host's humble and receptive mind. Also, 'seeing each other' is because Vimalakirti manifested illness in the hermitage, so Manjushri Bodhisattva came to visit. Today, seeing the Dharmakaya Great Being will not be killed, so it is 'good'. 肇曰: It will be shown that the Dharmakaya Great Being's actions and retreats do not violate the true nature. The 'appearance' does not come, but comes with 'zhi'; the true nature is invisible, but sees with 'zhi'. Not coming but being able to come, not seeing but being able to see, what could be better than this?'

'Manjushri Bodhisattva said: 'That's right, householder. If you have already come, you will not come again; if you have already gone, you will not go again.' This is Manjushri Bodhisattva's statement. Achieving the Dharma of 'not coming and not seeing' originally means there is no coming. But because the Great Being responds and transforms, one realizes 'no coming'. Birth and death come and go, and the cycle has no end. If one realizes 'no coming', the Dharmakaya will abide permanently and will not come again.

'Why? Because those who come have nowhere to come from, and those who go have nowhere to go to. What can be seen is even more invisible.' Explaining the worldly illusory 'seeing each other', coming and going do not actually exist. Because there is coming and going, one can turn around and realize. 'Going to see' can refer to Shakyamuni Buddha coming to respond and transform in the royal palace, and manifesting Nirvana and going in the twin trees. Such examples can be seen.

'Let's put this matter aside.' The following is the formal declaration of intention, asking about the illness. First declare the Buddha's mind, then declare one's own feelings. Initially, it is a roundabout discussion, and then the intention is declared. 肇曰: Although the words are poor, the mission has not yet been declared, so temporarily declare the discussion, and then ask about the illness.

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居士。是疾寧可忍不。療治有損不至增乎。世尊慇勤致問無量　此下正宣佛心三句。可忍否。有損否。不增否。如下答。疾既緣彼非我。問心亦彼損於我為痊。

居士。是疾何所因起。其生久如。當云何滅　此下二宣已倩問也。文二。先問其化權疾。后問所化實疾。前中復三。一問現疾因起。二問室空無侍。三窮疾本相。初有問答。此問也。肇曰。使命既宣故復問疾之所由生也。疾因何而起。起未久近。云何而得滅乎。

維摩詰言。從癡有愛則我病生。以一切眾生病是故我病。若一切眾生病滅則我病滅　此二答。先雙答。后二問后卻答。初問前文有三。法喻合也。法有標釋。肇曰。答久近菩薩何疾。悲彼而生疾耳。群生之疾癡愛為本。菩薩之疾大悲為源。夫高由不起。是因悲生。所以悲疾之興出乎。癡愛而癡愛無緒莫識其源。吾疾久近與之同根。此明悲之始不必就己為言道。融曰。眾生癡故有愛。愛故受。受故身。身則病。以彼病故則我病生矣。毗摩為初來久故知悲不近也。彼病滅則我病滅。明起病不齊限眾生也。新學菩薩未能久處生死。為一切起病。故明大士曠壞處疾。推求前際以發心為始。尋求后際則與眾生俱滅。新學問之局心自曠故但說病生滅即大悲自顯也。

所以者何。菩薩為眾生故入生

【現代漢語翻譯】 現代漢語譯本 『居士，這個病還可以忍受嗎？治療會不會反而加重病情呢？』世尊慇勤地詢問維摩詰，這以下三句正是宣示佛的心意：可以忍受嗎？有損害嗎？會加重嗎？下面的回答是：疾病既然是因他們而起，不是因我而起，問心也是他們的事情，損害我才能痊癒。

『居士，這個病是什麼原因引起的？發生多久了？應當如何才能滅除呢？』這以下是第二次宣示已經詢問病情。分為兩部分。先問化權的疾病，后問所化實的疾病。前面一部分又分為三點：一是問現在疾病的起因，二是問室內空無侍者，三是追究疾病的根本相狀。開始有問答。這是提問。肇法師說：『使命已經宣達，所以再次詢問疾病產生的原因。』疾病因什麼而起？發生時間長短？怎樣才能滅除呢？

維摩詰回答說：『從愚癡生出愛慾，我的病就產生了。因為一切眾生都在生病，所以我才生病。如果一切眾生的病都滅除了，我的病也就滅除了。』這是第二次回答。先是雙重回答，然後是回答後面的兩個問題。第一個問題，前文有三種解釋，法、比喻、結合。法有標示和解釋。肇法師說：『回答時間長短，菩薩有什麼疾病？是因悲憫他們而生病啊。眾生的疾病以愚癡和愛慾為根本，菩薩的疾病以大悲為根源。高樓大廈從平地而起，這是因為悲憫而生。所以悲憫的疾病興起于愚癡和愛慾，而愚癡和愛慾沒有頭緒，無法知道它的源頭。我的疾病時間長短與它同根。』這表明悲憫的開始不必就自己而言。道融法師說：『眾生因為愚癡所以有愛慾，因為愛慾所以承受，因為承受所以有身體，有身體就會生病。因為他們的病，所以我的病就產生了。』維摩詰因為初來很久，所以知道悲憫不是近期的事。他們的病滅除，我的病也就滅除。表明生病的時間不限制眾生。新學的菩薩不能長期處於生死之中，為一切眾生而生病。所以表明大士曠達地處於疾病之中。推求前際以發心為開始，尋求后際則與眾生一同滅除。新學問的侷限在於內心，自然就顯得狹隘，所以只說疾病的生滅，大悲自然就顯現出來了。

這是什麼原因呢？菩薩爲了眾生的緣故進入生死。

【English Translation】 English version 『Layman, is this illness still bearable? Will treatment harm and increase it?』 The World-Honored One earnestly inquired of Vimalakirti. The following three sentences directly proclaim the Buddha's mind: Is it bearable? Is there harm? Will it increase? The answer below is: Since the illness arises from them, not from me, asking the mind is also their affair; harming me is how it can be cured.

『Layman, what is the cause of this illness? How long has it been arising? How should it be extinguished?』 The following is the second declaration of having inquired about the illness. It is divided into two parts. First, inquire about the illness of expedient means, then inquire about the illness of the reality being transformed. The former part is further divided into three points: first, inquire about the cause of the present illness; second, inquire about the emptiness of the room without attendants; third, investigate the fundamental nature of the illness. Initially, there is a question and answer. This is the question. Dharma Master Zhao said: 『The mission has been declared, so he asks again about the cause of the illness.』 What is the cause of the illness? How long has it been arising? How can it be extinguished?

Vimalakirti said, 『From ignorance arises love, then my illness arises. Because all sentient beings are ill, therefore I am ill. If all sentient beings' illnesses are extinguished, then my illness will be extinguished.』 This is the second answer. First, a double answer, then answering the latter two questions. For the first question, the previous text has three explanations: Dharma, metaphor, and combination. The Dharma has indication and explanation. Dharma Master Zhao said: 『Answering how long, what illness does the Bodhisattva have? It is arising from compassion for them. The illnesses of sentient beings have ignorance and love as their root, the illnesses of Bodhisattvas have great compassion as their source. Tall buildings arise from the ground, this is because of compassion. Therefore, the illness of compassion arises from ignorance and love, and ignorance and love have no clues, unable to know its source. The length of my illness shares the same root with it.』 This shows that the beginning of compassion need not be spoken of in terms of oneself. Dharma Master Dao Rong said: 『Sentient beings have love because of ignorance, they receive because of love, they have a body because of receiving, and having a body leads to illness. Because of their illness, my illness arises.』 Vimalakirti knows that compassion is not a recent matter because he has been here for a long time. Their illness is extinguished, and my illness is extinguished. It shows that the time of illness does not limit sentient beings. Newly learning Bodhisattvas cannot stay in samsara for a long time, and become ill for all sentient beings. Therefore, it shows that great beings are broadly in illness. Seeking the past limit begins with the aspiration, and seeking the future limit is extinguished together with sentient beings. The limitation of new learning lies in the heart, which naturally appears narrow, so only the arising and extinguishing of illness is spoken of, and great compassion naturally appears.

What is the reason for this? Bodhisattvas enter birth and death for the sake of sentient beings.

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死。有生死則有病。若眾生得離病者。則菩薩無復病　此釋也。肇曰。夫法身無生況復有形。既無有形。病何由起。然為彼受生不得無形。既有形也。不得無患。故隨其久近與久同病。若彼離病菩薩無復病也。

譬如長者唯有一子其子得病父母亦病。若子病癒父母亦愈　此二喻也。

菩薩如是。于諸眾生愛之若子。眾生病則菩薩病。眾生病癒菩薩亦愈　此三合也。並在文可見。

又言。是病何所因起。菩薩病者以大悲起　二卻答初問。肇曰。菩薩之病以大悲為根。因之而起。答初問也。

文殊師利言。居士。此室何以故無侍者　此下問室空無侍。有身必藉資生。有疾理宜侍奉。何以俱三。此先問也。

維摩詰言。諸佛國土亦復皆空　此先答室空也。眾生迷則三界。室空以明之。

又問以何為空　肇曰。空以無物為空。佛土以何為空。將辨畢竟空義。

答曰。以空空　肇曰。夫有由心生。心因有起是非。之滅妄相所存故以空智。而空于有者。則有而自空矣。豈更屏除然後為空乎。生曰。上空惠空。下空理空。

又問。空何用空　生曰。若理果是空。何用空惠然後空。肇曰。上空法空。下空智空也。諸法本性自空。何假智空然後空耶。

答曰。以無分別空故空　

【現代漢語翻譯】 現代漢語譯本 死。有生死，則有病。如果眾生能夠脫離病苦，那麼菩薩也就沒有病了。這是解釋。

肇曰：法身沒有生，更何況有形體？既然沒有形體，病從何而來？然而爲了度化眾生而受生，不得不有形體。既然有了形體，就不能沒有憂患。所以隨著眾生受苦的長久，菩薩也與眾生一同受病。如果眾生脫離病苦，菩薩也就沒有病了。

譬如長者只有一個兒子，兒子生病了，父母也會生病。如果兒子的病好了，父母的病也會好。這是第二個比喻。

菩薩也是這樣，對於眾生愛護如同自己的孩子。眾生生病，菩薩也生病。眾生病好了，菩薩的病也好了。這是第三個結合，都在文義中可以見到。

又說：這病是什麼原因引起的？菩薩的病是因為大悲心而生起的。這是第二次回答最初的提問。肇曰：菩薩的病以大悲心為根本，因此而生起。回答最初的提問。

文殊師利（Manjusri，菩薩名）問：居士（Vimalakirti，維摩詰的稱謂），這房間為什麼沒有侍者？這下面是問房間空無侍者。有身體必然要依靠資生之物，有疾病理應有人侍奉。為什麼三者都沒有？這是先提問。

維摩詰（Vimalakirti）回答說：諸佛的國土也都是空寂的。這是先回答房間空寂的問題。眾生迷惑於三界，房間空寂是爲了說明這個道理。

又問：用什麼來作為空？肇曰：空是用沒有事物來作為空。佛土用什麼來作為空？將要辨明畢竟空的意義。

回答說：用空來空。肇曰：有是由心生起的，心因為有而生起是非。滅除妄想，儲存真實，所以用空智來空掉有，那麼有也就自然空了。難道還要屏除什麼然後才算空嗎？生曰：上面是空慧空，下面是空理空。

又問：空用什麼來空？生曰：如果理本來就是空，何必用空慧然後才空？肇曰：上面是空法空，下面是空智空。諸法的本性本來就是空，何必假借智空然後才空呢？

回答說：用沒有分別的空來空。

【English Translation】 English version Death. Where there is birth and death, there is illness. If sentient beings can be free from illness, then Bodhisattvas will also be free from illness. This is an explanation.

Zhao said: The Dharma body has no birth, let alone form? Since it has no form, how can illness arise? However, in order to deliver sentient beings, it must take birth, and thus must have form. Since it has form, it cannot be without suffering. Therefore, as long as sentient beings suffer, Bodhisattvas suffer with them. If sentient beings are free from illness, Bodhisattvas will also be free from illness.

For example, an elder has only one son, and if that son becomes ill, the parents also become ill. If the son recovers from his illness, the parents also recover. This is the second analogy.

Bodhisattvas are like this, loving all sentient beings as if they were their own children. When sentient beings are ill, Bodhisattvas are also ill. When sentient beings recover, Bodhisattvas also recover. This is the third combination, all of which can be seen in the text.

It is also said: What is the cause of this illness? The illness of Bodhisattvas arises from great compassion. This is the second answer to the initial question. Zhao said: The illness of Bodhisattvas has its root in great compassion, and arises from it. This answers the initial question.

Manjusri (Manjusri, name of a Bodhisattva) said: Layman (Vimalakirti, title of Vimalakirti), why is there no attendant in this room? The following asks why the room is empty of attendants. Having a body necessarily relies on sustenance, and having an illness should be attended to. Why are all three absent? This is the initial question.

Vimalakirti (Vimalakirti) replied: The Buddha lands are also all empty. This is the first answer to the question of the room being empty. Sentient beings are deluded by the Three Realms, and the emptiness of the room is to illustrate this principle.

He is asked again: What is used as emptiness? Zhao said: Emptiness is using the absence of things as emptiness. What is used as emptiness in the Buddha land? It will clarify the meaning of ultimate emptiness.

He replied: Use emptiness to empty. Zhao said: Existence arises from the mind, and the mind arises from existence, giving rise to right and wrong. Eliminating delusion and preserving truth, therefore, using empty wisdom to empty existence, then existence will naturally be empty. Is it necessary to eliminate something else before it can be considered empty? Sheng said: Above is emptying wisdom, below is emptying principle.

He is asked again: What is emptiness used to empty? Sheng said: If principle is originally empty, why use empty wisdom to empty it? Zhao said: Above is emptying Dharma, below is emptying wisdom. The inherent nature of all Dharmas is empty, why borrow wisdom to empty it?

He replied: Use non-discriminating emptiness to empty.

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肇曰。智之生也。起于分別而諸法無相故。智無分別即智空也。諸法無相即法空也。智不分別於法即有智空也。豈別有智假之以空法乎。

又問空可分別耶　肇曰。問。智空法空可分別耶。

答曰。分別亦空。肇曰。向之言者分別于無分別耳。若能無心分別而分別者。雖復終日分別而未嘗分別。

又問。空當於何求　肇曰。上因正智明空。恐或者將謂空義在正不在邪。故問空義之所在以明邪正之不殊也。

答曰。當於六十二見中求　生曰。復求何求得無然耶　答曰。當於諸佛解脫六十二見中求　肇曰。舍邪見名為解脫。皆解脫名為邪見。然則解邪于靡熟為其源。為無源者一而已矣。故求諸邪見當本之解脫也。

又問。諸佛解脫當於何求　生曰。復於何求。

答曰。當於一切眾生心行中求　肇曰。眾生心行即解脫之所由生也。又邪正同根縛脫一門本。其真性未當有異。故剩佛解脫當於眾生心行也。

又仁所問何無侍者　此二答無侍無牒問也。

一切眾魔及諸外道皆吾侍也　此二答先標人也。肇曰。世之侍者唯恭已順命給侍所須。謂之侍者。菩薩侍者以慢已違命違道者。同其大乘和以宜順侍養法身。謂之侍者。所以眾魔異學為給侍之先也。天臺云。魔著受惑也。外道執

【現代漢語翻譯】 現代漢語譯本： 肇法師說：智慧的產生，源於對事物差別的分辨，但一切法的本性是沒有差別的。因此，智慧沒有分別，就是智慧的空性。一切法的本性沒有差別，就是法的空性。智慧不去分別法，就有了智慧的空性。難道還有另外的智慧，憑藉空性的法才能成立嗎？

又問：空可以被分別嗎？肇法師說：問的是，智慧的空性和法的空性可以被分別嗎？

回答說：分別本身也是空性的。肇法師說：剛才所說的，是用分別來理解沒有分別的狀態。如果能夠沒有執著地去分別，那麼即使整天都在分別，也從未真正地分別過。

又問：空應當在哪裡尋求？肇法師說：前面因為正智闡明空性，恐怕有人會認為空性的意義在於正，而不在於邪，所以問空性的意義在哪裡，來表明邪與正並沒有本質的區別。

回答說：應當在六十二種邪見中尋求。生法師說：再次尋求什麼才能得到沒有邪見的狀態呢？回答說：應當在諸佛解脫六十二種邪見中尋求。肇法師說：捨棄邪見稱為解脫，都被解脫稱為邪見。那麼，解除邪見的源頭在哪裡呢？因為沒有源頭，所以只有一個真理。因此，尋求各種邪見，應當以解脫為根本。

又問：諸佛的解脫應當在哪裡尋求？生法師說：又在哪裡尋求呢？

回答說：應當在一切眾生的心行中尋求。肇法師說：眾生的心行就是解脫產生的地方。而且邪與正同根，束縛與解脫本是一體，其真性本來就沒有差別。所以，諸佛的解脫應當在眾生的心行中尋求。

又問：您所問的為什麼沒有侍者？這兩次回答都沒有侍者，也沒有記錄提問。

一切眾魔以及各種外道都是我的侍者。這兩次回答首先標明了人。肇法師說：世俗的侍者只是恭敬順從，供給所需，才被稱為侍者。菩薩的侍者是以傲慢違背命令，違背正道的人為侍者，用大乘的和諧來調順，侍奉滋養法身，才被稱為侍者。所以，各種魔和異端學說才是侍奉的首要對象。天臺宗說：魔是執著于接受迷惑，外道是固執己見。

【English Translation】 English version: Master Zhao said: The arising of wisdom originates from the differentiation of things, but the nature of all dharmas is without differentiation. Therefore, wisdom without differentiation is the emptiness of wisdom. The nature of all dharmas being without differentiation is the emptiness of dharmas. Wisdom not differentiating dharmas means there is the emptiness of wisdom. Could there be another wisdom that relies on empty dharmas to be established?

Someone asked: Can emptiness be differentiated? Master Zhao said: The question is, can the emptiness of wisdom and the emptiness of dharmas be differentiated?

The answer is: Differentiation itself is also empty. Master Zhao said: What was said earlier was using differentiation to understand the state of non-differentiation. If one can differentiate without attachment, then even if one differentiates all day long, one has never truly differentiated.

Someone asked: Where should emptiness be sought? Master Zhao said: Earlier, because of right wisdom, emptiness was clarified. Fearing that some might think the meaning of emptiness lies in right and not in wrong, the question is asked about where the meaning of emptiness lies, to show that there is no essential difference between wrong and right.

The answer is: It should be sought in the sixty-two wrong views. Master Sheng said: What should be sought again to attain a state without wrong views? The answer is: It should be sought in the liberation from the sixty-two wrong views by all Buddhas. Master Zhao said: Abandoning wrong views is called liberation; being liberated by all is called wrong views. Then, where does the source of resolving wrong views lie? Because there is no source, there is only one truth. Therefore, seeking various wrong views should be based on liberation.

Someone asked: Where should the liberation of all Buddhas be sought? Master Sheng said: Where should it be sought again?

The answer is: It should be sought in the mind and actions of all sentient beings. Master Zhao said: The mind and actions of sentient beings are where liberation arises from. Moreover, wrong and right share the same root, and bondage and liberation are originally one. Their true nature is inherently not different. Therefore, the liberation of all Buddhas should be sought in the mind and actions of sentient beings.

Someone asked: Why do you not have attendants? These two answers have no attendants and no record of the question.

All demons and various heretics are my attendants. These two answers first identify the people. Master Zhao said: Worldly attendants are only called attendants when they respectfully obey and provide what is needed. The attendants of a Bodhisattva are those who are arrogant, disobey orders, and go against the right path. They use the harmony of the Mahayana to harmonize and nourish the Dharmakaya, and are therefore called attendants. Therefore, various demons and heretical teachings are the primary objects of service. Tiantai says: Demons are attached to receiving delusion, and heretics are stubborn in their views.

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見惑也。禪定復愛智惠。惠破見。既愛見順真法身侍者。

所以者何。眾魔者樂生死。菩薩于生死而不捨。外道者樂諸見。菩薩于諸見而不動　此下釋也。什曰。言不見其有異相也。肇曰。魔樂著五欲不求出世故系以生死。異學雖求出世而執著已道故系以邪見。大士觀生死同涅槃不捨。觀邪見同正見故能不動。不動不捨故能即之為侍者。

文殊師利言。居士是疾何等相　此下三約法身問病相也。所以重有此問者。融云。有二門入佛法。一大悲。二智慧。階淺至深。弘之有淺故先說大悲后說實相也。文中問答三重。此初也。肇曰。既知病起之所由生之疾相也。四百四病各有異相。大悲之疾以何為相乎。將明無大悲應物生病者。雖終日現疾終日無相。

維摩詰言。我病無形不可見　肇曰。大悲無緣。無緣則無相。以此生疾。疾亦亦無相。故曰。我病無形不可見。

又問。此病身合耶心合耶　二約身心問。肇曰。或者聞病不可見。將謂心病無形故不可見。或謂身病微細故不可見。為之生問也。病于身心與何事合而云不可見。

答曰。非身合身相離故。亦非心合心合如幻故　肇曰。身相離則身心如幻。則非心身心既無病與誰合。無合故無病。無病故不可見。

又問。地大水大火大風大。

【現代漢語翻譯】 現代漢語譯本： 見惑（Sākṣātkāra-mithyā-dṛṣṭi，錯誤的見解）也。禪定（Dhyāna，冥想）又愛智慧（Prajñā，般若智慧）。智慧破除見惑。既然愛見惑，就順應真如法身（Dharmakāya，佛的法性之身）的侍者。

為什麼這樣說呢？眾魔（Māra，阻礙修行的惡勢力）喜歡生死輪迴。菩薩（Bodhisattva，發願成佛的修行者）對於生死輪迴卻不捨棄。外道（Tīrthika，佛教以外的修行者）喜歡各種見解。菩薩對於各種見解卻不動搖。什（Kumārajīva，鳩摩羅什）說：『說的是不見他們有什麼不同的表象。』肇（Sengzhao，僧肇）說：『魔喜歡執著於五欲，不求脫離世間，所以被生死束縛。異端學說雖然尋求出世，卻執著于自己的道，所以被邪見束縛。大士（Mahāsattva，偉大的菩薩）觀察生死等同於涅槃（Nirvāṇa，寂滅），所以不捨棄。觀察邪見等同於正見，所以能夠不動搖。不動搖不捨棄，所以能夠把它們當作侍者。』

文殊師利（Mañjuśrī，智慧的象徵）說：『居士（Upāsaka，在家修行者），這種疾病是什麼樣的相狀？』這裡以下三次圍繞法身詢問疾病的相狀。之所以再次有這樣的提問，融（可能是指某位法師）說：『有兩扇門進入佛法，一是大悲（Mahākaruṇā，偉大的慈悲），二是智慧。從淺到深，弘揚佛法有深淺之分，所以先說大悲后說實相。』文中問答有三重，這是第一次。肇說：『已經知道疾病產生的根源，現在詢問疾病的相狀。四百零四種疾病各有不同的相狀。大悲的疾病以什麼為相狀呢？將要說明沒有大悲，應物而生病的人，即使終日顯現疾病，終日也沒有相狀。』

維摩詰（Vimalakīrti，一位著名的在家菩薩）說：『我的疾病沒有形狀，不可見。』肇說：『大悲沒有緣由。沒有緣由就沒有相狀。因此而生病，疾病也沒有相狀。所以說，我的疾病沒有形狀，不可見。』

又問：『這種疾病是身體引起的，還是心引起的？』第二次圍繞身心詢問。肇說：『或許有人聽到疾病不可見，就認為心病沒有形狀所以不可見。或者認為身體的疾病非常細微所以不可見。因此而產生疑問。疾病在身體和心中，與什麼結合而說不可見呢？』

回答說：『不是與身體結合，因為身體的相狀是分離的。也不是與心結合，因為心的結合如幻覺一般。』肇說：『身體的相狀是分離的，那麼身體和心就像幻覺一樣。那麼不是心也不是身，心和身既然沒有，疾病與誰結合呢？沒有結合就沒有疾病。沒有疾病所以不可見。』

又問：『地大（Pṛthivī-dhātu，地元素）、水大（Āpas-dhātu，水元素）、火大（Tejas-dhātu，火元素）、風大（Vāyu-dhātu，風元素）。』

【English Translation】 English version: It is the delusion of views (Sākṣātkāra-mithyā-dṛṣṭi, false views). Meditation (Dhyāna) also loves wisdom (Prajñā). Wisdom breaks through the delusion of views. Since one loves views, one complies with the attendants of the true Dharma body (Dharmakāya).

Why is this so? The multitude of demons (Māra) delight in birth and death. Bodhisattvas (Bodhisattva) do not abandon birth and death. Non-Buddhists (Tīrthika) delight in various views. Bodhisattvas are unmoved by various views. Kumārajīva said, 'It means not seeing that they have different appearances.' Sengzhao said, 'Demons delight in attachment to the five desires and do not seek to escape the world, so they are bound by birth and death. Heretical teachings, although seeking to escape the world, are attached to their own paths, so they are bound by wrong views. Great beings (Mahāsattva) observe birth and death as the same as Nirvana (Nirvāṇa), so they do not abandon them. They observe wrong views as the same as right views, so they are able to be unmoved. Being unmoved and not abandoning, they are able to make them attendants.'

Mañjuśrī (symbol of wisdom) said, 'Layman (Upāsaka), what is the appearance of this illness?' The following three questions concern the appearance of the illness in relation to the Dharmakāya. The reason for asking this question again is that, according to a certain master, 'There are two doors to enter the Buddha Dharma: great compassion (Mahākaruṇā) and wisdom. From shallow to deep, the propagation of the Dharma has shallow and deep aspects, so great compassion is spoken of first, followed by the true nature.' There are three layers of questions and answers in the text; this is the first. Sengzhao said, 'Having already known the origin of the illness, now asking about the appearance of the illness. The four hundred and four illnesses each have different appearances. What is the appearance of the illness of great compassion? It will be explained that those who do not have great compassion and become ill in response to beings, even if they manifest illness all day long, have no appearance all day long.'

Vimalakīrti (a famous lay Bodhisattva) said, 'My illness has no form and cannot be seen.' Sengzhao said, 'Great compassion has no cause. Without a cause, there is no appearance. Because of this, illness arises, and the illness also has no appearance. Therefore, it is said, 'My illness has no form and cannot be seen.'

He asked again, 'Is this illness related to the body or the mind?' The second question concerns the body and mind. Sengzhao said, 'Perhaps someone hearing that the illness cannot be seen will think that the illness of the mind has no form, so it cannot be seen. Or they may think that the illness of the body is very subtle, so it cannot be seen. Therefore, this question arises. In the body and mind, with what does the illness combine to be said to be invisible?'

He answered, 'It is not combined with the body, because the appearance of the body is separate. It is also not combined with the mind, because the combination of the mind is like an illusion.' Sengzhao said, 'The appearance of the body is separate, then the body and mind are like illusions. Then it is neither the mind nor the body. Since the mind and body do not exist, with what does the illness combine? Without combination, there is no illness. Without illness, it cannot be seen.'

He asked again, 'The earth element (Pṛthivī-dhātu), the water element (Āpas-dhātu), the fire element (Tejas-dhātu), the wind element (Vāyu-dhātu).'

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於此四大何大之病　三約四問也。肇曰。身之生也。四大所成上總推身合。別推四大麴尋其本。

答曰。是病非地大亦不離地大。水火風大亦復如是。而眾生病從四大起。以其有病是故我病　答也。肇曰。四大本無病亦不有。而眾生虛假之病從四大起。故我以虛假之疾應彼疾身。逆其本彼我無實。而欲觀其相當何耶。

爾時文殊師利問維摩詰言。菩薩應云何慰喻有疾菩薩　此二問所化實疾文二。前問慰喻。慰問后問調伏。所以有此二問者。肇曰。外有善喻內有善調則能彌歷生死與群生同疾。睿曰。凡夫之病為憂苦所惱不安。所病則生愁憂。為病所逼則生苦惱憂心。外戚須聞法以自憂苦心。內切宜觀空以自調。肇曰。慰喻有疾應自文殊而逆問凈名者。以同集諸人注心有在。又取證於疾者。乃所以審慰之會也。此將明大乘無證之道以慰始集現疾菩薩故生此問也。

維摩詰言。說身無常不說厭離於身。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不說畢竟寂滅　此二答文四。初約理喻。二約起大悲喻。三約求大果喻。四成初列無常等四也。肇曰。慰喻之法應為病者說身無常去其貪著。不應說厭離令取證也。不觀無常不厭離者凡夫也。觀無常而厭離者二乘也。觀無常不厭離者菩薩也。是以應慰

【現代漢語翻譯】 現代漢語譯本 關於四大（地、水、火、風）何者為大的疾病？這是三次概括性的提問和四次詳細的提問。僧肇（僧人名）說：『身體的產生，是由四大組成的。上面總體推論身體的組合，分別推論四大，是爲了探尋其根本。』

維摩詰回答說：『這疾病是四大造成的，但又並非完全是地大造成的，水、火、風大也是如此。而眾生的疾病都是從四大生起的，因為眾生有疾病，所以我覺得自己也有病。』這是維摩詰的回答。僧肇說：『四大本身沒有疾病，也不存在疾病。而眾生虛假的疾病是從四大生起的，所以我用虛假的疾病來回應他們有疾病的身體。追溯疾病的根本，彼（眾生）和我（維摩詰）都沒有真實的疾病，又怎麼能觀察到疾病的真實相狀呢？』

這時，文殊師利（菩薩名）問維摩詰（居士名）說：『菩薩應該如何慰問和開導生病的菩薩？』這兩問分別關於所教化的真實疾病和文字上的疾病。前面的問題是關於慰問，後面的問題是關於調伏。之所以有這兩個問題，僧肇說：『對外有善巧的比喻，對內有善巧的調伏，才能經歷生死，與眾生同受疾病。』慧睿（僧人名）說：『凡夫的疾病是被憂愁和痛苦所困擾，不得安寧。因為生病而產生愁苦，被疾病所逼迫而產生苦惱憂心。對外需要聽聞佛法來消除憂愁和痛苦，對內應該觀空來調伏內心。』僧肇說：『慰問和開導生病的菩薩，應該由文殊菩薩反過來問維摩詰，是因為聚集在一起的人們心有所屬。又向生病的人求證，是爲了審查慰問的集會。』這將闡明大乘無證之道，以此來慰問剛開始聚集並顯現疾病的菩薩，所以產生了這個問題。

維摩詰說：『要說身體是無常的，但不要說要厭離這個身體；要說身體是痛苦的，但不要說要貪圖涅槃的快樂；要說身體是無我的，但要說教導眾生；要說身體是空寂的，但不要說要追求畢竟寂滅。』這兩段回答分為四個方面：第一，從理上進行比喻；第二，從生起大悲心進行比喻；第三，從追求大乘的果報進行比喻；第四，總結開始列出的無常等四種說法。僧肇說：『慰問和開導的方法應該是為生病的人說身體是無常的，去除他們的貪戀執著，但不應該說要厭離身體，從而去證得解脫。』不觀察無常也不厭離身體的是凡夫；觀察無常而厭離身體的是二乘（聲聞乘和緣覺乘）；觀察無常而不厭離身體的是菩薩。所以應該這樣慰問。

【English Translation】 English version Regarding which of the Four Great Elements (earth, water, fire, wind) is the cause of the great disease? This involves three general questions and four specific questions. Seng Zhao (name of a monk) said: 'The body's formation is due to the Four Great Elements. The above generally discusses the body's composition, while separately discussing the Four Great Elements is to explore their root.'

Vimalakirti (name of a layperson) replied: 'This disease is caused by the Four Great Elements, but it is not entirely caused by the earth element; the water, fire, and wind elements are also involved. And the diseases of sentient beings arise from the Four Great Elements. Because sentient beings are sick, I feel sick as well.' This is Vimalakirti's reply. Seng Zhao said: 'The Four Great Elements themselves have no disease, nor does disease exist in them. But the false diseases of sentient beings arise from the Four Great Elements, so I use a false disease to respond to their diseased bodies. Tracing back to the root of the disease, neither they (sentient beings) nor I (Vimalakirti) have real diseases, so how can one observe the true nature of the disease?'

At that time, Manjushri (name of a Bodhisattva) asked Vimalakirti: 'How should a Bodhisattva console and guide a sick Bodhisattva?' These two questions concern the real disease being taught and the disease in words, respectively. The former question is about consolation, and the latter is about taming. The reason for these two questions is that, as Seng Zhao said: 'Having skillful metaphors externally and skillful taming internally allows one to experience birth and death and share the same diseases as sentient beings.' Hui Rui (name of a monk) said: 'The diseases of ordinary people are troubled by sorrow and suffering, unable to find peace. Because of being sick, they generate sorrow and suffering, and are forced by the disease to generate distress and worry. Externally, they need to hear the Dharma to eliminate sorrow and suffering, and internally, they should contemplate emptiness to tame their minds.' Seng Zhao said: 'Consoling and guiding a sick Bodhisattva should involve Manjushri asking Vimalakirti in return, because the people gathered together have their minds focused on something. And seeking proof from the sick person is to examine the gathering for consolation.' This will clarify the path of non-attainment in Mahayana, using it to console the Bodhisattvas who have just gathered and are manifesting diseases, hence this question arises.

Vimalakirti said: 'One should speak of the impermanence of the body, but not of aversion to the body; one should speak of the suffering of the body, but not of craving the bliss of Nirvana; one should speak of the selflessness of the body, but should speak of teaching sentient beings; one should speak of the emptiness and tranquility of the body, but not of seeking ultimate extinction.' These two answers are divided into four aspects: first, using reasoning as a metaphor; second, using the arising of great compassion as a metaphor; third, using the pursuit of the great fruit of Mahayana as a metaphor; and fourth, summarizing the four statements of impermanence, etc., listed at the beginning. Seng Zhao said: 'The method of consolation and guidance should be to tell the sick person that the body is impermanent, removing their attachment and clinging, but should not say to be averse to the body, thereby attaining liberation.' Those who do not observe impermanence and do not have aversion to the body are ordinary people; those who observe impermanence and have aversion to the body are the Two Vehicles (Shravakayana and Pratyekabuddhayana); those who observe impermanence and do not have aversion to the body are Bodhisattvas. Therefore, one should console in this way.

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喻初學令安心。處疾以濟群生不厭生死不樂涅槃。此大士慰喻之法也。說身有苦等者。肇曰。雖見苦而不樂涅槃之樂。雖知無我不以眾生空故闕于教遵。雖見身空而不取涅槃畢竟之道。故能安住生死與眾生同疾。是以慰喻之家宣說其所應行。所不應行不宣說也。

說悔先罪而不說入。於過去　此二約大悲喻也。文三。此初勸悔先過病由先罪。但可責己不可具病廢舍大悲入過去也。肇曰。教有疾菩薩悔既往之罪。法雖系人不言罪。有常往從未來到現在。從現在入過去也。

以己之疾愍于彼疾　此二推己興悲以自喻。生曰。我有智慧由以疾苦。況乃不達者乎。推己愍彼。是嫌濟之壞。豈得自畏死也。

當識宿世無數劫苦。當念饒益一切眾生　此三追往念益以自喻也。肇曰。當尋宿世更苦無量。今苦須臾何足致憂。但當力疾救彼苦耳。生曰。念欲饒益一切眾生者。方入生死不得有畏也。

憶所修福念于凈命　此三約求大果喻也。文三。初恃福以求大果勿邪命而茍存。肇曰。恐新學菩薩為疾所亂故勸憶于修福悅其情也。生曰。若有福者所生必勝。何有畏哉。

勿生憂苦常起精進　此二息憂以進道也。生曰。因病至懈。懈乃喻生。其憂勤與命覺恒患不至。豈復容惱哉。

當作醫王療治眾病

【現代漢語翻譯】 現代漢語譯本： 用比喻來讓初學者安心。處於疾病之中，爲了救濟眾生而不厭惡生死，不貪戀涅槃。這是大菩薩安慰勸導的方法。說到身體有苦等，肇法師說：『雖然見到苦，但不貪戀涅槃之樂；雖然知道無我，但不因為眾生是空性的就停止教化和遵循佛法。雖然見到身體是空性的，但不取涅槃作為最終的道路。』所以能夠安住在生死之中，與眾生一同受苦。因此，安慰勸導的人宣說他們應該做的，不應該做的就不宣說。

說懺悔過去的罪業，而不說進入過去。這兩種說法是比喻大悲心。分為三段。這是最初勸人懺悔過去的過錯，病是由過去的罪業引起的。但可以責備自己，不可以因為疾病而放棄大悲心，進入過去。肇法師說：『教導有疾病的菩薩懺悔過去的罪業，佛法雖然與人有關，但不說罪業。』有常往，從未來到現在，從現在進入過去。

用自己的疾病來憐憫他人的疾病。這兩種說法是推己及人，興起悲心，用自身來比喻。生法師說：『我因為疾病而生出智慧，更何況那些不通達的人呢？』推己及人，憐憫他人。這是嫌棄救濟的破壞，怎麼能自己害怕死亡呢？

應當認識到宿世無數劫的苦難，應當想著饒益一切眾生。這三種說法是追憶過去，想著利益眾生，用自身來比喻。肇法師說：『應當尋找宿世更加苦難的經歷，今生的苦難只是須臾，有什麼值得憂愁的呢？』只要努力救濟他人的苦難。生法師說：『想著要饒益一切眾生的人，才能進入生死，不能有所畏懼。』

憶念所修的福報，想著清凈的生命。這三種說法是比喻追求大的果報。分為三段。最初是依靠福報來追求大的果報，不要用邪命來茍且偷生。肇法師說：『恐怕新學的菩薩被疾病所擾亂，所以勸他們憶念所修的福報，使他們心情愉悅。』生法師說：『如果有了福報，所生的地方必定殊勝，有什麼可畏懼的呢？』

不要產生憂愁痛苦，常常發起精進。這兩種說法是停止憂愁，從而精進修道。生法師說：『因為疾病而導致懈怠，懈怠是比喻產生。他的憂愁勤奮與生命覺悟常常擔心不能達到，怎麼會容忍煩惱呢？』

應當做醫王，療治各種疾病。

【English Translation】 English version: Use metaphors to reassure beginners. Being in a state of illness, not being disgusted with birth and death in order to save sentient beings, and not being attached to Nirvana. This is the method of comforting and encouraging great Bodhisattvas. When it is said that the body has suffering, etc., Dharma Master Zhao said: 'Although seeing suffering, one does not crave the joy of Nirvana; although knowing no-self, one does not cease teaching and following the Dharma because sentient beings are empty by nature; although seeing the body as empty, one does not take Nirvana as the ultimate path.' Therefore, one can dwell in birth and death, and suffer together with sentient beings. Therefore, those who comfort and encourage proclaim what they should do, and do not proclaim what they should not do.

Speaking of repenting of past sins, but not speaking of entering the past. These two statements are metaphors for great compassion (Mahakaruna). Divided into three sections. This is the initial encouragement to repent of past mistakes, the illness is caused by past sins. But one can blame oneself, one cannot abandon great compassion because of illness, and enter the past. Dharma Master Zhao said: 'Teaching sick Bodhisattvas to repent of past sins, although the Dharma is related to people, it does not speak of sins.' There is constant going, from the future to the present, from the present to the past.

Use one's own illness to pity the illnesses of others. These two statements are to extend oneself to others, arouse compassion, and use oneself as a metaphor. Dharma Master Sheng said: 'I have gained wisdom because of illness, let alone those who do not understand?' Extending oneself to others, pitying others. This is disliking the destruction of salvation, how can one be afraid of death oneself?

One should recognize the suffering of countless kalpas (aeons) in past lives, and one should think of benefiting all sentient beings. These three statements are to recall the past, think of benefiting sentient beings, and use oneself as a metaphor. Dharma Master Zhao said: 'One should seek out more suffering experiences in past lives, the suffering of this life is only momentary, what is there to worry about?' Just strive to save others from suffering. Dharma Master Sheng said: 'Those who think of benefiting all sentient beings can enter birth and death, and must not be afraid.'

Remember the blessings you have cultivated, and think of a pure life. These three statements are metaphors for pursuing great rewards. Divided into three sections. The first is to rely on blessings to pursue great rewards, do not live a precarious life with wrong livelihood. Dharma Master Zhao said: 'Fearing that newly learning Bodhisattvas will be disturbed by illness, so I encourage them to remember the blessings they have cultivated, to make them feel happy.' Dharma Master Sheng said: 'If one has blessings, the place of birth will surely be excellent, what is there to fear?'

Do not generate sorrow and suffering, always arouse diligence. These two statements are to stop sorrow, thereby diligently cultivating the path. Dharma Master Sheng said: 'Because illness leads to laziness, laziness is a metaphor for generation. His sorrowful diligence and life enlightenment are often worried about not being able to achieve, how can he tolerate troubles?'

One should be a medicine king (Bhaisajya-raja), curing all kinds of diseases.

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此三勸求大果以廣濟也。肇曰。當爲大法醫王療治群生之疾。自疾可足憂乎。

菩薩應如是慰喻有疾菩薩令其歡喜　此四結歡喜也。

文殊師利言。居士。有疾菩薩云何調伏其心　此一問內調法也。五蔭患身但可漸暫慰。究竟常樂須住此身□。此勸修無求觀以內調也。五陰患身。肇曰。上問慰之宣。今問調心之法。此外有善喻內有善調。則能彌歷生死與群生同疾。辛酸備經而不以為苦。此則凈名居疾之所由也。將示初學處疾之道故生斯問。

維摩詰言。有病菩薩應作是念。今我此病皆從前世妄相顛倒諸煩惱生。無有實法誰受病者　此二答也。文三。初明般若正智觀空。次明漚和大悲涉有三。明雙三空有寂照平等。初文復三。一明我空。二明法空。三明空空。初中有三。一推病虛實。二知由著我。三除我歸真。初推病中二。初推目妄生。二悟果假合。此初也。肇曰。處疾之法要先知病本病知生也。皆由前世妄相顛倒。顛倒故煩惱。以生煩惱既生不得無身。既有身也。不得無患逆尋其本虛妄不實。本既不實。誰受病者。此明始行者。初習無我觀也。

所以者何。四大合故假名為身。四大無主身亦無我　二悟果假會識無我也。四大和合假名為身耳。四大既無主身我何由。譬一沙無油聚沙。亦主我

【現代漢語翻譯】 現代漢語譯本： 這三段是勸請菩薩以廣大的慈悲心去追求偉大的果報來普度眾生。肇法師說：『應當成為偉大的法醫之王，來醫治眾生的疾病。自身的疾病又有什麼值得憂慮的呢？』 菩薩應當這樣慰問有疾病的菩薩，使他們感到歡喜——這四段是總結歡喜。 文殊師利菩薩說：『維摩詰居士，有疾病的菩薩應該如何調伏自己的內心呢？』——這是一問關於內在調伏的方法。五蘊（wuyin，色、受、想、行、識）造成的身體疾病只能逐漸地、暫時地慰問。究竟的常樂必須安住于這個身體之中。——這是勸導修習無求的觀想，以進行內在的調伏。五蘊造成的身體疾病。肇法師說：『前面是問慰問的方法，現在是問調伏內心的方法。對外有善意的慰問，對內有善巧的調伏，就能經歷生死，與眾生一同承受疾病的痛苦。即使經歷各種辛酸，也不覺得苦。』這就是維摩詰居士身患疾病的原因。將要向初學者展示應對疾病的方法，所以才產生這樣的提問。 維摩詰說：『有病的菩薩應當這樣想：現在我的這個疾病，都是從前世虛妄的表象和顛倒的煩惱產生的。沒有真實的法，也沒有誰在承受疾病。』——這是第二個回答。分為三個部分。首先闡明般若（banruo，智慧）的正智觀空，其次闡明廣大的慈悲心涉及有，第三闡明空有寂照平等。首先，第一部分分為三個方面：一、闡明我空；二、闡明法空；三、闡明空空。在闡明我空的部分中，又分為三個方面：一、推究疾病的虛實；二、知道疾病是由於執著於我；三、去除我執，迴歸真如。在推究疾病虛實的部分中，又分為兩個方面：一、推究眼睛的虛妄產生；二、領悟果報是虛假聚合。這是第一個方面。肇法師說：『應對疾病的方法，首先要知道疾病的根本，知道疾病的產生。都是由於前世虛妄的表象和顛倒。因為顛倒所以產生煩惱，既然產生了煩惱，就不能沒有身體。既然有了身體，就不能沒有疾病。』逆向追尋它的根本，是虛妄不實的。根本既然不真實，那麼誰在承受疾病呢？這是說明初學者，最初學習無我觀。 『為什麼呢？四大（sida，地、水、火、風）和合的緣故，所以假名為身。四大沒有主宰，身體也就沒有我。』——這是領悟果報是虛假聚合，認識到沒有我。四大和合，所以假名為身罷了。四大既然沒有主宰，身體和我又從何而來呢？譬如一粒沙子沒有油，聚集沙子，也沒有主宰和自我。

【English Translation】 English version: These three sections encourage Bodhisattvas to seek great fruits with vast compassion to universally save sentient beings. Master Zhao said: 'One should become a great Dharma-physician king to heal the illnesses of sentient beings. Is one's own illness worth worrying about?' Bodhisattvas should console sick Bodhisattvas in this way to make them happy—these four sections summarize joy. Manjushri Bodhisattva said: 'Layman, how should a sick Bodhisattva subdue their mind?'—This is a question about the method of internal subduing. The physical illness caused by the five skandhas (wuyin, form, feeling, perception, volition, and consciousness) can only be gradually and temporarily comforted. Ultimate and constant joy must reside in this body.—This is to encourage the practice of desireless contemplation for internal subduing. The physical illness caused by the five skandhas. Master Zhao said: 'The previous question was about the method of consolation, and now it is about the method of subduing the mind. With kind consolation externally and skillful subduing internally, one can experience birth and death and share the suffering of illness with sentient beings. Even experiencing all kinds of hardships, one does not feel bitter.' This is the reason why Vimalakirti is ill. To show beginners how to deal with illness, this question arises. Vimalakirti said: 'A sick Bodhisattva should think like this: Now, my illness arises from the false appearances and inverted afflictions of past lives. There is no real Dharma, and no one is suffering from the illness.'—This is the second answer. It is divided into three parts. First, it clarifies the correct wisdom of Prajna (banruo, wisdom) in contemplating emptiness; second, it clarifies the vast compassion involving existence; and third, it clarifies the equality of emptiness, existence, stillness, and illumination. First, the first part is divided into three aspects: 1. Clarifying the emptiness of self; 2. Clarifying the emptiness of Dharma; 3. Clarifying the emptiness of emptiness. In the part clarifying the emptiness of self, it is further divided into three aspects: 1. Investigating the reality and unreality of illness; 2. Knowing that illness is due to attachment to self; 3. Removing attachment to self and returning to Suchness. In the part investigating the reality and unreality of illness, it is further divided into two aspects: 1. Investigating the false arising of the eyes; 2. Realizing that the karmic result is a false aggregation. This is the first aspect. Master Zhao said: 'The method of dealing with illness is to first know the root of the illness, to know the arising of the illness. It is all due to the false appearances and inversions of past lives. Because of inversion, afflictions arise, and since afflictions arise, one cannot be without a body. Since one has a body, one cannot be without illness.' Tracing back to its root, it is false and unreal. Since the root is unreal, then who is suffering from the illness? This is to explain to beginners the initial practice of the contemplation of no-self. 'Why? Because of the aggregation of the four elements (sida, earth, water, fire, and wind), it is falsely called a body. The four elements have no master, and the body has no self.'—This is to realize that the karmic result is a false aggregation, recognizing that there is no self. The four elements aggregate, so it is falsely called a body. Since the four elements have no master, where do the body and self come from? It is like a grain of sand having no oil; gathering sand also has no master and no self.

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一物異名耳。

又此病起皆由著我。是故於我不應主著　二推之所由由著我也。

既知病本則除我想及眾生想　三正破我。肇曰。病本則上妄想也。目妄想故見我及眾生。若悟妄想之顛則無我無眾生也。

當起法想　此明法空觀也。文三。初標法。二分別法相。三滅除法想。此初也。肇曰。我想重之患者故除我想而起法想。法想于空為病。於我為藥。卑隆求靡故假知始也。

應作是念。但以此法合成此身。起唯法起滅唯法滅　此二分別唯法無我文二。初約因果起滅推。二約諸法互不相知。此初也。肇曰。五陰諸法假會我身起唯諸法。若起滅唯諸法共滅無別。真宰主其起滅者也。既除我想唯見緣起諸法故不法相。

又此法者各不相知。起時不言我起。滅時不言我滅　此推法互不相知也。肇曰。萬物分紜聚散誰為。緣合則起。緣散則離。聚散無先。其故法所相知也。

彼有疾菩薩為滅法想。當作是念。此法想者亦是顛倒。顛倒者即是大患我應離之。

取相故功德有邊證。無相故空無邊也。

行阿羅漢慈破結賊故　阿羅漢□□賊得無生忍。賊自亡也。

行菩薩慈安眾生故　既得無生行無緣慈能利一切。

行如來慈得如相故　既□法身去來相如今悟如相名如來

【現代漢語翻譯】 現代漢語譯本 一物異名而已。

此外，疾病的產生都源於執著于『我』（ātman）。因此，不應該對『我』產生執著。進一步推究，這種執著也是由『我』而產生的。

既然知道了疾病的根源，就應當去除『我』想和『眾生』想。這是爲了破除對『我』的執著。僧肇（Sengzhao）說：『疾病的根源在於虛妄的念頭。因為有虛妄的念頭，所以才會有『我』和『眾生』的分別。如果領悟到虛妄念頭的顛倒性，那麼就不會有『我』和『眾生』的分別了。』

應當生起『法』想。這說明了『法』（dharma）空觀。分為三個部分：首先是標明『法』，其次是分別『法』的相狀，最後是滅除『法』想。這是第一部分。僧肇說：『執著于『我』是嚴重的患者，所以去除『我』想而生起『法』想。『法』想對於空性來說是病，對於執著于『我』來說是藥。爲了從低處到達高處，所以假借認知開始。』

應當這樣想：只是用這些『法』聚合形成了這個身體。生起只是『法』生起，滅去只是『法』滅去。這兩部分分別說明了只有『法』而沒有『我』。分為兩個部分：首先是從因果生滅的角度來推論，其次是從諸法互相不瞭解的角度來推論。這是第一部分。僧肇說：『五陰（pañca-skandha）諸法假合而成我身，生起只是諸法生起。如果生滅只是諸法共同生滅，沒有別的真宰主宰其生滅。』既然去除了『我』想，就只看到緣起諸法，所以不會執著于『法』相。

此外，這些『法』互相之間並不瞭解。生起的時候不說『我』生起，滅去的時候不說『我』滅去。這是推論『法』互相不瞭解。僧肇說：『萬物紛紜，聚合離散，誰是主宰？因緣聚合就生起，因緣離散就消失。聚合離散沒有先後，這是因為法不互相瞭解。』

如果有生病的菩薩爲了滅除『法』想，應當這樣想：這個『法』想也是顛倒的。顛倒就是大的禍患，我應當遠離它。

執著于相，所以功德有邊際；證悟無相，所以空性無邊際。

行阿羅漢（Arhat）的慈悲是爲了破除煩惱結縛的賊寇。阿羅漢斷盡煩惱賊，證得無生法忍（anutpattika-dharma-kṣānti）。賊寇自然消亡。

行菩薩（Bodhisattva）的慈悲是爲了安樂眾生。既然證得無生法忍，行無緣大慈（anārambaṇa-maitrī），就能利益一切眾生。

行如來（Tathāgata）的慈悲是爲了證得如實之相。既然證得法身（dharma-kāya），來去之相如今領悟如實之相，名為如來。

【English Translation】 English version It's just one thing with different names.

Furthermore, the arising of this illness is all due to attachment to 'self' (ātman). Therefore, one should not be attached to 'self'. Further investigation reveals that this attachment arises from 'self'.

Since the root of the illness is known, one should eliminate the thought of 'self' and the thought of 'sentient beings'. This is to break down the attachment to 'self'. Sengzhao (Sengzhao) said: 'The root of the illness lies in deluded thoughts. Because of deluded thoughts, one sees 'self' and 'sentient beings'. If one realizes the inverted nature of deluded thoughts, then there will be no 'self' and no 'sentient beings'.'

One should generate the thought of 'dharma' (dharma). This explains the contemplation of the emptiness of 'dharma'. It is divided into three parts: first, stating 'dharma'; second, distinguishing the characteristics of 'dharma'; and third, eliminating the thought of 'dharma'. This is the first part. Sengzhao said: 'Attachment to 'self' is a serious affliction, so eliminate the thought of 'self' and generate the thought of 'dharma'. The thought of 'dharma' is an illness in relation to emptiness, but medicine in relation to attachment to 'self'. To reach from the low to the high, one borrows from initial knowledge.'

One should think like this: these 'dharmas' merely come together to form this body. Arising is merely 'dharma' arising, ceasing is merely 'dharma' ceasing. These two parts separately explain that there is only 'dharma' and no 'self'. It is divided into two parts: first, reasoning from the perspective of cause and effect, arising and ceasing; second, reasoning from the perspective that dharmas do not know each other. This is the first part. Sengzhao said: 'The five aggregates (pañca-skandha) and dharmas falsely assemble to form my body; arising is merely the arising of dharmas. If arising and ceasing are merely the joint arising and ceasing of dharmas, there is no separate true master controlling their arising and ceasing.' Since the thought of 'self' has been eliminated, one only sees the arising of dharmas from conditions, so one does not cling to the characteristics of 'dharma'.

Furthermore, these 'dharmas' do not know each other. When arising, they do not say 'I' arise; when ceasing, they do not say 'I' cease. This is reasoning that 'dharmas' do not know each other. Sengzhao said: 'The myriad things are diverse, gathering and scattering; who is the master? When conditions come together, they arise; when conditions scatter, they disappear. Gathering and scattering have no precedence; this is because dharmas do not know each other.'

If there is a sick Bodhisattva who wants to eliminate the thought of 'dharma', they should think like this: this thought of 'dharma' is also inverted. Inversion is a great affliction; I should stay away from it.

Clinging to characteristics means merit has boundaries; realizing no characteristics means emptiness is boundless.

Practicing the compassion of an Arhat (Arhat) is to break the thieves of afflictions. Arhats exhaust the thieves of afflictions and attain the patience with non-arising dharmas (anutpattika-dharma-kṣānti). The thieves naturally perish.

Practicing the compassion of a Bodhisattva (Bodhisattva) is to bring peace and happiness to sentient beings. Since one has attained the patience with non-arising dharmas, practicing unconditioned great compassion (anārambaṇa-maitrī) can benefit all sentient beings.

Practicing the compassion of a Tathāgata (Tathāgata) is to attain the true suchness. Since one has attained the dharma-body (dharma-kāya), the characteristics of coming and going now realize the true suchness, and is called Tathāgata.

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慈。

行佛之慈覺眾生故　既身得無生必能覺未覺者。

行自然慈無因得故　法身真常妄惑所覆。除妄修因非真要修。

行菩提慈等一味故　菩提無相怨親平等故一味也。

行無等慈斷諸愛故　既證法身超然絕得離愛著也。

行大悲慈遵以大乘故　今悟無生超度眾生苦名大乘也。

行無厭慈觀空無我故　既亡彼我疲厭永絕焉。樂濟人不休息也。

行法施慈無遺惜故　今悟真空名為法施。理含方德故無遺惜。

行持戒慈化毀禁故　悟空法身尸羅自凈悲願既滿能化毀禁。

行忍辱慈護彼我故　諦見無生彼我自絕。誰云彼辱孰是我忍。

行精進慈負荷眾生故　有我則疲於化人。無生則荷物不倦也。

行禪定慈不受味故　攝心住禪禪悅為味。悟心無生味無味也。

行智惠慈無不知時故　無生正觀了本忘除。對病皆藥悉知時故。

行方便慈一切示現故　既證無相法身故能隨物現相也。

行無隱慈直心清凈故　中道正觀理曲隱永離二邊。故云直心。

行深心慈無雜行故　無生正觀唯取佛行不離二乘。

行無誑慈不虛假故　觀空見真稱理無虛也。

行安樂慈令得佛樂故　無生正觀必得佛果。什曰。梵本云住涅槃樂也。

【現代漢語翻譯】 現代漢語譯本 慈（Metta）。

以佛的慈悲之心去覺悟眾生，因為自身已經證得無生，必定能夠覺悟那些尚未覺悟的人。

以自然而然的慈悲之心，不假任何原因而生起。法身（Dharmakaya）是真實常在的，只是被虛妄的迷惑所覆蓋。去除虛妄，修持正因，才是真正需要修持的。

以菩提（Bodhi）的慈悲之心，平等對待一切，因為菩提沒有分別相，怨親平等，所以說是一味。

以無等（無與倫比）的慈悲之心，斷除一切愛慾，既然已經證得法身，就超然絕待，遠離愛著。

以大悲（Mahakaruna）的慈悲之心，遵循大乘（Mahayana）的教義，如今領悟無生，超度眾生的苦難，就叫做大乘。

以無厭（永不厭倦）的慈悲之心，觀照空性（Sunyata），了悟無我（Anatta），既然消除了彼此的分別，疲憊和厭倦就永遠斷絕了。樂於救濟他人，永不休息。

以法施（Dharma Dana）的慈悲之心，毫無保留地佈施佛法，如今領悟真空（Sunyata），就叫做法施。因為真理包含一切功德，所以毫無保留。

以持戒（Sila）的慈悲之心，教化那些毀犯戒律的人，領悟空性的法身，戒律自然清凈，悲願圓滿，就能教化那些毀犯戒律的人。

以忍辱（Ksanti）的慈悲之心，守護彼此，真實地見到無生，彼此的分別自然斷絕，誰會說受到侮辱？誰又是我在忍耐？

以精進（Virya）的慈悲之心，承擔眾生的苦難，有我執就會疲於教化他人，領悟無生，承擔一切事物也不會感到疲倦。

以禪定（Dhyana）的慈悲之心，不貪著禪定的滋味，收攝心念安住于禪定，以禪悅為滋味，領悟心性無生，滋味也就沒有滋味了。

以智慧（Prajna）的慈悲之心，無所不知時機，無生的正觀，了達根本，忘卻枝末，針對不同的病癥給予不同的藥物，完全瞭解時機。

以方便（Upaya）的慈悲之心，示現一切，既然已經證得無相的法身，就能隨順不同的事物而示現不同的形象。

以無隱（坦誠）的慈悲之心，心懷正直清凈，中道的正觀，遠離偏頗和隱瞞，永遠脫離二邊，所以說是直心。

以深心（深刻）的慈悲之心，沒有夾雜其他的修行，無生的正觀，只取佛的修行，不離二乘。

以無誑（真實不欺）的慈悲之心，不虛假，觀照空性，見到真理，符合真理，沒有虛假。

以安樂（Sukha）的慈悲之心，令眾生獲得佛的安樂，無生的正觀，必定獲得佛果。鳩摩羅什（Kumarajiva）說：梵文字中說的是安住于涅槃（Nirvana）的安樂。

【English Translation】 English version Metta (Loving-kindness).

Practicing the Buddha's loving-kindness to awaken sentient beings, because one has already attained non-birth, one will surely be able to awaken those who have not yet awakened.

Practicing natural loving-kindness, which arises without any cause. The Dharmakaya (Body of Truth) is truly constant, but it is covered by false delusions. Removing delusions and cultivating the right causes is the true essential practice.

Practicing Bodhi (Enlightenment) loving-kindness, treating all equally, because Bodhi has no distinguishing marks, treating enemies and loved ones equally, therefore it is said to be of one flavor.

Practicing unequaled loving-kindness, cutting off all desires, since one has already attained the Dharmakaya, one is transcendent and detached, free from attachment.

Practicing great compassion (Mahakaruna) loving-kindness, following the teachings of the Mahayana (Great Vehicle), now realizing non-birth and delivering sentient beings from suffering is called Mahayana.

Practicing tireless loving-kindness, contemplating emptiness (Sunyata) and realizing no-self (Anatta), since the distinction between self and others is eliminated, fatigue and weariness are forever cut off. Joyfully helping others without rest.

Practicing Dharma Dana (Dharma Giving) loving-kindness, giving the Dharma without reservation, now realizing emptiness is called Dharma Dana. Because the truth contains all virtues, there is no reservation.

Practicing Sila (Precepts) loving-kindness, transforming those who violate the precepts, realizing the empty Dharmakaya, the precepts are naturally purified, and with the fulfillment of vows of compassion, one can transform those who violate the precepts.

Practicing Ksanti (Patience) loving-kindness, protecting both self and others, truly seeing non-birth, the distinction between self and others is naturally cut off. Who would say they are being insulted? Who is it that is enduring?

Practicing Virya (Diligence) loving-kindness, bearing the burden of sentient beings, having self-attachment makes one tired of transforming others, realizing non-birth, one bears the burden without weariness.

Practicing Dhyana (Meditation) loving-kindness, not craving the taste of meditation, gathering the mind and dwelling in meditation, taking the joy of meditation as its flavor, realizing the mind is non-born, the flavor has no flavor.

Practicing Prajna (Wisdom) loving-kindness, knowing the right time for everything, the right view of non-birth, understanding the root and forgetting the branches, giving different medicines for different illnesses, fully knowing the right time.

Practicing Upaya (Skillful Means) loving-kindness, manifesting everything, since one has already attained the Dharmakaya without form, one can manifest different forms according to different things.

Practicing unhidden loving-kindness, having a straightforward and pure heart, the right view of the Middle Way, far from bias and concealment, forever free from the two extremes, therefore it is called a straightforward heart.

Practicing profound loving-kindness, without mixing in other practices, the right view of non-birth, only taking the Buddha's practice, not departing from the Two Vehicles.

Practicing non-deceptive loving-kindness, being not false, contemplating emptiness and seeing the truth, conforming to the truth, there is no falsehood.

Practicing Sukha (Happiness) loving-kindness, enabling sentient beings to obtain the happiness of the Buddha, the right view of non-birth will surely attain the fruit of Buddhahood. Kumarajiva said: The Sanskrit text says dwelling in the happiness of Nirvana.

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菩薩之慈為若此也　結也。上慈名雖殊俱出正觀。經云。般若雖空一心具足萬行。是為說法空令悟萬行。得菩提樂名菩薩慈。

文殊師利又問。何謂為悲。答曰。菩薩所作功德。皆與一切眾生共之　二問答悲也。肇曰。哀彼長苦不自計身所積眾德。得愿與一切先人後己大悲之行。

何謂為喜。答曰。有所饒益歡喜無悔　三問答喜。肇曰。自得法利與眾同歡欣。于彼己俱得法悅。謂之喜也。何謂為舍。答曰。所作福祐無所希望　四問答舍。肇曰。大悲苦行憂以之生。慈喜樂行喜以之生。憂喜既陳則愛惡微起。是以行者舍苦樂行平觀眾生。大乘正舍行報俱亡故無所希望也。三等俱無相無緣與慈同行慈行既備類之可知。

文殊師利又問。生死有畏菩薩當何所依　此三六重問答。本積善之可增。複次菩薩空行化物度人故。此問弘誓令堅故也。四弘誓願文即為四。此初二問答。眾生無邊誓願度也。肇曰。生死為畏。畏莫之大。悲疾大士何所依恃而能永處生死不已為畏乎。

維摩詰言。菩薩于生死畏中。當依如來功德之力　二答也。肇曰。生死之畏二乘所難。自不依如來功德力者就能處之。什曰。亦以念為依。亦以求趣為依。又解。上云菩薩行成。皆是諸佛威神之所建立也。

文殊師利又問

【現代漢語翻譯】 現代漢語譯本 菩薩的慈愛就是這樣。這是總結。以上所說的慈，名稱雖然不同，但都出自正觀。經書上說：『般若（Prajna，智慧）雖然是空性的，但一心具足萬行。』這是爲了說法空性，使人領悟萬行。獲得菩提（Bodhi，覺悟）的快樂，就叫做菩薩的慈愛。

文殊師利（Manjusri，菩薩名）又問：『什麼叫做悲？』回答說：『菩薩所做的功德，都與一切眾生共同分享。』這是第二次問答，關於悲。肇法師說：『哀憐眾生長久的痛苦，不顧惜自身所積累的眾多功德，希望把功德給予一切眾生，先人後己，這是大悲的行為。』

『什麼叫做喜？』回答說：『有所饒益，歡喜而沒有後悔。』這是第三次問答，關於喜。肇法師說：『自己獲得佛法的利益，與眾生一同歡欣，對於自己和他人都能得到佛法的喜悅，這就叫做喜。』『什麼叫做舍？』回答說：『所做的福德，不求任何回報。』這是第四次問答，關於舍。肇法師說：『大悲的苦行，憂愁由此而生；慈喜的樂行，喜悅由此而生。憂愁和喜悅既然陳列出來，那麼愛和憎就會稍微興起。因此修行的人捨棄苦樂之行，以平等之心看待眾生。大乘的正舍，行和報都消亡了，所以不求任何回報。』慈、悲、喜三者都無相無緣，與慈愛同行，慈愛的行為既然完備，其他可以類推得知。

文殊師利又問：『生死有畏懼，菩薩應當依靠什麼？』這是第三次六重問答。本來是積累善行可以增長，其次菩薩以空性的行為教化眾生、度化世人，所以這次提問是爲了使弘大的誓願更加堅定。四弘誓願文就是四個。這是最初的兩個問答，關於眾生無邊誓願度。肇法師說：『生死是令人畏懼的，沒有比這更大的畏懼了。悲心深切的大士依靠什麼，才能永遠處於生死之中而不感到畏懼呢？』

維摩詰（Vimalakirti，在家菩薩名）說：『菩薩在生死的畏懼中，應當依靠如來的功德之力。』這是第二次回答。肇法師說：『生死的畏懼是二乘（聲聞乘和緣覺乘）所難以克服的，如果不依靠如來的功德之力，就不能處於其中。』什法師說：『也可以把唸佛作為依靠，也可以把求趣（求證佛果）作為依靠。』又解釋說：『上面說菩薩的行為成就，都是諸佛威神所建立的。』

文殊師利又問

【English Translation】 English version The Bodhisattva's (Bodhisattva, enlightened being) compassion is like this. This is the conclusion. Although the names of the above-mentioned kindness are different, they all come from right contemplation. The scriptures say: 'Although Prajna (Prajna, wisdom) is empty, the one mind is fully equipped with myriad practices.' This is to explain the emptiness of Dharma, so that people can understand the myriad practices. Obtaining the joy of Bodhi (Bodhi, enlightenment) is called the Bodhisattva's compassion.

Manjusri (Manjusri, name of a Bodhisattva) then asked: 'What is called sorrow?' The answer is: 'The merits made by the Bodhisattva are shared with all sentient beings.' This is the second question and answer, about sorrow. Dharma Master Zhao said: 'Lamenting the long suffering of sentient beings, without regard to the many merits accumulated by oneself, hoping to give the merits to all sentient beings, putting others before oneself, this is the practice of great sorrow.'

'What is called joy?' The answer is: 'To benefit others, rejoicing without regret.' This is the third question and answer, about joy. Dharma Master Zhao said: 'Gaining the benefit of the Dharma oneself, rejoicing together with sentient beings, both oneself and others can obtain the joy of the Dharma, this is called joy.' 'What is called equanimity?' The answer is: 'The blessings made are without any expectation of return.' This is the fourth question and answer, about equanimity. Dharma Master Zhao said: 'The suffering practices of great sorrow, sorrow arises from this; the joyful practices of kindness and joy, joy arises from this. Since sorrow and joy are displayed, then love and hate will arise slightly. Therefore, practitioners abandon the practices of suffering and joy, and view sentient beings with an equal mind. The true equanimity of Mahayana (Mahayana, Great Vehicle Buddhism), both practice and reward disappear, so there is no expectation of return.' Kindness, sorrow, and joy are all without form and without conditions, walking together with kindness, since the practice of kindness is complete, the others can be inferred.

Manjusri then asked: 'If there is fear of birth and death, what should the Bodhisattva rely on?' This is the third six-fold question and answer. Originally, accumulating good deeds can increase, and secondly, the Bodhisattva teaches sentient beings and saves people with empty practices, so this question is to make the great vows more firm. The Four Great Vows are four. These are the first two questions and answers, about the vow to save sentient beings without limit. Dharma Master Zhao said: 'Birth and death are fearful, and there is no greater fear than this. What does the deeply compassionate Bodhisattva rely on to be able to remain in birth and death forever without feeling fear?'

Vimalakirti (Vimalakirti, name of a lay Bodhisattva) said: 'In the fear of birth and death, the Bodhisattva should rely on the power of the Tathagata's (Tathagata, 'Thus Come One', an epithet of the Buddha) merits.' This is the second answer. Dharma Master Zhao said: 'The fear of birth and death is difficult for the two vehicles (Sravakayana and Pratyekabuddhayana) to overcome, and if one does not rely on the power of the Tathagata's merits, one cannot be in it.' Dharma Master Kumarajiva said: 'One can also rely on mindfulness, and one can also rely on seeking to attain (seeking to attain Buddhahood).' It is also explained that 'The above said that the Bodhisattva's practice is accomplished, all of which is established by the majestic power of the Buddhas.'

Manjusri then asked

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。菩薩欲依如來功德之力。當於何住　二答問也。

答曰。菩薩欲依如來功德力者。當住度脫一切眾生　二答也。肇曰。住化一切則其心廣大。廣大其心則所之無難。此住佛功德力之謂也。又解。住大悲心諸佛護念。

又問。欲度眾生當何所除　二答也。

答曰。欲度眾生除其煩惱　二答也。此二明煩惱無邊誓願斷也。濟物之大斷惑為先。惑因既亡生死自度。

又問。欲除煩惱當何所行　問也。

答曰。當行正念　答曰也。此三善法無邊誓願學。生曰。夫有煩惱出於惑情耳。便應觀察法理。次遣之也。然始觀之時見理未明。心不住理。要須念力。然後得觀也。又解。始於正念終圓萬善。又解萬善不邪皆正念也。

又問。云何行於正念　問也。

答曰。當行不生不滅　答也。此下二問答。無上佛道誓願成也。不善永息善法圓滿佛道成也。肇曰。正念謂正心。念法審其善惡。善者增而不滅。惡者滅而不生。

又問。何法不生何法不滅。答曰。不善不生。善法不滅　問答成上可見。

又問。善不善孰為本　此四六重問答。窮惑源之本妄。悟妄即自性空矣。不同二乘斷惑證空。惑次第配五住煩惱理亦可然。隨文亦好此問也。肇曰。既知善之可生惡之可滅。將兩舍以求

【現代漢語翻譯】 現代漢語譯本：菩薩如果想依靠如來的功德之力，應當安住於何處？（這是第二個問答。） 回答說：菩薩如果想依靠如來的功德之力，應當安住于度脫一切眾生。（這是第二個回答。）僧肇說：『安住于教化一切眾生，那麼他的心胸就廣大。心胸廣大，那麼所做的事情就沒有困難。這就是安住于佛的功德之力的意思。』又解釋說：『安住于大悲心，諸佛都會護念。』 又問：想要度脫眾生，應當去除什麼？（這是第二個問答。） 回答說：想要度脫眾生，應當去除他們的煩惱。（這是第二個回答。）這說明煩惱無邊誓願斷。救濟眾生，首先要斷除迷惑。迷惑的根源既然消亡，生死自然就能度脫。 又問：想要去除煩惱，應當奉行什麼？（這是提問。） 回答說：應當奉行正念。（這是回答。）這說明三善法無邊誓願學。僧祐說：『有煩惱，是出於迷惑的情感。就應當觀察法理，然後遣除它。然而開始觀察的時候，見到的道理還不明確，心不能安住于道理。一定要依靠念力，然後才能觀察。』又解釋說：『開始於正念，最終圓滿萬善。』又解釋說：『萬善不邪，都是正念。』 又問：如何奉行正念？（提問。） 回答說：應當奉行不生不滅。（回答。）這以下的兩個問答，說明無上佛道誓願成。不善永遠止息，善法圓滿，佛道成就。僧肇說：『正念就是正心。念法，審察它的善惡。善的就增長而不滅，惡的就滅除而不生。』 又問：什麼法不生？什麼法不滅？回答說：不善不生，善法不滅。（問答成就，上面可見。） 又問：善和不善，哪個是根本？這是第四個和第六個重複的問答，窮盡迷惑根源的虛妄，領悟虛妄就是自性空。不同於二乘斷惑證空。迷惑次第配合五住煩惱（五住煩惱：指見一處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱、無明住地煩惱），道理也可以這樣。隨文解釋也好，這是提問。僧肇說：『既然知道善可以生，惡可以滅，將兩者都捨棄來尋求』

【English Translation】 English version: If a Bodhisattva wishes to rely on the power of the Tathagata's (如來) merits, where should they abide? (This is the second question and answer.) The answer is: If a Bodhisattva wishes to rely on the power of the Tathagata's (如來) merits, they should abide in liberating all sentient beings. (This is the second answer.) Seng Zhao (僧肇) said: 'Abiding in transforming all beings, then their mind is vast. With a vast mind, then there is no difficulty in what they do. This is what it means to abide in the power of the Buddha's merits.' Another explanation is: 'Abiding in great compassion, all Buddhas will protect and remember them.' Furthermore, the question is: If one wishes to liberate sentient beings, what should be removed? (This is the second question and answer.) The answer is: If one wishes to liberate sentient beings, they should remove their afflictions. (This is the second answer.) This illustrates the vow to cut off the boundless afflictions. To save beings, the first step is to cut off delusion. Once the root of delusion is gone, one will naturally be liberated from birth and death. Furthermore, the question is: If one wishes to remove afflictions, what should be practiced? (This is the question.) The answer is: One should practice right mindfulness. (This is the answer.) This illustrates the vow to learn the boundless three good dharmas. Sengyou (僧祐) said: 'Afflictions arise from deluded emotions. One should observe the principles of Dharma and then dispel them. However, when one begins to observe, the principles seen are not yet clear, and the mind cannot abide in the principles. One must rely on the power of mindfulness to be able to observe.' Another explanation is: 'Beginning with right mindfulness, one ultimately perfects all good deeds.' Another explanation is: 'All good deeds that are not evil are right mindfulness.' Furthermore, the question is: How does one practice right mindfulness? (This is the question.) The answer is: One should practice non-arising and non-ceasing. (This is the answer.) The following two questions and answers illustrate the vow to achieve the unsurpassed Buddha-way. Non-virtue is forever ceased, virtue is perfected, and the Buddha-way is achieved. Seng Zhao (僧肇) said: 'Right mindfulness is right mind. When contemplating Dharma, examine its good and evil. What is good increases and does not cease, and what is evil ceases and does not arise.' Furthermore, the question is: What dharma does not arise? What dharma does not cease? The answer is: Non-virtue does not arise, and virtue does not cease. (The question and answer are accomplished, as seen above.) Furthermore, the question is: Which is the root, virtue or non-virtue? This is the fourth and sixth repeated question and answer, exhausting the illusion of the source of delusion, realizing that illusion is the emptiness of self-nature. This is different from the two vehicles (二乘) severing delusion and realizing emptiness. The order of delusion can be matched with the five dwelling afflictions (五住煩惱: afflictions of the ground of view, afflictions of the ground of desire, afflictions of the ground of form, afflictions of the ground of existence, afflictions of the ground of ignorance), and the principle can be like this. It is good to explain according to the text, this is the question. Seng Zhao (僧肇) said: 'Since we know that good can arise and evil can cease, we should abandon both to seek'

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宗故逆尋其本也。生曰。一善一惡者迭為根本永無制也。要當求其大原而觀之者然後制矣。

答曰。身為本　答也。肇曰。善惡之行非身不生。生曰。所以為善惡者為身故也。又云。見一處住地煩惱也。

又問。身孰為本。答曰。欲貪為本　二問答也。肇曰。愛為生本長眾結縛。凡在有身靡不由之。又云。欲愛住地也。

又問。欲貪孰為本。答曰。虛妄分別為本　三問答也。肇曰。法無美惡。虛妄分別謂是美是惡。美惡既形則貪慾是生也。又云。色愛住地也。

又問。虛妄分別孰為本。答曰。顛倒相為本　四問答也。肇曰。法本非有。倒想為有。既以為有。然後適其美惡。謂之分別。又云。有愛住地也。

又問。顛倒想孰為本　答曰。無住為本　此五問答也。無明住地妄心構立無別依住故名無住。肇曰。心猶水也。靜則有照。動則無鑒。癡愛所濁。邪風所扇涌溢波盪未始暫住。此以觀法何住不到。譬臨面涌泉而責以本狀者未之有也。倒想之興本乎。不住義存於此。

又問。無住孰為本。答曰。無住則無本　此窮無明無依本也。肇曰。若以心動為本則有有相理極初動。更無本也。若以無法為本則有因無生。無不因無故更無本。

文殊師利。從無住本立一切法　此則一切法妄

【現代漢語翻譯】 現代漢語譯本： 問：那麼，追溯其根本原因是什麼呢？ 答：一生行善一生作惡，交替作為根本，永遠沒有止境。一定要探求其最大的根源並觀察它，然後才能控制它。 答：以身為根本。答：善惡行為的產生離不開身體。答：之所以行善作惡，都是爲了身體的緣故。又說：『見一處住地』，指的是煩惱。 又問：身體以什麼為根本？ 答：以慾望和貪婪為根本。答：愛是產生一切的根本，增長各種束縛。凡是有身體的，沒有不是由它而來的。又說：『慾望和愛是住地』。 又問：慾望和貪婪以什麼為根本？ 答：以虛妄的分辨為根本。答：法本身沒有美醜善惡。虛妄的分辨認為什麼是美，什麼是惡。美醜善惡一旦形成，貪慾就產生了。又說：『對色（rupa）的愛是住地』。 又問：虛妄的分辨以什麼為根本？ 答：以顛倒的相為根本。答：法本身不是實有。顛倒的想法認為它是實有。既然認為是實有，然後就適應於它的美醜善惡，稱之為分辨。又說：『對存在的愛是住地』。 又問：顛倒的想法以什麼為根本？ 答：以無住為根本。這是第五個問答。無明（avidya）的住地，妄心建立，沒有別的依靠和住所，所以叫做無住。答：心就像水一樣，平靜的時候能夠照見事物，動盪的時候就不能明鑑。被愚癡和愛慾所污染，被邪惡的風所吹動，涌動奔騰，沒有片刻的停息。用這種狀態來觀察法，有什麼地方不能到達呢？這就像面臨涌動的泉水，卻責問它原本的狀態一樣，是不可能做到的。顛倒想法的產生，根本在於『不住』，意義就在於此。 又問：無住以什麼為根本？ 答：無住就沒有根本。這是窮盡無明（avidya），沒有依靠的根本。答：如果以心動作為根本，那麼就有『有相』的道理，這是最初的動。再沒有更早的根本了。如果以無法作為根本，那麼就有『因無而生』。沒有不是因為沒有的原因，所以再沒有根本。 文殊師利（Manjusri），從無住的根本建立一切法。這就是一切法都是虛妄的。

【English Translation】 English version: Question: So, tracing back to its origin, what is it? Answer: One life of good deeds and one life of evil deeds alternate as the root, never ceasing. One must seek its greatest source and observe it, then one can control it. Answer: The body is the root. Answer: Good and evil actions cannot arise without the body. Answer: The reason for doing good and evil is for the sake of the body. It is also said: 'Seeing one dwelling place' refers to afflictions (kleshas). Question: What is the root of the body? Answer: Desire and greed are the root. Answer: Love is the root of all arising, increasing all bonds. All those with bodies are not without it. It is also said: 'Desire and love are the dwelling place'. Question: What is the root of desire and greed? Answer: False discrimination is the root. Answer: The Dharma (law) itself has no beauty or ugliness, good or evil. False discrimination considers what is beautiful and what is evil. Once beauty and ugliness, good and evil are formed, greed arises. It is also said: 'Love of form (rupa) is the dwelling place'. Question: What is the root of false discrimination? Answer: Distorted perceptions are the root. Answer: The Dharma (law) itself is not real. Distorted thoughts consider it real. Since it is considered real, then it adapts to its beauty and ugliness, good and evil, which is called discrimination. It is also said: 'Love of existence is the dwelling place'. Question: What is the root of distorted perceptions? Answer: Non-abiding is the root. This is the fifth question and answer. The dwelling place of ignorance (avidya), the deluded mind establishes, without any other reliance or dwelling, so it is called non-abiding. Answer: The mind is like water, when it is calm, it can reflect things, when it is turbulent, it cannot discern. Polluted by ignorance and desire, blown by evil winds, surging and rushing, without a moment's rest. Using this state to observe the Dharma (law), what place cannot be reached? This is like facing a surging spring, yet demanding its original state, which is impossible. The arising of distorted thoughts is rooted in 'non-abiding', the meaning lies in this. Question: What is the root of non-abiding? Answer: Non-abiding has no root. This is exhausting ignorance (avidya), the root of no reliance. Answer: If the movement of the mind is taken as the root, then there is the principle of 'having form', which is the initial movement. There is no earlier root. If taking non-existence as the root, then there is 'arising from non-existence'. There is nothing that is not due to the cause of non-existence, so there is no root. Manjusri (Manjusri), from the root of non-abiding, establishes all dharmas (laws). This means that all dharmas (laws) are illusory.

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也。肇曰。無住故到想。到想故分別。分別故貪慾。貪慾故有身。既有身也。則善惡並陳。善惡既陳則萬法斯起。自茲已往言數不能盡也。亦不善得本則眾本可除矣。

時維摩詰室有一天女。見諸大人聞所說法便現其身。即以天花散諸菩薩大弟子上　此下第二明天女大士身子。小乘論二種解脫證用不同。委曲料簡知大小之懸殊使歸宗矣。大文分七。一明二種解脫習盡不同。二止此室下約理明即不即異。三於三乘下約教明乘無乘異。四轉女身下就相明轉不轉異。五沒生下就報明生滅不生滅異。六文如下就修明得不得異。七凈名述記其本跡。初文有七。第一散花供養。第二有墮不墮。三神力去華。四天問所以。五答如不答法。六彈呵解釋。七結惑盡不同。此初也。肇曰。天女即法身大士。常與凈名共弘大乘不思議道。故現為宅神同處一室。見大眾集聞所說法故現身散花欲以生論也。

花至諸菩薩即皆墮落。至大弟子便著不墮二者有墮不墮。生曰。雖天力使然而招之身有在矣。

一切弟子神力去花不能令去　三去花也。肇曰將辯大小之殊故使花若此。

爾時天問舍利弗。何故去花　四問去花意　答曰　此法花不如法。是以去之　五答不如法。肇曰。香花著身非沙門法。是以去之。生曰。不如律法也

【現代漢語翻譯】 現代漢語譯本： 也。僧肇說：『因為沒有執著，所以產生想法。因為產生想法，所以進行分別。因為進行分別，所以產生貪慾。因為產生貪慾，所以有了身體。』既然有了身體，那麼善與惡就同時顯現。善與惡既然顯現，那麼萬法就由此產生。從這以後，言語和數量都無法窮盡了。如果不能很好地把握根本，那麼眾多的根本就無法去除。

當時，在維摩詰的房間里有一位天女（Devi，天界的女性），看到各位大人物聽聞所說的佛法，便顯現她的身形。隨即用天花散在各位菩薩（Bodhisattva，為救度眾生而修行的人）和大弟子（Mahasravaka，佛陀的傑出弟子）身上。以下第二部分說明天女、大士（Mahasattva，偉大的菩薩）和舍利弗（Sariputra，佛陀的著名弟子）的情況。小乘（Hinayana，佛教的一個早期流派）認為兩種解脫的證悟和作用不同。詳細地考察和辨別，瞭解大乘（Mahayana，佛教的一個主要流派）和小乘的巨大差異，使他們迴歸到統一的宗旨。大體上分為七個部分。一是說明兩種解脫的習氣斷盡不同。二是『止此室下』，從理上說明即非即異。三是『於三乘下』，從教義上說明乘無乘異。四是『轉女身下』，從現象上說明轉不轉異。五是『沒生下』，從果報上說明生滅不生滅異。六是『文如下』，從修行上說明得不得異。七是《凈名述記》說明其本跡。最初的部分有七點。第一是散花供養。第二是有墮落和不墮落。第三是用神力去除花。第四是天女問去除花的原因。第五是回答如同沒有回答。第六是彈呵解釋。第七是總結迷惑的斷盡不同。這是最初的部分。僧肇說：『天女就是法身大士，經常與維摩詰共同弘揚大乘不可思議之道。』所以顯現為宅神，同處一室。看到大眾聚集聽聞所說的佛法，所以顯現身形散花，想要以此引發討論。

花落在各位菩薩身上，就都掉落了。落在各位大弟子身上，就沾著不掉落。這兩種情況，一種是掉落，一種是不掉落。僧肇說：『雖然是天女的神力所致，然而這是因為接受花的人自身還有執著。』

所有的弟子用神力去除花，卻不能使花離開。這是第三部分，去除花。僧肇說：『將要辨別大乘和小乘的差異，所以使花出現這樣的情況。』

當時，天女問舍利弗：『為什麼要去除花？』這是第四部分，問去除花的原因。舍利弗回答說：『這種花不如法，所以要去除它。』這是第五部分，回答不如法。僧肇說：『香花沾在身上，不符合沙門的法則，所以要去除它。』僧肇說：『不符合律法。』

【English Translation】 English version: Also. Zhao said: 'Because there is no attachment, thoughts arise. Because thoughts arise, distinctions are made. Because distinctions are made, greed arises. Because greed arises, there is a body.' Since there is a body, good and evil are both manifested. Since good and evil are manifested, all dharmas arise from this. From this point on, words and numbers cannot exhaust it. If one cannot grasp the root well, then the many roots cannot be removed.

At that time, in Vimalakirti's room, there was a Devi (goddess, a female deity). Seeing the great beings listening to the Dharma being taught, she manifested her form. Immediately, she scattered heavenly flowers on the Bodhisattvas (Bodhisattva, one who seeks enlightenment for the sake of all beings) and great disciples (Mahasravaka, prominent disciples of the Buddha). The following second section explains the situation of the Devi, Mahasattva (Mahasattva, a great Bodhisattva), and Sariputra (Sariputra, a famous disciple of the Buddha). The Hinayana (Hinayana, an early school of Buddhism) considers the realization and function of the two kinds of liberation to be different. Carefully examine and distinguish, understand the great difference between Mahayana (Mahayana, a major school of Buddhism) and Hinayana, and make them return to the unified purpose. Broadly, it is divided into seven parts. First, it explains that the exhaustion of the habits of the two kinds of liberation is different. Second, 'Stopping in this room below,' explains the identity and difference from the perspective of principle. Third, 'In the Three Vehicles below,' explains the difference between vehicle and non-vehicle from the perspective of doctrine. Fourth, 'Turning the female body below,' explains the difference between turning and not turning from the perspective of phenomena. Fifth, 'Submerging birth below,' explains the difference between birth and death and non-birth and non-death from the perspective of retribution. Sixth, 'The text below,' explains the difference between attainment and non-attainment from the perspective of practice. Seventh, the 'Annotations on the Vimalakirti Sutra' explains its origin and traces. The initial part has seven points. First is offering flowers. Second is falling and not falling. Third is using supernatural power to remove the flowers. Fourth is the Devi asking the reason for removing the flowers. Fifth is answering as if not answering. Sixth is scolding and explaining. Seventh is summarizing the different exhaustion of delusion. This is the initial part. Zhao said: 'The Devi is the Dharmakaya Mahasattva, who often promotes the inconceivable path of Mahayana with Vimalakirti.' Therefore, she manifests as the house deity, living in the same room. Seeing the assembly gathered to listen to the Dharma being taught, she manifests her form and scatters flowers, wanting to initiate discussion.

The flowers fell on the Bodhisattvas and all dropped off. They fell on the great disciples and stuck without falling off. These two situations, one is falling, and one is not falling. Zhao said: 'Although it is caused by the Devi's supernatural power, it is because those who receive the flowers still have attachments themselves.'

All the disciples used their supernatural power to remove the flowers, but could not make the flowers leave. This is the third part, removing the flowers. Zhao said: 'Intending to distinguish the difference between Mahayana and Hinayana, so the flowers appear in this way.'

At that time, the Devi asked Sariputra: 'Why remove the flowers?' This is the fourth part, asking the reason for removing the flowers. Sariputra replied: 'These flowers are not in accordance with the Dharma, so they must be removed.' This is the fifth part, answering that it is not in accordance with the Dharma. Zhao said: 'Fragrant flowers sticking to the body do not conform to the rules of a Shramana (Shramana, a wandering ascetic), so they must be removed.' Zhao said: 'Not in accordance with the Vinaya (Vinaya, the monastic code).'

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天曰。勿謂此花為不如法。所以者何。是花無所分別。仁者自生分別相耳　此云彈呵文四。初明花無分別。二明如法不如法。三明菩薩不著。四二乘便著。此初也。什曰。花性本無二故無分別也。生曰。花性無實。豈有如法不如法之分別哉　肇曰。花豈有心於墮不墮乎。分別之想出自人者耳。

若於佛法出家有所分別為不如法。若無所分別是則如法　二明如法不如法。身子以犯戒為不如法。大士以分別持犯為不如法。生曰。若厭花理無好惡者乃合律之法耳。

觀諸菩薩花不著者已斷一切分別想故　三明菩薩離分別習故不著。不二法品明菩薩于漏無漏為無為等皆亡分別。入不二法門得無生忍意皆然也。

譬如人畏時非人得其便　四明小乘便著文三。此初喻也。生曰。恐畏之時情既怯弱故得便矣。

如是弟子畏生死故。色聲香味觸法得其便也　二合喻也。菩薩生死即涅槃故大悲無畏。小乘生死異涅槃故畏生死。又有分別故習氣不亡六塵得便也。生曰。茍惡之好得便矣。

已離畏者一切五欲無能為也　三結也。生曰。既已離惡正使。五情所欲陳列於前不復能使之好矣。

結習未盡花著身耳。結習盡者花不著也　此七結揀。生曰。向惡花去之。雖非結病然是其習矣。習尚投花

【現代漢語翻譯】 現代漢語譯本：

天女說：『不要認為這花是不如法的。』為什麼呢？因為這花本身沒有任何分別心，是您自己產生了分別的念頭罷了。』這裡（維摩詰經）的彈呵文第四，首先說明花沒有分別，其次說明如法與不如法，再次說明菩薩不執著，最後說明二乘人反而執著。這是第一點。僧肇說：『花的本性原本沒有二元對立，所以沒有分別。』竺道生說：『花的本性是空無自性的，哪裡會有如法不如法的分別呢？』僧肇說：『花哪裡會有心去考慮掉落或不掉落呢？分別的念頭是出自人自己的。』 如果對於佛法出家有所分別，就是不如法的；如果沒有分別，那就是如法的。』這是第二點，說明如法與不如法。舍利弗以犯戒為不如法，大菩薩以分別持戒和犯戒為不如法。竺道生說：『如果厭離花，心裡沒有好惡之分，那就符合戒律的真諦了。』 觀察諸位菩薩，花不沾著他們，是因為他們已經斷除了一切分別的念頭。』這是第三點，說明菩薩遠離分別的習氣所以不執著。《不二法門品》說明菩薩對於有漏和無漏、有為和無為等等，都消除了分別。進入不二法門，證得無生法忍，都是這個意思。 譬如人害怕的時候，非人（指鬼神等）就容易得其方便。』這是第四點，說明小乘人反而執著，分為三個部分，這是第一個比喻。竺道生說：『恐懼害怕的時候，情緒已經怯懦，所以（非人）就容易得逞。』 就像這樣，弟子們因為畏懼生死，所以色、聲、香、味、觸、法（六塵）就容易得其方便。』這是第二個部分，合起來作比喻。菩薩認為生死就是涅槃，所以大悲無畏。小乘人認為生死異於涅槃，所以畏懼生死。又因為有分別心，所以習氣沒有消除，六塵就容易得逞。竺道生說：『如果厭惡什麼，（六塵）就容易得逞。』 已經脫離了畏懼的人，一切五欲（色、聲、香、味、觸）都不能對他怎麼樣。』這是第三個部分，總結。竺道生說：『既然已經脫離了厭惡，即使五根所欲的對象陳列在面前，也不能再使他產生貪愛了。』 結使習氣沒有斷盡，花就沾在身上；結使習氣斷盡了，花就不沾在身上。』這是第七個部分，揀擇。竺道生說：『厭惡花而去除它，雖然不是結使的病根，但卻是結使的習氣。習氣還傾向於投花。』

【English Translation】 English version:

The goddess said, 'Do not say that these flowers are unlawful.' Why? Because these flowers themselves have no discrimination; it is you who generate the appearance of discrimination.' This is the fourth section of rebuke in the Vimalakirti Sutra, first explaining that flowers have no discrimination, second explaining what is lawful and unlawful, third explaining that Bodhisattvas are not attached, and fourth explaining that the Sravakas and Pratyekabuddhas are attached. This is the first point. Sengzhao said, 'The nature of flowers originally has no duality, so there is no discrimination.' Zhidun said, 'The nature of flowers is empty and without self-nature; how can there be discrimination of what is lawful and unlawful?' Sengzhao said, 'How can flowers have the intention of falling or not falling? The thought of discrimination comes from people themselves.' 'If there is discrimination regarding leaving home in the Buddhadharma, it is unlawful; if there is no discrimination, then it is lawful.' This is the second point, explaining what is lawful and unlawful. Sariputra considers violating precepts as unlawful, while great Bodhisattvas consider discriminating between upholding and violating precepts as unlawful. Zhidun said, 'If one dislikes flowers and has no preference for good or bad, then it conforms to the true meaning of the precepts.' 'Observing the Bodhisattvas, the flowers do not stick to them because they have already cut off all thoughts of discrimination.' This is the third point, explaining that Bodhisattvas are not attached because they are free from the habits of discrimination. The Inconceivable Liberation chapter explains that Bodhisattvas eliminate discrimination regarding defiled and undefiled, conditioned and unconditioned, and so on. Entering the gate of non-duality and attaining the patience of non-origination is all this meaning. 'For example, when people are afraid, non-humans (referring to ghosts and spirits, etc.) easily find an opportunity.' This is the fourth point, explaining that Sravakas and Pratyekabuddhas are attached, divided into three parts, this is the first metaphor. Zhidun said, 'When one is fearful and afraid, one's emotions are already timid, so (non-humans) easily succeed.' 'Just like this, because disciples fear birth and death, form, sound, smell, taste, touch, and dharma (the six sense objects) easily find an opportunity.' This is the second part, combining to make a metaphor. Bodhisattvas consider birth and death to be Nirvana, so they have great compassion and no fear. Sravakas and Pratyekabuddhas consider birth and death to be different from Nirvana, so they fear birth and death. Also, because they have discrimination, their habitual tendencies have not been eliminated, and the six sense objects easily succeed. Zhidun said, 'If one dislikes something, (the six sense objects) easily succeed.' 'Those who have already escaped fear, all the five desires (form, sound, smell, taste, touch) cannot do anything to them.' This is the third part, summarizing. Zhidun said, 'Since one has already escaped dislike, even if the objects desired by the five senses are displayed in front of him, they can no longer cause him to generate greed.' 'If the bonds of habit have not been exhausted, the flowers will stick to the body; if the bonds of habit have been exhausted, the flowers will not stick.' This is the seventh part, distinguishing. Zhidun said, 'Disliking flowers and removing them, although it is not the root of the bonds, it is the habit of the bonds. The habit still tends to throw flowers.'

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著身而不可去。況有結乎。

舍利弗言。天止此室其已久如　此下二約理厭明即不即棟文三。初文字離不離。二煩惱斷不斷。三解脫證不證。此初問答解釋八重分別。此子身問也。肇曰。止凈名大乘之室久近妙辯若此乎。

答曰。我止此室如耆年解脫　二天答也。身子以執身止此室問。天以聞法故悟心止解脫答。肇曰。將明第一無久近之義。故以解脫為喻。解脫即無為解脫也。

舍利弗言。止此久耶　三身子喻未答意故重問也。

天曰。耆年解脫亦何如久　四天重答也。肇曰。逆問其所得令自悟也。耆年所得無為解脫寧可稱久乎。

舍利弗默然不答　五身子自思解脫無久近故默。

天曰。如何耆舊大智而默　六天問所以。肇曰。五百弟子仁者智慧第一。默然何耶。

答曰。解脫者無所言說。故吾於是不所知云　七身子已離三界惑得心解脫。永絕言教故言不知所云。

天曰。言說文字皆解脫相　八天辯不思議解脫即文字也。文三。此初標文字即解脫。肇曰。舍利弗以言文為失故默然無言。謂順真解未能語。默齋致觸物無礙故天說等解以曉其意。

所以者何。解脫者不內不外不在兩間。文字亦不內不外不在兩間。是故舍利弗。無離文字說解脫也　此二解釋所以。

【現代漢語翻譯】 現代漢語譯本 『執著于身體而無法擺脫，更何況還有煩惱的束縛呢？』

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問：『天人您在此室停留多久了？』（以下從理上深入闡明，即不即棟樑的三重含義。一，文字的離與不離；二，煩惱的斷與不斷；三，解脫的證與不證。這是最初的問答，解釋了八重分別。這是從身體的角度提出的問題。）肇曰：『止於維摩詰（Vimalakīrti）的大乘之室，時間的長短，辯才的巧妙，就像這樣嗎？』

天人答道：『我在此室停留，就像耆年（指年長的修行者）證得解脫一樣。』（天人回答。舍利弗以執著于身體而停留在此室發問，天人以聽聞佛法而領悟到心安住于解脫來回答。）肇曰：『將要闡明第一義諦沒有長短之分，所以用解脫來比喻。解脫就是無為的解脫。』

舍利弗問：『停留在此很久了嗎？』（舍利弗因為比喻沒有回答他的意思，所以再次發問。）

天人答道：『耆年證得解脫，又有多久呢？』（天人再次回答。）肇曰：『反過來問他所證得的境界，讓他自己領悟。耆年所證得的無為解脫，難道可以用長短來衡量嗎？』

舍利弗沉默不語。（舍利弗自己思索解脫沒有長短之分，所以沉默。）

天人問：『為何耆舊（指年長的修行者），大智慧者卻沉默不語？』（天人問沉默的原因。）肇曰：『五百弟子中，仁者您的智慧第一，為何沉默呢？』

舍利弗答道：『解脫是無法用言語表達的，所以我對此一無所知。』（舍利弗已經脫離三界迷惑，證得心的解脫，永遠斷絕了言語教誨，所以說不知所云。）

天人說：『言語文字都是解脫的表相。』（天人辯論不可思議的解脫就是文字。）文分三部分。這是最初標明文字就是解脫。肇曰：『舍利弗認為言語文字是缺失，所以沉默不語，認為順應真理的理解無法用語言表達。沉默是爲了達到觸物無礙的境界，所以天人闡述平等的理解來曉喻他的意思。』

『為什麼呢？解脫不在內，不在外，也不在兩者之間。文字也不在內，不在外，也不在兩者之間。所以，舍利弗，沒有離開文字而說的解脫。』（這是第二部分，解釋原因。）

【English Translation】 English version 『Being attached to the body and unable to leave it, how much more so with the bonds of afflictions?』

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked: 『How long have you been staying in this room, O Deva (heavenly being)?』 (The following section delves into the meaning from a rational perspective, namely the three implications of neither being identical to nor separate from the pillars. First, the separation and non-separation of words; second, the cessation and non-cessation of afflictions; third, the attainment and non-attainment of liberation. This is the initial question and answer, explaining the eightfold distinctions. This is a question posed from the perspective of the body.) Zhaoyue (commentator): 『Staying in Vimalakīrti's (pure name) Mahāyāna (great vehicle) room, is the duration and the subtlety of eloquence like this?』

The Deva replied: 『I have been staying in this room as long as an elder has been liberated.』 (The Deva answers. Śāriputra asks about staying in this room with attachment to the body, and the Deva answers by realizing that the mind dwells in liberation through hearing the Dharma (teachings).) Zhaoyue: 『Intending to clarify that the ultimate truth has no duration, so it is likened to liberation. Liberation is non-conditioned liberation.』

Śāriputra asked: 『Have you been staying here long?』 (Śāriputra asks again because the analogy did not answer his meaning.)

The Deva replied: 『How long is the liberation of an elder?』 (The Deva answers again.) Zhaoyue: 『Inversely asking about his attainment, allowing him to realize it himself. Can the non-conditioned liberation attained by an elder be measured by duration?』

Śāriputra remained silent. (Śāriputra contemplates that liberation has no duration, so he remains silent.)

The Deva asked: 『Why is it that an elder, a person of great wisdom, remains silent?』 (The Deva asks the reason for the silence.) Zhaoyue: 『Among the five hundred disciples, you, the benevolent one, are foremost in wisdom, why are you silent?』

Śāriputra replied: 『Liberation is beyond words, therefore I do not know what to say.』 (Śāriputra has already detached from the delusions of the three realms and attained liberation of the mind, forever severing verbal teachings, so he says he does not know what to say.)

The Deva said: 『Words and letters are all aspects of liberation.』 (The Deva argues that inconceivable liberation is precisely words.) The text is divided into three parts. This is the initial statement that words are liberation. Zhaoyue: 『Śāriputra considers words and letters to be a deficiency, so he remains silent, believing that understanding in accordance with truth cannot be expressed in words. Silence is to achieve a state of unobstructed interaction with things, so the Deva elucidates equal understanding to enlighten his meaning.』

『Why is that? Liberation is neither internal nor external, nor in between. Words are also neither internal nor external, nor in between. Therefore, Śāriputra, there is no liberation apart from words.』 (This is the second part, explaining the reason.)

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肇曰。法之所在極於三處。三處未文字解脫俱不可得。如何欲離可得文字別說解脫乎。

所以者何。一切諸法是解脫相　三明諸法等解。肇曰。萬法雖殊無非解相。豈文字之獨異也。

舍利弗言。不復以離淫怒癡為解脫乎　此下二明斷不斷別文二。初問也。肇曰。二乘結盡為解脫。聞上等解乖其本趣故致斯問。

天曰。佛為增上慢人。說離淫怒癡為解脫耳。若無增上慢者。佛說淫怒癡性即是解脫　二答也。增上慢者未得謂得也。身子據小乘所證非增上慢。自謂共佛同坐解脫床名增上慢也。既未悟縛脫平等故為說離縛為脫。若大士非增上慢者為說即縛性脫入不二門也。

舍利弗言善哉善哉。天女汝何所得以何為證辯乃如是　三明證不證別文二。此初問文也。肇曰。善其所說非已所及。故問得何道證何果辯乃如是乎。

天曰。我無得無證故辯如是　答文二。此初正答。二乘舍縛求脫故有得證。大士悟縛脫平等非縛非脫故無得無證。既智窮不二之門故辯無礙也。

所以者何。若有得有證者則于佛法為增上慢　二反斥。肇曰。若見己有得必見他不得。次於佛平等之法猶為增上慢人。能致無礙之辯乎。

舍利弗問天。汝於三乘為何志求　此下三約教明乘無乘別也。小乘有法執故有差

【現代漢語翻譯】 現代漢語譯本： 肇曰：法的存在，極致之處在於三個方面。如果這三個方面沒有通過文字得到理解，那麼解脫就無法獲得。如果不通過可以理解的文字，又怎麼能另外談論解脫呢？

原因是什麼呢？一切諸法本身就是解脫的相狀。三明諸法平等地被理解。肇曰：萬法雖然千差萬別，但沒有哪一樣不是解脫的相狀，難道只有文字是特殊的嗎？

舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問：難道不是要遠離淫慾、嗔怒、愚癡才能獲得解脫嗎？這以下第二部分說明斷與不斷的區別。這是最初的提問。肇曰：二乘人認為斷盡煩惱才能獲得解脫，（舍利弗）聽到前面所說的平等理解，覺得與自己原本的理解相悖，所以才提出這個問題。

天女（Devi，女性天神）答：佛陀是為那些自以為是的人，才說要遠離淫慾、嗔怒、愚癡才能獲得解脫。如果不是自以為是的人，佛陀會說淫慾、嗔怒、愚癡的本性就是解脫。這是第二部分的回答。自以為是的人是指那些沒有得到卻自認為得到的人。舍利弗根據小乘所證得的境界，並非自以為是。但（天女認為舍利弗）自認為與佛陀同坐于解脫之床，這便是自以為是。既然沒有領悟到束縛與解脫的平等性，所以（佛陀）才為（舍利弗）說遠離束縛就是解脫。如果大士不是自以為是的人，（佛陀）就會為（大士）說束縛的本性就是解脫，從而進入不二法門。

舍利弗說：太好了！太好了！天女，你得到了什麼，又以什麼為證，辯才竟然如此了得？這以下第三部分說明證悟與未證悟的區別。這是最初的提問。肇曰：（舍利弗）讚歎她所說的話，認為自己無法達到這種境界，所以問她得到了什麼道，證得了什麼果，辯才竟然如此了得。

天女答：我沒有得到什麼，也沒有證得什麼，所以辯才就是這樣。這是回答的第二部分。二乘人捨棄束縛而追求解脫，所以有得到和證得。大士領悟到束縛與解脫的平等性，既不是束縛也不是解脫，所以沒有得到也沒有證得。既然智慧窮盡了不二法門，所以辯才無礙。

原因是什麼呢？如果有所得有所證，那麼對於佛法來說，就是自以為是。這是第二部分的反駁。肇曰：如果認為自己有所得，必然認為他人沒有得到。這樣對於佛陀平等的佛法來說，仍然是自以為是的人，又怎麼能達到無礙的辯才呢？

舍利弗問天女：你對於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）是追求哪一乘呢？這以下第三部分是根據教義說明乘與非乘的區別。小乘人有法執，所以有差別。

【English Translation】 English version: Zhao said: The ultimate location of the Dharma lies in three aspects. If these three aspects are not understood through words, then liberation cannot be attained. How can one speak of liberation apart from understandable words?

What is the reason for this? All dharmas are themselves the aspect of liberation. The three illuminate the equal understanding of all dharmas. Zhao said: Although the myriad dharmas are different, none are not the aspect of liberation. Is it only words that are unique?

Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked: Is it not that liberation is attained by separating from lust, anger, and delusion? The following second part explains the difference between cutting off and not cutting off. This is the initial question. Zhao said: The followers of the Two Vehicles (Sravakayana and Pratyekabuddhayana) believe that liberation is attained by exhausting afflictions. Hearing the aforementioned equal understanding, (Sariputra) felt it contradicted his original understanding, so he raised this question.

The Devi (female deity) replied: The Buddha spoke of separating from lust, anger, and delusion to attain liberation for those who are conceited. If one is not conceited, the Buddha would say that the nature of lust, anger, and delusion is itself liberation. This is the second part of the answer. Those who are conceited are those who have not attained but think they have. Sariputra, based on the attainment of the Small Vehicle, is not conceited. But (the Devi believes that Sariputra) thinks he is sitting on the bed of liberation with the Buddha, which is conceit. Since he has not realized the equality of bondage and liberation, (the Buddha) speaks of separating from bondage as liberation for (Sariputra). If a Bodhisattva is not conceited, (the Buddha) would say that the nature of bondage is liberation, thereby entering the non-dual gate.

Sariputra said: Excellent! Excellent! Devi, what have you attained, and what is your proof that your eloquence is so remarkable? The following third part explains the difference between realization and non-realization. This is the initial question. Zhao said: (Sariputra) praises what she said, thinking that he cannot reach this state, so he asks what path she has attained, what fruit she has realized, that her eloquence is so remarkable.

The Devi replied: I have attained nothing, and I have proven nothing, so my eloquence is like this. This is the second part of the answer. The followers of the Two Vehicles abandon bondage and seek liberation, so they have attainment and proof. The Bodhisattva realizes the equality of bondage and liberation, which is neither bondage nor liberation, so there is no attainment and no proof. Since wisdom has exhausted the non-dual gate, eloquence is unobstructed.

What is the reason for this? If there is attainment and proof, then with regard to the Buddha-dharma, it is conceit. This is the second part of the rebuttal. Zhao said: If one thinks that one has attained something, one must think that others have not attained it. In this way, with regard to the Buddha's equal Dharma, one is still a conceited person. How can one achieve unobstructed eloquence?

Sariputra asked the Devi: Which of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayna) do you aspire to? The following third part explains the difference between vehicle and non-vehicle according to the teachings. The followers of the Small Vehicle have attachment to the Dharma, so there are differences.

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別乘。大乘不二平等故無乘之乘。文二。此初問也。肇曰。上云。無得無證未知何乘故復問也。

天曰。以聲聞法化眾生故我為聲聞。以因緣法化眾生故我為辟支佛。以大悲法化眾生故我為大乘　二答文二。一總約化緣答。二別約今緣答。此初也。肇曰。大乘之道無乘之乘。為彼而乘吾何乘也。生曰。隨彼為之我無定也。又解法花方便說三意同此也。

舍利弗。如人入瞻萄林唯嗅瞻萄不嗅餘香。如是若入此室但聞佛功德之香不樂聲聞辟支佛功德香也　二此約今緣文四。一明今緣唯一。二所化樂大。三室無小法。四約室現法。此初也。肇曰。無乘不乘乃為大乘故以香林為喻。明凈名之室不離二乘之香。止此室者豈他嗅哉。

舍利弗。其有釋梵四天王諸天龍鬼神等入此室者。聞斯上人講說正法。皆樂佛功德之香發心而出　二明所化皆樂大也。

舍利弗。吾至此室十有二年。初不聞說聲聞辟支佛法。但聞菩薩大慈大悲不可思議諸佛之法　三明室無小法。肇曰。大乘之法皆不可思議。上問止室久近。欲生論端故答以解脫。今言實年以明所聞之不雜也。生曰。諸天龍神暫入此室尚無不發大意而出哉。況我久聞妙法乎。然則不能不為大非能為大矣。

舍利弗。此室常現八未曾有難得之法　此四明未

【現代漢語翻譯】 現代漢語譯本 別乘（Separate Vehicle）。大乘（Mahayana）不二平等，所以沒有可稱為『乘』的乘。分為兩部分。這是最初的提問。肇法師說：『上面說，無所得無所證，不知道是什麼乘，所以再次提問。』

天女說：『以聲聞法（Śrāvakayāna）教化眾生，所以我示現為聲聞；以因緣法（Pratyekabuddhayāna）教化眾生，所以我示現為辟支佛（Pratyekabuddha）；以大悲法（Mahākaruṇā）教化眾生，所以我示現為大乘。』分為兩部分回答。一是總的來說，根據教化的因緣來回答。二是分別來說，根據現在的因緣來回答。這是第一部分。肇法師說：『大乘的道理是沒有乘的乘，爲了他們而乘坐，我乘坐的是什麼乘呢？』生法師說：『隨著他們而示現，我沒有固定的。』又解釋《法華經》（Lotus Sutra）方便品所說的三乘，意思與此相同。

舍利弗（Śāriputra），比如有人進入瞻萄林（campaka forest），只嗅瞻萄的香味，不嗅其他的香味。這樣，如果進入這個房間，只聞到佛（Buddha）的功德之香，不樂於聲聞、辟支佛的功德之香。』這是根據現在的因緣分為四個部分。一是說明現在的因緣是唯一的。二是所教化的人喜歡大乘。三是房間里沒有小乘法。四是根據房間來顯現佛法。這是第一部分。肇法師說：『沒有乘與不乘，才是大乘，所以用香林來比喻。說明維摩詰（Vimalakirti）的房間不離二乘的香味。止步于這個房間的人，難道會嗅其他的香味嗎？』

舍利弗，如果有釋（Śakra）、梵（Brahmā）、四大天王（Caturmahārājakayikas）、諸天（Devas）、龍（Nāgas）、鬼（Yakṣas）、神（Devas）等進入這個房間，聽到這位上人講說正法，都喜歡佛的功德之香，發菩提心而出。』這是說明所教化的人都喜歡大乘。

舍利弗，我到這個房間已經十二年了，從來沒有聽到說聲聞、辟支佛法，只聽到菩薩（Bodhisattva）的大慈大悲（Mahākaruṇā），不可思議的諸佛之法。』這是說明房間里沒有小乘法。肇法師說：『大乘的法都是不可思議的。上面問止步于這個房間多久，想要引發討論，所以用解脫來回答。現在說實際的年數，是爲了說明所聽到的法不雜。』生法師說：『諸天龍神暫時進入這個房間，尚且沒有不發大乘心而出的。何況我長久聽聞妙法呢？這樣就不能不為大乘，而非能為大乘了。』

舍利弗，這個房間常常顯現八種未曾有（Adbhuta），難以獲得的佛法。』這是第四部分，說明未曾有。

【English Translation】 English version Separate Vehicle. The Mahayana is non-dual and equal, so there is no 'vehicle' of a vehicle. Divided into two parts. This is the initial question. Master Zhao said: 'Above it was said, there is nothing to be attained and nothing to be realized, not knowing what vehicle it is, so the question is asked again.'

The goddess said: 'Because I transform sentient beings with the Śrāvakayāna Dharma, I manifest as a Śrāvaka; because I transform sentient beings with the Pratyekabuddhayāna Dharma, I manifest as a Pratyekabuddha; because I transform sentient beings with the Mahākaruṇā Dharma, I manifest as the Mahayana.' Divided into two parts for the answer. First, a general answer based on the conditions for transformation. Second, a separate answer based on the present conditions. This is the first part. Master Zhao said: 'The principle of the Mahayana is a vehicle without a vehicle. For them to ride, what vehicle am I riding?' Master Sheng said: 'I manifest according to them, I have no fixed form.' Also, the explanation of the three vehicles in the Expedient Means chapter of the Lotus Sutra has the same meaning.

Śāriputra, it is like a person entering a campaka forest who only smells the fragrance of campaka and does not smell other fragrances. Likewise, if one enters this room, one only smells the fragrance of the Buddha's merits and virtues and does not delight in the fragrance of the merits and virtues of the Śrāvakas and Pratyekabuddhas.' This is divided into four parts based on the present conditions. First, it explains that the present condition is unique. Second, those who are transformed delight in the Mahayana. Third, there is no small vehicle Dharma in the room. Fourth, the Dharma is manifested based on the room. This is the first part. Master Zhao said: 'There is no vehicle and no non-vehicle, which is the Mahayana, so the fragrant forest is used as a metaphor. It explains that Vimalakirti's room is not separate from the fragrance of the two vehicles. Those who stop in this room, how could they smell other fragrances?'

Śāriputra, if Śakra, Brahmā, the Four Heavenly Kings, the Devas, Nāgas, Yakṣas, Devas, etc., enter this room and hear this superior person expounding the Dharma, they all delight in the fragrance of the Buddha's merits and virtues and generate Bodhicitta and leave.' This explains that all those who are transformed delight in the Mahayana.

Śāriputra, I have been in this room for twelve years, and I have never heard the Śrāvakayāna or Pratyekabuddhayāna Dharma expounded, but only the Bodhisattva's Mahākaruṇā and the inconceivable Dharma of the Buddhas.' This explains that there is no small vehicle Dharma in the room. Master Zhao said: 'The Dharma of the Mahayana is all inconceivable. Above, the question was about how long one has been stopping in this room, wanting to initiate a discussion, so the answer was given with liberation. Now, the actual number of years is stated to explain that what is heard is not mixed.' Master Sheng said: 'Even if the Devas and Nāgas temporarily enter this room, there is none who does not generate the Mahayana mind and leave. How much more so for me, who has long heard the wonderful Dharma? Thus, one cannot but be for the Mahayana, rather than being able to be for the Mahayana.'

Śāriputra, this room constantly manifests eight unprecedented (Adbhuta) and difficult-to-obtain Dharmas.' This is the fourth part, explaining the unprecedented.

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曾有室。不說二乘之法也文三。標釋結。此初也。

何等為八。此室常以金色光照晝夜無異。不以日月所照為明。是為一未曾有難得之法。此室入者不為諸垢之所惱也。是為二未曾有難得之法。此室常有釋梵四天王他方菩薩來會不絕。是為三未曾有難得之法。此室常說六波羅蜜不退轉法。是為四未曾有難得之法。此室常作天人第一之樂弦出無量法化之聲。是為五未曾有難得之法。此室常有四大寶藏。眾寶積滿。周窮濟乏求得無盡。是為六未曾有難得之法。此室釋迦牟尼佛阿彌陀佛．阿閦佛．寶德．寶炎．寶月．寶嚴難勝．師子響．一切利成。如是等十方諸佛。是上人念時。即皆為來廣說諸佛秘要法藏說已還去。是為七未曾有難得之法。此室一切諸天嚴飾宮殿諸佛凈土皆于中現。是為八未曾有難得之法　此不二列不思議事如文可見。大士所陳必有所表金色光照晝夜。不二表大乘寂照無生滅也。二諸垢不惱表真室之室入者無垢。三釋梵常會表無緣大悲常與物會。四常說不退表游真寂路萬行無退。五法化之樂表住此理者言皆稱法。六四大寶藏表住寶藏慈濟無盡。七諸佛念來表佛理在心念之便至。八宮殿凈土表凡聖所居不離法性。

舍利弗。此室常現八未曾有難得之法。誰有見斯不思議事。而復樂於聲聞法乎　三

【現代漢語翻譯】 現代漢語譯本： 曾經有一間屋室。這裡不說二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）之法，分為標示、解釋、總結三部分。這是開頭。

什麼是八種未曾有之法呢？這間屋室常常以金色光芒照耀，晝夜沒有差別，不依靠日月的光芒照明。這是第一種未曾有難得之法。進入這間屋室的人，不會被各種煩惱所困擾。這是第二種未曾有難得之法。這間屋室常常有釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、四大天王（Cāturmahārājakāyikas，四大天王）以及其他方世界的菩薩前來聚會，絡繹不絕。這是第三種未曾有難得之法。這間屋室常常宣說六波羅蜜（ṣaṭ pāramitā，六度）不退轉之法。這是第四種未曾有難得之法。這間屋室常常演奏天人第一的快樂音樂，琴絃發出無量法化之聲。這是第五種未曾有難得之法。這間屋室常常有四大寶藏，各種珍寶堆積滿盈，賙濟貧困，求取無盡。這是第六種未曾有難得之法。這間屋室裡，釋迦牟尼佛（Śākyamuni Buddha，釋迦牟尼佛）、阿彌陀佛（Amitābha Buddha，阿彌陀佛）、阿閦佛（Akṣobhya Buddha，不動佛）、寶德佛（Ratnakara Buddha）、寶炎佛（Ratnadīpa Buddha）、寶月佛（Ratnacandra Buddha）、寶嚴佛（Ratnavyūha Buddha）、難勝佛（Durjaya Buddha）、師子響佛（Siṃhaghoṣa Buddha）、一切利成佛（Sarvārthasiddha Buddha）等等十方諸佛，當修習者憶念他們時，都會前來廣說諸佛的秘密法藏，說完之後便返回。這是第七種未曾有難得之法。這間屋室裡，一切諸天的莊嚴宮殿和諸佛的清凈國土都顯現在其中。這是第八種未曾有難得之法。

這不二之法陳列著不可思議之事，正如文字所見。大士（Mahāsattva，菩薩）所陳述的必定有所表徵，金色光照晝夜，不二，象徵著大乘寂照無生滅的境界。二，各種煩惱不困擾，象徵著真正的屋室，進入其中的人沒有煩惱。三，釋天和梵天常常聚會，象徵著無緣大悲常常與眾生相會。四，常常宣說不退轉之法，象徵著在真寂之路上游歷，萬行永不退轉。五，法化之樂，象徵著安住於此理的人，所說之言都符合佛法。六，四大寶藏，象徵著安住于寶藏之中，慈悲濟世，永無止境。七，諸佛因憶念而來，象徵著佛理在心中，憶念之時便會到來。八，宮殿和凈土，象徵著凡夫和聖人所居住的地方都不離法性。

舍利弗（Śāriputra，舍利弗），這間屋室常常顯現八種未曾有難得之法。誰能見到這種不可思議之事，還會樂於聲聞法呢？（總結）

【English Translation】 English version: There was once a room. Here, the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not discussed, divided into three parts: indication, explanation, and conclusion. This is the beginning.

What are the eight unprecedented qualities? This room is constantly illuminated by golden light, with no difference between day and night, not relying on the light of the sun and moon for illumination. This is the first unprecedented and rare quality. Those who enter this room will not be troubled by various defilements. This is the second unprecedented and rare quality. This room is constantly visited by Śakra, Brahmā, the Four Heavenly Kings (Cāturmahārājakāyikas), and Bodhisattvas from other worlds, in an unbroken stream. This is the third unprecedented and rare quality. This room constantly expounds the irreversible Dharma of the Six Perfections (ṣaṭ pāramitā). This is the fourth unprecedented and rare quality. This room constantly produces the music of the first joy of gods and humans, with strings emitting limitless sounds of Dharma transformation. This is the fifth unprecedented and rare quality. This room constantly contains the Four Great Treasures, filled with various jewels, providing for the poor and needy, with inexhaustible resources. This is the sixth unprecedented and rare quality. In this room, Śākyamuni Buddha, Amitābha Buddha, Akṣobhya Buddha, Ratnakara Buddha, Ratnadīpa Buddha, Ratnacandra Buddha, Ratnavyūha Buddha, Durjaya Buddha, Siṃhaghoṣa Buddha, Sarvārthasiddha Buddha, and other Buddhas from the ten directions, when practitioners remember them, will come to extensively explain the secret Dharma treasures of the Buddhas, and after speaking, they will return. This is the seventh unprecedented and rare quality. In this room, all the adorned palaces of the gods and the pure lands of the Buddhas appear within it. This is the eighth unprecedented and rare quality.

These non-dual Dharmas present inconceivable matters, just as the text describes. What the Mahāsattva presents must have a symbolic meaning. The golden light illuminates day and night, non-dually, symbolizing the realm of the Mahayana's serene illumination, without arising or ceasing. Second, various defilements do not trouble, symbolizing the true room, where those who enter have no defilements. Third, Śakra and Brahmā constantly gather, symbolizing that unconditioned great compassion constantly meets with beings. Fourth, constantly expounding the irreversible Dharma, symbolizing traveling on the path of true serenity, with myriad practices never regressing. Fifth, the joy of Dharma transformation, symbolizing that those who abide in this principle speak in accordance with the Dharma. Sixth, the Four Great Treasures, symbolizing abiding in the treasure, with endless compassionate relief. Seventh, the Buddhas come because of remembrance, symbolizing that the principle of the Buddha is in the heart, and when remembered, they will arrive. Eighth, palaces and pure lands, symbolizing that the places where ordinary beings and sages reside are inseparable from Dharma-nature.

Śāriputra, this room constantly manifests eight unprecedented and rare qualities. Who, having seen such inconceivable things, would still delight in the Śrāvakayāna Dharma? (Conclusion)

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結無小法也。肇曰。顯室奇特之事。以成香林之義也。

舍利弗。言汝何以不轉女身　此下第四就相明轉不轉異。小乘執相定有所轉。大乘相本無相故無所轉。此初也。問。肇曰。以無礙之智有礙之身而不轉舍何耶。

天曰。我從十二年來。求女人相了不可得。當何所轉　二答文三。一明不轉。二明轉。三明非轉非不轉。初中有四。一明無轉。二反問。三答。四呵彈。此初也。肇曰。止此室來所聞正法未覺女身異於男子。當何所轉。天悟女相。豈十二年而已乎。欲明此室純一等教無有雜聲故齊此為言耳。

譬如幻師化作幻女。若有人問何以不轉女身。是人為正問不　二反問。

舍利弗言。不也。幻無定相當何所轉　三答不可轉。

天曰。一切諸法亦復如是無有定相。云何乃問不轉女身　四呵彈也　肇曰。萬物如幻。無有定相。誰好誰丑。而欲轉之乎。

即時天女以神通力。變舍利弗令如天女。天自化身如舍利弗。而問言。何以不轉女身。

二明轉而無轉也。文四。一問。二答。三解釋。四引證。此初明轉身而問也。肇曰。將成幻化無定之義故。現變而問令其自悟也。

舍利弗以天女像而答言。我今不知何轉而變為女身　二答也。肇曰。吾不知所以轉而為此身。如之

【現代漢語翻譯】 現代漢語譯本： 『結無小法也』。肇曰：『顯示維摩詰室奇特之事，以成就香林菩薩的義理。』

『舍利弗，你說你為什麼不轉女身？』此下第四部分就相來闡明轉與不轉的差異。小乘執著于相，認為確實有所轉變。大乘認為相的本質本無自性，所以無所轉變。這是第一部分。問。肇曰：『以無礙的智慧和有礙的身體，為什麼不轉變捨棄呢？』

天女說：『我從十二年來，求女人相了不可得，當何所轉？』二答文分三部分。一，闡明不轉；二，闡明轉；三，闡明非轉非不轉。第一部分中有四點：一，闡明無轉；二，反問；三，回答；四，呵斥。這是第一點。肇曰：『自從來到這維摩詰室所聽聞的正法，未曾覺得女身與男子有什麼不同，應當轉變什麼呢？』天女覺悟女相，難道只是十二年嗎？想要說明這維摩詰室純一平等地教化，沒有雜亂的聲音，所以才這樣說。

『譬如幻術師變化出一個幻女，如果有人問她為什麼不轉女身，這個人是正確地發問嗎？』二，反問。

舍利弗說：『不是的。幻象沒有固定的相，應當轉變什麼呢？』三，回答不可轉變。

天女說：『一切諸法也都是這樣，沒有固定的相，為什麼還要問不轉女身呢？』四，呵斥。肇曰：『萬物如幻，沒有固定的相，誰好誰丑，而想要轉變它呢？』

即時，天女以神通力，變化舍利弗令如天女，天女自己化身如舍利弗，而問他說：『為什麼不轉女身？』

二，闡明轉而無轉。文分四部分：一，提問；二，回答；三，解釋；四，引證。這是第一部分，闡明轉身而提問。肇曰：『將要成就幻化無定之義，所以顯現變化而提問，令其自己覺悟。』

舍利弗以天女的形象而回答說：『我今不知如何轉變而變為女身。』二，回答。肇曰：『我不知道用什麼方法轉變而成為這個身體，像這樣。』

【English Translation】 English version: 『There are no small Dharmas in the accumulation.』 Zhao said: 『It reveals the extraordinary events in Vimalakirti's chamber to accomplish the meaning of the Fragrant Forest Bodhisattva.』

『Sariputra, why do you say you do not transform from your female body?』 The fourth section below elucidates the difference between transformation and non-transformation based on form. The Hinayana clings to form, believing there is indeed transformation. The Mahayana believes that the essence of form is inherently without self-nature, so there is nothing to transform. This is the first part. Question. Zhao said: 『With unobstructed wisdom and an obstructed body, why not transform and abandon it?』

The goddess said: 『For the past twelve years, I have sought the form of a woman but have found it unattainable. What should I transform?』 The second answer is divided into three parts: one, explaining non-transformation; two, explaining transformation; and three, explaining neither transformation nor non-transformation. The first part has four points: one, explaining no transformation; two, asking in return; three, answering; and four, rebuking. This is the first point. Zhao said: 『Since coming to this Vimalakirti's chamber and hearing the correct Dharma, I have not felt that a female body is any different from a male body. What should I transform?』 The goddess awakened to the female form; is it only for twelve years? It is intended to illustrate that this Vimalakirti's chamber teaches purely and equally, without any mixed sounds, so it is said in this way.

『For example, a magician conjures up an illusory woman. If someone asks her why she does not transform from her female body, is that person asking correctly?』 Two, asking in return.

Sariputra said: 『No. Illusions have no fixed form. What should be transformed?』 Three, answering that it cannot be transformed.

The goddess said: 『All Dharmas are also like this, without fixed form. Why do you still ask about not transforming from a female body?』 Four, rebuking. Zhao said: 『All things are like illusions, without fixed form. Who is good, who is ugly, that you want to transform them?』

Immediately, the goddess, with her supernatural power, transformed Sariputra to be like a goddess, and the goddess herself transformed into Sariputra, and asked him: 『Why do you not transform from your female body?』

Two, explaining transformation without transformation. The text is divided into four parts: one, asking; two, answering; three, explaining; and four, citing evidence. This is the first part, explaining transformation and asking. Zhao said: 『To accomplish the meaning of illusory transformation without fixed nature, she manifests transformation and asks, causing him to awaken himself.』

Sariputra, in the form of a goddess, answered: 『I do not know how to transform and become a female body.』 Two, answering. Zhao said: 『I do not know by what method to transform and become this body, like this.』

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何復欲轉之乎。

天曰。舍利弗。若能轉此女身。則一切女人亦當能轉。如舍利弗非女而現女身。一切女人亦復如是。雖現女身而非女也　三解釋。若身子自悟雖神通變女而實性非女。亦悟一切女人雖妄心變女而法性非女。又知。天女雖大悲現女而法身非女。若能悟女非女。一切女人亦復如是。名為轉也。肇曰。如舍利弗實非女而今現。是女像實非女也。界無定相類已可知矣。

是故佛說諸一切法非男非女　四引證可見。

即時天女還攝神力。舍利弗身還復如故。天問舍利弗。女身色相今何所在　三明非轉非不轉文四。初此問也。肇曰。將權女相之所在故復身而問也。

舍利弗言。女身色相無在無不在　二答也。肇曰。欲言其有在。今現無相欲言無在。向復有相幻化無定。莫知所在也。

天曰。一切諸法亦復如是。無在無不在　三天印許也。

夫無在無不在者佛所說也　四引證。肇曰。豈唯女相無在。諸法皆爾。稱佛說者以明理不可易。

舍利弗問天。汝於此沒當生何所　此五就報明生滅不生滅異。二乘業生故有生沒。菩薩法身故無生沒。文四。此初也。肇曰。既知現相之無在。又問當生之所在。

天曰。佛化所生吾如彼生　二答也　法身無生之生如幻化也。

【現代漢語翻譯】 現代漢語譯本：

『還要如何轉變呢？』

天女說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果能轉變這個女身，那麼一切女人也都能轉變。就像舍利弗並非女子，卻顯現女身一樣，一切女人也都是如此。雖然顯現女身，但實際上並非女子。』

（三、解釋：如果舍利弗自己領悟到，雖然以神通力變化為女身，但其真實本性並非女子，也領悟到一切女人雖然因妄心而顯現女身，但其法性並非女子。又知道，天女雖然以大悲心顯現女身，但其法身並非女子。如果能領悟到女子並非女子，一切女人也都是如此，這就叫做轉變。肇法師說：就像舍利弗實際上並非女子，而現在顯現的是女子的形象，實際上並非女子。諸法的界限沒有固定的相狀，此類情況已經可以瞭解了。）

『所以佛說，一切諸法，非男非女。』

（四、引證，可見。）

當時，天女收回神通力，舍利弗的身體恢復如初。天女問舍利弗：『女身色相現在在哪裡？』

（三、說明非轉變非不轉變的文義，共四部分。這是第一部分，提問。肇法師說：爲了追問權宜顯現的女相在哪裡，所以恢復身體后才問。）

舍利弗回答說：『女身色相無處不在，也無處在。』

（二、回答。肇法師說：如果說它存在，現在卻顯現為無相；如果說它不存在，先前又顯現有相，幻化不定，無法知道它在哪裡。）

天女說：『一切諸法也都是如此，無處不在，也無處在。』

（三、天女印可。）

『所謂無處不在，也無處不在，是佛所說的。』

（四、引證。肇法師說：豈止是女相無處在，一切諸法都是如此。引用佛所說，是爲了說明這個道理不可改變。）

舍利弗問天女：『你在這裡消失後，將要生到哪裡？』

（此五、就果報說明生滅與不生滅的差異。二乘人因業力而生，所以有生有滅。菩薩因法身而無生無滅。文義共四部分。這是第一部分。肇法師說：既然已經知道顯現的相無處在，又問將要生到哪裡。）

天女回答說：『佛陀以神通力化現所生之處，我就像那樣生到那裡。』

（二、回答。法身無生的生，如同幻化。）

【English Translation】 English version:

'How else should it be transformed?'

The goddess said, 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), if this female body can be transformed, then all women should also be able to transform. Just as Śāriputra is not a woman but manifests a female body, so it is with all women. Although they manifest female bodies, they are not truly female.'

(3. Explanation: If Śāriputra himself realizes that although he transformed into a female body through supernatural powers, his true nature is not female, he also realizes that all women, although they manifest female bodies due to deluded minds, their Dharma-nature is not female. Furthermore, knowing that the goddess, although manifesting a female body out of great compassion, her Dharma-body is not female. If one can realize that a woman is not a woman, all women are also like that, this is called transformation. Zhao said: Just as Śāriputra is actually not a woman but now appears as a female form, this female form is actually not a woman. The boundaries of phenomena have no fixed characteristics, and similar cases are already understandable.)

'Therefore, the Buddha said that all dharmas are neither male nor female.'

(4. Citation, as can be seen.)

At that time, the goddess withdrew her supernatural power, and Śāriputra's body returned to its original state. The goddess asked Śāriputra, 'Where is the form and appearance of the female body now?'

(3. Explaining the meaning of neither transformation nor non-transformation, in four parts. This is the first part, the question. Zhao said: In order to inquire about where the expediently manifested female form is, she asked after the body was restored.)

Śāriputra replied, 'The form and appearance of the female body are nowhere and everywhere.'

(2. The answer. Zhao said: If it is said to exist, it now appears as formless; if it is said not to exist, it previously appeared with form, illusory and uncertain, and it is impossible to know where it is.)

The goddess said, 'All dharmas are also like this, nowhere and everywhere.'

(3. The goddess approves.)

'What is called nowhere and everywhere is what the Buddha said.'

(4. Citation. Zhao said: It is not only the female form that is nowhere; all dharmas are like this. Citing what the Buddha said is to clarify that this principle cannot be changed.)

Śāriputra asked the goddess, 'Where will you be born after you disappear from here?'

(5. Regarding the retribution, explaining the difference between birth and death and non-birth and non-death. Those of the Two Vehicles are born due to karma, so there is birth and death. Bodhisattvas have no birth and death due to the Dharma-body. The meaning is in four parts. This is the first part. Zhao said: Since it is already known that the manifested form is nowhere, he asks where she will be born.)

The goddess replied, 'I will be born in the place where the Buddha manifests through supernatural power.'

(2. The answer. The birth of the Dharma-body without birth is like an illusion.)

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曰。佛化所生非沒生也　三難也。

天曰。眾生猶然無沒生也　四順釋。肇曰。豈我知化物無非化也。

舍利弗問天。汝久如當得阿耨多羅三藐三菩提　此六就修明得不得異。以小乘進修有斷有得。大乘無相無修無證無得文二。初問。二難無得前中文五。此初也。肇曰。身相沒生可如幻化。菩提真道必應有實。故問久如當成。

天曰。如舍利弗還為凡夫。我乃當成阿耨多羅三藐三菩提　二答。肇曰。取其必無也。

舍利弗言。我作凡夫無有是處　三非其言也。肇曰。聖人還為凡夫。何有是處。

天曰。我得阿耨多羅三藐三菩提亦無是處　四例也。肇曰。彼聖為凡夫。我成菩提。道無有一處也。

所以者何。菩提者無住處。是故無有菩薩得者　五釋。無所得故為得。肇曰。菩提之道無為無相自無住處。誰有得者。

舍利弗言。今諸佛得阿耨多羅三藐三菩提。已得當得。如恒河沙。皆謂何乎　此二難無得。身子不了無所得故謂得。故有此難文三。此初據得而難。

天曰。皆已世俗文字數故說有三世。非謂菩提有去來今　三約理答。肇曰。世俗言數有三世得耳。非菩提。第一真道有去來今。

天曰。舍利弗。汝得阿羅漢道耶　三假小況大文三。此初問也。肇曰

【現代漢語翻譯】 曰：佛化所生，非沒生也。（佛的化現所產生的事物，不是真正的生滅。）三難也。

天曰：眾生猶然無沒生也。（眾生也是沒有真正的生滅的。）四順釋。肇曰：豈我知化物無非化也。（難道我知道變化的事物沒有不是變化的嗎？）

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問天：汝久如當得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？此六就修明得不得異。以小乘進修有斷有得。大乘無相無修無證無得文二。初問。二難無得前中文五。此初也。肇曰：身相沒生可如幻化。菩提（bodhi，覺悟）真道必應有實。故問久如當成。（舍利弗問天女，你多久才能證得無上正等正覺？這是因為小乘修行有斷有得，而大乘則認為無相、無修、無證、無得。舍利弗認為身相的生滅可以像幻化一樣虛假，但菩提真道應該是真實的，所以問她多久才能成就。）

天曰：如舍利弗還為凡夫，我乃當成阿耨多羅三藐三菩提。（如果舍利弗你再變成凡夫，我才能成就無上正等正覺。）二答。肇曰：取其必無也。（這是說，這是不可能的。）

舍利弗言：我作凡夫無有是處。（我變成凡夫是不可能的。）三非其言也。肇曰：聖人還為凡夫，何有是處。（聖人怎麼可能再變成凡夫呢？）

天曰：我得阿耨多羅三藐三菩提亦無是處。（我證得無上正等正覺也是不可能的。）四例也。肇曰：彼聖為凡夫，我成菩提，道無有一處也。（聖人不可能變成凡夫，我也不可能證得菩提，因為道無處不在。）

所以者何？菩提者無住處，是故無有菩薩（bodhisattva，立志成佛的修行者）得者。（為什麼呢？因為菩提沒有固定的處所，所以沒有菩薩能夠真正得到它。）五釋。無所得故為得。肇曰：菩提之道無為無相自無住處。誰有得者。（因為沒有所得，所以才是真正的得到。菩提之道是無為無相的，自然沒有固定的處所，誰又能真正得到它呢？）

舍利弗言：今諸佛得阿耨多羅三藐三菩提，已得當得，如恒河沙，皆謂何乎？（現在諸佛證得無上正等正覺，已經證得、將要證得的，像恒河沙一樣多，這又該怎麼解釋呢？）此二難無得。身子不了無所得故謂得。故有此難文三。此初據得而難。

天曰：皆已世俗文字數故說有三世，非謂菩提有去來今。（都是用世俗的文字概念來區分過去、現在、未來三世，而不是說菩提本身有過去、現在、未來。）三約理答。肇曰：世俗言數有三世得耳。非菩提。第一真道有去來今。（世俗的語言概念才有三世的區分，菩提這種第一義諦的真道是沒有過去、現在、未來的。）

天曰：舍利弗。汝得阿羅漢（arhat，斷盡煩惱，證入涅槃的聖者）道耶？（舍利弗，你證得阿羅漢道了嗎？）三假小況大文三。此初問也。肇曰

【English Translation】 It is said: The arising from Buddha's transformation is not a true birth and death. This is the third challenge.

The goddess said: Sentient beings are also without true birth and death. This is the fourth explanation. Zhao said: How could I know that all transformations are not truly transformations?

Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked the goddess: How long will it be before you attain anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment)? This sixth section clarifies the difference between attainment and non-attainment through practice. The Lesser Vehicle emphasizes progress through practice, with cessation and attainment. The Great Vehicle emphasizes no-form, no practice, no realization, and no attainment. This section has two parts. This is the first question. The second challenge is the five sections before the discussion of non-attainment. This is the first. Zhao said: The birth and death of the physical form can be like illusions. The true path of bodhi (enlightenment) must be real. Therefore, he asks how long it will take to achieve.

The goddess said: When Śāriputra returns to being an ordinary person, then I will attain anuttarā-samyak-saṃbodhi. This is the second answer. Zhao said: It is taken as certainly impossible.

Śāriputra said: It is impossible for me to become an ordinary person. This is the third refutation. Zhao said: How can a sage return to being an ordinary person?

The goddess said: It is also impossible for me to attain anuttarā-samyak-saṃbodhi. This is the fourth analogy. Zhao said: If the sage becomes an ordinary person, and I attain bodhi, then the path is nowhere to be found.

Why is that? Bodhi has no fixed abode, therefore no bodhisattva (a being who aspires to become a Buddha) can attain it. This is the fifth explanation. Non-attainment is therefore attainment. Zhao said: The path of bodhi is non-active, without form, and naturally without a fixed abode. Who can attain it?

Śāriputra said: Now, the Buddhas attain anuttarā-samyak-saṃbodhi. Those who have attained it, those who will attain it, are as numerous as the sands of the Ganges. What does this mean? This is the second challenge of non-attainment. Śāriputra does not understand non-attainment, therefore he speaks of attainment. Therefore, there are these three sections. This is the first challenge based on attainment.

The goddess said: All are spoken of in terms of the conventional language and numerical concepts of the three times (past, present, and future). It is not that bodhi has a going, coming, or present. This is the third answer based on principle. Zhao said: Conventional language and numbers have the attainment of the three times. Not bodhi. The ultimate true path has no going, coming, or present.

The goddess said: Śāriputra, have you attained the path of an arhat (a perfected being who has extinguished all defilements and entered nirvana)? This is the third analogy of the small illustrating the great. This is the first question. Zhao said

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。羅漢入無漏心不見有得。入有漏心則見有得。今問。以第九解脫自證成道時見有得耶。欲令自悟無得義耳。

曰。無所得故而得　二答也。謂斷九地惑故無得。得第九解脫故而得。

天曰。諸佛菩薩亦復如是　無所得故而得　三況大。謂諸佛菩薩悟本無所得故而得　爾時維摩詰。語舍利弗。是天女以曾供養九十二億佛已。能遊戲菩薩神通。所愿具足得無生忍住不退轉。以本願故隨意能現教化眾生　此七凈名述其悲願現生。肇曰。上但即言生論未知其道深淺。凈名傍顯其實。以生眾會敬信之情也。

佛道品第八

此二廣上大悲權化假也。諸佛以悲化為道故六道。二乘皆佛道也。睿曰。上以示女內體妙惠而托質陋形未達之流所以生惑。欲因其所惑廣明大士莫礙之道品文三。初問通達佛道。次明如來種。后明眷屬家業。初文有五。一問。二答。三徴。四釋。五結。

爾時文殊師利問維摩詰言。菩薩云何通達佛道　此初也。問。肇曰。諸佛之道以無得為得。其道虛玄非常行之所通。通之必有以。故問所以通。

維摩詰言。若菩薩行於非道。是為通達佛道　二答也。什曰。凡非其實而處之皆名非道。肇曰。以道為道非道為非道者愛惡並起垢累滋彰。何能通心妙旨達平等之道乎。若能不以

【現代漢語翻譯】 現代漢語譯本：阿羅漢進入無漏之心時，不見有任何獲得。進入有漏之心時，則見有獲得。現在問：以第九解脫（指滅盡定）自我證成道果時，是否見到有獲得呢？這是爲了讓其自己領悟無所得的意義。

答：因為無所得所以才有所得。這是第二個回答。意思是說，因為斷除了九地（指三界九地）的迷惑所以無所得，因為獲得了第九解脫所以才有所得。

天女說：諸佛菩薩也是這樣，因為無所得所以才有所得。這是第三個比況，說明大乘境界。意思是說，諸佛菩薩領悟到本來就無所得，所以才有所得。這時，維摩詰對舍利弗說：這位天女曾經供養過九十二億佛，已經能夠遊戲菩薩的神通，所發的愿都已圓滿，得到了無生法忍，安住于不退轉的境界。因為本來的願力，所以能夠隨意顯現來教化眾生。這七句是維摩詰贊述天女的悲願和現身說法。肇曰：前面只是就天女的言語來討論，還不知道她的道行深淺。維摩詰從側面顯示她的真實情況，以此來增加大眾的敬信之心。

佛道品第八

這兩部分廣泛地闡述了諸佛的大悲權宜教化。諸佛以悲心教化作為道路，所以六道和二乘都是佛道。睿曰：前面顯示了天女內在的微妙智慧，但因為她寄託於醜陋的形體，所以讓不明真相的人產生疑惑。想要藉著他們的疑惑，廣泛地闡明大士沒有障礙的道路。這一品分為三部分：首先是詢問如何通達佛道，其次是說明如來的種子，最後是說明眷屬和家業。第一部分分為五個部分：一、提問；二、回答；三、征問；四、解釋；五、總結。

這時，文殊師利菩薩問維摩詰說：菩薩如何才能通達佛道？這是第一部分，提問。肇曰：諸佛的道路是以無所得為得，這個道路虛無玄妙，不是一般的行為可以通達的。要通達它，必定有方法，所以問通達的方法。

維摩詰說：如果菩薩行於非道，這就是通達佛道。這是第二部分，回答。什曰：凡是不真實而處於其中的，都叫做非道。肇曰：以道為道，以非道為非道的人，愛憎並起，煩惱增多，怎麼能夠通達微妙的旨意，達到平等的道路呢？如果能夠不以...

【English Translation】 English version: When an Arhat enters the mind of non-outflow (Wu Lou Xin), they do not see any attainment. When they enter the mind of outflow (You Lou Xin), they see attainment. Now I ask, when one self-realizes the path with the ninth liberation (Di Jiu Jie Tuo) [referring to the cessation of feeling and perception], do they see any attainment? This is to make them realize the meaning of non-attainment.

Answer: Because of non-attainment, there is attainment. This is the second answer. It means that because the afflictions of the nine realms (Jiu Di) [referring to the nine realms of the Three Realms] are severed, there is no attainment. Because the ninth liberation is attained, there is attainment.

The goddess said: All Buddhas and Bodhisattvas are also like this; because of non-attainment, there is attainment. This is the third analogy, illustrating the Mahayana state. It means that all Buddhas and Bodhisattvas realize that there is originally no attainment, so there is attainment. At this time, Vimalakirti (Wei Mo Jie) said to Sariputra (She Li Fu): This goddess has already made offerings to ninety-two billion Buddhas, and is able to play with the supernormal powers of Bodhisattvas. Her vows are fulfilled, and she has attained the patience of non-birth (Wu Sheng Fa Ren), abiding in non-retrogression. Because of her original vows, she can manifest at will to teach and transform sentient beings. These seven sentences are Vimalakirti praising the goddess's compassionate vows and manifestation. Zhao said: The previous discussion was only based on the goddess's words, and we did not know the depth of her practice. Vimalakirti reveals her true situation from the side, in order to increase the faith and respect of the assembly.

Chapter Eight: The Buddha Path (Fo Dao Pin)

These two parts extensively elaborate on the Buddhas' great compassion and expedient teachings. The Buddhas use compassionate teachings as the path, so the six realms and the two vehicles are all the Buddha path. Rui said: The previous chapter showed the goddess's inner subtle wisdom, but because she relied on an ugly form, it caused confusion for those who did not understand the truth. He wants to use their confusion to extensively explain the unobstructed path of the great Bodhisattvas. This chapter is divided into three parts: first, asking how to penetrate the Buddha path; second, explaining the Tathagata's seed; and third, explaining the family and possessions. The first part is divided into five parts: 1. Question; 2. Answer; 3. Inquiry; 4. Explanation; 5. Conclusion.

At this time, Manjushri (Wen Shu Shi Li) asked Vimalakirti: How does a Bodhisattva penetrate the Buddha path? This is the first part, the question. Zhao said: The path of the Buddhas is to take non-attainment as attainment. This path is empty and mysterious, and cannot be penetrated by ordinary actions. To penetrate it, there must be a method, so he asks the method of penetration.

Vimalakirti said: If a Bodhisattva practices the non-path, this is penetrating the Buddha path. This is the second part, the answer. Shi said: Anything that is not real but is engaged in is called the non-path. Zhao said: Those who take the path as the path and the non-path as the non-path will have love and hate arise together, and afflictions will increase. How can they penetrate the subtle meaning and reach the path of equality? If one can not...

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道為道不以非道為非道者則是非絕於心遇物斯可乘矣。所以處是無是是之情。乘非無非非之意故。能美惡齊觀履逆常順。和光塵勞愈晦愈明。斯可謂達平等無礙佛道乎　又問。云何菩薩行於非道　此三重徴問也　答曰。菩薩行五無間而無惱恚　此下四廣釋文有九類。此初惡趣非道也。五無間者殺父殺母殺阿羅漢出佛身血破法輪僧。初二違恩。后三背德。故名逆也。故曰。夫法身大士內里沖虛沖。外權道俗是非俱乘逆順。斯入善惡反論靡不通達。和光塵穢而其心常寂。和光同穢故能行五無間。真心常寂故能而無惱恚。乃至不斷生死。是名和光現於涅槃。所謂常寂類皆然也。

至於地獄無諸罪垢　肇曰。罪垢地獄國也。示受其報實無其因。

至於畜生無有無明憍慢等過　肇曰。癡慢偏多墮畜生也。

至於餓鬼而具足功德　肇曰。慳貪無福多墮餓鬼。

行色無色界道不以為勝　二善趣也。無想非想外道計著以為涅槃第一最勝。菩薩和光知其卑陋。肇曰。上二界道受有之因雖同其行知其卑陋。

示行貪慾離法染著。示行嗔恚于諸眾生無有恚礙。示行惡癡而以皆惠調伏其心　三三毒也。肇曰。行三毒而不乖三善也。

示行慳貪而挨內外所有不惜身命。示行毀禁而安住凈戒。乃至小罪猶懷大

{ "translations": [ "現代漢語譯本：\n\n『道』如果是真正的『道』，就不會認為非『道』是錯誤的。這樣，是非的觀念就會從心中消失，遇到任何事物都可以順應它。因此，處於『是』的境地，心中沒有『是』的情執；順應『非』的境地，心中沒有『非』的執意。所以，能夠以平等的心看待美與醜，在逆境中也能順應自然。與世俗同流合污，反而越發顯現光明。這就可以說是通達平等無礙的佛道了嗎？\n\n又問：菩薩如何行於非道？\n\n這是三重征問。\n\n答：菩薩即使行於五無間（指殺父、殺母、殺阿羅漢（Arhat，已證得涅槃的聖者）、出佛身血、破壞僧團的和合），心中也沒有惱怒和怨恨。\n\n以下四段廣泛解釋，共有九類。這是最初的惡趣非道。五無間，最初兩種違背恩情，后三種背離德行，所以稱為『逆』。因此說，法身大士內心空明虛靜，外在權巧方便，順應世俗，是非善惡都能駕馭，逆境順境都能適應。這樣才能進入善惡相對的討論中，無所不通達。與世俗同流合污，但內心始終保持寂靜。正因為與世俗同流合污，所以能夠行於五無間；正因為真心常寂，所以即使行於五無間，心中也沒有惱怒和怨恨。甚至不斷絕生死，這叫做和光同塵，顯現於涅槃之中。所謂的常寂，就是這個道理。\n\n至於地獄，沒有各種罪惡。\n\n肇法師說：罪惡是地獄的因，菩薩示現承受地獄的果報，實際上並沒有造作地獄的因。\n\n至於畜生道，沒有愚癡、傲慢等過失。\n\n肇法師說：愚癡和傲慢是墮入畜生道的主要原因。\n\n至於餓鬼道，卻具足各種功德。\n\n肇法師說：慳吝貪婪，沒有福德，大多墮入餓鬼道。\n\n行於色界和無色界，不認為這些道是殊勝的。\n\n這是兩種善趣。外道認為無想天和非想非非想天是涅槃，是最殊勝的。菩薩和光同塵，知道它們的卑微鄙陋。肇法師說：上二界的道，雖然是受生的原因，但菩薩知道它們的卑微鄙陋。\n\n示現貪慾的行為，卻遠離對法的染著。示現嗔恚的行為，對一切眾生沒有嗔恨和障礙。示現愚癡的行為，卻用智慧來調伏自己的心。肇法師說：行於三毒，卻不違背三善道。\n\n示現慳吝貪婪的行為，卻毫不吝惜內外的一切，甚至不惜身命。示現毀犯戒律的行為，卻安住在清凈的戒律中，甚至對微小的罪過也懷有深深的恐懼。" , "english_translations": [ "English version:\n\nIf the 『Dao』 is truly the 『Dao』, it would not consider non-『Dao』 as wrong. In this way, the concepts of right and wrong will disappear from the mind, and one can adapt to anything encountered. Therefore, when in the state of 『is』, there is no attachment to 『is』 in the mind; when adapting to the state of 『is not』, there is no insistence on 『is not』 in the mind. Thus, one can view beauty and ugliness with equanimity, and adapt to adversity. Mingling with the mundane world, one's light shines even brighter. Can this be said to be attaining the unobstructed Buddha-Dao of equality?\n\nFurthermore, it is asked: How does a Bodhisattva act in non-Dao?\n\nThis is a threefold inquiry.\n\nThe answer is: A Bodhisattva, even when acting in the Five Heinous Offenses (Five Unpardonable Sins: patricide, matricide, killing an Arhat (one who has attained Nirvana), shedding the blood of a Buddha, and disrupting the Sangha (community)), has no vexation or resentment in their heart.\n\nThe following four paragraphs are extensive explanations, with a total of nine categories. This is the initial evil realm of non-Dao. The first two of the Five Heinous Offenses violate kindness, and the latter three betray virtue, so they are called 『rebellious』. Therefore, it is said that a great Bodhisattva of the Dharma-body has an empty and clear inner being, and outwardly uses skillful means, adapting to the mundane world, mastering both right and wrong, and adapting to both adversity and favorable circumstances. Only in this way can one enter into the relative discussion of good and evil, and be unobstructed in all things. Mingling with the defilements of the world, the mind remains constantly tranquil. Precisely because one mingles with the defilements of the world, one can act in the Five Heinous Offenses; precisely because the true mind is constantly tranquil, even when acting in the Five Heinous Offenses, there is no vexation or resentment in the heart. Even without ceasing from birth and death, this is called harmonizing with the world and manifesting in Nirvana. The so-called constant tranquility is this principle.\n\nAs for hell, there are no various sins and defilements.\n\nMaster Zhao said: Sins and defilements are the cause of hell. The Bodhisattva demonstrates receiving the retribution of hell, but in reality, they have not created the cause of hell.\n\nAs for the animal realm, there are no faults such as ignorance and arrogance.\n\nMaster Zhao said: Ignorance and arrogance are the main reasons for falling into the animal realm.\n\nAs for the hungry ghost realm, it is complete with various merits.\n\nMaster Zhao said: Stinginess and greed, without merit, mostly lead to falling into the hungry ghost realm.\n\nActing in the Realm of Form and Formlessness, one does not consider these paths to be superior.\n\nThese are two good realms. Externalists consider the Realm of Neither Perception Nor Non-Perception to be Nirvana, the most superior. The Bodhisattva harmonizes with the world and knows their baseness and inferiority. Master Zhao said: Although the paths of the upper two realms are the cause of rebirth, the Bodhisattva knows their baseness and inferiority.\n\nDemonstrating the behavior of greed, one is far from being attached to the Dharma. Demonstrating the behavior of anger, one has no anger or obstacles towards all beings. Demonstrating the behavior of ignorance, one uses wisdom to tame one's mind. Master Zhao said: Acting in the Three Poisons, one does not violate the Three Good Paths.\n\nDemonstrating the behavior of stinginess and greed, one is not stingy with anything internal or external, even one's own life. Demonstrating the behavior of breaking precepts, one abides in pure precepts, and even has great fear of minor offenses." ] }

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懼。示行嗔恚而常慈忍。示行懈怠而勤修功德。示行亂意而常念定。示行愚癡而道違世間出世間慧　四十蔽也。肇曰。示行六蔽而不乖六度。

示行諂偽而善方便隨諸經義　第六方便。肇曰。外現隨俗諂詐。內實隨經方便。

示行憍慢而於眾生猶如橋樑　八愿度也。肇曰。使物皆蹈我上取卑下之極也。

示行諸煩惱而心常清凈　九力度也。肇曰。煩惱顯于外。心凈著于內。

示入于魔而傾佛智惠不隨他教　十智度也。肇曰。外同邪教。內順正惠。

示入聲聞而為眾生說未聞法　五未二乘。肇曰。聲聞不從人聞不能自悟。況能為人說所未聞也。

示入辟支佛而成就大悲教化眾生　肇曰。大悲大乘法非辟支佛所能行也。

示入貧窮而有寶手功德無盡　六雜報也。肇曰。手出自然寶周窮無盡。

示入形殘而具諸相好以自莊嚴。示入下賤而生佛種性中具諸功德　外現形殘。內圓法相。外示下賤。內宿殖德。本生佛種性也　示入劣羸醜陋而得那羅延身。一切眾生之所樂見　肇曰。那羅延天力士名也。端正殊妙志力雄猛。

示入老病而永斷病根超越死畏　肇曰。法身大士生死永盡。況老病乎。

示有資生而恒觀無常實無所貪。示有妻妾婇女而常遠離五欲游泥。現於

【現代漢語翻譯】 現代漢語譯本 示現出恐懼的樣子，但內心常懷慈悲和忍耐。（懼） 示現出嗔怒的樣子，但內心常懷慈悲和忍耐。（示行嗔恚而常慈忍） 示現出懈怠的樣子，但勤奮地修習功德。（示行懈怠而勤修功德） 示現出心意散亂的樣子，但內心常常專注于禪定。（示行亂意而常念定） 示現出愚癡的樣子，但所行之道卻與世間和出世間的智慧相合。（示行愚癡而道違世間出世間慧）這是四十種遮蔽的表現。肇法師說：『示現出六種遮蔽，但並不違背六度。』（四十蔽也。肇曰。示行六蔽而不乖六度。） 示現出諂媚虛偽的樣子，但善用方便，隨順各種經義。（示行諂偽而善方便隨諸經義）這是第六種方便。肇法師說：『外表上隨順世俗的諂媚虛詐，內心實際上是隨順經典的方便。』（第六方便。肇曰。外現隨俗諂詐。內實隨經方便。） 示現出驕慢的樣子，但對於眾生來說，卻像橋樑一樣。（示行憍慢而於眾生猶如橋樑）這是第八種愿度。肇法師說：『使萬物都從我身上走過，取卑下到極點的姿態。』（八愿度也。肇曰。使物皆蹈我上取卑下之極也。） 示現出各種煩惱的樣子，但內心卻常常清凈。（示行諸煩惱而心常清凈）這是第九種力度。肇法師說：『煩惱顯現在外，清凈藏在內心。』（九力度也。肇曰。煩惱顯于外。心凈著于內。） 示現進入魔道，但傾注佛的智慧，不隨順其他的教導。（示入于魔而傾佛智惠不隨他教）這是第十種智度。肇法師說：『外表上與邪教相同，內心卻順應正慧。』（十智度也。肇曰。外同邪教。內順正惠。） 示現進入聲聞乘，但為眾生宣說他們從未聽過的佛法。（示入聲聞而為眾生說未聞法）這是第五種未及二乘的表現。肇法師說：『聲聞乘的人不從他人那裡聽聞，就不能自己領悟，更何況能為他人宣說他們從未聽聞的佛法呢？』（五未二乘。肇曰。聲聞不從人聞不能自悟。況能為人說所未聞也。） 示現進入辟支佛乘，但成就大悲心，教化眾生。（示入辟支佛而成就大悲教化眾生）肇法師說：『大悲心是大乘佛法，不是辟支佛所能修行的。』（肇曰。大悲大乘法非辟支佛所能行也。） 示現進入貧窮的境地，但卻有寶手，功德無盡。（示入貧窮而有寶手功德無盡）這是第六種雜報。肇法師說：『手中自然涌出寶物，賙濟窮人，永無止境。』（六雜報也。肇曰。手出自然寶周窮無盡。） 示現出形體殘缺的樣子，但卻具備各種相好，以此來莊嚴自身。（示入形殘而具諸相好以自莊嚴） 示現進入的境地，但在佛的種性中出生，具備各種功德。（示入而生佛種性中具諸功德）外表上示現形體殘缺，內心圓滿具足法相。外表上示現，內心蘊藏著積累的功德。這是從佛的種性中出生的表現。（外現形殘。內圓法相。外示。內宿殖德。本生佛種性也） 示現出低劣、羸弱、醜陋的樣子，但卻得到那羅延（Narayana，意為具有大力者）的身軀，一切眾生都樂於見到。（示入劣羸醜陋而得那羅延身。一切眾生之所樂見）肇法師說：『那羅延是天神中力士的名字，端正殊妙，志向堅定，力量雄猛。』（肇曰。那羅延天力士名也。端正殊妙志力雄猛。） 示現出衰老和疾病的樣子，但永遠斷絕了病根，超越了對死亡的恐懼。（示入老病而永斷病根超越死畏）肇法師說：『法身大士生死已經永遠斷絕，更何況是衰老和疾病呢？』（肇曰。法身大士生死永盡。況老病乎。） 示現擁有生活所需的資財，但恒常觀察無常，實際上沒有絲毫貪戀。（示有資生而恒觀無常實無所貪） 示現擁有妻子和姬妾，但常常遠離五欲，在泥濘中游戲。（示有妻妾婇女而常遠離五欲游泥） 現於

【English Translation】 English version Showing fear, but always having compassion and forbearance in the heart. (Fear) Showing anger, but always having compassion and forbearance in the heart. (Showing anger while being constantly compassionate and patient) Showing laziness, but diligently cultivating merits and virtues. (Showing laziness while diligently cultivating merits and virtues) Showing a distracted mind, but always focusing on meditation. (Showing a distracted mind while constantly contemplating samadhi) Showing ignorance, but the path followed is in accordance with both worldly and supramundane wisdom. (Showing ignorance while the path contradicts worldly and supramundane wisdom) These are the forty obscurations. Master Zhao said: 'Showing the six obscurations without deviating from the six paramitas.' (These are the forty obscurations. Zhao said: 'Showing the six obscurations without deviating from the six perfections.') Showing flattery and deceit, but skillfully using expedient means in accordance with the sutras. (Showing flattery and deceit while skillfully using expedient means in accordance with the sutras) This is the sixth expedient means. Master Zhao said: 'Externally appearing to flatter and deceive according to worldly customs, but internally truly following the expedient means of the sutras.' (This is the sixth expedient means. Zhao said: 'Externally appearing to flatter and deceive according to worldly customs, but internally truly following the expedient means of the sutras.') Showing arrogance, but being like a bridge for all beings. (Showing arrogance while being like a bridge for all beings) This is the eighth vow of deliverance. Master Zhao said: 'Making all things tread upon me, taking the lowest and most humble position.' (This is the eighth vow of deliverance. Zhao said: 'Making all things tread upon me, taking the lowest and most humble position.') Showing all kinds of afflictions, but the mind is always pure. (Showing all kinds of afflictions while the mind is always pure) This is the ninth power. Master Zhao said: 'Afflictions are manifested externally, purity is hidden internally.' (This is the ninth power. Zhao said: 'Afflictions are manifested externally, purity is hidden internally.') Showing entry into the demonic path, but pouring out the wisdom of the Buddha, not following other teachings. (Showing entry into the demonic path while pouring out the wisdom of the Buddha, not following other teachings) This is the tenth wisdom. Master Zhao said: 'Externally appearing the same as heretical teachings, but internally conforming to correct wisdom.' (This is the tenth wisdom. Zhao said: 'Externally appearing the same as heretical teachings, but internally conforming to correct wisdom.') Showing entry into the Sravaka vehicle, but speaking the Dharma that beings have never heard before. (Showing entry into the Sravaka vehicle while speaking the Dharma that beings have never heard before) This is the fifth aspect of not reaching the Two Vehicles. Master Zhao said: 'Sravakas cannot awaken on their own without hearing from others, how much less can they speak the Dharma that others have never heard before?' (This is the fifth aspect of not reaching the Two Vehicles. Zhao said: 'Sravakas cannot awaken on their own without hearing from others, how much less can they speak the Dharma that others have never heard before?') Showing entry into the Pratyekabuddha vehicle, but accomplishing great compassion and teaching sentient beings. (Showing entry into the Pratyekabuddha vehicle while accomplishing great compassion and teaching sentient beings) Master Zhao said: 'Great compassion is the Dharma of the Mahayana, which cannot be practiced by Pratyekabuddhas.' (Zhao said: 'Great compassion is the Dharma of the Mahayana, which cannot be practiced by Pratyekabuddhas.') Showing entry into poverty, but having a treasure-bestowing hand with endless merits. (Showing entry into poverty while having a treasure-bestowing hand with endless merits) This is the sixth mixed retribution. Master Zhao said: 'Naturally producing treasures from the hand, providing for the poor without end.' (This is the sixth mixed retribution. Zhao said: 'Naturally producing treasures from the hand, providing for the poor without end.') Showing a deformed body, but possessing all the excellent marks and characteristics to adorn oneself. (Showing a deformed body while possessing all the excellent marks and characteristics to adorn oneself) Showing entry into being a eunuch, but being born in the Buddha-nature lineage, possessing all kinds of merits. (Showing entry into being a eunuch while being born in the Buddha-nature lineage, possessing all kinds of merits) Externally showing a deformed body, internally possessing the complete Dharma characteristics. Externally showing being a eunuch, internally harboring accumulated virtues. This is being born from the Buddha-nature lineage. (Externally showing a deformed body, internally possessing the complete Dharma characteristics. Externally showing being a eunuch, internally harboring accumulated virtues. This is being born from the Buddha-nature lineage.) Showing inferiority, weakness, and ugliness, but obtaining the body of Narayana (meaning 'one with great strength'), which all beings are delighted to see. (Showing inferiority, weakness, and ugliness while obtaining the body of Narayana, which all beings are delighted to see) Master Zhao said: 'Narayana is the name of a powerful deity, upright and wonderful, with firm resolve and fierce strength.' (Zhao said: 'Narayana is the name of a powerful deity, upright and wonderful, with firm resolve and fierce strength.') Showing old age and sickness, but forever cutting off the root of illness and transcending the fear of death. (Showing old age and sickness while forever cutting off the root of illness and transcending the fear of death) Master Zhao said: 'The Dharmakaya Bodhisattva has forever ended birth and death, how much more so old age and sickness?' (Zhao said: 'The Dharmakaya Bodhisattva has forever ended birth and death, how much more so old age and sickness?') Showing having the necessities of life, but constantly observing impermanence, truly without any greed. (Showing having the necessities of life while constantly observing impermanence, truly without any greed) Showing having wives and concubines, but constantly staying away from the five desires, playing in the mud. (Showing having wives and concubines while constantly staying away from the five desires, playing in the mud) Appearing in

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訥鈍而成就辨才總持無失。示入邪濟而以正濟度諸眾生　七異道。肇曰。津河可渡之處名正濟。險誑受名邪濟。佛道名正濟。外道名邪濟也。

現遍入諸道而斷其因緣　八生死六道。肇曰。遍入異道。豈曰慕求欲斷其因緣耳。

現於涅槃而不斷生死　九涅槃。肇曰。現身涅槃而方入生死。自上所列于菩薩皆為非道而處之無礙。乃所以為道。故曰。通達佛道。

文殊師利。菩薩能如是行於非道。是為通達佛道　此亦結也。

於是維摩詰問文殊師利。何等為如來種　二問如來種也。文五。一問。二答。三徴。四釋。五嘆述。此初也。前生死雖非道菩薩化之為佛道。今煩惱雖生死種眾生悟之為如來種也。

文殊師利言。有身為種　二答文二。初列十法增數可知。此一法也。肇曰。有身見也。夫心無定所隨物而變。在邪而邪。在正而正。邪正雖殊其種不異。何則變邪而正。改惡而善。豈別有異邪之正異惡之善。超然無因忽爾自得乎。然則正因邪起。善因惡生故。生曰。眾結煩惱為如來種也。

無明有愛為種　二法門也。什曰。向總說。此開為二門也。一切結屬二故偏舉二門也。自下次第廣開。又解文云。無明性即是明。又云。不滅癡愛起于明脫。

貪恚癡為種。四顛倒為種。五蓋

【現代漢語翻譯】 現代漢語譯本 遲鈍卻能成就雄辯的智慧，總持一切而不遺忘。示現進入邪惡的救濟方式，卻用正道來救度眾生（七異道）。肇法師解釋說：『可以渡過津河的地方叫做正濟，危險欺詐的地方叫做邪濟。佛道名為正濟，外道名為邪濟。』

示現普遍進入各種道，卻斷絕那些道的因緣（八生死六道）。肇法師解釋說：『普遍進入不同的道，難道是爲了追求斷絕它們的因緣嗎？』

示現涅槃，卻不斷絕生死（九涅槃）。肇法師解釋說：『示現涅槃之身，卻又進入生死。』以上所列舉的，對於菩薩來說，都是非道，但處在其中卻沒有障礙，這才是真正的道。所以說：『通達佛道。』

文殊師利（Manjusri，菩薩名）。菩薩能像這樣在非道中行事，這就是通達佛道（Buddha-dharma）。』這也是總結。

於是，維摩詰（Vimalakirti，在家菩薩名）問文殊師利：『什麼是如來（Tathagata，佛的稱號）的種子？』這是第二個問題，關於如來種。分為五個部分：一問，二答，三征，四釋，五嘆述。這是第一個部分。之前說生死雖然不是道，菩薩卻能將其轉化為佛道。現在說煩惱雖然是生死的種子，眾生覺悟了就能成為如來種。

文殊師利回答說：『有身為種。』這是第二個回答，分為兩個部分。首先列出十種法，數量遞增，可以理解。這是第一種法。肇法師解釋說：『有身見（belief in a self）也。』心沒有固定的處所，隨著事物而變化。在邪惡中就表現爲邪惡，在正道中就表現爲正道。邪惡和正道雖然不同，但它們的種子並沒有不同。為什麼呢？因為改變邪惡就能變為正道，改正惡行就能變為善行，難道還有另外一種不同於邪惡的正道，不同於惡行的善行，超然無因，忽然自己得到的嗎？因此，正道從邪惡中產生，善行從惡行中產生。所以說：『各種煩惱結縛是如來種。』

『無明（ignorance）有愛（attachment）為種。』這是第二種法門。鳩摩羅什（Kumarajiva，譯經大師）說：『前面是總說，這裡展開為兩個法門。一切結縛都屬於這兩種，所以特別舉出這兩種。』從下面開始，次第廣泛地展開。又解釋經文說：『無明的本性就是明，又說，不滅除癡愛，就能生起光明解脫。』

『貪（greed）恚（hatred）癡（delusion）為種。四顛倒（four inverted views）為種。五蓋（five hindrances）

【English Translation】 English version Being dull yet accomplishing eloquence and upholding without loss. Showing entry into heterodox salvation while using the orthodox to liberate all beings (Seven Heterodox Paths). Master Zhao explains: 'The place where a river can be crossed is called orthodox salvation. Dangerous deception is called heterodox salvation. The Buddha-dharma is called orthodox salvation, while external paths are called heterodox salvation.'

Manifesting pervasive entry into all paths, yet severing their causes and conditions (Eight Births and Deaths, Six Paths). Master Zhao explains: 'Pervasively entering different paths, is it to seek to sever their causes and conditions?'

Manifesting Nirvana, yet not ceasing birth and death (Nine Nirvana). Master Zhao explains: 'Manifesting the body in Nirvana, yet entering birth and death.' What is listed above, for Bodhisattvas, are all non-paths, yet abiding in them without obstruction, this is the true path. Therefore, it is said: 'Penetrating the Buddha-dharma.'

Manjusri (Manjusri, name of a Bodhisattva), 'Bodhisattvas who can act in non-paths in this way are said to have penetrated the Buddha-dharma (Buddha-dharma).' This is also a conclusion.

Thereupon, Vimalakirti (Vimalakirti, name of a lay Bodhisattva) asked Manjusri: 'What is the seed of the Tathagata (Tathagata, title of a Buddha)?' This is the second question, concerning the Tathagata-seed. It is divided into five parts: first, the question; second, the answer; third, the inquiry; fourth, the explanation; and fifth, the praise. This is the first part. Previously, it was said that although birth and death are not the path, Bodhisattvas can transform them into the Buddha-dharma. Now it is said that although afflictions are the seeds of birth and death, when beings awaken, they can become the Tathagata-seed.

Manjusri replied: 'Having a body is the seed.' This is the second answer, divided into two parts. First, ten dharmas are listed, increasing in number, which can be understood. This is the first dharma. Master Zhao explains: 'Having a body is the view of self (belief in a self).' The mind has no fixed place, changing with things. In evil, it manifests as evil; in the orthodox, it manifests as the orthodox. Although evil and the orthodox are different, their seeds are not different. Why? Because changing evil can become the orthodox, correcting evil deeds can become good deeds. Is there another orthodox different from evil, a good different from evil deeds, transcending causes and suddenly obtained by oneself? Therefore, the orthodox arises from evil, good deeds arise from evil deeds. Therefore, it is said: 'Various afflictions and bonds are the Tathagata-seed.'

'Ignorance (avidya) and attachment (tanha) are the seed.' This is the second dharma-gate. Kumarajiva (Kumarajiva, a great translator of sutras) said: 'The previous was a general statement, here it is expanded into two dharma-gates. All bonds belong to these two, so these two are specifically mentioned.' From below, it is widely expanded in order. Also, the sutra text is explained as: 'The nature of ignorance is brightness, and it is also said that without extinguishing delusion and love, bright liberation can arise.'

'Greed (lobha), hatred (dvesha), and delusion (moha) are the seed. The four inverted views (viparyasa) are the seed. The five hindrances (nivaranas)'

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為種。六入為種　如常數。

七識處為種　七法也。欲界人天初識住劫初初禪。二識住二禪。三識住三禪。四識住空處。五識住識處。六識住無所有處七識住。什曰。識住者識得安住也。識念分明無有惱患。無壞者是為識住。惡趣則苦痛壞。四禪無相壞。非想滅定壞。亦彼地心想微昧念不分明故識不安住。

八邪法為種　八法也。謂邪見邪思惟等。

九惱處為種　九法也。什曰。愛我怨家。憎我知識。惱我己身。一世則三。三世為九也。義云。九結也。

十不善法為種　十法也。謂殺生等如前。

以要言之。六十二見及一切煩惱皆是佛種　二總結也。迷理為見。著事為煩惱。肇曰。塵勞眾力即成佛道故是佛種。生曰。夫人乘之悟本不近。捨生死遠。更求之也。斯為在生死事中即用其實為悟始者。豈非佛之萠芽起于生死事哉。

曰何謂也　三徴也。肇曰。夫妙極之道必有妙極之因。而曰塵勞為種何者也。

答曰。若見無為入正位者。不能復發阿耨多羅三藐三菩提心　四解釋文三。初法。次喻。后結。此初也。既煩惱性即菩提性。而二乘斷煩惱見無為。妄安涅槃之樂故自犯大心。凡夫為生死所迫慕勝心猛故能發大志也。生曰。以現事明之。見無為入正位者苦忍已上結使已斷。

【現代漢語翻譯】 現代漢語譯本 為種：六入（眼、耳、鼻、舌、身、意六種感覺器官）為種子，如常數一樣。

七識處為種：指七種識的住處，也就是七法。欲界的人天眾生最初的識住在劫初的初禪。二識住在二禪。三識住在三禪。四識住在空無邊處。五識住在識無邊處。六識住在無所有處。七識住于非想非非想處。鳩摩羅什（Kumārajīva）說：『識住』是指意識能夠安住的地方。意識念頭分明，沒有惱亂和憂患，沒有壞滅，這就是識住。惡趣則充滿苦痛和壞滅。四禪有色相的壞滅，非想非非想處有滅盡定（nirodha-samāpatti）的壞滅。也是因為這些地方的心想微弱，念頭不分明，所以意識不能安住。

八邪法為種：指八種邪法，也就是邪見、邪思惟等。

九惱處為種：指九種惱亂之處，也就是九法。鳩摩羅什（Kumārajīva）說：愛我所怨恨的人，憎恨我所親近的知識，惱亂我自己，一生有三種，三世就有九種。義云：也是九結。

十不善法為種：指十種不善之法，也就是殺生等，如前所述。

總而言之，六十二見（六十二種錯誤的見解）以及一切煩惱都是佛種：這是總結。迷惑于理為見，執著於事為煩惱。僧肇（Sengzhao）說：塵勞的種種力量就能成就佛道，所以是佛種。道生（Daosheng）說：人如果想通過乘坐大乘來領悟根本，就不能捨棄生死而遠離它，再去別處尋求。這樣才能在生死之事中，用它的實際作用作為領悟的開始。這難道不是說佛的萌芽是從生死之事中產生的嗎？

問：這是什麼意思呢？這是提問。僧肇（Sengzhao）說：極妙的道一定有極妙的因。而說塵勞是佛種，這是為什麼呢？

答：如果見到無為而進入正位的人，就不能再發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）：這是解釋文的三個部分。首先是法，其次是比喻，最後是結論。這是第一部分。既然煩惱的自性就是菩提的自性，而二乘（聲聞乘和緣覺乘）斷除煩惱，見到無為，妄自安於涅槃的快樂，所以就違背了最初的大愿。凡夫因為被生死所逼迫，所以求勝的心猛烈，因此能夠發起大的志向。道生（Daosheng）說：用現在的事例來說明，見到無為而進入正位的人，苦忍以上，結使已經斷除。

【English Translation】 English version 『As seeds』: The six entrances (ṣaḍāyatana, the six sense organs: eyes, ears, nose, tongue, body, and mind) are seeds, like constant numbers.

『The seven abodes of consciousness are seeds』: This refers to the seven abodes of consciousness, which are seven dharmas. In the desire realm, humans and devas initially have their consciousness abiding in the first dhyana (jhāna, meditative state) at the beginning of the kalpa (aeon). The second consciousness abides in the second dhyana. The third consciousness abides in the third dhyana. The fourth consciousness abides in the realm of infinite space (ākāśānantyāyatana). The fifth consciousness abides in the realm of infinite consciousness (vijñānānantyāyatana). The sixth consciousness abides in the realm of nothingness (ākiṃcanyāyatana). The seventh consciousness abides in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). Kumārajīva said: 『Abode of consciousness』 means the place where consciousness can abide peacefully. The thoughts of consciousness are clear, without disturbance or suffering, and without decay; this is the abode of consciousness. The evil realms are full of suffering and decay. The four dhyanas have the decay of form, and the realm of neither perception nor non-perception has the decay of cessation attainment (nirodha-samāpatti). Also, because the thoughts in these places are weak and the mind is not clear, consciousness cannot abide peacefully.

『The eight heterodox dharmas are seeds』: This refers to the eight heterodox dharmas, which are wrong views, wrong thinking, etc.

『The nine places of vexation are seeds』: This refers to the nine places of vexation, which are nine dharmas. Kumārajīva said: Loving those who hate me, hating those who are close to my knowledge, and vexing myself; there are three in one life, and nine in three lives. Yiyun: Also the nine bonds.

『The ten unwholesome dharmas are seeds』: This refers to the ten unwholesome dharmas, which are killing, etc., as mentioned before.

In short, the sixty-two views (drsti, sixty-two kinds of wrong views) and all afflictions are Buddha-seeds: This is a summary. Being deluded about the principle is view, and being attached to things is affliction. Sengzhao said: The various powers of defilement can accomplish the Buddha-path, so they are Buddha-seeds. Daosheng said: If a person wants to realize the root by riding the Mahayana, they cannot abandon birth and death and stay away from it, and then seek it elsewhere. In this way, one can use its actual function in the affairs of birth and death as the beginning of realization. Doesn't this mean that the sprout of the Buddha arises from the affairs of birth and death?

Question: What does this mean? This is a question. Sengzhao said: The most wonderful path must have the most wonderful cause. But why is it said that defilement is a Buddha-seed?

Answer: If a person sees non-action (asamskrta) and enters the right position, they cannot generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment): These are the three parts of the explanation. First is the dharma, second is the metaphor, and third is the conclusion. This is the first part. Since the nature of affliction is the nature of bodhi, the two vehicles (śrāvakayāna and pratyekabuddhayāna) cut off afflictions, see non-action, and falsely settle for the happiness of nirvana, so they violate the original great vow. Ordinary people are forced by birth and death, so their minds seeking victory are fierce, and therefore they can generate great aspirations. Daosheng said: Use present examples to illustrate, those who see non-action and enter the right position, above the forbearance of suffering, the bonds have been cut off.

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既至其所始。為見之以本欲捨生死求悟。悟則在生死外矣。無復不捨即悟之義故。不能復發菩提心也。

譬如高原陸地不生蓮花。卑濕游泥乃生此花。如是見無為入正位者。終不能復能生於佛法。煩惱泥中乃有眾生起佛法耳　此二喻也。文二。初喻煩惱泥中有菩提蓮花也。二乘舍之證無為如高原也。

又如殖種于空終不得生。糞壤之地乃能滋茂。如是入無為正位者不生佛法。起於我見如須彌山。猶能發於阿耨多羅三藐三菩提心生佛法矣　此二喻。我見之地生滋茂惠芽。二乘斷滅諸見如空中種也。

是故當知。一切煩惱為如來種。譬如不下巨海則不能得無價寶珠。如是不入煩惱大海。則不能得生一切智寶　此下結文三可見。若悟煩惱性得菩提智。如不離大海得無價珠。二乘舍煩惱求菩提。如人舍大海求無價寶。其可得乎。

爾時大迦葉嘆言。善哉善哉。文殊師利。快說此語誠如所言。塵勞之疇為如來種　此下五迦葉嘆述文四。一總嘆領解。二述其得失。三舉諭自傷此語。四結無反覆。此初也。文殊呵意以實相真理煩惱即菩提。舍之則非正求也。今迦葉領意。夫求菩提亦無數劫久住生死。廣度眾生滿弘誓願。今阿羅漢已斷煩惱不受。後有于大悲願。永絕因緣。如根敗之士。凡夫業惑猶在生死未亡

【現代漢語翻譯】 現代漢語譯本：一旦到達他們最初想要達到的境界，就會認為已經看到了捨棄生死以求證悟的真諦。然而，證悟實際上存在於生死之外。如果不再有不捨棄生死的想法，那麼也就失去了證悟的意義，因此無法再次發起菩提心（Bodhi-citta，覺悟之心）。

譬如，在高原陸地上無法生長蓮花，只有在卑濕的泥濘中才能生長出蓮花。同樣，那些已經證悟無為、進入正位（正位：證入涅槃的狀態）的修行者，最終無法再生起佛法。只有在煩惱的泥土中，眾生才能生起佛法。

這是兩個比喻。第一是比喻煩惱的泥土中蘊含著菩提的蓮花。二乘（聲聞乘和緣覺乘）的修行者捨棄煩惱，證得無為，就像高原陸地一樣。

又如，將種子播種在空中，終究無法生長；只有在糞壤的土地上，才能滋養茂盛。同樣，進入無為正位的修行者無法生起佛法。即使生起像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣巨大的我見（自我執著），仍然能夠發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），從而生起佛法。

這是兩個比喻。我見的土地能夠滋養茂盛的智慧之芽。二乘修行者斷滅一切見解，就像將種子播種在空中一樣。

因此，應當明白，一切煩惱都是如來（Tathagata，佛的稱號）的種子。譬如，如果不深入大海，就無法獲得無價的寶珠；同樣，如果不進入煩惱的大海，就無法獲得一切智寶（Sarvajna，佛的智慧）。

以下是總結，可以分為三點來看。如果能夠領悟煩惱的本性，就能獲得菩提智慧，就像不離開大海就能獲得無價寶珠一樣。二乘修行者捨棄煩惱以求菩提，就像捨棄大海去尋找無價寶珠，怎麼可能得到呢？

當時，大迦葉（Mahakasyapa，佛陀的十大弟子之一）讚歎道：『太好了！太好了！文殊師利（Manjusri，智慧的象徵），您說得太好了，確實如此！塵勞（Klesha，煩惱）之輩是如來的種子。』

以下是五迦葉的讚歎和陳述，分為四點：一是總體的讚歎和領悟，二是陳述自己的得失，三是舉例說明自己的傷感，四是總結沒有反覆。這是第一點。文殊菩薩的用意是以實相真理說明煩惱即是菩提，捨棄煩惱就不是正確的求道方式。現在迦葉領悟了這個意思。求菩提需要無數劫的時間，長久地停留在生死輪迴中，廣度眾生，滿足宏大的誓願。現在阿羅漢（Arhat，已證悟者）已經斷除了煩惱，不再受後有（來世），對於大悲願來說，已經永遠斷絕了因緣，就像根已經腐爛的樹木一樣。凡夫的業力和迷惑仍然存在於生死輪迴之中，尚未消亡。

【English Translation】 English version: Once they reach their initial goal, they believe they have seen the truth of abandoning birth and death to seek enlightenment. However, enlightenment actually exists outside of birth and death. If there is no longer the thought of not abandoning birth and death, then the meaning of enlightenment is lost, and therefore the Bodhi-citta (mind of enlightenment) cannot be aroused again.

For example, lotus flowers cannot grow on high plateaus; they can only grow in low, damp mud. Similarly, those who have realized non-action and entered the right position (right position: the state of entering Nirvana) will ultimately not be able to generate the Buddha-dharma again. Only in the mud of afflictions can sentient beings arise the Buddha-dharma.

These are two metaphors. The first is a metaphor that the mud of afflictions contains the lotus of Bodhi. Practitioners of the Two Vehicles (Sravakayana and Pratyekabuddhayana) abandon afflictions and attain non-action, like a high plateau.

Furthermore, planting seeds in the air will ultimately not lead to growth; only in fertile soil can they flourish. Similarly, practitioners who enter the right position of non-action cannot generate the Buddha-dharma. Even if they give rise to self-views (ego attachment) as large as Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology), they can still arouse the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), thereby generating the Buddha-dharma.

These are two metaphors. The land of self-views can nourish the flourishing sprouts of wisdom. Practitioners of the Two Vehicles sever all views, like planting seeds in the air.

Therefore, it should be understood that all afflictions are the seeds of the Tathagata (Tathagata, title of the Buddha). For example, if one does not enter the vast ocean, one cannot obtain priceless pearls; similarly, if one does not enter the ocean of afflictions, one cannot obtain the jewel of all-knowing wisdom (Sarvajna, Buddha's wisdom).

The following is a conclusion, which can be viewed in three points. If one can realize the nature of afflictions, one can obtain Bodhi wisdom, just as one can obtain priceless pearls without leaving the vast ocean. Practitioners of the Two Vehicles abandon afflictions to seek Bodhi, like abandoning the ocean to seek priceless pearls; how can they obtain them?

At that time, Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples) exclaimed: 'Excellent! Excellent! Manjusri (Manjusri, symbol of wisdom), you have spoken so well, it is indeed so! Those of the dust and toil (Klesha, afflictions) are the seeds of the Tathagata.'

The following are the praises and statements of the five Kasyapas, divided into four points: first, a general praise and understanding; second, a statement of their own gains and losses; third, an example illustrating their sadness; and fourth, a conclusion without repetition. This is the first point. Manjusri's intention is to use the truth of reality to explain that afflictions are Bodhi, and abandoning afflictions is not the correct way to seek the path. Now Kasyapa understands this meaning. Seeking Bodhi requires countless eons of time, staying in the cycle of birth and death for a long time, extensively liberating sentient beings, and fulfilling great vows. Now the Arhats (Arhat, enlightened ones) have cut off afflictions and no longer receive future existence (rebirth). For the great compassionate vow, the karmic connection has been severed forever, like a tree whose roots have rotted. The karma and delusions of ordinary beings still exist in the cycle of birth and death and have not yet disappeared.

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。若能發菩提心即能滿三祇劫克終悲願故。不斷三寶能報佛恩。法華經迦葉述云。世尊往昔說法我時在座。但念空無想無作。于菩薩法凈佛國土成就眾生心不喜樂。所以者何。世尊令我等出於三界得涅槃證。又今我等年已朽邁故。于佛教化菩薩不生好樂之心。今聞授聲聞證深自慶。幸無量珍寶不求自得此。而推之往昔說法于菩薩法生絕示想。即今云此嘆也。

我等今者不復堪任發阿耨多羅三藐三菩提心。乃至五無間罪。猶能發意生於佛法。而今我等永不能發　此述得失。聲聞結盡不堪。五逆惑在能發也。

譬如根敗乏士其於五欲不能複利。如是聲聞諸結斷者。于佛法中無所益復永不志願　三舉喻。自傷五根。若敗不能欲五塵也。

是故文殊師利。凡夫于佛法有反覆。而聲聞無也。所以者何。凡夫聞佛法能起無上道心不斷三寶。正使聲聞終身聞佛法力無畏等。永不能發無上道意　四結無反覆。凡夫能成菩提以報佛恩。二乘息滅而永斷也。

爾時會中有菩薩名普現色身。問維摩詰言。居士。父母妻子親戚眷屬吏民知識悉為是誰。奴婢僮僕為馬車乘皆何所在　三明資生眷屬。無上法身非一真所成。萬行為資生萬德為眷屬。方能成就。此初問也。肇曰。凈名權道無方隱顯難測。外現同世家屬。內以法

【現代漢語翻譯】 現代漢語譯本：如果能夠發起菩提心（Bodhi-citta，覺悟之心），就能圓滿三大阿僧祇劫（asamkhya kalpa，無數劫）的悲願。不捨棄三寶（Triratna，佛、法、僧），才能報答佛恩。《法華經》（Lotus Sutra）中，迦葉（Kasyapa）敘述說：『世尊往昔說法時，我當時在座，但只念空、無相、無作，對於菩薩法、清凈佛國土、成就眾生這些事，心中不喜樂。』這是為什麼呢？世尊讓我們脫離三界（Trailokya，欲界、色界、無色界），得到涅槃（Nirvana）的證悟。而且現在我們年老體衰，所以對於佛教化菩薩的事，不生起愛好之心。現在聽聞世尊授記聲聞（Sravaka）將證果，內心深感慶幸，就像無量的珍寶不求自得一樣。由此推想，往昔聽聞佛陀說法時，對於菩薩法生起斷絕的想法，就是今天嘆息的原因。

『我們現在已經不能夠發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），即使是犯了五無間罪（panca anantarya，五種極重罪），還能發起向佛之心。而我們現在永遠不能發起。』這是敘述得失。聲聞的結使斷盡，不堪發起菩提心，而犯五逆罪的人，惑業還在，反而能夠發起菩提心。

『譬如根敗之人，對於五欲（panca kama，色、聲、香、味、觸）不能再有利樂。』就像聲聞斷盡諸結使，對於佛法沒有利益，而且永遠不願發菩提心。這是第三個比喻，自傷五根敗壞，不能再貪求五塵。

『所以，文殊師利（Manjusri），凡夫對於佛法有反覆，而聲聞沒有。』這是為什麼呢？凡夫聽聞佛法，能生起無上道心，不捨棄三寶。即使聲聞終身聽聞佛法，具有十力、四無畏等功德，也永遠不能發起無上道意。這是第四個結論，說明凡夫能夠成就菩提，以報佛恩，而二乘人息滅之後就永遠斷絕了菩提的可能。

這時，會中有一位菩薩，名叫普現色身（Samantadarshana），問維摩詰（Vimalakirti）說：『居士，您的父母、妻子、親戚、眷屬、官吏、百姓、朋友，都是誰呢？奴婢、僮僕、車馬，都在哪裡呢？』這是說明資生眷屬。無上法身不是一真所能成就的，需要萬行作為資生，萬德作為眷屬，才能成就。這是第一個問題。肇法師說：『維摩詰的權巧方便沒有定式，隱顯難以捉摸，外表上與世俗之人一樣有家屬，內心卻以法

【English Translation】 English version: If one can generate Bodhi-citta (the mind of enlightenment), one can fulfill the vows of compassion over three asamkhya kalpas (innumerable eons). Without abandoning the Triratna (Three Jewels: Buddha, Dharma, Sangha), one can repay the Buddha's kindness. In the Lotus Sutra, Kasyapa recounts: 'When the World-Honored One preached in the past, I was present, but I only contemplated emptiness, signlessness, and non-action. I did not rejoice in the Dharma of Bodhisattvas, the purification of Buddha-lands, and the accomplishment of sentient beings.' Why is this? The World-Honored One enabled us to escape the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) and attain the realization of Nirvana. Moreover, now that we are old and frail, we do not generate a liking for the Buddha's teachings for Bodhisattvas. Now, hearing the World-Honored One's prediction that Sravakas (Voice-Hearers) will attain enlightenment, I feel deeply fortunate, as if immeasurable treasures were obtained without seeking them. From this, it can be inferred that in the past, when hearing the Buddha's teachings, I generated the thought of abandoning the Bodhisattva Dharma, which is the reason for today's lamentation.

'We are now no longer capable of generating the mind of anuttara-samyak-sambodhi-citta (unsurpassed, complete, and perfect enlightenment). Even those who have committed the panca anantarya (five heinous crimes) can still generate the intention to turn to the Buddha's teachings. But we are now forever incapable of generating it.' This describes the gains and losses. Sravakas, having exhausted their defilements, are incapable, while those who have committed the five rebellious acts, still possessing delusion, are capable.

'It is like a person whose roots are ruined, who can no longer benefit from the panca kama (five desires: form, sound, smell, taste, touch).' Just as Sravakas who have severed all fetters have no benefit in the Buddha's teachings and will never aspire to it. This is the third analogy, lamenting the ruin of the five roots, unable to crave the five dusts.

'Therefore, Manjusri, ordinary beings have reversals in the Buddha's teachings, but Sravakas do not.' Why is this? Ordinary beings, hearing the Buddha's teachings, can generate the mind of the unsurpassed path and not abandon the Triratna. Even if Sravakas hear the Buddha's teachings throughout their lives, possessing the ten powers and four fearlessnesses, they will never generate the intention for the unsurpassed path.' This is the fourth conclusion, stating that ordinary beings can achieve Bodhi to repay the Buddha's kindness, while those of the Two Vehicles (Sravakas and Pratyekabuddhas) cease and forever cut off the possibility of Bodhi.

At that time, there was a Bodhisattva in the assembly named Samantadarshana (Universal Appearance), who asked Vimalakirti: 'Layman, who are your parents, wife, relatives, family members, officials, people, and friends? Where are your slaves, servants, horses, and carriages?' This clarifies the supporting family. The unsurpassed Dharma-body is not achieved by one truth alone, but requires myriad practices as support and myriad virtues as family to be accomplished. This is the first question. Master Zhao said: 'Vimalakirti's expedient means have no fixed pattern, and his concealment and manifestation are difficult to fathom. Outwardly, he appears to have a family like ordinary people, but inwardly, he uses the Dharma

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為家屬。恐惑者見形不及其道故斯問也。

於是維摩詰以偈答曰。智度菩薩母。方便以為父。一切眾道師。無不由是生　四十二偈答文四。初四。行明眷屬。二七行明資生。三二十八行明業用。四三行結勸。此初也。內有正智外有方便法身生焉。肇曰。智為內照權為外用。萬行之所由生。諸佛之所由出故。菩薩以智為母以權為父。

法喜以為妻　肇曰。法喜謂見法生內喜也。世人以妻色為悅。菩薩以法喜為悅。

慈悲心為女　肇曰。慈悲之情像女人性故以為女。生曰。慈悲以外適為用有女義焉。

善心誠實男　肇曰。誠實真直男子之性。亦有為惡實故標以善心也。

畢竟空寂舍　肇曰。堂宇蔽風霜空寂以障塵想。什曰。有非真要時復暫游空為理宗。以為常宅。

弟子眾塵勞。隨意之所轉　昔無明郎主恩愛魔王。今化令隨道為弟子也。

道品善知識。由是成正覺　肇曰。成益我者三十七道品也。可謂善知識乎。

諸度法等侶　肇曰。六度大乘之要發心為侶。俱至道場吾真侶也。

四攝為妓女　肇曰。四攝悅眾如當妓女。

歌詠誦法言。以此為音樂　肇曰。口詠法言以當音樂。

總持之園苑。無漏法林樹。覺意凈妙花。解脫智慧果。八解之浴池。定

【現代漢語翻譯】 現代漢語譯本：爲了眷屬。恐怕迷惑的人只看到（維摩詰）的形象，不瞭解他所修行的正道，所以才這樣發問。

於是，維摩詰用偈語回答說：『智慧是菩薩的母親（智度菩薩母），方便是菩薩的父親（方便以為父），一切修行正道的老師（一切眾道師），沒有不是從這裡產生的（無不由是生）。』（四十二偈答文四。初四。行明眷屬。二七行明資生。三二十八行明業用。四三行結勸。此初也。內有正智外有方便法身生焉。肇曰。智為內照權為外用。萬行之所由生。諸佛之所由出故。菩薩以智為母以權為父。）

『以法喜作為妻子（法喜以為妻）。』（肇曰。法喜謂見法生內喜也。世人以妻色為悅。菩薩以法喜為悅。）

『以慈悲心作為女兒（慈悲心為女）。』（肇曰。慈悲之情像女人性故以為女。生曰。慈悲以外適為用有女義焉。）

『以善良的心作為誠實的兒子（善心誠實男）。』（肇曰。誠實真直男子之性。亦有為惡實故標以善心也。）

『以畢竟空寂作為住所（畢竟空寂舍）。』（肇曰。堂宇蔽風霜空寂以障塵想。什曰。有非真要時復暫游空為理宗。以為常宅。）

『弟子們如同塵勞（弟子眾塵勞），隨順著（維摩詰）的意願而轉變（隨意之所轉）。』（昔無明郎主恩愛魔王。今化令隨道為弟子也。）

『三十七道品是（維摩詰）的善知識（道品善知識），由此成就正覺（由是成正覺）。』（肇曰。成益我者三十七道品也。可謂善知識乎。）

『六度法門是（維摩詰）的同伴（諸度法等侶）。』（肇曰。六度大乘之要發心為侶。俱至道場吾真侶也。）

『四攝法是（維摩詰）的歌舞伎樂（四攝為）。』（肇曰。四攝悅眾如當。）

『歌詠和誦讀佛法之言，用這些作為音樂（歌詠誦法言。以此為音樂）。』（肇曰。口詠法言以當音樂。）

『總持是（維摩詰）的花園，無漏法是（維摩詰）的林木，覺悟的意念是清凈美好的花朵，解脫的智慧是果實，八解脫是沐浴的池塘（總持之園苑。無漏法林樹。覺意凈妙花。解脫智慧果。八解之浴池），禪

【English Translation】 English version: For the sake of family members. Fearing that those who are deluded might only see the form (of Vimalakirti) and not understand the path he practices, hence this question.

Thereupon, Vimalakirti answered in verse, saying: 'Wisdom is the Bodhisattva's mother (智度菩薩母, Zhidu Pusa Mu), skillful means are the Bodhisattva's father (方便以為父, Fangbian Yiwei Fu), all teachers of the path (一切眾道師, Yiqie Zhongdao Shi) are born from these (無不由是生, Wu Bu You Shi Sheng).' (Forty-two verses answering the question, in four parts. The first four verses clarify family members, the next seven clarify resources, the next twenty-eight clarify activities, and the last three conclude with encouragement. This is the first part. Inner right wisdom and outer skillful means give rise to the Dharma body. Zhao said: Wisdom is inner illumination, skillful means are outer application. The myriad practices arise from these, and the Buddhas emerge from these. Therefore, the Bodhisattva takes wisdom as the mother and skillful means as the father.)

'Taking the joy of Dharma as the wife (法喜以為妻, Faxi Yiwei Qi).' (Zhao said: The joy of Dharma refers to the inner joy arising from seeing the Dharma. Worldly people take pleasure in the beauty of a wife, but Bodhisattvas take pleasure in the joy of Dharma.)

'Taking compassion as the daughter (慈悲心為女, Cibei Xin Wei Nv).' (Zhao said: The feeling of compassion is like the nature of a woman, hence it is taken as the daughter. Sheng said: Compassion is used for external adaptation, hence it has the meaning of a daughter.)

'Taking a good heart as an honest son (善心誠實男, Shanxin Chengshi Nan).' (Zhao said: Honesty and straightforwardness are the nature of a man. It is also marked with a good heart because there is also reality in doing evil.)

'Taking ultimate emptiness and tranquility as the dwelling (畢竟空寂舍, Bijing Kongji She).' (Zhao said: Buildings shield from wind and frost, emptiness and tranquility block out dust and thoughts. Shi said: When there is no true essence, one temporarily wanders in emptiness as the principle, taking it as a permanent dwelling.)

'The disciples are like dust and toil (弟子眾塵勞, Dizi Zhong Chenlao), transforming according to (Vimalakirti's) will (隨意之所轉, Suiyi Zhi Suo Zhuan).' (In the past, they were the ignorant Lord, the demon king of love and affection. Now, they are transformed to follow the path as disciples.)

'The thirty-seven factors of enlightenment are (Vimalakirti's) good friends (道品善知識, Daopin Shanzhishi), thereby attaining perfect enlightenment (由是成正覺, You Shi Cheng Zhengjue).' (Zhao said: The thirty-seven factors of enlightenment benefit me. Can they be called good friends?)

'The six paramitas are (Vimalakirti's) companions (諸度法等侶, Zhudu Fa Denglv).' (Zhao said: The six paramitas are essential for the Great Vehicle, and the aspiration for enlightenment is the companion. Together we arrive at the Bodhi-mandala, my true companions.)

'The four means of attraction are (Vimalakirti's) entertainment (四攝為, Sishi Wei ).' (Zhao said: The four means of attraction please the assembly like entertainment.)

'Singing and reciting the words of the Dharma, using these as music (歌詠誦法言。以此為音樂, Geyong Song Fa Yan. Yici Wei Yinyue).' (Zhao said: Reciting the words of the Dharma with the mouth is like music.)

'The garden of total retention (總持之園苑, Zongchi Zhi Yuanyuan), the forest of undefiled Dharma (無漏法林樹, Wulou Fa Linshu), the pure and wonderful flowers of awakened thought (覺意凈妙花, Jueyi Jingmiao Hua), the fruit of liberation and wisdom (解脫智慧果, Jietuo Zhihui Guo), the bathing pond of the eight liberations (八解之浴池, Bajie Zhi Yuchi), the samadhi

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水湛然滿。布以七凈花。浴此無垢人　此下明資生也。總持實相理也。無漏萬行林樹也。此樹開七覺之花結解脫之果。什曰。解脫無為果。智慧有為果。此明慧也。八解之池止禪定之水。敷七凈之花。五欲熱惱貪愛諸塵浴此則清涼矣。此行明定也。七凈者。一戒凈。二心凈。三見凈。四度疑凈。五分別凈。六行凈。七涅槃凈。肇曰。總持強記萬善之苑也。於此苑樹無漏之林敷七覺之花。結解脫之果。八解之池積禪定水湛然充滿。布七凈之花羅列水上。而復無垢之士游此林薨花池。閑宴嬉遊樂之至也。豈等俗林苑之歡乎。

像馬五通馳。大乘以為車。調御以一心。游於八正路　肇曰。五通為象馬。大乘為上車。一心為御者。游於八正道。

相具以嚴容。眾好飾其姿。慚愧之上服。深心為花鬘　相具三十二相眾好八十種好。慚愧蔽陋惡。深心飾形服也。

富有七財寶。教授以滋息。如所說修行。迴向為大利　肇曰。七財信戒聞舍惠慚愧等也。世人以玉帛為饒。菩薩以七財為富。出入法寶與人同利。兼示以滋息之法。令如說修行迴向佛道。此利之大者。

四禪為床座。從於凈命生。多聞增智慧。以為自覺音　四禪宴息猶如床座。要從持戒凈命所生。離五欲泥散亂毒蟲。猶恐貪著禪味故。令多聞以自

【現代漢語翻譯】 現代漢語譯本： 水湛然盈滿，鋪設七凈之花，沐浴這無垢之人。這以下闡明資生之義。總持是實相之理。無漏是萬行之林樹。此樹開放七覺之花，結出解脫之果。什法師說：『解脫是無為之果，智慧是有為之果。』這是說明智慧。八解之池積蓄禪定之水，鋪設七凈之花，五欲熱惱、貪愛諸塵，沐浴其中則清涼自在。此行是說明禪定。七凈是指：一、戒凈；二、心凈；三、見凈；四、度疑凈；五、分別凈；六、行凈；七、涅槃凈。肇法師說：『總持是強記萬善之苑。』於此苑樹無漏之林，鋪設七覺之花，結解脫之果。八解之池積蓄禪定之水，湛然盈滿，鋪設七凈之花羅列水上，而且無垢之士游於此林，薨花池，閑宴嬉遊，快樂至極。豈能與世俗林苑之歡相比呢？ 象馬以五神通馳騁，以大乘為車，以一心調御，游於八正道。肇法師說：『五通為象馬，大乘為上車，一心為御者，游於八正道。』 以三十二相之相好具足莊嚴容貌，以八十種好修飾其姿態，以慚愧作為最好的衣裳，以深心作為花鬘。相具指三十二相，眾好指八十種好。慚愧可以遮蔽陋劣和罪惡，深心可以修飾形體和服飾。 富有信、戒、聞、舍、惠、慚、愧等七種財寶，以教授佛法來滋養增長，如所說之法修行，將功德迴向佛道，這是最大的利益。肇法師說：『七財指信、戒、聞、舍、惠、慚、愧等。』世人以玉帛為富饒，菩薩以七財為富有。出入法寶，與人同享利益，兼且開示滋養增長之法，令人如所說之法修行，迴向佛道，這是最大的利益。 以四禪作為床座，從清凈的生命中產生，多聞可以增長智慧，以此作為自覺之音。四禪的宴息猶如床座，需要從持戒清凈的生命中所生。遠離五欲的泥潭和散亂的毒蟲，但又恐怕貪著禪定的滋味，所以要多聞來增長智慧，以此作為自覺之音。

【English Translation】 English version: The water is serenely full, adorned with seven pure flowers, bathing this immaculate person. The following clarifies the meaning of sustenance. Total retention (Dharani) is the principle of true reality. Non-outflow (Anasrava) is the forest of myriad practices. This tree blooms with the flowers of the Seven Factors of Enlightenment (Sapta Bodhyanga) and bears the fruit of liberation (Moksha). Kumarajiva said: 'Liberation is the fruit of non-action (Asamskrita), wisdom is the fruit of action (Samskrita).' This explains wisdom. The pool of eight liberations (Ashta Vimoksha) accumulates the water of meditation (Dhyana), adorned with seven pure flowers. The heat of the five desires (Pancha Kama), the dust of craving and love, bathing in it brings coolness and freedom. This practice explains meditation. The seven purities (Sapta Parisuddhi) are: 1. Purity of precepts (Sila Parisuddhi), 2. Purity of mind (Citta Parisuddhi), 3. Purity of view (Drishti Parisuddhi), 4. Purity of overcoming doubt (Kankha-vitarana Parisuddhi), 5. Purity of discrimination (Magga-amagga-ñanadassana Parisuddhi), 6. Purity of practice (Patipada-ñanadassana Parisuddhi), 7. Purity of Nirvana (Nirvana Parisuddhi). Sengzhao said: 'Total retention (Dharani) is the garden of strong memory and myriad virtues.' In this garden, the forest of non-outflow (Anasrava) is adorned with the flowers of the Seven Factors of Enlightenment (Sapta Bodhyanga), bearing the fruit of liberation (Moksha). The pool of eight liberations (Ashta Vimoksha) accumulates the water of meditation (Dhyana), serenely full, adorned with seven pure flowers arranged on the water, and the immaculate ones wander in this forest, in the pool of fallen flowers, leisurely feasting and playing, enjoying the utmost joy. How can it be compared to the joy of worldly forests and gardens? Elephants and horses gallop with five supernatural powers (Pancha Abhijna), using the Great Vehicle (Mahayana) as a chariot, controlling it with one mind, traveling on the Eightfold Noble Path (Arya Ashtanga Marga). Sengzhao said: 'The five supernatural powers (Pancha Abhijna) are the elephants and horses, the Great Vehicle (Mahayana) is the superior chariot, the one mind is the charioteer, traveling on the Eightfold Noble Path (Arya Ashtanga Marga).' Adorning the appearance with the characteristics of the thirty-two marks (Lakshana) and embellishing the form with the eighty minor marks (Anuvyanjana), using shame and remorse as the finest clothing, and profound mind as a garland. The characteristics refer to the thirty-two marks (Lakshana), and the embellishments refer to the eighty minor marks (Anuvyanjana). Shame and remorse can conceal inferiority and evil, and profound mind can adorn the body and clothing. Rich in the seven treasures (Sapta Dhana) of faith (Sraddha), discipline (Sila), learning (Suta), renunciation (Tyaga), wisdom (Prajna), shame (Hri), and remorse (Apatrapya), nourishing and increasing them with the teaching of the Dharma, practicing according to what is said, and dedicating the merit to the path of Buddhahood, this is the greatest benefit. Sengzhao said: 'The seven treasures (Sapta Dhana) refer to faith (Sraddha), discipline (Sila), learning (Suta), renunciation (Tyaga), wisdom (Prajna), shame (Hri), and remorse (Apatrapya).' Worldly people consider jade and silk as wealth, but Bodhisattvas consider the seven treasures (Sapta Dhana) as wealth. Entering and exiting the treasure of the Dharma, sharing the benefits with others, and also revealing the method of nourishing and increasing them, causing people to practice according to what is said, and dedicating the merit to the path of Buddhahood, this is the greatest benefit. Using the four meditations (Chatur Dhyana) as a bed and seat, arising from a pure life of upholding precepts, increasing wisdom through much learning, using this as the sound of self-awakening. The repose of the four meditations (Chatur Dhyana) is like a bed and seat, which needs to arise from a pure life of upholding precepts. Being far away from the mud of the five desires (Pancha Kama) and the poisonous insects of distraction, but also fearing attachment to the taste of meditation (Dhyana), therefore, one should increase wisdom through much learning, using this as the sound of self-awakening.

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覺。

甘露法之食。解脫味為漿。凈心以澡浴。戒品為涂香　甘露法食以資惠解。八解漿止五欲渴。此二內資也。懺悔罪垢澡浴真身嚴持戒香涂熏法體。此云外嚴也。此則身戒心惠方便修持矣。

摧滅煩惱賊。勇健無能逾。降伏四眾魔。勝幡建道場　此下三明業用。此行明自業成下二十七行明濟物。如世人功成祿厚惠濟貧窮。此初也。肇曰。外國法戰諍破敵立幡以表勝。菩薩摧煩惱賊降四魔怨乃于道場建勝相也。

雖知無起滅示彼故有生。悉現諸國土。如日無不見　此下功成則濟物體真用大。生曰。明其有所云為也。文七。初三行總明真應自在也。肇曰。知無起滅則得法身無復生。示為彼有生故無往不見。

供養於十方無量億如來。諸佛及己身無有分別想　此行明難供諸佛。肇曰。未嘗覺彼己之異。

雖知諸佛國及與眾生空。而常修凈土教化于群生　此行明雖知人國空而修凈土以化物。肇曰。知空不捨有所以常處中。

諸有眾生類形聲及威議無畏力菩薩一時能盡現覺知眾魔事。而示隨其行。以善方便智隨意皆能現。或示老病死。成就諸群生。了知以幻化。通達無有礙　二此三行明知魔了幻。而示現謗濟老病死。如太子跋欲凈居諸天四城門所現。

或現劫盡燒。天地皆洞然

【現代漢語翻譯】 現代漢語譯本： 覺悟。

以甘露之法作為食物，以解脫之味作為飲料，以清凈之心來沐浴，以戒律之品作為涂香。甘露之法食可以資助智慧的增長，八解脫之飲料可以止息五欲的渴求。這兩種是內在的資糧。懺悔罪惡的污垢，用以沐浴真實的身體，嚴格地持守戒律的芬芳，用以塗抹和薰染法身。這是外在的莊嚴。這樣就是身、戒、心、慧，方便地修行和保持。

摧毀滅亡煩惱的賊寇，勇猛強健沒有人能夠勝過，降伏四種魔的侵擾，豎立起勝利的旗幟在道場之中。以下三行說明（菩薩）的行業作用。這（三）行說明成就自身的行業，下面二十七行說明救濟萬物。如同世人功成名就、俸祿豐厚，從而惠及救濟貧窮的人。這是開始。鳩摩羅什說：『外國的法律，戰爭勝利后，擊破敵人，豎立旗幟來表示勝利。菩薩摧毀煩惱的賊寇，降伏四種魔的怨敵，於是在道場建立勝利的景象。』

雖然知道（一切法）沒有生起和滅亡，（爲了度化眾生）示現給他們好像有生有滅。完全顯現在各個國土之中，如同太陽一樣沒有照不見的地方。以下說明功德成就后，就能夠救濟萬物，真實地運用廣大的作用。僧肇說：『說明他有所作為。』文有七個方面。開始的三行總括地說明真身和應化身自在無礙。僧肇說：『知道沒有生起和滅亡，就得到了法身，不再有生死。示現給他們好像有生有滅，所以沒有哪個地方沒有去到。』

供養於十方無量億的如來，對於諸佛以及自己的身體，沒有分別的念想。這一行說明難以供養諸佛。僧肇說：『（菩薩）未曾覺得自己與他人有什麼不同。』

雖然知道諸佛的國土以及眾生都是空性的，但是經常修持清凈的佛土，教化于眾多的眾生。這一行說明雖然知道人和國土是空性的，但是修持清凈的佛土來教化萬物。僧肇說：『知道空性而不捨棄有，所以經常處於中道。』

各種各樣的眾生，他們的形狀、聲音以及威儀，無畏的力量，菩薩一時都能夠完全顯現。覺知眾多的魔事，而示現隨順他們的行為。用善良方便的智慧，隨意都能夠顯現。或者示現衰老、疾病、死亡，成就眾多的眾生。完全了知（這一切）都是如夢如幻的變化，通達無礙。第二，這三行說明知道魔是虛幻的，而示現誹謗，救濟衰老、疾病、死亡。如同太子出遊，跋欲天子、凈居諸天在四個城門所顯現的景象。

或者示現劫火燒盡，天地都洞然。

【English Translation】 English version: Enlightenment.

Taking the nectar of Dharma as food, the taste of liberation as drink, bathing with a pure mind, and using the precepts as fragrant ointment. The nectar of Dharma food can nourish the growth of wisdom, and the drink of eight liberations can quench the thirst for the five desires. These two are internal resources. Repenting of the defilements of sins is used to bathe the true body, strictly upholding the fragrance of precepts is used to smear and perfume the Dharma body. This is external adornment. Thus, it is the practice and maintenance of body, precepts, mind, and wisdom.

Destroying the thieves of afflictions, being brave and strong, no one can surpass, subduing the disturbances of the four demons, erecting the victory banner in the Bodhimanda (place of enlightenment). The following three lines explain the functions of the Bodhisattva's actions. These (three) lines explain the accomplishment of one's own actions, and the following twenty-seven lines explain saving all things. Just as worldly people achieve success and high salaries, thereby benefiting and helping the poor. This is the beginning. Kumarajiva said: 'In foreign laws, after winning a war, defeating the enemy, a flag is erected to show victory. The Bodhisattva destroys the thieves of afflictions, subdues the enemies of the four demons, and thus establishes a victorious scene in the Bodhimanda.'

Although knowing that (all dharmas) have no arising and ceasing, (in order to save sentient beings) showing them as if there is arising and ceasing. Completely appearing in every land, just like the sun, there is no place that it does not shine upon. The following explains that after the merits are accomplished, one can save all things and truly use great functions. Seng Zhao said: 'Explaining that he has something to do.' The text has seven aspects. The first three lines summarize the freedom and unobstructedness of the true body and the manifested body. Seng Zhao said: 'Knowing that there is no arising and ceasing, one obtains the Dharmakaya (Dharma body) and no longer has birth and death. Showing them as if there is arising and ceasing, so there is no place that is not reached.'

Making offerings to countless billions of Tathagatas (another name for Buddha) in the ten directions, having no differentiating thoughts towards the Buddhas and one's own body. This line explains the difficulty of making offerings to the Buddhas. Seng Zhao said: 'The Bodhisattva never feels that there is any difference between himself and others.'

Although knowing that the Buddha lands and sentient beings are empty, constantly cultivating the pure Buddha land and teaching the numerous sentient beings. This line explains that although knowing that people and lands are empty, cultivating the pure Buddha land to teach all things. Seng Zhao said: 'Knowing emptiness without abandoning existence, so always being in the middle way.'

All kinds of sentient beings, their shapes, sounds, and majesty, fearless power, the Bodhisattva can fully manifest at once. Being aware of the numerous demonic affairs, and showing compliance with their actions. Using good and expedient wisdom, one can manifest at will. Or showing old age, sickness, and death, accomplishing numerous sentient beings. Fully knowing that (all of this) is like a dream and an illusion, understanding without obstruction. Secondly, these three lines explain knowing that demons are illusory, and showing slander, saving old age, sickness, and death. Just like when the prince went out, the scenes manifested by Bhaisajya-raja (medicine king) , Pure Abode gods at the four city gates.

Or showing the end of the kalpa (aeon) burning, the heavens and earth are all brightly lit.

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。眾人有常想。照令知無常。無數億眾生。俱來諸菩薩。一時到其舍。化令而佛道　三二行明大三災。水風二災文無者略。初禪內有覺觀。外有火災。二禪內有喜受。外有水災。三禪內有喘息。外有風災。四禪無災由不動故。什曰。或實燒或不實燒者。眾生見燒想即悟無常。還攝不燒也。

經書禁咒術。工巧諸伎藝盡現行此事。饒益於群生　四三行明世知也。什曰。以同習相感。先同而復乖也。

世間眾道法悉于中出家。因以解人惑。而不墮邪見　肇曰。九十六種皆出家修道。隨其出家欲解其惑不同其見。

或作日月天梵王世界主。或時作地水。或復作風火　肇曰。遇海漂人則變身為地水火風。皆隨彼所須而自變形。

劫中有疾疫。現作諸藥草。若有服之者除病消眾毒。劫中有饑饉。現身作飲食。先救飢渴。劫以法語人。劫中有刀兵。為之起慈悲。化彼諸眾生。令住無諍地。若有大戰陳。立之以等力。菩薩現威勢。降伏使和安　五行明小三災。肇曰。菩薩法身於何不為。或為藥草令服者病除。或為飲食令饑者得飽。刀兵七日。疾病七月七日。饑饉七年七月七日。東西二州有似非正。謂嗔增盛身力羸劣數加飢渴等。北州金無戰陳助明刀兵可見。

一切國土中。諸有地獄處。輒往到于彼。

【現代漢語翻譯】 現代漢語譯本：眾人常有生滅變異的想法，依照佛的教令知道一切都是無常的。無數億的眾生，以及諸位菩薩，一時都來到他的住所，用佛法教化他們。

三十二行說明大三災。水災和風災在經文中沒有詳細描述，這裡省略。初禪境界內心有覺和觀，外面有火災。二禪境界內心有喜悅的感受，外面有水災。三禪境界內心有喘息，外面有風災。四禪沒有災難，因為心不動搖的緣故。鳩摩羅什（Kumārajīva）說：『或者真的被燒燬，或者不是真的被燒燬。』眾生見到燒燬的景象，就領悟到無常的道理，反而能夠避免被燒燬。

經書、禁咒、法術、工巧技藝，都用來利益眾生。四十三行說明世間的知識。鳩摩羅什（Kumārajīva）說：『因為相同的習性互相感應，先是相同，然後又變得不同。』

世間各種道法，都在佛法中出家。因此用來解除人們的迷惑，而不墮入邪見。肇法師說：『九十六種外道都在佛法中出家修行，隨著他們出家的意願，解除他們的迷惑，但並不認同他們的見解。』

有時化作日月天、梵王（Brahmā，色界天之主）和世界之主，有時化作地、水，有時化作風、火。肇法師說：『遇到在海中漂流的人，就變化成地、水、火、風，都隨著他們所需要的而變化自己的形體。』

劫難中有疾疫，就顯現為各種藥草。如果有人服用這些藥草，就能消除疾病和各種毒害。劫難中有饑荒，就顯現自身作為飲食，先救濟飢渴，然後用佛法教導人們。劫難中有刀兵，就為他們發起慈悲心，教化那些眾生，讓他們安住在沒有爭端的地方。如果有大的戰爭，就以平等的力量來調解。菩薩顯現威勢，降伏他們，使他們和睦安寧。五行說明小三災。肇法師說：『菩薩的法身無所不在，無所不為。或者化為藥草，讓服用的人疾病消除；或者化為飲食，讓飢餓的人得到飽足。刀兵的災難持續七日，疾病的災難持續七個月零七日，饑荒的災難持續七年零七個月零七日。東西二州的情況類似，但並非完全相同。這是因為嗔恨心增長，身體虛弱，加上飢渴等原因。北州沒有戰爭，這可以用來證明刀兵劫的存在。』

在一切國土中，所有地獄的地方，菩薩都前往那裡。

【English Translation】 English version: People often have thoughts of impermanence. According to the Buddha's teachings, they know that everything is impermanent. Countless billions of sentient beings, along with all the Bodhisattvas, come to his abode at once, transforming them with the Buddha's path.

Line 32 explains the three major calamities. The calamities of water and wind are not described in detail in the scriptures, so they are omitted here. In the first Dhyana (Jhāna, meditation level), there are perception and observation internally, and fire externally. In the second Dhyana, there is joy internally, and water externally. In the third Dhyana, there is breath internally, and wind externally. The fourth Dhyana has no calamity because the mind is unmoving. Kumārajīva said, 'Either it is really burned, or it is not really burned.' When sentient beings see the scene of burning, they realize the principle of impermanence and can avoid being burned.

Scriptures, incantations, spells, skillful arts, all are used to benefit sentient beings. Line 43 explains worldly knowledge. Kumārajīva said, 'Because the same habits resonate with each other, first they are the same, and then they become different.'

All kinds of worldly doctrines leave home in the Buddha's Dharma. Therefore, it is used to dispel people's confusion without falling into wrong views. Dharma Master Zhao said, 'The ninety-six kinds of heretics all leave home to practice in the Buddha's Dharma, following their desire to leave home, dispelling their confusion, but not agreeing with their views.'

Sometimes transforming into the Sun, Moon, Devas (gods), Brahmā (lord of the Form Realm), and the Lord of the World, sometimes transforming into earth, water, sometimes transforming into wind, fire. Dharma Master Zhao said, 'When encountering people drifting in the sea, they transform into earth, water, fire, and wind, all changing their forms according to what they need.'

In the kalpa (aeon) there are epidemics, manifesting as various medicinal herbs. If someone takes these medicinal herbs, they can eliminate diseases and various poisons. In the kalpa there is famine, manifesting themselves as food and drink, first relieving hunger and thirst, and then teaching people with the Dharma. In the kalpa there is war, cultivating compassion for them, transforming those sentient beings, and letting them dwell in a place without strife. If there is a great war, they reconcile with equal strength. Bodhisattvas manifest power, subduing them, making them harmonious and peaceful. The five lines explain the three minor calamities. Dharma Master Zhao said, 'The Dharma body of the Bodhisattva is omnipresent and omnipotent. Or transforming into medicinal herbs, allowing those who take them to eliminate diseases; or transforming into food and drink, allowing the hungry to be satisfied. The calamity of war lasts for seven days, the calamity of disease lasts for seven months and seven days, and the calamity of famine lasts for seven years, seven months, and seven days. The situations in the eastern and western continents are similar, but not exactly the same. This is because anger increases, the body becomes weak, and there are reasons such as hunger and thirst. There is no war in the northern continent, which can be used to prove the existence of the kalpa of war.'

In all lands, in all places of hell, Bodhisattvas go there.

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勉濟其苦惱。一切國土中畜生相食啖。皆現生於彼。為之作利益　六二行明入惡趣救物合有鬼趣。又無者略也。什曰。如過去世時人無禮義欲殘害長老。猴象及鳥推敬長老。令人獸修善咸相和順。如大智論中說。

示受於五欲。示覆現行禪。令魔心情亂不能得其便。火中生蓮花。是可為希有。在欲而行禪。希有亦如是　七行明同事攝物。肇曰。欲言行禪復受五欲。欲言受欲復現行禪。莫測其變所以憒亂也。自非凈亂齊旨孰能雨之　或現作淫女。引諸好色者。先以欲鉤牽。后令入佛智　肇曰。反欲以順。

或為邑中主。或作商人導國師及大臣。以祐利眾生。諸有貧窮者現作無盡藏。因以勸導之。令發菩提心。我心憍慢者。為現大力士。消伏諸貢高。令住佛上道。其有恐懼眾居前而慰安。先施以無畏。后令發道心　肇曰。慢心自高如山峰不停水。菩薩現為力士服其高心。然後潤以法水。

或現離淫慾。為五通仙人。開導諸群生。令住戒忍慈　什曰。世無賢聖。眾生下劣不入深法。故化以戒忍。

見須供事者。現為作僮僕。既悅可其意。乃發以道心。隨彼云所須得入于佛道。以善方便力皆能給足之。如是道無量所行無有涯。智慧無邊際。度脫無數眾。假令一切佛于無數億劫讚歎其功德。猶上不能盡

【現代漢語翻譯】 現代漢語譯本 救濟他們的苦惱。在一切國土中，畜生互相殘食，菩薩都顯現化身在那裡，為它們帶來利益。（六二行）說明菩薩進入惡趣救度眾生，也包括鬼趣。『又無者略也』，鳩摩羅什（Kumārajīva）說：『例如過去世的時候，人們沒有禮義，想要殘害年長者，而猴子、大象和鳥類卻推崇尊敬年長者，使他們**修善，都能夠互相和順，就像《大智度論》中所說的那樣。』

（菩薩）示現享受五欲（pañca kāmaguṇa），又示現修行禪定（dhyāna），使魔（Māra）的心情擾亂，不能夠得逞。在火焰中生出蓮花，這是非常稀有的事情。在慾望中修行禪定，這種稀有也是一樣的。（七行）說明菩薩以同事攝（samānārthatā）來攝受眾生。僧肇說：『說（菩薩）修行禪定又享受五欲，說（菩薩）享受五欲又示現修行禪定，讓人無法測度他的變化，所以使魔心憒亂。如果不是清凈和擾亂達到一致的境界，誰能夠做到這樣呢？』或者示現作**，引誘那些喜好美色的人，先用慾望作為魚鉤牽引，然後使他們進入佛的智慧。僧肇說：『用反面的慾望來達到順從的目的。』

或者作為城邑中的首領，或者作為商人的嚮導，或者作為國師以及大臣，用來佑助利益眾生。對於那些貧窮的人，（菩薩）示現成為無盡藏（akṣayanidhi），因此來勸導他們，使他們發起菩提心（bodhicitta）。對於內心驕慢的人，（菩薩）示現為大力士，消除降伏各種貢高我慢，使他們安住于佛的至上之道。對於那些恐懼的眾生，（菩薩）在他們面前安慰他們，先佈施給他們無畏，然後使他們發起道心。僧肇說：『驕慢之心像山峰一樣高聳，不能夠停留水，菩薩示現為大力士，降伏他們高傲的心，然後用佛法的甘露來滋潤他們。』

或者示現離開淫慾，成為具有五神通（pañcābhijñā）的仙人，開導各種眾生，使他們安住于戒律（śīla）、忍辱（kṣānti）和慈悲（maitrī）。鳩摩羅什說：『世間沒有賢聖，眾生低下淺劣，不能夠進入深奧的佛法，所以用戒律和忍辱來教化他們。』

見到需要侍奉供養的人，（菩薩）示現作為他們的僮僕，既使他們心情喜悅，就啓發他們的道心。隨著他們所需要的，使他們能夠進入佛道。用巧妙的方便之力，都能夠滿足他們的需求。像這樣，菩薩的道行是無量的，所做的事情是沒有邊際的，智慧是無邊無際的，度脫的眾生是無數的。假使一切佛在無數億劫的時間裡讚歎他的功德，還是不能夠完全說完。

【English Translation】 English version Relieving their suffering. In all lands, where animals devour each other, they appear there to bring benefit to them. (Lines 62) explain that Bodhisattvas enter evil realms to save beings, including the realm of ghosts. '又無者略也 (yòu wú zhě lüè yě)' means 'and the omitted'. Kumārajīva (鳩摩羅什) said: 'For example, in past lives, people lacked propriety and wanted to harm the elders, while monkeys, elephants, and birds respected the elders, causing them to cultivate goodness and live in harmony, as described in the Mahāprajñāpāramitāśāstra (大智度論).'

(Bodhisattvas) demonstrate the enjoyment of the five desires (pañca kāmaguṇa), and also demonstrate the practice of meditation (dhyāna), causing the mind of Māra (魔) to be disturbed and unable to succeed. A lotus flower blooming in fire is a rare occurrence. Practicing meditation while indulging in desires is equally rare. (Seven lines) explain that Bodhisattvas use the four saṃgrahavastus, specifically samānārthatā (同事攝), to embrace beings. Sengzhao (僧肇) said: 'Saying that (Bodhisattvas) practice meditation and enjoy the five desires, and saying that (Bodhisattvas) enjoy the five desires and demonstrate the practice of meditation, makes it impossible to fathom their transformations, thus confusing Māra's mind. If it were not for the state where purity and disturbance are in harmony, who could achieve this?' Or they appear as **, enticing those who are fond of beauty, first using desire as a hook to lure them, and then leading them into the wisdom of the Buddha. Sengzhao said: 'Using reverse desire to achieve obedience.'

Or they act as leaders in towns, or as guides for merchants, or as national teachers and ministers, to protect and benefit sentient beings. For those who are poor, (Bodhisattvas) manifest as inexhaustible treasures (akṣayanidhi), thereby encouraging them to arouse bodhicitta (菩提心). For those with arrogant hearts, (Bodhisattvas) manifest as mighty warriors, subduing all pride and arrogance, causing them to abide in the supreme path of the Buddha. For those who are fearful, (Bodhisattvas) comfort them in their presence, first bestowing fearlessness upon them, and then causing them to arouse the mind of enlightenment. Sengzhao said: 'The mind of arrogance is as high as a mountain peak, unable to hold water. Bodhisattvas manifest as mighty warriors, subduing their arrogant hearts, and then nourishing them with the nectar of the Dharma.'

Or they manifest as being free from lust, becoming immortals with the five supernormal powers (pañcābhijñā), guiding all beings, causing them to abide in precepts (śīla), patience (kṣānti), and loving-kindness (maitrī). Kumārajīva said: 'The world lacks sages, and beings are inferior and unable to enter into the profound Dharma, so they are transformed with precepts and patience.'

Seeing those who need service and offerings, (Bodhisattvas) manifest as their servants, both pleasing their minds and inspiring their minds towards the path. According to what they need, they are enabled to enter the Buddha's path. With skillful means, they are able to satisfy all their needs. In this way, the Bodhisattva's path is immeasurable, their actions are boundless, their wisdom is limitless, and they liberate countless beings. Even if all the Buddhas were to praise their merits for countless eons, they still would not be able to fully describe them.

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第四結勸。此二行結也。生曰。應適無方皆是佛之道矣。肇曰。其權智之道無涯無際。雖復眾聖殊辯猶不能盡。

誰聞如是法。不發菩提心。除彼不肖人癡冥無智者　此行勸也。不肖二乘也。癡冥凡夫也。肇曰。下士聞道而大笑之。日月雖明何益瞽者。

入不二法門品第九

此下二品廣示中道正觀。此品不二明體。下品能二明用。入者觀照智也。不二法所觀理門者文字教也。什曰。從始會已來唯二人相對。余皆默然。今欲各顯其德故問令盡說。亦云。情惑不同發悟有因。各令說悟廣釋眾迷。夫勝會明宗必以令終為美。今法座將散。欲究其深致廣說不二乃盡妙也。問曰。亦有四三乃至無量法門。云何獨說不二耶。答。二事少而惑淺餘事廣而累深。二尚應破則余可知矣。複次萬法之生必從緣起。緣起生法多少不同。極其少者要從二緣。若有一緣生未之聞也。然則有之緣起極於二法。二法既廢則入于玄境。云何不破一耶。答曰。若名數之則非一也。若以一為一亦未離於二。遣二則一斯盡矣。複次無相之名假而實立。實立則體與相絕。故直置而自無也。肇曰。言為世則謂之法。眾聖所由為之門。又解。入者悟入也。法花立縛得脫名出火宅。此經返迷向悟。名入不二。其言甚異。其旨甚一。

爾時維

【現代漢語翻譯】 第四結勸。這兩行是總結。生肇法師說：『適應各種情況，無處不是佛道。』肇法師說：『權智之道，無邊無際，即使眾多聖賢各抒己見，也無法完全表達。』

『誰聽到這樣的法，不發起菩提心？除非那些不成材的人，愚癡昏昧沒有智慧的人。』這句是勸勉。『不肖』指的是二乘人。『癡冥』指的是凡夫。肇法師說：『下士聽聞佛道，反而大笑。太陽和月亮即使光明，對瞎子又有什麼用呢？』

入不二法門品第九

下面兩品廣泛地闡述中道正觀。這一品『不二』是闡明本體，下一品『能二』是闡明作用。『入』指的是觀照的智慧。『不二法』指的是所觀的真理。『門』指的是文字教義。鳩摩羅什大師說：『自從法會開始以來，只有文殊菩薩和維摩詰居士兩人相對而談，其餘的人都保持沉默。現在想要各自顯揚他們的德行，所以提問讓他們充分表達。』也有人說：『眾生的情惑不同，開悟的因緣也各異，所以讓他們各自說出自己的領悟，廣泛地解釋眾生的迷惑。』殊勝的法會闡明宗旨，必定以圓滿結束為美。現在法座將要解散，想要探究其中深刻的含義，廣泛地闡述不二法門，才能達到精妙的境界。』有人問：『也有四法門、三法門，乃至無量法門，為什麼唯獨說不二法門呢？』回答說：『二事少而迷惑淺，其餘的事多而累贅深。二尚且應該破除，那麼其餘的就可以知道了。』再次，萬法的產生必定從因緣生起。因緣生法，多少不同。極其少的，也要從二緣生起。如果有一緣而生的，從未聽說過。既然如此，那麼因緣生起的法，極於二法。二法既然廢除，就進入了玄妙的境界。為什麼不破除一呢？』回答說：『如果用名相來計數，那就不是一了。如果以一為一，也未離開二。捨棄二，那麼一也就窮盡了。』再次，無相的名稱是假立的，但實際上是成立的。實際上成立，那麼本體就與相狀隔絕。所以直接放置，它自己也就沒有了。』肇法師說：『用言語來教化世人，就稱之為法。眾聖所遵循的，就稱之為門。』又解釋說：『入』指的是悟入。在《法華經》中，從束縛中解脫出來，名為出離火宅。這部經從迷惑返回到覺悟，名為入不二法門。它們的言辭雖然不同，但旨趣卻完全一致。

爾時，維摩詰居士（Vimalakirti）...

【English Translation】 Fourth, Conclusion and Exhortation. These two lines are the conclusion. Sengzhao said, 'Adapting to all circumstances, everywhere is the Buddha's path.' Zhao said, 'The path of expedient wisdom is boundless and limitless. Even if the many sages express their views differently, they cannot fully express it.'

'Who, upon hearing such a Dharma, would not arouse the Bodhi mind? Except for those unworthy people, foolish, ignorant, and without wisdom.' This line is an exhortation. 'Unworthy' refers to the Two Vehicles (the vehicles of the Sravakas and Pratyekabuddhas). 'Foolish and ignorant' refers to ordinary people. Zhao said, 'Inferior people hear the Dao and laugh greatly. Although the sun and moon are bright, what benefit is there to the blind?'

Chapter Nine: Entering the Dharma Gate of Non-Duality

The following two chapters extensively explain the Middle Way and correct contemplation. This chapter, 'Non-Duality,' clarifies the substance, while the next chapter, 'Duality,' clarifies the function. 'Entering' refers to the wisdom of contemplation. 'Non-Dual Dharma' refers to the truth that is contemplated. 'Gate' refers to the teachings in words. Kumarajiva said, 'Since the beginning of the assembly, only Manjushri Bodhisattva and Vimalakirti have spoken to each other, while the rest have remained silent. Now, wanting to each reveal their virtues, they are asked to fully express themselves.' It is also said, 'The afflictions of sentient beings are different, and the causes for enlightenment are also different, so let them each speak of their own enlightenment and extensively explain the delusions of sentient beings.' A supreme assembly that clarifies the purpose must end beautifully. Now that the Dharma seat is about to be dismissed, wanting to explore its profound meaning and extensively explain the Dharma of Non-Duality is the ultimate perfection.' Someone asked, 'There are also the Four Dharma Gates, the Three Dharma Gates, and even countless Dharma Gates. Why only speak of the Dharma Gate of Non-Duality?' The answer is, 'Two things are few and the delusion is shallow, while other things are many and the burden is deep. If two should be broken, then the rest can be known.' Furthermore, the arising of all dharmas must arise from conditions. The arising of dharmas from conditions differs in quantity. The least amount must arise from two conditions. If something arises from one condition, it has never been heard of. Since this is the case, then the dharmas that arise from conditions are limited to two dharmas. Once the two dharmas are abolished, one enters the realm of the profound. Why not break one?' The answer is, 'If counted by names and numbers, then it is not one. If one is taken as one, then it has not yet left two. Abandoning two, then one is exhausted.' Furthermore, the name of no-form is provisionally established, but in reality, it is established. If it is established in reality, then the substance is separated from the form. Therefore, it is directly placed, and it itself ceases to exist.' Zhao said, 'Using words to teach the world is called Dharma. What the many sages follow is called the Gate.' It is also explained that 'Entering' refers to enlightenment. In the Lotus Sutra, being liberated from bondage is called leaving the burning house. This sutra, returning from delusion to enlightenment, is called entering the Dharma Gate of Non-Duality. Their words are different, but their meaning is completely the same.

At that time, Vimalakirti...

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摩詰語眾菩薩言。諸仁者。云何菩薩入不二法門。各隨所樂說之　品文四。一諸菩薩說。二妙德說。三凈名說。四時眾得益。初文二。初凈名門也。

會中有菩薩名法自在。說言。諸仁者。生滅為二。法本不生今則無滅。得此無生法忍。是為入不二法門　二諸菩薩答。一切諸法皆因緣生滅。小乘執實為二。大乘知法如幻故無生滅入不二也。肇曰。滅者滅生耳。若悟無生滅何所滅。此即無生法忍也。此菩薩因觀生滅以悟道故說已所解為不二法門也。下顯示萬法雲。離真皆名二。故以不二為言也。

德守菩薩曰。我我所為二。因有我故便有我所。若無有我則無我所。是為入不二法門　肇曰。妙主常存我也。身及萬物我所也。我所我之所有也。法既無我誰有之者。

不眴菩薩曰。受不受為二。若法不受則不可得。以不可得故無取無舍無作無行。是為入不二法門　凡夫受著五陰。無學不受。此為二也。肇曰。有心必有所受。有所受必有所不受。此為二也。若悟法本空二俱不受則無得無行為不二也。

德頂菩薩曰。垢凈為二。見垢實性則無凈相順於我滅相。是為入不二法門　凡夫倒心見不凈。三乘觀身不凈。此為二也。肇曰。凈生於垢。實性無垢凈。何所凈。

善宿菩薩曰。是動是念為二。不動

【現代漢語翻譯】 現代漢語譯本： 摩詰（Vimalakirti，維摩詰）對眾菩薩說：『各位仁者，菩薩如何進入不二法門？請各位隨自己的理解來談談。』 這部分經文分為四個部分：一是諸菩薩的說法，二是妙德（Manjushri，文殊菩薩）的說法，三是凈名（Vimalakirti，維摩詰）的說法，四是當時在場大眾的受益。首先是第一部分，即凈名（Vimalakirti，維摩詰）所提出的問題。

會中有一位菩薩，名叫法自在（Dharma Freedom）。他說：『各位仁者，生滅是對立的二法。法的本性是不生的，既然不生，也就無所謂滅。證得這種無生法忍，就是進入不二法門。』 其他菩薩回答說：一切諸法都是因緣生滅的。小乘修行者執著于實有，所以認為生滅是對立的。大乘修行者明白諸法如幻，所以沒有生滅，從而進入不二法門。肇法師說：『所謂滅，就是滅掉生。如果領悟到沒有生滅，又滅什麼呢？』這就是無生法忍。這位菩薩因為觀察生滅而悟道，所以說他所理解的為不二法門。下面顯示萬法，背離真如本性都可稱為二，所以用不二來表達。

德守菩薩說：『我與我所是對立的二法。因為有我，所以才有我所。如果沒有我，也就沒有我所。這就是進入不二法門。』 肇法師說：『妙主（指真我）是常存的，身及萬物是屬於我的。我所，就是我所擁有的。法既然沒有我，誰能擁有它呢？』

不眴菩薩說：『接受與不接受是對立的二法。如果對法不接受，就不可得。因為不可得，所以無取無舍，無作無行。這就是進入不二法門。』 凡夫接受並執著於五陰，無學之人則不接受。這就是二。肇法師說：『有心必然有所接受，有所接受必然有所不接受。』這就是二。如果領悟到法的本性是空性的，接受與不接受都不存在，那麼就無所得無所行，這就是不二。

德頂菩薩說：『垢與凈是對立的二法。見到垢的真實本性，就沒有凈的相，順應於我滅的相，這就是進入不二法門。』 凡夫以顛倒之心見不凈，三乘修行者觀身不凈。這就是二。肇法師說：『凈是從垢中產生的，但實性中沒有垢與凈，又凈什麼呢？』

善宿菩薩說：『是動與是念是對立的二法。不動 English version: Vimalakirti (摩詰) said to the assembled Bodhisattvas: 'Virtuous ones, how does a Bodhisattva enter the gate of non-duality? Please, each of you, speak according to your understanding.' This section of the text is divided into four parts: first, the explanations of the Bodhisattvas; second, the explanation of Manjushri (妙德); third, the explanation of Vimalakirti (凈名); and fourth, the benefits received by the assembly at that time. First is the initial part, which is Vimalakirti's (凈名) question.

In the assembly, there was a Bodhisattva named Dharma Freedom (法自在). He said: 'Virtuous ones, arising and ceasing are dualistic. The nature of Dharma is originally unarisen, and since it is unarisen, there is no cessation. Attaining this forbearance of the unarisen Dharma is entering the gate of non-duality.' Other Bodhisattvas replied: All Dharmas arise and cease due to conditions. Those of the Small Vehicle cling to reality as being dualistic. Those of the Great Vehicle understand that Dharmas are like illusions, so there is no arising or ceasing, thus entering non-duality. Master Zhao said: 'What is meant by cessation is the cessation of arising. If one realizes there is no arising or ceasing, what is there to cease?' This is the forbearance of the unarisen Dharma. This Bodhisattva, because of contemplating arising and ceasing, awakened to the Tao, so he speaks of what he understands as the gate of non-duality. Below, it is shown that all phenomena, deviating from true suchness, can be called dualistic, so non-duality is used to express it.

Bodhisattva Virtue Keeper (德守) said: 'I and mine are dualistic. Because there is 'I', there is 'mine'. If there is no 'I', then there is no 'mine'. This is entering the gate of non-duality.' Master Zhao said: 'The wonderful master (referring to the true self) always exists, the body and all things are mine. 'Mine' is what I possess. Since Dharma has no 'I', who can possess it?'

Bodhisattva Not Blinking (不眴) said: 'Accepting and not accepting are dualistic. If one does not accept the Dharma, it cannot be attained. Because it cannot be attained, there is no taking, no discarding, no acting, no doing. This is entering the gate of non-duality.' Ordinary people accept and cling to the five skandhas, while those beyond learning do not accept. This is duality. Master Zhao said: 'If there is a mind, there must be something accepted, and if there is something accepted, there must be something not accepted.' This is duality. If one realizes that the nature of Dharma is emptiness, neither accepting nor not accepting exists, then there is no attainment and no action, which is non-duality.

Bodhisattva Virtue Top (德頂) said: 'Defilement and purity are dualistic. Seeing the true nature of defilement, there is no aspect of purity, conforming to the aspect of the cessation of 'I'. This is entering the gate of non-duality.' Ordinary people see impurity with a reversed mind, while those of the Three Vehicles contemplate the impurity of the body. This is duality. Master Zhao said: 'Purity arises from defilement, but in true nature, there is no defilement or purity, so what is there to purify?'

Bodhisattva Good Dwelling (善宿) said: 'Motion and thought are dualistic. Non-motion

【English Translation】 English version: Vimalakirti (摩詰) said to the assembled Bodhisattvas: 'Virtuous ones, how does a Bodhisattva enter the gate of non-duality? Please, each of you, speak according to your understanding.' This section of the text is divided into four parts: first, the explanations of the Bodhisattvas; second, the explanation of Manjushri (妙德); third, the explanation of Vimalakirti (凈名); and fourth, the benefits received by the assembly at that time. First is the initial part, which is Vimalakirti's (凈名) question.

In the assembly, there was a Bodhisattva named Dharma Freedom (法自在). He said: 'Virtuous ones, arising and ceasing are dualistic. The nature of Dharma is originally unarisen, and since it is unarisen, there is no cessation. Attaining this forbearance of the unarisen Dharma is entering the gate of non-duality.' Other Bodhisattvas replied: All Dharmas arise and cease due to conditions. Those of the Small Vehicle cling to reality as being dualistic. Those of the Great Vehicle understand that Dharmas are like illusions, so there is no arising or ceasing, thus entering non-duality. Master Zhao said: 'What is meant by cessation is the cessation of arising. If one realizes there is no arising or ceasing, what is there to cease?' This is the forbearance of the unarisen Dharma. This Bodhisattva, because of contemplating arising and ceasing, awakened to the Tao, so he speaks of what he understands as the gate of non-duality. Below, it is shown that all phenomena, deviating from true suchness, can be called dualistic, so non-duality is used to express it.

Bodhisattva Virtue Keeper (德守) said: 'I and mine are dualistic. Because there is 'I', there is 'mine'. If there is no 'I', then there is no 'mine'. This is entering the gate of non-duality.' Master Zhao said: 'The wonderful master (referring to the true self) always exists, the body and all things are mine. 'Mine' is what I possess. Since Dharma has no 'I', who can possess it?'

Bodhisattva Not Blinking (不眴) said: 'Accepting and not accepting are dualistic. If one does not accept the Dharma, it cannot be attained. Because it cannot be attained, there is no taking, no discarding, no acting, no doing. This is entering the gate of non-duality.' Ordinary people accept and cling to the five skandhas, while those beyond learning do not accept. This is duality. Master Zhao said: 'If there is a mind, there must be something accepted, and if there is something accepted, there must be something not accepted.' This is duality. If one realizes that the nature of Dharma is emptiness, neither accepting nor not accepting exists, then there is no attainment and no action, which is non-duality.

Bodhisattva Virtue Top (德頂) said: 'Defilement and purity are dualistic. Seeing the true nature of defilement, there is no aspect of purity, conforming to the aspect of the cessation of 'I'. This is entering the gate of non-duality.' Ordinary people see impurity with a reversed mind, while those of the Three Vehicles contemplate the impurity of the body. This is duality. Master Zhao said: 'Purity arises from defilement, but in true nature, there is no defilement or purity, so what is there to purify?'

Bodhisattva Good Dwelling (善宿) said: 'Motion and thought are dualistic. Non-motion

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則無念。無念則無分別。通達此者。是為入不二法門　肇曰。情發為動想成爲念。又解。安住實性即性無動。無動即無念。

善眼菩薩曰。一相無相為二。若知一相即是無相。亦不取無相入于平等。是為入不二法門　法花明一實相。般若經明無相。肇曰。言一欲以去二不言一也。言無慾以去有不言無也。而惑者聞一則取一相。聞無則取無相。故有二也。

妙臂菩薩曰。菩薩心聲聞心為二。觀心相空如幻化者。無菩薩心無聲聞心。是為入不二法門　什曰。以施報故手出無盡寶物。如五河流故名妙臂。又解曰。自利聲聞心也。利他菩薩心也。

弗沙菩薩曰。善不善為二。若不起善不善。入無相際而通達者。是為入不二法門　肇曰。弗沙星名也。什曰。生時所值因以為名。不善十惡也。善十善及涅槃也。

師子吼菩薩曰。罪福為二。若達罪性與福無異。以金剛惠沒了此相無縛無解者。是為入不二法門　罪破戒也。福持戒定惠也。罪福平等一相一性為不二。肇曰。金剛惠實相惠也。

師子意菩薩曰。有漏無漏為二。若得諸法等則不起漏不漏想。不著于相亦不住無相。是為入不二法門　苦集有漏滅道無漏為二。大士平等觀同一實諦不二。什曰。師子度水要截流直度。曲則不度。此大士以實相智慧

【現代漢語翻譯】 現代漢語譯本： 則無念（沒有念頭）。沒有念頭則沒有分別。通達這個道理的人，就是進入不二法門。肇曰：情感發動成為動，思想形成成爲念頭。又解釋說：安住在實性上，就是自性沒有動搖。沒有動搖就是沒有念頭。

善眼菩薩說：『一相（唯一的相）和無相（沒有相）是二。如果知道一相就是無相，也不執取無相而進入平等，這就是進入不二法門。』《法華經》闡明一實相，《般若經》闡明無相。肇曰：說『一』是爲了去除『二』，但並非只說『一』。說『無』是爲了去除『有』，但並非只說『無』。而迷惑的人聽到『一』就執取『一相』，聽到『無』就執取『無相』，所以就有了二。

妙臂菩薩說：『菩薩心和聲聞心是二。觀察心相是空，如同幻化的人，沒有菩薩心也沒有聲聞心，這就是進入不二法門。』什曰：因為佈施的回報，所以手中能變出無盡的寶物，如同五條河流一樣，所以叫做妙臂。又解釋說：自利是聲聞心，利他是菩薩心。

弗沙菩薩說：『善和不善是二。如果不生起善和不善，進入無相的境界而通達，這就是進入不二法門。』肇曰：弗沙是星的名字。什曰：出生時所遇到的星宿，因此作為名字。不善是十惡，善是十善以及涅槃。

師子吼菩薩說：『罪和福是二。如果通達罪的性質與福沒有差異，用金剛智慧消滅這種相，沒有束縛也沒有解脫，這就是進入不二法門。』罪是破戒，福是持戒、禪定、智慧。罪和福平等，一相一性就是不二。肇曰：金剛慧是實相慧。

師子意菩薩說：『有漏和無漏是二。如果得到諸法平等，就不生起有漏和無漏的想法，不執著于相，也不住在無相，這就是進入不二法門。』苦和集是有漏，滅和道是無漏，這是二。大士平等地觀察，同一實諦沒有二。什曰：獅子過河要截斷水流直接過去，繞彎就過不去。這位大士用實相智慧。

【English Translation】 English version: Then there is no thought. If there is no thought, there is no discrimination. One who understands this is said to enter the gate of non-duality. Zhao said: Emotion arises as movement, and thought becomes a concept. Another explanation: abiding in the true nature is the same as the nature being without movement. Without movement, there is no thought.

Bodhisattva Good Eyes said: 'One aspect and no aspect are two. If one knows that one aspect is the same as no aspect, and also does not grasp no aspect to enter into equality, this is said to enter the gate of non-duality.' The Lotus Sutra clarifies the one true aspect, and the Prajna Sutra clarifies no aspect. Zhao said: Speaking of 'one' is to remove 'two,' but it does not only speak of 'one.' Speaking of 'no' is to remove 'existence,' but it does not only speak of 'no.' But those who are confused, upon hearing 'one,' grasp the aspect of 'one,' and upon hearing 'no,' grasp the aspect of 'no,' so there is duality.

Bodhisattva Wonderful Arm said: 'The Bodhisattva mind and the Sravaka (Hearer) mind are two. Observing the aspect of the mind as empty, like an illusion, there is neither Bodhisattva mind nor Sravaka mind, this is said to enter the gate of non-duality.' Kumarajiva said: Because of the reward of giving, the hand produces endless treasures, like five rivers, so it is called Wonderful Arm. Another explanation: benefiting oneself is the Sravaka mind, and benefiting others is the Bodhisattva mind.

Bodhisattva Phusha said: 'Good and non-good are two. If one does not arise in good and non-good, enters the realm of no aspect, and understands, this is said to enter the gate of non-duality.' Zhao said: Phusha is the name of a star. Kumarajiva said: The star encountered at birth is taken as the name. Non-good is the ten evils, and good is the ten virtues and Nirvana.

Bodhisattva Lion's Roar said: 'Sin and merit are two. If one understands that the nature of sin is no different from merit, and uses Vajra (diamond) wisdom to eliminate this aspect, there is neither bondage nor liberation, this is said to enter the gate of non-duality.' Sin is breaking precepts, and merit is upholding precepts, meditation, and wisdom. Sin and merit are equal, one aspect and one nature are non-dual. Zhao said: Vajra wisdom is true aspect wisdom.

Bodhisattva Lion's Intent said: 'Defiled and undefiled are two. If one obtains equality of all dharmas, then one does not arise in the thought of defiled and undefiled, does not cling to aspects, and also does not abide in no aspect, this is said to enter the gate of non-duality.' Suffering and accumulation are defiled, and cessation and the path are undefiled, these are two. The great being observes equally, the same true reality is non-dual. Kumarajiva said: A lion crossing a river must cut off the current and go straight across; if it goes around, it will not cross. This great being uses true aspect wisdom.

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深入諸法直過彼岸。故藉以為名。

凈解菩薩曰。有為無為為二。若離一切數則心如虛空。以清凈惠無所礙者。是為入不二法門　四相有為也。四相滅無為也。相本不起。今則無滅無二也。睿曰。數即有為無為也。

那羅延菩薩曰。世間出世間為二。世間性空即是出世間。于其中不入不出不溢不散。是為入不二法門　什曰。世間三界也。出世間解脫也。悟世性定無入無出故不二也。

善意菩薩曰。生死涅槃為二。若見生死性則無生死。無縛無解不然不滅。如是解者。是為入不二法門　受後有生死也。滅盡後有涅槃也。悟世生死妄無生死也。肇曰。縛然生死。死別名解滅。涅槃之異稱也。

現見菩薩曰。盡不盡為二。法若究竟盡若不盡皆是無盡相。無盡相即是空。空則無有盡不盡相。如是入者。是為入不二法門　肇曰。有為虛偽法無常故名盡。實相無為法常住故不盡。若以盡為盡不盡為不盡皆二也。若能悟盡不盡俱無盡相者。則入空不二門也。

普守菩薩曰。我無我為二。我尚不可得非我何可得。見我實性者不復起二。是為入不二法門　肇曰。非我出於我耳。見我實性者我本自無。況于非我也。

電天菩薩曰。明無明為二。無明實性即是明。明亦不可取離一切數。于其中平等無二

【現代漢語翻譯】 現代漢語譯本： 深入諸法，直接到達彼岸，因此借用這個來命名。

凈解菩薩說：『有為和無為是二。如果能遠離一切數量的分別，那麼心就像虛空一樣。以清凈的智慧沒有任何阻礙，這就是進入不二法門。』四相（生、住、異、滅）是有為法。四相滅盡是無為法。相的本性本來就不生起，現在也就沒有滅，沒有二元對立。僧睿說：『數量就是有為和無為。』

那羅延菩薩說：『世間和出世間是二。世間的本性是空，就是出世間。對於其中，不入不出，不增不減，不離不散，這就是進入不二法門。』鳩摩羅什說：『世間指三界。出世間指解脫。領悟世間本性本來就沒有入沒有出，所以是不二。』

善意菩薩說：『生死和涅槃是二。如果能見到生死的本性，就沒有生死。沒有束縛，沒有解脫，不是這樣，也不是那樣，不生，也不滅。這樣理解，就是進入不二法門。』承受後有的果報就是生死。滅盡後有的果報就是涅槃。領悟世間生死是虛妄的，本來就沒有生死。僧肇說：『被束縛就是生死，死亡的別稱叫做解脫，是涅槃的不同說法。』

現見菩薩說：『盡和不盡是二。法如果究竟是盡，如果是不盡，都是無盡的相。無盡的相就是空。空就沒有盡和不盡的相。這樣進入，就是進入不二法門。』僧肇說：『有為虛偽的法是無常的，所以叫做盡。實相無為的法是常住的，所以不盡。如果認為盡就是盡，不盡就是不盡，都是二元對立。如果能領悟盡和不盡都沒有盡的相，那就是進入空的不二法門。』

普守菩薩說：『我和無我是二。我尚且不可得，非我怎麼可能得到呢？見到我的真實本性，就不再產生二元對立。這就是進入不二法門。』僧肇說：『非我出於我。見到我的真實本性，我本來就沒有，何況是非我呢？』

電天菩薩說：『明和無明是二。無明的真實本性就是明。明也不可執取，要遠離一切數量的分別。在其中平等沒有二元對立。

【English Translation】 English version: Deeply entering all dharmas, directly crossing to the other shore. Therefore, it is named accordingly.

The Bodhisattva Pure Understanding said: 'The conditioned (有為, yǒu wéi) and the unconditioned (無為, wú wéi) are two. If one can be apart from all numerical distinctions, then the mind is like empty space. With pure wisdom, being unobstructed, this is entering the non-dual dharma door.' The four characteristics (生、住、異、滅, shēng, zhù, yì, miè - birth, abiding, change, extinction) are conditioned. The extinction of the four characteristics is unconditioned. The nature of characteristics is originally unarisen, so now there is no extinction, no duality. Sengrui said: 'Numerical distinctions are the conditioned and the unconditioned.'

The Bodhisattva Narayana said: 'The mundane (世間, shì jiān) and the supramundane (出世間, chū shì jiān) are two. The nature of the mundane is emptiness, which is the supramundane. Within it, there is no entering, no exiting, no overflowing, no scattering. This is entering the non-dual dharma door.' Kumarajiva said: 'The mundane refers to the three realms. The supramundane refers to liberation. Realizing that the nature of the mundane has no entering and no exiting, therefore it is non-dual.'

The Bodhisattva Good Intent said: 'Birth and death (生死, shēng sǐ) and Nirvana (涅槃, niè pán) are two. If one sees the nature of birth and death, then there is no birth and death. No bondage, no liberation, not this way, not that way, no arising, no ceasing. Understanding in this way is entering the non-dual dharma door.' Receiving the consequences of future existence is birth and death. Extinguishing the consequences of future existence is Nirvana. Realizing that birth and death in the world are illusory, there is originally no birth and death. Sengzhao said: 'Being bound is birth and death; the separate name for death is liberation, a different term for Nirvana.'

The Bodhisattva Present Vision said: 'Exhaustion (盡, jìn) and non-exhaustion (不盡, bù jìn) are two. If a dharma is ultimately exhausted, or if it is not exhausted, both are the aspect of inexhaustibility. The aspect of inexhaustibility is emptiness. Emptiness has no aspect of exhaustion or non-exhaustion. Entering in this way is entering the non-dual dharma door.' Sengzhao said: 'Conditioned, false dharmas are impermanent, so they are called exhausted. The unconditioned dharma of true reality is permanent, so it is not exhausted. If one considers exhaustion as exhaustion and non-exhaustion as non-exhaustion, both are dualistic. If one can realize that both exhaustion and non-exhaustion have no aspect of exhaustion, then one enters the non-dual dharma door of emptiness.'

The Bodhisattva Universal Guardian said: 'Self (我, wǒ) and non-self (無我, wú wǒ) are two. Even the self is unattainable, how can non-self be attained? Seeing the true nature of self, one no longer gives rise to duality. This is entering the non-dual dharma door.' Sengzhao said: 'Non-self arises from self. Seeing the true nature of self, the self is originally non-existent, let alone non-self?'

The Bodhisattva Electric Heaven said: 'Clarity (明, míng) and ignorance (無明, wú míng) are two. The true nature of ignorance is clarity. Clarity is also unattainable; one must be apart from all numerical distinctions. Within it, there is equality and no duality.

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者。是為入不二法門　肇曰。明惠明也。無明癡冥也。見無明性即為是明。若見明為明即明無明相待故不可取。

喜見菩薩曰。色色空為二。色即是空非色滅空色性自空。如是受想行識識空為二。識即是空非識滅空識性自空。于其中通達者。是為入不二法門　色是礙。滅色是空二也。若悟色性自空。即空色不二。肇曰。若有不即空無不夷跡。余陰準知。

明相菩薩曰。四種異空種異為二。四種性即是空種性。如前際后際空故中際亦空。若能如是知諸種性者。是為入不二法門　肇曰。四種四大也。空種空大也。此五眾之所由生故名種。然此四大之住無前後中無異空大。又解。小乘以四大堅濕暖種性異空大。大乘楞伽以四大是妄想。性妄無自性故不異空也。

妙意菩薩曰。眼色為二。若知眼性於色不貪不恚不癡。是名寂滅。如是耳聲鼻香舌味身觸意法為二。若知意性於法不貪不恚不癡。是名寂滅。安住其中是為入不二法門　肇曰。行於情塵故三毒以生。若悟六情性則不起毒。此寂滅之道也。

無盡意菩薩曰。佈施迴向一切智為二。佈施性即是迴向一切智性。如是持戒忍辱精進禪定智慧。迴向一切智為二。智慧性即是迴向一切智性。于其中入一相者。是為入不二法門　肇曰。六度為妙因。迴向一切

【現代漢語翻譯】 現代漢語譯本 者。這是進入不二法門的方法。肇曰：『明』指的是智慧光明，『無明』指的是愚癡黑暗。見到無明的本性，那就是光明。如果認為光明是光明，那麼光明和無明就相互對立，因此不可取。

喜見菩薩說：『空』和『色』是二。色即是空，不是色滅了才是空，而是色性本身就是空。同樣，受、想、行、識，『識』和『空』是二。識即是空，不是識滅了才是空，而是識性本身就是空。對於其中能夠通達的人，這就是進入不二法門的方法。』色是障礙，滅色是空，這是二。如果領悟到色性本身就是空，那麼空和色就是不二的。肇曰：『如果有什麼不是立即空無，就沒有什麼不會消失軌跡。』其餘的陰也應該這樣理解。

明相菩薩說：『四種（四大元素）和空種（空大）是二。四種的本性即是空種的本性。如同前際、后際都是空，所以中際也是空。如果能夠這樣瞭解各種種性，這就是進入不二法門的方法。』肇曰：『四種』指的是四大，『空種』指的是空大。這五眾（五蘊）由此而生，所以稱為種。然而這四大存在於無前後中的空大之中，沒有不同。另一種解釋是，小乘認為四大（地、水、火、風）的堅、濕、暖等種性與空大不同。大乘《楞伽經》認為四大是妄想，本性虛妄沒有自性，所以與空沒有區別。

妙意菩薩說：『眼和色是二。如果瞭解眼性對於色不貪婪、不嗔恚、不愚癡，這就叫做寂滅。同樣，耳和聲、鼻和香、舌和味、身和觸、意和法是二。如果瞭解意性對於法不貪婪、不嗔恚、不愚癡，這就叫做寂滅。安住于其中，這就是進入不二法門的方法。』肇曰：『因為在情慾塵埃中活動，所以產生貪嗔癡三毒。如果領悟到六情的本性，就不會產生毒害。這就是寂滅之道。』

無盡意菩薩說：『佈施迴向一切智是二。佈施的本性就是迴向一切智的本性。同樣，持戒、忍辱、精進、禪定、智慧，迴向一切智是二。智慧的本性就是迴向一切智的本性。對於其中進入一相的人，這就是進入不二法門的方法。』肇曰：『六度是微妙的因，迴向一切』

【English Translation】 English version This is the way to enter the non-dual Dharma gate. Zhao said: 'Brightness' refers to wisdom and light, 'ignorance' refers to foolishness and darkness. Seeing the nature of ignorance is brightness. If one considers brightness as brightness, then brightness and ignorance are opposed to each other, and therefore cannot be grasped.

Joyful Vision Bodhisattva said: 'Emptiness' and 'form' are two. Form is emptiness; it is not that form ceases to be emptiness, but that the nature of form is inherently empty. Likewise, sensation, perception, volition, and consciousness; 'consciousness' and 'emptiness' are two. Consciousness is emptiness; it is not that consciousness ceases to be emptiness, but that the nature of consciousness is inherently empty. For those who can understand this, this is the way to enter the non-dual Dharma gate.' Form is an obstacle, and the cessation of form is emptiness, which are two. If one realizes that the nature of form is inherently empty, then emptiness and form are non-dual. Zhao said: 'If anything is not immediately empty, nothing will disappear without a trace.' The remaining skandhas should be understood in the same way.

Illuminating Sign Bodhisattva said: 'The four elements (earth, water, fire, wind) and the empty element (space) are two. The nature of the four elements is the nature of the empty element. Just as the past and future are empty, so the present is also empty. If one can understand the nature of all elements in this way, this is the way to enter the non-dual Dharma gate.' Zhao said: 'The four elements' refer to the four great elements, and 'the empty element' refers to the great element of space. These five aggregates arise from this, so they are called elements. However, the existence of these four elements in the great element of space without past, present, or future is no different. Another explanation is that the Hinayana school believes that the solid, wet, warm, etc. natures of the four elements (earth, water, fire, wind) are different from the great element of space. The Mahayana Lankavatara Sutra believes that the four elements are illusions, and their nature is illusory and without self-nature, so they are no different from emptiness.

Wonderful Intention Bodhisattva said: 'Eye and form are two. If one understands that the nature of the eye is without greed, hatred, or delusion towards form, this is called extinction. Likewise, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma are two. If one understands that the nature of the mind is without greed, hatred, or delusion towards dharma, this is called extinction. Abiding in this, this is the way to enter the non-dual Dharma gate.' Zhao said: 'Because of activity in the dust of emotions, the three poisons of greed, hatred, and delusion arise. If one realizes the nature of the six emotions, no harm will arise. This is the path of extinction.'

Inexhaustible Intention Bodhisattva said: 'Giving and dedicating merit to all-knowing wisdom are two. The nature of giving is the nature of dedicating merit to all-knowing wisdom. Likewise, upholding precepts, patience, diligence, meditation, and wisdom, dedicating merit to all-knowing wisdom are two. The nature of wisdom is the nature of dedicating merit to all-knowing wisdom. For those who enter into one aspect within this, this is the way to enter the non-dual Dharma gate.' Zhao said: 'The six perfections are the wonderful cause, dedicating merit to all.'

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智者二也。若悟因果同性入於一相。乃應不二。

深惠菩薩曰。是空是無相是無作為二。空即無相無相即無作。若空無相無作則無心意識。於一解脫門即是三解脫門者。是為入不二法門　大論云。聲聞經明三三昧緣四諦十六行摩訶衍因緣諸法實相。斯則小乘諦異故三昧門異。大乘理同故三昧門不異也。肇曰。三行雖異然俱是無緣解脫故無心意識也。緣既是同則三解不異。

寂根菩薩曰。佛法眾為二。佛即是法。法即是眾。是三寶皆無為相與虛空等。一切法亦爾。能隨此行者。是為入不二法門　丈六身佛也。四諦法也。四道果僧也。此是小乘見跡異也。智無生佛也。理無相法也。行無修僧也。此是大乘理本一也。小乘執跡故異。大乘返本故不異也。

心無礙菩薩大。身身滅為二。身即是身滅。所以者何。見身實相者不起見身及以滅身。身與滅身無二無分別。于其中不驚不懼者。是為入不二法門　陰苦聚為身患苦。故滅身為二。若悟陰假會即身非身無生無滅。名見實相為不二也。

上善菩薩曰。身口意善為二。是三業皆無作相。身無作相即口無作相。口無作相即意無作相。是三業無作相即一切法無作相。能如是隨無作惠者。是為入不二法門　肇曰。三業雖殊無作一也。諸法之生本乎三業。三業既

【現代漢語翻譯】 現代漢語譯本： 智者所見為二。若能領悟因果同性，歸入於一相，方可應于不二之理。

深惠菩薩說：『空、無相、無作，這三者是二。空即是無相，無相即是無作。若空、無相、無作，則無心意識。於一個解脫門，即是三個解脫門，這便是進入不二法門。』《大智度論》中說：『聲聞乘經典闡明三三昧，緣於四諦十六行相；摩訶衍（大乘）則因緣諸法實相。』因此，小乘的諦理不同，所以三昧門也不同；大乘的道理相同，所以三昧門沒有不同。肇法師說：『三行雖然不同，但都是無緣解脫，所以無心意識。緣既然相同，那麼三解脫門就沒有不同。』

寂根菩薩說：『佛、法、眾為二。佛即是法，法即是眾。這三寶皆是無為之相，與虛空相等，一切法也是如此。能隨順此理而行者，便是進入不二法門。』丈六金身是佛，四諦是法，四道果是僧，這是小乘所見的跡象不同。智慧無生是佛，真理無相是法，修行無修是僧，這是大乘的理體本一。小乘執著于跡象，所以認為不同；大乘迴歸于本源，所以認為沒有不同。

心無礙菩薩說：『身與身滅為二。身即是身滅。為什麼這樣說呢？因為見到身之實相者，就不會生起見身以及滅身之念。身與滅身沒有二，也沒有分別。于其中不驚不懼者，便是進入不二法門。』陰苦聚集為身，患苦，所以身與滅身為二。若能領悟陰是假合，即身非身，無生無滅，便名為見實相，為不二之理。

上善菩薩說：『身、口、意善為二。這三業皆是無作之相。身無作相即是口無作相，口無作相即是意無作相。這三業無作相即是一切法無作相。能如是隨順無作之慧者，便是進入不二法門。』肇法師說：『三業雖然不同，但無作之理是相同的。諸法之生本源於三業，三業既然相同，那麼諸法也就沒有不同。』

【English Translation】 English version: The wise see duality. If one realizes that cause and effect share the same nature and enters into the one aspect, then one is in accordance with non-duality.

Deep Wisdom Bodhisattva said: 'Emptiness, signlessness, and non-action are dual. Emptiness is signlessness, and signlessness is non-action. If there is emptiness, signlessness, and non-action, then there is no mind-consciousness. Entering one liberation door is entering all three liberation doors; this is entering the non-dual dharma door.' The Mahaprajnaparamita Shastra says: 'The Sravaka (Hearer) scriptures explain the three samadhis based on the sixteen aspects of the Four Noble Truths; the Mahayana explains the real aspect of all dharmas based on conditions.' Therefore, the Small Vehicle's (Hinayana) truths are different, so the samadhi doors are different; the Great Vehicle's (Mahayana) principles are the same, so the samadhi doors are not different. Zhao said: 'Although the three practices are different, they are all liberation without conditions, so there is no mind-consciousness. Since the conditions are the same, the three liberations are not different.'

Quiet Root Bodhisattva said: 'Buddha, Dharma, and Sangha are dual. Buddha is Dharma, and Dharma is Sangha. These Three Jewels all have the aspect of non-action, equal to empty space; all dharmas are also like this. One who can follow this practice enters the non-dual dharma door.' The sixteen-foot body is the Buddha, the Four Noble Truths are the Dharma, and the four fruits of the path are the Sangha; this is the Small Vehicle's view of different traces. Wisdom without arising is the Buddha, principle without characteristics is the Dharma, and practice without cultivation is the Sangha; this is the Great Vehicle's principle of inherent oneness. The Small Vehicle clings to traces, so it sees difference; the Great Vehicle returns to the source, so it sees no difference.

Mind Without Obstruction Bodhisattva said: 'Body and body-cessation are dual. Body is body-cessation. Why is this so? Because one who sees the real aspect of the body does not give rise to the view of body or the cessation of body. Body and body-cessation are neither dual nor separate. One who is neither startled nor afraid in this is entering the non-dual dharma door.' The aggregation of skandhas (aggregates) and suffering is the body, suffering is the affliction, so body and body-cessation are dual. If one realizes that the skandhas are a temporary aggregation, then the body is not a body, without arising or ceasing; this is called seeing the real aspect, which is non-duality.

Supreme Good Bodhisattva said: 'Goodness of body, speech, and mind are dual. These three karmas all have the aspect of non-action. The non-action aspect of body is the non-action aspect of speech, and the non-action aspect of speech is the non-action aspect of mind. The non-action aspect of these three karmas is the non-action aspect of all dharmas. One who can thus follow the wisdom of non-action is entering the non-dual dharma door.' Zhao said: 'Although the three karmas are different, the principle of non-action is the same. The arising of all dharmas originates from the three karmas; since the three karmas are the same, then all dharmas are not different.'

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無誰作諸法。

福田菩薩曰。福行罪行不動行為二。三行實性即是空。空則無福行無罪行無不動行。於此三行而不起者。是為入不二法門　肇曰。福欲界善行罪十惡之流也。不種色無色行。又解。妄動為行。離動則平等。

華嚴菩薩曰。從我起二為二。見我實相者不起二法。若不住二法則無有識。無所識者。是為入不二法門　由執我故所對為二。肇曰。因我故有彼。二名所以生。若見我實相則彼我之識無由而起。

德藏菩薩曰。有所得相為二。若無所得則無取捨。無取捨者。是為入不二法門　肇曰。得在於我相在於彼我不得相。誰取誰舍。又解。於法有得待物為二。若無所得則無有二。

月上菩薩曰。闇與明為二。無闇無明則無有二。所以者何。如入滅受想定識空無闇無明。一切法相亦復如是。于其中平等者。是為入不二法門　肇曰。二乘入滅盡定六根都滅。雖經晝夜不覺晦明之異。以喻菩薩無心於明闇。

寶印手菩薩曰。樂涅槃不樂世間為二。若不樂涅槃不厭世間則無有二。所以者何。若有解縛則有解。若本無縛其誰求解。無縛無解則無樂厭。是為入不二法門　肇曰。世間無縛曷為而厭。涅槃無解曷為而樂。

珠頂王菩薩曰。正道邪道為二。住正道者則不分別是邪是正。離此

【現代漢語翻譯】 現代漢語譯本： 無誰作諸法（沒有任何人創造諸法）。

福田菩薩說：『福行（帶來福報的行為）、罪行（帶來罪惡的行為）、不動行（不善不惡的行為）為二。這三種行為的實性即是空。空則沒有福行，沒有罪行，沒有不動行。對於這三種行為不起分別執著，就是進入不二法門。』 肇曰：福是指欲界的善行，罪是指十惡之類的行為。不動行指不種色界和無色界的行為。又解釋為：妄動為行，離開妄動就是平等。

華嚴菩薩說：『從我（自我）出發產生對立就是二。見到我（自我）的實相，就不會產生對立。如果不執著于對立，就沒有分別識。沒有分別識，就是進入不二法門。』 因為執著于自我，所以產生對立。肇曰：因為有我，所以有彼，對立的名稱由此產生。如果見到我（自我）的實相，那麼彼我的分別識就不會產生。

德藏菩薩說：『有所得的念頭就是二。如果沒有所得的念頭，就沒有取捨。沒有取捨，就是進入不二法門。』 肇曰：得在於我，相在於彼，我不得相，誰取誰舍？又解釋為：對於法有所得，對待事物產生對立。如果沒有所得，就沒有對立。

月上菩薩說：『黑暗與光明為二。沒有黑暗，沒有光明，就沒有對立。為什麼呢？比如進入滅受想定（一種禪定狀態），識（意識）空無，沒有黑暗，沒有光明。一切法相也是如此。在其中保持平等，就是進入不二法門。』 肇曰：二乘（聲聞乘和緣覺乘）進入滅盡定，六根都滅盡。即使經過白天黑夜，也不覺得有明暗的差別。用這個比喻菩薩心中沒有光明和黑暗。

寶印手菩薩說：『樂於涅槃（寂滅）而不樂於世間為二。如果不樂於涅槃，不厭惡世間，就沒有對立。為什麼呢？如果有解縛，那是因為有束縛。如果本來就沒有束縛，又需要誰來解脫呢？沒有束縛，沒有解脫，就沒有喜歡和厭惡。這就是進入不二法門。』 肇曰：世間沒有束縛，為什麼要厭惡？涅槃沒有解脫，為什麼要喜歡？

珠頂王菩薩說：『正道與邪道為二。住在正道上的人，就不會分別什麼是邪什麼是正。離開這些……』

English version: No one makes the dharmas (laws/phenomena).

Fukuda Bodhisattva (Bodhisattva of the Field of Merit) said: 'The actions of merit (deeds that bring blessings), the actions of demerit (deeds that bring evil), and the immovable actions (neither good nor bad deeds) are duality. The true nature of these three actions is emptiness. Emptiness means there is no action of merit, no action of demerit, and no immovable action. To not arise with discrimination and attachment to these three actions is to enter the non-dual dharma gate.' Zhao said: Merit refers to the good deeds of the desire realm, and demerit refers to actions like the ten evils. Immovable actions refer to not planting the actions of the form and formless realms. Another explanation is: false movement is action, and leaving movement is equality.

Huayan Bodhisattva (Flower Garland Bodhisattva) said: 'Starting from 'I' (self) to create opposition is duality. Seeing the true nature of 'I' (self) will not create opposition. If one does not cling to duality, there will be no discriminating consciousness. To have no discriminating consciousness is to enter the non-dual dharma gate.' Because of attachment to self, opposition arises. Zhao said: Because there is 'I', there is 'other', and the name of opposition arises from this. If one sees the true nature of 'I' (self), then the discriminating consciousness of 'I' and 'other' will not arise.

Dezang Bodhisattva (Virtue Treasury Bodhisattva) said: 'Having the thought of something gained is duality. If there is no thought of something gained, there is no acceptance or rejection. To have no acceptance or rejection is to enter the non-dual dharma gate.' Zhao said: Gain is in 'I', appearance is in 'other', 'I' have no gain, who accepts and who rejects? Another explanation is: To have gain in dharma creates opposition in dealing with things. If there is no gain, there is no duality.

Yueshang Bodhisattva (Moon Above Bodhisattva) said: 'Darkness and light are duality. Without darkness and without light, there is no duality. Why? For example, entering the extinction of perception and sensation samadhi (a state of meditation), consciousness is empty, there is no darkness, and there is no light. All dharma appearances are also like this. To maintain equality within them is to enter the non-dual dharma gate.' Zhao said: The two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) enter the extinction samadhi, and the six senses are extinguished. Even after day and night, they do not feel the difference between darkness and light. This is used as a metaphor for Bodhisattvas having no mind for light and darkness.

Bao Yinshou Bodhisattva (Treasure Seal Hand Bodhisattva) said: 'To be happy in Nirvana (extinction) and not happy in the world is duality. If one is not happy in Nirvana and does not dislike the world, there is no duality. Why? If there is liberation, it is because there is bondage. If there is originally no bondage, who needs to be liberated? Without bondage and without liberation, there is no liking and disliking. This is to enter the non-dual dharma gate.' Zhao said: If there is no bondage in the world, why dislike it? If there is no liberation in Nirvana, why like it?

Zhudingwang Bodhisattva (Jewel Crown King Bodhisattva) said: 'The right path and the wrong path are duality. Those who dwell on the right path will not distinguish what is wrong and what is right. Leaving these...'

【English Translation】 English translation line 1 English translation line 2

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二者。是為入不二法門　八正八邪為二。若住實相平等無分別名為不二。

樂實菩薩曰。實不實為二。實見者上不見實何咒非實。所以者何。非肉眼所見惠眼乃能見。而此惠眼無見無不見。是為入不二法門　肇曰。實相惠眼之境非肉眼所見。惠眼上不見實而況非實。雖曰無見而無所不見。此惠眼之體也。

如是諸菩薩各各說已。問文殊師利。何等是菩薩入不二法門　二文殊說。此初問也。

文殊師利曰。如我意者。於一切法無言無說。無示無識離諸問答。是為入不二法門　此答也。肇曰。上來諸人所明雖同所因各異。且直辨法相不明無言。今文殊總眾家之說以開不二之門。直言法相不可言不措言於法相。斯之為言。言之至也。而方于靜默猶亦后焉。

於是文殊師利。問維摩詰。我等各自說已。仁者當說。何等是菩薩入不二法門　三凈名說文三。一問。二答。三稱善。此初也。

時維摩詰默然無言　二答也。肇曰。有言于無言未。若無言于無言。所以默然也。上諸菩薩措言於法相。文殊有言于無言。凈名無言于無言。此三明宗雖同而跡有淺深。所以言後於無言知后無知矣。

文殊師利嘆曰。善哉善哉。乃至無有文字語言。是直入不二法門　三嘆也。肇曰。默領者文殊其人也。為彼

【現代漢語翻譯】 現代漢語譯本 『二者』，是指『八正道』和『八邪道』這二者對立。如果安住于實相，平等對待一切事物，沒有分別心，就叫做『不二』，是為進入不二法門。

樂實菩薩（Leshishi Bodhisattva）說：『真實』和『不真實』是二。真正見到實相的人，連『真實』的見解都不會有，更何況『不真實』的見解呢？為什麼這麼說呢？因為實相不是肉眼所能見到的，而是智慧之眼才能見到。而這智慧之眼，既沒有『見』，也沒有『不見』，這才是進入不二法門。』

肇曰（僧肇的論述）：實相是智慧之眼所觀照的境界，不是肉眼所能見到的。智慧之眼連『真實』都不見，更何況『不真實』呢？雖然說是『無見』，但實際上是無所不見。這就是智慧之眼的本體。

像這樣，各位菩薩各自說完之後，文殊師利（Manjushri）菩薩問：『什麼是菩薩進入不二法門？』

文殊師利（Manjushri）說：『依我的理解，對於一切法，既沒有言語，也沒有解說，沒有指示，也沒有認識，超越一切問答，這就是進入不二法門。』

肇曰（僧肇的論述）：前面各位菩薩所闡明的道理雖然相同，但所依據的方面卻各有不同。他們只是直接辨析法的表相，而沒有闡明『無言』的境界。現在文殊（Manjushri）菩薩總結了大家的說法，以此開啟不二之門。直接說法的表相是不可言說的，不要在法的表相上有所措辭，這就是言說的極致。然而，與靜默相比，言說還是落後了一步。

於是，文殊師利（Manjushri）菩薩問維摩詰（Vimalakirti）說：『我們各自都說完了，現在請您說說，什麼是菩薩進入不二法門？』

這時，維摩詰（Vimalakirti）默然不語。

肇曰（僧肇的論述）：（維摩詰）在無言中表達了言語，因為他是在無言中體悟無言，所以才默然不語。前面的菩薩們在法的表相上措辭，文殊（Manjushri）菩薩在有言中表達無言，維摩詰（Vimalakirti）則在無言中表達無言。這三者所闡明的宗旨雖然相同，但境界有淺有深。所以說，有言落後于無言，知見落後于無知。

文殊師利（Manjushri）讚歎說：『太好了！太好了！乃至沒有任何文字語言，這才是直接進入不二法門。』

肇曰（僧肇的論述）：能夠默默領會的人，就是文殊（Manjushri）菩薩這樣的人。爲了他們（能夠領會）。

【English Translation】 English version 『The two』 refers to the duality of 『the Eightfold Noble Path』 and 『the Eightfold Erroneous Path.』 If one abides in the true nature of reality (實相, shixiang), treating all things equally without discrimination, it is called 『non-duality,』 which is the entrance to the non-dual Dharma gate.

Leshishi Bodhisattva (樂實菩薩, Leshishi Bodhisattva) said: 『Truth』 and 『untruth』 are two. One who truly sees reality does not even have the view of 『truth,』 let alone the view of 『untruth.』 Why is this so? Because reality is not seen by the physical eye, but by the eye of wisdom. And this eye of wisdom has neither 『seeing』 nor 『not seeing.』 This is the entrance to the non-dual Dharma gate.』

Zhao (僧肇)'s commentary: The realm of true reality is what the eye of wisdom contemplates, not what the physical eye can see. The eye of wisdom does not even see 『truth,』 let alone 『untruth.』 Although it is said to be 『no seeing,』 in reality, it sees everything. This is the essence of the eye of wisdom.

In this way, after each of the Bodhisattvas had spoken, Manjushri (文殊師利, Manjushri) Bodhisattva asked: 『What is the entrance to the non-dual Dharma gate for a Bodhisattva?』

Manjushri (文殊師利, Manjushri) said: 『According to my understanding, regarding all dharmas, there is neither speech nor explanation, neither indication nor recognition, transcending all questions and answers. This is the entrance to the non-dual Dharma gate.』

Zhao (僧肇)'s commentary: Although the principles elucidated by the previous Bodhisattvas are the same, the aspects they rely on are different. They directly analyze the characteristics of dharmas without elucidating the state of 『no speech.』 Now, Manjushri (文殊師利, Manjushri) Bodhisattva summarizes everyone's statements to open the door to non-duality. He directly says that the characteristics of dharmas are inexpressible, and one should not dwell on the characteristics of dharmas. This is the ultimate expression. However, compared to silence, speech is still a step behind.

Then, Manjushri (文殊師利, Manjushri) Bodhisattva asked Vimalakirti (維摩詰, Vimalakirti): 『We have each spoken. Now, please tell us, what is the entrance to the non-dual Dharma gate for a Bodhisattva?』

At that time, Vimalakirti (維摩詰, Vimalakirti) remained silent and said nothing.

Zhao (僧肇)'s commentary: (Vimalakirti) expressed speech in silence, because he realized no-speech in no-speech, so he remained silent. The previous Bodhisattvas expressed themselves on the characteristics of dharmas, Manjushri (文殊師利, Manjushri) Bodhisattva expressed no-speech in speech, and Vimalakirti (維摩詰, Vimalakirti) expressed no-speech in no-speech. Although the principles elucidated by these three are the same, the states are shallow and deep. Therefore, it is said that speech is behind no-speech, and knowledge is behind no-knowing.

Manjushri (文殊師利, Manjushri) exclaimed: 『Excellent! Excellent! Even without any written words or language, this is the direct entrance to the non-dual Dharma gate.』

Zhao (僧肇)'s commentary: The one who can silently understand is someone like Manjushri (文殊師利, Manjushri) Bodhisattva. For them (who can understand).

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待言所以稱善。生曰。言跡盡于無言故嘆以為真也。

說是入不二法門品時。於此眾中五千菩薩。皆入不二法門得無生法忍　四明時眾得益。(第二終)。

香積佛品第十

至人無名隨緣化緣以作稱真法無相。逐緣相而目品本。是法身戒定等香跡現土之香以化物也。

於是舍利弗心念。日時欲至。此諸天子菩薩當於何食　此二凈穢雙游明中道用也。香積釋迦法身平等應物緣殊凈穢異也。品文三。一假緣念飯。二凈穢互游。三聞品得益。初文三。初念。次呵。后許。此初念也。什曰。舍利弗獨發念者其旨有三。一者結業之體未能無資。二絕意大方樂法不染。三推己有待謂眾亦然。處弟子之上宜為眾致供也。

時維摩詰。知其意而語言。佛說八解脫。仁者受行。豈雜欲食而聞法乎　二呵也。八解脫禪定悅食養法身也。雜欲食資毒蛇身也。人多為養毒身廢修法身。故因念以誡之。

若欲食者且待須臾。當令汝得未曾有食　三許也。小乘以禪悅法喜為法食。以五欲段食為毒食。今香積之餐食了得道。為未曾有。

時維摩詰即入三昧　此第二凈穢互游。文三。一明二法互化。二明二土佛事不同。三明舍穢生凈。初文中二。初明從穢游凈。二明彼凈來穢。前文中三。初現凈土。二求往

【現代漢語翻譯】 待言所以稱善。生曰：言語的痕跡完全消失於無言之中，所以讚歎它是真實的境界。

當宣講《入不二法門品》時，在這個集會中的五千位菩薩，都進入了不二法門，獲得了無生法忍。（四明時代的聽眾從中受益。）（第二部分結束）。

香積佛品第十

證悟至理的人沒有固定的名相，隨著因緣變化而示現，以此來彰顯真實的法，法本身沒有固定的相狀。依隨各種因緣的相狀而命名品的內容。這品經文是法身（Dharmakaya）的戒、定等香，以及在世間示現的香氣，用來教化眾生。

這時，舍利弗（Sariputra）心中想：時間快到了，這些天子和菩薩們將吃什麼食物呢？ 這兩種清凈和污穢的境界同時顯現，是爲了闡明中道的運用。香積佛（Xiangji Buddha）和釋迦牟尼佛（Sakyamuni Buddha）的法身是平等無二的，應化眾生的因緣卻各有不同，因此顯現出清凈和污穢的差別。這一品經文分為三個部分：一是藉由念飯的因緣，二是清凈和污穢的相互轉化，三是聽聞此品經文所獲得的利益。第一部分又分為三個小部分：首先是舍利弗的念頭，其次是維摩詰的呵斥，最後是維摩詰的允許。這裡是第一部分，舍利弗的念頭。什（鳩摩羅什，Kumarajiva）說：舍利弗獨自產生這個念頭，有三個原因：一是結業的身體還不能完全不需要資養，二是斷絕意念的大乘修行者樂於佛法而不受污染，三是推己及人，認為其他修行者也需要飲食。作為弟子中的長者，應該為大眾考慮飲食的供給。

這時，維摩詰（Vimalakirti）知道舍利弗的心意，就說：佛陀宣說了八解脫（Eight Liberations），仁者您也在修行，難道還想著用雜欲的食物來聽聞佛法嗎？ 這是第二部分，維摩詰的呵斥。八解脫的禪定之樂可以滋養法身（Dharmakaya）。雜欲的食物是滋養毒蛇之身。人們常常爲了滋養毒身而荒廢了修習法身，所以藉由舍利弗的念頭來告誡他。

如果想要吃飯，那就稍等片刻，我將讓你們得到前所未有的食物。 這是第三部分，維摩詰的允許。小乘佛教以禪悅法喜為法食，以五欲的段食為毒食。現在香積佛的餐食能夠讓人了悟得道，所以說是前所未有。

這時，維摩詰立即進入三昧（Samadhi）。 這是第二部分，清凈和污穢的相互轉化。分為三個小部分：一是闡明兩種法的相互轉化，二是闡明兩個佛土的佛事不同，三是闡明捨棄污穢而生於清凈。第一部分又分為兩個小部分：首先是闡明從污穢的娑婆世界前往清凈的香積佛土，其次是闡明清凈的香積佛土來到污穢的娑婆世界。前一部分又分為三個小部分：首先是顯現清凈的佛土，其次是請求前往。

【English Translation】 To speak is considered good. The disciple said: 'The traces of speech are exhausted in non-speech, therefore it is praised as the true state.'

When the 'Entering the Gate of Non-Duality' chapter was being expounded, five thousand Bodhisattvas in this assembly entered the Gate of Non-Duality and attained the forbearance of non-origination. (The audience in Siming benefited from this.) (End of the second part).

Chapter Ten: The Buddha of Fragrant Accumulations

The realized person has no fixed name, manifesting according to conditions to reveal the true Dharma, which has no fixed form. The chapter's content is named according to the various conditioned appearances. This chapter is about the fragrance of the Dharmakaya (法身) – its precepts, samadhi, etc. – and the fragrance manifested in the world to transform beings.

Then Sariputra (舍利弗) thought: 'The time is approaching, what food will these devas and Bodhisattvas eat?' These two, purity and impurity, appearing together illustrate the use of the Middle Way. The Dharmakaya (法身) of Xiangji Buddha (香積佛) and Sakyamuni Buddha (釋迦牟尼佛) is equally responsive to beings, but the conditions for their manifestation differ, hence the difference between purity and impurity. This chapter has three parts: first, the condition of thinking about food; second, the mutual transformation of purity and impurity; and third, the benefits gained from hearing this chapter. The first part has three sub-parts: first, Sariputra's thought; second, Vimalakirti's rebuke; and third, Vimalakirti's permission. This is the first part, Sariputra's thought. Shi (Kumarajiva, 鳩摩羅什) said: 'Sariputra alone has this thought for three reasons: first, the body of karmic formation still needs nourishment; second, the Mahayana practitioner who has cut off intentions delights in the Dharma and is not defiled; and third, he infers that others also need food. As the elder among the disciples, he should consider providing food for the assembly.'

Then Vimalakirti (維摩詰), knowing his thought, said: 'The Buddha has spoken of the Eight Liberations (Eight Liberations). Are you practicing them while thinking of eating food mixed with desires to hear the Dharma?' This is the second part, Vimalakirti's rebuke. The joy of samadhi in the Eight Liberations nourishes the Dharmakaya (法身). Food mixed with desires nourishes the body of a poisonous snake. People often neglect cultivating the Dharmakaya to nourish the poisonous body, so he uses Sariputra's thought to warn him.

'If you wish to eat, wait a moment, and I will let you have food that you have never had before.' This is the third part, Vimalakirti's permission. The Theravada school considers the joy of Dharma and samadhi as Dharma food, and the food of the five desires as poisonous food. Now, the meal of Xiangji Buddha (香積佛) enables one to realize the Tao, so it is said to be unprecedented.

Then Vimalakirti immediately entered Samadhi (Samadhi). This is the second part, the mutual transformation of purity and impurity. It has three sub-parts: first, clarifying the mutual transformation of the two dharmas; second, clarifying the different Buddha-works in the two Buddha-lands; and third, clarifying the abandonment of impurity and birth in purity. The first part has two sub-parts: first, clarifying the journey from the impure Saha world to the pure Xiangji Buddha-land; and second, clarifying the coming of the pure Xiangji Buddha-land to the impure Saha world. The former part has three sub-parts: first, manifesting the pure Buddha-land; second, requesting to go there.

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者。三現化往。初文三。此初入三昧。睿曰三昧秦言正心。有二種。一變修得。二報得。三昧都無入出入出之名。況法身耶。今言入者豈非所以跡也。

以神通力示諸大眾。上方界分過四十二恒河沙佛土。有國名眾香。佛號香積。今現在其國香氣比於十方諸佛世界人天之香最為第一。彼土無有聲聞辟支佛名。唯有清凈大菩薩眾。佛為說法。其界一切皆以香作樓閣。經行香地園苑皆香。其食香氣周流十方無量世界。時彼佛與諸菩薩方共座食。有諸天子皆號香嚴。悉發阿耨多羅三藐三菩提心。供養彼佛及諸菩薩　此二現凈土眾香。香積等示依正報名。無二乘朋眷屬。凈香作樓閣等依報凈坐食等佛事凈。

此諸大眾莫不目見　三明眾見。使睹勝相而生信。飯至方期道也。

時維摩詰問眾菩薩。諸仁者。誰能致彼佛飯　此二求往者文四。此初求往。肇曰。既現彼國推有力者令取飯。

以文殊師利威神力故咸皆默然　二神力使默。肇曰。文殊師利將顯凈名之德故以神力令眾默然。

維摩詰言。仁者此大眾無乃可恥　三呵。肇曰。勵未成。

文殊師利曰。如佛所言勿輕未學　四引答。肇曰。進始學也。

於是維摩詰。不起于座于眾會前化作菩薩。相好光明威德殊勝蔽于眾會　此下三明

現化往。文三。一化往。二問訊。三眾嘆。初中文四。此初現化使往也。所以化蔽眾會者欲令彼眾睹勝化而尋本也。

而告之曰。汝往上方界。分度如四十二恒河沙佛土。有國名眾香。佛號香積。與諸菩薩方共坐食　二示去處也。

汝往到彼如我辭曰。維摩詰稽首世尊足下。致敬無量問訊起居少病少惱氣力安不　三教問訊。肇曰。將示有身不得無患故致問。如來猶云少病少惱。

愿得世尊所食之餘。當於娑婆世界施作佛事。令此樂小法者得弘大道。亦使如來名聲普聞　四陳請飯。肇曰余卑遜言也。彼土因香以通大道。此國眾生者志意狹劣故請香飯之餘以弘佛事。

時化菩薩即于會前升于上方。舉眾皆見其去到眾香界禮彼佛足　此二化到問訊。文三。此初化到禮足也。

又聞其言。維摩詰稽首世尊足下。致敬無量問訊起居少病少惱氣力安不　此二問訊起居也。

愿得世尊所食之餘。欲于娑婆世界施作佛事。使此樂小法者得弘大道。亦使如來名聲普聞　此三述其請事並如文。

彼諸大士見化菩薩嘆未曾有。今此上人從何所來。娑婆世界為在何許。云何名為樂小法者。即以問佛　此下三明彼大士驚異。文四。此初嘆問。問中有三。一問從何焉來。應言誰所化來。凈名化作也。二

【現代漢語翻譯】 現代漢語譯本： 現在是化往部分。分為三個小部分：一、化往（化現前往），二、問訊（問候），三、眾嘆（大眾讚歎）。首先是化往部分，又分為四個小部分。這是最初的現化使往。之所以要化現蔽匿大眾，是爲了讓那邊的眾人看到殊勝的化現而追尋根本。

（佛）告訴（化菩薩）說：『你前往上方世界，分度如同四十二恒河沙數佛土。有個國家名叫眾香，佛號香積（Buddha Accumulation of Fragrance），正與諸位菩薩一起坐著吃飯。』這是指示前往的處所。

『你到達那裡后，像我這樣說：維摩詰（Vimalakirti）稽首世尊（Lord Buddha）足下，致以敬意，無量問候，問訊起居，少病少惱，氣力安好嗎？』這是教導如何問訊。肇法師說：將要顯示有身之人不可能沒有疾患，所以要致以問候。如來（Tathagata）還說少病少惱。

『希望得到世尊所食用的剩餘食物，將要在娑婆世界（Sahā world）施行佛事，讓這些愛好小乘佛法的人能夠弘揚大道，也使如來的名聲普遍傳揚。』這是陳述請求食物。肇法師說這是謙卑的說法。那個國土因為香氣而通達大道，這個國土的眾生志向狹隘淺薄，所以請求香飯的剩餘來弘揚佛事。

當時，化菩薩就在法會前升到上方，所有人都看到他前往眾香界，禮拜那尊佛的足。 這部分是化到問訊，分為三個小部分。這是最初的化到禮足。

又聽到他說：『維摩詰稽首世尊足下，致以敬意，無量問候，問訊起居，少病少惱，氣力安好嗎？』這是問訊起居。

『希望得到世尊所食用的剩餘食物，想要在娑婆世界施行佛事，使這些愛好小乘佛法的人能夠弘揚大道，也使如來的名聲普遍傳揚。』這是陳述他所請求的事情，與前文相同。

那些大菩薩們看到化菩薩，讚歎從未有過這樣的事。『這位上人從哪裡來？娑婆世界在什麼地方？為什麼叫做愛好小乘佛法的人？』隨即以此詢問佛陀。 下面闡明那些大菩薩的驚異。分為四個小部分。這是最初的讚歎提問。提問中有三個問題。一是問從哪裡來，應該說誰所化現而來。是凈名（Vimalakirti）化現的。二是...

【English Translation】 English version: Now is the section on transformation and going forth. It is divided into three parts: 1. Transformation and Going Forth, 2. Greetings, and 3. The Assembly's Praise. First is the section on transformation and going forth, which is further divided into four parts. This is the initial manifestation of transformation to send forth. The reason for manifesting and concealing from the assembly is to allow that assembly to witness the superior transformation and seek its origin.

(The Buddha) told (the transformed Bodhisattva): 'Go to the upper realm, which spans across forty-two Ganges River sands worth of Buddha lands. There is a country named 'Assembly of Fragrances,' where the Buddha is named 'Fragrance Accumulation' (Xiangji, Buddha Accumulation of Fragrance), and he is currently sitting and eating with various Bodhisattvas.' This indicates the place to go.

'When you arrive there, say as I do: 'Vimalakirti (Vimalakirti) bows his head at the feet of the World Honored One (Lord Buddha), pays his respects immeasurably, inquires about your well-being, asking if you are free from illness and affliction, and if your strength is good?'' This teaches how to greet. Master Zhao said: 'It is to show that those with a body cannot be without ailments, hence the inquiry. Even the Tathagata (Tathagata) is asked about being free from illness and affliction.'

'I hope to receive the remaining food that the World Honored One has eaten, and I will perform Buddha deeds in the Sahā world (Sahā world), so that those who enjoy the Lesser Vehicle (Hinayana) can promote the Great Vehicle (Mahayana), and also make the Tathagata's name widely known.' This is stating the request for food. Master Zhao said this is a humble way of speaking. That land attains the Great Path through fragrance, while the beings of this land have narrow and shallow aspirations, so they request the remaining fragrant food to promote Buddha deeds.

At that time, the transformed Bodhisattva ascended to the upper realm in front of the assembly, and everyone saw him go to the 'Assembly of Fragrances' realm and prostrate at the feet of that Buddha. This section is about the transformation arriving and greeting, divided into three parts. This is the initial arrival and prostration.

Again, they heard him say: 'Vimalakirti bows his head at the feet of the World Honored One, pays his respects immeasurably, inquires about your well-being, asking if you are free from illness and affliction, and if your strength is good?' This is inquiring about well-being.

'I hope to receive the remaining food that the World Honored One has eaten, and I want to perform Buddha deeds in the Sahā world, so that those who enjoy the Lesser Vehicle can promote the Great Vehicle, and also make the Tathagata's name widely known.' This is stating his request, as before.

Those great Bodhisattvas saw the transformed Bodhisattva and exclaimed that such a thing had never happened before. 'Where does this superior person come from? Where is the Sahā world located? Why are they called those who enjoy the Lesser Vehicle?' They then asked the Buddha about this. The following explains the astonishment of those great Bodhisattvas. It is divided into four parts. This is the initial praise and question. There are three questions within the question. First, where did he come from? It should be said, who transformed him? It was Vimalakirti (Vimalakirti) who transformed him. Second...

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問娑婆處。娑婆此云雜會。雜惡眾生共會一處。又云。堪忍。唯佛釋迦堪忍住故。三問何名樂小法者。肇曰。其土純一大乘不聞樂小法之名故此問也。

佛告之曰。下方度如四十二恒河沙佛土。有世界名娑婆。佛號釋迦牟尼。今現在於五濁惡世。為樂小法眾生敷演道教。彼有菩薩名維摩詰。住不可思議解脫。為諸菩薩說法。故遣化來稱揚我名並贊此土。令彼菩薩增益功德　此二答三問。四十二恒訶沙超答第二問。來處今現在五濁等答第三問。說小所由有菩薩名維摩詰卻答第一。能化者釋迦。此云能性也。牟尼此云寂名也。

彼菩薩言。其人何如乃作是化。德力無畏神足若斯　三重問。化事既睹所使之威。光明能化之力妙故再問也。

佛言。甚大。一切十方皆遣化往施作佛事饒益眾生　四重答。令生企慕來娑婆也。

於是香積如來。以眾香缽盛滿香飯與化菩薩　此下二明凈土游穢。文三。初受飯同來。二凈名賓待。三飯作佛事。初中文四。一化受飯如文。

時彼九百萬菩薩俱發聲言。我欲詣娑婆世界供養釋迦牟尼佛。並欲見維摩詰等諸菩薩眾　二彼眾欲來雖稟香國之化亦與聲聞教有緣故欲同詣也。

佛言可往。攝汝身香。無令彼諸眾生起惑著心　三許往誡敕誡中文三。此初攝身香

【現代漢語翻譯】 現代漢語譯本 問：什麼是娑婆處（Saha world）？娑婆，此意為『雜會』，指混雜著各種惡行的眾生聚集在一處。又意為『堪忍』，只有佛陀釋迦（Sakyamuni）能夠忍受住於此地。 三問：什麼叫做『樂小法者』？肇曰：因為那個佛國凈土純粹是大乘（Mahayana），聽不到有人喜歡小乘法（Hinayana）的名字，所以才有此問。 佛告訴他們說：在下方，度過如同四十二個恒河沙數（Ganges sand）的佛土，有一個世界名為娑婆（Saha），佛號釋迦牟尼（Sakyamuni），現在正處於五濁惡世（five defilements），為那些喜歡小乘法的眾生敷演佛法教義。在那裡，有一位菩薩名為維摩詰（Vimalakirti），安住于不可思議的解脫境界，為眾菩薩說法，所以派遣化身前來稱揚我的名號，並讚美這片土地，使那裡的菩薩們能夠增益功德。 以上兩段回答了三個問題。『四十二恒河沙』是超越了對第二個問題的回答。『來處』、『今現在五濁』等回答了第三個問題。『說小所由』、『有菩薩名維摩詰』卻回答了第一個問題。『能化者』是釋迦（Sakyamuni），此意為『能性』。牟尼（Muni），此意為『寂名』。 彼菩薩問：那個人是怎樣的，竟然能做出這樣的化現？他的德行、力量、無畏、神通，都如此強大。 三重發問。化現之事已經親眼所見，所派遣的化身威德顯赫，光明而有能化之力，實在玄妙，所以再次發問。 佛說：非常偉大。一切十方（ten directions）的佛，都派遣化身前往，施行佛事，饒益眾生。 四重回答。爲了讓他們生起仰慕之心，前來娑婆世界。 於是，香積如來（Buddha Land of Fragrance Accumulation）用眾香缽盛滿了香飯，交給化身菩薩。 以下闡明凈土（Pure Land）遊歷穢土（impure lands）之事。分為三段。首先是接受飯食一同前來，其次是維摩詰（Vimalakirti）招待賓客，最後是飯食所作的佛事。首先是接受飯食一同前來，分為四個部分。一是化身接受飯食，如經文所述。 當時，那裡的九百萬菩薩一起發出聲音說：『我們想要前往娑婆世界（Saha world），供養釋迦牟尼佛（Sakyamuni），並且想要見維摩詰（Vimalakirti）等諸位菩薩。』 二是那裡的菩薩想要前來，雖然稟承香積佛國（Buddha Land of Fragrance Accumulation）的教化，也與聲聞（Sravaka）教法有緣，所以想要一同前往。 佛說：『可以前往。收攝你們身上的香氣，不要讓那裡的眾生生起迷惑和執著之心。』 三是允許前往並加以告誡，告誡分為三個部分。這是第一部分，收攝身上的香氣。

【English Translation】 English version Question: What is the Saha world (Saha world)? Saha, which means 'mixed gathering,' refers to a place where various evil beings gather together. It also means 'endurable,' because only the Buddha Sakyamuni (Sakyamuni) can endure living in this place. Third question: What is meant by 'those who delight in the Small Vehicle'? Zhao said: Because that Buddha land is purely Mahayana (Mahayana), and no one hears the name of those who delight in the Small Vehicle (Hinayana), hence this question. The Buddha told them: Below, passing through Buddha lands as numerous as forty-two Ganges sands (Ganges sand), there is a world called Saha (Saha), with the Buddha named Sakyamuni (Sakyamuni), who is now in the evil world of the five defilements (five defilements), expounding the Dharma teachings for those beings who delight in the Small Vehicle. There, there is a Bodhisattva named Vimalakirti (Vimalakirti), dwelling in inconceivable liberation, preaching the Dharma to the Bodhisattvas, so he sends a transformation body to praise my name and praise this land, so that the Bodhisattvas there can increase their merits. The above two paragraphs answer three questions. 'Forty-two Ganges sands' is beyond the answer to the second question. 'Where it comes from,' 'now in the five defilements,' etc., answer the third question. 'The reason for speaking of the Small Vehicle,' 'there is a Bodhisattva named Vimalakirti' answers the first question. 'The one who can transform' is Sakyamuni (Sakyamuni), which means 'the nature of ability.' Muni (Muni), which means 'silent name.' That Bodhisattva asked: What kind of person is he that he can create such a transformation? His virtue, power, fearlessness, and spiritual powers are so great. Triple questioning. The matter of transformation has already been seen with one's own eyes, and the transformation body sent is majestic, radiant, and has the power to transform, which is truly profound, so the question is asked again. The Buddha said: Very great. All the Buddhas of the ten directions (ten directions) send transformation bodies to perform Buddha deeds and benefit sentient beings. Fourfold answer. In order to make them yearn to come to the Saha world. Then, the Tathagata of the Land of Fragrance Accumulation (Buddha Land of Fragrance Accumulation) filled a bowl with fragrant rice and gave it to the transformation Bodhisattva. The following explains the matter of Pure Lands (Pure Land) traveling to impure lands (impure lands). It is divided into three sections. First, receiving the food and coming together, second, Vimalakirti (Vimalakirti) entertaining guests, and finally, the Buddha deeds performed by the food. First, receiving the food and coming together, divided into four parts. One is the transformation body receiving the food, as described in the scripture. At that time, the nine million Bodhisattvas there spoke together, saying: 'We want to go to the Saha world (Saha world) to make offerings to Sakyamuni Buddha (Sakyamuni), and we want to see Vimalakirti (Vimalakirti) and the other Bodhisattvas.' Second, the Bodhisattvas there want to come, although they have received the teachings of the Buddha Land of Fragrance Accumulation (Buddha Land of Fragrance Accumulation), they also have a connection with the Sravaka (Sravaka) teachings, so they want to come together. The Buddha said: 'You may go. Collect the fragrance on your bodies, and do not let the beings there give rise to confusion and attachment.' Third, allowing them to go and giving them instructions, the instructions are divided into three parts. This is the first part, collecting the fragrance on their bodies.

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也。什曰。大怒則狂。大喜亦迷。宜攝汝香防其惑因。

又當舍汝本形。勿使彼國求菩薩道者而自鄙恥　二攝形也。什曰。恥深則殞愧淺亦惱。二患交至去道逾緬。上言惑著此言鄙恥二門互顯約其文也。

又汝于彼莫懷輕賤而作礙想。所以者何。十方國土皆如虛空。又諸佛為欲化諸樂小法者。不盡現其清凈土耳　三莫輕誡文有檀徴釋也。娑婆眾生遇劣則輕。見勝便恥。值好則著。故借彼以誡此也。

時化菩薩既受缽飯。與彼九百萬菩薩俱。承佛威神及維摩詰力。于彼世界忽然不現。須臾之問至維摩詰舍　四化眾同來。

維摩詰。即化作九百萬師子之座嚴好如前。諸菩薩皆坐其上　此凈名賓持如前指不思議品。

時化菩薩以滿缽香飯與維摩詰。飯香普熏毗耶離城及三千大千世界　此三飯作佛事有二。初香。後味。前中又三。此受香普熏。彼熏十方。此但三千緣應爾也。

時毗耶離婆羅門居士等。聞是香氣身意快然嘆未曾有　二聞香得益。肇曰。異香入體身心怡悅。

於是長者主月蓋。從八萬四千人來入維摩詰舍。見其室中菩薩甚多諸師子座高廣嚴好。皆大歡喜禮眾菩薩及大弟子。卻住一面。諸地神虛空神及欲色界諸天。聞此香氣亦皆來入維摩詰舍　三有緣斯會。肇曰。毗耶

【現代漢語翻譯】 現代漢語譯本： 也。什曰：大怒則會失去理智，極度喜悅也會使人迷惑。應該約束你的感官，防止被迷惑的因由所乘。

又應當捨棄你原本的形貌，不要讓其他國土中尋求菩薩道的人因此感到自卑羞恥。（二、攝形也。）什曰：羞恥感深重則會喪命，羞恥感淺薄也會煩惱。兩種憂患交織而來，離道就更加遙遠。上面說的是被迷惑和執著，這裡說的是自卑和羞恥，兩個方面相互顯現，是概括其文義。

還有，你們對於他們不要懷有輕視之心，而產生阻礙的想法。這是什麼原因呢？十方國土都如同虛空一般。而且諸佛爲了教化那些喜歡小乘佛法的人，不會完全顯現其清凈的國土。（三、莫輕誡文，有檀徴釋也。）娑婆世界的眾生遇到不如自己的就輕視，見到勝過自己的就羞愧。遇到好的就執著。所以借用他們的情況來告誡我們。

當時，化菩薩接受了缽飯，與那九百萬菩薩一起，憑藉佛的威神之力以及維摩詰的力量，在那世界忽然消失不見。一會兒的功夫就到了維摩詰的住所。（四、化眾同來。）

維摩詰，隨即化作九百萬個獅子座，莊嚴美好如前。諸位菩薩都坐在上面。（此凈名賓持如前指不思議品。）

當時，化菩薩將盛滿香飯的缽交給維摩詰。飯的香氣普遍熏遍了毗耶離城以及三千大千世界。（此三飯作佛事有二。初香，後味。前中又三。此受香普熏。彼熏十方。此但三千緣應爾也。）

當時，毗耶離城的婆羅門居士等，聞到這香氣，身心感到舒暢快樂，讚歎說從未有過。（二、聞香得益。）肇曰：奇異的香氣進入身體，身心愉悅。

於是，長者主月蓋，帶領八萬四千人來到維摩詰的住所，看到他的房間里菩薩非常多，諸多的獅子座高大寬廣莊嚴美好，都非常歡喜，禮拜眾菩薩以及大弟子，退到一旁站立。諸地神、虛空神以及欲界諸天，聞到這香氣也都來到維摩詰的住所。（三、有緣斯會。）肇曰：毗耶(Viyali)

【English Translation】 English version: Also. Shi said: Great anger leads to madness, and great joy also causes delusion. You should restrain your senses and guard against the causes of delusion.

Furthermore, you should relinquish your original form, lest those seeking the Bodhisattva path in other lands feel inferior and ashamed. (2. Restraining the Form.) Shi said: Deep shame leads to demise, and shallow shame also causes distress. With both afflictions combined, the path becomes even more distant. The above speaks of delusion and attachment, while this speaks of inferiority and shame. These two aspects manifest each other, summarizing the meaning of the text.

Moreover, do not harbor contempt for them or create obstructive thoughts. Why is this? The ten directions of lands are like empty space. Furthermore, the Buddhas, in order to transform those who delight in the Lesser Vehicle (Hinayana), do not fully manifest their pure lands. (3. Admonition against Contempt, with explanation by Tan Zheng.) The beings of the Saha world (Saha) are contemptuous when they encounter those inferior to themselves, and ashamed when they see those superior. They are attached to what is good. Therefore, their situation is used to admonish us.

At that time, the transformed Bodhisattva, having received the alms bowl of fragrant rice, together with the nine million Bodhisattvas, by the power of the Buddha and the strength of Vimalakirti (Vimalakirti), suddenly disappeared from that world. In a short while, they arrived at Vimalakirti's abode. (4. The Transformed Assembly Arrives Together.)

Vimalakirti then transformed nine million lion thrones, adorned and beautiful as before. All the Bodhisattvas sat upon them. (This Pure Name Guest Holding refers to the Inconceivable Chapter as before.)

At that time, the transformed Bodhisattva gave the bowl filled with fragrant rice to Vimalakirti. The fragrance of the rice pervaded the city of Viyali (Viyali) and the three thousand great thousand worlds. (These three rice offerings perform Buddha-work in two ways: first fragrance, then taste. The former is further divided into three. This receiving of fragrance universally perfumes, that perfumes the ten directions. This only perfumes three thousand, due to the circumstances.)

At that time, the Brahmins (Brahman) and lay devotees of Viyali, upon smelling this fragrance, felt refreshed in body and mind, and exclaimed that they had never experienced such a thing before. (2. Benefit from Smelling the Fragrance.) Zhao said: Strange fragrance enters the body, refreshing body and mind.

Thereupon, the elder Yuegai (Yuegai), leading eighty-four thousand people, came to Vimalakirti's abode. Seeing that there were many Bodhisattvas in his room, and that the many lion thrones were tall, wide, adorned, and beautiful, they were all greatly delighted. They bowed to the assembly of Bodhisattvas and the great disciples, and stood aside. The earth gods, space gods, and the desire realm (kama-dhatu) heavens, upon smelling this fragrance, also came to Vimalakirti's abode. (3. Those with Affinity Assemble.) Zhao said: Viyali (Viyali)

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離國無有君主。唯有五百長者共治國事。月蓋眾所推重故名主。諸地神下皆聞香而後集。

時維摩詰語舍利弗等諸大聲聞。仁者可食如來甘露味飯。大悲所熏。無以限意食之所不消也　此下二味為佛事文四。此初勸食也世食資于毒牙。此飯成於甘露。生曰。泥洹是甘露之法而食。此食必以得之故飯中有甘露味焉。大悲所熏者。我心感報所濟有涯。大悲熏修福惠無盡。食者當求佛果普利群生。若局於己身自調自度既背施心則不消也。

有異聲聞念。是飯少而此大眾人人當食　二異念也。肇曰。不思議飯非二乘所及故生是念。

化菩薩曰。勿以聲聞小德小智稱量如來無量福惠。四海有竭。此飯無盡。使一切人食搏。若須彌乃至一劫猶不能盡。三化菩薩呵。文三。此初呵也。聲聞自調之果名小德。諸佛大悲福報。無量四海魚龍之報可竭。此飯諸佛之福無盡故。雖多人長劫搏。若須彌終無盡也。

所以者何。無盡戒定惠解脫解脫知見功德具足者。所食之餘。終不可盡　二舉因釋也。肇曰。如來五分法身無盡功德報。應之飯如何可盡。

於是缽飯悉飽眾會猶故不澌　三食不澌　其諸菩薩聲聞天人食此飯者。身安快樂。譬如一切樂莊嚴國諸菩薩也。又諸毛孔皆出妙香亦如眾香國土諸樹之香　此四食

【現代漢語翻譯】 現代漢語譯本： 離國沒有君主，只有五百位長者共同治理國家。月蓋因為受到大眾的推崇，所以被尊為主。各地的地神都先聞到香味，然後才聚集而來。

當時，維摩詰對舍利弗等各位大聲聞說道：『各位仁者可以食用如來的甘露味飯，這是由大悲心所熏習而成的。不要以有限的心意來衡量，否則食用后將無法消化。』（以下兩段經文是關於佛事的闡述，共四段。這是第一段，勸請食用。世俗的食物依賴於有毒的牙齒才能獲得，而這飯是由甘露形成的。僧肇說：『泥洹（Nirvana，涅槃）是甘露之法，食用此飯必定能證得涅槃，所以飯中具有甘露味。』大悲所熏的意思是，我的心所能感知和回報的救濟是有限的，而大悲熏修的福德和智慧是無盡的。食用者應當追求佛果，普遍利益眾生。如果侷限於自身，只求自我調伏和自我解脫，就違背了佈施之心，因此無法消化。）

有其他聲聞心想：『這飯這麼少，而這裡的大眾這麼多人，每個人都要吃。』（這是第二段，產生異念。僧肇說：『不可思議的飯不是二乘（聲聞和緣覺）所能理解的，所以才會產生這樣的想法。』）

化身菩薩說：『不要用聲聞的小德小智來衡量如來無量的福德和智慧。即使四海的水有枯竭的時候，這飯也是沒有窮盡的。讓所有的人都來食用，即使像須彌山那樣大，乃至經歷一個劫的時間，也無法吃盡。』（這是第三段，化身菩薩呵斥。分為三段，這是第一段，呵斥。聲聞自我調伏的果報稱為小德。諸佛的大悲福報是無量的，四海魚龍的果報有窮盡的時候，而這飯是諸佛的福德所化，沒有窮盡，所以即使很多人長時間食用，像須彌山那樣大，最終也不會吃盡。）

為什麼呢？因為具足無盡的戒、定、慧、解脫、解脫知見功德的人，他們所食用的剩餘，終究是無法窮盡的。（這是第二段，舉出原因來解釋。僧肇說：『如來的五分法身（戒身、定身、慧身、解脫身、解脫知見身）具有無盡的功德，以此感應而來的飯，怎麼可能吃盡呢？』）

於是，缽中的飯使所有與會的大眾都吃飽了，卻仍然沒有減少。（這是第三段，飯沒有減少。）那些菩薩、聲聞、天人，凡是吃了這飯的人，都身心安樂，就像一切樂莊嚴國（Sarvālaṃkāra-vyūha）的諸位菩薩一樣。而且，他們的每個毛孔都散發出美妙的香氣，也像眾香國土（Sarvagandha）的各種樹木所散發出的香氣。（這是第四段，食用后的利益。） English version: In the country of Li, there was no monarch. Five hundred elders jointly governed the affairs of the state. Yuegai (Moon Canopy), because he was respected by the people, was named the lord. All the earth deities below would gather after smelling the fragrance.

At that time, Vimalakirti said to Shariputra and other great Shravakas: 'Benevolent ones, you may eat the nectar-flavored rice of the Tathagata, which is imbued with great compassion. Do not measure it with limited thoughts, otherwise it will not be digested.' (The following two passages are about the exposition of Buddhist affairs, in four sections. This is the first section, urging to eat. Worldly food relies on poisonous teeth to obtain, while this rice is formed from nectar. Sengzhao said: 'Nirvana is the Dharma of nectar, and eating this rice will surely attain Nirvana, so the rice has the flavor of nectar.' 'Imbued with great compassion' means that the relief that my heart can perceive and repay is limited, while the merit and wisdom cultivated by great compassion are endless. Eaters should pursue Buddhahood and universally benefit all beings. If one is limited to oneself, seeking only self-taming and self-liberation, one will violate the heart of giving, and therefore it will not be digested.)

Some other Shravakas thought: 'This rice is so little, and there are so many people in this assembly, everyone has to eat.' (This is the second section, generating different thoughts. Sengzhao said: 'The inconceivable rice is not understood by the two vehicles (Shravakas and Pratyekabuddhas), so such thoughts arise.')

The manifested Bodhisattva said: 'Do not use the small virtue and small wisdom of the Shravakas to measure the immeasurable merit and wisdom of the Tathagata. Even if the waters of the four seas have a time to dry up, this rice is inexhaustible. Let everyone eat it, even if it is as big as Mount Sumeru, and even after a kalpa, it cannot be exhausted.' (This is the third section, the manifested Bodhisattva scolds. Divided into three sections, this is the first section, scolding. The fruit of the Shravaka's self-taming is called small virtue. The merit and reward of the Buddhas' great compassion is immeasurable. The reward of fish and dragons in the four seas has a time to end, but this rice is transformed by the Buddhas' merit, which is inexhaustible, so even if many people eat it for a long time, as big as Mount Sumeru, it will eventually not be exhausted.)

Why is that? Because those who are complete with the inexhaustible precepts, samadhi, wisdom, liberation, and the merit of the knowledge and vision of liberation, the remainder of what they eat will never be exhausted. (This is the second section, giving the reason to explain. Sengzhao said: 'The Tathagata's fivefold Dharmakaya (body of precepts, body of samadhi, body of wisdom, body of liberation, body of knowledge and vision of liberation) has inexhaustible merit, how can the rice that is sensed by this be exhausted?')

Therefore, the rice in the bowl filled all the assembly, yet it still did not diminish. (This is the third section, the rice did not diminish.) Those Bodhisattvas, Shravakas, and Devas, all who ate this rice, were peaceful and happy in body and mind, just like the Bodhisattvas of the Sarvālaṃkāra-vyūha (All-Adornment Array) country. Moreover, every pore of their bodies emitted a wonderful fragrance, just like the fragrance emitted by the various trees of the Sarvagandha (All-Fragrance) country. (This is the fourth section, the benefits after eating.)

【English Translation】 In the country of Li, there was no monarch. Five hundred elders jointly governed the affairs of the state. Yuegai (Moon Canopy), because he was respected by the people, was named the lord. All the earth deities below would gather after smelling the fragrance. At that time, Vimalakirti said to Shariputra and other great Shravakas: 'Benevolent ones, you may eat the nectar-flavored rice of the Tathagata, which is imbued with great compassion. Do not measure it with limited thoughts, otherwise it will not be digested.' (The following two passages are about the exposition of Buddhist affairs, in four sections. This is the first section, urging to eat. Worldly food relies on poisonous teeth to obtain, while this rice is formed from nectar. Sengzhao said: 'Nirvana (Nirvana) is the Dharma of nectar, and eating this rice will surely attain Nirvana, so the rice has the flavor of nectar.' 'Imbued with great compassion' means that the relief that my heart can perceive and repay is limited, while the merit and wisdom cultivated by great compassion are endless. Eaters should pursue Buddhahood and universally benefit all beings. If one is limited to oneself, seeking only self-taming and self-liberation, one will violate the heart of giving, and therefore it will not be digested.) Some other Shravakas thought: 'This rice is so little, and there are so many people in this assembly, everyone has to eat.' (This is the second section, generating different thoughts. Sengzhao said: 'The inconceivable rice is not understood by the two vehicles (Shravakas and Pratyekabuddhas), so such thoughts arise.') The manifested Bodhisattva said: 'Do not use the small virtue and small wisdom of the Shravakas to measure the immeasurable merit and wisdom of the Tathagata. Even if the waters of the four seas have a time to dry up, this rice is inexhaustible. Let everyone eat it, even if it is as big as Mount Sumeru (Mount Sumeru), and even after a kalpa, it cannot be exhausted.' (This is the third section, the manifested Bodhisattva scolds. Divided into three sections, this is the first section, scolding. The fruit of the Shravaka's self-taming is called small virtue. The merit and reward of the Buddhas' great compassion is immeasurable. The reward of fish and dragons in the four seas has a time to end, but this rice is transformed by the Buddhas' merit, which is inexhaustible, so even if many people eat it for a long time, as big as Mount Sumeru, it will eventually not be exhausted.) Why is that? Because those who are complete with the inexhaustible precepts, samadhi, wisdom, liberation, and the merit of the knowledge and vision of liberation, the remainder of what they eat will never be exhausted. (This is the second section, giving the reason to explain. Sengzhao said: 'The Tathagata's fivefold Dharmakaya (body of precepts, body of samadhi, body of wisdom, body of liberation, body of knowledge and vision of liberation) has inexhaustible merit, how can the rice that is sensed by this be exhausted?') Therefore, the rice in the bowl filled all the assembly, yet it still did not diminish. (This is the third section, the rice did not diminish.) Those Bodhisattvas, Shravakas, and Devas, all who ate this rice, were peaceful and happy in body and mind, just like the Bodhisattvas of the Sarvālaṃkāra-vyūha (All-Adornment Array) country. Moreover, every pore of their bodies emitted a wonderful fragrance, just like the fragrance emitted by the various trees of the Sarvagandha (All-Fragrance) country. (This is the fourth section, the benefits after eating.)

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已利益有得樂出香如文。

爾時維摩詰問眾香菩薩。香積如來以何說法　此第二明凈穢二土。應緣作化佛事不同。此初問凈土也。

彼菩薩曰。我土如來無文字說。但以眾香令諸天人得入律行　此二答化緣也。淺者入于律行。深者具足三昧。肇曰。其土非都無言。但以香為通道之本。如此國因言通道亦有國神變餘事而得悟者也。

菩薩各各坐香樹下聞斯妙香。即獲一切德藏三昧。得是三昧者。菩薩所有功德皆悉具足　三昧等也。肇曰。此三昧力能生諸功德也　彼菩薩問維摩詰。今世尊釋迦牟尼以何說法　此二明穢土。文四。一問。二答。三贊。四述。此初也。

維摩詰言。此土眾生剛強難化故。佛為說剛強之語以調伏之　此二答也。文三。法喻合初法中又三。此初標也。肇曰。聖化何常隨物而應耳。此土剛強故以剛強之教應之。

言是地獄是畜生是餓鬼。是諸難處。是愚人生處。是身邪行是身邪行報。是口邪行是口邪行報。是意邪行是意邪行報　此二列剛強語。法花以言通實相為柔軟音故。此中始於地獄終至世間涅槃差別。皆非盡理不二之言故悉名剛強語也。文約五乘明之。此初果離八難因離三邪生。值佛法正信修行名人乘也。

是殺生是殺報。是不與取是不與取報。是邪淫是

【現代漢語翻譯】 現代漢語譯本 已利益有得樂出香如文。

爾時維摩詰（Vimalakirti，一位在家菩薩的名字）問眾香菩薩（Numerous Fragrances Bodhisattva，指來自香積佛國的菩薩）：「香積如來（Fragrant Accumulation Tathagata，指香積佛國的佛）以何說法？」此第二明凈穢二土。應緣作化佛事不同。此初問凈土也。

彼菩薩曰：「我土如來無文字說。但以眾香令諸天人得入律行。」此二答化緣也。淺者入于律行。深者具足三昧（Samadhi，指禪定）。肇曰：『其土非都無言。但以香為通道之本。如此國因言通道亦有國神變餘事而得悟者也。』

菩薩各各坐香樹下聞斯妙香。即獲一切德藏三昧（Sarvagunakara Samadhi，一切功德寶藏三昧）。得是三昧者。菩薩所有功德皆悉具足。三昧等也。肇曰：『此三昧力能生諸功德也。』彼菩薩問維摩詰（Vimalakirti，一位在家菩薩的名字）：「今世尊釋迦牟尼（Sakyamuni，佛教創始人）以何說法？」此二明穢土。文四。一問。二答。三贊。四述。此初也。

維摩詰（Vimalakirti，一位在家菩薩的名字）言：「此土眾生剛強難化故。佛為說剛強之語以調伏之。」此二答也。文三。法喻合初法中又三。此初標也。肇曰：『聖化何常隨物而應耳。此土剛強故以剛強之教應之。』

「言是地獄（Naraka，指受苦之處），是畜生（Tiryagyoni，指動物），是餓鬼（Preta，指飢餓的鬼魂），是諸難處。是愚人生處。是身邪行是身邪行報。是口邪行是口邪行報。是意邪行是意邪行報。」此二列剛強語。法花以言通實相為柔軟音故。此中始於地獄終至世間涅槃（Nirvana，指解脫）差別。皆非盡理不二之言故悉名剛強語也。文約五乘明之。此初果離八難因離三邪生。值佛法正信修行名人乘也。

「是殺生是殺報。是不與取是不與取報。是邪淫是

【English Translation】 English version Already benefited, there is joy, fragrance emerges as described in the text.

At that time, Vimalakirti (Vimalakirti, the name of a lay bodhisattva) asked the Numerous Fragrances Bodhisattva (Numerous Fragrances Bodhisattva, referring to bodhisattvas from the Fragrant Accumulation Buddha-land): 'What Dharma does the Fragrant Accumulation Tathagata (Fragrant Accumulation Tathagata, referring to the Buddha of the Fragrant Accumulation Buddha-land) preach?' This second section clarifies the difference between pure and impure lands. The Buddha's activities of transformation vary according to conditions. This is the initial question about the pure land.

That Bodhisattva said: 'The Tathagata of my land does not preach with words. He simply uses various fragrances to enable gods and humans to enter the discipline of moral conduct (Vinaya).' This is the second answer regarding transformative conditions. The shallow enter the discipline of moral conduct. The profound fully possess Samadhi (Samadhi, referring to meditative absorption). Zhao said: 'That land is not entirely without speech. However, fragrance is used as the basis for the path. Similarly, in this country, enlightenment is attained through speech, and in other countries, through divine transformations and other means.'

The Bodhisattvas each sit beneath fragrant trees, and upon hearing these wondrous fragrances, they immediately attain the Sarvagunakara Samadhi (Sarvagunakara Samadhi, the Samadhi of the Treasury of All Merits). Those who attain this Samadhi fully possess all the merits of a Bodhisattva. This is about Samadhi, etc. Zhao said: 'The power of this Samadhi can generate all merits.' That Bodhisattva asked Vimalakirti (Vimalakirti, the name of a lay bodhisattva): 'What Dharma does the World Honored One, Sakyamuni (Sakyamuni, the founder of Buddhism), preach now?' This second section clarifies the impure land. The text has four parts: question, answer, praise, and narration. This is the first part.

Vimalakirti (Vimalakirti, the name of a lay bodhisattva) said: 'Because the beings of this land are stubborn and difficult to transform, the Buddha speaks harsh words to subdue them.' This is the second answer. The text has three parts: Dharma, metaphor, and combination. This is the initial statement. Zhao said: 'The sage's transformation always responds to beings accordingly. Because this land is stubborn, it is met with harsh teachings.'

'He speaks of hell (Naraka, referring to a place of suffering), of animals (Tiryagyoni, referring to animals), of hungry ghosts (Preta, referring to hungry ghosts), of all difficult places. These are the places where foolish people are born. These are the evil deeds of the body and the retribution for the evil deeds of the body. These are the evil deeds of the mouth and the retribution for the evil deeds of the mouth. These are the evil deeds of the mind and the retribution for the evil deeds of the mind.' This second part lists harsh words. The Lotus Sutra uses words to connect with the true nature as gentle sounds. Here, beginning with hell and ending with the distinctions of worldly Nirvana (Nirvana, referring to liberation), all are not exhaustive, non-dual words, and are therefore called harsh words. The text explains it in terms of the Five Vehicles. This initial result is to be free from the eight difficulties, the cause is to be free from the three evil deeds, and to encounter the correct Dharma, right faith, and practice, which is the human vehicle.

'It is killing and the retribution for killing. It is stealing and the retribution for stealing. It is sexual misconduct and

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邪淫報。是妄語是妄語報。是兩舌是兩舌報。是惡口是惡口報。是無義語是無義語報。是貪嫉是貪嫉報。是嗔惱是嗔惱報。是邪見是邪見報　此二不作十惡即十善業報生欲天名天乘也。若增修禪定生色界天也　兩舌者離聞語無義語者。什曰。胡本云。雜說也。夫不為善及涅槃而起口業。悉名雜說也。

是慳怯是慳怯報。是毀戒是毀戒報。是瞋恚是瞋恚報。是懈怠是懈怠報。是亂意是亂意報。是愚癡是愚癡報　此三除六弊修六度即菩薩乘也。

是結戒是持戒是犯戒。是應作是不應作。是障礙是不障礙。是得罪是離罪　此下合明二乘。文分三。學此初戒學也。結戒者。肇曰。如律義說謂因事制戒也。順授名持。違故名犯。開故應作。制故不應作。性戒障道。遮故不障戒。尤重心犯故障。輕心不障。不懺故得罪。懺故離罪。

是凈是垢　此二定學。凡夫以愛心修禪定為垢。聖人無漏心修為凈也。

是有漏是無漏。是邪道是正道。是有為是無為。是世間是涅槃　此下明惠學也。七賢有漏。八聖無漏。八正正道。背此名邪道。三諦有為。滅諦無為。三世間出三界涅槃。

以難化之人心如猿猴故。以若干種法利御其心乃可調伏　下結文可見。

譬如象馬𢤱悷不調加諸楚毒乃至徹骨然後調伏。

【現代漢語翻譯】 現代漢語譯本： 邪淫是邪淫的果報。妄語是妄語的果報。兩舌是兩舌的果報。惡口是惡口的果報。無義語是無義語的果報。貪嫉是貪嫉的果報。嗔惱是嗔惱的果報。邪見是邪見的果報。這兩種惡行如果不做，修十善業，就能得到欲界天的果報，稱為天乘。如果進一步修習禪定，就能生到色界天。 『兩舌』是指搬弄是非。『無義語』，什法師說，胡本上說是『雜說』。凡是不爲了行善以及涅槃而產生的口業，都稱為雜說。

慳吝是慳吝的果報。毀犯戒律是毀犯戒律的果報。嗔恚是嗔恚的果報。懈怠是懈怠的果報。散亂心是散亂心的果報。愚癡是愚癡的果報。這三種惡行如果去除六種弊病，修習六度，就是菩薩乘。

結戒（制定戒律）是持戒，是犯戒。什麼是應該做的，什麼是不應該做的。什麼是障礙，什麼是不障礙。什麼是得罪，什麼是脫離罪過。以下合起來說明二乘。文分三部分。這是最初的戒學。『結戒』，肇法師說，就像律義所說，因為某些事情而制定戒律。順從戒律的教導叫做『持』，違背戒律叫做『犯』。開許的可以做，禁止的就不應該做。根本戒會障礙修行，遮戒不會障礙。特別重視的犯戒會造成障礙，輕微的犯戒不會障礙。不懺悔就會得罪，懺悔就能脫離罪過。

什麼是清凈，什麼是污垢。這是定學。凡夫用愛慾之心修習禪定是污垢，聖人用無漏之心修習是清凈。

什麼是有漏，什麼是無漏。什麼是邪道，什麼是正道。什麼是有為，什麼是無為。什麼是世間，什麼是涅槃。以下說明慧學。七賢是有漏的，八聖是無漏的。八正是正道，背離八正就是邪道。三諦是有為法，滅諦是無為法。三世間，超出三界就是涅槃。

因為難以教化的人心就像猿猴一樣，所以用各種方法來引導和控制他們的心，才能調伏。

譬如大象和烈馬，剛烈不馴服，要加以鞭打，甚至打到深入骨髓，然後才能調伏。

【English Translation】 English version: The retribution for sexual misconduct is sexual misconduct. The retribution for false speech is false speech. The retribution for divisive speech is divisive speech. The retribution for harsh speech is harsh speech. The retribution for idle chatter is idle chatter. The retribution for greed and jealousy is greed and jealousy. The retribution for anger and resentment is anger and resentment. The retribution for wrong views is wrong views. If these two types of evil deeds are not committed, and the ten wholesome actions are cultivated, one will be reborn in the Desire Realm heavens, which is called the Vehicle of the Devas (Tian Cheng). If one further cultivates meditation and concentration (Chan Ding), one will be reborn in the Form Realm heavens. 『Divisive speech』 (Liang She) refers to tale-bearing. 『Idle chatter』 (Wu Yi Yu), Master Shi said that the Hu version calls it 『miscellaneous talk』 (Za Shuo). All verbal actions that do not lead to goodness or Nirvana are called miscellaneous talk.

The retribution for stinginess is stinginess. The retribution for breaking precepts is breaking precepts. The retribution for anger is anger. The retribution for laziness is laziness. The retribution for a distracted mind is a distracted mind. The retribution for ignorance is ignorance. If these three types of evil deeds are removed, and the six perfections (Liu Du) are cultivated, that is the Bodhisattva Vehicle.

Establishing precepts (Jie Jie) is upholding precepts (Chi Jie), is breaking precepts (Fan Jie). What should be done, and what should not be done. What is an obstacle (Zhang Ai), and what is not an obstacle. What is incurring offense (De Zui), and what is being free from offense (Li Zui). The following combines the explanation of the Two Vehicles. The text is divided into three parts. This is the initial study of precepts. 『Establishing precepts,』 Master Zhao said, is like what is said in the Vinaya (law), precepts are established because of certain events. Following the teachings of the precepts is called 『upholding,』 violating the precepts is called 『breaking.』 What is permitted can be done, what is prohibited should not be done. Fundamental precepts obstruct practice, prohibitive precepts do not obstruct. Particularly serious violations cause obstacles, minor violations do not. Not repenting incurs offense, repenting frees one from offense.

What is purity (Jing), and what is defilement (Gou). This is the study of concentration. Ordinary people using a mind of desire to cultivate meditation is defilement, sages using a mind free from outflows (Wu Lou) to cultivate is purity.

What has outflows, and what is without outflows. What is the wrong path, and what is the right path. What is conditioned (You Wei), and what is unconditioned (Wu Wei). What is the world (Shi Jian), and what is Nirvana (Nie Pan). The following explains the study of wisdom. The Seven Sages are with outflows, the Eight Sages are without outflows. The Eightfold Path (Ba Zheng) is the right path, deviating from the Eightfold Path is the wrong path. The Three Truths (San Di) are conditioned dharmas, the Truth of Cessation (Mie Di) is an unconditioned dharma. The Three Worlds (San Shi Jian), transcending the Three Realms is Nirvana.

Because the minds of those who are difficult to teach are like monkeys, various methods are used to guide and control their minds, so that they can be tamed.

For example, fierce elephants and horses, being stubborn and untamed, must be whipped and beaten, even to the point of penetrating their bones, before they can be tamed.

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如是剛強難化眾生故。以一切苦切之言乃可入律　此二喻也。調馬有四。菩薩見鞭。二乘觸皮。人天觸肉。說三惡調乃為徹骨也。合文可見。肇曰。非鉤埵無以調象馬。非苦言無以伏難化。

彼諸菩薩聞說是已。皆曰未曾有也。如世尊釋迦牟尼佛。隱其無量自在之力。乃以貪所樂法度脫眾生　此三贊述。文二。此初贊佛也。肇曰。諸佛平等跡有參差。跡有參差由群生下劣。志願狹小故佛隱自在力同其貧陋。順其所樂而以濟之。應感無方。不擇凈穢。此未曾有也。

斯諸菩薩亦能勞謙。以無量大悲生是佛土　下嘆菩薩可見。

維摩詰言。此土菩薩于諸眾生大悲堅固。誠如所言。然其一世饒益眾生。多於彼國百千劫行　此四述誠。不述佛者道力圓也。文二。此初述益。深化善則功少。化惡則功深。睿曰。久而無功未。若近而有益。

所以者何。此娑婆世界有十事善法。諸餘凈土之所無有。何等為十。以佈施攝貧窮。以凈戒攝毀禁以忍辱攝瞋恚。以精進攝懈怠。以禪定攝亂意。以智慧攝愚癡。說除難法以度八難者。以大乘法度樂小乘者。以諸善根濟無得者。常以四攝成就眾生。是為十　二釋所以也。有標數列釋可見。肇曰。夫善因惡起。凈因穢增。此土十惡法具故十德增長。彼土純善故施德無地。

【現代漢語翻譯】 現代漢語譯本： 像這樣剛強難以教化的眾生，只有用一切痛苦懇切的言語，才能使他們進入正軌。這是兩個比喻。調馬有四種方法：菩薩見到鞭子就馴服，二乘（聲聞乘和緣覺乘）要觸及皮肉才馴服，人天要觸及肌肉才馴服，而對惡道眾生來說，要說到徹底傷及根本才能調伏。結合經文就可以理解。肇法師說：『不用鉤子和木樁就無法調伏大象和馬，不用痛苦的言語就無法降伏難以教化的人。』

那些菩薩聽了這些話，都說：『真是前所未有啊！就像世尊釋迦牟尼佛（Śākyamuni Buddha），隱藏他無量的自在之力，卻用貪慾者所喜好的法門來度脫眾生。』這是第三部分贊述，分為兩部分，這是初贊佛陀。肇法師說：『諸佛平等，但示現的行跡卻有差異。行跡之所以有差異，是因為眾生下劣，志願狹小，所以佛陀隱藏自在之力，與他們一樣貧困簡陋，順應他們所喜好的，以此來救濟他們。應機感化沒有固定模式，不選擇清凈或污穢。這真是前所未有啊！』

這些菩薩也能謙虛勤勞，以無量的大悲心來到這個佛土。』這是下文讚歎菩薩，很容易理解。

維摩詰（Vimalakīrti）說：『這個佛土的菩薩對眾生的大悲心非常堅定。確實像你們所說的那樣，然而他們在一世中所饒益的眾生，比其他佛土的菩薩在百千劫中所做的還要多。』這是第四部分陳述實情，沒有陳述佛陀是因為佛陀的道力圓滿。分為兩部分，這是初述利益。深化善行則功德少，轉化惡行則功德深。睿法師說：『長久而沒有功效，不如短期內有利益。』

這是什麼原因呢？因為這個娑婆世界（Sahā World）有十種善法，是其他清凈佛土所沒有的。是哪十種呢？用佈施（dāna）來攝受貧窮的人，用凈戒（śīla）來攝受毀犯禁戒的人，用忍辱（kṣānti）來攝受嗔恚的人，用精進（vīrya）來攝受懈怠的人，用禪定（dhyāna）來攝受散亂的心意，用智慧（prajñā）來攝受愚癡的人，宣說去除苦難的方法來救度八難的人，用大乘法（Mahāyāna）來救度愛好小乘法（Hinayana）的人，用各種善根來救濟沒有功德的人，經常用四攝法（catuḥ-saṃgrahavastu）來成就眾生。這就是這十種善法。』這是第二部分解釋原因。有標數列舉和解釋，很容易理解。肇法師說：『善因惡而生起，凈因穢而增長。這個佛土具備十種惡法，所以十種德行得以增長。其他佛土純粹是善，所以佈施的德行沒有生長的土壤。』

【English Translation】 English version: Because these beings are so stubborn and difficult to transform, only words of utmost suffering and earnestness can bring them into the discipline. These are two metaphors. There are four ways to train a horse: a Bodhisattva is disciplined upon seeing the whip, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are disciplined when touched on the skin, humans and devas are disciplined when touched on the flesh, and speaking of the Three Evil Paths is to discipline to the very bone. The meaning is clear when combined with the text. Zhao said: 'Without hooks and stakes, one cannot train elephants and horses; without bitter words, one cannot subdue the difficult to transform.'

Those Bodhisattvas, having heard this, all said: 'This is unprecedented! It is like the World-Honored One, Śākyamuni Buddha, concealing his immeasurable power of sovereignty, yet using the Dharma that those who are greedy delight in to liberate beings.' This is the third part, praising and describing, in two sections. This is the initial praise of the Buddha. Zhao said: 'The Buddhas are equal, but the traces they manifest differ. The traces differ because beings are inferior and their aspirations are narrow. Therefore, the Buddha conceals his power of sovereignty, becoming like them in poverty and simplicity, according with what they delight in, and thereby saving them. Responding to the occasion without fixed patterns, not choosing between purity and defilement. This is unprecedented!'

'These Bodhisattvas are also able to be humble and diligent, generating great compassion in this Buddha-land.' This is the following praise of the Bodhisattvas, which is easy to understand.

Vimalakīrti said: 'The great compassion of the Bodhisattvas in this land towards beings is firm and steadfast. It is indeed as you say, yet the benefit they bestow upon beings in one lifetime is more than that bestowed by Bodhisattvas in other lands in hundreds of thousands of kalpas.' This is the fourth part, stating the truth. Not stating the Buddha is because the Buddha's power of the Path is complete. In two sections, this is the initial statement of benefit. Deepening goodness results in less merit, transforming evil results in deeper merit. Rui said: 'Prolonged without effect is not as good as near and beneficial.'

'What is the reason for this? It is because this Sahā World has ten good Dharmas that other pure lands do not have. What are the ten? Using giving (dāna) to embrace the poor, using pure precepts (śīla) to embrace those who violate the precepts, using patience (kṣānti) to embrace those who are angry, using diligence (vīrya) to embrace those who are lazy, using meditation (dhyāna) to embrace those with scattered minds, using wisdom (prajñā) to embrace those who are ignorant, proclaiming the Dharma of removing difficulties to liberate those in the Eight Difficulties, using the Mahāyāna Dharma to liberate those who delight in the Hinayana Dharma, using all kinds of good roots to aid those who have no merit, and constantly using the Four Means of Attraction (catuḥ-saṃgrahavastu) to accomplish beings. These are the ten.'

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所以百千劫行不如一世也。

彼菩薩曰。菩薩成就幾法。於此世界行五瘡疣生於凈土　此三明凈土之行。文二。此初問也。肇曰。將勵此土始學菩薩令生凈國故發斯問。

維摩詰言。菩薩成就八法。於此世界行無瘡疣生於凈土　此二答文四。謂標．徴．釋．結。此初標也。

何等為八　此二徴可見。

饒益眾生而不望報。代一切眾生受諸苦惱。所有功德盡以施之　肇曰。菩薩代彼受苦不自計身。所有功德盡施眾生。豈以有益而想其報乎。若不為眾生應久入涅槃。為彼受苦令其先度。彼去我留非代。何謂此饒益之至。一法也。

等心眾生謙下無礙　肇曰。怨親不殊。卑己後人等心尊彼。情無分然。二法也。

于諸菩薩視之如佛　肇曰。菩薩眾生之橋樑三寶之系。視之如佛則增己功德。三法也　所未聞經聞之不疑　肇曰。佛所說經聞則信受。不以未聞而生疑惑。四法也。

不與聲聞地而相違背　肇曰。三乘雖異歸宗不殊。不以大小而相違背。五法也。

不嫉彼供不高己利。而於其中調伏其心　肇曰。他種他獲曷為而嫉。己種己得曷為而高。於是二中善自調伏。六法也。

常省己過不訟彼短　肇曰。省己過則過自消。訟彼短則短在己。七法也。

恒以一心求

【現代漢語翻譯】 現代漢語譯本： 所以，百千劫的修行，不如一世的修行。（意指在此濁世修行一日，勝過在凈土修行百千劫。）

彼菩薩問道：『菩薩成就幾種法，才能在這個世界修行而沒有過失，最終往生凈土？』（此段是關於闡明凈土之行的，分為兩部分。這是第一個問題。）肇曰：『將要勉勵在此土開始學習的菩薩，讓他們發願往生凈土，所以才提出這個問題。』

維摩詰回答說：『菩薩成就八種法，才能在這個世界修行而沒有過失，最終往生凈土。』（此段是第二個回答，分為四個部分，即標、徴、釋、結。這是第一個部分，標明主題。）

『哪八種法呢？』（這是第二個部分，提問。）

『饒益眾生而不期望回報，代替一切眾生承受各種苦惱，所有的功德都全部施捨給他們。』（肇曰：『菩薩代替他人承受苦難，不為自己考慮。所有的功德都施捨給眾生，怎麼會因為有所幫助而期望回報呢？如果不為眾生，早就應該進入涅槃了。爲了他們承受苦難，讓他們先得度。他們離去我留下，這才是真正的代替。』這饒益眾生的行為是極致的。這是第一種法。）

『以平等心對待眾生，謙卑退讓而沒有障礙。』（肇曰：『對待怨家和親人不加區分，降低自己抬高別人，以平等心尊重他人。情感上沒有分別。』這是第二種法。）

『對於其他的菩薩，視他們如同佛一樣。』（肇曰：『菩薩是連線眾生和三寶的橋樑。視他們如同佛一樣，就能增加自己的功德。』這是第三種法。）『對於從未聽過的經典，聽聞之後不產生懷疑。』（肇曰：『佛所說的經典，聽聞之後就應該信受奉行，不因為從未聽過就產生疑惑。』這是第四種法。）

『不與聲聞乘的教義相違背。』（肇曰：『三乘雖然不同，但最終的歸宿是一樣的。不因為大乘和小乘而相互違背。』這是第五種法。）

『不嫉妒他人得到供養，不自高自大以求利己，而是在這兩種情況下調伏自己的心。』（肇曰：『他人播種他人收穫，為什麼要嫉妒呢？自己播種自己收穫，為什麼要自高自大呢？在這兩種情況下，要好好地調伏自己的心。』這是第六種法。）

『經常反省自己的過錯，不宣揚他人的缺點。』（肇曰：『反省自己的過錯，過錯自然會消除。宣揚他人的缺點，缺點就在自己身上。』這是第七種法。）

『恒常以一心求...

【English Translation】 English version: Therefore, practicing for hundreds of thousands of kalpas is not as good as practicing for one lifetime. (Meaning that practicing in this defiled world for one day is better than practicing in a pure land for hundreds of thousands of kalpas.)

That Bodhisattva asked: 'How many dharmas must a Bodhisattva accomplish in order to practice in this world without faults and be reborn in a pure land?' (This section is about clarifying the practice of the Pure Land, divided into two parts. This is the first question.) Zhao said: 'It is to encourage Bodhisattvas who are beginning to learn in this land to make a vow to be reborn in the Pure Land, so this question is raised.'

Vimalakirti said: 'A Bodhisattva who accomplishes eight dharmas can practice in this world without faults and be reborn in a pure land.' (This section is the second answer, divided into four parts, namely, introduction, inquiry, explanation, and conclusion. This is the first part, stating the theme.)

'What are the eight dharmas?' (This is the second part, the inquiry.)

'Benefiting sentient beings without expecting reward, taking the suffering of all sentient beings upon oneself, and giving all merits to them.' (Zhao said: 'The Bodhisattva takes the suffering of others upon himself, without considering himself. All merits are given to sentient beings, how can one expect reward because of helping them? If it were not for sentient beings, one should have entered Nirvana long ago. Taking suffering for them, letting them be liberated first. They leave and I stay, this is true substitution.' This act of benefiting sentient beings is the ultimate. This is the first dharma.)

'Treating all sentient beings with equanimity, being humble and yielding without obstruction.' (Zhao said: 'Treating enemies and relatives without distinction, lowering oneself and raising others, respecting others with an equal mind. There is no distinction in emotions.' This is the second dharma.)

'Regarding other Bodhisattvas as Buddhas.' (Zhao said: 'Bodhisattvas are the bridge connecting sentient beings and the Three Jewels. Regarding them as Buddhas increases one's own merits.' This is the third dharma.) 'Not doubting the sutras that have not been heard before.' (Zhao said: 'The sutras spoken by the Buddha should be believed and practiced after hearing them, without doubting them because they have not been heard before.' This is the fourth dharma.)

'Not contradicting the teachings of the Sravaka Vehicle (Śrāvakayāna).' (Zhao said: 'Although the Three Vehicles are different, their ultimate destination is the same. Do not contradict each other because of the Great Vehicle and the Small Vehicle.' This is the fifth dharma.)

'Not being jealous of others receiving offerings, not being arrogant to seek self-interest, but subduing one's mind in these two situations.' (Zhao said: 'Others sow and others reap, why be jealous? One sows and one reaps, why be arrogant? In these two situations, one should subdue one's mind well.' This is the sixth dharma.)

'Constantly reflecting on one's own faults, not proclaiming the shortcomings of others.' (Zhao said: 'Reflecting on one's own faults, the faults will naturally disappear. Proclaiming the shortcomings of others, the shortcomings are on oneself.' This is the seventh dharma.)

'Constantly seeking with one mind...

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諸功德　肇曰。塵垢易增功德難集。自非一心專求無以克成。具此八法則行無瘡疣終生凈土矣。

是為八法　結文可見。

維摩詰文殊師利。于大眾中說是法時。百千天人皆發阿耨多羅三藐三菩提心。十千菩薩得無生法忍　三得益。行深大士悟凈穢之隨緣得無生忍。行淺者聞無疣之行舍穢慕淨髮菩提心。

菩薩行品第十一

此下兩品大段第三歸宗印定。前品廣佛事不同多明凈土之宗。后品現凈名勝身勝土多明印定。香積大士悟諸佛之平等知凈穢之隨緣請法退還因以目品也。

是時佛說法于菴羅樹園。其他忽然廣博嚴事。一切眾會皆作金色　品文三。初明事畢歸佛。二明佛事不同。三請法還土。初文復四。一現相。二詣佛。三慰問。四佛贊。初文有三。此初現相也。肇曰。至人無常所理會是鄰如來。凈名雖眼殊處異妙期有在。所以來往與化共弘不思議道者也。因遣問疾所明若上。今將詣如來封印茲典故先現斯瑞以啟群心。

阿難白佛言。世尊。以何因緣有此瑞應。是處忽然廣博嚴事。一切眾會皆作金色　二問緣。身子迦葉隨文殊以作化。阿難侍者留庵羅以啟導故因瑞而發端也。

佛告阿難。是維摩詰文殊師利。與諸大眾恭敬圍繞。發意欲來故先為此瑞應　三佛答。彼來令此

【現代漢語翻譯】 現代漢語譯本 諸功德：肇法師說，塵垢容易增加，功德難以積累。如果不是一心專求，就無法成功。具備這八種法則，行為就沒有瑕疵，終生都能往生凈土。

是為八法：總結全文，意義顯而易見。

維摩詰和文殊師利在大眾中宣說此法時，成百上千的天人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。一萬菩薩證得了無生法忍（對諸法不生不滅的深刻理解）。

三種得益：修行精深的大菩薩領悟到凈與穢是隨緣而變的，從而證得無生法忍。修行較淺的人聽聞沒有瑕疵的行為，捨棄污穢而仰慕清凈，併發起菩提心。

菩薩行品第十一

以下兩品（指第十一品和第十二品）是第三大段，歸結宗旨並加以印證。前一品廣泛闡述佛事的不同，主要闡明凈土的宗旨。后一品展現維摩詰殊勝的身相和國土，主要闡明印證和肯定。香積菩薩領悟到諸佛的平等，明白凈與穢是隨緣而變的，因此請法後退回，因此用這件事來命名這一品。

這時，佛在菴羅樹園說法。此處忽然變得廣博而莊嚴，一切與會大眾都變成了金色。

品文分三部分：首先說明佛事完畢歸於佛，其次說明佛事的不同，最後是請法后返回本土。第一部分又分四個小部分：一是現瑞相，二是前往佛處，三是慰問，四是佛贊。現瑞相又分三部分，這是最初的現瑞相。肇法師說，至人沒有固定的居所，他的理會之處就是如來的鄰居。維摩詰雖然眼睛所見不同，所處之地各異，但與如來的微妙約定始終存在。因此，他來來往往，與佛共同弘揚不可思議之道。因為派遣使者問疾所闡明的內容如前所述。現在將要前往如來處，封印這部經典，所以先顯現這種瑞相來啓發大眾的心。

阿難問佛說：『世尊，因為什麼因緣，有這種瑞應？這個地方忽然變得廣博而莊嚴，一切與會大眾都變成了金色？』

這是第二個問題，詢問出現瑞相的因緣。舍利弗和迦葉跟隨文殊菩薩去教化，阿難作為侍者留在菴羅樹園來啓發引導，所以藉著瑞相來發問。

佛告訴阿難：『是維摩詰和文殊師利，與諸位大眾恭敬圍繞，發心想要前來，所以先出現這種瑞應。他們要來，使這裡……』

【English Translation】 English version All Merits: Dharma Master Zhao said, 'Dust and grime easily increase, while merits are difficult to accumulate. Unless one single-mindedly seeks them, one cannot achieve success. Possessing these eight principles, one's conduct will be without flaws, and one will be reborn in the Pure Land in the end.'

'These are the Eight Dharmas': The conclusion of the text makes the meaning clear.

'When Vimalakirti and Manjushri were expounding this Dharma in the assembly, hundreds of thousands of gods and humans all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Ten thousand Bodhisattvas attained the Kshanti (acceptance/patience) of the non-arising of Dharmas (understanding of the non-arising and non-ceasing of all phenomena).'

Three kinds of benefits: Great Bodhisattvas with deep practice realized that purity and defilement change according to conditions, thus attaining the Kshanti of the non-arising of Dharmas. Those with shallower practice, upon hearing of conduct without flaws, abandon defilement and admire purity, and arouse the Bodhi mind.

Chapter Eleven: The Conduct of a Bodhisattva

The following two chapters (referring to Chapter Eleven and Chapter Twelve) are the third major section, concluding the purpose and confirming it. The previous chapter extensively elaborates on the differences in Buddha-activities, mainly clarifying the purpose of the Pure Land. The latter chapter showcases Vimalakirti's extraordinary body and land, mainly clarifying confirmation and affirmation. The Fragrance Accumulation Bodhisattva realized the equality of all Buddhas and understood that purity and defilement change according to conditions, therefore, after requesting the Dharma, he retreated, hence the naming of this chapter after this event.

At that time, the Buddha was expounding the Dharma in the Amra Tree Garden. This place suddenly became vast and adorned, and all the assembly turned golden.

The chapter's text is divided into three parts: First, it explains that the Buddha-activities are completed and return to the Buddha; second, it explains the differences in Buddha-activities; and finally, it is about requesting the Dharma and returning to one's native land. The first part is further divided into four smaller parts: first, the appearance of auspicious signs; second, going to the Buddha; third, consolation; and fourth, the Buddha's praise. The appearance of auspicious signs is divided into three parts, this being the initial appearance of auspicious signs. Dharma Master Zhao said, 'A perfect person has no fixed abode; the place where he understands is the neighbor of the Tathagata. Although Vimalakirti's eyes see differently and the places where he is located vary, his subtle agreement with the Tathagata always exists. Therefore, he comes and goes, jointly propagating the inconceivable path with the Buddha. Because the content elucidated by sending a messenger to inquire about illness is as mentioned before. Now, he is about to go to the Tathagata to seal this scripture, so he first manifests this auspicious sign to inspire the minds of the assembly.'

Ananda asked the Buddha, 'World Honored One, due to what cause and condition is there this auspicious response? This place has suddenly become vast and adorned, and all the assembly has turned golden?'

This is the second question, inquiring about the cause of the auspicious signs. Shariputra and Kasyapa followed Bodhisattva Manjushri to teach and transform, while Ananda, as an attendant, stayed in the Amra Tree Garden to inspire and guide, so he asked the question based on the auspicious signs.

The Buddha told Ananda, 'It is Vimalakirti and Manjushri, respectfully surrounded by the assembly, who have aroused the intention to come, so this auspicious response appears first. Their coming causes this place to...'

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生信仰也。

於是維摩詰語文殊師利。可共見佛與諸菩薩禮事供養　此二詣佛文四。初唱往也。什曰。維摩詰勸共見佛旨可尋也。一者見其誠心欲遂其本意。二者欲令證明香飯多所發語。三者以其懷勝遠遊宜令實返故共詣佛所咨請道法也。

文殊師利言善哉善哉行矣。今正是時　二文殊稱善。肇曰。有益時也。

維摩詰即以神力。持諸大眾並師子座置於右掌。往詣佛所到已著地。稽首佛足右繞七匝。一心合掌在一面立　三明掌擎詣佛也。

其諸菩薩即皆避座稽首佛足。亦繞七匝於一面立。諸大弟子釋梵四天王等。亦皆避座稽首佛足在一面立　四明次第致敬。什曰。世相迎送必結四輕騎。大士迎送則運以妙通。

於是世尊如法慰問諸菩薩已各令復坐。即皆受教　此三明佛慰。慰辭文略。有教有奉如文。

眾生已定。佛語舍利弗。汝見菩薩大士之自在神力所為乎　此四佛贊。凈名神力者即彼已說伏彼未聞。文四。此初問也。

唯然已見　二答也。

于汝意云何　三徴也。

世尊。我睹其為不可思議。非意所圖非度所測　四釋也。肇曰。向與文殊俱入不思議室。因借寶座睹其神力。兼食香飯乘掌而還莫測其變。故自絕於圖度。又解。身子自言不測者將以激勵聲聞回

【現代漢語翻譯】 現代漢語譯本： 生起信仰。

於是維摩詰對文殊師利說：『我們可以一起去見佛，禮敬供養諸位菩薩。』（此段分為四部分，描述一同前往佛陀處的情景。首先是維摩詰提議前往。鳩摩羅什說：『維摩詰勸說一同去見佛陀，其用意是可以理解的。』一是因為見到他們的誠心，想要成全他們的本意；二是因為想要證明香飯的功德，引發更多開示；三是因為他們懷有殊勝的遠遊之心，應該讓他們真正迴歸，所以一同前往佛陀處請教佛法。）

文殊師利說：『好啊，好啊，我們走吧，現在正是時候。』（第二部分是文殊師利稱讚這個提議。僧肇說：『這樣做是有益處的。』）

維摩詰隨即以神通力，將所有大眾連同獅子座，置於右掌之中，前往佛陀所在之處。到達后，將他們放在地上，頂禮佛足，右繞佛陀七圈，一心合掌，站立在一旁。（第三部分說明用手掌托著眾人前往佛陀處。）

那些菩薩們都紛紛避開座位，頂禮佛足，也右繞佛陀七圈，站在一旁。諸位大弟子、釋提桓因、四大天王等，也都紛紛避開座位，頂禮佛足，站在一旁。（第四部分說明依次表達敬意。鳩摩羅什說：『世俗間的迎送，必定配備四匹輕快的馬。大士的迎送，則是運用奇妙的神通。』）

這時，世尊按照常理慰問諸位菩薩后，各自讓他們回到座位上，他們都接受了教誨。（這三部分說明佛陀的慰問。慰問的話語省略了。有教導，有奉行，正如經文所說。）

眾生已經安定下來。佛陀對舍利弗說：『你看到菩薩大士所展現的自在神通力了嗎？』（這四部分是佛陀的讚歎。讚歎維摩詰的神通力，既讓那些已經知道的人更加信服，也讓那些未曾聽聞的人有所瞭解。分為四個部分。這是第一個問題。）

『是的，我已經看到了。』（第二部分是回答。）

『你覺得怎麼樣？』（第三部分是徵詢意見。）

『世尊，我所見到的，是不可思議的，不是心思所能構想的，不是度量所能測量的。』（第四部分是解釋。僧肇說：『先前與文殊一同進入不可思議的房間，因此借用寶座，親眼目睹了他的神通力。又吃了香飯，乘著手掌而返回，無法測度其中的變化。所以自己斷絕了圖謀和度量。』又有一種解釋，舍利弗自己說無法測度，是爲了激勵聲聞眾回心轉意。）

【English Translation】 English version: Generating faith.

Then Vimalakirti said to Manjushri, 'Shall we go together to see the Buddha and pay homage and offerings to all the Bodhisattvas?' (This section is divided into four parts, describing the scene of going to the Buddha together. First, Vimalakirti proposes to go. Kumarajiva said, 'Vimalakirti's persuasion to see the Buddha together, its intention can be understood.' One is to see their sincerity and want to fulfill their original intention; the second is to prove the merit of the fragrant rice and inspire more teachings; the third is because they have a supreme heart for distant travels, they should be truly returned, so they go to the Buddha to ask for the Dharma.)

Manjushri said, 'Good, good, let's go, now is the right time.' (The second part is Manjushri praising the proposal. Sengzhao said, 'Doing so is beneficial.')

Vimalakirti then used his supernatural power to place all the assembly, along with the lion throne, in his right palm and went to where the Buddha was. Upon arriving, he placed them on the ground, prostrated at the Buddha's feet, circumambulated the Buddha seven times to the right, and stood on one side with his palms together. (The third part explains carrying everyone to the Buddha in the palm of his hand.)

Those Bodhisattvas all avoided their seats, prostrated at the Buddha's feet, also circumambulated the Buddha seven times to the right, and stood on one side. The great disciples, Shakra, the Four Heavenly Kings, etc., also avoided their seats, prostrated at the Buddha's feet, and stood on one side. (The fourth part explains expressing respect in order. Kumarajiva said, 'Secular greetings and send-offs must be equipped with four light horses. The greetings and send-offs of the great Bodhisattvas are carried out with wonderful supernatural powers.')

At this time, the World Honored One, according to custom, comforted the Bodhisattvas and then had them return to their seats, and they all received the teachings. (These three parts explain the Buddha's comfort. The words of comfort are omitted. There is teaching, and there is practice, as the text says.)

The beings have been settled. The Buddha said to Shariputra, 'Have you seen the self-mastery and supernatural powers displayed by the great Bodhisattvas?' (These four parts are the Buddha's praise. Praising Vimalakirti's supernatural powers, both to make those who already know more convinced, and to let those who have not heard of it understand. Divided into four parts. This is the first question.)

'Yes, I have seen it.' (The second part is the answer.)

'What do you think?' (The third part is soliciting opinions.)

'World Honored One, what I have seen is inconceivable, not something that the mind can conceive, not something that measurement can measure.' (The fourth part is the explanation. Sengzhao said, 'Earlier, he entered the inconceivable room with Manjushri, so he borrowed the precious seat and witnessed his supernatural powers. He also ate the fragrant rice and returned in the palm of his hand, unable to measure the changes in it. Therefore, he himself cut off plotting and measuring.' Another explanation is that Shariputra himself said that he could not measure it, in order to encourage the Shravakas to turn their minds.)

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心向大也。

爾時阿難白佛言。世尊。今所聞香自昔未有。是為何香　此二明佛事不同。文二。初因問香。二明佛事。初中文三。一阿難問。二身子述。三凈名解。初中文二。一問。二佛答。此初也。肇曰。如來將辯香飯之緣故令阿難問也。

佛告阿難。是彼菩薩毛孔之香　二佛答彼大士香也。

於是舍利弗語阿難言。我等毛孔亦出是香　此二身子自述。將明食飯之益。以顯凈名難思之事。文三。此初述也。

阿難言。此所從來　二問也。

曰。是長者維摩詰。從眾香國取佛餘飯于舍食者。一切毛孔皆香若此　三答來處也。

阿難問維摩詰。是香氣當久如　此三明凈名解飯為佛土。文三。法喻合。初文四。此初問也。

維摩詰言。至此飯消　二答也。

曰。此飯久如當消　三重問也。

曰。此飯勢力至於七日然後乃消　此四正益有三。此初七日消治四大病也。故律中有七日藥。以藥勢相接七日可知。

又阿難。若聲聞人未入正位食此飯者。得入正位然後乃消　此二小乘益有二。此初見道益。

已入正位食此飯者。得心解脫然後乃消　此二無學益也。

若未發大乘意食此飯者。至發意乃消　此三大乘益有三。此初中十信益也。

已發

【現代漢語翻譯】 現代漢語譯本 心向大乘之心。

當時，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊，現在聞到的這種香氣，過去從未有過。這是什麼香？』 這兩段經文說明佛所做的事情不同。分為兩部分。第一部分是因香而問，第二部分說明佛事。在第一部分中，又分為三部分：一是阿難提問，二是舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）陳述，三是維摩詰（Vimalakirti，一位著名的在家菩薩）解釋。在第一部分中，又分為兩部分：一是提問，二是佛回答。這是第一部分。肇法師說：『如來將要講述香飯的因緣，所以讓阿難提問。』

佛告訴阿難：『這是彼菩薩的毛孔所散發出來的香氣。』 這是佛回答彼大士的香氣。

於是，舍利弗對阿難說：『我們的毛孔也散發出這種香氣。』 這是舍利弗自己陳述，將要說明食用香飯的益處，以顯示維摩詰不可思議之事。分為三部分。這是第一部分陳述。

阿難問：『這香氣從哪裡來的？』 這是提問。

舍利弗回答說：『是長者維摩詰，從眾香國取佛的剩餘飯食在家裡食用的人，一切毛孔都像這樣散發香氣。』 這是回答香氣的來處。

阿難問維摩詰：『這香氣應當持續多久？』 這是說明維摩詰將飯食視為佛土。分為三部分：法、比喻、合。這是第一部分提問。

維摩詰回答說：『直到這飯食消化。』 這是回答。

阿難問：『這飯食多久才能消化？』 這是重複提問。

維摩詰回答說：『這飯食的勢力能持續七天，然後才能消化。』 這是說明香飯的真正益處有三點。這是第一點，七天消化，治療四大（地、水、火、風）的疾病。所以律藏中有七日藥，以藥的效力相接，七天可知。

還有，阿難，如果聲聞人（Sravaka，聽聞佛法而修行的弟子）未入正位（證得須陀洹果），食用這飯食，就能證入正位，然後才能消化。』 這是第二點，小乘的益處有二。這是初果的益處。

『已經證入正位的聲聞人，食用這飯食，就能得到心解脫，然後才能消化。』 這是二果到四果的無學益處。

『如果未發大乘意（菩提心）的人，食用這飯食，直到發起菩提心才能消化。』 這是第三點，大乘的益處有三。這是最初十信位的益處。

『已經發

【English Translation】 English version The mind aspires to the Great Vehicle (Mahayana).

At that time, Ananda (one of the ten principal disciples of the Buddha, known for his memory) said to the Buddha: 'World Honored One, this fragrance that I now smell is unprecedented. What is this fragrance?' These two passages explain that the Buddha's activities are different. It is divided into two parts. The first part is asking because of the fragrance, and the second part explains the Buddha's activities. In the first part, it is further divided into three parts: first, Ananda asks; second, Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) states; and third, Vimalakirti (a famous lay Bodhisattva) explains. In the first part, it is further divided into two parts: first, asking; and second, the Buddha answers. This is the first part. Dharma Master Zhao said: 'The Tathagata (another name for the Buddha) is about to explain the cause of the fragrant rice, so he asked Ananda to ask.'

The Buddha told Ananda: 'This is the fragrance emanating from the pores of that Bodhisattva.' This is the Buddha answering about the fragrance of that great being.

Then, Sariputra said to Ananda: 'Our pores also emit this fragrance.' This is Sariputra stating himself, about to explain the benefits of eating the fragrant rice, to show the inconceivable matter of Vimalakirti. It is divided into three parts. This is the first part, the statement.

Ananda asked: 'Where does this fragrance come from?' This is the question.

Sariputra replied: 'It is the elder Vimalakirti, who took the Buddha's leftover rice from the Land of All Fragrances and ate it at home. All his pores emit fragrance like this.' This is the answer to where the fragrance comes from.

Ananda asked Vimalakirti: 'How long should this fragrance last?' This explains Vimalakirti regarding the rice as a Buddha-land. It is divided into three parts: Dharma, metaphor, and combination. This is the first part, the question.

Vimalakirti replied: 'Until this rice is digested.' This is the answer.

Ananda asked: 'How long will it take for this rice to digest?' This is the repeated question.

Vimalakirti replied: 'The power of this rice can last for seven days, and then it will be digested.' This explains that the true benefits of the fragrant rice are threefold. This is the first point, seven days of digestion, curing the diseases of the four elements (earth, water, fire, and wind). Therefore, there is a seven-day medicine in the Vinaya (monastic rules), and the effect of the medicine is connected, and seven days can be known.

'Furthermore, Ananda, if a Sravaka (a disciple who practices by listening to the Buddha's teachings) who has not entered the right position (attained the stream-enterer fruit) eats this rice, he will be able to enter the right position, and then it will be digested.' This is the second point, the benefits of the Small Vehicle are two. This is the benefit of the first fruit.

'A Sravaka who has already entered the right position, if he eats this rice, he will attain liberation of mind, and then it will be digested.' This is the benefit of the no-more-learning stage, from the second to the fourth fruit.

'If a person who has not aroused the Mahayana intention (Bodhi-mind) eats this rice, it will not be digested until he arouses the Bodhi-mind.' This is the third point, the benefits of the Great Vehicle are three. This is the benefit of the initial ten stages of faith.

'Already aroused'

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意食此飯者。得無生忍然後乃消　此二七地益也。

已得無生忍食此飯者。至一生補處然後乃消　此三等覺益也。飯有普利之功而食者心自大小耳。倒此文字亦然也。

譬如有藥名曰上味其有服者身諸毒滅然後乃消　此二喻也。

此飯如是滅除一切諸煩惱毒然後乃消　此三答也。文並可見。

阿難白佛言。未曾有也。世尊。如此香飯能作佛事　此下第二廣明佛事。大文有四。一明佛事隨化不同。二明佛身應緣故異。三明阿難伏罪。四明菩薩悔責前中文四。一稱歎。二廣說。三密呵。四解釋。此即初也。小乘唯知娑婆一化音聲為佛事。未知十方佛化六塵皆為佛事。故有此嘆肇曰。餘本充體乃除結縛。未曾聞見也。

佛言。如是如是。阿難。或有佛土以佛光明而作佛事　此下二廣明佛事。肇曰。阿難見香飯所益。謂佛事理極於此。故廣示其事令悟佛道之無方也。此土眾生見佛妙光自入道檢亦有餘益。但以光為主。下類爾也。

有以諸菩薩而作佛事　肇曰。有佛默然居宗以菩薩為化主。

有以佛所化人而作佛事　大論雲鬚扇頭佛當日成道。當日入涅槃。留化佛度眾生也。皆此比也。

有以菩提樹而作佛事　肇曰。此樹先無不照香無不熏。形色微妙隨所好而見。樹出法音隨

【現代漢語翻譯】 現代漢語譯本： 如果以希望獲得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）的心態食用此飯，那麼要證得無生法忍后才能消化——這是指證得二七地（指菩薩修行過程中的階段）的利益。

如果已經證得無生法忍的人食用此飯，那麼要到一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩）的階段才能消化——這是指證得三等覺（Samyak-sambodhi，正等覺、正遍知）的利益。飯具有普遍利益的功用，而食用者之心有大小之分罷了。顛倒這些文字也是一樣的道理。

譬如有一種藥名叫上味，如果有人服用，身上所有的毒素都會消除，然後才能消化——這是第二個比喻。

此飯也是如此，能夠滅除一切諸煩惱毒，然後才能消化——這是第三個回答。文意都很明顯。

阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『前所未有啊，世尊（Bhagavan，佛陀的尊稱）！如此香飯竟然能作佛事（Buddha-karya，利益眾生的事業）』——以下是第二部分，廣泛闡明佛事。大體上有四個方面：一是說明佛事隨教化對像不同而不同；二是說明佛身應因緣而不同；三是說明阿難伏罪；四是說明菩薩懺悔責備。前面這段經文是第一個方面，包括四個小方面：一稱讚，二廣說，三密呵，四解釋。這裡就是第一個方面。小乘（Hinayana，佛教的一個主要流派）只知道娑婆世界（Saha，我們所居住的這個世界）的一種音聲教化是佛事，不知道十方諸佛的教化，六塵（色、聲、香、味、觸、法）都是佛事。所以才有這樣的讚歎。僧肇說：『其餘的經典用整個身體來消除結縛，我從未曾聽聞見過。』

佛說：『是的，是的，阿難。有的佛土以佛的光明來作佛事』——以下是第二部分，廣泛闡明佛事。僧肇說：『阿難見到香飯的利益，認為佛事的道理僅限於此，所以廣泛地展示各種佛事，讓他領悟佛道的無方。』這個世界的眾生見到佛的妙光，自然進入修道的途徑，也有額外的利益，但主要是以光為主。下面的例子也是如此。

有的佛土以諸菩薩（Bodhisattva，發願要成佛的修行者）來作佛事——僧肇說：『有的佛默然居於根本地位，以菩薩作為教化的主體。』

有的佛土以佛所教化的人來作佛事——《大智度論》說，須扇頭佛（Vishakhasambhuta Buddha）當天成道，當天入涅槃（Nirvana，寂滅），留下化身佛來度化眾生。都可以用這個來類比。

有的佛土以菩提樹（Bodhi tree，佛陀悟道的那棵樹）來作佛事——僧肇說：『這棵樹先前沒有不照耀的光芒，沒有不薰染的香氣，形色微妙，隨眾生所好而顯現。樹能發出法音，隨

【English Translation】 English version: If one eats this rice with the intention of attaining Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of things), it will only be digested after attaining Anutpattika-dharma-kshanti – this refers to the benefit of attaining the two-seven grounds (stages in the bodhisattva's path).

If one who has already attained Anutpattika-dharma-kshanti eats this rice, it will only be digested upon reaching the stage of Ekajati-pratibaddha (a bodhisattva who will become a Buddha in the next life) – this refers to the benefit of attaining Samyak-sambodhi (perfect enlightenment). The rice has the function of universal benefit, but the minds of those who eat it are of different capacities. Reversing these words is also the same principle.

It is like a medicine called Superior Flavor; if someone takes it, all the toxins in their body will be eliminated, and then it can be digested – this is the second analogy.

This rice is also like that; it can eliminate all the poisons of afflictions, and then it can be digested – this is the third answer. The meaning is clear.

Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) said to the Buddha: 'It has never happened before, Bhagavan (the Blessed One, a title for the Buddha)! Such fragrant rice can actually perform Buddha-karya (Buddha-work, the work of benefiting sentient beings)' – The following is the second part, extensively explaining Buddha-work. There are four main aspects: first, explaining that Buddha-work differs according to the beings being taught; second, explaining that the Buddha's body differs according to conditions; third, explaining Ananda's confession of fault; and fourth, explaining the bodhisattvas' repentance and blame. The previous passage is the first aspect, which includes four sub-aspects: first, praise; second, extensive explanation; third, subtle criticism; and fourth, explanation. This is the first aspect. The Hinayana (a major branch of Buddhism) only knows that the one sound teaching in the Saha world (the world we live in) is Buddha-work, and does not know that the teachings of the Buddhas in the ten directions, and the six sense objects (form, sound, smell, taste, touch, dharma) are all Buddha-work. That is why there is such praise. Sengzhao said: 'Other sutras use the entire body to eliminate bonds; I have never heard or seen this before.'

The Buddha said: 'It is so, it is so, Ananda. Some Buddha-lands use the Buddha's light to perform Buddha-work' – The following is the second part, extensively explaining Buddha-work. Sengzhao said: 'Ananda saw the benefit of the fragrant rice and thought that the principle of Buddha-work was limited to this, so he extensively showed various Buddha-works to make him realize the boundlessness of the Buddha-way.' The beings in this world see the Buddha's wonderful light and naturally enter the path of cultivation, and there are also additional benefits, but it is mainly based on light. The following examples are also like this.

Some Buddha-lands use the bodhisattvas (beings who aspire to become Buddhas) to perform Buddha-work – Sengzhao said: 'Some Buddhas silently reside in the fundamental position, using bodhisattvas as the main agents of teaching.'

Some Buddha-lands use the people who are taught by the Buddha to perform Buddha-work – The Mahaprajnaparamita-sastra says that Vishakhasambhuta Buddha attained enlightenment on the same day and entered Nirvana (extinction) on the same day, leaving behind a transformation body of the Buddha to liberate sentient beings. All of these can be compared to this.

Some Buddha-lands use the Bodhi tree (the tree under which the Buddha attained enlightenment) to perform Buddha-work – Sengzhao said: 'This tree previously had no light that did not shine, no fragrance that did not permeate, its form and color are subtle, appearing according to what sentient beings like. The tree can emit Dharma sounds, according to

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所好而聞。此如來報應之樹也。眾生遇者自然悟道。

有以佛衣服臥具而作佛事　肇曰。昔閻浮提王得佛大衣時。世大疫王以衣置高表上以示國人。國人歸命病皆得除。信敬益深。因是悟道也。此其類也。

有以飯食而作佛事。有以園林臺觀而作佛事　肇曰。眾香園即其事也。園林如極樂林樹說法等。一義云。飯食以舌根通道。園林眼根通道。

有三十二相八十隨形好而作佛事　肇曰。好嚴飾者示之以相好也。

有以佛身而作佛事。有以虛空而作佛事。眾生應以此緣得入律行　肇曰。好有者存身以示好有。空者滅身以示空。如密跡經說也。上相雖在身而身相不一所因各異故佛事不同。

有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事　肇曰。自有不悟正言因喻得解者。

有以音聲語言文字而作佛事　肇曰。即娑婆國佛事。

或有清凈佛土寂寞無言無說無示無識無作無為而作佛事　肇曰。有真凈土純法身菩薩外無言說。內無情識。寂寞無為而超悟。事外非是言情所能稱述。此佛事之上也。

如是阿難。諸佛威儀進止。諸所施無為非佛事　法身無為應物故進止威儀皆佛事也。

阿難。有此四魔八萬四千諸煩惱門　而諸眾生為之疲勞。諸佛即以此法而作佛事　

【現代漢語翻譯】 現代漢語譯本 所喜好的而聽聞。這就像如來的報應之樹一樣，眾生遇到它自然就能領悟真道。

有人用佛的衣服、臥具來做佛事。（肇曰：）過去閻浮提王（Jambudvipa-raja，指閻浮提的國王）得到佛的大衣時，世間流行大瘟疫，國王將佛衣置於高處，展示給國人看，國人歸心信奉，疾病都消除了，信仰更加深厚，因此領悟了真道。這便是此類事例。

有人用飯食來做佛事，有人用園林臺觀來做佛事。（肇曰：）眾香園（Sarvagandha-udayana，充滿各種香氣的花園）就是這樣的例子。園林就像極樂世界的林樹說法等。另一種解釋是，飯食通過舌根來通達真理，園林通過眼根來通達真理。

有人用三十二相（thirty-two major marks），八十隨形好（eighty minor marks）來做佛事。（肇曰：）對於喜歡莊嚴修飾的人，就向他們展示佛的相好。

有人用佛身來做佛事，有人用虛空來做佛事。眾生應當通過這些因緣得以進入戒律的修行。（肇曰：）喜歡實有的人，就示現佛身來顯示實有；執著于空的人，就示現滅身來顯示空。如同《密跡經》（Guhyasamāja Tantra）所說。上面的各種相雖然都在佛身，但佛身所呈現的相併不唯一，所依據的因緣各不相同，所以佛事也不同。

有人用夢幻、影響、鏡中像、水中月、熱時炎等比喻來做佛事。（肇曰：）有些人不能領悟直接的言語，因此通過比喻才能理解。

有人用音聲、語言、文字來做佛事。（肇曰：）這就是娑婆世界（Sahā world）的佛事。

或者有清凈的佛土，寂靜無言、無說、無示、無識、無作、無為，以此來做佛事。（肇曰：）有真正的清凈佛土，那裡只有純粹法身菩薩（Dharmakāya-bodhisattva），對外沒有言語，對內沒有情識，寂靜無為而超越領悟。這種佛事不是言語和情感所能描述的，是佛事中的最高境界。

像這樣，阿難（Ānanda），諸佛的威儀、進止，以及一切所施予的無為之法，沒有哪一樣不是佛事。（法身無為，爲了適應眾生而示現，所以進止威儀都是佛事。）

阿難（Ānanda），有這四魔（four māras），八萬四千種煩惱之門，眾生因此而疲憊勞累。諸佛就用這些法來做佛事。

【English Translation】 English version What is liked is heard. This is like the retribution tree of the Tathāgata (如來，one who has thus come). Beings who encounter it will naturally awaken to the Way.

Some use the Buddha's robes and bedding to perform Buddha-deeds. (Zhao said:) In the past, when the Jambudvipa-raja (閻浮提王, King of Jambudvipa) obtained the Buddha's great robe, there was a great epidemic in the world. The king placed the robe on a high platform to show it to the people of the country. The people turned to it with faith, and their illnesses were all cured. Their faith deepened, and they awakened to the Way. This is an example of this kind.

Some use food and drink to perform Buddha-deeds. Some use gardens, parks, and pavilions to perform Buddha-deeds. (Zhao said:) The Sarvagandha-udayana (眾香園, garden of all fragrances) is an example of this. Gardens and parks are like the forests and trees in the Land of Ultimate Bliss (極樂世界, Sukhāvatī), where the Dharma is preached. Another interpretation is that food and drink lead to enlightenment through the tongue-root, and gardens and parks lead to enlightenment through the eye-root.

Some use the thirty-two major marks (三十二相, thirty-two major marks) and eighty minor marks (八十隨形好, eighty minor marks) to perform Buddha-deeds. (Zhao said:) For those who like adornment, the marks and characteristics of the Buddha are shown to them.

Some use the Buddha's body to perform Buddha-deeds. Some use emptiness to perform Buddha-deeds. Beings should use these conditions to enter the practice of the precepts. (Zhao said:) Those who like existence are shown the Buddha's body to show existence. Those who are attached to emptiness are shown the extinction of the body to show emptiness, as described in the Guhyasamāja Tantra (密跡經). Although the above characteristics are in the Buddha's body, the characteristics of the Buddha's body are not uniform, and the conditions on which they are based are different, so the Buddha-deeds are also different.

Some use metaphors such as dreams, illusions, echoes, images in a mirror, the moon in water, and heat haze to perform Buddha-deeds. (Zhao said:) Some cannot understand direct speech, so they can understand through metaphors.

Some use sounds, language, and words to perform Buddha-deeds. (Zhao said:) This is the Buddha-deed of the Sahā world (娑婆世界).

Or there are pure Buddha-lands that are silent, without speech, without demonstration, without consciousness, without action, and without effort, and these are used to perform Buddha-deeds. (Zhao said:) There are truly pure Buddha-lands where there are only pure Dharmakāya-bodhisattvas (法身菩薩). Outwardly, there is no speech; inwardly, there are no emotions or thoughts. They are silent and without effort, and they transcend and awaken. These Buddha-deeds cannot be described by words or emotions; they are the highest realm of Buddha-deeds.

In this way, Ānanda (阿難), the deportment and conduct of the Buddhas, and all that is given without effort, are all Buddha-deeds. (The Dharmakāya is without effort, and it manifests in accordance with beings, so deportment and conduct are all Buddha-deeds.)

Ānanda (阿難), there are these four māras (四魔) and eighty-four thousand gates of afflictions, which cause beings to be weary and exhausted. The Buddhas use these dharmas to perform Buddha-deeds.

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肇曰。三毒等分。此四魔煩惱之根也。因一根生二萬一千煩惱。合八萬四千。出無量塵垢故名門也。眾生皆以煩惱為病。而諸佛以之為藥。如淫女欲為患。更極其情慾然後悟道。毒龍以嗔必為患。更增其忿恚。此以欲除欲。以瞋除瞋。猶良醫以毒除毒。斯佛事之無方也。

是名入一切諸佛法門　若能深見實相善惡兩。亡應物隨化能善惡。俱游名悟入法門也。是即或語。或默。或凈。或穢。皆是諸佛化物之門也。

菩薩入此門者。若見一切凈好佛土。不以為喜不貪不高。若見一切不凈佛土。不以為憂不礙不沒。但于諸佛生清凈心。歡喜恭敬嘆未曾有也　此三密呵香積等諸菩薩也。真土平等非凈非穢。應物而現故有凈穢。若能悟凈非凈故不貪。高悟穢非穢故不憂沒。然凈穢不同。俱是佛大悲故。但于諸佛生凈信心嘆未曾有也。

諸佛如來功德平等。為化眾生故。而現佛土不同　四解釋。真土平等化物不等也。

阿難。汝見諸佛國土。地有若干如虛空無若干也　如是見諸佛色身有若干耳。其無礙惠無若干也　此下第二呵庵園聲聞執應身為實。文三。初喻顯等不等。二明一切平等。三正折伏。此初也。地有差別空無差別喻也。應物色身故有若干。凈惠法身一切平等。此法合也。肇曰。佛惠如空應形猶

【現代漢語翻譯】 現代漢語譯本： 肇曰：三毒（貪、嗔、癡）等分，是四魔（煩惱魔、五陰魔、死魔、天魔）和煩惱的根源。因為一個根源會產生兩萬一千種煩惱，總共八萬四千種。由於產生無量的塵垢，所以稱為『門』。眾生都以煩惱為病，而諸佛卻以煩惱為藥。例如，如果『欲』成為禍患，就更加放縱其情慾，然後才能悟道。毒龍因為嗔恨必定會成為禍患，就更加增加其忿怒和怨恨。這是用慾望來消除慾望，用嗔恨來消除嗔恨，就像良醫用毒藥來消除毒藥一樣，這就是佛事的不可思議之處。

這就是『進入一切諸佛法門』。如果能夠深刻地看到實相，對善惡兩方面都能做到亡懷應物，隨順變化，能夠善惡都遊歷，就叫做悟入法門。這就是說，無論是說話，還是沉默，無論是清凈，還是污穢，都是諸佛化度眾生的方便之門。

菩薩進入這個法門，如果看到一切清凈美好的佛土，不會因此感到歡喜、貪戀或高傲；如果看到一切不清凈的佛土，不會因此感到憂愁、阻礙或沉沒。只是對諸佛生起清凈之心，歡喜恭敬，讚歎前所未有。這是秘密地呵斥香積等諸菩薩。真如佛土是平等的，既非清凈也非污穢，隨著所應之物而顯現，所以有清凈和污穢的差別。如果能夠領悟到清凈並非真的清凈，所以不會貪戀高傲；領悟到污穢並非真的污穢，所以不會憂愁沉沒。然而清凈和污穢不同，都是佛的大悲心所顯現，所以只是對諸佛生起清凈的信心，讚歎前所未有。

諸佛如來的功德是平等的，爲了化度眾生，所以顯現的佛土不同。這是第四種解釋，真如佛土是平等的，化度眾生的方式是不等的。

阿難，你看見諸佛的國土，土地有多少，就像虛空一樣沒有多少嗎？像這樣，看見諸佛的色身有多少嗎？他們的無礙智慧沒有多少嗎？這以下是第二部分，呵斥庵園聲聞執著應化身為實有。分為三部分。第一部分用比喻來顯示相等和不等。第二部分說明一切平等。第三部分正式折伏。這是第一部分。土地有差別，虛空沒有差別，這是比喻。應物而顯現的色身所以有多少的差別，清凈智慧的法身一切平等。這是用佛法來合喻。肇曰：佛的智慧像虛空一樣，應現的形體就像……

【English Translation】 English version: Zhao said: The three poisons (greed, hatred, and delusion) are equally divided and are the root of the four maras (the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the heavens) and afflictions. Because one root produces twenty-one thousand afflictions, totaling eighty-four thousand. Because it produces immeasurable dust and defilement, it is called a 'gate'. Sentient beings all regard afflictions as a disease, while the Buddhas regard them as medicine. For example, if 'desire' becomes a calamity, then indulge in its desires even more, and then one can attain enlightenment. A poisonous dragon will surely become a calamity because of anger, so increase its wrath and resentment even more. This is using desire to eliminate desire, and using anger to eliminate anger, just like a good doctor uses poison to eliminate poison. This is the inconceivable nature of the Buddha's work.

This is called 'entering the Dharma gate of all Buddhas'. If one can deeply see the true nature of reality, and be able to respond to things without attachment in both good and evil aspects, and be able to wander in both good and evil, it is called entering the Dharma gate. That is to say, whether it is speaking or silence, whether it is purity or impurity, all are expedient means for the Buddhas to transform sentient beings.

When a Bodhisattva enters this gate, if they see all pure and beautiful Buddha lands, they will not be happy, greedy, or arrogant; if they see all impure Buddha lands, they will not be worried, obstructed, or submerged. They will only generate a pure mind towards all Buddhas, rejoice, be respectful, and praise what has never been seen before. This is secretly rebuking Bodhisattvas such as Fragrant Accumulation (Xiangji). The true land is equal, neither pure nor impure, appearing according to what is appropriate, so there are differences of purity and impurity. If one can realize that purity is not truly pure, then one will not be greedy or arrogant; if one realizes that impurity is not truly impure, then one will not be worried or submerged. However, purity and impurity are different, both are manifestations of the Buddha's great compassion, so one should only generate pure faith in all Buddhas and praise what has never been seen before.

The merits and virtues of all Buddhas and Tathagatas are equal, but for the sake of transforming sentient beings, the Buddha lands they manifest are different. This is the fourth explanation: the true land is equal, but the methods of transforming sentient beings are unequal.

Ananda, do you see the Buddha lands, how much land is there, is it like the empty space without much? Like this, do you see how many physical bodies of the Buddhas there are? Is their unobstructed wisdom not much? The following is the second part, rebuking the Sravakas of the Anaranya Garden (Āmrapālī's Garden) who are attached to the manifested body as real. It is divided into three parts. The first part uses a metaphor to show equality and inequality. The second part explains that everything is equal. The third part is the formal refutation. This is the first part. The land has differences, but the empty space has no differences, this is a metaphor. The physical body that appears according to what is appropriate has many differences, but the Dharma body of pure wisdom is all equal. This is using the Dharma to combine the metaphor. Zhao said: The Buddha's wisdom is like the empty space, and the manifested form is like...

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地。不以地異而異空。不以空一而釋地也。

阿難。諸佛色身威相種姓。戒定智惠解脫解脫知見。力無所畏不共之法。大慈大悲威儀所行。及其壽命說法教化。成就眾生凈佛國土。具諸佛法。悉皆同等　此二明平等。文二。此初。法佛身土真應權實皆等有也。生曰。諸佛色身雖復若干而一佛無不有之。故無不等矣。

是故名為三藐三佛陀。名為多陀阿伽度。名為佛陀　二明名等。肇曰。秦言正遍知。見法無差謂之正智。無不周謂之遍。決定法相謂之知。多陀等者。肇曰。秦云如來。亦云如去。如法如來。如法而去故。今不改千聖同轍故名如來。亦名如去。佛陀者。肇曰。秦言覺。生死長寢莫能自覺。自覺彼其唯佛也。

阿難。若我廣說此三句義。汝以劫壽不能盡受。正使三千大千世界滿中眾生。皆如阿難多聞第一得念總持。此諸人等以劫之壽亦不能受。如是阿難。諸佛阿耨多羅三藐三菩提無有限量。智惠辯才不可思議　此下三正明折伏阿難。文三。此初明。一人不受正使三千等多亦不受。如是阿難等明菩提無邊故身智權實應化功德不可思議。豈是聲聞所能量也。

阿難白佛言。我從今已往不敢自謂以為多聞　此三阿難伏過以激勸。文四。此初阿難伏也。肇曰。阿難於五百弟子中多聞第一。今

【現代漢語翻譯】 現代漢語譯本：地，不因為地的不同而使空性有所不同，也不會因為空性的一致而否定地的差別。

阿難，諸佛的色身、威嚴相好、種姓出身，戒律、禪定、智慧、解脫、解脫知見，十力、四無所畏、十八不共法，大慈、大悲，威儀舉止，以及壽命長短、說法教化，成就眾生、清凈佛國，具備的各種佛法，都完全相同。這說明了平等。分為兩部分，這是第一部分。法佛的身土、真應化身、權巧方便和真實功德都平等存在。僧肇說：『諸佛的色身雖然各不相同，但每一尊佛都具備所有功德，所以沒有不平等的。』

因此被稱為『三藐三佛陀』（正遍知），被稱為『多陀阿伽度』（如來），被稱為『佛陀』（覺者）。僧肇說：『秦言正遍知，見法沒有差別叫做正智，沒有不周遍叫做遍，決定法相叫做知。』多陀等，僧肇說：『秦言如來，也叫如去，如法而來，如法而去。』現在不改變，因為千聖都遵循同樣的軌跡，所以名叫如來，也叫如去。佛陀，僧肇說：『秦言覺，生死長眠，沒有人能自己覺悟，能自己覺悟的只有佛。』

阿難，如果我廣泛地解說這三句的含義，你用一劫的時間也不能完全領受。即使三千大千世界充滿眾生，都像阿難一樣是多聞第一、得到憶念總持，這些人用一劫的時間也不能完全領受。像這樣，阿難，諸佛的阿耨多羅三藐三菩提（無上正等正覺）是無邊的，智慧辯才不可思議。這下面三段正式說明折服阿難。分為三部分，這是第一部分，說明一個人不能領受，即使三千大千世界的人也不能領受。像這樣，阿難等說明菩提是無邊的，所以身智權實應化功德不可思議，哪裡是聲聞所能衡量的呢？

阿難對佛說：『我從今以後不敢自稱以為是多聞第一。』這是第四部分，阿難承認錯誤以激勵勸勉。分為四部分，這是第一部分，阿難認錯。僧肇說：『阿難在五百弟子中是多聞第一，現在……』

【English Translation】 English version: The earth does not differ because of the differences in lands, nor does it negate the differences in lands because of the oneness of emptiness.

Ananda, the physical bodies, majestic appearances, lineages, precepts, samadhi, wisdom, liberation, knowledge and vision of liberation, the ten powers, four fearlessnesses, eighteen unshared qualities, great compassion, great pity, demeanor, conduct, lifespan, teachings, and transformations of all Buddhas, their accomplishment of sentient beings, purification of Buddha lands, and possession of all Buddha-dharmas are all equal. This explains equality. It is divided into two parts; this is the first. The Dharma-body and land of the Buddhas, their true and responsive bodies, skillful means, and true virtues are all equally present. Sengzhao said: 'Although the physical bodies of the Buddhas are different, every Buddha possesses all virtues, so there is no inequality.'

Therefore, they are called 'Samyaksambuddha' (Perfectly Enlightened One), 'Tathagata' (Thus Come One), and 'Buddha' (Awakened One). Sengzhao said: 'In the Qin language, Samyaksambuddha means 'Perfectly Knowing One'. Seeing no difference in dharmas is called perfect wisdom, being all-pervasive is called 'perfect', and determining the characteristics of dharmas is called 'knowing'.' Tathagata, Sengzhao said: 'In the Qin language, it means 'Thus Come One', also called 'Thus Gone One', coming according to the Dharma and going according to the Dharma.' We do not change it now because the thousand sages follow the same path, so it is called Tathagata, also called 'Thus Gone One'. Buddha, Sengzhao said: 'In the Qin language, it means 'Awakened One'. Being asleep in samsara for a long time, no one can awaken themselves; only the Buddha can awaken themselves.'

Ananda, if I were to extensively explain the meaning of these three sentences, you would not be able to fully receive it even in a kalpa. Even if the three thousand great thousand worlds were filled with sentient beings, all like Ananda, the foremost in learning and possessing perfect memory and retention, these people would not be able to fully receive it even in a kalpa. Thus, Ananda, the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) of the Buddhas is boundless, and their wisdom and eloquence are inconceivable. The following three sections formally explain the subduing of Ananda. It is divided into three parts; this is the first part, explaining that one person cannot receive it, and even the people of the three thousand great thousand worlds cannot receive it. Thus, Ananda, etc., explain that Bodhi is boundless, so the virtues of the body, wisdom, skillful means, responsive transformations, and merits are inconceivable. How can it be measured by the Sravakas?

Ananda said to the Buddha: 'From now on, I dare not claim to be the foremost in learning.' This is the fourth part, Ananda admitting his mistake to encourage and exhort. It is divided into four parts; this is the first part, Ananda admitting his mistake. Sengzhao said: 'Ananda is the foremost in learning among the five hundred disciples, now...'

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聞佛事乃自審宜聞。

佛告阿難。勿起退意。所以者何。我說汝于聲聞中為最多聞。非謂菩薩　二佛慰也。肇曰。物有于上不足。于下有餘。不可以于下有餘而置於上也。

且止阿難。其有智者不應限度諸菩薩也。一切海淵尚可測量。菩薩禪定智惠總持辯才一切功德不可量也　三嘆菩薩功德無量。

阿難。舍置菩薩所行。是維摩詰一時所現神通之力。一切聲聞辟支佛。于百千劫盡力變化所不能作　四結。簡小大。大士不思議一時所現神通力非二乘所能為也。

爾時眾香世界菩薩來者。合掌白佛言。世尊。我等初見此土生下劣想。今自悔責舍離是心。所以者何。諸佛方便不可思議。為廣眾生故。隨其所應現佛國異　此四大士悔責。文有悔有釋。肇曰。初見土穢生下劣想。謂諸菩薩亦有升降。聞上佛事乃自悔責。

唯然世尊。愿賜少法還於彼土當念如來　此下第三請法還國。文三。一請。二善。三稱歎還國。此初請也。肇曰。既知佛事之難議故欲請法而返土。將宣揚如來不思議道。令本國眾生唸佛功德也。

佛告諸菩薩。有盡無盡解脫法門。汝等當學此下二答。文四。初標名。二略釋。三廣釋。四結勸。此初也。肇曰。有為法有三相故有盡。無為法無三相故無盡。

何謂為盡

【現代漢語翻譯】 聞佛事乃自審宜聞。

佛告阿難（Ananda，佛陀的十大弟子之一）。勿起退意。所以者何。我說汝于聲聞（Śrāvaka，通過聽聞佛陀教誨而證悟的弟子）中為最多聞。非謂菩薩（Bodhisattva，為利益眾生而發願成佛的修行者）　二佛慰也。肇曰。物有于上不足。于下有餘。不可以于下有餘而置於上也。

且止阿難。其有智者不應限度諸菩薩也。一切海淵尚可測量。菩薩禪定智惠總持辯才一切功德不可量也　三嘆菩薩功德無量。

阿難。舍置菩薩所行。是維摩詰（Vimalakirti，一位在家菩薩，以其智慧和辯才著稱）一時所現神通之力。一切聲聞辟支佛（Pratyekabuddha，緣覺，靠自己力量覺悟的修行者）。于百千劫盡力變化所不能作　四結。簡小大。大士不思議一時所現神通力非二乘所能為也。

爾時眾香世界菩薩來者。合掌白佛言。世尊。我等初見此土生下劣想。今自悔責舍離是心。所以者何。諸佛方便不可思議。為廣眾生故。隨其所應現佛國異　此四大士悔責。文有悔有釋。肇曰。初見土穢生下劣想。謂諸菩薩亦有升降。聞上佛事乃自悔責。

唯然世尊。愿賜少法還於彼土當念如來　此下第三請法還國。文三。一請。二善。三稱歎還國。此初請也。肇曰。既知佛事之難議故欲請法而返土。將宣揚如來不思議道。令本國眾生唸佛功德也。

佛告諸菩薩。有盡無盡解脫法門。汝等當學此下二答。文四。初標名。二略釋。三廣釋。四結勸。此初也。肇曰。有為法有三相故有盡。無為法無三相故無盡。

何謂為盡

【English Translation】 Hearing about the Buddha's affairs, one should examine oneself to see if it is appropriate to listen.

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Do not give rise to thoughts of retreat. Why? Because I say that you are the most learned among the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), but not among the Bodhisattvas (beings who vow to attain Buddhahood for the benefit of all beings).' This is the Buddha's consolation. Zhao said: 'Things may be insufficient above but abundant below. One cannot place what is abundant below above.'

'Stop, Ananda. Those with wisdom should not limit the Bodhisattvas. All the depths of the oceans can still be measured, but the Bodhisattvas' meditative concentration, wisdom, total retention, eloquence, and all merits are immeasurable.' This is the third praise of the Bodhisattvas' immeasurable merits.

'Ananda, set aside the practices of the Bodhisattvas. The supernatural power manifested by Vimalakirti (a lay Buddhist known for his wisdom and eloquence) at one time is something that all Śrāvakas and Pratyekabuddhas (self-enlightened ones) could not accomplish even with their utmost effort and transformation over hundreds of thousands of kalpas (eons).' This is the fourth conclusion, distinguishing between the small and the great. The inconceivable supernatural power manifested by a great being at one time cannot be achieved by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna).

At that time, the Bodhisattvas who came from the World of All Fragrances, with their palms together, said to the Buddha: 'World Honored One, when we first saw this land, we gave rise to inferior thoughts. Now we regret and renounce this mind. Why? Because the expedient means of the Buddhas are inconceivable. For the sake of benefiting sentient beings, they manifest different Buddha lands according to what is appropriate.' These four great beings express their regret and explanation. The text contains regret and explanation. Zhao said: 'Initially, seeing the defilement of the land, they gave rise to inferior thoughts, thinking that the Bodhisattvas also have ascents and descents. Hearing about the Buddha's affairs above, they then regretted and blamed themselves.'

'Yes, World Honored One, we wish that you would bestow a little Dharma so that we may return to our land and remember the Tathagata (another name for the Buddha).' This is the third request to return to their land with the Dharma. The text has three parts: first, the request; second, the approval; and third, the praise upon returning to their land. This is the first request. Zhao said: 'Knowing the difficulty of discussing the Buddha's affairs, they wish to request the Dharma and return to their land, to propagate the Tathagata's inconceivable path, so that the sentient beings in their native land may remember the Buddha's merits.'

The Buddha told the Bodhisattvas: 'There is the Dharma gate of Exhaustible and Inexhaustible Liberation. You should learn this.' This is the second answer, with four parts: first, naming it; second, a brief explanation; third, a detailed explanation; and fourth, a concluding exhortation. This is the first. Zhao said: 'Conditioned dharmas have three characteristics, therefore they are exhaustible. Unconditioned dharmas have no three characteristics, therefore they are inexhaustible.'

What is meant by 'exhaustible'?

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。謂有為法。何謂無盡。謂無為法。如菩薩者。不盡有為。不住無為　二略釋。肇曰。有為雖偽舍之則大業不成。無為雖實住之則惠心不明。是以菩薩不盡有為故德無不就。不住無為故道無不覆。至能出生入死遇物斯乘。在凈而凈。不以為欣處。穢而穢不以為戚。應彼而動。於我無為。此諸佛平等不思議之道也。

何謂不盡有為　此下三明廣釋文三。初釋不盡。次釋不住。后雙釋也。初中文三。此初徴也。

謂不離大慈不捨大悲　此下二釋也。既雜明萬行無別料次。肇曰。慈悲乃入有之基樹德之本故發言有之。

深發一切智心而不忽忘。教化眾生終不厭惓。於四攝法常念順行。護持正法不惜軀命。種諸善根無有疲厭。志常安住方便迴向　外化不離慈。內修不忘智。謂求菩提心不繫忘也。又外化不厭。內順四攝。外護法橋。內求功德。皆迴向菩提。方便化物不求二乘三界果也。肇曰。以慈為根。發心為心。然後順四攝化眾生。護正法種善根。以此眾德茂。其枝條道樹日滋不盡有為也。下諸行愿枝條之流取其日滋日茂以成不盡義耳。廢舍慈悲道樹不建。眾德損耗自隱涅槃。謂盡有為也。

求法不懈說法說法無吝。勤供諸佛故。入生死而無所畏　為法不怠供佛無畏。肇曰。不以結生曷為而畏。

【現代漢語翻譯】 現代漢語譯本：什麼是『有盡』？指的是有為法（saṃskṛta-dharma，指因緣和合而生的事物）。什麼是『無盡』？指的是無為法（asaṃskṛta-dharma，指不依賴因緣而存在的真如本性）。如同菩薩，不窮盡有為，也不安住于無為。 二、略釋。僧肇大師說：『有為法雖然虛假，但捨棄它就無法成就偉大的事業；無為法雖然真實，但執著於它就會使智慧之心不明。因此，菩薩不窮盡有為，所以功德沒有不成就的；不安住于無為，所以道沒有不覆蓋的。』最終能出生入死，遇到事物就順應它。處於清凈的境界而不以此為喜悅，處於污穢的境界而不以此為憂愁。應和外境而動，內心卻安住于無為。這是諸佛平等不可思議的道。 什麼是『不盡有為』？以下三段闡明廣釋文的三部分。首先解釋『不盡』，其次解釋『不住』，最後是雙重解釋。首先是提問。 指的是不離大慈（mahā-maitrī，偉大的慈愛），不捨大悲（mahā-karuṇā，偉大的悲憫）。以下是解釋。既綜合闡明萬行，沒有特別的先後次序。僧肇大師說：『慈悲是進入有為的基礎，是建立功德的根本，所以首先闡述它。』 深刻發起一切智心（sarvajñā-citta，通達一切事物的智慧之心）而不輕易忘記。教化眾生始終不厭倦。對於四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）常常憶念並順應奉行。護持正法（saddharma，正確的佛法）不惜生命。種植各種善根（kuśala-mūla，行善的根本）沒有疲憊厭倦。心志常常安住，方便迴向（upāya-pariṇāmanā，以智慧善巧將功德導向特定目標）。對外教化不離慈悲，對內修行不忘智慧，指的是追求菩提心（bodhicitta，覺悟之心）不忘記。對外教化不厭倦，對內順應四攝法。對外護持佛法，對內追求功德，都回向菩提，用方便法教化眾生，不求二乘（聲聞乘和緣覺乘）和三界（欲界、色界、無色界）的果報。僧肇大師說：『以慈悲為根，以發菩提心為心，然後順應四攝法教化眾生，護持正法，種植善根。』憑藉這些眾多的功德，使菩提樹的枝條日益繁茂，這就是『不盡有為』。以下各種行愿就像枝條的流淌，取其日益滋長繁茂來成就『不盡』的含義。廢棄慈悲，菩提樹就無法建立，眾多功德損耗，自身隱沒于涅槃，這就是『盡有為』。 爲了求法不懈怠，說法（dharma-deśanā，宣講佛法）時沒有吝嗇。勤奮供養諸佛，所以進入生死輪迴而沒有畏懼。爲了佛法不懈怠，供養諸佛沒有畏懼。僧肇大師說：『不以受生而感到畏懼。』

【English Translation】 English version: What is 『exhaustible』? It refers to conditioned dharmas (saṃskṛta-dharma, things that arise from causes and conditions). What is 『inexhaustible』? It refers to unconditioned dharmas (asaṃskṛta-dharma, the true nature that exists independently of causes and conditions). Like a Bodhisattva, he does not exhaust the conditioned, nor does he dwell in the unconditioned. II. Brief Explanation. Master Sengzhao said: 『Although conditioned dharmas are false, abandoning them will prevent the accomplishment of great deeds; although the unconditioned is real, clinging to it will obscure the wisdom-mind. Therefore, Bodhisattvas do not exhaust the conditioned, so there is no merit that is not accomplished; they do not dwell in the unconditioned, so there is no path that is not covered.』 Ultimately, they can be born and die, and adapt to things as they encounter them. They are in a pure realm without being delighted by it, and in a defiled realm without being saddened by it. They move in response to external circumstances, while their minds remain in the unconditioned. This is the equal and inconceivable path of all Buddhas. What is 『not exhausting the conditioned』? The following three sections clarify the three parts of the extensive explanation. First, explain 『not exhausting』; second, explain 『not dwelling』; and finally, explain both. First is the question. It refers to not being apart from great loving-kindness (mahā-maitrī, great loving-kindness), and not abandoning great compassion (mahā-karuṇā, great compassion). The following is the explanation. Since it comprehensively explains the myriad practices, there is no particular order. Master Sengzhao said: 『Loving-kindness and compassion are the foundation for entering the conditioned and the root for establishing merit, so it is discussed first.』 Profoundly generating the mind of all-wisdom (sarvajñā-citta, the mind of wisdom that understands all things) without easily forgetting. Teaching and transforming sentient beings without ever being weary. Constantly remembering and practicing the Four Means of Attraction (catuḥ-saṃgrahavastu, giving, kind speech, beneficial action, and cooperation). Protecting and upholding the True Dharma (saddharma, the correct Buddhist teachings) without cherishing one's life. Planting all kinds of good roots (kuśala-mūla, the roots of good deeds) without fatigue or weariness. The will is always abiding, with skillful means directing towards enlightenment (upāya-pariṇāmanā, skillfully directing merit towards a specific goal). Outwardly transforming without being apart from loving-kindness, inwardly cultivating without forgetting wisdom, referring to seeking the Bodhi-mind (bodhicitta, the mind of enlightenment) without forgetting. Outwardly transforming without weariness, inwardly conforming to the Four Means of Attraction. Outwardly protecting the Dharma, inwardly seeking merit, all directed towards Bodhi, using skillful means to transform sentient beings, not seeking the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Three Realms (Desire Realm, Form Realm, and Formless Realm). Master Sengzhao said: 『Taking loving-kindness as the root, taking the generation of the Bodhi-mind as the mind, then conforming to the Four Means of Attraction to transform sentient beings, protecting the True Dharma, and planting good roots.』 Relying on these numerous merits, the branches of the Bodhi tree become increasingly lush, and this is 『not exhausting the conditioned.』 The following various vows and practices are like the flow of branches, taking their increasing growth to accomplish the meaning of 『not exhausting.』 Abandoning loving-kindness and compassion, the Bodhi tree cannot be established, numerous merits are depleted, and one's self is hidden in Nirvana, which is 『exhausting the conditioned.』 For the sake of seeking the Dharma without懈怠(xie dai, being lazy), when expounding the Dharma (dharma-deśanā, expounding the Dharma) there is no吝嗇(lin se, stinginess). Diligently making offerings to all Buddhas, therefore entering the cycle of birth and death without fear. For the sake of the Dharma without懈怠(xie dai, being lazy), making offerings to all Buddhas without fear. Master Sengzhao said: 『Not fearing being born.』

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于諸榮辱心無憂喜。不輕未學敬學如佛八風不移志。勸學不輕心。肇曰。未學當學所以不輕已學。當成故敬如佛。

墮煩惱者。令發正念。于遠離樂不以為貴。不著已樂慶于彼樂　不樂煩惱不貴涅槃大士之化也。肇曰。獨善之道何足貴也。不著已樂等大士之心也。

在諸禪定如地獄想　肇曰。禪定雖樂安之則大道不成。菩薩不樂故想如地獄。

于生死中如園觀想　肇曰。生死雖苦大道之所因。菩薩好游故想如園觀也。

見來求者為善師想　肇曰。求者雖欲自益而實益我故想為善師。

舍諸所有具一切智想見毀戒人起救護想諸波羅蜜為父母想。道品之法為眷屬想　必因此施成就善根至一切智。又不嫌毀戒。但念悲救想波羅蜜能生法身。助成菩提莫過道品。此等是大士之想念也。

發行善根無有齊限。以諸凈國嚴飾之事成已佛土　增廣萬善嚴凈佛土依報行也　行無限施具足相好。除一切惡凈身口意　肇曰。行無限施者開四門施。求者所取無礙大施法也。又解。除垢惡以凈三業行大施。以嚴相好正報行也。

生死無數劫意而有勇。聞佛無量德志而不惓。以智惠劍破煩惱賊出陰界入。荷負眾生永使解脫　大悲不屈于生死。精進不倦于佛德。以智惠劍破煩惱因出法身果。荷負眾

【現代漢語翻譯】 現代漢語譯本 對於各種榮辱，內心沒有憂愁和喜悅。不輕視未學習的人，尊敬學習的人如同尊敬佛陀，八風（指利、衰、毀、譽、稱、譏、苦、樂）吹不動其志向。勸勉學習，不輕慢他人。僧肇（Sengzhao）說：『未學習的人應當學習，所以不輕視；已學習的人應當成就，所以尊敬如同佛陀。』

對於墮入煩惱的人，令其生起正確的念頭。對於遠離世俗的快樂不認為是高貴的。不執著于自己的快樂，慶幸他人的快樂。不喜好煩惱，不認為涅槃是高貴的，這是大菩薩的教化。僧肇（Sengzhao）說：『只顧自己修行的道路有什麼值得看重的呢？』不執著于自己的快樂等，這是大菩薩的心懷。

在各種禪定中，觀想如同地獄。僧肇（Sengzhao）說：『禪定雖然快樂，如果安於其中，那麼大道就不能成就。菩薩不貪戀禪定的快樂，所以觀想它如同地獄。』

在生死輪迴中，觀想如同在花園中游玩。僧肇（Sengzhao）說：『生死雖然痛苦，卻是成就大道的因緣。菩薩喜歡在其中游歷，所以觀想它如同花園。』

見到前來求法的人，觀想如同善知識（Kalyanamitra）。僧肇（Sengzhao）說：『求法的人雖然想要自己得到利益，但實際上利益了我，所以觀想他們如同善知識（Kalyanamitra）。』

捨棄所有的一切，生起具足一切智慧的想法。見到毀犯戒律的人，生起救護的想法。諸波羅蜜（Paramita）觀想為父母。道品之法觀想為眷屬。必定因此佈施成就善根，直至一切智慧。又不嫌棄毀犯戒律的人，只是想著悲憫救護。觀想波羅蜜（Paramita）能生出法身。助成菩提（Bodhi）沒有超過道品的。這些是大菩薩的想法。

發起善根沒有止境。用各種清凈國土的莊嚴之事來成就自己的佛土。這是增廣萬善，莊嚴清凈佛土的依報之行。行持無限的佈施，具足美好的相貌。去除一切惡業，清凈身口意。僧肇（Sengzhao）說：『行持無限的佈施，就是打開四門佈施，求取的人拿取沒有障礙，這是大布施之法。』又解釋說：『去除垢惡來清凈身口意三業，行持大布施，以此來莊嚴美好的相貌，這是正報之行。』

在無數劫的生死輪迴中，內心充滿勇氣。聽聞佛陀無量的功德，意志堅定而不疲倦。用智慧之劍破除煩惱賊，出離五陰（Skandha）的界限，進入。承擔眾生，永遠使他們解脫。大悲心不屈服於生死，精進心不厭倦于佛陀的功德。用智慧之劍破除煩惱的因，證得出法身的果。承擔眾生

【English Translation】 English version Regarding all forms of honor and disgrace, the mind remains without sorrow or joy. Do not belittle those who have not yet learned, and respect those who are learning as if they were the Buddha; the eight winds (referring to gain, loss, disparagement, praise, ridicule, suffering, and happiness) do not move their will. Encourage learning and do not slight others. Sengzhao (Sengzhao) said: 'Those who have not yet learned should learn, therefore do not belittle them; those who have already learned should achieve, therefore respect them as if they were the Buddha.'

For those who have fallen into afflictions, cause them to generate right thought. Do not regard being apart from worldly pleasures as noble. Do not cling to one's own happiness, and rejoice in the happiness of others. Do not delight in afflictions, and do not regard Nirvana as noble; this is the transformation of a great Bodhisattva. Sengzhao (Sengzhao) said: 'What is worthy of valuing in the path of benefiting only oneself?' Not clinging to one's own happiness, etc., is the mind of a great Bodhisattva.

In all forms of Samadhi (meditative absorption), contemplate as if in hell. Sengzhao (Sengzhao) said: 'Although Samadhi (meditative absorption) is joyful, if one is content with it, then the Great Path cannot be achieved. Bodhisattvas do not delight in the joy of Samadhi (meditative absorption), therefore they contemplate it as if it were hell.'

In the cycle of birth and death, contemplate as if strolling in a garden. Sengzhao (Sengzhao) said: 'Although birth and death are suffering, they are the cause for achieving the Great Path. Bodhisattvas enjoy wandering within it, therefore they contemplate it as if it were a garden.'

When seeing those who come seeking the Dharma, contemplate them as if they were good teachers (Kalyanamitra). Sengzhao (Sengzhao) said: 'Although those who seek the Dharma want to benefit themselves, they actually benefit me, therefore contemplate them as if they were good teachers (Kalyanamitra).'

Relinquish all possessions, and generate the thought of being complete with all wisdom. When seeing those who violate the precepts, generate the thought of rescuing and protecting them. Contemplate the Paramitas (perfections) as if they were parents. Contemplate the factors of the Path as if they were relatives. Surely, by giving in this way, one will accomplish good roots, until all wisdom. Furthermore, do not dislike those who violate the precepts, but only think of compassionately rescuing them. Contemplate the Paramitas (perfections) as being able to generate the Dharmakaya (Dharma Body). There is nothing that surpasses the factors of the Path in helping to accomplish Bodhi (Enlightenment). These are the thoughts of a great Bodhisattva.

Generating roots of virtue has no limit. Use the adornments of various pure lands to accomplish one's own Buddha-land. This is expanding myriad virtues, and the dependent reward practice of adorning and purifying the Buddha-land. Practice limitless giving, and be complete with excellent marks and characteristics. Remove all evil karma, and purify body, speech, and mind. Sengzhao (Sengzhao) said: 'Practicing limitless giving is opening the four gates of giving, those who seek can take without obstruction, this is the Dharma of great giving.' It is also explained: 'Remove defilements and evil to purify the three karmas of body, speech, and mind, practice great giving, and use this to adorn excellent marks and characteristics, this is the practice of the direct reward.'

In countless kalpas (eons) of birth and death, the mind is filled with courage. Upon hearing the Buddha's immeasurable virtues, the will is firm and unwearied. Use the sword of wisdom to break the thieves of affliction, exit the boundaries of the five Skandhas (aggregates), and enter. Bear the burden of sentient beings, and forever liberate them. Great compassion does not yield to birth and death, diligence is not weary of the Buddha's virtues. Use the sword of wisdom to break the cause of affliction, and realize the fruit of the Dharmakaya (Dharma Body). Bear the burden of sentient beings.

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生。此菩提薩埵心也。肇曰。法身越三界陰界入所不攝故言出。若受陰界入身處積塵之內。則自固羈鎖安能濟波。

以大精進摧伏魔軍。常求無念實相智慧行。少欲知足。而不捨世間法　精進以摧魔。無念以證真少欲而不捨世間。大士之行也。肇曰。真智無緣故無念。不捨世者。肇曰。和以無念欲而舍世自異。

不壞威儀而能隨俗。起神通惠引導眾生。得念總持所聞不忘。善別諸根斷眾生疑。以樂說辨演法無礙　不壞法身起通道物身業化也。正念總持多聞不忘意業化也。差別眾根斷疑樂說口業化也。此大士之三密也。不壞威儀者。肇曰。同俗俯仰不失道儀。天下皆謂我同已而我獨異人。樂說辯者四辨也。

凈十善道受天人福。修四無量開梵天道　十善欲天因無量梵天因物無出世之根。故接以人天之善令離三途。此大士之方便也。

勸請說法隨喜贊善。得佛音聲身口意善。得佛威儀　此大士之德也。佛音者經云八音也。一徹好。二柔軟。三和適。四諦了。五不女。六不誤。七深遠。八不竭也。又密跡經云。有無量音也。

深修善法所行轉勝。以大乘教成菩薩僧。心無放逸不共眾善　自行則深修轉勝　導眾則化以大乘。又不矜一善以放逸。乃圓萬德以成道。以大士之進求也。

行如

【現代漢語翻譯】 現代漢語譯本： 生。此菩提薩埵（Bodhisattva，菩薩）心也。肇曰：『法身超越三界，陰界入所不能涵蓋，所以說是「出」。如果受限於陰界入，身處積塵之內，就會自我束縛，又怎能濟度眾生脫離苦海呢？』

以大精進摧伏魔軍。常求無念實相智慧行。少欲知足，而不捨世間法。精進以摧伏魔軍，無念以證悟真理，少欲而不捨棄世間，這是大士（菩薩）的修行。 肇曰：『真智沒有攀緣，所以無念。不捨棄世間，是因為和光同塵。』肇曰：『如果因為無念而捨棄世間，就與衆不同了。』

不壞威儀而能隨順世俗。起神通智慧引導眾生。得念總持所聞不忘。善於分辨各種根器，斷除眾生疑惑。以善巧的言辭演說佛法，沒有障礙。不壞法身，發起神通，是身業的化現。正念總持，多聞不忘，是意業的化現。善於分辨眾生根器，斷除疑惑，善於說法，是口業的化現。這是大士（菩薩）的三密。 不壞威儀，肇曰：『與世俗相同，舉止不失道義。天下都認為我和他們一樣，但我卻與衆不同。』樂說辯才，指的是四種辯才。

凈修十善道，獲得天人福報。修習四無量心，開啟梵天之道。十善是欲界天的因，四無量心是色界梵天的因。但這些都還沒有出世間的根本，所以用人天之善來接引，使眾生脫離三惡道。這是大士（菩薩）的方便法門。

勸請說法，隨喜讚歎善行。獲得佛的音聲，身口意都善。獲得佛的威儀。這是大士（菩薩）的功德。佛音，經中說有八種：一、徹好；二、柔軟；三、和適；四、諦了；五、不女；六、不誤；七、深遠；八、不竭。又《密跡經》說，有無量音。

深入修習善法，所作所為越來越殊勝。以大乘教法成就菩薩僧團。心中沒有放逸，不與大眾共享善行。自己修行就深入，越來越殊勝；引導大眾就用大乘教法。又不自誇一善而放逸，而是圓滿萬德以成就道業。這是大士（菩薩）的進取。

【English Translation】 English version: Birth. This is the mind of a Bodhisattva (Bodhisattva, an enlightened being). Zhao said, 'The Dharmakaya (法身, the body of the Dharma) transcends the Three Realms, and the skandhas (陰), realms (界), and entrances (入) cannot encompass it, so it is said to be 'out'. If one is limited by the skandhas, realms, and entrances, and is situated within the accumulated dust, one will be self-bound. How can one then deliver beings from the sea of suffering?'

With great diligence, he subdues the armies of Mara (魔, demons). He constantly seeks the practice of non-thought, true reality, and wisdom. He is content with few desires and does not abandon worldly dharmas. Diligence to subdue Mara, non-thought to realize truth, few desires without abandoning the world—this is the practice of a great being (Bodhisattva). Zhao said, 'True wisdom has no conditions, therefore there is no thought. Not abandoning the world is because of being in harmony with the world.' Zhao said, 'If one abandons the world because of non-thought, one becomes different from others.'

Without destroying his dignified conduct, he can adapt to worldly customs. He arises with supernatural powers and wisdom to guide sentient beings. He obtains the Dharani (總持, total retention) of mindfulness, never forgetting what he has heard. He is skilled at distinguishing various faculties and cutting off the doubts of sentient beings. With eloquent speech, he expounds the Dharma without obstruction. Not destroying the Dharmakaya and arising with supernatural powers is the manifestation of body karma. Right mindfulness and total retention, hearing much and not forgetting, is the manifestation of mind karma. Being skilled at distinguishing the faculties of sentient beings, cutting off doubts, and being skilled at speaking the Dharma is the manifestation of speech karma. This is the three secrets of a great being (Bodhisattva). Not destroying dignified conduct, Zhao said, 'Being the same as worldly people, one's conduct does not lose the principles of the Way. The world all thinks I am the same as them, but I am different.' Eloquent speech refers to the four kinds of eloquence.

Purely cultivating the Ten Virtuous Paths, he receives the blessings of gods and humans. Cultivating the Four Immeasurable Minds, he opens the path to the Brahma heavens. The Ten Virtues are the cause of the desire realm heavens, and the Four Immeasurable Minds are the cause of the form realm Brahma heavens. But these do not have the root of transcending the world, so they are used to guide with the goodness of humans and gods, enabling sentient beings to escape the three evil paths. This is the expedient means of a great being (Bodhisattva).

He encourages the request for Dharma, rejoices in and praises good deeds. He obtains the voice of the Buddha, and his body, speech, and mind are all good. He obtains the dignified conduct of the Buddha. This is the virtue of a great being (Bodhisattva). The Buddha's voice, as the sutras say, has eight qualities: 1. Thoroughly good; 2. Soft; 3. Harmonious; 4. Truthful; 5. Not womanly; 6. Not mistaken; 7. Profound; 8. Inexhaustible. Also, the Secret Traces Sutra says that there are immeasurable sounds.

He deeply cultivates good dharmas, and his actions become increasingly excellent. With the Mahayana (大乘, Great Vehicle) teachings, he establishes the Bodhisattva Sangha (僧, community). His mind has no laxity, and he does not share good deeds with the masses. Self-cultivation is deep and becomes increasingly excellent; guiding the masses is done with the Mahayana teachings. He does not boast of one good deed and become lax, but rather perfects myriad virtues to accomplish the path. This is the advancement of a great being (Bodhisattva).

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此法是名菩薩不盡有為　此三結也。肇曰。修如上法自行化彼功德日茂不盡有為也。夫善有為法變懷物耳。廢舍不修則日耗日盡。

何謂菩薩不住無為　此下第二釋不住無為也。文三如前。此初標也。

謂修學空不以空為證。修學無相無作。不以無相無作為證　修學無起不以無起為證　此下二釋文三。此初明三解脫也。二乘觀三脫樂涅槃故取證。菩薩觀三脫樂大悲故不證　無起者。因緣生法無自性故不生起也。肇曰。此定觀之別門也。

觀于無常而不厭善本。觀世間苦而不惡生死。觀于無我而誨人不倦。觀于寂滅而不永滅　此二四非常觀也。破常倒故觀無常。以大悲故不厭。善樂破例故觀苦。以大悲故不惡生死。破我倒故觀無我。以大悲故常誨人。破喧動故觀寂滅。以大悲故不永滅。又觀無常故不住生死。不厭善本。不住涅槃。余倒然。

觀于遠離而身心修善。觀無所歸而歸趣善法。觀于無生而以生法荷負一切觀于無漏而不斷諸漏。觀無所行而以行法教化眾生。于觀空無而不捨大悲。觀正法位而不隨小乘　此三雜明諸行也。雖漏身心離相而現身心修善。雖法性平等而現歸善法。雖理本無生而現生度物。雖漏本清凈而現行諸漏。雖本覺無行而現行引物。雖眾生性空而不捨悲濟。正位者見真入證

【現代漢語翻譯】 現代漢語譯本 『此法是名菩薩不盡有為』，指的是這三種結縛。肇法師解釋說：『修習以上所說的方法，自身修行，教化他人，功德日益增長，永無止境，這就是不盡有為。』 善良的有為法能夠轉變懷藏之物，如果廢棄不修習，就會日漸損耗殆盡。

『何謂菩薩不住無為』，以下第二部分解釋不住無為。結構與前文相同，分為三部分。這是第一部分，標明主題。

『謂修學空不以空為證。修學無相無作。不以無相無作為證。修學無起不以無起為證。』以下第二部分解釋經文，分為三部分。這是第一部分，闡明三種解脫。二乘（Shravakas and Pratyekabuddhas）之人觀察三種解脫，貪戀涅槃，所以證入；菩薩（Bodhisattva）觀察三種解脫，樂於大悲，所以不證入。『無起』指的是因緣所生的法沒有自性，所以不生起。肇法師說：『這是禪定觀想的另一個門徑。』

『觀于無常而不厭善本。觀世間苦而不惡生死。觀于無我而誨人不倦。觀于寂滅而不永滅。』這是四種非常觀。爲了破除常顛倒，所以觀無常，因為有大悲心，所以不厭棄善本。因為世間之樂是破滅之例，所以觀苦，因為有大悲心，所以不厭惡生死。爲了破除我顛倒，所以觀無我，因為有大悲心，所以經常教誨他人。爲了破除喧動，所以觀寂滅，因為有大悲心，所以不永遠滅度。此外，觀察無常，所以不住于生死，不厭棄善本，不住于涅槃。其餘的顛倒也是如此。

『觀于遠離而身心修善。觀無所歸而歸趣善法。觀于無生而以生法荷負一切。觀于無漏而不斷諸漏。觀無所行而以行法教化眾生。于觀空無而不捨大悲。觀正法位而不隨小乘。』這部分綜合闡明各種修行。雖然身心遠離諸相，但仍然示現身心修習善法；雖然法性平等，但仍然示現歸向善法；雖然真理原本無生，但仍然示現生起度化眾生；雖然諸漏原本清凈，但仍然示現行於諸漏之中；雖然本覺無所行，但仍然示現行於世間引導眾生；雖然眾生本性空，但不捨棄大悲救濟。『正位』指的是見真理而入證悟。

【English Translation】 English version 'This Dharma is named Bodhisattva's inexhaustible conditioned existence,' referring to these three bonds. Zhao (a famous buddhist scholar) explains: 'Practicing the above-mentioned methods, cultivating oneself, and transforming others, merit and virtue increase daily without end, this is inexhaustible conditioned existence.' Good conditioned dharmas can transform what is harbored. If abandoned and not cultivated, they will gradually diminish and be exhausted.

'What is meant by Bodhisattva's non-abiding in unconditioned existence?' The following second part explains non-abiding in unconditioned existence. The structure is the same as before, divided into three parts. This is the first part, stating the theme.

'It means studying emptiness without taking emptiness as proof. Studying no-form and no-action, without taking no-form and no-action as proof. Studying no-arising without taking no-arising as proof.' The following second part explains the sutra text, divided into three parts. This is the first part, clarifying the three liberations. Those of the Two Vehicles (Shravakas and Pratyekabuddhas) observe the three liberations, are attached to Nirvana, and therefore attain proof; Bodhisattvas (Bodhisattva) observe the three liberations, delight in great compassion, and therefore do not attain proof. 'No-arising' refers to the fact that dharmas arising from conditions have no self-nature, and therefore do not arise. Zhao says: 'This is another path of meditative contemplation.'

'Observing impermanence without being weary of the roots of goodness. Observing the suffering of the world without hating birth and death. Observing no-self without being tireless in teaching others. Observing quiescence without eternal extinction.' These are the four non-constant contemplations. To break the delusion of permanence, one observes impermanence; because of great compassion, one is not weary. Because worldly pleasures are examples of destruction, one observes suffering; because of great compassion, one does not hate birth and death. To break the delusion of self, one observes no-self; because of great compassion, one constantly teaches others. To break the delusion of noise and disturbance, one observes quiescence; because of great compassion, one does not enter eternal extinction. Furthermore, observing impermanence, one does not abide in birth and death, and is not weary of the roots of goodness, and does not abide in Nirvana. The remaining delusions are similar.

'Observing detachment while cultivating goodness in body and mind. Observing no refuge while taking refuge in good dharmas. Observing no-birth while bearing the burden of all with birth dharmas. Observing no-outflow while not cutting off all outflows. Observing no-action while teaching and transforming sentient beings with action dharmas. In observing emptiness and non-existence, one does not abandon great compassion. Observing the position of the right Dharma, one does not follow the Small Vehicle.' This part comprehensively explains various practices. Although body and mind are detached from appearances, one still manifests body and mind cultivating good dharmas; although the nature of Dharma is equal, one still manifests taking refuge in good dharmas; although the principle is originally without birth, one still manifests birth to liberate beings; although outflows are originally pure, one still manifests acting within outflows; although original awareness is without action, one still manifests acting in the world to guide beings; although the nature of sentient beings is empty, one does not abandon great compassion to save them. 'Right position' refers to seeing the truth and entering enlightenment.

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之地以大悲故不隨小乘而取證也。

觀諸法虛妄無牢無人無主無相。本願未滿而不虛福德禪定智慧　肇曰。諸法因緣所成虛假無本。以何為實。以何為主。誰知如此。然大愿未滿不以功德定惠虛假而不修。

修如是法。是名菩薩不住無為　此三結。肇曰。備修上法則不證無為證。謂觀無為自證成道。自證成道即住無為也。

又具福德故不住無為。具智慧故不盡有為　此下二質釋所以。肇曰。上直明菩薩不盡有為不住無為。未釋所以不盡所以不住。夫大士之行行各有以妙期有在。故復對而明之。夫德之積也。必涉有津。若住無為則功德不具智之明也。必由廣博。若廢舍有為則智慧不具。

大慈悲故不住無為。滿本願故不盡有為　肇曰。慈悲入生死。豈住無為之所能滿愿由積德。豈舍有為之所能。

集法藥故不住無為。隨授藥故不盡有為　肇曰。采良藥必在山險。非華堂之所出。集法藥必在險。有非無為之所出也。若癡舍有為則與群生隔絕。何能隨而授藥。

知眾生病故不住無為。滅眾生病故不盡有為　肇曰。習知眾生病必之病所。豈住無為之所能。滅眾生病必造有治。豈盡有為之所能。

諸正士菩薩以修此法。不盡有為不住無為。是名盡無盡解脫法門。汝等當學　此四總結

【現代漢語翻譯】 現代漢語譯本： 因為大悲心的緣故，菩薩不住于小乘而證果。

觀察諸法虛妄，沒有堅實，沒有人，沒有主宰，沒有相狀。因為往昔的本願尚未圓滿，所以不捨棄福德、禪定、智慧的修習。肇法師說：『諸法由因緣和合而成，虛假不實，以什麼為真實？以什麼為主宰？誰能知曉這些道理？然而，大愿尚未圓滿，不能因為功德、禪定、智慧是虛假的就不去修習。』

修習這樣的法，這叫做菩薩不住于無為法。』這裡總結了以上三點。肇法師說：『完備地修習上述法則，就不會證入無為的境界。證入無為就意味著自我證悟成道，自我證悟成道就是安住于無為。』

又因為具足福德的緣故，不住于無為；因為具足智慧的緣故，不捨棄有為。』以下兩段解釋了原因。肇法師說：『上面只是說明菩薩不捨棄有為，不住于無為，但沒有解釋為什麼不捨棄，為什麼不住。大士的修行，每一種行為都有其微妙的歸宿。所以再次相對地說明。福德的積累，必定要經歷有為的途徑。如果安住于無為，那麼功德就不完備；智慧的明瞭，必定要通過廣博的學習。如果廢棄有為，那麼智慧就不完備。』

因為大慈悲心的緣故，不住于無為；爲了圓滿往昔的本願，不捨棄有為。』肇法師說：『慈悲心要進入生死輪迴，哪裡是安住于無為所能做到的？願望的實現要靠積累功德，哪裡是捨棄有為所能做到的？』

爲了聚集法藥的緣故，不住于無為；爲了隨順眾生而施藥的緣故，不捨棄有為。』肇法師說：『採集良藥必定要在山險之處，不是在華麗的殿堂里能找到的。聚集法藥必定要在險難之處，不是在無為的境界里能得到的。如果愚昧地捨棄有為，那麼就與眾生隔絕，怎麼能隨順眾生而施藥呢？』

因為知道眾生的病苦，所以不住于無為；爲了滅除眾生的病苦，所以不捨棄有為。』肇法師說：『要了解眾生的病苦，必定要到他們受苦的地方去，哪裡是安住于無為所能做到的？要滅除眾生的病苦，必定要創造治療的方法，哪裡是捨棄有為所能做到的？』

諸位正直的菩薩，通過修習這些法，不捨棄有為，不住于無為。這叫做盡無盡解脫法門。你們應當學習。』這裡對以上四點進行了總結。

【English Translation】 English version: Because of great compassion, Bodhisattvas do not abide in the Small Vehicle (Hinayana) to attain enlightenment.

They contemplate all dharmas (phenomena) as illusory, without solidity, without a person, without a master, without characteristics. Because their original vows are not yet fulfilled, they do not abandon the cultivation of merit, meditation, and wisdom. Zhaofa Shi (Dharma Master Zhao) said: 'All dharmas are formed by causes and conditions, and are false and without substance. What is real? Who is the master? Who knows these principles? However, because the great vows are not yet fulfilled, one should not abandon the cultivation of merit, meditation, and wisdom simply because they are illusory.'

Cultivating such dharmas is called a Bodhisattva not abiding in non-action (nirvana).' This summarizes the previous three points. Zhaofa Shi said: 'Completely cultivating the above principles will not lead to the attainment of non-action. Attaining non-action means self-realization of enlightenment, and self-realization of enlightenment means abiding in non-action.'

Furthermore, because they possess merit, they do not abide in non-action; because they possess wisdom, they do not abandon action.' The following two paragraphs explain the reasons. Zhaofa Shi said: 'The above only explains that Bodhisattvas do not abandon action and do not abide in non-action, but it does not explain why they do not abandon and why they do not abide. The actions of great beings each have their subtle destinations. Therefore, they are explained again in contrast. The accumulation of merit must involve the path of action. If one abides in non-action, then merit will not be complete; the clarity of wisdom must come from extensive learning. If one abandons action, then wisdom will not be complete.'

Because of great compassion, they do not abide in non-action; in order to fulfill their original vows, they do not abandon action.' Zhaofa Shi said: 'Compassion enters birth and death (samsara), how can abiding in non-action fulfill this? The fulfillment of vows depends on accumulating merit, how can abandoning action achieve this?'

In order to gather the medicine of Dharma, they do not abide in non-action; in order to administer medicine according to the needs of sentient beings, they do not abandon action.' Zhaofa Shi said: 'Gathering good medicine must be in dangerous mountains, not in luxurious halls. Gathering the medicine of Dharma must be in dangerous places, not in the realm of non-action. If one foolishly abandons action, then one will be isolated from sentient beings, how can one administer medicine to them?'

Because they know the illnesses of sentient beings, they do not abide in non-action; in order to eliminate the illnesses of sentient beings, they do not abandon action.' Zhaofa Shi said: 'To understand the illnesses of sentient beings, one must go to the places where they suffer, how can abiding in non-action achieve this? To eliminate the illnesses of sentient beings, one must create methods of healing, how can abandoning action achieve this?'

All upright Bodhisattvas, through cultivating these dharmas, do not abandon action and do not abide in non-action. This is called the Dharma gate of liberation from exhaustion and inexhaustibility. You should learn this.' This summarizes the previous four points.

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勸。肇曰。不盡有為故無闕德之累。不住無為故無獨善之礙。此二無礙門。是菩薩弘道之要路。佛事無方之所由。勸彼令學。示其佛事不思議道。令必審諸佛無若干也。

爾時彼諸菩薩聞說是法皆大歡喜。以眾妙花若干種色若干眾香。散遍三千大千世界。供養釋迦牟尼佛及此經法並諸菩薩已。稽首佛足嘆未曾有言。釋迦牟尼佛。乃能於此善行方便。言已忽然不現還到本彼國　此三聞法歡喜供養稱述而還國也。

見阿閦佛品第十二

阿閦此云無動。雖復變化萬形而實相常寂故名也。將證凈名勝德。以即經故取佛而現土。因立品名耳。又據前半品應見如來。以後半品顯跡證經故從后立名也。

爾時世尊問維摩詰。汝欲見如來。為以何等觀如來乎　此品第二顯凈名身土以證經。夫人有勝德說必真當故印定也。文三。初明真身真土。二明應身應土。三欲聞經云利也。初文二。此初問也。前文殊入室論之以無來。身子求經訓之以無求。今凈名見佛見之於無見。此皆會真則言亡。相寂引物則示有去來耳。又二乘初心皆見相跡故因以誨之也。肇曰。向命文殊共來見佛。雖復舉目順俗而致觀不同。如來逆睹其情。將顯其來觀之旨。以明佛事不可思議故知而問。

維摩詰言。如自觀身實相。觀佛亦然　二

【現代漢語翻譯】 現代漢語譯本：勸導。肇法師說：『因為沒有完全的有為，所以沒有缺失功德的累積；因為不執著于無為，所以沒有隻顧自己修行的障礙。這二種無礙之門，是菩薩弘揚佛法的要道，是佛事無所不在的原因。』勸導他們學習，展示佛事不可思議的道理，讓他們確信諸佛沒有差別。 當時那些菩薩聽到這些佛法，都非常歡喜，用各種美妙的花和各種香，散佈在三千大千世界，供養釋迦牟尼佛和這部經以及各位菩薩之後，頂禮佛足，讚歎說：『從未有過！釋迦牟尼佛竟然能如此善巧方便。』說完忽然消失，回到他們自己的國度。這是第三次聽到佛法后歡喜供養，稱讚佛陀然後回國。 見阿閦佛品第十二 阿閦（Akshobhya），這裡翻譯為『無動』。雖然變化出各種形象，但實相常是寂靜的，所以得名。將要證明維摩詰（Vimalakirti）殊勝的功德，因為是依據經典，所以取佛顯現的凈土。因此立品名為『見阿閦佛』。又根據前半品應該見如來，後半品顯現事蹟來印證經典，所以從後半部分立名。 當時世尊問維摩詰（Vimalakirti）：『你想見如來，用什麼方法來觀察如來呢？』這一品第二部分闡明維摩詰（Vimalakirti）的身和凈土來印證經典。因為人有殊勝的功德，所說的一定真實可信，所以要印證確定。分為三個部分。第一部分闡明真身真土，第二部分闡明應身應土，第三部分是想聽經的利益。第一部分又分為兩部分。這是最初的提問。之前文殊（Manjusri）進入房間討論的是『無來』，舍利弗（Sariputra）求經教導的是『無求』，現在維摩詰（Vimalakirti）見佛，是從『無見』中去見。這些都是會歸真理則言語消失，現象寂滅，引導眾生則示現有來有去。而且二乘的初心都是見到表象和事蹟，所以因此來教誨他們。肇法師說：『之前命令文殊（Manjusri）一起來見佛，雖然舉目順應世俗，但觀察的方式不同。如來預先知道他的心意，將要闡明他來觀察的宗旨，來表明佛事不可思議，所以明知故問。』 維摩詰（Vimalakirti）說：『如我觀察自身實相一樣，觀察佛也是這樣。』

【English Translation】 English version: Exhortation. Zhao said, 'Because it is not entirely conditioned, there is no accumulation of deficient virtues. Because it does not dwell in non-action, there is no hindrance of solitary goodness. These two gates of non-obstruction are the essential path for Bodhisattvas to propagate the Dharma and the reason why Buddha-work is ubiquitous.' Exhort them to learn, show them the inconceivable path of Buddha-work, and make them believe that all Buddhas are without difference. At that time, all those Bodhisattvas, hearing this Dharma, were greatly delighted. They scattered various kinds of wonderful flowers and various kinds of incense throughout the three thousand great thousand worlds, offering them to Shakyamuni Buddha (Sakyamuni) and this Sutra, as well as all the Bodhisattvas. They bowed their heads to the Buddha's feet and exclaimed, 'Never before! Shakyamuni Buddha (Sakyamuni) is truly able to skillfully employ expedient means.' Having spoken, they suddenly disappeared and returned to their own countries. This is the third time they heard the Dharma, rejoiced, made offerings, praised the Buddha, and then returned to their countries. Chapter Twelve: Seeing Akshobhya Buddha Akshobhya (Akshobhya), here translated as 'Immovable.' Although he transforms into myriad forms, his true nature is always tranquil, hence the name. He is about to attest to Vimalakirti's (Vimalakirti) superior virtues. Because it is based on the Sutra, the Buddha is taken to manifest the Pure Land. Therefore, the chapter is named 'Seeing Akshobhya Buddha.' Furthermore, according to the first half of the chapter, one should see the Tathagata (Tathagata); the second half of the chapter reveals the traces to attest to the Sutra, so the name is taken from the latter half. At that time, the World Honored One asked Vimalakirti (Vimalakirti), 'You wish to see the Tathagata (Tathagata). How do you contemplate the Tathagata (Tathagata)?' This chapter, the second part, elucidates Vimalakirti's (Vimalakirti) body and Pure Land to attest to the Sutra. Because a person has superior virtues, what he says must be true and reliable, so it must be attested and confirmed. It is divided into three parts. The first part elucidates the true body and true land, the second part elucidates the manifested body and manifested land, and the third part is the benefit of wanting to hear the Sutra. The first part is further divided into two parts. This is the initial question. Previously, Manjusri (Manjusri) entered the room and discussed 'no coming,' Sariputra (Sariputra) sought the Sutra and taught 'no seeking,' now Vimalakirti (Vimalakirti) sees the Buddha, seeing from 'no seeing.' These all converge on the truth, then words disappear, phenomena are extinguished, guiding sentient beings then showing coming and going. Moreover, the initial intention of the Two Vehicles is to see appearances and traces, so they are taught accordingly. Master Zhao said, 'Previously, he ordered Manjusri (Manjusri) to come together to see the Buddha, although raising his eyes to conform to customs, the way of observing is different. The Tathagata (Tathagata) foresaw his intention, intending to elucidate the purpose of his coming to observe, to show that Buddha-work is inconceivable, so he asked knowing full well.' Vimalakirti (Vimalakirti) said, 'Just as I contemplate the true nature of my own body, so too do I contemplate the Buddha.'

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顯法身。文二。一正答法身。二論以生滅。前文三。初總答實相。二別揀百非。三結成正觀。此初也。肇曰。佛者何也。蓋窮理盡性大覺之稱也。其道虛空固已妙絕常境。心不可以智知。形不可以像測。同萬物之為而居不為之域。處言數之內而止無言之鄉。非有而不可為無。非無而不可為有。寂莫虛曠物莫能測。不知所以名。故強謂之覺。其為至也。亦以極矣。何則夫同於得者得亦得之。同於失者失亦得之。是以則真者同真法。偽者同偽。如來虛照冥偕一彼實相。實相之相即如來相。故經曰。見實相法為見佛也。凈名自觀身實相以為如來相義存於是也。

我觀如來。前際不來后際不去今則不住。不觀色不觀色如。不觀色性。不觀受想行識。不觀識如。不觀識性　此下二明別揀百非意。明諸相非相即實相也。法身非生滅故非三世。非有故非色。非空故非如。無自性故無性。肇曰。法身超絕三世非陰界入所攝故不可以生住去來而睹。不可以五蔭如性而觀也。

非四大起。同於虛空。六入無積。眼耳鼻舌身心已過不在三界。三垢已離順三脫門。三明與無明等　金剛之體非四大起。本覺性故不積六情。法界同真不在三界性。離三垢常順三脫。明與無明其性不二。不二之性即法身性也。

不一相不異相。不自

【現代漢語翻譯】 現代漢語譯本： 顯現法身。分為兩部分。一、正面回答法身。二、討論生滅問題。第一部分又分為三點。首先，總括回答實相。其次，分別辨別各種非實相。最後，總結形成正確的觀察。這裡是第一點。肇法師說：『佛是什麼呢？』大概是窮盡真理、徹悟本性的大覺悟者的稱謂。他的道如同虛空一般，已經精妙絕倫，超越了尋常境界。心無法用智慧去了解，形無法用形象去衡量。與萬物一同存在，卻居於不作為的境地。處於言語數字之內，卻止於無言的境界。不是有，卻不能說沒有。不是沒有，卻不能說有。寂靜空曠，萬物無法測度。不知道用什麼來命名，所以勉強稱之為『覺』。他的至高境界，也已經到了極點。為什麼呢？因為與得到相同的人，得到也會得到他。與失去相同的人，失去也會失去他。因此，與真相同的人，就與真法相同。與虛假相同的人，就與虛假相同。如來虛空照耀，與唯一的實相冥合。實相的相，就是如來的相。所以經書上說：『見到實相法，就是見到佛。』《維摩詰經》中自己觀察自身實相，認為是如來相，意義就在這裡。

我觀察如來，前一刻不來，后一刻不去，現在也不停留。不觀察色，不觀察色的如（真如），不觀察色的自性。不觀察受、想、行、識，不觀察識的如（真如），不觀察識的自性。這以下說明分別辨別各種非實相的意義。說明諸相非相，就是實相。法身不是生滅的，所以不是三世（過去、現在、未來）所能包含的。不是有，所以不是色。不是空，所以不是如（真如）。沒有自性，所以沒有自性。肇法師說：『法身超越三世，不是五陰、十二入、十八界所能包含的，所以不能用生、住、去、來去觀察。不能用五陰的如和自性去觀察。』

不是四大假合而生，如同虛空一樣。六根沒有積聚。眼、耳、鼻、舌、身、心已經過去，不在三界之內。三種煩惱已經脫離，順應三種解脫之門。三種光明與無明相等。金剛之體不是四大假合而生。因為是本覺的自性，所以不積聚六情。法界與真相同，不在三界之內。脫離三種煩惱，常常順應三種解脫。光明與無明，它們的自性不是二。不是二的自性，就是法身的自性。

不是一相，不是異相，不是自相。

【English Translation】 English version: Manifesting the Dharmakaya. This section has two parts. 1. Directly answering about the Dharmakaya. 2. Discussing arising and ceasing. The first part has three points. First, a general answer about true reality (實相, Shíxiàng). Second, distinguishing various non-realities. Third, concluding with the formation of correct observation. This is the first point. Master Zhao said: 'What is Buddha?' It is generally a term for the greatly enlightened one who has exhausted the principles and fully realized the nature. His path is like the void, already exquisitely surpassing ordinary realms. The mind cannot know it with wisdom, and form cannot measure it with images. It exists with all things, yet dwells in the realm of non-action. It is within the realm of words and numbers, yet stops at the realm of no words. It is not existence, yet cannot be said to be non-existence. It is not non-existence, yet cannot be said to be existence. It is silent and vast, and nothing can fathom it. Not knowing what to name it, it is勉強 called 'Awakening'. Its ultimate state is also extreme. Why? Because one who is the same as the one who obtains, the obtaining also obtains him. One who is the same as the one who loses, the losing also loses him. Therefore, one who is the same as the true is the same as the true Dharma. One who is the same as the false is the same as the false. The Tathagata illuminates the void, merging with the one true reality (實相, Shíxiàng). The aspect of true reality (實相, Shíxiàng) is the aspect of the Tathagata. Therefore, the sutra says: 'Seeing the Dharma of true reality (實相, Shíxiàng) is seeing the Buddha.' In the Vimalakirti Sutra, observing one's own true reality (實相, Shíxiàng) as the Tathagata's aspect, the meaning lies here.

I observe the Tathagata, not coming from the past, not going to the future, and not abiding in the present. Not observing form, not observing the suchness (如, Rú) of form, not observing the nature of form. Not observing sensation, perception, volition, and consciousness, not observing the suchness (如, Rú) of consciousness, not observing the nature of consciousness. The following explains the meaning of distinguishing various non-realities. Explaining that all forms are non-forms is true reality (實相, Shíxiàng). The Dharmakaya is not subject to arising and ceasing, so it is not contained by the three times (past, present, future). It is not existence, so it is not form. It is not emptiness, so it is not suchness (如, Rú). It has no self-nature, so it has no nature. Master Zhao said: 'The Dharmakaya transcends the three times and is not contained by the five aggregates, twelve entrances, and eighteen realms, so it cannot be observed with arising, abiding, going, and coming. It cannot be observed with the suchness (如, Rú) and nature of the five aggregates.'

It does not arise from the aggregation of the four great elements, like the void. The six entrances have no accumulation. The eyes, ears, nose, tongue, body, and mind have already passed and are not within the three realms. The three defilements have been removed, conforming to the three gates of liberation. The three kinds of knowledge are equal to ignorance. The Vajra body does not arise from the aggregation of the four great elements. Because it is the nature of original enlightenment, it does not accumulate the six emotions. The Dharma realm is the same as truth and is not within the three realms. Having removed the three defilements, it always conforms to the three liberations. Knowledge and ignorance, their nature is not two. The nature that is not two is the nature of the Dharmakaya.

Not one aspect, not different aspects, not self-aspect.

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相不他相。非無相非取相。不此岸不彼岸不中流。而化眾生。觀于寂滅亦不永滅　法身非聚散故非一異。亡彼我故無自他不同。太虛故非無相。不受著故非取相。生死即涅槃故無彼此岸。邪正道不二故無中流。雖眾相都滅而不住滅故教化眾生。是即常寂滅而無滅也。

不此不彼。不以此不以彼。不可以智知。不可以識識　法無彼此之相故不彼不此。聖無彼此之執故不以此不以彼。且二乘智所不測。豈凡識而能識哉。

無晦無明無名無相。無強無弱非凈非穢　性不可蔽故無晦。離覺所覺故無明。不可以名乎。不可以相示。豈強弱凈穢而分別哉。

不在方不離方。非有為非無為。無示無說　佛身住法性故不在方。庵園即法性故不離方。真身不生滅故非有為。丈六即真故非無為。應物而相非實相故不可示。應物而名非真名故不可說。

不施不慳。不戒不犯不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不去不入。一切言語道斷　法身真凈不可以六蔽覆。不可以六度度。不可以善誠。不可以惡欺。感物而來非來。感謝而往非去。既無形於去來亦無心。出入斯言經自絕也。

非福田非不福田。非應供養非不應供養。非取非舍。非有相非無相。同真際等法性。不可稱不可量。過

【現代漢語翻譯】 現代漢語譯本： 『相不他相。非無相非取相。不此岸不彼岸不中流。而化眾生。觀于寂滅亦不永滅』——法身（Dharmakaya，佛的法性之身）的顯現並非獨立於其他現象之外。它既不是完全沒有表象，也不是執著于某種表象。它不侷限於此岸（生死輪迴），也不侷限於彼岸（涅槃），更不在兩者之間的中流。它通過各種方式教化眾生。即使觀察到寂滅的境界，也不是永遠的斷滅。

『法身非聚散故非一異。亡彼我故無自他不同。太虛故非無相。不受著故非取相。生死即涅槃故無彼此岸。邪正道不二故無中流。雖眾相都滅而不住滅故教化眾生。是即常寂滅而無滅也。』——法身不是聚合或離散的，因此不能用『一』或『異』來描述。因為沒有『彼』和『我』的區分，所以沒有『自己』和『他人』的不同。它像太虛一樣空曠，所以不能說是沒有表象。它不執著于任何事物，所以不能說是執著于某種表象。生死即是涅槃，所以沒有此岸和彼岸的區分。邪道和正道本質上沒有區別，所以沒有中流。即使所有的表象都消失了，它也不會停留在寂滅的狀態，因此可以教化眾生。這就是常寂滅，但又不是真正的斷滅。

『不此不彼。不以此不以彼。不可以智知。不可以識識』——它不屬於『此』，也不屬於『彼』。不能用『此』來理解它，也不能用『彼』來理解它。不能用智（智慧）來認知它，也不能用識（意識）來識別它。

『法無彼此之相故不彼不此。聖無彼此之執故不以此不以彼。且二乘智所不測。豈凡識而能識哉。』——因為法沒有『此』和『彼』的表象，所以它既不是『彼』也不是『此』。聖人沒有『此』和『彼』的執著，所以不能用『此』或『彼』來理解它。即使是二乘（聲聞乘和緣覺乘）的智慧也無法測度它，更何況是凡夫的意識呢？

『無晦無明無名無相。無強無弱非凈非穢』——它沒有晦暗，也沒有光明。它沒有名稱，也沒有表象。它沒有強大，也沒有弱小。它既不是清凈的，也不是污穢的。

『性不可蔽故無晦。離覺所覺故無明。不可以名乎。不可以相示。豈強弱凈穢而分別哉。』——因為它的本性不可遮蔽，所以沒有晦暗。因為它超越了能覺知和被覺知的對立，所以沒有光明。它無法用名稱來描述，也無法用表象來展示。怎麼能用強大、弱小、清凈、污穢來區分它呢？

『不在方不離方。非有為非無為。無示無說』——它不在任何方位，但也不離開任何方位。它不是有為法（通過努力而產生的），也不是無為法（自然而然存在的）。它無法被指示，也無法被言說。

『佛身住法性故不在方。庵園即法性故不離方。真身不生滅故非有為。丈六即真故非無為。應物而相非實相故不可示。應物而名非真名故不可說。』——因為佛身安住於法性之中，所以它不在任何方位。庵園（修行場所）即是法性，所以它不離開任何方位。真身（真實的身體）不生不滅，所以它不是有為法。丈六金身（佛像）即是真身，所以它不是無為法。它根據不同的事物顯現不同的表象，但這些表象不是真實的，所以無法被指示。它根據不同的事物而有不同的名稱，但這些名稱不是真實的，所以無法被言說。

『不施不慳。不戒不犯不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不去不入。一切言語道斷』——它不屬於佈施，也不屬於慳吝。它不屬於持戒，也不屬於犯戒。它不屬於忍辱，也不屬於嗔恚。它不屬於精進，也不屬於懈怠。它不屬於禪定，也不屬於散亂。它不屬於智慧，也不屬於愚癡。它不屬於誠實，也不屬於欺騙。它不來，也不去。它不出去，也不進入。一切的言語都無法描述它。

『法身真凈不可以六蔽覆。不可以六度度。不可以善誠。不可以惡欺。感物而來非來。感謝而往非去。既無形於去來亦無心。出入斯言經自絕也。』——法身是真實清凈的，不能被六蔽（貪、嗔、癡、慢、疑、不正見）所覆蓋，也不能用六度（佈施、持戒、忍辱、精進、禪定、智慧）來衡量。它不能用善來誠待，也不能用惡來欺騙。它因感應事物而顯現，但並非真的『來』。它因事物消失而隱沒，但並非真的『去』。既然它沒有『去』和『來』的形態，也就沒有『出』和『入』的心念。一切關於『出』和『入』的言語都無法描述它。

『非福田非不福田。非應供養非不應供養。非取非舍。非有相非無相。同真際等法性。不可稱不可量。過』——它不是福田，也不是非福田。它不是應供養的，也不是不應供養的。它不屬於取，也不屬於舍。它不是有相的，也不是無相的。它與真際（真實的邊界）相同，與法性相等。它無法被稱量，也無法被衡量，超越了……

【English Translation】 English version: '相不他相。非無相非取相。不此岸不彼岸不中流。而化眾生。觀于寂滅亦不永滅' - The appearance of Dharmakaya (法身, the Dharma body of the Buddha) is not independent of other phenomena. It is neither completely without appearance nor attached to any particular appearance. It is not limited to this shore (the cycle of birth and death), nor to the other shore (Nirvana), nor to the middle stream between the two. It transforms sentient beings through various means. Even when observing the state of stillness and extinction, it is not an eternal annihilation.

'法身非聚散故非一異。亡彼我故無自他不同。太虛故非無相。不受著故非取相。生死即涅槃故無彼此岸。邪正道不二故無中流。雖眾相都滅而不住滅故教化眾生。是即常寂滅而無滅也。' - The Dharmakaya is not an aggregation or dispersion, so it cannot be described as 'one' or 'different'. Because there is no distinction between 'that' and 'I', there is no difference between 'self' and 'other'. It is as vast as empty space, so it cannot be said to be without appearance. It is not attached to anything, so it cannot be said to be attached to any particular appearance. Samsara is Nirvana, so there is no distinction between this shore and the other shore. The evil path and the righteous path are essentially no different, so there is no middle stream. Even when all appearances disappear, it does not remain in a state of extinction, so it can transform sentient beings. This is constant stillness and extinction, but it is not true annihilation.

'不此不彼。不以此不以彼。不可以智知。不可以識識' - It does not belong to 'this', nor does it belong to 'that'. It cannot be understood by 'this', nor can it be understood by 'that'. It cannot be known by wisdom (智), nor can it be recognized by consciousness (識).

'法無彼此之相故不彼不此。聖無彼此之執故不以此不以彼。且二乘智所不測。豈凡識而能識哉。' - Because the Dharma has no appearance of 'this' and 'that', it is neither 'that' nor 'this'. The sages have no attachment to 'this' and 'that', so it cannot be understood by 'this' or 'that'. Even the wisdom of the Two Vehicles (聲聞乘 and 緣覺乘) cannot fathom it, how much less can the consciousness of ordinary people?

'無晦無明無名無相。無強無弱非凈非穢' - It has no darkness, and no light. It has no name, and no appearance. It has no strength, and no weakness. It is neither pure, nor impure.

'性不可蔽故無晦。離覺所覺故無明。不可以名乎。不可以相示。豈強弱凈穢而分別哉。' - Because its nature cannot be obscured, there is no darkness. Because it transcends the duality of the knower and the known, there is no light. It cannot be described by name, nor can it be shown by appearance. How can it be distinguished by strength, weakness, purity, or impurity?

'不在方不離方。非有為非無為。無示無說' - It is not in any direction, but it does not leave any direction. It is neither conditioned (有為, produced through effort) nor unconditioned (無為, naturally existing). It cannot be indicated, nor can it be spoken.

'佛身住法性故不在方。庵園即法性故不離方。真身不生滅故非有為。丈六即真故非無為。應物而相非實相故不可示。應物而名非真名故不可說。' - Because the Buddha's body abides in the Dharma nature, it is not in any direction. The hermitage (庵園, a place of practice) is the Dharma nature, so it does not leave any direction. The true body (真身, the real body) does not arise or cease, so it is not conditioned. The sixteen-foot golden body (丈六金身, the Buddha image) is the true body, so it is not unconditioned. It manifests different appearances according to different things, but these appearances are not real, so they cannot be indicated. It has different names according to different things, but these names are not real, so they cannot be spoken.

'不施不慳。不戒不犯不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不去不入。一切言語道斷' - It does not belong to generosity, nor to stinginess. It does not belong to precepts, nor to violations. It does not belong to patience, nor to anger. It does not belong to diligence, nor to laziness. It does not belong to concentration, nor to distraction. It does not belong to wisdom, nor to foolishness. It does not belong to honesty, nor to deception. It does not come, nor does it go. It does not go out, nor does it enter. All language is cut off.

'法身真凈不可以六蔽覆。不可以六度度。不可以善誠。不可以惡欺。感物而來非來。感謝而往非去。既無形於去來亦無心。出入斯言經自絕也。' - The Dharmakaya is truly pure and cannot be covered by the six obscurations (貪, 嗔, 癡, 慢, 疑, 不正見), nor can it be measured by the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 智慧). It cannot be treated with honesty through goodness, nor can it be deceived through evil. It manifests in response to things, but it does not truly 'come'. It disappears when things vanish, but it does not truly 'go'. Since it has no form of 'going' and 'coming', it also has no thought of 'entering' and 'exiting'. All words about 'entering' and 'exiting' are cut off.

'非福田非不福田。非應供養非不應供養。非取非舍。非有相非無相。同真際等法性。不可稱不可量。過' - It is not a field of merit, nor is it not a field of merit. It is not worthy of offerings, nor is it unworthy of offerings. It does not belong to taking, nor to giving. It is not with appearance, nor is it without appearance. It is the same as the true boundary (真際) and equal to the Dharma nature (法性). It cannot be named, nor can it be measured, it transcends...

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諸稱量　無心福物非福田。有求見益非不福。無證無得非應供。德洽無邊非不應取之則失。真舍之則乖道。豈有相可見無相可無。斯同真際等法性越稱量之境哉。

非大非小。非見非聞非覺非知。離眾結縛。等諸智同眾生。于諸法無分別　不可以世界量。非大不可以微塵。比非小離六塵之境。不可以合覺。不可以離見。無漏之體體絕結縛等實相之智。同眾生之性渾然無際。豈與法有別。

一切無失。無濁無惱。無作無起無生無滅無畏無憂無喜無厭　肇曰。無得故無失。無清故無濁。事外之體何可惱亂。孰能作之。令起生之使滅。恬淡寂泊無為無□。豈容憂畏喜厭于其聞哉。

無已有無當有無今有。不可以一切言說分別顯示　既云三世之有都絕言說之路。

世尊如來身為若此也。作如是觀。以斯觀者名為正觀。若他觀者名為邪觀　三結成觀也。肇曰。窮言盡智莫能顯示。來觀之旨為若是也。又解。他觀者謂二乘凡夫見生滅憂畏等背理為他。

爾時舍利弗問維摩詰。汝於何沒而來生此　二論生滅文三。舍利弗問。二凈名約幻況出。三釋其生滅。前文又四。此初身子問也。離生滅見不生滅者。二乘之見非實相義。若即因緣生滅悟不生滅者。此法身義也。有此差別故再論焉。上雖具顯百非。今

【現代漢語翻譯】 現代漢語譯本：所有用稱量來衡量的事物，都因為有心而不能成為真正的福田，不能帶來真正的福報。如果爲了求得利益而去行善，那並非不是福報，而是有所求的福報。沒有證悟，沒有獲得，就不能成為真正的應供者。德行圓滿無邊，並非不能接受供養，而是不應執著于接受供養。如果執著于獲取，就會失去真理；如果捨棄真理，就會背離正道。難道可以用有相或無相來衡量嗎？這與真如實際、等同法性一樣，超越了稱量的境界。

既非大也非小，既非可見也非可聞，既非可覺也非可知。脫離一切煩惱束縛，等同諸佛的智慧，與眾生相同，對於一切法沒有分別。不能用世界來衡量，說它大是不可以的；不能用微塵來比擬，說它小是不可以的。它超越了六塵的境界，不能用合覺來認識，不能用離見來觀察。無漏的本體，是斷絕一切煩惱束縛的實相智慧，與眾生的本性相同，渾然一體，沒有邊際。難道與法有什麼區別嗎？

一切都沒有失去，沒有污濁，沒有煩惱，沒有造作，沒有生起，沒有產生，沒有滅亡，沒有畏懼，沒有憂愁，沒有喜悅，沒有厭倦。僧肇（僧肇，一位佛教哲學家）說：因為沒有獲得，所以沒有失去；因為沒有清凈，所以沒有污濁。超越事物之外的本體，怎麼會被煩惱擾亂？誰能造作它？讓它生起，讓它滅亡？恬淡寂靜，無為無事。怎麼能容許憂愁、畏懼、喜悅、厭倦在其中呢？

沒有已有的，沒有將有的，沒有現在的。不可以用一切言語來分別顯示。既然說三世的存在都斷絕了言語的道路。

世尊如來之身就是這樣嗎？作這樣的觀想，用這種觀想方法就稱為正觀。如果用其他的觀想方法，就稱為邪觀。這是三種結整合觀想的方法。僧肇（僧肇，一位佛教哲學家）說：窮盡言語和智慧都不能顯示，如來觀想的旨意就是這樣。又解釋說：其他的觀想方法是指二乘（聲聞乘和緣覺乘）凡夫，見到生滅、憂愁、畏懼等，背離真理，所以是其他的觀想。

這時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）問維摩詰（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）：您從哪裡消失而來生到這裡？二論生滅文有三種說法。舍利弗（Śāriputra）問。二凈名經用幻化的比喻來說明生滅。三解釋生滅。前面的經文又有四種說法。這是舍利弗（Śāriputra）的提問。離開生滅的見解，不生不滅，這是二乘（聲聞乘和緣覺乘）的見解，不是實相的意義。如果從因緣生滅中領悟不生不滅，這就是法身的意義。因為有這種差別，所以再次論述。上面雖然詳細地顯示了一百種否定，現在...

【English Translation】 English version: All things measured by weighing are not true fields of merit because of the mind's involvement, and cannot bring true blessings. If one does good deeds seeking benefit, it is not that it is not a blessing, but it is a blessing sought with attachment. Without realization, without attainment, one cannot be a true recipient of offerings. Virtue is complete and boundless, it is not that one cannot accept offerings, but one should not be attached to accepting offerings. If one clings to acquisition, one will lose the truth; if one abandons the truth, one will deviate from the right path. Can it be measured by form or formlessness? This, like Suchness (Tathātā), equal to Dharma-nature (Dharmatā), transcends the realm of measurement.

Neither large nor small, neither seen nor heard, neither felt nor known. Free from all bonds of affliction, equal to the wisdom of all Buddhas, the same as all sentient beings, without discrimination towards all dharmas. It cannot be measured by the world, it is not appropriate to say it is large; it cannot be compared to a dust mote, it is not appropriate to say it is small. It transcends the realm of the six senses, it cannot be known by combined perception, it cannot be observed by separated views. The essence of non-outflow (anāsrava), is the wisdom of true reality (bhūtatathatā) that cuts off all bonds of affliction, the same as the nature of sentient beings, completely integrated, without boundaries. Is there any difference from the Dharma?

Everything is without loss, without turbidity, without affliction, without action, without arising, without birth, without death, without fear, without sorrow, without joy, without weariness. Sengzhao (Sengzhao, a Buddhist philosopher) said: Because there is no attainment, there is no loss; because there is no purity, there is no turbidity. How can the essence beyond things be disturbed? Who can create it? Cause it to arise, cause it to cease? Tranquil and silent, non-action and non-doing. How can sorrow, fear, joy, weariness be allowed within it?

There is no past, no future, no present. It cannot be distinguished and shown by any words. Since it is said that the existence of the three times has cut off the path of words.

Is the body of the World Honored One (Śākyamuni Buddha) Thus Come One (Tathāgata) like this? Make such contemplation, and this contemplation is called right contemplation. If one contemplates in other ways, it is called wrong contemplation. These three combine to form a method of contemplation. Sengzhao (Sengzhao, a Buddhist philosopher) said: Exhausting words and wisdom cannot show it, the meaning of the Thus Come One's contemplation is like this. He also explained: Other contemplations refer to the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) who see birth and death, sorrow and fear, etc., deviating from the truth, so they are other contemplations.

At that time, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) asked Vimalakīrti (Vimalakīrti, a lay bodhisattva, known for his wisdom and eloquence): From where did you disappear and come to be born here? The two treatises on the text of birth and death have three explanations. Śāriputra (Śāriputra) asked. The Vimalakīrti Nirdeśa Sūtra uses the metaphor of illusion to explain birth and death. Three explain birth and death. The previous text has four explanations. This is Śāriputra's (Śāriputra) question. Leaving the view of birth and death, non-birth and non-death, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), not the meaning of true reality. If one realizes non-birth and non-death from the arising and ceasing of conditions, this is the meaning of the Dharma-body. Because there is this difference, it is discussed again. Although the above shows in detail a hundred negations, now...

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但論于生滅。若悟生則無生。自然無生。無生自然。自然眾非可見矣。肇曰。上云如自觀身實相。實相無生而今現有生。將成其自觀之義故以沒生問也維摩詰言。汝所得法有沒生乎　二反質也。肇曰。逆問所得以證無沒生也。所得法即無為無相法也。

舍利弗言。無沒生也　三答無沒生也。

若諸法無沒生相。云何問言汝於何沒而來生此　四呵也。若觀諸法因緣生滅本無自性。云何乃問此沒生耶。

于意云何。譬如幻師作男女。寧沒生耶　二舉幻況文五。此初舉幻問。

舍利弗言。無沒生也　二答也。

汝豈不聞佛說諸法如幻相乎　三重問。

答曰如是　四重答。

若一切法如幻相者。云何問云汝於何沒而來生此　五呵。若佛說諸法如幻相者。即幻生非生幻沒非沒。云何更問此沒生也。肇曰。生猶化。存死猶化。往物無不爾。獨問我為。

舍利弗。沒者為虛誑法壞敗之相　生者為虛誑法相續之相　菩薩雖沒不盡善本。雖生不長諸惡　三解釋。妄執虛誑有沒有生。悟法真實無生無滅。幻滅非滅故不盡。善本幻生非生故不貪生長惡。此所以顯即生滅悟無生滅成法身義也。

是時佛告舍利弗。有國名妙喜。佛號無動。是維摩詰于彼國沒而來生此　此下二明應身應土

【現代漢語翻譯】 現代漢語譯本 但討論的是生滅（shengmie，birth and death）。如果領悟了生，那就沒有生。自然就沒有生，沒有生就是自然。自然之理，眾人是無法看見的。肇法師說：前面說『如自己觀察身之實相』，實相是無生的，但現在卻有生，爲了成就『自己觀察』的意義，所以用『沒生』來提問。維摩詰（Vimalakirti）說：『你所證得的法，有沒生嗎？』這是反過來質問。肇法師說：反過來問所證得的法，來證明沒有沒生。所證得的法就是無為無相之法。 舍利弗（Sariputra）說：『沒有沒生。』這是回答沒有沒生。 『如果諸法沒有沒生的相狀，為什麼問說你從哪裡消失而來這裡出生？』這是呵斥。如果觀察諸法因緣生滅，本來沒有自性，為什麼還要問從哪裡消失而來出生呢？ 『你認為如何？譬如幻術師變出男女，有消失和出生嗎？』這是舉幻術來比喻，共有五段。這是最初舉幻術來提問。 舍利弗（Sariputra）說：『沒有消失和出生。』這是回答。 『你難道沒聽佛說諸法如幻相嗎？』這是再次提問。 回答說：『是的。』這是再次回答。 『如果一切法如幻相，為什麼問說你從哪裡消失而來這裡出生？』這是呵斥。如果佛說諸法如幻相，那麼幻生不是真正的生，幻滅也不是真正的滅。為什麼還要問消失和出生呢？肇法師說：生就像變化，存在和死亡也像變化，萬物沒有不是這樣的，唯獨問我做什麼。 『舍利弗（Sariputra），消失是虛妄欺騙之法壞滅的相狀，出生是虛妄欺騙之法相續的相狀。菩薩（Bodhisattva）雖然消失，但不會窮盡善的根本；雖然出生，也不會增長各種惡行。』這是解釋。妄自執著虛妄的有沒有生，領悟法的真實就沒有生沒有滅。幻滅不是真正的滅，所以不會窮盡善的根本；幻生不是真正的生，所以不會貪圖生長惡行。這就是顯示即生滅而悟無生滅，成就法身的意義。 這時，佛告訴舍利弗（Sariputra）：『有個國家名叫妙喜（Abhirati），佛號無動（不動如來，Akshobhya Buddha）。這位維摩詰（Vimalakirti）從那個國家消失而來這裡出生。』下面說明應身應土。

【English Translation】 English version But it discusses birth and death (shengmie). If one understands birth, then there is no birth. Naturally, there is no birth. No birth is natural. The naturalness is not visible to the masses. Zhao said: The above says 'as if observing the true nature of one's own body.' The true nature is without birth, but now there is birth. To fulfill the meaning of 'observing oneself,' therefore, the question of 'cessation and birth' is raised. Vimalakirti (Vimalakirti) said: 'Does the Dharma you have attained have cessation and birth?' This is a counter-question. Zhao said: It is a reverse question about what has been attained to prove that there is no cessation and birth. The Dharma attained is the Dharma of non-action and non-form. Sariputra (Sariputra) said: 'There is no cessation and birth.' This is answering that there is no cessation and birth. 'If all dharmas have no characteristics of cessation and birth, why ask, 'From where did you cease and come to be born here?'' This is a rebuke. If one observes that the arising and ceasing of all dharmas are due to conditions and have no inherent nature, why ask from where one ceased and came to be born? 'What do you think? For example, do illusionists create men and women, do they have cessation and birth?' This is using illusion as a metaphor, in five parts. This is the initial question using illusion. Sariputra (Sariputra) said: 'There is no cessation and birth.' This is the answer. 'Have you not heard the Buddha say that all dharmas are like illusions?' This is a repeated question. The answer is: 'Yes.' This is a repeated answer. 'If all dharmas are like illusions, why ask, 'From where did you cease and come to be born here?'' This is a rebuke. If the Buddha says that all dharmas are like illusions, then illusory birth is not true birth, and illusory cessation is not true cessation. Why ask about cessation and birth? Zhao said: Birth is like transformation, existence and death are also like transformation, everything is like this, why only ask me? 'Sariputra (Sariputra), cessation is the characteristic of the destruction of false and deceptive dharmas; birth is the characteristic of the continuation of false and deceptive dharmas. Although a Bodhisattva (Bodhisattva) ceases, he does not exhaust the roots of goodness; although he is born, he does not increase all evils.' This is an explanation. Falsely clinging to the existence or non-existence of birth, realizing the truth of Dharma, there is no birth and no death. Illusory cessation is not true cessation, so it does not exhaust the roots of goodness; illusory birth is not true birth, so it does not greedily increase evil deeds. This is why it shows that by realizing no birth and no death in the midst of birth and death, one achieves the meaning of the Dharmakaya. At that time, the Buddha told Sariputra (Sariputra): 'There is a country named Abhirati (妙喜), and the Buddha is named Akshobhya (不動如來). This Vimalakirti (Vimalakirti) ceased from that country and came to be born here.' The following explains the manifested body and the manifested land.

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文二。初論應事。二現身土。前文又四。一佛示國名。二身子生疑。三約喻質問。四解釋應事。此初也。上既即生非生是真身。此明不生能生是應身。國土亦然。故佛示其生沒也。

舍利弗言。未曾有也。世尊。是人乃能捨清凈土。而來樂此多怒害處　二生疑。但可棄穢生凈。曷有舍凈來穢耶。肇曰。此土方余國怒害最多。

維摩詰語舍利弗。于意云何。日光出時與冥合乎。答曰不也。日光出時則無眾冥維摩詰言。夫日何故行閻浮提。答欲以明照為之除冥　三質問。初問答明曰。光自明闇不能蔽。喻真身處染不染。后問答明曰。光能破彼闇。喻菩薩化生雜染。

維摩詰言。菩薩如是。雖生不凈佛土為化眾生不與愚闇而共合也。但滅眾生煩惱闇耳　此四合喻能釋。二重亦然。

是時大眾渴仰。欲見妙喜世界不動如來及其菩薩聲聞之眾　此二正現身土。文六。一時眾渴仰。二佛命令現。三奉命移取。四勸修行。五大眾發心。六利益還本也。此初也。

佛知一切眾會所念　告維摩詰言。善男子。為此眾會。現妙喜國無動如來及諸菩薩聲聞之眾。眾皆欲見　此二命令現土。肇曰。既睹大眾渴仰之情。將顯凈名不思議德故告令現本國也。

於是維摩詰心念。吾當不起于座接妙喜國。鐵圍山

【現代漢語翻譯】 現代漢語譯本 文二。初論應事。二現身土。前文又四。一佛示國名。二身子生疑。三約喻質問。四解釋應事。此初也。上文既然講了即生非生才是真身，這裡說明不生而能生是應身。國土也是這樣。所以佛顯示其生滅。

舍利弗（Śāriputra，佛陀十大弟子之一）說：『前所未有啊，世尊（Śākyamuni，釋迦牟尼佛）。這個人竟然能夠捨棄清凈的佛土，而來喜歡這充滿憤怒和傷害的地方。』這是第二個生疑。通常都是捨棄污穢而生於清凈之處，哪裡有捨棄清凈而來污穢之地的呢？肇法師說：『這個娑婆世界（Sahā，意為『堪忍』，指我們所居住的充滿煩惱和痛苦的世界）比其他國土的憤怒和傷害都要多。』

維摩詰（Vimalakīrti，一位在家菩薩）對舍利弗說：『你認為怎麼樣？日光出現的時候，會和黑暗混合在一起嗎？』舍利弗回答說：『不會的。日光出現的時候，就沒有黑暗了。』維摩詰說：『那麼，太陽為什麼要照耀閻浮提（Jambudvīpa，指我們所居住的這個世界）呢？』舍利弗回答說：『爲了用光明照耀，為眾生消除黑暗。』這是第三個質問。第一個問答說明了日光本身是光明的，黑暗不能遮蔽它，比喻真身處於染污之中而不被染污。後面的問答說明了日光能夠破除黑暗，比喻菩薩化生於雜染的世界。

維摩詰說：『菩薩也是這樣。雖然生於不凈的佛土，爲了教化眾生，卻不與愚昧和黑暗同流合污，只是爲了滅除眾生的煩惱和黑暗。』這是第四個，結合比喻來解釋。兩重比喻也是這樣。

這時，大眾渴望仰慕，想要見到妙喜世界（Abhirati，又譯作『歡喜世界』）的不動如來（Akshobhya，又譯作『阿閦佛』）以及他的菩薩和聲聞弟子們。這是第二個正要顯現身土。文分六部分：一時眾渴望仰慕，二佛命令顯現，三奉命移取，四勸修行，五大眾發心，六利益還本。這是第一部分。

佛陀知道所有大眾心中的想法，告訴維摩詰說：『善男子，爲了這些大眾，顯現妙喜世界的不動如來以及諸位菩薩和聲聞弟子們，大家都想見。』這是第二部分，佛陀命令顯現佛土。肇法師說：『既然看到了大眾渴望仰慕的心情，將要顯示維摩詰不可思議的功德，所以告訴他顯現本國。』

於是，維摩詰心中想：『我應當不起身離開座位，就把妙喜世界連同鐵圍山（Chakravāda，佛教宇宙觀中圍繞世界的鐵山）……』

【English Translation】 English version Section 2: Initial Discussion on Responding to Events; Second, Manifesting Body and Land. The preceding text has four parts: 1. The Buddha reveals the name of the land; 2. Śāriputra (Śāriputra, one of the ten principal disciples of the Buddha) raises doubts; 3. Questioning through analogy; 4. Explaining the response to events. This is the first part. Since the previous text explained that 'true body' is realized through 'being born yet not born,' this section clarifies that 'being able to be born from non-birth' is the response body (Nirmāṇakāya). The same applies to the Buddha-land. Therefore, the Buddha reveals its arising and ceasing.

Śāriputra said, 'It is unprecedented, World-Honored One (Śākyamuni, the historical Buddha). This person is able to abandon a pure land and come to enjoy this place full of anger and harm.' This is the second part, raising doubts. One usually abandons impurity to be born in purity; how could one abandon purity to come to impurity? Master Zhao said, 'This Sahā world (Sahā, meaning 'able to be endured,' referring to the world we live in, full of afflictions and suffering) has more anger and harm than other lands.'

Vimalakīrti (Vimalakīrti, a lay bodhisattva) said to Śāriputra, 'What do you think? When the sunlight appears, does it merge with darkness?' Śāriputra replied, 'No. When the sunlight appears, there is no darkness.' Vimalakīrti said, 'Then why does the sun shine upon Jambudvīpa (Jambudvīpa, referring to the world we live in)?' Śāriputra replied, 'To illuminate with light and remove darkness for beings.' This is the third part, questioning. The first question and answer clarify that the sunlight itself is bright, and darkness cannot obscure it, symbolizing the true body being in defilement without being defiled. The subsequent question and answer clarify that the sunlight can dispel darkness, symbolizing the Bodhisattva being born in a world of mixed defilements.

Vimalakīrti said, 'Bodhisattvas are like this. Although born in an impure Buddha-land, they do not associate with ignorance and darkness in order to transform sentient beings, but only to extinguish the darkness of afflictions in sentient beings.' This is the fourth part, explaining through combined analogies. The two-fold analogy is also like this.

At that time, the great assembly yearned to see the Akshobhya Tathāgata (Akshobhya, also translated as 'Immovable Buddha') of the Abhirati World (Abhirati, also translated as 'Land of Joy') and his assembly of Bodhisattvas and Śrāvakas (disciples). This is the second part, directly manifesting the body and land. The text has six parts: 1. The assembly yearns; 2. The Buddha commands manifestation; 3. Obeying the command to move and take; 4. Encouraging practice; 5. The assembly generates aspiration; 6. Benefits return to the origin. This is the first part.

The Buddha, knowing the thoughts of all the assembly, said to Vimalakīrti, 'Good man, for the sake of this assembly, manifest the Akshobhya Tathāgata of the Abhirati World and the assembly of Bodhisattvas and Śrāvakas. Everyone wishes to see them.' This is the second part, the Buddha commands the manifestation of the land. Master Zhao said, 'Having seen the assembly's yearning, and intending to reveal Vimalakīrti's inconceivable virtues, he commands him to manifest his own land.'

Thereupon, Vimalakīrti thought, 'I shall not rise from my seat and will bring the Abhirati World, together with the Iron Mountains (Chakravāda, the iron mountains surrounding the world in Buddhist cosmology)...'

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川溪谷江河。大海泉源須彌諸山。及日月星宿。天龍鬼神梵天等宮。並諸菩薩聲聞之眾。城邑聚落男女大小。乃至無動如來三奉命。文六。此初念取彼佛國土及妙蓮花寶。階嚴飾盡皆現也。

及菩提樹諸妙蓮花。能於十方作佛事者　肇曰。彼菩提樹及妙蓮華皆能放光明於十方作佛事。及華上化佛菩薩亦於十方作佛事皆通取來。

三道寶階從閻浮提至忉利天以此寶階諸天來下。悉為禮敬無動如來聽受經法。肇曰。欲天報通足能陵虛。然彼土以寶階嚴飾為戲游之路。故同以往返也。

閻浮提人。亦登其階。上升忉利見彼諸天妙喜世界成就如是無量功德。上至阿迦𧸐吒天。下至水際。以右手斷取如陶家輪。入此世界猶持華鬘示一切眾　肇曰。嚴凈之土福慶所集。人天之報相殊未幾。故同路往返有交遊之歡娛。又解。忉利此云三十三也。阿迦𧸐吒此云色究竟。

作是念已入於三昧現神通力。以其右手斷取妙喜世界置於此土　二正取。肇曰。重為輕根靜為躁。若非三昧之力無以運神足之動。

彼得神通菩薩及聲聞眾並余天人。俱發聲言。唯然世尊。唯取我去。愿見救護　三得通驚覺肇曰。大通菩薩逆睹變瑞為眾而問。其餘諸天未了而問。恐畏未盡故求救護。

無動佛言。非我所為。是維摩

【現代漢語翻譯】 現代漢語譯本 川流、溪谷、江河。（大海泉源：一切水的源頭，大海的源泉；須彌諸山：佛教宇宙觀中的中心山）以及日月星宿，天龍（天上的龍族，護法神）鬼神，梵天（色界天的統治者）等宮殿，以及諸位菩薩（覺悟的有情）聲聞（聽聞佛陀教誨而證悟的弟子）之眾，城邑聚落的男女老少，乃至無動如來（不動如來，代表堅定不移的佛）的三奉命。文六。這最初的念頭是取彼佛國土以及美妙的蓮花寶座，階梯嚴飾，全部顯現出來。

以及菩提樹（覺悟之樹）諸妙蓮花，能於十方（各個方向）作佛事者。（肇曰：鳩摩羅什的弟子僧肇的註解，下同）彼菩提樹及妙蓮華皆能放光明於十方作佛事。以及華上化佛菩薩亦於十方作佛事，皆通取來。

三道寶階從閻浮提（我們所居住的世界）至忉利天（欲界六天之一，帝釋天所居之處），以此寶階諸天來下，悉為禮敬無動如來，聽受經法。（肇曰：欲界天的神通足以在空中飛行，然而彼土以寶階嚴飾作為嬉戲遊樂的道路，所以一同以往返。）

閻浮提人，亦登其階，上升忉利，見彼諸天妙喜世界成就如是無量功德，上至阿迦尼吒天（色界頂天，最高的天），下至水際，以右手斷取如陶家輪，入此世界猶持華鬘示一切眾。（肇曰：嚴凈的國土是福慶所聚集的地方，人天的果報相差不遠，所以一同往返有交遊的歡娛。又解：忉利，這裡稱為三十三。阿迦尼吒，這裡稱為色究竟。）

作是念已，入於三昧（禪定），現神通力，以其右手斷取妙喜世界置於此土。（二正取。肇曰：重為輕，靜為躁，若非三昧之力，無以運神足之動。）

彼得神通菩薩及聲聞眾並余天人，俱發聲言：『唯然世尊（佛陀的尊稱），唯取我去，愿見救護。』（三得通驚覺。肇曰：大通菩薩逆睹變瑞為眾而問，其餘諸天未了而問，恐畏未盡故求救護。）

無動佛言：『非我所為，是維摩（維摩詰，一位在家菩薩）。』

【English Translation】 English version Rivers, streams, valleys, and seas. The source of the great ocean, Mount Sumeru (the central mountain in Buddhist cosmology), and all the mountains. Also, the sun, moon, stars, celestial dragons (Nāgas, mythical serpent-like beings), spirits, Brahma (the creator god in Hinduism, adopted into Buddhism), and other celestial palaces. Along with the assemblies of Bodhisattvas (enlightenment beings) and Śrāvakas (disciples who attain enlightenment by hearing the teachings), cities, villages, men, women, young, and old, even the three commands of the immovable Tathāgata (another name for the Buddha, representing unwavering wisdom). Text six. This initial thought is to take that Buddha-land and the wonderful lotus treasure, the steps adorned with solemnity, all appearing.

And the Bodhi tree (the tree under which the Buddha attained enlightenment) and all the wonderful lotuses, those who can perform Buddha-deeds in the ten directions. (Zhao said: The annotations of Sengzhao, a disciple of Kumārajīva, are the same below.) That Bodhi tree and the wonderful lotuses can all emit light and perform Buddha-deeds in the ten directions. And the transformed Buddhas and Bodhisattvas on the lotuses also perform Buddha-deeds in the ten directions, all taken together.

The three jeweled stairways extend from Jambudvīpa (the continent where we live) to Trāyastriṃśa Heaven (one of the heavens in Buddhist cosmology, ruled by Indra), with these jeweled stairways, the gods descend, all to pay homage to the immovable Tathāgata and listen to the teachings. (Zhao said: The supernatural powers of the desire realm heavens are sufficient to fly in the sky, but that land is adorned with jeweled stairways as a path for play and amusement, so they go back and forth together.)

The people of Jambudvīpa also ascend the stairs, rising to Trāyastriṃśa, seeing the wonderful Joyous World of those gods, accomplishing such immeasurable merits, up to the Akaniṣṭha Heaven (the highest heaven in the Form Realm), down to the edge of the water, with the right hand cutting off like a potter's wheel, entering this world as if holding a garland, showing it to all. (Zhao said: The solemn and pure land is where blessings and celebrations gather, the rewards of humans and gods are not far apart, so going back and forth together brings the joy of interaction. Another explanation: Trāyastriṃśa is called thirty-three here. Akaniṣṭha is called the ultimate of form here.)

Having made this thought, he entered Samādhi (meditative state), manifesting supernatural power, with his right hand cutting off the Joyous World and placing it in this land. (Two correct takings. Zhao said: The heavy becomes light, the still becomes agitated, if not for the power of Samādhi, there would be no way to move the divine feet.)

Those Bodhisattvas and Śrāvakas who have attained supernatural powers, along with the remaining gods and humans, all exclaimed: 'Yes, World-Honored One (a title for the Buddha), only take us away, we wish to see protection.' (Three attainments of communication and awakening. Zhao said: The Great Communication Bodhisattva foresaw the auspicious omen and asked for the sake of the assembly, the remaining gods had not yet understood and asked, fearing that the fear had not yet ended, so they sought protection.)

The immovable Buddha said: 'This is not what I have done, it is Vimalakīrti (a lay Bodhisattva).'

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詰神力所作　四佛稱凈名作也。

其餘未得神通者。不覺不智已之所往　五明不覺。

妙喜世界雖入此土而不增減。於是世界亦不迫隘如本無異　六入不增減。

爾時釋迦牟尼佛告諸大眾。汝等且觀妙喜世界無動如來其國嚴飾。菩薩行凈弟子清白。皆曰。唯然已見。佛言。若菩薩若得如是清凈佛土。當學無動如來所行之道　此四勸修行。文三。此初勸觀也。二皆曰唯然答見。佛言已下勸修並可見。肇曰。登高必由其本。求果必尋其因。

現此妙喜國時。娑婆世界十四那由他人發阿耨多羅三藐三菩提心。皆愿生於妙喜佛土。釋迦牟尼佛即記之曰。當生彼國　此五明眾益。文三。發心發願佛記如文妙喜現。此二意。一為證凈名凈土。二為若干有緣發心。

時妙喜世界於此國土。所應饒益其事訖已。還複本處舉眾皆見　此六利益已還本。

佛告舍利弗。汝見此妙喜世界及無動佛不。唯然已見。世尊。愿使一切眾生得清凈土如無動佛。獲神通力如維摩詰　此下第三明聞經益。文二。一身子發願。二聞經利益。初文又三。一問。二答。三發願。如文妙喜凈土凈名神道不思議事。二乘所無故啟茲愿也。

世尊。我等快得善利。得見是人親近供養　此下二明聞經得利文二。此嘆聞經益。

【現代漢語翻譯】 現代漢語譯本： 詰問神力所為，乃是四佛讚歎維摩詰（Vimalakirti，一位著名的在家菩薩）所作。

其餘尚未獲得神通的人，不會覺察、不明白自己已經前往妙喜世界（Abhirati，一個清凈的佛國）——這是五明中的不覺。

妙喜世界雖然進入此娑婆世界（Sahā，我們所居住的這個世界），但自身並沒有增加或減少，而娑婆世界也沒有因此變得擁擠狹窄，一切都和原來一樣——這是六入不增減。

這時，釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）告訴大眾：『你們仔細觀看妙喜世界無動如來（Akshobhya Buddha，東方妙喜世界的佛）及其國土的莊嚴，菩薩的清凈修行，以及弟子的清白。』大眾都說：『是的，我們已經看見了。』佛說：『如果菩薩想要得到這樣清凈的佛土，就應當學習無動如來所修行的道路。』——這四點是勸勉修行。分為三個部分，這是最初的勸勉觀看。其次是大眾都回答『是的，我們已經看見了』。佛的開示以下是勸勉修行，內容顯而易見。肇法師說：『登高必定要從根本開始，求得果實必定要尋找原因。』

在顯現妙喜世界的時候，娑婆世界有十四那由他（nayuta，一個很大的數字單位）的人發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），都希望往生到妙喜佛土。釋迦牟尼佛就為他們授記說：『你們將來會往生到那個佛國。』——這五點說明了大眾獲得的利益。分為三個部分：發心、發願、佛陀授記，就像經文所描述的妙喜世界顯現。這有兩個用意：一是爲了證明維摩詰的凈土，二是爲了一些有緣眾生髮起菩提心。

這時，妙喜世界在這個國土所應該饒益的事情已經完畢，就返回到原來的地方，所有大眾都看見了——這是第六點，利益已經完成，返回本處。

佛告訴舍利弗（Sariputra，佛陀的十大弟子之一）：『你看見這個妙喜世界以及無動佛了嗎？』舍利弗回答說：『是的，我已經看見了，世尊。』並愿一切眾生都能得到像無動佛那樣清凈的佛土，獲得像維摩詰那樣神通的力量——這以下是第三部分，說明聽聞佛經的利益。分為兩個部分：一是舍利弗發願，二是聽聞佛經的利益。第一部分又分為三個小部分：一問，二答，三發願，就像經文所描述的妙喜凈土和維摩詰的神通，這些不可思議的事情是二乘（聲聞乘和緣覺乘）所沒有的，所以才發起這樣的願望。

世尊，我們真是獲得了很大的利益，能夠見到這樣的人，親近供養——這以下是第二部分，說明聽聞佛經獲得的利益，分為兩個部分，這是讚歎聽聞佛經的利益。

【English Translation】 English version: Questioning the power of spiritual abilities, this is made by the four Buddhas praising Vimalakirti (a famous lay Bodhisattva).

Those who have not yet attained supernatural powers are unaware and do not understand where they have gone to Abhirati (a pure Buddha-land) – this is the unawareness of the five kinds of knowledge.

Although the Abhirati world enters this Sahā world (the world we live in), it does not increase or decrease itself, and the Sahā world does not become crowded or narrow as a result; everything remains the same as before – this is the non-increase and non-decrease of the six entrances.

At that time, Sakyamuni Buddha (the founder of Buddhism) told the assembly: 'You should carefully observe the Akshobhya Buddha (the Buddha of the Eastern Abhirati world) of the Abhirati world and the adornments of his land, the pure practice of the Bodhisattvas, and the purity of the disciples.' The assembly all said: 'Yes, we have seen it.' The Buddha said: 'If Bodhisattvas want to obtain such a pure Buddha-land, they should learn the path practiced by Akshobhya Tathagata.' – These four points are exhortations to practice. Divided into three parts, this is the initial exhortation to observe. Secondly, the assembly all replied 'Yes, we have seen it.' The Buddha's teachings below are exhortations to practice, and the content is obvious. Dharma Master Zhao said: 'Climbing high must start from the root, and seeking fruit must find the cause.'

When the Abhirati world appeared, fourteen nayutas (a very large numerical unit) of people in the Sahā world aroused the anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed complete and perfect enlightenment), all hoping to be reborn in the Abhirati Buddha-land. Sakyamuni Buddha then predicted for them, saying: 'You will be reborn in that Buddha-land in the future.' – These five points explain the benefits obtained by the assembly. Divided into three parts: arousing the mind, making vows, and the Buddha's prediction, just as the Abhirati world described in the scriptures appears. This has two intentions: one is to prove Vimalakirti's pure land, and the other is for some sentient beings with affinities to arouse the Bodhi-mind.

At this time, the matters that the Abhirati world should benefit in this country have been completed, and it returned to its original place, which all the assembly saw – this is the sixth point, the benefits have been completed, and it returns to its original place.

The Buddha told Sariputra (one of the Buddha's ten great disciples): 'Have you seen this Abhirati world and Akshobhya Buddha?' Sariputra replied: 'Yes, I have seen it, World Honored One.' And wished that all sentient beings could obtain a pure Buddha-land like Akshobhya Buddha, and obtain supernatural powers like Vimalakirti – This below is the third part, explaining the benefits of hearing the scriptures. Divided into two parts: one is Sariputra making a vow, and the other is the benefits of hearing the scriptures. The first part is further divided into three small parts: a question, an answer, and a vow, just like the Abhirati pure land and Vimalakirti's supernatural powers described in the scriptures. These incredible things are not possessed by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so they make such a vow.

World Honored One, we have truly obtained great benefits, being able to see such a person and draw near to make offerings – This below is the second part, explaining the benefits obtained from hearing the scriptures, divided into two parts, this is praising the benefits of hearing the scriptures.

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其諸眾生若今現在若佛滅后。聞此經者亦得善利　此二嘆諸眾生聞經益。文三。此初嘆聞經。

況復聞已信解受持讀誦解說如法修行　二總嘆受持。

若有手得是經典者。便為已得法寶之藏　三別嘆有六。此初也。八難眾生尚不聞名。況乎得哉。深種信根值佛得經解脫寶藏即為已得。

若有讀誦解釋其義如說修行。即為諸佛之所護念　肇曰。行應于內護念于外。理會冥感自然之數。

其有供養如是人者當知則為供養于佛　持法藏者。行如來事故如供佛。

其有書持此經卷者。當知其室則有如來　經是佛母故。經卷住處佛及弟子梵釋龍天護如塔廟。

若聞是經隨喜者。斯人則為取一切智　千里之行難於發足。一切智果始於隨喜。既能喜之必當克證。

若能信解此經乃至一四句偈為他人說者。當知此人即是受阿耨多羅三藐三菩提記　十善五戒報在人天。大乘深經唯果菩提故始信四句便記成佛。

法供養品第十三

此下二品大段第三證已須傳流通分也。讀說護持遠津遐劫聞經修聖。聖不絕故曰流通。文二。此品贊法得益大。后品睹益護持大乘理教名之為法。修讀傳通名為供養。如文。

爾時釋提桓因於大眾中白佛言。世尊。我雖從佛及文殊師利聞百

【現代漢語翻譯】 現代漢語譯本： 　　那些眾生，無論是現在還活著，還是在佛陀涅槃之後，聽到這部經的人，也能得到好的利益——這是第二段讚歎眾生聽聞此經的益處。分為三部分，這是第一部分，讚歎聽聞此經。 　　更何況聽了之後，能夠深信理解，接受奉持，讀誦，解說，並且如經中所說的那樣去修行呢？——這是第二部分，總的讚歎受持。 　　如果有人能夠得到這部經典，那就等於已經得到了法寶的寶藏——這是第三部分，分別讚歎有六種益處，這是第一種。八難（沒有機會聽聞佛法）的眾生尚且不能聽到這部經的名字，更何況是得到它呢？深深地種下信心的根基，遇到佛陀，得到這部經典，解脫的寶藏，就等於已經得到了。 　　如果有人讀誦，解釋這部經典的意義，並且像經中所說的那樣去修行，那麼這個人就會得到諸佛的護念——鳩摩羅什（Zhao）說：『修行在於內心，護念在於外在，這是理會冥冥之中的感應，自然而然的規律。』 　　如果有人供養這樣的人，應當知道，這就等於供養佛陀——持有法寶的人，做的是如來的事業，所以如同供養佛陀。 　　如果有人書寫、受持這部經卷，應當知道，他的住所就有如來——經是佛的母親，所以經卷所在之處，佛陀以及弟子、梵天、釋天、龍天都會像守護塔廟一樣守護。 　　如果聽到這部經而心生隨喜，這個人就等於取得了成佛的一切智慧——千里的路程，難在邁出第一步，成就一切智慧的果實，開始於隨喜。既然能夠隨喜，必定能夠證得。 　　如果能夠相信和理解這部經，乃至為他人解說其中的一句或四句偈，應當知道，這個人就已經被授記，將來必定證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）——行十善業，持五戒，果報在人天。大乘甚深經典，唯一的果報是菩提，所以剛開始相信四句偈，就被授記將來成佛。 　　法供養品第十三 　　從這以下的兩品經文，是大段的第三部分，證明了已經證悟之後，必須傳揚流通。讀誦、解說、護持，遠渡重洋，經歷漫長的劫數，聽聞經典，修習聖道。聖道不絕，所以叫做流通。分為兩部分，這一品讚歎以法供養所得的利益很大，后一品讚歎目睹利益而護持大乘的理和教義。以修行、讀誦、傳揚流通作為供養。就像經文所說的那樣。 　　這時，釋提桓因（Śakro devānām indraḥ，帝釋天）在大眾中對佛說：『世尊，我雖然從佛陀以及文殊師利（Mañjuśrī）那裡聽聞了許多……』

【English Translation】 English version: Those sentient beings, whether living now or after the Buddha's Parinirvana, who hear this Sutra will also obtain good benefits—this is the second section praising the benefits of sentient beings hearing the Sutra. It is divided into three parts, this being the first, praising the hearing of the Sutra. How much more so if, having heard it, they deeply believe and understand, accept and uphold, recite, explain, and practice according to the Sutra?—This is the second part, a general praise of upholding. If someone obtains this Sutra, it is as if they have already obtained the treasure of the Dharma Jewel—This is the third part, separately praising six kinds of benefits, this being the first. Sentient beings in the Eight Difficulties (those without the opportunity to hear the Dharma) cannot even hear the name of this Sutra, how much less obtain it? Deeply planting the roots of faith, encountering the Buddha, obtaining this Sutra, the treasure of liberation, is as if they have already obtained it. If someone recites, explains the meaning of this Sutra, and practices as the Sutra says, then that person will be protected and念 by all the Buddhas—Zhao said: 'Practice is internal, protection is external, this is understanding the response in the unseen, the natural law.' If someone makes offerings to such a person, know that it is the same as making offerings to the Buddha—One who holds the Dharma Treasure is doing the work of the Tathagata, so it is like making offerings to the Buddha. If someone writes and upholds this Sutra scroll, know that the Tathagata is in their dwelling—The Sutra is the mother of the Buddha, so where the Sutra scroll is, the Buddha and disciples, Brahma, Śakra, and the Dragon Gods will protect it like a stupa or temple. If one hears this Sutra and rejoices in it, that person is taking hold of all the wisdom of a Buddha—The journey of a thousand miles is difficult at the first step, the fruit of all wisdom begins with rejoicing. Since one can rejoice, one will surely attain it. If one can believe and understand this Sutra, even reciting and explaining a single verse or four-line gatha for others, know that this person has already received the prediction of attaining Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment)—Practicing the ten good deeds and upholding the five precepts results in rebirth in the realms of humans and gods. The profound Sutras of the Mahayana have the sole result of Bodhi, so from the beginning of believing in a four-line verse, one is predicted to become a Buddha. Chapter Thirteen: 法供養品 (Dharma Offering) The following two chapters are the third part of the major section, proving that after enlightenment, it is necessary to transmit and circulate the Dharma. Reading, explaining, upholding, crossing oceans, experiencing long kalpas, hearing the Sutras, practicing the holy path. The holy path is not cut off, so it is called circulation. Divided into two parts, this chapter praises the great benefits obtained from Dharma offerings, and the next chapter praises witnessing the benefits and upholding the principles and teachings of the Mahayana. Practice, reading, transmission, and circulation are considered offerings. Just as the Sutra says. At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Lord Śakra) said to the Buddha in the assembly: '世尊 (World Honored One), although I have heard much from the Buddha and Mañjuśrī (Mañjuśrī)...'

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千經。未曾聞此不可思議自在神通決定實相經典。品文二。初天帝發誓弘經。二如來述可。初中又三。初嘆法勝。次嘆人益。三睹益誓傳。此初也。百千經方便教也。決定實相修證理自在神通所證用。肇曰。此經意雖簡約而義包群典。坐不逾日而備睹通變。大乘微遠之言。神通應感之力。一時所遇理無不盡。

如我解佛所說義趣。若有眾生聞是經法。信解受持讀誦之者。必得是法不疑　此二嘆人。文二。此初嘆信解。肇曰。是法者自在神通實相法也。什曰。若累深信薄者經涉生死究竟必得。若善積而悟深者隨愿輒成之。

何況如說修行。斯人則為閉眾惡趣開諸善門。常為諸佛之所護念。降伏外學摧滅魔怨。修治菩提安處道場。履踐如來所行之跡　此二嘆修行也。一念修行閉八難惡趣。開五乘善門行。應則諸佛宜護修。正則外魔摧伏隨順佛理。名修菩提不移。此心必安道樹無上佛果信心為本。萬行菩提一念為階。所以始於一念修行即是履踐如來所行之跡。

世尊。若有受持讀誦如說修行者。我當與諸眷屬供養給事。所在聚落城邑山林曠野有是經處。我亦與諸眷屬。聽受法故共到其所。其未信者當令生信。其已信當爲作護　此三天帝睹法真益大發誓弘護。又護持正法菩薩行本所以誓修。

佛言。

【現代漢語翻譯】 現代漢語譯本： 千經萬典中，從未聽聞過如此不可思議、自在神通、決定實相的經典。這一品分為兩部分：第一部分是天帝發誓弘揚此經，第二部分是如來贊述其可行性。第一部分又分為三小部分：首先讚歎此法的殊勝，其次讚歎此法對人的益處，最後是天帝親眼見到此益處而發誓傳揚此經。這裡是第一小部分，讚歎此法的殊勝。百千經是方便教法，而決定實相則是修證的理體，自在神通則是所證的功用。鳩摩羅什（Kumārajīva）說：『此經意雖簡約，而義理卻包含眾多經典。即使端坐不出一天，也能全面領悟通達變化。大乘深奧微妙的言語，神通應驗感化的力量，一時所遇的道理無不窮盡。』

『如我理解佛所說的義理和趣味，若有眾生聽聞此經法，深信理解、接受奉持、讀誦此經，必定能得到此法，對此不應懷疑。』 這是第二部分，讚歎此法對人的益處。分為兩小部分，這是第一小部分，讚歎信解此經的益處。鳩摩羅什（Kumārajīva）說：『是法，指的是自在神通實相之法。』 鳩摩羅什（Kumārajīva）又說：『如果業障深重而信心薄弱的人，經歷生死輪迴，最終必定能得到此法。如果善根深厚而悟性高深的人，就能隨心所愿，迅速成就。』

『更何況是如經中所說去修行呢？這樣的人就能關閉通往各種惡趣的道路，開啟通往各種善道的門徑。常常受到諸佛的護念，降伏外道邪說，摧毀魔王的怨恨，修治菩提，安住于菩提道場，踐行如來所走過的道路。』 這是第二小部分，讚歎修行的益處。只要一念修行，就能關閉通往八難惡趣的道路，開啟通往五乘善道的門徑。如果修行與法相應，那麼諸佛自然會加以護佑；如果修行純正，那麼外道邪魔自然會摧伏。隨順佛理，就叫做修菩提；不改變此心，必定能安住于菩提樹下，證得無上佛果。信心是根本，萬行菩提以一念為階梯。所以，修行始於一念，而這一念修行，就是踐行如來所走過的道路。

『世尊，若有人受持、讀誦、如經中所說去修行，我應當與我的眷屬一起，供養、侍奉他們。無論在哪個村落、城市、山林、曠野，只要有這部經存在的地方，我也將與我的眷屬一起，爲了聽聞佛法而共同前往。對於那些尚未生起信心的人，我將使他們生起信心；對於那些已經生起信心的人，我將為他們提供保護。』 這是第三部分，天帝親眼見到佛法的真實利益，從而發大誓願弘揚和護持此經。這也是護持正法的菩薩的根本行為，所以天帝發誓要修行。

佛說：

【English Translation】 English version: Among thousands of scriptures, I have never heard of such an inconceivable, self-existent, supernaturally powerful, definitively real scripture. This chapter is divided into two parts: the first part is where the Deva King (Śakra) vows to propagate this scripture, and the second part is where the Tathāgata (如來) approves of its feasibility. The first part is further divided into three sub-parts: first, praising the excellence of this Dharma (法); second, praising the benefits of this Dharma to people; and third, the Deva King personally witnessing these benefits and vowing to propagate this scripture. This is the first sub-part, praising the excellence of this Dharma. The hundreds and thousands of scriptures are expedient teachings, while the definitively real is the principle of cultivation and realization, and self-existent supernatural power is the function of what is realized. Kumārajīva (鳩摩羅什) said: 'Although the meaning of this scripture is concise, its principles encompass many scriptures. Even sitting for less than a day, one can fully comprehend and understand the changes. The profound and subtle words of Mahāyāna (大乘), the power of supernatural response and transformation, all the principles encountered at once are exhausted.'

'As I understand the meaning and interest of what the Buddha (佛) said, if there are sentient beings who hear this scripture, deeply believe, understand, accept, uphold, and recite this scripture, they will surely obtain this Dharma, without any doubt.' This is the second part, praising the benefits of this Dharma to people. Divided into two sub-parts, this is the first sub-part, praising the benefits of faith and understanding. Kumārajīva (鳩摩羅什) said: 'This Dharma refers to the Dharma of self-existent supernatural power and definitive reality.' Kumārajīva (鳩摩羅什) also said: 'If those with heavy karmic obstacles and weak faith, after experiencing the cycle of birth and death, will eventually obtain this Dharma. If those with deep roots of goodness and profound understanding, they can quickly achieve whatever they wish.'

'What's more, what about practicing according to what is said in the scripture? Such a person can close the paths to various evil realms and open the paths to various good realms. They are constantly protected and念 by all the Buddhas (佛), subdue externalist doctrines, destroy the hatred of the demon kings, cultivate Bodhi (菩提), abide in the Bodhi Maṇḍa (道場), and follow the path walked by the Tathāgata (如來).' This is the second sub-part, praising the benefits of practice. With just one thought of practice, one can close the paths to the eight difficulties and evil realms, and open the paths to the five vehicles of good realms. If the practice is in accordance with the Dharma, then the Buddhas will naturally protect and念 them; if the practice is pure, then externalist demons will naturally be subdued. Following the principles of the Buddha is called cultivating Bodhi; without changing this mind, one will surely abide under the Bodhi tree and attain the supreme Buddha fruit. Faith is the root, and the myriad practices of Bodhi take one thought as the step. Therefore, practice begins with one thought, and this one thought of practice is following the path walked by the Tathāgata.

'World Honored One (世尊), if there are those who uphold, recite, and practice according to what is said in the scripture, I shall, together with my retinue, make offerings and serve them. Wherever there is a place where this scripture exists, whether in a village, city, mountain forest, or wilderness, I shall also, together with my retinue, go there together to listen to the Dharma. For those who have not yet generated faith, I shall cause them to generate faith; for those who have already generated faith, I shall provide them with protection.' This is the third part, where the Deva King personally witnesses the true benefits of the Dharma, and thus makes a great vow to propagate and protect this scripture. This is also the fundamental behavior of a Bodhisattva (菩薩) who protects the Dharma, so the Deva King vows to practice.

The Buddha said:

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善哉善哉。天帝。如汝所說。吾助爾喜。此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提　此下二佛贊天帝所以。文三如前。初述嘆法也。肇曰。善其護持之意也。三世菩提不思議道皆陳在此經。若受持護養則為供養三世諸佛故助爾喜。

是故天帝。若善男子善女人。受持讀誦供養是經者則為供養去來今佛　二述人益深。文二。此初正述也。經是三世佛母。供其母則供其子也。又教能顯理理能悟佛故受持讀誦則為供養三世佛矣。

天帝。正使三千大千世界如來滿中。譬如甘蔗竹葦稻麻叢林。若有善男子善女人。或一劫或減一劫。恭敬尊重讚歎供養奉諸所安。至諸佛滅后。以一一全身舍利起七寶塔。從廣一四天下高至梵天表剎莊嚴。以一切華香瓔珞幢幡伎樂微妙第一。若一劫若減一劫而供養之。于天帝意云何。其人殖福寧為多不　此二校量。文四。此初舉況句也。大千諸佛福田最上施。安起塔二世供養是人殖福為多不耶。

釋提桓因言。多矣世尊。彼之福德若以百千億劫說不能盡　二答福多。

佛告天帝。當知是善男子善女人。聞是不可思議解脫經典信解受持讀誦修行福多求彼　三正校量勝。生曰。衣食供養本以施功緻福。非求理之法據。此正可生人天之中。終不得成佛也。供養法身

者。以佛所體為懷之於大悟智慧而以相比。豈可同年語優劣哉。

所以者何。諸佛菩提皆從是生。菩提之相不可限量。以是因緣福不可量　四釋勝所以。諸佛從經生。供佛福尚多。何況供求經本乎。肇曰。高木必起重壞瑾瑜必生荊岫。所以無量之果必由無量之因。諸佛菩提皆從習此經生。而菩提之道以無相為相。無相之相不可限量。因是生福。福何可量。

佛告天帝。過去無量阿僧祇劫是時。有佛號曰藥王如來應供正遍智明行足善逝世間解無上士調御丈夫天人師佛世尊。世界曰大莊嚴。劫曰莊嚴。佛壽二十小劫。其聲聞僧三十六億那由他。菩薩僧有十二億　此下三述弘護之報。我為月蓋護法。成佛天帝所愿報可知矣。文四。初明有佛。二明供養。三結會。四勸修。此初明時有佛也。藥王別號如來等通號有十。一如來乘真如理來成正覺故。二應供破魔度物應供養故。三正遍智正覺諸法不顛倒故。四明行足萬行滿足至三明果故。五善逝逝往也。直往菩提不退還故。六世間解大悲權智解世間故。七無上士德業最勝無能過故。八調御丈夫受化調伏皆丈夫故。九天人師雖師範六道天人益多故。十佛。佛馱覺也。生死長夜自覺覺他故余劫名眷屬等。可見。

天帝。是時有轉輪聖王名曰寶蓋。七寶具足主四天下。

【現代漢語翻譯】 現代漢語譯本：這樣的人，以佛所證悟的境界為懷，與大徹大悟的智慧相比，怎麼能用同樣的標準來評判優劣呢？

這是什麼原因呢？因為諸佛的菩提（覺悟）都是從此經典中產生的。而菩提的真諦是不可用具體形象來描述的，正因為這個因緣，所產生的福報是無法估量的。這是第四個解釋殊勝的原因：諸佛都是從經典中產生，供養佛的福報尚且如此之多，更何況是供養產生佛的經典本身呢？鳩摩羅什大師說：『高大的樹木必定會遭受嚴重的破壞，珍貴的寶玉必定產自長滿荊棘的山丘。』所以，無量的果報必定源於無量的因。諸佛的菩提都是通過學習這部經典而產生的，而菩提的道理是以無相為本質特徵的，這種無相的境界是無法用具體形象來描述的。因為這個原因而產生的福報，是多麼的不可估量啊！

佛告訴天帝釋（Devendra）：在過去無量阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，那時有一尊佛，名號是藥王如來（Bhaisajya-raja Tathagata），具足應供（arhat）、正遍知（samyak-sambuddha）、明行足（vidya-carana-sampanna）、善逝（sugata）、世間解（loka-vid）、無上士（anuttara-purusa-damya-sarathi）、調御丈夫（purusa-damya-sarathi）、天人師（sasta deva-manusyanam）、佛（buddha）、世尊（bhagavan）十種稱號。他所教化的世界名為大莊嚴（Maha-vyuha），所處的劫名為莊嚴（Vyuha）。藥王如來的壽命有二十小劫（antarakalpa），他的聲聞僧團有三十六億那由他（nayuta，數量單位），菩薩僧團有十二億。

以下三段經文敘述了弘揚和護持經典的果報。我（指釋迦牟尼佛）過去曾作為月蓋（Candra-cchattra）護持佛法，因此成就佛果，天帝釋您所希望得到的果報由此可知。這段經文分為四個部分：首先說明過去有佛出世，其次說明供養佛的功德，然後總結，最後勸勉修行。這裡是第一部分，說明過去有佛出世。藥王是他的特別名號，如來等是諸佛的通稱，共有十種：一、如來（tathagata），乘著真如的道理而來成就正覺；二、應供（arhat），破除魔障，度化眾生，應當接受供養；三、正遍知（samyak-sambuddha），正確普遍地覺知一切諸法，沒有顛倒；四、明行足（vidya-carana-sampanna），萬行圓滿，達到三明（宿命明、天眼明、漏盡明）的果位；五、善逝（sugata），逝往菩提，不再退還；六、世間解（loka-vid），以大悲心和權巧智慧瞭解世間；七、無上士（anuttara-purusa-damya-sarathi），德行事業最為殊勝，沒有誰能超過；八、調御丈夫（purusa-damya-sarathi），所教化調伏的對象都是大丈夫；九、天人師（sasta deva-manusyanam），雖然教化六道眾生，但天人和人類獲益最多；十、佛（buddha），佛陀是覺悟的意思，在生死長夜中自覺覺他。其餘的，如劫名、眷屬等，都是顯而易見的。

天帝釋，那時有一位轉輪聖王（cakravarti-raja），名叫寶蓋（Ratna-cchattra），七寶（七種珍寶）具足，統治著四大部洲（四天下）。

【English Translation】 English version: How can someone who cherishes the enlightenment attained by the Buddha be compared in terms of superiority or inferiority to someone with great and profound wisdom? It's simply not comparable.

What is the reason for this? It is because the Bodhi (enlightenment) of all Buddhas arises from this Sutra. The true nature of Bodhi cannot be described with concrete forms, and because of this cause, the resulting blessings are immeasurable. This is the fourth explanation of its superiority: All Buddhas arise from the Sutra. The merit of offering to a Buddha is already so great, how much more so is the merit of offering to the Sutra that produces Buddhas? Kumarajiva said: 'Tall trees are bound to suffer severe damage, and precious jewels are bound to be born in thorny hills.' Therefore, immeasurable fruits must come from immeasurable causes. The Bodhi of all Buddhas arises from studying this Sutra, and the principle of Bodhi takes non-form as its form. This non-form cannot be described with concrete forms. The blessings arising from this cause are immeasurable!

The Buddha told Devendra (Heavenly Emperor): 'In the past, immeasurable asamkhya kalpas (asamkhya kalpa, extremely long period of time) ago, there was a Buddha named Bhaisajya-raja Tathagata (Bhaisajya-raja Tathagata), who was fully endowed with the ten titles: Arhat (arhat), Samyak-sambuddha (samyak-sambuddha), Vidya-carana-sampanna (vidya-carana-sampanna), Sugata (sugata), Loka-vid (loka-vid), Anuttara-purusa-damya-sarathi (anuttara-purusa-damya-sarathi), Purusa-damya-sarathi (purusa-damya-sarathi), Sasta deva-manusyanam (sasta deva-manusyanam), Buddha (buddha), and Bhagavan (bhagavan). The world he taught was called Maha-vyuha (Maha-vyuha), and the kalpa was called Vyuha (Vyuha). The lifespan of Bhaisajya-raja Tathagata was twenty antarakalpas (antarakalpa), and his Sangha of Sravakas numbered thirty-six billion nayutas (nayuta, unit of quantity), and his Sangha of Bodhisattvas numbered twelve billion.'

The following three sections describe the rewards of propagating and protecting the Dharma. I (referring to Shakyamuni Buddha) was once Candra-cchattra (Candra-cchattra) protecting the Dharma, and thus attained Buddhahood. The rewards that Devendra desires can be known from this. This passage is divided into four parts: First, it explains that a Buddha appeared in the past; second, it explains the merit of making offerings to the Buddha; then it concludes; and finally, it exhorts cultivation. Here is the first part, explaining that a Buddha appeared in the past. Bhaisajya-raja is his specific name, and Tathagata, etc., are the common names of all Buddhas, of which there are ten: 1. Tathagata (tathagata), coming by riding the principle of Suchness to achieve Right Enlightenment; 2. Arhat (arhat), destroying demons, liberating beings, and deserving of offerings; 3. Samyak-sambuddha (samyak-sambuddha), correctly and universally knowing all dharmas without inversion; 4. Vidya-carana-sampanna (vidya-carana-sampanna), fulfilling all practices and attaining the fruit of the Three Clear Knowledges (knowledge of past lives, knowledge of the heavenly eye, knowledge of the extinction of outflows); 5. Sugata (sugata), departing towards Bodhi without turning back; 6. Loka-vid (loka-vid), understanding the world with great compassion and skillful wisdom; 7. Anuttara-purusa-damya-sarathi (anuttara-purusa-damya-sarathi), the most supreme in virtue and deeds, with no one surpassing him; 8. Purusa-damya-sarathi (purusa-damya-sarathi), the objects of his teaching and taming are all great men; 9. Sasta deva-manusyanam (sasta deva-manusyanam), although teaching the six realms, gods and humans benefit the most; 10. Buddha (buddha), Buddha means enlightenment, self-aware and making others aware in the long night of birth and death. The rest, such as the name of the kalpa, retinue, etc., are obvious.

Devendra, at that time there was a Cakravarti-raja (cakravarti-raja) named Ratna-cchattra (Ratna-cchattra), who possessed the seven treasures (seven kinds of precious gems) and ruled over the four continents (four worlds).

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王有千子。端正勇健能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫　二明有王供養。文三。此初父王供養也。七寶者輪寶珠寶女寶象寶馬寶藏寶臣寶丘寶神寶。

過五劫已告其千子。汝等亦當如我以深心供養于佛。於是千子受父王命。供養藥王如來。復滿五劫一切施安　二千子供養有告有奉。可見。

其王一子名曰月蓋。獨坐思惟。寧有供養殊過此者　此三明月蓋思法供養文九。此初獨坐思惟也。肇曰。極世肴珍無以　其至至之情冀所珍之外有妙養以暢誠心。

以佛神力空中有天曰。善男子。法之供養勝諸供養　二天告。肇曰。藥王如來知其將化故變為空神而告之。

即問。何謂法之供養　三問天也。

天曰。汝可往問藥王如來。當廣為汝說法之供養　四令往問佛也。

即時月蓋王子行詣藥王如來稽首佛足。劫住一面白佛言。世尊。諸供養中法供養勝。云何為法之供養　五諸佛問。

佛言。善男子。法供養者諸佛所說深經。一切世間難信難受。微妙難見清凈無染。非但分別思惟之所能問　下六答法供養。文二。一明法體。二明供養法中文五。初明理法。二明教法。三明行勝。四明果勝。五總結也。此初明實相理法也。肇曰。深經謂之方等第一義也。其旨

【現代漢語翻譯】 現代漢語譯本 國王有千個兒子，個個端正勇猛，能夠降伏怨敵。當時寶蓋（Ratnachattra，國王的名字）和他的眷屬供養藥王如來（Bhaisajyaraja Tathagata），佈施一切安樂，持續了五個劫（kalpa，佛教時間單位）。這是第二個部分，講述國王的供養。分為三段。這是第一段，講述父王的供養。七寶指的是輪寶、珠寶、女寶、象寶、馬寶、藏寶、臣寶、丘寶、神寶。

經過五個劫后，國王告訴他的千個兒子：『你們也應當像我一樣，以深切的心意供養佛。』於是千個兒子接受父王的命令，供養藥王如來，又滿了五個劫，一切都佈施安樂。這是第二段，講述千個兒子的供養，有告有奉，可見其誠心。

國王的一個兒子名叫月蓋（Candra-cattra），獨自靜坐思惟：『難道還有比這更殊勝的供養嗎？』這是第三段，講述月蓋思惟法供養，分為九段。這是第一段，講述獨自靜坐思惟。肇法師說：『即使是世間極品的珍饈美味，也無法表達其至誠的情感，希望在這些珍貴之物之外，還有更妙的供養來暢達誠心。』

憑藉佛的神力，空中有一位天人說：『善男子，法的供養勝過一切供養。』這是第二天人告知。肇法師說：『藥王如來知道他將要開悟，所以變化為空中的天人來告訴他。』

月蓋王子立即問道：『什麼是法的供養？』這是第三段，月蓋王子問天人。

天人說：『你可以去問藥王如來，他會為你廣說法的供養。』這是第四段，天人讓月蓋王子去問佛。

當時，月蓋王子前往藥王如來處，頂禮佛足，在一旁站立，對佛說：『世尊，在各種供養中，法供養最為殊勝。什麼是法供養呢？』這是第五段，月蓋王子向佛提問。

佛說：『善男子，法供養就是諸佛所說的甚深經典，一切世間難以相信和接受，微妙難以見到，清凈沒有染污，不是僅僅通過分別思惟就能理解的。』這是第六段，佛回答法供養。分為兩段。第一段說明法體，第二段說明供養法，又分為五段。第一段說明理法，第二段說明教法，第三段說明行勝，第四段說明果勝，第五段總結。這是第一段，說明實相理法。肇法師說：『甚深經典指的是方等第一義。』它的宗旨是……

【English Translation】 English version The king had a thousand sons, all of them upright, brave, and capable of subduing enemies. At that time, Ratnachattra (Treasure Canopy, the king's name) and his retinue made offerings to Bhaisajyaraja Tathagata (Medicine King Thus Come One), bestowing all kinds of comfort and peace for five kalpas (aeon, a unit of time in Buddhism). This is the second section, describing the king's offerings. It is divided into three parts. This is the first part, describing the father's offerings. The seven treasures refer to the wheel treasure, jewel treasure, woman treasure, elephant treasure, horse treasure, storehouse treasure, minister treasure, hill treasure, and divine treasure.

After five kalpas had passed, the king told his thousand sons: 'You should also, like me, with a profound heart, make offerings to the Buddha.' Thereupon, the thousand sons received the king's command and made offerings to Bhaisajyaraja Tathagata, again for five full kalpas, bestowing all comfort and peace. This is the second section, describing the thousand sons' offerings, with both command and obedience, showing their sincerity.

One of the king's sons, named Candra-cattra (Moon Canopy), sat alone contemplating: 'Could there be an offering more excellent than this?' This is the third section, describing Candra-cattra's contemplation on Dharma offerings, divided into nine parts. This is the first part, describing sitting alone contemplating. Master Zhao said: 'Even the most exquisite delicacies of the world cannot express the utmost sincerity; hoping that beyond these precious things, there is a more wonderful offering to fully express the sincere heart.'

By the Buddha's divine power, a deva (god) in the sky said: 'Good man, the offering of the Dharma surpasses all offerings.' This is the second part, the deva's announcement. Master Zhao said: 'Bhaisajyaraja Tathagata knew that he was about to awaken, so he transformed into a deva in the sky to tell him.'

Immediately, Prince Candra-cattra asked: 'What is the offering of the Dharma?' This is the third part, Prince Candra-cattra asking the deva.

The deva said: 'You can go and ask Bhaisajyaraja Tathagata, and he will extensively explain the offering of the Dharma to you.' This is the fourth part, the deva telling Prince Candra-cattra to ask the Buddha.

At that time, Prince Candra-cattra went to Bhaisajyaraja Tathagata, prostrated at the Buddha's feet, stood to one side, and said to the Buddha: 'World Honored One, among all offerings, the Dharma offering is the most supreme. What is the Dharma offering?' This is the fifth part, Prince Candra-cattra asking the Buddha.

The Buddha said: 'Good man, the Dharma offering is the profound sutras spoken by all the Buddhas, which are difficult for all the world to believe and accept, subtle and difficult to see, pure and without defilement, and cannot be understood merely through discrimination and contemplation.' This is the sixth part, the Buddha answering about the Dharma offering. It is divided into two sections. The first section explains the essence of the Dharma, and the second section explains the method of offering the Dharma, which is further divided into five parts. The first part explains the principle of reality, the second part explains the Dharma teachings, the third part explains the superiority of practice, the fourth part explains the superiority of the result, and the fifth part is a summary. This is the first part, explaining the principle of the reality of suchness. Master Zhao said: 'The profound sutras refer to the supreme meaning of the Vaipulya sutras.' Its purpose is...

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深玄非有心之所得。微妙無緣非明者。所睹超絕塵境無染。若空欲以有心有明而信受者。不亦難乎。又解。實相深理難信難見。性凈無染促可智悟。非分別思惟能得。又解。情與理違故難信。行與理違故難受。惑與理違故難見。

菩薩法藏所攝。陀羅尼印印之　此二明菩薩法教非小乘也。陀羅尼印者。無名相理假名相說。終日名而無名。終日相而無相。此陀羅尼印也。故勝天王云。總持無文字。文字顯總持般若。大悲力離言文字說。又即名非名。即相非相。亦名實相印也。肇曰。菩薩法藏所攝固非小乘之寶。總持所印固非城中之道。總持所所印印必真法藏所攝。所攝必寶。豈是常人所能開發。以明法寶除固難可窺𨵦也。

至不退轉成就六度　此三明理深教妙起行必勝文四。此初不退行也。如彌勒章相。肇曰。不退所以至六度。所以成大業之所出莫由斯典。

善分別義順菩提法。眾經之上　此二演說行也。肇曰。善分別實相之義。順菩提無相之法。此經之上也。

入大慈悲。離眾魔事及諸邪見　此三離過行也。大悲故超二乘。離著故超諸魔。無邪見故超外道。此皆深經之所能也。

順因緣法。無我無人無眾生無壽命。空無相無作無起　此四證真行也。謂順因緣悟真理也。無我等我空也。

【現代漢語翻譯】 現代漢語譯本： 深奧玄妙的道理不是有心之人能夠領悟的。精微奧妙的真理，沒有因緣關係就不是聰明人所能見到的。它超越了塵世的境界，沒有絲毫污染。如果想要用有心、有知的方式去相信和接受它，不是很難嗎？另一種解釋是，實相的深刻道理難以置信，難以見到。自性清凈沒有污染，很快就能被智慧領悟，不是通過分別思惟就能得到的。還有一種解釋是，情感與真理相違背，所以難以相信；行為與真理相違背，所以難以接受；迷惑與真理相違背，所以難以見到。

被菩薩法藏所攝持，用陀羅尼印（Dharani-mudra）印證——這兩點說明這是菩薩的法教，不是小乘的法教。陀羅尼印，是用沒有名稱和形象的理，假借名稱和形象來說明。整天都在說名稱，但實際上沒有名稱；整天都在說形象，但實際上沒有形象。這就是陀羅尼印。所以《勝天王經》說：『總持（Dharani）沒有文字，文字是爲了顯現總持般若（Prajna）。大悲的力量超越了言語文字的表達。』也就是，即是名稱又不是名稱，即是形象又不是形象，這也是實相印。肇法師說：『被菩薩法藏所攝持，當然不是小乘的寶藏；被總持所印證，當然不是城中的道路。』被總持所印證的，一定是真法藏所攝持的。被真法藏所攝持的，一定是寶藏，哪裡是普通人所能開發的？這說明法寶深奧，難以窺探。

達到不退轉的境界，成就六度（Paramita）——這三點說明道理深刻，教法精妙，發起修行必定殊勝。這是最初的不退行。如彌勒（Maitreya）章所說。肇法師說：『不退轉才能達到六度，才能成就大業，而這些的出現沒有不是通過這部經典。』

善於分別義理，順應菩提（Bodhi）之法，在眾多經典之上——這兩點是演說修行。肇法師說：『善於分別實相的義理，順應菩提無相的法，這部經是至上的。』

進入大慈大悲的境界，遠離各種魔事以及各種邪見——這三點是遠離過失的修行。因為大悲，所以超越了二乘；因為遠離執著，所以超越了各種魔事；因為沒有邪見，所以超越了外道。這些都是這部深刻的經典所能做到的。

順應因緣法，沒有我、沒有人、沒有眾生、沒有壽命，空、無相、無作、無起——這四點是證悟真理的修行。意思是順應因緣，領悟真理。沒有我等等，就是我空。

【English Translation】 English version: Profound and mysterious principles cannot be attained by those with intentional minds. Subtle and wondrous truths, without the right conditions, cannot be perceived by the wise. It transcends the realm of dust and is free from any defilement. If one tries to believe and accept it with an intentional mind and knowledge, wouldn't it be difficult? Another interpretation is that the profound truth of reality is hard to believe and hard to see. The pure nature is free from defilement and can be quickly understood by wisdom, not through discriminative thinking. Yet another interpretation is that emotions contradict reason, making it hard to believe; actions contradict reason, making it hard to accept; delusion contradicts reason, making it hard to see.

Embraced by the Bodhisattva's Dharma Treasury, sealed with the Dharani-mudra (Dharani-mudra) – these two points indicate that this is the Bodhisattva's Dharma teaching, not the Hinayana's. The Dharani-mudra is using principles without names and forms, borrowing names and forms to explain. All day long, names are spoken, but in reality, there are no names; all day long, forms are spoken, but in reality, there are no forms. This is the Dharani-mudra. Therefore, the 'King of Supreme Heavens Sutra' says: 'Dharani (Dharani) has no words, words are to reveal Dharani Prajna (Prajna). The power of great compassion transcends the expression of words and letters.' That is, it is both name and not name, both form and not form, which is also the seal of true reality. Dharma Master Zhao said: 'Being embraced by the Bodhisattva's Dharma Treasury, it is certainly not a treasure of the Hinayana; being sealed by Dharani, it is certainly not a path within the city.' What is sealed by Dharani must be embraced by the true Dharma Treasury. What is embraced must be a treasure, how could it be developed by ordinary people? This shows that the Dharma treasure is profound and difficult to fathom.

Reaching the state of non-retrogression, accomplishing the Six Perfections (Paramita) – these three points illustrate that the principles are profound, the teachings are exquisite, and initiating practice will surely be victorious. This is the initial practice of non-retrogression. As mentioned in the Maitreya (Maitreya) chapter. Dharma Master Zhao said: 'Non-retrogression is the reason for reaching the Six Perfections, the reason for accomplishing great deeds, and their emergence is all due to this scripture.'

Being good at distinguishing the meaning of righteousness, conforming to the Dharma of Bodhi (Bodhi), above all sutras – these two points are expounding practice. Dharma Master Zhao said: 'Being good at distinguishing the meaning of true reality, conforming to the Dharma of Bodhi without form, this scripture is supreme.'

Entering the realm of great compassion, being away from all demonic affairs and all wrong views – these three points are practicing to be away from faults. Because of great compassion, one transcends the Two Vehicles; because of being away from attachments, one transcends all demonic affairs; because of having no wrong views, one transcends the heretics. These are all what this profound scripture can achieve.

Conforming to the law of dependent origination, without self, without person, without sentient beings, without lifespan, emptiness, without form, without action, without arising – these four points are practicing to realize the truth. It means conforming to dependent origination and realizing the truth. Without self, etc., is the emptiness of self.

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空無相等法空也。肇曰。法從因緣生。生則無自性。無自性則無主。無主則無我。人眾生壽命唯空無相無作無起。此深經之所順也。

能令眾生坐于道場而轉法輪。諸天龍神乾闥婆等所共嘆譽　此下四明理深行妙得勝果也。文三。初明證道法身果。既成道樹必轉法輪所以天龍預懷所嘆。

能令眾生入佛法藏攝諸賢聖一切智惠。說眾菩薩所行之道　此二明一切智果。既坐道樹具佛法藏獲賢聖智。得菩提道因圓果滿。名行足也。

依于諸法實相之義。明宣無常若空無我寂滅之法。能救一切毀禁眾生。諸魔外道及貪著者能使怖畏　此三明大悲利益果。既坐道場獲一切智。普雨法雨利益眾生。令諸菩薩依實相義。權為二乘宣無常理。聞經隨喜毀禁罪除。諸魔外道怖邪歸正。自非深信大乘堅固悲願安能致。此無邊益哉。

諸佛賢聖所共稱歎。背生死苦示涅槃樂。十方三世諸佛所說　此五總結理也。肇曰。諸佛共稱以明共法必真也。生死雖苦背之至難。涅槃雖樂識之者寡。自非深經孰啟其路。諸佛雖殊其道不二。以明其第一義經常一不差也。美深經訖於是。

若聞如是等經。信解受持讀誦以方便力為諸眾生分別解說顯示分明。守護法故。是名法之供養　此二明供養。文二。此初信行讀誦。肇曰。如

【現代漢語翻譯】 現代漢語譯本 『空無相等法空也』。鳩摩羅什（Kumārajīva）的弟子僧肇解釋說：『法從因緣而生，生起則沒有自性。沒有自性則沒有主宰，沒有主宰則沒有我。人、眾生、壽命，都只是空、無相、無作、無起。這正是深奧的經書所遵循的道理。』

『能令眾生坐于道場而轉法輪，諸天、龍神、乾闥婆（Gandharva，一種天神）等所共同讚歎稱譽』。這以下四段說明理深、行妙、得勝果。分為三部分。首先說明證道法身果。既然成就道樹，必定轉法輪，所以天龍等預先懷有讚歎之情。

『能令眾生入佛法藏，攝諸賢聖一切智慧，說眾菩薩所行之道』。這第二段說明一切智果。既然坐于道樹，就具備佛法藏，獲得賢聖智慧。得到菩提道，因圓果滿，名為行足。

『依于諸法實相之義，明宣無常、若空、無我、寂滅之法，能救一切毀禁眾生，諸魔、外道及貪著者能使怖畏』。這第三段說明大悲利益果。既然坐于道場，獲得一切智慧，普遍降下法雨，利益眾生。令諸菩薩依據實相之義，權巧地為二乘宣說無常之理。聽聞經典，隨喜讚歎，毀犯戒律的罪過得以消除。諸魔、外道因為恐懼而改邪歸正。如果不是對大乘深信不疑，具有堅固的悲願，怎麼能達到這種無邊的利益呢？

『諸佛賢聖所共同稱歎，背生死苦，示涅槃樂，十方三世諸佛所說』。這第五段總結道理。僧肇說：『諸佛共同稱讚，是爲了說明共同的法必定是真實的。』雖然生死是苦，但背離它卻極其困難；雖然涅槃是樂，但認識它的人卻很少。如果不是深奧的經典，誰能開啟這條道路呢？諸佛雖然不同，但他們的道路卻是一致的，以此說明第一義經常常不變。』讚美深奧的經典到此結束。

『若聞如是等經，信解受持讀誦，以方便力為諸眾生分別解說顯示分明，守護法故，是名法之供養』。這第二部分說明供養。分為兩部分。這是第一部分，關於信行讀誦。僧肇說：『如

【English Translation】 English version 'Emptiness, non-duality, suchness, is also emptiness.' Sengzhao, a disciple of Kumārajīva, said: 'Dharmas arise from conditions. Arising, they have no self-nature. Having no self-nature, they have no master. Having no master, they have no self. Beings, sentient beings, and lifespans are merely emptiness, signlessness, non-action, and non-arising. This is what the profound sutras accord with.'

'Able to cause sentient beings to sit at the Bodhi-mandala and turn the Dharma wheel, praised and extolled by gods, dragons, Gandharvas (a type of celestial musician), and others.' The following four sections explain the profound principle, the wonderful practice, and the attainment of the supreme fruit. It is divided into three parts. The first explains the fruit of realizing the Dharma-body. Since the Bodhi tree is attained, the Dharma wheel must be turned, so the gods and dragons harbor praise in advance.

'Able to cause sentient beings to enter the treasury of the Buddha-dharma, encompassing the wisdom of all sages and saints, speaking of the path practiced by all Bodhisattvas.' This second section explains the fruit of all-knowing wisdom. Having sat at the Bodhi tree, one possesses the treasury of the Buddha-dharma and obtains the wisdom of sages and saints. Attaining the Bodhi path, the cause is perfected and the fruit is fulfilled, called 'conduct complete'.

'Relying on the meaning of the true nature of all dharmas, clearly proclaiming the Dharma of impermanence, emptiness, selflessness, and quiescence, able to save all beings who violate precepts, able to cause fear in all demons, heretics, and those attached to desires.' This third section explains the fruit of great compassion and benefit. Having sat at the Bodhi-mandala and obtained all-knowing wisdom, one universally rains down the Dharma rain, benefiting sentient beings. Causing all Bodhisattvas to rely on the meaning of true reality, expediently proclaiming the principle of impermanence to the two vehicles. Hearing the sutras, rejoicing and praising, the sins of violating precepts are eliminated. Demons and heretics, out of fear, abandon their evil ways and return to the right path. If not for deep faith in the Mahayana and firm vows of compassion, how could one achieve such boundless benefits?

'Commonly praised by all Buddhas and sages, turning away from the suffering of birth and death, showing the bliss of Nirvana, spoken by all Buddhas of the ten directions and three times.' This fifth section summarizes the principle. Sengzhao said: 'The common praise of all Buddhas is to show that the common Dharma must be true.' Although birth and death are suffering, turning away from it is extremely difficult; although Nirvana is bliss, few recognize it. If not for the profound sutras, who could open this path? Although the Buddhas are different, their path is the same, to show that the first principle is constant and unchanging.' The praise of the profound sutras ends here.

'If one hears such sutras, believes, understands, receives, upholds, reads, recites, and explains them clearly to all beings with skillful means, protecting the Dharma, this is called the offering of Dharma.' This second part explains the offering. It is divided into two parts. This is the first part, about faith, practice, reading, and recitation. Sengzhao said: 'Like'

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是等經盡諸佛法身也。若聞斯經能信解護持宣示分明。令大法增廣名法之供養。養成法身也。

又于諸法如說修行　此二明法行修行。文三。初觀除邪報。二四依簡失。三順寂滅證。初除執。文三。此初標也。肇曰。諸法即深經所說六度諸法。

隨順十二因緣。離諸邪見得無生忍。決定無我無有眾生　此二無我睹也。肇曰。不悟緣起故有邪見之迷封我之惑。若如說行則得明惠。明見十二因緣根原所由。故能離邪見得無生忍。無復吾我眾生之想也。見緣如緣謂之隨順。明白有無謂之決定。皆智用之別稱。

而於因緣果報。無違無諍離諸我所　此三離我所也。肇曰。無違無諍即隨順義也。五受陰身及家屬所有因緣果報即我所也。若能照見因緣果報之性順而無違離我所也。上直明觀因緣知無造者故離我見。今觀因緣果報知無屬者故離我所見。

依于義不依語。依智不依識。依了義經不依不了義經。依於法不依人　二四依簡失。大集經云。語者說生死。義者知生死無性。悟者說涅槃味。義者說涅槃無性。語者說諸乘隨所安止。義者說諸乘入一相智行等。又識者識四大智住四大無性。識者識六根六識。智者住內外寂滅等。又不了義經說生死苦惱。了義經說生死涅槃一相。不了義經說我人諸法。了義經說

【現代漢語翻譯】 現代漢語譯本：是說等同於窮盡諸佛的法身（Dharmakaya，佛的法性之身）。如果聽聞此經，能夠信受理解、護持宣揚，使其廣為流傳，這便是名副其實的法供養，能夠滋養法身。

又對一切法如所說般修行，這二者闡明了法行修行。分為三個部分。首先是觀察以去除邪見的果報，其次是以四依來簡別過失，最後是順應寂滅以證得真理。首先去除執著。分為三個部分。這是最初的標示。肇法師說：『諸法』即是深奧的經典所說的六度（Paramita，到達彼岸的六種方法）等諸法。

隨順十二因緣（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的十二個環節），遠離各種邪見，獲得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解），確信沒有『我』，沒有眾生。這二者是無我之見。肇法師說：不領悟緣起，所以有邪見的迷惑，有執著于『我』的困惑。如果如所說般修行，就能獲得明智，明瞭地看到十二因緣的根源所在，因此能夠遠離邪見，獲得無生法忍，不再有關於『我』和眾生的想法。見緣如緣，這叫做隨順。明白有無，這叫做決定。都是智慧作用的不同名稱。

對於因緣果報，沒有違背，沒有爭執，遠離各種『我所』（mamata，執著于屬於我的事物）。這是遠離『我所』。肇法師說：沒有違背，沒有爭執，就是隨順的意義。五受陰身以及家屬所有，因緣果報，就是『我所』。如果能夠照見因緣果報的本性，順應而不違背，就是遠離『我所』。前面直接闡明觀察因緣，知道沒有造作者，所以遠離我見。現在觀察因緣果報，知道沒有歸屬者，所以遠離我所見。

依于義理而不依于言語，依于智慧而不依于意識，依于了義經（nitartha-sutra，究竟意義的經典）而不依于不了義經（neyartha-sutra，非究竟意義的經典），依於法而不依於人。這是以四依來簡別過失。《大集經》中說：言語說的是生死，義理知道生死沒有自性。悟者說的是涅槃（Nirvana，解脫）的滋味，義理說的是涅槃沒有自性。言語說的是諸乘，隨所安止，義理說的是諸乘進入一相智行等。又，識者認識四大，智者安住四大無自性。識者認識六根六識，智者安住內外寂滅等。又，不了義經說的是生死苦惱，了義經說的是生死涅槃同一相。不了義經說的是我人諸法，了義經說的是……

【English Translation】 English version: This means equaling and exhausting the Dharmakaya (the body of the Dharma, the nature of the Buddha) of all Buddhas. If one hears this sutra and is able to believe, understand, uphold, proclaim, and clearly explain it, allowing the great Dharma to increase and expand, this is a true Dharma offering, which nourishes the Dharmakaya.

Furthermore, to cultivate all dharmas as they are spoken of, these two clarify the practice of Dharma. This section has three parts. First, observe to eliminate the retribution of evil views; second, use the Four Reliances to distinguish errors; and third, accord with quiescence to attain realization. First, eliminate attachments. This has three parts. This is the initial indication. Master Zhao said: 'All dharmas' are the Six Paramitas (the six methods of reaching the other shore) and other dharmas spoken of in the profound sutra.

Accord with the Twelve Nidanas (Dvadasanga-pratityasamutpada, the twelve links in the Buddhist chain of dependent origination), depart from all wrong views, and attain the Anutpattika-dharma-ksanti (the profound understanding of the non-arising and non-ceasing of things), firmly believing that there is no 'self' and no sentient beings. These two are the view of no-self. Master Zhao said: Not understanding dependent origination leads to the delusion of wrong views and the confusion of attachment to 'self'. If one cultivates as spoken of, one will gain wisdom, clearly seeing the source of the Twelve Nidanas, and thus be able to depart from wrong views, attain the Anutpattika-dharma-ksanti, and no longer have thoughts of 'self' and sentient beings. Seeing conditions as they are is called according. Understanding existence and non-existence is called determination. These are different names for the function of wisdom.

Regarding the causes, conditions, and retributions, have no opposition, no contention, and depart from all 'mine-ness' (mamata, attachment to things that belong to me). This is departing from 'mine-ness'. Master Zhao said: No opposition, no contention, is the meaning of according. The five skandhas of reception, the body, and all family members, causes, conditions, and retributions, are 'mine-ness'. If one can illuminate the nature of causes, conditions, and retributions, according without opposition, one departs from 'mine-ness'. The previous section directly clarified observing causes and conditions, knowing that there is no creator, thus departing from the view of self. Now, observing causes, conditions, and retributions, knowing that there is no owner, thus departing from the view of 'mine-ness'.

Rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the Nitartha-sutra (sutras of definitive meaning), not on the Neyartha-sutra (sutras of provisional meaning); rely on the Dharma, not on the person. This is using the Four Reliances to distinguish errors. The Mahasamghata Sutra says: Words speak of birth and death, meaning knows that birth and death have no self-nature. The enlightened one speaks of the taste of Nirvana (liberation), meaning speaks of Nirvana having no self-nature. Words speak of the various vehicles, according to where they are settled, meaning speaks of the various vehicles entering the One Mark Wisdom practice, etc. Furthermore, the conscious one recognizes the Four Great Elements, the wise one abides in the Four Great Elements without self-nature. The conscious one recognizes the six sense organs and six consciousnesses, the wise one abides in internal and external quiescence, etc. Furthermore, the Neyartha-sutra speaks of the suffering of birth and death, the Nitartha-sutra speaks of birth, death, and Nirvana as the same mark. The Neyartha-sutra speaks of self, people, and all dharmas, the Nitartha-sutra speaks of...

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三空無我也。又人者攝取人見。法者解人無人見。人者凡聖三乘人也。法者知一切法無別無異如虛空也。

隨順法相無所入無所歸　此三順法寂滅相而修證。文三。此初標法體也。肇曰。順因緣知法無盡。法從緣而有。從緣而無。其有不從未來來。其無不歸入過去去。故曰無入無歸　無明畢竟滅故。諸行亦畢竟滅。乃至生畢竟滅故。老死亦畢竟滅　二辯寂滅相也。肇曰。畢竟謂始終常滅。終常滅不復更滅。乃所以成無盡義也。生曰。畢竟者終要然也。終既要滅。生豈有哉。生若不有其誰有滅耶。則無入歸矣。

作如是觀。十二因緣無有盡相。不復起見。是名最上法之供養　此三結供養也。無明本性寂滅故不生。不生即不滅。不滅即無盡。肇曰。上觀因緣無生離常我等諸見。今觀因緣無滅離斷滅等諸見。具四依離諸見者。法供養之上也。

佛告天帝。王子月蓋從藥王佛聞如是法得柔順忍　七聞法得益也。分二。一柔順。仁王云。四五六地得此忍也。肇曰。心柔智順堪受實相未及無生。名柔順忍。

即解寶衣嚴身之具。以供養佛　二解衣供養。

白佛言。世尊。如來滅后我當行法供養守護正法。愿以威神加哀建立。令我得降魔怨修菩薩行　三請加護也。肇曰。聞法供養欣欲行之。然經道深

【現代漢語翻譯】 現代漢語譯本 『三空』是指不執著於我。『人』是指執著於人見。『法』是指理解人不存在，從而去除人見。『人』是指凡夫、聖人和三乘（聲聞乘、緣覺乘、菩薩乘）之人。『法』是指了知一切法沒有差別，沒有不同，如同虛空一樣。

『隨順法相，無所入，無所歸』，這三句是順應法的寂滅之相而修證。分為三部分。這是第一部分，標明法的本體。肇法師說：『順應因緣，了知法是無盡的。法從因緣而生，也從因緣而滅。它的生不是從未來而來，它的滅也不是歸入過去而去。』所以說『無入無歸』。

『無明（avidya）畢竟滅故，諸行（samskara）亦畢竟滅，乃至生（jati）畢竟滅故，老死（jaramarana）亦畢竟滅』，這是第二部分，辨析寂滅之相。肇法師說：『畢竟』是指始終常滅。始終常滅，不再有更進一步的滅，因此才能成就無盡的意義。生法師說：『畢竟』是指最終必然如此。最終既然要滅，生又怎麼會存在呢？生若不存在，又有誰會滅呢？那就沒有入和歸了。

『作如是觀，十二因緣（dvadasanga）無有盡相，不復起見，是名最上法之供養』，這是第三部分，總結供養。無明（avidya）的本性是寂滅的，所以不生。不生即不滅。不滅即無盡。肇法師說：『前面觀察因緣無生，遠離常、我等各種見解，現在觀察因緣無滅，遠離斷滅等各種見解。具備四依（依法不依人，依義不依語，依智不依識，依了義經不依不了義經），遠離各種見解的人，是法供養中最上的。』

『佛告天帝（Devendra）。王子月蓋（Candra-cchattra）從藥王佛（Bhaisajya-raja）聞如是法，得柔順忍』，這是第七部分，聽聞佛法得到的利益。分為兩部分。一是柔順忍。《仁王經》說，四地、五地、六地的菩薩得到這種忍。肇法師說：『心柔和，智慧順應，能夠承受實相，但還沒有達到無生，叫做柔順忍。』

『即解寶衣嚴身之具，以供養佛』，這是第二部分，解下寶衣進行供養。

『白佛言：世尊。如來滅后，我當行法供養，守護正法。愿以威神加哀建立，令我得降魔怨，修菩薩行』，這是第三部分，請求佛陀加持護佑。肇法師說：『聽聞佛法供養，欣喜地想要實行，然而經道深遠。』

【English Translation】 English version 『Three emptinesses』 means not being attached to the self. 『Person』 refers to being attached to the view of a person. 『Dharma』 refers to understanding that a person does not exist, thereby removing the view of a person. 『Person』 refers to ordinary people, sages, and people of the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana). 『Dharma』 refers to knowing that all dharmas have no difference, no distinction, like empty space.

『Complying with the characteristics of Dharma, with nothing entering, nothing returning,』 these three sentences are cultivating and realizing in accordance with the characteristic of Dharma's quiescence. Divided into three parts. This is the first part, marking the substance of Dharma. Master Zhao said: 『Complying with conditions, knowing that Dharma is inexhaustible. Dharma arises from conditions and also ceases from conditions. Its arising does not come from the future, and its ceasing does not return to the past.』 Therefore, it is said 『nothing entering, nothing returning.』

『Because ignorance (avidya) ultimately ceases, actions (samskara) also ultimately cease, and even birth (jati) ultimately ceases, old age and death (jaramarana) also ultimately cease,』 this is the second part, distinguishing the characteristic of quiescence. Master Zhao said: 『Ultimately』 means always ceasing from beginning to end. Always ceasing from beginning to end, without further ceasing, thus achieving the meaning of inexhaustibility. Master Sheng said: 『Ultimately』 means inevitably so in the end. Since it must cease in the end, how can birth exist? If birth does not exist, who will cease? Then there is no entering or returning.

『Contemplate in this way, the twelve links of dependent origination (dvadasanga) have no end, and no longer give rise to views, this is called the supreme offering of Dharma,』 this is the third part, summarizing the offering. The nature of ignorance (avidya) is quiescence, so it does not arise. Not arising is not ceasing. Not ceasing is inexhaustible. Master Zhao said: 『Previously, observing dependent origination without arising, one is separated from views such as permanence and self. Now, observing dependent origination without ceasing, one is separated from views such as annihilation. One who possesses the four reliances (relying on the Dharma, not on the person; relying on the meaning, not on the words; relying on wisdom, not on consciousness; relying on definitive sutras, not on provisional sutras) and is separated from all views is the supreme offering of Dharma.』

『The Buddha told Devendra (天帝). Prince Candra-cchattra (月蓋) heard this Dharma from Bhaisajya-raja Buddha (藥王佛) and obtained the forbearance of gentleness and compliance,』 this is the seventh part, the benefits of hearing the Dharma. Divided into two parts. One is the forbearance of gentleness and compliance. The Renwang Sutra says that Bodhisattvas of the fourth, fifth, and sixth grounds obtain this forbearance. Master Zhao said: 『The mind is gentle, and wisdom is compliant, able to bear the real mark, but not yet reaching non-arising, is called the forbearance of gentleness and compliance.』

『Immediately he took off his jeweled garments and ornaments to offer to the Buddha,』 this is the second part, taking off jeweled garments to make offerings.

『He said to the Buddha: World Honored One. After the Tathagata passes away, I will practice Dharma offerings and protect the True Dharma. I wish that with your majestic power, you would mercifully establish me, so that I may subdue the demons and enemies and cultivate the Bodhisattva path,』 this is the third part, requesting the Buddha's blessing and protection. Master Zhao said: 『Hearing the Dharma offering, one is delighted to practice it, but the path of the sutras is profound.』

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遠非己力所弘。故愿加威神也。

佛知其深心所念。而記之曰。汝于末後守護法城　八明受記。什曰。欲令後人信伏故記其守護法藏。

天帝。時王子月蓋見法清凈。聞佛授記以信出家。修集善法精進不久。得五神通通菩薩道。得陀羅尼無斷辯才　九出家護法。文三。此初出家得道。神通身業。陀羅尼心業。辯才口業也。

于佛滅后以其所得神通總持辯才之力。滿十小劫。藥王如來所轉法輪隨而分佈　二以具三業功德故弘法也。

月蓋比丘以守護法勤行精進。即於此身化百萬億人。于阿耨多羅三藐三菩提立不退轉。十四那由他人深發聲聞辟支佛心。無量眾生得生天上　三明所化眾數。

天帝。時王寶蓋豈異人乎。今現得佛號寶炎如來。其王千子即賢劫中千佛是也。從迦羅鳩孫馱為始得佛。最後如來號曰樓至。月蓋比丘則我身　是三結會也。故今迦羅鳩孫馱亦曰俱留孫。賢劫千佛之首。樓至千佛之終也。

如是天帝。當知此要。以法供養于諸供養為上。為最第一無比是故天帝。當以法之供養供養于佛　四結勸。肇曰。吾成正覺由法供養。以是可智法養為上。

囑累品第十四

此品付囑護持傳法事。大緣累不輕。慇勤付囑故云囑累。又云慇勤。再三故云囑累。

【現代漢語翻譯】 現代漢語譯本： 遠非僅憑我自己的力量可以弘揚。因此，我希望佛能加持威神之力。

佛知道他內心深處的想法，便預言說：『你將在末法時期守護佛法之城。』八、明示授記。什曰：爲了讓後人信服，所以記錄他守護法藏的事蹟。

天帝，當時的王子月蓋，見到佛法清凈，聽聞佛的授記后，以信心出家。他修集善法，精進不久，便獲得了五神通，通達菩薩道，得到了總持（陀羅尼），擁有無礙的辯才。九、出家護法。分為三部分。這裡首先講的是出家得道，神通屬於身業，陀羅尼屬於心業，辯才屬於口業。

在佛滅度之後，他憑藉自己所獲得的神通、總持和辯才的力量，經歷了整整十小劫的時間，隨順並傳播藥王如來所轉的法輪。二、因為具備身、口、意三業的功德，所以能夠弘揚佛法。

月蓋比丘因為守護佛法而勤奮修行，精進不懈，就在此身化度了百萬億人，使他們在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上永不退轉。還有十四那由他（nayuta，數量單位）的人深深地發起了聲聞和辟支佛之心，無數眾生得以升到天上。三、說明所教化眾生的數量。

天帝，當時的寶蓋國王難道是別人嗎？就是現在證得佛果，佛號為寶炎如來（Ratna-arci-buddha）。而國王的一千個兒子，就是賢劫中的千佛。從迦羅鳩孫馱（Krakucchanda，過去七佛之一）佛開始成佛，最後一位如來佛號為樓至（Rucika）。月蓋比丘就是我的前身。這是三者之間的聯繫。所以現在的迦羅鳩孫馱佛也叫做俱留孫佛。是賢劫千佛之首，樓至佛是賢劫千佛之終。

像這樣，天帝，應當知道這個要點，以佛法供養是所有供養中最殊勝的，是最第一，無與倫比的。因此，天帝，應當以佛法的供養來供養佛。四、總結勸勉。肇曰：我成就正覺，是因為佛法的供養。因此可以明白，佛法的供養是最殊勝的。

囑累品第十四

這一品是關於付囑護持和傳法的。大因緣關係重大，不能輕視，慇勤地付囑，所以叫做囑累。又說慇勤，再三叮囑，所以叫做囑累。

【English Translation】 English version: It is far beyond my own power to propagate. Therefore, I wish that the Buddha would add the power of his divine might.

The Buddha, knowing the thoughts deep in his heart, then prophesied, 'You will guard the city of Dharma in the Dharma-ending Age.' Eight, clearly indicating the prediction. Shi said: 'To make future generations believe and submit, therefore recording his deeds of guarding the Dharma treasury.'

Heavenly Lord, Prince Moon Canopy at that time, seeing the purity of the Dharma, and hearing the Buddha's prediction, left home with faith. He cultivated good deeds, and before long, attained the five supernormal powers, comprehended the Bodhisattva path, obtained the Dharani (total retention), and possessed unobstructed eloquence. Nine, leaving home to protect the Dharma. Divided into three parts. Here, it first speaks of leaving home and attaining the Way, supernormal powers belong to bodily karma, Dharani belongs to mental karma, and eloquence belongs to verbal karma.

After the Buddha's Parinirvana, he relied on the power of his attained supernormal powers, Dharani, and eloquence, for a full ten small kalpas (aeons), following and spreading the Dharma wheel turned by the Medicine King Tathagata (Bhaisajya-raja-tathagata). Two, because he possesses the merits of body, speech, and mind, he is able to propagate the Dharma.

Bhikkhu Moon Canopy, because of guarding the Dharma, diligently practiced and persevered, and in this very body transformed a million trillion people, causing them to be non-retrogressive in Anuttara-samyak-sambodhi (unsurpassed complete perfect enlightenment). There were also fourteen nayutas (a large number) of people who deeply aroused the hearts of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), and countless beings were able to be born in the heavens. Three, explaining the number of beings transformed.

Heavenly Lord, was King Treasure Canopy at that time someone else? He is now the one who has attained Buddhahood, with the Buddha name Treasure Flame Tathagata (Ratna-arci-buddha). And the king's thousand sons are the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon). Starting with Krakucchanda (one of the past seven Buddhas) Buddha attaining Buddhahood, the last Tathagata is named Rucika. Bhikkhu Moon Canopy is my former self. This is the connection between the three. Therefore, the current Krakucchanda Buddha is also called Kurusunda Buddha. He is the first of the thousand Buddhas of the Bhadrakalpa, and Rucika Buddha is the last of the thousand Buddhas of the Bhadrakalpa.

Like this, Heavenly Lord, you should know this key point, that offering with the Dharma is the most supreme of all offerings, it is the most first, unparalleled. Therefore, Heavenly Lord, you should use the offering of the Dharma to make offerings to the Buddha. Four, concluding with exhortation. Zhao said: 'I attained perfect enlightenment because of the offering of the Dharma. Therefore, it can be understood that the offering of the Dharma is the most supreme.'

Chapter Fourteen: Entrustment

This chapter is about entrusting the protection and transmission of the Dharma. The great karmic connection is significant and cannot be taken lightly, entrusting diligently, therefore it is called Entrustment. It is also said to be diligent, repeatedly urging, therefore it is called Entrustment.

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於是佛告彌勒菩薩言。彌勒。我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提付囑于汝。如是輩經于佛滅后末世之中。汝等當以神力廣宣流佈于閻浮提無令斷絕　品文三。一付囑彌勒等。二付囑阿難等。三經畢慶聞。前文又二。初付。后受付。文三。此初正付也。肇曰。不思議經即佛無上菩提之道。其道深遠離可克成。吾無量劫不惜身命。骨施逾須彌血施過江海勤苦積集。今始得就哀彼長迷故垂之竹帛。然群生德薄魔事[火*盛]熾。吾道多難。非汝不弘嗣正之弟所以重累。又城高沖生道尊。魔盛自非神力無以制持。故勸以神力也。

所以者何。未來世中當有善男子善女人。及天龍鬼神乾闥婆羅剎等。發阿耨多羅三藐三菩提心樂於大法。若使不聞如是等經則失善利。如此輩人聞是等經。必多信樂發希有心當以頂受隨諸眾生所應得利而為廣說　二釋付以所。緣不感佛教在當來。不聞則失。聞之必益。故頂受廣說。肇曰。法之通塞損益若此故勸彌勒頂受廣說也。

彌勒當知。菩薩有二相。何謂為二。一者好於雜句文飾之事。二者不畏深義如實能入。若好雜句文飾事者。當知。是為新學菩薩。若於如是無染無著甚深經典。無有恐畏能入其中。聞已心凈受持讀誦如說修行。當知。是為久修道行　此三簡傳通得失

【現代漢語翻譯】 現代漢語譯本： 於是，佛告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『彌勒，我現在將這無量億阿僧祇劫（asaṃkhya-kalpa，無數大劫）所積累的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）囑託給你。像這樣的經典，在佛滅度后的末法時代，你們應當以神通之力廣泛宣揚流佈于閻浮提（Jambudvīpa，我們所居住的這個世界），不要讓它斷絕。』 品文分為三部分：一、付囑彌勒等；二、付囑阿難（Ānanda，佛陀的十大弟子之一）等；三、經文完畢，大眾歡慶聽聞。前面的文又分為兩部分：初、付囑；后、受付。文分為三部分，這是最初正式的付囑。肇法師說：『不可思議經』就是佛的無上菩提之道。這個道深奧而遙遠，難以成就。我無量劫以來不惜身命，佈施骨頭超過須彌山（Sumeru，佛教宇宙觀中的聖山），佈施鮮血超過江海，勤苦積累，現在才得以成就。哀憐那些長期迷惑的眾生，所以將它寫在竹帛上。然而眾生德行淺薄，魔事熾盛，我的道多有艱難。不是你，就不能弘揚繼承這正法，所以鄭重地囑託你。而且城高則易受攻擊，道尊則魔盛，如果不是有神通之力，就無法制伏，所以勸你以神通之力來弘揚。

『為什麼呢？因為未來世中，當有善男子、善女人，以及天龍（Nāga，護法神）、鬼神、乾闥婆（Gandharva，天界的樂神）、羅剎（Rākṣasa，惡鬼）等，發起阿耨多羅三藐三菩提心，喜愛大法。如果他們不能聽聞像這樣的經典，就會失去善利。像這樣的人聽聞這些經典，必定會多加信樂，發起稀有之心，應當以頭頂來領受，隨著各種眾生所應得到的利益而為他們廣泛解說。』 這是第二部分，解釋付囑的原因，因為所教化的對象在未來，不聽聞就會失去利益，聽聞必定有益處，所以要以頭頂領受並廣泛解說。肇法師說：『法的通達與阻塞，損益就是這樣，所以勸彌勒以頭頂領受並廣泛解說。』

『彌勒，應當知道，菩薩有兩種相。哪兩種呢？一是喜歡雜亂的語句和文飾之事；二是不畏懼深奧的義理，能夠如實地進入。如果喜歡雜亂的語句和文飾之事，應當知道，這是新學的菩薩。如果對於像這樣沒有污染、沒有執著的甚深經典，沒有恐懼，能夠進入其中，聽聞后內心清凈，受持讀誦，如所說的那樣修行，應當知道，這是久修道行的菩薩。』 這是第三部分，簡要說明傳通的得失。

【English Translation】 English version: Then, the Buddha said to Maitreya Bodhisattva (the future Buddha): 'Maitreya, I now entrust to you this Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) that I have accumulated over countless asaṃkhya-kalpas (incalculable eons). Such sutras as these, in the degenerate age after my Parinirvana (death), you should widely propagate and spread throughout Jambudvīpa (the world we live in) with your divine powers, so that they are not cut off.' This section is divided into three parts: 1. Entrustment to Maitreya and others; 2. Entrustment to Ānanda (one of the Buddha's ten principal disciples) and others; 3. The sutra concludes with rejoicing upon hearing it. The preceding text is further divided into two parts: first, the entrustment; second, the acceptance of the entrustment. This section has three parts, and this is the initial formal entrustment. Master Zhao said: 'The Inconceivable Sutra is the Buddha's path to unsurpassed Bodhi. This path is profound and remote, difficult to achieve. For countless kalpas, I have not spared my life, giving away bones exceeding Mount Sumeru (the sacred mountain in Buddhist cosmology) and blood exceeding the rivers and seas, diligently accumulating merit. Only now have I attained it. I pity those who are long lost in delusion, so I have written it on bamboo and silk. However, beings have meager virtue, and demonic affairs are rampant. My path has many difficulties. If it were not for you, it would not be possible to propagate and inherit this true Dharma, so I solemnly entrust it to you. Moreover, a high city is easily attacked, and a noble path is beset by demons. If not for divine power, there would be no way to subdue them, so I encourage you to use your divine power.'

'Why is this so? Because in the future, there will be good men and good women, as well as Nāgas (dragon deities, protectors of the Dharma), spirits, Gandharvas (celestial musicians), Rākṣasas (demons), and others, who will generate the mind of Anuttarā-samyak-saṃbodhi and delight in the Great Dharma. If they do not hear such sutras, they will lose their good benefits. Such people, upon hearing these sutras, will surely have much faith and joy, generate a rare mind, and should receive them with the crown of their heads, and widely explain them according to the benefits that various beings should receive.' This is the second part, explaining the reason for the entrustment, because the objects of teaching are in the future. If they do not hear, they will lose benefits; if they hear, they will surely benefit. Therefore, they should receive it with the crown of their heads and widely explain it. Master Zhao said: 'The accessibility and obstruction of the Dharma, and the gains and losses, are like this, so I encourage Maitreya to receive it with the crown of his head and widely explain it.'

'Maitreya, you should know that Bodhisattvas have two characteristics. What are the two? First, they like mixed phrases and embellished matters; second, they are not afraid of profound meanings and can truly enter into them. If they like mixed phrases and embellished matters, you should know that they are newly learning Bodhisattvas. If they have no fear of such undefiled and unattached profound sutras, and can enter into them, and after hearing them, their minds are pure, and they receive, uphold, recite, and practice as it is said, you should know that they are Bodhisattvas who have cultivated the path for a long time.' This is the third part, briefly explaining the gains and losses of transmission.

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。有三。此初總簡也。新學好文久修。好蒙傳者應善。其根緣學者應鑒。其得失有標釋結。可見。肇曰。行之深淺各有異相得失兩陳以勵護持法者。

彌勒。復有二法。名新學者。不能決定於甚深法。何等為二。一者所未聞深經。聞之驚怖生疑不能隨順。譭謗不信而作是言。我初不聞從何所來。二者若有護持解說如是深經者。不肯親近供養恭敬。或時于中說其過惡。有此二法。當知。是新學菩薩。為自毀傷不能于深法中調伏其心　此二別簡新學。文三。如前決定深理必在積修。敬法重人方能久學。若謗法毀師自絕深信解惠不明。豈能決定正觀獲不退轉也。肇曰。一毀法。二毀人。

彌勒。復有二法。菩薩雖信解深法。猶自毀傷而不能得無生法忍。何等為二。一者輕慢新學菩薩而不教誨。二者雖解深法而取相分別。是為二法　三別簡舊學。二法者。一輕慢新學自喪大悲。二樂分別自壞大智。夫證無生忍要悲智雙圓。有茲二患。自毀修證。文三。如可見。

彌勒菩薩聞說是已白佛言。世尊。未曾有也。如佛所說。我當遠離如斯之惡　此下二明彌勒四王等受旨。文三。此初彌勒受旨。文二。初領旨。二佛贊。領中先受誡旨。肇曰。一生大士豈有如斯之惡而復離邪。發言者為未離者耳。

奉持如來無

【現代漢語翻譯】 現代漢語譯本：有三種情況。這是最初的總體概括。對於新學者來說，重視文辭而缺乏長久修行，以及那些喜歡矇混過關、不善於傳授的人，應當警惕。學者應當鑑別其根本原因。其中的得失都有明確的解釋和總結，可以清楚地看到。僧肇說：『修行的深淺各有不同的表現，得失並陳，以此來勉勵護持佛法的人。』

彌勒（Maitreya，未來佛）。又有兩種情況，稱為『新學者』，不能在甚深佛法中做出決斷。哪兩種呢？一是對於從未聽聞的甚深經典，聽聞後感到驚恐、產生懷疑，不能隨順接受，反而譭謗不信，並說：『我從未聽過這樣的說法，是從哪裡來的？』二是如果有護持、解說這些甚深經典的人，不肯親近、供養、恭敬，有時還會在其中說他們的過錯。有這兩種情況，應當知道，這是新學菩薩，會自我毀傷，不能在甚深佛法中調伏自己的心。』這兩種情況分別概括了新學者。分為三個部分。正如前面所說，要決斷甚深道理，必須依靠長久的修行。敬重佛法、重視他人，才能長久學習。如果誹謗佛法、詆譭師長，就會斷絕深刻的信心，理解和智慧不明，怎麼能決斷正確的見解，獲得不退轉呢？僧肇說：『一是譭謗佛法，二是詆譭他人。』

彌勒（Maitreya，未來佛）。又有兩種情況，菩薩雖然相信並理解甚深佛法，仍然會自我毀傷，而不能獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。哪兩種呢？一是輕慢新學菩薩而不教誨，二是雖然理解甚深佛法卻執著于表相而加以分別。這就是兩種情況。』這三種情況分別概括了舊學者。兩種情況是：一是輕慢新學，自喪失大悲心；二是樂於分別，自毀壞大智慧。要證得無生法忍，需要悲智雙圓。有了這兩種弊病，就會自我毀壞修證。分為三個部分。正如可以清楚地看到。

彌勒菩薩（Maitreya Bodhisattva，未來佛）聽聞這些話后，對佛說：『世尊（Bhagavan，佛的尊稱），真是前所未有啊！正如佛所說，我應當遠離這樣的惡行。』以下說明彌勒（Maitreya，未來佛）、四天王（Four Heavenly Kings）等領受佛旨。分為三個部分。這是最初彌勒（Maitreya，未來佛）領受佛旨。分為兩個部分。首先是領受告誡，然後是佛的讚歎。在領受告誡中，首先是接受告誡。僧肇說：『像一生補處的大菩薩，怎麼會有這樣的惡行而需要遠離呢？說這樣的話，是為那些尚未遠離的人說的。』

奉持如來（Tathagata，如來）的無...

【English Translation】 English version: There are three aspects. This is the initial general summary. For new learners, those who value rhetoric but lack long-term practice, and those who like to muddle through and are not good at teaching, should be vigilant. Scholars should discern the root causes. The gains and losses therein have clear explanations and summaries, which can be clearly seen. Seng Zhao said: 'The depth of practice varies, and gains and losses are presented together to encourage those who uphold the Dharma.'

Maitreya (Maitreya, the future Buddha). There are also two conditions called 'new learners' who cannot make decisions about the profound Dharma. What are the two? First, when hearing profound scriptures that they have never heard before, they are frightened, become suspicious, cannot follow along, and instead slander and disbelieve, saying: 'I have never heard of such a thing, where did it come from?' Second, if there are those who uphold and explain these profound scriptures, they are unwilling to approach, make offerings, or respect them, and sometimes they speak ill of them. If these two conditions exist, know that this is a newly learning Bodhisattva, who will harm themselves and be unable to subdue their minds in the profound Dharma.' These two conditions separately summarize new learners. It is divided into three parts. As mentioned earlier, to decide on profound principles, one must rely on long-term practice. Respecting the Dharma and valuing others are essential for long-term learning. If one slanders the Dharma and defames teachers, one will cut off deep faith, and understanding and wisdom will be unclear. How can one decide on correct views and attain non-retrogression? Seng Zhao said: 'First, slandering the Dharma; second, defaming others.'

Maitreya (Maitreya, the future Buddha). There are also two conditions in which a Bodhisattva, although believing and understanding the profound Dharma, still harms themselves and cannot attain Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas). What are the two? First, belittling new learners and not teaching them; second, although understanding the profound Dharma, clinging to appearances and making distinctions. These are the two conditions.' These three conditions separately summarize old learners. The two conditions are: first, belittling new learners, losing great compassion; second, delighting in distinctions, destroying great wisdom. To attain Anutpattika-dharma-kshanti, both compassion and wisdom are needed. With these two faults, one will destroy one's own practice and realization. It is divided into three parts. As can be clearly seen.

Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), after hearing these words, said to the Buddha (Bhagavan, an honorific title for the Buddha): 'Bhagavan, this is unprecedented! As the Buddha said, I should stay away from such evil deeds.' The following explains that Maitreya (Maitreya, the future Buddha), the Four Heavenly Kings (Four Heavenly Kings), etc., received the Buddha's decree. It is divided into three parts. This is the initial reception of the Buddha's decree by Maitreya (Maitreya, the future Buddha). It is divided into two parts. First is receiving the admonition, and then the Buddha's praise. In receiving the admonition, the first is accepting the admonition. Seng Zhao said: 'How could a Bodhisattva who is a successor to the Buddha have such evil deeds that need to be avoided? Saying this is for those who have not yet distanced themselves.'

Upholding the Tathagata's (Tathagata, the Thus Come One)...

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數阿僧祇劫所集阿耨多羅三藐三菩提法。若未來世中善男子善女人求大乘者當令手得如是等經。與其念力。使得受持讀誦為他廣說。世尊。若后末世有能受持讀誦為他說者。當知。是彌勒神力之所建立此二領通經旨。如來得法益通三世。未來有緣。我當令手得心持自行謙說。彌勒神力者。肇曰。定已功于未然息眾魔之摧斷。

佛言。善哉善哉。彌勒如汝所說。佛助爾喜　此二佛贊。如文可見。

於是一切菩薩合掌白佛言。我等亦于如來滅后。十方國土廣宣流佈阿耨多羅三菩提法。復當開導諸說法者令得是經　二諸菩薩受法燈遍照故誓宣十方。

爾時四天王白佛言。世尊。在在處處城邑聚落山林曠野。有是經卷讀誦解說者。我當率諸官屬為聽法故往訪其所權護其人。而百由旬令無伺求得其便者　此下三四天王受旨經卷住處災難自清。況天力護持彌增法化。

是時佛告阿難。受持是經廣宣流佈。阿難言唯。我已受持要者。世尊。當何名斯經。佛言。阿難。是經名維摩詰所說。亦名不可思議解脫法門。如是受持　下二付囑阿難付受問答。若令結集之時無所遺漏。

佛說是經已。長者維摩詰文殊師利舍利弗阿難等。及諸天人阿修羅等一切大眾。聞佛所說皆大歡喜　已下說付既周慶聞修奉。

【現代漢語翻譯】 現代漢語譯本： 將阿僧祇劫（asamkhya-kalpa，無數大劫）中所積累的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法），若未來世中有善男子善女人求大乘佛法者，應當讓他們得到這些經典，並賦予他們念力，使他們能夠受持、讀誦，併爲他人廣泛宣說。世尊，若在後來的末法時代，有人能夠受持、讀誦併爲他人宣說此經，應當知道，這是彌勒（Maitreya，未來佛）的神力所加持建立的。這兩者都通達經文的要旨。如來所得之法利益能夠貫通三世，未來若有因緣，我將讓他們親手獲得，用心記住，身體力行，謙虛宣說。彌勒的神力，肇法師解釋說，是他的禪定已經能夠預先發揮作用，平息和摧毀各種魔障。

佛說：『善哉！善哉！彌勒，正如你所說。佛會幫助你，為你感到歡喜。』這兩句是佛的讚歎，如經文所見。

這時，一切菩薩合掌對佛說：『我們也在如來滅度之後，在十方國土廣泛宣揚阿耨多羅三藐三菩提法，並且會開導那些說法之人，使他們能夠得到這部經。』這是諸位菩薩接受佛法，如燈火般照亮一切，所以發誓要在十方世界宣揚佛法。

這時，四大天王對佛說：『世尊，無論在何處，城邑、聚落、山林、曠野，只要有這部經卷被讀誦、講解，我們都會率領諸位官屬前去聽法，爲了聽法而前往那些地方，並盡力守護那些人，在一百由旬（yojana，古印度長度單位）之內，不讓任何人有機會伺機作亂。』這以下說明，由於四大天王接受佛的旨意，經卷所在之處，災難自然消除。更何況有天神的力量護持，佛法教化將會更加興盛。

這時，佛告訴阿難（Ananda，佛陀的十大弟子之一）：『受持這部經，廣泛地宣揚流佈。』阿難回答說：『是的，我已經受持。』世尊，這部經應當叫什麼名字呢？佛說：『阿難，這部經名為《維摩詰所說經》，也名為《不可思議解脫法門》。應當這樣受持。』這以下是佛付囑阿難受持，以及阿難的問答。爲了使結集經藏之時，不會有所遺漏。

佛說完這部經后，長者維摩詰（Vimalakirti，一位在家菩薩），文殊師利（Manjusri，智慧第一的菩薩），舍利弗（Sariputra，智慧第一的聲聞弟子），阿難等，以及諸天、人和阿修羅（asura，一種神道）等一切大眾，聽聞佛所說，都非常歡喜。』這以下說明，佛的付囑已經圓滿，大眾慶幸聽聞佛法，並決心修行奉持。

【English Translation】 English version: The Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment) accumulated over asamkhya-kalpas (innumerable great eons)—if in future ages, good men and good women seek the Mahayana (Great Vehicle), they should be enabled to obtain such sutras, and be given the power of mindfulness, so that they can receive, uphold, recite, and widely expound them to others. World-Honored One, if in later degenerate ages, there are those who can receive, uphold, recite, and expound this sutra to others, know that this is established by the divine power of Maitreya (the future Buddha). These two understand the essence of the sutra. The Dharma obtained by the Tathagata (Thus Come One) benefits and pervades the three times. If there is a karmic connection in the future, I will enable them to obtain it with their own hands, remember it in their hearts, practice it themselves, and humbly expound it. The divine power of Maitreya, as explained by Master Zhao, is that his samadhi (meditative absorption) has already taken effect in advance, pacifying and destroying all demonic obstacles.

The Buddha said, 'Excellent! Excellent! Maitreya, just as you have said. The Buddha will assist you and rejoice with you.' These two sentences are the Buddha's praise, as seen in the text.

Then, all the Bodhisattvas, with their palms joined, said to the Buddha, 'We will also, after the Tathagata's Parinirvana (complete extinction), widely propagate the Dharma of Anuttara-samyak-sambodhi in the ten directions, and we will guide those who expound the Dharma, enabling them to obtain this sutra.' This is the Bodhisattvas receiving the Dharma, illuminating everything like a lamp, and vowing to propagate the Dharma in the ten directions.

At that time, the Four Heavenly Kings said to the Buddha, 'World-Honored One, wherever there are cities, towns, villages, mountains, forests, or wildernesses where this sutra is recited and explained, we will lead our retinues to listen to the Dharma, going to those places for the sake of listening to the Dharma, and we will diligently protect those people, ensuring that within a hundred yojanas (ancient Indian unit of distance), no one will have the opportunity to seek trouble.' This below explains that because the Four Heavenly Kings receive the Buddha's decree, disasters will naturally be cleared away from where the sutra resides. Moreover, with the protection of the heavenly powers, the Dharma's teachings will flourish even more.

Then, the Buddha said to Ananda (one of the Buddha's ten great disciples), 'Receive and uphold this sutra, and widely propagate it.' Ananda replied, 'Yes, I have already received and upheld it.' World-Honored One, what should this sutra be called? The Buddha said, 'Ananda, this sutra is named 'The Vimalakirti Sutra,' and it is also named 'The Inconceivable Liberation Dharma Door.' You should receive and uphold it in this way.' This below is the Buddha entrusting Ananda to receive and uphold the sutra, and Ananda's questions and answers. This is so that nothing will be omitted when compiling the sutras.

After the Buddha finished speaking this sutra, the elder Vimalakirti (a lay Bodhisattva), Manjusri (the Bodhisattva foremost in wisdom), Sariputra (the foremost disciple in wisdom), Ananda, and all the great assembly of gods, humans, and asuras (a type of deity), hearing what the Buddha had said, were all greatly delighted.' This below explains that the Buddha's entrustment is complete, and the assembly rejoices in hearing the Dharma and resolves to practice and uphold it.

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