T85n2799_十地論義疏卷第一．第三

大正藏第 85 冊 No. 2799 十地論義疏卷第一．第三

No. 2799 [cf. No. 1522]

十地論義疏卷第一

剛結堅義如金剛□□□□□□□□□□□□□□□□便能生道行者能利他行不能者無能勝奪也。三昧分者。佛性門中入寂分凡有二義。一表十地理深非證不說。二欲受加。是故入三昧也　問曰。大士靜亂平等。何當不定而始云者　答曰。蓋隨化□□□□又解□寂圓道備通萬行無障無礙。以之為乘證無出入顯在外用。攝用在心故名入也。光明者。如來光同處不相障礙故。論云光明者。顯照一切余法門故。非思量境者。明十地真法體非分別妙絕名相。故法華經云。是法不可示。言辭相寂滅。諸餘眾生類無有能得解。加分以下佛性門中果嚴因分　問曰。上入三昧在於定中。今此加分中。諸佛開基凈愿九入十始終廣明地體圓極備統萬行。敬為誰說也　答曰。正為金剛藏說。以金剛藏入法性三昧與諸佛體同故。諸佛在定中為說十地法用辨十地自體無障無礙。加以三業定中具作法用既竟。金剛藏然後出定依向諸佛所教為大眾具辨十地行相差別。故有定中說　問曰。若爾何故下論云定無言說　答曰。云無言說者。乃可無六識分別言說。非無證說。故經云。無說是名貞

【現代漢語翻譯】現代漢語譯本：大正藏第 85 冊 No. 2799 十地論義疏卷第一．第三

No. 2799 [cf. No. 1522]

十地論義疏卷第一

剛結堅固的意義如同金剛一般，能夠生出道行，行者能夠利益他人，不能做到則無法勝過或奪取。三昧（Samadhi，禪定）的部分，在佛性門中進入寂靜狀態，大致有兩個含義：一是表明十地（Dasabhumika，菩薩修行的十個階段）的道理深奧，非親證不能言說；二是想要接受加持。因此進入三昧。

問：大士（Mahasattva，偉大的菩薩）在靜止和混亂中都保持平等心，為何會不定而開始呢？

答：大概是隨順教化。又解釋說，寂靜圓滿的道具備，通達萬行，沒有障礙。以它作為乘載，證得沒有出入，顯現在外在運用上。收攝運用在心中，所以叫做『入』。光明，如同如來的光明，同處而不互相障礙。所以《十地經論》說，光明是爲了顯照一切其他法門。非思量境，說明十地真法的本體，不是分別思量所能及的，妙絕名相。所以《法華經》說：『這個法不可示人，言辭相寂滅，其餘眾生沒有能理解的。』

加持部分以下，在佛性門中是果位的莊嚴和因地的分位。問：上面進入三昧是在定中，現在這個加持部分中，諸佛開創基礎，清淨髮愿，從九地進入十地，始終廣闊地闡明地體的圓滿，完備地統攝萬行，恭敬地為誰說呢？

答：正是為金剛藏（Vajragarbha）菩薩所說。因為金剛藏菩薩進入法性三昧，與諸佛的本體相同。諸佛在定中為他說十地法的作用，辨明十地自身的無障礙。加上身口意三業在定中具足地進行法的作用完畢后，金剛藏菩薩然後出定，依照先前諸佛所教導的，為大眾詳細辨別十地行相的差別。所以有定中說法。

問：如果這樣，為什麼下面的論中說定中沒有言說呢？

答：說沒有言說，乃是說沒有六識分別的言說，不是沒有證悟的說法。所以經中說：『無說是名貞。』

【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2799, Commentary on the Ten Bhumi Sutra, Scroll 1, Section 3

No. 2799 [cf. No. 1522]

Commentary on the Ten Bhumi Sutra, Scroll 1

The meaning of firm consolidation is like a vajra (diamond), capable of generating the path. Practitioners who can benefit others are capable, while those who cannot are unable to overcome or seize. Regarding the Samadhi (concentration) section, entering stillness within the Buddha-nature gate generally has two meanings: first, it indicates that the principles of the Ten Bhumis (Dasabhumika, the ten stages of a Bodhisattva's practice) are profound and cannot be explained without personal realization; second, it is to receive blessings. Therefore, one enters Samadhi.

Question: Great Bodhisattvas (Mahasattvas) maintain equanimity in both stillness and chaos, so why would they begin in a state of instability?

Answer: It is likely to accord with transformation. Furthermore, it is explained that the complete and perfect path of stillness encompasses myriad practices, without obstruction. Taking it as a vehicle, one attains realization without coming or going, manifesting in external application. Gathering the application within the mind is why it is called 'entering'. Light is like the light of the Tathagata (Tathagata, 'Thus Gone One', Buddha), coexisting without obstructing each other. Therefore, the Ten Bhumi Sutra states that light is for illuminating all other Dharma gates. 'Beyond the realm of thought' clarifies that the true essence of the Ten Bhumis is beyond the reach of discriminative thought, wonderfully transcending names and forms. Therefore, the Lotus Sutra says: 'This Dharma cannot be shown to others, the realm of words is extinguished, and other sentient beings are unable to understand it.'

The section on blessings and onwards, within the Buddha-nature gate, concerns the adornment of the fruition and the divisions of the causal ground. Question: Above, entering Samadhi is within concentration. Now, in this section on blessings, the Buddhas establish the foundation, make pure vows, enter from the ninth to the tenth Bhumi, extensively elucidate the completeness of the Bhumi's essence from beginning to end, and completely encompass myriad practices. To whom are they respectfully speaking?

Answer: They are speaking precisely to Vajragarbha (Vajragarbha) Bodhisattva. Because Vajragarbha Bodhisattva enters the Samadhi of Dharma-nature, being identical to the essence of all Buddhas. The Buddhas, in Samadhi, speak to him about the function of the Ten Bhumi Dharma, clarifying the unobstructed nature of the Ten Bhumis themselves. In addition, after the actions of body, speech, and mind are fully performed in Samadhi, Vajragarbha Bodhisattva then emerges from Samadhi and, according to the teachings previously given by the Buddhas, explains in detail to the assembly the differences in the characteristics of the Ten Bhumi practices. Therefore, there is speaking within Samadhi.

Question: If that is so, why does the following treatise say that there is no speech in Samadhi?

Answer: Saying there is no speech means that there is no speech of discriminative thought of the six consciousnesses, not that there is no speech of realization. Therefore, the sutra says: 'Non-speaking is called chastity.'

說也。加者。向入三昧顯已契證。是能說之人。諸佛同加勸令其說。故云加分。夫凡解加有二種。若如來住持力加。須菩提說大品令草木能說章句。皆是住持力加。今不論此加。亦不論加其進行。今直取加其教智說同佛說　問曰。金剛藏是十地大士。體證相應勘能自說。何假佛加　答曰。實自能說。但大人在坐迭相映奪說則成礙。要假佛加說同佛說。故下論云。同化辨才也。就文中有三分。初直明本願力故加。第二何故加已下為說十地故加。第三明諸佛與力之相。就初經文中有三分。第一至同名金剛藏明出經者意。是諸佛已下明諸佛贊勸。第三是盧舍那佛已下明諸佛助加之義　問曰。佛具一切智。一佛便足。何故多佛加者　答曰。顯諸佛道同。德無彼此。同契不二。顯法為重。及法師者。以加力故說同佛說。法在於人。人法俱重也　問曰。上知多佛之德。何故同一名號也　答曰。愿者是本行之秤。金剛是真理行之名。本在因時同行金剛理行今成正覺。還以此正法同號其人。故言本願也　問曰。若以理行同故名號同者。何故盧舍那佛而名獨異　答曰。盧舍那佛名滿凈如來。是自體異用報果圓寂故不與因同名。十方諸佛是自體方便相在對因故與菩薩同名也　問曰。萬行非一。何故唯金剛為行也　答曰。金剛是真理行萬用之

【現代漢語翻譯】現代漢語譯本說也。（加者：指向進入三昧境界，已經契合證悟。是能夠說法的人。諸佛共同加以勸請，令其說法。所以稱為『加分』。一般來說，解釋『加』有兩種。如果如來以住持之力加持，像須菩提宣說《大品般若經》，使得草木都能說出章句，這都是住持之力的加持。現在不討論這種加持，也不討論加持其修行。現在直接取其加持其教法智慧，使其說法如同佛說。) 問：金剛藏（ Vajragarbha，菩薩名，意為金剛之藏）是十地（Bhumi，菩薩修行階位）大士，體悟證得相應，本來就能自己說法，為何需要佛的加持？答：實際上他自己就能說。但是大德們在座，互相映襯，說法反而會成為障礙。需要藉助佛的加持，使其說法如同佛說。所以下面的論述說，是『同化辨才』。從文義上來說，有三個部分。首先直接說明本願力所以加持。第二，『何故加已下』，是爲了說明為十地菩薩而加持。第三，說明諸佛給予力量的相狀。就最初的經文來說，有三個部分。第一，至『同名金剛藏』，說明出經者的用意。『是諸佛已下』，說明諸佛讚歎勸請。第三，『是盧舍那佛已下』，說明諸佛幫助加持的意義。問：佛具足一切智慧，一佛就足夠了，為何需要多佛加持？答：顯示諸佛的道相同，功德沒有彼此之分，共同契合不二之理。彰顯佛法為重，以及說法師的重要。因為有加持的力量，所以說法如同佛說。佛法在於人，人和法都重要。問：上面已經知道多佛的功德，為何（這些佛）同一名號？答：愿是根本，是衡量行為的標準。金剛是真理之行的名稱。根本在於因地時，共同修行金剛真理之行，現在成就正覺。還用這正法共同稱呼其人，所以說是本願。問：如果因為真理之行相同，所以名號相同，為何盧舍那佛（Locana Buddha，報身佛）的名號卻獨自不同？答：盧舍那佛，名號為『滿凈如來』，是自體（Svabhava）異用，報果圓滿寂靜，所以不與因地相同名號。十方諸佛是自體方便之相，在於對治因地，所以與菩薩相同名號。問：萬行並非只有一種，為何唯獨以金剛為行？答：金剛是真理之行，是萬用的根本。

【English Translation】 English version It speaks. 'Addition' refers to entering Samadhi and already attaining realization. It is the person who can speak the Dharma. All Buddhas jointly encourage and urge them to speak. Therefore, it is called 'addition'. Generally, there are two kinds of explanations for 'addition'. If the Tathagata (如來，another name of Buddha) adds with the power of upholding, like Subhuti (須菩提，one of the Buddha's ten principal disciples) expounding the Mahaprajnaparamita Sutra (大品般若經，The Great Perfection of Wisdom Sutra), causing plants and trees to be able to speak verses, all of this is the addition of the power of upholding. We are not discussing this kind of addition now, nor are we discussing adding to their practice. We are directly taking the addition to their teaching wisdom, making their speech the same as the Buddha's. Question: Vajragarbha (金剛藏，Vajragarbha, a Bodhisattva whose name means 'Vajra Treasury') is a great Bodhisattva of the Tenth Ground (Bhumi, the stages of a Bodhisattva's path), whose realization corresponds to the truth. He is capable of speaking on his own. Why does he need the Buddha's addition? Answer: In reality, he can speak on his own. However, with great masters present, they reflect and overshadow each other, and their speech may become an obstacle. It is necessary to rely on the Buddha's addition, making his speech the same as the Buddha's. Therefore, the following discussion says it is 'assimilating eloquence'. In terms of the text, there are three parts. First, it directly explains that the addition is due to the power of the original vow. Second, 'Why add from below' explains that the addition is for the sake of the Bodhisattvas of the Tenth Ground. Third, it explains the appearance of the Buddhas giving strength. Regarding the initial text, there are three parts. First, up to 'same name Vajragarbha' explains the intention of the one who compiled the sutra. 'These Buddhas from below' explains the Buddhas' praise and encouragement. Third, 'This Locana Buddha from below' explains the meaning of the Buddhas' assistance and addition. Question: The Buddha possesses all wisdom. One Buddha is sufficient. Why do many Buddhas need to add? Answer: It shows that the paths of the Buddhas are the same, and their virtues have no distinction between each other, jointly corresponding to the non-dual principle. It highlights the importance of the Dharma and the Dharma teacher. Because of the power of addition, their speech is the same as the Buddha's. The Dharma resides in people, and both the person and the Dharma are important. Question: Above, we already know the virtues of many Buddhas. Why do they have the same name? Answer: The vow is the foundation, the standard for measuring actions. Vajra (金剛，diamond) is the name of the practice of truth. The foundation lies in the causal stage, jointly practicing the Vajra practice of truth. Now, having attained enlightenment, they still use this true Dharma to jointly call that person. Therefore, it is said to be the original vow. Question: If the names are the same because the practice of truth is the same, why is the name of Locana Buddha (盧舍那佛，Locana Buddha, the Reward Body Buddha) uniquely different? Answer: Locana Buddha's name is 'Perfectly Pure Tathagata'. It is the different function of the self-nature (Svabhava), the perfect and tranquil reward fruit. Therefore, it does not share the same name as the causal stage. The Buddhas of the ten directions are the aspect of skillful means of the self-nature, which is to counteract the causal stage. Therefore, they share the same name as the Bodhisattvas. Question: There are ten thousand practices, not just one. Why is Vajra the only practice? Answer: Vajra is the practice of truth, the foundation of all functions.

體多所行。故論云示多佛也。三昧法體者是十地。證智皆名金剛者。十方諸佛及盧舍那佛。昔在因地同行金剛行也。同說者皆顯十地也。既契窮本際得即不二。本今齊等故言不異名加也。又者更有義增踴悅者。為辨菩薩與佛所得道同。但增微為異。如來圓證。菩薩分證。慶已必圓故生踴悅也。方便顯多佛者。一言兩顯是集法者巧故言方便。為說十地者。寄圓數表圓道也。先作是愿者。是盧舍那開基行愿。今自加者。非但自立。亦兼一切。故今成正覺。先加金剛藏命其入定也。后余佛加者。諸佛道同化儀處一必須向助也。盧舍那本願者。前承盧舍那加所以入定。后諸佛加令其起先說。先說之來元由盧舍那為成其人法席建立也。何故加者是問。第二明所為說者是答。生下二十句。復云何加生下第三經文。二十句備如論分。初十句明入。入據其解。后十始終明行。自行義劣但彰名名入。利他行勝故辨始終之稱。住信行地者。常徒解信正在習種。性種彰行。道種彰發趣。今明信行。始從習種終訖解行皆為信地。初地已上名證地也。是出世間道品者。是十地法正是佛法故。故指道品為為佛法　問曰。今為說十地法所以舉佛法者　答曰。菩薩地法正以佛法為體故也。見智者是教道。得證者是證道。教有始末。證有初后。始相應名見

【現代漢語翻譯】現代漢語譯本：『體多所行。故論云示多佛也。』意思是說，（菩薩的）體性所展現的多種行為，所以《大乘起信論》中說，這是爲了顯示諸佛的境界。（《大乘起信論》是解釋大乘佛法的論著，示多佛也指展現諸佛的境界）。『三昧法體者是十地。證智皆名金剛者。』意思是說，三昧（Samadhi，禪定）的法體就是十地（菩薩修行的十個階段）。證得的智慧都稱為金剛（Vajra，比喻堅固不壞的智慧）。（三昧指專注和冥想的狀態，十地指菩薩道上的十個階段，金剛比喻智慧的堅固和不可摧毀性）。『十方諸佛及盧舍那佛。昔在因地同行金剛行也。同說者皆顯十地也。』意思是說，十方諸佛以及盧舍那佛（Vairocana Buddha，報身佛），過去在因地修行時，共同修持金剛行。他們共同宣說的內容，都是爲了闡明十地的道理。（十方諸佛指各個方向的佛，盧舍那佛是光明遍照的意思，因地指修行尚未成佛的階段）。『既契窮本際得即不二。本今齊等故言不異名加也。』意思是說，既然已經契合窮盡了本源的實際，那麼所得的境界就是不二的。本來的狀態和現在的狀態是相同的，所以說沒有差異，只是名稱上有所增加。（本際指事物最根本的實相，不二指沒有對立和分別）。『又者更有義增踴悅者。為辨菩薩與佛所得道同。但增微為異。如來圓證。菩薩分證。慶已必圓故生踴悅也。』意思是說，還有更深一層的意義，增加踴躍和喜悅，是爲了辨明菩薩和佛所證得的道是相同的，只是在細微之處有所不同。如來（Tathagata，佛的稱號之一）圓滿證悟，菩薩只是部分證悟。慶幸自己最終也能圓滿，所以產生踴躍和喜悅。（如來是佛的十號之一，指證悟真理的人）。『方便顯多佛者。一言兩顯是集法者巧故言方便。為說十地者。寄圓數表圓道也。』意思是說，用方便法門來顯示諸佛的境界，用一句話來同時顯明兩種含義，這是因為聚集佛法的人善於運用方便。爲了宣說十地的道理，借用圓滿的數字來表示圓滿的道。（方便指善巧的方法，十地指菩薩修行的十個階段）。『先作是愿者。是盧舍那開基行愿。今自加者。非但自立。亦兼一切。故今成正覺。先加金剛藏命其入定也。』意思是說，先前發下這樣的誓願，是盧舍那佛開創基業的修行誓願。現在自己也加入其中，不僅僅是自己立下誓願，也包含了一切眾生。所以現在成就正覺，首先加持金剛藏（Vajragarbha，菩薩名），命其入定。（正覺指正確的覺悟，金剛藏菩薩代表堅固的智慧）。『后余佛加者。諸佛道同化儀處一必須向助也。盧舍那本願者。前承盧舍那加所以入定。后諸佛加令其起先說。先說之來元由盧舍那為成其人法席建立也。』意思是說，後來其餘的佛也來加持，諸佛的道是相同的，教化眾生的方式也應該一致，所以必須互相幫助。盧舍那佛的本願是，先前承受盧舍那佛的加持所以入定，後來諸佛加持讓他起身開始宣說。開始宣說的緣由，原本是盧舍那佛爲了成就這個人而建立的法席。（法席指宣講佛法的場所）。『何故加者是問。第二明所為說者是答。生下二十句。復云何加生下第三經文。二十句備如論分。初十句明入。入據其解。后十始終明行。自行義劣但彰名名入。利他行勝故辨始終之稱。』意思是說，為什麼要加持，這是提問。第二部分說明爲了什麼而宣說，這是回答。從下面開始的二十句經文，以及『又如何加持』，是第三段經文。這二十句經文的內容在論中已經詳細分析。前十句說明入定，入定是根據他的理解。后十句從始至終說明修行。自己修行的意義相對較弱，只是彰顯名稱上的入定。利益他人的修行更為殊勝，所以要辨明開始和結束的稱謂。『住信行地者。常徒解信正在習種。性種彰行。道種彰發趣。今明信行。始從習種終訖解行皆為信地。初地已上名證地也。』意思是說，安住于信行地（菩薩五十二階位之一）的人，通常的解釋是信正在於習種性。性種性彰顯修行，道種性彰顯發起趣向。現在說明信行，從最初的習種性開始，到最後的解行都屬於信地。初地（菩薩十地之第一地）以上才稱為證地。（信行地指菩薩修行過程中的一個階段，習種性、性種性、道種性指菩薩的不同根性）。『是出世間道品者。是十地法正是佛法故。故指道品為為佛法　問曰。今為說十地法所以舉佛法者　答曰。菩薩地法正以佛法為體故也。』意思是說，這是出世間的道品，因為十地法正是佛法。所以指道品就是指佛法。有人問：現在是爲了宣說十地法，為什麼要舉佛法呢？回答說：菩薩的十地法正是以佛法為本體的。（道品指修道的品類，十地指菩薩修行的十個階段）。『見智者是教道。得證者是證道。教有始末。證有初后。始相應名見』意思是說，見智是教道，得證是證道。教有開始和結束，證有最初和最後。開始相應就稱為見。

【English Translation】 English version: 'The manifestation of various actions. Therefore, the treatise says it demonstrates multiple Buddhas.' This means that the various actions manifested by the nature (of a Bodhisattva), so the Mahayana-samgraha says, it is to show the realm of the Buddhas. (Mahayana-samgraha is a treatise explaining Mahayana Buddhism, and 'demonstrates multiple Buddhas' refers to showing the realm of the Buddhas). 'The substance of Samadhi is the Ten Bhumis. The wisdom attained is called Vajra.' This means that the substance of Samadhi (concentration) is the Ten Bhumis (ten stages of Bodhisattva practice). The wisdom attained is called Vajra (a metaphor for firm and indestructible wisdom). (Samadhi refers to a state of focus and meditation, the Ten Bhumis refer to the ten stages on the Bodhisattva path, and Vajra is a metaphor for the firmness and indestructibility of wisdom). 'The Buddhas of the ten directions and Vairocana Buddha, in the past, practiced Vajra conduct together in the causal ground. Those who speak the same all reveal the Ten Bhumis.' This means that the Buddhas of the ten directions and Vairocana Buddha (the Sambhogakaya Buddha), in the past, when practicing in the causal ground, practiced Vajra conduct together. What they commonly speak of is to elucidate the principles of the Ten Bhumis. (The Buddhas of the ten directions refer to the Buddhas in all directions, Vairocana Buddha means 'light shining everywhere', and the causal ground refers to the stage of practice before becoming a Buddha). 'Since it accords with exhausting the fundamental reality, what is attained is non-dual. The original and present are equal, so it is said there is no difference, only an increase in name.' This means that since it has already accorded with exhausting the fundamental reality, then the realm attained is non-dual. The original state and the present state are the same, so it is said that there is no difference, only an increase in name. (Fundamental reality refers to the most fundamental reality of things, and non-dual refers to the absence of opposition and distinction). 'Moreover, there is a deeper meaning of increasing joy and delight, which is to distinguish that the path attained by Bodhisattvas and Buddhas is the same, but with slight differences. The Tathagata attains complete enlightenment, while Bodhisattvas attain partial enlightenment. Rejoicing that one will eventually attain completeness, hence the arising of joy and delight.' This means that there is an even deeper meaning, increasing joy and delight, which is to clarify that the path attained by Bodhisattvas and Buddhas is the same, but with slight differences. The Tathagata (one of the titles of the Buddha) attains complete enlightenment, while Bodhisattvas only attain partial enlightenment. Rejoicing that one will eventually attain completeness, hence the arising of joy and delight. (Tathagata is one of the ten titles of the Buddha, referring to one who has realized the truth). 'The expedient to reveal multiple Buddhas. To reveal two meanings in one word is the skill of those who gather the Dharma, hence the term expedient. To speak of the Ten Bhumis, borrowing the perfect number to represent the perfect path.' This means that using expedient means to reveal the realm of the Buddhas, using one sentence to simultaneously reveal two meanings, this is because those who gather the Dharma are skilled in using expedients. In order to explain the principles of the Ten Bhumis, borrowing the perfect number to represent the perfect path. (Expedient refers to skillful methods, and the Ten Bhumis refer to the ten stages of Bodhisattva practice). 'Those who first make this vow are the foundational vows of Vairocana. Those who now add themselves are not only establishing themselves but also including all. Therefore, now attaining perfect enlightenment, first blessing Vajragarbha and commanding him to enter Samadhi.' This means that those who first make this vow are the foundational vows of Vairocana Buddha. Those who now add themselves are not only establishing themselves but also including all beings. Therefore, now attaining perfect enlightenment, first blessing Vajragarbha (a Bodhisattva's name) and commanding him to enter Samadhi. (Perfect enlightenment refers to correct enlightenment, and Vajragarbha Bodhisattva represents firm wisdom). 'Later, the remaining Buddhas add their blessings because the paths of the Buddhas are the same, and the methods of transforming beings should be consistent, so they must help each other. Vairocana's original vow is that he entered Samadhi because he received Vairocana's blessing. Later, the Buddhas blessed him to rise and begin speaking. The reason for beginning to speak was originally because Vairocana established the Dharma seat to accomplish this person.' This means that later, the remaining Buddhas also came to add their blessings, because the paths of the Buddhas are the same, and the methods of transforming beings should be consistent, so they must help each other. Vairocana Buddha's original vow was that he entered Samadhi because he received Vairocana's blessing. Later, the Buddhas blessed him to rise and begin speaking. The reason for beginning to speak was originally because Vairocana established the Dharma seat to accomplish this person. (Dharma seat refers to the place where the Dharma is preached). 'Why add blessings is the question. The second part explains what is being spoken for, which is the answer. The twenty lines of scripture below, and 'How to add blessings again', are the third section of scripture. The content of these twenty lines of scripture has been analyzed in detail in the treatise. The first ten lines explain entering Samadhi, and entering Samadhi is based on his understanding. The last ten lines explain practice from beginning to end. The meaning of self-practice is relatively weak, only highlighting the name of entering Samadhi. The practice of benefiting others is more excellent, so it is necessary to distinguish the terms of beginning and end.' 'Those who dwell in the stage of faith and practice, the usual explanation is that faith is in the stage of learning the seed nature. The nature seed nature manifests practice, and the path seed nature manifests the arising of inclination. Now explaining faith and practice, from the initial learning of the seed nature to the final understanding and practice, all belong to the stage of faith. Only above the first Bhumi is it called the stage of realization.' This means that those who dwell in the stage of faith and practice (one of the fifty-two stages of Bodhisattvas), the usual explanation is that faith is in the stage of learning the seed nature. The nature seed nature manifests practice, and the path seed nature manifests the arising of inclination. Now explaining faith and practice, from the initial learning of the seed nature to the final understanding and practice, all belong to the stage of faith. Only above the first Bhumi (the first of the ten Bhumis of Bodhisattvas) is it called the stage of realization. (The stage of faith and practice refers to a stage in the Bodhisattva's practice, and the learning seed nature, nature seed nature, and path seed nature refer to the different natures of Bodhisattvas). 'These are the qualities of the path beyond the world because the Ten Bhumi Dharma is precisely the Buddha Dharma. Therefore, pointing to the qualities of the path is pointing to the Buddha Dharma. Someone asks: Now that we are explaining the Ten Bhumi Dharma, why do we bring up the Buddha Dharma? The answer is: The Bodhisattva's Ten Bhumi Dharma is precisely based on the Buddha Dharma as its substance.' This means that these are the qualities of the path beyond the world because the Ten Bhumi Dharma is precisely the Buddha Dharma. Therefore, pointing to the qualities of the path is pointing to the Buddha Dharma. Someone asks: Now that we are explaining the Ten Bhumi Dharma, why do we bring up the Buddha Dharma? The answer is: The Bodhisattva's Ten Bhumi Dharma is precisely based on the Buddha Dharma as its substance. (The qualities of the path refer to the categories of practice, and the Ten Bhumis refer to the ten stages of Bodhisattva practice). 'Seeing wisdom is the teaching path, attaining realization is the realization path. Teaching has a beginning and an end, and realization has a beginning and an end. The beginning corresponding is called seeing.'

。淳熟名智。始契名得。終圓名證。以成明也。信樂得證者。此辨入方便因果。通舉前智據先成就處語。今言信樂。始解會時為言解行。終心修覺相入證方便以為信樂。始契初地相應以為得證。以成入義　問曰。道體平等妙絕名相。非得非證。云何言得證　答曰。若言無名相不可得證者。蓋非分別之心取相能會。但聖人所證理絕形名無為所不為。是以無言之法寄言說言。無聽之旨藉說以悟。故論云。何故不但說無言示現依言求解故。智慧地者。本分中六種決定正明實慧體也。根本入者。一而備萬以之為本。修多羅中者。本初句與九句為本。又為辨此中開合。九入都就教中證也。依根本入者。九入皆分別。向一句皆是所入。智地差別故悉名為入　問曰。向智地一句乃是十地智。九入中始明聞慧。終明佛盡。何得為本也　答曰。智地一行具一切行。今始從聞攝終至盡者。就其眾意之相故寄優劣階降而言。此非根本入中有此優劣。亦非雖根本外有此差別。何故然者。大乘義融一而備眾。眾而是一。淺而備深。深而備淺。故但舉初地則徹佛地。理無不盡。其用亦備。此是初地之佛地。非是佛地之佛地。若舉佛地亦備初地。此是佛地之初地。非初地之初地。華嚴經云。住於一地普攝諸地功德。故智理行但融。九入中初四句明地前

【現代漢語翻譯】淳熟名智（純熟稱為智）。始契名得（開始契合稱為得）。終圓名證（最終圓滿稱為證）。以成就明智。信樂得證者（對於通過信仰和喜樂獲得證悟的人來說），這是辨別進入方便因果。總括之前的智慧，根據先前成就之處來說。現在說信樂，最初理解領會時稱為解行。最終以修覺之心相互進入證悟方便，以此作為信樂。開始契合初地相應，以此作為得證，以成就入義。問：道體平等，玄妙絕倫，無法用名相來描述，既非得也非證，為什麼說得證？答：如果說沒有名相，無法獲得證悟，那是因為分別之心執著于外相，無法領會真諦。但是聖人所證悟的真理，超越了形名，無為而無不為。因此，用無法言說的法，借用言語來表達；用無法聽聞的旨意，藉助說法來領悟。所以《論》中說：『為什麼不直接用無言來示現，而要依靠言語來求解呢？』智慧地，在本分中，六種決定，正是闡明真實智慧的本體。根本入，以一而具備萬，以此作為根本。《修多羅》中，最初一句與九句作為根本。又爲了辨別其中的開合，九入都從教法中證得。依據根本入，九入都是分別，向一句都是所入。因為智慧地的差別，所以都稱為入。問：向智地一句是十地的智慧，九入中開始闡明聞慧，最終闡明佛的窮盡，怎麼能作為根本呢？答：智地一行具備一切行。現在開始從聽聞攝取最終到窮盡，是就其眾意的相貌，所以寄託于優劣階降來說。這並非根本入中有這種優劣，也並非雖然在根本之外有這種差別。為什麼這樣說呢？大乘的義理融合，一而具備眾，眾而是一，淺而具備深，深而具備淺。所以只舉出初地就貫穿到佛地，道理沒有不窮盡的，其作用也完備。這是初地的佛地，不是佛地的佛地。如果舉出佛地，也具備初地，這是佛地的初地，不是初地的初地。《華嚴經》說：『安住於一地，普遍攝取諸地的功德。』所以智理行但融合。九入中，最初四句闡明地前。 English version: 'Pure and ripe is called Wisdom. Initial accordance is called Attainment. Ultimate perfection is called Realization. To accomplish enlightenment. Those who attain realization through faith and joy, this distinguishes the causes and effects of entering the expedient. Generally encompassing the previous wisdom, based on the place of prior accomplishment. Now speaking of faith and joy, initially understanding and comprehending is called understanding and practice. Ultimately, with the mind of cultivation and awakening, mutually entering the expedient of realization, this is taken as faith and joy. Initially according with the first ground, corresponding to this as attainment of realization, to accomplish the meaning of entering. Question: The essence of the Tao is equal, profound and unparalleled, indescribable by names and forms, neither attainment nor realization, why speak of attainment and realization? Answer: If it is said that there are no names and forms, and realization cannot be attained, it is because the discriminating mind clings to external forms and cannot comprehend the true meaning. However, the truth realized by the sages transcends form and name, non-action and yet nothing is not done. Therefore, the unspeakable Dharma is expressed through words; the unhearable intention is understood through teachings. Therefore, the Treatise says: 『Why not directly reveal through non-verbal manifestation, but rely on words to seek understanding?』 The Wisdom Ground, in its inherent nature, the six kinds of determination, precisely elucidates the essence of true wisdom. The Fundamental Entrance, with one encompassing all, taking this as the foundation. In the Sutra, the initial sentence and the nine sentences are taken as the foundation. Also, to distinguish the opening and closing within, the nine entrances are all attained from the teachings. Relying on the Fundamental Entrance, the nine entrances are all distinctions, the sentence towards the Wisdom Ground is all that is entered. Because of the difference in the Wisdom Ground, they are all called entrances. Question: The sentence towards the Wisdom Ground is the wisdom of the ten grounds, the nine entrances begin by elucidating the wisdom of hearing, and ultimately elucidate the exhaustion of the Buddha, how can it be taken as the foundation? Answer: The one practice of the Wisdom Ground encompasses all practices. Now, beginning from hearing and encompassing ultimately to exhaustion, it is based on the appearance of the collective intention, so it is expressed in terms of superiority and inferiority. This is not that there is this superiority and inferiority in the Fundamental Entrance, nor is it that there is this difference outside the Fundamental. Why is it so? The meaning of Mahayana is that one is integrated and encompasses all, all is one, the shallow encompasses the deep, and the deep encompasses the shallow. Therefore, only mentioning the first ground penetrates to the Buddha Ground, the principle is not exhausted, and its function is also complete. This is the Buddha Ground of the first ground, not the Buddha Ground of the Buddha Ground. If the Buddha Ground is mentioned, it also encompasses the first ground, this is the first ground of the Buddha Ground, not the first ground of the first ground. The Avatamsaka Sutra says: 『Dwelling in one ground, universally encompassing the merits of all grounds.』 Therefore, wisdom, principle, and practice are integrated. In the nine entrances, the first four sentences elucidate before the ground.'

【English Translation】 'Pure and ripe is called Wisdom. Initial accordance is called Attainment. Ultimate perfection is called Realization. To accomplish enlightenment. Those who attain realization through faith and joy, this distinguishes the causes and effects of entering the expedient. Generally encompassing the previous wisdom, based on the place of prior accomplishment. Now speaking of faith and joy, initially understanding and comprehending is called understanding and practice. Ultimately, with the mind of cultivation and awakening, mutually entering the expedient of realization, this is taken as faith and joy. Initially according with the first ground, corresponding to this as attainment of realization, to accomplish the meaning of entering. Question: The essence of the Tao is equal, profound and unparalleled, indescribable by names and forms, neither attainment nor realization, why speak of attainment and realization? Answer: If it is said that there are no names and forms, and realization cannot be attained, it is because the discriminating mind clings to external forms and cannot comprehend the true meaning. However, the truth realized by the sages transcends form and name, non-action and yet nothing is not done. Therefore, the unspeakable Dharma is expressed through words; the unhearable intention is understood through teachings. Therefore, the Treatise says: 『Why not directly reveal through non-verbal manifestation, but rely on words to seek understanding?』 The Wisdom Ground, in its inherent nature, the six kinds of determination, precisely elucidates the essence of true wisdom. The Fundamental Entrance, with one encompassing all, taking this as the foundation. In the Sutra, the initial sentence and the nine sentences are taken as the foundation. Also, to distinguish the opening and closing within, the nine entrances are all attained from the teachings. Relying on the Fundamental Entrance, the nine entrances are all distinctions, the sentence towards the Wisdom Ground is all that is entered. Because of the difference in the Wisdom Ground, they are all called entrances. Question: The sentence towards the Wisdom Ground is the wisdom of the ten grounds, the nine entrances begin by elucidating the wisdom of hearing, and ultimately elucidate the exhaustion of the Buddha, how can it be taken as the foundation? Answer: The one practice of the Wisdom Ground encompasses all practices. Now, beginning from hearing and encompassing ultimately to exhaustion, it is based on the appearance of the collective intention, so it is expressed in terms of superiority and inferiority. This is not that there is this superiority and inferiority in the Fundamental Entrance, nor is it that there is this difference outside the Fundamental. Why is it so? The meaning of Mahayana is that one is integrated and encompasses all, all is one, the shallow encompasses the deep, and the deep encompasses the shallow. Therefore, only mentioning the first ground penetrates to the Buddha Ground, the principle is not exhausted, and its function is also complete. This is the Buddha Ground of the first ground, not the Buddha Ground of the Buddha Ground. If the Buddha Ground is mentioned, it also encompasses the first ground, this is the first ground of the Buddha Ground, not the first ground of the first ground. The Avatamsaka Sutra says: 『Dwelling in one ground, universally encompassing the merits of all grounds.』 Therefore, wisdom, principle, and practice are integrated. In the nine entrances, the first four sentences elucidate before the ground.'

行相。中間四入明地上行。第九明佛果行。攝一切者。習種性是一切佛法種子根本建立也。道品者。初地已上方便者性種行也。法相入者。道種性修慧義。二義中知故云彼彼。善知二諦境界故云種種。三慧既成勘能化物故云教化。義者是理。名字是教。善知理教故云具足。應機授藥故云善說。世間行滿。次明入證。初地始心與理相應名證。證有二種。一緣證。二體證。修道克證理唯自覺故云緣證。一切眾生皆以法界為體。煩惱覆故隱而不現。了因除彰自體顯用如如平等故曰體證。初地始心以為見道。后安住以為修道。教化者對料簡。第四句舉利他以成自利也。修道有行對治成就故云不放逸也。離煩惱染者。前見道除煩惱障。后修道應除智障。而言煩惱者。舉煩惱盡以除智障。二地至七地為修道也。地地轉入者。八地九地也。出過功用故云出世間。前修道之位修行義彰得遠離之名。今八地無功用道當體無貪性善根凈也。復有善根能為因者。料簡善差別。世間善能生出世間善根。此異體相生。七地已還善根生八地已上出世道品。同體相生故云因也。菩薩盡者。十地大士因道究竟更無有餘非滅盡也。佛果功德名為秘密。菩薩分證故云入。佛盡者果道窮圓也。一切智者。諸佛一切智。契會相應名入。為校量非根本入者。理而言

【現代漢語翻譯】現代漢語譯本行相（行為的表象）。中間四入明地上行。第九明佛果行。攝一切者，習種性（通過熏習而形成的潛在能力）是一切佛法種子根本的建立。道品（通往覺悟的實踐）者，初地（菩薩道的第一個階段）已上方便者性種行也。法相入者，道種性修慧義。二義中知故云彼彼。善知二諦（勝義諦和世俗諦）境界故云種種。三慧（聞、思、修所生之智慧）既成勘能化物故云教化。義者是理，名字是教。善知理教故云具足。應機授藥故云善說。世間行滿，次明入證。初地始心與理相應名證。證有二種：一緣證，二體證。修道克證理唯自覺故云緣證。一切眾生皆以法界（宇宙萬物的本體）為體，煩惱覆故隱而不現。了因除彰自體顯用如如平等故曰體證。初地始心以為見道，后安住以為修道。教化者對料簡。第四句舉利他以成自利也。修道有行對治成就故云不放逸也。離煩惱染者，前見道除煩惱障，后修道應除智障。而言煩惱者，舉煩惱盡以除智障。二地至七地為修道也。地地轉入者，八地九地也。出過功用故云出世間。前修道之位修行義彰得遠離之名。今八地無功用道當體無貪性善根凈也。復有善根能為因者，料簡善差別。世間善能生出世間善根，此異體相生。七地已還善根生八地已上出世道品，同體相生故云因也。菩薩盡者，十地（菩薩道的第十個階段）大士因道究竟更無有餘非滅盡也。佛果功德名為秘密，菩薩分證故云入。佛盡者果道窮圓也。一切智者，諸佛一切智，契會相應名入。為校量非根本入者，理而言

【English Translation】 English version Aspects. The middle four enter and ascend on the clear ground. The ninth clarifies the conduct of the Buddha-fruit. 'Encompassing all' means that the Habitual Nature (potential developed through repeated practice) is the fundamental establishment of the seeds of all Buddha-dharmas. 'Path factors' (practices leading to enlightenment) refer to the nature and conduct of those with skillful means above the first Bhumi (the first stage of the Bodhisattva path). 'Entering the characteristics of the Dharma' means the wisdom cultivated from the seed-nature of the path. Knowing in both senses is why it's called 'each and every'. Knowing the realms of the two truths (ultimate truth and conventional truth) well is why it's called 'various'. Since the three wisdoms (wisdom from hearing, thinking, and meditation) are accomplished and capable of transforming beings, it's called 'teaching'. 'Meaning' refers to principle, and 'name' refers to teaching. Knowing principle and teaching well is why it's called 'complete'. Giving medicine according to the situation is why it's called 'skillful teaching'. When worldly conduct is complete, next is clarifying entering into realization. The initial mind of the first Bhumi corresponding with principle is called realization. There are two types of realization: one is realization through conditions, and the other is realization through essence. Cultivating the path and realizing the principle is only self-aware, so it's called realization through conditions. All sentient beings take the Dharmadhatu (the essence of all things in the universe) as their essence, but it is hidden and not manifest because of afflictions. When the manifesting cause removes the obscurations, the self-essence manifests its function, being equal in suchness, so it's called realization through essence. The initial mind of the first Bhumi is considered the path of seeing, and subsequent abiding is considered the path of cultivation. 'Teaching' is for comparison and selection. The fourth line mentions benefiting others to accomplish self-benefit. Cultivating the path with conduct to counteract and achieve is why it's called 'non-negligence'. 'Separating from the defilement of afflictions' means that the path of seeing removes the obstacles of afflictions, and the path of cultivation should remove the obstacles of wisdom. But mentioning afflictions means removing the obstacles of wisdom by exhausting afflictions. The second to seventh Bhumis are for cultivating the path. 'Entering and transforming from Bhumi to Bhumi' refers to the eighth and ninth Bhumis. Going beyond effort is why it's called 'transcendental'. In the previous position of cultivating the path, the meaning of practice is evident, obtaining the name of separation. Now, in the eighth Bhumi, the path without effort is inherently pure with non-greed nature and good roots. 'Again, there are good roots that can be causes' is to compare and select the differences in goodness. Worldly goodness can generate transcendental good roots; this is the generation of different entities. Good roots from the seventh Bhumi and before generate transcendental path factors from the eighth Bhumi and above; this is the generation of the same entity, so it's called 'cause'. 'Bodhisattvas are exhausted' means that the great beings of the tenth Bhumi (the tenth stage of the Bodhisattva path) have completely exhausted the cause-path, with nothing remaining that is not extinguished. The merits of the Buddha-fruit are called secret; Bodhisattvas partially realize them, so it's called 'entering'. 'Buddhas are exhausted' means that the fruit-path is completely perfected. 'All-knowing' refers to the all-knowing of all Buddhas; corresponding and harmonizing is called 'entering'. To compare and measure those who do not fundamentally enter, in terms of principle...

之。智慧地體一而備萬。所以始從聞攝終至佛盡者。為辨行相差別寄優劣而彰。非根本入中有此優劣之根也。一切十句中皆有六種者。此通釋十地一部中皆有六種總別義也。言說應知者。為教化故作此優劣之說。真實之相不可依言而取故云應知。又解。一即一切。淺深平等六無六相也。謂陰入者。陰是五陰。入是十二入。界是十八界。事別不融故須除也。六種正見者。一行為總。眾行為別。總別俱融為同。總別差殊為異相。證相順為成。相違相背為壞。是總本入者。智慧地體也。別者九入也。依止本者。非本末則不立。非末本則不滿。故云滿也。九皆是入曰同。九入階降名增。舉一眾無不統為略。歷別而彰為廣。如世界成壞者。借喻以況。成時微塵不增。壞時微塵不減。圓極常爾義無障礙故為況也。得十地始終者。問曰。何故名始終。答曰。創入相應名始。后克成滿名之為終。信欲等者。信是解之始。欲是行之始。親近是道之始。此三位在解行中。解滿名念。行滿名持。道滿名地。滿有十階故言諸地。復有阿含及證者。阿含者就教道以論始終。證者就證道以明始終。如是次第者。論位及教以說此次第。依初相者。位始終也。位中既成證教可知故言應知。攝始終。前九入中語其自行位劣以聞慧為初。此論始終據外化。其

【現代漢語翻譯】現代漢語譯本：智慧的本體是統一的，具備萬物的特性。之所以從最初的聽聞攝受，到最終成佛為止，是爲了辨別修行過程中的各種差別，通過比較優劣來彰顯。並非在根本的入道中存在這些優劣的根本原因。一切十句中都有六種含義，這是通用的解釋，說明十地中的每一部分都包含總和別的六種含義。『言說應知』，是爲了教化眾生而作出的這種優劣之說。真實的相狀是不能依賴言語來獲取的，所以說『應知』。另一種解釋是，一即一切，淺顯和深奧是平等無二的，六種存在和六種不存在也是沒有區別的。『謂陰入者』，陰指的是五陰（色、受、想、行、識），入指的是十二入（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵），界指的是十八界（六根、六塵、六識）。因為事相的差別而不能融合，所以需要去除。六種正見是：一種行為是總體的，眾多的行為是分別的。總體和分別相互融合就是相同，總體和分別存在差異就是不同的相。驗證的相順應就是成就，相違背就是破壞。『是總本入者』，指的是智慧的本體。『別者九入也』，指的是其餘的九入。『依止本者』，如果沒有根本，末節就不能成立；如果沒有末節，根本就不能圓滿。所以說是圓滿。九個都是入，叫做同。九入有階梯的升降，叫做增。舉出一個，所有的都包含在內，叫做略。歷數分別而彰顯，叫做廣。『如世界成壞者』，借用世界的形成和毀滅來比喻。形成的時候，微塵不會增加；毀滅的時候，微塵不會減少。圓滿到極點，永遠都是這樣，意義上沒有障礙，所以用它來比喻。『得十地始終者』，問：為什麼叫做始終？答：最初進入相應叫做始，後來完全成就叫做終。『信欲等者』，信是理解的開始，欲是行動的開始，親近是道的開始。這三個階段在理解和行動之中。理解圓滿叫做念，行動圓滿叫做持，道圓滿叫做地。圓滿有十個階段，所以叫做諸地。『復有阿含及證者』，阿含是就教法之道來論述始終，證是就證悟之道來闡明始終。『如是次第者』，論述位次和教法來說明這個次第。『依初相者』，是位次的始終。位次中既然成就了，證悟和教法就可以知道了，所以說『應知』。攝取始終，前九入中說的是自己的修行，位次低劣，以聞慧為開始。這裡論述始終是根據外在的教化。

【English Translation】 English version: The essence of wisdom is unified and possesses the characteristics of all things. The reason for starting from initial hearing and absorption to the ultimate attainment of Buddhahood is to distinguish the various differences in the practice process, highlighting them by comparing their merits and demerits. It is not that these roots of merits and demerits exist in the fundamental entry into the path. All ten sentences contain six meanings; this is a general explanation, indicating that each part of the ten grounds contains six meanings of totality and particularity. 'Words should be understood' is said to educate sentient beings about these merits and demerits. The true nature cannot be obtained by relying on words, so it is said 'should be understood.' Another explanation is that one is all, and shallowness and depth are equal and non-dual; the six existences and six non-existences are also indistinguishable. 'Referring to the skandhas and entrances,' skandhas refer to the five skandhas (form, feeling, perception, volition, and consciousness), entrances refer to the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma), and realms refer to the eighteen realms (the six sense organs, six sense objects, and six consciousnesses). Because the differences in phenomena cannot be integrated, they need to be removed. The six correct views are: one action is the totality, and the many actions are the particulars. The totality and particulars integrate with each other, which is the same; the totality and particulars have differences, which are different aspects. The verified aspects are in accordance, which is accomplishment; the aspects are contradictory, which is destruction. 'The one who enters the total essence' refers to the essence of wisdom. 'The others are the nine entrances' refers to the remaining nine entrances. 'Relying on the essence' means that without the essence, the end cannot be established; without the end, the essence cannot be complete. Therefore, it is said to be complete. All nine are entrances, which is called the same. The nine entrances have steps of ascent and descent, which is called increase. Mentioning one includes all, which is called brief. Enumerating and distinguishing them is called broad. 'Like the formation and destruction of the world' is used as a metaphor. When forming, the dust particles do not increase; when destroying, the dust particles do not decrease. Being perfectly complete is always like this, and there are no obstacles in meaning, so it is used as a metaphor. 'Obtaining the beginning and end of the ten grounds,' question: why is it called beginning and end? Answer: initially entering into correspondence is called beginning, and later fully accomplishing is called end. 'Faith, desire, etc.,' faith is the beginning of understanding, desire is the beginning of action, and closeness is the beginning of the path. These three stages are in understanding and action. Understanding being complete is called mindfulness, action being complete is called holding, and the path being complete is called ground. Completion has ten stages, so it is called the grounds. 'There are also Āgama and realization,' Āgama discusses the beginning and end from the perspective of the teaching path, and realization clarifies the beginning and end from the perspective of the path of enlightenment. 'Such is the order' discusses the order by discussing the positions and teachings. 'Relying on the initial aspect' is the beginning and end of the position. Since the position is accomplished, enlightenment and teachings can be known, so it is said 'should be known.' Absorbing the beginning and end, the previous nine entrances speak of one's own practice, the position is inferior, and hearing wisdom is the beginning. This discussion of the beginning and end is based on external teaching.

行是勝以思慧為初。受持說者。地持八句縱雖不思處說有所舍。是隨所聞義。依義不依味。闇說明說。名受持也。修慧中有二句。欲之與行。地持中有四句。前二心觀別修行未善成故不取。但取正觀合修二句。始相應名欲。行之淳熟名行。修相方便解心造境以為觀分別。道品初地得解在心與真境相應體未即是名修覺。初地始心為見道。法體自然為法無我。見道據位無我據行。善相應成以為方便。體非分別離諸妄相。以之為擇。非擇去之擇故言勝也。大智慧者。應言大乘。若釋名辨義。觀照為慧。運通為乘。今據法辨義。一切行俱融以為智慧。無障無礙以為大乘。非二乘境界故云過小乘也。對治無明者。寄對治以顯。明非體對治也。此事中者。結法無我智。彼時中者。結見道時。皆善知者。結方便也。修道始終者。出世間智力是初地智。智有姿成二地義。以牒前起后。以明修道之解依前而生也。法義者。二地已上修道行地。此處菩薩五種障者。據位而言。此二地已上也。就行實而言。正是初地。但論主解義多途。或順釋或返釋或顯發釋。今論主將明此處菩薩有五種對治行。故舉五障來顯　答曰。今言有者。是其細障。但無粗障故言寄障顯也。就五障中。初一句於法義二辨中障。即二地邪行於眾生障也。第二句于辭樂說二

【現代漢語翻譯】現代漢語譯本『行』以勝過思慧為開端。對於受持和宣說的人來說，《地持論》中有八句，即使在不思慮的情況下宣說，也有所捨棄。這是隨所聽聞的意義，依意義而不依文句。不明白地說明，明白地說明，這叫做受持。修慧中有兩句：『欲』和『行』。《地持論》中有四句。前面的兩句，因為心觀的分別修行尚未完全成就，所以不取。只取正觀和合修的兩句。開始相應叫做『欲』，『行』的純熟叫做『行』。修相方便，理解心造境，以此為觀想和分別。道品初地（初地，即歡喜地）得到理解在於心，與真實境界相應，但本體還不是，這叫做修覺。初地開始的心為見道。法體自然為法無我。見道依據位次，無我依據修行。善相應成就，以此為方便。本體不是分別，遠離各種虛妄之相，以此為選擇。不是通過去除來選擇，所以說『勝』。大智慧者，應該說是大乘（大乘，佛教教派之一）。如果解釋名稱辨別意義，觀照叫做慧，運通叫做乘。現在依據法來辨別意義，一切行都融合在一起，成為智慧。沒有障礙，沒有阻礙，這叫做大乘。不是二乘（二乘，聲聞乘和緣覺乘的合稱）的境界，所以說超過小乘。對治無明（無明，佛教術語，指對事物真相的迷惑）的人，是借用對治來顯明，明不是本體的對治。這件事中，總結法無我智。那個時中，總結見道時。都善於瞭解，總結方便。修道始終，出世間智力是初地（初地，即歡喜地）的智慧。智慧有姿態成就二地的意義。用它來承接前面，開啟後面，用來說明修道的理解是依據前面而產生的。法義，是二地（二地，即離垢地）以上的修道行地。此處菩薩的五種障礙，是依據位次來說的。這指的是二地（二地，即離垢地）以上。就修行的實際而言，正是初地（初地，即歡喜地）。但是論主的解釋意義有很多途徑，或者順著解釋，或者反著解釋，或者顯發解釋。現在論主將要說明此處菩薩有五種對治行，所以舉出五種障礙來顯明。回答說，現在說有，是說有細微的障礙。只是沒有粗大的障礙，所以說是借用障礙來顯明。就五種障礙中，第一句在法義二辨中形成障礙，也就是二地（二地，即離垢地）的邪行對眾生形成障礙。第二句在辭樂說二辨中

【English Translation】 English version 'Practice' begins with surpassing wisdom through thought. For those who uphold and expound, the Bhumi-pariksa (Bhumi-pariksa, a Buddhist text) contains eight sentences; even when expounding without contemplation, there is something relinquished. This follows the meaning of what is heard, relying on the meaning and not the words. Explaining unclearly, explaining clearly, this is called upholding. In cultivating wisdom, there are two sentences: 'desire' and 'practice'. In the Bhumi-pariksa (Bhumi-pariksa, a Buddhist text), there are four sentences. The first two sentences are not taken because the mind's contemplation and differentiated practice have not yet been fully accomplished. Only the two sentences of correct contemplation and combined practice are taken. Initial correspondence is called 'desire', the purity and maturity of 'practice' is called 'practice'. Cultivating the appearance of skillful means, understanding the mind creating realms, using this as contemplation and differentiation. In the stages of the path, the first bhumi (bhumi, stage) (the first bhumi, namely Pramudita) attains understanding in the mind, corresponding with the true realm, but the essence is not yet that, this is called cultivating awakening. The initial mind of the first bhumi (bhumi, stage) is the path of seeing. The natural essence of the Dharma is the non-self of Dharma. The path of seeing is based on position, non-self is based on practice. Good correspondence is accomplished, using this as skillful means. The essence is not differentiation, it is separated from all deluded appearances, using this as selection. It is not selection through removal, therefore it is said to be 'surpassing'. Those with great wisdom should be said to be Mahayana (Mahayana, a school of Buddhism). If explaining the name and distinguishing the meaning, contemplation is called wisdom, unimpeded passage is called a vehicle. Now, based on the Dharma to distinguish the meaning, all practices are integrated together, becoming wisdom. Without obstruction, without hindrance, this is called Mahayana (Mahayana, a school of Buddhism). It is not the realm of the Two Vehicles (Two Vehicles, the combined term for Sravakayana and Pratyekabuddhayana), therefore it is said to surpass the Hinayana. Those who counteract ignorance (ignorance, a Buddhist term referring to delusion about the true nature of things) are borrowing counteraction to reveal, clarity is not the counteraction of the essence. In this matter, summarize the wisdom of the non-self of Dharma. In that time, summarize the time of the path of seeing. All are good at understanding, summarize skillful means. The beginning and end of cultivating the path, the power of worldly wisdom is the wisdom of the first bhumi (bhumi, stage) (the first bhumi, namely Pramudita). Wisdom has the appearance of accomplishing the meaning of the second bhumi (bhumi, stage). Using it to connect the front, opening the back, using it to explain that the understanding of cultivating the path arises based on the front. The meaning of the Dharma is the practice ground of cultivating the path above the second bhumi (bhumi, stage) (the second bhumi, namely Vimala). The five obstacles of the Bodhisattva here are spoken of based on position. This refers to above the second bhumi (bhumi, stage) (the second bhumi, namely Vimala). In terms of the reality of practice, it is precisely the first bhumi (bhumi, stage) (the first bhumi, namely Pramudita). However, the commentator's explanation of the meaning has many paths, either explaining in accordance, or explaining in reverse, or explaining by revealing. Now the commentator is going to explain that the Bodhisattva here has five counteracting practices, therefore he brings up five obstacles to reveal. The answer is, now saying there are, is saying there are subtle obstacles. It is just that there are no coarse obstacles, therefore it is said to be borrowing obstacles to reveal. Among the five obstacles, the first sentence forms an obstacle in the two distinctions of Dharma and meaning, that is, the evil practices of the second bhumi (bhumi, stage) (the second bhumi, namely Vimala) form an obstacle to sentient beings. The second sentence in the two distinctions of eloquence and joyful speaking

辨中障。即三地闇相於聞思也。第三發心狹劣障。四地至七地住寂心也。第四不勤化物障。即九地不能善利益眾生也。第五無不能破邪者。不善為客。既不能破邪。己義不立。故言善巧障。即十地于諸法中不能自在障也。壞也。人無探承故離散也。不能答難者。上明不善為客。此不善為主。顯不能立正也。雖能破邪立正。若樂著小乘亦是其障。雖求菩提。而化物懈怠亦是其障。雖有心化物。而無方便亦爾障也。各有二過。闕無自行外化。其義可知。對治有五者。對以顯行。隨彼所著者。外人邪執處也。顯己義者。菩薩內具明解。善識邪正。能破邪執。故云對治。正義既興。學徒還集。幡上離散。即攝眾生戒也。能答難者。既隨問能答。得通大法。是無礙義。正義既通。出言人信。幡上人不信受。即三地禪智也樂著小乘對治者。樂小則舍大。愿大則棄小今愿大。舍小即為二得也。大菩提愿者自體行念者方便行。不忘者堅固義。即四地至八地道品菩提分也。利益眾生者。即九地四十辨才也。通達分別即地智神通等也。加之所為如上所釋故。言已說何故加　問曰。加須有法。復云何加　答曰。諸佛與力乃有無量不出三業。謂口意身。口加益辨。意加增智。身加形安。口加勸說雖益辨才。若智慧不達根性則辨無所寄。故次明意

【現代漢語翻譯】現代漢語譯本辨中障。指的是三地（指菩薩修行過程中的第三個階段）在聞思（聽聞佛法和思維修行）方面的闇昧不明。第三發心狹劣障。指的是四地（菩薩修行第四個階段）到七地（菩薩修行第七個階段）安住于寂靜之心。第四不勤化物障。指的是九地（菩薩修行第九個階段）不能很好地利益眾生。第五無不能破邪者。不善於作為『客』（指辯論中的客方）。既然不能破斥邪說，自己的義理就無法確立。所以說是善巧障。指的是十地（菩薩修行第十個階段）對於諸法不能自在的障礙。『壞也。人無探承故離散也』，意思是（正法）壞滅，因為沒有人繼承和發揚，所以離散了。『不能答難者』，上面說明不善於作為客方，這裡是不善於作為主方，顯示不能確立正法。即使能夠破斥邪說、確立正法，如果樂於安住于小乘（聲聞乘），也是一種障礙。即使追求菩提（覺悟），如果弘法利生懈怠，也是一種障礙。即使有心弘法利生，如果沒有方便善巧，也是一種障礙。每一種障礙都有兩種過失：缺少自行和外化（利益他人）。其中的含義可以理解。對治有五種方法：用顯揚正行來對治。『隨彼所著者』，指的是外道邪見的執著之處。『顯己義者』，菩薩內心具有明智的理解，善於識別邪正，能夠破斥邪見，所以說是對治。正義興盛，學徒自然聚集。『幡上離散』，指的是攝受眾生戒。『能答難者』，既然能夠隨問題而解答，就能通達大法，這是無礙的含義。正義通達，說出的話人們就相信。『幡上人不信受』，指的是三地的禪定智慧。樂於小乘的對治方法：樂於小乘就會捨棄大乘，愿求大乘就會捨棄小乘，現在愿求大乘，捨棄小乘，就是兩種收穫。『大菩提愿者自體行念者方便行。不忘者堅固義』，指的是四地到八地的道品菩提分（三十七道品）。『利益眾生者』，指的是九地的四十辯才。『通達分別即地智神通等也』，指的是通達分別諸法，即各地的智慧神通等。『加之所為如上所釋故。言已說何故加』，加上所作的，如上面所解釋的，所以說已經說了為什麼還要加？問：加持必須要有法，又如何加持呢？答：諸佛給予力量，雖然有無量，但不超出三業（身口意），即口業、意業、身業。口加持增益辯才，意加持增長智慧，身加持形體安穩。口加持勸說，雖然增益辯才，如果智慧不能通達眾生的根性，那麼辯才就沒有用處。所以接下來說明意（意業）。

【English Translation】 English version Discriminating the Obstacles in Between. This refers to the obscurity in hearing and thinking at the Third Ground (referring to the third stage of a Bodhisattva's practice). The third is the Obstacle of Narrow and Inferior Aspiration. This refers to the mind dwelling in stillness from the Fourth Ground (the fourth stage of a Bodhisattva's practice) to the Seventh Ground (the seventh stage of a Bodhisattva's practice). The fourth is the Obstacle of Not Diligently Transforming Beings. This refers to the inability to benefit sentient beings well at the Ninth Ground (the ninth stage of a Bodhisattva's practice). The fifth is the Lack of Ability to Refute the Heretical. Being unskilled as a 'guest' (referring to the respondent in a debate). Since one cannot refute the heretical views, one's own doctrine cannot be established. Therefore, it is called the Obstacle of Skillful Means. This refers to the obstacle at the Tenth Ground (the tenth stage of a Bodhisattva's practice) of not being free among all dharmas. 'Destruction. People are scattered because no one inherits and carries on.' This means (the correct Dharma) is destroyed because no one inherits and promotes it, so it is scattered. 'Unable to answer difficult questions,' the above explains being unskilled as a guest, this is being unskilled as the host, showing the inability to establish the correct Dharma. Even if one can refute the heretical and establish the correct, if one delights in the Small Vehicle (Śrāvakayāna), it is also an obstacle. Even if one seeks Bodhi (enlightenment), if one is lazy in transforming beings, it is also an obstacle. Even if one has the intention to transform beings, but lacks skillful means, it is also an obstacle. Each obstacle has two faults: lacking self-practice and external transformation (benefiting others). The meaning of this can be understood. There are five methods of counteracting: counteracting with manifesting correct conduct. 'Following what they are attached to,' refers to the attachments of external heretical views. 'Manifesting one's own doctrine,' the Bodhisattva internally possesses clear understanding, is good at recognizing the heretical and the correct, and can refute heretical views, therefore it is called counteracting. When the correct doctrine flourishes, students naturally gather. 'The banner is scattered,' refers to the precepts of gathering sentient beings. 'Able to answer difficult questions,' since one can answer according to the questions, one can penetrate the Great Dharma, this is the meaning of unobstructedness. When the correct doctrine is penetrated, people believe what is said. 'People on the banner do not believe and accept,' refers to the samādhi and wisdom of the Third Ground. The method of counteracting delight in the Small Vehicle: delighting in the Small Vehicle will abandon the Great Vehicle, aspiring to the Great Vehicle will abandon the Small Vehicle, now aspiring to the Great Vehicle and abandoning the Small Vehicle is two gains. 'The Great Bodhi Vow, self-practice, mindfulness, and expedient conduct. Unforgetfulness is the meaning of steadfastness,' refers to the thirty-seven factors of enlightenment (Bodhipakṣa dharmas) from the Fourth Ground to the Eighth Ground. 'Benefiting sentient beings,' refers to the forty kinds of eloquence of the Ninth Ground. 'Thoroughly understanding and distinguishing, that is, the wisdom and supernatural powers of the grounds,' refers to thoroughly understanding and distinguishing all dharmas, that is, the wisdom and supernatural powers of each ground. 'Adding what has been done, as explained above, therefore it is said, why add what has already been said?' Question: Addition must have a method, so how is it added? Answer: The Buddhas give strength, although there are immeasurable amounts, it does not exceed the three karmas (body, speech, and mind), that is, speech karma, mind karma, and body karma. Speech addition increases eloquence, mind addition increases wisdom, body addition makes the form peaceful. Speech addition encourages persuasion, although it increases eloquence, if wisdom cannot penetrate the roots of sentient beings, then eloquence is useless. Therefore, next it explains mind (mind karma).

加與其智力。既具辨才智慧勘處眾施化。在定無言。故次明身加摩頂令超。據相三別論理處通。云何口加者。舉初章門。何者。是口加事汝當辨說。法門差別者。諸佛上說二十句是略明十地行。金剛藏為眾廣說也。得法義者。前二辨也。不妄說者。后二辨也。諸法門者。是十地法即上金剛藏所證法也。種種名相者。十地行相不同也。此法善巧成者。明教道萬用殊。能用不永寂故名方便也。此初句辨才與下十句為本。別依止本故云依根本。自分他分加者。明十地之法是不共法。唯佛能盡其宗。金剛藏但分得其旨。今加金剛藏教智同盡其宗。以為他分加。自分加者。于自分中若於己眾實德自在。但大人在坐情有悚怯說不盡趣。要待加被形安志泰方有所說也。二種辨才者。蒙佛加故己智增。智增由加所成。此他力義。自力者。今對佛宣辨雖自力勘能。要須待加故自力亦云加也。不闇加者。加必加於可加。加則己辨釋他力　問曰。此十地法是金剛藏已成自分。何得名為佛法　答曰。差別以人對法則十地法是菩薩法。若據法窮原則世間法亦是佛法。今說地之旨實。故須佛加自力中前二自行。后二利他。有作者。教道于緣中方便無礙也。證道本寂不從外來以為無作。化眾生者。始化相應　身凈者。化令淳熟身得凈果。三種盡者。更

【現代漢語翻譯】現代漢語譯本：加持他的智力。既然已經具備了善於分辨的智慧，能夠處理各種佈施教化之事，又處於禪定之中不發一言，所以接下來闡明以身體加持摩頂，使之超越。根據外相有三種區別，但從理上來說是相通的。什麼是口加持呢？就是舉出最初的章門。什麼才是口加持的事情，你應該分辨說明。法門的差別在於，諸佛在上面所說的二十句是簡略地闡明十地之行，而金剛藏菩薩為大眾廣為解說。得到法義是指，前面的兩種是辨析。不妄說是指，後面的兩種是辨析。諸法門是指，十地之法，也就是上面金剛藏菩薩所證悟的法。種種名相是指，十地之行的相狀各不相同。此法善巧成就，說明教導之道的萬用殊勝，能夠運用而不永遠寂滅，所以稱為方便。這最初一句的辨才與下面的十句為根本。特別依止於根本，所以說依根本。自分他分加持是指，闡明十地之法是不共之法，只有佛才能窮盡其宗。金剛藏菩薩只是分得了其中的旨意。現在加持金剛藏菩薩，使他的教智與佛一樣窮盡其宗，以此作為他分加持。自分加持是指，在自己這一部分中，如果對於自己的大眾有真實的功德自在，但是因為大人物在座，心中有所悚懼，說不盡興，需要等待加持，使形體安定，意志泰然，才能有所述說。兩種辨才，是因為蒙受佛的加持，自己的智慧增長，智慧的增長是由加持所成就的，這是他力的含義。自力是指，現在對著佛宣說辨析，雖然自己有能力，但仍然需要等待加持，所以自力也稱為加持。不闇加持是指，加持必定加持于可以加持的人，加持之後自己就能辨析他力。問：這十地之法是金剛藏菩薩已經成就的自分，為什麼能稱為佛法呢？答：從差別上來說，以人來對應法則，十地之法是菩薩法。如果根據法來窮究原則，那麼世間法也是佛法。現在說十地之旨的真實，所以需要佛的加持。自力中，前兩種是自行，后兩種是利他。有作者，教導之道在因緣中方便無礙。證道本來寂靜，不從外來，所以稱為無作。化眾生，開始教化相應。身凈，教化使之淳熟，身體得到清凈的果報。三種窮盡，不再...

【English Translation】 English version: Adding to his intellect. Since he already possesses the wisdom to discern and is capable of handling all kinds of charitable teachings, and is in meditative silence, therefore, it is next explained that the body is blessed with a head-patting to enable him to transcend. According to the appearance, there are three distinctions, but in principle, they are interconnected. What is the 'mouth' addition? It is to bring up the initial chapter. What is the matter of 'mouth' addition that you should discern and explain. The difference in Dharma doors lies in the fact that the twenty sentences spoken by the Buddhas above are a brief explanation of the practices of the Ten Bhumis (ten grounds of Bodhisattvahood), while Vajragarbha (Kimangzang, a Bodhisattva) explains them extensively for the masses. 'Obtaining the meaning of the Dharma' refers to the previous two being discernment. 'Not speaking falsely' refers to the latter two being discernment. 'All Dharma doors' refers to the Dharma of the Ten Bhumis, which is the Dharma realized by Vajragarbha above. 'Various names and appearances' refers to the different appearances of the practices of the Ten Bhumis. 'This Dharma is skillfully accomplished' explains that the myriad uses of the teaching path are unique, capable of being used without eternal silence, hence it is called 'expedient means'. This initial sentence of eloquence is the foundation for the following ten sentences. It specifically relies on the foundation, hence it is said to rely on the root. 'Self-portion and other-portion addition' explains that the Dharma of the Ten Bhumis is a unique Dharma, only the Buddha can exhaust its essence. Vajragarbha only obtains a portion of its essence. Now, Vajragarbha is blessed so that his teaching wisdom exhausts the essence like the Buddha, and this is taken as the 'other-portion addition'. 'Self-portion addition' refers to, within one's own portion, if one has real merit and freedom among one's own assembly, but because great figures are present, one feels apprehensive and cannot fully express oneself, one needs to wait for the blessing to stabilize the body and mind before one can speak. The two kinds of eloquence are because one receives the Buddha's blessing, one's own wisdom increases, and the increase in wisdom is accomplished by the blessing, this is the meaning of 'other-power'. 'Self-power' refers to, now speaking and discerning before the Buddha, although one is capable by oneself, one still needs to wait for the blessing, so 'self-power' is also called 'addition'. 'Not adding in darkness' means that the addition must be added to someone who can be added to, and after the addition, one can discern the power of others. Question: This Dharma of the Ten Bhumis is Vajragarbha's already accomplished self-portion, how can it be called the Buddha's Dharma? Answer: From the perspective of difference, if one compares people to the Dharma, the Dharma of the Ten Bhumis is the Bodhisattva's Dharma. If one investigates the principle according to the Dharma, then worldly Dharma is also the Buddha's Dharma. Now, we are speaking of the reality of the essence of the Ten Bhumis, so we need the Buddha's blessing. In self-power, the first two are self-practice, and the latter two are benefiting others. 'Having an author' means that the teaching path is unobstructed in its expedients within conditions. 'Realizing the path is originally silent' means that it does not come from outside, hence it is called 'non-action'. 'Transforming sentient beings' means that the initial transformation is corresponding. 'Body is pure' means that the teaching makes them pure and mature, and the body obtains a pure result. 'Three kinds are exhausted', no more...

開章門。菩薩盡者。因道究竟。八地已上。同相障者。初地已上七地已來所有法界海會菩薩同名菩薩名為同相。正以多相故障于報身不顯無功用智。超功用智盡相融無礙成於報佛也　二乘不同盡者。初地至七地不同相障盡。言不同者。地前菩薩見聲聞相異菩薩相。見菩薩相異佛相。是名異相障。由此別相障故不能見應身佛。初地已上斷四住煩惱盡則不同障盡。佛盡者。果德圓備體障盡。障者窮實而言。一佛備一切。是合理之解。若一切備一。覆成其障。何者是也。稠眾果中多百多千。即是其事正以緣智在懷。一佛體上分別作無量佛解。以是故障法身不顯。故論云。金剛藏菩薩入體性三昧。十方世界有心有相皆入金剛藏身中。智見通如來。形充法界。周圍百萬億阿僧祇世界。即體障盡故云佛盡也。法身者法性身。心者第七心。意者第六意。識者五識識。故楞伽經云。心為採集主。意為廣採集。現識分別五。離此七種識轉為智。故云唯智依止。受佛位者方便行滿。智處生者報行滿。度五道于生死而不著。涅槃道凈者不住于涅槃。智滿足者是佛智。校量上上者釋轉勝義。後上勝前上也　問曰。何故意加中明色身名身者　答曰。就身口顯得意力。無上勝身者。形懼則情悚。形安則志泰。故加無畏上身令其安志。辨才者。口辨諸

【現代漢語翻譯】現代漢語譯本開章門。菩薩盡者，指的是因修道而達到究竟的菩薩，也就是八地以上的菩薩。同相障者，指的是初地到七地的菩薩，他們所處的法界海會中的菩薩，都被稱為同相菩薩。之所以稱為『同相』，是因為他們還有多種表相，這些表相會妨礙報身的顯現，使他們無法獲得無功用智。超越了功用智，各種表相融合而無阻礙，才能成就報身佛。二乘（聲聞乘和緣覺乘）的『盡』與菩薩不同。初地到七地的菩薩，其『不同相障』已經消除。之所以說『不同』，是因為地前菩薩看到聲聞的形象與菩薩的形象不同，看到菩薩的形象與佛的形象不同，這被稱為『異相障』。由於這種別相障的緣故，他們無法見到應身佛。初地以上的菩薩，斷除了四住煩惱，『不同障』也就消除了。佛的『盡』，指的是果德圓滿，體障消除。說到『障』，其實是指窮盡真實而言。一佛具備一切，這是合理的解釋。如果說一切具備一，反而會成為障礙。這是為什麼呢？在稠密的果報中，有很多百、千的數量，這就是這種情況。正是因為緣智存在於心中，在一佛的本體上分別出無量佛的理解，因此會妨礙法身的顯現。所以《楞伽經》說，金剛藏菩薩進入體性三昧時，十方世界有心有相的事物都進入金剛藏身中，智慧見解與如來相同，形體充滿法界，周圍有百萬億阿僧祇世界。這就是體障消除，所以說『佛盡』。法身指的是法性身，心指的是第七識（末那識），意指的是第六識（意識），識指的是前五識。所以《楞伽經》說：『心為採集主，意為廣採集，現識分別五。』離開這七種識，才能轉為智慧，所以說『唯智依止』。接受佛位的人，是方便行圓滿的人；智慧所生之處，是報行圓滿之處。度過五道生死而不執著，涅槃道清凈的人，是不住在涅槃的人。智慧滿足的人，是具有佛智的人。校量上上，是解釋轉勝的意義，後面的勝過前面的。問：為什麼特意在中明中加入色身，稱為『身』呢？答：這是就身口來顯現意力。無上勝身，是因為形體令人畏懼則情緒緊張，形體安穩則意志安定，所以加上無畏上身，使其安定意志。辨才，是口才善於辯論各種事理。

【English Translation】 English version Opening Chapter. 『Bodhisattva Exhaustion』 refers to Bodhisattvas who have reached the ultimate stage through the path of practice, namely Bodhisattvas of the Eighth Ground (Bhumis) and above. 『Same-Aspect Obstruction』 refers to Bodhisattvas from the First to the Seventh Ground, who are in the assemblies of the Dharma Realm and are collectively called 『Same-Aspect Bodhisattvas.』 They are called 『Same-Aspect』 because they still possess multiple appearances, which hinder the manifestation of the Reward Body (Sambhogakaya) and prevent them from attaining effortless wisdom (Anabhogajnana). Transcending effortless wisdom, all appearances merge without obstruction, leading to the accomplishment of the Reward Body Buddha. The 『exhaustion』 of the Two Vehicles (Sravakayana and Pratyekabuddhayana) differs from that of Bodhisattvas. Bodhisattvas from the First to the Seventh Ground have eliminated the 『Different-Aspect Obstruction.』 The reason for saying 『different』 is that Bodhisattvas before the Grounds see the appearance of Sravakas as different from the appearance of Bodhisattvas, and see the appearance of Bodhisattvas as different from the appearance of Buddhas. This is called 『Different-Aspect Obstruction.』 Due to this separate-aspect obstruction, they cannot see the Manifestation Body (Nirmanakaya) Buddha. Bodhisattvas above the First Ground, having eradicated the four types of afflictions (kleshas), have eliminated the 『Different Obstruction.』 The 『exhaustion』 of the Buddha refers to the perfection of the fruition of virtues and the elimination of the Body Obstruction. Speaking of 『obstruction,』 it actually refers to exhausting reality. One Buddha possesses everything; this is a reasonable explanation. If it is said that everything possesses one, it would instead become an obstruction. Why is this so? In dense retribution, there are many hundreds and thousands of quantities; this is the situation. It is precisely because the wisdom of conditions (Pratyayajnana) exists in the mind that one interprets countless Buddhas on the essence of one Buddha, thus hindering the manifestation of the Dharma Body (Dharmakaya). Therefore, the Lankavatara Sutra says, 『When the Vajragarbha Bodhisattva enters the Samadhi of Essential Nature, all things with mind and form in the ten directions enter the Vajragarbha Body, and the wisdom and insight are the same as the Tathagata, and the form fills the Dharma Realm, surrounded by millions of billions of Asankhya worlds.』 This is the elimination of the Body Obstruction, so it is said 『Buddha Exhaustion.』 The Dharma Body refers to the Dharma-Nature Body, the mind refers to the seventh consciousness (Manas), the intention refers to the sixth consciousness (Vijnana), and the consciousness refers to the first five consciousnesses. Therefore, the Lankavatara Sutra says: 『The mind is the master of collection, the intention is the broad collector, and the present consciousness distinguishes the five.』 Leaving these seven consciousnesses, one can transform into wisdom, so it is said 『Only wisdom relies.』 Those who receive the Buddha position are those whose expedient practices are complete; the place where wisdom arises is where the reward practices are complete. Those who cross the five paths of birth and death without attachment, and whose Nirvana path is pure, are those who do not abide in Nirvana. Those whose wisdom is fulfilled are those who possess Buddha wisdom. Comparing the supreme, is to explain the meaning of turning victory, the latter is better than the former. Question: Why is the physical body specifically added in the middle of the illumination, called 『body』? Answer: This is to manifest the power of intention through body and speech. The unsurpassed victorious body is because fear arises when the form is frightening, and the will is stable when the form is peaceful, so the fearless supreme body is added to stabilize the will. Eloquence is the ability to debate various principles with skillful speech.

法說無滯礙。前色身勝結上句。后名身勝生下辨才句。不著辨才者。具四辨才說無滯礙。勘辨才者。辨成就智勘有所說。緣者有為緣集無為緣集體也。既有其緣必有本實。故次辨法。法名自體真如。真如法性也。既有真實之理便有生死涅槃大用義興。以之為作。于向三無礙大智義成。成有三種。一理成。二智成。三說成。說上三法表理障顯名理成。智慧分別證會不差名智成。言不差理名說成。善達此四。為人宣說得生心解。名勘辨才。是為成義。不達上四名曰不成　問曰。何者是成。何者不成　答曰。一彼現前得相。得證相應。現量智也。二彼依現前得相。唯已所得比度而知。比量智也。三自種比相。雖非現得要是可得之類。是信言量智。四成相。稱向三說成其詮相。五快凈語說相。尋此證詮相能生妙解。是為成五種凈相　七種七者。一彼異相似得相。四諦二諦理相大同故。曰相似得。二彼異不相似得相。若隨心行差別萬端。名不相似得。三一切相似得相。理相唯一也。四一切不相似得相。行相淺深大小非一也。五異生比相。于上四種法中顛倒異解取不得方也。六不成相。既正解說不成詮也。七不凈語說相。尋之者生人邪解長人煩惱也。前四不凈教緣。第五不凈教因。第六不凈教體。第七不凈教用。五種凈教中。前三

【現代漢語翻譯】現代漢語譯本法說無滯礙。『前色身勝結』（指佛陀莊嚴的色身所帶來的殊勝結果）是上句，『后名身勝生下辨才句』（指佛陀的名聲和智慧所帶來的殊勝利益）是下句。『不著辨才者』（不執著于辯才的人），具備四種辯才，說法沒有阻礙。『勘辨才者』（能夠考察辯才的人），以成就的智慧考察所說之法。『緣者』（緣起），有為法以緣為集起，無為法以緣為集體。既然有其緣起，必定有其根本和真實，所以接下來辨別法。『法名自體真如』（法名為自體真如），真如就是法性。既然有真實之理，便有生死涅槃的大用義興，以此作為。對於前面的三種無礙大智，義理成就。成就有三種：一是理成，二是智成，三是說成。宣說以上三種法，表述理障顯現，名為理成。智慧分別，證悟契合不差，名為智成。言語不違背真理，名為說成。善於通達這四點，為人宣說，能使人生起理解，名為考察辯才，這是成就的意義。不通達以上四點，就叫做不成。

問：什麼是『成』，什麼是不『成』？

答：一，彼現前得相，得證相應，是現量智。二，彼依現前得相，唯已所得比度而知，是比量智。三，自種比相，雖非現得要是可得之類，是信言量智。四，成相，稱向三說成其詮相。五，快凈語說相，尋此證詮相能生妙解，是為成五種凈相。

七種不『成』：一，彼異相似得相，四諦二諦理相大同故，曰相似得。二，彼異不相似得相，若隨心行差別萬端，名不相似得。三，一切相似得相，理相唯一也。四，一切不相似得相，行相淺深大小非一也。五，異生比相，于上四種法中顛倒異解取不得方也。六，不成相，既正解說不成詮也。七，不凈語說相，尋之者生人邪解長人煩惱也。前四不凈教緣，第五不凈教因，第六不凈教體，第七不凈教用。五種凈教中，前三

【English Translation】 English version The Dharma speech is without hindrance. 『The preceding excellent result of the physical body』 (referring to the excellent results brought about by the Buddha's dignified physical body) is the first phrase. 『The subsequent excellent birth of the name body gives rise to the phrase of eloquence』 (referring to the excellent benefits brought about by the Buddha's reputation and wisdom) is the second phrase. 『Those who are not attached to eloquence』 (those who do not cling to eloquence) possess four kinds of eloquence and their speech is without obstruction. 『Those who examine eloquence』 (those who can examine eloquence) use accomplished wisdom to examine the Dharma that is spoken. 『The cause』 (causation), for conditioned dharmas, cause is the collection; for unconditioned dharmas, cause is the collective body. Since there is its cause, there must be its root and reality, so next discern the Dharma. 『Dharma is named self-nature Suchness』 (Dharma is named self-nature Suchness), Suchness is the Dharma-nature. Since there is the principle of reality, there is the great function of birth, death, and Nirvana arising, using this as action. Regarding the preceding three unobstructed great wisdoms, the meaning is accomplished. There are three kinds of accomplishment: first, accomplishment of principle; second, accomplishment of wisdom; third, accomplishment of speech. Explaining the above three dharmas, expressing the manifestation of the obstruction of principle, is called accomplishment of principle. Wisdom distinguishes, realization corresponds without error, is called accomplishment of wisdom. Speech does not contradict the truth, is called accomplishment of speech. Being good at understanding these four points, explaining them to others, can cause people to generate understanding, is called examining eloquence, this is the meaning of accomplishment. Not understanding the above four points is called non-accomplishment.

Question: What is 『accomplishment』 and what is 『non-accomplishment』?

Answer: First, that which is presently attained, corresponding to attainment and realization, is direct perception wisdom. Second, that which relies on the presently attained, only knowing through comparison and inference of what has already been attained, is inferential wisdom. Third, self-seed comparison, although not presently attained, is of the kind that can be attained, is reliable statement wisdom. Fourth, accomplishment aspect, corresponding to the preceding three speeches, accomplishing its explanatory aspect. Fifth, quick and pure speech aspect, seeking this realized explanatory aspect can generate wonderful understanding, this is the accomplishment of five kinds of pure aspects.

Seven kinds of 『non-accomplishment』: First, that which is different but similar attainment aspect, because the principles of the Four Noble Truths and the Two Truths are greatly the same, it is called similar attainment. Second, that which is different and dissimilar attainment aspect, if following the mind's actions, there are myriad differences, it is called dissimilar attainment. Third, all similar attainment aspects, the principle aspect is only one. Fourth, all dissimilar attainment aspects, the aspects of practice are shallow, deep, large, and small, not one. Fifth, different birth comparison aspect, in the above four kinds of dharmas, inverted and different understanding takes what cannot be obtained. Sixth, non-accomplishment aspect, since the correct explanation does not accomplish the explanation. Seventh, impure speech aspect, those who seek it generate people's wrong understanding and increase people's afflictions. The preceding four are the causes of impure teachings, the fifth is the cause of impure teachings, the sixth is the substance of impure teachings, the seventh is the function of impure teachings. Among the five kinds of pure teachings, the first three

凈教因。第四凈教體。第五凈教用。任放者。出言會理。文義具足。不差機會。名任放也。是不忘加者。上論直釋任放義。此釋得任放之由。由佛加也。能說辨才者。前眾生法說不悟。隨其性慾借事陳況開曉其懷。三種同相智者。一緣起。二妄相。三真如。緣起者第七阿梨耶識。是生死本也。妄想者六識心。妄生分別邪著六塵。真如者佛性真諦。第一義空也。此三解無別異名為同相。終日同處染凈常別名不雜。經論互舉　又解。同相者。謂三空智舉相論三。推理唯一為同。證空實覺曰智。曉在心府故曰現前。教出辨才者。以佛十力外化眾生令得出離也。上明十力。此明無畏。說時決定能摧邪顯正為無畏也。無量辨才者。今就大乘義中。但舉一字無法而不盡。正以善達六種正見故爾。六種正見者。法蠡圓音體是其融。一教一切教。一體一切體。教體既融。但舉一教無教不備而無理不統。體含備周無可缺然。以之為本。說本分疏有眾教之別。以之為末。雖復眾教差別教相處一。以之為同。對同眾別以之為異。理不自彰為教。所顯教成詮用以為成。對分自立互絕興舉迭無姿成以之為壞。此壞壞正是成壞。本末同異義亦如之。同化者得佛神化也。三種化者三輪教化也。如來加被莊嚴三業與眾獨絕名殊勝也。有力者融因之力。是

【現代漢語翻譯】現代漢語譯本凈教因（jing jiao yin，清凈教法的因）。第四凈教體（jing jiao ti，清凈教法的體性）。第五凈教用（jing jiao yong，清凈教法的功用）。任放者，出言會理，文義具足，不差機會，名任放也。（Ren fang，指說法者言語契合真理，文辭義理完備，不失時機，這叫做『任放』。）是不忘加者，上論直釋任放義，此釋得任放之由，由佛加也。（Shi bu wang jia，指不忘失加持。前面直接解釋了『任放』的含義，這裡解釋獲得『任放』的原因，是因為佛陀的加持。）能說辨才者，前眾生法說不悟，隨其借事陳況開曉其懷。（Neng shuo bian cai，指善於言說辯才。對於之前說法不悟的眾生，根據他們的情況，借用事例來陳述，開導啓發他們的心懷。）三種同相智者，一緣起（yuan qi，事物生起的因緣條件），二妄相（wang xiang，虛妄的表象），三真如（zhen ru，事物的真實本性）。緣起者第七阿梨耶識（a li ye shi，第八識，又稱阿賴耶識，是儲存一切種子識的倉庫），是生死本也。（緣起指的是第七阿梨耶識，是生死輪迴的根本。）妄想者六識心（liu shi xin，眼識、耳識、鼻識、舌識、身識、意識），妄生分別邪著六塵（liu chen，色、聲、香、味、觸、法）。（妄想指的是六識之心，虛妄地產生分別，錯誤地執著於六塵。）真如者佛性真諦（fo xing zhen di，佛的本性，真實的道理），第一義空也。（真如指的是佛性真諦，是最高的空性。）此三解無別異名為同相，終日同處染凈常別名不雜。（對這三種的理解沒有差別，就叫做『同相』。終日共同存在，但染污和清凈始終有別，叫做『不雜』。）經論互舉又解，同相者，謂三空智舉相論三，推理唯一為同，證空實覺曰智，曉在心府故曰現前。（經典和論典相互引用。又解釋，『同相』是指三種空智，舉出相的三個方面，推理唯一，視為相同。證悟空性的真實覺悟叫做『智』，明白於心叫做『現前』。）教出辨才者，以佛十力（shi li，佛的十種力量）外化眾生令得出離也。（教法產生辯才，是因為佛陀用十力來教化眾生，使他們得以解脫。）上明十力，此明無畏（wu wei，無所畏懼）。說時決定能摧邪顯正為無畏也。（上面說明了十力，這裡說明無畏。說法時堅定，能夠摧毀邪惡，彰顯正義，就叫做『無畏』。）無量辨才者，今就大乘義中，但舉一字無法而不盡，正以善達六種正見故爾。（無量的辯才，現在就大乘的意義來說，即使只舉一個字，也沒有什麼法不能涵蓋，正是因為善於通達六種正見。）六種正見者，法蠡圓音體是其融。一教一切教，一體一切體。教體既融，但舉一教無教不備而無理不統。（六種正見，指教法的精髓、圓滿的聲音和體性是融合的。一個教法就是一切教法，一個體性就是一切體性。教法和體性既然融合，那麼只舉一個教法，就沒有哪個教法不具備，也沒有哪個道理不能統攝。）體含備周無可缺然。以之為本。說本分疏有眾教之別。以之為末。雖復眾教差別教相處一。以之為同。對同眾別以之為異。（體性包含完備，沒有什麼可以缺少。以它為根本。說明根本，分疏開來，就有各種教法的區別。以它為末端。雖然各種教法差別，但教相卻歸於一。以它為相同。相對於相同，眾多區別就成為不同。）理不自彰為教。所顯教成詮用以為成。對分自立互絕興舉迭無姿成以之為壞。此壞壞正是成壞。本末同異義亦如之。（道理不能自己彰顯，需要教法。所彰顯的教法，用詮釋的作用來成就。相對地，各自獨立，相互隔絕，興起和舉動交替，沒有姿態的成就，就叫做『壞』。這種壞，正是成就的壞。根本、末端、相同、不同的意義也是如此。）同化者得佛神化也。（Tong hua，指得到佛的神通變化。）三種化者三輪教化也。（三種教化，指三輪教化。）如來加被莊嚴三業與眾獨絕名殊勝也。（Ru lai jia bei，如來加持，莊嚴身口意三業，與衆不同，獨一無二，叫做殊勝。）有力者融因之力。是（You li，指有力量，融合因的力量。是）

【English Translation】 English version Jing Jiao Yin (凈教因, the cause of pure teachings). Fourth, Jing Jiao Ti (凈教體, the essence of pure teachings). Fifth, Jing Jiao Yong (凈教用, the function of pure teachings). Ren Fang (任放, 'letting go' or 'free rein') refers to speaking in accordance with reason, with complete meaning and without missing opportunities. Shi Bu Wang Jia (是不忘加, 'not forgetting the blessing') refers to the reason for obtaining Ren Fang, which is due to the Buddha's blessing. Neng Shuo Bian Cai (能說辨才, 'eloquence and eloquence') refers to enlightening those who did not understand the Dharma by using examples and analogies. The three kinds of Sameness-Wisdom are: first, Dependent Origination (緣起, yuan qi, the interdependent arising of phenomena); second, False Appearance (妄相, wang xiang, illusory appearances); third, Suchness (真如, zhen ru, the true nature of reality). Dependent Origination refers to the seventh Alaya Consciousness (阿梨耶識, a li ye shi, the storehouse consciousness), which is the root of birth and death. False Appearance refers to the mind of the six consciousnesses (六識心, liu shi xin, the six sense consciousnesses), which falsely gives rise to discrimination and clings to the six sense objects (六塵, liu chen, the six sense objects: form, sound, smell, taste, touch, and dharma). Suchness refers to the Buddha-nature (佛性, fo xing, the inherent potential for Buddhahood), the ultimate truth, the emptiness of the first principle. Understanding these three without difference is called 'Sameness'. Being together all day long, but with defilement and purity always distinct, is called 'Non-mixture'. The scriptures and treatises cite each other. Another explanation: 'Sameness' refers to the three aspects of emptiness-wisdom, discussing the three aspects of phenomena, inferring that the only one is the same. Realizing the emptiness is called 'Wisdom', and understanding it in the heart is called 'Present'. The eloquence that comes from the teachings is to transform sentient beings with the Buddha's Ten Powers (十力, shi li, the ten powers of a Buddha), enabling them to be liberated. The above explains the Ten Powers, and this explains Fearlessness (無畏, wu wei, fearlessness). Speaking with certainty, being able to destroy evil and reveal the truth, is called 'Fearlessness'. Limitless eloquence means that, in the context of Mahayana, even a single word can encompass all Dharmas, precisely because one is adept at understanding the six correct views. The six correct views are that the essence of the Dharma, the perfect sound, and the nature are integrated. One teaching is all teachings, one essence is all essences. Since the teachings and essence are integrated, even if only one teaching is mentioned, no teaching is lacking, and no principle is not unified. The essence contains everything completely, with nothing lacking. Taking it as the root, explaining the root, there are distinctions between the various teachings. Taking it as the end, although the various teachings are different, the characteristics of the teachings are in one. Taking it as the same. In contrast to the same, the many differences are different. Reason does not manifest itself, so it needs teaching. The manifested teaching is accomplished by the function of interpretation. In contrast, self-establishment, mutual isolation, rising and acting alternately, without the appearance of accomplishment, is called 'destruction'. This destruction is precisely the destruction of accomplishment. The meaning of root, end, same, and different is also the same. Tong Hua (同化, 'assimilation') refers to obtaining the Buddha's spiritual transformation. The three kinds of transformation refer to the three wheels of teaching. Ru Lai Jia Bei (如來加被, 'Tathagata's blessing') adorns the three karmas of body, speech, and mind, being unique and unsurpassed, is called 'supreme'. You Li (有力, 'powerful') refers to the power of the integrated cause. Is

行平等。慈悲是心平等也　問曰。如此平等應無所簡。何故唯加金剛藏而不加餘者　答曰。下論云金剛藏得大乘光明三昧者。是其法體自體因。因不異果。以果嚴因得力義顯。所以云加也。餘者不得故也　問曰。此會無量一生菩薩善行十地。何故云不得　答曰。以其非自體行故不得也　問曰。若爾金剛藏便是可壞。金剛藏非方便。則不具萬德　答曰。若體此宗時不應作是難。何以故。此宗中論行一行一切行。語人一人則一切人。是故余菩薩有自體行正金剛是。金剛藏有方便行正余菩薩是。本願現前者。行因既久。行立在今也。三昧攝功德因者。體備法界眷屬行也。八種行者。功德乃有無量。略辨八種以明自他行。因凈者。行性是因。非前因也。深心者。發心徹於後際。又十住毗婆沙論云。深有三種。一者能于佛果起心玄其處遠。二者于佛性理中生信。三者于受苦眾生深起大悲。故云深心也。地盡者。發心非於初地。乃盡十地取菩薩果。深心信樂等者深心義也　問曰。若初地是深心者。終至十地彌于深心。何故但言初地深也　答曰。正以深心名通故。以信樂來顯信在初。論云始者信欲等也。善法根本者。自體因德無不備。智凈者。前初地見道但論深心。此以上修道論智凈。行周法界亦趣佛果故云地盡。初地自體真照以為

【現代漢語翻譯】現代漢語譯本行平等。慈悲是心平等也。問：如此平等應無所簡，何故唯獨加持金剛藏（Vajragarbha，菩薩名）而不加持其餘菩薩？答：下文論述金剛藏菩薩得到大乘光明三昧（Samadhi，禪定）者，是其法體自體之因。因不異於果，以果莊嚴因，得力之義彰顯，所以說加持金剛藏。其餘菩薩不得加持。問：此法會中有無量一生補處菩薩和善行十地菩薩，為何說其餘菩薩不得加持？答：因為他們不是自體之行，所以不得加持。問：若如此，金剛藏便是可壞的。金剛藏若非方便，則不具備萬德。答：若體悟此宗義時，不應作此詰難。為何如此說？此宗中論述行一行即一切行，語一人即一切人。因此，其餘菩薩有自體行，正金剛藏是也；金剛藏有方便行，正其餘菩薩是也。本願先顯現者，是因行既久，行立於今也。三昧攝取功德之因者，是體備法界眷屬之行也。八種行者，功德乃有無量。略辨八種，以明自他之行。因凈者，行性是因，非前因也。深心者，發心徹於後際。又《十住毗婆沙論》（Daśabhūmika-vibhāṣā）云：深有三種，一者能于佛果起心，玄其處遠；二者于佛性理中生信；三者于受苦眾生深起大悲。故云深心也。地盡者，發心非於初地，乃盡十地取菩薩果。深心信樂等者，是深心之義也。問：若初地是深心者，終至十地，深心更加彌深，為何只說初地深？答：正因為深心之名通用，以信樂來顯明信在初地。《論》云：始者信欲等也。善法根本者，自體因德無不具備。智凈者，前初地見道但論深心，此以上修道論智凈。行周法界亦趣佛果，故云地盡。初地自體真照以為

【English Translation】 English version ' 行平等。慈悲是心平等也 ' (Equanimity in action. Compassion is equanimity of mind.) Question: 'If such equanimity should be without exception, why is Vajragarbha (Vajragarbha, name of a Bodhisattva) alone blessed and not the others?' Answer: 'The following discourse states that Vajragarbha Bodhisattva, who has attained the Samadhi (Samadhi, meditation) of the Great Vehicle's Light, is the cause of its Dharma body and self-nature. Cause is not different from effect; the effect adorns the cause, and the meaning of empowerment is manifested, therefore it is said that Vajragarbha is blessed. The others are not blessed.' Question: 'In this assembly, there are countless Bodhisattvas destined for Buddhahood in their next life and Bodhisattvas of the Ten Grounds with virtuous conduct. Why is it said that the others are not blessed?' Answer: 'Because their conduct is not of the self-nature, they are not blessed.' Question: 'If so, Vajragarbha is destructible. If Vajragarbha is not skillful means, then he does not possess all virtues.' Answer: 'If one comprehends the meaning of this school, one should not raise such a question. Why is that? This school discusses that practicing one practice is practicing all practices, speaking of one person is speaking of all people. Therefore, the other Bodhisattvas have self-nature practice, which is precisely Vajragarbha; Vajragarbha has skillful means practice, which is precisely the other Bodhisattvas. The one whose original vow appears first is because the cause of practice has been long established, and the practice is established now. The Samadhi that gathers the cause of merit is the practice that embodies the Dharma realm and its retinue. The eight kinds of practice have immeasurable merits. Briefly distinguishing the eight kinds is to clarify the practice of self and others. The purity of the cause is that the nature of practice is the cause, not the previous cause. Profound mind means that the aspiration penetrates to the end of time. Furthermore, the Daśabhūmika-vibhāṣā (Daśabhūmika-vibhāṣā) states: Profound has three aspects: first, the ability to generate aspiration for the fruit of Buddhahood, its mystery is far-reaching; second, generating faith in the principle of Buddha-nature; third, deeply arousing great compassion for suffering beings. Therefore, it is called profound mind. Exhaustion of the grounds means that the aspiration is not generated in the first ground, but rather exhausts the ten grounds to attain the fruit of a Bodhisattva. Profound mind, faith, joy, etc., are the meaning of profound mind.' Question: 'If the first ground is profound mind, then reaching the tenth ground, the profound mind becomes even more profound. Why is it only said that the first ground is profound?' Answer: 'Precisely because the name of profound mind is common, faith and joy are used to show that faith is in the beginning. The Treatise says: The beginning is faith, desire, etc. The root of good Dharma is that the virtues of the self-nature cause are all complete. Purity of wisdom means that the previous first ground of seeing the path only discusses profound mind, while above this, the path of cultivation discusses purity of wisdom. The practice encompasses the Dharma realm and also goes towards the fruit of Buddhahood, therefore it is said that the grounds are exhausted. The self-nature of the first ground is true illumination.'

觀智。此真如觀者增三地也。圓滿者自體內明。普照者外朗周於法界。下喻況可知。身凈者四地。生生者五地六地。善行成滿七地。心調伏者八地。至十地無功用。行能斷習障故云行也。聞攝凈者。上明自利。下明利他。受持秘密具足聞持陀羅尼也。通凈者。神通無礙。身業益物也。以決定信者。此語應言以神通力令物決定信也。辨才凈者。此三昧能善同方音說無滯礙。是口業益物。善知教旨明閑取捨故言相違也。初章字者。根本圓音無礙教出生無量字句也。離慢凈者。意業教授令得真智也。真實智釋法界智印也。教授不異釋善印。印于眾生同已所得也。上明三昧具八種凈功德。此第二明三昧體能作八種因。自利因者並舉四句經文。下次第出四種因。精進因上初句深心。深心能與精進作因。不忘因第二句智圓滿。自證圓智與不忘作因。身轉凈故是勢力因。善斷煩惱習故是不染因。后四句經論一一相對明因。念持無量法與斷疑作因。以神通力故與敬重作因。得總持解故明閑取捨與轉法作因。假余尊法誦持者。正明九十六種道中各有所重名尊。菩薩爾時形同外道。口說佛語。內行佛法也。自得真智勘能化物。與教授作因。如是化者。舉化他以成自行。摩頂覺者。上佛力故入定。今佛加故覺。即身加相。身有二種。一據自體

【現代漢語翻譯】現代漢語譯本觀智（Vijnana）。這種真如觀（Tathata-jnana）能增進三地（Bhumi）。圓滿是指自體內明。普照是指光明向外照耀周遍法界（Dharmadhatu）。下面的比喻可以理解。身凈是指四地。生生是指五地六地。善行成滿是指七地。心調伏是指八地。到達十地就無功用了，因為修行能斷除習氣障礙，所以稱為行。聞攝凈是指，上面說明自利，下面說明利他。受持秘密具足聞持陀羅尼（Dharani）也。通凈是指，神通無礙，身業利益眾生。『以決定信者』這句話應該說成『以神通力令眾生決定信』。辨才凈是指，這種三昧（Samadhi）能善於用各種方言說法，沒有滯礙，這是口業利益眾生。善於瞭解教義宗旨，明白取捨，所以說相違。初章字是指，根本圓音無礙教出生無量字句。離慢凈是指，意業教授使人得到真智。真實智解釋法界智印。教授不異於解釋善印，印于眾生如同自己已經得到一樣。上面說明三昧具有八種清凈功德。這第二段說明三昧體能產生八種因。自利因並舉四句經文。下面依次列出四種因。精進因是上面的第一句『深心』。深心能與精進作因。不忘因是第二句『智圓滿』。自證圓智與不忘作因。身轉清凈是勢力因。善於斷除煩惱習氣是不染因。後面四句經文一一相對說明因。念持無量法與斷疑作因。以神通力故與敬重作因。得到總持解故，明白取捨與轉法作因。假借其他尊法誦持是指，正是說明九十六種道中各有側重，稱為尊。菩薩（Bodhisattva）爾時形同外道，口說佛語，內心修行佛法。自己得到真智，勘驗能夠化物，與教授作因。像這樣化度眾生，是舉化他來成就自己的修行。摩頂覺是指，上面是佛力加持進入禪定，現在是佛加持而覺悟，即身加持相。身有兩種，一種是根據自體。

【English Translation】 English version Vijnana (Discriminative Wisdom). This contemplation of Tathata (Suchness) increases the three Bhumis (Stages of Bodhisattva Development). 'Perfect' refers to the inner brightness of the self-nature. 'Universally illuminating' means that the light shines outward, pervading the entire Dharmadhatu (Realm of Reality). The following metaphors can be understood. 'Body purity' refers to the fourth Bhumi. 'Birth after birth' refers to the fifth and sixth Bhumis. 'Accomplishment of good deeds' refers to the seventh Bhumi. 'Mind tamed' refers to the eighth Bhumi. Reaching the tenth Bhumi is without effort, because practice can cut off habitual obstacles, hence it is called 'practice'. 'Hearing and gathering purity' means that the above explains self-benefit, and the following explains benefiting others. Receiving and upholding the secret, fully possessing the Dharani (Incantation) of hearing and holding. 'Pervasive purity' means that supernatural powers are unobstructed, and physical actions benefit beings. The phrase 'with resolute faith' should be stated as 'using supernatural power to cause beings to have resolute faith'. 'Eloquence purity' means that this Samadhi (Concentration) is good at speaking in various dialects without hindrance, which is verbal action benefiting beings. Being good at understanding the tenets of the teachings, understanding what to accept and reject, hence it is said to be contradictory. 'The initial chapter's words' refers to the fundamental, perfect sound, unobstructed teaching giving rise to limitless words and phrases. 'Freedom from pride purity' means that mental action teaches and enables people to attain true wisdom. 'True wisdom' explains the Dharmadhatu wisdom seal. Teaching is no different from explaining the good seal, sealing upon beings as if they have already attained it themselves. The above explains that Samadhi possesses eight kinds of pure merits. This second section explains that the essence of Samadhi can produce eight kinds of causes. The cause of self-benefit includes the four-line verse. The following lists the four kinds of causes in order. The cause of diligence is the first line above, 'profound mind'. Profound mind can be the cause of diligence. The cause of non-forgetfulness is the second line, 'wisdom perfection'. Self-realized perfect wisdom is the cause of non-forgetfulness. The transformation of the body into purity is the cause of power. Being good at cutting off afflictions and habits is the cause of non-attachment. The following four lines of scripture explain the causes one by one in relation. Remembering and holding limitless Dharma (Teachings) is the cause of cutting off doubt. Using supernatural power is the cause of respect. Obtaining the total retention and understanding, understanding what to accept and reject, is the cause of turning the Dharma wheel. Borrowing other honored Dharma to recite and uphold means that it is precisely explaining that each of the ninety-six paths has its own emphasis, which is called 'honored'. The Bodhisattva at that time has the form of an externalist, speaks the words of the Buddha, and practices the Buddha's Dharma internally. Oneself attains true wisdom, examines and is able to transform beings, and is the cause of teaching. Transforming beings in this way is using the transformation of others to accomplish one's own practice. 'Touching the crown of the head to awaken' means that above, the Buddha's power is added to enter Samadhi, and now the Buddha's blessing causes awakening, that is, the blessing of the body. There are two kinds of bodies, one is based on the self-nature.

行應言灌頂。二據方便行則言摩頂。此中欲令起說故。就方便行雲摩頂也。示神通力者。自體不動無所不至。所現神力非世所能。名為奇異也。云何起分者。自下解性門中緣起分。上入三昧有其二意。一欲觀機審理。二欲招諸加助。今三昧訖者。觀察已周。得力者。得佛威力。說時至者。眾生根熟感道時至　問曰。說時既至。何不在定而說　答曰。定無言說故起也。云何本分者。自下正明佛性體。向出定欲說。直先略說以起請端。略為廣本故明本分。本有二種。一教本。二宗本。略辨地名與后廣說為本。是教本。六種決定苞含萬行以為宗本。故云本分　問曰。何故略說不待請。廣說待請也　答曰。為顯此法是無言之法。其唯自證非緣所得。而備因外彰所以自說。廣說所以待請者。為顯非唯一向自成。要藉修相方便得彼用也。為說不說者。若不自說。大眾不知金剛藏為受加說為不說也。又不知說何等法者。上諸佛雖勸汝當辨說。未知竟說何法。故略陳地名令大眾寄心有在也。愿善決定如初地中說發菩提心即此本分愿應知者。明愿與發心左右為名。是故二處互舉結會不二也。真實智攝者。真如實智與理相應慧攝非緣智所攝。善決定者。既證初地出世真智明白之解凡地妄想疑倒一切永亡故。云即決定者。即十地體既是出世真

證。若以世法來釋者則失正義。故直言即是也。此以入初地非信攝者。分其位相。今據初地已上辨其真道。地前是對治方便故名為信　問曰。依地持論云。地前亦有真行。何故但云信也　答曰。地前實有真行。隱而不彰。所以然者。為顯一修成故。取前為方便。當所辨者為正位。若論前雖有真行。無相發起義。據十地修入法用悉皆如此。若辨十地行。賢首為信地。若十行為信地。乃至辨佛地。十地已還皆以為信。故仁王經云。十地菩薩而無相信。滅一切煩惱。照第一義諦。不名為見。就六種決定中有三。前二句明決定行體。第三句明決定所證法。下三句明決定行用。觀相決定者。自有辨觀地前方便修相覺名觀。得證時名依止。此是前後觀依止自有理之外。用智為觀。即體真照以為依止。今都不取此為觀義。正取即理真照自體相應真如一味以為觀善也。體非分別不雜無明故言一味。真實決定者。自體真覺性離緣得也。體非分別離諸妄想故云出世間也。勝善決定者。自下所證法無障礙行用。法界超升累表以之為勝。大法界者。是佛性異名。釋勝義。法界有二種。一事法界。二真實法界。聲聞所知名事法界。不名為大。真實法界以為大。與此相應成以為勝。諸佛稱法界得圓用。菩薩分用。故言佛根本。大勝高廣者。超升獨絕

【現代漢語翻譯】現代漢語譯本：證明。如果用世俗的法則來解釋，就會失去真正的意義。所以直接說就是了。這裡說進入初地不是信所包含的，是區分它的位階。現在根據初地以上來辨別真正的道。地前是對治的方便，所以稱為信。問：依據《地持論》說，地前也有真行，為什麼只說是信呢？答：地前確實有真行，但隱藏而不明顯。之所以這樣，是爲了顯示一修成就的緣故。取地前作為方便，把所辨別的作為正位。如果說地前雖有真行，但沒有相的生起之義。根據十地修入法，用法都如此。如果辨別十地行，賢首宗認為是信地。如果十行認為是信地，乃至辨別佛地，十地以前都認為是信。所以《仁王經》說，十地菩薩沒有相信，滅除一切煩惱，照見第一義諦，不稱為見。就六種決定中有三種。前兩句說明決定的行體。第三句說明決定所證的法。下面三句說明決定的行用。觀相決定，自有辨別觀地前方便修相，覺悟名為觀。得到證悟時名為依止。這是前後觀依止自有理之外。用智為觀，即體真照以為依止。現在都不取這個作為觀的意義。真正取即理真照自體相應真如一味作為觀善。體非分別，不雜無明，所以說一味。真實決定，自體真覺性離緣而得。體非分別，離開各種妄想，所以說出世間。勝善決定，自下所證的法沒有障礙的行用。法界超升，累積表述以此為勝。大法界，是佛性的異名。解釋勝義。法界有兩種，一是事法界，二是真實法界。聲聞所知名為事法界，不稱為大。真實法界才稱為大。與此相應成就，成為勝。諸佛稱法界而得圓滿的用，菩薩分用。所以說是佛的根本。大勝高廣，超升獨絕。

【English Translation】 English version: Proof. If one interprets it using worldly laws, one loses the true meaning. Therefore, speaking directly is it. Here, entering the first ground (初地, Chudi) is not included in 'faith' (信, xin); it is distinguishing its stage. Now, based on the grounds above the first ground, we discern the true path. The stage before the grounds is a remedial expedient, hence it is called 'faith'. Question: According to the Dasabhumika-sutra (地持論, Dichilun), there are also true practices before the grounds. Why is it only called 'faith'? Answer: There are indeed true practices before the grounds, but they are hidden and not manifest. The reason for this is to show the accomplishment of a single cultivation. Taking the stage before the grounds as an expedient, and what is being discerned as the correct position. If one says that although there are true practices before the grounds, there is no meaning of the arising of characteristics. According to the practice of entering the ten grounds, the usage is all like this. If one discerns the practices of the ten grounds, the Xianshou (賢首) school considers it the ground of faith. If the ten practices are considered the ground of faith, and even discerning the Buddha ground, everything before the ten grounds is considered faith. Therefore, the Renwang Sutra (仁王經, Renwang Jing) says that the ten-ground Bodhisattvas do not have faith, extinguish all afflictions, and illuminate the first principle of truth, which is not called 'seeing'. Among the six kinds of certainty, there are three. The first two sentences explain the body of the determined practice. The third sentence explains the Dharma that is determined to be realized. The following three sentences explain the determined function of the practice. Determining the characteristics of observation, there is a distinction between observing the expedient practice of characteristics before the grounds, and awakening is called observation. When enlightenment is attained, it is called reliance. This is the reliance on observation before and after, outside of reason. Using wisdom as observation, that is, taking the true illumination of the essence as reliance. Now, we do not take this as the meaning of observation. We truly take the true illumination of the essence, corresponding to the suchness (真如, zhenru) of one flavor, as good observation. The essence is non-discriminating and not mixed with ignorance (無明, wuming), hence it is called one flavor. True determination is obtained by the self-nature of true awareness being free from conditions. The essence is non-discriminating and free from all delusions, hence it is called transcendent. Excellent determination is that the Dharma realized from below has unobstructed function. The Dharma realm transcends and accumulates expressions, taking this as excellence. The Great Dharma Realm is another name for Buddha-nature. Explaining the supreme meaning. There are two kinds of Dharma realms: the Dharma realm of phenomena and the true Dharma realm. What the Sravakas (聲聞, shengwen) know is called the Dharma realm of phenomena, which is not called great. Only the true Dharma realm is called great. Corresponding and accomplishing this becomes excellence. All Buddhas call the Dharma realm and obtain complete function, while Bodhisattvas have partial function. Therefore, it is said to be the root of the Buddha. Great, excellent, high, and vast, transcending and being uniquely absolute.

莫能加者以之為大。超出位外以之為高。曠苞無限因之為廣。此皆行用差別。一體異名者。大乘義融一而備萬。此法相義者。大乘法相理正如此。非始造終成出在天真自相常住。有佛無佛不可虧盈故云法爾。復法界大者。下有三句辨如法界義。即是三道真如觀明證道幡心契悟如理相應更無異得。以之為證。勝凡夫二乘者。超凡越聖　問曰。經云初發心菩薩勝阿羅漢。今辨十地真行。何故始言勝者　答曰。此非三乘中凡夫二乘。今以習種前十信人未有行成為凡夫。習種性位是聞慧以為聲聞。性種解行據位而言。未得真空但與理相應以為覺。今得證相應過於此位。以之為勝。方便集地者。此辨不住道。于生死而不著。涅槃而不樂。自非善巧。何能爾也。白法界者。明助道。無偏光潔以之為白。因善決定者。十地證智與常無常二果作因。無常果者示用。因果體是方便集超。但緣有增減故用有。從緣集義以為無常。但非剎那無常。以此無常緣因。所對方便涅槃以為無常果。言愛者。對生死以得此果。生死滓累理非所悕。此果超升理是可愛。故言愛果也。是因如虛空者。成用而無得　虛空通有色之用而無相。色自無常。虛空自常。如外用殊能用無用。相雖方便緣顯。顯則是常。色不盡者。據色以障虛空通色之用無礙不盡。空為色

【現代漢語翻譯】現代漢語譯本『莫能加者以之為大』，意思是說沒有什麼可以加在它之上的，就認為它是最大的。（大：指本體的周遍廣大，沒有邊際。）『超出位外以之為高』，意思是說超越了所有階位的限制，就認為它是最高的。（高：指本體的至高無上，沒有可以比擬的。）『曠苞無限因之為廣』，意思是說空曠地包容著無限的事物，因此認為它是廣大的。（廣：指本體的包含一切，沒有遺漏。）這些都是作用上的差別，實際上是一個本體的不同名稱。（一體異名：指本體只有一個，但作用不同，所以有不同的名稱。）大乘的意義在於融合統一，具備萬法。這就是法相的意義。大乘的法相之理本來就是如此，不是開始創造最終完成的，而是本來就存在於天真自性之中，常住不變。（法爾：本來如此。）有沒有佛，它都不會減少或增加，所以說是『法爾』。再說『法界大』，下面有三句話辨析如法界的意義，就是通過三種途徑來觀察真如，從而明白證道的道理。這三種途徑是：觀明證道，幡心契悟，如理相應。除此之外，沒有其他方法可以獲得證悟。以此作為證明，可以勝過凡夫和二乘人。（二乘：聲聞乘和緣覺乘。）勝過凡夫和二乘人，就是超越了凡夫，跨越了聖人。問：經中說，初發心的菩薩勝過阿羅漢（Arhat）。現在辨析十地的真實修行，為什麼一開始就說勝過呢？答：這裡說的不是三乘中的凡夫和二乘。現在以習種性之前的十信位的人，還沒有實際的修行，作為凡夫。習種性位的人，通過聽聞佛法而獲得智慧，作為聲聞。性種解行，根據所處的階位來說，還沒有證得真空，只是與真理相應，就認為是覺悟。現在證得與真理相應，超過了之前的階位，因此說勝過。『方便集地』，這是辨析不住于道，對於生死不執著，對於涅槃不貪戀。如果不是善巧方便，怎麼能做到這樣呢？『白法界』，這是說明輔助修道的，沒有偏頗，光明潔白，因此稱為『白』。『因善決定者』，十地的證智，與常和無常兩種果報作為因。無常的果報是示現作用。因果的本體是方便集超，只是因為因緣有增減，所以作用也有所不同。從因緣和合的意義上來說，就是無常。但不是剎那生滅的無常。用這種無常的因緣，所對應的方便涅槃，就是無常的果報。說到『愛』，是相對於生死而言，因為得到了這種果報，生死中的污垢和牽累，在道理上就不值得留戀。這種果報超越提升，在道理上是值得喜愛的，所以說是『愛果』。『是因如虛空者』，成就作用而沒有所得。（成用而無得：指成就了種種作用，但本體上並沒有增加或減少。）虛空貫通有色的作用，但本身沒有形狀。色自身是無常的，虛空自身是常住的。就像外在的作用不同，但能起作用的本體是沒有作用的。相雖然是方便因緣所顯現的，但顯現出來的則是常住的。『色不盡者』，根據色來阻礙虛空，貫通色的作用沒有阻礙，沒有窮盡。虛空爲了色而存在。

【English Translation】 English version 『That which nothing can be added to is considered great.』 This means that if there is nothing that can be added to it, it is considered the greatest. (Great: refers to the pervasiveness and vastness of the substance, without boundaries.) 『That which transcends all positions is considered high.』 This means that surpassing the limitations of all stages is considered the highest. (High: refers to the supreme nature of the substance, incomparable.) 『That which broadly encompasses the infinite is considered vast.』 This means that it spaciously contains infinite things, therefore it is considered vast. (Vast: refers to the substance's inclusion of everything, without omission.) These are all differences in function, but in reality, they are different names for the same substance. (One substance, different names: refers to the substance being one, but having different functions, so it has different names.) The meaning of Mahayana (大乘) lies in the fusion of unity, possessing all dharmas. This is the meaning of Dharmalaksana (法相). The principle of Dharmalaksana in Mahayana is inherently like this; it is not something that is created at the beginning and completed at the end, but rather it inherently exists in the true nature, constantly abiding. (Dharmata (法爾): inherently so.) Whether there is a Buddha or not, it will not decrease or increase, so it is said to be 『Dharmata.』 Furthermore, regarding 『the greatness of the Dharmadhatu (法界),』 there are three sentences below that distinguish the meaning of the Dharmadhatu, which is to understand the principle of enlightenment through three paths of observing Suchness (真如). These three paths are: observing and illuminating enlightenment, the banner of the mind aligning with understanding, and corresponding with the principle. Apart from this, there is no other way to attain enlightenment. Using this as proof, one can surpass ordinary people and those of the Two Vehicles (二乘). (Two Vehicles: Sravakayana (聲聞乘) and Pratyekabuddhayana (緣覺乘).) Surpassing ordinary people and those of the Two Vehicles means transcending ordinary people and surpassing sages. Question: The sutra says that a Bodhisattva (菩薩) who has just aroused the aspiration for enlightenment surpasses an Arhat (阿羅漢). Now, analyzing the true practice of the Ten Bhumis (十地), why does it initially say surpassing? Answer: What is being referred to here is not the ordinary people and those of the Two Vehicles within the Three Vehicles. Now, those in the Ten Faiths stage before the stage of Habitual Nature, who have not yet had actual practice, are considered ordinary people. Those in the Habitual Nature stage, who gain wisdom through hearing the Dharma, are considered Sravakas (聲聞). The understanding and practice of the Nature stage, according to the stage they are in, have not yet attained true emptiness, but are merely in accordance with the principle, and are considered enlightenment. Now, attaining correspondence with the principle surpasses the previous stage, therefore it is said to surpass. 『Expedient Gathering Ground,』 this is to distinguish not dwelling in the path, not being attached to Samsara (生死), and not being greedy for Nirvana (涅槃). If it were not for skillful means, how could one do this? 『White Dharmadhatu,』 this is to explain assisting the path of cultivation, without bias, bright and pure, therefore it is called 『white.』『Those who decide based on goodness,』 the wisdom of the Ten Bhumis, together with the two kinds of consequences, constant and impermanent, serve as the cause. The impermanent consequence is the manifestation of function. The substance of cause and effect is the expedient gathering and transcendence, but because the conditions have increases and decreases, the function also differs. From the meaning of conditions coming together, it is impermanent. But it is not momentary impermanence. Using this impermanent condition, the corresponding expedient Nirvana is the impermanent consequence. Speaking of 『love,』 it is in relation to Samsara, because having attained this consequence, the defilements and burdens of Samsara are not worth cherishing in principle. This consequence transcends and elevates, and is worthy of love in principle, therefore it is called 『loved consequence.』『This cause is like space,』 accomplishing function without attainment. (Accomplishing function without attainment: refers to accomplishing various functions, but the substance does not increase or decrease.) Space permeates the function of form, but itself has no shape. Form itself is impermanent, space itself is constant. Just like the external functions are different, but the substance that can function has no function. Although the appearance is manifested by expedient conditions, what is manifested is constant. 『Form is not exhausted,』 according to form to obstruct space, the function of permeating form has no obstruction, and is not exhausted. Space exists for the sake of form.

依生色不盡。愿善決定能生報果而無窮盡乃至得涅槃。常果因者。佛性正因為常因。得涅槃者。以此常因得性凈涅槃。大善決定者。外化行利他是勝。以之為大也。次前決定非一向住者。常果涅槃是圓寂滅。涅槃語寂萬相。俱夷語圓德無不備。德無不備故不住涅槃。相寂故不住世間。此辨次前決定非一向住。此愿非唯是用。用而常寂。不住義不異前釋。不怯弱者。是菩薩勇猛精進決定能證三世諸佛所行智地不生疑難也。產生佛智住持故者。十地證智慧生佛果。自成建立堅固不壞也。善決定是總者。明義既周。還以六種來融。六義者如上也。何故決定說十地對治十障者。然此十地是菩薩德位之名。論其體也。則曠周法界德無不備。略而言之。不出證教。寂用兩行妙絕虛通名曰證。道用分殊能故曰教道。此二旨超分別。下經言入於三世真如法中言證。不可傳說之在教。蓋是倚互以彰名。標相以示實據。相而言。證唯內覺。教則外彰。故就外彰之狀分別地義辨相多種。或直彰法體或藉標擬。直陳法體者。如地前三位彰其始行未勉分數。故當相可彰。言標擬者。初地已上同入佛境。於六決定平等無差。然有彰未盡。必有明未之相不可得說。故借世間寄彰其致。寄相雖眾略說有五。或對障別地。或就行標殊。或寄報優劣。或約之

【現代漢語翻譯】現代漢語譯本依附於生色而產生的（煩惱）不會窮盡。愿善的決斷能夠產生報應果實，並且無窮無盡，直至獲得涅槃。『常果因』指的是佛性，佛性正是常因。『得涅槃者』，憑藉這個常因獲得自性清凈的涅槃。『大善決定者』，向外化導眾生，利益他人是殊勝的，因此稱之為『大』。『次前決定非一向住者』，常果涅槃是圓滿寂滅的境界。涅槃的含義是寂靜，萬相止息。『俱夷』的意思是圓滿，功德無所不備。因為功德無所不備，所以不住于涅槃。因為相寂靜，所以不住於世間。這裡辨析的是『次前決定非一向住』。這個願力不僅僅是作用，作用時也常處於寂靜狀態。不住的含義與前面的解釋沒有不同。『不怯弱者』，是菩薩勇猛精進，決定能夠證得三世諸佛所行之智地，不產生疑惑和困難。『產生佛智住持故者』，十地所證的智慧產生佛果，自身成就建立，堅固不壞。『善決定是總者』，說明義理已經周全，再用六種含義來融合。六種含義如前所述。為什麼決定要說十地對治十種障礙呢？這是因為這十地是菩薩德位的名稱。如果論及其本體，則是廣闊周遍法界，功德無所不備。簡略地說，不出證和教，寂和用兩種行為。妙絕虛通叫做證，道用分殊叫做教道。這兩種宗旨超越了分別。下經說『入於三世真如法中』，這是證。不可傳說的在於教。大概是相互依靠來彰顯名稱，標立相狀來顯示實際依據。就相而言，證唯有內覺，教則向外彰顯。所以就外在彰顯的狀態來分別地的含義，辨別相狀的多種不同。或者直接彰顯法體，或者憑藉標立比擬。直接陳述法體，例如地前三位，彰顯其開始修行，尚未免除分數，所以當下的相可以彰顯。說到標立比擬，初地以上已經一同進入佛境，在六種決定上平等沒有差別。然而有彰顯未盡之處，必定有不明之處，不可言說。所以借用世間的事物來寄託彰顯其意致。寄託的相狀雖然眾多，簡略地說有五種：或者針對障礙來區別地，或者就修行來標立殊勝，或者憑藉報應的優劣，或者總結之。

【English Translation】 English version The arising of defilements based on the arising of form will not be exhausted. May the determination of goodness be able to produce retributive fruits, and be inexhaustible, until Nirvana is attained. 'Constant cause fruit' refers to Buddha-nature, which is precisely the constant cause. 'Those who attain Nirvana' attain self-nature purity Nirvana by means of this constant cause. 'Great good determination' means that outwardly transforming sentient beings and benefiting others is supreme, hence it is called 'great'. 'The previous determination is not one-sidedly abiding' means that constant fruit Nirvana is a state of perfect extinction. The meaning of Nirvana is stillness, where all phenomena cease. '俱夷 (Juyi)' means perfection, where merits are complete. Because merits are complete, one does not abide in Nirvana. Because the characteristics are still, one does not abide in the world. This clarifies that 'the previous determination is not one-sidedly abiding'. This vow is not merely function; when functioning, it is also constantly in a state of stillness. The meaning of 'not abiding' is no different from the previous explanation. 'Not being timid' means that the Bodhisattva is courageous and diligent, determined to realize the wisdom ground practiced by the Buddhas of the three times, without generating doubts or difficulties. 'Generating Buddha-wisdom and abiding in it' means that the wisdom realized in the ten grounds can produce the fruit of Buddhahood, and one's own accomplishment is established, firm and indestructible. 'Good determination is the totality' means that the meaning has been fully explained, and then the six meanings are used to integrate. The six meanings are as mentioned before. Why is it determined to say that the ten grounds counteract the ten obstacles? This is because these ten grounds are the names of the Bodhisattva's virtuous positions. If we discuss their essence, it is vast and pervasive throughout the Dharma realm, with merits complete. Briefly speaking, it does not go beyond realization and teaching, stillness and function, two kinds of conduct. Wonderfully transcending and penetrating is called realization, and the differentiation of the path of function is called the teaching path. These two principles transcend discrimination. The lower sutra says 'entering into the true suchness Dharma of the three times', which is realization. What cannot be transmitted is in the teaching. It is probably relying on each other to manifest the name, and establishing characteristics to show the actual basis. In terms of characteristics, realization is only internal awareness, while teaching manifests externally. Therefore, based on the state of external manifestation, the meaning of the grounds is distinguished, and the various differences in characteristics are discerned. Either the Dharma body is directly manifested, or it is manifested by means of establishing analogies. Directly stating the Dharma body, for example, the first three positions before the grounds manifest the beginning of practice, which has not yet avoided fractions, so the present characteristics can be manifested. Speaking of establishing analogies, those above the first ground have already entered the Buddha realm together, and there is no difference in the six determinations. However, there are places where manifestation is not complete, and there must be places that are unclear, which cannot be spoken of. Therefore, worldly things are borrowed to entrust and manifest their meaning. Although there are many entrusted characteristics, there are five in brief: either distinguishing the grounds according to the obstacles, or establishing the superiority according to practice, or relying on the advantages and disadvantages of retribution, or summarizing them.

數量。或引喻比況。或夷齊一貫。言障別者。對於十障故說十地。就一種障中緣起有十。故初煩惱障。中智障。后體障。餘二十二或三十三各自一徹。類此而言應有十一障。但此中為別十地因行故但說十。理實而言。二障三障雙遣相續解脫。經明二十二者。據二障以明。或說三十三者。舉三障而對治階降以障自體無差別之差別。初三據煩惱障。次二智障。次二二障習。后三體障。一凡夫我相障者。初地始證真如見法無我創階聖位。故說凡夫我相以為障也。邪行於眾生身等障者。二地修道之初。先以持戒之行離破戒垢。故身等邪行以為障也。闇相於聞思修等諸法忘障者。三地依凈持戒起三昧聞持照見上法。謂之為明。故於聞思闇相以為障也。解法慢障者。四地入道得證除慢。故以解法之慢以為障也。身凈我慢障者。五地得不住道染凈俱行。故身凈我慢以為障。微煩惱習障者。六地逆順觀察染凈緣起入深寂法門。故取染凈微習以為障也。細相習障者。七地功用行滿唸唸無間。故細相習間以為障也。于無相有行障者。八地正得無生離功用之染。故於無相有行以為障也。不能善利益眾生障者。九地四十無礙功能利物。故不能利益眾生以為障。于諸法中不得自在障者。十地得法自在成大法身。故不得自在以為障。此之十障若后歷

別則是世間之障寄之別地。若一中辨十十位皆然。此則當地說障何者。如凡夫我相。乃至九地見法有性。十地猶習亦為初障通於后地。第二大愿能受一切諸法輪。即是法自在除不自在障。然則后障亦該於前十障緣起義顯明矣。行標報示約數喻況。文顯可知。夷齊一貫者。就相雖差。行實平等。皆周法界。又一解。十地者真體寂絕。何由可悟。顯用方便由何而致。是以一道清凈平等無二。相狀殊能其理莫差。語體澄湛亦無波。此直以時異有凈不凈。理無品第對語辨十。十者何也。謂一對恚慢我相障以辨歡喜地。二對解惑相泯障以辨道流離垢地。三對真道現相障以辨心解明地。四對忘超惑惱心智火所燒障以辨觀明炎地。五對流來無明惑難可度越障以辨顯用自在難勝地。六對平等智用障以辨薄流現前地。七對無始流來解起障以辨順流遠行地。八對唸唸芬熏解智障以辨安止不動地。九對慧解智照功用障以辨顯解善慧地。十對云騰解智理窮自在障以辨法雲地。此十名者。蓋是玄原之幽智。絕稱之靈宅。修途之宗輝。而表還中之妙旨。返本歸宗之途要。真心絕滅之詮緯。如建真解之本德。智用兩分之區要。而有本末之別。一體一切體。以一體為本。一切體為末。一切體一體。一切體為本。一體為末。一地一切地。一地為本。一切地

【現代漢語翻譯】現代漢語譯本：『別則』是世間的障礙，寄託于別處。如果從一中辨別出十，十位都是這樣。那麼，這在當地所說的障礙是什麼呢？比如凡夫的『我相』（認為有一個真實不變的自我），乃至九地菩薩所見之法仍有自性。十地菩薩的習氣也是最初的障礙，貫通於後面的各個階段。第二大愿能夠接受一切諸法輪（佛法的教導），這就是法自在，消除了不自在的障礙。這樣說來，後面的障礙也包括了前面的十種障礙，緣起之義就顯明瞭。行為的標示、報告、指示，用數字、比喻來描述情況，文字顯明易懂。伯夷和叔齊始終如一，就現象而言雖然有差別，但行為的實質是平等的，都周遍法界。還有一種解釋，十地菩薩的真體寂靜空絕，如何才能領悟？顯現作用的方便法門又從何而來？因此，一道清凈平等，沒有兩種差別，相狀雖然不同，但道理沒有差別。語言的表達澄澈湛寂，沒有波瀾。這只是因為時節不同，有清凈和不清凈的差別，道理上沒有品級高下之分，用對答的方式來辨別十地。這十種是什麼呢？第一，用歡喜地來對治嗔恚、傲慢、我相的障礙。第二，用離垢地來對治解惑相泯的障礙。第三，用明地來對治真道現相的障礙。第四，用炎地來對治忘超惑惱，心智之火所燒的障礙。第五，用難勝地來對治流來無明惑，難以度越的障礙。第六，用薄流現前地來對治平等智用的障礙。第七，用遠行地來對治無始流來解起的障礙。第八，用不動地來對治唸唸芬熏解智的障礙。第九，用善慧地來對治慧解智照功用的障礙。第十，用法雲地來對治云騰解智理窮自在的障礙。這十個名稱，大概是玄妙深遠的智慧，是斷絕言語的靈妙居所，是修行道路上的光輝，是表明迴歸本源的妙旨，是返回根本、歸於本源的途徑要領，是真心寂滅的詮釋綱維。如同建立真解的根本功德，智用兩分的區域要點，而有本末的區別。一體一切體，以一體為根本，一切體為末。一切體一體，一切體為根本，一體為末。一地一切地，一地為根本，一切地為末。

【English Translation】 English version: 'Bie Ze' (Separation) is the obstacle of the world, residing in other places. If one discerns ten from one, all ten positions are like this. Then, what is this obstacle spoken of locally? For example, the 'I-ness' (the belief in a real and unchanging self) of ordinary people, and even the nature of phenomena seen by Bodhisattvas in the ninth Bhumi (stage of enlightenment) still possesses inherent existence. The habits of Bodhisattvas in the tenth Bhumi are also the initial obstacles, permeating through the later stages. The second great vow is to be able to receive all Dharma wheels (teachings of Buddhism), which is Dharma-mastery, eliminating the obstacles of non-mastery. In this way, the later obstacles also include the previous ten obstacles, and the meaning of dependent origination becomes clear. The marking, reporting, and indicating of actions, using numbers and metaphors to describe situations, the text is clear and easy to understand. Boyi and Shuqi are consistent throughout, although there are differences in phenomena, the essence of their actions is equal, all pervading the Dharma realm. There is another explanation, the true essence of the Bodhisattvas in the ten Bhumis is silent and extinct, how can it be realized? From where do the expedient methods of manifesting function come? Therefore, the one path is pure and equal, without two differences, although the appearances are different, the principle is not different. The expression of language is clear and still, without waves. This is only because the times are different, there are differences between purity and impurity, there are no grades of high and low in principle, using the method of answering questions to distinguish the ten Bhumis. What are these ten? First, using the Pramudita Bhumi (Joyful Ground) to counteract the obstacles of anger, arrogance, and I-ness. Second, using the Vimala Bhumi (Immaculate Ground) to counteract the obstacles of the dissolution of delusion. Third, using the Prabhakari Bhumi (Luminous Ground) to counteract the obstacles of the manifestation of the true path. Fourth, using the Archismati Bhumi (Radiant Ground) to counteract the obstacles of forgetting and transcending delusion and vexation, burned by the fire of wisdom. Fifth, using the Sudurjaya Bhumi (Difficult to Conquer Ground) to counteract the obstacles of ignorance flowing in, difficult to overcome. Sixth, using the Abhimukhi Bhumi (Face to Face Ground) to counteract the obstacles of equal wisdom and function. Seventh, using the Duramgama Bhumi (Far Reaching Ground) to counteract the obstacles of the arising of understanding from beginningless flow. Eighth, using the Acala Bhumi (Immovable Ground) to counteract the obstacles of the fragrance of understanding and wisdom in every moment. Ninth, using the Sadhumati Bhumi (Good Wisdom Ground) to counteract the obstacles of the function of wisdom, understanding, and intelligence. Tenth, using the Dharmamegha Bhumi (Cloud of Dharma Ground) to counteract the obstacles of the clouds rising, understanding wisdom, and the ultimate freedom of principle. These ten names are probably the profound and distant wisdom, the spiritual dwelling place that cuts off words, the brilliance on the path of cultivation, the wonderful purpose of indicating the return to the origin, the key to returning to the root and returning to the origin, the interpretation of the extinction of true mind. Like establishing the fundamental merit of true understanding, the key points of the two divisions of wisdom and function, and there are differences between the root and the branch. One body is all bodies, taking one body as the root, and all bodies as the branch. All bodies are one body, taking all bodies as the root, and one body as the branch. One Bhumi is all Bhumis, taking one Bhumi as the root, and all Bhumis as the branch.

為末。一切地一地。一切地為本。一地為末。本末有差。體用兩別。且論於十萬亦如之。十地名教略之云爾　自利利他者顯行成就。出過二乘故云無上。初得聖處顯得正位。多生歡喜者。初喜則多久不必爾。下論云。多歡喜故亦名歡喜。誤心犯戒者。犯戒由於內心。犯輕者名之為誤心。起于煩惱為能起欲。顯微細業跡一切悉離故云能離。清凈戒者此指其行。二地修道之始。故以戒標初也。隨聞思修慧隨順四地。下論云。以得證智光明故名為明。不忘者。三地緣解為不忘。境智異以為煩惱。可為智燒以之為薪。除遣此障真證無礙。無礙之用以之為炎。此四地是證道位。有證必起外用故光明為首。下論釋言。依證智法明放阿含光明入無量法門亦名為炎。得出世間智不住世間。方便善巧不住涅槃。著唯世間解唯涅槃。於此二種以為難度。不住道成於緣無礙以為能度。般若波羅蜜者。八地所證大無生法。此地得法平等窮盡諸相。彼境界現前故曰現前。下經言。菩薩從六地來能入寂滅定也。以此如見行未淳熟故有間也。前六地有間。此地無間。故曰善修無相行。功用道滿以為究竟。能過世間二乘者。前三地修世間行共世間。四五六地修出世間行共二乘。不名為過。此地得過也。報行淳熟。菩薩從初地來廣修行道於此淳熟。為前修

【現代漢語翻譯】現代漢語譯本：這是最後階段。一切土地以第一塊土地為基礎，一切土地以第一塊土地為終結。第一塊土地是終結。基礎和終結有所不同，本體和作用也各有區別。至於十萬個土地也是如此。十地的名稱和教義在此簡略敘述。自利利他，彰顯修行成就，超越二乘（聲聞乘和緣覺乘），所以稱為無上。初得聖位，顯現正位。多生歡喜，初得歡喜則長久，不必如此。下文說，『因為多歡喜，所以也名為歡喜。』誤心犯戒，犯戒源於內心。犯輕戒名為誤心，由煩惱而生起慾望。彰顯微細的業跡，一切都遠離，所以說能離。清凈戒律，這裡指的是行為。二地是修道的開始，所以用戒律來標示初始。隨聞思修的智慧，隨順於四地。下文說，『因為得到證智光明，所以名為明。』不忘失，三地以緣解為不忘失。境界和智慧不同，以之為煩惱。可以作為智慧的燃料，用來燒燬。去除這些障礙，真正的證悟就沒有阻礙。無礙的作用，以之為火焰。這四地是證道的位次。有證悟必定會產生外在的作用，所以光明為首要。下文解釋說，『依靠證智法，光明放出阿含光明，進入無量法門，也名為火焰。』得出世間的智慧，卻不住留在世間。方便善巧，卻不住留在涅槃。執著于唯有世間，理解唯有涅槃，對於這兩種都認為是難以超越的。不住留在道上，成就於緣起無礙，認為是可以超越的。般若波羅蜜（智慧到彼岸），是八地所證悟的大無生法。此地得到法平等，窮盡諸相。那個境界現前，所以說現前。下經說，『菩薩從六地來，能夠進入寂滅定。』因為這種如見的修行還沒有純熟，所以有間斷。前六地有間斷，此地沒有間斷，所以說善修無相行。功用道圓滿，認為是究竟。能夠超越世間二乘，前三地修世間行，與世間共通。四五六地修出世間行，與二乘共通，不稱為超越。此地才算得到超越。報行純熟，菩薩從初地來，廣泛地修行道，在此純熟，為之前的修行。

【English Translation】 English version: This is the final stage. All lands are based on the first land, and all lands end with the first land. The first land is the end. The foundation and the end are different, and the substance and function are also distinct. As for the hundreds of thousands of lands, it is the same. The names and teachings of the Ten Grounds are briefly described here. Benefiting oneself and others manifests the achievement of practice, surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called unsurpassed. Initially attaining the holy position, the correct position is revealed. Much joy arises; initial joy is long-lasting, but it doesn't necessarily have to be so. The following text says, 'Because of much joy, it is also called Joyful.' Mistakenly violating precepts originates from the inner mind. Violating minor precepts is called a mistaken mind, arising from afflictions and generating desires. Manifesting subtle traces of karma, everything is distanced, so it is said to be able to separate. Pure precepts refer to conduct. The Second Ground is the beginning of the path of cultivation, so it is marked with precepts as the beginning. The wisdom that follows hearing, thinking, and cultivating is in accordance with the Fourth Ground. The following text says, 'Because of obtaining the light of realized wisdom, it is called Bright.' Not forgetting, the Third Ground takes conditioned understanding as not forgetting. The realm and wisdom are different, taking them as afflictions. It can be used as fuel for wisdom to burn away. Removing these obstacles, true realization is unobstructed. The function of unobstructedness is taken as flame. These Four Grounds are the positions of realizing the path. With realization, external functions will definitely arise, so light is the most important. The following text explains, 'Relying on the Dharma of realized wisdom, light emits Āgama light, entering limitless Dharma gates, and is also called flame.' Obtaining wisdom beyond the world, yet not dwelling in the world. Skillful means, yet not dwelling in Nirvāṇa. Being attached to only the world, understanding only Nirvāṇa, both of these are considered difficult to surpass. Not dwelling on the path, achieving unhindered dependent origination, is considered able to surpass. Prajñāpāramitā (Perfection of Wisdom) is the great unproduced Dharma realized by the Eighth Ground. In this ground, the Dharma is obtained equally, exhausting all phenomena. That realm appears, so it is said to appear. The following sutra says, 'Bodhisattvas come from the Sixth Ground and are able to enter the Samādhi of Cessation.' Because this practice of seeing is not yet pure, there are interruptions. The first six grounds have interruptions, but this ground has no interruptions, so it is said to cultivate the practice of no-form well. The path of effort is complete, considered ultimate. Being able to surpass the Two Vehicles of the world, the first three grounds cultivate worldly practices, common with the world. The fourth, fifth, and sixth grounds cultivate supramundane practices, common with the Two Vehicles, and are not called surpassing. Only this ground is considered to have attained surpassing. The fruition of actions is pure. Bodhisattvas come from the First Ground, extensively cultivating the path, and are pure here, for the previous cultivation.

道所對故曰報行。前第七地方便中斷于體障分別功用不亡名為相間。今除此功用故名無間。前六地相間他事動。七地無相。然者有功用。此地得無功用。故曰不動。無礙力者四無礙智力。以能說法成就利他。慧行中善故曰善慧地。得大法身者。此指菩薩法身普覆如雲。又能注法雨滅眾生煩惱塵炎。故寄云以況之。能受雲雨之說自利行。能作雲雨之說即是利他行。二行滿足無復體礙故云具足自在也。受法王位者。圓道滿足勘受佛職也。猶如太子者喻況。然子義多種。若以得證相應以為王子。初地以上為王子。若以無障礙解為子者。六地以上為王子。若始成法身為子者。八地以上為王子。若具足子相為王子者。要取第十地受佛位為太子。而得自在者。於九地以還自在也。有微智障。且據二障而論。煩惱與智遣無先後。盡則俱時。就相而言。煩惱相粗在先而除。智障是細在後而遣。故初地斷煩惱障。盡在於十地。四地斷智之初。盡在于佛地。故言有微智障不自在也。微障既盡佛果圓顯故說佛地也。如孕在藏。借女人況。懷胎為喻。初月懷胎十月滿足。菩薩亦爾。初地得聖之胎。十地聖體滿足。故云亦復如是也。以諸地有障者。問曰。與上十障有何等異也。答曰。障名雖同。明義有異。上辨十障辨解惑不俱。有障故解不得起。

此言障者。以生長未足為障。如此為異也。如子生時者。如人受生始托父母入人位也。初喻登初地入聖之胎。滿足十月成人之終。如似行滿道成佛果。故云事究竟也。諸根覺了者。前明體滿。此明智用滿也。藏有十時。余經中有三十八日。日為一時則三十八時。此中為況十故但說十時。陀羅婆身者此方云乳。受胎一日身相微薄喻初地。始證真如形佛勝智名為薄也。押羅婆者此云薄酪。喻二地。進入修道解心轉疆故如酪也。尸羅他者此云稠酪。喻三地。具禪定智慧神通化物善根已淳也。堅身者如凝蘇。喻四地。入如來家轉有契力解心轉疆也。形相似色身者喻五地。得不住道廣化眾生應同諸佛相似也。性相似者。謂智慧為性。喻六地。般若現前智慧似佛也。業動身喻七地。能功用化行廣大名為業也。此三滿足喻八地已上功用究竟無功道成。根滿足者喻八地。具三自在化道成立也。男女相別者喻九地。善識根病萬差對治各異也。具四無礙無方益物名滿足也。廣長諸根滿足者喻十地。功圓行滿。現受佛位自在行化。一切道備也。相似者。上列十喻竟。今舉十地內合也。我不見不嘆說者牒上經文。顯此勝法增渴仰者論釋也。于中成佛者。如閻浮提成道處　乃至為化所及處亦名佛世界。嘆說有二種者。此中凡三番明證教二道。初番

【現代漢語翻譯】現代漢語譯本此言『障』者，是因為生長未成熟而成為障礙。如此理解是不同的。『如子生時者』，比如人開始受生，依附父母而進入人的位置。這最初比喻登入初地，進入聖人的胎藏。滿足十個月，成人之終結，就像修行圓滿，成就佛果，所以說『事究竟也』。『諸根覺了者』，前面說明體性圓滿，這裡說明智慧作用圓滿。藏經中有十時，其他經典中有三十八日。一日為一時，則三十八時。這裡爲了比況十地，所以只說十時。『陀羅婆身』（乳）者，此方（中國）稱為乳。受胎一日，身相微薄，比喻初地。開始證悟真如，形似佛的殊勝智慧，名為『薄』。『押羅婆』（薄酪）者，此云薄酪。比喻二地。進入修道，解脫心識的疆界，所以像酪一樣。『尸羅他』（稠酪）者，此云稠酪。比喻三地。具備禪定智慧神通，教化萬物，善根已經純熟。『堅身』者，如凝固的酥油。比喻四地。進入如來之家，轉而具有契合的力量，解脫心識的疆界。『形相似色身』者，比喻五地。得到不住于道，廣泛教化眾生，應同諸佛相似。『性相似者』，是指智慧為性。比喻六地。般若智慧現前，智慧似佛。『業動身』比喻七地。能夠功用教化，行為廣大，名為業。這三者滿足，比喻八地以上，功用究竟，無功用道成就。『根滿足者』比喻八地。具備三種自在，教化道路成立。『男女相別者』比喻九地。善於識別根器的病癥，用各種不同的方法對治。具備四無礙辯才，無處不利益眾生，名為滿足。『廣長諸根滿足者』比喻十地。功德圓滿，修行圓滿。現在接受佛位，自在地進行教化。一切道都具備了。『相似者』，上面列舉了十個比喻完畢。現在舉出十地內在的契合。『我不見不嘆說者』，是引用上面的經文。顯示這種殊勝的佛法，增加渴求仰慕之心，這是論的解釋。『于中成佛者』，比如在閻浮提（Jambudvipa，指我們所居住的這個世界）成道的地方，乃至教化所能到達的地方，也稱為佛的世界。『嘆說有二種者』，這裡總共有三番說明證教二道。初番

【English Translation】 English version This 'obstacle' refers to the immaturity of growth that becomes an impediment. Understanding it this way is different. 'Like when a child is born' refers to when a person begins to be born, relying on parents to enter the human realm. This initially symbolizes entering the first Bhumi (stage of the Bodhisattva path), entering the womb of a sage. Fulfilling ten months, the end of becoming a human, is like practice being completed, achieving Buddhahood, hence it is said 'the matter is ultimately complete'. 'The faculties are aware' means that the essence was previously explained as complete, and here it explains the function of wisdom as complete. The Tripitaka (Buddhist canon) has ten times, other sutras have thirty-eight days. One day is one time, then thirty-eight times. Here, to compare the ten Bhumis, only ten times are mentioned. 'Dharabha body' (milk), here (in China) it is called milk. One day after conception, the body is subtle and thin, symbolizing the first Bhumi. Beginning to realize Suchness (Tathata), resembling the Buddha's supreme wisdom, is called 'thin'. 'Aroba' (thin curd) means thin curd. Symbolizes the second Bhumi. Entering the path of cultivation, liberating the boundaries of the mind, therefore it is like curd. 'Silata' (thick curd) means thick curd. Symbolizes the third Bhumi. Possessing meditation, wisdom, supernatural powers, transforming all things, the roots of goodness are already pure. 'Firm body' is like solidified ghee. Symbolizes the fourth Bhumi. Entering the house of the Tathagata, turning to have a matching power, liberating the boundaries of the mind. 'Form resembling a colored body' symbolizes the fifth Bhumi. Obtaining non-abiding in the path, widely transforming sentient beings, should be similar to all Buddhas. 'Nature resembling' refers to wisdom as nature. Symbolizes the sixth Bhumi. Prajna (wisdom) manifests, wisdom is like the Buddha. 'Karma moving body' symbolizes the seventh Bhumi. Being able to use skillful means to teach, actions are vast, called karma. The fulfillment of these three symbolizes the eighth Bhumi and above, the function is ultimately complete, the path of no function is achieved. 'The faculties are fulfilled' symbolizes the eighth Bhumi. Possessing three kinds of freedom, the path of teaching is established. 'Male and female are distinguished' symbolizes the ninth Bhumi. Being good at identifying the diseases of the faculties, using various different methods to treat them. Possessing the four unobstructed eloquence, benefiting sentient beings everywhere, is called fulfillment. 'The vast and long faculties are fulfilled' symbolizes the tenth Bhumi. Merit is complete, practice is complete. Now receiving the Buddha's position, freely carrying out teaching. All paths are possessed. 'Similar' above listed the ten metaphors are finished. Now cite the inner matching of the ten Bhumis. 'I do not see and do not praise' is quoting the above sutra text. Showing this supreme Dharma, increasing the thirst for admiration, this is the explanation of the treatise. 'Becoming a Buddha in it' such as the place of enlightenment in Jambudvipa (the world we live in), and even the place where teaching can reach, is also called the Buddha's world. 'There are two kinds of praise' here are a total of three explanations of the two paths of proof and teaching. The first time

阿含義證入義者。此釋嘆說何法。嘆說證教二道。阿含名義言無煩惱人所說凈教。證入者證道也。摩訶薩有三種大。愿大者發心徹於後際。行大者廣周法界也。利益大者無眾生而不度也。勝妙法者舉經。最殊勝論釋。顯是出世間證智。光明者舉經。此大乘法。顯照余法門者論釋。世間法名之為余。出世間地法能起世間智明故曰顯照。此第二番所以嘆說者。正以是明凈法門。是以嘆說。法門名為法故者。正指十地體為法門也。分別十地事舉經。顯示所知法者論釋。曏者光明法門是無漏世間教道也。是事不可思議等者牒經。顯示出世間智論釋。是證道也。此第三番為何義還結屬二道成難說義也。此非世間能成清凈道者。以上言分別十地事顯示世間智。欲明此是教道殊能差別名為世間。非世間故須拂也。請分者。自下佛性門中明方便姿體分　問曰。請分何故而興者　答曰。金剛藏菩薩既受加勸起說本分。略明六種決定十地名字。即止默然。時眾既聞本分渴仰請殷思演其義。解脫月是眾之上首。既知眾心說偈啟請。是故來也　問曰。經云菩薩于諸眾生作不請之友。此中何故須請也　答曰。凡說法之來。為于偈仰樂聞者說。若不待請則聞者不生難遭之想。既不重法聞則不悟。是以須請。故論云。欲令大眾渴仰請說故也。又解。世

間行滿鄰于正地在修相覺方便現在前相顯於己。名之為說。乘之修入入行資體。名之為請也。請分中有五番。要唯有三。初解脫月三請。第二大眾請。第三諸佛加請　問曰。解脫月何故先請也　答曰。解脫月是眾之上首。行德超群。是故騰意先請。然解脫月數騰意而請。未若大眾各自慇勤發彰于口。是以第二大眾同聲而請。然此十地之旨理既淵深。非佛不究際。斯已還說者不能盡其說。故次第三次明如來法王加請　問曰。華嚴中地前明十住十行等皆一請而說。此十地何故多請　答曰。前明世間行在修相位。既是位相說之不難。所以請不勞煩。此之十地理既深遠幽而難曉。故須多請。淺深不同義在於此。就解脫月騰意請中。凡有三請。初請意。既聞本分略說地名。然未演其義默然而住。大眾咸疑。若說者不能說上則不應說。若聽者不勘聞上側不應聞。以說以聞故說聽必無過。說聽既無過。理側須辨。何故不說。是初請意。下金剛藏答。非謂說聽之有過。但法是難聞。證信者難得。故我默然。是以第二解脫月更言而請。若以證信者難得。今此眾有能證信。故應廣說。下金剛藏復答。雖所嘆眾勘能證信。余樂小法者聞生疑惑有衰無利。我既愍此故不說也。是以第三解脫月請。愿承佛神力說。以佛力故令人易信解。若不說者側

【現代漢語翻譯】現代漢語譯本『間行滿鄰于正地在修相覺方便現在前相顯於己。名之為說。乘之修入入行資體。名之為請也。』意思是說，在修習過程中，各種善行逐漸圓滿，鄰近於證得正地（菩薩十地之一，指菩薩修行所證的果位）的境界，修習相應的覺悟方法，使覺悟的徵兆顯現於自身。這被稱為『說』（講說佛法）。憑藉這些修行進入更深的境界，積累修行的資糧，這被稱為『請』（請法）。『請』這個部分有五種方式，但主要有三種。首先是解脫月（一位菩薩的名字）的三次請法，第二是大眾請法，第三是諸佛加持請法。問：為什麼解脫月要首先請法呢？答：解脫月是大眾中的領袖，他的修行功德超越眾人，所以首先由他發起請法。然而，解脫月雖然數次發起請法，但不如大眾各自懇切地表達出來。因此，第二次是由大眾同聲請法。然而，這十地（菩薩十地）的道理既深奧又難以理解，不是佛陀不能徹底瞭解。即使是已經開始講說的人，也不能完全表達出來。所以，第三次是諸佛如來以法王（佛的尊稱）的身份加持請法。問：在《華嚴經》中，地前（指菩薩十地之前的修行階段）的十住、十行等修行階段，都是一次請法就開始講說。為什麼這十地需要多次請法呢？答：前面講的是世間的修行，處於修行的過程階段。既然是階段性的描述，講說起來並不困難，所以不需要多次請法。而這十地的道理既深遠又幽深，難以理解，所以需要多次請法。深淺不同，意義就在於此。在解脫月發起請法中，總共有三次請法。第一次請法的意圖是：已經聽聞了大概的地名，但沒有詳細闡述其含義，所以保持沉默。大眾都感到疑惑：如果講說者不能充分地講說，就不應該開始講說；如果聽者不能充分地理解，就不應該開始聽聞。因為已經開始了講說和聽聞，所以講說和聽聞一定沒有過失。既然講說和聽聞都沒有過失，那麼道理就必須辨明。為什麼不繼續講說呢？這是第一次請法的意圖。下面金剛藏（一位菩薩的名字）回答說：不是說講說和聽聞有什麼過失，而是因為佛法難以聽聞，能夠真正相信並理解的人難以得到，所以我保持沉默。因此，第二次解脫月再次請求說：如果因為能夠真正相信並理解的人難以得到，但現在這裡的大眾有能夠相信並理解的人，所以應該廣泛地講說。下面金剛藏再次回答說：雖然所讚歎的大眾能夠相信並理解，但那些喜歡小乘佛法的人聽了會產生疑惑，反而有害無利。我正是憐憫這些人，所以才不講說。因此，第三次解脫月依靠佛陀的神力來請求講說。因為依靠佛陀的力量，人們更容易相信和理解。如果不講說的話，那麼...

【English Translation】 English version 'Practicing diligently, one approaches the Pure Lands, cultivating the means of awakening, and the signs of awakening manifest in oneself. This is called 'speaking' (preaching the Dharma). Relying on this practice to enter deeper realms and accumulate the resources for practice is called 'requesting' (requesting the Dharma).' The 'requesting' section has five aspects, but mainly three. First, there are three requests from Vimoksha-chandra (a Bodhisattva's name), second, the request from the assembly, and third, the request with the blessings of all Buddhas. Question: Why does Vimoksha-chandra request first? Answer: Vimoksha-chandra is the leader of the assembly, and his merits surpass others, so he initiates the request first. However, although Vimoksha-chandra initiates the request several times, it is not as effective as the assembly expressing their earnest desire individually. Therefore, the second request is made by the assembly in unison. However, the principles of the Ten Bhumis (the ten stages of a Bodhisattva's path) are profound and difficult to understand, and only a Buddha can fully comprehend them. Even those who have already begun to speak cannot fully express them. Therefore, the third request is made with the blessings of all the Buddhas as Dharma Kings (an honorific title for the Buddha). Question: In the Avatamsaka Sutra, the Ten Dwellings, Ten Practices, etc., before the Bhumis (referring to the stages of practice before the Ten Bhumis), are explained after a single request. Why do the Ten Bhumis require multiple requests? Answer: The previous teachings describe worldly practices, which are in the process of cultivation. Since they are descriptions of stages, it is not difficult to explain them, so multiple requests are not needed. However, the principles of the Ten Bhumis are profound and obscure, and difficult to understand, so multiple requests are needed. The difference in depth is the reason for this. In Vimoksha-chandra's initiation of the request, there are a total of three requests. The intention of the first request is: having heard the general names of the Bhumis, but without detailed explanations of their meanings, he remains silent. The assembly is doubtful: if the speaker cannot fully explain, they should not begin to speak; if the listener cannot fully understand, they should not begin to listen. Since speaking and listening have already begun, there must be no fault in speaking and listening. Since there is no fault in speaking and listening, the principles must be clarified. Why not continue speaking? This is the intention of the first request. Below, Vajragarbha (a Bodhisattva's name) replies: It is not that there is any fault in speaking and listening, but because the Dharma is difficult to hear, and those who can truly believe and understand are difficult to find, so I remain silent. Therefore, the second time, Vimoksha-chandra requests again, saying: If it is because those who can truly believe and understand are difficult to find, but now there are people in this assembly who can believe and understand, so it should be explained extensively. Below, Vajragarbha replies again: Although the assembly that is praised can believe and understand, those who prefer the Lesser Vehicle Dharma will have doubts upon hearing it, which will be harmful and not beneficial. It is out of compassion for these people that I do not speak. Therefore, the third time, Vimoksha-chandra relies on the power of the Buddha to request speaking. Because of the power of the Buddha, people can more easily believe and understand. If it is not spoken, then...

失大利。不得成就一切佛法。此嘆法有大利益故請。有解。若據修入次第。初請為表未信者令信。第二請彰未入令入。第三請彰未熟也。就初請中有二。前長行疑念請。偈中騰意請。何因何緣者。是疑駭之辭。說者為因。聽者為緣。俱皆無過。以何因緣默然不說。論曰默然住欲令大眾偈仰者為欲於人。復增尊敬者重於法也　問曰。解脫月何故此眾中請　答曰。有其二義。一者行德超群。彼眾信伏可以詳推。二者德明鑑達知眾心疑問則眾請同曉除疑心開。具此二義故所以初請　問曰。何故前言金剛藏為上首。今言解脫月為上首者　答曰。前列菩薩名中金剛藏為上首。蓋是眾之上首。今解脫月者乃是請眾之上首也。余問則亂者。余問非一。詳心不推問則成亂。此則釋上首義　問曰。下亦大眾同請。何故不亂　答曰。以此上首示請之儀式故。大眾如法而請。一時同聲而不亂也。眾調伏者。釋不亂義。上首所請情不失衡。互相推長以為調伏。又解。若據修入次第。余問則亂者永修相次第。眾調伏者從修相覺得入同生異生一切方便行皆隨順相應也。少字攝多者。義入偈中理則易解。故言攝也。若有過則不應說者。此五偈顯說聽無過義。說法必藉因緣。說者無過因具足。聽者無過緣具足。因緣既具。何故不說。因緣不定通於二種。

一據正位攝方便。則以金剛藏為因。聽者為緣。二據方便入正位。則以聽眾為因。說者為緣。凈覺無過故者。分處五偈顯無過。相凈覺無過者。凈覺是說因。則初偈說因具足故無過。次二偈嘆同生眾有三種決定故無過。次一偈嘆異生眾有六種清凈故無過。末後一偈。總嘆同生異生思法情深渴仰樂聞。聽者無過中有二種眾。一者同法眾亦名同生眾。二者異法眾亦名異生眾。同法者同是入證位。證行是一以為同法。異法者入教道之位。教道差分體是別相以為異法。若說法為語言同法異法。若就形狀為語言同生異生。同生者同是菩薩。亦可出家形同。異生者道殊別乃至諸趣形異。云何嘆者說者。分處經文一一牒舉釋　問曰。萬行非一。何故不嘆余德。咀嘆凈覺者　答曰。將請說法。凈覺是說因故唯嘆也。是說因者。若以音聲章句為說。內覺心為說因。若住前方便行為說。行前方便為因。若理照外用以為說。內用凈智為因。覺者是覺知。觀者是觀知。行者謂心行。心行於緣覺觀能動口言為因。既有凈說因。何故不說也。一攝對治二離諸過者。念智作對治名。功德具有力作離過稱　所治者。一雜覺謂四倒。二雜覺因是三倒。四倒據粗念等而除。三倒是細以真智而遣。即論云離諸妄想也。余顯離諸過者。釋功德具。離說礙也。有三

【現代漢語翻譯】現代漢語譯本一、依據正位（證悟的地位）攝取方便（引導），則以金剛藏（堅固不壞的智慧寶藏）為因，聽者為緣。二、依據方便進入正位，則以聽眾為因，說者為緣。『凈覺無過故』，分處五偈（五首偈頌）顯示無過。『相凈覺無過』，凈覺是說法之因，則初偈說因具足故無過；次二偈讚歎同生眾（同一類別的聽眾）有三種決定故無過；次一偈讚歎異生眾（不同類別的聽眾）有六種清凈故無過；末後一偈，總贊同生異生思法情深，渴仰樂聞。聽者無過中有二種眾：一者同法眾，亦名同生眾；二者異法眾，亦名異生眾。同法者，同是入證位（證悟的地位），證行是一以為同法。異法者，入教道之位，教道差分體是別相以為異法。若說法為語言，同法異法；若就形狀為語言，同生異生。同生者，同是菩薩，亦可出家形同。異生者，道殊別乃至諸趣形異。云何嘆者說者，分處經文一一牒舉釋。問曰：萬行非一，何故不嘆余德，咀嘆凈覺者？答曰：將請說法，凈覺是說因故唯嘆也。是說因者，若以音聲章句為說，內覺心為說因；若住前方便行為說，行前方便為因；若理照外用以為說，內用凈智為因。覺者是覺知，觀者是觀知，行者謂心行。心行於緣覺觀能動口言為因。既有凈說因，何故不說也？一、攝對治（攝取對治之法），二、離諸過者，念智作對治名，功德具有力作離過稱。所治者：一、雜覺謂四倒（四種顛倒的知見），二、雜覺因是三倒（三種顛倒的根源）。四倒據粗念等而除，三倒是細以真智而遣，即論云離諸妄想也。余顯離諸過者，釋功德具，離說礙也。有三。

【English Translation】 English version 1. According to the correct position (the state of enlightenment) taking in expedient means (guidance), then take Vajragarbha (the indestructible treasure of wisdom) as the cause, and the listener as the condition. 2. According to expedient means entering the correct position, then take the audience as the cause, and the speaker as the condition. 'Pure awareness is without fault,' explained in five verses to show faultlessness. 'The aspect of pure awareness is without fault,' pure awareness is the cause of speaking, then the first verse says that because the cause is complete, there is no fault; the next two verses praise that the Samana-jati (audience of the same kind) have three kinds of certainties, so there is no fault; the next verse praises that the Visamana-jati (audience of different kinds) have six kinds of purities, so there is no fault; the last verse, in general, praises that both Samana-jati and Visamana-jati deeply contemplate the Dharma, eagerly desire and enjoy listening. Among the listeners without fault, there are two kinds of assemblies: one is the Samana-dharma-jati, also called Samana-jati; the other is the Visamana-dharma-jati, also called Visamana-jati. Samana-jati are those who are in the same position of entering the state of realization, and the practice of realization is the same, so they are called Samana-jati. Visamana-jati are those who are in the position of entering the path of teaching, and the differences in the path of teaching are different aspects, so they are called Visamana-jati. If speaking of the Dharma is language, then Samana-jati and Visamana-jati; if speaking of form, then Samana-jati and Visamana-jati. Samana-jati are those who are the same Bodhisattvas, and may also be the same in the form of renunciates. Visamana-jati are those whose paths are different, even the forms of different realms are different. How does the speaker praise? Explain each phrase in the scriptures one by one. Question: There are countless practices, why not praise other virtues, but only praise pure awareness? Answer: Because the purpose is to request the Dharma to be spoken, and pure awareness is the cause of speaking, that is why only it is praised. What is the cause of speaking? If speaking is through sound and sentences, then the inner awareness is the cause of speaking; if dwelling in the preliminary expedient practice is speaking, then the practice of preliminary expedient is the cause; if using reason to illuminate external functions is speaking, then the inner use of pure wisdom is the cause. Awareness is knowing, observation is observing, and practice is mental activity. Mental activity on conditions, awareness, and observation can move the mouth to speak as the cause. Since there is a pure cause of speaking, why not speak of it? 1. Taking in the antidotes (taking in the methods of counteracting), 2. Being free from all faults, mindfulness and wisdom are called antidotes, and the possession of merit and power is called being free from faults. What is to be treated: 1. Mixed awareness refers to the four inversions (four kinds of inverted views), 2. The cause of mixed awareness is the three inversions (three sources of inverted views). The four inversions are removed by coarse thoughts, and the three inversions are subtle and removed by true wisdom, which is what the treatise calls being free from all delusions. The rest shows being free from all faults, explaining the possession of merit, and being free from obstacles to speaking. There are three.

過者。一者慳嫉者。雖有智慧說。若有慳嫉則不能說法。懈怠者。情惰于所說。不樂說者。無說所辨力也。嫉是瞋家分。不貪等除故無初過也。無第二過者。不慳于所說。上說地名故無過。無第三過者。有樂說辨才力也。黠慧明瞭者。根機疾利必勘受法也。愿大菩提者。明非二乘決定。名聞決定者。不名虛施。施必稱德。有大名稱為眾敬重也。攝受決定者。凡說法必為于可為說地。故所為之眾必能領納也。說者善知者。金剛藏善知此眾勘受法。故攝受為說也。心不欲聞亦不得說。生起后偈。雖有利根而無樂欲亦不得說。今明現有樂欲故能聽受也。阿含決定者。但勘受教及隨順教行悉非阿含。非證決定者。不能滅除妄相入于正證。此明有樂心有阿含決定無證決定也。非現前決定者。究竟未來有能入證。此句明有樂心無阿含決定無證決定也。現前決定者。現不能入。此句明無樂心無阿含決定無證決定。此三種法器不具不敢請說也。今示現此眾具足勘能入證故請說也。偈言佛子智無畏者舉經釋。佛子者稱金剛藏。智者彰能知二種機。證法者顯有證決定。現受者有阿含決定。若法器不具則恐其不受。善知滿足故無所畏。下經請願說也。已嘆同法眾結前偈。樂聞結后偈。次嘆異生眾生下清凈者不濁故。離聽法垢礙故不濁。一不欲

【現代漢語翻譯】現代漢語譯本有過失的人。第一種是慳吝嫉妒的人。即使有智慧，能說會道，如果慳吝嫉妒，就不能說法。懈怠的人，對於所說的事情懶惰。不喜歡說的人，沒有說法的辨才能力。嫉妒是嗔恨的一部分。因為沒有貪婪等，所以沒有最初的過失。沒有第二種過失的人，不慳吝于所說。上面說了地名，所以沒有過失。沒有第三種過失的人，有樂於說法的辨才能力。聰慧明瞭的人，根器敏銳，必定能夠接受佛法。愿求大菩提的人，表明不是決定性的二乘。名聲遠揚的人，不是虛假施捨，施捨必定符合德行，有很大的名聲，被大眾敬重。攝受決定的人，凡是說法必定是爲了可以說法的地方，所以所為的大眾必定能夠領納。說法的人善於瞭解，金剛藏（Vajra-garbha，菩薩名）善於瞭解這些大眾能夠接受佛法，所以攝受他們為他們說法。心中不想要聽聞，也不能夠說。生起後面的偈頌。即使有利根，但是沒有樂於聽聞的心，也不能夠說。現在表明現有樂於聽聞的心，所以能夠聽受。阿含（Āgama，佛教經典）決定的人，只是能夠接受教義以及隨順教義修行，都不是阿含。非證決定的人，不能夠滅除虛妄的表象，進入到正確的證悟。這表明有樂於聽聞的心，有阿含決定，沒有證決定。非現前決定的人，最終未來有能夠進入證悟。這句話表明有樂於聽聞的心，沒有阿含決定，沒有證決定。現前決定的人，現在不能夠進入。這句話表明沒有樂於聽聞的心，沒有阿含決定，沒有證決定。這三種法器不具備，不敢請求說法。現在示現這些大眾具備，能夠進入證悟，所以請求說法。偈頌說『佛子智無畏』，用經文來解釋。佛子，稱呼金剛藏（Vajra-garbha，菩薩名）。智者，彰顯能夠知道兩種根機。證法者，顯示有證決定。現受者，有阿含決定。如果法器不具備，就恐怕他們不能接受。善於瞭解滿足，所以無所畏懼。下面的經文會說到。已經讚歎了同法的大眾，總結前面的偈頌。樂於聽聞，總結後面的偈頌。其次讚歎異生眾生，下清凈的人不渾濁，遠離聽法的垢礙，所以不渾濁。第一種是不想要聽聞。

【English Translation】 English version Those who have faults. The first is the stingy and jealous. Even if they have wisdom and eloquence, if they are stingy and jealous, they cannot expound the Dharma. The lazy are slothful towards what is being said. Those who do not like to speak lack the ability to speak eloquently. Jealousy is part of anger. Because there is no greed, etc., there is no initial fault. Those without the second fault are not stingy with what is said. The place name was mentioned above, so there is no fault. Those without the third fault have the ability to speak eloquently and joyfully. Those who are intelligent and clear-minded have sharp faculties and will surely be able to receive the Dharma. Those who aspire to great Bodhi indicate that they are not definitively of the Two Vehicles. Those with a far-reaching reputation are not falsely generous; generosity must be in accordance with virtue, and having a great reputation, they are respected by the masses. Those who are determined to receive are those who expound the Dharma in a place where it can be expounded, so the masses for whom it is intended will surely be able to understand. Those who expound the Dharma are good at understanding; Vajra-garbha (name of a Bodhisattva) is good at understanding that these masses can receive the Dharma, so he receives them to expound the Dharma to them. If one does not want to hear in their heart, one cannot speak. The following verse arises. Even if one has sharp faculties, but does not have a desire to hear, one cannot speak. Now it is shown that there is a desire to hear, so one can listen and receive. Those who are determined by the Āgama (Buddhist scriptures) can only accept the teachings and practice in accordance with the teachings, but are not Āgama. Those who are not determined by realization cannot eliminate false appearances and enter into correct realization. This shows that there is a desire to hear, there is Āgama determination, but there is no realization determination. Those who are not determined in the present have the ability to enter realization in the future. This sentence shows that there is a desire to hear, but there is no Āgama determination and no realization determination. Those who are determined in the present cannot enter now. This sentence shows that there is no desire to hear, no Āgama determination, and no realization determination. If these three kinds of Dharma vessels are not complete, one would not dare to request the Dharma to be expounded. Now it is shown that these masses are complete and able to enter realization, so they request the Dharma to be expounded. The verse says 'Buddha's son, wise and fearless,' which is explained using the scriptures. 'Buddha's son' refers to Vajra-garbha (name of a Bodhisattva). 'Wise' highlights the ability to know the two kinds of faculties. 'One who has realized the Dharma' shows that there is realization determination. 'One who receives now' has Āgama determination. If the Dharma vessel is not complete, one would fear that they would not be able to receive it. Being good at understanding and being satisfied, one is fearless. The following scriptures will speak about it. The assembly of those who share the same Dharma has been praised, summarizing the previous verses. Being happy to hear, summarizing the following verses. Next, praising sentient beings who are different, those who are pure below are not turbid, being free from the defilements that hinder listening to the Dharma, so they are not turbid. The first is not wanting to hear.

者情惰不悕於法。雖復情悕悕不得方亦名不欲。雖心欲聽而意不重則身無恭敬。名威儀濁。雖威儀齊整而五蓋覆心。名為蓋濁。雖無五蓋而有異想。謂妒勝破壞。于上生妒于下破壞。或無異想而不足功德多有障難。或功德具而癡濁愚闇之障也。此偈以安住為宗。故獨釋安心。實想物不能動名堅固。余可見。是二偈者還結前可知。后一偈者起后解釋也。示無雜染心者。眾情齊同一心。在專樂之至更無餘念。非妒心者。人喜于勝生妒。今重法非妒心。下半偈喻一心待法義。十地之旨圓融一味如蜜。萬行斯舉眾德具足如甘露也。六相如上說。大智無所畏者。金剛藏答其問默之意。初一偈集法者明金剛藏意欲令眾悅。下五偈正是答其默意。五偈中初二偈明難說。第三偈明喻難聞。第四偈喻難說難聞。第五結難說難聞。欲令大眾悅是總者。略舉五偈之意以酬解脫月　問曰。大眾何時不悅也　答曰。上金剛藏略說地名復嘆真勝。眾咸樂聞而默然不說。於是違其聽情同生疑念名為不悅。故金剛藏顯法難說難聞。是故我默。一云。難說則法為深勝復難聞。不絕於言則有可聞之理。是以大眾心生歡喜也。正酬答相者。前解脫月舉說聽之無過以請。金剛藏今答。非謂說聽有過。但理是深勝難說難聞。不可如常所說。如常所聞雖未即說有可說

【現代漢語翻譯】現代漢語譯本：那些情感上的懈怠，不渴望佛法的人，即使內心渴望也找不到正確的方法，這也被稱為『不欲』。即使心裡想聽聞佛法，但意念不夠重視，那麼身體就不會有恭敬的行為，這被稱為『威儀濁』。即使威儀齊整，但被五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）覆蓋內心，這被稱為『蓋濁』。即使沒有五蓋，但有其他的想法，比如嫉妒別人勝過自己，進行破壞。對勝過自己的人產生嫉妒，對不如自己的人進行破壞。或者沒有其他的想法，但功德不足，多有障礙和困難。或者功德具備了，但有愚癡昏暗的障礙。這個偈頌以安住為根本宗旨，所以單獨解釋安心。真實的實相是任何事物都不能動搖的，這叫做『堅固』。其餘的可以自己理解。這兩句偈頌是總結前面的內容，可以理解。後面一句偈頌是開啟後面的解釋。顯示沒有雜染的心，是說大眾的情感齊同，一心一意，在專注快樂的極致時，沒有其他的念頭。不是嫉妒心，是因為人們喜歡勝過別人，所以產生嫉妒。現在重視佛法，所以沒有嫉妒心。下半句偈頌比喻一心等待佛法的意義。十地的宗旨是圓融一體，像蜂蜜一樣。萬行都舉起來，各種功德都具備，像甘露一樣。六相如上面所說。大智無所畏，是金剛藏（Vajragarbha）（菩薩名，意為金剛之藏）回答解脫月（Vimukticandra）（菩薩名，意為解脫之月）提問時保持沉默的含義。最初一句偈頌『集法』，是說明金剛藏的意思是想讓大眾喜悅。下面五句偈頌正是回答他保持沉默的含義。五句偈頌中，最初兩句偈頌說明難以宣說。第三句偈頌用比喻說明難以聽聞。第四句偈頌用比喻說明難以宣說也難以聽聞。第五句總結難以宣說也難以聽聞。想讓大眾喜悅是總體的意思。簡略地舉出五句偈頌的意思，來酬答解脫月。解脫月問道：大眾什麼時候會不喜悅呢？金剛藏略微地說出地的名稱，又讚歎真實殊勝，大眾都喜歡聽聞，但他卻沉默不說話。於是違背了大眾想聽聞的心情，共同產生了疑慮，這叫做『不悅』。所以金剛藏顯示佛法難以宣說也難以聽聞，因此我保持沉默。另一種說法是，難以宣說，是因為佛法深奧殊勝，又難以聽聞。如果不停止言語，那麼就有可以聽聞的道理。因此大眾心中生起歡喜。正確酬答的相是，之前解脫月舉出宣說和聽聞沒有過失來請求。金剛藏現在回答，不是說宣說和聽聞有過失，只是道理深奧殊勝，難以宣說也難以聽聞，不可以像平常所說的那樣，像平常所聽聞的那樣，即使沒有立即宣說，也有可以宣說的道理。 English version: Those who are emotionally indolent and do not aspire to the Dharma, even if they aspire inwardly, cannot find the right method; this is also called 'non-desire'. Even if one's mind desires to listen to the Dharma, but the intention is not serious enough, then the body will not have respectful behavior; this is called 'turbidity of deportment'. Even if the deportment is proper, but the mind is covered by the five hindrances (desire-attachment, ill-will, sloth-torpor, restlessness-worry, and doubt), this is called 'turbidity of hindrances'. Even if there are no five hindrances, but there are other thoughts, such as being jealous of others surpassing oneself, and engaging in destruction. One becomes jealous of those who surpass oneself and destroys those who are inferior to oneself. Or, there are no other thoughts, but the merits are insufficient, and there are many obstacles and difficulties. Or, the merits are complete, but there is the hindrance of ignorance and darkness. This verse takes abiding as its fundamental principle, so it explains settling the mind separately. The true reality is that nothing can shake it; this is called 'firmness'. The rest can be understood by oneself. These two verses summarize the previous content and can be understood. The last verse initiates the subsequent explanation. Showing the mind without defilements means that the emotions of the masses are unified, and with one mind and heart, at the extreme of focused joy, there are no other thoughts. It is not a jealous mind, because people like to surpass others, so they generate jealousy. Now, valuing the Dharma, there is no jealous mind. The second half of the verse uses a metaphor to illustrate the meaning of waiting for the Dharma with one mind. The essence of the Ten Grounds (Daśabhūmi) is complete and unified, like honey. The myriad practices are all undertaken, and all kinds of merits are complete, like nectar. The six aspects are as described above. Great wisdom is fearless; this is the meaning of Vajragarbha (Bodhisattva name, meaning 'Vajra Treasury') remaining silent when answering Vimukticandra's (Bodhisattva name, meaning 'Moon of Liberation') question. The first verse, 'gathering the Dharma', explains that Vajragarbha's intention is to make the masses happy. The following five verses are precisely the answer to his silence. Among the five verses, the first two verses explain that it is difficult to speak. The third verse uses a metaphor to explain that it is difficult to hear. The fourth verse uses a metaphor to explain that it is difficult to speak and difficult to hear. The fifth verse concludes that it is difficult to speak and difficult to hear. Wanting to make the masses happy is the overall meaning. Briefly listing the meaning of the five verses to respond to Vimukticandra. Vimukticandra asked: When will the masses be unhappy? Vajragarbha briefly stated the names of the grounds and praised the true excellence, and the masses all liked to hear it, but he remained silent. Thus, it violated the masses' desire to hear, and they jointly generated doubts; this is called 'unhappiness'. Therefore, Vajragarbha revealed that the Dharma is difficult to speak and difficult to hear, so I remained silent. Another explanation is that it is difficult to speak because the Dharma is profound and excellent, and it is also difficult to hear. If one does not stop speaking, then there is a reason to be heard. Therefore, joy arises in the hearts of the masses. The correct aspect of responding is that Vimukticandra previously cited that there is no fault in speaking and listening to request. Vajragarbha now answers that it is not that there is a fault in speaking and listening, but that the principle is profound and excellent, difficult to speak and difficult to hear, and cannot be spoken as usual, or heard as usual; even if it is not spoken immediately, there is a reason to be spoken.

【English Translation】 Those who are emotionally indolent and do not aspire to the Dharma, even if they aspire inwardly, cannot find the right method; this is also called 'non-desire'. Even if one's mind desires to listen to the Dharma, but the intention is not serious enough, then the body will not have respectful behavior; this is called 'turbidity of deportment'. Even if the deportment is proper, but the mind is covered by the five hindrances (desire-attachment, ill-will, sloth-torpor, restlessness-worry, and doubt), this is called 'turbidity of hindrances'. Even if there are no five hindrances, but there are other thoughts, such as being jealous of others surpassing oneself, and engaging in destruction. One becomes jealous of those who surpass oneself and destroys those who are inferior to oneself. Or, there are no other thoughts, but the merits are insufficient, and there are many obstacles and difficulties. Or, the merits are complete, but there is the hindrance of ignorance and darkness. This verse takes abiding as its fundamental principle, so it explains settling the mind separately. The true reality is that nothing can shake it; this is called 'firmness'. The rest can be understood by oneself. These two verses summarize the previous content and can be understood. The last verse initiates the subsequent explanation. Showing the mind without defilements means that the emotions of the masses are unified, and with one mind and heart, at the extreme of focused joy, there are no other thoughts. It is not a jealous mind, because people like to surpass others, so they generate jealousy. Now, valuing the Dharma, there is no jealous mind. The second half of the verse uses a metaphor to illustrate the meaning of waiting for the Dharma with one mind. The essence of the Ten Grounds (Daśabhūmi) is complete and unified, like honey. The myriad practices are all undertaken, and all kinds of merits are complete, like nectar. The six aspects are as described above. Great wisdom is fearless; this is the meaning of Vajragarbha (Bodhisattva name, meaning 'Vajra Treasury') remaining silent when answering Vimukticandra's (Bodhisattva name, meaning 'Moon of Liberation') question. The first verse, 'gathering the Dharma', explains that Vajragarbha's intention is to make the masses happy. The following five verses are precisely the answer to his silence. Among the five verses, the first two verses explain that it is difficult to speak. The third verse uses a metaphor to explain that it is difficult to hear. The fourth verse uses a metaphor to explain that it is difficult to speak and difficult to hear. The fifth verse concludes that it is difficult to speak and difficult to hear. Wanting to make the masses happy is the overall meaning. Briefly listing the meaning of the five verses to respond to Vimukticandra. Vimukticandra asked: When will the masses be unhappy? Vajragarbha briefly stated the names of the grounds and praised the true excellence, and the masses all liked to hear it, but he remained silent. Thus, it violated the masses' desire to hear, and they jointly generated doubts; this is called 'unhappiness'. Therefore, Vajragarbha revealed that the Dharma is difficult to speak and difficult to hear, so I remained silent. Another explanation is that it is difficult to speak because the Dharma is profound and excellent, and it is also difficult to hear. If one does not stop speaking, then there is a reason to be heard. Therefore, joy arises in the hearts of the masses. The correct aspect of responding is that Vimukticandra previously cited that there is no fault in speaking and listening to request. Vajragarbha now answers that it is not that there is a fault in speaking and listening, but that the principle is profound and excellent, difficult to speak and difficult to hear, and cannot be spoken as usual, or heard as usual; even if it is not spoken immediately, there is a reason to be spoken.

之理。通舉五偈酬答意故云正酬答也。酬答有二種。勘答者大智也。不怯弱者說有可說。內具明智情無所懼。大智故離不勘答。是自無過。無所畏故離不正答。明理深難說大眾無過。自他無過者說所聽無過也　問曰。何者是正答相　答曰。論云。難說復難聞故。此總生偈中意正明難說難聞義。云何者牒以釋也。難得者會之不易也。最難勝者理深難證。未曾有者雖證而證無證相。偈言下以經帖所說。難者示其難法未出其事　問曰。何者是難事而云道難　答曰。偈言。菩薩所行示地事分別上。片出難事下復牒以釋之。出世間智者證智。示者顯示。故別本云。見以體證明白曰見諸地。行事者。十地中德用。行行非一名事。說勝故者。分別顯彰名之為說。說之極妙故云上也　問曰。何者是菩薩行　答曰。論云。諸佛之根本。此明因能滿果也。覺佛智者釋佛義。以覺故名佛。明分得佛智為佛根本。已說難說者。上來直明法是難說。未辨所以。復說所以難者。下釋難之所以。何者是難者。何者難之所以也。行事者牒上地行事。是教道如實相應故云義。住即證道。不可如上說者。非聞思等境界故不可即相彰。此略明後偈意。云何彼義住舉不偈釋。難得是總者。正偈中意故云總。余是別。義難證故者。前偈上句難者難得也。難得有四種

【現代漢語翻譯】現代漢語譯本：這是關於正答的道理。總括五個偈頌來酬答，所以說是『正酬答』。酬答有兩種：能夠勘驗問答是大智慧的表現。不怯懦的人是因為有可說的內容。內心具備明智，情感上無所畏懼。因為有大智慧，所以不會出現不勘驗就回答的情況，這是自身沒有過失。因為無所畏懼，所以不會出現不正當的回答。明白道理深刻，難以言說，大眾沒有過失，自身和他人都沒有過失，所說和所聽的都沒有過失。

問：什麼是正答的相狀？

答：經論中說：『難以言說，又難以聽聞』。這總括了偈頌中的意思，正是說明難以言說和難以聽聞的含義。『云何者』是重複提問來解釋。『難得』是指領會它不容易。『最難勝』是指道理深刻難以證得。『未曾有』是指即使證得了，也沒有證得的表相。偈頌說，下面用經文來印證所說的。『難』是展示其難處，還沒有說出具體的事情。

問：什麼是難事，而說『道難』？

答：偈頌說：『菩薩所行，顯示地上的事，分別上』。部分地展示了難事，下面又重複提問來解釋它。『出世間智』是指證悟的智慧。『示』是顯示。所以別的版本說：『見以體證明白曰見諸地』。『行事』是指十地（Dasha-bhumi）中的德行作用。『行行非一名事』，說它的殊勝，所以說『上』。

問：什麼是菩薩行？

答：經論中說：『諸佛之根本』。這說明了因能夠圓滿果。『覺佛智者』是解釋佛的含義。因為覺悟所以稱為佛。明白分得佛的智慧是佛的根本。已經說了『難說者』，上面直接說明法是難以言說的，還沒有辨明原因。又說難以言說的原因，下面解釋難的原因。『何者是難者』，什麼是難的原因呢？『行事者』是重複上面的地行事。是教導與如實相應，所以說是『義』。『住』就是證道。『不可如上說者』，不是聞思等的境界，所以不可以立即顯現。這簡略地說明了後面的偈頌的意思。『云何彼義住舉不偈釋』。『難得是總者』，正是偈頌中的意思，所以說是『總』。其餘是『別』。『義難證故者』，前面的偈頌上句說『難者難得也』。難得有四種。 English version: This is the principle of correct answering. Summarizing the five Gathas to respond, hence it is called 'correct answering'. There are two kinds of answering: being able to examine the questions and answers is a manifestation of great wisdom. Those who are not timid are because they have something to say. They possess inner wisdom and are emotionally fearless. Because of great wisdom, they do not answer without examination, which means they have no fault themselves. Because they are fearless, they do not give improper answers. Understanding the profound principles is difficult to express, and the masses have no fault; neither oneself nor others have faults, and what is said and heard are without fault.

Question: What is the characteristic of a correct answer?

Answer: The scriptures say: 'Difficult to speak, and difficult to hear'. This summarizes the meaning of the Gathas, precisely explaining the meaning of being difficult to speak and difficult to hear. 'How is it?' is repeating the question to explain. 'Difficult to obtain' means it is not easy to comprehend. 'Most difficult to overcome' means the principle is profound and difficult to realize. 'Unprecedented' means that even if realized, there is no appearance of realization. The Gatha says, below, the scriptures are used to confirm what is said. 'Difficult' is to show its difficulty, without yet stating the specific matter.

Question: What is a difficult matter, and why is it said that 'the path is difficult'?

Answer: The Gatha says: 'The conduct of Bodhisattvas, showing the affairs on the grounds, distinguishing above'. It partially shows the difficult matters, and below it repeats the question to explain it. 'Transcendent wisdom' refers to the wisdom of enlightenment. 'Show' means to display. Therefore, another version says: 'Seeing with the body proves clearly that it sees the grounds'. 'Conduct' refers to the virtues and functions in the Ten Grounds (Dasha-bhumi). 'Conduct is not one name affair', saying its excellence, hence it is called 'above'.

Question: What is the conduct of a Bodhisattva?

Answer: The scriptures say: 'The root of all Buddhas'. This explains that the cause can fulfill the result. 'Those who awaken to Buddha's wisdom' explain the meaning of Buddha. Because of awakening, they are called Buddha. Understanding that obtaining Buddha's wisdom is the root of Buddha. Having said 'difficult to speak', above it directly states that the Dharma is difficult to speak, without yet clarifying the reason. It also states the reason why it is difficult to speak, and below it explains the reason for the difficulty. 'What is difficult?' What is the reason for the difficulty? 'Conduct' repeats the above conduct on the grounds. It is teaching that corresponds to reality, hence it is called 'meaning'. 'Dwelling' is realizing the path. 'Cannot be said as above' means it is not the realm of hearing and thinking, so it cannot be immediately manifested. This briefly explains the meaning of the following Gathas. 'How does that meaning dwell, not explaining the Gatha'. 'Difficult to obtain is the summary', it is precisely the meaning in the Gatha, hence it is called 'summary'. The rest is 'separate'. 'Meaning is difficult to realize' means the previous Gatha's first sentence says 'difficult is difficult to obtain'. There are four kinds of difficult to obtain.

【English Translation】 This is the principle of correct answering. Summarizing the five Gathas to respond, hence it is called 'correct answering'. There are two kinds of answering: being able to examine the questions and answers is a manifestation of great wisdom. Those who are not timid are because they have something to say. They possess inner wisdom and are emotionally fearless. Because of great wisdom, they do not answer without examination, which means they have no fault themselves. Because they are fearless, they do not give improper answers. Understanding the profound principles is difficult to express, and the masses have no fault; neither oneself nor others have faults, and what is said and heard are without fault. Question: What is the characteristic of a correct answer? Answer: The scriptures say: 'Difficult to speak, and difficult to hear'. This summarizes the meaning of the Gathas, precisely explaining the meaning of being difficult to speak and difficult to hear. 'How is it?' is repeating the question to explain. 'Difficult to obtain' means it is not easy to comprehend. 'Most difficult to overcome' means the principle is profound and difficult to realize. 'Unprecedented' means that even if realized, there is no appearance of realization. The Gatha says, below, the scriptures are used to confirm what is said. 'Difficult' is to show its difficulty, without yet stating the specific matter. Question: What is a difficult matter, and why is it said that 'the path is difficult'? Answer: The Gatha says: 'The conduct of Bodhisattvas, showing the affairs on the grounds, distinguishing above'. It partially shows the difficult matters, and below it repeats the question to explain it. 'Transcendent wisdom' refers to the wisdom of enlightenment. 'Show' means to display. Therefore, another version says: 'Seeing with the body proves clearly that it sees the grounds'. 'Conduct' refers to the virtues and functions in the Ten Grounds (Dasha-bhumi). 'Conduct is not one name affair', saying its excellence, hence it is called 'above'. Question: What is the conduct of a Bodhisattva? Answer: The scriptures say: 'The root of all Buddhas'. This explains that the cause can fulfill the result. 'Those who awaken to Buddha's wisdom' explain the meaning of Buddha. Because of awakening, they are called Buddha. Understanding that obtaining Buddha's wisdom is the root of Buddha. Having said 'difficult to speak', above it directly states that the Dharma is difficult to speak, without yet clarifying the reason. It also states the reason why it is difficult to speak, and below it explains the reason for the difficulty. 'What is difficult?' What is the reason for the difficulty? 'Conduct' repeats the above conduct on the grounds. It is teaching that corresponds to reality, hence it is called 'meaning'. 'Dwelling' is realizing the path. 'Cannot be said as above' means it is not the realm of hearing and thinking, so it cannot be immediately manifested. This briefly explains the meaning of the following Gathas. 'How does that meaning dwell, not explaining the Gatha'. 'Difficult to obtain is the summary', it is precisely the meaning in the Gatha, hence it is called 'summary'. The rest is 'separate'. 'Meaning is difficult to realize' means the previous Gatha's first sentence says 'difficult is difficult to obtain'. There are four kinds of difficult to obtain.

者。對四相明菩薩行事不可如是說。微者非聞思境界。粗事不須思惟顯。聞則能得。今言微。故非粗聞慧相應境界也　問曰。若微乃可非粗聞慧境界。思慧應當見　答曰。亦非思慧境界。以分別法相名之為思。此法無相故非思境　問曰。若是難見非思慧境界。世聞修道智慧應能得。答曰。契合成行名之為修。念所不及。何能修相應。大正藏第 85 冊 No. 2799 十地論義疏卷第一．第三

十地論義疏卷第三

槃而不永寂滅。實寂而常用。從初示成道。次第法輪轉。教化說法。終訖於此也。法輪覆住者。佛智住持緣正法中。護持十二部經。廣化眾生。合軌則不失也者。法智通者漏盡通也。世間涅槃無障礙。故不兩住也。初願供養諸佛故功德行滿。第二愿護持正法故智行滿。第三至第七教化眾生。以何身。攝法為首身也。如初成道梵王請法之首。戒律毗尼憂波羅為首。末代流通阿難迦葉為首。皆是攝法之人。以何心行。菩薩心行也。化何者眾生。故明知眾生也。自身住何處能化。住凈佛國土也。后三顯自身者彰行體。勝校量者。擬位則從二地至九地。說行則是自利淳熟。故上明同心同行等菩薩地盡。第十究竟覺地亦可利他淳熟。故明不空行得一切地盡。證報佛亦自利利他行究竟滿也。如實化

【現代漢語翻譯】現代漢語譯本：對於四相（sì xiàng，four characteristics of conditioned existence）明瞭的菩薩行事，不應該這樣說。細微之處不是聞思所能達到的境界。粗淺的事情不需要思惟來顯明，聽聞就能理解。現在說的是細微之處，所以不是粗淺的聽聞智慧所能相應的境界。問：如果說是細微之處，不是粗淺聽聞智慧的境界，那麼思惟的智慧應該能夠見到吧？答：也不是思惟智慧的境界。因為分別法相才叫做思惟，而此法是無相的，所以不是思惟的境界。問：如果是難以見到，不是思惟智慧的境界，那麼世間的修道智慧應該能夠得到吧？答：契合而成行叫做修，念頭都達不到，怎麼能修相應呢。十地論義疏卷第三槃（pán，nirvana）而不永遠寂滅，實際上寂滅卻又常用。從最初示現成道，次第轉法輪（fǎ lún，dharma wheel），教化說法，最終歸結於此。法輪繼續住世，是佛智住持在緣正法中，護持十二部經，廣泛教化眾生，符合軌則而不失誤。法智通（fǎ zhì tōng，penetration of the Dharma）就是漏盡通（lòu jìn tōng，extinction of outflows）。世間涅槃沒有障礙，所以不會兩者都住世。最初發愿供養諸佛，所以功德行圓滿。第二發願護持正法，所以智慧行圓滿。第三到第七是教化眾生。用什麼身？以攝法為首的身。如最初成道時梵王（fàn wáng，Brahma）請法為首，戒律毗尼（jiè lǜ pí ní，precepts and discipline）以優波羅（yōu bō luó，Upali）為首，末代流通以阿難（ā nán，Ananda）迦葉（jiā shè，Kasyapa）為首，都是攝法之人。用什麼心行？菩薩心行。化什麼？化眾生。所以明白知道是眾生。自身住在什麼地方才能教化？住在清凈佛國土。後面三句顯示自身，彰顯行體的殊勝。校量比較，如果擬位，則是從二地到九地。說行，則是自利淳熟。所以上面說明同心同行等菩薩地盡。第十究竟覺地也可以利他淳熟，所以說明不空行得到一切地盡。證報佛也是自利利他行究竟圓滿。如實教化。

【English Translation】 English version: One should not speak of the conduct of Bodhisattvas who are clear about the four characteristics (si xiàng) in this way. Subtle matters are not within the realm of hearing and contemplation. Coarse matters do not need to be clarified through contemplation; hearing is sufficient to understand them. Now, we are speaking of subtle matters, so they are not within the realm of coarse hearing and wisdom. Question: If it is subtle and not within the realm of coarse hearing and wisdom, then contemplative wisdom should be able to perceive it, right? Answer: It is also not within the realm of contemplative wisdom. Because distinguishing the characteristics of dharmas is called contemplation, but this dharma is without characteristics, so it is not within the realm of contemplation. Question: If it is difficult to see and not within the realm of contemplative wisdom, then worldly wisdom from cultivating the path should be able to attain it, right? Answer: Aligning and acting in accordance is called cultivation. Thoughts cannot reach it, so how can one cultivate in accordance? Commentary on the Ten Stages Sutra, Volume 3 Nirvana (pán) is not eternally quiescent; it is actually quiescent but constantly active. From the initial demonstration of attaining enlightenment, the Dharma wheel (fǎ lún) is turned in sequence, teaching and expounding the Dharma, ultimately concluding here. The Dharma wheel continues to abide because the Buddha's wisdom dwells in the conditions of the correct Dharma, protecting the twelve divisions of scriptures, widely teaching sentient beings, conforming to the rules without error. Penetration of the Dharma (fǎ zhì tōng) is the exhaustion of outflows (lòu jìn tōng). Worldly Nirvana has no obstacles, so they do not both abide. The initial vow to make offerings to all Buddhas fulfills the merit of practice. The second vow to protect the correct Dharma fulfills the wisdom of practice. The third to seventh vows are to teach sentient beings. With what body? The body that takes the Dharma as its head. For example, Brahma (fàn wáng) requesting the Dharma at the initial attainment of enlightenment was the head, the precepts and discipline (jiè lǜ pí ní) had Upali (yōu bō luó) as the head, and the propagation in later ages had Ananda (ā nán) and Kasyapa (jiā shè) as the heads, all of whom were people who gathered the Dharma. With what mind and practice? The Bodhisattva's mind and practice. What is transformed? Sentient beings. Therefore, it is clearly known that it is sentient beings. Where does one abide to be able to transform? Abiding in the pure Buddha land. The last three sentences reveal oneself, highlighting the excellence of the practice. Comparing and measuring, if assigning positions, it is from the second to the ninth stages. Speaking of practice, it is the pure maturity of self-benefit. Therefore, the above explains that the Bodhisattva stages of the same mind and same practice are exhausted. The tenth ultimate enlightenment stage can also purely mature benefiting others, so it explains that the unfailing practice attains the exhaustion of all stages. The reward Buddha also ultimately fulfills the practice of self-benefit and benefiting others. Transforming truthfully.

者。自利滿故能如實教化也。隨心求義者。初發心自體願行與義相應也。成彼所作者正修行也。大行成就者行滿也。何以故者。釋之習義。隨二境界漸習而證。非可頓階也。何故名大愿者問愿體。光明者自體真照離無明垢。此是智慧行也。善根者功用行也。常勤修習無量行。如上二愿中說得無功用而進力彌曠以為勤修也。與一切同行者。化無不備。普周法界究竟無餘也　問曰。十盡句何以而生也　答曰。此有二種。若據法以法成行。若據行以利他行成自利行。故有此文也。就中有三番。初直明境界盡。言盡者是究竟故言盡。可謂盡于無盡。第二辨己之善根與法界相應究竟盡也。第三以法界不盡故成此善根亦相應不盡也。第三過也。眾生是總者。菩薩建心本為化物。故眾生得其總名。余句顯為眾生義名別。九句中有三。初三總明所化眾生及住處。然化須有法。次三明所用化法。然用須得智。下三句明所用智。世界儘是眾生住處。即體以自住無異住也。虛空界者復是世界住處。有為界為世界。無為界以為虛空界。法界盡明用此法化也。善惡無記真如平等為法界。說法化眾生置何處。涅槃中也。佛出世界者見佛受化也。如來智界者。上明化法。法須智用。故明如來智也。稱眾生性慾而化。心緣界者。上明知心。此明覆知心所

【現代漢語翻譯】現代漢語譯本：『者。自利滿故能如實教化也。』意思是說，因為自身利益已經圓滿，所以能夠如實地教化眾生。『隨心求義者。』意思是說，最初發心時，自身的願望和行為與正義相應。『成彼所作者正修行也。』意思是說，成就他人所作之事，就是正確的修行。『大行成就者行滿也。』意思是說，偉大的修行得以成就，是因為修行已經圓滿。『何以故者。釋之習義。隨二境界漸習而證。非可頓階也。』意思是說，為什麼要這樣解釋呢？這是爲了解釋學習的意義，隨著兩種境界逐漸學習而證悟，不是可以一蹴而就的。『何故名大愿者問愿體。光明者自體真照離無明垢。此是智慧行也。善根者功用行也。常勤修習無量行。如上二愿中說得無功用而進力彌曠以為勤修也。』意思是說，為什麼稱之為『大愿』呢？這是在詢問願望的本體。『光明』指的是自身本有的真實照耀，遠離無明的污垢，這是智慧的修行。『善根』指的是功用的修行。經常勤奮地修習無量的行為，就像上面兩個願望中所說的那樣，獲得無功用的境界，並且前進的力量更加廣闊，這才是勤奮的修行。『與一切同行者。化無不備。普周法界究竟無餘也。』意思是說，與一切眾生一同修行，教化沒有不完備的，普遍周遍整個法界，最終沒有剩餘。『問曰。十盡句何以而生也。』意思是說，提問：『十盡句』是如何產生的呢？『答曰。此有二種。若據法以法成行。若據行以利他行成自利行。故有此文也。』意思是說，回答：這有兩種情況。如果根據法，那麼就用法來成就修行；如果根據修行，那麼就用利益他人的行為來成就自身的利益，所以才有這樣的文字。『就中有三番。初直明境界盡。言盡者是究竟故言盡。可謂盡于無盡。第二辨己之善根與法界相應究竟盡也。第三以法界不盡故成此善根亦相應不盡也。第三過也。』意思是說，其中有三種情況。第一種直接說明境界的窮盡。說『盡』是因為『盡』是究竟的意思，可以說是窮盡于無窮盡。第二種辨別自身的善根與法界相應，最終窮盡。第三種是因為法界沒有窮盡，所以成就的善根也相應地沒有窮盡。第三種是過失。『眾生是總者。菩薩建心本為化物。故眾生得其總名。余句顯為眾生義名別。九句中有三。初三總明所化眾生及住處。然化須有法。次三明所用化法。然用須得智。下三句明所用智。』意思是說，『眾生』是總稱，菩薩建立心念的根本是爲了教化眾生，所以眾生得到總的名稱。其餘的句子顯示出爲了眾生的意義而名稱有所區別。九句話中有三種情況。最初的三句總括地說明所教化的眾生以及他們的住處。然而教化必須要有法。接下來的三句說明所使用的教化方法。然而使用必須要有智慧。最後的三句說明所使用的智慧。『世界儘是眾生住處。即體以自住無異住也。虛空界者復是世界住處。有為界為世界。無為界以為虛空界。法界盡明用此法化也。善惡無記真如平等為法界。說法化眾生置何處。涅槃中也。』意思是說，『世界』窮盡是眾生居住的地方，即本體以自身居住，與沒有居住沒有區別。『虛空界』又是世界居住的地方。有為界是世界，無為界是虛空界。『法界』窮盡說明用這種法來教化。善、惡、無記、真如平等是法界。說法教化眾生安置在哪裡呢？在涅槃之中。『佛出世界者見佛受化也。如來智界者。上明化法。法須智用。故明如來智也。稱眾生而化。心緣界者。上明知心。此明覆知心所』意思是說，『佛』出現在世界，是（眾生）見到佛並接受教化。『如來智界』，上面說明了教化的方法，法必須要有智慧來運用，所以說明如來的智慧。稱量眾生的而進行教化。『心緣界』，上面說明了知心，這裡說明又知道心所。

【English Translation】 English version: '者. 自利滿故能如實教化也' means that because one's own benefit is complete, one can truly teach and transform others. '隨心求義者' means that at the initial aspiration, one's own vows and actions are in accordance with righteousness. '成彼所作者正修行也' means that accomplishing what others do is the correct practice. '大行成就者行滿也' means that the great practice is accomplished because the practice is complete. '何以故者. 釋之習義. 隨二境界漸習而證. 非可頓階也' means, why explain it this way? This is to explain the meaning of learning, gradually learning and realizing through the two realms, which cannot be achieved in one step. '何故名大愿者問愿體. 光明者自體真照離無明垢. 此是智慧行也. 善根者功用行也. 常勤修習無量行. 如上二愿中說得無功用而進力彌曠以為勤修也' means, why is it called 'Great Vow'? This is asking about the essence of the vow. 'Luminosity' refers to the inherent true illumination of oneself, free from the defilement of ignorance, which is the practice of wisdom. 'Good roots' refers to the practice of effort. Constantly and diligently practicing immeasurable actions, as mentioned in the above two vows, attaining the state of no effort, and the power of advancement becomes even broader, which is considered diligent practice. '與一切同行者. 化無不備. 普周法界究竟無餘也' means that practicing together with all beings, the teachings are complete, universally pervading the entire Dharma realm, and ultimately without remainder. '問曰. 十盡句何以而生也' means, asking: How do the 'Ten Exhaustion Sentences' arise? '答曰. 此有二種. 若據法以法成行. 若據行以利他行成自利行. 故有此文也' means, answering: There are two situations. If based on the Dharma, then use the Dharma to accomplish practice; if based on practice, then use the practice of benefiting others to accomplish one's own benefit, hence there is this text. '就中有三番. 初直明境界盡. 言盡者是究竟故言盡. 可謂盡于無盡. 第二辨己之善根與法界相應究竟盡也. 第三以法界不盡故成此善根亦相應不盡也. 第三過也' means, there are three situations. The first directly explains the exhaustion of the realm. Saying 'exhaustion' is because 'exhaustion' means ultimate, which can be said to be exhausting the inexhaustible. The second distinguishes that one's own good roots correspond to the Dharma realm and are ultimately exhausted. The third is that because the Dharma realm is not exhausted, the accomplished good roots are also correspondingly not exhausted. The third is a fault. '眾生是總者. 菩薩建心本為化物. 故眾生得其總名. 余句顯為眾生義名別. 九句中有三. 初三總明所化眾生及住處. 然化須有法. 次三明所用化法. 然用須得智. 下三句明所用智' means, 'Sentient beings' is a general term. Bodhisattvas establish their minds to transform beings, so sentient beings receive the general name. The remaining sentences show that the names are different for the meaning of sentient beings. There are three situations in the nine sentences. The first three sentences generally explain the sentient beings to be transformed and their dwelling places. However, transformation must have Dharma. The next three sentences explain the Dharma used for transformation. However, use must have wisdom. The last three sentences explain the wisdom used. '世界儘是眾生住處. 即體以自住無異住也. 虛空界者復是世界住處. 有為界為世界. 無為界以為虛空界. 法界盡明用此法化也. 善惡無記真如平等為法界. 說法化眾生置何處. 涅槃中也' means, the exhaustion of the 'world' is the place where sentient beings live, that is, the essence resides in itself, and there is no difference from not residing. The 'space realm' is also the place where the world resides. The conditioned realm is the world, and the unconditioned realm is the space realm. The exhaustion of the 'Dharma realm' explains that this Dharma is used for transformation. Good, evil, neutral, and Suchness equality are the Dharma realm. Where are sentient beings placed when preaching the Dharma and transforming them? In Nirvana. '佛出世界者見佛受化也. 如來智界者. 上明化法. 法須智用. 故明如來智也. 稱眾生**而化. 心緣界者. 上明知心. 此明覆知心所' means, the 'Buddha' appearing in the world is (sentient beings) seeing the Buddha and receiving transformation. 'Tathagata's Wisdom Realm', the above explains the method of transformation, Dharma must have wisdom to use, so it explains Tathagata's wisdom. Measure sentient beings' ** and transform them. 'Mind-object realm', the above explains knowing the mind, here it explains knowing the mental states again.

緣境。智入界者。令修入佛境界無障礙解脫智。已說盡者　問曰。此中有九句。始明八句。何故云已說也　答曰。為辯三轉更無別法。正以前八為體。故言已說也。不斷盡者。稱法相應成故云盡。非壞盡也。三轉者隨順修行義。稱法以興行。轉凡成聖。故名為轉。世間者是人無我行。初三是也。法轉者是法無我行。即中間三句。法界是教。涅槃是證。佛出世明見佛聞法。此三雖異。莫不是法。以為法轉也。與人法相應解為智。即后三句。初句如來智。后二是自體境。云何名智。故經云。說智及智處皆名為波若。故為智轉也。增上力者。以十盡句成愿勇猛故。眾生不盡。愿亦不盡也。以此無盡願力道成佛果。不住涅槃廣化眾生。名作利益也。云何行校量。上明愿勝。次明行勝。愿以悕求為義。若不修行則所求難悕。故次愿后明行。行有其十。一者信。二者悲。三者慈。四者舍。五者不疲惓。六者知諸經論。七者善解世法。八者慚愧。九者堅固力。十者供養諸佛如說修行　問曰。十行之首何故創明信者　答曰。凡欲建心立行。非信不成。今欲舍諸妄想證大涅槃。若無信心以不立行。故經云。信為道元功德種也。發如是愿已者。牒上十大愿結成信義。彼諸善根者。彼安住中亦以信為初。彼之信行由十種愿勤修故行得成就。無

【現代漢語翻譯】現代漢語譯本緣境（攀緣境界）。智入界者（以智慧進入諸法實相之境界的人），令修入佛境界無障礙解脫智（能修習進入佛的境界，獲得沒有障礙的解脫智慧）。已說盡者（已經說完滅盡之義）問曰（問：）。此中有九句（這裡有九句），始明八句（開始說明前八句），何故云已說也（為什麼說已經說完了呢）？答曰（答：）。為辯三轉更無別法（爲了辨明三種轉變，沒有其他的法），正以前八為體（正是以前面的八句為本體），故言已說也（所以說已經說完了）。不斷盡者（不斷滅盡），稱法相應成故云盡（因為與法相應而成就，所以稱為滅盡），非壞盡也（不是壞滅之盡）。三轉者隨順修行義（三種轉變是隨順修行的意義），稱法以興行（依據佛法而興起修行），轉凡成聖（轉變凡夫成為聖人），故名為轉（所以稱為轉變）。世間者是人無我行（世間是指人無我的修行），初三是也（最初的三句就是）。法轉者是法無我行（法轉是指法無我的修行），即中間三句（就是中間的三句）。法界是教（法界是教法），涅槃是證（涅槃是證悟）。佛出世明見佛聞法（佛出世，明白見到佛，聽聞佛法），此三雖異（這三者雖然不同），莫不是法（沒有哪一個不是法），以為法轉也（以此作為法轉）。與人法相應解為智（與人法相應的理解就是智慧），即后三句（就是後面的三句）。初句如來智（第一句是如來的智慧），后二是自體境（後面兩句是自體之境界）。云何名智（為什麼稱為智慧）？故經云（所以經中說），『說智及智處皆名為般若（『說智慧以及智慧的處所，都稱為般若』）』，故為智轉也（所以是智轉）。增上力者（增上力是指），以十盡句成愿勇猛故（以十種滅盡之句成就願力，勇猛精進的緣故），眾生不盡（眾生沒有滅盡），愿亦不盡也（願力也不會滅盡）。以此無盡願力道成佛果（以這無盡的願力，成就佛果），不住涅槃廣化眾生（不住于涅槃，廣泛教化眾生），名作利益也（名為作利益）。云何行校量（如何衡量修行）？上明愿勝（上面說明願力殊勝），次明行勝（接下來說明修行殊勝），愿以悕求為義（愿是以希望追求為意義），若不修行則所求難悕（如果不修行，那麼所求就難以希望得到），故次愿后明行（所以接著願力之後說明修行）。行有其十（修行有十種），一者信（一是信），二者悲（二是悲），三者慈（三是慈），四者舍（四是舍），五者不疲惓（五是不疲倦），六者知諸經論（六是通達諸經論），七者善解世法（七是善於理解世間法），八者慚愧（八是慚愧），九者堅固力（九是堅固力），十者供養諸佛如說修行（十是供養諸佛，如所說而修行）。問曰（問：）。十行之首何故創明信者（十種修行的首位，為什麼首先說明信呢）？答曰（答：）。凡欲建心立行（凡是想要建立信心，樹立修行），非信不成（沒有信心就不能成就）。今欲舍諸妄想證大涅槃（現在想要捨棄各種妄想，證得大涅槃），若無信心以不立行（如果沒有信心，就不能樹立修行）。故經云（所以經中說），『信為道元功德種也（『信是道的根源，功德的種子』）』。發如是愿已者（發起這樣的愿之後），牒上十大愿結成信義（重複上面的十大愿，總結成就信的意義）。彼諸善根者（那些善根），彼安住中亦以信為初（在那些安住之中，也是以信為開始）。彼之信行由十種愿勤修故行得成就（他們的信行，由於十種願力的勤奮修習，所以修行得以成就），無（無）。

【English Translation】 English version Conditioning object. Those who enter the realm with wisdom, enabling the cultivation of unobstructed liberation wisdom to enter the Buddha's realm. 'Already spoken of as exhausted' Question: Here there are nine sentences, initially explaining eight sentences. Why is it said to be already spoken of? Answer: To clarify the three turnings, there is no other separate dharma. The previous eight are the body, hence it is said to be already spoken of. 'Not ceasing to be exhausted' means that it is called exhaustion because it is in accordance with the Dharma, not destructive exhaustion. The three turnings refer to the meaning of following and practicing. In accordance with the Dharma, practice arises, transforming the ordinary into the holy, hence it is called turning. 'World' refers to the practice of no-self of persons, which are the first three sentences. 'Dharma turning' refers to the practice of no-self of dharmas, which are the middle three sentences. The Dharma realm is the teaching, and Nirvana is the realization. Although the Buddha's appearance in the world, seeing the Buddha, and hearing the Dharma are different, none of them are not Dharma, and this is considered Dharma turning. Understanding in accordance with the Dharma of persons is wisdom, which are the last three sentences. The first sentence is the wisdom of the Tathagata, and the latter two are the realm of self-nature. Why is it called wisdom? Therefore, the sutra says, 'Speaking of wisdom and the place of wisdom are both called Prajna,' hence it is wisdom turning. 'Increasing power' means that the ten sentences of exhaustion accomplish the vow of vigor. If sentient beings are not exhausted, the vow will also not be exhausted. With this endless vow power, the path achieves the fruit of Buddhahood, not abiding in Nirvana, widely transforming sentient beings, which is called making benefit. How to measure practice? Above, it is explained that the vow is superior, and then it is explained that the practice is superior. A vow is defined by hope and seeking. If one does not practice, then what is sought is difficult to hope for. Therefore, after the vow, practice is explained. There are ten practices: first, faith; second, compassion; third, loving-kindness; fourth, giving; fifth, not being weary; sixth, knowing the sutras and treatises; seventh, being skilled in understanding worldly dharmas; eighth, shame and remorse; ninth, steadfast power; tenth, offering to all Buddhas and practicing as taught. Question: Why is faith mentioned first among the ten practices? Answer: In general, if one wants to establish the mind and establish practice, it cannot be accomplished without faith. Now, if one wants to abandon all delusions and realize great Nirvana, one cannot establish practice without faith. Therefore, the sutra says, 'Faith is the source of the path and the seed of merit.' 'Having made such a vow' refers to the above ten great vows, concluding and accomplishing the meaning of faith. 'Those good roots' also take faith as the beginning in those abidings. Their practice of faith is accomplished by diligently cultivating the ten kinds of vows, without.

礙自在故云勝也。柔軟者。上調順明其體熟此柔軟明用熟。此二是初地見道解。在果名調柔果。勝樂行者。釋名中歡喜心正是殊勝之悅也。如是則成信者。結成信義。下明信境以顯信相。要而言之。不出因果信。始從初地盡為行入因能得果以之為本。是因信也。成菩提覺明果信也。所攝本行者明因行有二。云何行明行體。云何次第成辨地通位修行增長。下舉經結也。菩提所攝者明果信。本行入者。果是本行所入處。果德無量略明六種信。此六勝名為信勝。外道立邪信。無畏為對治。魔喜壞善信。十力為對治。二乘狹見自謂究竟信。不共法為對治。不思議者明不思議出世間。虛通無礙得為上也。不雜者安住實性。邊中俱正故云無也。證實之義是佛境界故云深也。一切智勝者。智行一切緣用無不在也。離勝者明佛法清凈。本今平等故云遠離。非謂有煩惱之可遣。信成就果者明因緣故果即是自性離也。上云有六。今但有五者。通數略句為第六句。如來智地說加者。略說因行果行不出。證教二道說加者。始證十地智終得無上菩提果名也。三種觀者。自下明第二悲第三慈。遠離樂者。慈明與樂樂之最上為第一。第一義樂一切眾生等有而自遠離。甚可愍念故起慈也。具足苦者。悲能拔苦。豈直無樂而已。復眾苦具足苑轉其中。甚可

【現代漢語翻譯】現代漢語譯本因為沒有阻礙所以說是殊勝。柔軟，上面已經調順，說明它的本體成熟，這個柔軟說明它的作用成熟。這兩個是初地見道的理解，在果位上稱為調柔果。勝樂行者，在解釋名稱中，歡喜心正是殊勝的喜悅。像這樣就成就了信。總結成信的意義。下面說明信的對象，來顯示信的相狀。總而言之，不出因果信。開始從初地到最後都是行入，因為能得到果，以這個為根本，這是因信。成就菩提覺悟，這是果信。所攝本行，說明因行有兩種。什麼是行？說明行的本體。什麼是次第成就辨別地通位修行增長？下面引用經文總結。菩提所攝，說明果信。本行入，果是本行所進入的地方。果的功德無量，簡略說明六種信。這六種殊勝稱為信勝。外道建立邪信，無畏作為對治。魔的喜悅破壞善信，十力作為對治。二乘的狹隘見解自認為究竟信，不共法作為對治。不思議，說明不可思議的出世間。虛空通達沒有阻礙，得到最上。不雜，安住在真實自性，邊和中都正，所以說沒有。證實的意義是佛的境界，所以說是深。一切智勝，智慧行持一切，緣起作用無所不在。離勝，說明佛法清凈。本來和現在平等，所以說遠離。不是說有煩惱可以去除。信成就果，說明因緣的緣故，果就是自性遠離。上面說有六種，現在只有五種，是通數，省略了句子，作為第六句。如來智地說加，簡略地說因行果行沒有超出。證教二道說加，開始證得十地智慧，最終得到無上菩提果的名稱。三種觀，從下面說明第二悲，第三慈。遠離樂，慈說明給予快樂，快樂的最上為第一。第一義樂一切眾生等同擁有而自己遠離。非常可憐，所以生起慈悲。具足苦，悲能拔除痛苦，難道僅僅是沒有快樂而已嗎？而且各種痛苦都聚集在這裡，迴旋其中，非常可憐。

【English Translation】 English version Because there are no obstacles, it is called 'supreme'. 'Softness' means that it has already been harmonized, indicating that its substance is mature; this 'softness' indicates that its function is mature. These two are the understanding of the path of seeing in the first ground (Bhumi), and in the fruition, it is called the 'fruit of taming'. 'One who practices supreme joy', in the explanation of the name, the joyful mind is precisely the supreme delight. In this way, faith is accomplished. It concludes the meaning of faith. Below, it explains the object of faith to reveal the appearance of faith. In short, it does not go beyond the faith in cause and effect. Starting from the first ground to the end, it is all entering through practice, because one can obtain the fruit, taking this as the root; this is the faith in cause. Accomplishing Bodhi (Enlightenment), this is the faith in the fruit. 'What is encompassed by the fundamental practice' explains that there are two types of causal practice. What is practice? It explains the substance of practice. What is the gradual accomplishment of distinguishing the ground, the penetration, the position, the cultivation, and the increase? Below, it quotes the sutra to conclude. 'What is encompassed by Bodhi' explains the faith in the fruit. 'Entering through the fundamental practice', the fruit is the place where the fundamental practice enters. The merits of the fruit are immeasurable, briefly explaining six types of faith. These six supremes are called 'supreme faith'. The heretics establish wrong faith, and fearlessness is used as the antidote. The joy of demons destroys good faith, and the ten powers (Dasabala) are used as the antidote. The narrow views of the two vehicles (Sravakayana and Pratyekabuddhayana) consider themselves to have ultimate faith, and the unique qualities (Avenika-dharma) are used as the antidote. 'Inconceivable' explains the inconceivable transcendence of the world. Empty and unobstructed, attaining the highest. 'Unmixed' means abiding in the true nature, both the extreme and the middle are correct, so it is said to be without. The meaning of verifying the truth is the realm of the Buddha, so it is said to be deep. 'Supreme in all wisdom' means that wisdom acts in all ways, and the arising of conditions is omnipresent. 'Supreme in detachment' explains that the Buddha-dharma is pure. The original and the present are equal, so it is said to be detached. It is not to say that there are afflictions that can be removed. 'Faith accomplishes the fruit' explains that because of the cause and conditions, the fruit is the detachment of self-nature. Above, it says there are six types, but now there are only five, which is a general number, omitting the sentence, as the sixth sentence. 'Adding to the ground of the Tathagata's wisdom' briefly says that the causal practice and the fruit practice do not exceed. 'Adding to the two paths of realization and teaching' means that one begins to realize the wisdom of the ten grounds and ultimately obtains the name of the supreme Bodhi fruit. 'Three types of contemplation', from below, explains the second compassion (Karuna) and the third loving-kindness (Metta). 'Detached from joy', loving-kindness explains giving joy, and the supreme of joy is the first. The supreme joy is that all sentient beings equally possess it, while oneself is detached from it. It is very pitiable, so compassion arises. 'Complete with suffering', compassion can remove suffering, is it merely the absence of joy? Moreover, all kinds of suffering are gathered here, revolving within it, very pitiable.

憐愍故起悲也。彼二顛倒者。若雖無樂有苦。而自覺智即容返苦得樂。今明於二顛倒顯不覺不知甘處無厭。如是甚深者。釋上第一義樂。無上菩提至極幽玄名為甚深。故眾生不識不解。仰求在於生死。故云遠離。佛果萬德皆是甚深。總為一觀。離則有九。故云有二番。初列數。第二釋義。寂靜者。體照相應是證道據果即性凈果。離妄計實有者體無分別也。妄計正取者離分別也。寂滅甚深者。外用教道亦即方便凈果。法義定者。用稱于體。空無相等者。所以行融無礙功由三空門故爾。次辯三空門對治。分別者法體體分名為分別。與空相違。相者執體之相。與無相相違也。取捨愿情與無愿相違。有三為縛。無三為解脫。菩薩觀三不曾三名為解脫。不以舍三為解脫。此三句顯寂靜對治差別。離雜染法者。惑障俱盡塵習永止無垢濁智。不可思量者。佛果萬德。既正萬德。斯備功德無邊。此是不住道真俗雜流等也。上者自利利他更莫能過。謂易道行。此三顯寂滅體差別。難得者。明至理幽微非近情所測。修途遐曠非一步可窮。無上菩提道理立儀外。自非積時累劫無以可證也。云何具足苦。明遠離上樂具足苦義。苦雖無量。十二緣收苦無不盡名具足也。故六地無明行識是行苦。觸受是苦苦。余因緣分是壞苦。就中有二。初說無明行

【現代漢語翻譯】現代漢語譯本因為憐憫眾生而生起大悲心。前面所說的兩種顛倒，是指即使沒有快樂只有痛苦，但如果自覺覺悟，就能返回到脫離痛苦獲得快樂的狀態。現在闡明這兩種顛倒，是爲了顯示眾生不覺悟、不知道，甘願處於無厭足的境地。像這樣甚深難解的道理，是解釋前面所說的第一義樂。無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）至極幽深玄妙，所以稱為甚深。因此眾生無法認識、無法理解，只能在生死輪迴中仰求，所以說遠離。佛果（Buddha-phala，成佛的果位）的萬種功德都是甚深，總的來說是一個整體的觀察。如果分開來說，則有九種，所以說有兩番。首先列舉數目，第二解釋含義。寂靜，是指本體和照用相應，是證道的依據，是達到果位后所具有的自性清凈的果。遠離虛妄計度實有，是指本體沒有分別。遠離虛妄計度，是指遠離分別。寂滅甚深，是指外在的教化之道，也就是方便清凈的果。法義確定，是指作用與本體相稱。空、無相等，是指修行能夠融合無礙，這是因為運用了三空門（Three Doors to Liberation，空門、無相門、無愿門）的緣故。接下來辨析三空門對治。分別，是指法體的體性和分位，稱為分別，與空相違背。相，是指執著於法體的相狀，與無相相違背。取捨愿情，與無愿相違背。有這三種就會被束縛，沒有這三種就能解脫。菩薩觀察這三種而不執著于這三種，就稱為解脫，而不是捨棄這三種才稱為解脫。這三句話顯示了寂靜對治的差別。遠離雜染法，是指惑障全部斷盡，塵沙習氣永遠止息，具有沒有垢濁的智慧。不可思量，是指佛果的萬種功德。既然是正萬德，那麼就具備了無邊的功德。這是指不住于道，不與真俗雜流等同。上，是指自利利他，沒有比這更高的了，指的是容易行持的道路。這三種顯示了寂滅體的差別。難以獲得，是指闡明至理幽深微妙，不是近情所能測度的。修行的道路遙遠漫長，不是一步就能窮盡的。無上菩提的道理，是建立在儀軌之外的，如果不是經過長時間的積累，是無法證得的。如何具足苦，是闡明遠離上樂而具足苦的含義。苦雖然有無量種，但十二因緣（Twelve Nidanas，佛教關於生命輪迴的理論）包含了所有的苦，沒有遺漏，所以稱為具足。因此，六地（Sixth Bhumi，般若現前地）的無明和行識是行苦。觸和受是苦苦。其餘的因緣分是壞苦。其中有兩點，首先是說無明和行。

【English Translation】 English version Compassion arises from pity for beings. The two inversions mentioned earlier refer to the fact that even if there is no happiness and only suffering, if one is self-aware and enlightened, one can return to a state of being free from suffering and attaining happiness. Now, clarifying these two inversions is to show that sentient beings are unaware and ignorant, willingly remaining in a state of insatiable desire. Such a profound and difficult-to-understand principle explains the aforementioned ultimate bliss. Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is extremely profound and mysterious, hence it is called profound. Therefore, sentient beings cannot recognize or understand it, and can only seek it in the cycle of birth and death, hence it is said to be distant. The myriad virtues of the Buddha-phala (Buddha-fruit) are all profound, and generally speaking, it is a holistic observation. If separated, there are nine types, hence it is said to have two aspects. First, list the numbers, and second, explain the meanings. Tranquility refers to the correspondence between the essence and its function, which is the basis for attaining the path and the inherent purity of the fruit achieved. Being free from falsely conceiving reality means that the essence has no distinctions. Being free from false conceptions means being free from distinctions. Quiescence and profundity refer to the external teaching path, which is also the pure fruit of skillful means. The meaning of Dharma is fixed, which means that the function corresponds to the essence. Emptiness, signlessness, etc., mean that practice can be integrated without hindrance, which is due to the use of the Three Doors to Liberation (emptiness, signlessness, and wishlessness). Next, analyze the antidotes of the Three Doors to Liberation. Discrimination refers to the essence and divisions of the Dharma body, which is called discrimination and is contrary to emptiness. Sign refers to attachment to the characteristics of the Dharma body, which is contrary to signlessness. Attachment to desires and emotions is contrary to wishlessness. Having these three binds, and not having these three liberates. Bodhisattvas observe these three without being attached to them, which is called liberation, rather than abandoning them to be liberated. These three sentences show the difference in the antidotes of tranquility. Being free from defiled dharmas means that all afflictions are completely eradicated, the habits of dust and sand are forever stopped, and one possesses wisdom without impurities. Inconceivable refers to the myriad virtues of the Buddha-fruit. Since it is the true myriad virtues, it possesses boundless merits. This refers to not dwelling in the path and not being the same as the mixed flow of truth and falsehood. Supreme refers to benefiting oneself and others, and there is nothing higher than this, referring to the easy-to-practice path. These three show the difference in the essence of quiescence. Difficult to obtain means clarifying that the ultimate principle is profound and subtle, not something that can be measured by near emotions. The path of practice is long and distant, not something that can be exhausted in one step. The principle of Anuttara-samyak-sambodhi is established outside of rituals, and if it is not accumulated over a long period of time, it cannot be attained. How to fully possess suffering is to clarify the meaning of being far from supreme bliss and fully possessing suffering. Although there are countless kinds of suffering, the Twelve Nidanas (the Buddhist theory of the cycle of life) contain all suffering without omission, so it is called complete. Therefore, ignorance and volitional formations in the Sixth Bhumi (the Land of the Manifestation of Wisdom) are the suffering of formation. Contact and feeling are the suffering of suffering. The remaining conditions are the suffering of change. There are two points in it, the first is to talk about ignorance and volitional formations.

識三支。第二從名色訖老死一番明惑業果報　問曰。十二因緣。論主何故分兩番而明者　答曰。初番明妄想紛競生死彌輪。特由無明為本生。后一番明諸惑妄想無依不立。妄依真有。是故辯阿梨耶識共生以為萬惑之本。故經云。以如來藏故說生死。是故如來藏是一切法本。以有二種本故二處而明也。又解作三番。初三辯同時相。中間名色辨依持相。六入已下辨次第相。皆左右互彰。前明同時。中后亦然。中明依持。前後亦爾。后明次第。前二就粗非無此義。為欲言約而理通。若舉煩惱業苦同時義亦盡。舉依持義亦盡。舉次第義亦盡。若就宗別。六識位中始從無明終訖老死。前後不同時容有十二種義。七識位中有相未窮。一體以辯十二。八識位中七識無體依真而用別。即用為體更無別體。正以用為體。即體用同時以辯十二　問曰。同時相云何　答曰。但是緣心莫不違理。闇于所緣以為無明。即體與集建立於果以之為業。但是有為莫非緣智名之為識。自體形現以之為名。相有外彰以之為色。即此由內外。有相發起以之為入。共相對當以之為觸。自住己緣以之為受。體能染著以之為愛取。能有于果以之為有。有自成起以之為生。虛和不固遷變改易以為老死。非謂義說十二而已。體備十二。正以十二為體　問曰。如大智度論有

【現代漢語翻譯】現代漢語譯本辨識三種分支。第二種是從名色（nama-rupa，身心）到老死，完整地闡明迷惑、業和果報。問：為什麼十二因緣，論主（作者）要分成兩部分來闡明呢？答：第一部分闡明妄想紛亂，生死輪迴，特別是因為無明（avidya，無知）為根本而產生。后一部分闡明各種迷惑妄想沒有依靠，不能獨立存在，妄是依附於真而有的。因此，辨明阿梨耶識（alaya-vijnana，藏識）共同產生，作為萬惑的根本。所以經中說：『因為如來藏（tathagatagarbha，如來法身）的緣故，才說生死。』所以如來藏是一切法的根本。因為有兩種根本，所以分兩個地方來闡明。又可以解釋為三種。最初的三支（無明、行、識）辨別同時相。中間的名色辨別依持相。六入（sadayatana，六根）以下辨別次第相。都是左右互相彰顯。前面闡明同時，中間和後面也是這樣。中間闡明依持，前面和後面也是這樣。後面闡明次第，前面兩種就粗略而言，並非沒有這種意義，是爲了用簡要的語言來表達通達的道理。如果舉出煩惱、業、苦的同時義，也就全部包括了。舉出依持義，也就全部包括了。舉出次第義，也就全部包括了。如果就宗派差別而言，六識（sad-vijnana，眼耳鼻舌身意）的位次中，從無明開始到老死結束，前後不同時，容許有十二種意義。七識（manas-vijnana，末那識）的位次中，有相還沒有窮盡，用一體來辨別十二。八識（alaya-vijnana，阿賴耶識）的位次中，七識沒有自體，依附於真如而起作用，作用是不同的。即用為體，更沒有別的體，正是以作用為體。即體用同時來辨別十二。問：什麼是同時相？答：凡是緣心，沒有不違背真理的。對所緣境的愚昧就稱為無明。即體與集建立在果上，就稱之為業。凡是有為法，沒有不是緣于智慧的，稱之為識。自體顯現形相，稱之為名。相有外在的彰顯，稱之為色。即此由內而外，有相發起，稱之為入。共同相對，稱之為觸。各自安住于自己的緣，稱之為受。體能染著，稱之為愛和取。能有果，稱之為有。有自然成就生起，稱之為生。虛假不牢固，遷變改易，稱之為老死。不是說只是義理上說有十二種，體就具備十二種，正是以十二種為體。問：如《大智度論》有...

【English Translation】 English version Identifying the Three Branches. The second is from nama-rupa (name and form, mind and body) to old age and death, fully clarifying delusion, karma, and karmic retribution. Question: Why does the author divide the twelve links of dependent origination into two parts to explain them? Answer: The first part explains the confusion of delusional thoughts and the cycle of birth and death, especially arising from avidya (ignorance) as the root. The second part explains that various delusions and delusional thoughts have no basis and cannot exist independently; delusion depends on the truth to exist. Therefore, it clarifies that alaya-vijnana (store consciousness) jointly arises as the root of all delusions. Therefore, the sutra says: 'Because of the tathagatagarbha (womb of the Thus Come One, Buddha-nature), birth and death are spoken of.' Therefore, the tathagatagarbha is the root of all dharmas. Because there are two kinds of roots, it is explained in two places. It can also be explained as three parts. The first three links (ignorance, action, consciousness) distinguish the simultaneous aspect. The middle link, nama-rupa, distinguishes the dependent aspect. The six entrances (sadayatana, six sense organs) and below distinguish the sequential aspect. All are mutually manifested from left and right. The front explains simultaneity, and the middle and back are also like this. The middle explains dependence, and the front and back are also like this. The back explains sequence, and the first two are roughly speaking, not without this meaning, but to express the comprehensive principle in concise language. If the simultaneous meaning of affliction, karma, and suffering is mentioned, it is all included. If the meaning of dependence is mentioned, it is all included. If the meaning of sequence is mentioned, it is all included. If we consider the differences in schools, in the position of the six consciousnesses (sad-vijnana, eye, ear, nose, tongue, body, and mind consciousnesses), from the beginning of ignorance to the end of old age and death, the front and back are not simultaneous, allowing for twelve kinds of meanings. In the position of the seventh consciousness (manas-vijnana, mind consciousness), the characteristics have not been exhausted, and twelve are distinguished by one entity. In the position of the eighth consciousness (alaya-vijnana, store consciousness), the seven consciousnesses have no self-nature, relying on suchness to function, and the functions are different. That is, the function is the substance, and there is no other substance. The twelve are distinguished by the simultaneous substance and function. Question: What is the simultaneous aspect? Answer: All that is conditioned mind cannot but violate the truth. Ignorance of the object of perception is called avidya. That is, the substance and collection are established on the result, which is called karma. All conditioned dharmas are not without relying on wisdom, which is called consciousness. The self manifests form, which is called nama. The characteristics have external manifestation, which is called rupa. That is, from the inside to the outside, the characteristics arise, which is called entrance. Mutual opposition is called contact. Each abides in its own condition, which is called feeling. The substance can be defiled, which is called love and grasping. Being able to have a result is called existence. Existence naturally arises, which is called birth. False and not firm, changing and altering, is called old age and death. It is not to say that there are only twelve kinds in terms of meaning, but the substance possesses twelve kinds, and it is precisely the twelve kinds that are the substance. Question: As in the Maha Prajna Paramita Sastra (Great Treatise on the Perfection of Wisdom) there is...

三種十二因緣。今此所辨竟是何因緣也　答曰。據體而論。唯是六識愚癡因緣。若語觀境。通於三種。但得有淺深也。九句中初列名。第二一一相當辯釋。九句中初三句無明支。次五句業支。后一句識支。會正道者名為正見。乖正道者名為邪見。皆言邪見者。對向第一義樂。但是生死莫非顛倒。此理外妄倒故悉名邪見也。闇于所緣惑心自覆以為蔽意。此心自取以為憍慢。慢而興著以為愛念。法名自體。義名功德。親違理起故名倒。如是次第三句經論相釋也。于追求時過者。諂曲詐善在相。嫉妒情忌在心差別。于身財中舉果顯成過也。集業者。業在相中辨當集起業時。而云受者。欲顯大乘辯義同時緣起無別業以論報。彼二顛倒者。順受故生愛。違受故生憎。欲吹心者業增長相。思是正業體。思轉增名熾燃。思后運動三業共相加害名起業邪見　問曰。貪瞋癡皆能發業。何故但云瞋也　答曰。苦受生瞋。瞋于悲心障重。慾障過起悲故偏云瞋也　問曰。若爾未來何故但云愛也　答曰。不愛不生為障生后義便也。意識者。余處說業為種子。以善惡苦樂正相故爾。此中就因緣體性。故識為種子。此是第七識名為本識。與六識心為本。是生死根原也　問曰。何故善業為種子因緣者　答曰。善中有是有非。惡一向是生死。今明善體既隨

生死惡則亡言。又相善體是有漏故也。三界地者。第二寄九支論差別相。自相者。現前支即相差別各有自體。同相者。雖現未之殊。果類不異。生老無常過患處同。顛倒相者。體性實空。情故為有也。人法二無我名離我我所。以不達故名離。非對治離。自下自相同相合釋也。報相者。色從識因復有六入果名為報。名色共阿梨耶識以業動故成種子生名色報也。言共者。妄不孤立不能獨受苦樂。今明要依于真染凈緣起得名眾生。此是依義。共彼生者。上明共生似若名色與藏識二俱相依。今明但名色依所阿梨耶識。應言名色依彼生故也。彼因相者。向托之而起以為依義。今明起也已因之而住不得相離以為持義。彼果者。彼名色果報。既有依持義立種種相集也　問曰。余是果可爾。愛取有是因。何故名果也　答曰。阿梨耶識為因故余悉名果也。離我所此二示現空者。釋附前顛倒相義十二因緣是我空義。即此因緣諸法其體即寂以之為空。空故顛倒而有。自體無我者辯真空義。正以真實無二體相俱寂一切無我。唯真為實。離妄想心識為無知覺。示非妄想眾生數唯真是知余非知。相緣心體達理以之為動。即緣照理心無相解以為不動。如此動不動事皆亦無知。故借況。草木喻于動。石壁況于不動。又亦如響者。因有山谷音聲作本故有于

響。響似聲而實非聲。如依真故有緣心。緣心似心其實非心。故論云相似相類法故也。云何彼二顛倒者。舉第三章門釋。彼二者上第一義樂十二因緣是苦也。名彼二。顛倒者不知不覺義。佛果至樂而不知因緣至苦而不覺也　問曰。前自體空中雲不知不覺。與此何異也　答曰。上辯真寂法體離覺知相。此以不達故為不知覺也　問曰。上開三章門已具釋竟。何故此中復舉慈悲二行來也　答曰。牒上生下。牒上甚深樂因緣苦欲教眾生舍苦取樂。然離苦有方得樂有由。故生下財法二施。先以財施破其貪心。后以法施破其癡心。是故更明此也。不離苦聚者牒悲境。令住涅槃者牒慈境。先以說者如上釋也。經曰已下第四明舍行　問曰。此文何故而來者　答曰。上來至此三種觀眾生故起大悲。自下辯隨順大悲故起舍等業求大菩提拔濟眾生。求佛智者釋能捨義。為求佛智故修行大舍也。是一切物者。以下辯舍相。就中初總明舍相下有九句別明舍相。一切物者此是總句。一外者金銀等。二內者頭目等。外中二者。一所用嚴飾代步是也。二貯積者下藏攝是也。如經者總舉帖。如是次第者。應次第以經帖。于中廣有八種者。應言九種。但先道外中八種所用有七。貯積有一。以為八。內者自身直指內施也。所攝是外事者指外施也。舍中初舍是總

【現代漢語翻譯】現代漢語譯本響。響聲類似聲音但實際上不是聲音。如同依賴真實而產生的緣心（因緣和合而生的心）。緣心類似心但實際上不是心。所以論中說，這是相似和相類的法。什麼是那二種顛倒呢？用第三章的門來解釋。那二者指的是前面第一義樂（最究竟的快樂）和十二因緣（佛教關於生命輪迴的理論）是苦。名為那二。顛倒的意思是不知不覺。佛果（成佛的果位）的至樂卻不知道，因緣（事物之間的相互關係）帶來的苦卻不覺察。問：前面在自體空中說不知不覺，與這裡有什麼不同呢？答：前面是辨析真寂法體（真實寂靜的法性）遠離覺知之相。這裡是因為不通達所以不知不覺。問：前面已經開啟三章門（三種不同的教義）並解釋完畢，為什麼這裡又舉出慈悲二行呢？答：這是承上啟下。承接上面甚深樂（極深的快樂）和因緣苦（因緣帶來的痛苦），想要教導眾生捨棄苦而獲取樂。然而，離開苦有方法，得到樂有原因。所以引出下面的財施（以財物佈施）和法施（以佛法佈施）。先用財施破除他們的貪心，後用法施破除他們的癡心。所以再次說明這個道理。『不離苦聚』是承接悲境（悲憫的對象）。『令住涅槃』是承接慈境（慈愛的對象）。先用『說者』，如上面解釋的那樣。經文以下是第四部分，說明舍行（佈施的行為）。問：這段經文為什麼會出現在這裡呢？答：從上面到這裡，是因為以三種方式觀察眾生而生起大悲心。從下面開始，辨析隨順大悲心而生起舍等業（佈施等行為），以求得大菩提（偉大的覺悟）來救濟眾生。『求佛智者』解釋了能捨（能夠佈施）的意義。爲了求得佛的智慧，所以修行大舍（偉大的佈施）。『是一切物者』，以下辨析舍相（佈施的相狀）。其中，首先總的說明舍相，下面有九句分別說明舍相。『一切物者』這是總的概括。一是外物，如金銀等。二是內物，如頭目等。外物中的兩種：一是所用的裝飾品和代步工具。二是貯藏的，指下面的儲藏物。『如經者』是總的舉例。『如是次第者』應該按照次第用經文來舉例。其中廣泛的有八種，應該說是九種。但先說外物中的八種，所用的有七種，儲藏有一種，合起來是八種。內物指自身，直接指向內施（內在的佈施）。『所攝是外事者』指外施（外在的佈施）。舍中，最初的舍是總的概括。

【English Translation】 English version Sound. Sound is similar to voice but is actually not voice. It is like the dependent mind (mind born from the aggregation of causes and conditions) arising from reliance on truth. The dependent mind is similar to mind but is actually not mind. Therefore, the treatise says that these are similar and analogous dharmas (laws/phenomena). What are those two inversions? Explain using the third chapter's gate. Those two refer to the aforementioned ultimate bliss and the twelve links of dependent origination (Buddhist theory of the cycle of life and death) as suffering. They are called 'those two.' Inversion means ignorance and unawareness. One does not know the ultimate bliss of the Buddha-fruit (the state of Buddhahood), and one is not aware of the suffering brought about by causes and conditions (the interrelationships between things). Question: Earlier, in the emptiness of self-nature, it was said 'unknowing and unaware.' How is that different from this? Answer: Earlier, it was distinguishing the true and tranquil dharma-body (the true and tranquil nature of reality) as being apart from the appearance of awareness. Here, it is because of non-comprehension that there is unknowing and unawareness. Question: Earlier, the three chapter gates (three different teachings) have already been opened and explained. Why are the two practices of loving-kindness and compassion mentioned again here? Answer: This is connecting the above and leading to the below. It connects the profound bliss (deep joy) and the suffering of dependent origination (suffering arising from causes and conditions), wanting to teach sentient beings to abandon suffering and obtain joy. However, there is a method for leaving suffering, and there is a reason for obtaining joy. Therefore, it introduces the following giving of wealth (dana of material goods) and giving of dharma (dana of Buddhist teachings). First, use the giving of wealth to break their greed, and then use the giving of dharma to break their ignorance. Therefore, this principle is explained again. 'Not departing from the accumulation of suffering' connects to the object of compassion. 'Causing them to abide in Nirvana' connects to the object of loving-kindness. First, use 'the speaker,' as explained above. The text below is the fourth part, explaining the practice of giving (the act of generosity). Question: Why does this passage of scripture appear here? Answer: From above to here, it is because of observing sentient beings in three ways that great compassion arises. From below onwards, it distinguishes the arising of acts such as giving (dana) in accordance with great compassion, in order to seek great Bodhi (great enlightenment) to save sentient beings. 'Those who seek Buddha-wisdom' explains the meaning of being able to give (being capable of generosity). In order to seek the wisdom of the Buddha, one practices great giving (great generosity). 'That which is all things,' below distinguishes the appearance of giving (the aspect of generosity). Among them, first, it generally explains the appearance of giving, and below there are nine sentences that separately explain the appearance of giving. 'That which is all things' is a general summary. First, external things, such as gold and silver. Second, internal things, such as head and eyes. Two kinds of external things: first, ornaments and means of transportation that are used. Second, stored things, referring to the stored items below. 'As the scripture says' is a general example. 'In such order' should use the scripture to give examples in order. Among them, there are widely eight kinds, it should be said nine kinds. But first, it speaks of the eight kinds of external things, seven of which are used, and one of which is stored, adding up to eight. Internal things refer to oneself, directly pointing to internal giving (inner generosity). 'That which is included is external affairs' refers to external giving (external generosity). In giving, the initial giving is a general summary.

者。即上經文中即時所有可施之物乃至財物谷等是也。餘九舍是別者。下通內外皆是也。二種者。貯積故有藏攝喜。所用故有利益喜。謂金銀等者釋藏攝。八種者釋利益義。通內句為八也。一切愛事者。隨所染事過於餘者以為堅著。頭目等是內舍有何利益。但以稱心為益也。隨宜而行者。自下並釋后六行　問。曰何故前四行別說。后六行合說也　答曰。前四是方便故別說。后六是行體故合說　問曰。六行之中。初不疲惓。第二知經論。何故不釋者　答曰。上明起大慈悲捨身命財。已知無疲惓得大眾無畏能說深法。則是知諸經論其義以顯。故不假釋也隨宜者。第七行隨自己力應當善自量己不得過分而說。應如三量智為物說也。一隨自己分。二隨彼所受者。前人過分自取宜抑。下分自取宜破。自分相應宜授。故云隨宜也。如論中說者。發菩提心地持論並明隨宜事故為證也。慚愧者。第八行於修行中進否皆生慚愧。一念時者。如商那和修教憂波鞠提慚愧學心法。此中亦然。日夜時。明始終時必定不斷者修行相續。於此時中修之得方宜進。即進不宜則舍。日夜等亦爾也。堅固者第九行不可俎壞。如上所說信等。于向信等離過堅固。精勤者釋堅義。于自分堅固名不退。故下云不捨行故。于勝進分中行解轉明為不轉欲。故論雲精進

不息也。如說修行者。第十行明修行供養。利養者方便行。修行者自體行。亦云功德智慧行。二種勝者。論分十行相。信悲慈行之未立但云深心。雖未圓證於佛決然。行未普周而心周法界。以為深義。余之七行名為行成就。于中已下分別行相差異也。攝護信等者。為辯后之三行更無別體依七行而成。於七行不著有過生慚愧除障垢也。堅固者於七行中堅固令不退也。修行彼垢凈者。以依七行如法修行供養佛者善根滿足。得二種身者。顯修行勝滿足相。上妙身者是初地菩薩報得妙色莊嚴身。調柔心者初地證智名智慧身也。亦可報應二身。前所說者。為辯校量行義。向信增上等亦是持地凈法。今辯此不異同。彼前地中修治凈地凈于見道。今此十句離清淨盡是地障凈法。應言盡障也。練向修道也。云何果勝者。校量中第三行之淳熟勝出二乘相。調柔者。但志洪遠乃至方便滿證。居初地體用淳熟。名果校量也。行體淳熟無諸。剛樸由如練金柔軟清凈。此行如是證行相應。柔軟利益即是證道相應。發趣者。修證相應豫鑒通塞。趣果必達也。前調柔果始證相應。此發趣者是修進觀達先後際見道相也。攝報者。行既成滿有統御自在現涉生死攝化之力。即教道相也。愿智者。行已淳熟福智用彰。即是證教圓寂無障無礙自體平等不住道也。

【現代漢語翻譯】現代漢語譯本不息也（永不停息）。如說修行者（如經中所說，修行之人）。第十行明修行供養（第十行闡明了修行和供養）。利養者方便行（爲了利益眾生而修行是方便之行），修行者自體行（為提升自身而修行是自體之行）。亦云功德智慧行（也可以說是積累功德和增長智慧的修行）。二種勝者（這兩種修行都很殊勝）。論分十行相（《瑜伽師地論》將修行分為十種行相）。信悲慈行之未立但云深心（信行、悲行和慈行沒有單獨列出，而是包含在『深心』之中）。雖未圓證於佛決然（雖然尚未完全證得佛果，但方向是明確的）。行未普周而心周法界（雖然行為尚未普及到整個法界，但心已經遍及法界），以為深義（這就是『深心』的深刻含義）。余之七行名為行成就（其餘七種行被稱為『行成就』）。于中已下分別行相差異也（下面將分別闡述這些行相的差異）。攝護信等者（『攝護』包含信等），為辯后之三行更無別體依七行而成（爲了說明後面的三種行沒有獨立的實體，而是依附於前面的七種行而成就）。於七行不著有過生慚愧除障垢也（對於七種行，不執著，有過錯則生慚愧心，從而消除障礙和污垢）。堅固者於七行中堅固令不退也（『堅固』是指在七種行中堅定不移，不退轉）。修行彼垢凈者（通過修行來凈化污垢），以依七行如法修行供養佛者善根滿足（通過依七種行如法修行，供養諸佛，善根就能圓滿）。得二種身者（獲得兩種身），顯修行勝滿足相（彰顯了修行殊勝圓滿的相）。上妙身者是初地菩薩報得妙色莊嚴身（『上妙身』是初地菩薩因果報應而得到的妙色莊嚴身）。調柔心者初地證智名智慧身也（『調柔心』是初地菩薩所證得的智慧，也稱為智慧身）。亦可報應二身（也可以理解為報身和應身兩種身）。前所說者（前面所說的），為辯校量行義（是爲了辨析和衡量修行的意義）。向信增上等亦是持地凈法（之前的信增上等也是持地菩薩所修的清凈之法）。今辯此不異同（現在辨析這些法門之間的異同）。彼前地中修治凈地凈于見道（之前的修行是在前地中修治清凈之地，清凈于見道）。今此十句離清淨盡是地障凈法（現在這十句所說的，除了清凈之外，都是爲了清凈地的障礙）。應言盡障也（應該說是消除障礙）。練向修道也（練習是爲了修道）。云何果勝者（如何體現果的殊勝呢）？校量中第三行之淳熟勝出二乘相（在衡量中，第三種行的純熟程度勝過二乘）。調柔者（『調柔』是指），但志洪遠乃至方便滿證（只有立下宏大的志願，乃至方便圓滿證悟）。居初地體用淳熟（安住于初地，體和用都純熟）。名果校量也（這就是果的衡量）。行體淳熟無諸（修行的本體純熟，沒有各種），剛樸由如練金柔軟清凈（粗糙，就像鍊金一樣，變得柔軟清凈）。此行如是證行相應（這種修行與證悟相應）。柔軟利益即是證道相應（柔軟和利益眾生就是與證道相應）。發趣者（『發趣』是指），修證相應豫鑒通塞（修行與證悟相應，預先知道通達和阻塞）。趣果必達也（趨向果位必定能夠到達）。前調柔果始證相應（前面的『調柔』是果的開始與證悟相應）。此發趣者是修進觀達先後際見道相也（這裡的『發趣』是修行的進步，觀察和通達先後次第，是見道的相）。攝報者（『攝報』是指），行既成滿有統御自在現涉生死攝化之力（修行已經成就圓滿，具有統御自在的力量，能夠顯現在生死輪迴中攝受和教化眾生）。即教道相也（這就是教道的相）。愿智者（『愿智』是指），行已淳熟福智用彰（修行已經純熟，福德和智慧彰顯）。即是證教圓寂無障無礙自體平等不住道也（這就是證得教法，圓寂，沒有障礙，自體平等，不住于道的境界）。

【English Translation】 English version 'Bu xi ye' (It never ceases). 'Ru shuo xiu xing zhe' (As the sutra says, the practitioner). 'Di shi xing ming xiu xing gong yang' (The tenth practice clarifies cultivation and offering). 'Li yang zhe fang bian xing' (Practicing for the benefit of others is a skillful means), 'xiu xing zhe zi ti xing' (practicing for self-improvement is self-practice). 'Yi yun gong de zhi hui xing' (It can also be said to be the practice of accumulating merit and increasing wisdom). 'Er zhong sheng zhe' (These two practices are both excellent). 'Lun fen shi xing xiang' (The Yogacarabhumi-sastra divides practice into ten aspects). 'Xin bei ci xing zhi wei li dan yun shen xin' (Faith, compassion, and loving-kindness are not listed separately, but are included in 'deep mind'). 'Sui wei yuan zheng yu fo jue ran' (Although not yet fully enlightened to Buddhahood, the direction is clear). 'Xing wei pu zhou er xin zhou fa jie' (Although actions have not yet spread throughout the entire Dharma realm, the mind has already pervaded the Dharma realm), 'yi wei shen yi' (this is the profound meaning of 'deep mind'). 'Yu zhi qi xing ming wei xing cheng jiu' (The remaining seven practices are called 'accomplishment of practice'). 'Yu zhong yi xia fen bie xing xiang cha yi ye' (The differences in these aspects of practice will be explained below). 'She hu xin deng zhe' ('She hu' includes faith, etc.), 'wei bian hou zhi san xing geng wu bie ti yi qi xing er cheng' (to explain that the latter three practices do not have independent entities, but are accomplished by relying on the previous seven practices). 'Yu qi xing bu zhuo you guo sheng can kui chu zhang gou ye' (For the seven practices, do not be attached, and if there are mistakes, generate shame and remorse, thereby eliminating obstacles and defilements). 'Jian gu zhe yu qi xing zhong jian gu ling bu tui ye' ('Jian gu' means to be firm and unwavering in the seven practices, without regressing). 'Xiu xing bi gou jing zhe' (Purifying defilements through practice), 'yi yi qi xing ru fa xiu xing gong yang fo zhe shan gen man zu' (by relying on the seven practices to practice and make offerings to the Buddhas in accordance with the Dharma, the roots of goodness can be fulfilled). 'De er zhong shen zhe' (Obtaining two bodies), 'xian xiu xing sheng man zu xiang' (manifests the excellent and complete aspect of practice). 'Shang miao shen zhe shi chu di pu sa bao de miao se zhuang yan shen' ('Shang miao shen' is the wonderful and adorned body obtained by the first bhumi Bodhisattva as a result of karma). 'Tiao rou xin zhe chu di zheng zhi ming zhi hui shen ye' ('Tiao rou xin' is the wisdom attained by the first bhumi Bodhisattva, also called the wisdom body). 'Yi ke bao ying er shen' (It can also be understood as the reward body and the manifestation body). 'Qian suo shuo zhe' (What was said earlier), 'wei bian xiao liang xing yi' (was to analyze and measure the meaning of practice). 'Xiang xin zeng shang deng yi shi chi di jing fa' (The previous increase in faith, etc., is also the pure Dharma practiced by the dhāraṇī-bhūmi Bodhisattva). 'Jin bian ci bu yi tong' (Now analyze the similarities and differences between these Dharmas). 'Bi qian di zhong xiu zhi jing di jing yu jian dao' (The previous practice was to cultivate the pure land in the previous bhumi, purifying the path of seeing). 'Jin ci shi ju li qing jing jin shi di zhang jing fa' (Now these ten sentences, apart from purity, are all for purifying the obstacles of the bhumi). 'Ying yan jin zhang ye' (It should be said to eliminate obstacles). 'Lian xiang xiu dao ye' (Practice is for cultivating the path). 'Yun he guo sheng zhe' (How is the excellence of the fruit manifested)? 'Xiao liang zhong di san xing zhi chun shu sheng chu er cheng xiang' (In measurement, the purity of the third practice surpasses the arhats). 'Tiao rou zhe' ('Tiao rou' refers to), 'dan zhi hong yuan nai zhi fang bian man zheng' (only by making great vows, and even fully realizing skillful means). 'Ju chu di ti yong chun shu' (Abiding in the first bhumi, the essence and function are pure). 'Ming guo xiao liang ye' (This is the measurement of the fruit). 'Xing ti chun shu wu zhu' (The essence of practice is pure, without various), 'gang pu you ru lian jin rou ruan qing jing' (roughness, like refining gold, becoming soft and pure). 'Ci xing ru shi zheng xing xiang ying' (This practice corresponds to enlightenment). 'Rou ruan li yi ji shi zheng dao xiang ying' (Softness and benefiting sentient beings correspond to the path of enlightenment). 'Fa qu zhe' ('Fa qu' refers to), 'xiu zheng xiang ying yu jian tong se' (practice corresponds to enlightenment, knowing in advance the unobstructed and obstructed). 'Qu guo bi da ye' (Approaching the fruit will surely be reached). 'Qian tiao rou guo shi zheng xiang ying' (The previous 'Tiao rou' is the beginning of the fruit corresponding to enlightenment). 'Ci fa qu zhe shi xiu jin guan da xian hou ji jian dao xiang ye' (Here, 'Fa qu' is the progress of practice, observing and understanding the order, it is the aspect of the path of seeing). 'She bao zhe' ('She bao' refers to), 'xing ji cheng man you tong yu zi zai xian she sheng si she hua zhi li' (practice has been accomplished and fulfilled, possessing the power of dominion and freedom, able to manifest in the cycle of birth and death to receive and transform sentient beings). 'Ji jiao dao xiang ye' (This is the aspect of the teaching path). 'Yuan zhi zhe' ('Yuan zhi' refers to), 'xing yi chun shu fu zhi yong zhang' (practice has become pure, and merit and wisdom are manifested). 'Ji shi zheng jiao yuan ji wu zhang wu ai zi ti ping deng bu zhu dao ye' (This is the state of realizing the teachings, parinirvana, without obstacles, the self is equal, and does not abide in the path).

地之勝分淳熟無礙以之為果。非生因習因果。金相似者。喻調柔義。寄事顯法。地前如金在草中。見道相應時名出也。安住中行果中行儘是金體。準下正以菩提心出世間智為體也。信等善者。始得證之解與信名也。三種入者。金師三遍入火。金體明凈調柔隨用。初入火離草石。二入火瑩光色。三入火金體調柔隨意所用。喻十地證智調柔果。行功德火熏修成就。略而言之。不出此三。供養具等皆出世間善根所成非世間等。下論云世間不共之物具足奉施。用此三行修治地法如入火數練也　問曰。何故但明三入火者　答曰。為明初地修三種行火除三種垢。四住惑粗喻礦石。習氣闇細障體。不凈無明障性不能得證。除此三障得證初地。下論云除外貪等垢也　問曰。若依經應先見佛后明喻。何故先明釋練金者　答曰。為解調柔義便故即釋練金也。見佛者。既證地上入佛境界與如來相應。眴眉動目曠周法界與佛不異名見也。神通力者。是教道方便行。見色身者。與報佛相應也。內正願力者。證真如智是正因也。見法身佛者。與法佛相應已見真如法身。乃至多百者。與一報相應。百千報亦相應。法身亦爾也。示現多佛者。語實而言。佛無限數。而言百千者。為作階降故如此也　問曰。攝報中初地見百。二地見千。調柔中皆言多。何故

不同　答曰。攝報中為明階降十地力用不同故。初百。二千。金調柔中不為校量力用多少。直明證體。證體平等故無憂劣也。三種供養謂三業也。不共物者出世間果也。發趣者。初地是諸地之始。為辨修行方法具足在此一切法成。眾地皆成義同問知也。故二地已上更不明發趣果。就文中有四分。第一法說。第二喻說。第三合喻。第四結句。說中有四。第一從初至無厭足名問。第二從是菩薩善知已下名知。第三名行。第四從已得地智已下名到。喻中還四。閤中亦四。依文可見　問曰。云何地果中由故不知初地中事始請問也　答曰。言請問者示彼問故彰知之。善巧知相既得初地后。於二地乃至十地行處相應。但深淺為異。故名請問。就問地法中有四。一地具。此諸地皆然。諸相者。惑為障相。解為治相。是入地方便。即教說修等以之為相。正與出世間智相應。以之為證。安住中地滿足無障礙淳熟以之為果。修行校量以之為成地之法。言世間者無漏世間也。所謂信等者是行體。為滿彼故者。顯相具足。五種方便者。經文有十。論主略為五門。觀者除煩惱障。得者除智障。增上者除體障。性離非緣飾是果亡。不退者始顯先際自體平等因果也。盡至者無障礙解脫圓窮后際也。觀方便中二句。一者障對治。二者成壞。所顯真實證道

【現代漢語翻譯】現代漢語譯本不同。答：在《攝大乘論》中，是爲了闡明階位降低的十地（Dashabhumika，菩薩修行過程中的十個階段）的力量和作用的不同。最初是百，然後是千。在金調柔中，不是爲了衡量力量和作用的多少，而是直接闡明證悟的本體。因為證悟的本體是平等的，所以沒有優劣之分。三種供養指的是身、口、意三業。不共物指的是出世間的果報。發趣指的是初地（Prathama-bhumi，歡喜地）是諸地的開始，爲了辨別修行的方法，一切法都具足於此而成就。眾地的成就意義相同，可以理解。所以二地以上不再闡明發趣的果報。就文義而言，有四部分。第一是法說，第二是譬喻說，第三是合喻，第四是總結句。法說中有四部分。第一是從開始到『無厭足』稱為『問』，第二是從『是菩薩善知』以下稱為『知』，第三稱為『行』，第四是從『已得地智』以下稱為『到』。譬喻中也有四部分，合喻中也有四部分，依據文義可以明白。問：為什麼在地的果報中，因為緣故不知道初地中的事情，才請問呢？答：說『請問』是爲了顯示他的提問，彰顯他的知見。善巧地瞭解了相之後，既已證得初地，那麼在二地乃至十地的修行之處就相應了，只是深淺有所不同，所以稱為『請問』。就問地法而言，有四方面。一是地具，這些地都是這樣。諸相指的是，迷惑是障礙之相，理解是治療之相，這是進入地的方便，即教說修等以此為相。正與出世間智慧相應，以此為證。安住在地中，滿足沒有障礙，純熟以此為果。修行校量以此為成就地的方法。所說的世間指的是無漏世間。所謂信等指的是行體的本質。爲了圓滿這些，顯示相的具足。五種方便，經文中有十種，論主概括為五門。觀者去除煩惱障，得者去除智障，增上者去除體障，性離非緣飾是果亡，不退者開始顯現先際自體平等因果，盡至者無障礙解脫圓窮后際。觀方便中有兩句，一句是障礙對治，一句是成就和破壞，所顯示的是真實證道。

【English Translation】 English version Different. Answer: In the Mahāyānasaṃgraha (Compendium of the Mahayana), it is to clarify the differences in the power and function of the ten bhūmis (Dashabhumika, ten stages in the bodhisattva's path) where the stages are lowered. Initially, it is a hundred, then a thousand. In the refining of gold, it is not to measure the amount of power and function, but to directly clarify the essence of enlightenment. Because the essence of enlightenment is equal, there is no superiority or inferiority. The three kinds of offerings refer to the three karmas of body, speech, and mind. 'Uncommon things' refer to the fruits of transcending the world. 'Entering' refers to the first bhūmi (Prathama-bhumi, Joyful Ground) being the beginning of all bhūmis. In order to distinguish the methods of practice, all dharmas are fully present here and accomplished. The accomplishment of all bhūmis has the same meaning and can be understood. Therefore, the fruits of entering are no longer clarified from the second bhūmi onwards. In terms of the text, there are four parts. The first is the explanation of the Dharma, the second is the explanation by analogy, the third is the combination of analogy, and the fourth is the concluding sentence. There are four parts in the explanation of the Dharma. The first, from the beginning to 'no satiety', is called 'question'. The second, from 'this bodhisattva knows well' onwards, is called 'knowing'. The third is called 'practice'. The fourth, from 'having attained the wisdom of the ground' onwards, is called 'arrival'. There are also four parts in the analogy, and four parts in the combination of analogy, which can be understood according to the text. Question: Why is it that in the fruits of the ground, because of the reason, one does not know the matters in the first ground, and thus asks? Answer: Saying 'ask' is to show his question and to reveal his knowledge. Having skillfully understood the characteristics, having attained the first ground, then the places of practice in the second ground up to the tenth ground are corresponding, but the depth is different, so it is called 'asking'. In terms of asking about the Dharma of the ground, there are four aspects. First, the ground is complete, and all these grounds are like this. The characteristics refer to, delusion being the characteristic of obstruction, understanding being the characteristic of cure, this is the convenience of entering the ground, that is, teaching, speaking, practicing, etc., are taken as characteristics. It corresponds directly to the wisdom of transcending the world, and this is taken as proof. Abiding in the ground, being satisfied without obstruction, being pure and ripe, this is taken as the fruit. Practicing and measuring is taken as the method of accomplishing the ground. The so-called world refers to the un-leaked world. The so-called faith, etc., refers to the essence of the practice. In order to fulfill these, the completeness of the characteristics is revealed. The five kinds of skillful means, there are ten in the scriptures, which the commentator summarizes into five categories. The observer removes the afflictive obscurations, the attainers remove the cognitive obscurations, the enhancers remove the obscurations of the body, the nature of separation is not adorned by conditions, and the fruit is lost, the non-retreaters begin to manifest the cause and effect of the equality of the self-nature of the prior realm, the exhausters reach the unobstructed liberation that completely exhausts the later realm. There are two sentences in the skillful means of observation, one is the antidote to the obstructions, and the other is the accomplishment and destruction, what is revealed is the true path of enlightenment.

性凈名為成。教道方便凈隨緣差殊為壞。又解。教行除障相顯為成。寂證行滅為壞。雖寂而逆亂俱興為善巧。欲入者未入正證。已入者明正證時。當地行滿名勝進也。轉下作上名增上。地轉行者。十地中地地勝進不停。一地中修行未滿未入餘地名住處。增長善巧者。善巧修十地行行轉明。此中所辨行皆同時而有。但義有其別。下必階降別也。不退者。從初地盡十地修行增長不失本解名不退。盡至者。地分既成與如來行相應。成初地既爾。十地同然。喻中令得正行者。知見明瞭勘任發趣。不迷道者正喻見道。從初至安住心是也。道中者行路中間。喻地道修行。處者宿止處喻地。得位皆有利患。資具者當地行校量分是也。攝報果者應言報攝。何以然者。逐因名果。酬因名報。若果不能更起。攝行者直可名果不名為報。今從厚集善根之所整合對此勝果。果不自住即與方便以攝勝行以為報。故應言教攝。前柔軟果此攝報果。義通上下為障也。之階降上下相別而相不同。后愿智果為障地之實行。故平等無優劣相。柔軟果以金差別以辨地位優劣。前三地以練金為喻。四地至七地成就莊嚴具喻。八地已上以依人為喻。何以然者。初地始離世間如金出草。粗垢未凈故以火練。柔軟之用以二種火。愿是自體火。供養等以為外火。金得清凈

【現代漢語翻譯】現代漢語譯本『性凈』（自性清凈）名為『成』（成就）。『教道方便凈』（教導、道路、方便的清凈）隨因緣的差別而不同，稱為『壞』（變異）。另一種解釋是，教法和修行去除障礙，使真性顯現，稱為『成』。寂靜證悟，修行止息，稱為『壞』。雖然寂靜，但逆境和擾亂同時興起，這是『善巧』（善巧方便）。想要進入的人尚未真正進入，正在證悟。已經進入的人，明白證悟的時刻，在當地修行圓滿，稱為『勝進』（殊勝進步）。從下轉到上，稱為『增上』（增上）。地轉行者，在十地（菩薩修行的十個階段）中，每一地都殊勝進步，不停留。在一地中修行未圓滿，未進入其他地，稱為『住處』（住處）。增長善巧，是指善巧地修習十地之行，修行越來越明晰。這裡所辨別的修行都是同時存在的，但意義有所區別。下地必定是上地的階梯。『不退』（不退轉）是指，從初地到十地，修行增長，不失去原本的理解。『盡至』（窮盡到達）是指，地的品位已經成就，與如來的行為相應。初地既然如此，十地也是一樣。比喻中，使人得到正行，是指知見明瞭，能夠勝任，發起趣向。不迷惑于道路，正是比喻見道，從初地到安住於心。道中，是指在道路中間行走，比喻地道修行。處，是指住宿的地方，比喻地。得到地位，都有利弊。資具，是指當地修行的校量和分位。『攝報果』（攝取果報）應該說成『報攝』（果報攝取）。為什麼這樣說呢？隨順因緣而生的是果，酬報因緣的是報。如果果不能再生起，攝取修行只能稱為果，不能稱為報。現在是從厚積善根所整合，對此殊勝的果。果不自己停留，就與方便結合，以攝取殊勝的行作為果報。所以應該說『教攝』（教法攝取）。前面的柔軟果，是這個攝報果。意義貫通上下，成為障礙。階梯的上下，相互區別而又不同。後面的愿智果，是障礙地的真實修行，所以平等沒有優劣之相。柔軟果用金的差別來辨別地位的優劣。前三地用鍊金來比喻，四地到七地用成就莊嚴具來比喻，八地以上用依人來比喻。為什麼這樣說呢？初地開始離開世間，像金子從草中取出，粗糙的污垢沒有清除乾淨，所以用火來煉。柔軟的用處，用兩種火，愿是自體火，供養等是外火。金子得到清凈。

【English Translation】 English version 'Self-nature purity' (性凈) is called 'accomplishment' (成). 'Purity of teachings, paths, and means' (教道方便凈), varying according to conditions, is called 'decay' (壞). Another explanation is that removing obstacles through teachings and practice, revealing true nature, is called 'accomplishment'. Tranquil realization, cessation of practice, is called 'decay'. Although tranquil, adverse circumstances and disturbances arise simultaneously, which is 'skillful means' (善巧). Those who wish to enter have not yet truly entered, but are in the process of realization. Those who have already entered understand the moment of realization, and the completion of practice in that place is called 'superior progress' (勝進). Turning from below to above is called 'increasing' (增上). Those who progress through the stages, in the ten stages (十地) of Bodhisattva practice, each stage is superior and progresses without stopping. Practicing in one stage without completing it and not entering other stages is called 'dwelling place' (住處). Increasing skillful means refers to skillfully practicing the ten stages, with practice becoming clearer and clearer. The practices distinguished here all exist simultaneously, but their meanings are different. The lower stage must be a stepping stone to the upper stage. 'Non-retrogression' (不退) means that from the first stage to the tenth stage, practice increases without losing the original understanding. 'Exhaustive arrival' (盡至) means that the rank of the stage has been achieved and corresponds to the actions of the Tathagata. Since the first stage is like this, the ten stages are the same. In the analogy, enabling people to obtain correct practice means that knowledge and understanding are clear, capable, and initiate interest. Not being confused by the path is precisely an analogy for seeing the path, from the first stage to dwelling in the mind. In the middle of the path means walking in the middle of the road, which is an analogy for the practice of the stages. Place refers to the place of lodging, which is an analogy for the stage. Obtaining a position has both advantages and disadvantages. Resources refer to the measurement and division of practice in that stage. 'Gathering the retribution fruit' (攝報果) should be said as 'retribution gathering' (報攝). Why is this said? What arises in accordance with conditions is the fruit, and what repays conditions is the retribution. If the fruit cannot arise again, gathering practice can only be called fruit and not retribution. Now it is gathered from the accumulation of thick roots of goodness, for this superior fruit. The fruit does not stay by itself, so it combines with skillful means to gather superior practice as retribution. Therefore, it should be said 'teaching gathering' (教攝). The previous soft fruit is this gathering retribution fruit. The meaning runs through the top and bottom, becoming an obstacle. The top and bottom of the steps are distinguished from each other and are different. The later wish-wisdom fruit is the real practice that obstructs the stage, so it is equal and has no superior or inferior aspects. The soft fruit uses the difference of gold to distinguish the superiority and inferiority of the position. The first three stages are likened to refining gold, the fourth to seventh stages are likened to achieving adornments, and the eighth stage and above are likened to relying on people. Why is this said? The first stage begins to leave the world, like gold taken from the grass, the rough dirt has not been cleaned, so it is refined with fire. The use of softness uses two kinds of fire, the vow is the self-fire, and offerings are the external fire. The gold becomes pure.

。二地以樊石練金除其內垢。所以樊石為況者。石但能去垢之用非是勝用。如戒但能離過非是勝用。故以為況。三地重以火練金體明凈稱兩等住成金之用。以況真實無漏。三地以前是世間行。但除煩惱體得明凈。以之為明。未得體用。所以不名為證。未為道用。無其光明外用。不得作莊嚴具。第四地體證相應以成照用。未成行用。如但以金為莊嚴具。五地六地七地皆內得證用成就不住道。無量莊嚴光明外障無漏行立。如似用金種種磨瑩眾寶間錯為莊嚴具以成器用。此顯自行義。八地已上以此莊嚴具依人用者。為顯八地已上自行已成。今以外化自資。故依人為況。化有差分上下優劣。故有三地之別。此是義通上下而相不同。報果可知。發趣唯在初地。此三既就真實位中以辯階降也。就理而言之。與法界相應。豈容爾也。此中就人報階降以報地位。就中有二。在家出家。上勝身者。此真行所得果報是勝高位。閻浮王者。圓通法身統攝秘密是自在義。上勝果者從果起方便勝行義。就勝行中有二。從初訖迴向大菩提故明方便修相。第二為首已下辨修行成就次第增進相。初中有二。前明攝化人行。不離念已下辯自行。不離唸佛者。施等善根隨順發心迴向菩提也。事中行已者。此是正覺世間緣起差別故名為事。除妄想者。以無發為

【現代漢語翻譯】現代漢語譯本二地以樊石（一種礦石）練金，去除其內部的污垢。之所以用樊石來比喻，是因為石頭只能去除污垢，並非有殊勝的功用。如同戒律只能遠離過失，並非有殊勝的功用，所以用它來比喻。三地再次用火來鍛鍊金子，使金子的本體明亮潔凈，達到兩等住的境界，成就金子的功用。用這來比喻真實無漏。三地以前是世間修行，只是去除煩惱，使本體得以明凈，用這來作為『明』。尚未得到本體的功用，所以不稱為『證』。還未用於『道』，沒有那光明的外在功用，不能作為莊嚴的器具。第四地體證相應，從而成就照用，但尚未成就行用。如同只是用金子作為莊嚴的器具。五地、六地、七地都在內部得到證悟的功用，成就不住之道，無量的莊嚴光明，外在沒有障礙，無漏的修行得以確立。如同用金子進行各種磨礪，用各種寶物穿插點綴，作為莊嚴的器具，從而成就器物的功用。這顯示了自行的意義。八地以上用這些莊嚴的器具來依人使用，是爲了顯示八地以上自行已經成就，現在以外在的教化來資助自己，所以用依人來比喻。教化有差別、有上下優劣，所以有三地的區別。這是義理貫通上下而又相互不同，報應的結果可以知曉。發起趣入唯在初地。這三者既然就在真實的位置中來辨別階位高低。就理而言，與法界相應，怎麼能容許這樣呢？這裡就人的果報階位高低來回報地位。就中有二：在家、出家。上勝身者，這是真實修行所得的果報，是殊勝高位。閻浮王者（閻浮提的統治者），圓通法身統攝秘密，是自在的意義。上勝果者，是從果起方便殊勝修行的意義。就殊勝修行中有二：從開始到迴向大菩提，所以闡明方便修行的相狀。第二，『為首』以下，辨別修行成就次第增進的相狀。開始中有二：前面闡明攝化人行，『不離念』以下，辨別自行。『不離唸佛者』，佈施等善根隨順發心迴向菩提。『事中行已者』，這是正覺世間緣起差別，所以稱為『事』。『除妄想者』，以無發為...

【English Translation】 English version The second Bhumi refines gold with alum stone (a type of mineral), removing its inner impurities. The reason for using alum stone as an analogy is that the stone only serves to remove impurities and does not have any superior function. Similarly, precepts only serve to avoid faults and do not have any superior function, so it is used as an analogy. The third Bhumi further refines the gold with fire, making the gold's essence bright and pure, reaching the state of 'two equal abidings', and accomplishing the function of gold. This is used to symbolize true non-outflow (anāsrava). Before the third Bhumi, it is worldly practice, only removing afflictions and allowing the essence to become clear, which is used as 'clarity'. The function of the essence has not yet been attained, so it is not called 'realization'. It has not yet been used for the 'path', lacking that bright external function, and cannot be used as an adornment. The fourth Bhumi corresponds to the embodiment of realization, thereby accomplishing the function of illumination, but the function of practice has not yet been accomplished. It is like only using gold as an adornment. The fifth, sixth, and seventh Bhumis all internally attain the function of realization, accomplishing the non-abiding path, with immeasurable adornment and light, without external obstacles, and the non-outflow practice is established. It is like using gold for various polishing, interspersed with various treasures, as an adornment, thereby accomplishing the function of a vessel. This shows the meaning of self-practice. Those above the eighth Bhumi use these adornments to rely on people, in order to show that self-practice above the eighth Bhumi has already been accomplished, and now they use external teaching to support themselves, so they use relying on people as an analogy. Teaching has differences, with superior and inferior qualities, so there are distinctions between the three Bhumis. This is the principle that connects above and below, yet they are different from each other, and the result of retribution can be known. Initiating entry is only in the first Bhumi. Since these three are in the true position to distinguish the levels. In terms of principle, it corresponds to the Dharmadhatu (法界, the realm of Dharma), how can it be allowed like this? Here, the position is repaid based on the level of retribution of people. Within this, there are two: householders and renunciants. 'Superior body' refers to the result of true practice, which is a superior and high position. 'King of Jambudvipa' (閻浮提, the continent where humans reside) refers to the all-encompassing Dharmakaya (法身, the body of Dharma) that governs secrets, which is the meaning of freedom. 'Superior result' refers to the meaning of initiating expedient superior practice from the result. Within superior practice, there are two: from the beginning to dedicating to great Bodhi (菩提, enlightenment), so it clarifies the appearance of expedient practice. Second, from 'taking the lead' onwards, it distinguishes the appearance of the gradual increase in the accomplishment of practice. Within the beginning, there are two: the previous clarifies the practice of gathering and transforming people, and from 'not departing from mindfulness' onwards, it distinguishes self-practice. 'Those who do not depart from mindfulness of the Buddha' refers to the roots of goodness such as giving, following the aspiration to dedicate to Bodhi. 'Those who have already practiced in affairs' refers to the differences in the arising of conditions in the world of perfect enlightenment, so it is called 'affairs'. 'Those who eliminate delusion' use non-arising as...

發。即無念之念。施等善根皆隨順發心除妄想。念有十句要則唯四。三寶福田中最以為上。唸佛者。諸佛所得相應。我亦相應。念法者。諸佛所得行法。諸佛正以與此法相應得成為佛。我亦應爾也　念僧者。如此佛法以方便修行得與相應。我當修行也。念菩薩者。誰解修行。菩薩修行與我同行故云同法也。諸波羅蜜等以為功德。菩薩何由得與相應。因於功德故言功德。念求義者。我所得當來果力無畏等也。何者以下。論辨前十念直名為法。此明修行與此念相應。施者己身即上同法念。受者前因即上三寶念。物者財物即上功德念。菩提果即上求義念。不生分別者。四事皆空。如是一切者結前也。作者不著結施者。境界結受者。作事結財物。果報菩提如是皆空。與空相應不著行成。自然迴向無上菩提。不假作意而成也。為首以下勝進行中第二辯修行成就次第增進相。就中亦有二分。第一從初至為無上七句辨自行相。第二從為導已下五句辯化人行。為首者總也。以勝大二字釋為首義。明具足功德智慧二種莊嚴。成上首義略為二種。莊嚴廣為六波羅蜜。光明者是波若波羅蜜。功德者是五波羅蜜。具足二種莊嚴名為勝首也。更無與等名之為大也。勝者有二種。此二句明智斷具足。妙智者智具足。離一切煩惱者明斷具足。大者有二

【現代漢語翻譯】現代漢語譯本發，即無念之念。佈施等善根都隨順發心，去除妄想。念有十句要則，唯有四句。三寶（佛、法、僧）福田中，念三寶最為殊勝。唸佛者，與諸佛所得相應，我也相應。念法者，諸佛所得行法，諸佛正是因此與此法相應而得成佛，我也應當如此。念僧者，如此佛法以方便修行得以相應，我應當修行。念菩薩者，誰能理解修行？菩薩修行與我同行，所以說是同法。諸波羅蜜（到達彼岸的方法）等作為功德。菩薩如何得以相應？因為功德的緣故，所以說是功德。念求義者，我所得到的當來果力無畏等。何者以下，論辨前十念直接稱為法。此說明修行與此念相應。施者自身即上同法念。受者前因即上三寶念。物者財物即上功德念。菩提果即上求義念。不生分別者，四事皆空。如是一切者，總結前面所說。作者不執著于施者，境界不執著于受者，作事不執著于財物，果報菩提如是皆空。與空相應，不執著於行成，自然迴向無上菩提，不假借作意而成。為首以下，勝進行中第二辯修行成就次第增進相。其中也有兩部分。第一部分從初至為無上七句，辨別自行相。第二部分從為導以下五句，辯別化人行。為首者，總括也。以勝大二字解釋為首的意義。說明具足功德智慧兩種莊嚴，成就上首的意義，簡略來說是兩種莊嚴，廣義來說是六波羅蜜。光明是般若波羅蜜（智慧到達彼岸），功德是五波羅蜜。具足兩種莊嚴，名為勝首。更沒有可以與之相比的，名為大。勝者有兩種。這兩句說明智斷具足。妙智者，智慧具足。離開一切煩惱者，說明斷除煩惱具足。大者有兩種。

【English Translation】 English version 'Fa' means the thought of no-thought. All virtuous roots such as giving follow the arising of the mind, eliminating delusion. The essence of the ten thoughts lies in only four. Among the fields of merit of the Three Jewels (Buddha, Dharma, Sangha), the Three Jewels are considered supreme. One who contemplates the Buddha attains correspondence with what the Buddhas have attained; I also correspond. One who contemplates the Dharma attains the Dharma practiced by the Buddhas; the Buddhas attain Buddhahood precisely by corresponding with this Dharma; I should also be like that. One who contemplates the Sangha attains correspondence through expedient practice of this Buddha-dharma; I should practice. One who contemplates the Bodhisattvas: who understands practice? The Bodhisattvas' practice is in harmony with my practice, hence it is called the same Dharma. The various Paramitas (methods of reaching the other shore) are regarded as merit. How do Bodhisattvas attain correspondence? Because of merit, hence it is called merit. One who contemplates seeking meaning attains the future fruit, power, fearlessness, etc., that I will attain. What follows discusses the preceding ten thoughts, directly called Dharma. This explains that practice corresponds with this thought. The giver, oneself, is the same as the above thought of Dharma. The receiver, the previous cause, is the same as the above thought of the Three Jewels. The object, wealth, is the same as the above thought of merit. The Bodhi fruit is the same as the above thought of seeking meaning. Not giving rise to discrimination means that the four things are all empty. 'Such is everything' concludes what has been said before. The actor does not cling to the giver, the realm does not cling to the receiver, the action does not cling to wealth, the fruit of retribution, Bodhi, is thus all empty. Corresponding with emptiness, not clinging to the accomplishment of practice, naturally turns towards unsurpassed Bodhi, not relying on intentional effort to achieve it. 'Taking the lead' and what follows is the second discussion in the superior practice, discussing the progressive stages of accomplishment in practice. Within this, there are also two parts. The first part, from the beginning to 'as unsurpassed,' consists of seven sentences, distinguishing the characteristics of self-practice. The second part, from 'as guiding' and the following five sentences, discusses the practice of transforming others. 'Taking the lead' is a generalization. The two words 'superior' and 'great' explain the meaning of 'taking the lead.' It explains possessing both merit and wisdom, adorning the meaning of 'supreme leader,' briefly speaking, two kinds of adornment, broadly speaking, the six Paramitas. Light is Prajna Paramita (wisdom reaching the other shore), merit is the five Paramitas. Possessing both kinds of adornment is called 'superior leader.' There is nothing more equal to it, called 'great.' The superior has two kinds. These two sentences explain that wisdom and severance are complete. 'Subtle wisdom' means wisdom is complete. 'Departing from all afflictions' explains that severance of afflictions is complete. The great has two kinds.

種。此二句釋大義。無與等者自體無等。二無能過者自體無過。如是顯示結也。導者化行。阿含教門相似。將者主將義。能破惡相似。上明在家行。行於非道以通正法。複次出家已下第二明出家果　問曰。初地至三地皆攝報果中彰出家四地已上。何故調柔果中彰出家者　答曰。三地已還為明世間中修出世間行。四地已上為彰自體出離故也。出家行中百三昧者。此是位之階降也。初地百。二地千。如是轉增以數約地。出家果禪定勝。此文中但有禪業。論主依業說禪定勝也。業勝中有十二句。三昧者。于禪定中種種法相自在也。依三昧見佛等名三昧　所作勝以得三昧。故下釋所作義。於十方佛見百佛也。及佛所加知百佛神力也。修智慧明見佛智力為自修智慧也。動百佛世界令眾生生信。下明為化眾生也。能入等牒釋。往至者入百佛世界。及見者能照。正化者能化。住壽百劫第八句明攝取勝生。起向自他利能知過未。各百劫事者第九句。若不達三世無以施化。要須達過因識來果達機施化。化無不益。善入百法門第十句　為增自智思惟種種法門。能變身為百下二句為多利益也。愿智者。此初地證智名愿智。作要期之願力至十地皆名愿　問曰。何故須明愿智者　答曰。上來為明地位高下故但止百數。不達之徒謂初地之力但止於百

【現代漢語翻譯】現代漢語譯本：『種』。這兩句解釋了大義。『無與等者』，指自體沒有可以與之相等的事物。『二無能過者』，指自體沒有可以超越的事物。這樣顯示了總結。『導者』，指教化行為。『阿含教門』與之相似。『將者』，是主將的意義，能破除邪惡與之相似。上面說明在家修行，在非正道中修行以通達正法。接下來，從『複次出家已下』開始，第二部分說明出家的果報。問：初地到三地都攝於報果之中，彰顯出家，四地以上，為什麼在調柔果中彰顯出家呢？答：三地及以下是爲了說明在世間中修出世間的行，四地及以上是爲了彰顯自體出離的緣故。出家行中的百三昧（Samadhi，禪定），這是位次的階梯。初地有一百種，二地有一千種，這樣遞增，以數量來約略地表示地。出家果報以禪定為殊勝。這段文字中只有禪業，論主依據行業來說明禪定殊勝。行業殊勝中有十二句。三昧（Samadhi，禪定），指在禪定中對種種法相自在運用。依據三昧（Samadhi，禪定）見到佛等，稱為三昧（Samadhi，禪定）。所作殊勝是因為得到了三昧（Samadhi，禪定），所以下面解釋所作的意義。在十方佛中見到百佛。以及佛所加持，知道百佛的神力。修習智慧，明白見到佛的智力，是爲了自我修習智慧。震動百佛世界，使眾生生起信心。下面說明爲了教化眾生。『能入』等是牒釋。『往至者』，指進入百佛世界。『及見者』，指能夠照見。『正化者』，指能夠教化。『住壽百劫』，第八句說明攝取殊勝的生命。『生起向自他利』，能夠知道過去和未來，各自一百劫的事情，是第九句。如果不能通達三世，就無法施予教化。必須要通達過去的因，認識到未來的果，通達根機才能施予教化，使教化沒有不產生利益的。『善入百法門』，是第十句，爲了增長自己的智慧，思惟種種法門。『能變身為百』，下面兩句是爲了更多地利益眾生。愿智（Pranidhana-jnana），這是初地證得的智慧，名為愿智（Pranidhana-jnana）。發下重要誓願的力量，直到十地都稱為愿（Pranidhana）。問：為什麼需要說明愿智（Pranidhana-jnana）呢？答：上面是爲了說明地位的高下，所以只停留在百這個數字。不通達的人認為初地的力量只停留在一百。

【English Translation】 English version: 『Seeds』. These two sentences explain the great meaning. 『None equal to it』 refers to the self-nature having nothing equal to it. 『Two cannot surpass it』 refers to the self-nature having nothing that can surpass it. Thus, it shows the conclusion. 『Guide』 refers to the act of teaching and transforming. The 『Agama teachings』 are similar to it. 『General』 is the meaning of a chief general, being able to destroy evil is similar to it. The above explains the practice of those at home, practicing in non-orthodox paths to attain the orthodox Dharma. Next, from 『Furthermore, after leaving home』 onwards, the second part explains the fruit of leaving home. Question: The first to third Bhumis (stages) are all included in the retribution fruit, manifesting leaving home. From the fourth Bhumi (stage) onwards, why is leaving home manifested in the taming fruit? Answer: The third Bhumi (stage) and below are to explain practicing the transcendent practice in the mundane world. The fourth Bhumi (stage) and above are to manifest the self-liberation. The hundred Samadhis (meditative concentrations) in the practice of leaving home are the steps of the position. The first Bhumi (stage) has one hundred, the second Bhumi (stage) has one thousand, increasing in this way, using numbers to approximate the Bhumi (stage). The fruit of leaving home is superior in Samadhi (meditative concentration). In this text, there is only karmic activity related to meditation. The commentator explains the superiority of Samadhi (meditative concentration) based on karmic activity. There are twelve sentences in the superiority of karmic activity. Samadhi (meditative concentration) refers to the freedom in using various Dharma characteristics in Samadhi (meditative concentration). Seeing the Buddha etc. based on Samadhi (meditative concentration) is called Samadhi (meditative concentration). The superiority of actions is because of obtaining Samadhi (meditative concentration), so the meaning of actions is explained below. Seeing a hundred Buddhas among the Buddhas of the ten directions. And the Buddha's blessing, knowing the divine power of a hundred Buddhas. Cultivating wisdom, understanding and seeing the Buddha's wisdom power, is for self-cultivation of wisdom. Shaking a hundred Buddha worlds, causing sentient beings to generate faith. The following explains the purpose of transforming sentient beings. 『Able to enter』 etc. is a restatement and explanation. 『Those who go to』 refers to entering a hundred Buddha worlds. 『And those who see』 refers to being able to illuminate. 『Those who correctly transform』 refers to being able to transform. 『Residing for a hundred kalpas』 the eighth sentence explains obtaining a superior life. 『Arising towards benefiting oneself and others』 being able to know the past and future, each for a hundred kalpas, is the ninth sentence. If one cannot understand the three times, one cannot give teachings. One must understand the past cause, recognize the future fruit, and understand the potential to give teachings, so that the teachings will not fail to produce benefits. 『Good at entering a hundred Dharma gates』 is the tenth sentence, for increasing one's own wisdom, contemplating various Dharma gates. 『Able to transform the body into a hundred』 the following two sentences are for benefiting more sentient beings. Pranidhana-jnana (Wisdom of Vow), this is the wisdom attained in the first Bhumi (stage), called Pranidhana-jnana (Wisdom of Vow). The power of making important vows, until the tenth Bhumi (stage), is called Pranidhana (Vow). Question: Why is it necessary to explain Pranidhana-jnana (Wisdom of Vow)? Answer: The above is to explain the height of the position, so it only stops at the number one hundred. Those who do not understand think that the power of the first Bhumi (stage) only stops at one hundred.

。二地止千。不能更過。為顯實力過於此數故。須明愿智也。于中身者。十一句中總也。身者真實法身。身為道器萬用根本。故言菩薩行根本所依。有光明者。體照內明也。及神通者。無障礙用也。依光明有天眼。光明與天眼為本物無不了也。有天眼見前境界者。緣別殊分也。眼有五種。如摩訶衍說。有音聲者。無礙備顯也。行者曠周法界。莊嚴者巧妙殊特也。加者得勝境界。音聲者下釋四句作業。信者依向神通所作。令眾生信。業者是口業。所以言慧眼所攝者。欲明說法須識根性。應病與藥。慧眼善知漏無漏別。以慧眼觀照然後為說。故言依慧眼所攝也。陀羅尼名總持。體通無礙名門。現說法故者。以慧眼照空導達法眼觀根為說也。略說諸地各有因體果者。猶入住滿三漸次。因者地前方便。體者地體。果者地滿足果。校量諸地類有此三也。

第二離垢地。從此已下說於四地第三明修道法門　問曰。此地何故名修道　答曰。慕進所習名修。修通無礙名道故。上明見道。此明修道。言離垢者。毗婆沙云。有三種離。一地體無垢。二離十惡業。三離貪瞋等機惡業根。具足三種故名離垢。此論云。離能起誤心犯戒煩惱垢等清凈戒具足故名離垢。已證正位者。牒前起后。正位是真空初地已證。依出世間道者。依向證道修

【現代漢語翻譯】現代漢語譯本：二地止於一千，不能超過更多。爲了顯示實力超過這個數量，必須闡明愿智。其中『身』，在十一句中是總括。『身』是真實法身，『身』是道的器皿，萬用的根本，所以說是菩薩行根本所依。『有光明』，是本體照耀，內里明澈。『及神通』，是沒有障礙的作用。依靠光明有天眼，光明與天眼是根本之物，沒有不瞭解的。『有天眼見前境界』，是緣分不同，殊異區分。眼有五種，如《摩訶衍》所說。『有音聲』，是無礙完備地顯現。行者曠遠周遍法界。『莊嚴』，是巧妙殊特。『加』，是得到殊勝境界。『音聲』，下面解釋四句作業。『信』，是依靠神通所作，令眾生信服。『業』，是口業。所以說『慧眼所攝』，是想說明說法必須認識根性，應病與藥。慧眼善於知曉有漏無漏的區別，用慧眼觀照然後才為他們說法，所以說依靠慧眼所攝。『陀羅尼』，名為總持，本體通達無礙，名為門。『現說法故』，是用慧眼照見空性，引導通達法眼，觀察根器為他們說法。簡略地說，諸地各有因、體、果，猶如入住滿這三個漸次。『因』，是地前方便。『體』，是地體。『果』，是地滿足的果。衡量諸地，類別都有這三種。第二地名為離垢地。從這裡開始以下，說明四地，第三說明修道法門。問：此地為什麼叫做修道？答：仰慕進步所學習的叫做『修』，修通無礙的叫做『道』，所以上面說明見道，這裡說明修道。說到『離垢』，毗婆沙說，有三種離：一，地體沒有污垢；二，遠離十惡業；三，遠離貪嗔等潛在的惡業之根。具足這三種，所以叫做離垢。此論說，遠離能夠引起誤心、犯戒的煩惱污垢等，清凈戒具足，所以叫做離垢。『已證正位者』，承接前面，引起後面。正位是真空初地已經證得。『依出世間道者』，依靠證道修行。

【English Translation】 English version: The second Bhumi (ground, stage) stops at one thousand, and cannot exceed more. To show that the strength exceeds this number, it is necessary to clarify the Prajna-jnana (wisdom of aspiration). Among them, 'body' is the summary in the eleven sentences. 'Body' is the true Dharmakaya (Dharma body), 'body' is the vessel of the Dao (path), the root of myriad functions, so it is said that it is the basis of the Bodhisattva's practice. 'Having light' means that the body shines and is clear inside. 'And supernormal powers' are unobstructed functions. Relying on light, there is the divine eye. Light and the divine eye are fundamental things, and there is nothing that is not understood. 'Having a divine eye to see the realm in front' means that the conditions are different and the distinctions are different. There are five kinds of eyes, as mentioned in the Mahayana. 'Having sound' means unobstructed and complete manifestation. The practitioner is vast and pervasive throughout the Dharma realm. 'Adornment' is ingenious and unique. 'Addition' means obtaining a superior state. 'Sound' explains the four sentences of action below. 'Faith' means relying on the supernormal powers to make sentient beings believe. 'Karma' is verbal karma. Therefore, it is said that 'controlled by the wisdom eye' means that it is necessary to understand the roots of sentient beings when teaching the Dharma, and to prescribe medicine according to the illness. The wisdom eye is good at knowing the difference between the contaminated and the uncontaminated. Use the wisdom eye to observe and then speak for them, so it is said to rely on the wisdom eye. 'Dharani (mantra)' is called total retention, the body is unobstructed, and it is called the gate. 'Manifesting the Dharma' means using the wisdom eye to illuminate emptiness, guiding and reaching the Dharma eye, and observing the roots to speak for them. Briefly speaking, each Bhumi has a cause, body, and effect, just like the three gradual stages of entering, dwelling, and fulfilling. 'Cause' is the preliminary convenience before the Bhumi. 'Body' is the body of the Bhumi. 'Effect' is the effect of the fulfillment of the Bhumi. Measuring the Bhumis, the categories all have these three. The second Bhumi is called Vimala Bhumi (Immaculate Ground). From here onwards, the four Bhumis are explained, and the third explains the Dharma (teachings) of cultivation. Question: Why is this Bhumi called cultivation? Answer: Admiring progress and learning is called 'cultivation', and unobstructed cultivation is called 'Dao (path)', so the above explains the path of seeing, and this explains the path of cultivation. Speaking of 'Vimala (immaculate)', the Vibhasa says that there are three kinds of separation: first, the body of the Bhumi has no defilement; second, it is far away from the ten evil karmas; third, it is far away from the roots of potential evil karmas such as greed and anger. Having these three, it is called Vimala (immaculate). This treatise says that it is far away from the defilements of afflictions that can cause mistaken thoughts and violations of precepts, and the pure precepts are complete, so it is called Vimala (immaculate). 'Those who have already attained the right position' continue from the previous and lead to the following. The right position is the first Bhumi of true emptiness that has already been attained. 'Relying on the supramundane path' relies on the path of enlightenment to cultivate.

清凈戒故得三地。就戒行以標地相故云因清凈戒。說第二地有二種者。分文為二十種。直心是入地方便名為發起。下三種戒非無優劣。以內是戒行故名自體凈。即是地體　問曰。此十種入地方便。何處而修也　答曰。正是初地勝出心中修也　問曰。初地中何故無入地方便　答曰。此之十種同是真證無漏位得作方便。地前解行乃是有漏位故不得與初地為方便也　問曰。上初地末云諸地皆有因體果。此二地何故但二而無二果者　答曰。入地方便地體及果此是地之常準。然論主或二或三或五者。為辨一二之義上下皆通。而一二不定曠周法界。豈可以名局哉。是以開合無準也　問曰。依如華嚴中。地地之初皆有偈贊請說。何故論主不釋者　答曰。請說之意同上五番更無異義故不釋也。十種直心者。毗婆沙云。離諂曲故。此證理之解故也。依直心者。入地方便體是理解。同直心與戒為助故言依也。性戒者。二地戒行。隨所應作者。三業行化涉境無染任運不犯故云自然行。此是總句也。九句中前二明律儀戒方便。次四明威儀攝善法戒方便。下三明攝眾生戒方便也。柔軟者。持戒則心喜。心喜則得樂。故毗婆沙云。以直心離諂故心轉柔軟不剛強也。調柔者。善調于緣不雜煩惱。故論云。已得柔軟心生禪定樂。觀諸法實相心則勤用。善

直心者。守護諸根。故論云。以降伏六根名為伏心。寂滅直心者。貪瞋癡等煩惱滅也。真直心者。善行於緣能忍諸惱。故論云。得寂滅心已必生真妙心。于神通等所愿事中得用如真金隨用。不雜者。所得不厭。故論云。守護直心故不與在家出家人雜。何以故。若與眾雜。則眼等六根或時還發也。遠求菩提廣修萬行。以佛果為期名不厭。二地三聚名為勝戒。戒立惡已眾務永息名為寂靜。不悕望者。下三句明利他行。無礙能勝諸有不隨有生。故論云。已說不雜心。次生不貪心。于父母師長所不貪著。明證得涅槃而不住寂也。勝心者。不捨世間行。論云。因舍心生廣快心。若舍眾受當得禪定生廣快法為后多益。故不存小利也。自體凈有三者。語離戒無惡而不止。論攝善無善而不修。利眾生無人而不化。行實而言。除煩惱障性離非緣飾圓寂證凈為離戒也。二除智障故真性緣起圓通教行體順十善凈也。三除體障故寂用兩行緣無不攝為利眾生凈也　問曰。菩薩戒力乃有無量。何故但列三者　答曰。為欲以總取別舉綱收目。略明三聚統無不盡。惡止善行化物道備。萬行雖曠不出此三　問曰。何故先明離戒者　答曰。菩薩建心欲也。斷惡生善。但善惡相違。若不除惡善無由生。故創明離也。惡止善行。次明攝善。自德既立。次明益物。

【現代漢語翻譯】現代漢語譯本：『直心』指的是守護諸根（眼、耳、鼻、舌、身、意六種感覺器官）。因此，《論》中說：『以調伏六根稱為伏心。』『寂滅直心』指的是貪、嗔、癡等煩惱的滅除。『真直心』指的是善於隨順因緣，能夠忍受各種煩惱。因此，《論》中說：『得到寂滅心后，必定產生真實微妙的心。』在神通等所希望的事情中，能夠運用自如，就像真金一樣隨心所用。『不雜』指的是所得之物不會令人厭倦。因此，《論》中說：『守護直心，所以不與在家出家人混雜。』為什麼呢？如果與大眾混雜，那麼眼等六根有時還會再次發動。『遠求菩提廣修萬行』，以成就佛果為目標，這叫做『不厭』。二地（離垢地、發光地）的三聚（攝律儀戒、攝善法戒、饒益有情戒）稱為『勝戒』。戒律確立，一切惡行止息，這叫做『寂靜』。『不悕望』，下面的三句闡明利他之行。無礙地能夠勝過一切有，不隨順有而生。因此，《論》中說：『已經說了不雜心，接下來產生不貪心。』對於父母師長也不貪著，表明證得涅槃而不停留在寂靜之中。『勝心』指的是不捨棄世間之行。《論》中說：『因為捨棄心而產生廣大的快樂心。』如果捨棄各種感受，就能夠得到禪定，產生廣大的快樂之法，為以後帶來更多利益，所以不貪圖小的利益。『自體凈』有三種：一是語離戒，沒有惡行而不停止。二是論攝善，沒有善行而不修習。三是利眾生，沒有人而不教化。從實際行動來說，去除煩惱障，自性遠離虛假裝飾，圓滿寂滅，證得清凈，這叫做『離戒』。二是去除智障，所以真性緣起，圓融通達教法和修行，本體順應十善，這叫做『凈』。三是去除體障，所以寂靜和作用兩種行為，隨順因緣而無所不攝，爲了利益眾生而清凈。問：菩薩戒的力量本來有無量，為什麼只列出三種？答：爲了以總括別，以綱舉目，略微闡明三聚，統攝一切，沒有遺漏。止惡、行善、教化眾生之道完備。萬行雖然廣大，但不超出這三種。問：為什麼先闡明離戒？答：菩薩建立道心，想要斷惡生善。但是善惡相互違背，如果不去除惡，善就無法產生，所以首先闡明離戒。惡止息，善才能行。接下來闡明攝善，自身德行已經確立，接下來闡明利益眾生。

【English Translation】 English version: 『Straightforward Mind』 refers to guarding the six roots (the six sense organs: eyes, ears, nose, tongue, body, and mind). Therefore, the 『Treatise』 says: 『Subduing the six roots is called subduing the mind.』『Quiescent Straightforward Mind』 refers to the extinction of afflictions such as greed, anger, and delusion. 『True Straightforward Mind』 refers to being good at following conditions and being able to endure various afflictions. Therefore, the 『Treatise』 says: 『Having obtained the quiescent mind, one will surely generate a true and wonderful mind.』 In matters desired, such as supernatural powers, one can use it freely, just like pure gold that can be used at will. 『Unmixed』 refers to that which is obtained will not cause aversion. Therefore, the 『Treatise』 says: 『Guarding the straightforward mind, therefore not mixing with laypeople and renunciants.』 Why? If one mixes with the masses, then the six roots, such as the eyes, may arise again. 『Seeking Bodhi far and wide and cultivating myriad practices,』 with the goal of attaining Buddhahood, is called 『not being weary.』 The three aggregates (Saṃvara-śīla, Kuśala-dharma-saṃgraha-śīla, Sattvārtha-kriyā-śīla) of the two grounds (Vimalābhūmi, Prabhākarībhūmi) are called 『superior precepts.』 Establishing precepts and ceasing all evil deeds is called 『tranquility.』『Not hoping for,』 the following three sentences clarify the practice of benefiting others. Unobstructed, one can overcome all existence, not following existence to arise. Therefore, the 『Treatise』 says: 『Having spoken of the unmixed mind, next arises the non-greedy mind.』 Not being greedy for parents and teachers, it shows that one attains Nirvāṇa without dwelling in quiescence. 『Superior Mind』 refers to not abandoning worldly practices. The 『Treatise』 says: 『Because of abandoning the mind, a vast and joyful mind arises.』 If one abandons various feelings, one can obtain Samādhi and generate vast and joyful Dharma, bringing more benefits in the future, so one does not covet small benefits. 『Self-Nature Purity』 has three aspects: First, speech is separated from precepts, and there is no evil that is not stopped. Second, the treatise gathers goodness, and there is no goodness that is not cultivated. Third, benefiting sentient beings, there is no one who is not transformed. In terms of actual action, removing the obstacle of afflictions, the self-nature is far from false adornments, perfect quiescence, and attaining purity is called 『separation from precepts.』 Second, removing the obstacle of wisdom, therefore the true nature arises from conditions, perfectly understanding the teachings and practices, and the essence conforms to the ten virtues, which is called 『purity.』 Third, removing the obstacle of the body, therefore the two practices of quiescence and function, following conditions without exception, are pure for the benefit of sentient beings. Question: The power of the Bodhisattva precepts is originally immeasurable, why are only three listed? Answer: In order to generalize the specific, to use the outline to lift the details, to briefly explain the three aggregates, encompassing everything without omission. Stopping evil, practicing good, and the way of transforming sentient beings are complete. Although the myriad practices are vast, they do not exceed these three. Question: Why is separation from precepts explained first? Answer: The Bodhisattva establishes the mind of the path, wanting to cut off evil and generate good. However, good and evil contradict each other. If evil is not removed, good cannot arise, so separation from precepts is explained first. Evil ceases, and good can be practiced. Next, gathering goodness is explained. One's own virtue has been established, and next, benefiting sentient beings is explained.

通而言之。莫不是離過。莫非攝善。莫非利眾生。乃至為他成道。寧容自行而非利他。今此約相而辨故為之三目。若就止行論。律儀為止善。下二為行善。若以止非論戒者。律儀是止非戒。后二就攝善中方便無過。利物中方便無過。以之為戒律儀。戒有二種。一受戒。二持戒。初受要期名為受戒。過緣不犯名為持戒。受語言防。持語現止。小乘中別得無作法。以非色非心為體。此大乘以要期一身不犯諸惡。要期心謝不相應身口相續現前任運不犯諸非以為無作。此中以持戒為戒行。不取受戒為行。何以然。受法一起乃與法界齊也。行不必爾。遇患始障行之分齊故。以持戒為行。然此十善止於十惡。然惡不出於三業。七是身口。三是意地。然非直身口無心而成。身口起動要藉於心。是以身心相應方便成業。故涅槃經云。身口為期業。意為正業。然十業道經辯不同大小乘異。成實論中后三道而非業。以其思。后三道唯是煩惱。能暢于思故名為道。體非思故不名為業。前七身口造作名之為業。能暢于思名之為道。優婆塞經云。后三業而非道。以其同時緣起。染故分別。分別故染更無異通不名為道。意是正業故名為業。暢彼意思故名為道　問曰。成實中亦有即思之染。何故不名同時緣起。而更須思后三道暢也　答曰。小乘教中辨

相不融。雖即思有染。而思強煩惱弱故更須暢。大乘義融。更無異通故但名為業。此云道。今辨十惡業道者。正取十惡業能通六趣以之為道。離戒凈謂十善業者。指出戒相。從離殺生乃至正見者。分處經文。亦名正受者。從受為名。此是止戒。攝善於離戒為上者。惡止善行故為上也。從菩薩乃至清凈故者。分處經文。利眾生戒為上者。自行已方能兼人故為上。從菩薩乃至生尊心者。分處經文。應言乃至廣起持戒行故。理而言之。一品心中具有之戒寧容上下階差也。今為彰上下優劣故。就用相功能以為升降故言上也。遠離殺生者明不殺戒　問曰。何故諸戒之中先明不殺戒者。答曰。菩薩建志化物為懷。殺惱眾生與慈相違。若不止殺。物見生懼。于化有隔。故諸惡之中創離殺生也　問曰。楞伽經云。初地菩薩斷三界業果俱盡。何故此中二地方斷十惡者　答曰。若論十惡唯一違理。若廣逐事名相恒沙。略要有四。一者異心十惡。三界凡夫違事損物起心造作。二者異心習氣十惡。二乘迷理違事失念造作。三者即心十惡。妄相違理。地前菩薩之所造作。四者即智十惡。相順體違。初地已上十聖所作也。無惡之惡故樂。瓔珞經以斷生死為殺生。今斷無所斷為不殺。盡下皆爾。故至云生死本無體示也。菩提無人與而自取以為盜。今得

【現代漢語翻譯】現代漢語譯本：相不相融。即使立即思慮有染污，但因為思慮強而煩惱弱，所以更需要通暢。大乘的義理是圓融的，沒有其他的變通，所以只稱為業。這裡說的『道』，現在辨析十惡業道，正是取十惡業能夠通向六趣，以此作為道。遠離戒律而說十善業，是指出了戒相。從遠離殺生乃至正見，是分處經文。也稱為正受，是從受為名。這是止戒。攝善於離戒為上，是因為惡止而善行，所以為上。從菩薩乃至清凈，是分處經文。利益眾生的戒為上，是因為自己修行之後才能兼顧他人，所以為上。從菩薩乃至生尊心，是分處經文。應該說乃至廣泛發起持戒之行。從道理上來說，一品心中具有的戒律，怎麼能有上下階差呢？現在爲了彰顯上下優劣，就從用相功能來作為升降，所以說『也』。遠離殺生，是說明不殺戒。問：為什麼各種戒律之中，先說明不殺戒呢？答：菩薩立志教化眾生為懷，殺害惱亂眾生與慈悲相違背。如果不停止殺生，眾生見到就會產生恐懼，對於教化有所阻隔。所以各種惡行之中，首先要遠離殺生。問：楞伽經說，初地菩薩斷除三界業果都窮盡了，為什麼這裡說二地才斷除十惡呢？答：如果論十惡，唯一是違背道理。如果廣泛地追逐事相，名相就像恒河沙一樣多。概括起來有四種：一是異心十惡，三界凡夫違背事相，損害事物，生起心念造作。二是異心習氣十惡，二乘迷失真理，違背事相，失去正念而造作。三是即心十惡，妄想違背真理，地前菩薩所造作的。四是即智十惡，相順體違，初地以上的十聖所作的。沒有惡的惡才是快樂。瓔珞經以斷生死為殺生，現在斷除無所斷，就是不殺。以下都這樣理解。所以說生死本來沒有實體。菩提沒有人給予而自己取用，就認為是盜取，現在得到。

【English Translation】 English version: The aspects are not harmonious. Even if there is immediate thought of defilement, because the thought is strong and the afflictions are weak, it is necessary to be unblocked. The meaning of Mahayana is harmonious and there is no other expedient, so it is only called karma. This is called 'path'. Now, distinguishing the ten evil karmic paths, it is precisely taking the ten evil karmas that can lead to the six realms as the path. Speaking of the ten good karmas as being apart from precepts, it points out the characteristics of precepts. From abstaining from killing to right view, it is divided according to the sutra text. It is also called 'right reception', named from reception. This is the cessation precept. Gathering goodness in being apart from precepts is superior, because evil ceases and good deeds are performed, so it is superior. From Bodhisattva to purity, it is divided according to the sutra text. The precept of benefiting sentient beings is superior, because one can only benefit others after practicing oneself, so it is superior. From Bodhisattva to generating respect, it is divided according to the sutra text. It should be said that one should extensively initiate the practice of upholding precepts. In terms of principle, how can the precepts contained in a single thought have upper and lower grades? Now, in order to highlight the upper and lower advantages and disadvantages, the function of use is used as the basis for ascent and descent, so it is said 'also'. Abstaining from killing is clarifying the precept of not killing. Question: Why is the precept of not killing explained first among all the precepts? Answer: The Bodhisattva establishes the aspiration to transform sentient beings with compassion. Killing and disturbing sentient beings is contrary to compassion. If killing is not stopped, beings will be afraid when they see it, which will hinder transformation. Therefore, among all evils, the first is to abstain from killing. Question: The Lankavatara Sutra says that the karma and results of the three realms are exhausted by the first ground Bodhisattva. Why does this say that the ten evils are cut off only on the second ground? Answer: If we talk about the ten evils, the only one is against reason. If we pursue the phenomena extensively, the names and forms are as many as the sands of the Ganges. There are four main points: First, the ten evils of different minds, ordinary beings of the three realms violate phenomena, harm things, and create actions with their minds. Second, the ten evils of different mind habits, those of the two vehicles are confused about the truth, violate phenomena, and create actions with loss of mindfulness. Third, the ten evils of the mind itself, delusions violate the truth, which are created by Bodhisattvas before the ground. Fourth, the ten evils of wisdom itself, which are in accordance with the appearance but contrary to the essence, are done by the ten sages above the first ground. The evil of no evil is happiness. The Garland Sutra takes cutting off birth and death as killing, and now cutting off what cannot be cut off is not killing. The same applies to all below. Therefore, it is said that birth and death have no substance. Bodhi is taken by oneself without being given by anyone, and it is considered stealing, now obtaining.

無所得為不盜。智慧者求法不用欲故欲。如是名邪行。今明無求可求名不邪淫。至寂無言一切語名妄語。今妄無妄想名不妄語。破壞諸外道名兩舌。今破無所破名不兩舌。說于粗惡語教化諸眾生名惡口。今化無所化名不惡口。隨因緣而說是名為綺語。今因緣空故名不綺語。施一切眾生樂名貪。今施無施相名不貪。正法欲滅時與外人諍訟名瞋。今諍無諍相名不瞋。執正之解求于平等名邪見。今見無見相名不邪見。此十惡名同而旨異。故云真偽殊倫名同詮諱等也。正可望詮虛會。不得尋名定執。於一切有命不起殺名遠離勝也。既斷殺心即施物命。利他中極地行善成名利益勝也。因離者。殺之其離於殺具故名離也。防過方便以為對治離。從前因及殺生心造殺業成名果。正對所離名果行離。有二因者。依文可解　問曰。此起因中何故乃言有慚愧為對治也　答曰。但有方便心故貪瞋心不行。正是因離非對治離也。對治離有二種。正舉善因果對治惡因果。安隱心者與樂因。故論云涅槃因故。慈心者與樂果。故論云涅槃樂果故。不顛倒求者。雖有慈心而於因果中謬猶有殺生。今明離愚癡一向無殺。彼能離故者。明即行體。無惡名離惡也。非常非斷者。經云殺生故。釋眾生義。猶是眾生死名為眾生。是以可殺也。果行離有二種。惱而未

【現代漢語翻譯】現代漢語譯本『無所得』就是不偷盜。有智慧的人爲了求法，不會因為慾望而產生慾望，這叫做邪行。現在明白『無求』才是可以求的，這就叫做不邪淫。達到寂靜，沒有言語，一切言語都可稱為妄語。現在明白沒有虛妄的念頭，就叫做不妄語。破壞各種外道，這叫做兩舌。現在明白沒有什麼是可以破壞的，就叫做不兩舌。用粗暴惡劣的語言教化眾生，這叫做惡口。現在明白沒有什麼是可以教化的，就叫做不惡口。隨順因緣而說話，這叫做綺語。現在明白因緣是空性的，就叫做不綺語。佈施一切眾生快樂，這叫做貪。現在明白佈施時沒有佈施的相狀，就叫做不貪。正法將要滅亡時，與外道爭論，這叫做嗔。現在明白沒有爭論的相狀，就叫做不嗔。執著于正確的理解，追求平等，這叫做邪見。現在明白沒有能見的相狀，就叫做不邪見。這十惡的名稱相同，但意義不同。所以說，真實和虛偽不同，名稱相同，但含義不同。應該通過正確的途徑理解，不要執著于名相。對於一切有生命的眾生，不起殺心，這叫做遠離勝。既然斷除了殺心，就是佈施了眾生的生命。在利益他人的過程中達到極致，行善圓滿，這叫做利益勝。因為遠離殺生的行為，所以遠離了殺生的工具，這叫做離。用防止過失的方法來對治，這叫做對治離。從之前的因和殺生的心，造作殺生的業，這叫做果。真正對治所要遠離的，這叫做果行離。有兩種因，可以根據經文理解。問：為什麼在起因中說有慚愧是對治呢？答：只要有方便的心，貪嗔心就不會產生。這正是因離，而不是對治離。對治離有兩種。用善的因果來對治惡的因果。安穩的心是給予快樂的因，所以論中說這是涅槃的因。慈悲的心是給予快樂的果，所以論中說這是涅槃的樂果。不顛倒地追求，即使有慈悲心，如果在因果上產生謬誤，仍然會有殺生。現在明白遠離愚癡，完全沒有殺生。他們能夠遠離，說明這就是行為的本體。沒有惡，就叫做離惡。不是常也不是斷，經中說因為殺生。解釋眾生的含義，仍然是眾生死，才叫做眾生，所以是可以殺的。果行離有兩種。惱怒但未...

【English Translation】 English version 『No attainment』 is non-stealing. A wise person seeking the Dharma does not desire because of desire; this is called wrong conduct. Now, understanding that 『no seeking』 is what can be sought is called non-sexual misconduct. Reaching stillness, without words, all words can be called false speech. Now, understanding that there are no false thoughts is called non-false speech. Destroying various heretical paths is called divisive speech. Now, understanding that there is nothing to destroy is called non-divisive speech. Using coarse and evil language to teach sentient beings is called harsh speech. Now, understanding that there is nothing to teach is called non-harsh speech. Speaking according to conditions is called frivolous speech. Now, understanding that conditions are empty is called non-frivolous speech. Giving all sentient beings happiness is called greed. Now, understanding that there is no appearance of giving is called non-greed. When the true Dharma is about to perish, arguing with outsiders is called anger. Now, understanding that there is no appearance of arguing is called non-anger. Holding onto a correct understanding and seeking equality is called wrong view. Now, understanding that there is no appearance of seeing is called non-wrong view. These ten evils have the same names but different meanings. Therefore, it is said that the true and the false are different; the names are the same, but the meanings are different. One should understand through the correct path and not be attached to names and forms. Towards all sentient beings, not arising the thought of killing is called supreme renunciation. Since the mind of killing is cut off, it is giving life to beings. Reaching the extreme in benefiting others, accomplishing good deeds, is called supreme benefit. Because of abandoning the act of killing, one abandons the instruments of killing; this is called abandonment. Using methods to prevent faults as a remedy is called remedial abandonment. From the previous cause and the mind of killing, creating the karma of killing is called result. Truly remedying what is to be abandoned is called result-action abandonment. There are two kinds of causes, which can be understood according to the scriptures. Question: Why is it said that having shame and remorse is the remedy in the cause of arising? Answer: As long as there is a mind of skillful means, greed and anger will not arise. This is precisely causal abandonment, not remedial abandonment. There are two kinds of remedial abandonment. Using good causes and results to remedy evil causes and results. A peaceful mind is the cause of giving happiness, so the treatise says it is the cause of Nirvana. A compassionate mind is the result of giving happiness, so the treatise says it is the blissful result of Nirvana. Seeking without inversion, even if there is a compassionate mind, if there is error in cause and effect, there will still be killing. Now, understanding the abandonment of ignorance, there is completely no killing. They are able to abandon, indicating that this is the essence of the action. Without evil is called abandoning evil. Neither permanent nor impermanent, the sutra says because of killing. Explaining the meaning of sentient beings, it is still that sentient beings die, and then they are called sentient beings, so they can be killed. There are two kinds of result-action abandonment. Annoying but not...

損為過。是輕故名細也。身業損他事重名為粗。身者前眾生身。事者是眾生非杌等。想者知是眾生。行者內起殺心。體者命斷前業。離此五緣不殺行成也。盜中亦三。自資生不足者。非謂貧故不足。蓋意不足對治。言常自滿足者。非富有為足。蓋意滿足　問曰。此因離何故言對治也　答曰。蓋事違故名為對治。非是道除為治也。對治者不盜行體所謂佈施故生生多財。不壞者意存舍施豈盜他物。當來者來果必然。以行滿故福資亦滿。故為對治。果行離微細者。小物為細。大物為粗。有五種。一者身彰有主義。事者向物屬他。若不任用始如陳葉等。此即不犯。今言用事故犯。知是有主故名為想。內起盜心名之為行。離處成盜以之為體也。邪淫亦三　問曰。若準上文言不殺不盜。何故不云不淫乃言邪淫也　答曰。初地已上皆是出世間。法身體絕名相。現跡施化不離在家。邪行俗所不通菩薩。立行欲止已化他。今現同世法故但言離邪淫。自妻不足者。非無婦妾。蓋淫情有餘。自足妻色者。非妻婦滿家。蓋潔然無染。未來妻色者。未來色慾畢竟不起故言不求也。起心念欲名微細。身相行非名粗重。永絕此二名果行離。不正者依文可解。遠離非眾生者。顯是可淫境界非不女等也。修梵行時者。前人護。此明法護。菩薩一切常修梵行

【現代漢語翻譯】現代漢語譯本損為過：指的是（罪行）輕微，所以稱為『細』。（殺生）身業損害他人，事情重大，稱為『粗』。『身』指的是之前的眾生之身。『事』指的是眾生，而不是木頭等無情之物。『想』指的是知道那是眾生。『行』指的是內心生起殺心。『體』指的是（眾生）斷命之前的行為。缺少這五個條件，殺生的行為就不能成立。盜中亦三：盜取也包含三種情況。『自資生不足者』，不是指因為貧窮而不足，而是指貪慾不足以對治。『言常自滿足者』，不是指富有就滿足，而是指意念上的滿足。問：這是因為遠離什麼，所以說是對治呢？答：因為事情相違背，所以稱為對治。不是說道理上消除才叫對治。『對治者不盜行體』，指的是因為佈施，所以生生世世都擁有很多財富。『不壞者意存舍施』，指的是心中想著捨棄施捨，怎麼會盜取他人的財物呢？『當來者來果必然』，指的是未來的果報是必然的，因為行為圓滿，所以福德資糧也圓滿，所以是對治。『果行離微細者』，指的是小物件為『細』，大物件為『粗』。有五種情況：一是身體顯現出有主人；『事』指的是物品屬於他人；如果不去使用，就像陳舊的樹葉等，這就不會犯（盜戒）。現在說的是因為使用物品才犯戒。知道是有主人的，所以稱為『想』。內心生起盜心，稱之為『行』。離開（原處）而構成盜竊，稱之為『體』。邪淫亦三：邪淫也包含三種情況。問：如果按照上面的文句，說不殺、不盜，為什麼不說不淫，而說邪淫呢？答：初地以上的菩薩都是出世間的，法身清凈，沒有名相。爲了教化眾生而示現種種形象，不離在家（的狀態）。邪行是世俗所不容許的，菩薩立下誓願要阻止（邪行）來教化他人，現在示現與世人相同，所以只說遠離邪淫。『自妻不足者』，不是指沒有妻妾，而是指貪慾還有剩餘。『自足妻色者』，不是指妻妾滿家，而是指內心清凈沒有染著。『未來妻色者』，指的是未來對於妻妾的慾望畢竟不會生起，所以說不求。起心念欲，稱為微細；身體行為不端正，稱為粗重。永遠斷絕這兩種情況，稱為果行離。『不正者依文可解』，不正當的行為按照文字就可以理解。『遠離非眾生者』，顯示的是可以行淫的對象，不是非女等。『修梵行時者』，前面說的是人護，這裡說明法護。菩薩一切時都修梵行。

【English Translation】 English version 'Loss' as transgression: This refers to (an offense) being minor, hence called 'subtle'. Physical actions harming others, with significant consequences, are called 'gross'. 'Body' refers to the body of sentient beings mentioned earlier. 'Thing' refers to sentient beings, not inanimate objects like wood. 'Thought' refers to knowing that it is a sentient being. 'Action' refers to the internal arising of the intention to kill. 'Substance' refers to the action before the termination of life. Lacking these five conditions, the act of killing is not established. Theft also involves three aspects: 'Those who lack sufficient resources for their own livelihood' does not refer to lacking due to poverty, but rather to the insatiable nature of desire. 'Those who are content' does not refer to being satisfied with wealth, but to contentment in mind. Question: Why is this called 'counteracting' due to distancing from what? Answer: Because the matter is contrary, it is called 'counteracting'. It is not that the principle is eliminated to be called 'counteracting'. 'Counteracting is the substance of non-stealing', referring to the fact that due to generosity, one is born with abundant wealth in every lifetime. 'Those who do not destroy intend to give', referring to the intention to give and relinquish, how could one steal from others? 'The coming result is inevitable', referring to the future result being inevitable because the action is complete, so the accumulation of merit is also complete, hence it is counteracting. 'The subtle aspects of the result of action' refers to small objects being 'subtle' and large objects being 'gross'. There are five conditions: First, the body manifests ownership; 'thing' refers to an object belonging to another; if it is not used, like old leaves, then there is no offense. Now it is said that using the object constitutes an offense. Knowing that it has an owner is called 'thought'. The internal arising of the intention to steal is called 'action'. Leaving (the original place) and constituting theft is called 'substance'. Improper sexual conduct also involves three aspects. Question: If according to the above sentences, it says not to kill, not to steal, why not say not to be unchaste, but say improper sexual conduct? Answer: Bodhisattvas above the first ground are all transcendent, their Dharma body is pure, without characteristics. To teach sentient beings, they manifest various forms, not separated from being at home (state). Improper conduct is not tolerated by the world, Bodhisattvas make vows to stop (improper conduct) to teach others, now manifesting the same as worldly people, so it only says to stay away from improper sexual conduct. 'Those who are not satisfied with their own wives' does not refer to not having wives and concubines, but to the remaining of desire. 'Those who are content with their own wives' does not refer to wives and concubines filling the house, but to the purity of the mind without attachment. 'Future wives and concubines' refers to the desire for wives and concubines in the future ultimately not arising, so it is said not to seek. The arising of the thought of desire is called subtle; improper physical actions are called gross. Completely cutting off these two conditions is called the separation of the result of action. 'Improper conduct can be understood according to the text', improper behavior can be understood according to the words. 'Staying away from non-sentient beings' shows the object of sexual conduct, not non-women, etc. 'When practicing pure conduct', the previous one refers to protection by people, this explains protection by Dharma. Bodhisattvas always practice pure conduct at all times.

。當知亦無自妻。非處等者可解也。離口四過。妄語但有二種。闕無因離。故論自料簡不同身業。何以故。身有二因。妄語無外事。復無貪等異因。直以誑他心為因離誑他心即實語成　問曰。何故貪等非因者　答曰。有人一生不妄語而未舍貪癡瞋。有妄不從貪瞋生。故貪等非因　問曰。若爾者何故戒律及優婆塞經皆因貪瞋等起　答曰。此以貪等成語業輕重不說為因也。又解。聖教隱顯難可測。會付在有識。依彼生者。依誑他心即生妄語。故言無異因。對治有三。隨想者。不必稱事。心實故非妄也。心事相稱故名諦語。假令心事相違。但有實益亦非妄語。故論云不起自他衰惱。覆見者。六識中妄語謂見聞觸知。眼耳為見聞。鼻舌身為觸。意為知。忍見者。以智為見　謂三量智中說法有相應不相應。以此名之即言見聞覺知。前是世間語。有虛實。后出世間語。自云得聖等也。有虛實。覺人在方便道中或中不中。今菩薩道位中一切無失言。易解者。余經論中有釋。但未見彼經由自難解。智見者。謂心明白名見。非唯眼見也。兩舌亦二對治者。不破壞行者。釋對治義。即和合心。一者心謂根本心。二差別者隨相不同差別。三者即明果行離。一身壞者。兩舌在口。以身助成。心壞者起語之心。前心此心有何差別。前直是兩舌本心

【現代漢語翻譯】現代漢語譯本：應當知道也沒有所謂的『自己的妻子』。『非處等者可解也』，這句話是可以理解的。遠離口頭的四種過失。妄語只有兩種，缺少『無因離』。所以，《瑜伽師地論》自己簡擇不同於身業。為什麼呢？因為身業有兩種因，而妄語沒有外在的事情，也沒有貪等其他的因，直接以欺騙他人之心作為因。離開欺騙他人之心，就是真實語的成就。問：為什麼貪等不是因呢？答：因為有人一生不妄語，但沒有捨棄貪、嗔、癡。有妄語不是從貪、嗔產生的，所以貪等不是因。問：如果是這樣，為什麼戒律以及《優婆塞戒經》都說（妄語）因貪、嗔等而起呢？答：這是以貪等成就語業的輕重，不是說作為根本原因。又一種解釋是，聖教的隱秘和顯現難以測度，會交付給有見識的人。依靠那些產生妄語的人，是依靠欺騙他人之心而產生妄語，所以說沒有其他的因。對治有三種。『隨想者』，不必與事實相符，因為內心是真實的，所以不是妄語。內心與事實相符，就叫做諦語（Satya）。即使內心與事實相違背，只要有實際的利益，也不是妄語。所以，《瑜伽師地論》說，不引起自己和他人衰損。『覆見者』，六識中的妄語包括見、聞、觸、知。眼、耳為見聞，鼻、舌、身為觸，意為知。『忍見者』，以智慧為見，指的是三量智（Pramana）中說法有相應和不相應。用這些名稱來稱呼，就是見聞覺知。前面是世間語，有虛假和真實。後面是出世間語，自己說得到聖果等等，也有虛假和真實。覺察他人處於方便道中，或者中道或者不中道。現在菩薩道位中，一切都沒有失誤的言語。容易理解的部分，其他的經論中有解釋，但是沒有見到那些經，因為自己難以理解。『智見者』，指的是內心明白，稱為見，不是僅僅用眼睛看。兩舌也有兩種對治，不破壞修行者，解釋對治的意義，就是和合心。一是心，指的是根本心。二是差別，指的是隨相不同而產生的差別。三是說明果行遠離。一身壞，指的是兩舌在口，用身體幫助完成。心壞，指的是產生語言的心。前一個心和后一個心有什麼差別？前一個心直接是兩舌的本心。 English version: It should be known that there is no such thing as 'one's own wife'. 'Those who are not in the proper place can understand this.' It means to stay away from the four verbal transgressions. False speech has only two kinds, lacking 'causeless separation'. Therefore, the Yogacarabhumi-sastra distinguishes itself from bodily actions. Why? Because bodily actions have two causes, while false speech has no external matters, nor other causes such as greed. It directly uses the intention to deceive others as the cause. Leaving the intention to deceive others is the accomplishment of truthful speech (Satya). Question: Why are greed, etc., not causes? Answer: Because some people never lie in their lives but have not abandoned greed, hatred, and delusion (Trisana). Some lies do not arise from greed, hatred, etc., so greed, etc., are not causes. Question: If that is the case, why do the precepts and the Upasaka Sutra say that (false speech) arises from greed, hatred, etc.? Answer: This is because greed, etc., determine the severity of verbal karma, not that they are the fundamental cause. Another explanation is that the hidden and manifest aspects of the holy teachings are difficult to fathom and will be entrusted to those with insight. Those who rely on those who generate false speech rely on the intention to deceive others to generate false speech, so it is said that there are no other causes. There are three antidotes. 'Following thought' does not necessarily have to match the facts, because the inner mind is truthful, so it is not false speech. When the inner mind matches the facts, it is called truthful speech (Satya). Even if the inner mind contradicts the facts, as long as there is actual benefit, it is not false speech. Therefore, the Yogacarabhumi-sastra says that it does not cause decline for oneself or others. 'Covering seeing' refers to false speech in the six consciousnesses, including seeing, hearing, touching, and knowing. Eye and ear are for seeing and hearing, nose, tongue, and body are for touching, and mind is for knowing. 'Enduring seeing' refers to using wisdom as seeing, referring to the corresponding and non-corresponding speech in the three kinds of valid cognition (Pramana). Using these names to refer to them is seeing, hearing, perceiving, and knowing. The former is worldly speech, which has falsehood and truth. The latter is transcendental speech, saying that one has attained sainthood, etc., which also has falsehood and truth. Perceiving others in the path of expedient means, or in the middle way or not in the middle way. Now, in the bodhisattva path, there are no mistaken words. The easy-to-understand parts are explained in other sutras and treatises, but I have not seen those sutras because they are difficult for me to understand myself. 'Wise seeing' refers to the inner mind being clear, which is called seeing, not just seeing with the eyes. There are also two antidotes for divisive speech, not destroying practitioners, explaining the meaning of the antidote, which is harmonious mind. First, the mind refers to the fundamental mind. Second, the difference refers to the differences arising from different appearances. Third, it explains the separation from the fruit of action. The destruction of the body refers to divisive speech being in the mouth, using the body to help accomplish it. The destruction of the mind refers to the mind that generates the speech. What is the difference between the former mind and the latter mind? The former mind is directly the original mind of divisive speech.

【English Translation】 English version: It should be known that there is no such thing as 'one's own wife'. 'Those who are not in the proper place can understand this.' It means to stay away from the four verbal transgressions. False speech has only two kinds, lacking 'causeless separation'. Therefore, the Yogacarabhumi-sastra distinguishes itself from bodily actions. Why? Because bodily actions have two causes, while false speech has no external matters, nor other causes such as greed. It directly uses the intention to deceive others as the cause. Leaving the intention to deceive others is the accomplishment of truthful speech (Satya). Question: Why are greed, etc., not causes? Answer: Because some people never lie in their lives but have not abandoned greed, hatred, and delusion (Trisana). Some lies do not arise from greed, hatred, etc., so greed, etc., are not causes. Question: If that is the case, why do the precepts and the Upasaka Sutra say that (false speech) arises from greed, hatred, etc.? Answer: This is because greed, etc., determine the severity of verbal karma, not that they are the fundamental cause. Another explanation is that the hidden and manifest aspects of the holy teachings are difficult to fathom and will be entrusted to those with insight. Those who rely on those who generate false speech rely on the intention to deceive others to generate false speech, so it is said that there are no other causes. There are three antidotes. 'Following thought' does not necessarily have to match the facts, because the inner mind is truthful, so it is not false speech. When the inner mind matches the facts, it is called truthful speech (Satya). Even if the inner mind contradicts the facts, as long as there is actual benefit, it is not false speech. Therefore, the Yogacarabhumi-sastra says that it does not cause decline for oneself or others. 'Covering seeing' refers to false speech in the six consciousnesses, including seeing, hearing, touching, and knowing. Eye and ear are for seeing and hearing, nose, tongue, and body are for touching, and mind is for knowing. 'Enduring seeing' refers to using wisdom as seeing, referring to the corresponding and non-corresponding speech in the three kinds of valid cognition (Pramana). Using these names to refer to them is seeing, hearing, perceiving, and knowing. The former is worldly speech, which has falsehood and truth. The latter is transcendental speech, saying that one has attained sainthood, etc., which also has falsehood and truth. Perceiving others in the path of expedient means, or in the middle way or not in the middle way. Now, in the bodhisattva path, there are no mistaken words. The easy-to-understand parts are explained in other sutras and treatises, but I have not seen those sutras because they are difficult for me to understand myself. 'Wise seeing' refers to the inner mind being clear, which is called seeing, not just seeing with the eyes. There are also two antidotes for divisive speech, not destroying practitioners, explaining the meaning of the antidote, which is harmonious mind. First, the mind refers to the fundamental mind. Second, the difference refers to the differences arising from different appearances. Third, it explains the separation from the fruit of action. The destruction of the body refers to divisive speech being in the mouth, using the body to help accomplish it. The destruction of the mind refers to the mind that generates the speech. What is the difference between the former mind and the latter mind? The former mind is directly the original mind of divisive speech.

。此中明垂髮口時心前後為異耳。業壞者正是兩舌語時。身心各二可解。業中二。稱實而傳謂之為細。妄有所申名之為粗。此中業相小難。若依余經律。三業中皆成語業。可準而釋也。離惡口者。就經文有二十八句。初十六句為果行。第二有十二句為對治。果行中有六也。初四語正明語體粗鄙。次有四語正對人談說。次有二語自違戒行。次有一語令他違戒。次有四語明語能惱亂。末後一語能現有乖背有所損失。治中初潤益一語對上四語。軟語妙語對上現前四語。喜聞樂聞二語對上不喜不悅二語。入心順理對上瞋惱一語。多人愛念多人喜樂二語對上不愛不樂二語。和悅心遍喜對上心火能心熱二語。能生自心他心歡喜對上不善自壞身亦壞他人一語。論中亦二。果行離中初四語宛轉相釋。侵惱故生他苦。粗獷故令他瞋。四名雖異同是損他。故言義一名異。相對不相對釋經現前不現前語。粗惡釋鄙惡語。常行釋不斷語。粗則難滅名不斷。微則易息名有斷。以鄙惡不斷成現前義。如是說者牒前生后。與戒相違。對面相說犯毀呰罪。能生他苦者。未聞不喜聞釋不喜聞也。令他瞋者。明見聞不悅也。作不利益者。說則自他俱損。妒心起者。語從惡口而發。令他戒相違者。粗語起他罪心故違戒也。二種不饒益事者。因瞋惱生二種不善事

【現代漢語翻譯】現代漢語譯本：這裡說明，發出惡語時，說話前後的心念是不同的。所謂『業壞』，正是指兩舌的時候，身和心各有二端，可以理解。在『業』中，稱合實際情況的傳述稱為『細』，虛妄不實的陳述稱為『粗』。這裡業的相狀細微難以察覺。如果依據其他經律，身、口、意三業中都可能構成語業，可以參照解釋。遠離惡口，經文中有二十八句，前十六句是果報之行，后十二句是對治之法。果報之行中有六個方面：最初四句直接說明語言粗鄙；其次四句是針對與人談說；再次兩句是自己違背戒行；再次一句是使他人違背戒行；再次四句說明語言能夠惱亂他人；最後一句說明語言會造成乖背和損失。對治之法中，首先用『潤益』一句來對治前面的四句；用『軟語』、『妙語』來對治前面的『現前』四句；用『喜聞』、『樂聞』兩句來對治前面的『不喜』、『不悅』兩句；用『入心順理』來對治前面的『瞋惱』一句；用『多人愛念』、『多人喜樂』兩句來對治前面的『不愛』、『不樂』兩句；用『和悅心遍喜』來對治前面的『心火能』、『心熱』兩句；用『能生自心他心歡喜』來對治前面的『不善自壞身亦壞他人』一句。論中也有兩個方面：果報之行和遠離。最初四句婉轉地相互解釋，侵擾他人所以會使他人痛苦，粗獷所以會使他人嗔怒。這四個名稱雖然不同，但都是損害他人，所以說意義相同而名稱不同。『相對』和『不相對』解釋經文中的『現前』和『不現前』語。『粗惡』解釋『鄙惡語』，『常行』解釋『不斷語』。粗則難以滅除，所以稱為『不斷』；細微則容易止息，所以稱為『有斷』。以鄙惡和不斷成就『現前』的意義。像這樣說，是承前啓後。與戒律相違背，當面相說，犯毀呰罪（毀壞他人功德的罪）。『能生他苦』，是解釋『未聞不喜聞』，也就是『不喜聞』。『令他瞋』，是說明見聞不悅。『作不利益者』，是說則自他都受損害。『妒心起者』，是說語從惡口發出。『令他戒相違者』，是說粗語引起他人罪心，所以違背戒律。『二種不饒益事者』，是因為嗔惱而產生兩種不善之事。

【English Translation】 English version: Here it explains that when uttering malicious words, the thoughts before and after speaking are different. The so-called 'karma destruction' refers precisely to the time of double-tongued speech, where body and mind each have two aspects, which can be understood. Within 'karma,' truthful transmission is called 'subtle,' while false statements are called 'coarse.' Here, the appearance of karma is subtle and difficult to detect. According to other sutras and vinayas, speech karma can be formed in all three karmas of body, speech, and mind, which can be interpreted accordingly. To abstain from malicious speech, there are twenty-eight sentences in the sutra text. The first sixteen sentences are the actions of retribution, and the latter twelve sentences are the methods of counteracting. Among the actions of retribution, there are six aspects: the first four sentences directly describe the vulgarity of language; the next four sentences are aimed at speaking with others; the next two sentences are one's own violation of precepts; the next sentence is causing others to violate precepts; the next four sentences explain that language can disturb others; and the last sentence explains that language can cause discord and loss. Among the methods of counteracting, first, the sentence 'beneficial' is used to counteract the previous four sentences; 'soft speech' and 'wonderful speech' are used to counteract the previous 'present' four sentences; 'pleasant to hear' and 'joyful to hear' are used to counteract the previous 'unpleasant' and 'displeasing' two sentences; 'entering the heart and following reason' is used to counteract the previous sentence of 'anger'; 'loved by many' and 'liked by many' are used to counteract the previous 'unloved' and 'disliked' two sentences; 'harmonious and joyful heart' is used to counteract the previous 'heart fire' and 'heart heat' two sentences; 'able to generate joy in one's own and others' hearts' is used to counteract the previous sentence of 'unwholesome, destroying oneself and also destroying others.' There are also two aspects in the treatise: actions of retribution and abstaining. The first four sentences interpret each other in a roundabout way. Disturbing others causes them pain, and rudeness causes them anger. Although these four names are different, they all harm others, so it is said that the meaning is the same but the names are different. 'Relative' and 'non-relative' explain the 'present' and 'non-present' words in the sutra. 'Coarse and evil' explains 'vulgar speech,' and 'constant practice' explains 'uninterrupted speech.' Coarseness is difficult to eliminate, so it is called 'uninterrupted'; subtlety is easy to stop, so it is called 'interrupted.' Vulgarity and uninterruptedness accomplish the meaning of 'present.' Saying it this way is connecting the past and the future. Contradicting the precepts, speaking face to face, commits the sin of 'defamation' (詆譭罪, the sin of destroying others' merits). 'Able to cause suffering to others' is explaining 'unheard and unpleasant to hear,' which is 'unpleasant to hear.' 'Causing others to be angry' is explaining that seeing and hearing are displeasing. 'Doing unbeneficial things' is saying that speaking harms both oneself and others. 'Jealousy arises' is saying that speech comes from a malicious mouth. 'Causing others to violate precepts' is saying that coarse speech causes sinful thoughts in others, so it violates the precepts. 'Two kinds of unhelpful things' are the two kinds of unwholesome things that arise from anger.

。下有五句。初四句迭互相釋。語從噁心起。使聞者未生瞋能生。如火燒心。何故。如火能生心熱如火。聞時不愛。憶時不樂。則心胸閉塞。已有樂事者。上四句明長惡。此句明二俱失落。瞋心交競非直損他亦自損已也。對治中謂潤益語對治上侵惱損他等語。不粗不疾釋軟語體。可樂即釋妙語。戒分所攝者。稱法離過與戒相順。惡語不斷則善言不生。惡言既滅則善言常行。名為不斷也。治上鄙惡常行語。可樂者含有二語。喜聞語樂聞語。治上不喜聞語聞不悅語。可樂有二者。轉生二語。樂可樂釋入心語。安隱可樂釋順理語。治上瞋惱語。人天因果名樂。涅槃因果名安隱　問曰。涅槃正是至極大樂。所以不名樂。乃言安隱者　答曰。涅槃實至極之樂。但樂名通於暫時。安隱言中究竟。人天因果少有微適得名為樂。無上菩提至極常住危怖斯盡名為安隱。故論云。樂者隨順人天。安隱者隨順涅槃也。又復怨親中人聞時歡喜者。釋多人愛念語。憶時歡喜者。釋多人喜樂語。治上不愛不樂語。能作二種益對上二種無益。一未瞋令不生。釋心和悅語。治上心火能燒語。能生三昧者。釋心遍喜語。治上心熱惱語。自身現者。現前作語。令他現作者。已不現前。釋自心他心歡喜敬信語。治上不善自壞亦壞他人也。離倚語。對治離中依五

【現代漢語翻譯】現代漢語譯本：下面有五句話。前四句互相解釋。言語從噁心出發，使聽者未生嗔恨也能生起，如同火燒心一般。為什麼呢？因為如同火能使內心產生熱惱。聽的時候不悅，回憶的時候也不快樂，那麼心胸就會閉塞。已經有快樂的事情，也會因此失落。以上四句說明增長惡念。這句說明兩者都失去。嗔心交戰，不只損害他人，也損害自己。對治方面，『潤益語』對治上面的侵擾損害他人等語。『不粗不疾』解釋了軟語的體性。『可樂』就是解釋妙語。『戒分所攝』，稱合佛法，遠離過失，與戒律相順。惡語不斷絕，那麼善言就不會產生。惡言既然滅除，那麼善言就會常常實行，這叫做不斷。對治上面的鄙惡常行語。『可樂』含有兩種含義：喜聞語和樂聞語。對治上面的不喜聞語和聞不悅語。『可樂有二』，轉生兩種效果。『樂可樂』解釋入心語。『安隱可樂』解釋順理語。對治上面的嗔惱語。人天因果稱為『樂』，涅槃因果稱為『安隱』。問：涅槃正是至極大樂，為什麼不稱為『樂』，而稱為『安隱』呢？答：涅槃確實是至極之樂，但是『樂』這個名稱通用於暫時的快樂，『安隱』這個詞意味著究竟。人天因果稍微有一點舒適就可以稱為『樂』，無上菩提至極常住，危難恐怖都已消除，稱為『安隱』。所以論中說：『樂』是隨順人天，『安隱』是隨順涅槃。又，怨親中人聽的時候歡喜，解釋了『多人愛念語』。回憶的時候歡喜，解釋了『多人喜樂語』。對治上面的不愛不樂語。能產生兩種利益，對治上面的兩種無益。一、未生嗔恨令不生，解釋了『心和悅語』。對治上面的心火能燒語。能生三昧（Samadhi，定）者，解釋了『心遍喜語』。對治上面的心熱惱語。『自身現者』，指現前所作的。『令他現作者』，指已經不現前的。解釋了自心他心歡喜敬信語。對治上面的不善自壞也壞他人。『離倚語』，對治遠離中的依靠五種...

【English Translation】 English version: Here are five sentences. The first four sentences explain each other. Speech originates from an evil mind, causing even those who have not yet developed anger to become angry, like a fire burning the heart. Why? Because like fire, it can generate heat in the heart. When heard, it is unpleasant; when recalled, it is not joyful, thus the mind becomes closed off. Even existing joyful matters are lost. The above four sentences explain the growth of evil thoughts. This sentence explains the loss of both. The battle of anger not only harms others but also harms oneself. In terms of counteracting, 'beneficial speech' counteracts the above-mentioned speech that harasses and harms others. 'Not coarse, not hasty' explains the nature of gentle speech. 'Pleasing' explains wonderful speech. 'Contained within precepts' means conforming to the Dharma, avoiding faults, and being in accordance with the precepts. If evil speech is not ceased, then good speech will not arise. Once evil speech is extinguished, then good speech will always be practiced, which is called non-cessation. It counteracts the above-mentioned vulgar and habitual speech. 'Pleasing' contains two meanings: speech that is pleasing to hear and speech that is joyful to hear. It counteracts the above-mentioned speech that is not pleasing to hear and speech that is unpleasant to hear. 'Pleasing has two' refers to generating two effects. 'Joyful and pleasing' explains speech that enters the heart. 'Peaceful and pleasing' explains speech that is in accordance with reason. It counteracts the above-mentioned speech of anger and annoyance. The causes and effects of humans and devas (deities) are called 'joyful,' while the causes and effects of Nirvana are called 'peaceful.' Question: Nirvana is precisely the ultimate great joy, so why is it not called 'joyful' but 'peaceful'? Answer: Nirvana is indeed the ultimate joy, but the term 'joyful' is used for temporary happiness, while the term 'peaceful' implies ultimate completion. The causes and effects of humans and devas, with a slight comfort, can be called 'joyful,' while the supreme Bodhi (enlightenment) is ultimate and permanent, with all dangers and fears eliminated, is called 'peaceful.' Therefore, the treatise says: 'Joyful' is in accordance with humans and devas, while 'peaceful' is in accordance with Nirvana. Furthermore, when enemies, relatives, and neutral people hear it, they rejoice, which explains 'speech that is loved and cherished by many.' When they recall it, they rejoice, which explains 'speech that is joyful to many.' It counteracts the above-mentioned speech that is not loved and not joyful. It can produce two kinds of benefits, counteracting the above-mentioned two kinds of non-benefits. First, preventing anger from arising, which explains 'speech that harmonizes the mind.' It counteracts the above-mentioned speech that can burn the heart like fire. Being able to generate Samadhi (concentration) explains 'speech that fills the mind with joy.' It counteracts the above-mentioned speech that heats and annoys the mind. 'One's own manifestation' refers to what is done in the present. 'Causing others to manifest' refers to what is no longer in the present. It explains speech that brings joy, respect, and faith to one's own mind and the minds of others. It counteracts the above-mentioned unwholesome actions that destroy oneself and others. 'Speech that is free from reliance' counteracts reliance on the five...

種教誡語。謂若制若聽若舉若折伏若歡喜語則有益故言善知。依彼此者。彼是前眾生。此是菩薩。顯自他有益。勸發修行乃教化語故。明思而後言則稱心法令舍惡住善。即是若制。不顛倒語者是實語。善說四諦因果與理相應。眾生受悟不同付囑有緣名為展轉。教誨為說稱根理教令聞者信用故云義語。法語即是聽也。復依展轉者。依毗尼滅罪法人非性知道由匠成。故律云。若不識罪聽智者示語也。若有諍起依七滅法除名為滅諍。聖者開此正是修行出世之益名為學行。即是若舉亦是折伏。如法者如毗尼教誡語　阿含者如佛所教語也。說禪法以攝學徒名說法攝受。令如說而行名為修行。行住坐臥中皆得見繫心念法名如威儀住。理深旨玄寄喻顯義名為順義語。即名歡喜果行可解也。離意三中先明離貪有三者。列章門。攝受者。他人自己物隨身受用。攝護想者。如封佔山宅貯積等知他攝護名想也。所用事者。莊校出生用。飲食等者資用具。亦可將境欲取貪心為體。對治貪心者。菩薩曠斷貪心故能不貪。此差別三種釋第三門。欲者意有頃欲來對事以有多欲。則通業思名為門行。謂心行。得者起耳方便心。奪者向得起以理方便心。今起非理侵欺心也。離瞋中五種者。瞋心起惡不限於五。但論依經釋故言五　問曰。經文有六。何故但言

【現代漢語翻譯】現代漢語譯本：這是關於教誡的語言。所謂『若制、若聽、若舉、若折伏、若歡喜語』，都是有益的，所以說是『善知』。『依彼此者』，『彼』指的是之前的眾生，『此』指的是菩薩，顯現出對自和他人的利益。勸勉發起修行才是教化的語言。明智思考之後說出的話，就符合心意和法令，能夠捨棄惡行，安住于善行，這就是『若制』。『不顛倒語』是真實語，善於宣說四諦因果，與道理相應。眾生接受領悟的能力不同，將佛法付囑給有緣之人，稱為『展轉』。教誨是爲了說法，符合根基和道理，使聽聞者信任並使用，所以說是『義語』。『法語』就是『聽』。再次『依展轉者』，依靠毗尼（Vinaya，戒律）來滅除罪過，佛法並非天生就知道的，而是通過學習成就的。所以律藏中說：『如果不認識罪過，就聽從智者的指示』。如果有爭端發生，依靠七滅諍法來消除，稱為『滅諍』。聖者開啟這些，正是修行的出世利益，稱為『學行』，也就是『若舉』，也是『折伏』。『如法者』，如毗尼的教誡語；『阿含（Agama）者』，如佛所教導的語言。宣說禪法來攝受學徒，名為『說法攝受』。使他們如所說的那樣去實行，名為『修行』。在行住坐臥中，都能看見繫心念法，名為『如威儀住』。道理深刻，旨意玄妙，用比喻來顯明意義，名為『順義語』，也就是『歡喜』，果行可以理解。關於離意三（遠離意念上的三種惡行）中，首先說明遠離貪慾有三種，這是列出章節的綱要。『攝受者』，指他人或自己的物品，隨身受用。『攝護想者』，如同封鎖佔據山林住宅，貯藏積蓄等，知道他人攝護的念頭。『所用事者』，裝飾打扮，生產使用。『飲食等者』，指資生用具。也可以將境界欲取貪心作為本體。對治貪心的方法是，菩薩能夠曠達地斷除貪心，所以能夠不貪。這三種差別解釋了第三個門。『欲者』，意念中有頃刻的慾望來應對事物，因為有很多欲望，就貫通了業思，稱為『門行』，指的是心行。『得者』，指生起耳朵的方便心。『奪者』，指向已經得到的，生起以理的方便心。現在生起不合道理的侵欺之心。遠離嗔恨中有五種，嗔恨心生起惡行不限於五種，但這裡是依據經文來解釋，所以說是五種。問：經文中有六種，為什麼只說五種？

【English Translation】 English version: These are instructions on admonitions. The so-called 'if restraining, if listening, if lifting up, if subduing, if joyful words' are all beneficial, hence the term 'knowing well'. 'Relying on each other' refers to 'the former' as previous sentient beings, and 'this' as Bodhisattvas, showing the benefit to oneself and others. Encouraging and initiating practice is the language of teaching. Speaking after wise consideration aligns with the mind and the law, enabling the abandonment of evil and dwelling in goodness, which is 'if restraining'. 'Non-inverted speech' is truthful speech, skillfully expounding the Four Noble Truths and causality, corresponding with reason. Sentient beings have different capacities for acceptance and understanding, entrusting the Dharma to those with affinity is called 'transmission'. Teaching is for the sake of Dharma, conforming to the roots and principles, enabling listeners to trust and use it, hence the term 'meaningful speech'. 'Dharma speech' is 'listening'. Again, 'relying on transmission' means relying on the Vinaya (discipline) to eliminate transgressions; the Dharma is not known innately but is achieved through learning. Therefore, the Vinaya states: 'If one does not recognize transgressions, listen to the instructions of the wise'. If disputes arise, relying on the Seven Methods for Settling Disputes to eliminate them is called 'settling disputes'. Saints opening these up is precisely the benefit of practice that transcends the world, called 'learning practice', which is 'if lifting up', and also 'if subduing'. 'According to the Dharma' refers to the admonitory words of the Vinaya; 'Agama' refers to the words taught by the Buddha. Expounding the Dharma of meditation to gather disciples is called 'Dharma exposition and reception'. Causing them to practice as spoken is called 'practice'. In walking, standing, sitting, and lying down, being able to see the mind focused on Dharma is called 'dwelling in proper conduct'. The principles are profound, the meaning is subtle, using metaphors to reveal the meaning is called 'agreeable speech', which is 'joyful', and the fruit of action can be understood. Regarding the three kinds of detachment from intention (abandoning three evil deeds in intention), first, it explains that there are three kinds of detachment from greed, which is outlining the chapter. 'Receiving' refers to others' or one's own belongings, used at will. 'Protecting thoughts' is like sealing off and occupying mountains, forests, and residences, storing and accumulating, knowing others' thoughts of protection. 'Matters used' refers to decoration and adornment, production and use. 'Food and drink, etc.' refers to the means of sustenance. One can also regard the desire to grasp at objects as the essence of greed. The method to counteract greed is that Bodhisattvas can broadly cut off greed, so they can be non-greedy. These three differences explain the third gate. 'Desire' refers to momentary desires in the mind to respond to things, because there are many desires, it penetrates karmic thoughts, called 'gate practice', referring to mental activity. 'Gaining' refers to generating the expedient mind of the ear. 'Seizing' refers to generating an expedient mind of reason towards what has already been gained. Now, generating an unreasonable mind of encroachment. There are five kinds of detachment from anger; the arising of anger is not limited to five kinds, but here it is explained according to the scriptures, so it is said to be five kinds. Question: There are six kinds in the scriptures, why only say five?

五者　答曰。第三句同是愍苦故合為一釋也。怨所生慈者。慈欲與樂。怨所與樂。彰慈心成就故也。令惡行眾生舍惡住善。終獲出世妙樂。故經雲安隱心故。貧窮乞丐交切可愍故生憐心。苦生樂心。此二同有現苦故合為一。樂者令住不放逸。即是利潤心。發菩提者。此退菩提心眾生雖不放逸。然于無量利益利行中疲勞。故菩薩為說大乘令進也。慈心等五句凡有六障。即經中瞋恨妒害妄想垢等。論釋作六對　非分別者。非爾許除瞋爾許與樂。亦非一一與前對。六中前二句就怨親。中間兩句就己身明善惡。后之二句就他身明違順。未必全是外人為他。己之未來身亦名為他也。怨處多瞋。親處喜恨。對上初對善法名凈。故對之說妒也。惡法損物為害。對上善惡不愛者。惡法多惱名為忘想。善法生染為愛。愛則嫉忌故云妒也。對上第三句。此六種從瞋心起與慈相違名為障。無量惡行根者。一一皆能生一切惡。不待具六。彼悉舍離者。修慈永拔也。一切盡慈心者。明慈充滿也。離邪見者。違理穴徹也。有七句也。異乘見者。謂外道二乘不歸大理。正道者大乘道。虛妄者。以生死為生死。以涅槃為涅槃。不能涅槃生死無二也。戒取凈者。想順而體違也。自謂正見者。見盜以對治。觀智為指南也。覆藏者。妄想智體是闇惑也。詐現者

。妄智體靈而相彰于外也。非清凈見者。雖證寂滅而體是有為也。如是說離戒者。上來十種離戒相已說也。復說離戒增上者。離戒中第二。上來明離惡是律儀戒體。自下正明持戒。故言增長上清凈。心心相續名不斷。無暫異念名不闕。性善成就名護持。如是具足者牒上。示不斷者生下攝善法也。自此已下明攝善法戒。就中有二分。初明攝善法方便。第二觀察已下正明所攝善法　問曰。此攝善法。何故先明惡道　答曰。將辨五番十善體。故先作興發之由。以十惡是眾苦之本。十善是眾利之門。欲返惡從善故先明十惡　問曰。此攝善法非攝眾生。何故經云令他住也　答曰。菩薩自成正覺為成他。以成他故所行諸善得成。菩薩若其不爾但為自利。即同聲聞。故上論云。菩薩教化眾生即是自成佛法故。下舉凡夫二乘及佛十善皆為攝善所攝。墮惡道有三義者。初句是因。后二句是果。果不自有。由因故得。要乘惡因到于苦果故言往也。因本自造。果非他受。故言依止自身。惡業既強遍感三趣。故言種種苦也　問曰。經云十不善業道。何故名不善業道　答曰。能通行人至於苦果名為業道。論云攝到一切惡果數故。言十不善業道者結也。攝到一切惡果者。重舉轉釋。無惡不統名之為攝。業道者。造作名業。能通名道。攝取十名者此語

【現代漢語翻譯】現代漢語譯本：虛妄的智慧和本體的靈性相互彰顯于外。非清凈見者，即使證得寂滅，其本體仍然是有為法。以上所說的離戒，是已經說過的十種離戒相。接下來要說離戒的增上，是離戒中的第二種。上面闡明了離惡是律儀戒體，下面正式闡明持戒，所以說增長上清凈。心心相續叫做不斷，沒有暫時的異念叫做不闕，性善成就叫做護持。像這樣具足，是承接上文，顯示不斷是爲了生起下文的攝善法。從這裡以下闡明攝善法戒，其中分為兩部分。首先闡明攝善法的方法，第二部分從『觀察已下』開始，正式闡明所攝的善法。問：這個攝善法，為什麼先闡明惡道？答：將要辨明五番十善的本體，所以先說明興起的緣由。因為十惡是眾苦的根本，十善是眾利的門徑，想要返惡從善，所以先闡明十惡。問：這個攝善法不是攝取眾生，為什麼經文說『令他住也』？答：菩薩成就正覺是爲了成就他人。因為成就他人，所以所行的諸善才能成就。菩薩如果不是這樣，只是爲了自己利益，就和聲聞一樣。所以上論說，菩薩教化眾生就是自己成就佛法。下面舉凡夫、二乘以及佛的十善，都屬於攝善法所攝。墮入惡道有三種含義：第一句是因，后兩句是果。果不是自己產生的，而是由因產生的。一定要乘坐惡因才能到達苦果，所以說『往也』。因是自己造作的，果不是他人給予的，所以說『依止自身』。惡業既然強大，就會普遍地感受到三趣的痛苦，所以說『種種苦也』。問：經文說『十不善業道』，為什麼叫做不善業道？答：能夠通行人到達苦果，叫做業道。論中說，攝取到一切惡果的數量，所以說『十不善業道者結也』。攝取到一切惡果，是再次舉例來解釋。沒有惡不統攝，叫做攝。業道，造作叫做業，能夠通行叫做道。攝取十名，是這個詞語 English version: False wisdom and the spirituality of the essence manifest outwardly. Those without pure vision, even if they attain Nirvana, their essence is still conditioned existence. The above-mentioned abandoning precepts refers to the ten aspects of abandoning precepts that have already been discussed. Next, the augmentation of abandoning precepts will be discussed, which is the second aspect of abandoning precepts. The above clarified that abandoning evil is the essence of the precepts of discipline, and below it formally clarifies upholding precepts, hence it is said to increase superior purity. The continuous succession of mind-moments is called 'uninterrupted,' and the absence of temporary different thoughts is called 'unlacking.' The accomplishment of inherently good nature is called 'protection.' 'Like this, complete' refers back to the above, showing that 'uninterrupted' is to generate the following 'gathering good dharmas.' From here onwards, the precepts of gathering good dharmas are explained, which are divided into two parts. First, the methods of gathering good dharmas are explained, and the second part, starting from 'observing below,' formally explains the good dharmas that are gathered. Question: Why does this gathering of good dharmas first explain the evil paths? Answer: Because it will distinguish the essence of the fivefold ten good deeds, so it first explains the reason for arising. Because the ten evils are the root of all suffering, and the ten good deeds are the gateway to all benefits, wanting to turn away from evil and follow good, so it first explains the ten evils. Question: This gathering of good dharmas does not gather sentient beings, so why does the sutra say 'causing others to abide'? Answer: A Bodhisattva's attainment of perfect enlightenment is for the sake of accomplishing others. Because of accomplishing others, the various good deeds that are practiced can be accomplished. If a Bodhisattva is not like this, but only for their own benefit, then they are the same as a Śrāvaka (聲聞, Hearer). Therefore, the above treatise says that a Bodhisattva's teaching and transforming sentient beings is their own accomplishment of the Buddha-dharma. Below, the ten good deeds of ordinary people, Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), and Buddhas are all included in the gathering of good dharmas. Falling into the evil paths has three meanings: the first sentence is the cause, and the latter two sentences are the result. The result does not arise on its own, but arises from the cause. One must ride the evil cause to reach the suffering result, so it is said 'going.' The cause is created by oneself, and the result is not received from others, so it is said 'relying on oneself.' Since evil karma is strong, one will universally feel the suffering of the three realms, so it is said 'various sufferings.' Question: The sutra says 'ten non-virtuous karmic paths,' why are they called non-virtuous karmic paths? Answer: That which can allow people to pass through to the suffering result is called a karmic path. The treatise says that it gathers the number of all evil results, so it is said 'the ten non-virtuous karmic paths are the conclusion.' Gathering all evil results is to explain again by example. There is no evil that is not encompassed, which is called gathering. Karmic path, creating is called karma, and being able to pass through is called path. Gathering ten names is this word

【English Translation】 False wisdom and the spirituality of the essence manifest outwardly. Those without pure vision, even if they attain Nirvana, their essence is still conditioned existence. The above-mentioned abandoning precepts refers to the ten aspects of abandoning precepts that have already been discussed. Next, the augmentation of abandoning precepts will be discussed, which is the second aspect of abandoning precepts. The above clarified that abandoning evil is the essence of the precepts of discipline, and below it formally clarifies upholding precepts, hence it is said to increase superior purity. The continuous succession of mind-moments is called 'uninterrupted,' and the absence of temporary different thoughts is called 'unlacking.' The accomplishment of inherently good nature is called 'protection.' 'Like this, complete' refers back to the above, showing that 'uninterrupted' is to generate the following 'gathering good dharmas.' From here onwards, the precepts of gathering good dharmas are explained, which are divided into two parts. First, the methods of gathering good dharmas are explained, and the second part, starting from 'observing below,' formally explains the good dharmas that are gathered. Question: Why does this gathering of good dharmas first explain the evil paths? Answer: Because it will distinguish the essence of the fivefold ten good deeds, so it first explains the reason for arising. Because the ten evils are the root of all suffering, and the ten good deeds are the gateway to all benefits, wanting to turn away from evil and follow good, so it first explains the ten evils. Question: This gathering of good dharmas does not gather sentient beings, so why does the sutra say 'causing others to abide'? Answer: A Bodhisattva's attainment of perfect enlightenment is for the sake of accomplishing others. Because of accomplishing others, the various good deeds that are practiced can be accomplished. If a Bodhisattva is not like this, but only for their own benefit, then they are the same as a Śrāvaka. Therefore, the above treatise says that a Bodhisattva's teaching and transforming sentient beings is their own accomplishment of the Buddha-dharma. Below, the ten good deeds of ordinary people, Two Vehicles, and Buddhas are all included in the gathering of good dharmas. Falling into the evil paths has three meanings: the first sentence is the cause, and the latter two sentences are the result. The result does not arise on its own, but arises from the cause. One must ride the evil cause to reach the suffering result, so it is said 'going.' The cause is created by oneself, and the result is not received from others, so it is said 'relying on oneself.' Since evil karma is strong, one will universally feel the suffering of the three realms, so it is said 'various sufferings.' Question: The sutra says 'ten non-virtuous karmic paths,' why are they called non-virtuous karmic paths? Answer: That which can allow people to pass through to the suffering result is called a karmic path. The treatise says that it gathers the number of all evil results, so it is said 'the ten non-virtuous karmic paths are the conclusion.' Gathering all evil results is to explain again by example. There is no evil that is not encompassed, which is called gathering. Karmic path, creating is called karma, and being able to pass through is called path. Gathering ten names is this word

倒。應言十名攝取。釋數義。不善者就業釋惡。三塗之報理非可尚。故言可毀。攝取業者此語亦倒。應言業攝取。因能達果名到。不相舍離名攝取。受行故者。領納果報名受。果起在現名行。如是遠離無因等者牒上。苦由惡墮故離無因。從惡得苦故離倒。因善解眾生住苦不能遠離者。明必假人又顯菩薩自明判因果。菩薩思惟深寂靜者。此語倒。應言寂靜深思惟。已欲救彼眾生自知勘能者。自住善法是勘能義也。復觀察者。第二明攝善法戒以十善為體。即是行善　問曰。初地善薩已證真智斷有漏十善業盡。何故二地菩薩始修十善也　答曰。若論十善五種差別。一者異心有漏十善。三界凡夫著我心修。二者異心無漏十善。二乘解無我修行。三者即心非我非無我平等十善。地前菩薩中道修行。四者即理無相十善。初地至十地無相心中無修之修。五者即理自體十善。萬相永儘是佛十善。二地修者是無相十善也。就文中位有其五。論體有三。五者凡夫二乘菩薩與佛。體三者凡夫十善上期三有更不出離。二乘十善心離體不離。菩薩諸佛心體俱離。以此義異故釋名亦異。凡夫果報上下殊途。故善能益而上升以之為善。損而下沉以之為不善。二乘趣理。故順理名善。違理名惡。諸佛菩薩體順故善。體違故惡。行法通故通為攝善。上來總

【現代漢語翻譯】現代漢語譯本：顛倒。應該說十名攝取（shè qǔ，包含、收納）。解釋數量的意義。不善的人造業解釋了罪惡。三塗（sān tú，地獄、餓鬼、畜生）的報應在道理上不值得推崇。所以說可以譭棄。攝取業，這種說法也是顛倒的。應該說業攝取。因能達到果，叫做到。不互相舍離，叫做攝取。受行故，領納果報叫做受。果報在現在生起叫做行。像這樣遠離無因等等，是承接上面的話。苦是由惡而墮落造成的，所以遠離無因。從惡得到苦，所以遠離顛倒。因為行善能夠解救眾生，眾生安住在苦中不能遠離。說明必須依靠人，又顯示菩薩自己明白判斷因果。菩薩思惟深寂靜，這句話顛倒了。應該說寂靜深思惟。已經想要救度那些眾生，自己知道能夠勝任。安住在善法中，就是能夠勝任的意思。再次觀察，第二是說明攝取善法，以十善為本體。這就是行善。問：初地（chū dì，菩薩修行階位的第一層）的善薩（shàn sà，善良的菩薩）已經證得真智，斷除了有漏（yǒu lòu，有煩惱）的十善業，為什麼二地（èr dì，菩薩修行的第二層階位）的菩薩才開始修十善呢？答：如果討論十善的五種差別，一是異心有漏十善，三界（sān jiè，欲界、色界、無色界）的凡夫執著於我心而修。二是異心無漏十善，二乘（èr shèng，聲聞乘、緣覺乘）理解無我而修行。三是即心非我非無我平等十善，地前菩薩中道修行。四是即理無相十善，初地到十地（shí dì，菩薩修行的最高階位）在無相心中無修之修。五是即理自體十善，萬相永遠消儘是佛的十善。二地修的是無相十善。就文中的地位有五種，論本體有三種。五種是凡夫、二乘、菩薩與佛。三種本體是凡夫的十善希望得到三有（sān yǒu，欲有、色有、無色有）的果報，不能出離。二乘的十善心離而體不離。菩薩諸佛心體都離。因為這個意義不同，所以解釋名稱也不同。凡夫的果報上下殊途，所以善能夠利益而上升，以此為善。損害而下沉，以此為不善。二乘趨向真理。所以順應真理叫做善。違背真理叫做惡。諸佛菩薩體性順應真理所以是善。體性違背真理所以是惡。行法普遍，所以普遍地攝取善。上面是總的說明。

【English Translation】 English version: Reversed. It should be said 'ten names are embraced'. Explaining the meaning of numbers. Those who are not virtuous create karma, explaining evil. The retribution of the Three Evil Paths (sān tú, hell, hungry ghosts, animals) is not worthy of admiration in principle. Therefore, it is said to be destructible. 'Embracing karma' is also a reversed statement. It should be said 'karma embraces'. The cause that can reach the result is called 'reaching'. Not separating from each other is called 'embracing'. 'Because of receiving and practicing', receiving the retribution is called 'receiving'. The retribution arising in the present is called 'practicing'. 'Like this, being away from no cause, etc.' refers to the above. Suffering is caused by falling into evil, so it is away from no cause. Obtaining suffering from evil, so it is away from reversal. Because doing good can liberate sentient beings, and sentient beings dwell in suffering and cannot be separated from it. It shows that it must rely on people, and it also shows that the Bodhisattva himself understands and judges cause and effect. 'The Bodhisattva thinks deeply and quietly' is a reversed statement. It should be said 'quietly and deeply thinks'. 'Already wanting to save those sentient beings, knowing that he is capable'. Dwelling in good dharma is the meaning of being capable. 'Observing again', the second is to explain embracing good dharma, taking the ten virtues as the body. This is doing good. Question: The virtuous Bodhisattva (shàn sà, virtuous Bodhisattva) of the first ground (chū dì, the first stage of Bodhisattva practice) has already attained true wisdom and cut off the ten virtuous karmas with outflows (yǒu lòu, with afflictions). Why does the Bodhisattva of the second ground (èr dì, the second stage of Bodhisattva practice) begin to cultivate the ten virtues? Answer: If we discuss the five differences of the ten virtues, the first is the ten virtuous deeds with outflows of different minds, which are cultivated by ordinary people of the Three Realms (sān jiè, the desire realm, the form realm, and the formless realm) who are attached to their own minds. The second is the ten virtuous deeds without outflows of different minds, which are practiced by the Two Vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna) who understand no-self. The third is the ten virtuous deeds of equality that are neither self nor no-self, which are practiced by Bodhisattvas before the ground in the middle way. The fourth is the ten virtuous deeds without form in accordance with principle, which are practiced by Bodhisattvas from the first ground to the tenth ground (shí dì, the highest stage of Bodhisattva practice) in the mind without form. The fifth is the ten virtuous deeds of the self-nature in accordance with principle, which are the ten virtuous deeds of the Buddha when all forms are eternally exhausted. The second ground cultivates the ten virtuous deeds without form. In terms of the position in the text, there are five types. In terms of the body, there are three types. The five types are ordinary people, the Two Vehicles, Bodhisattvas, and Buddhas. The three types of bodies are that the ten virtuous deeds of ordinary people hope to obtain the retribution of the Three Existences (sān yǒu, the existence of desire, the existence of form, and the existence of formlessness) and cannot be liberated. The ten virtuous deeds of the Two Vehicles are separated in mind but not separated in body. The minds and bodies of Bodhisattvas and Buddhas are both separated. Because the meaning is different, the explanation of the name is also different. The retribution of ordinary people is different in the upper and lower paths, so good can benefit and rise, and this is considered good. Harm can sink, and this is considered not good. The Two Vehicles tend to the truth. Therefore, conforming to the truth is called good. Violating the truth is called evil. The nature of Buddhas and Bodhisattvas conforms to the truth, so it is good. The nature violates the truth, so it is evil. The practice of dharma is universal, so it universally embraces good. The above is a general explanation.

觀一切眾生。然眾生萬差。自下別觀。先列五章門。后次第釋。故言后觀也。對治者。不善以善為對治。不善業道及果善業道及果。此凡夫十善。及上上清凈者。此二乘十善。出在凡夫上名上。但二乘二人有二。上名上上。三界報盡名清凈。起增長上心者。菩薩及佛十善。窮盡惑障勝出二乘之上。求學修行者。觀上業報不同故欲攝物行善也。此總列五數也。經曰已下乃至有頂明凡夫十善。又上善已下明二乘十善。論雲實相觀者。小乘不見我我所相名實相。非真如實相觀　問曰。若依經文次第。應先釋凡夫十善。何故先舉二乘智慧者　答曰。為取凡夫十善因果作二乘四諦觀境故在後而明也。又解。何故合辨者。欲明不染而染有為為凡夫。返染顯凈無為為聲聞　翻有為即無為故也。惡道身是苦體名苦諦。十惡業是苦之因名集諦。離彼苦集名滅諦。對治智慧名道諦。此就凡夫明四諦。人天善道身名苦諦。有漏十善業道是集諦。上對三途以人天因果為滅道。令望二乘復是苦集。離彼苦集名滅諦。對治智慧名道諦。此二乘因果明四諦　問曰。人天是善。何故說為苦集　對曰。人天雖免三途重苦。猶在三界以行苦為體。論集乃至有頂。是故苦集通在善道也。同觀者。菩薩二乘俱得人無我空名同也。空則無二名無分別。因集者根本種

【現代漢語翻譯】現代漢語譯本觀察一切眾生，然而眾生千差萬別。從下面開始分別觀察，先列出五種綱要，然後依次解釋，所以說『后觀』。『對治』是指用善來對治不善，不善的業道及其果報，善的業道及其果報。這是凡夫的十善，以及更上層的清凈者，這是二乘（聲聞乘和緣覺乘）的十善。在凡夫之上稱為『上』，但二乘之人有兩種，在『上』之上稱為『上上』，三界果報窮盡稱為『清凈』。發起增長上進之心的人，是菩薩和佛的十善，窮盡煩惱障礙，勝過二乘之上。求學修行的人，觀察上等業報的不同，所以想要攝取萬物而行善。這是總括列出五種數目。經文說『已下乃至有頂』，說明凡夫的十善。『又上善已下』，說明二乘的十善。論中說『實相觀』，小乘不見我與我所的相狀，稱為實相，並非真如實相觀。問：如果按照經文的次第，應該先解釋凡夫的十善，為什麼先舉出二乘的智慧？答：爲了取凡夫十善的因果，作為二乘四諦觀的境界，所以在後面說明。又解釋，為什麼合在一起辨析？想要說明不染而染有為法的是凡夫，反過來從染顯現清凈無為法的是聲聞乘，翻轉有為法就是無為法。惡道之身是苦的本體，稱為苦諦。十惡業是苦的原因，稱為集諦。脫離那些苦和集，稱為滅諦。對治的智慧稱為道諦。這是就凡夫說明四諦。人天善道之身稱為苦諦，有漏的十善業道是集諦。向上對應三途，以人天因果為滅道。如果希望二乘，又成為苦集。脫離那些苦和集，稱為滅諦。對治的智慧稱為道諦。這是二乘的因果說明四諦。問：人天是善，為什麼說是苦集？答：人天雖然免除了三途的深重痛苦，仍然在三界之內，以行苦為本體。論中說『集乃至有頂』，所以苦集也通於善道。『同觀』是指菩薩和二乘都證得人無我的空性，稱為相同。空性則沒有二元對立，稱為沒有分別。『因集』是指根本的種子。

【English Translation】 English version Observing all sentient beings, yet sentient beings are vastly different. Observing separately from below, first listing the five key points, and then explaining them in order, hence the term 'later observation'. 'Antidote' refers to using good to counteract evil, the path of unwholesome karma and its consequences, and the path of wholesome karma and its consequences. This is the ten wholesome deeds of ordinary beings, and those who are supremely pure, which are the ten wholesome deeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Being above ordinary beings is called 'superior', but there are two types of people in the Two Vehicles, and being above 'superior' is called 'supreme'. The exhaustion of the rewards of the Three Realms is called 'purity'. Those who generate the mind of increasing progress are the ten wholesome deeds of Bodhisattvas and Buddhas, exhausting afflictions and obstacles, surpassing the Two Vehicles. Those who seek learning and practice observe the differences in superior karmic rewards, so they want to gather all things and do good. This is a general listing of five categories. The sutra says 'from below to the peak of existence', explaining the ten wholesome deeds of ordinary beings. 'Also, from superior good onwards', explaining the ten wholesome deeds of the Two Vehicles. The treatise says 'observation of true reality', the Small Vehicle (Hīnayāna) does not see the appearance of self and what belongs to self, which is called true reality, not the observation of true reality as Suchness (Tathatā). Question: If following the order of the sutra, one should first explain the ten wholesome deeds of ordinary beings, why first mention the wisdom of the Two Vehicles? Answer: In order to take the causes and effects of the ten wholesome deeds of ordinary beings as the object of the Four Noble Truths of the Two Vehicles, so it is explained later. Also explaining, why analyze them together? Wanting to explain that ordinary beings are those who are defiled while not being defiled by conditioned phenomena, and Śrāvakas are those who reveal pure unconditioned phenomena by reversing defilement, reversing conditioned phenomena is unconditioned phenomena. The body of the evil realms is the essence of suffering, called the Truth of Suffering (duḥkha satya). The ten unwholesome karmas are the cause of suffering, called the Truth of the Origin of Suffering (samudaya satya). Separating from those suffering and origin, it is called the Truth of Cessation of Suffering (nirodha satya). The wisdom of antidote is called the Truth of the Path to the Cessation of Suffering (mārga satya). This is explaining the Four Noble Truths in terms of ordinary beings. The body of the good realms of humans and gods is called the Truth of Suffering. The ten wholesome karmas with outflows are the Truth of the Origin of Suffering. Corresponding upwards to the three evil paths, taking the causes and effects of humans and gods as the Truth of Cessation and the Truth of the Path. If hoping for the Two Vehicles, it becomes suffering and origin again. Separating from those suffering and origin, it is called the Truth of Cessation. The wisdom of antidote is called the Truth of the Path. This is explaining the Four Noble Truths in terms of the causes and effects of the Two Vehicles. Question: Humans and gods are good, why say they are suffering and origin? Answer: Although humans and gods are spared the heavy suffering of the three evil paths, they are still within the Three Realms, taking the suffering of change as their essence. The treatise says 'origin to the peak of existence', so suffering and origin also extend to the good paths. 'Same observation' refers to Bodhisattvas and the Two Vehicles both attaining the emptiness of the non-self of persons, called the same. Emptiness then has no duality, called no discrimination. 'Origin of cause' refers to the fundamental seed.

性。畏苦者現無方便一向厭苦。舍心者舍諸眾生。依止者不能自知依止師受。觀者觀音聲。法行淺功輕名微少。無心濟他名依自身。故經云狹劣也。果苦等可解。我眾生等者。聲聞入證但得無性空。但有名者。既無神我空但假施設也。不得真如空非法無我　問曰。經云從他聞聲名為聲聞。若爾可一切從他　聞人皆是聲聞也　答曰。不爾。若無大悲怖畏三界者所修十善令至聲聞地。余有大悲不畏三界而於佛智慧功德遍學者所修十善能令此人不由聲聞經至佛果也。辟支者大智論云。胡名辟支迦。此云因緣。亦名各有三相。不假佛說法者。釋自學是勝聲聞義。唯自覺悟者。是獨悟辟支。前佛已謝后佛未興。二盈中間觀因緣法悟。不起心不勘說法者。釋不能說義。涅槃經云。辟支出世但現神通以化於物。觀微細境者。釋觀少境界義。聲聞總觀。緣覺別觀名微細。但不盡法性名少。又解。如觀樹木火出等名少。而通解三世因果名達深因緣也。勝事者自覺等也。上上者出過二乘上之上。依一切善根者。釋因集是根本種性義不利自他。依一切善根自行俱利益眾生。外化行隨心逞行曠功德深遠名廣大無量也。菩薩正以大悲愍物為用。依悲故能益。故悲名為用。以四攝善巧益物。故攝為悲之力也。地有三者。上三句是集地方便行。今初地

【現代漢語翻譯】現代漢語譯本性。畏懼痛苦的人現在沒有方便法門，一味厭惡痛苦。舍心者是捨棄所有眾生。依止者不能自己明白，依止於老師的教導。觀者是觀察音聲。法行淺薄，功德輕微，名聲微小。沒有心思救濟他人，名為依靠自身。所以經中說這是狹隘低劣的。果報的痛苦等等可以理解。我、眾生等等，聲聞乘的修行者證入時，只得到無自性空，只是有名相而已。既然沒有神我，是空性的，只是假借施設而已。不能得到真如空，也無法證得非法無我。問：經中說，『從他人處聽聞佛法，名為聲聞』。如果這樣說，那麼所有從他人處聽聞佛法的人，都可以是聲聞嗎？答：不是這樣的。如果沒有大悲心，並且不畏懼三界輪迴之苦的人，所修的十善業只能讓他到達聲聞的果位。如果具有大悲心，不畏懼三界輪迴之苦，並且對於佛的智慧功德普遍學習的人，所修的十善業能使這個人不通過聲聞乘的道路而證得佛果。辟支佛（Pratyekabuddha，獨覺佛）在大智論中說，胡語名為辟支迦（Pratyekabuddha），此地翻譯為因緣。也名為各有三相。不需要佛說法的人。解釋為自己學習勝過聲聞的意義。唯有自己覺悟的人，是獨悟的辟支佛。在前佛已經涅槃，后佛尚未出世的兩個佛陀之間的空檔期，觀察因緣法而覺悟。不起心動念，不請求說法的人，解釋為不能說的意義。《涅槃經》中說，辟支佛出世，只是顯現神通來教化眾生。觀察微細境界的人，解釋為觀察少量境界的意義。聲聞乘是總體的觀察，緣覺乘是分別的觀察，名為微細。但是不能完全了解法性，名為少量。又解釋為，例如觀察樹木生火等等，名為少量。而通達瞭解三世因果，名為通達深刻的因緣。殊勝的事情，是自覺等等。上上者是超出二乘（聲聞乘和緣覺乘）之上的上乘。依靠一切善根的人，解釋為因的積聚是根本種性的意義，不能利益自己和他人。依靠一切善根，自己修行並且利益眾生。向外教化眾生，隨心所欲地行事，功德廣大深遠，名為廣大無量。菩薩（Bodhisattva，覺有情）正是以大悲心憐憫眾生為作用。依靠大悲心，所以能夠利益眾生，所以大悲心名為作用。以四攝法（佈施、愛語、利行、同事）善巧地利益眾生，所以四攝法是悲心的力量。地有三者，上面三句是積聚地方便的修行。現在是初地（初地菩薩）

【English Translation】 English version Nature. Those who fear suffering currently have no expedient means and simply detest suffering. Those who relinquish the mind relinquish all sentient beings. Those who rely [on a teacher] cannot know themselves and rely on the teacher's instruction. Those who observe, observe sounds. The practice of Dharma is shallow, merit is light, and fame is minimal. Having no intention to help others is called relying on oneself. Therefore, the sutra says it is narrow and inferior. The suffering of consequences, etc., can be understood. 'I,' 'sentient beings,' etc., when Shravakas (Śrāvaka, Hearers) enter into realization, they only attain the emptiness of no-self-nature, which is merely a name. Since there is no self, it is empty, merely a provisional designation. They do not attain true suchness emptiness, nor do they realize the non-self of phenomena. Question: The sutra says, 'Hearing the voice from others is called a Shravaka.' If so, can everyone who hears from others be a Shravaka? Answer: Not so. If one lacks great compassion and does not fear the three realms, the ten virtuous deeds they cultivate will only lead them to the Shravaka stage. Others who have great compassion, do not fear the three realms, and extensively study the Buddha's wisdom and merits, the ten virtuous deeds they cultivate can lead them to the Buddha's fruit without going through the Shravaka path. Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), according to the Mahaprajnaparamita Shastra, the Hu name is Pratyekabuddha, which is translated here as 'conditions.' It is also called having three aspects each. Those who do not need the Buddha to teach. Explaining that self-study is superior to the meaning of Shravaka. Only those who awaken themselves are solitary awakened Pratyekabuddhas. In the interval between the previous Buddha having passed away and the next Buddha not yet having arisen, they awaken by observing the law of conditions. Those who do not arouse thoughts and do not request teachings, explaining the meaning of being unable to speak. The Nirvana Sutra says that Pratyekabuddhas appear in the world only to manifest supernatural powers to transform beings. Those who observe subtle realms, explaining the meaning of observing few realms. Shravakas observe generally, while Pratyekabuddhas observe separately, which is called subtle. But not fully understanding the nature of phenomena is called few. Another explanation is, for example, observing trees producing fire, etc., is called few. But thoroughly understanding the causes and effects of the three times is called understanding profound conditions. Superior matters are self-awakening, etc. The highest of the highest is surpassing the two vehicles (Shravaka and Pratyekabuddha) above the highest. Those who rely on all good roots, explaining that the accumulation of causes is the meaning of the fundamental nature, unable to benefit oneself and others. Relying on all good roots, cultivating oneself and benefiting sentient beings together. Outwardly transforming sentient beings, acting as one pleases, vast merit, profound and far-reaching, is called vast and immeasurable. Bodhisattvas (Bodhisattva, Enlightenment Being) precisely use great compassion to pity beings as their function. Relying on compassion, they are able to benefit beings, so compassion is called the function. Skillfully benefiting beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), so the four means of attraction are the power of compassion. The three grounds, the above three sentences are the practice of accumulating the place of convenience. Now it is the first ground (first ground Bodhisattva).

始修行成名地。初地深心窮盡法性三界惑已名凈深心。論云十大愿得名。不退轉者。二地至八地修行真解進趣迅速中無暫止名不退轉。得寂滅者。無功用道無名無相。是無生義。不捨眾生者。九地為物行。解脫者。外道妄修小乘無餘皆自謂究竟名解脫。以細苦苦智拔窮其苦原名不捨。故論云八地得第一寂滅忍起凈佛土教化眾生。九地說法利益也。十地行滿受佛智職名受大位地　求證佛智者。如十地中入佛智解脫大等。地凈波羅蜜凈。此顯深廣行成　問曰。地與波羅蜜名異體一。但言十地行滿名深廣行成便足。何須明地凈波羅蜜凈也　答曰。地凈者是除障義。波羅蜜者到實相義。此行何由能到佛果實相。由地行除障即是地凈。障盡到佛是波羅蜜凈。地地展轉名上上。成前地凈是教道。理用無過名第一凈。成上波羅蜜是證道。具足二義得成深廣行。第一義波羅蜜義者何故重舉者。明第一義理用為波羅蜜義。行彰菩薩以理行為行。異於下地故別指示也。佛十善有四義顯上上事。菩薩名上上道清凈。如來名上上一切種清凈。如來圓極無上佛果行無不集。故統收上下整合佛德。共習氣滅者釋滅義。如來萬德斯盡塵習永已名清凈。萬德滿足名善業成就。二乘舍故者。聞佛果功德高勝無邊望凡絕分無心敢悕也。于菩薩所行究竟對菩薩

【現代漢語翻譯】現代漢語譯本開始修行成就名位之地。初地以甚深之心窮盡對法性的理解，斷除三界之迷惑，這被稱為『凈深心』。《瑜伽師地論》中說，初地獲得十大愿，因此得名『不退轉』。二地到八地，修行真正的解脫，精進迅速，沒有絲毫停頓，這被稱為『不退轉』。獲得寂滅境界，指的是無功用道，無名無相，這是無生之義。『不捨眾生』，指的是九地菩薩爲了利益眾生而行動。所謂『解脫』，外道妄自修行，小乘達到無餘涅槃，都自認為達到了究竟的解脫。以細微的苦智拔除窮困的根源，這被稱為『不捨』。所以《瑜伽師地論》中說，八地菩薩獲得第一寂滅忍，開始凈化佛土，教化眾生。九地菩薩說法利益眾生。十地菩薩修行圓滿，接受佛的智慧之職，這被稱為『受大位地』。求證佛智的人，就像十地菩薩那樣，進入佛智的解脫和大平等境界。地得到清凈，波羅蜜（Pāramitā，到彼岸）得到清凈。這顯示了深廣的修行已經成就。問：地和波羅蜜（Pāramitā，到彼岸）名稱不同，但本體是一樣的。只說十地修行圓滿，就足以說明深廣的修行已經成就，為什麼還要說明地清凈、波羅蜜（Pāramitā，到彼岸）清凈呢？答：地清凈是指去除障礙，波羅蜜（Pāramitā，到彼岸）是指到達實相。這種修行如何能夠到達佛果的實相呢？因為地上的修行去除了障礙，這就是地清凈。障礙消除，到達佛果，這就是波羅蜜（Pāramitā，到彼岸）清凈。地與地之間輾轉上升，稱為『上上』。成就前一地的清凈是教道，理用沒有超過的，稱為『第一凈』。成就上面的波羅蜜（Pāramitā，到彼岸）是證道。具備這兩種意義，才能成就深廣的修行。為什麼還要重複說明第一義波羅蜜（Pāramitā，到彼岸）的意義呢？是爲了說明第一義的理用就是波羅蜜（Pāramitā，到彼岸）的意義。修行彰顯菩薩以理性的行為作為修行，這與下地的菩薩不同，所以特別指出來。佛的十善有四種意義，顯示了上上的事情。菩薩被稱為上上道清凈，如來被稱為上上一切種清凈。如來圓滿到了極點，無上的佛果修行沒有不聚集的，所以統攝上下，成就佛的功德。共同的習氣滅除，這是解釋滅除的意義。如來萬德全部圓滿，塵沙習氣永遠消除，這被稱為清凈。萬德滿足，被稱為善業成就。二乘人捨棄佛果，是因為聽到佛果的功德高勝無邊，認為凡夫絕對無法達到，所以沒有心思敢於希望。對於菩薩所修行的究竟之境，與菩薩的境界相對而言。

【English Translation】 English version The stage of initial practice and accomplishment of a name and position. The first ground (Bhūmi) with profound mind exhausts the understanding of Dharma-nature, and the afflictions of the Three Realms are already eliminated, which is called 'Pure Profound Mind'. The Yogācārabhūmi-śāstra says that the Ten Great Vows are obtained in the first ground, hence the name 'Non-retrogression'. From the second to the eighth ground, the practice of true liberation progresses swiftly without any pause, which is called 'Non-retrogression'. Obtaining the state of quiescence refers to the path of non-effort, without name or form, which is the meaning of non-origination. 'Not abandoning sentient beings' refers to the actions of the ninth ground Bodhisattva for the benefit of sentient beings. So-called 'liberation', externalists cultivate falsely, and the Śrāvakayāna (small vehicle) reaches nirvāṇa without remainder, all considering themselves to have attained ultimate liberation. Eradicating the root of poverty with subtle wisdom of suffering is called 'Non-abandonment'. Therefore, the Yogācārabhūmi-śāstra says that the eighth ground Bodhisattva obtains the first quiescence endurance, and begins to purify the Buddha-land and teach sentient beings. The ninth ground Bodhisattva preaches the Dharma to benefit sentient beings. The tenth ground Bodhisattva completes practice and receives the duty of Buddha's wisdom, which is called 'Receiving the Great Position Ground'. Those who seek to attain Buddha-wisdom, like the Bodhisattvas in the tenth ground, enter the liberation and great equality of Buddha-wisdom. The ground becomes pure, and the Pāramitā (perfection, reaching the other shore) becomes pure. This shows that the profound and vast practice has been accomplished. Question: The names of ground (Bhūmi) and Pāramitā (perfection, reaching the other shore) are different, but their essence is the same. It is sufficient to say that the practice of the ten grounds is complete, which is enough to explain that the profound and vast practice has been accomplished. Why is it necessary to explain that the ground is pure and the Pāramitā (perfection, reaching the other shore) is pure? Answer: The purity of the ground refers to the removal of obstacles, and the Pāramitā (perfection, reaching the other shore) refers to reaching reality. How can this practice reach the reality of the Buddha-fruit? Because the practice on the ground removes obstacles, this is the purity of the ground. The elimination of obstacles and reaching the Buddha-fruit is the purity of the Pāramitā (perfection, reaching the other shore). The successive rise between grounds is called 'higher and higher'. Achieving the purity of the previous ground is the teaching path, and there is no surpassing in rational application, which is called 'first purity'. Achieving the above Pāramitā (perfection, reaching the other shore) is the path of realization. Possessing these two meanings can achieve profound and vast practice. Why repeat the meaning of the first meaning Pāramitā (perfection, reaching the other shore)? It is to explain that the rational application of the first meaning is the meaning of Pāramitā (perfection, reaching the other shore). Practice manifests that the Bodhisattva takes rational behavior as practice, which is different from the Bodhisattvas in the lower grounds, so it is specifically pointed out. The ten good deeds of the Buddha have four meanings, showing the higher and higher things. The Bodhisattva is called the purity of the higher and higher path, and the Tathāgata (如來) is called the purity of all kinds of higher and higher. The Tathāgata (如來) is perfect to the extreme, and the practice of the supreme Buddha-fruit gathers everything, so it encompasses the upper and lower, and achieves the merits of the Buddha. The common habitual tendencies are extinguished, which is the explanation of the meaning of extinction. The Tathāgata's (如來) myriad virtues are all complete, and the dust-like habitual tendencies are forever eliminated, which is called purity. The fulfillment of myriad virtues is called the accomplishment of good deeds. The Śrāvakas (聲聞) abandon the Buddha-fruit because they hear that the merits of the Buddha-fruit are supremely boundless, and they believe that ordinary people can never reach it, so they have no intention to dare to hope. Regarding the ultimate state practiced by the Bodhisattva, it is in contrast to the state of the Bodhisattva.

顯上上。余殘者余殘經文。無厭足者。佛果萬德無有窮盡義同無厭足。一切智中得者。除智障。一切種除煩惱障。降魔者。具足十力通越四魔名降伏。能引小心令歸大解亦名降伏也。次上依大悲已下明利眾生戒。功用勝前故言次上　問曰。何故后二戒后明攝眾生戒者　答曰。菩薩正以益物為心。若自行不立無以化他。是故論云。若人自不行若為他說法令住善者。無有是處也。拔苦與樂名利益也。悲心深重名增上也。五種義中。智明不捨世間方便善巧。于因果如實不顛倒知。即上遠離無因倒因也。已知眾生苦由惡招。故念攝眾生與如來無障礙解脫名愿也。修行者。修一切法如實覺也。此三即上攝善法戒。上攝善法為令他住善故。今舉自住善法以為利他方便也。十種大悲德無不集故名為集。隨種種眾生起利集無不窮名集果也。知受報有先後名時差別。知果輕重不同名報差別。余報人中名習果差別也。上地獄者。一業各有三時也。時差別且道上品乃至下者但導總也。下經言殺生之罪遍三途者。明報差別。一一句中皆對上三句也。故下論云。前總觀因。今別觀果報。又解。眾生業行不可思議故作五番釋。但文中倚互正有四種略無一番。經文可尋而取解。論曰時者乃至二者可解。是中時報差別者故總時報也。示苦深重者。顯報上

下三時差別。若在三處處中之重以為示深重。下者。若在餓鬼餓鬼中重。轉深者。若在畜生畜生中重。轉轉深者。上罪在地獄地獄中重。總別令觀者。前總觀因后別觀報。今令觀惡道中無量大苦也。愿者攝善方便為利眾生而攝善法也。修行者正攝善也。集者欲令他住善。必于眾生生十種十心。十種心能集利益眾生故名為集。已住佛法者名同行也。不退者明真為虛融無障礙修會勝進無聞也。菩提愿者。初地二地行已同我故念益如己。即是我身者。正明緣攝入實障除體顯自他平等無二也。餘二心者。行已高己故生師心尊心。乘大乘行進趣克果。可師而敬之。既具足功德深可尊重也。集果勝悲所攝者。正對苦與樂益時逾彼以為集果。訖下文是也。初列十句為章門。初為總句。顛倒是也。倒者四倒是邪見。諸見根本名首。顛倒有三以下別作九句。通前番為十也。顛倒取著或外或內者。著外五欲名為欲求。貪著己身名為有求。梵行求涅槃雖厭生死而迷於出法亦可憐愍。此三亦是總。下無別釋。欲求中有二。受用時追求時者。謂已得未得五欲。此亦總。受用有三。受不共財彰瞋過。無厭足財彰貪過。貯積財彰癡過。皆因欲事生過。能資發於業故名財也。此三名煩惱。追求亦二。求現報者。現在五欲。如求財逐職等名不依理故習惡行

【現代漢語翻譯】現代漢語譯本下三時差別：如果在這三處（餓鬼、畜生、地獄）之中，以其嚴重程度來顯示其深度。『下』是指在餓鬼道（餓鬼，梵文：Preta）中罪業深重。『轉深』是指在畜生道（畜生，梵文：Tiryagyoni）中罪業深重。『轉轉深』是指最重的罪業在地獄道（地獄，梵文：Naraka）中。總觀和別觀的順序是，先前總體觀察因，然後分別觀察果報。現在是讓觀察惡道中無量的大苦。『愿』是指爲了利益眾生而攝取善法，是一種攝取善巧的方法。『修行』是指真正地攝取善法。『集』是指希望他人安住于善法，必定會對眾生生起十種心。這十種心能夠聚集利益眾生，所以稱為『集』。已經安住于佛法中的人稱為『同行』。『不退』是指明白真實為虛幻，融合無礙，修習精進，沒有聽聞過的法也能通達。『菩提愿』是指初地（初地，梵文：Prathama-bhumi）和二地（二地，梵文：Dutiya-bhumi）的菩薩，他們的行為已經和我一樣，所以會像對待自己一樣念及利益眾生，這就是『即是我身』。這正是說明因緣攝入實相，消除障礙，顯現自他平等不二的道理。其餘兩種心是指，他們的行為已經超越自己，所以生起師長之心和尊敬之心。乘坐大乘（大乘，梵文：Mahāyāna）之行，進趣克果，可以作為老師而尊敬他們，因為他們已經具足功德，非常值得尊重。『集果勝悲所攝』是指，面對眾生的痛苦和快樂，利益眾生時超過了自己，這就是『集果』。以下的文章都是在闡述這個道理。首先列出十句作為章節的綱要。第一句是總綱。『顛倒』就是指四種顛倒（四顛倒，梵文：catu-viparyasa），是邪見。各種見解的根本稱為『首』。『顛倒有三』以下分別作出九句解釋，連同前面的總綱，總共是十句。『顛倒取著或外或內』是指，貪著外在的五欲（五欲，梵文：Panca kama guna）稱為『欲求』，貪著自己的身體稱為『有求』。梵行（梵行，梵文：Brahmacarya）之人求涅槃（涅槃，梵文：Nirvana），雖然厭惡生死，但如果迷惑于出世之法，也是可憐憫的。這三種也是總綱，下面沒有分別解釋。『求』中有兩種情況：受用時追求和追求時。受用時追求是指已經得到或尚未得到的五欲。這也是總綱。受用有三種：受用不共之財，彰顯嗔恨的過失；對財物沒有厭足，彰顯貪婪的過失；貯積財物，彰顯愚癡的過失。這些都是因為慾望之事而產生的過失，能夠資助和引發業力，所以稱為『財』。這三種稱為煩惱。追求也有兩種：求現報的人，追求現在的五欲，例如求財、追求職位等，因為不依正理，所以會養成惡行。

【English Translation】 English version The difference in the three times: If among these three places (Pretas, Tiryagyoni, and Naraka), the severity is used to show the depth. 'Lower' refers to the heaviness of sins in the realm of Pretas (hungry ghosts). 'Deeper' refers to the heaviness of sins in the realm of Tiryagyoni (animals). 'Even deeper' refers to the heaviest sins in the realm of Naraka (hell). The order of general and specific observation is to first generally observe the cause and then specifically observe the retribution. Now, it is to observe the immeasurable great suffering in the evil paths. 'Vow' refers to the skillful means of gathering good dharmas for the benefit of sentient beings. 'Practice' refers to truly gathering good dharmas. 'Collection' refers to the desire for others to abide in good dharmas, which will surely give rise to ten kinds of minds in sentient beings. These ten kinds of minds can gather benefits for sentient beings, so it is called 'collection'. Those who already abide in the Buddha-dharma are called 'fellow practitioners'. 'Non-regression' refers to understanding that reality is illusory, fusion without obstruction, diligent practice, and understanding even dharmas that have not been heard. 'Bodhi vow' refers to the Bodhisattvas of the first ground (Prathama-bhumi) and the second ground (Dutiya-bhumi), whose actions are already like mine, so they will think of benefiting sentient beings as they would themselves, which is 'that is my body'. This precisely explains the principle of the cause entering the true nature, eliminating obstacles, and revealing the equality and non-duality of self and others. The remaining two kinds of minds refer to the fact that their actions have surpassed oneself, so they give rise to the mind of a teacher and the mind of respect. Riding the Mahāyāna path, progressing towards achieving the fruit, one can respect them as teachers, because they have already possessed merits and are very worthy of respect. 'Collection of fruit by great compassion' refers to the fact that when facing the suffering and happiness of sentient beings, benefiting sentient beings exceeds oneself, which is 'collection of fruit'. The following articles are all explaining this principle. First, list ten sentences as the outline of the chapter. The first sentence is the general outline. 'Inversion' refers to the four inversions (catu-viparyasa), which are wrong views. The root of all views is called 'head'. 'There are three inversions' below, nine sentences are made to explain them separately, together with the previous general outline, there are a total of ten sentences. 'Inverted attachment to external or internal' refers to attachment to the external five desires (Panca kama guna) is called 'desire seeking', attachment to one's own body is called 'existence seeking'. Those who practice Brahmacarya and seek Nirvana, although they hate birth and death, if they are confused about the dharma of transcendence, they are also pitiful. These three are also general outlines, and there is no separate explanation below. There are two situations in 'seeking': seeking when enjoying and seeking when pursuing. Seeking when enjoying refers to the five desires that have already been obtained or have not yet been obtained. This is also a general outline. There are three types of enjoyment: enjoying non-shared wealth, highlighting the fault of anger; not being satisfied with wealth, highlighting the fault of greed; storing wealth, highlighting the fault of ignorance. These are all faults caused by desires, which can help and trigger karma, so they are called 'wealth'. These three are called afflictions. There are also two types of pursuit: those who seek immediate retribution, pursue the current five desires, such as seeking wealth, pursuing positions, etc., because they do not follow the right principles, they will develop evil habits.

。求后報未來富樂善本性出而回向三有故習善行。亦為過。此二明業。此五正釋欲求。下有五番文釋也。有求有二明苦。道謂六道下。以流轉為過。界謂三界下。以繫縛為過。即兩番經文也。梵行有二。邪見我為苦本。而計我悕滅。猶火益薪。豈可滅乎。二乘之人雖得正見離我過。而樂小乘有絕大志。小得可愍。下有兩番文釋也。隨順對治者。一一各與對治正是利益方便行也。十章門。專念行者。常樂二倒是事倒。正與理相翻。是故要須作意專念而起。二是性倒性。我性凈率心成就。不須作意。故言不專念行。謂我凈想者。指示后二。依我見起常見。故勝鬘經云。我見妄想生二見。謂斷常也。依凈起樂。先生凈想染已求樂。故我凈為本常樂隨也。稠林因者。此二是惑本故名因。煩惱者起煩惱厚積也。成就在心以之為使。使與煩惱更無異體。但在家心中名煩惱。出家心中名使使語細利。煩惱粗鈍也。密遲名稠林。隨順對治者。向觀過。今與治。正念除煩惱。正見除使也。斗諍相違為不共。破壞有二開二門。如是破壞者。結不共義。思念作報釋心中。增長行熾釋言中。下舉論以經指對。怨心中舉論。分別彼我舉經文。示現者。示向初句下類爾。與大慈益者。慈能治瞋也。無厭足財有二。心染前境名貪。身口事成名集也。貯

積財。貪等因者。彼著故與貪作因。于散起瞋與瞋作因。亦是癡因。故經云因隨逐貪瞋癡。數為燒燃者。數能增長煩惱復為過。不見者。障癡之長。對治者智慧清涼能治癡惑也。追求現報習惡行者。以癡過故貪現小樂而種久苦過也。初一番直障癡過即舉經帖。又愚癡者已下釋癡過。闇冥者喻愚癡。實苦見樂名顛倒。未來隔世名厚𪾼。黑闇者是無明不達現苦。皆就癡說過。滿足使事者。嚮明習惡者有癡過。今明此惡與使作因過。復與善法為障不得無漏也。愚癡因事。以愚癡因入稠林使。受至者習惡行者隨行所追大苦。對者苦以為對也。心生悔過者。披羅之鳥恨不高飛等。示人一生為惡臨死云悔。見本罪相者。如觀佛三昧經說。報相已現自必受之。悔何補及亦可惱悔之悔。不能集治者。既悔為心無容集治。是以定受無可免離。隨順對治清凈慧眼治向癡冥也。追求后報習善行法者　問曰。此人既修善求報所以名過也　答曰。此人非不修善。以無智慧故。雖修善行乃求世間生死果報。故在險道也　問曰。善道何故名險道者　答曰。無人體是生死險道。故經云諸天與地獄對門也。險道有三也。世間少善根者。世善非出世也。而彼出資于出離但言乏少。而以應言世間善根微少。不能遠達菩提以之為患。求出者。習善名出。而謂非想

【現代漢語翻譯】現代漢語譯本積聚財富，貪婪等等的原因。因為執著，所以與貪婪結為因緣。對於施捨產生嗔恨，與嗔恨結為因緣，也是愚癡的原因。所以經中說，因緣跟隨貪婪、嗔恨、愚癡。經常燃燒，指的是經常增長煩惱，又成為過患。看不見，指的是愚癡的增長所造成的障礙。對治的方法是智慧的清涼，能夠治療愚癡的迷惑。追求現世的果報，習慣惡行的人，因為愚癡的過患，貪圖眼前的小小快樂，而種下長久的痛苦的過患。最初的一段直接阻礙愚癡的過患，就引用經文來證明。又，愚癡的人以下解釋愚癡的過患。黑暗，比喻愚癡。把真實的痛苦看作快樂，叫做顛倒。未來隔世，叫做深厚。黑暗，是無明，不通達眼前的痛苦，都是就愚癡來說過患。滿足使役的事情，指向前說明習慣惡行的人有愚癡的過患。現在說明這種惡與使役結為因緣的過患，又與善法成為障礙，不能得到無漏的智慧。愚癡的原因，因為愚癡的原因進入茂密的森林使役。承受，習慣惡行的人，隨著行為所追逐的大苦。對治，用痛苦來作為對治。心中產生後悔，如同披羅鳥後悔沒有高飛等等，告訴人們一生作惡，臨死才後悔。看見根本的罪相，如同《觀佛三昧經》所說，報應的景像已經顯現，自己必定要承受它，後悔又有什麼用呢？也可以是惱怒後悔的後悔。不能聚集治理，既然後悔，心中就沒有容納聚集治理的空間，因此必定要承受，無可避免。隨順對治，清凈的智慧之眼，治療向前的愚癡黑暗。追求後世的果報，習慣善行法的人。問：這個人既然修行善法，追求果報，為什麼說是過患呢？答：這個人並非不修行善法，因為沒有智慧的緣故，雖然修行善行，卻追求世間的生死果報，所以在危險的道路上。問：善道為什麼叫做險道呢？答：沒有人能體會到這是生死的險道。所以經中說，諸天與地獄相對。險道有三種。世間缺少善根的人，世間的善不是出世間的善。而他們拿出資財來出離，只是說缺乏很少，而應該說世間的善根微少，不能遠大到達菩提，把這個作為憂患。求出離的人，習慣善行叫做『出』，卻認為是『非想』（非想非非想處定）

【English Translation】 English version Accumulating wealth, greed, and so on are causes. Because of attachment, they become causes for greed. Generating anger towards giving, they become causes for anger, and also causes for ignorance. Therefore, the sutra says, 'Causes follow greed, anger, and ignorance.' Frequently burning refers to frequently increasing afflictions and becoming faults. Not seeing refers to the obstruction caused by the growth of ignorance. The remedy is the coolness of wisdom, which can cure the delusions of ignorance. Those who seek present rewards and are accustomed to evil deeds, because of the fault of ignorance, covet small pleasures in the present and sow the seeds of long-term suffering. The initial section directly obstructs the fault of ignorance, and quotes the sutra to prove it. Furthermore, 'ignorant people' below explains the fault of ignorance. Darkness is a metaphor for ignorance. Seeing real suffering as pleasure is called inversion. The future, separated by lifetimes, is called profound. Darkness is ignorance, not understanding present suffering, all of which speaks of the faults of ignorance. Fulfilling the affairs of the messengers refers to explaining earlier that those accustomed to evil deeds have the fault of ignorance. Now it explains that this evil becomes a cause for the messengers, and also becomes an obstacle to good dharmas, preventing the attainment of non-outflow wisdom. The cause of ignorance is that because of ignorance, one enters a dense forest to be a messenger. Enduring refers to those accustomed to evil deeds, who follow the great suffering pursued by their actions. Remedy refers to using suffering as a remedy. Generating remorse in the heart is like the Pi-luo bird regretting not flying high, telling people that they regret doing evil throughout their lives only when they are about to die. Seeing the root of their sins is as described in the Sutra of Contemplating the Buddha Samadhi: the signs of retribution have already appeared, and one will surely have to endure them. What use is regret then? It can also be the regret of annoyance and remorse. Unable to gather and govern refers to already regretting, so there is no space in the heart to gather and govern. Therefore, one must surely endure it, with no escape. Following the remedy, the pure wisdom eye cures the darkness of ignorance ahead. Those who seek future rewards and are accustomed to good practices. Question: Since this person cultivates good and seeks rewards, why is it called a fault? Answer: This person does not not cultivate good, but because they lack wisdom, although they cultivate good deeds, they seek worldly rewards of birth and death, so they are on a dangerous path. Question: Why is the good path called a dangerous path? Answer: No one can realize that this is the dangerous path of birth and death. Therefore, the sutra says that the heavens and hell are opposite each other. There are three kinds of dangerous paths. Those who lack good roots in the world, worldly good is not transcendental good. And they take out wealth to leave, only saying that they lack a little, but it should be said that worldly good roots are few and cannot reach Bodhi far away, taking this as a worry. Those who seek to leave, being accustomed to good deeds is called 'leaving', but they think it is 'neither thought nor non-thought' (the state of neither perception nor non-perception).

以為涅槃。為有修行必墮惡道。以過相難彰故。皆借事而顯。入網者。苦中生樂。妄樂所羅纏束行者如網相似。黑闇稠林者。癡使覆心。而不覺知者苦集也。顛倒道者。舍真實樂行。顛倒行明不識滅道。盲冥者愛慾所盲于生死中住也。離導師者作障礙行。與賢聖永隔。是故坎□之性等也。悕求涅槃等者。既自盲冥復無良導。一向隨己自心悕梵天等以為出相。怨賊者。于生死中魔境幸□能劫功德怨賊相似也。失者有三種。由善根羸劣。現在有八種障。未來有三種失。現在行惡未來生八難處名遠離導師。生善無于名不善地。明不見佛也。依止怨地者。明不見僧。順魔境界無離惡方便也。遠離善知識者。上離佛僧是失人。此離佛意明失法。法是生善之處名善知識地。生在難處不聞經教名遠離也。云何道差別。自下釋有求義。道之與界果報處同總別為異。五道眾生為道差別。煩惱愛染為大河。自體者明生死河體相。難者水中難也。失者所失。前自體五句以愛水為差別。下二就愛水中更起余差別用也。深者煩惱愛河莫知其底。四流競起名無量。欲界煩惱名欲流。色無色煩惱名有流。三界見諦名見流。三界無明名無明流。二者流。驅役眾生隨煩六道無時暫停名常流。三者名。如薪頭博叉等。此名愛河。一切生死以愛故集。故經說愛

為水也。㵱者無常遷動念念迅駛無時暫停。安能見涅槃岸也。廣者煩惱愛河。諸覺競起不知邊畔也。起難有四。執者依向生死之相復生我我所心見著堅固如羅剎執也。入回者。斷粗駛不盡還入欲中如入回相似。中著者。欲能誑心故深樂之。洲者嚮明水過隨愛為沒。今就陸地顯起見也。燋枯我慢自高如陸地相似。憍慢我慢大慢謂之三也。失有三者。無救明失人。無出意者無離惡方便。異處去者無集善方便也。洲本能濟水難。故以智慧為寶洲對治六道大河也。有求界有何過。閉在牢獄為過也。有五種也。苦事者鞭杖刀等。財盡者費用追求。愛離者父母生別。縛者枷瑣杻械。障礙者欲出不從是牢獄。五事寄此示也。三界亦有五事相似。皆與利相違故名為難。無病者。病與無病作難。資生難者。憂貧妨道名難憎貧不去愛富不來名縛。憂親妨道名親難。戒難者。愛著三界障戒不得出離如縛相似。邪見與正見為礙名難。世智辯聰名世間智。無明心與正解相違名覆蔽。涅槃累縛永已名無礙。對治三界獄也。梵行求者。梵名無慾。涅槃體絕垢欲名梵。此行能趣名梵行。外道作心亦求涅槃但求不得云名邪。邪不會理名外。計我為過也。不能動發者不行出離。住六入者明受身。有身則有苦。五陰無常分散能壞善法故說如怨。非但內苦外苦無

【現代漢語翻譯】現代漢語譯本：水流湍急。'㵱'（suì）意味著無常遷動，唸唸迅速流逝，沒有片刻停歇。這樣怎麼能見到涅槃的彼岸呢？'廣'（guǎng）指的是煩惱愛河。各種覺悟競相生起，不知邊際。生起困難有四種：'執'（zhí）指的是依戀生死的表象，再次生起我與我所的執念，見解執著堅固，如同羅剎的執持。'入回'（rù huí）指的是斷除粗猛的煩惱卻不徹底，又重新陷入慾望之中，如同進入漩渦一般。'中著'（zhōng zhù）指的是慾望能夠迷惑人心，因此深深地樂在其中。'洲'（zhōu）指的是嚮往光明，但被水淹沒，隨著愛慾沉淪。現在從陸地上顯現出來，才能看見。'燋枯'（jiāo kū）指的是我慢自高自大，如同陸地一般。'憍慢'（jiāo màn）、'我慢'（wǒ màn）、'大慢'（dà màn）被稱為三種慢。失去有三種：沒有救助的光明，迷失方向；沒有出離的意願，沒有脫離惡道的方便；前往異處，沒有積聚善法的方便。洲本可以救濟水難，所以用智慧作為寶洲，對治六道的大河。'有求界有何過'（yǒu qiú jiè yǒu hé guò）？被囚禁在牢獄中就是過錯。有五種情況：'苦事'（kǔ shì）指的是鞭打、刀劍等；'財盡'（cái jìn）指的是費用耗盡，追求無度；'愛離'（ài lí）指的是與父母親人分離；'縛'（fù）指的是枷鎖刑具；'障礙'（zhàng ài）指的是想要出去卻不能，這就是牢獄。這五件事寄託於此來揭示。三界也有五件類似的事情，都與利益相違背，所以被稱為困難。'無病'（wú bìng）的人，疾病與無病都是一種困難。'資生難'（zī shēng nán）指的是憂慮貧窮妨礙修道，被稱為困難，憎恨貧窮不去，貪愛財富不來，這被稱為束縛。憂慮親人妨礙修道，被稱為親屬的困難。'戒難'（jiè nán）指的是貪愛執著三界，障礙持戒，無法出離，如同被束縛一般。邪見與正見相互妨礙，被稱為困難。世俗的智慧和辯才，被稱為世間智。無明的心與正確的理解相違背，被稱為矇蔽。涅槃能夠永遠解除累贅和束縛，被稱為無障礙。對治三界牢獄。'梵行求者'（fàn xíng qiú zhě），'梵'（fàn）的意思是無慾。涅槃的本體是斷絕垢染和慾望，這被稱為'梵'。這種行為能夠趨向涅槃，被稱為'梵行'。外道用心修行也尋求涅槃，但求不到，這被稱為'邪'。邪見不能契合真理，被稱為'外'。執著於我是一種過錯。不能動身出發，指的是不修行出離。安住於六入，指的是執著于感受身體。有身體就有痛苦。五陰無常，分散崩壞，能夠破壞善法，所以說如同怨敵。不僅有內在的痛苦，外在的痛苦也無處不在。

【English Translation】 English version: 'Water' is like this. '㵱' (suì) means impermanent, constantly moving, with thoughts rapidly passing and never pausing. How can one see the shore of Nirvana? 'Vastness' refers to the river of afflictions and love. Various awakenings arise in competition, without knowing the boundaries. There are four difficulties in arising: 'Attachment' refers to clinging to the appearance of birth and death, again generating the thought of 'I' and 'mine,' with views firmly attached like a Rakshasa's grip. 'Entering the cycle' refers to cutting off coarse afflictions incompletely, then re-entering desire, like entering a whirlpool. 'Deeply attached' refers to desire being able to deceive the mind, thus deeply enjoying it. 'Islet' refers to aspiring to brightness, but being submerged by water, sinking with love and desire. Now, appearing from the land, one can see. 'Scorched and withered' refers to arrogance and pride, being high and mighty like land. 'Arrogance,' 'ego,' and 'great ego' are called the three prides. There are three losses: losing the light of salvation, losing one's way; lacking the intention to escape, lacking the means to leave evil paths; going to a different place, lacking the means to accumulate good deeds. An islet can originally save one from the difficulty of water, so wisdom is used as a precious islet to counteract the great river of the six realms. 'What is the fault of seeking a realm?' Being imprisoned in a jail is the fault. There are five situations: 'Suffering' refers to whips, swords, etc.; 'Exhaustion of wealth' refers to expenses being exhausted, pursuing without limit; 'Separation from loved ones' refers to separation from parents and relatives; 'Bondage' refers to shackles and fetters; 'Obstacles' refers to wanting to leave but being unable to, this is the jail. These five matters are entrusted here to reveal. The three realms also have five similar matters, all contrary to benefit, so they are called difficulties. For those 'without illness,' illness and non-illness are both difficulties. 'Difficulty in livelihood' refers to worrying about poverty hindering the path, called a difficulty; hating poverty and not leaving, loving wealth and not coming, this is called bondage. Worrying about relatives hindering the path is called the difficulty of relatives. 'Difficulty in precepts' refers to greedily clinging to the three realms, obstructing the keeping of precepts, unable to escape, like being bound. Wrong views and right views hinder each other, called a difficulty. Worldly wisdom and eloquence are called worldly intelligence. The mind of ignorance contradicts right understanding, called obscuration. Nirvana can permanently release burdens and bonds, called unobstructed. Counteracting the jail of the three realms. 'Those who seek Brahma-conduct,' 'Brahma' means without desire. The essence of Nirvana is cutting off defilements and desires, this is called 'Brahma.' This conduct can lead to Nirvana, called 'Brahma-conduct.' Externalists cultivate their minds and also seek Nirvana, but cannot find it, this is called 'wrong.' Wrong views cannot accord with truth, called 'external.' Clinging to the self is a fault. Unable to move and depart refers to not cultivating escape. Abiding in the six entrances refers to clinging to experiencing the body. Having a body means having suffering. The five aggregates are impermanent, scattered and broken, able to destroy good dharmas, so they are said to be like enemies. Not only is there internal suffering, but external suffering is also everywhere.

量。皆由身受故云受無量苦也。以空無我智治我故云令住無我智。正梵行者。此人亦求涅槃不同外道名正求。佛法名同標心在近。不求無上菩提名小。自行不立名小心。利他不成名狹心。大乘出法者。有佛性大乘應修大乘出行不應取二乘涅槃。對治可解也。自依持戒力者結律儀戒。能作善法者結攝善法。善起諸行結利眾生戒也。有者同無者應知者。無發趣果應知。所以無者。以初地據修相具足不迷道方便成一。初地一法既成。餘地同然。發趣義障故在初地而辨餘地無也。四住煩惱是異心之惑名外貪。二地所除是即心之闇同體之□故名自體明垢也。

十地義疏卷第三

從校量離垢地訖　用紙三十五張一校竟。

保定五年歲次乙酉比丘智辯為法界眾生敬寫大乘十地義記若有尋玩之者智慧逾明悟空會旨使增聞解終乎出世以法匡物導化蒼生同登妙覺覺　法上述。

此漢寫經記之耳。漢寫經　漢寫經。

私云董文業□

庚辰年五月二十八日翟家寫經記之耳也

愿受又□□

【現代漢語翻譯】現代漢語譯本：數量。都是由於身體感受的緣故，所以說感受無量的痛苦。用空無我的智慧來治理我執，所以說令安住于無我智。真正的梵行者，這個人也是爲了追求涅槃，與外道不同，稱為正求。佛法名稱相同，標明心在附近。不追求無上菩提心，稱為小。自己修行不堅定，稱為小心。利益他人不能成就，稱為狹心。大乘出法者，具有佛性，大乘行者應當修習大乘，出行不應當取二乘涅槃。對治可以理解。自己依靠持戒的力量，結律儀戒。能夠作善法，結攝善法。善能發起諸種行為，結利眾生戒。有者與無者應當知曉。沒有發起趣向果位的應當知曉。之所以沒有，是因為初地具備修相，具足而不迷惑于道，方便成就唯一。初地一法既然成就，其餘各地的道理也相同。發起趣向的意義在於阻礙，所以在初地辨析其餘各地的無。四住煩惱是異心的迷惑，稱為外貪。二地所除的是即心的黑暗，同體的□，所以稱為自體明垢。《十地義疏》卷第三從校量離垢地結束用紙三十五張一次校對完畢。保定五年，歲次乙酉，比丘智辯為法界眾生恭敬抄寫大乘《十地義記》，若有尋閱玩味的人，智慧更加明亮，領悟空性，理解宗旨，使聞解增長，最終超出世間，用法來匡正事物，引導教化眾生，一同登上妙覺之境。覺悟佛法如上述。這是漢地抄經的記錄。漢地抄經漢地抄經。私下說，董文業□ 庚辰年五月二十八日，翟家抄經記錄。愿受又□□

【English Translation】 English version: Quantity. All are due to bodily sensations, hence it is said to experience immeasurable suffering. Using the wisdom of emptiness and non-self to govern self-attachment, hence it is said to enable dwelling in the wisdom of non-self. A true practitioner of pure conduct (brahmacharya), this person also seeks Nirvana, unlike external paths, and is called 'right seeking'. The name of the Buddha-dharma is the same, indicating that the mind is nearby. Not seeking the unsurpassed Bodhi mind is called 'small'. One's own practice is not firm, called 'small mind'. Failing to benefit others is called 'narrow mind'. A Mahayana practitioner who emerges from the Dharma, possessing Buddha-nature, a Mahayana practitioner should cultivate Mahayana, and should not take the Nirvana of the Two Vehicles when setting out. The counteractions can be understood. Relying on the power of upholding precepts oneself, establishing the Vinaya precepts. Being able to do good deeds, establishing the precepts of gathering good dharmas. Being good at initiating various actions, establishing the precepts of benefiting sentient beings. Those who 'have' and those who 'do not have' should know. Those who have not initiated the path to the fruition should know. The reason for not having is that the first Bhumi possesses the characteristics of cultivation, is complete and not confused about the path, and the means to achieve oneness. Since one dharma of the first Bhumi is achieved, the principles of the remaining Bhumis are the same. The meaning of initiating the path lies in obstruction, so the absence of the remaining Bhumis is discerned in the first Bhumi. The four abodes of affliction are the delusions of a different mind, called external greed. What is eliminated in the second Bhumi is the darkness of the immediate mind, the □ of the same substance, hence it is called the self-nature's bright defilement. 《Dasabhumika Sutra Commentary》, Volume 3 From the end of the comparison of the Immaculate Ground. Thirty-five sheets of paper were used for one proofreading. In the fifth year of Baoding, in the year Yiyou, the Bhikshu Zhibian respectfully transcribed the Mahayana 《Dasabhumika Sutra Commentary》 for all sentient beings in the Dharma Realm. If there are those who seek to read and savor it, their wisdom will become brighter, they will comprehend emptiness, understand the purpose, increase their hearing and understanding, and ultimately transcend the world, using the Dharma to rectify things, guide and transform sentient beings, and together ascend to the realm of wonderful enlightenment. Enlightenment of the Buddha-dharma as described above. This is a record of sutra transcription in the Han region. Han sutra transcription Han sutra transcription. Privately said, Dong Wenye □ On the 28th day of the fifth month of the Gengchen year, the Zhai family's sutra transcription record. May [we] receive also □□