T85n2782_大乘稻芉經隨聽疏
大正藏第 85 冊 No. 2782 大乘稻[〹/干]經隨聽疏
No. 2782 [cf. No. 712]
大乘稻芉經隨聽疏
沙門法成集
將釋此經。總以五門分別。一立所宗。二明歸乘。三明歸分。四辯歸藏。第五解釋。如是五義。依大小乘經及以諸論。今當略釋。
第一言立所宗者。世間宗見。雖有無量。以要言之。不出二種。一外。二內。彼外宗見有九十六。束而言之。有十六論。是故瑜伽論本地分中有尋伺等三地內云嗢柁南曰。執因中有果。顯了有去來。我常宿作因。自在等害法。是無邊憍亂。計無因斷空。最勝凈吉祥。名十六異論。彼長行解釋云。由十六種異論差別。顯不如理作意應知。何等十六。一因中有果論。二從緣顯了論。三去來實有論。四計我論。五計常論。六宿作因論。七計自在等為作者論。八害為正法論。九有邊無邊論。十不死憍亂論。十一無因見論。十二斷見論。十三空見論。十四妄計最勝論。十五妄計清凈論。十六妄計吉祥論。如是諸論究竟而歸二種之見。一斷。二常。此十六論所有立破文繁不述。如瑜伽論二廣明。言內宗者。總而言之有其二種。一小乘宗。二大乘宗。言小乘宗者大師在同一師學無有差別。佛滅度后為諸師等情見
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2782 大乘稻[〹/干]經隨聽疏
No. 2782 [cf. No. 712]
大乘稻芉經隨聽疏
沙門法成集
將要解釋這部經，總共分為五個方面：一是確立宗旨，二是闡明歸屬的乘（yāna，佛教的交通工具，例如小乘，大乘），三是闡明歸屬的部（bhāga，部分），四是辨析歸屬的藏（piṭaka，佛教經典的總稱），第五是進行解釋。這五個方面，依據大乘和小乘的經典以及各種論著，現在我將簡要地解釋。
第一，說到確立宗旨。世間的各種宗派見解，雖然有無量之多，但如果要簡要地說，不出兩種：一是外道，二是內道。那些外道的宗派見解有九十六種，概括而言，有十六種論。因此，《瑜伽師地論》本地分中，在有尋有伺等三地內，提到一個綱要說：『執著因中存在果，認為顯現和了別有去來，我恒常存在，宿世的業是原因，自在天等是造作者，以損害為正法，認為世界有邊或無邊，不死而憍慢迷惑，計執無因而否定因果，持斷滅見和空見，妄計有最殊勝和清凈，以及吉祥。』這被稱為十六種不同的論點。那段長行解釋說：『由於十六種不同論點的差別，應當知道不如理的作意。』哪十六種呢？一是因中有果論，二是因緣顯了論，三是去來實有論，四是計我論（ātman，靈魂），五是計常論（nitya，永恒），六是宿作因論，七是計自在天（Īśvara）等為作者論，八是害為正法論，九是有邊無邊論，十是不死憍亂論，十一是無因見論，十二是斷見論（uccheda-vāda，認為人死後一切皆無的理論），十三是空見論（śūnyatā-vāda，認為一切皆空的理論），十四是妄計最勝論，十五是妄計清凈論，十六是妄計吉祥論。這些論點最終歸結為兩種見解：一是斷見，二是常見。這十六種論點的所有立論和駁斥，文字繁多，這裡不作敘述，可以參考《瑜伽師地論》第二部分進行廣泛瞭解。說到內道宗派，總的來說有兩種：一是小乘宗，二是大乘宗。說到小乘宗，大師們在同一位老師處學習，沒有差別。佛陀滅度后，由於各位老師的情見
【English Translation】 English version T. 85, No. 2782, Śālistamba Sūtra Commentary
No. 2782 [cf. No. 712]
Commentary on the Śālistamba Sūtra
Compiled by the Śrāmaṇa (Buddhist monk) Facheng
To explain this sūtra, I will divide it into five aspects: first, establishing the doctrine; second, clarifying the yāna (vehicle) to which it belongs; third, clarifying the bhāga (section) to which it belongs; fourth, distinguishing the piṭaka (collection of scriptures) to which it belongs; and fifth, providing an explanation. These five aspects are based on the Mahāyāna and Hīnayāna sūtras and various treatises. Now, I will briefly explain them.
First, regarding establishing the doctrine. Worldly sectarian views, although numerous, can be summarized into two types: external and internal. Those external sectarian views number ninety-six, which can be condensed into sixteen theses. Therefore, in the Yogācārabhūmi-śāstra, in the Local Section, within the three grounds of investigation and analysis, there is a summary verse that says: 『Clinging to the existence of the result in the cause, asserting that manifestation and discernment have coming and going, the self is permanent, past actions are the cause, Īśvara (the自在天) and others are the creators, harm is the correct dharma, the world is finite or infinite, immortality leads to arrogance and confusion, clinging to causelessness and denying causality, holding annihilationism (uccheda-vāda) and emptiness (śūnyatā-vāda), falsely claiming supremacy and purity, and auspiciousness.』 These are called the sixteen different theses. The extended explanation says: 『Due to the differences in the sixteen types of theses, one should recognize the irrationality of their mental activity.』 What are the sixteen? First, the thesis of the result existing in the cause; second, the thesis of manifestation from conditions; third, the thesis of the real existence of coming and going; fourth, the thesis of the self (ātman); fifth, the thesis of permanence (nitya); sixth, the thesis of past actions as the cause; seventh, the thesis of Īśvara (自在天) and others as the creators; eighth, the thesis of harm as the correct dharma; ninth, the thesis of finitude or infinitude; tenth, the thesis of immortality leading to arrogance and confusion; eleventh, the thesis of causelessness; twelfth, the thesis of annihilationism (uccheda-vāda); thirteenth, the thesis of emptiness (śūnyatā-vāda); fourteenth, the thesis of falsely claiming supremacy; fifteenth, the thesis of falsely claiming purity; and sixteenth, the thesis of falsely claiming auspiciousness. These theses ultimately converge into two views: annihilationism and eternalism. The arguments for and against these sixteen theses are extensive and will not be elaborated here. Refer to the second part of the Yogācārabhūmi-śāstra for a detailed understanding. Regarding internal schools, generally speaking, there are two types: the Hīnayāna school and the Mahāyāna school. Regarding the Hīnayāna school, the masters studied under the same teacher without difference. After the Buddha's parinirvana, due to the views of the various teachers
不同遂分多部。或有諸論本末合說有二十二。或有論說而本及末有二十部。廣如二種宗輪論說。如是小乘部執雖多。畢竟歸依皆同一見。何者是一。謂執一切法有實體性。所以者何。彼蘊界處體皆實故。若蘊等體實是無者。世尊不說諸大種等自相共相。又若色等法猶如兔角。非真實有唯有識者。為本無故內心變現有色等法不應道理。色等諸法若無有因不能生故。又若無因心能現者。龜毛兔角石女兒等亦應可得。又破外境故。而折粗法至於極微。又彼極微有方分故不成實故言唯識者。不應道理。分折識心前後諸分不成。實有同一遇故。不應而作如是之言。唯有內心而無外境。又佛世尊各別而說內外緣起緣性二種法故。心及外境是真實有。而諸經中而無外境唯識心者。彼欲為遮常見等故作如是說。中乘宗見與小乘同。二俱合說總名小乘。故不別論。余有立破。文繁不述。言大乘宗者亦有三別。一依經中宗。亦名勝義皆宗空。亦云破相宗。二唯識中宗。亦名應理圓實宗。亦云立相宗。三依論中宗。亦名法性圓融宗。亦云法性宗。言依經中宗者。佛滅度后六百歲來。部執競興。多著有見。謗大乘法。毀滅真宗。南天竺國。有一菩薩。出現於世。號為龍猛。證極喜地。為破有見。依大般若等大乘之經造中論等。后彼師弟子聖提婆
【現代漢語翻譯】 現代漢語譯本： 由於見解不同，於是分裂成許多部派。有的論典將根本和末端合在一起說，共有二十二部。有的論典只說根本和末端，共有二十部。詳細情況可以參考兩種《宗輪論》的說法。雖然小乘各部派的執著很多，但最終都歸於同一個見解。那是什麼呢？就是認為一切法都有實體性。為什麼這麼說呢？因為他們認為蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhātu，十八界，即六根、六塵、六識）、處（āyatana，十二處，即六根、六境）的體性都是真實的。如果蘊等的體性不是真實的，世尊就不會說諸大種（mahābhūta，地、水、火、風四大元素）等的自相和共相。而且，如果色等法就像兔角一樣，不是真實存在，只有識（vijñāna，意識）才是真實存在，因為本來沒有，內心變現出有色等法，這就不合道理。色等諸法如果沒有原因就不能產生。而且，如果沒有原因，心就能顯現，那麼龜毛、兔角、石女兒等也應該可以得到。而且，爲了破斥外境，將粗大的法分解到極微（paramāṇu，最小的物質單位）。而且，極微有方分，所以不是真實的。所以說『唯識』是不合道理的。分解識心，前後的各個部分不能成立。因為真實存在同一個遭遇，所以不應該說只有內心而沒有外境。而且，佛世尊分別說了內外緣起（pratītyasamutpāda，因緣生法）和緣性兩種法，所以心和外境都是真實存在的。而有些經典中說沒有外境，只有唯識心，那是爲了遮止常見（śāśvatavāda，認為事物恒常不變的錯誤見解）等而這樣說的。中乘（Madhyamaka，中觀宗）的宗見與小乘相同，兩者合在一起總稱為小乘，所以不單獨討論。其餘的建立和破斥，因為文字繁多，所以不敘述。 說到大乘（Mahāyāna）宗，也有三種區別：一是依經中宗，也叫勝義皆宗空，也叫破相宗；二是唯識中宗，也叫應理圓實宗，也叫立相宗；三是依論中宗，也叫法性圓融宗，也叫法性宗。說到依經中宗，佛滅度后六百年，各部派競相興起，大多執著于有見，誹謗大乘法，毀滅真宗。南天竺國，有一位菩薩（bodhisattva，指發菩提心，立志成佛的修行者）出現於世，號為龍猛（Nāgārjuna），證得極喜地（pramuditābhūmi，菩薩十地中的第一地），爲了破斥有見，依據《大般若經》等大乘經典，造了《中論》等論著。後來他的師兄弟聖提婆（Āryadeva）。
【English Translation】 English version: Differing in views, they then split into many schools. Some treatises combine the root and the end, totaling twenty-two parts. Some treatises only discuss the root and the end, totaling twenty parts. Details can be found in the two types of 'Śāriputrābhidharmaśāstra'. Although the attachments of the Hinayana schools are numerous, they ultimately converge on the same view. What is that? It is the belief that all dharmas (phenomena) have substantial existence. Why is this so? Because they believe that the skandhas (aggregates, the five components of an individual: form, feeling, perception, mental formations, and consciousness), dhātus (elements, the eighteen elements: six sense organs, six sense objects, and six consciousnesses), and āyatanas (sense bases, the twelve sense bases: six sense organs and six sense objects) are all real in nature. If the nature of the skandhas, etc., were not real, the World-Honored One (Śākyamuni Buddha) would not have spoken of the self-characteristics and common characteristics of the mahābhūtas (great elements: earth, water, fire, and wind). Moreover, if dharmas such as form were like rabbit horns, not truly existent, and only consciousness (vijñāna) were real, because they originally did not exist, the mind manifesting colored dharmas, etc., would be unreasonable. Dharmas such as form cannot arise without a cause. Furthermore, if the mind could manifest without a cause, then things like turtle hair, rabbit horns, and stone daughters should also be obtainable. Moreover, to refute external objects, they analyze coarse dharmas down to the paramāṇus (ultimate particles, the smallest units of matter). And because the paramāṇus have spatial dimensions, they are not real. Therefore, the statement 'only consciousness' is unreasonable. Analyzing the mind of consciousness, the preceding and following parts cannot be established. Because the same encounter truly exists, it should not be said that there is only the mind and no external objects. Moreover, the World-Honored One Buddha separately spoke of both internal and external dependent origination (pratītyasamutpāda) and the nature of dependent origination, so both the mind and external objects are truly existent. And in some sutras that say there are no external objects, only the mind of consciousness, this is said to prevent views such as eternalism (śāśvatavāda). The views of the Madhyamaka (Middle Way) school are the same as those of the Hinayana, and the two are collectively called Hinayana, so they are not discussed separately. The remaining establishments and refutations are not described due to the abundance of text. Speaking of the Mahāyāna school, there are also three distinctions: first, the school based on the sutras, also called the ultimate meaning school, which all uphold emptiness; also called the school of breaking appearances; second, the school of consciousness-only, also called the school of reasoned and perfect reality, also called the school of establishing appearances; third, the school based on the treatises, also called the school of the nature of reality and perfect integration, also called the school of the nature of reality. Speaking of the school based on the sutras, six hundred years after the Buddha's parinirvana (death), various schools arose in competition, mostly clinging to views of existence, slandering the Mahāyāna Dharma, and destroying the true teachings. In South India, a bodhisattva (one who aspires to achieve Buddhahood) appeared in the world, named Nāgārjuna, who attained the pramuditābhūmi (the first of the ten bhūmis of a bodhisattva), and to refute views of existence, he composed treatises such as the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) based on Mahāyāna sutras such as the Prajñāpāramitā Sutra. Later, his fellow disciple Āryadeva.
等諸大論抄。亦造百論等。廣闡大義。是故因茲有此宗。起此宗見。云何以三無性為真了義。說一切法。世俗故有。勝義故空。謂一切法緣生有故。故名世俗。即彼緣生即彼緣生無性空故。故名勝義。勝義世俗其體不異。體不異故非空非有非空非有是中道理。得中道故不住二邊。雖依世俗有所遣。修由觀勝義而無所得止觀雙行成無住道故。依世俗說有三性。若勝義諦三無性皆無。由執世俗故說生死。令出離故說勝義諦。故無三性名。真了義更有立破。文繁不述。言唯識中宗者。既有如是前宗起故。由是眾生復著空見。佛涅槃后九百年初無著菩薩而出於世。位登初地得法光定。破空見故造瑜伽等論。無著菩薩有異母弟。號為世親。位階加行。亦造三十論等。豎立唯識。故此宗起。此宗見云何。謂色等外法非真實有。唯識變現。世間及論所說有我及法種種。皆是內識轉。似外境我法。分別重集力故。諸識生時變似我法。此我法相雖在內識。而由分別似外境現。諸有情類無始時來緣此執為實我實法。是故當知而無有境。所以者何。現見粗相微塵整合。而彼微塵有六方分。不成彼故無外境。如目有翳于虛空中見垂髮等。又十地經云。諸勝最子三界唯心。又密嚴經云。內外一切物。所見唯自心。眾生心二性。能取及所取。心體有
【現代漢語翻譯】 現代漢語譯本 諸大論抄。也造了《百論》等，廣泛闡述大乘教義。因此才有了這個宗派，產生了這種宗派見解。如何以三無性（sannihsvabhāvatā，指一切法無自性、無生、無滅）作為真正的究竟之義呢？說一切法，在世俗諦（saṃvṛti-satya，相對真理）上是存在的，在勝義諦（paramārtha-satya，絕對真理）上是空性的。因為一切法都是因緣和合而生起的，所以稱為世俗諦；而這因緣生起的法，其自性本空，所以稱為勝義諦。勝義諦和世俗諦的本體並非不同。本體不異，所以既非空也非有，這才是中道的道理。證得中道，就不會執著于空有二邊。雖然依世俗諦有所捨棄和修習，但通過觀勝義諦而無所得，止觀雙執行，成就無住之道。所以，依據世俗諦說有三性（trisvabhāva，遍計所執性、依他起性、圓成實性）。若依勝義諦，則三無性皆不存在。由於執著於世俗諦，所以才說生死輪迴；爲了使眾生出離生死，才說勝義諦。所以，沒有三性，才是真正的究竟之義。其中還有建立和破斥的論述，文字繁多，這裡就不詳細敘述了。 說到唯識宗，既然有了前面宗派的興起，由於眾生又執著于空見，所以在佛陀涅槃后九百年初，無著菩薩（Asaṅga）出世。他位登初地菩薩果位，證得法光定。爲了破除空見，他造了《瑜伽師地論》等論著。無著菩薩有個同父異母的弟弟，名為世親（Vasubandhu），位階加行位。也造了《唯識三十頌》等論著，豎立了唯識的教義。所以這個宗派才興起。這個宗派的見解是什麼呢？就是說色等外在的法並非真實存在，而是唯識所變現的。世間以及論典中所說的我（ātman）和法（dharma）種種，都是內在的識所轉變，相似於外在的境，我法分別的串習力量所致。諸識生起時，變現出相似於我法的形象。這我法的形象雖然在內在的識中，但由於分別，而顯現為外在的境界。諸有情眾生從無始以來，緣著這些現象執著為真實的我、真實的法。所以應當知道，實際上並沒有外在的境界。為什麼這麼說呢？現在可以清楚地看到粗大的物體是由微塵聚集而成，而這些微塵有六方分，不能構成那個粗大的物體，所以沒有外在的境界。就像眼睛有翳病的人，在虛空中看到垂髮等幻象一樣。《十地經》中說：『諸勝最子，三界唯心。』《密嚴經》中說：『內外一切物，所見唯自心。眾生心二性，能取及所取。心體有』。
【English Translation】 English version The Great Treatise Copies and also created the Śataśāstra (Treatise of One Hundred Verses) etc., extensively expounding the profound meaning of Mahayana. Therefore, due to this, this school arose, and this school's view originated. How can the three non-natures (trisvabhāvatā, referring to the absence of inherent existence, birth, and cessation in all phenomena) be considered the true and ultimate meaning? It is said that all dharmas exist in conventional truth (saṃvṛti-satya, relative truth), and are empty in ultimate truth (paramārtha-satya, absolute truth). Because all dharmas arise from conditions, they are called conventional. That which arises from conditions is without inherent existence and empty, hence it is called ultimate. Ultimate truth and conventional truth are not different in essence. Because their essence is not different, it is neither empty nor existent; this is the Middle Way. Attaining the Middle Way, one does not dwell on either extreme of emptiness or existence. Although one abandons and cultivates based on conventional truth, through contemplating ultimate truth, one attains nothing. The dual practice of cessation and contemplation leads to the path of non-abiding. Therefore, based on conventional truth, it is said that there are three natures (trisvabhāva, the imagined nature, the dependent nature, and the perfected nature). If based on ultimate truth, all three non-natures are non-existent. Because of attachment to conventional truth, samsara (birth and death) is spoken of; to liberate beings from samsara, ultimate truth is spoken of. Therefore, the absence of three natures is called the true and ultimate meaning. There are further arguments of establishment and refutation, but the text is extensive and will not be elaborated here. Speaking of the Yogācāra school, since the previous school had already arisen, and because sentient beings were again attached to the view of emptiness, Asaṅga Bodhisattva appeared in the world nine hundred years after the Buddha's Parinirvana. He attained the stage of the first bhumi (ground) and realized the Light of Dharma Samadhi. To refute the view of emptiness, he created treatises such as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). Asaṅga Bodhisattva had a half-brother named Vasubandhu, who attained the stage of application. He also created treatises such as the Thirty Verses on Consciousness-Only, establishing the doctrine of Consciousness-Only. Therefore, this school arose. What is the view of this school? It is that external dharmas such as form are not truly existent, but are manifestations of consciousness-only. The various notions of self (ātman) and dharma (dharma) spoken of in the world and in the scriptures are all transformations of the inner consciousness, appearing as external objects, due to the force of habitual discrimination of self and dharma. When the various consciousnesses arise, they transform into images resembling self and dharma. Although these images of self and dharma are within the inner consciousness, they appear as external realms due to discrimination. From beginningless time, sentient beings have grasped these phenomena as real self and real dharma. Therefore, it should be known that there is actually no external realm. Why is this so? It can be clearly seen that coarse objects are formed by the aggregation of dust particles, and these dust particles have six directional parts, and cannot constitute that coarse object, so there is no external realm. It is like a person with cataracts in their eyes seeing falling hairs in empty space. Also, the Daśabhūmika Sūtra says: 'The sons of the Victorious Ones, the three realms are only mind.' The Ghanavyūha Sūtra says: 'All things internal and external, what is seen is only one's own mind. The minds of sentient beings have two natures, the grasper and the grasped. The essence of mind exists.'
二門。即心見二物。凡夫性迷惑。于自不能了。是故當知外無有物唯識變現。又彼識心常相續起。是真實有得轉依時。亦有遠離能取無二正智實有非無。又立三性教為真了義說。一切法由二諦故非空非有。於三性中。遍計所執其性都無。依他起性因緣假有。圓成實性離妄真實。所執無故。空而非有。依圓存故。有而非空。非有非空。是中道理。由迷圓成於依他智成計所執若我若法。由見圓成悟依他智如幻非真離此所執。故知定有依圓二性為遣執故說三無性非他等。其性都無故說三性為真了義。余有立破。如二十三十等論所明。言依論中宗者。為無著菩薩有一弟子。名曰那多落尸多。依于無著所造瑜伽撰中宗莊嚴等論。立世俗法同唯識宗。若第一義而即同於勝義皆空。何故爾耶。若離識心外有境者。不應道理。識了境時。外境是其識自性故。乃能了別。若不如是。則不能了。若其識心是真實有不應道理。為外色等是識性故。即如外境有名種相。心亦同彼有多種故。又如識無形外境同彼不可見故。是故當知有此二過。非真實有。更有所立。如余處說。雖有如是宗見差別。今釋此經。唯依經中宗說如理應思。立所宗竟。
二言歸乘者。若論法體。無乘建立。為諸有情根器差別。隨機引導。假說種多。雖有種多。略而言
【現代漢語翻譯】 現代漢語譯本 二門：即心識見二種事物。凡夫的本性迷惑，不能瞭解自身。因此應當知道，外在沒有事物，都是唯識所變現的。而且，這種識心常常相續生起，是真實存在的，在獲得轉依時，也有遠離能取所取的無二正智，是真實存在的，並非虛無。又設立三性教是爲了真正了義的說法，一切法由於二諦的緣故，非空非有。在三性中，遍計所執性其自性完全不存在，依他起性是因緣和合的假有，圓成實性是遠離虛妄的真實。因為所執著的沒有，所以是空而非有；因為依他起性和圓成實性存在，所以是有而非空。非有非空，是中道的道理。由於迷惑圓成實性，在依他起智上形成遍計所執，執著為我或法。由於見到圓成實性，領悟依他起智如幻化一般並非真實，遠離這種執著。所以知道一定有依他起性和圓成實性這二性，爲了遣除執著的緣故，說三無性，並非他性等。其自性完全不存在，所以說三性是爲了真正了義。其餘的建立和破斥，如《二十唯識論》、《三十唯識論》等論所闡明。說到依論中的宗派，無著（Asanga）菩薩有一位弟子，名叫那多落尸多（Nataraksita），依據無著所造的《瑜伽師地論》撰寫了《中宗莊嚴論》等論，立世俗法同於唯識宗。如果第一義諦就等同於勝義皆空。為什麼這樣說呢？如果離開識心之外有外境，是不應道理的。識了別外境時，外境是識的自性，才能了別。如果不是這樣，就不能了別。如果識心是真實存在的，是不應道理的，因為外色等是識的自性，就像外境有名種相一樣，心也同樣有多種相。又如識沒有形狀，外境也和它一樣不可見。因此應當知道有這兩種過失，不是真實存在的。更有其他的建立，如其他地方所說。雖然有這樣的宗見差別，現在解釋這部經，只依據經中的宗派來如理思維。建立所宗完畢。 二、說到歸於乘，如果論及法的本體，沒有乘的建立。爲了各種有情根器的差別，隨機引導，假說種種。雖然有種種，簡略來說
【English Translation】 English version The two gates: namely, the mind sees two things. The nature of ordinary people is confused, and they cannot understand themselves. Therefore, it should be known that there are no external objects, but only the transformations of consciousness. Moreover, this mind of consciousness constantly arises in succession, and it is truly existent. When obtaining transformation and reliance (Paravrtti), there is also non-dual correct wisdom that is far from the grasping subject and the grasped object, which is truly existent and not non-existent. Furthermore, the teaching of the three natures (Trisvabhāva) is established as a truly definitive teaching, that all dharmas are neither empty nor existent because of the two truths (Dvasatya). Among the three natures, the nature of the completely conceptualized (Parikalpita) is completely non-existent, the nature of the other-dependent (Paratantra) is a provisional existence due to causes and conditions, and the nature of the perfectly accomplished (Parinispanna) is the reality that is free from delusion. Because what is grasped does not exist, it is empty and not existent; because the other-dependent and perfectly accomplished exist, it is existent and not empty. Neither existent nor empty is the middle way. Due to being deluded about the perfectly accomplished, the other-dependent wisdom becomes the completely conceptualized, grasping at self or dharma. Due to seeing the perfectly accomplished, one realizes that the other-dependent wisdom is like an illusion and not real, and is free from this grasping. Therefore, it is known that there are definitely these two natures of the other-dependent and perfectly accomplished, and for the sake of dispelling grasping, it is said that there are three non-natures, not other natures, etc. Their nature is completely non-existent, so it is said that the three natures are for truly definitive meaning. Other establishments and refutations are as explained in treatises such as the Twenty Verses (Vimsatika) and Thirty Verses (Trimsika). Speaking of the school (Sampradaya) based on the treatises, Asanga (無著) Bodhisattva had a disciple named Nataraksita (那多落尸多), who, based on Asanga's Yogacarabhumi-sastra, wrote treatises such as the Madhyanta-vibhaga-bhasya, establishing that worldly dharmas are the same as the Consciousness-only school. If the first principle is the same as the ultimate truth, then all is empty. Why is this so? If there are external objects apart from the mind of consciousness, it is unreasonable. When consciousness cognizes an external object, the external object is the nature of the consciousness itself, and then it can cognize it. If it is not like this, then it cannot cognize it. If the mind of consciousness is truly existent, it is unreasonable, because external forms, etc., are the nature of consciousness, just as external objects have names and characteristics, the mind also has many characteristics like them. Also, just as consciousness has no shape, external objects are also invisible like it. Therefore, it should be known that there are these two faults, and it is not truly existent. There are other establishments, as said elsewhere. Although there are such differences in views, now explaining this sutra, only rely on the school in the sutra to think reasonably. The establishment of the school is completed. Second, speaking of returning to the vehicle (Yana), if discussing the substance of the Dharma, there is no establishment of vehicles. For the sake of the differences in the faculties of various sentient beings, guiding them according to their capacity, various kinds are provisionally spoken of. Although there are various kinds, to speak briefly
之。不出三種。一聲聞乘。二緣覺乘。三菩薩乘。言聲聞乘者。因聲悟道而通達故名聲聞。又有釋曰。言聲聞者。從於善友而聽聞已所證果。獲令他聞故。故名聲聞。言乘者。運載之義。如下所明。此乘修證。為根劣故。四諦之中。先悟有漏。此五取蘊。知是眾苦所依之處。粗而易觀。即悟苦諦。而尋苦因即能了知是業煩惱。名悟集諦。舍業煩惱離五取蘊。了知安樂。即悟滅諦了八聖道。是滅方便。是則名為而悟道諦。如是有漏及無漏法唯有因果。此中無有作者壽者。如是見故了人無我。又能了知生死極苦涅槃凈妙。于彼二法舍一取一。厭怖生死悲智極劣。修六度等所有善法。不為眾多獨為己身。取涅槃樂證現觀時。若無善友。自不能悟四諦真性。而根鈍故。故名下乘。言緣覺乘者。是中根故。從於十二緣起門入了知老死是生死過。而尋此因。從生而有如是逆尋。至於無明。耳為因果。唯有緣起緣性。無我我所了人無我。又復了知無明若滅乃至老死而不生故。則能了知緣起緣生順逆染凈。厭背生死。欣求凈妙。悲智劣故 修六度等所有善法。獨為己樂不利眾多。故名緣覺。言菩薩乘者。為根勝故。于勝義諦觀一切法。本自空寂。生死涅槃了無二相。若世俗諦。了知如幻。具大悲智。不捨生死。不取涅槃。為諸有情。修
【現代漢語翻譯】 之。不出三種：一、聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的乘）；二、緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而證悟的乘）；三、菩薩乘（Bodhisattvayāna，以利益眾生為目標的乘）。 所謂聲聞乘，是指因聽聞佛法而悟道並通達真理，故名聲聞。另有解釋說，聲聞是指從善知識處聽聞佛法后，證得果位，並令他人聽聞，因此得名聲聞。所謂『乘』，有運載之義，如下文所說。此乘的修證者，因為根器較差，所以在四諦（catvāri-āryasatyāni，苦、集、滅、道）中，先領悟有漏法。認識到這五取蘊（pañca-upādānaskandha，色、受、想、行、識）是眾苦的根源，粗顯而易於觀察，即領悟苦諦（duḥkha-satya）。進而尋求苦的原因，就能了知是業和煩惱，這便是領悟集諦（samudaya-satya）。捨棄業和煩惱，脫離五取蘊，了知安樂，即領悟滅諦（nirodha-satya），了知八聖道（aṣṭāṅga-mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）是滅苦的方法，這便是領悟道諦（mārga-satya）。像這樣，有漏和無漏法都只有因果關係，其中沒有作者和壽者。因為這樣的見解，所以了悟人無我（pudgala-nairātmya）。並且能了知生死是極大的痛苦，涅槃是清凈和美妙的，對於這兩種法，捨棄生死而取涅槃，厭惡生死，但悲心和智慧都非常薄弱。修習六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若）等所有善法，不是爲了利益眾多眾生，只是爲了自己獲得涅槃的快樂。在證得現觀（abhisamaya）的時候，如果沒有善知識的幫助，自己不能領悟四諦的真性，而且因為根器遲鈍，所以稱為下乘。 所謂緣覺乘，是因為根器中等，從十二緣起（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）門入了知老死是生死的過患，進而尋求這個原因，從生而有，這樣逆向追尋，直至無明，一切都是因果關係，只有緣起和緣性，沒有我與我所，了悟人無我。又了知無明如果滅盡，乃至老死都不會產生，因此能了知緣起緣生的順逆染凈。厭背生死，欣求清凈和美妙，但悲心和智慧都比較薄弱，修習六度等所有善法，只是爲了自己快樂，不利益眾多眾生，所以稱為緣覺。 所謂菩薩乘，是因為根器殊勝，對於勝義諦（paramārtha-satya）觀察一切法，本來就是空寂的，生死和涅槃了無二相。如果從世俗諦（saṃvṛti-satya）來說，了知一切如幻。具足大悲心和智慧，不捨棄生死，也不取涅槃，爲了所有有情眾生，修習...
【English Translation】 These do not go beyond three: 1. Śrāvakayāna (The Vehicle of Hearers, those who attain enlightenment by hearing the Dharma); 2. Pratyekabuddhayāna (The Vehicle of Solitary Buddhas, those who attain enlightenment through their own observation of dependent origination); 3. Bodhisattvayāna (The Vehicle of Bodhisattvas, those who aim to benefit all beings). The term 'Śrāvakayāna' refers to those who attain enlightenment and understand the truth through hearing the Dharma, hence the name 'Hearer'. Another explanation states that 'Hearer' refers to those who, having heard the Dharma from virtuous friends, attain the fruit and cause others to hear it, hence the name 'Hearer'. The term 'yāna' (vehicle) signifies the meaning of conveyance, as explained below. The practitioners of this vehicle, due to their inferior faculties, first realize the contaminated (with outflows) in the Four Noble Truths (catvāri-āryasatyāni: suffering, origin, cessation, path). They recognize that these five aggregates of clinging (pañca-upādānaskandha: form, feeling, perception, mental formations, consciousness) are the source of all suffering, which is coarse and easy to observe, thus realizing the Truth of Suffering (duḥkha-satya). Furthermore, by seeking the cause of suffering, they can understand that it is karma and afflictions, which is the realization of the Truth of Origin (samudaya-satya). By abandoning karma and afflictions, and separating from the five aggregates of clinging, they realize peace and happiness, which is the realization of the Truth of Cessation (nirodha-satya), and they understand that the Eightfold Noble Path (aṣṭāṅga-mārga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is the method for ending suffering, which is the realization of the Truth of the Path (mārga-satya). In this way, both contaminated and uncontaminated dharmas have only cause and effect relationships, and there is no creator or enduring self within them. Because of this view, they realize the absence of a personal self (pudgala-nairātmya). They can also understand that samsara is extreme suffering, and nirvāṇa is pure and wonderful. Regarding these two dharmas, they abandon samsara and take nirvāṇa, loathing samsara, but their compassion and wisdom are very weak. They cultivate all virtuous dharmas such as the Six Perfections (ṣaṭ-pāramitā: generosity, morality, patience, diligence, concentration, wisdom), not for the benefit of many beings, but only for their own attainment of the bliss of nirvāṇa. When attaining direct realization (abhisamaya), if they do not have the help of virtuous friends, they cannot realize the true nature of the Four Noble Truths themselves, and because their faculties are dull, it is called the Lower Vehicle. The term 'Pratyekabuddhayāna' refers to those with middling faculties, who, from the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda: ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), enter into the understanding that old age and death are the faults of samsara, and then seek this cause. From birth, there is existence, and thus tracing back in reverse order, until ignorance, everything is a cause and effect relationship. There is only dependent origination and the nature of dependent origination, without a self or what belongs to a self, realizing the absence of a personal self. Furthermore, they understand that if ignorance is extinguished, then even old age and death will not arise, thus they can understand the direct and reverse order, and the contaminated and purified aspects of dependent origination and dependent arising. They loathe samsara and rejoice in purity and wonder, but their compassion and wisdom are relatively weak. They cultivate all virtuous dharmas such as the Six Perfections, only for their own happiness, not benefiting many beings, therefore they are called Pratyekabuddhas. The term 'Bodhisattvayāna' refers to those with superior faculties, who, regarding the ultimate truth (paramārtha-satya), observe all dharmas as being originally empty and quiescent, and that samsara and nirvāṇa are without two distinct characteristics. If speaking from the conventional truth (saṃvṛti-satya), they understand everything as being like an illusion. They possess great compassion and wisdom, not abandoning samsara, nor taking nirvāṇa, and for all sentient beings, they cultivate...
十度等。自他利滿。以要言知地及果證。名菩薩乘。有七大義。超過二乘。如下所說。今此經中菩薩乘攝。非是二乘所緣境故。明歸乘竟。
三言歸分者。一切聖教雖有無量。以類相從。有十二分。謂。契經。應頌。記別。諷頌。自說。緣起。辟喻。本事。本生。方廣。未曾有。法論議經也。言契經者。謂貫穿義。長行直說分多攝受意趣體性。言應頌者。謂長行后宣說伽他。又略標所說不了義經。言記別者。謂廣分別略所標義及記命過弟子生處。言諷頌者。涅以句記。或以二句或以三四五六句說。言自說者。謂無請而說。為令弟子得勝解故。為令上品所化有情安住勝理自然而說。如經言。世尊今者自然宣說。言緣起者。謂有請而說。如經言。世尊一時依黑粗子為諸苾芻宣說法要等。言譬喻者。謂有譬喻經。由譬喻故隱義明瞭。言本事者。謂除本生宣說前際諸所有事。言本生者。謂宣說己身於過去世行菩薩行時自本生事。言方廣者。謂說菩薩道及宣諸佛百四十種佛不共法。謂四一切種清凈乃至一切種妙智等。言未曾有法者。謂諸如來若諸聲聞若在家者說希奇法。如諸經中。因希有事起于言說。言論議者。謂諸經典修環研竅摩[怡-臺+(日/工)]理迦。即一切了義經皆名摩[怡-臺+(日/工)]理迦。亦名阿
【現代漢語翻譯】 現代漢語譯本： 十度等（十波羅蜜等）。自利利他圓滿。以扼要的言語瞭解地（菩薩十地）及果證（佛果）。名為菩薩乘。有七大意義，超過二乘（聲聞乘和緣覺乘）。如下所述。現在這部經中包含菩薩乘，不是二乘所能理解的境界。闡明歸入哪個乘完畢。
三、關於歸類（聖教）的部分：一切聖教雖然有無量多種，按照類別歸納，有十二種分類。分別是：契經、應頌、記別、諷頌、自說、緣起、譬喻、本事、本生、方廣、未曾有、法論議經。所謂契經，是指貫穿義理，用長行文直接敘述，大部分攝受意趣和體性。所謂應頌，是指在長行文之後宣說伽陀（偈頌），或者簡略地標明所說的不了義經。所謂記別，是指廣泛地分別解釋簡略標明的意義，以及記述命終弟子的生處。所謂諷頌，是指用涅（短句）來記錄，或者用兩句、三句、四句、五句、六句來說明。所謂自說，是指沒有請求而自己宣說，爲了讓弟子得到殊勝的理解，爲了讓上品根器的有情安住于殊勝的道理而自然宣說。如經中所說：『世尊現在自然宣說。』所謂緣起，是指有請求而宣說。如經中所說：『世尊一時在黑粗子處，為諸比丘宣說法要等。』所謂譬喻，是指有譬喻的經典，因為有譬喻的緣故，隱晦的意義變得明瞭。所謂本事，是指除了本生之外，宣說過去世的所有事情。所謂本生，是指宣說自己過去世行菩薩行時的自身本生事蹟。所謂方廣，是指宣說菩薩道以及宣說諸佛一百四十種佛不共法，即四一切種清凈乃至一切種妙智等。所謂未曾有法，是指諸如來、諸聲聞、在家居士所說的稀奇之法。如諸經中，因為稀有之事而引發言說。所謂論議，是指諸經典修環研竅摩[怡-臺+(日/工)]理迦（梵文，智慧之光）。即一切了義經都名為摩[怡-臺+(日/工)]理迦，也名為阿（梵文音譯）。
【English Translation】 English version: The ten perfections (Daśa-pāramitā), etc. Self and other benefit are fulfilled. To know the grounds (Bhumis) and the fruit (Buddhahood) with essential words. This is called the Bodhisattva Vehicle (Bodhisattva-yāna). It has seven great meanings, surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). As described below. Now, this sutra includes the Bodhisattva Vehicle, not the realm of the Two Vehicles. Clarifying the refuge in the vehicle is complete.
Third, regarding the classification (of the sacred teachings): Although all sacred teachings are immeasurable, they can be categorized into twelve types according to their characteristics. These are: Sutra, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Avadāna, Itivṛttaka, Jātaka, Vaipulya, Adbhūta-dharma, and Dharma-parīkṣā-sūtra. Sutra refers to the meaning of threading together, using prose to directly explain, mostly encompassing the intent and nature. Geya refers to the verses (Gāthās) spoken after the prose, or briefly indicating the meaning of the non-definitive sutras. Vyākaraṇa refers to extensively explaining the briefly indicated meaning, and recording the place of birth of disciples after their death. Gāthā refers to recording with short phrases, or explaining with two, three, four, five, or six phrases. Udāna refers to speaking without being requested, in order to allow disciples to gain superior understanding, and to naturally speak in order to allow beings of superior capacity to abide in superior principles. As it says in the sutra: 'The World Honored One now naturally proclaims.' Nidāna refers to speaking upon request. As it says in the sutra: 'The World Honored One at one time, relying on the black sesame seeds, proclaimed the Dharma essentials to the Bhikshus, etc.' Avadāna refers to sutras with parables, because of the parables, the hidden meaning becomes clear. Itivṛttaka refers to narrating all the events of the past, except for the Jātakas. Jātaka refers to narrating one's own past lives when practicing the Bodhisattva path. Vaipulya refers to explaining the Bodhisattva path and proclaiming the one hundred and forty unique qualities of the Buddhas, namely the four kinds of complete purity up to all kinds of wonderful wisdom, etc. Adbhūta-dharma refers to the rare and wonderful teachings spoken by the Tathāgatas, Śrāvakas, and lay practitioners. As in the sutras, speech arises because of rare events. Dharma-parīkṣā-sūtra refers to the scriptures that cultivate Huan Yan Qiao Mo [怡-臺+(日/工)] Li Jia (Sanskrit, light of wisdom). That is, all definitive sutras are called Mo [怡-臺+(日/工)] Li Jia, also called A (transliteration of Sanskrit).
毗達磨。今此經者即十二中自說論議分攝。明歸分竟。
四言辯歸藏者。如是十二分教總束為三。一素怛攬藏。此云契經。貫穿連綴所詮定學。契理契機攝益他故。藏者攝也。二毗奈耶藏此云調伏。所攝戒學。調和三業。制伏惡行。而攝益故。三阿毗達磨藏。此云對法。所詮惠學。對向涅槃對觀四諦而攝益故。云何此三而攝十二。瑜伽論云。如是所說十二分教三藏所攝。當知此中若說契經。應頌。記別。諷頌。自說。譬喻。本事。本生。方廣。希法是名素怛攬藏。若說因緣是名毗奈耶藏。若說論議是名阿毗達磨藏。是故如是十二分教三藏所攝。又阿毗達磨雜集論云。如是契經等三藏所攝。謂契經。應頌。記別。諷頌。自說。皆是聲聞乘素怛攬藏。緣起。譬喻。本事。本生。並加眷屬名毗奈耶藏。方廣。希法。此是菩薩素怛攬藏。論議經者。即是彼二阿毗達磨藏。何故如來建立三藏。為欲對治疑隨煩惱立素怛攬藏。對墮二邊隨煩惱故建毗柰耶藏。對治見取隨煩惱故說阿毗達磨藏。今此經者即阿毗達磨藏攝。辯歸藏竟。
第五言解釋者。經大門分二。初釋題目。二釋本文。初又分三。一釋大乘義。二釋稻芉。三釋經義。初言大乘者。以七種大超過二乘故名為大。言七大者。一所緣大。二發心大三信樂大。四思
【現代漢語翻譯】 現代漢語譯本 毗達磨（Abhidharma，論藏）。現在這部經屬於十二分教（dvādaśāṅga-buddha-vacana）中的自說（udāna）和論議（abhidharma）部分。明歸分（ming gui fen）完畢。
四言辯歸藏（si yan bian gui cang）是指：像這樣，十二分教總共歸納為三藏（tripiṭaka）：一是素怛攬藏（sūtrānta-piṭaka），這裡稱為契經（qiejing，經典）。它貫穿連綴所詮釋的定學（samādhi-śikṣā），契合真理，契合根機，能夠攝受利益他人。藏的意思是攝。二是毗奈耶藏（vinaya-piṭaka），這裡稱為調伏（tiaofu，戒律）。它所攝受的是戒學（śīla-śikṣā），調和身口意三業，制伏惡行，從而攝受利益。三是阿毗達磨藏（abhidharma-piṭaka），這裡稱為對法（duifa，論）。它所詮釋的是慧學（prajñā-śikṣā），對向涅槃（nirvāṇa），對觀四諦（catvāri-ārya-satyāni），從而攝受利益。這三藏如何攝受十二分教呢？《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：像這樣所說的十二分教被三藏所攝。應當知道，其中如果說契經（qiejing），應頌（geya），記別（vyākaraṇa），諷頌（gāthā），自說（udāna），譬喻（avadāna），本事（itivṛttaka），本生（jātaka），方廣（vaipulya），希法（adbhūta-dharma），這些都稱為素怛攬藏。如果說因緣（nidāna），就稱為毗奈耶藏。如果說論議（abhidharma），就稱為阿毗達磨藏。因此，像這樣十二分教被三藏所攝。另外，《阿毗達磨雜集論》（Abhidharmasamuccaya）中說：像這樣，契經等被三藏所攝。所謂契經、應頌、記別、諷頌、自說，都是聲聞乘（śrāvakayāna）的素怛攬藏。緣起（pratītyasamutpāda）、譬喻、本事、本生，再加上眷屬，稱為毗奈耶藏。方廣、希法，這是菩薩（bodhisattva）的素怛攬藏。論議經，就是那二者的阿毗達磨藏。如來（tathāgata）為何建立三藏？爲了對治疑（vicikitsa）隨煩惱（upakleśa），建立素怛攬藏。爲了對治墮入二邊（dvayantānupatita）的隨煩惱，建立毗奈耶藏。爲了對治見取（dṛṣṭi-parāmarśa）隨煩惱，宣說阿毗達磨藏。現在這部經屬於阿毗達磨藏所攝。辯歸藏完畢。
第五言解釋（di wu yan jieshi）是指：經的大門分為二：首先解釋題目，其次解釋本文。首先又分為三：一、解釋大乘（mahāyāna）的意義；二、解釋稻芉（daogian）；三、解釋經的意義。首先說大乘，因為七種大超過二乘（śrāvakayāna和pratyekabuddhayāna），所以稱為大。所說的七大是：一、所緣大（suo yuan da）；二、發心大（fa xin da）；三、信樂大（xin le da）；四、思
【English Translation】 English version Abhidharma (Collection of Discourses). This scripture now belongs to the sections of Self-utterance (udāna) and Discussion (abhidharma) within the twelve divisions of teachings (dvādaśāṅga-buddha-vacana). The explanation of classification is complete.
The 'Four Explanations of Classification' refers to: Like this, the twelve divisions of teachings are collectively categorized into the three baskets (tripiṭaka): First, the Sūtrānta-piṭaka, here called 'Qiejing' (Classics). It threads together and connects the explained learning of concentration (samādhi-śikṣā), aligning with truth and suiting the capacity of beings, thus able to gather and benefit others. 'Collection' means to gather. Second, the Vinaya-piṭaka, here called 'Tiaofu' (Discipline). It gathers the learning of morality (śīla-śikṣā), harmonizing the three karmas of body, speech, and mind, subduing evil actions, thereby gathering and benefiting. Third, the Abhidharma-piṭaka, here called 'Duifa' (Treatises). It explains the learning of wisdom (prajñā-śikṣā), directing towards nirvāṇa, observing the Four Noble Truths (catvāri-ārya-satyāni), thereby gathering and benefiting. How do these three collections encompass the twelve divisions of teachings? The Yogācārabhūmi-śāstra states: Like this, the twelve divisions of teachings are encompassed by the three collections. It should be known that if it speaks of Qiejing, Repetitions (geya), Predictions (vyākaraṇa), Verses (gāthā), Self-utterances (udāna), Parables (avadāna), Accounts of Past Events (itivṛttaka), Birth Stories (jātaka), Extensive Teachings (vaipulya), and Miraculous Teachings (adbhūta-dharma), these are all called the Sūtrānta-piṭaka. If it speaks of Causation (nidāna), it is called the Vinaya-piṭaka. If it speaks of Discussion (abhidharma), it is called the Abhidharma-piṭaka. Therefore, like this, the twelve divisions of teachings are encompassed by the three collections. Furthermore, the Abhidharmasamuccaya states: Like this, the Qiejing, etc., are encompassed by the three collections. The so-called Qiejing, Repetitions, Predictions, Verses, and Self-utterances are all Sūtrānta-piṭaka of the Śrāvakayāna (Vehicle of Hearers). Origination (pratītyasamutpāda), Parables, Accounts of Past Events, Birth Stories, along with their retinue, are called the Vinaya-piṭaka. Extensive Teachings and Miraculous Teachings are the Sūtrānta-piṭaka of the Bodhisattva (Enlightening Being). The Discussion scripture is the Abhidharma-piṭaka of those two. Why did the Tathāgata (Thus Come One) establish the three collections? To counteract the afflictive emotion (upakleśa) of doubt (vicikitsa), the Sūtrānta-piṭaka was established. To counteract the afflictive emotions of falling into extremes (dvayantānupatita), the Vinaya-piṭaka was established. To counteract the afflictive emotion of attachment to views (dṛṣṭi-parāmarśa), the Abhidharma-piṭaka was expounded. This scripture now belongs to the Abhidharma-piṭaka. The explanation of classification is complete.
The 'Fifth Explanation of Interpretation' refers to: The gate to the scripture is divided into two: First, explain the title; second, explain the text. The first is further divided into three: First, explain the meaning of Mahāyāna (Great Vehicle); second, explain Daogian; third, explain the meaning of the scripture. First, speaking of Mahāyāna, it is called 'Great' because the seven greatnesses surpass the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The so-called seven greatnesses are: First, the greatness of object (suo yuan da); second, the greatness of aspiration (fa xin da); third, the greatness of faith and joy (xin le da); fourth, the greatness of thought
惟大。五資糧大。六時大。七成就大。言所緣大者。為大般若大集大寶積經等所說。諸法皆是菩薩所緣境故。言發心大者。為發無上菩提心故。言信樂大者。為信樂甚深法故。言思惟大者。為思惟利樂一切諸有情故。言資糧大者。為具福智二種大功德故。言時大者。為三無數劫趣菩提故。言成就大者。為成力無畏等諸大功德故。所言乘者是運載義。猶如船筏運載眾生。出生死海令至涅槃到彼岸故 二言稻芉者。夫一切經皆以四義而立其名。云何為四。一處所。二人。三法。四喻。言處所者。如楞伽經等。言約人立名者。如維摩經等。言從法立名者。如大般若經等。言從喻立名者。如寶云經。說彼經時。十方菩薩。譬如大云悉皆雲集故名寶云。此經亦爾。謂佛世尊觀見稻芉說此法故 三言經者。準諸經論中釋多途。今略舉二義。一者常義。古今不易故名常。二者遍攝諸法稱云爲要 二釋本文者。瑜伽論解釋分云。夫欲解釋一切經者。應以五門通釋諸經。云何為五。一總攝門。二經之所詮。三釋句義。四辯次第。五答難。此經亦爾。亦以五分分別解擇 初門之中復分為七。一者序分。二發起序。三所知事。四所知性。五所知果。六云何所知。七經之所要。初言序者因義。謂集經者欲令聽眾生其信故。故列序分。經始從如是
【現代漢語翻譯】 現代漢語譯本 惟大：指七種殊勝之處。五資糧大：指五種積聚資糧的殊勝。六時大：指時間上的殊勝。七成就大：指成就上的殊勝。 所緣大：指所緣境的殊勝，如《大般若經》、《大集經》、《大寶積經》等所說，一切諸法都是菩薩所緣的境界。 發心大：指發菩提心的殊勝，爲了發起無上菩提心。 信樂大：指信樂甚深佛法的殊勝，深信並喜好甚深的佛法。 思惟大：指思惟利樂一切有情的殊勝，爲了思惟如何利益和安樂一切眾生。 資糧大：指具足福德和智慧兩種大功德的殊勝。 時大：指經歷三大阿僧祇劫才能趨向菩提的殊勝。 成就大：指成就力量、無畏等各種大功德的殊勝。 所說的『乘』（yana）是運載的意思，就像船筏運載眾生，從生死苦海中解脫出來，到達涅槃的彼岸。 二、關於『稻芉』（稻草）：一切佛經的命名都依據四種含義：一是處所，二是人，三是法，四是比喻。處所，如《楞伽經》（Laṅkāvatāra Sūtra）等。以人為名，如《維摩經》（Vimalakīrti Sūtra）等。以法為名，如《大般若經》（Mahāprajñāpāramitā Sūtra）等。以比喻為名，如《寶云經》（Ratnamegha Sūtra），說此經時，十方菩薩，譬如大云一樣聚集，所以名為『寶云』。此經也是如此，佛世尊觀見稻芉而宣說此法。 三、關於『經』（Sūtra）：依據各種經論中的解釋，有很多途徑。現在簡略地舉出兩種含義：一是常義，古今不變所以名為『常』；二是普遍攝取諸法，稱為『要』。 二、解釋本文：瑜伽論解釋分說，想要解釋一切佛經，應當用五種方法來通達解釋：一是總攝門，二是經的所詮釋內容，三是解釋句義，四是辨別次第，五是解答疑問。此經也是如此，也用五部分來分別解釋。 初門之中又分為七：一是序分，二是發起序，三是所知事，四是所知性，五是所知果，六是如何所知，七是經的要義。初言『序』是因緣的意思，指集結經典的人想要讓聽眾生起信心，所以列出序分。經文開始於『如是』。
【English Translation】 English version 『Great』 refers to seven kinds of superiorities: great in accumulation of five resources, great in six times, and great in seven accomplishments. 『Great in object』 refers to the superiority of the object of focus, as described in the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), Mahāsaṃnipāta Sūtra (Great Collection Sutra), Mahāratnakūṭa Sūtra (Great Heap of Jewels Sutra), etc., all dharmas are the objects of focus for Bodhisattvas. 『Great in aspiration』 refers to the superiority of generating the Bodhi mind, for the sake of generating the unsurpassed Bodhi mind. 『Great in faith and joy』 refers to the superiority of having faith and joy in the profound Dharma, deeply believing in and delighting in the profound Dharma. 『Great in contemplation』 refers to the superiority of contemplating the benefit and happiness of all sentient beings, for the sake of contemplating how to benefit and bring happiness to all sentient beings. 『Great in resources』 refers to the superiority of possessing both great merits of fortune and wisdom. 『Great in time』 refers to the superiority of needing three countless kalpas to move towards Bodhi. 『Great in accomplishment』 refers to the superiority of accomplishing great merits such as power and fearlessness. The term 『Yana』 (vehicle) means conveyance, just as boats and rafts carry sentient beings, liberating them from the sea of birth and death, enabling them to reach the other shore of Nirvana. Regarding 『稻芉』 (Dào gān, rice straw): All sutras are named based on four meanings: first, the place; second, the person; third, the Dharma; and fourth, the metaphor. The place, such as the Laṅkāvatāra Sūtra (Sutra of the Descent into Lanka), etc. Named after a person, such as the Vimalakīrti Sūtra (Vimalakirti Sutra), etc. Named after the Dharma, such as the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), etc. Named after a metaphor, such as the Ratnamegha Sūtra (Cloud of Jewels Sutra), which says that when this sutra was spoken, Bodhisattvas from the ten directions gathered like great clouds, hence the name 『Cloud of Jewels』. This sutra is also like that; the World Honored One Buddha saw the rice straw and spoke this Dharma. Regarding 『經』 (Jīng, Sutra): According to the explanations in various sutras and treatises, there are many approaches. Now, briefly, two meanings are given: first, the meaning of constancy, unchanging from ancient times to the present, hence the name 『constant』; second, universally encompassing all dharmas, called 『essential』. Explanation of the text: The Explanation Section of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says that to explain all sutras, one should use five methods to thoroughly explain them: first, the general summary; second, the content explained by the sutra; third, the explanation of the meaning of the sentences; fourth, the distinction of the order; and fifth, the answering of questions. This sutra is also like that, also using five parts to separately explain. Within the initial section, there are seven divisions: first, the introductory section; second, the initiating introduction; third, the knowable matters; fourth, the nature of the knowable; fifth, the result of the knowable; sixth, how to know; and seventh, the essentials of the sutra. The initial word 『序』 (Xù, introduction) means cause and condition, referring to the person who compiled the sutra wanting to generate faith in the listeners, so they listed the introductory section. The sutra begins with 『Thus I have heard』.
我聞至及諸菩薩摩訶薩俱是也。二言發起序者。為聽法故應時而問不失所宜。故名發起序。經從爾時具壽舍利子至作是語已。三言所知事者。所謂因緣之法順流逆流是智境故。此則顯其生死涅槃二種法性。順流法中復分為三。一者煩惱。二者是業。三者是苦。故因緣論云。初八死煩惱。二及十是業。餘七皆是苦。十二惟三攝。經從彌勒菩薩摩訶薩答具壽舍利子至如是唯滅純極大苦之聚。此是世尊所說因緣之法。四言所知性者。此道能知諸法性故。八聖道法名所知性。經從何者是法至此是八聖道。五言所知果者。有其二種。一者有上。二者無上。言有上者。謂四沙門果及涅槃是也。言無上者。所謂無上菩薩之果。此二顯其所趣方便及所詮之法。經從果及涅槃至學無學法故。六言云何所知者。所謂應以二諦觀因緣法。是故解深密經云。應以二諦而觀諸法。此是所知之義。經從云何見因緣如佛所說。至是故應以五種觀因緣之法。七言經之所要者。所謂除二種障及得無住涅槃道者是也。若論無住涅槃義途無量。略而言之有其二種。何謂為二。所謂諸佛菩薩悲智二種是也。何故此二名無住涅槃。為具智惠故不墮生死。具大悲故不住涅槃。若不住生死不住涅槃。是則名為無住涅槃。言二障者。一煩惱。二所知。言煩惱障者。謂染污
【現代漢語翻譯】 現代漢語譯本：我聽聞到這裡以及諸位菩薩摩訶薩都在場。第二點，關於『發起序』，是爲了聽法，應時而問，不失時宜，所以稱為『發起序』。經文從『爾時具壽舍利子』到『作是語已』。第三點，關於『所知事』，指的是因緣之法，順流和逆流都是智慧所能洞察的境界。這顯示了生死和涅槃兩種法性。順流之法又分為三種：一是煩惱，二是業，三是苦。所以因緣論說：『初八是死和煩惱，二和十是業，其餘七個都是苦，十二都包含在這三者之中。』經文從『彌勒菩薩摩訶薩答具壽舍利子』到『如是唯滅純極大苦之聚』，這是世尊所說的因緣之法。第四點，關於『所知性』，指的是此道能夠了解諸法之性。八聖道法被稱為『所知性』。經文從『何者是法』到『此是八聖道』。第五點，關於『所知果』，有兩種：一是有上，二是無上。有上指的是四沙門果（Sramana-phala）以及涅槃（Nirvana）。無上指的是無上菩薩之果。這二者顯示了所趨向的方便以及所詮釋的法。經文從『果及涅槃』到『學無學法故』。第六點，關於『云何所知』，指的是應該用二諦（Two Truths）來觀察因緣法。所以解深密經說：『應該用二諦來觀察諸法。』這就是所知的意義。經文從『云何見因緣如佛所說』到『是故應以五種觀因緣之法』。第七點，關於經文的要義，指的是去除兩種障礙，以及獲得無住涅槃（Non-abiding Nirvana）之道。如果討論無住涅槃的意義，途徑是無量的，簡而言之有兩種。哪兩種呢？就是諸佛菩薩的悲智二種。為什麼這二者被稱為無住涅槃呢？因為具備智慧，所以不墮入生死；具備大悲，所以不住于涅槃。不住于生死，不住于涅槃，這就叫做無住涅槃。兩種障礙指的是：一是煩惱障，二是所知障。煩惱障指的是染污。
【English Translation】 English version: I heard that all the Bodhisattva-Mahasattvas were present as well. Secondly, regarding the 'Initiation Preface,' it is for the sake of listening to the Dharma, asking questions at the appropriate time, and not missing the opportune moment, hence it is called the 'Initiation Preface.' The sutra begins from 'At that time, the Venerable Sariputra' to 'after speaking these words.' Thirdly, regarding 'what is to be known,' it refers to the law of dependent origination (Pratītyasamutpāda), where both the forward and reverse flow are realms that wisdom can perceive. This reveals the two natures of existence: Samsara and Nirvana. The forward flow is further divided into three: first, afflictions (Kleshas); second, karma; and third, suffering (Dukkha). Therefore, the theory of dependent origination says: 'The first eight are death and afflictions, two and ten are karma, and the remaining seven are all suffering; the twelve are all contained within these three.' The sutra begins from 'The Bodhisattva-Mahasattva Maitreya answered the Venerable Sariputra' to 'Thus, it only extinguishes the pure and extremely great mass of suffering,' this is the law of dependent origination spoken by the World Honored One. Fourthly, regarding 'the nature to be known,' it refers to the path that can understand the nature of all dharmas. The Eightfold Noble Path (Arya Ashtanga Marga) is called 'the nature to be known.' The sutra begins from 'What is the Dharma' to 'This is the Eightfold Noble Path.' Fifthly, regarding 'the fruit to be known,' there are two types: one is superior, and the other is unsurpassed. The superior refers to the four fruits of a Sramana (Sramana-phala) and Nirvana. The unsurpassed refers to the unsurpassed fruit of a Bodhisattva. These two reveal the means of approach and the Dharma to be explained. The sutra begins from 'fruit and Nirvana' to 'because of learning the Dharma of those with and without learning.' Sixthly, regarding 'how to know,' it refers to observing the law of dependent origination with the Two Truths (Two Truths). Therefore, the Samdhinirmocana Sutra says: 'One should observe all dharmas with the Two Truths.' This is the meaning of what is to be known. The sutra begins from 'How to see dependent origination as the Buddha said' to 'Therefore, one should observe the law of dependent origination with five kinds of observation.' Seventhly, regarding the essence of the sutra, it refers to removing the two kinds of obstacles and attaining the path of Non-abiding Nirvana. If we discuss the meaning of Non-abiding Nirvana, the paths are limitless, but briefly speaking, there are two types. What are the two? They are the compassion and wisdom of all Buddhas and Bodhisattvas. Why are these two called Non-abiding Nirvana? Because they possess wisdom, they do not fall into Samsara; because they possess great compassion, they do not abide in Nirvana. Not abiding in Samsara and not abiding in Nirvana, this is called Non-abiding Nirvana. The two obstacles refer to: first, the obstacle of afflictions; second, the obstacle of knowledge. The obstacle of afflictions refers to defilement.
無知。言所知障者。謂非染污無知。了人空故斷煩惱障得有上果。了法空故斷所知障得無上果。經從尊者舍利子至信受奉行釋總攝門竟 大門第二言經之所詮者。與上所說經之所要義同故。更不重釋 大門第三言釋句義者。釋其句義有無量門。總而言之不出六種。所謂名身句身文身語行相機請 大門第四言辯次第者。有其三種。一辯圓滿次第。二辯解釋次第。三辨能成次第 大門第五言答難者。夫難起之因而有五種。一者不了義故難。二者語相違故難。三者與道理相違故難。四者不決定故難。五者事不現故難。上來五門之中。第二第三第四第五。此四門義遍此經故不可配文。從始至終以義通辯。第一總門攝中文有七段。今當第一明其序分。于中文四。一時成就。二主成就。三處所成就。四眾成就。是故與何時是誰何處為何等言隨類而配。
經。如是我聞一時 此初時成就也。言如是者。為諸菩薩結集之時。啟問文殊師利菩薩等言。汝云何聞當如實說。彼即答言。如是我聞。此即能引下諸經文。問曰。何故集經者。不言自說。言如是我聞。答。離增益損減謗故。言我聞者。此二顯其親聞非自證也。為自親聞無傳聞過失。所以立我。但聞非證故。立於聞。除佛一人。余則不能了此義故。若言自證不生信故。言一時者
【現代漢語翻譯】 現代漢語譯本 無知。所說的所知障（Jnana-avarana，知識上的障礙）是指非染污的無知。因為理解了人空（Pudgala-sunyata，人無我），所以能斷除煩惱障（Klesha-avarana，煩惱的障礙），證得有上果（Sopadhisesa-nirvana，有餘涅槃）。因為理解了法空（Dharma-sunyata，法無我），所以能斷除所知障，證得無上果（Anupadhisesa-nirvana，無餘涅槃）。經文從尊者舍利子（Sariputra）開始，到信受奉行結束，這是總攝門（Samgraha-dvara，總攝之門）的解釋。 大門第二，所說的經的詮釋，與上面所說的經的要義相同，所以不再重複解釋。 大門第三，所說的解釋句義，解釋句義有無量法門，總而言之不出六種，即名身（Nama-kaya，名稱的集合），句身（Pada-kaya，語句的集合），文身（Vyanjana-kaya，文字的集合），語行（Vac-karman，語言的行為），相機（Sambandha-apeksha，關聯的觀察），請問（Prasna，提問）。 大門第四，所說的辨次第，有三種次第。一是辨圓滿次第（Paripurna-krama，圓滿的次第），二是辨解釋次第（Vyakhyana-krama，解釋的次第），三是辨能成次第（Sadhana-krama，成就的次第）。 大門第五，所說的答難，產生疑問的原因有五種。一是不瞭解經義而產生疑問。二是語言互相矛盾而產生疑問。三是與道理相違背而產生疑問。四是不確定而產生疑問。五是事情沒有顯現而產生疑問。以上五個門中，第二、第三、第四、第五，這四個門的意義貫穿此經，所以不可與經文一一對應，從始至終以義理貫通辨析。第一總門（Samgraha-dvara，總攝之門）攝中文有七段，現在開始第一段，說明序分（Nidana，序言）。序分中文分四部分：一時成就（Eka-samaya，時間的成就），主成就（Adhipati，主導者的成就），處所成就（Kshetra，地點的成就），眾成就（Parishad，聽眾的成就）。因此，與何時、是誰、何處、為何等問題，隨類別而對應。 經。如是我聞一時——這是最初的時成就（Eka-samaya，時間的成就）。所說的『如是』，是諸菩薩結集經藏的時候，啟問文殊師利菩薩（Manjusri）等說：『您是如何聽聞的，應當如實說。』他們就回答說：『如是我聞』。這就能引出下面的諸經文。問：為什麼結集經藏的人，不說是自己說的，而說是『如是我聞』？答：爲了遠離增益、損減的誹謗。所說的『我聞』，這二字顯示是親自聽聞，不是自己證悟的。因為是自己親自聽聞，沒有傳聞的過失，所以立『我』字。但只是聽聞，不是自己證悟，所以立『聞』字。除了佛陀一人，其餘的人不能完全瞭解此義，如果說是自己證悟的，不能使人生起信心，所以說『一時』。
【English Translation】 English version Ignorance. What is meant by Jnana-avarana (cognitive obscuration) is non-afflictive ignorance. Because of understanding Pudgala-sunyata (the emptiness of person), one can sever Klesha-avarana (afflictive obscuration) and attain Sopadhisesa-nirvana (Nirvana with remainder). Because of understanding Dharma-sunyata (the emptiness of phenomena), one can sever Jnana-avarana and attain Anupadhisesa-nirvana (Nirvana without remainder). The sutra, from the Venerable Sariputra to 'believe, accept, and practice,' concludes the explanation of the Samgraha-dvara (summary gateway). The second major section, concerning the explanation of the sutra's meaning, is the same as the essential meaning of the sutra mentioned above, so it will not be repeated. The third major section, concerning the explanation of the meaning of the sentences, there are countless ways to explain the meaning of the sentences, but in general, they do not go beyond six types, namely Nama-kaya (collection of names), Pada-kaya (collection of sentences), Vyanjana-kaya (collection of letters), Vac-karman (verbal actions), Sambandha-apeksha (observing connections), and Prasna (questions). The fourth major section, concerning the differentiation of the order, there are three types of order. First, differentiating the Paripurna-krama (order of completeness). Second, differentiating the Vyakhyana-krama (order of explanation). Third, differentiating the Sadhana-krama (order of accomplishment). The fifth major section, concerning answering difficulties, there are five reasons for the arising of difficulties. First, difficulties arise because of not understanding the meaning. Second, difficulties arise because of contradictory statements. Third, difficulties arise because of contradicting reason. Fourth, difficulties arise because of uncertainty. Fifth, difficulties arise because the matter is not apparent. Among the above five sections, the second, third, fourth, and fifth, the meanings of these four sections permeate this sutra, so they cannot be matched to the text one by one, but are analyzed from beginning to end with the meaning as a whole. The first Samgraha-dvara (summary gateway) section contains seven parts in the Chinese text. Now, the first part will explain the Nidana (introduction). The introduction is divided into four parts: Eka-samaya (accomplishment of time), Adhipati (accomplishment of the leader), Kshetra (accomplishment of the place), and Parishad (accomplishment of the assembly). Therefore, it corresponds to the questions of when, who, where, and why, according to the category. Sutra: 'Thus I have heard. At one time...' This is the initial Eka-samaya (accomplishment of time). 'Thus' means that when the Bodhisattvas were compiling the sutras, they asked Manjusri (Manjushri) and others, 'How did you hear it? You should speak truthfully.' They replied, 'Thus I have heard.' This can lead to the following sutra texts. Question: Why did the compilers of the sutras not say that they said it themselves, but said 'Thus I have heard'? Answer: In order to avoid the slander of addition and subtraction. 'I heard' shows that it was heard personally, not self-realized. Because it was heard personally, there is no fault of hearsay, so the word 'I' is established. But it is only heard, not self-realized, so the word 'heard' is established. Except for the Buddha alone, others cannot fully understand this meaning. If it is said that it is self-realized, it cannot give rise to faith, so it says 'at one time'.
。即聞經時也。此有二釋。一與聞相合。二與住合。與聞相合者。顯此經寶難得聞故。與住相合者。此顯如來即于余時為度眾生住余處故。
經。薄伽梵 此二主成就也。言薄伽梵者。此是梵音。此翻云降伏具足。謂。降四魔。具六功德故。名薄伽梵。
經。住王舍城耆阇崛山此三處所成就也。此有通別。通言王舍城。別即耆阇崛山。言住者有其三種。一威儀住。二說法住。三禪定住。中復有三種。一梵住。二天住。三佛住。王舍者往昔之時。為諸非人惱亂國人。毀壞村邑。王敕國人。于其門上題王舍字。由是非人不能毀壞。故名王舍城。耆阇崛山者此翻鷲峰山也。此山峰勢狀如鷲鳥。因以為名。列二處者。一為欲利益在家出家諸人等故。二為令自具利足他利圓滿故。為此聚落諸聚落中最為尊貴。此經亦爾。于諸經中最為第一故。於此說立。耆阇崛山中者此經甚深難得入故。顯高勝義也。
經。與大比丘眾千二百五十人及諸菩薩摩訶薩俱 此第四眾成就也。文二。一聲聞。二菩薩眾成就也。初復有二。一舉名。二列數。與大比丘眾。此舉名也。言大者。一數大。二威德大。有千二百五十故名數大。皆是大阿羅漢故名威德大。言比丘者有五種。一名字。二乞求。三自稱。四破結使。五白四羯磨得處。
【現代漢語翻譯】 現代漢語譯本：即聽聞佛經的時候。對此有兩種解釋。一是與『聞』字相合，二是與『住』字相合。與『聞』字相合，是爲了顯示此經如珍寶般難以聽聞。與『住』字相合，是爲了顯示如來在其他時間爲了度化眾生而住在其他地方。
經：薄伽梵（Bhagavan，意為世尊）——這是兩種主要成就。說『薄伽梵』，這是梵語的音譯，翻譯過來是『降伏具足』。意思是，降伏四魔，具足六種功德，所以名為薄伽梵。
經：住在王舍城（Rajagrha）耆阇崛山（Grdhrakuta）——這是三種處所成就。這裡有通說和別說。通說是王舍城，別說是耆阇崛山。說『住』有三種含義：一是威儀住，二是說法住，三是禪定住。其中又包含三種：一是梵住，二是天住，三是佛住。王舍城的來歷是，過去有非人（指鬼神等）惱亂百姓，毀壞村莊，國王命令百姓在門上題寫『王舍』二字，因此非人不能再進行破壞，所以叫做王舍城。耆阇崛山，翻譯過來是鷲峰山。這座山的山峰形狀像鷲鳥，因此得名。列出兩個地點，一是為利益在家和出家的修行人，二是為使自己利益和利益他人都能圓滿。因此，這個聚落在所有聚落中最為尊貴，這部經也是如此，在所有經典中最為第一，所以在這裡宣說。在耆阇崛山中，是因為這部經非常深奧難以進入，顯示其高勝的意義。
經：與大比丘眾千二百五十人及諸菩薩摩訶薩俱——這是第四種眾成就。分為兩部分：一是聲聞眾，二是菩薩眾。首先是聲聞眾，又分為兩部分：一是舉出名稱，二是列出數量。『與大比丘眾』，這是舉出名稱。說『大』，一是數量大，二是威德大。有一千二百五十人，所以說數量大。都是大阿羅漢，所以說威德大。說『比丘』有五種：一是名字比丘，二是乞求比丘，三是自稱比丘，四是破結使比丘，五是白四羯磨得處比丘。
【English Translation】 English version: That is, the time when the sutra is heard. There are two explanations for this. One is related to 'hearing,' and the other is related to 'dwelling.' Being related to 'hearing' shows that this sutra is as precious and difficult to hear. Being related to 'dwelling' shows that the Tathagata dwells in other places at other times to liberate sentient beings.
Sutra: Bhagavan (Bhagavan, meaning World Honored One) - These are two main accomplishments. Saying 'Bhagavan' is a transliteration of Sanskrit, which translates to 'subduing and possessing completely.' It means subduing the four maras and possessing six virtues, hence the name Bhagavan.
Sutra: Dwelling in Rajagrha (Rajagrha), Grdhrakuta Mountain (Grdhrakuta) - These are three accomplishments of location. There is a general and specific explanation here. The general explanation is Rajagrha, and the specific explanation is Grdhrakuta Mountain. Saying 'dwelling' has three meanings: first, dwelling in deportment; second, dwelling in teaching the Dharma; and third, dwelling in samadhi. Among them, there are three types: first, Brahma dwelling; second, Deva dwelling; and third, Buddha dwelling. The origin of Rajagrha is that in the past, non-humans (referring to ghosts and spirits, etc.) disturbed the people and destroyed villages. The king ordered the people to write 'Rajagrha' on their doors, so the non-humans could no longer cause destruction, hence the name Rajagrha. Grdhrakuta Mountain translates to Vulture Peak Mountain. The shape of the mountain peak resembles a vulture, hence the name. Listing two locations is firstly to benefit both lay and monastic practitioners, and secondly to perfect both self-benefit and benefiting others. Therefore, this settlement is the most honored among all settlements, and this sutra is also like this, being the foremost among all sutras, so it is expounded here. Being in Grdhrakuta Mountain is because this sutra is very profound and difficult to enter, showing its supreme meaning.
Sutra: Together with the great Bhikshu Sangha of twelve hundred and fifty and all the Bodhisattva Mahasattvas - This is the fourth accomplishment of the assembly. It is divided into two parts: first, the Shravaka assembly; and second, the Bodhisattva assembly. First is the Shravaka assembly, which is further divided into two parts: first, mentioning the name; and second, listing the number. 'With the great Bhikshu Sangha,' this is mentioning the name. Saying 'great' means firstly great in number, and secondly great in power and virtue. There are twelve hundred and fifty people, so it is said to be great in number. All are great Arhats, so it is said to be great in power and virtue. Saying 'Bhikshu' has five types: first, name Bhikshu; second, begging Bhikshu; third, self-proclaimed Bhikshu; fourth, Bhikshu who has broken the bonds of affliction; and fifth, Bhikshu who has obtained a place through the white four karmas.
所雖有五種。今取第四。言眾者和合義也。千二百五十人者。此二列數也。世尊成等正覺。于王舍城。度優樓頻螺迦葉師及弟子五百眷屬。頻螺迦葉師及弟子二百五十。迦耶迦葉亦二百五十。舍利子目連共二百五十。住王舍城說此經故。問。大乘經中何故列聲聞耶。答。有三義故。一為集經者欲令于自生信故。二令諸聲聞入大乘故。三此因緣法是共有法故。先列聲聞者。一為諸聲聞不離於佛。常作侍者故。二于出家人生恭敬故。及諸菩薩摩訶薩俱。此二菩薩眾成就也。此是梵音。翻為道心大道心。言道心者。修其聖道趣菩提故。言大道心者。簡異二乘下劣心故。有七大義同前所釋。言俱者兼併共及異名之義。次明總攝門中第二發起序。文分為五。一往。二恭敬。三就坐。四陳疑。五嶽問。
經。爾時具壽舍利子往彌勒菩薩摩訶薩經行之處 此初往也。言爾時者。佛在王舍聞經時也。言具壽者。恭敬之辭。具命根故。舍利子者。從母立名也言彌勒者。梵音。此云慈氏也。一從愿立名。過去有佛。號為慈氏。于彼發心。愿我當來成佛之時。亦同此號故以為名。二約行立名。為此菩薩於四無量偏修慈故。三從母立名者。過去之時出家修道名最勝尊。母名慈氏。是故言慈氏也。言經行之處者。謂彌勒菩薩所在之處。為諸
【現代漢語翻譯】 現代漢語譯本： 所指的『眾』有五種，這裡取第四種。『眾』指的是和合之義。『千二百五十人』，這是列舉數字。世尊成就正等正覺后，在王舍城，度化了優樓頻螺迦葉（Uruvilva-kasyapa，指一位苦行僧）師徒五百眷屬，頻螺迦葉（Nadi-kasyapa，指優樓頻螺迦葉的弟弟）師徒二百五十，迦耶迦葉（Gaya-kasyapa，指優樓頻螺迦葉的弟弟）也是二百五十，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）共二百五十。因為住在王舍城宣說此經的緣故。 問：大乘經典中，為何要列舉聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）呢？ 答：有三種意義。一是集結經典的人想要讓人們對自己產生信心。二是讓各位聲聞進入大乘（Mahayana，佛教的一個主要流派，強調普度眾生）的境界。三是這種因緣法是共同的法門。先列舉聲聞，一是說明各位聲聞不離開佛陀，常常作為侍者。二是對出家人產生恭敬心。 『及諸菩薩摩訶薩俱』，這是菩薩眾成就。『菩薩摩訶薩』是梵語，翻譯過來是『道心』、『大道心』。『道心』指的是修習聖道，趨向菩提（Bodhi，覺悟）。『大道心』指的是區別於二乘（指聲聞乘和緣覺乘，都屬於小乘）下劣的心。有七種大的意義和前面解釋的相同。『俱』指的是兼併、共同以及異名之義。 接下來闡明總攝門中的第二發起序，文分為五部分：一、往；二、恭敬；三、就坐；四、陳疑；五、岳問。
經：『爾時具壽舍利子往彌勒菩薩摩訶薩經行之處』，這是最初的『往』。『爾時』指的是佛陀在王舍城宣說經典的時候。『具壽』是恭敬的措辭，因為具有命根的緣故。『舍利子』是從母親的名字來命名的。『彌勒』是梵語，這裡翻譯為『慈氏』。一是根據願力來命名，過去有佛，名為慈氏，（彌勒菩薩）在那時發願，希望自己將來成佛的時候，也和這位佛一樣，所以以此為名。二是根據修行來命名，因為這位菩薩在四無量心中偏重修習慈心。三是從母親的名字來命名，過去的時候出家修道，名為最勝尊，母親名為慈氏，所以稱為慈氏。『經行之處』指的是彌勒菩薩所在的地方，爲了各位...
【English Translation】 English version: There are five types of 'Sangha' (Samgha, community), and here we refer to the fourth. 'Sangha' means harmony and unity. 'One thousand two hundred and fifty people' is a numerical listing. After the World Honored One attained complete and perfect enlightenment, in Rajagrha (Rajgir, ancient city in India), he converted Uruvilva-kasyapa (a hermit) and his five hundred disciples, Nadi-kasyapa (Uruvilva-kasyapa's brother) and his two hundred and fifty disciples, Gaya-kasyapa (Uruvilva-kasyapa's brother) also two hundred and fifty, Sariputra (one of the Buddha's chief disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) together two hundred and fifty. Because they resided in Rajagrha and expounded this sutra. Question: Why are Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) listed in Mahayana (a major branch of Buddhism emphasizing universal salvation) sutras? Answer: There are three reasons. First, the compilers of the sutras wanted to inspire faith in themselves. Second, to lead the Sravakas into the Mahayana path. Third, this Dharma (teaching, law) of dependent origination is a shared Dharma. Listing the Sravakas first indicates that the Sravakas do not leave the Buddha and are always attendants. Second, to generate respect for those who have left home (ordained monks and nuns). 'And with all the Bodhisattva-Mahasattvas (Bodhisattvas, beings who seek enlightenment for the benefit of all beings)', this is the accomplishment of the Bodhisattva assembly. 'Bodhisattva-Mahasattva' is a Sanskrit term, translated as 'mind of the Way', 'great mind of the Way'. 'Mind of the Way' refers to cultivating the holy path and moving towards Bodhi (enlightenment). 'Great mind of the Way' refers to distinguishing it from the inferior minds of the Two Vehicles (Sravakayana and Pratyekabuddhayana, both considered Hinayana). There are seven great meanings, the same as explained before. 'Together' means encompassing, common, and different names. Next, explaining the second initiating preface in the chapter on summarizing the essentials, the text is divided into five parts: 1. Going; 2. Respect; 3. Taking a seat; 4. Presenting doubts; 5. Yue's question.
Sutra: 'At that time, the Venerable Sariputra went to where the Bodhisattva-Mahasattva Maitreya (the future Buddha) was walking', this is the initial 'going'. 'At that time' refers to when the Buddha was expounding the sutra in Rajagrha. 'Venerable' is a respectful term, because of possessing the root of life. 'Sariputra' is named after his mother. 'Maitreya' is a Sanskrit term, translated here as 'The Kind One'. First, named according to a vow, in the past there was a Buddha named The Kind One, (Maitreya Bodhisattva) made a vow at that time, hoping that when he becomes a Buddha in the future, he will be the same as this Buddha, so he is named after this. Second, named according to practice, because this Bodhisattva emphasizes cultivating loving-kindness among the four immeasurables. Third, named after his mother, in the past, he left home to cultivate the Way, named Most Victorious One, his mother's name was The Kind One, so he is called The Kind One. 'The place of walking' refers to the place where Maitreya Bodhisattva is, for all...
有情說法地也。
經。到已共相慰問 此二互相恭敬也。為談妙法無有嗔。客言善來。善來等名為慰問。二俱尊故。但以慰問互不禮也。若致禮者。不成恭敬。有過失故。
經。俱坐盤陀石上 此三就座言。俱座者。彌勒與身子。同於一座論妙法故不求餘座就石座者。當爾之時。此石近故。二樂深法故。是故不求餘座。舍利子是智惠第一故能問。彌勒菩薩補處故能答。
經。是時具壽舍利子向彌勒菩薩摩訶薩作如是言彌勒今日世尊觀見稻芉告諸比丘作如是說諸比丘 若見因緣彼即見法若見於法即能見佛作是語已默然無言彌勒善逝何故作如是說其事云何 此四陳疑也。觀見稻芉說此法者。為外因緣法與內因緣二俱無我。假因緣有無差別故。為諸比丘說此法者。欲令引小趣大法故。何故世尊說法已而默然邪。若論聖旨微細難測。雖然以比量論有其三意。一為除慢。為諸聲聞常作是念。佛雖少說我能悟大除此慢故。二為諸菩薩能說如來秘密意趣嘆彼德故。三此中具足更無餘故。言善逝者。善者好。逝者去。去已不退。故名善逝。言其事云何者。如來說法不離四種密語四種意趣。於八法中。今於何法說此法邪。問此事故。故列斯問。言四密語者。一引入。二自性。三對治。四轉變。引入密語者。如小乘經。
【現代漢語翻譯】 現代漢語譯本：有情眾生說法的地方。
經文：到達后互相慰問，這是雙方互相恭敬。談論微妙的佛法，沒有嗔恨。客人說：『善來，善來』等語，都屬於慰問。因為雙方都值得尊敬，所以只是互相慰問，而不行禮。如果行禮，就不能算是恭敬，反而有過失。
經文：一起坐在盤陀石上，這三句是關於就座的描述。『俱坐』是指彌勒（Maitreya，未來佛）和舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）同坐在一處，討論微妙的佛法，所以沒有另外尋找座位。選擇石座是因為當時這塊石頭離得近。他們都樂於深入佛法，所以沒有尋找其他座位。舍利子因為是智慧第一，所以能夠提問。彌勒菩薩（Maitreya Bodhisattva）是補處菩薩，所以能夠回答。
經文：這時，具壽舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）向彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，大菩薩）這樣說道：『彌勒（Maitreya，未來佛），今日世尊（世尊，對佛陀的尊稱）觀見稻草，告訴諸位比丘（Bhikkhu，佛教出家男眾）這樣說：諸位比丘（Bhikkhu，佛教出家男眾），如果見到因緣，就是見到法；如果見到法，就能見到佛。』說完這些話，就默然不語。彌勒（Maitreya，未來佛），善逝（Sugata，如來的稱號之一）為何這樣說？這件事的含義是什麼？
這四句是陳述疑問。觀見稻草而說此法，是爲了說明外在的因緣法和內在的因緣法，二者都沒有『我』（自我，獨立存在的實體）。只是假借因緣而有，有無的差別。為諸位比丘（Bhikkhu，佛教出家男眾）說此法，是爲了引導他們從小乘（Hinayana，佛教的一個主要流派，注重個人解脫）走向大乘（Mahayana，佛教的一個主要流派，注重普度眾生）。世尊（世尊，對佛陀的尊稱）為何說法后就默然不語呢？如果從聖人的旨意來說，那是微妙難測的。雖然如此，用比量來推論，有三種含義：一是去除傲慢。因為諸位聲聞（Sravaka，聽聞佛法而修行的弟子）常常這樣想：佛陀雖然說得少，我卻能領悟很多。爲了去除這種傲慢。二是讚歎諸位菩薩（Bodhisattva，發願普度眾生的修行者）能夠說出如來（Tathagata，佛陀的稱號之一）秘密的意趣。三是這裡已經足夠完整，沒有剩餘的需要補充。『善逝』（Sugata，如來的稱號之一）的意思是：『善』是好，『逝』是去，去了就不退轉，所以稱為『善逝』（Sugata，如來的稱號之一）。『這件事的含義是什麼』，如來說法不離四種密語和四種意趣。在八法中，現在是在哪種法中說此法呢？問的就是這件事。所以列出這些問題。四種密語是：一、引入；二、自性；三、對治；四、轉變。引入密語，比如小乘經。
【English Translation】 English version: A place where sentient beings expound the Dharma.
Sutra: Having arrived, they greeted each other. This signifies mutual respect between the two. They discussed the wonderful Dharma without anger. The guest saying 'Welcome, welcome,' and similar expressions are forms of greeting. Because both are worthy of respect, they only greet each other and do not perform formal bows. If they were to bow, it would not be considered respectful and would be a fault.
Sutra: Together they sat on a rock. These three sentences describe their seating arrangement. 'Together they sat' refers to Maitreya (Maitreya, the future Buddha) and Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) sitting together in one place, discussing the wonderful Dharma, so they did not seek other seats. The reason for choosing the rock seat was because the rock was nearby at that time. They were both eager to delve into the profound Dharma, so they did not seek other seats. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), being the foremost in wisdom, was able to ask questions. Maitreya Bodhisattva (Maitreya Bodhisattva), being a successor, was able to answer.
Sutra: At that time, the venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to Maitreya Bodhisattva-Mahasattva (Maitreya Bodhisattva-Mahasattva, a great Bodhisattva) these words: 'Maitreya (Maitreya, the future Buddha), today the World Honored One (World Honored One, a title of respect for the Buddha), observing a rice stalk, told the Bhikkhus (Bhikkhu, Buddhist monks) thus: Bhikkhus (Bhikkhu, Buddhist monks), if you see dependent origination, you see the Dharma; if you see the Dharma, you see the Buddha.' Having spoken these words, he remained silent. Maitreya (Maitreya, the future Buddha), why did the Sugata (Sugata, one of the titles of the Tathagata) say this? What is the meaning of this matter?
These four sentences state the question. Observing a rice stalk and speaking this Dharma is to explain that both external dependent origination and internal dependent origination lack a 'self' (self, an independent entity). They exist only through dependent origination, with differences in existence and non-existence. Speaking this Dharma to the Bhikkhus (Bhikkhu, Buddhist monks) is to guide them from the Hinayana (Hinayana, a major school of Buddhism, focusing on individual liberation) to the Mahayana (Mahayana, a major school of Buddhism, focusing on universal salvation). Why did the World Honored One (World Honored One, a title of respect for the Buddha) remain silent after speaking the Dharma? From the perspective of the sage's intention, it is subtle and difficult to fathom. Nevertheless, using inference, there are three meanings: First, to remove arrogance. Because the Sravakas (Sravaka, disciples who practice by listening to the Dharma) often think: Although the Buddha speaks little, I can understand much. To remove this arrogance. Second, to praise the Bodhisattvas (Bodhisattva, practitioners who vow to liberate all beings) for being able to express the secret intentions of the Tathagata (Tathagata, one of the titles of the Buddha). Third, because it is already complete and there is nothing more to add. 'Sugata' (Sugata, one of the titles of the Tathagata) means: 'Su' is good, 'gata' is gone, and having gone, does not retreat, therefore it is called 'Sugata' (Sugata, one of the titles of the Tathagata). 'What is the meaning of this matter' refers to the fact that the Tathagata's (Tathagata, one of the titles of the Buddha) teachings do not deviate from the four secret speeches and four intentional meanings. Among the eight Dharmas, in which Dharma is this Dharma being spoken? This is what is being asked. Therefore, these questions are listed. The four secret speeches are: first, introduction; second, self-nature; third, antidote; fourth, transformation. The introductory secret speech is like the Hinayana Sutras.
為引外道令入法故。說有我等。如大乘經。欲令引入小趣大果故。說蘊界等。自性密語者。依遍計性說一切無依。后二色性說一切有等。對治密語者。為對法八萬四千諸塵勞故。說諸對治門等。轉變密語者。如對法論說。
覺不堅為堅 善住于顛倒 極煩惱所惱 而得無上道
又云。
若人能殺于父母 王及二種凈行人 能壞國土並眷屬 此人名為清凈者等
言四趣意者。一平等。二別時。三別義。四隨人平等意趣者。如楞伽經。為依身法語字平等故。言過去諸佛皆是我身等。別時意趣者。如經。若有善男子。聞寶髻佛名者。即成阿耨多羅三藐三菩提等。別義意趣者。如經所說。若不供養恒沙諸佛不悟大乘等。隨人意趣者。如經。為慳貪者而贊于施。為惡戒者發呰佈施。而嘆于戒等。問。見何相違問密語及意趣邪 答。言因緣者是有漏因果。言法者是無漏道及無為涅槃。言佛者是無漏果力無畏等。此等性相各不相似。云何見不相似因緣。而能見法佛耶。若能見者眼亦聞聲等。有此疑故故致問也。
經。何者因緣何者是法何者是佛云何見因緣即能見法雲何見法即能見佛作是語已 此五徴問也。此六答文如經下釋 次明總攝門第三所知事。文分為二。初標后釋。
經。彌勒
【現代漢語翻譯】 現代漢語譯本：爲了引導外道進入佛法，佛陀說有『我』等概念（『我』指代atman，一種個體靈魂或自我的概念）。如同大乘經典，爲了引導眾生從小乘進入大乘，證得大果，佛陀說有『蘊』（skandha，構成個體的五種要素）、『界』（dhatu，構成經驗的元素）等。關於『自性密語』，是依據遍計所執性（parikalpita-svabhava，虛構的自性）說一切皆無自性，依據依他起性（paratantra-svabhava，依存的自性）和圓成實性（parinispanna-svabhava，圓滿的自性）說一切皆有自性等。關於『對治密語』，是爲了對治眾生八萬四千種煩惱，所以宣說各種對治法門等。關於『轉變密語』，如對法論所說： 『覺悟不堅固的事物為堅固，安住于顛倒之中，被極度的煩惱所困擾，卻能證得無上菩提。』 又說： 『如果有人能夠殺害父母、國王以及兩種清凈的修行人，能夠破壞國土和眷屬，這樣的人被稱為清凈者。』 關於四種意趣，分別是：一、平等意趣；二、別時意趣；三、別義意趣；四、隨人意趣。關於平等意趣，如《楞伽經》（Lankavatara Sutra）所說，爲了依據身、法、語、字平等，所以說過去諸佛都是我的身等。關於別時意趣，如經典所說，如果有善男子聽聞寶髻佛（Ratnaketu Buddha）的名號，就能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）等。關於別義意趣，如經典所說，如果不供養恒河沙數諸佛，就不能領悟大乘佛法等。關於隨人意趣，如經典所說，爲了對治慳貪的人，所以讚歎佈施；爲了對治破戒的人，所以呵斥佈施而讚歎持戒等。問：見到什麼相違之處，才會問密語和意趣呢？答：所說的『因緣』（hetu-pratyaya，原因和條件）是有漏的因果，所說的『法』（dharma，佛法）是無漏的道和無為涅槃（nirvana，寂滅），所說的『佛』（Buddha，覺悟者）是無漏的果、十力（bala，佛陀的十種力量）、四無畏（vaisaradya，佛陀的四種無所畏懼的品質）等。這些自性和相狀各不相同，怎麼能見到不相似的因緣，就能見到法和佛呢？如果能見到，那麼眼睛也能聽到聲音等。因為有這樣的疑惑，所以才提出問題。 經文：『什麼是因緣？什麼是法？什麼是佛？如何見到因緣就能見到法？如何見到法就能見到佛？』說完這些話，這是五個提問。下面的經文解釋這六個回答。接下來闡明總攝門第三所知事，文分為二，首先是標示，然後是解釋。 經文：『彌勒（Maitreya，慈氏菩薩）……』
【English Translation】 English version: In order to guide those of external paths to enter the Dharma, the Buddha spoke of 'self' and so on ( 'self' refers to atman, a concept of individual soul or self). Just as in the Mahayana sutras, in order to guide beings from the Hinayana to the Mahayana and attain great fruit, the Buddha spoke of 'skandhas' (the five aggregates that constitute an individual), 'dhatus' (the elements that constitute experience), and so on. Regarding 'secret speech about self-nature', it is based on the parikalpita-svabhava (the imputed nature) that everything is said to be without self-nature, and based on the paratantra-svabhava (the dependent nature) and parinispanna-svabhava (the perfected nature) that everything is said to have self-nature, and so on. Regarding 'secret speech of antidotes', it is in order to counteract the eighty-four thousand afflictions of beings that various antidotal methods are taught. Regarding 'secret speech of transformation', as stated in the Abhidharma: 'Awakening to the impermanent as permanent, dwelling in inversion, afflicted by extreme afflictions, yet attaining unsurpassed Bodhi.' And it is also said: 'If a person can kill their parents, the king, and two kinds of pure practitioners, and can destroy the country and its relatives, such a person is called pure.' Regarding the four intentions, they are: 1. Equal intention; 2. Different time intention; 3. Different meaning intention; 4. Intention according to the person. Regarding equal intention, as stated in the Lankavatara Sutra, in order to base on the equality of body, Dharma, speech, and words, it is said that all Buddhas of the past are my body, and so on. Regarding different time intention, as stated in the sutra, if a good man hears the name of Ratnaketu Buddha, he will attain anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and so on. Regarding different meaning intention, as stated in the sutra, if one does not make offerings to Buddhas as numerous as the sands of the Ganges, one cannot realize the Mahayana Dharma, and so on. Regarding intention according to the person, as stated in the sutra, in order to counteract the miserly, generosity is praised; in order to counteract those who break precepts, generosity is rebuked and precepts are praised, and so on. Question: Seeing what contradiction does one ask about secret speech and intention? Answer: What is said about 'hetu-pratyaya' (causes and conditions) is the conditioned cause and effect, what is said about 'dharma' (the Dharma) is the unconditioned path and unconditioned nirvana (cessation), what is said about 'Buddha' (the Awakened One) is the unconditioned fruit, the ten balas (the ten powers of the Buddha), the four vaisaradyas (the four fearlessnesses of the Buddha), and so on. These natures and characteristics are all different. How can one see the dissimilar causes and conditions and then see the Dharma and the Buddha? If one could see, then the eyes could also hear sounds, and so on. Because of this doubt, the question is raised. Sutra: 'What are causes and conditions? What is the Dharma? What is the Buddha? How can seeing causes and conditions lead to seeing the Dharma? How can seeing the Dharma lead to seeing the Buddha?' Having said these words, these are the five questions. The following sutra explains these six answers. Next, clarifying the third aspect of the all-encompassing gate, the knowable things, the text is divided into two parts: first, the indication, and then the explanation. Sutra: 'Maitreya (the Bodhisattva of Loving-kindness)...'
菩薩摩訶薩答具壽舍利子言今佛法王正遍知告諸比丘若見因緣即能見法若見於法即能見佛者 此初標也。言法王者。於一切法得自在故。若得自在。所說教法堪信受故。言正遍知者。此則為顯法王之因。具四義故名為遍知。一無遺知。二無量知。三不共知。四不顛倒知。二釋文分有二。一流轉。二非流轉。初又分三。一問。二答。三結。
經。此中何者是因緣 此初問也。上六問中答初問故。故致斯問。
經。言因緣者此有故彼有此生故彼生所謂無明緣行行緣識識緣名色名色緣六入六入緣觸觸緣受受緣愛愛緣取取緣有有緣生生緣老死愁嘆苦憂惱而得生起 此二答也。言此有故彼有者。從不動緣而有故。言此生故彼生者。從無常緣而生故。諸餘句義下經所明故不重釋問。何故定列十二法耶。答為五義故。一能引支。即無明行識。二所引支。即名色六入觸受。三能成支。即愛取有。四所成支。即生。五過失支。即老死。能引支者即是遠因。能成支者即是近因。若無此二生不成故。故說二因。以此五義若少十二義不具足。若過十二即無所用故無加減。問。不說無明因故生死有始無明不從無因而生耶 答。無始已來依自性緣無明生故故無有始不成無因。若言非如理作意是無明因者。彼非正因是助因故。又非如理作
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩回答具壽舍利子說：『現在佛法之王、正遍知者告訴各位比丘，如果能見到因緣，就能見到法；如果能見到法，就能見到佛。』這是最初的標示。所說法王，是因為對於一切法都得自在的緣故。如果得到自在，所說的教法就堪能被信受。所說正遍知，這是爲了彰顯法王的原因。具備四種含義，所以稱為遍知：一是無遺知，二是無量知，三是不共知，四是不顛倒知。第二部分解釋經文，分為兩種：一是流轉，二是非流轉。首先說流轉，又分為三部分：一問，二答，三總結。
經文：『這其中，什麼是因緣呢？』這是最初的提問。因為在前面的六個問題中，這是對第一個問題的回答，所以才提出這個問題。
經文：『所說因緣，是指此有故彼有，此生故彼生。也就是無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死愁嘆苦憂惱，從而產生。』這是第二個回答。所說『此有故彼有』，是從不動的緣而有的緣故。所說『此生故彼生』，是從無常的緣而生的緣故。其餘句子的含義在下面的經文中會說明，所以不再重複解釋。問：為什麼一定要列出十二種法呢？答：爲了五個含義的緣故。一是能引支，即無明（Avidya）行（Samskara）識（Vijnana）。二是所引支，即名色（Namarupa）六入（Sadayatana）觸（Sparsa）受（Vedana）。三是能成支，即愛（Trsna）取（Upadana）有（Bhava）。四是所成支，即生（Jati）。五是過失支，即老死（Jaramarana）。能引支是遠因，能成支是近因。如果沒有這兩種原因，生就不會產生。所以說兩種原因。因為這五個含義，如果少於十二種，含義就不完整；如果多於十二種，就沒有用處，所以沒有增減。問：不說無明（Avidya）有因，難道生死有開始，無明（Avidya）不是從無因而生的嗎？答：從無始以來，依靠自性緣，無明（Avidya）產生，所以沒有開始，也不是沒有原因。如果說不如理作意是無明（Avidya）的原因，那不是正因，而是助因。又不如理作
【English Translation】 English version: The Bodhisattva Mahasattva answered the Venerable Sariputra, saying: 'Now, the Buddha, the King of Dharma, the Perfectly and Completely Enlightened One, tells all the Bhikshus that if one sees the cause and condition (hetu-pratyaya), one can see the Dharma; if one sees the Dharma, one can see the Buddha.' This is the initial statement. The term 'King of Dharma' (Dharmaraja) is used because one has attained freedom over all Dharmas. If one attains freedom, the teachings spoken are worthy of being believed and accepted. The term 'Perfectly and Completely Enlightened One' (Samyaksambuddha) is to reveal the cause of the King of Dharma. Having four meanings, it is called 'completely knowing': first, knowing without omission; second, knowing without limit; third, knowing unshared; fourth, knowing without inversion. The second part, explaining the text, is divided into two: first, transmigration; second, non-transmigration. First, speaking of transmigration, it is divided into three parts: first, question; second, answer; third, conclusion.
Sutra: 'Among these, what is the cause and condition (hetu-pratyaya)?' This is the initial question. Because it is the answer to the first question among the previous six questions, this question is posed.
Sutra: 'The so-called cause and condition (hetu-pratyaya) means that when this exists, that exists; when this arises, that arises. That is, ignorance (Avidya) conditions volitional formations (Samskara), volitional formations (Samskara) condition consciousness (Vijnana), consciousness (Vijnana) conditions name and form (Namarupa), name and form (Namarupa) condition the six sense bases (Sadayatana), the six sense bases (Sadayatana) condition contact (Sparsa), contact (Sparsa) conditions feeling (Vedana), feeling (Vedana) conditions craving (Trsna), craving (Trsna) conditions grasping (Upadana), grasping (Upadana) conditions becoming (Bhava), becoming (Bhava) conditions birth (Jati), birth (Jati) conditions old age and death (Jaramarana), sorrow, lamentation, suffering, grief, and despair, and thus arise.' This is the second answer. 'When this exists, that exists' means that it exists from an unmoving condition. 'When this arises, that arises' means that it arises from an impermanent condition. The meanings of the remaining sentences will be explained in the following sutras, so they will not be repeated. Question: Why must twelve factors be listed? Answer: For five reasons. First, the factors that lead, namely ignorance (Avidya), volitional formations (Samskara), and consciousness (Vijnana). Second, the factors that are led, namely name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsa), and feeling (Vedana). Third, the factors that accomplish, namely craving (Trsna), grasping (Upadana), and becoming (Bhava). Fourth, the factor that is accomplished, namely birth (Jati). Fifth, the factor of fault, namely old age and death (Jaramarana). The factors that lead are the distant cause, and the factors that accomplish are the near cause. If there are not these two causes, birth will not arise. Therefore, two causes are spoken of. Because of these five meanings, if there are fewer than twelve, the meaning is not complete; if there are more than twelve, they are useless, so there is no addition or subtraction. Question: If it is not said that ignorance (Avidya) has a cause, does that mean that birth and death have a beginning, and ignorance (Avidya) does not arise from no cause? Answer: From beginningless time, relying on the nature of conditions, ignorance (Avidya) arises, so there is no beginning, and it is not without cause. If it is said that improper attention is the cause of ignorance (Avidya), that is not the direct cause, but a contributing cause. Also, improper attention
意等是無明性故與理無違。
經。如是唯生純極大苦之聚 此三結也。言唯者離我我所故。言純極大苦者。謂三苦八苦故。言大者無有始故。二明非流轉文三。初列數。次結。后引證。
經。此中無明滅故行滅。行滅故識滅。識滅故名色滅。名色滅故六入滅。六入滅故觸滅。觸滅故受滅。受滅故愛滅。愛滅故取滅。取滅故有滅。有滅故生滅。生滅故老死愁嘆苦憂惱得滅 此初也 問。何故無明滅等名緣生法耶 答。遮有二種。一遮無。二遮非。此遮非故。譬如有人眼其仙藥。此亦如是。以修道力不與無明等相應而得轉依漸令增勝故。無明滅等亦名緣生。說二種緣生法者。為諸有情迷於流轉非流轉法舍此迷故故說二種。
經。如是唯滅純極大苦之聚 此二結也。
經。此是世尊所說因緣之法 此三引證也。非自意故故列引證 總攝門第四明所知性文三。初問。次答。后結。
經。何者是法 此初也。問文可見。
經。所謂八聖道支正見正思惟正語正業正命正精進正念正定 此二答也。若論於法而有三種。今所說者取其行法。此八聖道是行法故。于如實理無顛倒見者名為正見。如理籌量名正思惟。如實而說。離於口過。口業清凈。名之正語。離身三德。身業清凈。名為正業。離四邪
等。如法而求身口清凈故名正命。為除余障諸過惡故而修勇悍。名正精進。于所緣境明記不忘。名為正念。為求勝德心注一境。名為正定。此八聖道分為六支。一了別支。即是正見。正了別已決定取故。二表示支。即正思惟正語。所思之事為人說故。三信受支。即正語正業正命。若有問法如實答故。不作非業戒清凈故。如法而求常少欲故。四除障支。即正精進。此則能除聲聞菩薩煩惱所知二種障故。五舍隨煩惱支。即正念。為正念故棹舉惛沈不得便故。六成功德支。即正定。由定力故能得三明諸功德故。
經。此是八聖道支 此三結也 次明總攝門第五所知果文二。一有上。二無上。初復分三。一有為。二無為。三引證。
經果 此初也。四沙門果即是有為是解脫道。
經。及涅槃 此二無為也。舍煩惱已得涅槃者是無為故。論說有為無為皆是四沙門果者。彼通論故。今此經中別說涅槃故分為二。又解言。涅槃者即是清凈真如。彼無煩惱故。
經。世尊所說名之為法 此三引證。言法者執自性為義。二明無上文四。一問。二答。三明因。四辨所緣。
經。何者是佛 此初問也。
經。所謂知一切法者名之為佛 此二答也。以無漏惠如理而知內外一切有為無為有漏無漏諸法性相故
【現代漢語翻譯】 現代漢語譯本 『如法而求身口清凈』，因此稱為正命（Samyag-ajiva，正確的謀生）。爲了去除其餘的障礙和各種罪惡，而修習勇猛精進，稱為正精進（Samyag-vyayama，正確的努力）。對於所緣之境，清楚地憶念而不忘失，稱為正念（Samyak-smriti，正確的覺知）。爲了追求殊勝的功德，將心專注于單一境界，稱為正定（Samyak-samadhi，正確的禪定）。這八聖道（Arya Ashtanga Marga）可以分為六支：第一是了別支，也就是正見（Samyag-drishti，正確的見解），因為正確地了別之後才能做出決斷。第二是表示支，也就是正思惟（Samyak-samkalpa，正確的思考）和正語（Samyag-vac，正確的言語），因為所思之事是爲了向他人宣說。第三是信受支，也就是正語、正業（Samyak-karmanta，正確的行為）和正命，因為如果有人問法，就能如實回答，不造作非法的行為，持戒清凈，如法而求，常常保持少欲。第四是除障支，也就是正精進，這能去除聲聞（Shravaka）和菩薩（Bodhisattva）的煩惱障和所知障。第五是舍隨煩惱支，也就是正念，爲了保持正念，能夠制止昏沉，使其無法得逞。第六是成功德支，也就是正定，由於禪定的力量，能夠獲得三明（Trividya）等各種功德。
『經：此是八聖道支，此三結也』，接下來闡明總攝門第五所知的果，分為兩種：一是有上，二是無上。首先是有上，又分為三種：一是有為，二是無為，三是引證。
『經：果，此初也。四沙門果即是有為是解脫道』。
『經：及涅槃』，這是指無為。捨棄煩惱后得到的涅槃（Nirvana）是無為法。論典中說有為和無為都是四沙門果（Chatur-phala）的說法，那是通論。現在這部經中特別提到涅槃，所以分為兩種。另一種解釋是，涅槃就是清凈真如（Tathata），因為那裡沒有煩惱。
『經：世尊所說名之為法』，這是第三個引證。所謂『法』，是指執持自性作為意義。接下來闡明無上文，分為四個部分：一問，二答，三明因，四辨所緣。
『經：何者是佛』，這是第一個問題。
『經：所謂知一切法者名之為佛』，這是第二個回答。以無漏的智慧，如實地瞭解內外一切有為、無為、有漏、無漏諸法的體性和現象，所以稱為佛（Buddha）。
【English Translation】 English version 'Righteous seeking of purity in body and speech' is therefore called Right Livelihood (Samyag-ajiva). To eliminate remaining obstacles and various evils, one cultivates courageous diligence, which is called Right Effort (Samyag-vyayama). To clearly remember and not forget the object of focus, this is called Right Mindfulness (Samyak-smriti). To seek supreme virtue, focusing the mind on a single state, is called Right Concentration (Samyak-samadhi). These Eightfold Noble Path (Arya Ashtanga Marga) can be divided into six branches: First is the branch of discernment, which is Right View (Samyag-drishti), because only after correct discernment can a decision be made. Second is the branch of expression, which is Right Thought (Samyak-samkalpa) and Right Speech (Samyag-vac), because what is thought is for the purpose of declaring it to others. Third is the branch of acceptance, which is Right Speech, Right Action (Samyak-karmanta), and Right Livelihood, because if someone asks about the Dharma, one can answer truthfully, not create unlawful actions, maintain pure precepts, seek according to the Dharma, and always maintain few desires. Fourth is the branch of removing obstacles, which is Right Effort, which can remove the afflictive and cognitive obscurations of both Shravakas and Bodhisattvas. Fifth is the branch of abandoning accompanying afflictions, which is Right Mindfulness; in order to maintain Right Mindfulness, one can restrain dullness, preventing it from succeeding. Sixth is the branch of accomplishing merit, which is Right Concentration; due to the power of concentration, one can obtain the Three Vidyas (Trividya) and various other merits.
'Sutra: These are the Eightfold Noble Path, these three are the bonds.' Next, it explains the fruit of what is known in the fifth section of the summary, divided into two types: one is conditioned, and the other is unconditioned. First is the conditioned, which is further divided into three types: conditioned, unconditioned, and citation.
'Sutra: The fruit, this is the beginning. The Four Fruits of a Shramana are conditioned and are the path of liberation.'
'Sutra: And Nirvana.' This refers to the unconditioned. Nirvana (Nirvana) obtained after abandoning afflictions is unconditioned. The statement in the treatise that both conditioned and unconditioned are the Four Fruits of a Shramana (Chatur-phala) is a general statement. Now, this sutra specifically mentions Nirvana, so it is divided into two types. Another explanation is that Nirvana is pure Suchness (Tathata), because there are no afflictions there.
'Sutra: What the World Honored One said is called the Dharma.' This is the third citation. The so-called 'Dharma' refers to holding self-nature as its meaning. Next, it explains the unconditioned, divided into four parts: a question, an answer, explaining the cause, and distinguishing the object of focus.
'Sutra: What is a Buddha?' This is the first question.
'Sutra: What is called a Buddha is one who knows all dharmas.' This is the second answer. With undefiled wisdom, one truly understands the nature and phenomena of all conditioned, unconditioned, defiled, and undefiled dharmas, both internal and external, therefore it is called a Buddha (Buddha).
名為佛。
經。以彼惠眼及法身 此三明因也。能知一切法者。是無漏惠非肉眼故。故言眼。顯惠眼因故列法身。言法身者。即清凈智及真如也。
經。能見作菩提學無學法故 此四辨所緣。言能見者。以惠眼及法身能見故也。言作菩提者。即是三種菩提之因。所謂三十七品菩提分法及十二分教等是也。言有學者。從四加行至第七人名為有學。言無學者第八人也。問。何故不說非有學非無學耶。答。有學無學尚自能知。豈非非有學非無學。而不能知。故不列也 總攝門第六明云何所知。文分為二。一勝義。二世俗。初又分三。初觀因緣。次觀於法。后觀于佛。初又分二。一問。二答。
經。云何見因緣 此初問也。
經。如佛所說若能見因緣之法常無壽離壽如實性無錯謬性無生無起無作無為無障礙無境界寂靜無畏無侵奪不寂靜相者是也 此二答也。以勝義世俗觀因緣者。為欲令舍增益損減謗故。若唯勝義觀因緣者。墮于斷見。及涅槃故。若唯世俗觀因緣者。即墮增益。以二門觀。則離二謗處中道故無明行等。猶如幻化。假因緣有。雖然。而於三世無有生者即名勝義故。經云。無生是實。余皆虛妄。問。勝義諦中無有言說。何故此經說常無壽等耶。答。作是說者。皆是世俗。為欲表示諸有情故
【現代漢語翻譯】 現代漢語譯本 名為佛（Buddha）。
經：以彼慧眼及法身，此三明因也。能知一切法者，是無漏慧非肉眼故。故言眼，顯慧眼因故列法身。言法身者，即清凈智及真如也。
經：能見作菩提學無學法故。此四辨所緣。言能見者，以慧眼及法身能見故也。言作菩提者，即是三種菩提之因。所謂三十七品菩提分法及十二分教等是也。言有學者，從四加行至第七人名為有學。言無學者第八人也。問：何故不說非有學非無學耶？答：有學無學尚自能知，豈非非有學非無學，而不能知。故不列也。總攝門第六明云何所知。文分為二：一勝義，二世俗。初又分三：初觀因緣，次觀於法，后觀于佛。初又分二：一問，二答。
經：云何見因緣？此初問也。
經：如佛所說若能見因緣之法常無壽離壽如實性無錯謬性無生無起無作無為無障礙無境界寂靜無畏無侵奪不寂靜相者是也。此二答也。以勝義世俗觀因緣者，為欲令舍增益損減謗故。若唯勝義觀因緣者，墮于斷見，及涅槃故。若唯世俗觀因緣者，即墮增益。以二門觀，則離二謗處中道故無明行等。猶如幻化。假因緣有。雖然，而於三世無有生者即名勝義故。經云：『無生是實，余皆虛妄。』問：勝義諦中無有言說。何故此經說常無壽等耶？答：作是說者，皆是世俗，為欲表示諸有情故。
【English Translation】 English version Named Buddha (Buddha).
Sutra: With that wisdom eye and Dharmakaya (法身, body of the Dharma), these are the three causes of enlightenment. One who can know all dharmas (法, teachings) does so with undefiled wisdom, not the physical eye. Therefore, it is said 'eye,' and the Dharmakaya is listed to show the cause of the wisdom eye. Dharmakaya means pure wisdom and Suchness (真如, true thusness).
Sutra: Able to see the Dharma (法, teachings) of those practicing towards Bodhi (菩提, enlightenment), those still learning, and those who have completed their learning. These four distinguish the object of perception. 'Able to see' means able to see with the wisdom eye and Dharmakaya. 'Practicing towards Bodhi' refers to the causes of the three types of Bodhi, namely the thirty-seven factors of enlightenment and the twelve divisions of teachings, etc. 'Those still learning' refers to those from the four preparatory stages up to the seventh stage. 'Those who have completed their learning' refers to the eighth stage. Question: Why are those who are neither still learning nor have completed their learning not mentioned? Answer: Those who are still learning and those who have completed their learning can already be known. How could those who are neither still learning nor have completed their learning not be known? Therefore, they are not listed. The sixth chapter of the General Summary Gate explains what is knowable. The text is divided into two: ultimate truth and conventional truth. The first is further divided into three: first, observing causes and conditions; second, observing the Dharma; and third, observing the Buddha. The first is further divided into two: a question and an answer.
Sutra: How does one see causes and conditions? This is the initial question.
Sutra: As the Buddha said, if one can see the Dharma of causes and conditions as constant, without lifespan, separate from lifespan, truly real, without error, without birth, without arising, without creation, without action, without obstruction, without boundary, tranquil, without fear, without seizure, and not having the characteristic of tranquility, that is it. This is the second answer. Observing causes and conditions with ultimate and conventional truth is to abandon the slanders of addition and subtraction. If one only observes causes and conditions with ultimate truth, one falls into nihilistic views and Nirvana (涅槃, liberation). If one only observes causes and conditions with conventional truth, one falls into addition. Observing with both doors avoids both slanders and remains in the middle way, so ignorance, action, etc., are like illusions, existing due to false causes and conditions. Although they exist, there is no birth in the three times, which is called ultimate truth. The Sutra says: 'No birth is real; all else is false.' Question: In ultimate truth, there is no speech. Why does this Sutra speak of constant, without lifespan, etc.? Answer: Those who say this are speaking conventionally to indicate all sentient beings.
。於一切時具無生故。故名為常。此則顯其于第一義三世一如無變異也。若如是者。與說有我無有差別。破此疑故。故言無壽。自性本非時我性故。言離壽者。無有一物與此差別。我人壽者。能動轉故而此因緣。勝義之法。非如常我。橫計有故。故言如實性。此則顯其非橫計也。何故此非橫計。示此因故。故列無錯謬性。此則顯其無顛倒也。此現有生。何故言不生耶。為除此疑故。言無生。于第一義無有少法而生故也。故經云。從緣所生彼不生。此則名為無生法。雖現不生。於過去世不具生耶。舍此見故故言無起。過去之世亦如現在無所生故。雖自不生故無生無起。為自在等而不造作耶。為除此見故言無作。無有常因漸頓造作有相違故。此則離其無因不相似因也。雖非自在等作為因緣和合共相作故。此明有為。為除此見故言無為。以勝義觀因及眾緣不可得故。此因緣法雖於此處而無有生惑。于余處而則能生。為舍此見故言無障礙於一切法。而此空性無不遍故。是故此無生法於一切處而無所礙。此則顯其往一切處也。若如是者。如上所說有德因緣。一切有情何故而不知耶。為除此疑故言無境界。能取所取無所有故。是故貪著能取所取諸有情等而不能知。雖然離諸戲論出世間智而能知見。有何勝益。而令修此勝義觀耶。為
【現代漢語翻譯】 現代漢語譯本：'於一切時具無生故。故名為常。'意思是說，在任何時候都具備不生不滅的性質，所以稱之為『常』。這表明在第一義諦的層面，過去、現在、未來三世如一，沒有變化。 '若如是者。與說有我無有差別。'如果這樣的話，和宣揚『有我』就沒有什麼區別了。爲了破除這種疑惑，所以說『無壽』，因為自性本來就不是時間或『我』的屬性。 '言離壽者。無有一物與此差別。'所謂『離壽』，是指沒有任何事物與此（無壽）有所不同。『我』、『人』、『壽』這些概念，都是能動能轉的，而這（無壽）是勝義諦的法則，不像常『我』那樣，是橫加計度的，所以說『如實性』，表明它不是虛妄的計度。 '何故此非橫計。示此因故。故列無錯謬性。'為什麼說它不是虛妄的計度呢？爲了說明這個原因，所以列出『無錯謬性』，這表明它沒有顛倒。 '此現有生。何故言不生耶。'既然現在顯現有生，為什麼又說『不生』呢？爲了消除這個疑惑，所以說『無生』，因為在第一義諦的層面，沒有任何事物產生。 所以經中說：『從緣所生彼不生，此則名為無生法。』意思是說，從因緣和合而生的事物，其自性是不生的，這就被稱為『無生法』。雖然顯現上不生，難道在過去世也不具備生嗎？爲了捨棄這種見解，所以說『無起』，過去世也像現在一樣，沒有產生。 '雖自不生故無生無起。為自在等而不造作耶。'雖然自身不生，所以無生無起，難道是像自在天一樣，不進行任何造作嗎？爲了消除這種見解，所以說『無作』，因為它與常因漸頓造作的觀念相違背。這也就避免了無因或不相似因的說法。 '此則離其無因不相似因也。雖非自在等作為因緣和合共相作故。此明有為。為除此見故言無為。'這也就避免了無因或不相似因的說法。雖然不是像自在天那樣，而是因緣和合共同作用的結果，這說明了『有為』的性質。爲了消除這種見解，所以說『無為』，因為以勝義諦的觀點來看，因和眾緣都是不可得的。 '此因緣法雖於此處而無有生惑。于余處而則能生。為舍此見故言無障礙於一切法。'這種因緣法雖然在此處沒有產生迷惑，但在其他地方卻可能產生。爲了捨棄這種見解，所以說『無障礙於一切法』，因為這種空性無處不在。 '而此空性無不遍故。是故此無生法於一切處而無所礙。此則顯其往一切處也。'因為這種空性無處不在，所以這種無生法在任何地方都沒有阻礙，這表明它可以到達任何地方。 '若如是者。如上所說有德因緣。一切有情何故而不知耶。'如果這樣的話，像上面所說的具有功德的因緣，為什麼一切有情都不知道呢？爲了消除這種疑惑，所以說『無境界』，因為能取和所取都是空無所有的。 '為除此疑故言無境界。能取所取無所有故。是故貪著能取所取諸有情等而不能知。'爲了消除這種疑惑，所以說『無境界』，因為能取和所取都是空無所有的。因此，貪著能取和所取的有情眾生就無法瞭解。 '雖然離諸戲論出世間智而能知見。有何勝益。而令修此勝義觀耶。'雖然遠離各種戲論的出世間智慧能夠了解和看見，但修習這種勝義觀有什麼殊勝的利益呢？爲了...
【English Translation】 English version: 'Because it is always without arising, therefore it is called constant.' This means that it possesses the nature of non-arising and non-ceasing at all times, hence it is called 'constant'. This shows that in the ultimate truth (Paramārtha), the three times—past, present, and future—are one and the same, without any change. 'If it is like this, there is no difference from saying there is a self.' If it is like this, there is no difference from proclaiming 'there is a self'. To dispel this doubt, it is said 'no life span' (anāyuṣ), because the self-nature is originally not an attribute of time or 'self'. 'Speaking of being apart from life span, there is nothing different from this.' The so-called 'apart from life span' means that there is nothing different from this (no life span). The concepts of 'self' (ātman), 'person' (pudgala), and 'life span' (jīva) are capable of movement and change, while this (no life span) is the law of ultimate truth, not like the constant 'self' that is falsely conceived. Therefore, it is said 'true nature' (yathābhūta), indicating that it is not a false conception. 'Why is this not a false conception? To show this reason, therefore, it is listed as having no error.' Why is it said that this is not a false conception? To show this reason, therefore, it is listed as having 'no error' (abhrāntatva), which indicates that it has no inversion. 'This appears to arise. Why is it said not to arise?' Since it appears to arise now, why is it said 'not to arise'? To eliminate this doubt, it is said 'no arising' (anutpāda), because in the ultimate truth, there is no dharma that arises. Therefore, the sutra says: 'What arises from conditions does not arise; this is called the dharma of no arising.' This means that what arises from the combination of conditions, its self-nature is non-arising, and this is called the 'dharma of no arising'. Although it appears not to arise, does it not possess arising in the past? To abandon this view, it is said 'no origination' (anabhinirvṛtti), because the past is like the present, without any arising. 'Although it does not arise by itself, hence no arising and no origination, is it not created by Īśvara (自在, the自在天, a Hindu god) and others?' Although it does not arise by itself, hence no arising and no origination, is it not created by Īśvara and others? To eliminate this view, it is said 'no creation' (akaraṇa), because it contradicts the idea of constant causes gradually or suddenly creating things. This also avoids the claim of no cause or dissimilar causes. 'This is apart from no cause and dissimilar causes. Although it is not created by Īśvara and others, it is created by the mutual action of causes and conditions coming together. This explains conditioned phenomena. To eliminate this view, it is said unconditioned.' This avoids the claim of no cause or dissimilar causes. Although it is not like Īśvara creating things, it is the result of causes and conditions coming together, which explains the nature of 'conditioned' (saṃskṛta). To eliminate this view, it is said 'unconditioned' (asaṃskṛta), because from the perspective of ultimate truth, causes and conditions are unobtainable. 'Although this dharma of conditions does not cause confusion here, it can cause arising elsewhere. To abandon this view, it is said unobstructed in all dharmas.' Although this dharma of conditions does not cause confusion here, it can cause arising elsewhere. To abandon this view, it is said 'unobstructed in all dharmas' (asarva-dharmāvaraṇa), because this emptiness is all-pervasive. 'Because this emptiness is all-pervasive, therefore this dharma of no arising is unobstructed everywhere. This shows that it goes everywhere.' Because this emptiness is all-pervasive, therefore this dharma of no arising is unobstructed everywhere, which shows that it can reach anywhere. 'If it is like this, like the meritorious causes and conditions mentioned above, why do all sentient beings not know it?' If it is like this, like the meritorious causes and conditions mentioned above, why do all sentient beings not know it? To eliminate this doubt, it is said 'no object' (anālambana), because the grasper and the grasped are empty and non-existent. 'To eliminate this doubt, it is said no object, because the grasper and the grasped are non-existent. Therefore, sentient beings who are attached to the grasper and the grasped cannot know it.' To eliminate this doubt, it is said 'no object' (anālambana), because the grasper (grāhaka) and the grasped (grāhya) are empty and non-existent. Therefore, sentient beings who are attached to the grasper and the grasped cannot understand it. 'Although the transcendental wisdom that is apart from all conceptual elaborations can know and see it, what superior benefit is there in cultivating this view of ultimate truth?' Although the transcendental wisdom (lokottara-jñāna) that is apart from all conceptual elaborations (prapañca) can know and see it, what superior benefit is there in cultivating this view of ultimate truth? To...
示勝益故言寂靜。若能而修勝義觀者。能離一切諸惡法故。名為寂靜。若無我我所能取所取者。無有苦樂等事。超過一切語言境故。誰能樂此法耶。為舍此見故言無畏。於此法中無怖畏故。貪著有境樂著於我。則有怖畏。若見勝義舍分別故。是故若能修此法者。離怖畏故。雖證此因緣勝義。後於異時遇惡知識起顛倒故。貪等煩惱而能生起復為怖因。為除此見故言無侵奪。見勝義者無能毀壞故。言無侵奪也。雖見真實。余不能壞。為自隨顛倒故。而不侵奪耶。為除此疑故。言不寂靜相。於此勝義無生法中無有對治修道之力。能除顛倒。本自無生性明凈故。故因緣論云。此中無可遣。亦無少安立。于真以觀真。見真而解脫。
經。若能如是於法亦見常無壽離壽如實性無生無起無作無為無障礙無境界寂靜無畏無侵奪不寂靜相者 此二觀法也。而此經文同上所釋故不明也。
經。得正智故能悟勝法以無上法身而見於佛 此三觀佛也。言正智者。若有能證勝義法者。名為正智。言勝法者。即勝義諦也。如上所說勝義之法名無上法身。若具正智住平等性智故。而觀因緣法及諸佛等無差別。是故佛說若見因緣即能見法。若見於法即能見佛者。與理無違。依平等意趣圓成密語說此法故。次明第二世俗。而觀因緣文分為二。
【現代漢語翻譯】 現代漢語譯本：爲了顯示殊勝的利益，所以說寂靜。如果能夠修習勝義觀的人，因為能夠遠離一切諸惡法，所以名為寂靜。如果沒有我、我所，能取、所取，就沒有苦樂等事，超過一切語言境界，誰能樂於此法呢？爲了捨棄這種見解，所以說無畏。於此法中沒有怖畏的緣故。貪著有境，樂著於我，就會有怖畏。如果見到勝義，捨棄分別，所以如果能夠修習此法的人，就能遠離怖畏。雖然證悟了此因緣勝義，後來在其他時候遇到惡知識，生起顛倒，貪等煩惱又能夠生起，再次成為怖畏的原因。爲了去除這種見解，所以說無侵奪。見到勝義的人，沒有能夠毀壞的緣故，所以說無侵奪。雖然見到真實，其餘的人不能破壞，因為自己隨順顛倒的緣故，所以不能侵奪嗎？爲了去除這種疑惑，所以說不寂靜相。於此勝義無生法中，沒有對治修道的力量，能夠去除顛倒，本來就是無生性明凈的緣故。所以因緣論說：『此中無可遣，亦無少安立，于真以觀真，見真而解脫。』 經：如果能夠這樣對於法也見到常、無壽、離壽如實性、無生、無起、無作、無為、無障礙、無境界、寂靜、無畏、無侵奪、不寂靜相，這兩種是觀法。而此經文與上面所解釋的相同，所以不詳細說明。 經：得到正智的緣故，能夠領悟殊勝的法，以無上法身而見到佛。這三種是觀佛。說正智，如果有人能夠證悟勝義法，就名為正智。說勝法，就是勝義諦（Paramārtha-satya）也。如上面所說的勝義之法，名為無上法身（Anuttara-dharmakāya）。如果具有正智，安住于平等性智的緣故，而觀察因緣法及諸佛等沒有差別。所以佛說如果見到因緣就能見到法，如果見到法就能見到佛，與道理沒有違背。依靠平等意趣，圓成密語說此法。接下來闡明第二世俗（Saṃvṛti-satya），而觀察因緣文分為二。
【English Translation】 English version: It is said to be 'silent' to show the superior benefit. If one can cultivate the view of ultimate meaning (Paramārtha), it is called 'silent' because it can be separated from all evil dharmas. If there is no 'I' (ātman), 'mine' (ātmanīya), 'grasping' (grāhaka), or 'grasped' (grāhya), there are no such things as suffering and joy, exceeding all linguistic realms. Who can delight in this Dharma? To abandon this view, it is said to be 'fearless' (nirbhaya), because there is no fear in this Dharma. Attachment to the realm of existence and delight in 'I' (ātman) will cause fear. If one sees the ultimate meaning (Paramārtha) and abandons discrimination, then if one can cultivate this Dharma, one can be free from fear. Although one has realized this causal ultimate meaning (Paramārtha), later, at other times, encountering evil teachers and arising from inversion, afflictions such as greed can arise again, becoming a cause of fear again. To remove this view, it is said to be 'unconquerable' (anabhibhūta), because one who sees the ultimate meaning (Paramārtha) cannot be destroyed, so it is said to be 'unconquerable'. Although one sees the truth, others cannot destroy it, because one follows inversion, so is it not unconquerable? To remove this doubt, it is said to be 'not a state of silence' (aśānta-lakṣaṇa). In this ultimate meaning (Paramārtha), the unproduced Dharma, there is no power of antidotal cultivation that can remove inversion, because it is originally unproduced and inherently clear. Therefore, the Treatise on Causation says: 'In this, there is nothing to be rejected, nor is there anything to be established. With truth, contemplate truth, see truth, and be liberated.' Sutra: If one can thus see in the Dharma also permanence, no life, the true nature of being apart from life, no birth, no arising, no making, no action, no obstruction, no boundary, silence, fearlessness, unconquerability, and the aspect of not being silent, these two are methods of contemplation. And this sutra text is the same as explained above, so it is not explained in detail. Sutra: Because of obtaining right wisdom (samyag-jñāna), one can awaken to the supreme Dharma, and see the Buddha with the unsurpassed Dharma-body (Anuttara-dharmakāya). These three are contemplations of the Buddha. 'Right wisdom' (samyag-jñāna) means that if someone can realize the ultimate meaning (Paramārtha) Dharma, they are called 'right wisdom' (samyag-jñāna). 'Supreme Dharma' (Agra-dharma) is the ultimate truth (Paramārtha-satya). The ultimate meaning (Paramārtha) Dharma as mentioned above is called the unsurpassed Dharma-body (Anuttara-dharmakāya). If one possesses right wisdom (samyag-jñāna) and abides in the wisdom of equality, then one observes that there is no difference between causal dharmas and all Buddhas. Therefore, the Buddha said that if one sees causation, one can see the Dharma, and if one sees the Dharma, one can see the Buddha, which is not contrary to reason. Relying on the intention of equality, the perfect secret speech speaks this Dharma. Next, the second conventional truth (Saṃvṛti-satya) is explained, and the text on observing causation is divided into two.
初標。后釋。初又分三。一從有因所生門。二從種種無常因所生門。三從無我因所生門。
經。問曰何故名因緣至不顛倒性等作如是說 此初也。文四。一問。二答。三結。四引證 經。問曰何故名因緣 此初問也。既前言。此因緣法于勝義諦無生無為。若如是者。何故此法名因緣耶。問此事故故列斯問。
經。答曰有因有緣名為因緣非無因無緣故 此二答也。此則能除無因之見。此緣生之法。于第一義雖無有生。然約世諦如幻如化假因假緣有施設故。是故諸佛留教於世與理無違。若世諦門如幻化者。何故說此法耶。雖然。為舍外道五種見故。所謂無因執常有我不能作者故。佛為說從有因所生。從種種無常因所生。從無我因所生。從能成因所生。從無作者因所生門也。
經。是故名為因緣之法 此三結也。
經。世尊略說因緣之相彼緣生果如來出現若不出現法性常住乃至法性法住性法定性與因緣相應性 真如性。無錯謬性。無變異性。真實性。實際性。不虛妄性。不顛倒性等。作如是說。此四引證也。言彼緣生果如來出現。若不出現法性常住者。從因生果之法。不假諸佛出現於世及般涅槃。此法爾故也。言法性者。是因緣性故。言法住性者。因緣之法本自住故。言法定性者。依本因故。言與
【現代漢語翻譯】 現代漢語譯本： 初標。后釋。首先是初步的標示，然後是詳細的解釋。初步的標示又分為三個方面：一是從有因所生之門，二是從種種無常因所生之門，三是從無我因所生之門。
經文：問：為什麼稱作因緣，乃至不顛倒性等，作這樣的解說？這是最初的標示。文分四個部分：一、提問，二、回答，三、總結，四、引證。
經文：問：為什麼稱作因緣？這是最初的提問。既然前面說，這因緣法在勝義諦（Paramārtha-satya）中是無生無為的。如果這樣，為什麼此法還稱作因緣呢？爲了詢問這件事，所以列出這個提問。
經文：答：因為有因有緣，所以名為因緣，不是無因無緣。這是第二個回答。這就能消除無因的見解。這因緣所生的法，在第一義諦（Paramārtha-satya）中雖然沒有生，然而就世俗諦（Saṃvṛti-satya）來說，如幻如化，假借因緣而有施設。因此，諸佛留在世間的教法與真理沒有違背。如果世俗諦的法如幻如化，為什麼還要說這種法呢？雖然如此，是爲了捨棄外道的五種見解，即所謂無因執、常有、我、不能作者等。所以佛為他們說從有因所生，從種種無常因所生，從無我因所生，從能成因所生，從無作者因所生之門。
經文：所以名為因緣之法。這是第三個總結。
經文：世尊略說因緣之相，彼緣生果，如來出現，若不出現，法性常住，乃至法性法住性，法定性，與因緣相應性——真如性（Tathātā），無錯謬性，無變異性，真實性，實際性（Bhūta-koṭi），不虛妄性，不顛倒性等，作如是說。這是第四個引證。說彼緣生果，如來出現，若不出現法性常住，是指從因生果的法，不依賴諸佛出現於世及般涅槃（Parinirvana），這是法爾如是。說法性，是因緣的體性。說法住性，是因緣之法本來就存在。說法定性，是依據根本因。
【English Translation】 English version: Initial indication. Later explanation. The initial indication is further divided into three aspects: first, the gate of arising from causes; second, the gate of arising from various impermanent causes; and third, the gate of arising from the cause of no-self (Anatta).
Sutra: Question: Why is it called 'cause and condition,' and so on, up to 'non-inverted nature,' and explained in this way? This is the initial indication. The text is divided into four parts: first, the question; second, the answer; third, the conclusion; and fourth, the citation.
Sutra: Question: Why is it called 'cause and condition' (Hetu-pratyaya)? This is the initial question. Since it was previously stated that this Dharma of cause and condition is unborn and unconditioned in the ultimate truth (Paramārtha-satya). If so, why is this Dharma called 'cause and condition'? To inquire about this matter, this question is listed.
Sutra: Answer: Because there are causes and conditions, it is called 'cause and condition,' not because there are no causes and no conditions. This is the second answer. This can eliminate the view of no cause. This Dharma arising from conditions, although there is no arising in the ultimate truth (Paramārtha-satya), yet in terms of conventional truth (Saṃvṛti-satya), it is like illusion and transformation, provisionally established through false causes and conditions. Therefore, the teachings left by the Buddhas in the world do not contradict the truth. If the Dharma of conventional truth is like illusion and transformation, why is this Dharma still taught? Nevertheless, it is to abandon the five views of external paths, namely, the belief in no cause, permanence, self (Atman), and non-agent. Therefore, the Buddha taught them the gate of arising from causes, the gate of arising from various impermanent causes, the gate of arising from the cause of no-self (Anatta), the gate of arising from enabling causes, and the gate of arising from the cause of no agent.
Sutra: Therefore, it is called the Dharma of cause and condition. This is the third conclusion.
Sutra: The World-Honored One briefly explained the characteristics of cause and condition: 'From those conditions arise results; whether the Tathagata appears or does not appear, the Dharma-nature (Dharmata) abides eternally,' and so on, up to 'the nature of Dharma-abiding, the nature of Dharma-established, the nature of being in accordance with cause and condition'—such as 'Suchness' (Tathātā), 'non-erroneous nature,' 'non-changing nature,' 'true nature,' 'reality limit' (Bhūta-koṭi), 'non-false nature,' 'non-inverted nature,' and so on. This is the fourth citation. Saying 'From those conditions arise results; whether the Tathagata appears or does not appear, the Dharma-nature abides eternally' means that the Dharma of arising results from causes does not depend on the Buddhas appearing in the world or entering Parinirvana; it is naturally so. Saying 'Dharma-nature' is the nature of cause and condition. Saying 'Dharma-abiding nature' means that the Dharma of cause and condition inherently abides. Saying 'Dharma-established nature' means it is based on the fundamental cause.
因緣相應性者。無有一法不假因緣而能生故。言真如性者。若證此法了真如故。言無錯謬性者。舍顛倒故。言無變異性者。舍邪曲故。言真實性者。無虛誑故。言實際性者。是聖諦故。言不虛妄性者。非顛倒橫計故。言不顛倒性者。是正智境界故。有師解云。前文釋后如理應思 次二明從種種無常因所生門。文三。初標。次徴。后答。
經。此因緣法以其二種而得生起 此初標也。
經。云何為二 此二徴也。
經。所為因相應緣相應 此三答也 言因相應者。此是取因不共有故。言緣相應者。此是助因是共有故。
經。彼復有二謂外及內此第三從無我因所生門也 言彼者即是與因緣相應法也。為諸凡愚執內諸入以為其我。于外諸入執為我。取捨此二故。故說二種內外因緣。同一無我因緣生故 第二此明釋文二。初外。后內。初復有二。一因相應。二緣相應。
經。此中何者是外因緣法因相應至應如是觀外因緣法因相應義 此初因相應也。文二。一從能成因所生門。二從無作者所生門。初又分三。一問。二答。三證成。
經。此中何者是外因緣法因相應 此初問也。
經。所謂從種生芽從芽生葉從葉生莖從莖生節從節生穗從穗生花從花生實。此二答也。為種等諸法名為因
【現代漢語翻譯】 現代漢語譯本 『因緣相應性』是指，沒有一種法不是依靠因緣就能產生的。『真如性』是指，如果證得了這種法，就能瞭解真如。『無錯謬性』是指，捨棄了顛倒。『無變異性』是指，捨棄了邪曲。『真實性』是指，沒有虛假的謊言。『實際性』是指，是聖諦。『不虛妄性』是指，不是顛倒的橫加計度。『不顛倒性』是指，是正智的境界。有法師解釋說，前面的經文解釋了後面的內容，應該如理思維。下面第二部分說明從種種無常因所生的法門。分為三個部分。首先是標示，其次是提問，最後是回答。
經文：『此因緣法以其二種而得生起』 這是最初的標示。
經文：『云何為二』 這是第二部分的提問。
經文：『所為因相應緣相應』 這是第三部分的回答。『因相應』是指，這是取因不共有的緣故。『緣相應』是指，這是幫助因的，是共同有的緣故。
經文：『彼復有二謂外及內』 這是第三部分，從無我因所生的法門。『彼』是指與因緣相應的法。因為凡夫愚昧之人執著內在的諸入（ayatana，處）以為是我，對外在的諸入執著為我，取捨這內外二者。所以說有兩種內外因緣，都是從同一個無我因緣所生。第二部分說明解釋經文，分為兩個部分。首先是外，然後是內。首先又分為兩個部分。一是因相應，二是緣相應。
經文：『此中何者是外因緣法因相應至應如是觀外因緣法因相應義』 這是最初的因相應。分為兩個部分。一是從能成因所生的法門，二是從無作者所生的法門。首先又分為三個部分。一是提問，二是回答，三是證明成立。
經文：『此中何者是外因緣法因相應』 這是最初的提問。
經文：『所謂從種生芽從芽生葉從葉生莖從莖生節從節生穗從穗生花從花生實。』 這是第二部分的回答。種子等等諸法被稱為因。
【English Translation】 English version 'The nature of conditionality' means that no dharma (法, law/phenomenon) can arise without relying on conditions. 'Suchness (真如, true thusness)' means that if one realizes this dharma, one understands suchness. 'The nature of being without error' means abandoning delusion. 'The nature of being without change' means abandoning wickedness. 'The nature of truthfulness' means there are no false lies. 'The nature of actuality' means it is the noble truth (聖諦, āryasatya). 'The nature of non-falsity' means it is not inverted or arbitrarily conceived. 'The nature of non-inversion' means it is the realm of correct wisdom. A Dharma master explains that the preceding text explains the following content, and one should contemplate it rationally. The second part explains the Dharma gate arising from various impermanent causes. It is divided into three parts: first, the indication; second, the question; and third, the answer.
Sutra: 'This conditioned dharma arises from two kinds.' This is the initial indication.
Sutra: 'What are the two?' This is the second part, the question.
Sutra: 'What is meant by cause-correspondence and condition-correspondence.' This is the third part, the answer. 'Cause-correspondence' means that this is because the cause is not shared. 'Condition-correspondence' means that this helps the cause and is shared.
Sutra: 'Furthermore, there are two, namely external and internal.' This is the third part, the Dharma gate arising from the cause of no-self (無我, anatta). 'That' refers to the dharma corresponding to causes and conditions. Because foolish ordinary people cling to the internal ayatanas (諸入, sense bases) as self and cling to the external ayatanas as self, taking and rejecting these two, it is said that there are two kinds of internal and external causes and conditions, both arising from the same cause of no-self. The second part explains the sutra text, divided into two parts: first, external; then, internal. The first is further divided into two parts: first, cause-correspondence; second, condition-correspondence.
Sutra: 'Among these, what is the cause-correspondence of external conditioned dharmas, up to the meaning of how one should contemplate the cause-correspondence of external conditioned dharmas?' This is the initial cause-correspondence. It is divided into two parts: first, the Dharma gate arising from the enabling cause; second, the Dharma gate arising from no-author. The first is further divided into three parts: first, the question; second, the answer; and third, the proof of establishment.
Sutra: 'Among these, what is the cause-correspondence of external conditioned dharmas?' This is the initial question.
Sutra: 'That is, from a seed arises a sprout, from a sprout arises a leaf, from a leaf arises a stem, from a stem arises a node, from a node arises an ear, from an ear arises a flower, and from a flower arises a fruit.' This is the second part, the answer. Seeds and other dharmas are called causes.
故。此則顯其從一切不生一切能成之法。各各別故。
經。若無有種芽即不生乃至若無有花實亦不生有。芽種生如是有花實亦得生 此三證成也。此則示其能成義也。二明從無作者因所生門。文四。一明因無作者。二果無作者。三雖無作者而成其果四結。
經。彼種亦不作是念我能生芽芽亦不作是念我從種生乃至花亦不作是念我能生 實實亦不作是念我從花生 此一二明因無作者及果無作者也。此則顯其唯有因而無作者。若諸作者是其因者。為與諸法無有相連。不饒益故。
經。雖然有種故而芽得生如是有花故實即而能成就 此三明雖無作者而成其果也。經文可見故不明也。
經。應如是觀外因緣法因相應義 此四結也。結文可見。次明第二緣相應。文三。初從能成緣所生門。次從無作者緣所生門。后遮惡見。初又分七。一問。二答。三徴。四答列數。五結。六明業用。七證成。
經。應云何觀外因緣法緣相應義 此初問也。
經。謂六界和合故。
此二答。
經。以何六界和合 此三徴也。
經。所謂地水火風空時界等和合外因緣法而得生起 此四答列數也。六界體義如下經文。
經。應如是觀外因緣法緣相應義 此五結也。
經。地界者能
【現代漢語翻譯】 現代漢語譯本：因此，這顯示了它從一切不生之法中成就一切法，因為它們各自不同。
經文：如果沒有種子和嫩芽，就不會生長，乃至如果沒有花和果實，也不會有。有了嫩芽和種子，就能生長，有了花，果實也能生長——這三者是證明和成就。這顯示了它能成就的意義。第二部分說明從無作者的因所生之門。分為四個部分：一、說明因沒有作者；二、果沒有作者；三、雖然沒有作者，但成果卻能成就；四、總結。
經文：那個種子也不會這樣想：『我能生出嫩芽』，嫩芽也不會這樣想：『我從種子而生』，乃至花也不會這樣想：『我能生出果實』，果實也不會這樣想：『我從花而生』——這第一和第二部分說明了因沒有作者以及果沒有作者。這顯示了只有因，而沒有作者。如果諸作者是其因，那麼與諸法就沒有相連，因為沒有饒益。
經文：雖然有種子，所以嫩芽得以生長，如同有了花，果實就能成就——這第三部分說明了雖然沒有作者，但成果卻能成就。經文顯而易見，所以不再詳細說明。
經文：應該這樣觀察外因緣法（hetu-pratyaya-dharma）的因相應義——這是第四部分的總結。總結的文字顯而易見。接下來闡明第二種緣相應。分為三個部分：首先，從能成就的緣所生之門；其次，從無作者的緣所生之門；最後，遮止錯誤的見解。第一部分又分為七個小部分：一、提問；二、回答；三、征問；四、回答並列舉數目；五、總結；六、說明作用；七、證明和成就。
經文：應該如何觀察外因緣法（hetu-pratyaya-dharma）的緣相應義——這是第一個提問。
經文：所謂的六界（dhatu）和合的緣故。
這是第二個回答。
經文：以哪六界（dhatu）和合？——這是第三個征問。
經文：所謂的由地界（prthivi-dhatu）、水界（ap-dhatu）、火界（tejas-dhatu）、風界（vayu-dhatu）、空界（akasa-dhatu）、時界（kala-dhatu）等和合外因緣法（hetu-pratyaya-dharma）而得以生起——這是第四個回答並列舉數目。六界的體義如下面的經文。
經文：應該這樣觀察外因緣法（hetu-pratyaya-dharma）的緣相應義——這是第五個總結。
經文：地界（prthivi-dhatu）能夠……
【English Translation】 English version: Therefore, this reveals that it is from all non-arising dharmas that all dharmas are accomplished, because they are each distinct.
Sutra: If there is no seed and sprout, there will be no growth, and even if there is no flower and fruit, there will be none. With sprout and seed, there can be growth, and with flower, fruit can also be accomplished—these three are proof and accomplishment. This shows its meaning of being able to accomplish. The second part explains the door of arising from cause without a maker. It is divided into four parts: 1. Explaining that the cause has no maker; 2. The effect has no maker; 3. Although there is no maker, the result can be accomplished; 4. Conclusion.
Sutra: That seed also does not think, 'I can produce a sprout,' and the sprout also does not think, 'I arise from the seed,' and even the flower does not think, 'I can produce a fruit,' and the fruit also does not think, 'I arise from the flower'—this first and second part explains that the cause has no maker and the effect has no maker. This shows that there is only cause, and no maker. If the makers were its cause, then there would be no connection with the dharmas, because there is no benefit.
Sutra: Although there is a seed, therefore the sprout can grow, just as with a flower, the fruit can be accomplished—this third part explains that although there is no maker, the result can be accomplished. The sutra text is self-evident, so it will not be explained in detail.
Sutra: One should observe the meaning of the correspondence of cause in external causal dharmas (hetu-pratyaya-dharma) in this way—this is the fourth part's conclusion. The concluding words are self-evident. Next, the second correspondence of conditions is explained. It is divided into three parts: first, the door of arising from the condition that can accomplish; second, the door of arising from the condition without a maker; and finally, refuting wrong views. The first part is further divided into seven sub-parts: 1. Question; 2. Answer; 3. Inquiry; 4. Answer and enumeration; 5. Conclusion; 6. Explaining function; 7. Proof and accomplishment.
Sutra: How should one observe the meaning of the correspondence of conditions in external causal dharmas (hetu-pratyaya-dharma)?—this is the first question.
Sutra: So-called because of the union of the six elements (dhatu).
This is the second answer.
Sutra: With which six elements (dhatu) united?—this is the third inquiry.
Sutra: So-called because of the union of earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejas-dhatu), wind element (vayu-dhatu), space element (akasa-dhatu), time element (kala-dhatu), etc., external causal dharmas (hetu-pratyaya-dharma) are able to arise—this is the fourth answer and enumeration. The substance and meaning of the six elements are in the following sutra text.
Sutra: One should observe the meaning of the correspondence of conditions in external causal dharmas (hetu-pratyaya-dharma) in this way—this is the fifth conclusion.
Sutra: The earth element (prthivi-dhatu) is able to...
持于種水界者潤漬于種火界者能暖于種風界者動搖于種空界者不障于種時則能變種子 此六明業用也。言地界者。堅強為性。水界者流濕為性。火界者溫燥為性。風界者輕等動性。空風者虛通為性。此復有二。謂明及闇。言時者為約地等四大而建立也。
經。若無此眾緣種則不能而生於芽若具外地界無不具足如是乃至水火風空時等無不具足一切和合種子滅時而芽得生 此七證成也。經文可見。二明從無作者緣所生門。文六。一六緣無作者。二因無作者。三果無作者。四雖無作者而成其果。五證成。六結。
經。此中地界不作是念我能任持種子如是水界亦不作是念我能潤漬于種火界亦不作是念我能暖于種子風界亦不作是念我能動搖于種空界亦不作是念我能不障于種時亦不作是念我能變于種子 此初明六緣無作者。
經。種子亦不作是念我能生芽 此二因無作者也。
經。芽亦不作是念我今從此眾緣而生 此三明果無作者。
經。雖然有此眾緣而種滅時芽即得生如是有花之時實即得生 此四雖無作者而成其果也。
經。彼芽亦非自作亦非他作非自他俱作非自在作亦非時變非自性生亦非無因而生雖然地水火風空時界等和合種滅之時而芽得生 此五證成也。言非自作者。諸法自性若有若
【現代漢語翻譯】 現代漢語譯本： 『持于種水界者潤漬于種』：水界（Ap-dhatu）的特性是潤濕種子。 『火界者能暖于種』：火界（Tejo-dhatu）的特性是溫暖種子。 『風界者動搖于種』：風界（Vayo-dhatu）的特性是使種子運動。 『空界者不障于種』：空界（Akasa-dhatu）的特性是不阻礙種子的生長。 『時則能變種子』：時間能夠變化種子。這六種因素說明了它們各自的作用。 地界（Pathavi-dhatu）的特性是堅固。 水界的特性是流動和濕潤。 火界的特性是溫暖和乾燥。 風界的特性是輕盈和運動。 空界的特性是虛空和通透。空界又分為明和暗兩種。 時間是根據地、水、火、風這四大元素而建立的。
『若無此眾緣種則不能而生於芽』：如果沒有這些眾多的因緣，種子就不能發芽。 『若具外地界無不具足如是乃至水火風空時等無不具足一切和合種子滅時而芽得生』：如果具備了外在的地界，沒有不具備的，像這樣乃至水、火、風、空、時間等沒有不具備的，一切和合，種子滅亡時，芽就得以生長。這段經文是用來證明上述觀點的，經文的意思很明顯。 下面闡明從無作者的因緣所生之門，分為六個部分： 一、六緣無作者；二、因無作者；三、果無作者；四、雖無作者而成其果；五、證成；六、總結。
『此中地界不作是念我能任持種子如是水界亦不作是念我能潤漬于種火界亦不作是念我能暖于種子風界亦不作是念我能動搖于種空界亦不作是念我能不障于種時亦不作是念我能變于種子』：這裡說明六緣沒有作者，地界不會想『我能任持種子』，水界也不會想『我能潤濕種子』，火界也不會想『我能溫暖種子』，風界也不會想『我能動搖種子』，空界也不會想『我能不妨礙種子』，時間也不會想『我能變化種子』。
『種子亦不作是念我能生芽』：這是說明因沒有作者，種子也不會想『我能生芽』。
『芽亦不作是念我今從此眾緣而生』：這是說明果沒有作者，芽也不會想『我現在從此眾多的因緣而生』。
『雖然有此眾緣而種滅時芽即得生如是有花之時實即得生』：這是說明雖然沒有作者，但果實卻能自然產生。雖然有這些眾多的因緣，但是當種子滅亡時，芽就自然產生了，就像有了花的時候，果實也就自然產生了。
『彼芽亦非自作亦非他作非自他俱作非自在作亦非時變非自性生亦非無因而生雖然地水火風空時界等和合種滅之時而芽得生』：這是第五個部分，用來證明上述觀點。芽不是自己產生的，也不是其他事物產生的，不是自己和其他事物共同產生的，不是自在天（Isvara）創造的，也不是時間變化的結果，不是自性產生的，也不是無緣無故產生的。雖然是地、水、火、風、空、時間等要素和合，在種子滅亡的時候，芽才得以產生。』言非自作者。諸法自性若有若
【English Translation】 English version: 'That which holds to the water element moistens the seed': The characteristic of the water element (Ap-dhatu) is to moisten the seed. 'That which is the fire element warms the seed': The characteristic of the fire element (Tejo-dhatu) is to warm the seed. 'That which is the wind element moves the seed': The characteristic of the wind element (Vayo-dhatu) is to move the seed. 'That which is the space element does not obstruct the seed': The characteristic of the space element (Akasa-dhatu) is not to obstruct the growth of the seed. 'Time is able to transform the seed': Time is able to transform the seed. These six factors explain their respective functions. The characteristic of the earth element (Pathavi-dhatu) is solidity. The characteristic of the water element is flow and moisture. The characteristic of the fire element is warmth and dryness. The characteristic of the wind element is lightness and movement. The characteristic of the space element is emptiness and permeability. The space element is further divided into light and darkness. Time is established based on the four great elements of earth, water, fire, and wind.
'If there are not these many causes, the seed cannot sprout': If there are not these many causes and conditions, the seed cannot sprout. 'If the external earth element is fully present, so too are water, fire, wind, space, time, etc. When all are combined and the seed perishes, the sprout is born': If the external earth element is fully present, without lacking anything, likewise, water, fire, wind, space, time, etc., are all fully present. When all combine and the seed perishes, the sprout is born. This passage is to prove the above viewpoint; the meaning of the text is clear. Below, the gate of arising from causations without a maker is explained, divided into six parts: First, the six causes without a maker; second, the cause without a maker; third, the effect without a maker; fourth, although there is no maker, the fruit is produced; fifth, proof; sixth, conclusion.
'Here, the earth element does not think, 'I am able to support the seed.' Likewise, the water element does not think, 'I am able to moisten the seed.' The fire element does not think, 'I am able to warm the seed.' The wind element does not think, 'I am able to move the seed.' The space element does not think, 'I am able to not obstruct the seed.' Time does not think, 'I am able to transform the seed.'': This explains that the six causes have no maker. The earth element does not think, 'I am able to support the seed.' The water element does not think, 'I am able to moisten the seed.' The fire element does not think, 'I am able to warm the seed.' The wind element does not think, 'I am able to move the seed.' The space element does not think, 'I am able to not obstruct the seed.' Time does not think, 'I am able to transform the seed.'
'The seed also does not think, 'I am able to produce a sprout.'': This explains that the cause has no maker. The seed also does not think, 'I am able to produce a sprout.'
'The sprout also does not think, 'I am now born from these many causes.'': This explains that the effect has no maker. The sprout also does not think, 'I am now born from these many causes.'
'Although there are these many causes, when the seed perishes, the sprout is born. Likewise, when there is a flower, the fruit is produced.': This explains that although there is no maker, the fruit can naturally arise. Although there are these many causes, when the seed perishes, the sprout naturally arises, just as when there is a flower, the fruit naturally arises.
'That sprout is neither self-made, nor other-made, nor both self and other-made, nor made by Isvara (自在天), nor a result of time's change, nor self-born, nor born without a cause. Although earth, water, fire, wind, space, time, etc., combine, the sprout arises when the seed perishes.': This is the fifth part, used to prove the above viewpoint. The sprout is not self-made, nor made by other things, nor made by both self and other things, nor created by Isvara, nor a result of time's change, nor self-born, nor born without a cause. Although the elements of earth, water, fire, wind, space, time, etc., combine, the sprout arises when the seed perishes. 'Speaking of not self-made. If the self-nature of all dharmas exists, then
無。不為自因無所施為不能成故。言亦非他作者。無有作者而先起意而造作故。此則顯其一切諸法無有我也。言非自他俱作者自性及余不造作故。言非自在作者。為諸法因常自在等時時而生。與理相違。因具足故。言亦非時變者。諸法假因緣有不待時故。言非自性生者。非是數論所計法故。此則斷除不同因也。言亦非無因而生者。諸法假因緣故。此舍無因見也。
經。是故應如是觀外因緣法緣相應義 此六結也。三明遮惡見。文五。一標。二問。三答。四解釋。五總結。
經。應以五種觀彼外因緣法 此初標也。
經。何等為五 此二問。
經。不常不斷不移從於小因而生大果與彼相似 此三答也。
經。云何不常至是故與彼相似 此四解釋也。文五。一明不常。二明不斷。三明不移。四明小因生大。五相似。初又分三。一問。二答。三結。
經。云何不常 此初問也。
經。為芽與種各別異故彼芽非種非種壞時而芽得生亦非不滅而得生起種壞之時而芽得生 此二答也。若是常者此是因此是果不可說故。
經。是故不常此三結也 二明不斷。文三。初問。次答。后結。
經。云何不斷 此初問也。
經。非過去種壞而生於芽亦非不滅而得生起種子亦壞
【現代漢語翻譯】 現代漢語譯本： 不是自身的原因，因為沒有施為就不能成就。也不是其他作者，因為沒有作者會先起意而造作。這顯示了一切諸法沒有『我』（Atman）。也不是自身和他者的共同作者，因為自性和其他都不是造作者。也不是自在天（Ishvara）的作者，因為作為諸法之因的自在天，如果常自在等，就會時時而生，這與道理相違背，因為因需要具足。也不是時間變化的結果，因為諸法是假的因緣所生，不依賴時間。也不是自性生，因為它不是數論派（Samkhya）所計的法。這斷除了不同的因。也不是無因而生，因為諸法是假的因緣所生。這捨棄了無因的見解。
經：因此，應當這樣觀察外因緣法，因緣相應的意義。這是六個結。下面三點說明遮止惡見。分為五個部分：一、標示；二、提問；三、回答；四、解釋；五、總結。
經：應當以五種方式觀察那些外因緣法。這是最初的標示。
經：什麼是五種方式？這是第二個提問。
經：不常、不斷、不移，從小因而生大果，並且與因相似。這是第三個回答。
經：為什麼說不常……乃至……所以與因相似？這是第四個解釋。分為五個部分：一、說明不常；二、說明不斷；三、說明不移；四、說明小因生大；五、說明相似。第一部分又分為三個部分：一、提問；二、回答；三、總結。
經：為什麼說不常？這是第一個提問。
經：因為芽和種子各自不同，芽不是種子，也不是種子壞滅時芽才得以產生，也不是種子不滅而芽得以生起，而是種子壞滅之時芽才得以產生。這是第二個回答。如果說是常，那麼這就是因，這就是果，不可這樣說。
經：所以說不常。這是第三個總結。第二部分說明不斷。分為三個部分：一、提問；二、回答；三、總結。
經：為什麼說不斷？這是第一個提問。
經：不是過去的種子壞滅而生出芽，也不是種子不滅而得以生起，而是種子壞滅。
【English Translation】 English version: It is not from itself, because without action, it cannot be accomplished. Nor is it from another agent, because no agent would first conceive and then create. This reveals that all dharmas have no 'self' (Atman). Nor is it from both itself and another, because neither self-nature nor another is a creator. Nor is it from Ishvara (the Lord), because if Ishvara, as the cause of all dharmas, were eternally self-existent, etc., he would be constantly arising, which contradicts reason, because the causes need to be complete. Nor is it the result of time's transformation, because dharmas arise from false causes and conditions and do not depend on time. Nor is it self-originated, because it is not a dharma as conceived by the Samkhya school. This cuts off different causes. Nor is it born without a cause, because dharmas arise from false causes and conditions. This abandons the view of causelessness.
Sutra: Therefore, one should observe external causes and conditions in this way, the meaning of corresponding causes and conditions. These are the six knots. The following three points explain the prevention of evil views. Divided into five parts: 1. Indication; 2. Question; 3. Answer; 4. Explanation; 5. Conclusion.
Sutra: One should observe those external causes and conditions in five ways. This is the initial indication.
Sutra: What are the five ways? This is the second question.
Sutra: Not permanent, not discontinuous, not moving, from a small cause arises a great effect, and similar to the cause. This is the third answer.
Sutra: Why is it said to be not permanent... and so on... therefore similar to the cause? This is the fourth explanation. Divided into five parts: 1. Explaining not permanent; 2. Explaining not discontinuous; 3. Explaining not moving; 4. Explaining a small cause produces a great effect; 5. Explaining similarity. The first part is further divided into three parts: 1. Question; 2. Answer; 3. Conclusion.
Sutra: Why is it said to be not permanent? This is the first question.
Sutra: Because the sprout and the seed are different from each other, the sprout is not the seed, nor does the sprout arise when the seed is destroyed, nor does it arise without the seed being destroyed, but the sprout arises when the seed is destroyed. This is the second answer. If it is said to be permanent, then this is the cause, this is the effect, it cannot be said like this.
Sutra: Therefore, it is said to be not permanent. This is the third conclusion. The second part explains not discontinuous. Divided into three parts: 1. Question; 2. Answer; 3. Conclusion.
Sutra: Why is it said to be not discontinuous? This is the first question.
Sutra: It is not that the past seed is destroyed and the sprout arises, nor does it arise without the seed being destroyed, but the seed is destroyed.
當爾之時如秤高下而芽得生 此二答也。因果相續無有斷絕。故名不斷。往文可見。
經。是故不斷 此三結也。三明不移。文三。初問。次答。后結。
經。云何不移 此初問也。
經。芽與種別芽非種故 此二答也。因與種別故名不移。
經。是故不移 此三結也。四明小因生大。文三。初問。次答。后結。
經。云何小因而生大果 此初問也。
經。從小種子而生大果 此二答也。如拘律陀樹等因。雖極小莖葉甚大故。從小因生大果也。
經。是故從於小因而生大果 此三結也。五明相似。文三。初問。次答。后結。
經。云何與彼相似 此初問也。
經。如所植種生彼果故 此二答也。如稻種子。即生彼果。不為余故。為果與因。不顛倒故。此顯業用無有失也。有二種法而失業用一等及小二顛倒生果。
經。是故與彼相似 此三結也。
經。是以五種觀外因緣之法 此五總結也。結文可見。明外因緣竟 第二明內因緣法。文分為二。一因相應。二緣相應。初復分三。一從種種無常因所生門。二能成因所生門。三從無作者因所生門。
經。如是內因緣法至所謂因相應緣相應 此初明從種種無常因所生門。文三。初標。次問。后答。
【現代漢語翻譯】 現代漢語譯本 當那個時候，就像用秤稱量一樣，根據高低而生出新芽。這是第二個回答。因為因果相續，沒有斷絕，所以叫做『不斷』。往前的經文已經可以見到。
經文：『是故不斷』——這是第三個總結。第三部分說明『不移』。分為三個部分：首先是提問，然後是回答，最後是總結。
經文：『云何不移』——這是最初的提問。
經文：『芽與種別芽非種故』——這是第二個回答。因為因和種子不同，所以叫做『不移』。
經文：『是故不移』——這是第三個總結。第四部分說明『小因生大』。分為三個部分：首先是提問，然後是回答，最後是總結。
經文：『云何小因而生大果』——這是最初的提問。
經文：『從小種子而生大果』——這是第二個回答。例如拘律陀樹（Kolavrksa）等，原因雖然極小，但莖葉卻非常大。所以是從小因而生大果。
經文：『是故從於小因而生大果』——這是第三個總結。第五部分說明『相似』。分為三個部分：首先是提問，然後是回答，最後是總結。
經文：『云何與彼相似』——這是最初的提問。
經文：『如所植種生彼果故』——這是第二個回答。例如稻米種子，就產生稻米果實，不會變成其他的。因為果和因，不會顛倒錯亂。這顯示了業的作用不會喪失。有兩種情況會導致業的作用喪失：一是同等或較小的因，二是顛倒錯亂而產生果實。
經文：『是故與彼相似』——這是第三個總結。
經文：『是以五種觀外因緣之法』——這是對以上五種觀點的總結。總結的內容如經文所示。外因緣的說明到此結束。第二部分說明內因緣法。分為兩個部分：一是因相應，二是緣相應。第一部分又分為三個方面：一是從種種無常因所生之門，二是能成因所生之門，三是從無作者因所生之門。
經文：『如是內因緣法至所謂因相應緣相應』——這是最初說明從種種無常因所生之門。分為三個部分：首先是標示，然後是提問，最後是回答。
【English Translation】 English version At that time, it is like using scales to measure, and sprouts are produced according to the height and depth. This is the second answer. Because cause and effect continue without interruption, it is called 'non-ceasing'. This can be seen in the previous text.
Sutra: 'Therefore, it does not cease' - This is the third conclusion. The third part explains 'non-transferring'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion.
Sutra: 'How does it not transfer?' - This is the initial question.
Sutra: 'The sprout is different from the seed because the sprout is not the seed' - This is the second answer. Because the cause is different from the seed, it is called 'non-transferring'.
Sutra: 'Therefore, it does not transfer' - This is the third conclusion. The fourth part explains 'small cause produces great effect'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion.
Sutra: 'How does a small cause produce a great effect?' - This is the initial question.
Sutra: 'From a small seed, a great fruit is produced' - This is the second answer. For example, the Kolavrksa (拘律陀樹) tree, although the cause is extremely small, the stems and leaves are very large. Therefore, a great effect is produced from a small cause.
Sutra: 'Therefore, from a small cause, a great effect is produced' - This is the third conclusion. The fifth part explains 'similarity'. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion.
Sutra: 'How is it similar to that?' - This is the initial question.
Sutra: 'Because the planted seed produces that fruit' - This is the second answer. For example, a rice seed produces a rice fruit and does not become something else. Because the fruit and the cause are not reversed or confused. This shows that the function of karma is not lost. There are two situations that can cause the loss of the function of karma: one is an equal or smaller cause, and the other is a reversed or confused production of fruit.
Sutra: 'Therefore, it is similar to that' - This is the third conclusion.
Sutra: 'Therefore, these are the five ways to observe external causes and conditions' - This is a summary of the above five viewpoints. The content of the summary is as shown in the sutra. The explanation of external causes and conditions ends here. The second part explains the internal causes and conditions. It is divided into two parts: one is cause-correspondence, and the other is condition-correspondence. The first part is further divided into three aspects: one is the aspect of arising from various impermanent causes, the second is the aspect of arising from enabling causes, and the third is the aspect of arising from causeless causes.
Sutra: 'Thus, the internal causes and conditions... to so-called cause-correspondence and condition-correspondence' - This is the initial explanation of the aspect of arising from various impermanent causes. It is divided into three parts: first, the indication; then, the question; and finally, the answer.
經。如是內因緣法亦以二種而得生起 此初標也。
經。云何為二 此二問也。
經。所謂因相應緣相應 此三答也。二明從能成因所生門。文三。初問。次答。后證成。
經。何者是內因緣法因相應義 此初問也。
經。所謂始從無明緣行乃至生緣老死 此二答也。
經。若無明不生行亦不有乃至若無有生老死非有如是有無明故行乃得生乃至有生故老死得有 此三證成也。三明從無作者因所生門。又四。一因無作者。二果無作者。三雖無作者而成其果。四結。
經。無明亦不作是念我能生行行亦不作念我從無明而生乃至生亦不作是念我能生於老死老死亦不作念我從生有 此一二明因無作者及果無作者也。經文可見。
經。雖然有無明故行乃得生如是有生故老死得有 此三雖無作者而成其果也。
經。是故應如是觀內因緣法因相應義 此四結也。第二次明緣相應義文八。一從種種無常因所生門。二從能成緣所生門。三從無作者緣所生門。四辨體。五釋名。六續支。七離二邊。八束因。初門分五。一問。二答。三徴。四答列數。五結。
經。應云何觀內因緣法緣相應事 此初問也。
經。為六界和合故 此二答也。
經。以何六界和合
{ "translations": [ "經：如是內因緣法亦以二種而得生起——此初標也。", "現代漢語譯本：佛經上說：像這樣的內在因緣法也是通過兩種方式產生和興起的——這是最初的標示。", "經：云何為二——此二問也。", "現代漢語譯本：什麼是這兩種方式呢？——這是第二個提問。", "經：所謂因相應緣相應——此三答也。二明從能成因所生門。文三。初問。次答。后證成。", "現代漢語譯本：所謂的因相應和緣相應——這是第三個回答。下面闡明從能夠成就原因的事物所產生的途徑。分為三個部分：首先是提問，然後是回答，最後是論證成立。", "經：何者是內因緣法因相應義——此初問也。", "現代漢語譯本：什麼是內在因緣法中因相應的含義呢？——這是最初的提問。", "經：所謂始從無明緣行乃至生緣老死——此二答也。", "現代漢語譯本：所謂的因相應，就是從無明（Avidyā，無知）緣起行（Saṃskāra，行為），乃至生（Jāti，出生）緣起老死（Jarā-maraṇa，衰老和死亡）——這是第二個回答。", "經：若無明不生行亦不有乃至若無有生老死非有如是有無明故行乃得生乃至有生故老死得有——此三證成也。三明從無作者因所生門。又四。一因無作者。二果無作者。三雖無作者而成其果。四結。", "現代漢語譯本：如果無明不產生，行也不會存在；乃至如果沒有生，老死也不會存在。正因為有了無明，行才得以產生；正因為有了生，老死才得以存在——這是第三個論證成立。下面闡明從沒有作者的原因所產生的途徑。分為四個部分：一是原因沒有作者，二是結果沒有作者，三是雖然沒有作者卻能成就結果，四是總結。", "經：無明亦不作是念我能生行行亦不作念我從無明而生乃至生亦不作是念我能生於老死老死亦不作念我從生有——此一二明因無作者及果無作者也。經文可見。", "現代漢語譯本：無明也不會產生這樣的念頭：『我能夠產生行』；行也不會產生這樣的念頭：『我從無明而生』；乃至生也不會產生這樣的念頭：『我能夠產生老死』；老死也不會產生這樣的念頭：『我從生而有』——這第一和第二部分闡明了原因沒有作者以及結果沒有作者。具體內容可以參考經文。", "經：雖然有無明故行乃得生如是有生故老死得有——此三雖無作者而成其果也。", "現代漢語譯本：雖然沒有作者，但是因為有了無明，行才得以產生；同樣，因為有了生，老死才得以存在——這是第三部分，闡明了雖然沒有作者卻能成就結果。", "經：是故應如是觀內因緣法因相應義——此四結也。第二次明緣相應義文八。一從種種無常因所生門。二從能成緣所生門。三從無作者緣所生門。四辨體。五釋名。六續支。七離二邊。八束因。初門分五。一問。二答。三徴。四答列數。五結。", "現代漢語譯本：因此，應該這樣觀察內在因緣法中因相應的含義——這是第四部分，總結。接下來闡明緣相應的含義，分為八個部分：一是從種種無常的原因所產生的途徑，二是從能夠成就緣的事物所產生的途徑，三是從沒有作者的緣所產生的途徑，四是辨別本體，五是解釋名稱，六是延續分支，七是遠離二邊，八是歸納原因。第一個部分分為五個小部分：一是提問，二是回答，三是追問，四是回答並列舉數量，五是總結。", "經：應云何觀內因緣法緣相應事——此初問也。", "現代漢語譯本：應該如何觀察內在因緣法中緣相應的事宜呢？——這是最初的提問。", "經：為六界和合故——此二答也。", "現代漢語譯本：因為六界（Ṣaṭ dhātu，地、水、火、風、空、識）的和合——這是第二個回答。", "經：以何六界和合——", "現代漢語譯本：以哪六界和合——", "English version:Sūtra: 'Thus, the internal dependent origination (hetu-pratyaya) arises in two ways' - This is the initial statement.", "English version:Sūtra: 'What are the two?' - This is the second question.", "English version:Sūtra: 'They are called the cause-correspondence and the condition-correspondence' - This is the third answer. The second explains the path arising from the enabling cause. The text has three parts: first, the question; second, the answer; and third, the proof.", "English version:Sūtra: 'What is the meaning of cause-correspondence in the internal dependent origination?' - This is the first question.", "English version:Sūtra: 'It starts from ignorance (Avidyā) conditioning volitional formations (Saṃskāra), and so on, until birth (Jāti) conditions old age and death (Jarā-maraṇa)' - This is the second answer.", "English version:Sūtra: 'If ignorance does not arise, volitional formations will not exist; and if there is no birth, old age and death will not exist. Thus, because of ignorance, volitional formations arise; and because of birth, old age and death exist' - This is the third proof. The third explains the path arising from the cause without a maker. It has four parts: first, the cause has no maker; second, the result has no maker; third, although there is no maker, the result is achieved; and fourth, the conclusion.", "English version:Sūtra: 'Ignorance does not think, \'I can produce volitional formations\'; volitional formations do not think, \'I arise from ignorance\'; and so on, birth does not think, \'I can produce old age and death\'; old age and death do not think, \'I arise from birth\'' - These first and second parts explain that the cause has no maker and the result has no maker. The text is self-explanatory.", "English version:Sūtra: 'Although there is no maker, volitional formations arise because of ignorance; and old age and death exist because of birth' - This third part explains that although there is no maker, the result is achieved.", "English version:Sūtra: 'Therefore, one should observe the meaning of cause-correspondence in the internal dependent origination in this way' - This is the fourth conclusion. The second time, the meaning of condition-correspondence is explained in eight parts: first, the path arising from various impermanent causes; second, the path arising from the enabling condition; third, the path arising from the condition without a maker; fourth, identifying the substance; fifth, explaining the name; sixth, continuing the branches; seventh, avoiding the two extremes; and eighth, summarizing the causes. The first part is divided into five sub-parts: first, the question; second, the answer; third, the inquiry; fourth, the answer listing the numbers; and fifth, the conclusion.", "English version:Sūtra: 'How should one observe the matter of condition-correspondence in the internal dependent origination?' - This is the first question.", "English version:Sūtra: 'It is because of the combination of the six elements (Ṣaṭ dhātu)' - This is the second answer.", "English version:Sūtra: 'With the combination of which six elements?' -" ], "english_translations": [ "Sūtra: 'Thus, the internal dependent origination (hetu-pratyaya) arises in two ways' - This is the initial statement.", "Sūtra: 'What are the two?' - This is the second question.", "Sūtra: 'They are called the cause-correspondence and the condition-correspondence' - This is the third answer. The second explains the path arising from the enabling cause. The text has three parts: first, the question; second, the answer; and third, the proof.", "Sūtra: 'What is the meaning of cause-correspondence in the internal dependent origination?' - This is the first question.", "Sūtra: 'It starts from ignorance (Avidyā) conditioning volitional formations (Saṃskāra), and so on, until birth (Jāti) conditions old age and death (Jarā-maraṇa)' - This is the second answer.", "Sūtra: 'If ignorance does not arise, volitional formations will not exist; and if there is no birth, old age and death will not exist. Thus, because of ignorance, volitional formations arise; and because of birth, old age and death exist' - This is the third proof. The third explains the path arising from the cause without a maker. It has four parts: first, the cause has no maker; second, the result has no maker; third, although there is no maker, the result is achieved; and fourth, the conclusion.", "Sūtra: 'Ignorance does not think, \'I can produce volitional formations\'; volitional formations do not think, \'I arise from ignorance\'; and so on, birth does not think, \'I can produce old age and death\'; old age and death do not think, \'I arise from birth\'' - These first and second parts explain that the cause has no maker and the result has no maker. The text is self-explanatory.", "Sūtra: 'Although there is no maker, volitional formations arise because of ignorance; and old age and death exist because of birth' - This third part explains that although there is no maker, the result is achieved.", "Sūtra: 'Therefore, one should observe the meaning of cause-correspondence in the internal dependent origination in this way' - This is the fourth conclusion. The second time, the meaning of condition-correspondence is explained in eight parts: first, the path arising from various impermanent causes; second, the path arising from the enabling condition; third, the path arising from the condition without a maker; fourth, identifying the substance; fifth, explaining the name; sixth, continuing the branches; seventh, avoiding the two extremes; and eighth, summarizing the causes. The first part is divided into five sub-parts: first, the question; second, the answer; third, the inquiry; fourth, the answer listing the numbers; and fifth, the conclusion.", "Sūtra: 'How should one observe the matter of condition-correspondence in the internal dependent origination?' - This is the first question.", "Sūtra: 'It is because of the combination of the six elements (Ṣaṭ dhātu)' - This is the second answer.", "Sūtra: 'With the combination of which six elements?' -" ] }
此三徴也。
經。所謂地水火風空識界等和合故 此四答列數也。
經。應如是觀內因緣法緣相應事 此五結也。二明從能成緣所生門。又三。初問。次答示相。后證成。
經。何者是內因緣法地界之相 此初問也。
經。為此身中作堅硬者名為地界至能成就此身名色芽者名為識界 此二示相也又分為六。一明地界。二水界。三火界。四風界。五空界。六識界。
經。為此身中作堅硬者名為地界 此初明地界也。
經。為令此身而聚集者名為水界 此二明水界。若此身中無水界者而教失故。
經。能消身所食飲嚼啖者名為火界 此三明火界也。言食者。謂諸正食。言飲者。謂諸漿等。言嚼者。即是正食。言啖者。謂諸助食。若無火界不能變故。
經。為此身中作內外出入息者名為風界 此四明風界也。經文可見。
經。為此身中作虛通者名為空界 此五明空界也。若無空界為一合故。
經。五識身相應及有漏意識猶如來蘆能成就此身名色芽者名為識界 此六明識界也。言五識身者。謂眼等五識。言相應者。與彼五識相應法也。言有漏意識者。為有一分無漏故也。言束蘆者。此即顯其緣生之法獨不立也。
經。若無此眾緣身則不生若內地界無不具
【現代漢語翻譯】 現代漢語譯本：這是以上所說的三種徵象。
經文：所謂的『地（earth，堅硬性）、水（water，流動性）、火（fire，熱能）、風（wind，氣體流動）、空（space，空間）、識界（consciousness realm，意識的領域）』等和合在一起的緣故——這是第四個回答，列舉了這些要素。
經文：應該這樣觀察內在的因緣法，以及因緣相互關聯的事情——這是第五個總結。下面闡述從能成就的因緣所產生的現象。又分為三個部分：首先是提問，其次是回答並揭示現象，最後是驗證和成就。
經文：什麼是內在因緣法中地界的相？——這是最初的提問。
經文：在這個身體中，凡是作為堅硬性的，就稱為地界；……直到能夠成就這個身體的名色（nama-rupa，name and form，精神和物質）之芽的，就稱為識界——這是第二個回答，揭示了現象。又分為六個部分：第一是闡明地界，第二是水界，第三是火界，第四是風界，第五是空界，第六是識界。
經文：在這個身體中，凡是作為堅硬性的，就稱為地界——這是最初闡明地界。
經文：爲了使這個身體能夠聚集在一起的，就稱為水界——這是第二個闡明水界。如果這個身體中沒有水界，就會因為乾燥而散失。
經文：能夠消化身體所食用的食物、飲料、咀嚼物和啖食物的，就稱為火界——這是第三個闡明火界。所說的『食』，是指各種正食；所說的『飲』，是指各種漿飲等；所說的『嚼』，就是指正食；所說的『啖』，是指各種輔助食物。如果沒有火界，就不能轉化食物。
經文：在這個身體中，作為內在和外在的出入息的，就稱為風界——這是第四個闡明風界。經文顯而易見。
經文：在這個身體中，作為虛空通透性的，就稱為空界——這是第五個闡明空界。如果沒有空界，身體就會成為一個整體。
經文：與五識身（five aggregates of consciousness，眼、耳、鼻、舌、身五種感官的意識）相應的，以及有漏意識（tainted consciousness，有煩惱的意識），就像捆紮在一起的蘆葦一樣，能夠成就這個身體的名色之芽的，就稱為識界——這是第六個闡明識界。所說的『五識身』，是指眼識等五識；所說的『相應』，是指與那五識相應的法；所說的『有漏意識』，是因為還有一部分無漏的緣故。所說的『束蘆』，這正是顯示了緣生之法不能獨立存在。
經文：如果沒有這些眾多的因緣，身體就不會產生；如果沒有內在的地界，就不會具足堅硬性。
【English Translation】 English version: These are the three characteristics mentioned above.
Sutra: The so-called 'earth (earth, solidity), water (water, fluidity), fire (fire, heat), wind (wind, air movement), space (space, space), consciousness realm (consciousness realm, the realm of consciousness)' and other elements are combined together - this is the fourth answer, listing these elements.
Sutra: One should observe the internal causal conditions and the corresponding events of causal relationships in this way - this is the fifth conclusion. The following explains the phenomena arising from the conditions that can be achieved. It is further divided into three parts: first, the question; second, the answer and revelation of the phenomena; and third, the verification and achievement.
Sutra: What is the characteristic of the earth element in the internal causal conditions? - This is the initial question.
Sutra: In this body, whatever functions as solidity is called the earth element; ... until what can accomplish the sprout of nama-rupa (nama-rupa, name and form, mind and matter) of this body is called the consciousness realm - this is the second answer, revealing the phenomena. It is further divided into six parts: first, clarifying the earth element; second, the water element; third, the fire element; fourth, the wind element; fifth, the space element; and sixth, the consciousness element.
Sutra: In this body, whatever functions as solidity is called the earth element - this is the initial clarification of the earth element.
Sutra: What enables this body to be gathered together is called the water element - this is the second clarification of the water element. If there is no water element in this body, it will be lost due to dryness.
Sutra: What can digest the food, drink, chewing, and consuming that the body eats is called the fire element - this is the third clarification of the fire element. The 'food' refers to various proper foods; the 'drink' refers to various beverages, etc.; the 'chewing' refers to proper food; the 'consuming' refers to various auxiliary foods. Without the fire element, food cannot be transformed.
Sutra: In this body, what functions as internal and external inhalation and exhalation is called the wind element - this is the fourth clarification of the wind element. The sutra is self-evident.
Sutra: In this body, what functions as emptiness and permeability is called the space element - this is the fifth clarification of the space element. Without the space element, the body would become a whole.
Sutra: What corresponds to the five aggregates of consciousness (five aggregates of consciousness, the consciousness of the five senses of eyes, ears, nose, tongue, and body), and the tainted consciousness (tainted consciousness, consciousness with afflictions), like reeds tied together, can accomplish the sprout of nama-rupa of this body is called the consciousness realm - this is the sixth clarification of the consciousness element. The 'five aggregates of consciousness' refers to the five consciousnesses of eye consciousness, etc.; the 'corresponding' refers to the dharma corresponding to those five consciousnesses; the 'tainted consciousness' is because there is still a part that is untainted. The 'bundle of reeds' shows that the dharma of dependent origination cannot exist independently.
Sutra: If there are not these many conditions, the body will not arise; if there is no internal earth element, solidity will not be complete.
足如是乃至水火風空識界等無不具足一切和合身即得生 此三證成也。經文可見 三明從無作者緣所生門。文四。一明六緣無作者。二果無作者。三雖無作者而成其果。四證成。
經。彼地界亦不作是念我能而作身中堅硬之事水界亦不作是念我能為身而作聚集火界亦不作是念我能而消身所食飲嚼啖之事風界亦不作是念我能作內外出入息空界亦不作是念我能而作身中虛通之事識界亦不作念我能成就此身名色之芽 此初明六緣無作者也。經文自顯。
經。身亦不作是念我從此眾緣而生 此二果無作者也。
經。雖然有此眾緣之時身即得生 此三雖無作者而成其果也。
經。彼地界亦非是我非是眾生非命生者非儒童非作者非男非女非黃門非自在非我所亦非余等 此四證成也。何故地等諸界不作是念。我等為身中堅硬等事耶。為舍此見故。言彼地界亦非是我。言我者。執我我所。名之為我。為諸界等性非是我離我慢故。為即彼我。而於諸趣數受生故。名為眾生。地等諸界離趣生故。非眾生也。為有我故。盡刑壽生名之為命。諸法剎那故非命者。于諸趣中而能生故。名之為生。離生作者故非生者也。言儒童者。從作者生地等諸界。離作者故非儒童也。執有能為故名作者。從業生故非作者也。言非男非女
非黃門者。男等諸相。約地界等橫立計故。言非我所者。為離橫計我我所故。言亦非余等者。為無大自在等造作性故。自余經文同上所釋 四明辨體。文分十七。始從辨無明體義。至明惱之自相。第一釋無明體文三。初問。次答。后結。
經。何者是無明 此初問也。
經。於此六界起於一想一合想常想堅牢想不壞想安樂想眾生命者生者養育士夫儒童作者我我所想等及餘種種無知 此二答也。言六界者。謂地水火風空識界。於六界差別起無異想者名為一想。極微成身執一見者。名一合想。剎那遷變執有常存。名為常想。本無今有執自然生。名堅牢想。起已還無執過去有名不壞想。於八三若起安樂者。名安樂想。眾生命生者。義如前解。為有我故。能生諸趣。養育此身故。名養育執。有士夫有大力用。于內動轉。故名士夫。言人者。亦云數取趣。能往諸趣。所受人天等身。故名數取趣。言及餘種種無知者。為取知者見者覺者等故也。
經。此是無明 此三結也 二明於行。文二。一釋。二結。
經。有無明故於諸境界起貪嗔癡于諸境界起貪嗔癡者 此初釋也。從貪嗔癡起三行故。
經。此是無明緣行 此二結也 三明其識。文二。一解。二結。
經。而於諸事能了別者 此初解也
{ "translations": [ "現代漢語譯本", "『非黃門者』，指男性等各種相狀，因為執著于地界等而橫向設立計算的緣故。說『非我所』，是爲了遠離橫向計度『我』和『我所』的緣故。說『亦非余等』，是因為沒有大自在天等造作的性質的緣故。其餘經文的解釋與上面相同。四明辨體，文分十七。開始從辨別無明體的意義，到說明惱的自相。第一部分解釋無明體的文有三段。首先是提問，其次是回答，最後是總結。", "", "經：『何者是無明？』 這是最初的提問。", "", "經：『於此六界起於一想、一合想、常想、堅牢想、不壞想、安樂想、眾生命者、生者、養育士夫、儒童、作者、我我所想等及餘種種無知。』 這是第二個回答。所說的六界，是指地、水、火、風、空、識六界。對於六界的差別，產生沒有差異的想法，這叫做『一想』。極小的微塵組成身體，執著于單一的見解，這叫做『一合想』。剎那間遷流變化，卻執著于常存不變，這叫做『常想』。本來沒有現在有，卻執著于自然產生，叫做『堅牢想』。產生之後還會消失，卻執著於過去有名而不會壞滅的想法，叫做『不壞想』。對於八苦三苦如果產生安樂的想法，就叫做『安樂想』。『眾生命』、『生者』，意義如前解釋。因為有『我』的緣故，能夠產生各種趣向。養育這個身體的緣故，叫做『養育執』。有士夫有很大的力量作用，在內部活動運轉，所以叫做『士夫』。說『人』，也叫做『數取趣』（Pudgala，能往諸趣者），能夠前往各種趣向，所接受的人天等身體，所以叫做『數取趣』。說『及餘種種無知』，是爲了執取知者、見者、覺者等的緣故。", "", "經：『此是無明。』 這是第三個總結。第二部分說明『行』，文分兩段。一是解釋，二是總結。", "", "經：『有無明故於諸境界起貪嗔癡，于諸境界起貪嗔癡者。』 這是最初的解釋。因為從貪嗔癡產生三種行為的緣故。", "", "經：『此是無明緣行。』 這是第二個總結。第三部分說明『識』，文分兩段。一是解釋，二是總結。", "", "經：『而於諸事能了別者。』 這是最初的解釋。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "『Those who are not eunuchs』 refers to various characteristics of men, etc., because of clinging to the earth element, etc., and establishing calculations horizontally. Saying 『not mine』 is to be free from horizontally calculating 『I』 and 『mine』. Saying 『also not others, etc.』 is because there is no nature of creation by the Great自在天 (Mahā-īśvara, Great Sovereign), etc. The explanation of the remaining sutra text is the same as above. The fourth clarifies the substance, and the text is divided into seventeen parts. It begins with distinguishing the meaning of the substance of ignorance, up to clarifying the self-nature of affliction. The first part, explaining the text of the substance of ignorance, has three sections. First is the question, second is the answer, and third is the conclusion.", "", "Sutra: 『What is ignorance?』 This is the initial question.", "", "Sutra: 『In these six elements, arising from the thought of oneness, the thought of unity, the thought of permanence, the thought of solidity, the thought of indestructibility, the thought of happiness, sentient beings, those who are born, those who are nurtured, men, young men, creators, the thought of I and mine, etc., and various kinds of unknowing.』 This is the second answer. The so-called six elements refer to the six elements of earth, water, fire, wind, space, and consciousness. Regarding the differences of the six elements, giving rise to the thought of no difference is called 『thought of oneness』. Extremely small particles forming the body, clinging to a single view, is called 『thought of unity』. Momentarily flowing and changing, yet clinging to permanence and immutability, is called 『thought of permanence』. Originally non-existent but now existent, yet clinging to natural arising, is called 『thought of solidity』. After arising, it will still disappear, yet clinging to the idea that it was named in the past and will not be destroyed, is called 『thought of indestructibility』. If one generates thoughts of happiness towards the eight sufferings and three sufferings, it is called 『thought of happiness』. 『Sentient beings』 and 『those who are born』 have meanings as explained before. Because of the existence of 『I』, one can generate various destinies. Nurturing this body is called 『clinging to nurturing』. There is a man with great power and function, moving and operating internally, so he is called 『man』. Saying 『person』 is also called 『Pudgala』 (數取趣, one who goes to various destinies), who can go to various destinies, and the bodies of humans and gods that are received are called 『Pudgala』. Saying 『and various kinds of unknowing』 is for clinging to the knower, the seer, the perceiver, etc.", "", "Sutra: 『This is ignorance.』 This is the third conclusion. The second part explains 『action』, and the text is divided into two sections. One is explanation, and the other is conclusion.", "", "Sutra: 『Because of ignorance, greed, hatred, and delusion arise in all realms; those who generate greed, hatred, and delusion in all realms.』 This is the initial explanation. Because the three actions arise from greed, hatred, and delusion.", "", "Sutra: 『This is action conditioned by ignorance.』 This is the second conclusion. The third part explains 『consciousness』, and the text is divided into two sections. One is explanation, and the other is conclusion.", "", "Sutra: 『And those who can distinguish in all matters.』 This is the initial explanation." ] }
。言諸事者。謂色聲等。
經。名之為識 此二結也 四明名色。文二。初辨。后結。
經。與識俱生四取蘊者 此初辨也。言四取蘊者。色受想行蘊也。
經。此是名色 此二結也 五明六入。
經。依名色諸根名為六入若無名色六入無因故 六明觸。
經。三和合者名之為觸言三和合者根境識也 七明受。
經。覺受觸者名之為受 從觸有受故也 八明愛。
經。于受貪著名愛 九明取。
經。增長愛者名之為取 十明有。
經。從取而生能生業者名之為有 言能生業者為近因故 十一明生。
經。而從彼因所生之蘊名之為生言彼因者即近因故 十二明老死。
經。生已蘊成熟者名之為老老已蘊滅壞者名之為死熟即是老壞即死故 十三明愁。
經。臨終之時內具貪著及熱惱者名之為愁言貪著者謂男女妻子等也 十四明嘆。
經。從愁而生諸言辭者名之為嘆 十五明苦。
經。五識身受苦者名之為苦 言五識者謂眼等五識也 此顯身苦 十六明憂。
經。作意意識受諸苦者名之為憂言作意識者第六識也此顯心苦 十七明惱。
經。具如是等及隨煩惱者名之為惱 言等者為王內侍販賣求利等。惱身心故言隨煩惱
【現代漢語翻譯】 現代漢語譯本 關於諸事，指的是色、聲等。
經：名為識。——這是二者的總結。四、闡明名色。分為兩部分：首先是辨析，然後是總結。
經：與識一同產生的四取蘊。——這是最初的辨析。所說的四取蘊，指的是色蘊、受蘊、想蘊、行蘊。
經：這就是名色。——這是二者的總結。五、闡明六入。
經：依賴於名色的諸根，稱為六入。如果沒有名色，六入就沒有原因。六、闡明觸。
經：三者和合，名為觸。所說的三者和合，指的是根、境、識。七、闡明受。
經：覺知感受觸，名為受。——因為從觸而有受。八、闡明愛。
經：對於受產生貪著，名為愛。九、闡明取。
經：增長愛，名為取。十、闡明有。
經：從取而生，能夠產生業，名為有。——所說的能夠產生業，是因為是近因的緣故。十一、闡明生。
經：而從那個因所產生的蘊，名為生。——所說的那個因，就是近因的緣故。十二、闡明老死。
經：生之後，蘊成熟，名為老；老之後，蘊滅壞，名為死。成熟就是老，滅壞就是死。十三、闡明愁。
經：臨終之時，內心具有貪著以及熱惱，名為愁。所說的貪著，指的是男女妻子等。十四、闡明嘆。
經：從愁而產生的各種言辭，名為嘆。十五、闡明苦。
經：五識身感受苦，名為苦。——所說的五識，指的是眼識等五識。——這是顯示身苦。十六、闡明憂。
經：作意意識感受各種苦，名為憂。所說的作意意識，是第六識。——這是顯示心苦。十七、闡明惱。
經：具有像這些以及隨煩惱，名為惱。——所說的「等」，指的是為國王的內侍、販賣求利等。惱亂身心，所以說是隨煩惱。
【English Translation】 English version Regarding all things, it refers to form (rupa), sound (shabda), and so on.
Sutra: It is called consciousness (vijnana). – This is the conclusion of the two. Four, explaining name and form (nama-rupa). Divided into two parts: first is analysis, then is conclusion.
Sutra: The four aggregates of clinging (upadana-skandha) that arise together with consciousness. – This is the initial analysis. The so-called four aggregates of clinging refer to the aggregate of form (rupa-skandha), the aggregate of feeling (vedana-skandha), the aggregate of perception (samjna-skandha), and the aggregate of mental formations (samskara-skandha).
Sutra: This is name and form. – This is the conclusion of the two. Five, explaining the six sense bases (sadayatana).
Sutra: The sense organs that rely on name and form are called the six sense bases. If there is no name and form, the six sense bases have no cause. Six, explaining contact (sparsha).
Sutra: The combination of the three is called contact. The so-called combination of the three refers to the root (indriya), the object (vishaya), and consciousness (vijnana). Seven, explaining feeling (vedana).
Sutra: The feeling that experiences contact is called feeling. – Because feeling arises from contact. Eight, explaining craving (trishna).
Sutra: Greed and attachment to feeling is called craving. Nine, explaining grasping (upadana).
Sutra: Increasing craving is called grasping. Ten, explaining becoming (bhava).
Sutra: Arising from grasping, that which can produce karma is called becoming. – The so-called 'that which can produce karma' is because it is the proximate cause. Eleven, explaining birth (jati).
Sutra: And the aggregates that arise from that cause are called birth. – The so-called 'that cause' is the proximate cause. Twelve, explaining old age and death (jara-marana).
Sutra: After birth, the maturation of the aggregates is called old age; after old age, the destruction of the aggregates is called death. Maturation is old age, destruction is death. Thirteen, explaining sorrow (shoka).
Sutra: At the time of death, having internal greed and distress is called sorrow. The so-called greed refers to men, women, wives, children, etc. Fourteen, explaining lamentation (parideva).
Sutra: The various words that arise from sorrow are called lamentation. Fifteen, explaining suffering (duhkha).
Sutra: The suffering experienced by the five consciousnesses is called suffering. – The so-called five consciousnesses refer to the eye consciousness (caksu-vijnana) and the other five consciousnesses. – This reveals bodily suffering. Sixteen, explaining grief (daurmanasya).
Sutra: The suffering experienced by the intentional consciousness is called grief. The so-called intentional consciousness is the sixth consciousness (mano-vijnana). – This reveals mental suffering. Seventeen, explaining distress (upayasa).
Sutra: Having these and the secondary defilements (upaklesha) is called distress. – The 'etc.' refers to attendants of the king, merchants seeking profit, etc. Because they disturb body and mind, they are called secondary defilements.
者。謂忿恨等 第五釋名。文分十七。始從無明終至其惱。經文自明。言大者無有始故。言黑闇者覆真性故。言造作者造後有故。言了別者了諸境故。言相依者為識與四蘊而相依故。是故經云識依四處。謂隨色識及隨受想行識也。言為生門者。為與六識為生門故言受者。為受先業異熟故。言渴者。為愛貪著後有故也。言取者。為取後有故。彼復有四。謂愛取見取禁戒取我見取也。言生後有者。從有而生故。余文可見 第六明續支門。文分十二。始從續無明支。至續老死支。經文自顯。言不了真性者。為不了人法二無我性故。言顛倒無知者。雖是知性為顛倒知故。言有無明故。能成三行者。為諸凡愚橫執有我。貪現樂故而作罪行。貪后樂故而修福行。為求不苦不樂故修不動行。為諸罪行從無明起名無明緣者。與理無違。福及不動。從無貪等善根而生。何故名無明緣耶。無明有二。一迷因果。二迷真性。福及不動。從迷真性而有故也。言福行者。是欲界業。言罪行者。是三塗業。與福相違。故名罪行。言不動行者。上二界業。若準義論。何者。是行緣識從於福行而生。福行識從於罪行而生。罪行識從於不動行而生。不動行識者此是八緣識合有此言。
經。略不列以義思之名色等支他皆仿此 言能成事者為見聞等事。
【現代漢語翻譯】 現代漢語譯本： 『者。謂忿恨等』，這是第五個解釋名稱的部分，分為十七個小節。從『無明』（avidyā，無知）開始，到『惱』（kleśa，煩惱）結束。經文字身已經很清楚了。說『大』是因為沒有開始。說『黑闇』是因為覆蓋了真實的本性。說『造作』是因為創造了後來的存在。說『了別』是因爲了解各種境界。說『相依』是因為『識』（vijñāna，意識）與『四蘊』（skandha，色、受、想、行）相互依存。所以經文說『識依四處』，指的是隨色之識以及隨受、想、行之識。說『為生門』，是因為作為六識產生的門戶。說『受』，是爲了承受先前業力的成熟果報。說『渴』，是因為愛和貪執未來的存在。說『取』，是爲了獲取未來的存在。『取』又有四種，即愛取、見取、禁戒取、我見取。說『生後有』，是從『有』（bhava，存在）而產生。其餘的文字可以自己理解。 第六部分是闡明延續支的部分，分為十二個小節。從延續『無明』支開始，到延續『老死』（jarā-maraṇa，衰老和死亡）支結束。經文字身已經很清楚了。說『不了真性』，是因為不瞭解人無我和法無我。說『顛倒無知』，雖然是知性，卻是顛倒的知。說『有無明故，能成三行』，是因為凡夫愚昧橫加執著於我，貪圖眼前的快樂而造作罪業，貪圖未來的快樂而修習福業，爲了追求不苦不樂的境界而修習不動行。各種罪業從無明而起，所以稱為『無明緣』，這與道理沒有衝突。福業和不動業，是從無貪等善根而生，為什麼稱為『無明緣』呢？無明有兩種，一是迷惑因果，二是迷惑真性。福業和不動業，是從迷惑真性而產生的。說『福行』，指的是欲界業。說『罪行』，指的是三塗業，與福業相反，所以稱為罪行。說『不動行』，指的是上二界業。如果按照義理來討論，什麼是『行緣識』呢？從福行而生福行識，從罪行而生罪行識，從不動行而生不動行識。不動行識，這是八緣識合在一起才有的說法。 經文略去不列出，用義理來思考，名色等支也是這樣。說『能成事』，是爲了見聞等事。
【English Translation】 English version: 'Those. Called anger and resentment, etc.' This is the fifth explanation of names, divided into seventeen sections. Starting from 'Avidyā' (ignorance), ending with 'Kleśa' (afflictions). The sutra text itself is clear. Saying 'great' is because there is no beginning. Saying 'darkness' is because it covers the true nature. Saying 'creating' is because it creates later existence. Saying 'discriminating' is because it understands all realms. Saying 'interdependent' is because 'Vijñāna' (consciousness) is interdependent with the 'four Skandhas' (form, feeling, perception, volition). Therefore, the sutra says 'consciousness relies on four places,' referring to consciousness that follows form, as well as consciousness that follows feeling, perception, and volition. Saying 'as a gate of birth' is because it serves as the gate for the arising of the six consciousnesses. Saying 'feeling' is to receive the matured results of previous karma. Saying 'thirst' is because of love and attachment to future existence. Saying 'grasping' is to grasp future existence. 'Grasping' is further divided into four types: grasping of desire, grasping of views, grasping of precepts and vows, and grasping of self-views. Saying 'birth of later existence' is born from 'Bhava' (existence). The remaining text can be understood on its own. The sixth part is to clarify the continuation of the limbs, divided into twelve sections. Starting from the continuation of the 'Avidyā' limb, ending with the continuation of the 'Jarā-maraṇa' (aging and death) limb. The sutra text itself is clear. Saying 'not understanding true nature' is because one does not understand the non-self of persons and the non-self of phenomena. Saying 'inverted ignorance' is, although it is knowing, it is inverted knowing. Saying 'having ignorance, therefore able to accomplish the three actions' is because foolish ordinary people arbitrarily cling to self, greedily creating sinful actions for present pleasure, cultivating meritorious actions for future pleasure, and cultivating unwavering actions to seek a state of neither suffering nor pleasure. Various sinful actions arise from ignorance, so they are called 'conditioned by ignorance,' which is not contrary to reason. Meritorious and unwavering actions arise from good roots such as non-greed, so why are they called 'conditioned by ignorance'? There are two types of ignorance: one is delusion about cause and effect, and the other is delusion about true nature. Meritorious and unwavering actions arise from delusion about true nature. Saying 'meritorious action' refers to the desire realm karma. Saying 'sinful action' refers to the three evil realms karma, which is contrary to meritorious action, so it is called sinful action. Saying 'unwavering action' refers to the karma of the upper two realms. If discussed according to the meaning, what is 'action conditioning consciousness'? From meritorious action arises meritorious action consciousness, from sinful action arises sinful action consciousness, from unwavering action arises unwavering action consciousness. Unwavering action consciousness, this is a statement that only exists when the eight conditioned consciousnesses are combined. The sutra omits it, not listing it, use reason to contemplate, the limbs such as name and form are also like this. Saying 'able to accomplish things' is for things such as seeing and hearing.
言六聚觸者。謂眼等六聚觸也。言染愛耽著者。為與下中上上中上愛隨類而釋。言好色者為意所樂。言安樂者謂與自相應。言愿樂者。于未來好色生貪著也。七明離二邊。
經。是故彼因緣十二支法互相為因互相為緣非常非無常非有為非無為非無因非無緣非有受非盡法非壞法非滅法從無始已來如瀑流水而無斷絕 言互相為因互相為緣者。為有眾多相似因及不相似因故。此遮常見及自在等橫計因也。言非常者。為生滅故。言非無常者。剎那相續故。言非有為者。無有我人而先起意能造作故。言非無為者。猶如幻化。各假因緣和合作故。言非無因非無緣者。各假定因及眾緣故。言非有受者。無作者故。言非盡法者。因果相稱自不盡故。言非壞法者。若緣和合能生果故。言非滅法者。無不相應緣自不滅故。言無始者。生死無際故。言無斷絕者。因壞果生無間斷故。言如瀑流者。涅槃大海是彼岸故。此一門義斷除增益及損減謗斷常見也。八明束因。文分十一。一標。二問。三答列數。四作用。五解釋。六四法無作者。七雖無作者而成其果。八果無作者。九證成。十雖現有多業一時不受其報。十一遮惡見。
經。雖然此因緣十二支法互相為因互相為緣非常非無常非有為非無為非無因非無緣非有受非盡法非壞法非滅法
【現代漢語翻譯】 現代漢語譯本 『言六聚觸者』，指的是眼等六種感官的接觸（六聚觸：眼、耳、鼻、舌、身、意六種感官與外境的接觸）。『言染愛耽著者』，是爲了配合下、中、上、上中、上等不同程度的愛慾而進行解釋（染愛耽著：被染污的愛和執著）。『言好色者』，是指內心所喜愛的（好色：美好的事物）。『言安樂者』，是指與自身相應的（安樂：舒適和快樂）。『言愿樂者』，是指對於未來美好的事物產生貪婪和執著（愿樂：希望和快樂）。第七部分闡明遠離兩種極端的觀點。
『經：是故彼因緣十二支法互相為因互相為緣非常非無常非有為非無為非無因非無緣非有受非盡法非壞法非滅法從無始已來如瀑流水而無斷絕』 『言互相為因互相為緣者』，是因為有眾多相似的因和不相似的因的緣故。這可以用來遮止常見以及自在天等橫加臆測的因（常見：認為事物永恒不變的錯誤觀點；自在天：印度教中的主神，被一些人認為是宇宙的創造者）。『言非常者』，是因為有生滅變化（非常：不永恒）。『言非無常者』，是因為剎那剎那相續不斷（非無常：不是沒有常，而是指相續不斷）。『言非有為者』，是因為沒有我、人等預先產生意圖進行造作（非有為：不是人為的）。『言非無為者』，就像幻化一樣，各自憑藉因緣和合而成的（非無為：不是沒有作為，而是指因緣和合）。『言非無因非無緣者』，是因為各自憑藉一定的因和眾多的緣（非無因非無緣：不是沒有原因和條件）。『言非有受者』，是因為沒有作者（非有受：沒有承受者）。『言非盡法者』，是因為因果相稱，自身不會窮盡（非盡法：不是窮盡的法則）。『言非壞法者』，如果因緣和合，就能產生結果（非壞法：不是會壞滅的法則）。『言非滅法者』，如果沒有不相應的緣，自身就不會滅亡（非滅法：不是會滅亡的法則）。『言無始者』，是因為生死輪迴沒有邊際（無始：沒有開始）。『言無斷絕者』，是因為因壞滅后，果相繼產生，沒有間斷（無斷絕：沒有中斷）。『言如瀑流者』，是因為涅槃大海是彼岸（如瀑流：像瀑布一樣；涅槃：佛教追求的最終解脫境界）。這一門義理斷除了增益和損減的誹謗，斷除了常見。
第八部分闡明歸納原因。文章分為十一個部分：一、標示；二、提問；三、回答並列舉數目；四、作用；五、解釋；六、四法沒有作者；七、雖然沒有作者，但能成就結果；八、結果沒有作者；九、論證成立；十、雖然現在有很多業，但不會同時受到報應；十一、遮止錯誤的見解。
『經：雖然此因緣十二支法互相為因互相為緣非常非無常非有為非無為非無因非無緣非有受非盡法非壞法非滅法』
【English Translation】 English version 'Speaking of the six aggregates of contact', it refers to the contact of the six senses such as the eyes (six aggregates of contact: the contact of the six senses of eyes, ears, nose, tongue, body, and mind with the external environment). 'Speaking of being stained, loving, and indulging', it is explained in accordance with different degrees of love and desire such as lower, middle, upper, upper-middle, and upper (stained, loving, and indulging: defiled love and attachment). 'Speaking of liking beauty', it refers to what the mind delights in (liking beauty: beautiful things). 'Speaking of peace and happiness', it refers to being in harmony with oneself (peace and happiness: comfort and joy). 'Speaking of wishing for happiness', it refers to generating greed and attachment to good things in the future (wishing for happiness: hope and joy). The seventh part clarifies the view of being away from the two extremes.
'Sutra: Therefore, these twelve links of dependent origination are mutually causes and conditions, neither permanent nor impermanent, neither conditioned nor unconditioned, neither without cause nor without condition, neither with a receiver nor with an exhausted dharma, neither a destructible dharma nor an extinguished dharma, from beginningless time like a waterfall without interruption.' 'Speaking of mutually being causes and conditions', it is because there are many similar causes and dissimilar causes. This can be used to prevent the common view and the arbitrarily conjectured causes such as Ishvara (common view: the mistaken view that things are eternal and unchanging; Ishvara: the chief god in Hinduism, considered by some to be the creator of the universe). 'Speaking of not being permanent', it is because there is arising and ceasing (not permanent: not eternal). 'Speaking of not being impermanent', it is because there is continuous succession from moment to moment (not impermanent: not without permanence, but refers to continuous succession). 'Speaking of not being conditioned', it is because there is no self, person, etc., who first generates the intention to create (not conditioned: not man-made). 'Speaking of not being unconditioned', it is like illusion, formed by the harmony of causes and conditions (not unconditioned: not without action, but refers to the harmony of causes and conditions). 'Speaking of not being without cause and not being without condition', it is because each relies on a certain cause and many conditions (not without cause and not without condition: not without cause and conditions). 'Speaking of not having a receiver', it is because there is no author (not having a receiver: no recipient). 'Speaking of not being an exhausted dharma', it is because the cause and effect correspond, and it will not exhaust itself (not an exhausted dharma: not an exhaustible law). 'Speaking of not being a destructible dharma', if the causes and conditions are in harmony, it can produce results (not a destructible dharma: not a law that will be destroyed). 'Speaking of not being an extinguished dharma', if there are no incompatible conditions, it will not perish itself (not an extinguished dharma: not a law that will be extinguished). 'Speaking of beginningless', it is because the cycle of birth and death has no boundary (beginningless: without beginning). 'Speaking of without interruption', it is because after the cause is destroyed, the result is produced in succession without interruption (without interruption: without interruption). 'Speaking of like a waterfall', it is because the ocean of Nirvana is the other shore (like a waterfall: like a waterfall; Nirvana: the ultimate state of liberation pursued by Buddhism). This doctrine eliminates the slander of addition and subtraction, and eliminates the common view.
The eighth part clarifies the induction of causes. The article is divided into eleven parts: 1. Marking; 2. Questioning; 3. Answering and listing numbers; 4. Function; 5. Explanation; 6. The four dharmas have no author; 7. Although there is no author, the result can be achieved; 8. The result has no author; 9. Proof is established; 10. Although there are many karmas now, they will not be rewarded at the same time; 11. Prevent wrong views.
'Sutra: Although these twelve links of dependent origination are mutually causes and conditions, neither permanent nor impermanent, neither conditioned nor unconditioned, neither without cause nor without condition, neither with a receiver nor with an exhausted dharma, neither a destructible dharma nor an extinguished dharma.'
從無始已來如暴流水而無斷絕有其四支能攝十二因緣之法 此初標也。若緣生之法如暴流水而無斷絕者。舍何等因得涅槃耶。示彼因故說束門因也。余文同上所釋。
經。云何為四 此初問也。
經。所謂無明愛業識 此三答列數也。緣起初支無明愛取二法俱是貪性。以束為一。說明為愛。言業者行及有也。
經。識者以種子性為因業者以田性為因無明及愛以煩惱性為因 此四明作用也。言識者以種子性為因者。為煩惱及業所熏之識。能為後有名色等因故也。言業者以田性為因者。此業能于種子之識而造作故。言無明及愛以煩惱性為因者。雖有其業。若無煩惱。不受後有故。
經。此中業及煩惱能生種子之識業則能作種子識田愛則能潤種子之識無明能殖種子之識若無此眾緣種子之識而不能成 此五解釋也。言業及煩惱能生種子識者。若無此二不成後有名色等故。言業則能作種子識田者。依業習氣種子之識而能生故。言愛則能潤種子識者。為有我愛舍苦取樂潤生故也。言無明能殖種子識者。為顛倒無知而能生於不善處故。
經。彼業亦不作念我今能作種子識田愛亦不作念我能潤于種子之識彼種子識亦不作念我今從此眾緣而生 此六明四法無作者也。經文可見。
經。雖然種子之識
【現代漢語翻譯】 現代漢語譯本：從無始以來，就像湍急的流水一樣沒有斷絕，有四個主要部分，能夠涵蓋十二因緣的法則——這是最初的標示。如果緣起之法像湍急的流水一樣沒有斷絕，那麼捨棄什麼樣的因才能證得涅槃呢？爲了指示那個因，所以說了『束門因』。其餘的文字和上面解釋的相同。
經：『云何為四？』——這是最初的提問。
經：『所謂無明、愛、業、識。』——這是第三個回答，列舉了數量。緣起的最初一支『無明』，以及『愛』和『取』這兩種法，都屬於貪的性質。將『束』歸為一類，說明為『愛』。所說的『業』，指的是『行』和『有』。
經：『識以種子性為因，業以田性為因，無明和愛以煩惱性為因。』——這是第四個，說明了作用。所說的『識以種子性為因』，是指被煩惱和業所薰染的識，能夠成為後有（未來的存在）和名色（精神和物質現象）等的因。所說的『業以田性為因』，是指這個業能夠在種子之識上進行造作。所說的『無明和愛以煩惱性為因』，是指即使有業，如果沒有煩惱，也不會承受後有的果報。
經：『此中，業和煩惱能夠產生種子之識，業能夠作為種子識的田地，愛能夠滋潤種子之識，無明能夠種植種子之識。如果沒有這些眾緣，種子之識就不能成就。』——這是第五個，解釋說明。所說的『業和煩惱能夠產生種子識』，是指如果沒有這兩者，就不會成就後有的名色等。所說的『業能夠作為種子識田』，是指依靠業的習氣，種子之識才能夠產生。所說的『愛能夠滋潤種子識』，是指因為有我愛，捨棄痛苦而追求快樂，從而滋潤了生命。所說的『無明能夠種植種子識』，是指因為顛倒無知，才會在不善的地方產生。
經：『彼業也不會想「我現在能夠作為種子識田」，愛也不會想「我能夠滋潤種子之識」，彼種子識也不會想「我現在從此眾緣而生」。』——這是第六個，說明四法沒有作者。經文的意思很明顯。
經：『雖然種子之識……』
【English Translation】 English version: From beginningless time, like a torrential stream without ceasing, there are four main branches capable of encompassing the laws of the Twelve Nidānas (Twelve Links of Dependent Origination) – this is the initial indication. If the Dharma (law) of Dependent Origination is like a torrential stream without ceasing, then by abandoning what cause can one attain Nirvāṇa (liberation)? To indicate that cause, the 『bundle-door cause』 is spoken of. The remaining text is the same as explained above.
Sūtra: 『What are the four?』 – This is the initial question.
Sūtra: 『They are ignorance (avidyā), craving (tṛṣṇā), karma (karma), and consciousness (vijñāna).』 – This is the third answer, enumerating the quantities. The initial branch of Dependent Origination, 『ignorance (avidyā),』 and the two dharmas (elements) of 『craving (tṛṣṇā)』 and 『grasping (upādāna),』 all belong to the nature of greed. 『Bundle』 is classified as one, explained as 『craving (tṛṣṇā).』 What is spoken of as 『karma (karma)』 refers to 『volitional action (saṃskāra)』 and 『becoming (bhava).』
Sūtra: 『Consciousness (vijñāna) takes seed-nature as its cause, karma (karma) takes field-nature as its cause, ignorance (avidyā) and craving (tṛṣṇā) take affliction-nature as their cause.』 – This is the fourth, explaining the function. What is spoken of as 『consciousness (vijñāna) takes seed-nature as its cause』 refers to the consciousness (vijñāna) that is perfumed by afflictions (kleśas) and karma (karma), capable of becoming the cause of future existence (bhava) and name-and-form (nāmarūpa) etc. What is spoken of as 『karma (karma) takes field-nature as its cause』 refers to this karma (karma) being able to create on the seed-consciousness (vijñāna). What is spoken of as 『ignorance (avidyā) and craving (tṛṣṇā) take affliction-nature as their cause』 refers to even if there is karma (karma), if there are no afflictions (kleśas), one will not receive the retribution of future existence (bhava).
Sūtra: 『Among these, karma (karma) and afflictions (kleśas) are able to produce seed-consciousness (vijñāna), karma (karma) is able to act as the field of seed-consciousness (vijñāna), craving (tṛṣṇā) is able to moisten seed-consciousness (vijñāna), ignorance (avidyā) is able to plant seed-consciousness (vijñāna). If there are not these collective causes, seed-consciousness (vijñāna) cannot be accomplished.』 – This is the fifth, explaining and clarifying. What is spoken of as 『karma (karma) and afflictions (kleśas) are able to produce seed-consciousness (vijñāna)』 refers to if there are not these two, future name-and-form (nāmarūpa) etc. will not be accomplished. What is spoken of as 『karma (karma) is able to act as the field of seed-consciousness (vijñāna)』 refers to relying on the habitual energy of karma (karma), seed-consciousness (vijñāna) is then able to arise. What is spoken of as 『craving (tṛṣṇā) is able to moisten seed-consciousness (vijñāna)』 refers to because there is self-love, abandoning suffering and pursuing pleasure, thereby moistening life. What is spoken of as 『ignorance (avidyā) is able to plant seed-consciousness (vijñāna)』 refers to because of inverted ignorance, one will arise in an unwholesome place.
Sūtra: 『That karma (karma) also does not think, 『I am now able to act as the field of seed-consciousness (vijñāna),』 craving (tṛṣṇā) also does not think, 『I am able to moisten seed-consciousness (vijñāna),』 that seed-consciousness (vijñāna) also does not think, 『I am now arising from these collective causes.』 – This is the sixth, explaining that the four dharmas (elements) have no creator. The meaning of the sūtra is very clear.
Sūtra: 『Although seed-consciousness (vijñāna)…』
依彼業田及愛所潤無明糞壤所生之處入于母胎能生名色之芽 此七雖無作者而成其果也。
經。彼名色芽亦非自在亦非他作亦非自他俱作非自在化亦非時變非自性生非假作者亦非無因而生 此八明果無作者。經文如上所釋。
經。雖然父母和合時及余緣和合之時無我之法無我我所猶如虛空彼諸幻法因及眾緣無不具足故依彼生處入于母胎則能成就執受種子之識名色之芽 此九明證成也。言無我法者。無自在等諸作法故。言無我者。是無性故無我也。言無我所者。無有我人先起意故。自此已上明人無我也。言猶如虛空者。自性空故若如是者。何故此名因緣法耶。故言彼諸幻法因及眾緣無不具足。譬如幻化雖無性相。因及眾緣無不具足。而現有生。此亦如是與理無違。此顯法無我也。十明雖現有多業。一時不受其報。文分為四。一明現業。二明生業。三明後業。四明不定業。初又分二。一喻。二合。
經。如眼識生時乃至諸餘眼等隨類知云 此初喻也。文八。一標。二問。三答。四作用。五能成。六因無作者。七果無作者。八雖無作者而成其果。
經。如眼識生時若具五緣而則得生 此初標也。
經。云何為五 此二問也。
經。所謂依色明空依作意故眼識得生 此三答也。
【現代漢語翻譯】 現代漢語譯本： 依仗著業力形成的田地，以及被愛慾滋潤的無明（avidyā）糞土，在這樣的地方產生，便進入母胎，能夠生出名色（nāmarūpa）之芽。這七種因素雖然沒有作者，卻能成就其果報。 經文：這名色之芽也不是自在天（Īśvara）所造，也不是他人所造，也不是自己和他人共同所造，不是自在天的變化，也不是時間的變遷，不是自性而生，不是憑藉作者，也不是沒有原因而生。這八點說明果報沒有作者。經文如上所解釋。 經文：即使父母和合之時，以及其他因緣和合之時，這無我之法，無我我所，猶如虛空。這些如幻的法，因和眾緣沒有不具足的，所以依靠這樣的生處進入母胎，就能成就執受種子的識，以及名色之芽。這九點說明證成。所說的『無我法』，是因為沒有自在等造作之法。所說的『無我』，是因為沒有自性，所以無我。所說的『無我所』，是沒有我人先起意念。從這裡以上說明人無我。所說的『猶如虛空』，是因為自性本空。如果這樣，為什麼這被稱為因緣法呢？所以說這些如幻的法，因和眾緣沒有不具足的。譬如幻化雖然沒有自性相狀，但因和眾緣沒有不具足，而現在顯現出生。這裡也是這樣，與道理沒有違背。這顯示法無我。十、說明即使現在有很多業，也不會一時都受到報應。文分為四部分：一、說明現業；二、說明生業；三、說明后業；四、說明不定業。首先又分為兩部分：一、比喻；二、合說。 經文：比如眼識產生時，乃至其他眼等，隨其類別而知曉。這是最初的比喻。文分為八部分：一、標示；二、提問；三、回答；四、作用；五、能成就；六、因無作者；七、果無作者；八、雖然沒有作者，卻能成就其果報。 經文：比如眼識產生時，如果具備五種因緣，才能得以產生。這是最初的標示。 經文：什麼是五種因緣？這是第二個提問。 經文：所謂的依靠色（rūpa）、明（āloka）、空（ākāśa），依靠作意（manaskāra），眼識才能產生。這是第三個回答。
【English Translation】 English version: Depending on the field of karma and the ignorance (avidyā) fertilized by love, one is born in such a place and enters the mother's womb, capable of producing the sprout of name and form (nāmarūpa). These seven factors, although without a creator, accomplish their result. Sutra: This sprout of name and form is neither created by Īśvara (the Lord), nor by another, nor by both self and other together, nor is it a transformation of Īśvara, nor a change of time, nor born of its own nature, nor relying on a creator, nor born without a cause. These eight points explain that the result has no creator. The sutra is explained as above. Sutra: Even when parents unite, and when other conditions come together, this selfless dharma, without self or what belongs to self, is like empty space. These illusory dharmas, with causes and conditions complete, enter the mother's womb relying on such a place of birth, and can accomplish the consciousness that grasps the seed, and the sprout of name and form. These nine points explain the establishment. The 'selfless dharma' is because there are no creating dharmas such as Īśvara. The 'selflessness' is because there is no inherent nature, hence no self. The 'without what belongs to self' means there is no prior intention of self or others. From here onwards, it explains the absence of a personal self. The 'like empty space' is because its nature is empty. If so, why is this called the law of dependent origination? Therefore, it is said that these illusory dharmas, with causes and conditions complete. For example, although illusion has no inherent nature or characteristics, the causes and conditions are complete, and it appears to be born. This is also the case here, and it does not contradict reason. This reveals the absence of a dharma self. Ten, it explains that even if there are many karmas present, they will not all be received at once. The text is divided into four parts: one, explaining present karma; two, explaining karma of birth; three, explaining subsequent karma; four, explaining indeterminate karma. First, it is divided into two parts: one, metaphor; two, synthesis. Sutra: For example, when eye consciousness arises, and even other eyes, know according to their category. This is the initial metaphor. The text is divided into eight parts: one, indication; two, question; three, answer; four, function; five, accomplishment; six, cause without creator; seven, result without creator; eight, although without a creator, it accomplishes its result. Sutra: For example, when eye consciousness arises, if it possesses five conditions, it can arise. This is the initial indication. Sutra: What are the five conditions? This is the second question. Sutra: The so-called relying on rūpa (form), āloka (light), ākāśa (space), and relying on manaskāra (attention), eye consciousness can arise. This is the third answer.
經。此中眼則能作眼色所依色則能作眼識之境明則能為顯現之事空則能為不障之事作意能為思想之事 此四明作用也。
經。若無此眾緣眼識不生若內入眼無不具足如是乃至色相空作意無不具足一切和合之時眼識得生 此五明能成也。
經。彼眼亦不作是念我今能為眼識所依色亦不念我今能作眼識之境明亦不作念我今能作顯現之事作意亦不作念我今能為眼識所思 此六明因無作者。
經。彼眼識亦不作念我是從此眾緣而有 此七明果無作者。
經。雖然有此眾緣眼識得生乃至諸餘眼等隨類知之 此八明雖無作者而成其果也。此眼識喻現報業也。
經。如是無有少法而從此世移至他世雖然因及眾緣無不具足故業果亦現 此二明合也。經文可見。二明生業。文二。初喻。后合。
經。譬如明鏡之中現其面像雖彼面像不移鏡中因及眾緣無不具足故面像亦現 此初喻也。此明鏡喻生報業也。
經。如是無少許從於此滅生其餘處因及眾緣無不具足故業果亦現 此二合也。三明後業。文二。初喻。后合。
經。譬如月輪從此四萬二千由旬而行彼月輪形像現其有水小器中者彼月輪亦不從彼移至於有水之器雖然因及眾緣無不具足故月輪亦現 此初喻也 此月輪喻。后報業也。
【現代漢語翻譯】 現代漢語譯本 經：在此之中，眼（眼睛）能夠作為眼色的所依，色（顏色、形狀）能夠作為眼識的境，明（光明）能夠顯現事物，空（空間）能夠不造成阻礙，作意（心理活動）能夠進行思想活動。這四者說明了各自的作用。
經：如果沒有這些眾多的因緣，眼識就不會產生。如果內在的眼（眼睛）沒有不具足的，像這樣乃至色相、空、作意沒有不具足的，一切和合的時候，眼識才能產生。這五者說明了能夠成就。
經：那眼（眼睛）也不會這樣想：『我現在能夠作為眼識的所依。』色（顏色、形狀）也不會想：『我現在能夠作為眼識的境。』明（光明）也不會想：『我現在能夠顯現事物。』作意（心理活動）也不會想：『我現在能夠為眼識所思。』這六者說明了因沒有作者。
經：那眼識也不會這樣想：『我是從此眾多的因緣而有的。』這七者說明了果沒有作者。
經：雖然有這些眾多的因緣，眼識得以產生，乃至其餘的眼等，可以根據類別來了解。這八者說明了雖然沒有作者，卻成就了果。這個眼識的比喻是現報業。
經：就像這樣，沒有絲毫的法從這個世界轉移到其他世界。雖然因和眾緣沒有不具足的，所以業果也會顯現。這二者說明了合。經文可見。二者說明生業。分為兩部分，先是比喻，后是合。
經：譬如明鏡之中顯現出面像，雖然那面像沒有移動到鏡子中，但因為因和眾緣沒有不具足的，所以面像也會顯現。這是第一個比喻。這個明鏡的比喻是生報業。
經：就像這樣，沒有絲毫從這裡滅，而生到其他地方。因為因和眾緣沒有不具足的，所以業果也會顯現。這二者是合。三者說明后業。分為兩部分，先是比喻，后是合。
經：譬如月輪從四萬二千由旬（yóu xún, ancient Indian unit of distance）之外執行，那月輪的形象顯現在有水的小器皿中，那月輪也沒有從那裡移動到有水的器皿中。雖然因和眾緣沒有不具足的，所以月輪也會顯現。這是第一個比喻。這個月輪的比喻是后報業。
【English Translation】 English version Sutra: Herein, the eye (organ of sight) can serve as the basis for eye-objects (visual data), form (color, shape) can serve as the object of eye-consciousness, light can manifest things, space can provide unobstructedness, and attention can facilitate thought. These four explain their respective functions.
Sutra: If these many conditions are absent, eye-consciousness will not arise. If the internal eye (organ of sight) is not complete, and so on, until form, space, and attention are all complete, eye-consciousness can arise when all are in harmony. These five explain what enables accomplishment.
Sutra: That eye (organ of sight) does not think, 'I am now able to serve as the basis for eye-consciousness.' Form (color, shape) does not think, 'I am now able to serve as the object of eye-consciousness.' Light does not think, 'I am now able to manifest things.' Attention does not think, 'I am now able to be thought by eye-consciousness.' These six explain that the cause has no author.
Sutra: That eye-consciousness also does not think, 'I arise from these many conditions.' These seven explain that the result has no author.
Sutra: Although there are these many conditions, eye-consciousness arises, and so on for other eyes, understand them according to their categories. These eight explain that although there is no author, the result is accomplished. This analogy of eye-consciousness is the karma of present retribution.
Sutra: Just like this, there is not the slightest dharma that moves from this world to another world. Although the cause and conditions are all complete, the result of karma also manifests. These two explain combination. The sutra text is visible. The two explain the karma of birth. It is divided into two parts, first the analogy, then the combination.
Sutra: For example, in a clear mirror, an image of a face appears. Although that face does not move into the mirror, because the cause and conditions are all complete, the face also appears. This is the first analogy. This analogy of the clear mirror is the karma of birth retribution.
Sutra: Just like this, there is not the slightest thing that ceases here and is born elsewhere. Because the cause and conditions are all complete, the result of karma also manifests. These two are the combination. The three explain the karma of future retribution. It is divided into two parts, first the analogy, then the combination.
Sutra: For example, the moon travels from forty-two thousand yojanas (yóu xún, ancient Indian unit of distance) away, and the image of that moon appears in a small vessel containing water. That moon does not move from there to the vessel containing water. Although the cause and conditions are all complete, the moon also appears. This is the first analogy. This analogy of the moon is the karma of subsequent retribution.
經。如是無有少許從於此滅而生余處因及眾緣無不具足故業果亦現 此二合也。四明不定業。文三。初喻。次合。后結。
經。譬如其火因及眾緣若不具足而不能燃因及眾緣具足之時乃可得燃 此初喻也。而此火喻不定業也。
經。如是無我之法無我我所猶如虛空依彼幻法因及眾緣無不具足故所生之處入于母胎則能成就種子之識業及煩惱所生名色之芽 此二合也。
經。是故應如是觀內因緣法緣相應事 此三結也。十一遮惡見。文四。一標。二問。三答。四釋。
經。應以五種觀內因 緣法 此初標也。
經。云何為五 此二問也。
經。不常不斷不移從於小因而生大果與彼相似 此三答也。四明釋。文分為五。一不常。二不斷。三不移。四從小生大。五相似。初又分三。一問。二答。三結。
經。云何不常 此初問也。
經。所謂彼后滅蘊與彼生分各異為后滅蘊非生分故彼后滅蘊亦滅生分亦得現故 此二答也。為生死有各差別故名不常。
經。是故不常 此三結也。二明不斷。文三。初問。此答。后結。
經。云何不斷 此初問也。
經。非依后滅蘊滅壞之時生分得有亦非不滅彼后滅蘊亦滅當爾之時生分之蘊如秤高下而得生故 此二答。猶
【現代漢語翻譯】 現代漢語譯本 經：如此，沒有絲毫從此處滅亡而生於他處的因和眾緣，沒有不具足的，所以業果也會顯現。這是二者合在一起說明。 四、說明不定業。分為三個部分。首先是比喻，其次是合說，最後是結論。 經：譬如火，因和眾緣如果不具足就不能燃燒，因和眾緣具足的時候才可以燃燒。這是最初的比喻。而這個火的比喻是不定業。 經：如此，無我之法，無我我所，猶如虛空，依靠那幻法，因和眾緣沒有不具足的，所以所生之處進入母胎，就能成就種子之識，以及業和煩惱所生的名色之芽。 經：所以應該這樣觀察內因緣法緣相應之事。這是第三個結論。十一、遮止惡見。分為四個部分。一、標示；二、提問；三、回答；四、解釋。 經：應該用五種方式觀察內因緣法。這是第一個標示。 經：什麼是五種？這是第二個提問。 經：不是常，不是斷，不是轉移，從小因而生大果，與彼相似。這是第三個回答。四、詳細解釋。分為五個部分。一、不是常；二、不是斷；三、不是轉移；四、從小生大；五、相似。首先解釋『不是常』，又分為三個部分。一、提問；二、回答；三、結論。 經：什麼是不常？這是第一個提問。 經：所謂前滅之蘊與後生之分各自不同，因為后滅之蘊不是生分，所以後滅之蘊滅了，生分才能顯現。這是第二個回答。因為生死有各自的差別，所以名為不常。 經：所以是不常。這是第三個結論。二、說明不斷。分為三個部分。一、提問；二、回答；三、結論。 經：什麼是不斷？這是第一個提問。 經：不是依靠後滅之蘊滅壞的時候，生分才能存在；也不是不滅，那后滅之蘊也滅了，當那個時候，生分之蘊就像秤的高低一樣而產生。這是第二個回答。
【English Translation】 English version Sutra: Thus, there is not the slightest cause or condition that ceases here and arises elsewhere; nothing is lacking, so the result of karma also appears. This is the combination of the two. Fourth, explaining indeterminate karma. It is divided into three parts: first, a metaphor; second, a combination; and third, a conclusion. Sutra: For example, fire cannot burn if the causes and conditions are not sufficient; it can only burn when the causes and conditions are sufficient. This is the initial metaphor. And this metaphor of fire is indeterminate karma. Sutra: Thus, the Dharma of no-self, without self or what belongs to self, is like empty space. Relying on that illusory Dharma, nothing is lacking in causes and conditions, so when the place of birth enters the mother's womb, it can accomplish the seed consciousness, as well as the sprout of name and form born from karma and afflictions. Sutra: Therefore, one should observe in this way the corresponding events of internal causes and conditions. This is the third conclusion. Eleven, refuting evil views. Divided into four parts: first, indication; second, question; third, answer; and fourth, explanation. Sutra: One should observe internal causes and conditions in five ways. This is the first indication. Sutra: What are the five? This is the second question. Sutra: Not permanent, not discontinuous, not transferred, producing great results from small causes, similar to that. This is the third answer. Four, detailed explanation. Divided into five parts: first, not permanent; second, not discontinuous; third, not transferred; fourth, producing great results from small causes; fifth, similar. First, explaining 'not permanent,' which is further divided into three parts: first, question; second, answer; third, conclusion. Sutra: What is not permanent? This is the first question. Sutra: That is, the later extinguished skandha (khandha) and the subsequent arising part are different from each other, because the later extinguished skandha is not the arising part, so the later extinguished skandha ceases, and the arising part can appear. This is the second answer. Because birth and death have their own differences, it is called not permanent. Sutra: Therefore, it is not permanent. This is the third conclusion. Two, explaining not discontinuous. Divided into three parts: first, question; second, answer; third, conclusion. Sutra: What is not discontinuous? This is the first question. Sutra: It is not that the arising part can exist only when the later extinguished skandha is destroyed; nor is it that if it does not cease, that later extinguished skandha also ceases. At that time, the skandha of the arising part arises like the rise and fall of a scale. This is the second answer.
如幻化約世俗法。與后滅蘊同一剎那生分成故。
經。是故不斷 此三結也。三明不移。文三。初問。次答。后結。
經。云何不移 此初問也。
經。為諸有情從非種同分處能生眾同分處故 此二答。為從人等眾同分處而生天等非趣故也。
經。是故不移 此三結也。四明從小生大。文三。初問。次答。后結。
經。云何從於小因而生大果 此初問也。
經。作于小業感大異熟 此二答。為極凈信煩惱之心。而於一念造善惡業。能感善處及三塗故。
經。是故從於小因而生大果 此三結。五明相似文二。一釋。二結。
經。如所作因感彼果故與彼相似 此初釋也。
經。是故應以五種觀因緣之法 此二結也。此明大門第七經知所要。文四。一除三世迷。二舍諸見。三明果利。四聞經信授。初又分二。一明因。二明果。
經。尊者舍利子若復有八能以正智常觀如來所說因緣之法無壽離壽如實性無錯謬性無生無起無作無為無障礙無境界寂靜無畏無侵奪無盡不寂靜相不有虛誑無堅實如病如癰如箭過失無常苦空無我者 此初明因也。無壽等如前所說。言不有者。猶如於夢不真實故。言虛者。猶如幻化不可觀故。言誑者。譬如陽焰諸愛境界無所有故。言無堅實
【現代漢語翻譯】 現代漢語譯本：如幻化一般，依存於世俗的法則，與后一個滅去的蘊在同一剎那生起並分離，因此是『有』。
經文：『是故不斷』——這就是不斷滅的原因。此三結也（此句原文有誤，應為『不斷滅』而非『不斷』）。
三明不移（第三個說明是不變的）。分為三個部分：首先是提問，然後是回答，最後是總結。
經文：『云何不移』——這是最初的提問。
經文：『為諸有情從非種同分處能生眾同分處故』——這是第二個回答。意思是說，眾生能夠從人等眾同分處而生到天等非同分處。
經文：『是故不移』——這是第三個總結。四明從小生大（第四個說明是從小產生大）。分為三個部分：首先是提問，然後是回答，最後是總結。
經文：『云何從於小因而生大果』——這是最初的提問。
經文：『作于小業感大異熟』——這是第二個回答。意思是說，以極其清凈的信心或煩惱之心，在一念之間造作善業或惡業，能夠感得善處或三惡道。
經文：『是故從於小因而生大果』——這是第三個總結。五明相似（第五個說明是相似）。分為兩個部分：一是解釋，二是總結。
經文：『如所作因感彼果故與彼相似』——這是最初的解釋。
經文：『是故應以五種觀因緣之法』——這是第二個總結。此明大門第七經知所要（這說明大門第七經知道重要的內容）。分為四個部分：一是消除三世的迷惑，二是捨棄各種見解，三是說明果報的利益，四是聽聞經典並信受奉行。最初又分為兩個部分：一是說明因，二是說明果。
經文：『尊者舍利子（Sariputra）若復有八能以正智常觀如來所說因緣之法無壽離壽如實性無錯謬性無生無起無作無為無障礙無境界寂靜無畏無侵奪無盡不寂靜相不有虛誑無堅實如病如癰如箭過失無常苦空無我者』——這是最初說明因。無壽等如前所說。言不有者，猶如於夢不真實故。言虛者，猶如幻化不可觀故。言誑者，譬如陽焰諸愛境界無所有故。言無堅實
【English Translation】 English version: Like an illusion, it relies on worldly laws, arising and separating in the same instant as the subsequent extinguished skandha (aggregate), therefore it 'exists'.
Sutra: 'Therefore, it is not continuous' - This is the reason for non-cessation. These are the three bonds. (Note: The original text seems to have an error, it should be 'non-cessation' instead of 'not continuous').
The third explanation is immutable. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion.
Sutra: 'How is it immutable?' - This is the initial question.
Sutra: 'Because sentient beings can be born from a place of non-species homogeneity to a place of species homogeneity' - This is the second answer. It means that sentient beings can be born from a place of species homogeneity, such as humans, to a place of non-homogeneity, such as the heavens.
Sutra: 'Therefore, it is immutable' - This is the third conclusion. The fourth explanation is that the small produces the large. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion.
Sutra: 'How does a small cause produce a large effect?' - This is the initial question.
Sutra: 'Performing a small action results in a great maturation' - This is the second answer. It means that with extremely pure faith or a mind of affliction, creating good or bad karma in a single thought can result in good realms or the three evil paths.
Sutra: 'Therefore, a small cause produces a large effect' - This is the third conclusion. The fifth explanation is similarity. It is divided into two parts: first, the explanation; and then, the conclusion.
Sutra: 'Because the cause that is made produces that effect, it is similar to it' - This is the initial explanation.
Sutra: 'Therefore, one should contemplate the law of dependent origination in five ways' - This is the second conclusion. This explains that the seventh sutra of the Great Gate knows what is important. It is divided into four parts: first, eliminating the delusion of the three times; second, abandoning all views; third, explaining the benefits of the karmic results; and fourth, hearing the sutras and accepting and practicing them. The first is further divided into two parts: first, explaining the cause; and second, explaining the effect.
Sutra: 'Venerable Sariputra (Sariputra), if there are eight who can constantly contemplate with correct wisdom the law of dependent origination spoken by the Tathagata (Tathagata), which is without life, apart from life, of true nature, without error, without birth, without arising, without making, without doing, without obstruction, without boundary, peaceful, without fear, without invasion, without end, not of a peaceful aspect, not existent, false, without solidity, like a disease, like a sore, like an arrow, faulty, impermanent, suffering, empty, without self' - This is the initial explanation of the cause. 'Without life' etc. are as previously explained. 'Not existent' is like a dream, not real. 'False' is like an illusion, not observable. 'Deceptive' is like a mirage, the realms of all desires are without substance. 'Without solidity'
者。譬如芭蕉中無堅故。言病者。雖受少樂以變苦而逼惱故。言如癰者。為以苦苦猶如其癰而損傷故。言如箭者。於一切時為具行苦諸聖無所欲故。言過去者。是生死因而應舍故。言無常者。生滅法故。言苦者。不相應故。言空者。無有我人而造作故。言無我者。自性非我故。次二明果。文三。一明過去。二未來。三現在。
經。我於過去而有生耶而無生耶而不分別過去之際 此初明過去也。為不迷有我無我等而動搖故。為過去時與此因緣而相應故。
經。于未來世生於何處亦不分別未來之際 此二明未來也。言生於何處者。於五趣之中為天耶為人耶。為作人天苦樂等。受壽命長遠。名字種性。形狀處所。而於此事不迷故也。
經。此是何耶此復云何而作何物此諸有情從何而來從於此滅而生何處亦不分別現在之有 此三明現在也。言此是何耶者。是我耶非我耶。不分別故。言此復云何者。若其有我。是有色耶是無色耶。不分別故。言而作何物者。而從此處於未來世而修善耶。而或作惡不分別故。言此諸有情從何而來者。一切無我因緣有故。余文可見。二明舍諸見。文二。初標。后釋。
經。復能滅於世間沙門婆羅門不同諸見 此初標也。言沙門者。出家人也。言婆羅門者。此云外意。在家人
【現代漢語翻譯】 現代漢語譯本：譬如芭蕉樹中心沒有堅實的部分一樣。說病患，即使承受少許快樂，也會因變質成痛苦而感到逼迫和煩惱。說像毒瘡，是因為痛苦就像毒瘡一樣造成損害。說像箭，是因為在任何時候都具備了苦行，聖人們對此毫無慾望。說過去，是生死的因，所以應該捨棄。說無常，是因為是生滅之法。說苦，是因為不相應。說空，是因為沒有我人去造作。說無我，是因為自性不是我。接下來第二部分說明果報，分為三個部分：一是說明過去，二是未來，三是現在。
經文：『我於過去而有生耶而無生耶而不分別過去之際』 這是最初說明過去。爲了不迷惑于有我無我等而動搖，因為過去時與此因緣相應。
經文：『于未來世生於何處亦不分別未來之際』 這是第二部分說明未來。說生於何處，是在五趣（gati，眾生輪迴的五個道，即地獄、餓鬼、畜生、人、天）之中，是成為天人還是人，是造作人天苦樂等，承受壽命長短，名字種性，形狀處所，而對於這些事情不迷惑。
經文：『此是何耶此復云何而作何物此諸有情從何而來從於此滅而生何處亦不分別現在之有』 這是第三部分說明現在。說『此是何耶』，是說這是我還是非我，不分別。說『此復云何』，是說如果真有我，是有色還是無色，不分別。說『而作何物』，是說從現在這個狀態在未來世是修行善業，還是作惡，不分別。說『此諸有情從何而來』，是因為一切都是無我的因緣所致。其餘文句可以自行理解。第二部分說明捨棄各種見解，分為兩個部分：一是標示，二是解釋。
經文：『復能滅於世間沙門（śrāmaṇa，出家修行者）婆羅門（brāhmaṇa，古印度教祭司）不同諸見』 這是最初的標示。說沙門，是出家人。說婆羅門，這裡可以理解為外道思想，指在家人。
【English Translation】 English version: It's like the banana tree, which has no solid core. To speak of the sick, even if they experience a little happiness, they are still oppressed and troubled by the transformation into suffering. To say it's like a sore, it is because the suffering is like a sore that causes damage. To say it's like an arrow, it is because at all times it possesses ascetic practices, and the saints have no desire for it. To speak of the past, it is the cause of birth and death, so it should be abandoned. To speak of impermanence (anitya), it is because it is the law of arising and ceasing. To speak of suffering (duhkha), it is because it is not in accordance. To speak of emptiness (sunyata), it is because there is no self or person to create it. To speak of no-self (anatman), it is because the self-nature is not self. Next, the second part explains the consequences, divided into three parts: first, explaining the past; second, the future; and third, the present.
Sutra: 'Was I born in the past, or was I not born? And not distinguishing the past.' This is the initial explanation of the past. In order not to be confused by the existence or non-existence of self and be shaken, because the past is in accordance with this cause and condition.
Sutra: 'Where will I be born in the future? And not distinguishing the future.' This is the second part explaining the future. To say 'where will I be born' is to ask whether, among the five destinies (gati, the five realms of rebirth for sentient beings, namely hell, hungry ghosts, animals, humans, and gods), one will become a deva (god) or a human, whether one will create the suffering and happiness of devas and humans, and endure the length of life, name, lineage, shape, and place, and not be confused about these things.
Sutra: 'What is this? What is this again? And what does it do? Where do these sentient beings come from? And where do they go after they perish here? And not distinguishing the existence of the present.' This is the third part explaining the present. To say 'What is this?' is to ask whether this is self or non-self, without distinguishing. To say 'What is this again?' is to ask if there is truly a self, is it with form or without form, without distinguishing. To say 'And what does it do?' is to ask whether, from this state, one will cultivate good deeds or commit evil in the future, without distinguishing. To say 'Where do these sentient beings come from?' is because everything is caused by the condition of no-self. The remaining sentences can be understood on their own. The second part explains abandoning various views, divided into two parts: first, indication; and second, explanation.
Sutra: 'And also able to extinguish the various views that differ among the śrāmaṇas (śrāmaṇa, renunciates, ascetics) and brāhmaṇas (brāhmaṇa, priests in ancient India).' This is the initial indication. To say śrāmaṇa is to refer to those who have left home. To say brāhmaṇa, here it can be understood as heterodox thought, referring to lay people.
也。言不同諸見者。有多種故。
經。所謂我見眾生見壽者見人見希有見吉祥見開合之見善了知故如多羅樹明瞭斷除諸根栽已於未來世證得無生無滅之法 此二釋也。言希有見者。若說往昔過去之事及歌舞等。我歡喜故。言吉祥見者。臥吉祥草。作三點畫。若見乳酪。眾花滿瓶。蘇及婆羅門。諸最勝等。星宿時節。日數澡浴等。以為清凈。執吉祥故。言開合見者。為心廣大及下劣故。言明了者。爲了我等顛倒境界非真實故。言斷除諸根栽者。以聖惠劍而斷習氣永不起故。言無生無滅者。為斷根栽。若無有生而無滅故。三明果利。文三。初明因。次嘆德。后示果。
經。尊者舍利子若復有人具足如是無生法忍善能了別此因緣法者 此初明因也。
經。如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊 此二嘆德也。此十號義。如余處明。
經。即與授阿耨多羅三藐三菩提記 此三明示果也。住此道者名授記故。此四明聞經信授。
經。爾時彌勒菩薩摩訶薩說是語已舍利子及一切世間天人阿修羅乾闥婆等聞彌勒菩薩摩訶薩所說之法信受奉行 此四明聞經信受也。言世間者。謂眾生世間。是法器故。
大乘稻芉經隨聽手鏡記
永康寺後輩法律比丘福漸受持併兼通稻
【現代漢語翻譯】 現代漢語譯本： 也。這是因為（持）不同見解的人，有多種多樣的緣故。
經。（佛說）所謂我見（ātma-dṛṣṭi，認為有常恒不變的『我』的見解）、眾生見（sattva-dṛṣṭi，認為存在有情眾生的見解）、壽者見（jīva-dṛṣṭi，認為壽命是長久存在的見解）、人見（pudgala-dṛṣṭi，認為存在獨立人格的見解）、希有見（adbhuta-dṛṣṭi，對稀奇古怪事物執著的見解）、吉祥見（maṅgala-dṛṣṭi，認為某些事物能帶來吉祥的見解）、開合之見（vikṣepa-samāhita-dṛṣṭi，心識散亂或專注的見解），（菩薩）因為善於了知這些見解，就像砍斷多羅樹一樣，明瞭地斷除諸根的栽種，在未來世證得無生無滅之法。這兩種解釋是說，所謂希有見，是指如果講述往昔過去的事情以及歌舞等，我（就會）歡喜的緣故。所謂吉祥見，是指臥在吉祥草上，畫三點圖案，或者見到乳酪、盛滿鮮花的瓶子、酥油以及婆羅門等最殊勝的事物，星宿時節、日數澡浴等，認為這些是清凈的，執著于吉祥的緣故。所謂開合見，是因為心廣大或者下劣的緣故。所謂明瞭，是爲了（說明）我等顛倒的境界並非真實存在的緣故。所謂斷除諸根栽，是用聖慧之劍來斬斷習氣，使其永遠不再生起的緣故。所謂無生無滅，是爲了斷除根栽，如果沒有生也就沒有滅的緣故。第三部分說明三明的果報利益，分為三個部分。首先說明因，其次讚歎功德，最後揭示果報。
經。尊者舍利子（Śāriputra），如果有人具足像這樣的無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟和安忍），善於了別此因緣法，這是首先說明因。
經。如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavidū）、無上士調御丈夫（Anuttara-puruṣa-damya-sārathi）、天人師（Śāsta deva-manusyāṇām）、佛（Buddha）、世尊（Bhagavān）。這是第二部分讚歎功德。這十個名號的含義，如同其他地方所闡明的那樣。
經。就為他授阿耨多羅三藐三菩提記（anuttarā-samyak-saṃbodhi，無上正等正覺的預記）。這是第三部分揭示果報。安住於此道的人，被稱為授記。
經。這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）說完這些話后，舍利子以及一切世間的天人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽聞彌勒菩薩摩訶薩所說的法，都信受奉行。這是第四部分說明聽聞佛經后信受奉行。所謂世間，是指眾生世間，因為他們是佛法的器皿。
《大乘稻芉經隨聽手鏡記》
永康寺後輩法律比丘福漸受持併兼通稻
【English Translation】 English version: Also. This is because those who hold different views have various reasons.
Sutra: (The Buddha said) The so-called ātma-dṛṣṭi (the view of a permanent 'self'), sattva-dṛṣṭi (the view of sentient beings), jīva-dṛṣṭi (the view of long-lasting life), pudgala-dṛṣṭi (the view of an independent personality), adbhuta-dṛṣṭi (attachment to strange and unusual things), maṅgala-dṛṣṭi (the view that certain things bring good fortune), vikṣepa-samāhita-dṛṣṭi (the view of scattered or focused mind), (the Bodhisattva) because of being good at understanding these views, just like cutting down a Tala tree, clearly cuts off the planting of all roots, and in the future will attain the Dharma of no birth and no death. These two explanations are saying that the so-called adbhuta-dṛṣṭi refers to if telling about past events and singing and dancing, I (will) be happy because of it. The so-called maṅgala-dṛṣṭi refers to lying on auspicious grass, drawing three dots, or seeing milk, a bottle full of flowers, ghee, and Brahmins and other most excellent things, constellations, seasons, days of bathing, etc., considering these to be pure, and being attached to auspiciousness. The so-called vikṣepa-samāhita-dṛṣṭi is because the mind is vast or inferior. The so-called clear understanding is to (explain) that the inverted realm of us is not real. The so-called cutting off the planting of all roots is to use the sword of holy wisdom to cut off habitual tendencies so that they will never arise again. The so-called no birth and no death is to cut off the roots, if there is no birth, there is no death. The third part explains the benefits of the three insights, divided into three parts. First, explain the cause, then praise the merits, and finally reveal the result.
Sutra: Venerable Śāriputra, if someone possesses such an anutpattika-dharma-kṣānti (patience with the non-arising of phenomena), and is good at distinguishing this Dharma of dependent origination, this is the first explanation of the cause.
Sutra: Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavidū, Anuttara-puruṣa-damya-sārathi, Śāsta deva-manusyāṇām, Buddha, Bhagavān. This is the second part praising the merits. The meaning of these ten titles is as explained elsewhere.
Sutra: Then he will be given the prediction of anuttarā-samyak-saṃbodhi. This is the third part revealing the result. Those who abide in this path are called those who receive the prediction.
Sutra: At this time, after Maitreya Bodhisattva Mahāsattva finished speaking these words, Śāriputra and all the world's Devas, Asuras, Gandharvas, etc., hearing the Dharma spoken by Maitreya Bodhisattva Mahāsattva, all believed, accepted, and practiced it. This is the fourth part explaining that after hearing the Sutra, they believed, accepted, and practiced it. The so-called world refers to the world of sentient beings, because they are vessels of the Dharma.
The Hand Mirror Notes on the Mahayana Rice Seed Sutra
The later generation legal Bhikkhu Fu Jian of Yongkang Temple upholds and is proficient in rice.