T85n2803_地持義記卷第四
大正藏第 85 冊 No. 2803 地持義記卷第四
No. 2803 [cf. No. 1581]
地持義記卷第四
發下對釋之。應先解釋道品之義。然後釋文。義如別章。文中有二。一別明大。二種種下明於諸乘皆悉具知。初言依四。所攝道分約前明後。前四無礙是大乘慧。依彼前攝三十七品。即是大乘三十七品。如實了知而不證者。正顯其相。于彼身等窮照其實不取有相名如實知。不著無相名不取證。以知不證不同小乘故得為大。下明菩薩諸乘悉知。種種亦知總以標舉。三乘不同名種種乘。三乘巧行名為方便。菩薩於此亦如實知下別釋之。聲聞方便大乘方便釋種種乘。聲聞緣覺同名聲聞。聲聞方便如實知者。別明知小。如聲聞地指同小說。云何大乘如實知下別明知大。先問后釋。釋中先明身念處觀。后類余念及余道品。菩薩住身是其止也。言身觀者是其觀也。不于身身而起妄想亦非非性廣前止也。身相非一故云身身。于彼身中不取有故名不起妄。不取無故亦非非性。于彼身下廣前觀也。于中有二。一觀真諦。二觀世諦。言于彼身離言自性如實知者。真諦觀也。是名下結。是名第一義身身觀者。窮身實性名第一義身身觀也。若觀世下是世諦觀。觀世總舉。隨無量知釋顯其相
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2803 地持義記卷第四
No. 2803 [cf. No. 1581]
地持義記卷第四
現在開始解釋『發下對釋』。應該先解釋道品（Bodhipaksa，菩提之支）的含義，然後再解釋經文。道品的含義如其他章節所述。經文分為兩部分：第一部分單獨闡明『大』（Mahāyāna，大乘），第二部分從『種種下』開始闡明菩薩對諸乘（Yāna，乘）都完全瞭解。首先，『依四』指的是所包含的道分，以前面的內容來闡明後面的內容。前面的『四無礙』（catvāri-vaiśāradyāni，四無所畏）是大乘的智慧。依靠這『四無礙』來涵蓋三十七道品（bodhipākṣika-dharmāḥ，三十七道品），這就是大乘的三十七道品。如實了知而不證得，這正是大乘的特點。對於自身等事物，徹底照見它們的真實本質，不執著于有相，這叫做『如實知』。不執著于無相，這叫做『不取證』。因爲了知而不證得，這與小乘（Hinayāna，小乘）不同，所以才能夠成為『大』。
下面闡明菩薩對諸乘都完全瞭解。『種種亦知』總括地標明了這一點。三乘（triyāna，三乘）的不同叫做『種種乘』。巧妙地運用三乘的方法叫做『方便』（upāya，方便）。菩薩對此也如實了知。下面分別解釋。『聲聞方便』（Śrāvakayāna-upāya，聲聞乘方便）、『大乘方便』（Mahāyāna-upāya，大乘乘方便）解釋了『種種乘』。聲聞（Śrāvaka，聲聞）和緣覺（Pratyekabuddha，緣覺）統稱為『聲聞』。如實了知聲聞方便，這是單獨闡明了知小乘。如同在《聲聞地》（Śrāvakabhūmi，聲聞地）中指出的那樣，與小乘的說法相同。『云何大乘如實知』下面單獨闡明了知大乘。先提問，后解釋。在解釋中，先闡明身念處觀（kāya-smṛty-upasthāna，身念處觀），然後以此類推其餘的念處以及其餘的道品。菩薩安住于身，這是『止』（śamatha，止）。『言身觀者』，這是『觀』（vipaśyanā，觀）。『不于身身而起妄想亦非非性』，這是擴充套件了前面的『止』。因為身的相狀不是單一的，所以說『身身』。在自身之中，不執著于有，所以叫做『不起妄』。不執著于無，所以也『非非性』。『于彼身下』，這是擴充套件了前面的『觀』。其中有兩點：一是觀真諦（paramārtha-satya，真諦），二是觀世諦（saṃvṛti-satya，世諦）。『言于彼身離言自性如實知者』，這是真諦觀。『是名下結』，這是總結。『是名第一義身身觀者』，窮盡身的真實自性，叫做『第一義身身觀』。『若觀世下』，這是世諦觀。總括地觀察世俗，通過無量的了知來顯明它的相狀。
【English Translation】 English version
Tàishō Tripiṭaka Volume 85, No. 2803, Dì Chí Yì Jì (Commentary on the Treatise on the Grounds) Volume 4
No. 2803 [cf. No. 1581]
Dì Chí Yì Jì (Commentary on the Treatise on the Grounds) Volume 4
Now begins the explanation of 『Fa Xia Dui Shi』. The meaning of the Bodhipaksa (道品, branches of enlightenment) should be explained first, and then the text. The meaning of Bodhipaksa is as described in other chapters. The text is divided into two parts: the first part separately clarifies 『Mahāyāna』 (大乘, the Great Vehicle), and the second part, starting from 『Zhong Zhong Xia』, clarifies that Bodhisattvas fully understand all Yānas (乘, vehicles). First, 『Yi Si』 refers to the included branches of the path, using the previous content to clarify the subsequent content. The preceding 『fourfold fearlessness』 (catvāri-vaiśāradyāni, 四無所畏) is the wisdom of Mahāyāna. Relying on these 『fourfold fearlessness』 to encompass the thirty-seven Bodhipaksa-dharmas (三十七道品), these are the thirty-seven Bodhipaksa-dharmas of Mahāyāna. To truly know without attaining, this is precisely the characteristic of Mahāyāna. Regarding oneself and other things, thoroughly illuminating their true nature, without clinging to the aspect of existence, this is called 『truly knowing』. Not clinging to the aspect of non-existence is called 『not attaining』. Because knowing without attaining differs from the Hinayāna (小乘, the Lesser Vehicle), it can be considered 『great』.
Below, it is clarified that Bodhisattvas fully understand all vehicles. 『Zhong Zhong Yi Zhi』 generally indicates this point. The differences among the three vehicles (triyāna, 三乘) are called 『various vehicles』. Skillfully using the methods of the three vehicles is called 『upāya』 (方便, expedient means). Bodhisattvas also truly know this. The following separately explains. 『Śrāvakayāna-upāya』 (聲聞方便, the expedient means of the Hearer Vehicle), 『Mahāyāna-upāya』 (大乘方便, the expedient means of the Great Vehicle) explain 『various vehicles』. Śrāvakas (聲聞, hearers) and Pratyekabuddhas (緣覺, solitary realizers) are collectively called 『Śrāvakas』. Truly knowing the Śrāvakayāna-upāya separately clarifies knowing the Lesser Vehicle. As pointed out in the Śrāvakabhūmi (聲聞地, the Hearer Ground), it is the same as the teachings of the Lesser Vehicle. 『Yun He Da Cheng Ru Shi Zhi』 (云何大乘如實知, How does one truly know the Mahāyāna?) below separately clarifies knowing the Great Vehicle. First, a question is posed, then an explanation is given. In the explanation, the contemplation of the body as a mindfulness anchor (kāya-smṛty-upasthāna, 身念處觀) is clarified first, and then the remaining mindfulness anchors and the remaining branches of the path are inferred by analogy. A Bodhisattva abiding in the body is 『śamatha』 (止, calming). 『Yan Shen Guan Zhe』 (言身觀者, The contemplation of the body) is 『vipaśyanā』 (觀, insight). 『Bu Yu Shen Shen Er Qi Wang Xiang Yi Fei Fei Xing』 (不于身身而起妄想亦非非性, Not arising false thoughts regarding the body and also not being non-existent) expands on the preceding 『calming』. Because the aspects of the body are not singular, it is said 『body by body』. Within the body, not clinging to existence is called 『not arising false thoughts』. Not clinging to non-existence is also 『not being non-existent』. 『Yu Bi Shen Xia』 (于彼身下, Regarding that body below) expands on the preceding 『insight』. There are two points: first, contemplating the ultimate truth (paramārtha-satya, 真諦), and second, contemplating the conventional truth (saṃvṛti-satya, 世諦). 『Yan Yu Bi Shen Li Yan Zi Xing Ru Shi Zhi Zhe』 (言于彼身離言自性如實知者, Truly knowing the inexpressible nature of that body) is the contemplation of the ultimate truth. 『Shi Ming Xia Jie』 (是名下結, The following is the conclusion) is the summary. 『Shi Ming Di Yi Yi Shen Shen Guan Zhe』 (是名第一義身身觀者, Truly knowing the ultimate nature of the body) is called 『the contemplation of the body in the ultimate sense』. 『Ruo Guan Shi Xia』 (若觀世下, If one contemplates the mundane) is the contemplation of the conventional truth. Generally observing the mundane, its characteristics are revealed through limitless knowing.
。世相眾多名無量處。隨之巧觀名方便知。觀身非一名身身觀。如身念下以前身念類余念處及余道品。行門雖異觀義同也。非身等下第五諦觀。于中有二。初止后觀。於四諦中止離妄想名之為止。觀察真俗說以為觀。所辨四諦還就向前身受心法四念處中辨其四諦。故今約之以明觀諦。非身等法妄觀苦者。舉身等取受心法等。前道品中已離身相。知復就何而觀身苦。是故菩薩不于身等妄想觀苦。苦既不有。對何觀集。故離集妄。苦集既無。知何所滅故離滅妄。以滅無故亦無道因。故離道妄。此是止也。下明其觀。先觀真諦。后觀世諦。離言自性苦集等法如實知者。是真諦觀。離言自性是苦等實。是故名為苦集等法。菩薩於此皆如實知下牒結之。依此第一修道分者。是牒前也。名為修諦是其結也。諦是真諦。修心觀諦名為修諦。若隨世下是世諦觀。世相差殊名無量處。菩薩隨世觀此無量。觀心善巧說為方便。名緣諦修結別其相。世諦緣集故曰緣諦。觀此起脩名緣諦修。自下第六次明止觀。初略次廣后總結之。就初略中先明其止。於此法者。於前道品四諦法也。如是不起牒前道品。諦觀之中離妄想也。名止結也。下次明觀。及彼如實知第一義牒上道品。諦觀之中真諦觀也。及無量處方便知法牒前道品。諦觀之中世諦觀也。是
【現代漢語翻譯】 現代漢語譯本 世間萬象繁多，名稱和處所也數不勝數。菩薩若能巧妙地觀察這些現象，就能明白其中蘊含的方便之法。觀察身體並非只執著於一個『身』字，而是要從對身體的整體觀察入手。如同在『身念處』的修習中，通過對身體的念想，可以類推到其他的念處以及其他的道品。雖然修行的法門各不相同，但觀察的意義是相同的。 『非身等下』是第五個關於『諦』的觀察。其中包含兩個方面：首先是『止』，然後是『觀』。在四諦的修習中，止息虛妄的念想就叫做『止』。觀察真諦和俗諦，就叫做『觀』。所要辨明的四諦，仍然是在前面所說的身、受、心、法這四個念處中去辨明。所以現在概括地說明如何通過觀察來認識四諦。『非身等法妄觀苦者』，這裡所說的『身等』，指的是身、受、心、法等。因為在前面的道品修習中，已經離開了對身體的執著，那麼現在又從何處去觀察身體的痛苦呢？因此，菩薩不應該對身體等事物產生虛妄的念想，並從中觀察痛苦。既然沒有了痛苦，又從何處去觀察痛苦的根源呢？所以要遠離對『集』（苦的根源）的虛妄執著。既然沒有了痛苦和痛苦的根源，又知道該滅除什麼呢？所以要遠離對『滅』的虛妄執著。因為沒有了『滅』，也就沒有了修道的因，所以要遠離對『道』的虛妄執著。這就是『止』的含義。 下面說明『觀』。首先觀察真諦，然後觀察世諦。如實地瞭解那些無法用語言表達的、具有自性的苦、集等法，這就是真諦的觀察。無法用語言表達的自性，就是苦等的真實面貌，所以稱之為苦、集等法。菩薩對此都能如實地瞭解。『下牒結之』，是承接前面的內容。『依此第一修道分者』，是承接前面所說的道品。『名為修諦』，這是結論。『諦』指的是真諦。通過修心來觀察真諦，就叫做『修諦』。 『若隨世下』，這是對世諦的觀察。世間的現象千差萬別，名稱和處所也數不勝數。菩薩隨著世間的變化來觀察這些無量的現象，巧妙地觀察內心，就叫做『方便』。『名緣諦修結別其相』，世諦是因緣和合而生，所以叫做『緣諦』。通過觀察世諦來開始修行，就叫做『緣諦修』。 從『自下第六次明止觀』開始，第六次說明止和觀。先是簡略地說明，然後詳細地說明，最後進行總結。在最初的簡略說明中，首先說明『止』。『於此法者』，指的是前面所說的道品和四諦法。『如是不起』，是承接前面所說的道品，在對四諦的觀察中，要遠離虛妄的念想，這就叫做『止』。下面說明『觀』。『及彼如實知第一義』，是承接前面所說的道品，在對四諦的觀察中，要進行真諦的觀察。『及無量處方便知法』，是承接前面所說的道品，在對四諦的觀察中，要進行世諦的觀察。這就是...
【English Translation】 English version The phenomena of the world are numerous, and their names and locations are countless. If a Bodhisattva can skillfully observe these phenomena, they can understand the expedient methods contained within them. Observing the body does not mean clinging to the single word 'body,' but rather starting with an overall observation of the body. Just as in the practice of 'body contemplation' (身念處), through contemplating the body, one can extrapolate to other mindfulnesses and other aspects of the path (道品). Although the methods of practice may differ, the meaning of observation is the same. 'Non-body, etc. below' is the fifth observation regarding 'Truth' (諦). It contains two aspects: first is 'cessation' (止), and then 'observation' (觀). In the practice of the Four Noble Truths (四諦), ceasing false thoughts is called 'cessation.' Observing the true and conventional truths is called 'observation.' The Four Noble Truths to be discerned are still discerned in the four mindfulnesses of body, sensation, mind, and phenomena mentioned earlier. Therefore, now we summarize how to recognize the Four Noble Truths through observation. 'Those who falsely observe suffering in non-body, etc.' The 'body, etc.' mentioned here refer to body, sensation, mind, phenomena, etc. Because in the previous practice of the path, attachment to the body has already been abandoned, then from where can one observe the suffering of the body now? Therefore, Bodhisattvas should not generate false thoughts about the body and other things and observe suffering from them. Since there is no suffering, from where can one observe the origin of suffering? Therefore, one must stay away from the false attachment to 'accumulation' (集, the origin of suffering). Since there is no suffering and no origin of suffering, what does one know to eliminate? Therefore, one must stay away from the false attachment to 'cessation' (滅). Because there is no 'cessation,' there is no cause for cultivating the path, so one must stay away from the false attachment to 'path' (道). This is the meaning of 'cessation.' Below explains 'observation.' First observe the true truth, then observe the conventional truth. Truly understanding those inexpressible, self-natured suffering, accumulation, etc., is the observation of the true truth. The inexpressible self-nature is the true appearance of suffering, etc., so it is called suffering, accumulation, etc. Bodhisattvas can truly understand this. 'Below is a summary,' which is to continue the previous content. 'Relying on this first part of cultivating the path' is to continue the path mentioned earlier. 'Called cultivation truth' is the conclusion. 'Truth' refers to the true truth. Observing the true truth through cultivating the mind is called 'cultivation truth.' 'If following the world below' is the observation of conventional truth. The phenomena of the world are different, and their names and locations are countless. Bodhisattvas observe these countless phenomena as the world changes, and skillfully observing the mind is called 'expedient.' 'Name cause truth cultivation concludes its appearance.' Conventional truth arises from the combination of causes and conditions, so it is called 'cause truth.' Starting to practice through observing conventional truth is called 'cause truth cultivation.' Starting from 'From the sixth time below, explain cessation and observation,' the sixth time explains cessation and observation. First, it is briefly explained, then it is explained in detail, and finally, it is summarized. In the initial brief explanation, first explain 'cessation.' 'In this Dharma' refers to the path and the Four Noble Truths mentioned earlier. 'If not arising' is to continue the path mentioned earlier. In the observation of the Four Noble Truths, one must stay away from false thoughts, which is called 'cessation.' Below explains 'observation.' 'And truly knowing the first meaning' is to continue the path mentioned earlier. In the observation of the Four Noble Truths, one must observe the true truth. 'And countless places expediently know the Dharma' is to continue the path mentioned earlier. In the observation of the Four Noble Truths, one must observe the conventional truth. This is...
名下結。次廣分別。先廣明止。文別有四。初止有四總以標舉。二別顯之。初一是解。后三行修。第一義者舉理以明能觀解也。后三修中。初一事定。后二理靜。俗數智者。所謂世俗八禪等智。言前行者。先修事定后得理靜。故曰前行。就后二中。一切虛偽妄想不行破相趣寂。離外相故虛偽不行。離內取故妄想不行。于無言法不起妄下契實離相。于無言法不起妄想明離妄想。其心寂靜一切諸法悉同一味明離妄相。三如是下牒以總結。如是牒前。止起結之。具上四行定成現前。故曰止起。四乃至下辨其分齊。謂前四行菩薩始起窮滿至佛故云乃至。如來知見次廣明觀。句別有五。初有四行總以標舉。二謂此四下約止明觀。謂前四止所起智慧即是四觀。三離一切下對緣辨觀。離有無慧真諦觀也。隨無量處世諦觀也。四於此四下牒總結。於此四行是牒前也。觀起結也。具前四行觀成現前。故曰觀起。五乃至下辨其分齊。始起菩薩究竟至佛。前略次廣。是名止觀。第三總結。
自下第七次明巧便。初問起發。次釋后結。云何問也。釋中十二總以舉數。內六外六別開二門。內六自利。外六利他。下廣釋之。釋內六中。云何起內牒問起發。次辨其相。六中前三是其根本。后三對之以顯方便。就前三中。悲心顧念念眾生心。此是
【現代漢語翻譯】 現代漢語譯本： 『名下結。次廣分別。先廣明止。文別有四。初止有四總以標舉。二別顯之。初一是解。后三行修。第一義者舉理以明能觀解也。后三修中。初一事定。后二理靜。俗數智者。所謂世俗八禪等智。言前行者。先修事定后得理靜。故曰前行。就后二中。一切虛偽妄想不行破相趣寂。離外相故虛偽不行。離內取故妄想不行。于無言法不起妄下契實離相。于無言法不起妄想明離妄想。其心寂靜一切諸法悉同一味明離妄相。三如是下牒以總結。如是牒前。止起結之。具上四行定成現前。故曰止起。四乃至下辨其分齊。謂前四行菩薩始起窮滿至佛故云乃至。如來知見次廣明觀。句別有五。初有四行總以標舉。二謂此四下約止明觀。謂前四止所起智慧即是四觀。三離一切下對緣辨觀。離有無慧真諦觀也。隨無量處世諦觀也。四於此四下牒總結。於此四行是牒前也。觀起結也。具前四行觀成現前。故曰觀起。五乃至下辨其分齊。始起菩薩究竟至佛。前略次廣。是名止觀。第三總結。
自下第七次明巧便。初問起發。次釋后結。云何問也。釋中十二總以舉數。內六外六別開二門。內六自利。外六利他。下廣釋之。釋內六中。云何起內牒問起發。次辨其相。六中前三是其根本。后三對之以顯方便。就前三中。悲心顧念念眾生心。此是』
【English Translation】 English version: 'Named under conclusion. Next, broadly distinguish. First, broadly explain cessation (止). The text is divided into four parts. The initial cessation has four aspects, summarized and highlighted. The second distinguishes them separately. The first is understanding. The latter three are practices for cultivation. The first meaning is to use principle to clarify the understanding of the ability to observe. In the latter three cultivations, the first is the determination of affairs, and the latter two are the tranquility of principle. The so-called mundane numerical wisdom refers to the wisdom of the eight mundane dhyanas (八禪). The preceding practice means that one first cultivates the determination of affairs and then attains the tranquility of principle, hence it is called preceding practice. In the latter two, all falsehoods and deluded thoughts do not arise, breaking through appearances and moving towards stillness. Because one is detached from external appearances, falsehoods do not arise. Because one is detached from internal grasping, deluded thoughts do not arise. In the unspoken Dharma (法), not arising from delusion is to accord with reality and be detached from appearances. Not arising from delusion in the unspoken Dharma clarifies detachment from delusion. The mind is tranquil, and all Dharmas are of the same flavor, clarifying detachment from appearances. The third, 'Thus,' is to summarize by reiterating. 'Thus' reiterates the preceding. Cessation arises and concludes. Possessing the above four practices, samadhi (定) is accomplished and manifests before one, hence it is called cessation arising. The fourth, 'Even to,' distinguishes its boundaries, meaning that the preceding four practices are the beginning of a Bodhisattva's (菩薩) arising, reaching full completion to Buddhahood (佛), hence it is called 'even to.' Next, the Tathagata's (如來) knowledge and vision broadly explain contemplation (觀). The sentences are divided into five parts. The first has four lines, summarizing and highlighting. The second, 'These four,' explains contemplation in relation to cessation, meaning that the wisdom arising from the preceding four cessations is the four contemplations. The third, 'Detached from all,' distinguishes contemplation in relation to conditions. Being detached from existence and non-existence is the contemplation of the true reality (真諦). Following immeasurable places is the contemplation of the mundane reality (世諦). The fourth, 'In these four,' reiterates and summarizes. 'In these four practices' reiterates the preceding. Contemplation arises and concludes. Possessing the preceding four practices, contemplation is accomplished and manifests before one, hence it is called contemplation arising. The fifth, 'Even to,' distinguishes its boundaries, from the initial arising of a Bodhisattva to the ultimate attainment of Buddhahood. The former is brief, the latter is broad. This is called cessation and contemplation. The third is the conclusion.
From below, the seventh explains skillful means. First, the question arises and initiates. Next, the explanation concludes. 'How' is the question. In the explanation, twelve are enumerated in total. Six internal and six external, opening two separate doors. The six internal benefit oneself. The six external benefit others. Below, it is broadly explained. In explaining the six internal, 'How to arise internally' reiterates the question and initiates. Next, it distinguishes their characteristics. Among the six, the first three are the foundation. The latter three are contrasted with them to reveal skillful means. In the first three, the compassionate mind considers and contemplates the minds of sentient beings (眾生). This is'
利他。云何自成。菩薩化即是自熟。是故利他亦名自利。一切諸行如實知者厭有為心。求菩提者求佛智心。就后三中。依念眾生捨生死者。對上初句明方便也。依念眾生應在生死教化眾生。何故舍之。方便故爾。自我不出生死大苦。化攝莫由。是故菩薩依念眾生速捨生死。依如實知以無染心輪生死者。對上第二明方便也。既知生死應當舍之。何故輪轉在生死中。方便故爾。二乘之人雖知生死苦無常等。不知生死虛偽無法。速求舍離。菩薩知之虛妄無實。故是不染常能處之。依求佛智熾然精進。對上第三明方便也。為求菩提菩提由因故修彼因熾然不息。是名起內總以結之。釋外六中。云何外成牒問起發。次列其名。六中前二隨化眾生起行善巧。后之四門攝人善巧。以少善根起無量果攝果善巧。以少方便起無量善修因善巧。就后四中。壞法除害化命生信中住令入化令生解。已入令熟化之起行。已熟令脫化令得果。下廣釋之。就初門中。先問后釋。釋中初先明其少善。教下眾生施心下也。下品眾生無勝上心故曰心下。以少財物施物下也。施下福田施田下也。具此三下故曰少善。乃至揣麨顯前財下。施於畜生顯前田下。迴向已下解釋能起無量果也。用斯少善回求菩提。一切果德一一德中皆有生義名得大果。第二門中。初問起發
【現代漢語翻譯】 現代漢語譯本 利他。什麼是'自成'（self-accomplishment）？菩薩的教化就是自我成熟。因此，利他也可以說是自利。對於一切諸行的如實知見，會厭離有為之心。而求菩提者，是求佛智之心。就後面的三種情況來說，依靠憶念眾生而捨棄生死輪迴的人，是針對前面第一句說明方便。既然依靠憶念眾生，就應該在生死中教化眾生，為何要捨棄生死呢？這是爲了方便。如果自身不脫離生死的巨大痛苦，就無法教化和攝受他人。因此，菩薩依靠憶念眾生而迅速捨棄生死。依靠如實知見，以無染著的心輪轉于生死中的人，是針對前面第二句說明方便。既然已經知道生死的真相，就應當捨棄它，為何還要在生死中輪轉呢？這是爲了方便。二乘之人雖然知道生死的痛苦和無常等，但不知道生死的虛偽不實，所以急於舍離。菩薩知道生死的虛妄不實，因此能夠不被染污而常處於其中。依靠求佛智而熾盛精進的人，是針對前面第三句說明方便。爲了求菩提（bodhi，覺悟），菩提由因產生，所以修習那些因，熾盛而不停止。這叫做發起內在的動力。總而言之，這是對以上內容的總結。解釋外在的六種成就中，什麼是'外成'（external accomplishment）？這是提問並引發思考。接下來列出這六種成就的名稱。六種成就中的前兩種是隨順教化眾生而產生的行善的巧妙方法，后四種是攝受眾生的巧妙方法。以少許的善根，產生無量的果報，這是攝取果報的巧妙方法。以少許的方便，產生無量的善行，這是修習因地的巧妙方法。就後面的四種成就來說，'壞法除害'（destroying evil and removing harm），'化命生信'（transforming lives and generating faith），'中住令入'（causing those who dwell in the middle to enter），'化令生解'（transforming to generate understanding），已經進入的令其成熟，這是教化眾生髮起行動。已經成熟的令其解脫，這是教化眾生獲得果報。下面將廣泛地解釋這些內容。就第一個'壞法除害'來說，先提問，后解釋。解釋中，首先說明其少善。教導下品眾生布施，這是'施心下'（inferior in the mind of giving）。下品眾生沒有殊勝的心，所以說是'心下'。用少許的財物佈施，這是'施物下'（inferior in the object of giving）。佈施給下等的福田，這是'施田下'（inferior in the field of giving）。具備這三種'下'，所以說是少善。乃至用一小塊炒麵，這是顯示前面的'財下'。佈施給畜生，這是顯示前面的'田下'。'迴向已下'，解釋了能夠產生無量果報的原因。用這少許的善行迴向求菩提，一切果德，每一個功德中都有生長的含義，所以叫做'得大果'（obtaining great fruit）。第二門中，首先提問以引發思考。
【English Translation】 English version Benefiting others. What is 'self-accomplishment'? The transformation of a Bodhisattva is self-maturation. Therefore, benefiting others is also called benefiting oneself. Truly knowing all actions leads to aversion to conditioned existence. Seeking Bodhi (bodhi, enlightenment) is seeking the wisdom of the Buddha. Regarding the latter three, relying on the thought of sentient beings to abandon birth and death addresses the first sentence above, clarifying the expedient means. Since one relies on the thought of sentient beings, one should teach and transform sentient beings in birth and death. Why abandon it? It is for the sake of expedient means. If one does not escape the great suffering of birth and death oneself, there is no way to transform and gather others. Therefore, Bodhisattvas rely on the thought of sentient beings and quickly abandon birth and death. Relying on true knowledge and revolving in birth and death with an undefiled mind addresses the second sentence above, clarifying the expedient means. Since one knows birth and death, one should abandon it. Why revolve in birth and death? It is for the sake of expedient means. Although those of the Two Vehicles know the suffering and impermanence of birth and death, they do not know the falsity and lack of substance of birth and death, so they quickly seek to abandon it. Bodhisattvas know its illusory and insubstantial nature, so they are undefiled and can always dwell in it. Relying on seeking the wisdom of the Buddha and diligently striving addresses the third sentence above, clarifying the expedient means. To seek Bodhi (bodhi, enlightenment), Bodhi arises from causes, so one cultivates those causes diligently and unceasingly. This is called arousing inner motivation. In summary, this concludes the above. Explaining the six external accomplishments, what is 'external accomplishment'? This is asking and initiating thought. Next, list the names of these six accomplishments. The first two of the six accomplishments are skillful means of performing good deeds in accordance with the transformation of sentient beings, and the latter four are skillful means of gathering people. Using a small amount of good roots to generate immeasurable fruits is a skillful means of gathering fruits. Using a small amount of expedient means to generate immeasurable good deeds is a skillful means of cultivating causes. Regarding the latter four, 'destroying evil and removing harm', 'transforming lives and generating faith', 'causing those who dwell in the middle to enter', 'transforming to generate understanding', causing those who have already entered to mature, this is transforming sentient beings to initiate action. Causing those who have already matured to be liberated, this is transforming sentient beings to obtain fruits. The following will explain these contents extensively. Regarding the first, 'destroying evil and removing harm', first ask, then explain. In the explanation, first clarify its small goodness. Teaching inferior sentient beings to give alms is 'inferior in the mind of giving'. Inferior sentient beings do not have a superior mind, so it is called 'inferior in the mind'. Giving alms with a small amount of wealth is 'inferior in the object of giving'. Giving to an inferior field of merit is 'inferior in the field of giving'. Possessing these three 'inferiorities' is called small goodness. Even a small piece of fried dough shows the previous 'inferior in the object'. Giving to animals shows the previous 'inferior in the field'. 'Directing the merit onwards' explains the reason for being able to generate immeasurable fruits. Using this small amount of good deeds to dedicate to seeking Bodhi, all the virtues of the fruits, each virtue has the meaning of growth, so it is called 'obtaining great fruit'. In the second gate, first ask to initiate thought.
。次釋后結。云何問也。釋中有二。一轉邪入正令生多善。二又說下轉小入大令生多善。前中有三。一化住正戒。二有眾生求生天下化修正定。三有眾生誦外道典下化生正慧。前起戒中。初教八戒在家所學。后授中道出家所習。前八戒中。見有眾生標其所化。修邪法齋而求解脫須化所由。外道自餓名邪法齋。為說八齋斷苦方便不究竟法。正明攝化。為說八齋教令住正。此八在家行出家法。能與賢聖解脫作因名賢聖齋。八戒齋義廣如別章。此應具論斷苦方便不究竟法化令舍邪。外道自餓邪心所起。能與未來若報為因名其方便。非出離道名不究竟。教令舍離故名為斷。授少已下結明化益。所授八齋日夜持之名少方便。能到涅槃名得大果。次教出家令修正道。邪見眾生標其所化。苦身求度須化所由。為說中道令離二邊正明攝化。為說中道令其住正。出家所修不同俗樂外道苦行故名中道。為說中道令離二邊化使舍邪。謂離欲樂苦行二邊。究竟解脫結明化益。所授能得究竟果也。前明授戒。次教正定。或有眾生求生天者。標其所化。邪見方便投巖等苦須化所由。為說正釋正明攝化。現法樂下明其化益。次教正慧。或有眾生標其所化。誦外求凈須化所由。以佛法下正明攝化。略無化益。自下第二化小入大句別有十。初八世間。后二
{ "translations": [ "其次解釋後面的總結。『云何問也』(這是什麼提問？)。解釋中有二個方面。一是轉變邪惡進入正道，使眾生生出許多善念。二是進一步闡述從小乘轉入大乘，使眾生生出許多善念。前面第一點包含三個方面。一是教化安住于正戒。二是有眾生爲了求生於天界，教化他們修正禪定。三是有眾生誦讀外道經典，引導他們生出正智慧。在開始的戒律部分，首先教導八戒，這是在家居士所學習的。然後傳授中道，這是出家修行者所修習的。在前面的八戒中，看到有眾生以某種方式被教化，他們修行邪法齋戒以求解脫，需要了解被教化的原因。外道通過自我折磨的方式進行齋戒，這被稱為邪法齋。為他們講述八齋，指出其斷除痛苦的方法並不究竟。正式闡明攝受教化。為他們講述八齋，教導他們安住于正道。這八戒是在家修行者實踐出家法，能夠與賢聖的解脫產生因緣，因此被稱為賢聖齋。八戒齋的意義廣泛，如其他章節所述。這裡應該詳細討論斷除痛苦的方法並不究竟，從而教化他們捨棄邪法。外道自我折磨是由邪心所引起的，能夠為未來（的果報）作為原因，但這被稱為方便，而不是真正的出離之道，因此是不究竟的。教導他們捨棄這些，因此被稱為斷。在傳授少量之後，總結說明教化的益處。所傳授的八齋，日夜持守，被稱為少方便，能夠到達涅槃，被稱為得到大果。接下來教導出家修行者修正道。有邪見的眾生以某種方式被教化，他們通過苦行來尋求解脫，需要了解被教化的原因。為他們講述中道，使他們遠離兩種極端，正式闡明攝受教化。為他們講述中道，使他們安住于正道。出家修行者所修習的，不同於世俗的享樂和外道的苦行，因此被稱為中道。為他們講述中道，使他們遠離兩種極端，教化他們捨棄邪法。這裡所說的兩種極端是指欲樂和苦行。究竟解脫，總結說明教化的益處。所傳授的能夠獲得究竟的果報。前面闡明傳授戒律。接下來教導正定。或者有眾生爲了求生天界，以某種方式被教化，他們通過邪見的方式，如投身懸崖等苦行，需要了解被教化的原因。為他們講述正確的解釋，正式闡明攝受教化。在『現法樂』(當下之樂)之後，闡明教化的益處。接下來教導正慧。或者有眾生以某種方式被教化，他們誦讀外道經典以尋求清凈，需要了解被教化的原因。用佛法來正式闡明攝受教化。這裡省略了教化的益處。從下面開始是第二部分，從小乘轉入大乘，句子結構上有十種不同。前八種是世間的，后兩種是", "現代漢語譯本", "English version", "Next, explain the subsequent conclusion. 'Yun He Wen Ye' (云何問也) [What is the question?]. There are two aspects to the explanation. First, transform evil into the right path, causing beings to generate many good thoughts. Second, further elaborate on transitioning from the Small Vehicle to the Great Vehicle, causing beings to generate many good thoughts. The first point contains three aspects. First, teach to abide by the correct precepts. Second, for beings seeking rebirth in the heavens, teach them to cultivate correct meditation. Third, for beings reciting non-Buddhist scriptures, guide them to generate correct wisdom. In the initial part about precepts, first teach the Eight Precepts, which are learned by lay practitioners. Then transmit the Middle Way, which is practiced by ordained monks and nuns. In the preceding Eight Precepts, seeing that beings are being taught in a certain way, they practice heretical fasting to seek liberation, needing to understand the reason for being taught. Non-Buddhists practice fasting through self-mortification, which is called heretical fasting. Explain the Eight Fasting Precepts to them, pointing out that their methods of eliminating suffering are not thorough. Formally clarify the acceptance and teaching. Explain the Eight Fasting Precepts to them, teaching them to abide by the right path. These Eight Precepts are lay practitioners practicing monastic dharma, which can create a cause for liberation with the wise and holy, so they are called the Fasting of the Wise and Holy. The meaning of the Eight Fasting Precepts is extensive, as described in other chapters. Here, there should be a detailed discussion of the methods of eliminating suffering that are not thorough, thereby teaching them to abandon heretical practices. Non-Buddhist self-mortification arises from evil intentions, which can serve as a cause for future (retribution), but this is called a means, not a true path of liberation, so it is not thorough. Teach them to abandon these, so it is called cutting off. After transmitting a small amount, summarize and explain the benefits of teaching. The Eight Precepts that are transmitted, observed day and night, are called a small means, which can reach Nirvana, called obtaining a great result. Next, teach ordained practitioners to cultivate the right path. Beings with wrong views are being taught in a certain way, they seek liberation through ascetic practices, needing to understand the reason for being taught. Explain the Middle Way to them, enabling them to stay away from two extremes, formally clarifying the acceptance and teaching. Explain the Middle Way to them, enabling them to abide by the right path. What ordained practitioners cultivate is different from worldly pleasures and non-Buddhist ascetic practices, so it is called the Middle Way. Explain the Middle Way to them, enabling them to stay away from two extremes, teaching them to abandon heretical practices. The two extremes mentioned here refer to sensual pleasure and asceticism. Ultimate liberation, summarize and explain the benefits of teaching. What is transmitted can obtain the ultimate result. The preceding clarifies the transmission of precepts. Next, teach correct meditation. Or, for beings seeking rebirth in the heavens, being taught in a certain way, they use heretical means, such as throwing themselves off cliffs and other ascetic practices, needing to understand the reason for being taught. Explain the correct explanation to them, formally clarifying the acceptance and teaching. After 'Xian Fa Le' (現法樂) [Present Dharma Bliss], explain the benefits of teaching. Next, teach correct wisdom. Or, for beings being taught in a certain way, they recite non-Buddhist scriptures to seek purity, needing to understand the reason for being taught. Use the Buddha-dharma to formally clarify the acceptance and teaching. Here, the benefits of teaching are omitted. From below begins the second part, transitioning from the Small Vehicle to the Great Vehicle, with ten different sentence structures. The first eight are worldly, and the last two are", "English translations": [ "Next explains the subsequent conclusion. 'Yun He Wen Ye' (云何問也) [What is the question?]. There are two aspects to the explanation. First, transforming evil into the right path, causing beings to generate many good thoughts. Second, further elaborating on transitioning from the Small Vehicle to the Great Vehicle, causing beings to generate many good thoughts. The first point contains three aspects. First, teaching to abide by the correct precepts. Second, for beings seeking rebirth in the heavens, teaching them to cultivate correct meditation. Third, for beings reciting non-Buddhist scriptures, guiding them to generate correct wisdom. In the initial part about precepts, first teaching the Eight Precepts, which are learned by lay practitioners. Then transmitting the Middle Way, which is practiced by ordained monks and nuns. In the preceding Eight Precepts, seeing that beings are being taught in a certain way, they practice heretical fasting to seek liberation, needing to understand the reason for being taught. Non-Buddhists practice fasting through self-mortification, which is called heretical fasting. Explaining the Eight Fasting Precepts to them, pointing out that their methods of eliminating suffering are not thorough. Formally clarifying the acceptance and teaching. Explaining the Eight Fasting Precepts to them, teaching them to abide by the right path. These Eight Precepts are lay practitioners practicing monastic dharma, which can create a cause for liberation with the wise and holy, so they are called the Fasting of the Wise and Holy. The meaning of the Eight Fasting Precepts is extensive, as described in other chapters. Here, there should be a detailed discussion of the methods of eliminating suffering that are not thorough, thereby teaching them to abandon heretical practices. Non-Buddhist self-mortification arises from evil intentions, which can serve as a cause for future (retribution), but this is called a means, not a true path of liberation, so it is not thorough. Teaching them to abandon these, so it is called cutting off. After transmitting a small amount, summarizing and explaining the benefits of teaching. The Eight Precepts that are transmitted, observed day and night, are called a small means, which can reach Nirvana, called obtaining a great result. Next, teaching ordained practitioners to cultivate the right path. Beings with wrong views are being taught in a certain way, they seek liberation through ascetic practices, needing to understand the reason for being taught. Explaining the Middle Way to them, enabling them to stay away from two extremes, formally clarifying the acceptance and teaching. Explaining the Middle Way to them, enabling them to abide by the right path. What ordained practitioners cultivate is different from worldly pleasures and non-Buddhist ascetic practices, so it is called the Middle Way. Explaining the Middle Way to them, enabling them to stay away from two extremes, teaching them to abandon heretical practices. The two extremes mentioned here refer to sensual pleasure and asceticism. Ultimate liberation, summarizing and explaining the benefits of teaching. What is transmitted can obtain the ultimate result. The preceding clarifies the transmission of precepts. Next, teaching correct meditation. Or, for beings seeking rebirth in the heavens, being taught in a certain way, they use heretical means, such as throwing themselves off cliffs and other ascetic practices, needing to understand the reason for being taught. Explaining the correct explanation to them, formally clarifying the acceptance and teaching. After 'Xian Fa Le' (現法樂) [Present Dharma Bliss], explaining the benefits of teaching. Next, teaching correct wisdom. Or, for beings being taught in a certain way, they recite non-Buddhist scriptures to seek purity, needing to understand the reason for being taught. Using the Buddha-dharma to formally clarify the acceptance and teaching. Here, the benefits of teaching are omitted. From below begins the second part, transitioning from the Small Vehicle to the Great Vehicle, with ten different sentence structures. The first eight are worldly, and the last two are" ] }
出世。世中初六是攝善行。次有一句是拔苦行。后一是其悔過之行。攝善行中。初三一分后三一分。就前三中。初攝法行。又說深經顯示空法辨其化相。彼聞已下明其化益。彼聞厭離離惡法也。專信已下生善法也。次供養行。心想供養亦教他修。后隨喜行於他供養心生隨喜。就后三中。初攝法行常修六念。次供養行。后隨喜行。與前相似。前六攝善。次一拔苦。相顯可知。悔過行中。過現前犯所懺罪也。真實隨順求凈戒者。懺悔心也。懺心多種。或畏苦果。或怖惡名。或求樂報。或求凈戒。今明菩薩真心順法求凈戒意而為懺也。向十方佛懺悔所對。至誠懺下正明懺悔。亦教他者明悔所兼。如是悔下明懺之益。下明出世。先起神通攝勝功德。後起無量攝取眾生。前神通中。作多變化攝德所依。一切十方佛法僧處及眾生處攝德處所。無量神通他心自在正明攝德。無量神通供三寶也。他心自在化眾生也。攝取功德總以結之。余句皆明自作教他。今此何故不明教他。若有通者自能如是不待我教。若無通者設教不堪故不教他。下無量中自作教他。是名下結。釋后四中。初問后釋。釋中有三。一略開六門。二廣辨釋。三總結之。前中初舉次列六名。言隨順者。巧隨物心授心善法。言立要者。他有所求要令修善。言異相者。他無慾菩
【現代漢語翻譯】 出世（chū shì）：指出離世間。世間初六種是攝善行（shè shàn xíng），即攝取善行的行為。接下來一句是拔苦行（bá kǔ xíng），即拔除眾生痛苦的行為。最後一種是悔過行（huǐ guò xíng），即懺悔過錯的行為。 攝善行中，前三種為一部分，后三種為一部分。在前三種中，首先是攝法行（shè fǎ xíng），又宣說甚深經典，顯示空性之法，辨明其化導之相。『彼聞已下』說明其化導之利益。『彼聞厭離』是遠離惡法。『專信已下』是生起善法。其次是供養行（gòng yǎng xíng），心中想著供養，也教他人修習。然後是隨喜行（suí xǐ xíng），對於他人的供養，心中生起隨喜之情。在後三種中，首先是攝法行，常常修習六念（liù niàn）。其次是供養行。然後是隨喜行，與前面相似。前面六種是攝取善行，接下來一種是拔除痛苦，其相明顯可知。悔過行中，是對於過去和現在所犯的罪過進行懺悔。『真實隨順求凈戒者』，是懺悔之心。懺悔之心有多種，或者畏懼苦果，或者害怕惡名，或者尋求快樂的果報，或者尋求清凈的戒律。現在說明菩薩真心順應佛法，尋求清凈戒律的意願而進行懺悔。向十方諸佛懺悔所對治的罪業。『至誠懺下』正式說明懺悔。『亦教他者』說明懺悔所兼顧的方面。『如是悔下』說明懺悔的利益。 下面說明出世。首先發起神通，攝取殊勝的功德。然後發起無量心，攝取眾生。前面的神通中，作種種變化，是攝取功德所依之處。一切十方佛法僧之處以及眾生之處，都是攝取功德的處所。『無量神通他心自在』正式說明攝取功德。無量神通是供養三寶。他心自在是化度眾生。攝取功德總括地加以總結。其餘的句子都說明自己做也教他人做。現在這裡為什麼不說明教他人做呢？如果有人通達，自己能夠這樣做，不需要我教。如果沒有通達，即使教了也無法做到，所以不教他人。下面的無量心中，自己做也教他人做。『是名下結』是總結。 解釋後面的四句中，首先是提問，然後是解釋。解釋中有三點：一是簡略地開示六門，二是廣泛地辨析解釋，三是總結。前面的簡略開示中，首先是舉出，然後是列出六個名稱。『言隨順者』，是巧妙地隨順眾生的心意，授予他們相應的善法。『言立要者』，是他人有所求，就要令他們修習善法。『言異相者』，是他人沒有慾望和需求。
【English Translation】 『Emergence from the world』 (chū shì): refers to liberation from the world. The first six in the world are 『practices of gathering goodness』 (shè shàn xíng), which are actions of accumulating virtuous deeds. The next sentence is 『practices of alleviating suffering』 (bá kǔ xíng), which are actions of removing the suffering of sentient beings. The last one is 『practices of repentance』 (huǐ guò xíng), which are actions of repenting for transgressions. Among the 『practices of gathering goodness』, the first three form one part, and the last three form another part. In the first three, the first is 『practices of gathering the Dharma』 (shè fǎ xíng), which also expounds profound scriptures, reveals the Dharma of emptiness, and distinguishes its transformative aspects. 『彼聞已下』 (bǐ wén yǐ xià) explains the benefits of its transformation. 『彼聞厭離』 (bǐ wén yàn lí) is to stay away from evil dharmas. 『專信已下』 (zhuān xìn yǐ xià) is to generate good dharmas. The second is 『practices of offering』 (gòng yǎng xíng), thinking of offering in the mind and also teaching others to practice. Then there are 『practices of rejoicing』 (suí xǐ xíng), generating joy in the mind for the offerings of others. In the last three, the first is 『practices of gathering the Dharma』, constantly cultivating the six recollections (liù niàn). The second is 『practices of offering』. Then there are 『practices of rejoicing』, which are similar to the previous ones. The first six are 『practices of gathering goodness』, and the next one is 『practices of alleviating suffering』, whose aspects are clearly known. In the 『practices of repentance』, one repents for the transgressions committed in the past and present. 『真實隨順求凈戒者』 (zhēn shí suí shùn qiú jìng jiè zhě) is the mind of repentance. There are many kinds of repentance, either fearing the bitter consequences, or fearing the bad name, or seeking happy rewards, or seeking pure precepts. Now it explains that the Bodhisattva sincerely follows the Dharma, seeking the intention of pure precepts and repenting. Repent to the Buddhas of the ten directions for the sins that are being treated. 『至誠懺下』 (zhì chéng chàn xià) formally explains repentance. 『亦教他者』 (yì jiào tā zhě) explains the aspects that repentance takes into account. 『如是悔下』 (rú shì huǐ xià) explains the benefits of repentance. The following explains emergence from the world. First, initiate supernatural powers to gather superior merits. Then, initiate immeasurable mind to gather sentient beings. In the previous supernatural powers, making various changes is where the accumulation of merit depends. All places of the Buddhas, Dharma, and Sangha in the ten directions, as well as the places of sentient beings, are places for accumulating merit. 『無量神通他心自在』 (wú liàng shén tōng tā xīn zì zài) formally explains the accumulation of merit. Immeasurable supernatural powers are offerings to the Three Jewels. Freedom from the minds of others is to transform sentient beings. Gathering merit is summarized in general. The remaining sentences all explain doing it yourself and teaching others to do it. Why doesn't it explain teaching others to do it here now? If someone is knowledgeable, they can do it themselves and don't need me to teach them. If they are not knowledgeable, they cannot do it even if they are taught, so they are not taught to others. In the following immeasurable mind, do it yourself and teach others to do it. 『是名下結』 (shì míng xià jié) is the conclusion. In explaining the last four sentences, first is the question, then is the explanation. There are three points in the explanation: first, briefly reveal the six doors; second, extensively analyze and explain; and third, summarize. In the previous brief revelation, first is to cite, then is to list the six names. 『言隨順者』 (yán suí shùn zhě) is to skillfully follow the minds of sentient beings and grant them corresponding good dharmas. 『言立要者』 (yán lì yào zhě) is that if others have requests, they must be made to cultivate good dharmas. 『言異相者』 (yán yì xiāng zhě) is that others have no desires and needs.
薩為化。先與同意勸令修善。彼若不從現乖異相令修善法。故云異相。言逼迫者。菩薩為王或為尊主。於己所攝逼令修善。故云逼迫。言報恩者。菩薩先曾施恩於他。彼來求報。菩薩不受。勸令修善。故曰報恩。言清凈者。八相成道道法化物故曰清凈。下廣釋之。解隨順中。初牒前門。次釋后結。釋中有三。一就化法隨使令信。二以義益下就其行法隨令起行。三攝眾生令行義下就其理法隨令入證。前中有三。一明菩薩為說法故方便將順。先軟身口。次以財施。后舍恚恨。二除恚恨下明由將順物皆愛樂。三然後下正為說法。如應是總。下別顯之。言易入者易可信入。言易解者易可解知。此應物根。言時說者應物心欲。此前應人。下明應法。言次第者如教不亂。諦不倒者如義不乖。下就行法明隨順中。初略后廣。從初乃至第一利益是其略也。以義饒益而為說法略中之始。義謂義利。行能利人故名為義。為以行義饒益眾生故為說法。忍諸問答略中之次。依前為說眾生不解能忍問答。調伏眾生第一利益略中之終。調令離過益令成善。哀愍成下是其廣也。廣中有四。一愍物心成。二若以神力下神通現化令物生信。初現自力。后請他作。三若有略下說法將順令其生解。于中略論為之開廣。廣論為略。有不解者恣聽問難。四彼受誦下
【現代漢語翻譯】 現代漢語譯本 薩為化（菩薩教化眾生）。先與同意，勸令修善。如果他們不聽從，就示現種種異相，令其修習善法。所以稱為『異相』。說到『逼迫』，菩薩作為國王或尊貴的主人，對於自己所管轄的人，強制他們修習善法。所以稱為『逼迫』。說到『報恩』，菩薩先前曾施恩於他人，他們前來報答恩情，菩薩不接受，而是勸令他們修習善法。所以稱為『報恩』。說到『清凈』，八相成道（指佛陀一生中的八個重要階段：降兜率、入胎、住胎、出胎、出家、降魔、成道、轉法輪），以道法教化眾生，所以稱為『清凈』。下面會詳細解釋。解釋『隨順』中，首先照應前面的門徑，其次解釋後面的結論。解釋中有三點：第一，就教化的方法來說，隨順眾生，使他們信服；第二，『以義益下』，就他們的行為方法來說，隨順他們，使他們開始修行；第三，『攝眾生令行義下』，就其中的道理方法來說，隨順他們，使他們進入證悟。前面有三點：第一，說明菩薩爲了說法，方便地順應眾生，先用柔和的身語，其次用財物佈施，最後捨棄嗔恚怨恨。第二，『除恚恨下』，說明由於順應眾生，眾生都喜愛樂於接受。第三，『然後下』，正式地為眾生說法。『如應』是總說，下面分別顯示。說到『易入』，容易使人信服進入；說到『易解』，容易使人理解明白。這是應和眾生的根器。說到『時說』，應和眾生的心意願望。這前面是應和人，下面說明應和法。說到『次第』，如教理而不紊亂；『諦不倒』，如義理而不乖謬。下面就行為方法來說明隨順，先簡略后詳細。從『初』乃至『第一利益』是簡略的部分。『以義饒益而為說法』是簡略中的開始。『義』指的是義利，行為能夠利益他人，所以稱為『義』。爲了用行為的義利來饒益眾生，所以才為他們說法。『忍諸問答』是簡略中的其次，依據前面所說的，眾生不理解，能夠忍受他們的提問和解答。『調伏眾生第一利益』是簡略中的最終，調伏他們使之遠離過失，增益他們使之成就善行。『哀愍成下』是詳細的部分。詳細的部分有四點：第一，以慈悲憐憫之心成就；第二，『若以神力下』，用神通現化，使眾生生起信心，先示現自己的力量，然後請他人來示現；第三，『若有略下』，說法時順應眾生，使他們產生理解，其中簡略地論述就為他們展開，詳細地論述就為他們簡略，有不理解的人，任憑他們提問質疑；第四，『彼受誦下』
【English Translation】 English version 『Sa』 means to transform (the sentient beings). First, agree with them and encourage them to cultivate goodness. If they do not follow, manifest different appearances to make them cultivate good dharmas. Therefore, it is called 『different appearances.』 Speaking of 『coercion,』 when a Bodhisattva is a king or a noble master, he forces those under his jurisdiction to cultivate goodness. Therefore, it is called 『coercion.』 Speaking of 『repaying kindness,』 if a Bodhisattva has previously shown kindness to others, and they come to repay the kindness, the Bodhisattva does not accept it but encourages them to cultivate goodness. Therefore, it is called 『repaying kindness.』 Speaking of 『purity,』 the eight aspects of accomplishing the Way (referring to the eight important stages in the life of the Buddha: descending from Tushita, entering the womb, dwelling in the womb, leaving the womb, leaving home, subduing Mara, attaining enlightenment, turning the Dharma wheel), using the Dharma to transform sentient beings, therefore it is called 『purity.』 This will be explained in detail below. In explaining 『following along,』 first, refer to the previous methods, and then explain the subsequent conclusions. There are three points in the explanation: first, in terms of the method of transformation, follow sentient beings to make them believe; second, 『Yi Yi Xia』 (以義益下), in terms of their method of practice, follow them to make them start practicing; third, 『She Zhong Sheng Ling Xing Yi Xia』 (攝眾生令行義下), in terms of the method of principle, follow them to make them enter realization. There are three points in the front: first, explain that in order to speak the Dharma, Bodhisattvas conveniently comply with sentient beings, first using gentle body and speech, then giving material offerings, and finally abandoning anger and resentment. Second, 『Chu Hui Hen Xia』 (除恚恨下), explain that because of complying with sentient beings, all sentient beings love and are happy to accept. Third, 『Ran Hou Xia』 (然後下), formally speak the Dharma for sentient beings. 『Ru Ying』 (如應) is a general statement, and the following will show it separately. Speaking of 『easy to enter,』 it is easy to make people believe and enter; speaking of 『easy to understand,』 it is easy to make people understand and know. This is in response to the faculties of sentient beings. Speaking of 『speaking at the right time,』 it is in response to the minds and desires of sentient beings. The above is in response to people, and the following explains responding to the Dharma. Speaking of 『order,』 it is like teaching without confusion; 『Di Bu Dao』 (諦不倒), it is like the meaning without deviation. The following explains following along in terms of the method of practice, first briefly and then in detail. From 『Chu』 (初) to 『the first benefit』 is the brief part. 『Using righteousness to benefit and speaking the Dharma』 is the beginning of the brief. 『Yi』 (義) refers to righteousness and benefit, and behavior can benefit others, so it is called 『Yi.』 In order to use the righteousness of behavior to benefit sentient beings, they speak the Dharma for them. 『Ren Zhu Wen Da』 (忍諸問答) is the second in the brief, based on what was said before, sentient beings do not understand and can endure their questions and answers. 『Tuning and subduing sentient beings is the first benefit』 is the end of the brief, tuning them to stay away from faults and increasing them to achieve good deeds. 『Ai Min Cheng Xia』 (哀愍成下) is the detailed part. There are four points in the detailed part: first, achieve with a compassionate heart; second, 『Ruo Yi Shen Li Xia』 (若以神力下), use supernatural powers to manifest and transform, making sentient beings generate faith, first showing their own power, and then asking others to show it; third, 『Ruo You Lue Xia』 (若有略下), when speaking the Dharma, comply with sentient beings to make them understand, in which briefly discussing it will be expanded for them, and detailed discussion will be simplified for them, those who do not understand, let them ask questions; fourth, 『Bi Shou Song Xia』 (彼受誦下)
正說行法令其起行。彼受誦已廣為說義是其總也。下別顯之。初以五度起行之緣隨順教授。后明教滅。自下第三理法隨順令其入證。于中有三。一略明隨順。二彼經中下廣明隨順。三不取捨下總以結之。略中初攝令生行義正明隨順。真諦是義。化生證入故名為行。彼諸生下明其化益。如來所說教出情外名為深妙。言與理合名空相應。化令悟入名知旨趣。第二廣中文復有三。一明經旨趣。二眾生不解而生誹謗。三菩薩隨順令得正知。前中六句。初三法說。后三喻況。法中彼說離自性者。遠離妄情所取性也。及離事者。遠離法相因緣事也。不起滅者。性事俱離故無起滅。下以喻顯。言如空者喻前離事明理清凈。言如幻者喻前離性明法無定。言如夢者喻不起滅。如夢所見生即無生。滅即無滅。諸法如是故曰如夢。上來第一明經旨趣。不知義下是第二段明上深經眾生不解而生誹謗。故須隨順。菩薩為下是第三段正明隨順令得正知。先略后廣。略中初總次別後結。為彼眾生方便隨順略中總舉。于彼深下略中辨相。如是隨順略中總結。彼為說下是其廣也。依上六句次第廣釋。就解第一離自性中。先彰緣有。次辨性無。后總結之。彼經不說都無所有。明其法相因緣有也。此門之中不空法相故說不無。但言自性空無有者。明離妄情所取
【現代漢語翻譯】 現代漢語譯本： 正說修行的方法，使他們開始修行。他們接受誦讀後，廣泛地為他們解釋經義，這是總綱。下面分別詳細闡述。首先以五度（佈施、持戒、忍辱、精進、禪定）作為修行的助緣，隨順教導。然後說明教法的衰滅。從下面第三部分開始，用理法隨順，使他們進入證悟。其中有三個部分：一是簡略地說明隨順，二是在下面的經文中詳細說明隨順，三是用『不取捨』來總結。簡略說明中，首先是攝受使他們產生修行的意願，然後是明確說明隨順。真諦就是經義，通過教化使眾生證入，所以稱為修行。『彼諸生下』說明教化的利益。如來所說的教法超出情感之外，所以稱為深妙。言語與道理相合，稱為與空相應。教化使眾生領悟進入，稱為知曉旨趣。第二部分詳細說明中，又分為三個部分：一是說明經的旨趣，二是眾生不理解而產生誹謗，三是菩薩隨順使他們得到正確的理解。第一部分中有六句，前三句是法說，后三句是比喻。法說中，『彼說離自性者』，是遠離虛妄情感所執取的自性。『及離事者』，是遠離法相因緣之事。『不起滅者』，是自性和事都遠離，所以沒有生起和滅亡。下面用比喻來顯示。『言如空者』，比喻前面所說的遠離事相，說明理體的清凈。『言如幻者』，比喻前面所說的遠離自性，說明法沒有定性。『言如夢者』，比喻不起滅，如同夢中所見，生起即是無生，滅去即是無滅。諸法就是這樣，所以說如夢。上面是第一部分，說明經的旨趣。『不知義下』是第二部分，說明上面的深奧經義，眾生不理解而產生誹謗，所以需要隨順。『菩薩為下』是第三部分，正式說明隨順，使他們得到正確的理解。先簡略后詳細。簡略說明中，先總說，然後分別說明，最後總結。『為彼眾生方便隨順』，簡略說明中總的提出。『于彼深下』，簡略說明中辨別事相。『如是隨順』，簡略說明中總結。『彼為說下』是詳細說明。依據上面的六句，依次詳細解釋。就解釋第一句『離自性』中，先彰顯因緣而有，然後辨明自性本無，最後總結。『彼經不說都無所有』，說明法相因緣而有。『此門之中不空法相故說不無』，但是說自性空無所有，說明遠離虛妄情感所執取。
【English Translation】 English version: To rightly explain the practice of the Dharma, enabling them to begin practicing. After they receive and recite it, to extensively explain its meaning to them, this is the general principle. The following elaborates on it separately. First, using the five pāramitās (Dāna (generosity or giving), Śīla (ethics or morality), Kṣānti (patience, tolerance or forbearance), Vīrya (energy, diligence, vigor, effort), Dhyāna (concentration, meditation)) as conditions for initiating practice, in accordance with the teachings. Then, explaining the decline of the Dharma. Starting from the third part below, using reasoning and Dharma in accordance, to enable them to enter realization. Within this, there are three parts: first, briefly explaining accordance; second, explaining accordance in detail in the following scriptures; third, concluding with 'non-grasping and non-rejection'. In the brief explanation, first, gathering and causing them to generate the intention to practice, then clearly explaining accordance. The ultimate truth is the meaning; transforming beings to enter realization, therefore it is called practice. '彼諸生下 (bǐ zhū shēng xià)' [Reference to a specific passage, meaning 'those beings below'] explains the benefits of transformation. The Dharma spoken by the Tathāgata is beyond emotions, therefore it is called profound and subtle. Words aligning with reason are called corresponding with emptiness. Transforming beings to awaken and enter, is called understanding the essence. In the second part, the detailed explanation, there are again three parts: first, explaining the essence of the scripture; second, beings not understanding and giving rise to slander; third, the Bodhisattva according in order to enable them to obtain correct understanding. In the first part, there are six sentences, the first three sentences are Dharma-speaking, the last three sentences are analogies. In the Dharma-speaking, '彼說離自性者 (bǐ shuō lí zì xìng zhě)' [Reference to a specific passage, meaning 'those who speak of being apart from self-nature'], is being apart from the self-nature grasped by false emotions. '及離事者 (jí lí shì zhě)' [Reference to a specific passage, meaning 'and being apart from events'], is being apart from the events of Dharma-characteristics and conditions. '不起滅者 (bù qǐ miè zhě)' [Reference to a specific passage, meaning 'not arising and ceasing'], is that both self-nature and events are apart, therefore there is no arising and ceasing. The following uses analogies to reveal. '言如空者 (yán rú kōng zhě)' [Reference to a specific passage, meaning 'speaking of being like emptiness'], is an analogy for the previously spoken of being apart from events, explaining the purity of the principle. '言如幻者 (yán rú huàn zhě)' [Reference to a specific passage, meaning 'speaking of being like illusion'], is an analogy for the previously spoken of being apart from self-nature, explaining that the Dharma has no fixed nature. '言如夢者 (yán rú mèng zhě)' [Reference to a specific passage, meaning 'speaking of being like a dream'], is an analogy for not arising and ceasing, just like what is seen in a dream, arising is the same as non-arising, ceasing is the same as non-ceasing. All Dharmas are like this, therefore it is said to be like a dream. The above is the first part, explaining the essence of the scripture. '不知義下 (bù zhī yì xià)' [Reference to a specific passage, meaning 'not knowing the meaning below'] is the second part, explaining the above profound scripture, beings not understanding and giving rise to slander, therefore it is necessary to accord. '菩薩為下 (pú sà wèi xià)' [Reference to a specific passage, meaning 'the Bodhisattva for below'] is the third part, formally explaining accordance, enabling them to obtain correct understanding. First brief, then detailed. In the brief explanation, first generally speaking, then explaining separately, finally concluding. '為彼眾生方便隨順 (wèi bǐ zhòng shēng fāng biàn suí shùn)' [Reference to a specific passage, meaning 'for those beings, expediently according'], generally raising it in the brief explanation. '于彼深下 (yú bǐ shēn xià)' [Reference to a specific passage, meaning 'in that profound below'], distinguishing the characteristics in the brief explanation. '如是隨順 (rú shì suí shùn)' [Reference to a specific passage, meaning 'thus according'], concluding in the brief explanation. '彼為說下 (bǐ wèi shuō xià)' [Reference to a specific passage, meaning 'they explain below'] is the detailed explanation. According to the above six sentences, explaining in detail in order. Regarding explaining the first sentence '離自性 (lí zì xìng)' [Reference to a specific passage, meaning 'being apart from self-nature'], first manifesting the existence of conditions, then distinguishing that self-nature is originally non-existent, finally concluding. '彼經不說都無所有 (bǐ jīng bù shuō dōu wú suǒ yǒu)' [Reference to a specific passage, meaning 'that scripture does not say that there is absolutely nothing'], explaining that Dharma-characteristics exist due to conditions. '此門之中不空法相故說不無 (cǐ mén zhī zhōng bù kōng fǎ xiàng gù shuō bù wú)' [Reference to a specific passage, meaning 'within this gate, the Dharma-characteristics are not empty, therefore it is said that it is not non-existent'], but saying that self-nature is empty and non-existent, explaining being apart from the self-nature grasped by false emotions.
性也。是名下結。解離事中先牒前有。次就說無。后總結之。離言有事依言事轉故說有性。牒前法相因緣有也。為破辨無故今牒之。言離彰有意為辨無言意兩兼。是故言離於言分齊。法相不無故曰有事幻化分齊。隨言所說有事應言。是故名為依言事轉故說有性。就法相中結明有事。事法之體名為自性。不同妄情所立性也。非第一義有彼性者。就有說無。世諦事體真中本無。是故亦非第一義中有彼自性。是故下結。下解第三不起滅中。言說自性本來無者。牒前離性及離事也。性事皆空故曰都無。下言云何有生滅者。責情顯理。性事既無知復就何說生說滅。是故下結。下解喻文。解空喻中。文別有三。一辨喻相二牒喻以合。三總結之。辨喻相中。文復有二。一依真起喻妄。二又如除色及色業下除妄顯真喻。前中兩句。初言如空有種種色及色業者。是第一句明色依空喻妄依真。有種種色是色體也。喻妄想心。及色業者是色用也。喻虛偽事。色之動作名為色業。悉容受下是第二句明空持色喻真持妄。悉容受者。容彼色體及色業也。為作依者。為色體業作依處也。謂虛空下顯前容受作依處相略對色業以辨容受作依處也。自下除妄顯真喻中。又如除色及色業已喻方便凈無色性分。名凈空者喻彼性凈。論空自體體性非色。是故名為無
【現代漢語翻譯】 現代漢語譯本 『性』（Sva-bhāva，自性）。這就是所謂的『下結』。在解釋脫離『事』（Artha，現象）的過程中，首先回顧之前所說的『有』（asti，存在），然後闡述『無』（nāsti，不存在），最後進行總結。脫離言說的『有事』依賴於言說之事而轉變，所以說有『性』。回顧之前的法相因緣，說明『有』。爲了破除對『無』的執著，所以現在回顧它。說脫離是爲了彰顯有意，爲了辨別『無』，言語和意念兩者都要兼顧。因此說脫離於言語的界限。法相併非不存在，所以說『有事』，如幻化般的界限。隨著言語所說，『有事』應該被說出，因此名為依賴言說之事而轉變，所以說有『性』。在法相中，總結並闡明『有事』。『事』法的本體名為『自性』，不同於妄情所建立的『性』。『非第一義有彼性者』，就此闡述『無』。世俗諦的『事』體，在真諦中本來就沒有。因此也不是在第一義中存在那樣的『自性』。因此下面進行總結。下面解釋第三個『不起滅』，其中說『言說自性本來無者』，回顧之前所說的脫離『性』以及脫離『事』。『性』和『事』都是空性的，所以說『都無』。下面說『云何有生滅者』，責備情執，彰顯真理。『性』和『事』既然都沒有，又從何處說生說滅呢？因此下面進行總結。下面解釋比喻文。在解釋空性的比喻中，文句分為三部分。一是辨別比喻的相狀，二是回顧比喻以進行結合，三是進行總結。在辨別比喻的相狀中，文句又分為兩部分。一是依真起喻妄，二是『又如除色及色業下』，用去除妄想顯現真如的比喻。前面的兩句。第一句說『如空有種種色及色業者』，這是第一句，說明色依空，比喻妄想依真如。『有種種色』是色的本體。比喻妄想心。『及色業者』是色的作用。比喻虛偽之事。色的動作名為色業。『悉容受下』是第二句，說明空持色，比喻真如持妄想。『悉容受者』，容納那些色體和色業。『為作依者』，為色體和色業作為依靠之處。『謂虛空下』，彰顯前面所說的容納和作為依靠之處的相狀，略微對照色業來辨別容納和作為依靠之處。從下面開始，用去除妄想顯現真如的比喻中。『又如除色及色業已』，比喻方便凈無色性的部分。『名凈空者』，比喻那個『性凈』。論述空性的自體，體性不是色。因此名為『無』。
【English Translation】 English version 『性』(Sva-bhāva, Self-nature). This is called the 『lower knot』. In explaining the detachment from 『事』 (Artha, phenomena), first review what was said before about 『有』 (asti, existence), then elaborate on 『無』 (nāsti, non-existence), and finally summarize. The 『有事』 that is detached from words relies on the matter of speech to transform, so it is said to have 『性』. Reviewing the previous Dharma characteristics and conditions explains 『有』. In order to break the attachment to 『無』, it is now reviewed. Saying detachment is to highlight intention, and in order to distinguish 『無』, both language and intention must be considered. Therefore, it is said to be detached from the limits of language. Dharma characteristics are not non-existent, so it is said to have 『有事』, like the limits of illusion. According to what is said in language, 『有事』 should be spoken of, therefore it is called relying on the matter of speech to transform, so it is said to have 『性』. In the Dharma characteristics, summarize and clarify 『有事』. The substance of 『事』 Dharma is called 『自性』 (Sva-bhāva, Self-nature), which is different from the 『性』 established by delusional emotions. 『非第一義有彼性者』 (Not having that nature in the ultimate sense), this elaborates on 『無』. The substance of 『事』 in conventional truth originally does not exist in ultimate truth. Therefore, it is also not that such 『自性』 exists in the ultimate sense. Therefore, the following is a summary. The following explains the third 『non-arising and non-ceasing』, in which it says 『言說自性本來無者』 (The self-nature of speech is originally non-existent), reviewing the previously mentioned detachment from 『性』 and detachment from 『事』. 『性』 and 『事』 are both empty in nature, so it is said to be 『都無』 (completely non-existent). The following says 『云何有生滅者』 (How can there be arising and ceasing?), rebuking emotional attachments and highlighting the truth. Since 『性』 and 『事』 do not exist, from where can one speak of arising and ceasing? Therefore, the following is a summary. The following explains the metaphorical text. In explaining the metaphor of emptiness, the text is divided into three parts. First, distinguish the characteristics of the metaphor, second, review the metaphor to combine it, and third, summarize. In distinguishing the characteristics of the metaphor, the text is further divided into two parts. First, using truth to create a metaphor for delusion, and second, 『又如除色及色業下』 (Moreover, like removing form and the actions of form), using the metaphor of removing delusion to reveal true reality. The preceding two sentences. The first sentence says 『如空有種種色及色業者』 (Like the sky having various forms and actions of form), this is the first sentence, explaining that form relies on the sky, which is a metaphor for delusion relying on true reality. 『有種種色』 (Having various forms) is the substance of form. It is a metaphor for the deluded mind. 『及色業者』 (And the actions of form) is the function of form. It is a metaphor for false matters. The actions of form are called the actions of form. 『悉容受下』 (Completely accommodating), this is the second sentence, explaining that the sky holds form, which is a metaphor for true reality holding delusion. 『悉容受者』 (Completely accommodating), accommodating those substances of form and actions of form. 『為作依者』 (Acting as a support), acting as a support for the substance of form and the actions of form. 『謂虛空下』 (Namely, the sky), highlighting the characteristics of accommodating and acting as a support mentioned earlier, slightly comparing the actions of form to distinguish accommodating and acting as a support. Starting from below, in the metaphor of removing delusion to reveal true reality. 『又如除色及色業已』 (Moreover, like removing form and the actions of form), it is a metaphor for the part of pure formlessness that is convenient. 『名凈空者』 (Called pure emptiness), it is a metaphor for that 『性凈』 (nature of purity). Discussing the self-nature of emptiness, the substance is not form. Therefore, it is called 『無』 (non-existence).
色性分。名凈虛空。上來解喻。次牒以合。先合依真起妄之喻。如虛空處色業轉者。牒上如空有種種色及色業也。色業隨空故名為轉。離言說下舉法以合。離言說事合上如空。種種施設言說妄想合種種色。妄想之心依于種種因緣施設言語而生。是故名為種種施設言說妄想。亦可妄想起種種言。是故名為種種施設言說妄想。言虛偽者合前色業。妄想不真故曰虛偽。言隨轉者。妄依真起故曰隨轉。法同前喻稱曰如是。又如虛空容受色業。牒上喻中悉容受彼。離言說下舉法以合。離言說法容受妄想亦如是者。合上虛空容色體也。容受色業略而不合。若具應言離言說法容受虛偽亦復如是。若菩薩下合上除妄顯真之喻。喻有兩句。今別合之。菩薩以慧除言所起。邪惑妄想諸虛偽者。合上除色及色業已。此明菩薩觀解方便破相趣寂。智慧如風除言所起。邪惑妄想合前除色。諸虛偽合除色業。然此文中言少不足。若準前文。應先牒喻后以法合。若準下文。應先舉法后將喻帖。但今此中望直舉法合前便罷更無餘文。以第一下合前喻中無色性分名凈虛空。此明菩薩體證清凈自性無染。于中有三。一合前喻。二以喻帖。三釋法同喻。以第一智離言說事一切言說自性非性。是第一句正合前喻。證真之慧是第一智。證實舍相名離言事。悟法本如
【現代漢語翻譯】 現代漢語譯本 色性的區分。名為清凈虛空（本質為空）。上面是解釋比喻，接下來用經文來對應。首先對應依真理而生虛妄的比喻。『如虛空處色業轉者』，對應上面所說的如同虛空中存在種種顏色以及顏色的作用。顏色的作用隨著虛空而變化，所以稱為『轉』。『離言說下舉法以合』，用佛法來對應比喻。『離言說事』對應上面的虛空。『種種施設言說妄想』對應種種顏色。虛妄的心依賴於種種因緣，施設言語而生起。所以稱為『種種施設言說妄想』。也可以理解為妄想生起種種言語，所以稱為『種種施設言說妄想』。『言虛偽者』對應前面的顏色的作用。妄想不真實，所以說是虛偽。『言隨轉者』，妄想依真理而生起，所以說是隨轉。佛法與前面的比喻相同，所以說『如是』。又如虛空容受顏色的作用，對應上面比喻中完全容納它們。『離言說下舉法以合』，用佛法來對應比喻。『離言說法容受妄想亦如是者』，對應上面虛空容納顏色的本體。容受顏色的作用省略而不對應。如果完整對應，應該說『離言說法容受虛偽亦復如是』。『若菩薩下合上除妄顯真之喻』，如果菩薩對應上面去除虛妄顯現真理的比喻。比喻有兩句，現在分別對應。菩薩用智慧去除言語所引起的邪惡迷惑的妄想以及各種虛偽，對應上面去除顏色以及顏色的作用。這說明菩薩通過觀察理解，方便地破除表相，趨向寂靜。智慧如風，去除言語所引起的邪惡迷惑的妄想，對應前面去除顏色。各種虛偽對應去除顏色的作用。然而這段經文中言語較少，不夠完整。如果按照前面的經文，應該先對應比喻，然後用佛法來對應。如果按照下面的經文，應該先舉出佛法，然後用比喻來貼合。但現在這裡直接用佛法來對應前面的比喻就結束了，沒有其他經文。『以第一下合前喻中無色性分名凈虛空』，用第一（智慧）對應前面比喻中沒有顏色的性質，名為清凈虛空。這說明菩薩體悟清凈的自性，沒有污染。其中有三點：一是對應前面的比喻，二是用比喻來貼合，三是解釋佛法與比喻相同。『以第一智離言說事一切言說自性非性』，這是第一句，正是對應前面的比喻。證悟真理的智慧是第一智。證實捨棄表相，名為遠離言語之事。領悟佛法的本來面目。
【English Translation】 English version The differentiation of the nature of form. Named pure emptiness (essence is emptiness). The above explains the metaphor, and then uses the scripture to correspond. First, correspond to the metaphor of arising falsehood from truth. 'As the transformation of color karma in empty space', corresponds to the above saying that there are various colors and the function of colors in empty space. The function of color changes with empty space, so it is called 'transformation'. 'Below, away from speech, use Dharma to correspond', use the Dharma to correspond to the metaphor. 'The matter of being away from speech' corresponds to the above emptiness. 'Various established speech and delusional thoughts' corresponds to various colors. The false mind relies on various causes and conditions, establishing speech and arising. Therefore, it is called 'various established speech and delusional thoughts'. It can also be understood as delusional thoughts arising from various speeches, so it is called 'various established speech and delusional thoughts'. 'The words false' corresponds to the previous function of color. Delusional thoughts are not true, so they are said to be false. 'The words following the transformation', delusional thoughts arise from truth, so it is said to be following the transformation. The Dharma is the same as the previous metaphor, so it is said 'such is'. Also, like empty space accommodating the function of color, corresponding to the above metaphor of completely accommodating them. 'Below, away from speech, use Dharma to correspond', use the Dharma to correspond to the metaphor. 'Being away from speech, the Dharma accommodates delusional thoughts is also like this', corresponds to the above essence of empty space accommodating color. Accommodating the function of color is omitted and not corresponded. If fully corresponded, it should be said 'Being away from speech, the Dharma accommodates falsehood is also like this'. 'If the Bodhisattva corresponds to the metaphor of removing falsehood and revealing truth', if the Bodhisattva corresponds to the above metaphor of removing falsehood and revealing truth. The metaphor has two sentences, now correspond separately. The Bodhisattva uses wisdom to remove the evil and deluded delusional thoughts caused by speech, as well as various falsehoods, corresponding to the above removing color and the function of color. This explains that the Bodhisattva, through observation and understanding, conveniently breaks through appearances and moves towards tranquility. Wisdom is like the wind, removing the evil and deluded delusional thoughts caused by speech, corresponding to the previous removing color. Various falsehoods correspond to removing the function of color. However, there are few words in this scripture, not complete enough. If according to the previous scripture, the metaphor should be corresponded first, and then the Dharma should be used to correspond. If according to the following scripture, the Dharma should be presented first, and then the metaphor should be used to fit. But now here, directly use the Dharma to correspond to the previous metaphor and it ends, there is no other scripture. 'Using the first corresponds to the previous metaphor of no color nature named pure emptiness', use the first (wisdom) to correspond to the previous metaphor of no color nature, named pure emptiness. This explains that the Bodhisattva realizes the pure self-nature, without contamination. There are three points: one is to correspond to the previous metaphor, two is to use the metaphor to fit, and three is to explain that the Dharma is the same as the metaphor. 'Using the first wisdom to be away from speech, all speech nature is non-nature', this is the first sentence, which exactly corresponds to the previous metaphor. The wisdom of realizing the truth is the first wisdom. Confirming the abandonment of appearances is called being away from the matter of speech. Comprehending the original face of the Dharma.
非先有性后時方離名一切言自性非性。如空凈下。是第二句舉喻以帖。亦非展轉有餘性者。是第三句釋法同喻。若據對治除染得凈名為展轉有餘自性。據證返望本來常凈。非除前染后以為凈。如彼虛空體性清凈。故非展轉有餘性也。上來合竟。是故諸法譬如虛空。第三總結。次解幻喻。于中有三。一辨喻相。二合三結。前喻相中。譬如幻者總牒前喻。不如事有亦非一切都無幻事。釋顯喻相。幻化之有有非定有。非定有故說無為有。無為有故不同其餘事實之有。幻化之無無非定無。非定無故說有為無。有為無故不同兔角一向無法。下次合之。如是一切總合前幻。不如言說愚癡計有合前喻中不如事有。亦非一切都無所有合前亦非都無幻事。自下結之。先結所入。后結所說。言第一義離言自性如是方便入非有無。結所入也。名前非有非無之理為第一義離言自性。此第一義是所入法。藉彼幻喻方便入中故曰方便。入非有無。是故已下結所說也。以是菩薩知法似幻故說如幻。第三夢喻何故不釋。釋前兩喻明離性事。性事既無。生滅安在。是故不須釋夢顯之。前略次廣。自下第三總以結之。于中先明菩薩自知。后結隨順為他顯示。前自知中如是菩薩於法不取不取有也。言不捨者不捨于有取定無也。不增不減顯前不取不取有故。無凈
可增無染可減。亦無壞者顯前不捨。於此正解名如實知。此明自知。為人顯者正結隨順為他顯也。上來第二廣明菩薩三種隨順。是名已下第三總結。解立要中文別有四。一問。二釋。三總結之。四眾生不從一切不與。初問可知。釋中初隨眾生所求為其立要。后明眾生隨要修善一切皆與。前中有五。一明眾生來求眾具要令修善。二明眾生犯罪求救要令修善。三明眾生橫遭急難來求免脫要令修善。四明眾生求欲親合怨憎別離要令修善。五明眾生有病求治要令修善。就初段中。先略后廣。略中初言求十資生舉其所求。下明立要。汝能供父廣如上說乃至受戒。是所要事。如上善知世間之中明眾生濁不識父母乃至不能修治齋戒。今此立要悉令作之。故言如上乃至受戒。若能施汝不能不與。正是要辭。所謂下廣。先廣十種資生眾具。田宅一。市肆二。官爵三。國土四。錢財六畜五。工巧六。醫方七。結婚八。若食不食九。好食求食惡食求舍名食不食。所同事十。下明立要。汝能供養乃至受戒。是所要事。施食同事要之所許。前十種中。略舉后二。初八不論。複次有生犯罪已下第二立要。複次有生王賊已下第三立要。若有眾生欲恩愛下第四立要。復有眾生疾病已下第五立要。上來五門隨求立要。菩薩如是立要已下明物隨要修善離惡得
【現代漢語翻譯】 現代漢語譯本：可增益，無染污，可減少。也沒有任何東西會毀壞，（真如）顯現於前而不捨棄。對此正確理解就叫做『如實知』（Yathābhūta-jñāna）。這說明是自己證知的。為他人闡明，正確地引導隨順，就是為他人顯現。上面第二部分廣泛闡明了菩薩的三種隨順。『是名』以下是第三部分總結。解釋『立要』（establishing a principle）這個詞，文中有四個部分：一、提問；二、解釋；三、總結；四、眾生不給予一切，一切不給予眾生。最初的提問可以理解。解釋中，首先隨順眾生所求，為他們確立原則。後面說明眾生隨原則修善，一切都會給予。前面有五個方面：一、說明眾生來求各種資生之具，要讓他們修善；二、說明眾生犯罪求救，要讓他們修善；三、說明眾生橫遭急難來求免脫，要讓他們修善；四、說明眾生求欲親近恩愛，怨憎別離，要讓他們修善；五、說明眾生有病求醫，要讓他們修善。就第一段中，先簡略后詳細。簡略中，最初說求十種資生之具，舉出他們所求的。下面說明確立原則。『汝能供父』（If you can support your father）廣泛地如上面所說，乃至受戒（taking precepts）。這是所要求的。如上面『善知世間之中』（knowing well the world）說明眾生愚昧，不認識父母，乃至不能修行齋戒。現在這裡確立原則，全部讓他們去做。所以說『如上乃至受戒』。『若能施汝不能不與』（If you can give, I cannot but give to you）正是要義所在。『所謂下廣』（What follows is an elaboration）下面詳細說明。首先詳細說明十種資生眾具：田宅（fields and houses）一，市肆（markets）二，官爵（official positions）三，國土（lands）四，錢財六畜（money and livestock）五，工巧（crafts）六，醫方（medicine）七，結婚（marriage）八，若食不食（eating or not eating）九，好食求食，惡食求舍，名為食不食。所同事（occupations）十。下面說明確立原則。『汝能供養乃至受戒』（If you can support...even taking precepts）。施食和從事，是要約中所允許的。前面十種中，簡略地舉出后兩種，最初八種不討論。『複次有生犯罪已下』（Furthermore, if there are beings who commit crimes）以下是第二種確立原則。『複次有生王賊已下』（Furthermore, if there are beings who are troubled by kings or thieves）以下是第三種確立原則。『若有眾生欲恩愛下』（If there are beings who desire love）以下是第四種確立原則。『復有眾生疾病已下』（Furthermore, if there are beings who are sick）以下是第五種確立原則。上面五個方面，隨眾生所求確立原則。『菩薩如是立要已下』（The Bodhisattva, having established these principles）以下說明物品隨眾生修善離惡而得到。 English version: It can be increased, without defilement, and it can be decreased. Nor is there anything that can be destroyed; (Tathata) appears before us without abandoning. Correct understanding of this is called 'Yathābhūta-jñāna' (knowing things as they truly are). This explains self-realization. To explain it to others, to correctly guide and accord with them, is to reveal it to others. The second part above extensively explains the three kinds of accordance of a Bodhisattva. 'Is named' below is the third part, a summary. Explaining the term 'establishing a principle' (立要), there are four parts in the text: 1. Question; 2. Explanation; 3. Summary; 4. Beings do not give everything, and everything is not given to beings. The initial question is understandable. In the explanation, first, according to what beings seek, establish principles for them. Later, it explains that if beings cultivate goodness according to the principles, everything will be given. There are five aspects in the preceding part: 1. Explaining that when beings come seeking various necessities of life, they must be made to cultivate goodness; 2. Explaining that when beings commit crimes and seek help, they must be made to cultivate goodness; 3. Explaining that when beings encounter sudden disasters and seek escape, they must be made to cultivate goodness; 4. Explaining that when beings seek to be close to love and to be separated from hatred, they must be made to cultivate goodness; 5. Explaining that when beings are sick and seek healing, they must be made to cultivate goodness. In the first section, it goes from brief to detailed. In brief, it initially speaks of seeking ten kinds of necessities of life, mentioning what they seek. Below, it explains establishing principles. 'If you can support your father' is extensively as said above, even taking precepts. This is what is required. As above, 'knowing well the world' explains that beings are ignorant, do not recognize their parents, and cannot even cultivate fasting and precepts. Now, here, establishing principles, they are all made to do it. Therefore, it says 'as above, even taking precepts'. 'If you can give, I cannot but give to you' is precisely the essence of the principle. 'What follows is an elaboration' Below is a detailed explanation. First, a detailed explanation of the ten kinds of necessities of life: fields and houses 1, markets 2, official positions 3, lands 4, money and livestock 5, crafts 6, medicine 7, marriage 8, eating or not eating 9, seeking good food, abandoning bad food, is called eating or not eating. Occupations 10. Below, it explains establishing principles. 'If you can support...even taking precepts'. Giving food and engaging in occupations are what are permitted in the principles. In the preceding ten kinds, it briefly mentions the last two, and the first eight are not discussed. 'Furthermore, if there are beings who commit crimes' below is the second kind of establishing principles. 'Furthermore, if there are beings who are troubled by kings or thieves' below is the third kind of establishing principles. 'If there are beings who desire love' below is the fourth kind of establishing principles. 'Furthermore, if there are beings who are sick' below is the fifth kind of establishing principles. In the five aspects above, principles are established according to what beings seek. 'The Bodhisattva, having established these principles' below explains that things are obtained as beings cultivate goodness and abandon evil.
【English Translation】 English version: It can be increased, without defilement, and it can be decreased. Nor is there anything that can be destroyed; (Tathata) appears before us without abandoning. Correct understanding of this is called 'Yathābhūta-jñāna' (knowing things as they truly are). This explains self-realization. To explain it to others, to correctly guide and accord with them, is to reveal it to others. The second part above extensively explains the three kinds of accordance of a Bodhisattva. 'Is named' below is the third part, a summary. Explaining the term 'establishing a principle' (立要), there are four parts in the text: 1. Question; 2. Explanation; 3. Summary; 4. Beings do not give everything, and everything is not given to beings. The initial question is understandable. In the explanation, first, according to what beings seek, establish principles for them. Later, it explains that if beings cultivate goodness according to the principles, everything will be given. There are five aspects in the preceding part: 1. Explaining that when beings come seeking various necessities of life, they must be made to cultivate goodness; 2. Explaining that when beings commit crimes and seek help, they must be made to cultivate goodness; 3. Explaining that when beings encounter sudden disasters and seek escape, they must be made to cultivate goodness; 4. Explaining that when beings seek to be close to love and to be separated from hatred, they must be made to cultivate goodness; 5. Explaining that when beings are sick and seek healing, they must be made to cultivate goodness. In the first section, it goes from brief to detailed. In brief, it initially speaks of seeking ten kinds of necessities of life, mentioning what they seek. Below, it explains establishing principles. 'If you can support your father' is extensively as said above, even taking precepts. This is what is required. As above, 'knowing well the world' explains that beings are ignorant, do not recognize their parents, and cannot even cultivate fasting and precepts. Now, here, establishing principles, they are all made to do it. Therefore, it says 'as above, even taking precepts'. 'If you can give, I cannot but give to you' is precisely the essence of the principle. 'What follows is an elaboration' Below is a detailed explanation. First, a detailed explanation of the ten kinds of necessities of life: fields and houses 1, markets 2, official positions 3, lands 4, money and livestock 5, crafts 6, medicine 7, marriage 8, eating or not eating 9, seeking good food, abandoning bad food, is called eating or not eating. Occupations 10. Below, it explains establishing principles. 'If you can support...even taking precepts'. Giving food and engaging in occupations are what are permitted in the principles. In the preceding ten kinds, it briefly mentions the last two, and the first eight are not discussed. 'Furthermore, if there are beings who commit crimes' below is the second kind of establishing principles. 'Furthermore, if there are beings who are troubled by kings or thieves' below is the third kind of establishing principles. 'If there are beings who desire love' below is the fourth kind of establishing principles. 'Furthermore, if there are beings who are sick' below is the fifth kind of establishing principles. In the five aspects above, principles are established according to what beings seek. 'The Bodhisattva, having established these principles' below explains that things are obtained as beings cultivate goodness and abandon evil.
隨所欲。是名下結。下明眾生不隨所要。如上五事一切不與。與生要已彼不隨要。如上所許亦不施者。就上初門明其不與。謂上所許十種資生皆不與也。為度彼故非不欲與明不與意。諸難已下就餘四門明其不與。言諸難者是前第二。恐怖第三。病苦第五。愛念和合不愛別離是前第四。此後兩門前後不次。下明不與。次解異相。先釋后結。釋中有三。一明眾生無前五求菩薩為化先與親厚勸令修善。二若彼生下明物不從示其異相。異相有三。一現瞋恚。為度彼下明其化意。二所作乖異。為度彼下還明化意。三加不益事。欲度彼下還明化意。此之三句合為第二正現異相。三菩薩方便現此異下總明化意。次解逼迫。先問次釋。后總結之。釋中初明逼迫之相。彼諸生下彰其化益。是名下結。次解報恩。先彰其恩。次明求報。后明方便。勸修善法相顯可知。解清凈中。初問起發。次釋后結。釋中可現有其五種。一生兜率令物求見。二生上族舍離出家息物高慢。三苦行六年斷物邪信。四示成佛道生物正求。五轉法輪為益有三。一待請而說生物敬重。二佛眼觀察顯已悲深息物邪謗。三轉正法輪斷物邪受。是名已下總以結嘆。從上隨順訖來至此廣釋六門。自下結嘆。先結后嘆。結有總別。是名六種是總結也。下別結之。言略說者。前就壞
法除暴害等略開六門名略說也。言廣說者。上來廣解名廣說也。無餘無上嘆以顯勝。是名巧便總結十二巧方便也。
自下第八明陀羅尼。陀羅尼者是外國語。比幡名持。持法不妄故名為持。先問后釋。云何問也。釋中有五。一數。二名。三廣辨釋。四就位分別。五明得因。有四數也。細分無量。一門說四名中應先廣釋其義。義如別章。然後釋文。此四猶是聞思修證。法謂聞慧。能持教法。義謂思慧。能持諸義。言咒術者修慧用也。以得禪定修慧自在能用咒術。咒術不妄故名咒術陀羅尼也。忍謂證智。證心安法故名為忍。下廣釋之。云何法者牒問初門。下釋其相。菩薩得是無量慧力辨出持體。于未曾下對法辨持。于中有二。一明其法。二明能持。法中三句。一明所持。昔所未聞未曾修習。從師聽受謂之為聞。讀誦受持名為修習。曾聞曾習持之則易。初聞始受持之則難。今言未聞未曾修習以顯菩薩持之勝也。二次第下明所持法次第不亂。次第莊嚴言辭次也。言辭巧勝故曰莊嚴。次第所應顯理次也。亂持則易。次第難記。今言次第亦顯菩薩持之勝也。三無量下明所持廣。少法易憶。多法難持。今言無量亦顯菩薩持之勝也。經無量下明其能持。經無量劫憶不忘者。時近易記。長久善忘。今此說言經無量劫顯持勝也。云何
【現代漢語翻譯】 現代漢語譯本： 『法除暴害等略開六門名略說也』，意思是前面所說的，用佛法去除暴行和傷害等，簡略地開啟六種法門，這叫做『略說』。 『言廣說者。上來廣解名廣說也』，意思是前面廣泛地解釋，這叫做『廣說』。 『無餘無上嘆以顯勝』，用『無餘』和『無上』來讚歎，以此顯示殊勝。 『是名巧便總結十二巧方便也』，這叫做巧妙方便，總結了十二種巧妙方便。
從下面第八部分開始，說明陀羅尼（Dharani，總持）。陀羅尼是外國語，翻譯成漢語是『持』的意思。因為能夠持法不虛妄，所以叫做『持』。先提問，后解釋。『云何問也』，是怎麼提問的呢？解釋中有五個方面：一是數量，二是名稱，三是廣泛辨析解釋，四是就不同位階分別，五是說明獲得的因緣。有四種數量。如果細分，則有無量種。一門之中說了四種名稱，應該先廣泛解釋它的含義。含義如同其他章節所說。然後解釋文字。這四種名稱仍然是聞、思、修、證。法是指聞慧，能夠持教法。義是指思慧，能夠持諸義。『言咒術者修慧用也』，說咒術是修慧的作用。因為得到禪定，修慧自在，所以能夠使用咒術。咒術不虛妄，所以叫做咒術陀羅尼。 『忍謂證智。證心安法故名為忍』，忍是指證智，因為證悟的心安住於法，所以叫做忍。下面廣泛解釋它。『云何法者牒問初門』，『什麼是法』，這是重複提問最初的法門。下面解釋它的相狀。菩薩得到這種無量慧力，辨別出『持』的體性。『于未曾下對法辨持』，在『于未曾』之後，針對法來辨別『持』。其中有兩點：一是說明法，二是說明能持。在『法』中，有三句話：一是說明所持，過去沒有聽聞過，沒有修習過，從老師那裡聽受，這叫做『聞』。讀誦受持，叫做『修習』。曾經聽聞過，曾經修習過，持之則容易。初次聽聞，開始接受，持之則困難。現在說『未聞未曾修習』，是爲了顯示菩薩持法的殊勝。 『二次第下明所持法次第不亂』，第二，說明所持的法次第不亂。『次第莊嚴言辭次也』，次第莊嚴，是指言辭的次第。言辭巧妙殊勝，所以說『莊嚴』。『次第所應顯理次也』，次第所應當，是指顯現道理的次第。混亂地持誦則容易，按照次第則難以記憶。現在說『次第』，也是爲了顯示菩薩持法的殊勝。 『三無量下明所持廣』，第三，『無量』，說明所持的法廣大。少的法容易記憶，多的法難以持住。現在說『無量』，也是爲了顯示菩薩持法的殊勝。『經無量下明其能持』，『經無量』，說明菩薩的能持。時間短容易記住，時間長容易忘記。現在這裡說『經無量劫』，顯示了持法的殊勝。『云何』，怎麼樣呢？
【English Translation】 English version: '法除暴害等略開六門名略說也 (Fǎ chú bàohài děng lüè kāi liù mén míng lüè shuō yě)' means that what was said earlier, using the Dharma to eliminate violence and harm, briefly opening the six Dharma gates, is called 'brief explanation'. '言廣說者。上來廣解名廣說也 (Yán guǎng shuō zhě. Shànglái guǎng jiě míng guǎng shuō yě)' means that the extensive explanation given earlier is called 'extensive explanation'. '無餘無上嘆以顯勝 (Wú yú wú shàng tàn yǐ xiǎn shèng)' uses 'without remainder' and 'supreme' to praise, thereby showing the excellence. '是名巧便總結十二巧方便也 (Shì míng qiǎobiàn zǒngjié shí'èr qiǎo fāngbiàn yě)' This is called skillful means, summarizing the twelve skillful means.
Starting from the eighth part below, it explains Dharani (陀羅尼, Dhāraṇī, meaning 'holding'). Dharani is a foreign word, translated into Chinese as '持 (chí)', meaning 'to hold'. Because it can hold the Dharma without falsehood, it is called '持 (chí)'. First ask, then explain. '云何問也 (Yúnhé wèn yě)', how is it asked? There are five aspects in the explanation: first, the number; second, the name; third, the extensive analysis and explanation; fourth, the distinction based on different stages; and fifth, the explanation of the causes of attainment. There are four numbers. If divided finely, there are countless kinds. In one gate, four names are mentioned, and their meanings should be extensively explained first. The meanings are as explained in other chapters. Then explain the text. These four names are still hearing, thinking, cultivating, and realizing. Dharma refers to hearing wisdom, which can hold the teachings. Meaning refers to thinking wisdom, which can hold the meanings. '言咒術者修慧用也 (Yán zhòushù zhě xiū huì yòng yě)', saying that mantras are the function of cultivation wisdom. Because one obtains Samadhi, and cultivation wisdom is free, one can use mantras. Mantras are not false, so they are called mantra Dharani. '忍謂證智。證心安法故名為忍 (Rěn wèi zhèng zhì. Zhèng xīn ān fǎ gù míng wèi rěn)', forbearance refers to realization wisdom, because the realized mind abides in the Dharma, it is called forbearance. Below is an extensive explanation of it. '云何法者牒問初門 (Yúnhé fǎ zhě dié wèn chū mén)', 'What is Dharma', this is repeating the question of the initial Dharma gate. Below, explain its characteristics. Bodhisattvas obtain this immeasurable wisdom power and distinguish the nature of 'holding'. '于未曾下對法辨持 (Yú wèicéng xià duì fǎ biàn chí)', after '于未曾 (yú wèicéng)', distinguish 'holding' in relation to the Dharma. There are two points: one is to explain the Dharma, and the other is to explain the ability to hold. In 'Dharma', there are three sentences: one is to explain what is held, which has not been heard in the past, has not been cultivated, and is heard from the teacher, which is called 'hearing'. Reading and reciting and holding is called 'cultivation'. Having heard and cultivated before, it is easy to hold. Hearing for the first time and starting to accept, it is difficult to hold. Now saying '未聞未曾修習 (wèi wén wèi céng xiūxí)' is to show the excellence of the Bodhisattva's holding of the Dharma. '二次第下明所持法次第不亂 (Èr cìdì xià míng suǒ chí fǎ cìdì bù luàn)', second, it explains that the order of the Dharma held is not disordered. '次第莊嚴言辭次也 (Cìdì zhuāngyán yáncí cì yě)', orderly adornment refers to the order of words. The words are skillfully excellent, so it is said to be 'adorned'. '次第所應顯理次也 (Cìdì suǒ yīng xiǎn lǐ cì yě)', the order should be the order of revealing the truth. It is easy to recite in a chaotic manner, but it is difficult to remember in order. Now saying '次第 (cìdì)' is also to show the excellence of the Bodhisattva's holding of the Dharma. '三無量下明所持廣 (Sān wúliàng xià míng suǒ chí guǎng)', third, '無量 (wúliàng)', explains that the Dharma held is vast. It is easy to remember less Dharma, and it is difficult to hold more Dharma. Now saying '無量 (wúliàng)' is also to show the excellence of the Bodhisattva's holding of the Dharma. '經無量下明其能持 (Jīng wúliàng xià míng qí néng chí)', '經無量 (jīng wúliàng)', explains the Bodhisattva's ability to hold. It is easy to remember for a short time, and it is easy to forget for a long time. Now here it says '經無量劫 (jīng wúliàng jié)', showing the excellence of holding the Dharma. '云何 (Yúnhé)', how is it?
義者。問第二門。釋中類前應先明體。然後對義以辯能持。今此望直對義辯持。于中有二。一明其義。二辯能持。義中兩句。初於此法無量義趣。所持義廣。二未曾下明所持義。未讀未修尋文取義名為讀誦。思量分別稱曰修習。舉此亦為彰能持勝。經無量下辯明能持。云何咒術問第三門。菩薩得是無量三昧明其所依。以咒術下正明咒術。忍中初問次釋后結。云何得忍是初問也。釋中有四。一修忍方便。二于如來下正明修忍。三又知下明修所成。四是菩薩下據修以結。前方便中差別有四。一精勤不墮。二獨靜不亂。三少食不雜。四思禪不睡。精勤修習因起知慧是初門也。苦懶墮者尚不能成世間之事。何況出道。故須精勤。勤學忍行稱曰修習。此之勤修與忍作。因故名為因。因生忍行名起智慧。慧是忍體。是慧住法便名為忍。獨一已下是第二門。獨一靜處離外紛動。燕默已下身口寂靜。燕默口寂。不行身靜。知是已下是第三門。言知量者食不過限。言不雜者食無非法。常一坐者食不頻數。思惟禪下是第四門。言思禪者息除亂想。少睡多覺離於惛沈。上來第一修忍方便。自下第二正明修忍。于中初先觀察咒術。后類諸法。觀咒術中。于如來說得忍咒術略明修忍。如來所說咒術章句皆是理詮。菩薩尋之窮悟實性故得忍也。所謂
【現代漢語翻譯】 現代漢語譯本 義的解釋。現在提問第二個問題。解釋中間部分之前，應該先闡明其本體，然後針對義來辨析其能持的作用。現在這裡直接針對義來辨析能持。其中包含兩部分：一是闡明其義，二是辨析能持。義的闡明包含兩句話。首先，『於此法無量義趣』，說明所持的義非常廣泛。其次，『未曾下明所持義』，說明所持的義。沒有閱讀、沒有修行，只是尋章摘句地理解文義，這叫做讀誦。深入思考、辨別分析，這叫做修習。列舉讀誦和修習，是爲了彰顯能持的殊勝。『經無量下辯明能持』，辯明能持的作用。 『云何咒術問第三門』，如何理解咒術，這是第三個問題。『菩薩得是無量三昧明其所依』，菩薩獲得這種無量的三昧，說明咒術所依賴的基礎。『以咒術下正明咒術』，正式闡明咒術的含義。忍的解釋中，先提問，然後解釋，最後總結。『云何得忍是初問也』，如何獲得忍，這是最初的問題。解釋包含四個方面：一是修忍的方便，二是『于如來下正明修忍』，正式闡明修忍的方法，三是『又知下明修所成』，說明通過修行所獲得的成就，四是『是菩薩下據修以結』，根據修行的情況進行總結。前面的方便中，差別有四個方面：一是精勤不懈怠，二是獨處安靜不散亂，三是少食不雜亂，四是思禪不昏睡。精勤修習，因為精勤而生起智慧，這是第一個方面。懶惰懈怠的人尚且不能成就世間的事情，更何況是出世之道呢？所以必須精勤。勤奮學習忍辱的行為，稱作修習。這種勤奮的修習與忍辱作為因，因此稱為因。因產生忍辱的行為，叫做生起智慧。智慧是忍辱的本體。這種智慧安住於法，便稱作忍辱。『獨一已下是第二門』，獨自一人在安靜的地方，遠離外在的紛擾。『燕默已下身口寂靜』，身口保持寂靜。『燕默口寂』，言語沉默。『不行身靜』，身體行為安靜。『知是已下是第三門』，說到知量，就是指飲食不過量。說到不雜，就是指飲食沒有不合法的。『常一坐者食不頻數』，經常一次坐著用餐，飲食不過於頻繁。『思惟禪下是第四門』，說到思惟禪定，就是指止息消除各種散亂的念頭。『少睡多覺離於惛沈』，少睡眠，多覺醒，遠離昏沉的狀態。以上是第一部分，修忍的方便。下面是第二部分，正式闡明修忍的方法。其中首先觀察咒術，然後以此類比其他諸法。觀察咒術中，『于如來說得忍咒術略明修忍』，從如來說的獲得忍辱的咒術，簡要地說明修忍的方法。如來說的咒術章句，都是真理的詮釋。菩薩尋著這些章句，窮盡領悟其中的真實體性，因此能夠獲得忍辱。 所謂
【English Translation】 English version Explanation of '義' (meaning, righteousness). Now asking the second question. Before explaining the middle part, one should first clarify its substance, and then analyze its ability to uphold based on the meaning. Here, we directly analyze the ability to uphold based on the meaning. It contains two parts: first, clarifying its meaning; second, analyzing its ability to uphold. The clarification of meaning includes two sentences. First, '於此法無量義趣' (in this Dharma, there are immeasurable meanings and interests), indicating that the meaning upheld is very broad. Second, '未曾下明所持義' (the following explains the meaning upheld), explaining the meaning upheld. Without reading, without practicing, only seeking and extracting the meaning from the text is called reading and reciting. Deeply thinking and distinguishing and analyzing is called practicing. Listing reading and reciting is to highlight the superiority of the ability to uphold. '經無量下辯明能持' (the following explains the ability to uphold), clarifying the function of the ability to uphold. '云何咒術問第三門' (how to understand mantras, this is the third question). '菩薩得是無量三昧明其所依' (Bodhisattvas attain this immeasurable Samadhi, indicating the foundation upon which mantras rely). '以咒術下正明咒術' (the following formally clarifies the meaning of mantras), formally clarifying the meaning of mantras. In the explanation of forbearance, first ask, then explain, and finally summarize. '云何得忍是初問也' (how to obtain forbearance, this is the initial question). The explanation includes four aspects: first, the convenience of cultivating forbearance; second, '于如來下正明修忍' (the following formally clarifies the method of cultivating forbearance); third, '又知下明修所成' (the following explains the achievements obtained through cultivation); fourth, '是菩薩下據修以結' (the following summarizes based on the situation of cultivation). In the previous convenience, there are four differences: first, diligence without懈怠 (laziness); second, being alone and quiet without散亂 (distraction); third, eating less without雜亂 (confusion); fourth, thinking in meditation without昏睡 (drowsiness). Diligently practicing, because of diligence, wisdom arises, this is the first aspect. Those who are lazy and懈怠 (negligent) cannot even accomplish worldly affairs, let alone the path of transcending the world? Therefore, one must be diligent. Diligently learning the practice of forbearance is called cultivation. This diligent cultivation and forbearance act as a cause, therefore it is called a cause. The cause produces the act of forbearance, which is called arising wisdom. Wisdom is the substance of forbearance. This wisdom abides in the Dharma, and is called forbearance. '獨一已下是第二門' (being alone is the second aspect), being alone in a quiet place, away from external disturbances. '燕默已下身口寂靜' (the following describes the body and mouth being quiet), the body and mouth remain quiet. '燕默口寂' (燕默 mouth is silent), speech is silent. '不行身靜' (not acting body is quiet), physical behavior is quiet. '知是已下是第三門' (knowing is the third aspect), speaking of knowing the amount, it means that the diet is not excessive. Speaking of not mixing, it means that the diet is not illegal. '常一坐者食不頻數' (always sitting in one seat means not eating frequently), often eating in one sitting, the diet is not too frequent. '思惟禪下是第四門' (thinking in meditation is the fourth aspect), speaking of thinking in meditation, it means stopping and eliminating various scattered thoughts. '少睡多覺離於惛沈' (sleeping less and being more awake is away from drowsiness), sleeping less, being more awake, and staying away from a state of drowsiness. The above is the first part, the convenience of cultivating forbearance. The following is the second part, formally clarifying the method of cultivating forbearance. Among them, first observe mantras, and then use this to analogize other Dharmas. In observing mantras, '于如來說得忍咒術略明修忍' (from the mantras of obtaining forbearance spoken by the Tathagata, briefly explain the method of cultivating forbearance), from the mantra verses spoken by the Tathagata to obtain forbearance, briefly explain the method of cultivating forbearance. The mantra verses spoken by the Tathagata are all interpretations of truth. Bodhisattvas seek these verses, exhaustively understand the true nature within them, and therefore can obtain forbearance. 所謂
下廣。謂伊致等廣明咒術。此外國語。今此不幡。不知何言。尚應是其顯實之語。故今觀之能成忍行。於此已下廣明忍行。于中有三。一觀方便。第二正知。三總結之。於此咒術思量觀察。是觀方便。如是咒下是其正知。如是咒術如是正思牒前起后。下顯正知。句第有四。一觀咒術能詮教空。二觀咒術所詮義空。三牒結第一。四釋結第二。言如此義尚不自聞是第一句能詮空也。謂前所說咒術之義體性空故無自可聞。何有所得是第二句所詮義空。既無咒術自相可聞。何有所詮法義可得。如咒術下是第三句牒結初門。如咒章句不可得者牒前。此義不自聞也。是則無義結以顯之。蓋乃是其空無之義故曰無義。亦可無彼咒術之義故曰無義。如是諸義所謂無下。是第四句釋結第二。如是諸義所謂無義重釋向前何有所得。謂彼咒術所說諸義不可得者。是空義故云諸義所謂無義。是故亦無餘義可求結以顯無。是向諸義謂無義故亦無所詮余義可求。對彼能詮故名所詮以為余矣。上來辯竟。如是善解咒術句者第三結也。上來正觀。咒術章句下以咒術類知諸法。善咒義者牒前所觀。以如是下類知諸法。然此乃是解行地忍於一切法未得現見故曰比知。解發自中故不從他。從於如來所說至此。大段第二正明修忍。又知已下是第三段明修所成。于
【現代漢語翻譯】 現代漢語譯本 下文將廣泛闡述。這裡所說的『伊致』等等，廣泛地闡明了咒語和法術。這是其他國家的語言，現在這裡沒有翻譯，不知道說的是什麼。但應該還是那些顯而易見、真實的內容。所以現在觀察這些內容，能夠成就忍辱的修行。從這裡開始，廣泛地闡明忍辱的修行。其中有三個方面：一是觀察方便，二是正確的認知，三是總結。對於這些咒語和法術進行思考和觀察，就是觀察方便。像這樣，在咒語之下就是正確的認知。像這樣的咒語和法術，像這樣正確地思考，承接前面的內容，引發後面的內容。下面闡明正確的認知。句子總共有四個：一是觀察咒語和法術，它們所表達的教義是空性的；二是觀察咒語和法術，它們所詮釋的意義是空性的；三是承接並總結第一點；四是解釋並總結第二點。 『說如此的意義，尚且不能自己聽到』，這是第一句，說明能詮（能表達意義）是空性的。意思是說，前面所說的咒語和法術的意義，其本體是空性的，所以沒有辦法自己聽到。『有什麼可以獲得的呢？』這是第二句，說明所詮（所表達的意義）是空性的。既然咒語和法術的自性沒有辦法聽到，那麼有什麼可以獲得的法義呢？ 『像咒語和法術』以下是第三句，承接並總結第一點。『像咒語的章節和語句是不可得的』，這是承接前面的內容。『這個意義不能自己聽到啊』，這就是用『沒有意義』來總結並闡明。大概是因為它是空無的意義，所以說『沒有意義』。也可以說，沒有那些咒語和法術的意義，所以說『沒有意義』。像這樣，各種意義，也就是『所謂沒有』以下，是第四句，解釋並總結第二點。像這樣，各種意義，也就是『所謂沒有意義』，再次解釋前面所說的『有什麼可以獲得的呢？』意思是說，那些咒語和法術所說的各種意義是不可得的，因為是空性的意義，所以說『各種意義，所謂沒有意義』。因此，也沒有其他的意義可以尋求，用總結來闡明『沒有』。這是指向前文所說的各種意義，因為沒有意義，所以也沒有可以詮釋的其他意義可以尋求。相對於能詮，所以稱為所詮，作為其他意義。 以上是辯論完畢。『像這樣善於理解咒語和法術的語句』，這是第三個總結。以上是正確的觀察。『咒語和法術的章節語句』以下，是用咒語和法術來類比認知諸法。『善於理解咒語的意義的人』，這是承接前面所觀察的內容。『用像這樣的方法』以下，是用類比的方法來認知諸法。然而，這只是在解行地（菩薩修行的一個階段）的忍辱，對於一切法還沒有得到親眼所見，所以說是『比知』（通過比較來認知）。理解是從自身發出的，所以不是從他人那裡獲得的。從如來所說的內容到這裡，是第二大段，正式闡明修習忍辱。『又知道』以下，是第三段，闡明通過修習所成就的。在...
【English Translation】 English version The following will be widely elaborated. The 'Yi Zhi' (伊致) etc. mentioned here, widely elucidate mantras and spells. This is a foreign language, and there is no translation here, so it is not known what it says. But it should still be those obvious and true contents. So now observing these contents can achieve the practice of patience. From here on, widely elaborate on the practice of patience (Kshanti, 忍行). There are three aspects to this: first, observing the means (Upaya, 方便); second, correct cognition (Samyagjnana, 正知); and third, summarizing. Thinking and observing these mantras and spells is observing the means. Like this, below the mantra is correct cognition. Like this mantra and spell, like this correct thinking, connects the previous content and initiates the following content. Below clarifies correct cognition. There are four sentences in total: first, observing mantras and spells, the doctrine they express is emptiness (Sunyata, 空性); second, observing mantras and spells, the meaning they interpret is emptiness; third, connecting and summarizing the first point; fourth, explaining and summarizing the second point. 'Saying such a meaning, one cannot even hear it oneself,' this is the first sentence, explaining that the expresser (the ability to express meaning) is emptiness. It means that the meaning of the mantra and spell mentioned earlier, its essence is emptiness, so there is no way to hear it oneself. 'What can be obtained?' This is the second sentence, explaining that the interpreted (the meaning expressed) is emptiness. Since the self-nature of the mantra and spell cannot be heard, then what Dharma meaning can be obtained? 'Like mantras and spells' below is the third sentence, connecting and summarizing the first point. 'Like the chapters and sentences of mantras are unattainable,' this is connecting the previous content. 'This meaning cannot be heard by oneself,' this is summarizing and clarifying with 'no meaning.' Probably because it is the meaning of emptiness, so it is called 'no meaning.' It can also be said that there is no meaning of those mantras and spells, so it is called 'no meaning.' Like this, various meanings, that is, 'so-called no' below, is the fourth sentence, explaining and summarizing the second point. Like this, various meanings, that is, 'so-called no meaning,' re-explains the previous 'what can be obtained?' It means that the various meanings spoken by those mantras and spells are unattainable, because it is the meaning of emptiness, so it is said 'various meanings, so-called no meaning.' Therefore, there is no other meaning to seek, using summary to clarify 'no.' This refers to the various meanings mentioned earlier, because there is no meaning, so there is no other meaning to interpret and seek. Relative to the expresser, it is called the interpreted, as other meanings. The above is the end of the debate. 'Like this, those who are good at understanding the sentences of mantras and spells,' this is the third summary. The above is the correct observation. 'The chapters and sentences of mantras and spells' below, is using mantras and spells to analogize and recognize all dharmas. 'Those who are good at understanding the meaning of mantras,' this is connecting the content observed earlier. 'Using such a method' below, is using analogy to recognize all dharmas. However, this is only patience in the stage of understanding and practice (Bhumi, 地) , and one has not yet directly seen all dharmas, so it is called 'comparative knowledge' (比知, knowledge through comparison). Understanding comes from oneself, so it is not obtained from others. From the content spoken by the Tathagata (如來) to here, is the second major section, formally clarifying the practice of patience. 'Also knowing' below, is the third section, clarifying what is achieved through practice. At...
中有三。一明所成。二結嘆顯勝。三辯位分。前所成中先知咒術。後知余法。知咒術中言又知者。前明解行方便觀知。今此更明出世證知故曰又知。知一切言自性叵得知能詮空。知一切法自性叵得知所詮空。下知余法。以此無言自性義者。牒前所知咒術空也。則知一切諸法義者。因解咒術通知一切諸法空也。是名已下結嘆顯勝得上歡喜辯其位分。歡喜地忍過前解行故曰最上。是菩薩下是第四段結上所修解行地忍。良以解行正修忍處故偏結之。于中有三。一牒宜結。二辯行能。三就位指斥。菩薩得此名得忍者。是牒結也。得此不久當得凈心辯行能也。增上解行就位指斥。從上精勤訖來至此第二廣釋。是名得忍第三總結。上來廣釋四陀羅尼。自下第四明其成處。言彼法義度初僧祇凈心所得定不動者。明前二種成就處也。如法義下舉彼法義類顯咒術忍陀羅尼。如前說者如上所明修在解行成在歡喜。自下第五明其得因。如是一切具四功德。總以標舉。下別顯之。不習愛者。陀羅尼德。禪定出生。愛慾障定故須離之。不嫉勝者。修陀羅尼持法授他。若嫉彼勝不肯修習。持法授與故須除嫉。一切所求等無悔者。陀羅尼門持法施他。若不等施已施有悔不能修習。故說等施不悔為因。言樂法者。修陀羅尼為持佛法令住不滅。若不樂法不
肯修習住持佛法。故說樂法以之為因。此四種中前二所離。后二所攝。初攝功德。后攝智慧。
自下第九次明其愿。先問后釋。釋中初五是世間愿。后十出世。通則義齊。就前五中。先舉次列。發心愿者是自行愿。后四利他。言生愿者求利他身。境界愿者求利他智。五無量智知五境界名境界愿。平等愿者求利他行。謂四攝行等愿成就故云平等。言大愿者。求利他心。心廣無邊故名為大。下釋其相。初願可知。第二愿中愿未來世善趣生者。善趣眾生堪能受化故愿生中。第三愿中觀諸法者。愿觀五種無量法也。言無量等善根境者。釋顯其相。五種無量差別非一名無量等。此無量等是其利他善根境界故云善境。第四愿中於未來世一切攝事名平等者。四攝齊求故云平等。所言大愿即平等者。興意曠周用前四攝廣利無邊即名大也。就后十中又十總舉。下別顯之。此與地經十六愿同。于中開合少有差異。就彼第二護法愿中開分為二。始以為一。終以為二。知世凈土合以為一。余皆相似。
自下第十明三三昧義廣如別章。此應異論文別有三。一辯其相。二制立三數。三明此三攝行周盡。就初段中。先彰空門。次辯無愿。后顯無相。蓋乃依于本末次第觀空離妄成德之本故先明之。由證空故見生死寂無可貪取故起無愿。依空
【現代漢語翻譯】 現代漢語譯本：能夠修習並住持佛法，所以說喜愛佛法是其原因。這四種愿中，前兩種是遠離（煩惱），后兩種是攝取（功德）。最初的（發心愿）是攝取功德，後面的（境界愿、平等愿、大愿）是攝取智慧。
從下面第九次說明其愿。先提問，后解釋。解釋中，前五個是世間愿，后十個是出世間愿。總的來說，意義相同。就前五個愿來說，先提出，再列舉。『發心愿』是自己修行的願望，後面的四個是利益他人的願望。說『生愿』是求得能夠利益他人的身體，『境界愿』是求得能夠利益他人的智慧。以五無量智來了解五種境界，稱為『境界愿』。『平等愿』是求得能夠利益他人的行為，即四攝法等願望成就，所以稱為『平等』。說『大愿』是求得能夠利益他人的心，心廣大無邊，所以稱為『大』。下面解釋它們的相狀。第一個愿可以理解。第二個愿中，愿未來世生於善趣，因為善趣眾生堪能接受教化，所以愿生於其中。第三個愿中，『觀諸法』，是愿觀察五種無量法。說『無量等善根境』，是解釋顯示其相狀。五種無量的差別，並非僅僅一個『無量』等。這『無量』等是其利益他人的善根境界，所以稱為『善境』。第四個愿中，于未來世一切攝受之事，名為『平等』，四攝法一起追求，所以稱為『平等』。所說『大愿』即『平等』，發心廣大周遍，用前面的四攝法廣泛利益無邊，就稱為『大』。就後面的十個愿來說，又是十個總的概括，下面分別顯示。這與《地經》十六愿相同，其中開合略有差異。就《地經》第二個護法愿中，開分為二，開始認為是一個，最終分為兩個。知世凈土合為一個，其餘都相似。
從下面第十說明三三昧的意義，詳細的在別的章節。這裡應該與論文有所區別，分別有三個方面：一是辨別它們的相狀，二是制定立三種數量，三是說明這三種攝行周遍窮盡。就第一段中，先彰顯空門，其次辨別無愿，最後顯示無相。大概是依據本末次第，觀察空性，遠離虛妄，成就德行的根本，所以先說明它。由於證悟空性，所以見到生死寂滅，沒有什麼可以貪取的，所以生起無愿。
【English Translation】 English version: Able to cultivate and uphold the Buddha-dharma, therefore it is said that delighting in the Dharma is the cause. Among these four vows, the first two are to abandon (afflictions), and the latter two are to embrace (merit). The initial (vow of aspiration) is to embrace merit, and the latter (vow of realm, vow of equality, vow of great vow) is to embrace wisdom.
From below, the ninth time explains the vows. First ask, then explain. In the explanation, the first five are worldly vows, and the latter ten are transcendental vows. Generally speaking, the meanings are the same. Regarding the first five vows, first present, then list. The 'vow of aspiration' is the vow of self-cultivation, and the latter four are the vows of benefiting others. Saying 'vow of birth' is to seek a body capable of benefiting others, and 'vow of realm' is to seek the wisdom capable of benefiting others. Understanding the five realms with the five immeasurable wisdoms is called 'vow of realm'. 'Vow of equality' is to seek the actions capable of benefiting others, that is, the fulfillment of the four embracing dharmas and other vows, so it is called 'equality'. Saying 'great vow' is to seek the mind capable of benefiting others, the mind is vast and boundless, so it is called 'great'. Below explains their characteristics. The first vow can be understood. In the second vow, wishing to be born in the good realms in the future, because sentient beings in the good realms are capable of receiving teachings, so wishing to be born in them. In the third vow, 'observing all dharmas' is wishing to observe the five immeasurable dharmas. Saying 'immeasurable and other roots of goodness realm' is to explain and show its characteristics. The differences of the five immeasurables are not just one 'immeasurable' and so on. This 'immeasurable' and so on is the realm of its roots of goodness for benefiting others, so it is called 'good realm'. In the fourth vow, in all matters of embracing in the future, it is called 'equality', seeking the four embracing dharmas together, so it is called 'equality'. What is said 'great vow' is 'equality', the aspiration is vast and pervasive, using the preceding four embracing dharmas to widely benefit the boundless, it is called 'great'. Regarding the latter ten vows, there are again ten general summaries, which are shown separately below. This is the same as the sixteen vows in the Dasabhumika Sutra, with slight differences in opening and closing. Regarding the second Dharma-protecting vow in the Dasabhumika Sutra, it is divided into two, initially considered as one, and finally divided into two. Knowing the pure land of the world is combined into one, and the rest are similar.
From below, the tenth explains the meaning of the three samadhis, which are detailed in other chapters. Here it should be different from the treatise, with three aspects: one is to distinguish their characteristics, two is to establish three numbers, and three is to explain that these three embracing practices are pervasive and exhaustive. Regarding the first section, first highlight the gate of emptiness, then distinguish the vowlessness, and finally show the non-appearance. It is probably based on the order of root and branch, observing emptiness, abandoning delusion, and achieving the root of virtue, so first explain it. Because of realizing emptiness, seeing that birth and death are quiescent, there is nothing to be greedy for, so the vowlessness arises.
離相便與涅槃無相相應故起無相。就空門中。先問次釋。離言自性正解空義。觀無言說自性心住解空三昧。是名下結。就無愿中。先問次釋。于無言說自性事者。牒上空門以為所依。邪見妄想所起惱苦常見過者。正明無愿。于未來世不願心住解釋三昧過。現已竟來報畏受。故偏對之明不願住。是名下結。就無相中。先問次釋。于無言說自性事者。牒上空門以為所依。離一切妄虛偽相滅正解無相。觀寂心住解釋三昧。是名下結。以何等下制立三數。先問次釋。后總結之。以何立三是初問也。下釋其相。先分其法。然後約法以定三昧。就前法中有二舉數。有及無有列其名字。世諦名有。真諦名無。下辯其相。有為無為名為有。生死有為涅槃無為。此二法相同名為有。無我我所名無有者。無我之理說為無也。下約此法以定三別。于有為有不願不隨立無愿者。于彼生死有為法中不願隨故立無愿也。始心不求名為不願。不隨受生故曰不隨。言于涅槃愿樂攝受立無相者。謂于涅槃無為有中愿樂心住故立無相。於此非愿非不願者。明空三昧不同前二。不同向前無相三昧愿樂涅槃名為非愿。不同向前無愿三昧不願生死名非不願。下言于有不有見者。正明建立空三昧也。于彼有為無為有中知其無我不起有見。以是見下牒以結之。菩薩修此
【現代漢語翻譯】 現代漢語譯本 離相便與涅槃（Nirvana，佛教術語，指解脫）無相相應，故起無相。就空門中，先問次釋。離言自性正解空義。觀無言說自性心住解空三昧（Samadhi，佛教術語，指禪定）。是名下結。就無愿中，先問次釋。于無言說自性事者，牒上空門以為所依。邪見妄想所起惱苦常見過者，正明無愿。于未來世不願心住解釋三昧過，現已竟來報畏受，故偏對之明不願住。是名下結。就無相中，先問次釋。于無言說自性事者，牒上空門以為所依。離一切妄虛偽相滅正解無相。觀寂心住解釋三昧。是名下結。以何等下制立三數，先問次釋，后總結之。以何立三是初問也。下釋其相，先分其法，然後約法以定三昧。就前法中有二舉數，有及無有列其名字。世諦（conventional truth）名有，真諦（ultimate truth）名無。下辯其相，有為無為名為有，生死有為涅槃無為。此二法相同名為有。無我我所名無有者，無我之理說為無也。下約此法以定三別。于有為有不願不隨立無愿者，于彼生死有為法中不願隨故立無愿也。始心不求名為不願，不隨受生故曰不隨。言于涅槃愿樂攝受立無相者，謂于涅槃無為有中愿樂心住故立無相。於此非愿非不願者，明空三昧不同前二。不同向前無相三昧愿樂涅槃名為非愿。不同向前無愿三昧不願生死名非不願。下言于有不有見者，正明建立空三昧也。于彼有為無為有中知其無我不起有見。以是見下牒以結之。菩薩（Bodhisattva，佛教術語，指立志成佛的修行者）修此
【English Translation】 English version Because the characteristic of being apart from characteristics corresponds to the characteristic of no-characteristic of Nirvana (Nirvana, a Buddhist term referring to liberation), therefore no-characteristic arises. Regarding the gate of emptiness, first there is a question, then an explanation. The self-nature apart from words correctly understands the meaning of emptiness. Observing the mind dwelling in the self-nature of no-speech explains the Samadhi (Samadhi, a Buddhist term referring to meditative absorption) of emptiness. This is called the concluding remark below. Regarding the gate of no-desire, first there is a question, then an explanation. Regarding the matter of the self-nature of no-speech, it relies on the above gate of emptiness as its basis. The afflictions and sufferings arising from wrong views and delusions are commonly seen as faults, which clearly explain no-desire. The fault of not desiring the mind to dwell in the future world and explaining Samadhi is that the retribution of fear is received in the present and future, so it is specifically addressed to clarify the dwelling of no-desire. This is called the concluding remark below. Regarding the gate of no-characteristic, first there is a question, then an explanation. Regarding the matter of the self-nature of no-speech, it relies on the above gate of emptiness as its basis. Being apart from all false and deceptive characteristics extinguishes and correctly understands no-characteristic. Observing the mind dwelling in stillness explains Samadhi. This is called the concluding remark below. Why establish the three numbers below? First there is a question, then an explanation, and finally a conclusion. Why establish three is the initial question. Below explains its characteristics, first dividing its dharmas, and then determining the Samadhi based on the dharmas. Regarding the previous dharma, there are two enumerations, existence and non-existence, listing their names. Conventional truth (conventional truth) is called existence, and ultimate truth (ultimate truth) is called non-existence. Below distinguishes their characteristics. Conditioned and unconditioned are called existence, with birth and death being conditioned and Nirvana being unconditioned. These two dharmas being the same are called existence. No-self and what belongs to self being called non-existence means that the principle of no-self is spoken of as non-existence. Below, based on these dharmas, three distinctions are determined. Regarding existence in the conditioned, not desiring and not following establishes no-desire, meaning that in the conditioned dharma of birth and death, not desiring to follow establishes no-desire. The initial mind not seeking is called not desiring, and not following rebirth is called not following. Saying that establishing no-characteristic in Nirvana with desire and joyfully receiving means that establishing no-characteristic in the unconditioned existence of Nirvana with the mind dwelling in desire and joy. Regarding this neither desiring nor not desiring, it clarifies that the Samadhi of emptiness is different from the previous two. Unlike the previous Samadhi of no-characteristic, desiring and joyfully receiving Nirvana is called not desiring. Unlike the previous Samadhi of no-desire, not desiring birth and death is called not not desiring. Below, saying seeing existence and non-existence correctly clarifies the establishment of the Samadhi of emptiness. In the conditioned and unconditioned existence, knowing its no-self does not give rise to the view of existence. Taking this view below concludes it. The Bodhisattva (Bodhisattva, a Buddhist term referring to a practitioner who aspires to become a Buddha) cultivates this
如是建立如實知者。總以結之。上來第二制立三數。若有餘下明此三昧攝行周盡。
下第十一明優陀那。是外國語。此蕃名印。法相楷定故名為印。義如別章。此應具論文別有二。一明其法。二云何觀下明其觀。解此二相為明前法。舉觀顯之為起后觀。故先舉法。法中有四。一總標舉。二明說所為。為令眾生清凈故說。說前三種令離生死。說后一門令入涅槃。故曰清凈。三列其名。四中前三是生死法。后一涅槃。有為遷流目之為行。行性非恒故曰無常。行體遷逼故名為苦。法無自實稱曰無我。無常與苦居在有為。是故言行。無我該通有為無為故不言行稱云法耳。涅槃恬泊說為寂滅。四釋名義。釋有三種。諸佛菩薩具足此法傳授生者。就教釋印。傳說不改故名印也。諸牟尼尊展轉傳者。就證解印。傳證不易故名印矣。此二就人。增上勇出乃至出有。當法解印。非想是其三有中極名第一有。三有之法隨情流變不得名印。論法實相楷定不易不同情變故得稱印。以是印故出第一有。舉出諸有顯異情變成其印義。問曰。涅槃可言出有。前三既是三界之法。云何言出。蓋乃是其生死之實雖覆住在陰入界中。而實不同故名出耳。上來明法。下明觀義。依上四門次第觀察。觀無常中。先問后釋。無常之義泛釋有三。一分段無常。
【現代漢語翻譯】 現代漢語譯本：像這樣建立如實的認知。總的來說，以上總結了第二部分，確立了三種法印。如果還有剩餘未盡之意，說明這種三昧（Samadhi，專注）的修行是圓滿周遍的。 下面第十一部分闡明優陀那（Udana），這是外國語，翻譯成這裡的話就是『印』。法相楷定不變，所以稱為『印』。意義如同其他章節所述。這裡應該有完整的論文，分為兩部分。第一部分闡明其法，第二部分從『云何觀』開始，闡明其觀。解釋這兩種相是爲了闡明前面的法。舉出觀是爲了引發後面的觀。所以先舉出法。法中有四點：一是總的標舉，二是說明所為，爲了使眾生清凈而說。說前面三種法印是爲了使眾生脫離生死，說後面一種法印是爲了使眾生進入涅槃（Nirvana）。所以說『清凈』。三是列出其名稱，四是解釋其意義。其中，前三種是生死之法，后一種是涅槃。有為法遷流變化，稱之為『行』。行的性質不是恒常的，所以說『無常』。行的本體遷變逼迫，所以稱為『苦』。法沒有自我的實體，稱為『無我』。無常和苦存在於有為法中，所以說『行』。無我涵蓋有為法和無為法，所以不說『行』，而稱作『法』。涅槃恬靜淡泊，說為『寂滅』。四是解釋名稱的意義。諸佛菩薩具足這種法，傳授給眾生，這是就教義來解釋『印』。傳說不改變，所以稱為『印』。諸牟尼（Muni，聖人）尊展轉相傳，這是就證悟來解釋『印』。傳證不易，所以稱為『印』。這兩種是從人的角度來說的。增上勇猛而出，乃至超出三有（界），這是從法的角度來解釋『印』。非想非非想處天是三有中最極之處，稱為第一有。三有的法隨著情慾流轉變化，不能稱為『印』。論法的實相楷定不變，不同於情慾的變化，所以可以稱為『印』。因為是這種印，所以能超出第一有。舉出超出諸有，顯示不同於情慾的變化，這就是『印』的意義。有人問：涅槃可以說超出三有，前面三種法印既然是三界之法，怎麼能說超出呢？實際上，這是生死的實相，雖然仍然存在於陰、入、界中，但實際上已經不同了，所以稱為『超出』。上面闡明了法，下面闡明觀的意義。依照上面的四種法印，依次觀察。觀察無常中，先提問，后解釋。無常的意義泛泛地解釋有三種：一是分段無常。
【English Translation】 English version: Thus is established the one who knows things as they truly are. To summarize, the above concludes the second part, establishing the three Dharma Seals. If there is anything remaining unsaid, it indicates that the practice of this Samadhi (Samadhi, concentration) is complete and all-encompassing. Below, the eleventh part elucidates Udana (Udana), which is a foreign word, translated here as 'Seal'. The characteristics of the Dharma are fixed and unchanging, hence it is called 'Seal'. The meaning is as described in other chapters. Here, there should be a complete treatise, divided into two parts. The first part elucidates the Dharma, and the second part, starting with 'How to contemplate', elucidates the contemplation. Explaining these two aspects is to clarify the preceding Dharma. Presenting the contemplation is to initiate the subsequent contemplation. Therefore, the Dharma is presented first. There are four points in the Dharma: first, a general statement; second, an explanation of the purpose, which is to purify sentient beings. Explaining the first three Dharma Seals is to liberate sentient beings from birth and death, and explaining the last Dharma Seal is to enable sentient beings to enter Nirvana (Nirvana). Therefore, it is said 'purification'. Third, listing their names; fourth, explaining their meanings. Among them, the first three are the Dharma of birth and death, and the last one is Nirvana. Conditioned phenomena are subject to change and flow, and are called 'activities'. The nature of activities is not constant, hence it is said 'impermanence'. The essence of activities is change and pressure, hence it is called 'suffering'. The Dharma has no self-entity, hence it is called 'no-self'. Impermanence and suffering exist in conditioned phenomena, hence it is said 'activities'. No-self encompasses conditioned and unconditioned phenomena, so it is not called 'activities', but 'Dharma'. Nirvana is tranquil and serene, and is said to be 'extinction'. Fourth, explaining the meaning of the names. The Buddhas and Bodhisattvas possess this Dharma and transmit it to sentient beings, which is to explain 'Seal' in terms of doctrine. The tradition does not change, hence it is called 'Seal'. The Munis (Muni, sages) transmit it from one to another, which is to explain 'Seal' in terms of realization. The transmission and realization are not easy to change, hence it is called 'Seal'. These two are from the perspective of people. Increasing courage and emerging, even surpassing the three realms of existence (Triloka), this is to explain 'Seal' from the perspective of the Dharma. The realm of neither perception nor non-perception is the most extreme place in the three realms of existence, called the first existence. The Dharma of the three realms of existence flows and changes with desires, and cannot be called 'Seal'. The true nature of the Dharma is fixed and unchanging, different from the changes of desires, so it can be called 'Seal'. Because it is this Seal, it can transcend the first existence. Presenting the transcendence of all existences shows the difference from the changes of desires, which is the meaning of 'Seal'. Someone asks: Nirvana can be said to transcend the three realms of existence, but since the first three Dharma Seals are the Dharma of the three realms, how can they be said to transcend? In reality, this is the true nature of birth and death, although it still exists in the aggregates, entrances, and realms, but it is actually different, so it is called 'transcendence'. The above elucidates the Dharma, and the following elucidates the meaning of contemplation. According to the above four Dharma Seals, observe in sequence. In observing impermanence, first ask, then explain. The meaning of impermanence is generally explained in three ways: first, sectional impermanence.
二念無常。三自性不成。廣如別章。此應具論。今此但明自性無常。于中初總。觀過去下別以顯之。總中初言觀一切行言說自性常不可得。正明觀察自性無常。有為諸行因緣虛集。言說所論皆無自性。既無自性。知復說何以之為常。故觀一切有為行時。言說自性常不可得。以此觀察無常性故名觀無常。若復已下舉非顯是。若復不知真無言事有生有滅反舉非也。良以不知真實無常無彼言說自性常事故有生滅。有生有滅即是有常。問曰。生滅云何是常。釋言。據相生滅無常。就實以論有生有滅猶名為常。以有生故生性是常。以有滅故滅性是常。若彼觀下順顯是也。以無言性為無常故。觀無言性名行無常。此無常者猶是無生無滅義也。上來總觀。下別顯之。別中有三。一就性無常觀察分段。以彼分段顯性無常。二從諸行相續轉下。就性無常觀察前後四相生滅。以前後相顯性無常。三此四相略說二下。就性無常觀察同時同體四相。以同體相顯性無常。前中初別。后總結之。就三世中皆初觀其無常自性。次就彼義觀無常相。后總結之。觀過去行無生無滅。是觀過去無常性也。彼亦無因亦無性者。是觀過去無常相也。舉無常相顯無常性。良以過云無常性故。因可從緣謝滅過去。故今現在無彼過因。果可隨緣謝滅過去。故今現在無彼
【現代漢語翻譯】 現代漢語譯本 二念無常（一切事物都在不斷變化）。三自性不成（三種自性，即遍計所執性、依他起性、圓成實性，是不成立的）。詳細內容如其他章節所述。此處本應詳細討論，但現在只說明自性無常。其中先總說，然後從『觀過去』開始分別闡述。總說中，首先『觀一切行言說自性常不可得』，正是說明觀察自性無常。有為諸行（由因緣和合而成的各種事物）因緣和合，虛幻不實。言語所論述的都沒有自性。既然沒有自性，又知道說什麼才是常呢？所以觀察一切有為行時，言語的自性常是不可得的。用這種方式觀察無常的性質，稱為觀無常。『若復已下舉非顯是』，如果不知道真無言事有生有滅，反而是錯誤的。因為不知道真實無常，沒有那言語自性常的緣故，所以有生有滅。有生有滅就是有常。問：生滅怎麼是常呢？回答：從現象上看，生滅是無常的。但從本質上說，有生有滅仍然可以稱為常。因為有生，所以生的性質是常；因為有滅，所以滅的性質是常。『若彼觀下順顯是也』，如果認為無言的性質是無常的，那麼觀察無言的性質就叫做行無常。這個無常仍然是無生無滅的意思。上面是總的觀察，下面分別闡述。分別闡述有三點：一是就自性無常觀察分段，用分段來顯示自性無常；二是從『諸行相續轉下』，就自性無常觀察前後四相（生、住、異、滅）的生滅，以前後四相來顯示自性無常；三是『此四相略說二下』，就自性無常觀察同時同體的四相，用同體的四相來顯示自性無常。前面是分別，後面是總結。就三世（過去、現在、未來）而言，都是先觀察其無常的自性，再就其意義觀察無常的現象，最後總結。觀察過去的行為無生無滅，這就是觀察過去的無常性。『彼亦無因亦無性者』，這就是觀察過去的無常相。用無常相來顯示無常性。因為過去是無常的性質，所以原因可以隨著因緣消逝而滅亡，因此現在沒有過去的因；結果可以隨著因緣消逝而滅亡，因此現在沒有過去的果。
【English Translation】 English version Two, contemplate impermanence (anicca - everything is constantly changing). Three, the three natures are not established (trisvabhāva - the three natures, namely parikalpita-svabhāva (the imagined nature), paratantra-svabhāva (the dependent nature), and pariniṣpanna-svabhāva (the perfected nature), are not established). The details are as described in other chapters. This should be discussed in detail here, but now only the impermanence of self-nature (svabhāva-anitya) is explained. Among them, first a general statement, and then a separate explanation starting from 'Contemplate the past'. In the general statement, first, 'Contemplate that the self-nature of all actions and speech is always unattainable', which precisely explains the observation of the impermanence of self-nature. Conditioned phenomena (saṃskṛta - all things formed by causes and conditions) are assembled by causes and conditions, illusory and unreal. What is discussed in speech has no self-nature. Since there is no self-nature, what can be said to be permanent? Therefore, when observing all conditioned phenomena, the self-nature of speech is always unattainable. Observing the nature of impermanence in this way is called contemplating impermanence. 'If, from below, what is negated is used to reveal what is affirmed', if one does not know that true non-speech has arising and ceasing, it is wrong. Because one does not know true impermanence, and there is no self-nature of permanent speech, there is arising and ceasing. Arising and ceasing is permanence. Question: How is arising and ceasing permanence? Answer: From the perspective of phenomena, arising and ceasing is impermanent. But from the perspective of essence, arising and ceasing can still be called permanent. Because there is arising, the nature of arising is permanent; because there is ceasing, the nature of ceasing is permanent. 'If one contemplates from below, what is affirmed is revealed accordingly', if one considers the nature of non-speech to be impermanent, then observing the nature of non-speech is called practicing impermanence. This impermanence still means no arising and no ceasing. The above is a general observation, and the following is a separate explanation. The separate explanation has three points: first, observing the impermanence of self-nature by segments, using segments to reveal the impermanence of self-nature; second, from 'the continuous transformation of all actions from below', observing the arising and ceasing of the four phases (birth, duration, change, and extinction - jāti, sthiti, jarā, anityatā) before and after the impermanence of self-nature, using the four phases before and after to reveal the impermanence of self-nature; third, 'these four phases are briefly explained in two from below', observing the four phases of the same time and the same substance in the impermanence of self-nature, using the four phases of the same substance to reveal the impermanence of self-nature. The former is separate, and the latter is a summary. In terms of the three times (past, present, and future), one first observes the impermanent self-nature, then observes the phenomenon of impermanence based on its meaning, and finally summarizes. Observing that past actions have no arising and no ceasing is observing the impermanence of the past. 'That which has no cause and no nature' is observing the impermanent aspect of the past. Use the impermanent aspect to reveal the impermanent nature. Because the past is of an impermanent nature, the cause can disappear and perish with conditions, so there is no past cause in the present; the result can disappear and perish with conditions, so there is no past result in the present.
過去果之自性。是故下結。是過去法無生滅故。現無彼因亦復無彼果之自性。觀現在行無生無滅。是觀現在無常之性。彼因不得而與果者。是觀現在無常之相。舉無常相顯無常性。良以現法無常性故。因可從緣謝滅過去。是以現在求因不得。果可隨緣起在於今名為與果。果從因得名之為與。是故下結。是現在法無生滅故。現有果性而無其因。觀未來行無生無滅。是觀未來無常之性。彼因可得不與果者。是觀未來無常之相。舉無常相顯無常性。良以當法無常性故。因可從緣起在於今名因可得。果報從緣現今未起名不與果。未與果故今無果性。不與果義番上可知。是故下結。是未來法無生滅故。現在時中有因可觀而無果性。上來別觀。如是見下總以結之。自下第二就性無常觀察前後四相生滅。以前後相顯性無常。于中初明四相之法。后辯觀行。前明法中。先略后廣。從初乃至於剎那後有四相來是其略也。余是廣也。略中初言諸行轉時一一剎那有三有為有為相者。明前三相色心等法是其諸行。後起接前名為相續。從前向後稱曰轉時。無常之理法別有之名一一行。言剎那者明法時分。剎那胡語。此名心念。心道駿速。藉此念頓顯法時分。有為諸行一剎那頃具有四相。初生次住終異后滅。然此四種有通有別。通則皆是有為之相。
若論小乘。法外四相。生能生法。乃至第四滅能滅法。此等四種能有所為名曰有為。若論法體。生住滅等當相集起。是故名為。色等法中同有此為故名有為。有為體狀謂之為相。若別論之。前之三相未壞法體。彰有相顯偏名有為。第四滅相壞滅法體。彰有不顯不名有為。良以四相有此通別兩種義故。前三相中。將別有為名通有為。故曰有為。有為相也。前一有為是別有為。后一有為是通有為。于剎那後有四有為是其滅相。泛釋后義有其二種。一者過後。如物滅竟名之為后。二者末後。今此所論一念之末故名為后。非是過後。四有為者所謂有于第四滅相。良以滅相彰有不顯。單存通稱。是故直名有為相矣。上來略竟。下廣顯之。解生相中。彼前諸行自性壞者。舉前顯后。謂前念中行性壞也。今為辨生。何故乃說前念壞乎。夫言生者。先無始起謂之為生。若不彰彼前念性壞何緣得顯。此生始起故明前壞。次未行相自性起者。正顯生相。現在生相鄰於前滅故名為次。然此生相由來未起稱曰未曾。即此有行體起名生。不同毗曇法外之生。起已未壞名為住者。即此行體未壞名住。亦非法外別更有住。顧念前滅彼起異者。顧謂顧戀。念謂追念。顧念是心寄之顯法。現起之法將同過無追隨住滅義言顧念。顧前滅故漸同前滅故令現法故
【現代漢語翻譯】 現代漢語譯本 若從小乘的角度來說，法外有四相（四種特徵）：生能生法（產生能夠產生事物的作用），乃至第四個滅能滅法（消滅能夠消滅事物的作用）。這四種能夠有所作為的，被稱為『有為』。 若從法體的角度來說，生、住、滅等現象是當下聚集而產生的，因此被稱為『有為』。在色等法中，同樣存在這種作用，所以稱為『有為』。有為的體態特徵被稱為『相』。 如果分別討論，前三個相（生、住、異）沒有破壞法體，彰顯了『有』的相，因此偏稱為『有為』。第四個相（滅）破壞了法體，彰顯了『有』但不顯現，因此不稱為『有為』。因為這四個相存在這種共通和區別兩種含義。 在前三個相中，將區別于其他有為法的『有為』稱為共通的『有為』，所以說『有為』，『有為相』。前一個『有為』是區別于其他有為法的『有為』，后一個『有為』是共通的『有為』。在剎那之後有四個『有為』，這是指滅相。 對於『后』的解釋有兩種：一是『過後』，比如事物滅亡之後稱為『后』；二是『末後』，現在這裡所說的是一念的末尾，所以稱為『后』，而不是『過後』。四個『有為』是指存在於第四個滅相中。因為滅相彰顯了『有』但不顯現，只存在共通的稱謂，所以直接稱為『有為相』。 以上是簡略的解釋，下面將詳細地闡述。在解釋生相時，『彼前諸行自性壞者』，這是舉前面的例子來顯現後面的情況，指的是前一念中的行性（運動變化的性質）已經壞滅。 現在是爲了辨別生相，為什麼要說前一念的壞滅呢？所謂『生』，是指從無到有的開始產生。如果不彰顯前一念的性質已經壞滅，怎麼能夠顯示這個『生』是剛剛開始產生的呢？所以要說明前一念的壞滅。『次未行相自性起者』，這是真正地顯示生相。現在的生相與前面的滅相相鄰，所以稱為『次』。然而這個生相本來沒有產生過，稱為『未曾』。即此有行之體產生，稱為『生』，不同於毗曇宗認為在法之外另有生。 『起已未壞名為住者』，即此行體沒有壞滅，稱為『住』，也不是在法之外另有『住』。『顧念前滅彼起異者』，『顧』是顧戀，『念』是追念。顧念是心寄託于外物而顯現的法。現在生起的法將要和過去消滅的法相同，追隨住和滅的意義，所以說是顧念。顧念前面的滅，所以漸漸地和前面的滅相同，因此使現在的法……
【English Translation】 English version Regarding the Hinayana (Small Vehicle), there are four characteristics external to the Dharma (teachings): origination can originate phenomena, up to the fourth, cessation can cease phenomena. These four that can act are called 'conditioned' (having causes and conditions). From the perspective of the Dharma body, origination, duration, cessation, etc., arise together in the present moment, hence they are called 'conditioned'. In phenomena such as form, this action is also present, so it is called 'conditioned'. The characteristic state of conditioned phenomena is called 'aspect'. If discussed separately, the first three aspects (origination, duration, change) do not destroy the Dharma body, manifesting the aspect of 'being', hence they are specifically called 'conditioned'. The fourth aspect (cessation) destroys the Dharma body, manifesting 'being' but not appearing, hence it is not called 'conditioned'. This is because these four aspects have both common and distinct meanings. Among the first three aspects, the 'conditioned' that is distinct from other conditioned phenomena is called the common 'conditioned', hence it is said 'conditioned', 'conditioned aspect'. The first 'conditioned' is the 'conditioned' that is distinct from other conditioned phenomena, and the latter 'conditioned' is the common 'conditioned'. After a kshana (instant) there are four 'conditioned', which refers to the aspect of cessation. There are two interpretations of 'after': one is 'afterward', such as when something is destroyed, it is called 'after'; the other is 'last'. What is being discussed here is the end of a thought, so it is called 'after', not 'afterward'. The four 'conditioned' refer to the existence in the fourth aspect of cessation. Because the aspect of cessation manifests 'being' but does not appear, only the common term exists, so it is directly called 'conditioned aspect'. The above is a brief explanation, and the following will elaborate in detail. In explaining the aspect of origination, 'the nature of the previous actions being destroyed' refers to using the previous example to show the subsequent situation, referring to the fact that the nature of action (the nature of movement and change) in the previous thought has been destroyed. Now, in order to distinguish the aspect of origination, why is the destruction of the previous thought mentioned? 'Origination' refers to the beginning of something from nothing. If the nature of the previous thought is not shown to have been destroyed, how can it be shown that this 'origination' is just beginning to arise? Therefore, it is necessary to explain the destruction of the previous thought. 'Next, the nature of the unmanifested aspect arises' truly reveals the aspect of origination. The current aspect of origination is adjacent to the previous aspect of cessation, so it is called 'next'. However, this aspect of origination has never arisen before, so it is called 'unmanifested'. That is, the body of this existing action arises, called 'origination', which is different from the Sarvastivada school's view that there is origination outside the Dharma. 'Having arisen and not yet destroyed is called duration' refers to the fact that this body of action has not been destroyed, called 'duration', and there is no 'duration' outside the Dharma. 'Considering the previous cessation and the difference in its arising', 'considering' is attachment, and 'remembering' is recollection. Considering and remembering are the Dharma that the mind entrusts to external objects and manifests. The Dharma that is currently arising will be the same as the Dharma that has been destroyed in the past, following the meaning of duration and cessation, so it is said to be considering and remembering. Considering the previous cessation, it gradually becomes the same as the previous cessation, thus making the current Dharma...
變成異。異名為老是故生剎那后彼行性壞名為滅者。是前三相即行自性非法外故。今剎那后還即彼行自性盡壞名之為滅。非是法外別有滅體。何故偏言生剎那后。就始為論。若具應言生住異等剎那后也。上來明法。下次辨觀。先別後結。若觀起行即彼生者。觀生即法。非法外也。言住老相無餘性者。觀住老相。亦即法體法外無別。住老自體名無餘性。是故剎那后如是行相自性滅者。觀滅即法。是前三相即法體故。今剎那后還即此行自性盡壞說為滅也。菩薩以觀四相即法顯法無常。故觀四相皆即法體。上來別觀。如是生等如實觀者是總結也。自下第三就性無常觀察同時同體四相。以同體相顯性無常。還初明法。后辨觀行。法中初略后廣顯之。就前略中。此四有為略說有二。牒以舉數牒上前後異時四相。就之以辨同體四相。同體相中要攝為二。前三為一。滅相為一。故有二也。此二遍通前四相中。有性無性列其名字。有為諸法猶如幻化。幻法相有名為有性。幻體虛無名為無性。無猶滅也。非是別體。異相有無。下廣顯之。但前有中備含三相。相別未分故須廣論。滅無單一不須重廣。如來以起立一相者。如來就前有性之中義分三相。故今舉之。虛法相現義說為起。非是住前初生之起。如來就此立一生相。以自性故立第二者。
【現代漢語翻譯】 現代漢語譯本 變成異（Vipariṇāma，變異）：異名為老，是故生剎那后，彼行性壞，名為滅者。是前三相即行自性，非法外故。今剎那后，還即彼行自性盡壞，名之為滅。非是法外別有滅體。何故偏言生剎那后？就始為論。若具應言生住異等剎那后也。上來明法。下次辨觀。先別後結。若觀起行，即彼生者。觀生即法。非法外也。言住老相無餘性者，觀住老相，亦即法體，法外無別。住老自體名無餘性。是故剎那后，如是行相自性滅者，觀滅即法。是前三相即法體故。今剎那后，還即此行自性盡壞，說為滅也。菩薩以觀四相即法，顯法無常。故觀四相皆即法體。上來別觀。如是生等如實觀者是總結也。自下第三就性無常觀察同時同體四相。以同體相顯性無常。還初明法。后辨觀行。法中初略后廣顯之。就前略中，此四有為略說有二。牒以舉數，牒上前後異時四相。就之以辨同體四相。同體相中要攝為二。前三為一。滅相為一。故有二也。此二遍通前四相中。有性無性列其名字。有為諸法猶如幻化。幻法相有名為有性。幻體虛無名為無性。無猶滅也。非是別體。異相有無。下廣顯之。但前有中備含三相。相別未分故須廣論。滅無單一不須重廣。如來以起立一相者，如來就前有性之中義分三相。故今舉之。虛法相現義說為起。非是住前初生之起。如來就此立一生相。以自性故立第二者。
【English Translation】 English version Becoming different (Vipariṇāma, alteration): 'Different' is also called aging. Therefore, after the moment of arising, the characteristic of that activity decays, which is called cessation. These first three characteristics are the very nature of activity, not external to the Dharma. Now, after the moment, the complete decay of that very nature of activity is called cessation. It is not that there is a separate entity of cessation outside the Dharma. Why specifically mention 'after the moment of arising'? This is discussed from the beginning. If complete, it should be said 'after the moment of arising, abiding, becoming different, etc.' The above explains the Dharma. Next, it distinguishes observation. First, differentiate, then conclude. If observing the arising activity, that is the arising itself. Observing arising is the Dharma itself, not external to the Dharma. The statement 'the characteristic of abiding and aging has no remainder' means that observing the characteristics of abiding and aging is also the Dharma body itself, with no difference outside the Dharma. The very nature of abiding and aging is called 'no remainder'. Therefore, after the moment, when the self-nature of such activity ceases, observing cessation is the Dharma itself. Because the first three characteristics are the Dharma body. Now, after the moment, the complete decay of this very nature of activity is called cessation. Bodhisattvas observe the four characteristics as the Dharma itself, revealing the impermanence of the Dharma. Therefore, observing the four characteristics is all the Dharma body itself. The above is separate observation. 'Observing arising, etc., as they truly are' is the conclusion. From here, the third part observes the four characteristics simultaneously and of the same essence based on the impermanence of nature. The impermanence of nature is revealed through the characteristics of the same essence. It returns to explaining the Dharma first, then distinguishing observation and practice. In the Dharma, it is first brief, then expanded. In the previous brief section, these four conditioned dharmas are briefly said to be two. Quoting to enumerate, it quotes the four characteristics of different times before and after. Based on this, it distinguishes the four characteristics of the same essence. In the characteristics of the same essence, it must be summarized as two. The first three are one. The characteristic of cessation is one. Therefore, there are two. These two pervade the previous four characteristics. Listing their names with existence and non-existence of nature. Conditioned dharmas are like illusions. The characteristic of illusory Dharma is called having nature. The illusory body is empty and non-existent, which is called non-nature. Non-existence is like cessation. It is not a separate entity. The existence and non-existence of different characteristics. It will be expanded below. However, the previous existence contains three characteristics. The characteristics are not yet distinguished, so it needs to be discussed extensively. Cessation is single and does not need to be expanded again. When the Tathagata establishes one characteristic as arising, the Tathagata divides the three characteristics based on the meaning of the previous existence of nature. Therefore, it is now mentioned. The appearance of the illusory Dharma is said to be arising. It is not the initial arising before abiding. The Tathagata establishes one characteristic as arising based on this. Because of its self-nature, the second is established.
幻化之法各守自性。名之為住。非是生后經停之住。如來就此建立第二住有為相。諸行住老立第三者。即前住法性是不堅衰老之法故名為老。非是住后遷變之老。又此老法異於世人所立性實故亦名異。非是住后衰變之異。如來就此建立第三異有為相。通前滅無即是同時同體四相。起信論中亦同此說。又維摩中說言。汝今即時亦生亦老亦滅。當知亦是同體四相。上來辯法。下次明觀。觀中有三。一正觀四相同時同體不異諸法。二若可得下破邪顯正。三彼善男子下結得失。前中初舉次釋后結。菩薩觀有非生住等一切時別。略以標舉。非生住等一切時別。明非異時非生住等。別有事起明非異體。何以故下問答辨釋。何故問也。余經論中皆言是別。何故今言無別事起。下廣釋之。諸行起時更無別生住老壞者。就法生時明四同時不異法體。念無常中最初生相名行起時。即此起行體具四相故無別生別住老壞。良以起時無別四故。四相同時不異法體。諸行分齊住異壞時亦無別生老壞者。就餘三相明四同時不異法體。念無常中后之三相名為諸行住老壞時。即此三中一一皆具同體四相故無別生別住老壞。以無別故四相同時不異法體。如實知者不別可得。總以結之。上來正觀。下次破邪以顯正義。破毗曇中法外四相。就四相中。生住及異未
【現代漢語翻譯】 現代漢語譯本 幻化之法各自保持其自性，這被稱為『住』（持續）。這並非是產生之後的停留之『住』。如來（Tathagata，佛的稱號）就此建立第二『住』有為相（conditioned characteristic of abiding）。 『諸行住老』（所有現象的持續、衰老）立為第三者，即前述『住』的法性是不堅固、衰老的法，所以稱為『老』（decay）。這並非是『住』之後的遷變之『老』。而且，此『老』法不同於世人所認為的具有實在自性的『老』，所以也稱為『異』（difference）。這並非是『住』之後的衰變之『異』。如來就此建立第三『異』有為相。 總而言之，『滅』（cessation）與『無』（absence）即是同時同體的四相（four characteristics of conditioned existence）。《起信論》（Awakening of Faith in the Mahayana）中也同樣如此說。而且，《維摩經》（Vimalakirti Sutra）中說：『你現在即時也生、也老、也滅。』應當知道這也是同體的四相。 以上是辨析法（dharma，佛法）。接下來闡明觀（meditation）。觀中有三點：一是正觀四相同時同體，不異於諸法（all dharmas）。二是『若可得』（if it can be obtained）以下，破斥邪見，彰顯正義。三是『彼善男子』（that good man）以下，總結得失。 在第一點中，先是總舉，然後解釋，最後總結。菩薩（Bodhisattva，覺悟的有情）觀察『有』（existence）並非『生』（arising）、『住』等一切時別（different times）。這是簡略地標舉。『非生住等一切時別』，說明並非異時（different times），『非生住等別有事起』，說明並非異體（different entities）。 『何以故』（why is that）以下，是問答辨釋。『何故』是提問。其他經論中都說是別異的，為什麼現在說沒有別異的事情發生？下面是廣泛的解釋。『諸行起時更無別生住老壞者』，就法生起時，說明四相同時，不異於法體。在念無常（contemplation of impermanence）中，最初的生相（characteristic of arising）名為『行起時』（time of arising of phenomena）。即此『起行』（arising phenomena）之體具足四相，所以沒有別的生、別的住、老、壞。 正因為生起時沒有別的四相，所以四相同時，不異於法體。『諸行分齊住異壞時亦無別生老壞者』，就其餘三相，說明四相同時，不異於法體。在念無常中，後面的三相名為『諸行住老壞時』（times of abiding, decay, and destruction of phenomena）。即此三相中，每一個都具足同體的四相，所以沒有別的生、別的住、老、壞。因為沒有別異，所以四相同時，不異於法體。『如實知者不別可得』，總的來總結。以上是正觀。 接下來是破斥邪見，以彰顯正義。破斥毗曇（Abhidharma，論藏）中法外的四相。就四相中，生、住以及異，尚未...
【English Translation】 English version The methods of transformation each maintain their own nature, which is called 'abiding' (sthiti). This is not the 'abiding' of staying after arising. The Tathagata (title of the Buddha) establishes the second 'abiding' as a conditioned characteristic of abiding. The 'abiding and decay of all phenomena' is established as the third, which means the nature of the aforementioned 'abiding' is impermanent and decaying, hence it is called 'decay' (jarā). This is not the 'decay' of change after 'abiding'. Moreover, this 'decay' is different from the 'decay' that ordinary people consider to have a real nature, so it is also called 'difference' (anyathātva). This is not the 'difference' of deterioration after 'abiding'. The Tathagata establishes the third 'difference' as a conditioned characteristic. In summary, 'cessation' (nirodha) and 'absence' are the four characteristics of conditioned existence that are simultaneous and of the same entity. The 'Awakening of Faith in the Mahayana' also says the same. Moreover, the 'Vimalakirti Sutra' says: 'You are now, at this very moment, also arising, also decaying, also ceasing.' It should be known that these are also the four characteristics of the same entity. The above is the analysis of dharma (teachings of the Buddha). Next is the explanation of meditation (bhāvanā). There are three points in meditation: first, the correct contemplation of the four characteristics being simultaneous and of the same entity, not different from all dharmas (all phenomena). Second, from 'if it can be obtained' onwards, refuting wrong views and revealing the correct meaning. Third, from 'that good man' onwards, summarizing the gains and losses. In the first point, first is the general statement, then the explanation, and finally the summary. A Bodhisattva (an enlightened being) observes that 'existence' is not 'arising', 'abiding', etc., at different times. This is a brief statement. 'Not arising, abiding, etc., at different times' means not at different times; 'not arising, abiding, etc., with different things arising' means not different entities. From 'why is that' onwards, is the question and answer explanation. 'Why' is the question. Other sutras and treatises say they are different, so why do we now say that different things do not arise? Below is a broad explanation. 'When phenomena arise, there are no separate arising, abiding, decay, and destruction,' which means that when phenomena arise, the four characteristics are simultaneous and not different from the entity of the dharma. In the contemplation of impermanence, the initial characteristic of arising is called 'time of arising of phenomena'. That is, the entity of this 'arising phenomena' possesses the four characteristics, so there is no separate arising, separate abiding, decay, and destruction. Precisely because there are no separate four characteristics at the time of arising, the four characteristics are simultaneous and not different from the entity of the dharma. 'When the divisions of phenomena abide, decay, and are destroyed, there are no separate arising, decay, and destruction,' which means that for the remaining three characteristics, the four characteristics are simultaneous and not different from the entity of the dharma. In the contemplation of impermanence, the latter three characteristics are called 'times of abiding, decay, and destruction of phenomena'. That is, each of these three characteristics possesses the four characteristics of the same entity, so there is no separate arising, separate abiding, decay, and destruction. Because there is no difference, the four characteristics are simultaneous and not different from the entity of the dharma. 'Those who know the truth cannot obtain them separately,' which is a general summary. The above is the correct contemplation. Next is the refutation of wrong views to reveal the correct meaning. Refuting the four characteristics external to the dharma in the Abhidharma (collection of treatises). Regarding the four characteristics, arising, abiding, and difference, not yet...
壞法體一處破之。滅相壞法有異余義。后別破之。就前三中。先破生相。后類餘二。就破生中句別有四。初若可得者牒其所見。二離色等下縱其所立。縱立有三。一者外人立色等外別有生相。故今縱之。離色等外應別有生。二者外人立色等外別有生故。色等行起生相亦起。故今縱之。色等行起彼亦應起。三者外人說行生起時相生亦起。便有二生。所謂行生及與生生。故今縱立應有二生。行及生生色等法生名為行生。生相始生名為生生。上來三句縱其所立。三若有行生及生生者或一或異。徴定所計。若有二生不過體一不過體異。見出彼情未可專定。是故言或四。若一已下破其所執。若一謂別彼空無義。就一以破。若言相生與行體一。行外更無相生之體。何勞立之。若別已下就別以破。若別有生是義不然。總舉直非。若異行生非相所為。釋以顯非。如牛二角。兩體別故不相因起。二生如是兩體各別。云何行生相生所生。行生相為此事不然。牒以結非。上來破生。如生已下類破住老。準上可知。下破壞相亦有四句。初言若壞有自性者。牒其所見。外人建立色等法外別有非色非心壞相能壞諸法。故今牒之。二壞有性者彼應生滅。縱其所立。外人說彼法外壞相體有生滅。故今縱之。應有生滅。三若壞生下徴以破之。若壞生時一切
【現代漢語翻譯】 現代漢語譯本 如果壞法體的某一部分被破壞，滅相（nirodha-lakṣaṇa，指事物消滅的相狀）和壞法（指被破壞的法）之間存在不同的意義。之後會分別破斥這些觀點。在前述三種相狀中，首先破斥生相（jāti-lakṣaṇa，指事物產生的相狀），然後以此類推其餘兩種。在破斥生相中，句子分別有四層含義。首先，『若可得者』，這是重複說明他們的觀點。其次，『離色等下』，這是順著他們的立論進行推演。順著立論有三種情況：第一，外道認為在色（rūpa，指物質現象）等之外，另有生相。所以現在順著他們的觀點說，離開色等之外，應該另有生相。第二，外道認為在色等之外，另有生相，所以色等執行生起時，生相也隨之生起。所以現在順著他們的觀點說，色等執行生起時，生相也應該隨之生起。第三，外道說執行生起時，相生也隨之生起，這樣就有了兩種生，即行生和生生。所以現在順著他們的觀點說，應該有兩種生。色等法產生稱為行生，生相開始產生稱為生生。以上三句是順著他們的立論。第三，『若有行生及生生者或一或異』，這是徵詢並確定他們的主張。如果存在兩種生，那麼它們要麼是同一本體，要麼是不同本體。可以看出他們的想法還沒有完全確定，所以說『或』。第四，『若一已下』，這是破斥他們的執著。如果兩種生是同一本體，那麼就意味著生相是空無意義的。這是從『一』的角度進行破斥。如果說相生與行是同一本體，那麼在行之外就沒有相生的本體，又何必建立相生呢？『若別已下』，這是從『別』的角度進行破斥。如果另有生相，這種說法是不成立的。這是總體的直接否定。『若異行生非相所為』，這是通過解釋來顯示否定。就像牛的兩隻角，因為本體不同，所以不會相互引發。兩種生也是如此，本體各不相同，怎麼能說行生是由相生所生呢？行生是由相生所為，這件事是不成立的。這是重複說明並總結否定。以上是破斥生相。『如生已下』，這是類比破斥住相（sthiti-lakṣaṇa，指事物存在的相狀）和老相（jarā-lakṣaṇa，指事物衰老的相狀）。可以參照上面的方法理解。下面破斥壞相，也有四句。首先，『若壞有自性者』，這是重複說明他們的觀點。外道認為在色等法之外，另有非色非心的壞相，能夠破壞諸法。所以現在重複說明他們的觀點。其次，『壞有性者彼應生滅』，這是順著他們的立論進行推演。外道說這種法外的壞相本體有生滅，所以現在順著他們的觀點說，它應該有生滅。第三，『若壞生下』，這是徵詢並破斥。如果壞相產生時，一切
【English Translation】 English version If one part of a destructible dharma-body is destroyed, there is a difference in meaning between nirodha-lakṣaṇa (the characteristic of cessation) and the destroyed dharma. These views will be refuted separately later. Among the previous three characteristics, first, the jāti-lakṣaṇa (the characteristic of arising) is refuted, and then the other two are refuted by analogy. In refuting the jāti-lakṣaṇa, the sentences have four meanings. First, '若可得者 (ruò kě dé zhě, if it can be obtained)' reiterates their view. Second, '離色等下 (lí sè děng xià, apart from form etc.)' expands on their established argument. There are three situations for expanding on the argument: First, externalists posit a separate jāti-lakṣaṇa outside of rūpa (form, material phenomenon) etc. Therefore, we now follow their view and say that apart from rūpa etc., there should be a separate jāti. Second, externalists posit a separate jāti outside of rūpa etc., so when rūpa etc. arise and function, the jāti also arises. Therefore, we now follow their view and say that when rūpa etc. arise and function, the jāti should also arise. Third, externalists say that when functioning arises, the arising of characteristics also arises, so there are two kinds of arising, namely the arising of functioning and the arising of arising. Therefore, we now follow their view and say that there should be two kinds of arising. The arising of dharmas such as rūpa etc. is called the arising of functioning, and the initial arising of the jāti is called the arising of arising. The above three sentences follow their established argument. Third, '若有行生及生生者或一或異 (ruò yǒu xíng shēng jí shēng shēng zhě huò yī huò yì, if there is the arising of functioning and the arising of arising, are they the same or different?)' inquires and determines their assertion. If there are two kinds of arising, then they are either the same entity or different entities. It can be seen that their thinking is not yet fully determined, so it says 'or'. Fourth, '若一已下 (ruò yī yǐ xià, if they are the same)' refutes their attachment. If the two kinds of arising are the same entity, then it means that the arising of characteristics is empty and meaningless. This is refuted from the perspective of 'same'. If it is said that the arising of characteristics and functioning are the same entity, then there is no entity of the arising of characteristics outside of functioning, so why establish the arising of characteristics? '若別已下 (ruò bié yǐ xià, if they are different)' refutes from the perspective of 'different'. If there is another arising of characteristics, this statement is not valid. This is a general direct negation. '若異行生非相所為 (ruò yì xíng shēng fēi xiāng suǒ wéi, if the arising of functioning is different, it is not caused by characteristics)' explains to show negation. Just like the two horns of a cow, because the entities are different, they do not arise due to each other. The two kinds of arising are also like this, the entities are different from each other, how can it be said that the arising of functioning is caused by the arising of characteristics? The arising of functioning is caused by the arising of characteristics, this matter is not valid. This reiterates and concludes the negation. The above is the refutation of jāti-lakṣaṇa. '如生已下 (rú shēng yǐ xià, like arising etc.)' analogously refutes sthiti-lakṣaṇa (the characteristic of abiding) and jarā-lakṣaṇa (the characteristic of aging). It can be understood by referring to the above method. Below, the nirodha-lakṣaṇa is refuted, also with four sentences. First, '若壞有自性者 (ruò huài yǒu zì xìng zhě, if destruction has self-nature)' reiterates their view. Externalists believe that outside of dharmas such as rūpa etc., there is another non-rūpa and non-mind nirodha-lakṣaṇa that can destroy all dharmas. Therefore, we now reiterate their view. Second, '壞有性者彼應生滅 (huài yǒu xìng zhě bǐ yīng shēng miè, if destruction has nature, it should arise and cease)' expands on their established argument. Externalists say that this nirodha-lakṣaṇa outside of dharma has arising and ceasing in its entity, so we now follow their view and say that it should have arising and ceasing. Third, '若壞生下 (ruò huài shēng xià, if destruction arises)' inquires and refutes. If the nirodha-lakṣaṇa arises, everything
行應即滅者。就生徴破明有壞時無諸法也。以無法故壞不即法。不即法故不應說言與法同時能壞諸法。如入滅定。借喻類徴。若壞滅時彼一切行應即生者。就滅徴破明有法時無壞相也。以有法時無壞相故亦不應言與法同時能壞諸法。以壞無故釋以顯徴。以彼違法壞相無故諸行應生四。壞有生滅此義不然。牒以結非。上來第二破邪顯正。自下第三結得失。先結其失。彼男子等常有自性不應厭離離欲解脫。牒以辨過。以有性故貪有貪性不應可離。解脫有性不應可得。異者應爾。結過屬人。若說異法別有生住老壞性者。有過應爾。以此事下結明得也。以立自性無有離欲解脫事故。菩薩于彼一切諸行自性無常如實知也。亦可以此法外無別生等事故。菩薩于彼自性無常如實知也。次明觀苦。複次菩薩於一切無常轉時觀三苦者。總以標舉。無常故苦。故今說言無常轉時觀三苦也。次別三名。言變易者猶是壞苦。三苦之義解有四種。一約緣分別。緣別內外。內心涉求名之為內。刀杖等緣說以為外。外有違順。刀杖等違。己身命財親戚等順。外中違緣能生內總名之為苦。從斯苦緣生於心苦。從苦生苦故名苦。苦從彼順緣離壞生苦名為壞苦。內心涉求名之為行。厭行生苦故名行苦。第二就體約緣分別。心性是苦。於此苦上加以事。總苦上
【現代漢語翻譯】 現代漢語譯本 『行』如果應該立即滅盡，這是就『生』來徵詢駁斥，闡明在有『壞』的時候沒有諸法。因為沒有諸法，所以『壞』不與法相即。不與法相即，因此不應該說與法同時能夠破壞諸法。如同進入滅盡定（Nirodha-samāpatti）。用比喻來類比徵詢。如果『壞滅』的時候彼一切『行』應該立即產生，這是就『滅』來徵詢駁斥，闡明在有法的時候沒有『壞』的相狀。因為有法的時候沒有『壞』的相狀，因此也不應該說與法同時能夠破壞諸法。因為『壞』不存在，所以用解釋來顯明徵詢。因為彼違背法的『壞』的相狀不存在，所以諸『行』應該產生四種。『壞』有生滅，這個道理是不成立的。用重述來總結否定。以上是第二重破斥邪說，顯明正理。從下面開始是第三重總結得失。首先總結其過失。彼男子等常有自性，不應該厭惡、遠離貪慾、獲得解脫。用重述來辨別過失。因為有自性，貪慾也有貪慾的自性，不應該可以遠離。解脫有自性，不應該可以獲得。與此不同者應該如此。總結過失歸屬於人。如果說不同的法另外有生、住、老、壞的自性，那麼就有過失應該如此。用這件事來總結闡明所得。因為建立自性就沒有遠離貪慾、獲得解脫的緣故，菩薩對於彼一切諸『行』的自性無常如實地了知。也可以因為此法外沒有別的生等等的緣故，菩薩對於彼自性無常如實地了知。其次闡明觀察苦。再次，菩薩於一切無常轉變的時候觀察三種苦，這是總的標舉。因為無常的緣故是苦，所以現在說無常轉變的時候觀察三種苦。其次分別三種苦的名稱。所說的『變易苦』仍然是『壞苦』。三種苦的意義解釋有四種。第一種是就緣來分別。緣有內外之別。內心涉及追求名為內。刀杖等緣說為外。外有違背和順從。刀杖等是違背。自身性命財產親戚等是順從。外在的違背的緣能夠產生內在的，總的名稱叫做苦。從這個苦的緣產生心中的苦。從苦產生苦，所以名為苦。苦從彼順從的緣離散毀壞產生苦，名為壞苦。內心涉及追求名為『行』。厭惡『行』產生苦，所以名為『行苦』。第二種是就本體來約緣分別。心性是苦。於此苦上加以事，總的苦上
【English Translation】 English version If 『actions』 (saṃskāra) should immediately cease, this is to inquire and refute based on 『birth,』 clarifying that when there is 『decay』 (destruction), there are no dharmas. Because there are no dharmas, 『decay』 is not identical to the dharma. Because it is not identical to the dharma, therefore it should not be said that it can destroy all dharmas simultaneously with the dharma. It is like entering the cessation attainment (Nirodha-samāpatti). Use analogy to compare and inquire. If all those 『actions』 should immediately arise at the time of 『decay and cessation,』 this is to inquire and refute based on 『cessation,』 clarifying that when there is dharma, there is no aspect of 『decay.』 Because there is no aspect of 『decay』 when there is dharma, therefore it should also not be said that it can destroy all dharmas simultaneously with the dharma. Because 『decay』 does not exist, explain to clarify the inquiry. Because that aspect of 『decay』 that violates the dharma does not exist, therefore the 『actions』 should produce four. 『Decay』 has birth and cessation; this principle is not established. Use repetition to conclude the negation. The above is the second refutation of heresy, clarifying the correct principle. From below begins the third conclusion of gains and losses. First, conclude its faults. Those men, etc., always have self-nature (svabhāva), and should not be disgusted, detached from desire, and liberated. Use repetition to distinguish faults. Because there is self-nature, greed also has the self-nature of greed, and should not be able to be detached. Liberation has self-nature, and should not be able to be attained. Those who are different should be like this. Conclude that the fault belongs to people. If it is said that different dharmas have separate self-natures of birth, abiding, aging, and decay, then there is a fault that should be like this. Use this matter to conclude and clarify what is gained. Because establishing self-nature has no reason to be detached from desire and liberated, the Bodhisattva truly knows the self-nature of all those 『actions』 to be impermanent (anitya). It can also be because there are no other births, etc., outside of this dharma, the Bodhisattva truly knows that self-nature is impermanent. Next, clarify the observation of suffering (duḥkha). Furthermore, when the Bodhisattva observes the three sufferings at the time of all impermanent transformations, this is a general indication. Because of impermanence, it is suffering, so now it is said that the three sufferings are observed at the time of impermanent transformations. Next, distinguish the names of the three sufferings. What is said to be 『suffering of change』 (vipariṇāma-duḥkha) is still 『suffering of decay』 (saṃskāra-duḥkha). There are four kinds of explanations for the meaning of the three sufferings. The first is to distinguish based on conditions (pratyaya). Conditions are distinguished as internal and external. The inner mind involves seeking and is called internal. Conditions such as knives and sticks are said to be external. The external has opposition and obedience. Knives and sticks are opposition. One's own life, property, relatives, etc., are obedience. The external opposing conditions can produce internal ones, and the general name is called suffering. From this condition of suffering arises suffering in the mind. Suffering arises from suffering, so it is called suffering. Suffering arises from the separation and destruction of those obedient conditions, and is called the suffering of decay. The inner mind involves seeking and is called 『action.』 Disgusting 『action』 produces suffering, so it is called 『suffering of action』 (saṃskāra-duḥkha). The second is to distinguish based on the essence and conditions. The nature of the mind is suffering. Adding things to this suffering, on top of the general suffering
加苦故名苦苦。加何等苦。如前門中對緣三苦通名苦苦。有為之法念念遷流無常滅壞。遷流不安名為行苦。無常滅壞名為壞苦。三約三種無常分別。以彼三世分段粗苦顯法細苦名為苦苦。彼念無常遷流滅壞名為壞苦。彼性無常同體四相因緣虛集名之為行。虛集之行體無常性。行性無安故名行苦。四諸過相顯彼苦無常及與無我互相顯示。於此三中以苦顯苦名為苦苦。謂以粗苦顯于細苦。無常顯苦名為壞苦。無我顯苦名為行苦。虛集之行性無安故。如是下結。次觀無我。菩薩於法有為無為無我我所如實知者。總以標舉。無常及苦唯在有為。無我則通。故今說言有為無為。色法心法非色心法是其有為。虛空數滅及非數滅是其無為。言無我者人無我也。無我所者法無我也。若通論之。二無我中皆悉無我及無我所。人無我中無我人體名為無我。以無我故色受想等非我所有名無我所。法無我中當法體空名為無我。亦無餘法為我所對名無我所。生法無我列其兩名。義如別章。此應具論。下辨其相。彼生無我牒舉初門。有法非生即陰無我。離有非生異陰無我。分別有二。其一義者。色等非我名即陰無。如先既說。常身之我遍一切處與陰別體。此亦無名之異陰無。二就陰中迭互相望亦有即離。如說色陰以之為義我名為即陰。余為我所名為
【現代漢語翻譯】 現代漢語譯本 加苦的緣故稱作苦苦（duhkha-duhkha）。加的是什麼苦？如前面所說，針對因緣和合的三種苦，統稱為苦苦。有為法（samskrta-dharma）唸唸遷流，無常滅壞。遷流不安，稱為行苦（samskara-duhkha）。無常滅壞，稱為壞苦（viparinama-duhkha）。這三種苦約三種無常分別。用那三世分段的粗苦來顯示法（dharma）的細苦，稱為苦苦。那念頭的無常遷流滅壞，稱為壞苦。那自性無常，同體四相因緣虛假集合，稱作行。虛假集合的行，本體是無常的。行的自性沒有安穩，所以稱為行苦。四種諸過相顯示那苦的無常以及與無我的互相顯示。在這三種苦中，用苦來顯示苦，稱為苦苦。就是用粗苦來顯示細苦。用無常來顯示苦，稱為壞苦。用無我來顯示苦，稱為行苦。虛假集合的行，自性沒有安穩。像這樣總結。接下來觀察無我（anatman）。菩薩對於法（dharma），有為（samskrta）無為（asamskrta），無我（anatman）我所（atmaniya），如實知曉。總的來說，無常（anitya）和苦（duhkha）只存在於有為法中，而無我則普遍存在。所以現在說有為和無為。色法（rupa）、心法（citta）、非色心法是有為法。虛空（akasa）、數滅（pratisamkhya-nirodha）以及非數滅（apratisamkhya-nirodha）是無為法。說到無我，是指人無我（pudgala-nairatmya）。無我所，是指法無我（dharma-nairatmya）。如果通盤來說，二種無我中，都完全沒有我以及我所。人無我中，沒有我的人體，稱為無我。因為沒有我，所以色（rupa）、受（vedana）、想（samjna）等不是我所有的，稱為無我所。法無我中，當法體性空，稱為無我。也沒有其餘的法作為我所相對待，稱為無我所。生法無我列出這兩個名稱，意義如同別的章節。這裡應該詳細論述。下面辨別它的相狀。那生無我，是重複提起最初的門徑。有法不是生，就是陰無我（skandha-nairatmya）。離開有不是生，就是異陰無我。分別有兩種。第一種意義是，色等不是我，名稱是即陰無我。如先前所說，常身之我遍一切處，與陰是不同的本體。這也沒有名稱不同的異陰無我。第二種是就陰中互相望，也有即和離。如說色陰，用它來作為我的意義，名稱是即陰。其餘的作為我所。
【English Translation】 English version Suffering due to suffering is called duhkha-duhkha because of the addition of suffering. What kind of suffering is added? As mentioned earlier, the three sufferings arising from conditions are collectively called duhkha-duhkha. Conditioned dharmas (samskrta-dharma) are constantly changing, impermanent, and subject to destruction. The instability of this constant change is called the suffering of formations (samskara-duhkha). Impermanence and destruction are called the suffering of change (viparinama-duhkha). These three sufferings are distinguished by three kinds of impermanence. Using the coarse suffering of the three periods of time to reveal the subtle suffering of dharmas (dharma) is called duhkha-duhkha. The impermanence, change, and destruction of that thought are called the suffering of change. That self-nature is impermanent, and the four characteristics of the same entity are falsely assembled due to conditions, which is called formation. The body of the falsely assembled formation is impermanent. The nature of formation has no stability, so it is called the suffering of formations. The four aspects of faults reveal the impermanence of that suffering and the mutual manifestation of non-self. Among these three sufferings, using suffering to reveal suffering is called duhkha-duhkha. That is, using coarse suffering to reveal subtle suffering. Using impermanence to reveal suffering is called the suffering of change. Using non-self to reveal suffering is called the suffering of formations. The nature of the falsely assembled formation has no stability. This is the conclusion. Next, observe non-self (anatman). Bodhisattvas truly know the conditioned (samskrta), unconditioned (asamskrta), non-self (anatman), and what belongs to self (atmaniya) regarding dharmas (dharma). Generally speaking, impermanence (anitya) and suffering (duhkha) only exist in conditioned dharmas, while non-self is universal. Therefore, it is now said that there are conditioned and unconditioned dharmas. Form (rupa), mind (citta), and non-form/mind are conditioned dharmas. Space (akasa), cessation through knowledge (pratisamkhya-nirodha), and cessation not through knowledge (apratisamkhya-nirodha) are unconditioned dharmas. Speaking of non-self, it refers to the non-self of persons (pudgala-nairatmya). What belongs to non-self refers to the non-self of dharmas (dharma-nairatmya). Generally speaking, in the two kinds of non-self, there is completely no self or what belongs to self. In the non-self of persons, the human body without a self is called non-self. Because there is no self, form (rupa), feeling (vedana), perception (samjna), etc., are not what belong to me, and are called what belongs to non-self. In the non-self of dharmas, when the essence of a dharma is empty, it is called non-self. There are no other dharmas that are treated as what belongs to me. The non-self of living beings lists these two names, and the meaning is the same as in other chapters. This should be discussed in detail here. The following distinguishes its characteristics. That non-self of living beings is a repetition of the initial path. If a dharma is not living, it is the non-self of the aggregates (skandha-nairatmya). Leaving what is not living is the non-self of different aggregates. There are two distinctions. The first meaning is that form, etc., are not self, and the name is the non-self of the aggregates. As mentioned earlier, the self of the constant body pervades everywhere and is a different entity from the aggregates. This also has no different name for the non-self of different aggregates. The second is that in the aggregates, there are also immediate and separate views of each other. For example, it is said that the form aggregate is used as the meaning of self, and the name is the immediate aggregate. The rest is what belongs to me.
離陰。諸陰相望即離齊。然此之即離皆無我也。法無我者牒第二門。一切言說亦無性者。所言說法皆無性也。如是下結。次觀涅槃。涅槃之義廣如別章。此應具論。文中有二。一當相分別。二未入下隨人辨異。初言一切起因斷者。生死因盡有餘涅槃。諸餘滅者。生死果喪無餘涅槃。對因名果以為諸餘。以斷因故果永不起名畢竟滅。名般涅槃總以結之。下復重煩惱寂滅顯前因斷。苦息顯前諸餘滅也。隨人別中就位分三。一約世間菩薩聲聞以明涅槃。二如國王下約見道中菩薩聲聞以明涅槃。三如病人下約修道去菩薩聲聞以明涅槃。就初段中。未入凈心地前菩薩未見諦者世間聲聞。言于涅槃意解想者。未得真知。憶想分別名為意解。當知已下明得非真。第二段中。先喻后合。喻別有三。一喻佛菩薩為見道前菩薩聲聞宣說世間隨相涅槃。彼聞愛樂。二其父知子漸長大下。喻佛菩薩為見道前菩薩聲聞宣說出世真實涅槃。彼聞不解。三父於後時知子大下。喻佛菩薩為見道前菩薩聲聞宣說出世真實涅槃。彼聞悟解。就初段中。如王長者臣富無量為諸子故造作戲具牛鹿車等。喻佛菩薩為見道前菩薩聲聞說世涅槃。今此為明見道之中所得涅槃。何故乃喻見道已前所說涅槃。出世涅槃從世間來。是以明之。王喻如來。長者大臣喻大菩薩心。
【現代漢語翻譯】 現代漢語譯本 離陰：各種蘊（skandha）相互觀望，即是遠離齊一性。然而，這種遠離齊一性都是因為沒有『我』（ātman）。『法無我者』是解釋第二重門。『一切言說亦無性者』，所說的法都是無自性的。『如是』以下是總結。接下來觀察涅槃（nirvāṇa）。涅槃的意義廣泛，如同其他章節所說。這裡應該詳細討論。文中分為兩部分：一是當相分別，二是『未入』以下，隨人辨別差異。首先說『一切起因斷者』，生死之因滅盡，是有餘涅槃（sopadhiśeṣa-nirvāṇa）。『諸餘滅者』，生死之果喪失，是無餘涅槃（nirupadhiśeṣa-nirvāṇa）。相對於『因』而稱『果』為『諸餘』。因為斷絕了『因』，所以『果』永遠不會產生，這叫做『畢竟滅』，也叫做『般涅槃』（parinirvāṇa），總的來說就是這樣。下面再次用煩惱寂滅來顯示前面的『因斷』，用苦息來顯示前面的『諸餘滅』。隨人辨別差異中，就不同位次分為三類：一是根據世間的菩薩（bodhisattva）、聲聞（śrāvaka）來闡明涅槃；二是『如國王』以下，根據見道中的菩薩、聲聞來闡明涅槃；三是『如病人』以下，根據修道中的菩薩、聲聞來闡明涅槃。在第一段中，未進入凈心地之前的菩薩，以及未見諦的世間聲聞，『言于涅槃意解想者』，是沒有得到真正的認知。憑藉記憶和想像進行分別，叫做『意解』。『當知已下』說明所得並非真實。第二段中，先是比喻，后是合喻。比喻分為三種：一是比喻佛（Buddha）、菩薩為見道前的菩薩、聲聞宣說世間隨相涅槃，他們聽聞后喜愛；二是『其父知子漸長大下』，比喻佛、菩薩為見道前的菩薩、聲聞宣說出世真實涅槃，他們聽聞后不理解；三是『父於後時知子大下』，比喻佛、菩薩為見道前的菩薩、聲聞宣說出世真實涅槃，他們聽聞后領悟理解。在第一段中，如同國王、長者、大臣富有無量，爲了孩子們製造玩具，如牛車、鹿車等，比喻佛、菩薩為見道前的菩薩、聲聞宣說世間涅槃。現在這裡是爲了闡明見道中所得到的涅槃，為什麼反而用見道之前所說的涅槃來比喻呢？因為出世間的涅槃是從世間來的，所以用它來闡明。國王比喻如來（Tathāgata），長者、大臣比喻大菩薩心。
【English Translation】 English version Leaving the skandhas (li yin): The various skandhas (zhuyin) look at each other, which means leaving uniformity (li qi). However, this leaving uniformity is all because there is no 'self' (wo) [ātman]. 'Dharma without self' (fa wu wo zhe) explains the second gate. 'All speech is also without nature' (yiqie yanshuo yi wu xing zhe), what is said is all without inherent existence. 'Thus' (ru shi) below is the conclusion. Next, observe nirvana (niepan) [nirvāṇa]. The meaning of nirvana is broad, as discussed in other chapters. It should be discussed in detail here. The text is divided into two parts: first, distinguishing according to characteristics (dang xiang fenbie); second, 'before entering' (wei ru) below, distinguishing differences according to people. First, it says 'cutting off all causes' (yiqie qiyin duan zhe), the causes of birth and death are exhausted, which is nirvana with remainder (youyu niepan) [sopadhiśeṣa-nirvāṇa]. 'Extinguishing all the rest' (zhuyu mie zhe), the results of birth and death are lost, which is nirvana without remainder (zhuyu mie zhe) [nirupadhiśeṣa-nirvāṇa]. Relative to the 'cause' (yin), the 'result' (guo) is called 'all the rest' (zhuyu). Because the 'cause' is cut off, the 'result' will never arise, which is called 'ultimate extinction' (bijing mie), also called 'parinirvana' (ban niepan) [parinirvāṇa], which is the overall conclusion. Below, the extinction of afflictions (fannao jiemie) is used again to show the previous 'cause cut off' (yin duan), and the cessation of suffering (ku xi) is used to show the previous 'all the rest extinguished' (zhuyu mie). In distinguishing differences according to people, it is divided into three categories according to different positions: first, explaining nirvana according to worldly bodhisattvas (shijian pusa) [bodhisattva] and śrāvakas (shijian shengwen) [śrāvaka]; second, 'like a king' (ru guowang) below, explaining nirvana according to bodhisattvas and śrāvakas in the path of seeing (jiandao zhong); third, 'like a sick person' (ru bingren) below, explaining nirvana according to bodhisattvas and śrāvakas in the path of cultivation (xiudao zhong). In the first paragraph, the bodhisattvas before entering the pure land of mind (jing xindi), and the worldly śrāvakas who have not seen the truth, 'those who understand nirvana through conceptualization' (yan yu niepan yijie xiang zhe), have not obtained true knowledge. Distinguishing through memory and imagination is called 'conceptualization' (yijie). 'Knowing below' (dangzhi yixia) explains that what is obtained is not real. In the second paragraph, first is the metaphor, then the combination of metaphors. The metaphor is divided into three types: first, the metaphor of the Buddha (Fo) [Buddha] and bodhisattvas speaking about worldly nirvana according to characteristics to bodhisattvas and śrāvakas before the path of seeing, and they love it after hearing it; second, 'when the father knows that the son is growing up' (qi fu zhi zi jian zhangda xia), the metaphor of the Buddha and bodhisattvas speaking about transcendent true nirvana to bodhisattvas and śrāvakas before the path of seeing, and they do not understand it after hearing it; third, 'when the father knows that the son is grown up later' (fu yu houshi zhi zi da xia), the metaphor of the Buddha and bodhisattvas speaking about transcendent true nirvana to bodhisattvas and śrāvakas before the path of seeing, and they understand it after hearing it. In the first paragraph, like a king, elder, and minister who are infinitely wealthy, making toys for their children, such as ox carts, deer carts, etc., the metaphor of the Buddha and bodhisattvas speaking about worldly nirvana to bodhisattvas and śrāvakas before the path of seeing. Now, this is to explain the nirvana obtained in the path of seeing, why is the nirvana spoken of before the path of seeing used as a metaphor instead? Because transcendent nirvana comes from the world, so it is used to explain it. The king is a metaphor for the Tathagata (Rulai) [Tathāgata], the elder and minister are metaphors for the mind of the great bodhisattva (da pusa xin).
具法財名富無量。其所攝化名為諸子。說世涅槃稱物情慾名造戲具。牛鹿車等所說非真故云戲具。彼諸子下喻彼世間菩薩聲聞聞說愛樂。第二段中言父知子漸已長大為說真實鹿馬車等。喻佛菩薩知所攝化根性漸增為說出世真實涅槃。諸子謂父嘆已像馬。喻彼世間菩薩聲聞始聞不解。第三段中父於後時知子轉大將出宅外示真像馬。喻佛菩薩知所攝化根性轉熟化入出世示真涅槃。彼見實下喻彼所化聞說悟解。于中有三。一聞說悟解。二知昔所嘆是真非妄。三知昔所取是妄非真。下合有二。一隨事別合。見道已前有相諸行以為富宅。地前菩薩世間聲聞如彼童子。二諸佛下隨文正合。喻中三分。合初合後中間不合。合初段中。諸佛菩薩合王長者。明見涅槃合前臣富。為彼菩薩及諸聲聞嘆說涅槃。合為諸子造作戲具牛鹿車等。彼既聞已隨說解者。合前諸子歡喜愛樂作真鹿馬象等想也。自下超合第三喻文。若彼漸學道品具者。合父后時知子轉大。入凈心地見諦聲聞。合將宅外示真像馬。彼于涅槃生現知見。合前彼見乃知其真。如是所嘆非如我等愚癡意解。合前文中定知其父常所嘆說非是我等先所玩好。我等所想相似非真。合先所好非真像馬。生慚愧下閤中義安喻中無文生慚愧心愧昔不解。依後知者依后真也。此是第二明見道中所得
【現代漢語翻譯】 現代漢語譯本 具足法財，名為富有的無量之人（具法財名富無量：指擁有佛法財富，被稱為非常富有的人）。他所攝受教化的人，名為諸子（其所攝化名為諸子：指被他教導和引導的人，被稱為他的孩子們）。宣說世俗的涅槃，稱為迎合眾生情慾而製造的玩具（說世涅槃稱物情慾名造戲具：指爲了滿足人們的慾望而宣講的世俗涅槃，就像製造玩具一樣）。牛車、鹿車等所說的都不是真實的，所以說是玩具（牛鹿車等所說非真故云戲具：牛車、鹿車等所代表的教義不是真實的，所以被稱為玩具）。 那些孩子們，比喻那些世間的菩薩和聲聞，聽聞后喜愛和快樂（彼諸子下喻彼世間菩薩聲聞聞說愛樂：那些孩子們，象徵著世間的菩薩和聲聞，他們聽到這些教義後感到高興和喜愛）。第二段中說父親知道孩子們漸漸長大，為他們講述真實的鹿車、馬車等（第二段中言父知子漸已長大為說真實鹿馬車等：第二段經文說父親看到孩子們逐漸長大，開始告訴他們真實的鹿車和馬車）。比喻佛菩薩知道所教化的人根性逐漸增長，為他們講述出世的真實的涅槃（喻佛菩薩知所攝化根性漸增為說出世真實涅槃：這比喻佛菩薩意識到他們所教導的人的根性逐漸成熟，開始向他們講授超越世俗的真實的涅槃）。孩子們讚歎父親的象和馬，比喻那些世間的菩薩和聲聞最初聽聞時不理解（諸子謂父嘆已像馬喻彼世間菩薩聲聞始聞不解：孩子們讚美父親的象和馬，象徵著世間的菩薩和聲聞最初聽到這些教義時並不理解）。 第三段中，父親在之後知道孩子們變得更大，將他們帶出宅外，向他們展示真正的象和馬（第三段中父於後時知子轉大將出宅外示真像馬：第三段經文說父親後來看到孩子們長大了，就把他們帶到房子外面，給他們看真正的象和馬）。比喻佛菩薩知道所教化的人根性變得更加成熟，引導他們進入出世，向他們展示真正的涅槃（喻佛菩薩知所攝化根性轉熟化入出世示真涅槃：這比喻佛菩薩意識到他們所教導的人的根性變得更加成熟，引導他們超越世俗，向他們展示真正的涅槃）。他們看到真實的象和馬，比喻那些被教化的人聽聞后領悟和理解（彼見實下喻彼所化聞說悟解：他們看到真實的象和馬，象徵著那些被教導的人在聽聞教義后領悟和理解）。 其中有三點：一是聽聞后領悟和理解，二是知道過去所讚歎的是真實的而不是虛妄的，三是知道過去所接受的是虛妄的而不是真實的（于中有三。一聞說悟解。二知昔所嘆是真非妄。三知昔所取是妄非真：這裡有三個要點：一是通過聽聞教義獲得領悟和理解，二是認識到過去所讚美的事物是真實的而不是虛假的，三是認識到過去所執著的事物是虛假的而不是真實的）。下面結合有兩點：一是隨事分別結合，將見道之前的有相諸行視為富宅，將地前菩薩和世間聲聞比作那些孩子們（下合有二。一隨事別合。見道已前有相諸行以為富宅。地前菩薩世間聲聞如彼童子：接下來有兩種結合方式：一是根據具體情況分別結合，將證悟之前的所有有相行為視為富裕的宅邸，將十地之前的菩薩和世間的聲聞比作那些孩子）。二是諸佛以下，隨文義正確結合，比喻中有三分，結合最初和最後，中間不結合（二諸佛下隨文正合。喻中三分。合初合後中間不合：二是諸佛以下，按照經文的意義正確地結合，比喻分為三個部分，結合最初和最後的部分，中間的部分不結合）。 結合最初的部分，諸佛菩薩比作國王和長者，明見涅槃比作之前的臣子和財富，為那些菩薩和聲聞讚歎和宣說涅槃（合初段中。諸佛菩薩合王長者。明見涅槃合前臣富。為彼菩薩及諸聲聞嘆說涅槃：在結合最初的部分時，諸佛菩薩被比作國王和長者，對涅槃的清晰認識被比作之前的臣子和財富，為那些菩薩和聲聞讚美和宣講涅槃）。比作給孩子們製造玩具，如牛車、鹿車等（合為諸子造作戲具牛鹿車等：比作給孩子們製造玩具，比如牛車、鹿車等等）。他們聽聞后，隨著所說的內容理解，比作之前的孩子們歡喜和喜愛，想像著真實的鹿、馬、象等（彼既聞已隨說解者。合前諸子歡喜愛樂作真鹿馬象等想也：他們聽聞之後，隨著所講的內容進行理解，這就像之前的孩子們感到高興和喜愛，想像著真實的鹿、馬、象等等）。 從下面開始，跳躍式地結合第三個比喻的經文。如果他們逐漸學習道品，具備了相應的能力，就比作父親後來知道孩子們長大了（自下超合第三喻文。若彼漸學道品具者。合父后時知子轉大：從下面開始，跳躍式地結合第三個比喻的經文。如果他們逐漸學習道品，具備了相應的能力，就比作父親後來知道孩子們長大了）。進入清凈心地，見到真諦的聲聞，比作將他們帶到宅外，展示真實的象和馬（入凈心地見諦聲聞。合將宅外示真像馬：進入清凈心地，見到真諦的聲聞，比作將他們帶到宅外，展示真實的象和馬）。他們對涅槃產生直接的認知和見解，比作之前他們看到真實的象和馬，才知道它們的真實（彼于涅槃生現知見。合前彼見乃知其真：他們對涅槃產生直接的認知和見解，比作之前他們看到真實的象和馬，才知道它們的真實）。 像這樣所讚歎的，不像我們這些愚癡的人所理解的那樣（如是所嘆非如我等愚癡意解：像這樣所讚歎的，不像我們這些愚癡的人所理解的那樣）。確定地知道父親經常讚歎和宣說的，不是我們先前所玩樂和喜好的（合前文中定知其父常所嘆說非是我等先所玩好：確定地知道父親經常讚歎和宣說的，不是我們先前所玩樂和喜好的）。我們所想像的相似但不是真實的（我等所想相似非真：我們所想像的相似但不是真實的）。先前所喜好的不是真實的象和馬（合先所好非真像馬：先前所喜好的不是真實的象和馬）。產生慚愧心，比作中間的意義，比喻中沒有這段經文，產生慚愧心，慚愧過去不理解（生慚愧下閤中義安喻中無文生慚愧心愧昔不解：產生慚愧心，比作中間的意義，比喻中沒有這段經文，產生慚愧心，慚愧過去不理解）。依靠後來的認知，依靠後來的真實（依後知者依后真也：依靠後來的認知，依靠後來的真實）。這是在第二次明見道中所獲得的（此是第二明見道中所得：這是在第二次明見道中所獲得的）。
【English Translation】 English version Possessing immeasurable Dharma wealth is called 'wealthy' (具法財名富無量: Refers to possessing the wealth of the Dharma and being called very wealthy). Those who are guided and transformed by him are called 'sons' (其所攝化名為諸子: Refers to those who are taught and guided by him, and are called his children). Speaking of worldly Nirvana is called creating toys to cater to the desires of sentient beings (說世涅槃稱物情慾名造戲具: Refers to preaching worldly Nirvana to satisfy people's desires, like making toys). The ox carts, deer carts, etc., that are spoken of are not real, so they are called toys (牛鹿車等所說非真故云戲具: The teachings represented by ox carts, deer carts, etc., are not real, so they are called toys). Those children are metaphors for the worldly Bodhisattvas and Sravakas who hear and rejoice (彼諸子下喻彼世間菩薩聲聞聞說愛樂: Those children symbolize the worldly Bodhisattvas and Sravakas who feel happy and delighted upon hearing these teachings). The second section says that the father knows that the children have gradually grown up and tells them about real deer carts, horse carts, etc. (第二段中言父知子漸已長大為說真實鹿馬車等: The second section of the scripture says that the father sees that the children have gradually grown up and begins to tell them about real deer carts and horse carts). This is a metaphor for the Buddhas and Bodhisattvas knowing that the faculties of those they are teaching are gradually increasing, and telling them about the real, transcendent Nirvana (喻佛菩薩知所攝化根性漸增為說出世真實涅槃: This is a metaphor for the Buddhas and Bodhisattvas realizing that the faculties of those they are teaching are gradually maturing, and beginning to teach them about the real, transcendent Nirvana). The children praise the father's elephants and horses, which is a metaphor for the worldly Bodhisattvas and Sravakas not understanding when they first hear about them (諸子謂父嘆已像馬喻彼世間菩薩聲聞始聞不解: The children praising the father's elephants and horses symbolizes the worldly Bodhisattvas and Sravakas not understanding when they first hear these teachings). In the third section, the father later knows that the children have grown bigger, takes them out of the house, and shows them real elephants and horses (第三段中父於後時知子轉大將出宅外示真像馬: The third section of the scripture says that the father later sees that the children have grown up, so he takes them out of the house and shows them real elephants and horses). This is a metaphor for the Buddhas and Bodhisattvas knowing that the faculties of those they are teaching have become more mature, guiding them into transcendence, and showing them real Nirvana (喻佛菩薩知所攝化根性轉熟化入出世示真涅槃: This is a metaphor for the Buddhas and Bodhisattvas realizing that the faculties of those they are teaching have become more mature, guiding them beyond the world, and showing them real Nirvana). They see the real elephants and horses, which is a metaphor for those who are taught understanding and comprehending after hearing about it (彼見實下喻彼所化聞說悟解: They see the real elephants and horses, which symbolizes those who are taught understanding and comprehending after hearing the teachings). There are three points: first, understanding and comprehending after hearing about it; second, knowing that what was praised in the past is real and not false; and third, knowing that what was accepted in the past is false and not real (于中有三。一聞說悟解。二知昔所嘆是真非妄。三知昔所取是妄非真: There are three key points here: first, gaining understanding and comprehension through hearing the teachings; second, recognizing that what was praised in the past is real and not false; and third, recognizing that what was clung to in the past is false and not real). Below, there are two combinations: first, combining separately according to the matter, regarding the conditioned actions before seeing the Path as a wealthy house, and comparing the Bodhisattvas before the Ten Grounds and the worldly Sravakas to those children (下合有二。一隨事別合。見道已前有相諸行以為富宅。地前菩薩世間聲聞如彼童子: Next, there are two ways to combine: first, combining separately according to the specific situation, regarding all conditioned actions before enlightenment as a wealthy mansion, and comparing the Bodhisattvas before the Ten Grounds and the worldly Sravakas to those children). Second, from 'All Buddhas' onwards, correctly combining according to the meaning of the text, with three parts in the metaphor, combining the beginning and the end, and not combining the middle (二諸佛下隨文正合。喻中三分。合初合後中間不合: Second, from 'All Buddhas' onwards, correctly combining according to the meaning of the text, with the metaphor divided into three parts, combining the beginning and the end, and not combining the middle). Combining the initial part, the Buddhas and Bodhisattvas are compared to the king and the elders, clearly seeing Nirvana is compared to the previous ministers and wealth, praising and proclaiming Nirvana for those Bodhisattvas and Sravakas (合初段中。諸佛菩薩合王長者。明見涅槃合前臣富。為彼菩薩及諸聲聞嘆說涅槃: When combining the initial part, the Buddhas and Bodhisattvas are compared to the king and the elders, a clear understanding of Nirvana is compared to the previous ministers and wealth, praising and proclaiming Nirvana for those Bodhisattvas and Sravakas). It is compared to making toys for the children, such as ox carts, deer carts, etc. (合為諸子造作戲具牛鹿車等: It is compared to making toys for the children, such as ox carts, deer carts, and so on). After hearing this, they understand according to what is said, which is compared to the previous children rejoicing and delighting, imagining real deer, horses, elephants, etc. (彼既聞已隨說解者。合前諸子歡喜愛樂作真鹿馬象等想也: After hearing this, they understand according to what is said, which is like the previous children feeling happy and delighted, imagining real deer, horses, elephants, and so on). From below, skipping ahead to combine the text of the third metaphor. If they gradually learn the factors of the Path and possess the corresponding abilities, it is compared to the father later knowing that the children have grown up (自下超合第三喻文。若彼漸學道品具者。合父后時知子轉大: From below, skipping ahead to combine the text of the third metaphor. If they gradually learn the factors of the Path and possess the corresponding abilities, it is compared to the father later knowing that the children have grown up). The Sravakas who enter the pure mind and see the truth are compared to taking them out of the house and showing them real elephants and horses (入凈心地見諦聲聞。合將宅外示真像馬: The Sravakas who enter the pure mind and see the truth are compared to taking them out of the house and showing them real elephants and horses). They develop direct knowledge and understanding of Nirvana, which is compared to them seeing the real elephants and horses earlier and then knowing their reality (彼于涅槃生現知見。合前彼見乃知其真: They develop direct knowledge and understanding of Nirvana, which is compared to them seeing the real elephants and horses earlier and then knowing their reality). What is praised in this way is not like what we foolish people understand (如是所嘆非如我等愚癡意解: What is praised in this way is not like what we foolish people understand). They certainly know that what the father often praises and proclaims is not what we previously played with and enjoyed (合前文中定知其父常所嘆說非是我等先所玩好: They certainly know that what the father often praises and proclaims is not what we previously played with and enjoyed). What we imagine is similar but not real (我等所想相似非真: What we imagine is similar but not real). What was previously liked is not a real elephant or horse (合先所好非真像馬: What was previously liked is not a real elephant or horse). Feeling ashamed is compared to the meaning in the middle; there is no such text in the metaphor; feeling ashamed, ashamed of not understanding in the past (生慚愧下閤中義安喻中無文生慚愧心愧昔不解: Feeling ashamed is compared to the meaning in the middle; there is no such text in the metaphor; feeling ashamed, ashamed of not understanding in the past). Relying on later knowledge, relying on later reality (依後知者依后真也: Relying on later knowledge, relying on later reality). This is what is obtained in the second clear seeing of the Path (此是第二明見道中所得: This is what is obtained in the second clear seeing of the Path).
涅槃。自下第三明修道去所得涅槃。先喻后合。喻中有五。一喻眾生起見諦病。佛大菩薩為說對治。二喻眾生聞說悟解。三喻眾生起修道病。佛菩薩為說對治。四喻眾生始聞不受。五喻佛菩薩方便教化令起修治。就初段中譬如病人。喻見道前菩薩聲聞有見諦病。良醫為治說隨病藥。喻佛菩薩為說見治。今此為明修道所得。何故乃喻說見道乎。修因見起。是故乘明。第二段中病者常習緣是病差。喻見道前菩薩聲聞信樂前治除見諦病。第三段中更起余病應服余藥。喻見道中菩薩聲聞起修道病。醫教舍前更服余藥。喻佛菩薩教舍見法起修對治。第四段中病者信前不肯棄捨。喻見道中菩薩聲聞受守前治不學后法。第五段中良醫方便令服后藥。喻佛菩薩巧方便化令起修治。自下閤中但合第三第五段文。從初乃至上上勝法合前第三。如是菩薩住凈心地見諦聲聞諸煩惱病。合前喻中更起余病。佛大菩薩為說已下。合前良醫教舍前藥更服余藥。于中九句。初三聞法。次三思法。后三修法。各有三品故有九句。教是聞法。理是思法。行儀修法。佛大菩薩為說法者。聞中下品。上法中品。上上上品。為說深法。思中下品。思能入理故名為深。中上可知。為說勝法。修中下品。行修增上故名勝法。中上可知。亦可初三是教化法。次三教授。后
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana）。下面第三部分闡明通過修行所獲得的涅槃。先用比喻，然後結合。比喻中有五個方面。一是比喻眾生生起見諦之病。佛和大菩薩為他們宣說對治之法。二是比喻眾生聽聞后悟解。三是比喻眾生生起修道之病。佛菩薩為他們宣說對治之法。四是比喻眾生開始時不接受。五是比喻佛菩薩方便教化，使他們開始修行。在第一段中，譬如病人，比喻見道前的菩薩聲聞有見諦之病。良醫為他們治療，宣說隨病之藥，比喻佛菩薩為他們宣說見諦之治。現在這裡是爲了闡明修道所得，為什麼反而用比喻來說見道呢？因為修因見而生起，所以藉此闡明。第二段中，病人經常習慣於此，病才得以痊癒，比喻見道前的菩薩聲聞信樂之前的治療，從而去除見諦之病。第三段中，又生起其他的疾病，應該服用其他的藥物，比喻見道中的菩薩聲聞生起修道之病。醫生教導他們捨棄之前的藥物，改服其他的藥物，比喻佛菩薩教導他們捨棄見諦之法，開始修習對治之法。第四段中，病人相信之前的藥物，不肯捨棄，比喻見道中的菩薩聲聞接受並守護之前的治療方法，不學習後來的法。第五段中，良醫用方便之法，讓他們服用後來的藥物，比喻佛菩薩巧妙地用方便之法教化他們，讓他們開始修行。下面是結合的部分，只結合了第三和第五段的文字。從『初』乃至『上上勝法』，結合了前面的第三段。『如是菩薩住凈心地見諦聲聞諸煩惱病』，結合了前面比喻中的『更起余病』。『佛大菩薩為說已下』，結合了前面良醫教導捨棄之前的藥物，改服其他的藥物。其中有九句。前三句是聞法，中間三句是思法，后三句是修法。每種都有三品，所以有九句。『教』是聞法，『理』是思法，『行儀』是修法。『佛大菩薩為說法者』，是聞中的下品，『上法』是中品，『上上上品』。『為說深法』，是思中的下品，思能入理，所以稱為『深』，中品和上品可以類推。『為說勝法』，是修中的下品，修行增上，所以稱為『勝法』，中品和上品可以類推。也可以說前三句是教化法，中間三句是教授，后
【English Translation】 English version Nirvana (Nirvana). The third section below elucidates the Nirvana attained through cultivation. First, there is a metaphor, and then a combination. There are five aspects to the metaphor. First, it is a metaphor for sentient beings giving rise to the disease of seeing the truth. Buddhas and great Bodhisattvas preach the antidote for them. Second, it is a metaphor for sentient beings understanding after hearing the teachings. Third, it is a metaphor for sentient beings giving rise to the disease of cultivation. Buddhas and Bodhisattvas preach the antidote for them. Fourth, it is a metaphor for sentient beings not accepting it at the beginning. Fifth, it is a metaphor for Buddhas and Bodhisattvas skillfully teaching and transforming them, causing them to begin cultivation. In the first section, the analogy of a sick person is a metaphor for Bodhisattvas and Sravakas before the path of seeing who have the disease of seeing the truth. A good doctor treats them, preaching medicine according to the disease, which is a metaphor for Buddhas and Bodhisattvas preaching the cure for seeing the truth. Now, this is to elucidate what is attained through cultivation, so why use a metaphor to talk about seeing the truth instead? Because cultivation arises from seeing, it is explained by this. In the second section, the patient is often accustomed to this, and the disease is cured, which is a metaphor for Bodhisattvas and Sravakas before the path of seeing believing in the previous treatment, thereby removing the disease of seeing the truth. In the third section, other diseases arise, and other medicines should be taken, which is a metaphor for Bodhisattvas and Sravakas in the path of cultivation giving rise to the disease of cultivation. The doctor teaches them to abandon the previous medicine and take other medicines, which is a metaphor for Buddhas and Bodhisattvas teaching them to abandon the Dharma of seeing the truth and begin cultivating the antidote. In the fourth section, the patient believes in the previous medicine and is unwilling to abandon it, which is a metaphor for Bodhisattvas and Sravakas in the path of cultivation accepting and guarding the previous treatment methods, not learning the later Dharma. In the fifth section, the good doctor uses skillful means to have them take the later medicine, which is a metaphor for Buddhas and Bodhisattvas skillfully teaching and transforming them, causing them to begin cultivation. The following is the combination section, which only combines the texts of the third and fifth sections. From 'the beginning' to 'the supreme Dharma', it combines the previous third section. 'Thus, Bodhisattvas dwell in pure mind ground, and Sravakas who see the truth have the diseases of afflictions', which combines the 'other diseases arise' in the previous metaphor. 'Buddhas and great Bodhisattvas preach below', which combines the previous good doctor teaching to abandon the previous medicine and take other medicines. There are nine sentences in it. The first three sentences are hearing the Dharma, the middle three sentences are thinking about the Dharma, and the last three sentences are cultivating the Dharma. Each has three grades, so there are nine sentences. 'Teaching' is hearing the Dharma, 'reason' is thinking about the Dharma, and 'conduct' is cultivating the Dharma. 'Buddhas and great Bodhisattvas preach the Dharma', which is the lower grade of hearing, 'superior Dharma' is the middle grade, and 'supreme superior grade'. 'Preaching profound Dharma' is the lower grade of thinking, thinking can enter into reason, so it is called 'profound', the middle and upper grades can be inferred. 'Preaching the supreme Dharma' is the lower grade of cultivation, cultivation increases, so it is called 'supreme Dharma', the middle and upper grades can be inferred. It can also be said that the first three sentences are the Dharma of teaching, the middle three sentences are instruction, and the last
三教誡。教授已下合上第五良醫方便令服后藥。于中初言教授教誡。正合方便令服后藥。入凈心下明其所化信受奉行。信受不疑始生信解。乘如來下明起行修。如來所說法能運載名為法乘。乘法圓備故云具足。依法巧脩名善調御。起行順理名游等道。疾疾已下依行趣果。言無餘者。對彼因中所得之滅果中所得通名無餘。望后更無餘涅槃故。
功德品者。從上施品訖來至此大段第二造緣進修。自下第三因修成德。廣辨此德名功德品。就此品中。得失通論二十六門。隱失彰得有二十四。二十四中。初有八門自分功德。后十六門勝進功德。前八門中。初一總明自利利他。次有六門偏明利他。后之一門唯明自利。就初門中。有五奇特未曾有者。總以標舉。所起異於凡夫二乘名未曾有。次別顯之。初三利他。后二自利。初言于生無有因緣而愛念者。始心愛念先非親眷名無因緣。愛之過子是以奇特。為受苦者。依前愛念代受苦也。惱盛難化方便調者。依前受苦他離煩惱。下自利中。初一入證。后一起用。如是下結。次下六門明利他中。初一明其化行善巧。第二明其化心平等。第三明其化益具足。第四明其化德圓備。第五明其化愿不斷。第六明其化攝方便。就初門中。有五非奇能成奇者。總以標舉。所作似凡故曰非奇。能成菩
【現代漢語翻譯】 現代漢語譯本 三教誡。教授（Professor）已下結合第五位良醫的方便法門，令服用後續的藥物。其中首先說到教授教誡，正是爲了方便令服用後續的藥物。進入凈心之後，闡明所教化之人信受奉行。信受不疑，開始產生信仰和理解。憑藉如來（Tathagata）所說的法，能夠運載，這被稱為法乘（Dharma-yana）。憑藉法乘圓滿具備，所以說具足。依照佛法巧妙地修行，名為善調御。起行順應道理，名為游等道。迅速地依照修行趨向結果。說到無餘，是針對因中所得的滅，果中所得的也通稱為無餘。期望以後不再有其他的涅槃（Nirvana）的緣故。
功德品。從上面的施品開始，到這裡為止是第二大段，創造因緣，精進修行。從下面開始是第三部分，因為修行而成就功德。廣泛地辨別這種功德，名為功德品。就這一品中，得與失通論共有二十六門。隱藏失誤，彰顯功德，有二十四門。這二十四門中，最初有八門是自身功德，後面十六門是勝進功德。前面的八門中，最初一門總的闡明自利利他，其次有六門偏重闡明利他，最後一門只闡明自利。就最初一門中，有五種奇特未曾有的情況，總的用以標舉。所產生的不同於凡夫和二乘，所以稱為未曾有。其次分別顯示，最初三種是利他，後面兩種是自利。最初說對於眾生沒有因緣卻愛念他們，最初的愛念，先前並非親眷，稱為無因緣。愛他們勝過愛自己的孩子，因此是奇特的。為承受苦難的人，依照先前的愛念，代替他們承受苦難。煩惱盛行難以教化，用方便法門調伏他們，依照先前的受苦，使他人脫離煩惱。下面的自利中，最初是進入證悟，然後是起作用。像這樣總結。其次下面的六門闡明利他，最初一門闡明教化行為的巧妙，第二門闡明教化之心的平等，第三門闡明教化的利益具足，第四門闡明教化的功德圓滿具備，第五門闡明教化的願望不斷絕，第六門闡明教化攝受的方便。就最初一門中，有五種並非奇特卻能成就奇特的情況，總的用以標舉。所作的類似於凡夫，所以說並非奇特，能夠成就菩
【English Translation】 English version The Three Admonishments. The professor (Professor), combined with the fifth good physician's expedient means, instructs to take the subsequent medicine. Among them, the initial mention of 'professor's admonishment' precisely facilitates the administration of the subsequent medicine. Entering a pure mind clarifies that those being taught accept and practice with faith. Believing and accepting without doubt initiates faith and understanding. Relying on the Dharma (Dharma) spoken by the Tathagata (Tathagata), which can transport, is called the Dharma-yana (Dharma-yana). Relying on the Dharma-yana's complete provision is why it's said to be 'complete.' Skillfully cultivating according to the Dharma is called 'skillful taming.' Initiating practice in accordance with reason is called 'traveling the equal path.' Quickly progressing towards the result based on practice. 'Without remainder' refers to the extinction obtained in the cause, and what is obtained in the result is also generally called 'without remainder,' hoping that there will be no other Nirvana (Nirvana) afterward.
The Chapter on Merit. From the chapter on giving onwards, up to this point is the second major section: creating conditions and advancing in cultivation. From below is the third part: accomplishing merit through cultivation. Broadly distinguishing this merit is called the 'Chapter on Merit.' Within this chapter, there are twenty-six topics discussing gain and loss in general. Concealing faults and highlighting merit involves twenty-four topics. Among these twenty-four, the first eight concern one's own merit, and the subsequent sixteen concern superior advancing merit. In the first eight, the initial one generally elucidates self-benefit and benefiting others, the next six focus on elucidating benefiting others, and the last one solely elucidates self-benefit. Within the initial one, there are five unique and unprecedented situations, generally used to highlight. What arises is different from ordinary people and the two vehicles, hence called 'unprecedented.' Next, they are shown separately: the first three benefit others, and the last two benefit oneself. The first says, 'Having no cause or condition for beings, yet loving and cherishing them.' The initial love and cherishing, not previously relatives, is called 'without cause or condition.' Loving them more than one's own children is therefore unique. 'For those who endure suffering,' based on the previous love and cherishing, one endures suffering on their behalf. 'Afflictions are rampant and difficult to transform; one tames them with expedient means,' based on the previous suffering, one enables others to be free from afflictions. In the following self-benefit section, the first is entering realization, and then it is putting it to use. 'Like this' concludes. Next, the following six topics elucidate benefiting others: the first elucidates the skillfulness of teaching behavior, the second elucidates the equality of the teaching mind, the third elucidates the completeness of the benefits of teaching, the fourth elucidates the complete provision of the virtues of teaching, the fifth elucidates the uninterrupted nature of the vows of teaching, and the sixth elucidates the expedients of teaching and embracing. In the initial one, there are five situations that are not unique but can accomplish uniqueness, generally used to highlight. What is done is similar to ordinary people, hence it is said to be not unique, but it can accomplish Bodhi.
薩巧方便行名成奇特。下別顯之。五中前四化行方便。后一正化。就前四中。初句為生受苦因者。為生舍善示為諸惡受苦因。故得受樂者。為物造惡自無罪心。故雖為之而當受彼涅槃之樂。次下三句為物舍樂知生死過涅槃功德。為凈生故受生死者。明為化生舍涅槃樂受生死苦。修靜默樂有凈生念不自受樂為生說者。明舍禪樂處亂說法。修六善根有凈生念不自受樂不捨一切亦不捨教。明舍自己殊勝報樂隨物劣受此前方便。第五門中他事己事如是一切利益生者。正明化益。四攝他事六度己事悉以攝取。名為一切利益生也。就第二門化心等中有五心等。總以標舉。下別顯之。于中初一化愿平等。次有兩句化心平等。先悲后慈。悲中初言修習悲心拔苦心也。與哀愍俱哀傷心也。后慈心中。作一子想親厚心也。與愛念俱愛憐心也。次一明其化智平等。觀一眾生諸行起者。皆是五陰諸行集起。一眾生法即是一切眾生法者。觀一類余彼此無別故言即是。后一明其化行平等。以一切行化一眾生余亦如是故言即是。就第三門化益具中。有五益生總以標舉。下別顯之。初三化人令有所離。后二化人令有所住。就前三中。說正命者化離邪命。不隨順者說隨順法。化離邪謗。此二口業化令離惡。孤獨貧乞為作依怙。明其身業。救令離苦。就后二
【現代漢語翻譯】 現代漢語譯本 『薩巧方便行名成奇特』。下面分別闡釋它。五種情況中，前四種是化行方便，后一種是正化。就前四種情況而言，第一句『為生受苦因者』，是指爲了眾生示現造作諸惡，承受苦果。『故得受樂者』，是指爲了眾生造惡，自己內心沒有罪惡感，因此即使造惡，也應當承受涅槃之樂。接下來的三句，是爲了眾生捨棄安樂，了知生死的過患和涅槃的功德。『為凈生故受生死者』，說明爲了化度眾生，捨棄涅槃之樂，承受生死之苦。『修靜默樂有凈生念不自受樂為生說者』，說明捨棄禪定之樂，處於喧鬧之處說法。『修六善根有凈生念不自受樂不捨一切亦不捨教』，說明捨棄自己殊勝的果報之樂，隨順眾生的低劣根性而承受。以上是此處的方便之行。第五種情況中，『他事己事如是一切利益生者』，正是說明化益眾生。用四攝法來利益他人，用六度法來利益自己，全部攝取，就叫做一切利益眾生。就第二門『化心等』中，有五種心等等，總的用以標舉。下面分別闡釋它們。其中，第一種是化愿平等。接下來有兩句是化心平等，先是悲心，后是慈心。悲心中，第一句『修習悲心拔苦心也』，是與哀愍一同生起的哀傷之心。後面的慈心中，『作一子想親厚心也』，是與愛念一同生起的愛憐之心。接下來一句說明化智平等，『觀一眾生諸行起者』，都是五陰諸行聚集生起。『一眾生法即是一切眾生法者』，觀察一類眾生，彼此沒有差別，所以說『即是』。最後一句說明化行平等，『以一切行化一眾生余亦如是故言即是』。就第三門『化益具』中，有五種利益生起，總的用以標舉。下面分別闡釋它們。前三種是化導他人，令其有所舍離。后兩種是化導他人，令其有所安住。就前三種而言，『說正命者化離邪命』，不隨順正法的人，就為他說隨順正法的法，化導其舍離邪見誹謗。這兩種是口業的教化，令其舍離惡業。『孤獨貧乞為作依怙』，說明是身業的教化，救濟他們脫離困苦。就后兩種情況而言
【English Translation】 English version 『The skillful means practice is named as wonderfully unique』. Below are separate explanations. Among the five, the first four are expedient practices of transformation, and the last one is direct transformation. Regarding the first four, the first sentence, 『Those who endure suffering for the sake of beings』, refers to showing the creation of all evils and enduring suffering for the sake of beings. 『Therefore, those who attain joy』, refers to creating evil for the sake of beings, but without any sense of guilt in one's own mind. Therefore, even though evil is created, one should receive the joy of Nirvana. The next three sentences are about abandoning joy for the sake of beings, knowing the faults of Samsara (生死) [cycle of birth and death] and the merits of Nirvana (涅槃) [liberation]. 『Those who endure Samsara for the sake of pure birth』, clarifies that for the sake of transforming beings, one abandons the joy of Nirvana and endures the suffering of Samsara. 『Those who cultivate the joy of silence, have the thought of pure birth, do not receive joy for themselves, and speak for the sake of beings』, clarifies that one abandons the joy of Dhyana (禪定) [meditative absorption] and preaches the Dharma (法) [teachings] in chaotic places. 『Those who cultivate the six wholesome roots, have the thought of pure birth, do not receive joy for themselves, and do not abandon everything, nor do they abandon teaching』, clarifies that one abandons one's own superior reward and joy, and accepts the inferior state according to the beings. The above are the expedient practices here. In the fifth case, 『Other's affairs, one's own affairs, all such benefits arise』, precisely explains the benefit of transforming beings. Using the Four Sangrahav वस्तु (四攝) [Four Means of Gathering Disciples] to benefit others, and using the Six Paramitas (六度) [Six Perfections] to benefit oneself, all are included, and this is called benefiting all beings. Regarding the second gate, 『Transformation Mind, etc.』, there are five minds, etc., which are generally used to indicate. Below are separate explanations. Among them, the first is the equality of the aspiration for transformation. The next two sentences are the equality of the transformation mind, first compassion, then loving-kindness. In compassion, the first sentence, 『Cultivating the mind of compassion, the mind of uprooting suffering』, is the sorrowful mind that arises together with pity. In the subsequent loving-kindness, 『Thinking of them as one's own child, a close and affectionate mind』, is the loving and cherishing mind that arises together with love. The next sentence explains the equality of the wisdom of transformation, 『Observing that the arising of the various actions of one being』 are all the aggregation and arising of the five Skandhas (五陰) [five aggregates]. 『The Dharma of one being is the Dharma of all beings』, observing one type of being, there is no difference between them, so it is said 『is』. The last sentence explains the equality of the practice of transformation, 『Using all practices to transform one being, the rest are also like this, therefore it is said 『is』』. Regarding the third gate, 『Possessing the benefits of transformation』, there are five benefits that arise, which are generally used to indicate. Below are separate explanations. The first three are transforming people, causing them to abandon something. The last two are transforming people, causing them to abide in something. Regarding the first three, 『Speaking of right livelihood transforms them away from wrong livelihood』, for those who do not follow the right Dharma, one speaks the Dharma that accords with the right Dharma, transforming them away from wrong views and slander. These two are the teachings of verbal Karma (業) [action], causing them to abandon evil Karma. 『Being a refuge for the lonely, poor, and beggars』, explains the teaching of bodily Karma, rescuing them from suffering. Regarding the last two cases
中。向善趣者說道饒益。化之令住人天善道。為三乘人說三乘者。化之令住三乘出道。就第四門化德備中。言有五事報生恩者。總以標舉。菩薩成德本由眾生故名眾生為菩薩恩。菩薩今成一切功德彼則有分。是故名為報眾生恩。下別顯之。五中前三是自分德。后二勝進。就自分中。初成自德。后二利他。勸他成者令彼住善。為作依怙令其得樂。后勝進中。初供如來明攝功德。後於佛說誦書持供明攝智慧。就第五門化他愿中。常求五事總以標舉。下別顯之。前四求因。后一求果。就前因中。愿佛出興求近善人。為欲依佛成利他德。是故求之。于佛聽者求聞正法。六波羅蜜是其行法。及菩薩藏是其教法。次有兩句求如說行。堪一切種成熟眾生者。凡夫二乘善法化也。堪能無上成熟者。大乘化也。后一果中。得菩提者菩提自體。阿惟已下菩提作業。作業有三。初言阿惟三菩提者。示現攝取大菩提道化眾生也。是外國語。此名無比正覺道也。聲聞菩提示成小果化眾生也。和合聲聞示成緣覺化眾生也。緣覺所得道同聲聞故言和合。就第六門化方便中。有五方便總以標舉。斯乃攝生前方便故名曰方便。益心不虛名為真實。下別顯之。但列前二。餘三指上。上習近中明善知識有五種事開道無礙。一者先欲安樂眾生。二于安樂不顛倒覺
【現代漢語翻譯】 中。對於趨向善道的人，宣說饒益之法，教化他們安住於人天善道。為三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）之人宣說三乘之法，教化他們安住於三乘的出世之道。在第四門『化德備』中，說到有五事是報答眾生恩情。這是總體的標舉。菩薩成就功德的根本在於眾生，所以說眾生是菩薩的恩人。菩薩如今成就一切功德，眾生也有份。因此稱為報答眾生恩情。下面分別闡明。五事中，前三是自身成就的功德，后二是勝進的功德。在自身成就的功德中，首先是成就自身功德，后二則是利益他人。勸他人成就功德，令他們安住于善道，為他們作依靠，令他們得到快樂。后勝進的功德中，首先是供養如來，表明攝取功德；然後在佛前誦讀、書寫、受持供養，表明攝取智慧。在第五門『化他愿』中，常常尋求五事，這是總體的標舉。下面分別闡明。前四是求因，后一是求果。在前因中，愿佛出世，尋求親近善人，爲了依靠佛成就利他之德，所以尋求這些。在佛前聽法，尋求聽聞正法。六波羅蜜（Six Paramitas）是其行法，菩薩藏是其教法。其次有兩句是尋求如所說而行。堪能成熟一切種類的眾生，是指凡夫和二乘的善法教化。堪能無上成熟，是指大乘教化。后一果中，得到菩提（Bodhi），菩提是自體。『阿惟』以下是菩提的作業。作業有三。首先說『阿惟三菩提』，是示現攝取大菩提道，教化眾生。這是外國語，這裡的意思是無上正覺之道。聲聞菩提（Sravaka-bodhi）是成就小果，教化眾生。和合聲聞是示現成就緣覺（Pratyekabuddha），教化眾生。緣覺所得的道與聲聞相同，所以說是和合。在第六門『化方便』中，有五種方便，這是總體的標舉。這是攝受眾生的前方便，所以稱為方便。利益心不虛假，稱為真實。下面分別闡明。但列出前二，其餘三項指向上文。上文『習近』中，說明善知識有五種事，開道無礙。一是首先想要安樂眾生，二是對安樂不顛倒覺知。
【English Translation】 To those inclining towards virtuous paths, he speaks of beneficial practices, guiding them to abide in the virtuous realms of humans and devas. For those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), he expounds the teachings of the Three Vehicles, leading them to abide in the path of liberation from the Three Vehicles. In the fourth gate, 'Accomplishment of Transformation Virtues,' it is said that there are five matters of repaying the kindness of sentient beings. This is a general statement. The root of a Bodhisattva's accomplishment of virtues lies in sentient beings, hence sentient beings are called the benefactors of the Bodhisattva. Now that the Bodhisattva has accomplished all virtues, sentient beings share in them. Therefore, it is called repaying the kindness of sentient beings. The following elaborates on this. Among the five matters, the first three are virtues accomplished by oneself, and the latter two are superior advancements. Among the virtues accomplished by oneself, the first is the accomplishment of one's own virtues, and the latter two are for the benefit of others. Encouraging others to accomplish virtues, causing them to abide in virtuous paths, providing them with reliance, and enabling them to attain happiness. Among the latter superior advancements, the first is making offerings to the Tathagata, demonstrating the gathering of merits; and then reciting, writing, upholding, and making offerings before the Buddha, demonstrating the gathering of wisdom. In the fifth gate, 'Vows for Transforming Others,' one constantly seeks five matters, which is a general statement. The following elaborates on this. The first four are seeking causes, and the last one is seeking the result. Among the former causes, one vows for the Buddha to appear in the world, seeking to be close to virtuous individuals, in order to rely on the Buddha to accomplish the virtue of benefiting others, hence one seeks these. Listening to the Dharma before the Buddha, seeking to hear the correct Dharma. The Six Paramitas are the practices, and the Bodhisattva Pitaka is the teaching. Next, there are two sentences seeking to practice as spoken. Being capable of maturing all kinds of sentient beings refers to the virtuous Dharma transformation of ordinary beings and those of the Two Vehicles. Being capable of supreme maturation refers to the Mahayana transformation. In the latter result, attaining Bodhi, Bodhi is the self-nature. 'Awei' and below are the activities of Bodhi. There are three activities. First, saying 'Awei Sam Bodhi' demonstrates the manifestation of embracing the Great Bodhi path, transforming sentient beings. This is a foreign term, meaning the unsurpassed correct enlightenment path. Sravaka-bodhi is the accomplishment of the small fruit, transforming sentient beings. Combining Sravakas demonstrates the accomplishment of Pratyekabuddhas, transforming sentient beings. The path attained by Pratyekabuddhas is the same as that of Sravakas, hence it is said to be combined. In the sixth gate, 'Skillful Means of Transformation,' there are five skillful means, which is a general statement. This is a preliminary skillful means for gathering sentient beings, hence it is called skillful means. Benefiting the mind without falsehood is called truthfulness. The following elaborates on this. Only the first two are listed, and the remaining three refer to the above. In the above 'Practicing Closeness,' it is explained that virtuous friends have five matters, opening the path without obstruction. First, one initially desires to bring happiness to sentient beings, and second, one has undistorted awareness of happiness.
。三若方便隨順說法有堪能力。四不疲厭。五悲心平等。今慳煩重指彼說也。上來六門唯明利他。自下一門單明自利。于中先舉次列后釋。下總結之。有五方便攝一切者。總以標舉。次列其名。于中初二種性行德。次一解行。次一初地乃至七地。后一在於八九十地。言隨護者。種性位中集善行也。善有二種。一者智解隨法防護。二者行修隨人防護。故云隨護。言無罪者。種性位中離過行也。行修離過故云無罪。言思惟者。解行地中思惟出世無漏道品故曰思惟。言凈心者。初地已上乃至七地證離垢染故名凈心。言決定者。八地已上法流水中決定趣果故云決定。次廣釋之。釋初門中。隨護有五牒以舉數。下別顯之。前三就智隨法說護。后二就行隨人說護。就前三中。初黠護者俱生智也。久習今成根性聰利故名為黠。黠能護法名為黠護。下釋其相。得俱生智顯前黠也。能速受法顯前護也。念智兩門現起方便。念護據始念心護法故云念護。念持於法釋顯其相。智護終成於法決斷名之為智。以智護法故云智護。下釋其相。得堅固智觀法義者自分善成。以黠念下能入勝進。就后二中。自心護者護己善心。守根釋也。他心護者善護物心。隨順他心釋顯其相。上來五句合為初門。無罪方便牒第二門。下釋有五。一于善不倒離於邪過。二
【現代漢語翻譯】 現代漢語譯本 三、若有方便隨順說法，且有堪任的能力。 四、不感到疲憊厭倦。 五、具有平等的悲憫之心。現在所說的『慳煩重』就是指這些方面。以上六個方面都是爲了說明利他。下面一個方面單獨說明自利。其中先提出，然後列舉，最後解釋。最後進行總結。『有五方便攝一切者』，這是總的標舉。接下來列出它們的名稱。其中前兩種是種性和品行之德，接下來一種是理解和行動，再接下來一種是初地乃至七地，最後一種是在八地、九地、十地。所說的『隨護』，是指在種性位中積累善行。善有兩種，一種是智慧理解，隨順佛法進行防護；另一種是行為修持，隨順他人進行防護。所以叫做『隨護』。所說的『無罪』，是指在種性位中遠離過失的行為。通過行為修持來遠離過失，所以叫做『無罪』。所說的『思惟』，是指在解行地中思惟出世間的無漏道品，所以叫做『思惟』。所說的『凈心』，是指從初地以上乃至七地，證得遠離垢染，所以叫做『凈心』。所說的『決定』，是指八地以上，在法性流轉中決定趨向果位，所以叫做『決定』。接下來廣泛地解釋它們。解釋第一個方面，『隨護有五』，這是重複並列舉數量。下面分別顯示它們。前面三種是就智慧隨順佛法來說防護，後面兩種是就行隨順他人來說防護。在前面三種中，首先，『黠護』是指俱生智（與生俱來的智慧）。長久熏習，現在成就，根性聰慧敏利，所以叫做『黠』。『黠』能夠防護佛法，所以叫做『黠護』。下面解釋它的相狀。『得俱生智』，顯示前面的『黠』。『能速受法』，顯示前面的『護』。念和智兩種能力同時現起，提供方便。『念護』是根據開始時念心來防護佛法，所以叫做『念護』。『念持於法』，解釋並顯示它的相狀。『智護』最終成就，對於佛法進行決斷，稱之為『智』。用智慧來防護佛法，所以叫做『智護』。下面解釋它的相狀。『得堅固智觀法義者』，是說自己本分的善行已經成就。憑藉『黠』和『念』，能夠進入殊勝的境界。在後面兩種中，『自心護』是防護自己的善心，也就是守護根門。『他心護』是善於守護他人的心，隨順他人的心意，這是解釋並顯示它的相狀。以上五句合起來構成第一個方面。『無罪方便』，這是重複第二個方面。下面解釋有五種。第一，對於善不顛倒，遠離邪惡的過失。第二，
【English Translation】 English version 3. If one has the skillful means to accord with and expound the Dharma, and possesses the ability to do so. 4. Without fatigue or weariness. 5. With impartial compassion. The 'stinginess and affliction' mentioned now refer to these aspects. The above six aspects are all to illustrate benefiting others. The following aspect solely illustrates benefiting oneself. Among them, first it is proposed, then enumerated, and finally explained. Finally, it is summarized. 'Having five skillful means to encompass everything' is a general statement. Next, their names are listed. Among them, the first two are the virtues of nature and conduct, the next one is understanding and action, the next one is the initial ground up to the seventh ground, and the last one is in the eighth, ninth, and tenth grounds. The so-called 'following and protecting' refers to accumulating good deeds in the nature position. There are two kinds of good deeds: one is wisdom and understanding, protecting in accordance with the Dharma; the other is behavioral practice, protecting in accordance with others. Therefore, it is called 'following and protecting'. The so-called 'without fault' refers to the behavior of being away from faults in the nature position. Avoiding faults through behavioral practice is called 'without fault'. The so-called 'thinking' refers to thinking about the transcendental, non-outflow path in the ground of understanding and action, so it is called 'thinking'. The so-called 'pure mind' refers to attaining freedom from defilements from the initial ground up to the seventh ground, so it is called 'pure mind'. The so-called 'determination' refers to the fact that from the eighth ground onwards, one is determined to move towards the fruition in the flow of Dharma nature, so it is called 'determination'. Next, they are explained extensively. Explaining the first aspect, 'following and protecting has five', this is repeating and enumerating the number. Below, they are shown separately. The first three are about protecting in accordance with the Dharma with wisdom, and the last two are about protecting in accordance with others with action. Among the first three, first, 'skillful protection' refers to innate wisdom (wisdom that comes with birth). Long-term cultivation, now achieved, with clever and sharp roots, so it is called 'skillful'. 'Skillful' can protect the Dharma, so it is called 'skillful protection'. Below, its characteristics are explained. 'Obtaining innate wisdom' shows the previous 'skillful'. 'Being able to quickly receive the Dharma' shows the previous 'protection'. The two abilities of mindfulness and wisdom arise simultaneously, providing convenience. 'Mindfulness protection' is based on the mind of mindfulness at the beginning to protect the Dharma, so it is called 'mindfulness protection'. 'Mindfully upholding the Dharma' explains and shows its characteristics. 'Wisdom protection' is ultimately achieved, making a decision about the Dharma, called 'wisdom'. Using wisdom to protect the Dharma, so it is called 'wisdom protection'. Below, its characteristics are explained. 'Obtaining firm wisdom to observe the meaning of the Dharma' means that one's own good deeds have been accomplished. Relying on 'skillful' and 'mindfulness', one can enter a superior state. In the latter two, 'protecting one's own mind' is protecting one's own good mind, which is guarding the root gates. 'Protecting others' minds' is being good at guarding others' minds, according with others' intentions, which explains and shows its characteristics. The above five sentences together constitute the first aspect. 'Skillful means without fault' is repeating the second aspect. Below, there are five explanations. First, not being inverted in goodness, being away from the faults of evil. Second,
者熾燃離懈怠過。三者無量離狹少過。四者常修離斷絕過。五迴向菩提離求有過。后三可知。是名下結。
上來八門是其自分。下十六門是其勝進。于中隨義相從為五。初有三門自利利他離過對治。次有四門自利利他所修善行。次有兩門自利利他所依之法。次有三門自利利他所生智解。末後四門自利利他所成行益。前中初二自行對治。后一是其利他對治。就自行中。初門遠離修心之過。後門遠離行業中過。離修過中。先過後治。就明過中。過分有五總以標舉。今為明進返明退矣。下別顯之。五中初一修方便過。不能敬法及說法人。次有兩句正修時過。放逸懈怠不能修善。習惱惡行不能離惡。下有兩門修成時過。稱量同己及余菩薩。對人起慢。於法顛倒。對法起慢。于增上法未得謂得。名增上慢。下次明治。勝分有五總以標舉。與上違下番過顯治。離行過中。初過後治。過中有五似功德過總以標舉。相似功德理實是過。是故名為似功德過。下別顯之。五中初一不善利他。后之四門不善自利。兇惡犯戒非慈益者。見生造罪。以慈愍心惶彼憂惱不加治罰。令舍不善名非法慈。以此非慈饒潤于彼。是故名為非慈饒益。就后四中。現諂威儀無正功德。說外經論得生智者無正智慧。此二一對。行於有罪施等善根無正功德。演
【現代漢語翻譯】 現代漢語譯本 第一，熾燃（熾盛燃燒）遠離懈怠的過失。第二，無量（無限量）遠離狹隘短少的過失。第三，恒常修習遠離斷絕的過失。第四，迴向菩提（覺悟）遠離有所求的過失。後面的三種過失容易理解。這叫做下結。
上面八門是它自身的部分。下面十六門是它的殊勝增進。其中隨著意義相連分為五類。第一類有三門，是自利利他、遠離過失的對治。第二類有四門，是自利利他所修的善行。第三類有兩門，是自利利他所依的法。第四類有三門，是自利利他所生的智慧理解。最後一類有四門，是自利利他所成就的行益。前面一類中，前兩門是自行對治，后一門是利他對治。就自行中，第一門遠離修心的過失，后一門遠離行業中的過失。遠離修心過失中，先說過後進行對治。在說明過失中，過失分為五種，總的用標舉來概括。現在爲了說明增進，反過來闡明退失。下面分別顯示這五種過失。五種過失中，第一種是修方便的過失，不能夠尊敬佛法以及說法的人。其次有兩句是正修時的過失，放逸懈怠不能修善，習於惱人的惡行不能遠離惡行。下面有兩門是修成時的過失，衡量他人如同自己以及其他菩薩，對人產生傲慢。對於佛法產生顛倒，對佛法產生傲慢。對於增上法（殊勝之法）未得卻認為已得，名叫增上慢。下面是明治（明智）。殊勝的部分有五種，總的用標舉來概括。與上面相反，依次顯示對治。遠離行過中，先說過後進行對治。過失中有五種，是相似功德的過失，總的用標舉來概括。相似的功德實際上是過失，所以叫做相似功德的過失。下面分別顯示這五種過失。五種過失中，第一種是不善於利益他人。後面的四門是不善於利益自己。兇惡犯戒，不是慈悲利益者。見他人造罪，以慈悲心使他們惶恐憂惱而不加以懲罰，使他們捨棄不善，名叫非法慈。用這種非法的慈悲來饒益他們，所以叫做非慈饒益。在後面的四種過失中，表現出諂媚的威儀，沒有真正的功德。說外道的經論，得到的是生滅的智者，沒有真正的智慧。這兩種是一對。行於有罪的佈施等善根，沒有真正的功德，演說...
【English Translation】 English version First, 'Chiranan' (intense burning) is to be free from the fault of sloth. Second, 'Ananta' (immeasurable) is to be free from the fault of narrowness and scarcity. Third, constant practice is to be free from the fault of discontinuity. Fourth, dedicating to 'Bodhi' (enlightenment) is to be free from the fault of seeking something. The latter three faults are easy to understand. This is called the lower bond.
The above eight doors are its own part. The following sixteen doors are its superior advancement. Among them, according to the meaning, they are connected into five categories. The first category has three doors, which are self-benefit and benefiting others, and the antidote to being free from faults. The second category has four doors, which are the good deeds cultivated for self-benefit and benefiting others. The third category has two doors, which are the 'Dharma' (teachings) relied upon for self-benefit and benefiting others. The fourth category has three doors, which are the wisdom and understanding generated for self-benefit and benefiting others. The last category has four doors, which are the benefits of practice achieved for self-benefit and benefiting others. In the first category, the first two doors are self-cultivation antidotes, and the last door is the antidote for benefiting others. In self-cultivation, the first door is to be free from the fault of cultivating the mind, and the last door is to be free from the fault in actions. In being free from the fault of cultivation, first speak of the fault and then carry out the antidote. In explaining the faults, the faults are divided into five types, which are generally summarized by 'Prakarana' (headings). Now, in order to explain advancement, it is to explain the decline in reverse. The following separately shows these five faults. Among the five faults, the first is the fault of cultivating means, not being able to respect the 'Dharma' (teachings) and those who speak the 'Dharma'. Secondly, there are two sentences that are the faults of practicing at the right time, being negligent and lazy, not being able to cultivate good, and being accustomed to annoying evil deeds, not being able to stay away from evil deeds. The following two doors are the faults of cultivating at the time of completion, measuring others as oneself and other 'Bodhisattvas', and generating arrogance towards people. Generating perversion towards the 'Dharma', generating arrogance towards the 'Dharma'. Thinking that one has attained what has not been attained in the 'Adhidharma' (higher teachings), is called 'Adhimana' (superior conceit). The following is 'Meiji' (wisdom). There are five kinds of superior parts, which are generally summarized by 'Prakarana' (headings). Contrary to the above, the antidotes are shown in turn. In being free from the fault of action, first speak of the fault and then carry out the antidote. There are five kinds of faults, which are the faults of similar merits, which are generally summarized by 'Prakarana' (headings). Similar merits are actually faults, so they are called faults of similar merits. The following separately shows these five faults. Among the five faults, the first is not good at benefiting others. The following four doors are not good at benefiting oneself. Being fierce and violating precepts, not being compassionate benefactors. Seeing others commit sins, using compassion to make them panic and worry without punishing them, making them abandon evil, is called illegal compassion. Using this illegal compassion to benefit them, so it is called non-compassionate benefit. In the following four faults, showing flattering demeanor, without real merit. Speaking of external 'Sutras' (discourses), what is obtained is the wise who are born and die, without real wisdom. These two are a pair. Performing meritorious deeds such as sinful giving, without real merit, expounding...
說建立似功德法明無正智。此二一對。下次明治。有五實德總以標舉。下別顯之。番上可知。上來兩門自行對治。自下利他對治之中調生有十。名正調伏總以標舉。下別顯之。云何問也離諸纏者調離八纏。即以為八。八纏如上四攝品說。離煩惱者。謂離十使重煩惱也。通前為九離惡戒者。謂離外道邪心分別烏雞戒等。通前為十。自下第二次明自利利他善行。于中四門。初一明其行修利益能攝佛記。次一明其行修堅固成就決定。次一明其行修具足。后一明其行修不斷。就初門中。菩薩有六為如來記。總以標舉。下別顯之。六中初二就位分別。初言種性未發心者。未能發彼解行心也。言已發者。已能發於解行心也。次二約就時處分別。如來當時對面與記名為現前。余時異處玄與記者名不現前。如法華云。其不在此汝為宣說。此之謂也。后之二種對果分別。記彼當來經若干劫而得為佛名為時量。記彼成時劫國名字稱曰時定。無量不定番前可知。第二門中。有三決定總以標舉。位分不退稱曰決定。下別顯之。種性名定列其名字。何以故下徴問辨釋。何故問也。良以種性鄰于退分故須徴問。堪能下釋。堪能為緣正解決定。決定堪能與佛為緣故曰決定。有障已下簡定其相。云言有障簡別於後未出障故決定菩提。簡別於前前未定故決
【現代漢語翻譯】 現代漢語譯本 說建立相似功德的法，表明沒有真正的智慧。這兩者是一對。下次再明確說明。有五種真實的功德，總的用以標舉。下面分別顯示它們。按照順序可以知道。上面兩個門是自行對治。從下面開始是利他對治，其中調伏眾生有十種，名為『正調伏』，總的用以標舉。下面分別顯示它們。『云何』是提問。『離諸纏者』，調伏脫離八種纏縛，即以此為八種。八纏如上面四攝品所說。『離煩惱者』，是指脫離十使重煩惱。連同前面的，總共有九種。『離惡戒者』，是指脫離外道的邪心分別，如烏雞戒等。連同前面的，總共有十種。從下面開始，第二次說明自利利他的善行。其中有四個方面。第一是說明修行此行的利益，能夠獲得佛的授記。第二是說明修行此行的堅固成就和決定性。第三是說明修行此行的具足。第四是說明修行此行的不斷。就第一個方面來說，菩薩有六種情況會被如來授記，總的用以標舉。下面分別顯示它們。六種情況中，前兩種是就菩薩的位次來分別的。最初說『種性未發心者』，是指未能發起解行之心。說『已發者』，是指已經能夠發起解行之心。其次兩種是就時間和地點來分別的。如來當時當面授記，稱為『現前』。其餘時間和地點，暗中授記，稱為『不現前』。如《法華經》所說：『其不在此，汝為宣說。』就是這個意思。后兩種是對果報的分別。授記他將來經過若干劫而成就佛果，稱為『時量』。授記他成佛時的劫數、國土名字，稱為『時定』。『無量不定』，按照前面的順序可以知道。第二個方面中，有三種決定，總的用以標舉。位次不退轉，稱為『決定』。下面分別顯示它們。『種性名定』，列出他們的名字。『何以故』，這是提問來辨別解釋。為什麼提問呢？因為種性接近退轉的邊緣，所以需要提問。『堪能』是解釋。堪能作為因緣，正確的解決決定。決定堪能與佛結緣，所以說是『決定』。『有障已下』，簡別決定的相狀。說『有障』，是簡別於後面未出障礙的，所以決定菩提。簡別於前面，前面未決定，所以決。
【English Translation】 English version To say that establishing a Dharma resembling merit indicates a lack of true wisdom. These two form a pair. The next section will clarify this further. There are five real virtues, which are generally highlighted. The following sections will explain them separately. The order can be understood from the previous sections. The above two sections deal with self-cultivation and self-correction. From here onwards, it deals with benefiting others through taming, which includes ten aspects, collectively called 'Right Taming,' which are generally highlighted. The following sections will explain them separately. 'How' is a question. 'Those who are free from entanglements' refers to taming and liberation from the eight entanglements, thus making it eight. The eight entanglements are as described in the Four Embracing Dharmas section above. 'Those who are free from afflictions' refers to being free from the ten fundamental heavy afflictions. Including the previous ones, there are a total of nine. 'Those who are free from evil precepts' refers to being free from the heretical views and discriminations of external paths, such as the Chicken Precepts. Including the previous ones, there are a total of ten. From here onwards, the second part explains the virtuous conduct of benefiting oneself and others, which includes four aspects. The first is to explain the benefits of cultivating this conduct, which enables one to receive the Buddha's prediction. The second is to explain the firmness, accomplishment, and decisiveness of cultivating this conduct. The third is to explain the completeness of cultivating this conduct. The fourth is to explain the continuity of cultivating this conduct. Regarding the first aspect, there are six situations in which a Bodhisattva will receive a prediction from the Tathagata (Như Lai), which are generally highlighted. The following sections will explain them separately. Among the six situations, the first two are distinguished based on the Bodhisattva's stage. Initially, 'those whose nature has not yet awakened' refers to those who have not yet awakened the mind of understanding and practice. 'Those who have already awakened' refers to those who have already awakened the mind of understanding and practice. The next two are distinguished based on time and place. When the Tathagata (Như Lai) gives the prediction face-to-face at that time, it is called 'present.' At other times and places, giving the prediction secretly is called 'not present.' As the Lotus Sutra says, 'For those who are not here, you should proclaim it.' This is what it means. The last two are distinguished based on the result. Predicting that he will attain Buddhahood after a certain number of kalpas (kiếp) is called 'time quantity.' Predicting the kalpa (kiếp), land name, and title when he attains Buddhahood is called 'time determination.' 'Immeasurable and undetermined' can be understood according to the previous order. In the second aspect, there are three certainties, which are generally highlighted. Not regressing from the stage is called 'certainty.' The following sections will explain them separately. 'Nature is called certain' lists their names. 'Why' is a question to distinguish and explain. Why ask? Because nature is close to the edge of regression, it needs to be questioned. 'Capable' is the explanation. Being capable as a condition, correctly resolving certainty. Being certainly capable and having an affinity with the Buddha is why it is called 'certainty.' 'Having obstacles below' distinguishes the characteristics of certainty. Saying 'having obstacles' distinguishes it from those who have not yet emerged from obstacles, so it is certain Bodhi (Bồ đề). Distinguishing it from the previous ones, the previous ones were not certain, so it is certain.
定發心解行地也。以能定發菩提之心故名決定。不能已下對后辨異。不能得彼初地已上不退行德故言不能乃至不退。不能得彼大菩提果故曰不能乃至菩提。第三門中。初先正辨。后明此位得佛授記。初地已上自行成就名為得力。外化行成名利眾生。此二自分。如所欲者所欲自利。如所作者所作利他。隨意能成故曰不虛。此是勝進。彼決定如來記者。明此位中為佛記也。向前六中未明此記故今明之。以此通前得記有七。第三門中。不作五事不得菩提總以標舉。下別顯之。初一起愿。后四起行。哀愍利他。餘三自利。言熾燃者諸行頓起。言精進者諸行常起。此二攝福。明處不厭攝智惠也。第四門中。五事常修總以標舉。下別顯之。前四修因。后一求果。就前四中。不逸自利。作依利他。此之兩門自他相對。后二攝善離惡相對。下一求果。相顯可知。自下第三辨明自他行所依法。于中兩門。初門勝法。後門正法。前言有十菩薩等法第一勝者總以標舉。此十同是菩薩所學。是故說為菩薩十法。就所學中有是佛法有菩薩法。是故說為菩薩等法。簡精去劣稱曰最勝。下別可知。第二門中文別有五。一總標舉。二就人辨定。三別其名。四廣分別。五總結嘆。有四施設是總舉也。言說建立故曰施設。聖說不邪故曰為正。如是施設是如來
【現代漢語翻譯】 現代漢語譯本 定發心解行地也。（Dìng fāxīn jiě xíng dì yě）以能堅定發起菩提之心，所以稱為『決定』。『不能』以下是爲了與後面的內容區分辨別。因為不能獲得初地（chū dì）及以上的不退轉的修行功德，所以說『不能乃至不退』。因為不能獲得大菩提果（dà pútí guǒ），所以說『不能乃至菩提』。 第三個部分中，首先正確地辨析，然後說明這個階段獲得佛的授記。初地（chū dì）及以上自己修行成就，稱為『得力』。對外教化眾產生就，稱為『利眾生』。這兩種是自己的本分。『如所欲者』是指所希望的自利，『如所作者』是指所做的利他。隨意能夠成就，所以說『不虛』。這是殊勝的進步。『彼決定如來記者』，說明在這個階段中被佛授記。因為之前的六個階段沒有明確說明這個授記，所以現在說明。這樣連同之前的，得到授記共有七個。 第三個部分中，『不作五事不得菩提』，總的用這句話來標明。下面分別顯示。首先是發起願望，後面四個是發起行動。哀憐眾生利益他人，其餘三個是自利。『熾燃』是指各種修行一下子都發起。『精進』是指各種修行持續不斷地發起。這兩個包含福德。『明處不厭』包含智慧。第四個部分中，『五事常修』，總的用這句話來標明。下面分別顯示。前面四個是修因，後面一個是求果。在前面四個中，『不逸』是自利，『作依』是利他。這兩方面是自身與他人的相對。後面兩個是包含善行遠離惡行相對。下面一個求果，相互顯明可以知道。從下面開始第三部分辨明自身與他人修行所依據的法。其中分為兩個部分。第一部分是殊勝的法，第二部分是正法。前面說『有十菩薩等法第一勝者』，總的用這句話來標明。這十種都是菩薩所學習的，所以說是『菩薩十法』。在所學習的內容中，有的是佛法，有的是菩薩法，所以說是『菩薩等法』。簡要精煉去除低劣的，稱為『最勝』。下面分別可以知道。第二個部分中，文句分別有五個方面。一是總的標明，二是就人來辨別確定，三是分別說明名稱，四是廣泛地分別解釋，五是總結讚歎。『有四施設』是總的舉出。言語表達建立，所以說是『施設』。聖人所說沒有邪見，所以說是『為正』。這樣的施設是如來（Rúlái）
【English Translation】 English version This is the stage of determined aspiration, understanding, and practice. It is called 'determination' because it can firmly generate the Bodhi mind (Bódhì xīn). 'Cannot' below is to distinguish and differentiate from the following content. Because one cannot obtain the non-retrogressive practice virtues of the first ground (chū dì) and above, it is said 'cannot even non-retrogress'. Because one cannot obtain the great Bodhi fruit (dà pútí guǒ), it is said 'cannot even Bodhi'. In the third section, first correctly analyze and then explain that this stage receives the Buddha's prediction. Achieving self-cultivation from the first ground (chū dì) and above is called 'gaining strength'. Achieving the conversion of sentient beings externally is called 'benefiting sentient beings'. These two are one's own duties. 'As desired' refers to self-benefit as desired, 'as done' refers to altruism as done. Being able to achieve at will, it is said 'not in vain'. This is a superior advancement. 'The Thus Come One's (Rúlái) prediction of determination' explains that in this stage, one is predicted by the Buddha. Because the previous six stages did not clearly explain this prediction, it is now explained. Thus, together with the previous ones, there are seven predictions. In the third section, 'not doing five things will not attain Bodhi', this is used as a general statement. The following shows them separately. First is to generate aspiration, and the following four are to initiate action. Compassionately pitying sentient beings and benefiting others, the remaining three are for self-benefit. 'Blazing' refers to the sudden initiation of various practices. 'Vigor' refers to the continuous initiation of various practices. These two encompass merit. 'Not being tired of the bright place' encompasses wisdom. In the fourth section, 'constantly cultivating five things', this is used as a general statement. The following shows them separately. The first four are cultivating causes, and the last one is seeking results. Among the first four, 'not being negligent' is self-benefit, 'making reliance' is altruism. These two aspects are relative to oneself and others. The latter two are relative to encompassing good deeds and staying away from evil deeds. The following one seeks results, and it can be known by mutual clarification. From below, the third section clarifies the Dharma (Dharma) that one relies on for self and other cultivation. It is divided into two parts. The first part is the superior Dharma, and the second part is the correct Dharma. The previous statement 'there are ten Bodhisattva (Bodhisattva) Dharmas (Dharmas), the first being the most superior' is used as a general statement. These ten are all learned by Bodhisattvas, so they are called 'ten Bodhisattva Dharmas'. Among the content learned, some are Buddha Dharmas and some are Bodhisattva Dharmas, so they are called 'Bodhisattva Dharmas, etc.'. Briefly refining and removing the inferior is called 'most superior'. The following can be known separately. In the second section, the sentences have five aspects separately. One is a general statement, two is to distinguish and determine based on people, three is to separately explain the names, four is to widely explain separately, and five is to summarize and praise. 'There are four establishments' is a general statement. Verbal expression establishes, so it is called 'establishment'. What the sage says has no wrong views, so it is called 'being correct'. Such an establishment is the Tathagata (Rúlái)
說。就人定也。非余聞者。舉彼餘人不堪聽聞。以顯唯是如來能說。彼人天等尚不能聞。焉能宣說。下次列名。初二是其自利之法。次一利他。后一總明自他利法。下廣釋之。法牒初門。十二部經正舉法體。下解施設。修多羅等次第演說說時次也。次第建立釋時次也。諦牒第二。釋中增數從一至十通有五十五種諦也。初一次二相顯可知。就明三中。言相諦者法相實也。言說諦者教之實也。言作諦者行之實也。第四可知。第五門中。因是集諦。果是苦諦。智及境界是共道諦。無上滅諦。第六門中。實是真諦。虛妄俗諦。知者知苦。斷者斷集。證者證滅。修者修道。第七門中。味是集諦。患是苦諦。離是滅諦。餘四道諦。法是道境。解是道體。解有二種。一者出世名為聖諦。二者世間名非聖諦。第八門中。前五苦諦。行壞苦苦苦事分別。生之與滅苦理分別。穢垢是集。清凈是滅。方便是道。第九門中。初四苦諦。有愛集諦。無愛及與斷方便諦是其道諦。后二滅諦。第十種中。初五苦諦。愛戀壞苦。污辱苦苦。業惱集諦。思惟正見是其道諦。果是滅諦。四種方便名方便者釋第三門。如前說者。力性品中宣說四攝以為方便。今指彼也。乘牒第四。聲聞緣覺及與大乘。據要分三。下廣分七。一一七種通以辨數。下別顯之。就小乘
【現代漢語翻譯】 說。就人定也。非余聞者。舉彼餘人不堪聽聞。以顯唯是如來（Tathagata，如來）能說。彼人天等尚不能聞。焉能宣說。下次列名。初二是其自利之法。次一利他。后一總明自他利法。下廣釋之。 法牒初門。十二部經正舉法體。下解施設。修多羅（Sutra，經）等次第演說說時次也。次第建立釋時次也。 諦牒第二。釋中增數從一至十通有五十五種諦也。初一次二相顯可知。就明三中。言相諦者法相實也。言說諦者教之實也。言作諦者行之實也。第四可知。第五門中。因是集諦（Samudaya Satya，集諦）。果是苦諦（Dukkha Satya，苦諦）。智及境界是共道諦（Marga Satya，道諦）。無上滅諦（Nirodha Satya，滅諦）。 第六門中。實是真諦。虛妄俗諦。知者知苦。斷者斷集。證者證滅。修者修道。 第七門中。味是集諦。患是苦諦。離是滅諦。餘四道諦。法是道境。解是道體。解有二種。一者出世名為聖諦。二者世間名非聖諦。 第八門中。前五苦諦。行壞苦苦苦事分別。生之與滅苦理分別。穢垢是集。清凈是滅。方便是道。 第九門中。初四苦諦。有愛集諦。無愛及與斷方便諦是其道諦。后二滅諦。 第十種中。初五苦諦。愛戀壞苦。污辱苦苦。業惱集諦。思惟正見是其道諦。果是滅諦。 四種方便名方便者釋第三門。如前說者。力性品中宣說四攝以為方便。今指彼也。 乘牒第四。聲聞（Sravaka，聲聞）緣覺（Pratyekabuddha，緣覺）及與大乘（Mahayana，大乘）。據要分三。下廣分七。一一七種通以辨數。下別顯之。就小乘
【English Translation】 It is said. It is determined by people. Those who have not heard it, referring to those who are incapable of hearing, it shows that only the Tathagata (如來) can speak it. Even gods and humans cannot hear it, how can they proclaim it? The names will be listed next. The first two are for one's own benefit, the next one is for the benefit of others, and the last one generally explains the methods for benefiting oneself and others. The following explains it in detail. The Dharma chapter is the first section. The twelve divisions of scriptures accurately present the essence of the Dharma. The following explains the establishment. Sutras (修多羅) and others explain the order of speaking. The order of establishing explains the order of time. The Truth chapter is the second section. The explanation increases the numbers from one to ten, totaling fifty-five kinds of truths. The first one and the second one are obvious and knowable. Regarding the explanation of the three, the Truth of Characteristics is the reality of Dharma characteristics. The Truth of Speech is the reality of teachings. The Truth of Action is the reality of practice. The fourth one is knowable. In the fifth section, the cause is the Truth of the Origin of Suffering (集諦). The result is the Truth of Suffering (苦諦). Wisdom and its realm are the common Truth of the Path (道諦). The unsurpassed is the Truth of Cessation of Suffering (滅諦). In the sixth section, reality is the True Truth. Illusion is the Conventional Truth. Those who know, know suffering. Those who cut off, cut off the origin of suffering. Those who realize, realize the cessation of suffering. Those who cultivate, cultivate the path. In the seventh section, flavor is the Truth of the Origin of Suffering. Affliction is the Truth of Suffering. Separation is the Truth of Cessation of Suffering. The remaining four are the Truth of the Path. The Dharma is the realm of the path. Understanding is the essence of the path. There are two kinds of understanding. One is transcendent, called the Noble Truth. The other is worldly, called the Non-Noble Truth. In the eighth section, the first five are the Truth of Suffering. The suffering of impermanence, the suffering of suffering, and the differentiation of suffering events. Birth and death are the differentiation of the principles of suffering. Filth is the origin of suffering. Purity is the cessation of suffering. Expedient means are the path. In the ninth section, the first four are the Truth of Suffering. Attachment to love is the Truth of the Origin of Suffering. Non-attachment to love and the expedient means of cutting off are the Truth of the Path. The last two are the Truth of Cessation of Suffering. In the tenth section, the first five are the Truth of Suffering. Attachment to the suffering of impermanence. Humiliation is the suffering of suffering. Karma and affliction are the Truth of the Origin of Suffering. Right View through contemplation is the Truth of the Path. The result is the Truth of Cessation of Suffering. The four kinds of expedient means are explained in the third section. As mentioned before, the four means of attraction are proclaimed as expedient means in the 'Power and Nature' chapter. This refers to that. The Vehicle chapter is the fourth section. Sravakas (聲聞), Pratyekabuddhas (緣覺), and the Mahayana (大乘). According to the essentials, it is divided into three. The following broadly divides it into seven. Each of the seven kinds generally distinguishes the numbers. The following separately reveals them. Regarding the Sravaka Vehicle.
中。初四諦慧是其乘體。第二依者。慧依教生亦依禪起。第三緣者慧緣理也。第四伴者知識為伴。亦可戒等諸行為伴。第五業者起在意業。六眾具者。十一定具為眾具也。十一定具廣如成實。彼能生定名為定具。亦能生慧說為慧具。第七果者所謂涅槃。此七下結。緣覺乘者相同聲聞。指同彼說。就大乘中。離言境界一切法如離諸妄想平等慧者。是其乘體。慧能離言證諸法如。名離言說法如慧也。慧能離妄證法平等。名離妄想平等慧也。余義同前。過去已下第五結嘆。自下第四辨明自利利他之智。于中三門。初門利他。后二自利。就初門中文別有五。一總舉。二列名。三解釋。四辨次第。第五總結。五總舉。利他之智無量境故曰無量。言生一切巧方便行者。謂起利他巧便行也。次列其名。初眾生界知其所化。第二世界知生住處。第三法界知化生法。調伏界者知生根性亦知不調。以調為主但言調伏。調伏方便知度生法。次廣釋之。六十一種名生界者。下調伏中有五十五。加以六道為六十一。如意地身有無量者。意謂心行。心行無邊。地謂九地。始從欲界乃至非想。身謂形類。形類無邊。如地獄中凡有一百三十六所形類各異。畜生之中形類無量。餓鬼亦爾。人中具有四天下別。胡漢等類亦有無量。天有二十八天之異。是故說
【現代漢語翻譯】 現代漢語譯本 中。初四諦慧（最初的四聖諦的智慧）是其乘體。第二依者，慧依教生亦依禪起。第三緣者慧緣理也。第四伴者知識為伴，亦可戒等諸行為伴。第五業者起在意業。六眾具者，十一定具為眾具也。十一定具廣如成實（《成實論》）。彼能生定名為定具，亦能生慧說為慧具。第七果者所謂涅槃（佛教修行的最終目標）。此七下結。緣覺乘者相同聲聞（阿羅漢），指同彼說。就大乘中，離言境界一切法如離諸妄想平等慧者，是其乘體。慧能離言證諸法如，名離言說法如慧也。慧能離妄證法平等，名離妄想平等慧也。余義同前。過去已下第五結嘆。自下第四辨明自利利他之智。于中三門。初門利他，后二自利。就初門中文別有五。一總舉，二列名，三解釋，四辨次第，第五總結。五總舉。利他之智無量境故曰無量。言生一切巧方便行者，謂起利他巧便行也。次列其名。初眾生界知其所化。第二世界知生住處。第三法界知化生法。調伏界者知生根性亦知不調。以調為主但言調伏。調伏方便知度生法。次廣釋之。六十一種名生界者，下調伏中有五十五，加以六道為六十一。如意地身有無量者，意謂心行。心行無邊。地謂九地，始從欲界乃至非想。身謂形類。形類無邊。如地獄中凡有一百三十六所形類各異。畜生之中形類無量。餓鬼亦爾。人中具有四天下別。胡漢等類亦有無量。天有二十八天之異。是故說
【English Translation】 English version Regarding the initial Four Noble Truths wisdom (the wisdom of the initial Four Noble Truths), it is the essence of the vehicle. Secondly, 'reliance' means wisdom arises from teachings and also from meditation. Thirdly, 'condition' means wisdom is conditioned by principle. Fourthly, 'companion' means knowledge is the companion, and precepts and other practices can also be companions. Fifthly, 'karma' arises from intentional actions. Sixthly, 'requisites' means the eleven requisites are the equipment. The eleven requisites are extensively described in the Satyasiddhi Shastra (Treatise on the Completion of Truth). They can generate samadhi and are called samadhi requisites, and they can also generate wisdom and are called wisdom requisites. Seventhly, 'fruit' refers to Nirvana (the ultimate goal of Buddhist practice). These seven conclude the lower section. The Pratyekabuddha vehicle is the same as the Sravaka (Arhat) vehicle, referring to the same teachings. Within the Mahayana, the 'wisdom of equanimity that transcends words and realizes the suchness of all dharmas, free from all delusions' is the essence of the vehicle. Wisdom can transcend words and realize the suchness of all dharmas, hence it is called 'wisdom of suchness that transcends words'. Wisdom can eliminate delusions and realize the equality of dharmas, hence it is called 'wisdom of equanimity free from delusions'. The remaining meanings are the same as before. The fifth conclusion praises from 'past' onwards. From here onwards, the fourth section elucidates the wisdom of benefiting oneself and others. Within this, there are three sections. The first section is about benefiting others, and the latter two are about benefiting oneself. Within the first section, there are five divisions in the text. First, a general statement; second, a list of names; third, an explanation; fourth, a clarification of the order; and fifth, a conclusion. Fifth, a general statement. The wisdom of benefiting others is immeasurable because its scope is immeasurable. 'Generating all skillful means' refers to initiating skillful means to benefit others. Next, list the names. First, the realm of sentient beings, knowing whom to transform. Second, the world, knowing the place of birth and dwelling. Third, the dharma realm, knowing the dharmas to transform sentient beings. 'The realm of taming' means knowing the nature of sentient beings and also knowing those who are untamed. Because taming is the main focus, it is only called 'taming'. 'The means of taming' means knowing the methods to liberate sentient beings. Next, explain it in detail. The sixty-one types are called the realm of sentient beings. Below, there are fifty-five in 'taming', plus the six realms, making sixty-one. 'Like the mind, land, and body are immeasurable' means the mind's activities. The mind's activities are boundless. 'Land' refers to the nine realms, starting from the desire realm up to the realm of neither perception nor non-perception. 'Body' refers to forms and types. Forms and types are boundless. For example, in hell, there are one hundred and thirty-six different forms and types. Among animals, forms and types are immeasurable. The same is true for hungry ghosts. Among humans, there are differences in the four continents. There are also immeasurable types such as the Hu and Han people. There are twenty-eight heavens with differences. Therefore, it is said
言意地身別則有無量。解世界中。無量界者正辨其相。無量名者。以名無量顯界無量。如娑婆界即事指斥。名娑婆主顯此娑婆立名所以。娑婆名忍。如悲華釋。此土眾生堪能忍受貪慾瞋癡諸煩惱過故名為忍。土從人目稱曰忍界。人是土主。從主立稱名娑婆主。釋法界中。據要唯有善惡無記。隨義分別則有無量。解調伏中文別有三。一釋。二結。三對生界料簡同異。釋中增數從一至十有五十五。初一可知。第二門中。外凡具縛。內凡已上名為不具。三四五門相顯可知。第六門中。在家出家隨形分別。熟未熟等隨行分別。第七門中三性分別。惡人不善。中人無記。餘五是善。小智大智就解分別。現未隨緣就行分別。根熟現調。未熟當調。不定根者隨緣而轉現未不定故曰隨緣。得緣如是如是迴向顯前隨緣。若得現緣向現調伏。若得後緣向未調伏。故曰如是如是迴向。第八門中。八眾總舉。剎利乃至婆羅門者列其八名。婆羅門者是外國語。此幡名梵。初禪已上乃至非想同名為梵。今名彼梵為婆羅門。不名人中婆羅門種為婆羅門。云何為八。如長阿含說。一剎利眾。二婆羅門眾。三居士眾。四沙門眾。五四天王眾。方忉利天眾。七者魔眾。八者梵眾。故言剎利至婆羅門。第九門中。如來聲聞菩薩調伏藉緣不同。難調易調根性不同
【現代漢語翻譯】 現代漢語譯本 言意地身（指言語、心意、所處的地域和身體）的差別有無量之多。解釋世界時，無量的世界是爲了辨明它們的具體樣貌。無量的名稱，是用名稱的無量來彰顯世界的無量。比如娑婆界（Saha world，指我們所居住的堪忍世界），就是直接指明這個地方。稱『娑婆主』是爲了表明這個娑婆世界建立名稱的原因。娑婆的意思是『忍』，如《悲華經》所解釋的，這個世界的眾生能夠忍受貪慾、瞋恚、愚癡等各種煩惱，所以稱為『忍』。『土』從人的角度出發，稱為『忍界』。人是土地的主人，從主人的角度立名，稱為『娑婆主』。解釋法界時，從要點來說只有善、惡、無記三種。如果根據意義來區分，則有無量之多。解釋調伏時，文中特別區分了三種：一是解釋，二是總結，三是對眾生界進行同異的辨析。解釋中，數字從一到十，共有五十五種。第一個『一』很容易理解。第二個門類中，外凡（指凡夫）是完全被束縛的，內凡（指已入聖道之凡夫）以上就稱為不完全被束縛。第三、四、五門類的相貌顯而易見。第六個門類中，在家和出家是根據外在形貌來區分的，成熟和未成熟等是根據修行來區分的。第七個門類中，從三性（善、惡、無記）來區分，惡人是不善的，中等人是無記的，其餘五種是善的。小智和大智是根據理解來區分的，現在和未來是根據因緣和修行來區分的。根器成熟的現在調伏，未成熟的將來調伏，根器不定的隨著因緣而轉變，現在和未來不確定，所以說隨著因緣。得到因緣就如此這般地迴向，彰顯前面所說的隨著因緣。如果得到現在的因緣，就回向于現在的調伏；如果得到將來的因緣，就回向于將來的調伏，所以說如此這般地迴向。第八個門類中，總共列舉了八類眾生。剎帝利（Kshatriya，古印度社會四種姓之一，指武士和統治者）乃至婆羅門（Brahmin，古印度社會四種姓之一，指祭司），列舉了這八種名稱。婆羅門是外國語，在這裡的意思是『梵』。初禪以上乃至非想非非想處天都可稱為『梵』。現在稱呼那些梵天為婆羅門，而不是稱呼人中的婆羅門種姓為婆羅門。什麼是八類眾生呢？如《長阿含經》所說：一是剎帝利眾，二是婆羅門眾，三是居士眾，四是沙門眾，五是四天王眾，六是忉利天眾，七是魔眾，八是梵眾。所以說從剎帝利到婆羅門。第九個門類中，如來、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、菩薩（Bodhisattva，為救度眾生而發菩提心修行的人）調伏眾生所憑藉的因緣不同，難調伏和易調伏的根性也不同。
【English Translation】 English version The differences in speech, intention, land, and body are immeasurable. When explaining the world, the immeasurable worlds are to clarify their specific appearances. The immeasurable names are to manifest the immeasurable worlds through the immeasurable names. For example, the Saha world (Saha world, referring to the world we live in that can endure suffering) directly points to this place. Calling it 'Saha Lord' is to indicate the reason for establishing the name of this Saha world. Saha means 'endurance,' as explained in the Karunapundarika Sutra. The beings in this world can endure greed, hatred, delusion, and various afflictions, so it is called 'endurance.' 'Land' is referred to as the 'world of endurance' from the perspective of people. People are the masters of the land, and the name is established from the perspective of the master, called 'Saha Lord.' When explaining the Dharma realm, from the key points, there are only three types: good, evil, and neutral. If distinguished according to meaning, there are immeasurable types. When explaining taming, the text specifically distinguishes three types: first, explanation; second, summary; and third, analysis of the similarities and differences of sentient beings. In the explanation, the numbers range from one to ten, totaling fifty-five types. The first 'one' is easy to understand. In the second category, ordinary beings (referring to ordinary people) are completely bound, while inner ordinary beings (referring to ordinary people who have entered the path to enlightenment) and above are called not completely bound. The appearances of the third, fourth, and fifth categories are obvious. In the sixth category, laypeople and renunciants are distinguished according to external appearance, while maturity and immaturity are distinguished according to practice. In the seventh category, from the perspective of the three natures (good, evil, and neutral), evil people are unwholesome, intermediate people are neutral, and the remaining five are wholesome. Small wisdom and great wisdom are distinguished according to understanding, while the present and future are distinguished according to conditions and practice. Those with mature roots are tamed now, those with immature roots are tamed in the future, and those with uncertain roots change according to conditions, so it is said to be according to conditions. Obtaining conditions is like this and like that, manifesting the aforementioned according to conditions. If present conditions are obtained, it is directed towards present taming; if future conditions are obtained, it is directed towards future taming, so it is said to be like this and like that. In the eighth category, a total of eight types of beings are listed. Kshatriyas (Kshatriya, one of the four castes in ancient Indian society, referring to warriors and rulers) and Brahmins (Brahmin, one of the four castes in ancient Indian society, referring to priests) are listed as these eight names. Brahmin is a foreign word, meaning 'Brahma' here. The first Dhyana and above, up to the Realm of Neither Perception Nor Non-Perception, can be called 'Brahma.' Now, those Brahma heavens are called Brahmins, rather than calling the Brahmin caste among people Brahmins. What are the eight types of beings? As stated in the Dirgha Agama Sutra: first, the Kshatriya assembly; second, the Brahmin assembly; third, the layperson assembly; fourth, the Shramana assembly; fifth, the Four Heavenly Kings assembly; sixth, the Trayastrimsha Heaven assembly; seventh, the Mara assembly; eighth, the Brahma assembly. Therefore, it is said from Kshatriyas to Brahmins. In the ninth category, the conditions relied upon by the Tathagata, Shravakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), and Bodhisattvas (Bodhisattva, those who aspire to Bodhicitta and practice to save sentient beings) to tame sentient beings are different, and the natures of those who are difficult to tame and those who are easy to tame are also different.
。軟語呵責受化不同。遠調近調熟時不同。第十門中。前五欲界。初四生陰。后一中陰。后五在於色無色界。色與無色形相分別。四禪有色。四空無色。想無想等就心分別。四禪地中除無想天四空地中下三空處名為有想。第四禪中無想天處名為無想。第四空處名為非想非非想也。是五十下釋已總結。下對生界以辨不同。生界調伏有何差者。問以起發。上辨調伏就生以說。相濫前生故為斯問。下釋顯異。生界不分種性處者辨生異調。調伏性處辨調異生。下言如是彼彼處轉。辨明菩薩隨性異知根性不同名彼彼處。菩薩隨知故名為轉。調伏方便如前說者。成熟品中具明二十七種方便。今指彼也。又彼文中九品分別二十七種。故今說言彼亦無量種分別也。上來第三隨名廣釋。自下第四明其次第。如是次第說五無量何以故者。徴問起發。蓋乃依于外國人語。若順此方應言何故如是次第說五無量。下釋可知。是故說五生一切者。第五總結。次下兩門自利之智。列名指前。相顯可知。自下第五自利利他所成行益於中四門。初一是其利他所成。后三是其自利所成。就利他中。言有五事為生說法得大果者。總以標舉。此乃令生得五大果。非是自得。次別顯之。五中前四出世福利。后一世間。就出世中。初二小乘。言法眼者。斷除見惑得見
【現代漢語翻譯】 現代漢語譯本： 用柔和的言語責備，被教化的人接受程度不同。用遠處的音調和近處的音調教導，熟練掌握的時間也不同。在第十門中，前面的五個屬於欲界，最初的四個是生陰（sheng yin，指最初的四種陰），後面一個是中陰（zhong yin，指中陰身）。後面的五個則在於色界和無色界。色界和無色界的形相可以區分：四禪是有色的，四空是無色的。想和無想等，是就心來分別的。在四禪天中，除了無想天，四空天中下三空處都名為有想。在第四禪天中，無想天處名為無想。第四空處名為非想非非想處。以上五十句是解釋后的總結。下面針對眾生的界別來辨別不同。眾生的界別在調伏方面有什麼差別呢？這是提問以啓發下文。上面辨別調伏是就眾生來說的，容易和前面的產生混淆，所以有此一問。下面解釋以顯示不同。眾生的界別不區分種性和處所，這是辨別眾生的不同和調伏的不同。調伏的種性和處所，是辨別調伏的不同和眾生的不同。下面說『如是彼彼處轉』，是辨明菩薩隨著眾生的根性不同而異地知曉，根性不同就名為『彼彼處』。菩薩隨著知曉眾生的根性而進行教化，所以名為『轉』。調伏的方便如前面所說，在成熟品中詳細說明了二十七種方便，這裡指的是那些。而且在那篇文章中，用九品來分別二十七種方便，所以現在說那些方便也有無量的分別。上面是第三個，隨著名稱廣泛地解釋。下面是第四個，說明其次第。像這樣次第地說五無量，是什麼緣故呢？這是提問以啓發下文。大概是依據外國人的語言習慣。如果順應此方的習慣，應該說『為什麼像這樣次第地說五無量』。下面的解釋可以理解。所以說五無量能生出一切。第五是總結。接下來的兩門是自利之智，列出名稱指向前面，相互顯明可以理解。接下來的第五個是自利利他所成就的行益，其中有四門。第一個是利他所成就的，後面的三個是自利所成就的。就利他而言，說有五件事為眾生說法能得到大的果報，這是總的標舉。這是使眾生得到五種大的果報，不是自己得到。接下來分別顯示這五種果報。五種果報中，前四種是出世間的福利，后一種是世間的福利。就出世間而言，前兩種是小乘的福利。說法眼（fa yan，指獲得見道的智慧）是指斷除見惑，得以見到真理。
【English Translation】 English version: The acceptance of those being taught differs depending on whether gentle words of admonishment are used. The time it takes to become proficient differs depending on whether distant or near tones are used. Within the tenth gate, the first five belong to the desire realm (kama-dhatu), the first four are the birth aggregates (sheng yin, referring to the initial four skandhas), and the last is the intermediate state (zhong yin, referring to the bardo). The last five reside in the form and formless realms. The forms of the form and formless realms can be distinguished: the four dhyanas are with form, the four formless realms are without form. Thought and non-thought, etc., are distinguished based on the mind. Within the four dhyana heavens, except for the Heaven of Non-Perception, the lower three realms of the four formless realms are called 'with thought'. In the fourth dhyana heaven, the Heaven of Non-Perception is called 'without thought'. The fourth formless realm is called 'neither thought nor non-thought'. The above fifty sentences are a summary after explanation. Below, differences are distinguished based on the realms of beings. What are the differences in taming beings in different realms? This is a question to initiate the following discussion. The above discussion of taming is based on beings, which is easily confused with the previous discussion, hence this question. Below, explanation is given to show the differences. The realms of beings do not distinguish between nature and place; this distinguishes the differences in beings and the differences in taming. The nature and place of taming distinguish the differences in taming and the differences in beings. Below, it says 'Thus, transforming in various places'; this clarifies that Bodhisattvas know differently according to the different natures of beings, and different natures are called 'various places'. Bodhisattvas teach according to their knowledge of the nature of beings, so it is called 'transformation'. The methods of taming, as mentioned earlier, are detailed in the Chapter on Maturation, which explains twenty-seven methods; this refers to those. Moreover, in that article, the twenty-seven methods are distinguished using nine grades, so it is now said that those methods also have countless distinctions. The above is the third, broadly explaining according to the names. Below is the fourth, explaining the order. Why are the five immeasurables spoken of in this order? This is a question to initiate the following discussion. It is probably based on the language habits of foreigners. If conforming to the customs of this place, it should be said, 'Why are the five immeasurables spoken of in this order?' The following explanation can be understood. Therefore, it is said that the five immeasurables can give rise to everything. The fifth is a summary. The next two gates are the wisdom of self-benefit, listing the names and pointing to the front, mutually clarifying and understandable. The next, the fifth, is the benefit of practice achieved through self-benefit and benefiting others, which has four gates. The first is achieved through benefiting others, and the last three are achieved through self-benefit. In terms of benefiting others, it is said that there are five things that can lead to great rewards for teaching the Dharma to beings; this is a general statement. This is to enable beings to obtain five great rewards, not for oneself to obtain. Next, these five rewards are shown separately. Among the five rewards, the first four are supramundane benefits, and the last is a mundane benefit. In terms of the supramundane, the first two are benefits of the Hinayana. Saying 'Dharma Eye' (fa yan, referring to the wisdom of attaining the path of seeing) refers to cutting off the delusions of views and being able to see the truth.
解也。見四諦法故云法眼。得漏盡者。斷除修惑得無學果。后二大乘。言發心者發解行心。言得第一菩薩忍者。謂得出世真實忍也。忍中最勝故云第一。是名下結。就自利中。初門明甚所成高大。第二明其所成寬廣。第三明其所成具足。就初門中。云何大乘問以起發。下釋有三。一舉七數。二列名辨相。前六是因。第七是果。就因六中。初一是法。后五是行。行中心大及與解大。此二地前。凈心大者在於初地。眾具大者二地已上。言時大者八地已去。三分因果。第二門中。初有八法攝摩訶衍。總以標舉。菩薩藏說就教已定。下別顯之。八中前三在於世間。后五出世。信以為一。在於種性解行位中。信菩薩藏顯示實義諸佛菩薩不思力者。具作八事。今略舉二以明信也。聞慧為二。思慧思惟以為第三。此聞與思偏在解行。依聞思慧得凈心者。始入初地見諦心也。通前為四。得凈方便入修慧行者。初地窮滿修道心也。通前為五。依下住品二地已上乃至七地名修慧廣。今此略無。以此通前合以為六。修慧果成在八地上。以此通前合以為七。畢竟出離在如來地。通前為八。如是學無上菩提。總以結之。前七所學。后一所得。第三門中文別有三。一明所成位分具足。二此十下明此十種備攝周盡。三當知下舉失顯得令人修學。就初段
【現代漢語翻譯】 現代漢語譯本 解釋：因為見到四諦法，所以稱為『法眼』。獲得漏盡者，是斷除了修惑，證得了無學果位。後面的兩個大乘階段，說到『發心』，是指發起理解和行動的心。說到『得第一菩薩忍』，是指證得出世間的真實忍。因為在所有忍中最為殊勝，所以稱為『第一』。這些被稱為下結。就自利而言，第一個方面說明所成就的高大，第二個方面說明所成就的寬廣，第三個方面說明所成就的具足。就第一個方面而言，『云何大乘』（什麼是大乘）的提問是爲了引發討論。下面的解釋分為三部分：一是列舉七個數量，二是列出名稱並辨別其相狀。前六個是因，第七個是果。在作為因的六個方面中，第一個是法，后五個是行。在行中，心大以及解大，這二者都在地上之前。凈心大在於初地，眾具大在於二地以上。時大在於八地以上。這是三分因果。 在第二個方面中，首先有八法來攝持摩訶衍（Mahayana，大乘），這是總體的標舉。菩薩藏的說法已經確定了教義。下面分別顯示這八法。八法中，前三個在世間，后五個出世間。信被認為是一個方面，存在於種性解行位中。相信菩薩藏顯示了諸佛菩薩不可思議力量的真實意義，具備了八件事。現在簡略地舉出兩個方面來闡明信。聞慧是第二個方面，思慧思惟是第三個方面。這聞慧和思慧偏重於理解和行動。依靠聞思慧獲得凈心的人，開始進入初地，見到真諦之心。連同前面的，共有四個方面。獲得清凈方便，進入修慧行的人，是初地圓滿，修道之心。連同前面的，共有五個方面。依靠下住品，二地以上乃至七地，稱為修慧廣。這裡簡略地沒有提及。將這個與前面的合併，共有六個方面。修慧果成就於八地之上。將這個與前面的合併，共有七個方面。畢竟出離在於如來地。將這個與前面的合併，共有八個方面。像這樣學習無上菩提，總的來說是總結。前面七個是所學，最後一個是所得。在第三個方面中，文義上分為三個部分：一是說明所成就的位分具足，二是『此十下』說明這十種都具備並周遍窮盡，三是『當知下』舉出失去的方面，使人修學。就第一段而言
【English Translation】 English version Explanation: Because of seeing the Four Noble Truths (Satyas), it is called 'Dharma Eye' (法眼). One who attains the exhaustion of outflows (漏盡) is one who has eradicated the delusions of cultivation (修惑) and attained the fruit of No More Learning (無學果). The latter two Mahayana (大乘) stages, when it speaks of 'generating the mind' (發心), it refers to generating the mind of understanding and practice. When it speaks of 'attaining the first Bodhisattva forbearance' (得第一菩薩忍), it refers to attaining the true forbearance of transcending the world. Because it is the most excellent among all forbearances, it is called 'first'. These are called the lower fetters. Regarding self-benefit, the first aspect explains the greatness of what is accomplished, the second aspect explains the breadth of what is accomplished, and the third aspect explains the completeness of what is accomplished. Regarding the first aspect, the question 'What is Mahayana?' (云何大乘) is to initiate discussion. The following explanation is divided into three parts: first, listing seven numbers; second, listing names and distinguishing their characteristics. The first six are causes, and the seventh is the result. Among the six aspects that are causes, the first is Dharma (法), and the latter five are practices. Among the practices, the greatness of mind and the greatness of understanding, these two are before the grounds (地). The greatness of pure mind is in the first ground, the greatness of abundant resources is in the second ground and above. The greatness of time is in the eighth ground and beyond. This is the division of cause and effect into three parts. In the second aspect, first, there are eight dharmas that encompass Mahayana (摩訶衍), which is a general statement. The teachings of the Bodhisattva Pitaka (菩薩藏) have already established the doctrine. Below, these eight dharmas are shown separately. Among the eight dharmas, the first three are in the world, and the latter five are beyond the world. Faith (信) is considered one aspect, existing in the stage of nature, understanding, and practice. Believing that the Bodhisattva Pitaka reveals the true meaning of the inconceivable power of Buddhas and Bodhisattvas, possessing eight things. Now, two aspects are briefly mentioned to clarify faith. Hearing-wisdom (聞慧) is the second aspect, and thinking-wisdom (思慧) is the third aspect. This hearing-wisdom and thinking-wisdom are biased towards understanding and practice. One who relies on hearing-wisdom and thinking-wisdom to obtain a pure mind begins to enter the first ground, seeing the mind of true reality. Together with the previous ones, there are four aspects. One who obtains pure expedient and enters the practice of cultivation-wisdom (修慧行) is the perfection of the first ground, the mind of cultivating the path. Together with the previous ones, there are five aspects. Relying on the lower dwelling qualities, from the second ground and above to the seventh ground, it is called the breadth of cultivation-wisdom. This is briefly omitted here. Combining this with the previous ones, there are six aspects. The fruit of cultivation-wisdom is accomplished on the eighth ground and above. Combining this with the previous ones, there are seven aspects. Ultimately, liberation is in the Tathagata (如來) ground. Combining this with the previous ones, there are eight aspects. Like this, learning the unsurpassed Bodhi (菩提), in general, is a summary. The first seven are what is learned, and the last one is what is attained. In the third aspect, in terms of meaning, it is divided into three parts: first, explaining that the accomplished position is complete; second, 'these ten below' explain that these ten kinds are all possessed and completely exhaustive; third, 'know that below' points out the lost aspects, causing people to cultivate and learn. Regarding the first section
中。學得菩提略說十種。總以標舉。次列十名。下廣辨釋。初言種性未得凈心對后以別。得凈有二。一者觀得在於解行。二者證得初地已上。種性位中未同彼得故云未得。發心學脩名為入者。解行位中名為發心。初地已上名為修學。此等同能趣入法性故通名入。解行觀入。地上證入。下就入中分凈未凈。未入凈心名未凈者。謂解行也。入凈心地名為凈者。初地已上乃至十地同名凈心。證入彼地斯名為凈。下就凈中分熟未熟。初至九地未入第十畢竟地故名為未熟。十地名熟。下就熟中分定未定。初入十地未善安住名為未定。安住已后說名為定。下就定中分出一生後身之別。彌勒之流名為一產生佛之身。未得道前名為後身。如是下結。上來第一廣辨所成。下明此十備攝周盡。初言此十所學而學。總明此十備攝周盡。下別顯之。更無所學所學法盡。如學已下而學行盡。如學而學更無菩薩學人盡也。如學而學得一切名學行盡也。學行盡故德名無邊。舉名以顯行德盡也。得一切名總以標舉。下別顯之。謂菩薩等實德之名。如是十方無量因緣自想施設。化德名也。學行備故能於十方隨物現化。自想施設種種異名。當知已下舉失顯得。相顯可知。
次法方便處相品第一者。上來第一依法起學判為初持。自下明其修義差別判為次
【現代漢語翻譯】 現代漢語譯本： 總而言之，菩提的學習可以概括為十個方面。首先總括標明，然後列出十個名稱，最後詳細解釋。最初的『種性』指的是尚未獲得清凈心，與後面的情況有所區別。獲得清凈心有兩種情況：一是通過觀修獲得，屬於解行位；二是通過證悟獲得，屬於初地及以上。種性位的人尚未達到那種程度，所以說是『未得』。 發心學習和修行被稱為『入』。解行位稱為『發心』，初地及以上稱為『修學』。這些都能趨入法性，所以統稱為『入』。解行是觀入，地上是證入。下面在『入』中區分清凈和不清凈。未入清凈心的人稱為『未凈』，指的是解行位。進入清凈心地稱為『凈』，初地及以上乃至十地都稱為清凈心。證入那些地就稱為清凈。 下面在『凈』中區分成熟和未成熟。初地到九地尚未進入第十地畢竟地，所以稱為『未熟』。十地稱為『熟』。下面在『熟』中區分決定和未決定。初入十地尚未善於安住，稱為『未定』。安住之後就稱為『定』。下面在『定』中區分一生補處和後身菩薩的差別。彌勒菩薩之流被稱為『一產生佛之身』。未得道之前稱為『後身』。 總結以上，第一部分廣泛辨析了所成就的內容。下面說明這十個方面完備周全。最初說『這十個方面是所學而學』，總的說明這十個方面完備周全。下面分別闡明。沒有其他所學，所學之法都已窮盡。如『學』以下，而學行都已窮盡。如『學而學』，不再有菩薩學人。如『學而學』，獲得一切名稱，學行都已窮盡。學行窮盡，功德名稱無邊。舉出名稱來顯示行德的窮盡。獲得一切名稱，總的標舉。下面分別闡明，指的是菩薩等真實功德的名稱。像這樣十方無量因緣，自己設想施設，是化德的名稱。學行完備，所以能在十方隨順事物顯現變化，自己設想施設種種不同的名稱。 應當知道以下內容，舉出缺失來顯示功德。相的顯示可以知道。 其次是法方便處相品第一，上面第一部分依據法發起學習，判為初持。下面說明修行的意義差別，判為第二部分。
【English Translation】 English version: In summary, the learning of Bodhi can be outlined in ten aspects. First, there is a general summary, then a list of ten names, and finally a detailed explanation. The initial 『seed nature』 (zhong xing) refers to not yet having attained a pure mind, which is different from later stages. There are two situations for attaining a pure mind: one is through cultivation and contemplation, belonging to the stage of understanding and practice (jie xing wei); the other is through realization, belonging to the first Bhumi (chudi) and above. Those in the seed nature stage have not yet reached that level, so it is said to be 『not yet attained』 (wei de). The initial aspiration to learn and practice is called 『entering』 (ru). The stage of understanding and practice is called 『aspiration』 (fa xin), and the first Bhumi and above is called 『cultivation and learning』 (xiu xue). These can all move towards Dharma-nature (fa xing), so they are collectively called 『entering』. Understanding and practice is entering through contemplation, and the Bhumis are entering through realization. Below, within 『entering』, there is a distinction between pure and impure. Those who have not entered a pure mind are called 『impure』 (wei jing), referring to the stage of understanding and practice. Entering a pure mind ground is called 『pure』 (jing), the first Bhumi and above, up to the tenth Bhumi, are all called pure mind. Realizing those Bhumis is called pure. Below, within 『pure』, there is a distinction between mature and immature. From the first to the ninth Bhumi, one has not yet entered the ultimate ground of the tenth Bhumi, so it is called 『immature』 (wei shu). The tenth Bhumi is called 『mature』 (shu). Below, within 『mature』, there is a distinction between determined and undetermined. Upon first entering the tenth Bhumi, one is not yet skilled in abiding, so it is called 『undetermined』 (wei ding). After abiding, it is called 『determined』 (ding). Below, within 『determined』, there is a distinction between those who will become Buddhas in one lifetime and those who will have future lives as Bodhisattvas. Those like Maitreya (Mile) are called 『bodies that will become Buddhas in one lifetime』 (yi sheng cheng fo zhi shen). Before attaining the path, they are called 『future bodies』 (hou shen). In summary of the above, the first part extensively analyzes what is accomplished. Below, it is explained that these ten aspects are complete and comprehensive. Initially, it is said 『these ten aspects are what is learned and studied』 (zhe shi ge fang mian shi suo xue er xue), generally explaining that these ten aspects are complete and comprehensive. Below, they are explained separately. There is nothing else to learn, and the Dharma to be learned is exhausted. As in 『learning』 below, the practices are exhausted. As in 『learning and learning』 (xue er xue), there are no more Bodhisattva learners. As in 『learning and learning』, one obtains all names, and the practices are exhausted. Because the practices are exhausted, the merits and names are boundless. The mentioning of names shows the exhaustion of virtuous conduct. Obtaining all names is a general summary. Below, they are explained separately, referring to the names of the real merits of Bodhisattvas, etc. Like this, the countless causes and conditions of the ten directions, one's own conceptions and establishments, are the names of transformative virtue (hua de). Because the learning and practice are complete, one can manifest transformations in the ten directions according to things, and establish various different names through one's own conceptions. One should know the following, raising up what is missing to show the merits. The manifestation of characteristics can be known. Next is the first chapter on the characteristics of the place of Dharma and expedient means (Fa Fangbian Chu Xiang Pin Di Yi), the first part above, based on the Dharma, initiates learning and is judged as the initial holding. Below, the differences in the meaning of practice are explained, and it is judged as the second part.
持。故云次法。法為行本名方便處。亦可此是因分行修簡異果分名方便處。十法之中前十八品廣釋持義。今此解相故云相品。此次持中品別有四。此品建首故云第一。文中五相入菩薩數。總舉以嘆。次列五名。初一是起化心。第二愛語正授以法。第三勇猛是常化心。后二能以財法饒益。下廣辨釋。釋中一一五門分別。此五各五。牒以舉數。性等列名。言自性者明前五種行體性也。言境界者明前五行所依之法。果者明前五行所成之德。言次第者明前五行因起次第。言攝受者以前五行對上六度共相收攝。下廣釋之。先明自性哀性。有二牒以舉數。至心具足列其二名。下釋可知。愛語自性牒第二門。先語安慰如前說者。前四攝品中一切愛語有其二種。一隨世間語。所謂慰問咒愿讚歎。二正說法語。謂說一切德相應法。今指彼也。四攝品中明此造緣修起之相。故名一切。今此取為愛語行體故云自性。勇性可知。惠施性中。勝妙施者財物勝也。無煩惱者離諂慢等煩惱心也。說義自性相顯可知。次明境界。哀境有五牒以舉數。次列五名。下廣辨釋。釋初門中。乃至一切苦受續者。謂人天中苦受相續。舉初地獄越于鬼畜故言乃至。是名下結。第二門中。雖不受苦簡別初門。而多作惡所謂十二惡律儀者。正辨其相。十二律儀如雜心說。
【現代漢語翻譯】 現代漢語譯本 持。所以稱為次法。法是行為的根本，名為方便處。也可以說這是因地修行，與果地的不同，名為方便處。十法之中，前面的十八品廣泛解釋了『持』的意義。現在這裡解釋它的相，所以稱為相品。這次的『持』中有四個品類。此品建立開端，所以稱為第一。文中以五相進入菩薩的行列，總括地讚歎。接著列出五種名稱。第一是發起教化之心。第二是愛語，正確地傳授佛法。第三是勇猛，是恒常的教化之心。后兩種能夠用財物和佛法來饒益眾生。下面廣泛地辨別解釋。解釋中，每一個都用五門來分別。這五個各有五種。用『牒』來舉出數量。『性』等列出名稱。所說的『自性』，是說明前面五種行為的體性。所說的『境界』，是說明前面五種行為所依賴的法。『果』是說明前面五種行為所成就的功德。所說的『次第』，是說明前面五種行為生起的次第。所說的『攝受』，是用前面的五種行為對上面的六度，共同地互相收攝。下面廣泛地解釋它。先說明自性，哀的自性。有二，用『牒』來舉出數量。『至心具足』列出它的兩個名稱。下面的解釋可以知道。愛語的自性，用『牒』來表示第二門。先用言語安慰，如前面所說。前面的四攝品中，一切愛語有兩種。一是隨順世間的語言，所謂慰問、祝願、讚歎。二是正確地說佛法，說一切與功德相應的法。現在指的是這個。四攝品中說明這種造緣修起的相，所以稱為一切。現在這裡取它作為愛語的行體，所以說是自性。勇的自性可以知道。惠施的自性中，殊勝美妙的佈施，是財物殊勝。沒有煩惱，是遠離諂媚、傲慢等煩惱心。說義的自性，相顯而易知。其次說明境界。哀的境界有五種，用『牒』來舉出數量。接著列出五種名稱。下面廣泛地辨別解釋。解釋第一門中，乃至一切苦受相續，是指人天中苦受相續。舉出最初的地獄，超過了鬼和畜生，所以說『乃至』。這是名為下面的結論。第二門中，雖然不受苦，是簡別于第一門。而多作惡，所謂十二惡律儀，是正確地辨別它的相。十二律儀如《雜心論》所說。
【English Translation】 English version 'Holding'. Therefore, it is called the subsequent Dharma. Dharma is the root of action, named the place of expedient means. Alternatively, this can be said to be cultivation in the causal stage, differing from the fruition stage, named the place of expedient means. Among the ten Dharmas, the preceding eighteen chapters extensively explain the meaning of 'holding'. Now, this explains its characteristics, hence it is called the 'Characteristics Chapter'. Within this 'holding', there are four categories in this chapter. This chapter establishes the beginning, hence it is called the 'First'. In the text, the five characteristics enter the ranks of Bodhisattvas, generally praising them. Then, five names are listed. The first is to arouse the mind of transformation. The second is loving speech, correctly imparting the Dharma. The third is courage, which is the constant mind of transformation. The latter two are able to benefit beings with wealth and Dharma. Below, there is extensive differentiation and explanation. In the explanation, each is distinguished by five aspects. These five each have five. 'Differentiating' is used to enumerate the quantities. 'Nature' etc. list the names. What is meant by 'self-nature' is to explain the nature of the preceding five types of conduct. What is meant by 'realm' is to explain the Dharma upon which the preceding five types of conduct rely. 'Fruit' is to explain the merits accomplished by the preceding five types of conduct. What is meant by 'sequence' is to explain the sequence in which the preceding five types of conduct arise. What is meant by 'embracing' is to use the preceding five types of conduct to collectively embrace the above six perfections. Below, it is extensively explained. First, explain the self-nature, the self-nature of compassion. There are two, using 'differentiating' to enumerate the quantities. 'Utmost sincerity and completeness' lists its two names. The explanation below can be understood. The self-nature of loving speech, using 'differentiating' to indicate the second aspect. First, comfort with words, as mentioned before. In the preceding four embracing qualities, all loving speech has two types. One is to follow worldly language, such as greetings, blessings, and praise. The second is to correctly speak the Dharma, speaking all Dharmas corresponding to merit. This refers to that. The four embracing qualities explain the appearance of creating conditions and cultivating arising, hence it is called 'all'. Now, this is taken as the embodiment of loving speech conduct, hence it is said to be self-nature. The self-nature of courage can be understood. In the self-nature of generous giving, the excellent and wonderful giving is the excellence of wealth. Without afflictions means being free from afflictive minds such as flattery and arrogance. The self-nature of explaining the meaning is clear and easily understood. Next, explain the realm. The realm of compassion has five types, using 'differentiating' to enumerate the quantities. Then, five names are listed. Below, there is extensive differentiation and explanation. In the explanation of the first aspect, even all suffering continues, referring to the continuation of suffering in humans and gods. Mentioning the initial hell, surpassing ghosts and animals, hence it is said 'even'. This is the conclusion below. In the second aspect, although not receiving suffering, it is distinguishing from the first aspect. And doing much evil, the so-called twelve evil precepts, is correctly distinguishing its appearance. The twelve precepts are as explained in the Abhidharma-samuccaya.
所謂屠羊養豬養雞捕魚捕鳥獵師作賊魁會守獄咒龍屠犬及與伺獵。是為十二。涅槃經中宣說十六。牛羊豬雞為利故養肥已轉賣。即以為四。於此四種買已屠殺復以為四。通前為八。捕魚捕鳥獵師劫賊。通前十二。魁會兩舌獄卒咒龍通前十六。此等皆是無作之惡相續常生故曰律儀。是名下結。第三門中雖不受苦造諸惡行簡別前二。而著五欲歌舞戲等正辨其相。第四門中雖不受苦造諸惡行樂著五欲簡異前三。邪見求脫正辨其相。是名下結。第五門中依法出家辨定其人。不受諸苦乃至邪趣簡異前四。而具已下正辨其相。而具煩惱是外凡夫。或不具者內凡已上。謂正方便真實凡夫者是內凡夫。能與出世為方便故名正方便以對外凡虛妄凡故名內凡夫以為真實。及諸學人謂須陀等。是名下結。於此境下總以結之。愛語境中。有五舉數。次列其名。言正語者不妄語也。正喜語者不惡口也。正饒益者不兩舌也。正如法者不綺語也。方便說者。以前四種與生說法。如前說者。前四攝品自性語中以其可喜真實如法饒益語與眾生語。今指彼也。然上直明語之自體故說此等以為自性。今此為起愛語行心故說此等以為境界。於此下結。勇境有五牒以舉數。如前菩提分品說有五。一種種苦能速除滅。二惡行眾生為之受苦。三伏異論。四隨順說法。五
【現代漢語翻譯】 現代漢語譯本 所謂屠羊（宰殺羊）養豬（飼養豬）養雞（飼養雞）捕魚（捕撈魚）捕鳥（捕捉鳥）獵師（獵人）作賊（做賊）魁會（黑社會頭目）守獄（獄卒）咒龍（用咒語控制龍）屠犬（宰殺狗）及與伺獵（以及專門負責狩獵的人）。這是十二種惡行。在《涅槃經》（Nirvana Sutra）中宣說了十六種。爲了利益而飼養牛羊豬雞，養肥後轉賣，這就算作四種惡行。對於這四種動物，買來后屠殺，又算作四種惡行。加起來總共是八種。捕魚、捕鳥、獵師、劫賊，加起來總共十二種。魁會、兩舌（挑撥離間）、獄卒、咒龍，加起來總共十六種。這些都是無作之惡，相續不斷地產生，所以叫做律儀（行爲規範）。這叫做下結（較低層次的束縛）。 第三個門中，雖然不受苦，卻造作各種惡行，這裡是爲了區別前兩種情況，而著重辨析貪著五欲、歌舞戲樂等行為的相狀。第四個門中，雖然不受苦，卻造作各種惡行，並且樂於貪著五欲，這是爲了區別於前三種情況，而著重辨析以邪見尋求解脫的相狀。這叫做下結。 第五個門中，依法出家，辨別確定其人。不受各種痛苦，乃至墮入邪惡的境地，這是爲了區別於前四種情況，而具體辨析以下內容：具備煩惱的是外凡夫（尚未入門的凡夫），或者不具備煩惱的是內凡夫以上。所謂正方便真實凡夫，就是內凡夫。因為能夠為出世提供方便，所以叫做正方便，相對於外凡夫的虛妄，所以叫做內凡夫，意味著真實。以及各種學人，比如須陀洹（Sotapanna，入流果）。這叫做下結。在此境界下，總的用『結』來概括。 在愛語（愛語，指和藹可親、使人喜悅的話語）的境界中，有五種情況，先列舉數量，然後列出名稱。所謂正語（真實語），就是不妄語。正喜語（悅耳語），就是不惡口。正饒益（利益語），就是不兩舌。正如法（如法語），就是不綺語。方便說（方便說），就是用前四種語言與眾生說法。如前所說，前四攝品（四攝法）的自性語中，用那些可喜、真實、如法、饒益的語言與眾生說話，現在指的就是這些。然而，上面只是直接說明了語言的自體，所以說這些是自性。現在是爲了生起愛語的行為之心，所以說這些是境界。在此之下，用『結』來概括。 勇境（勇敢的境界）有五種，重複並列舉數量。如前面菩提分品（菩提分法）所說，有五種：一、種種痛苦能夠迅速消除。二、惡行眾生因此而受苦。三、降伏不同的論點。四、隨順說法。五、……
【English Translation】 English version These are the so-called acts of slaughtering sheep (slaughtering sheep), raising pigs (raising pigs), raising chickens (raising chickens), catching fish (catching fish), catching birds (catching birds), being a hunter (hunter), being a thief (committing theft), being a gang leader (gang leader), guarding a prison (jailer), cursing dragons (controlling dragons with spells), slaughtering dogs (slaughtering dogs), and those who specialize in hunting (and those who specialize in hunting). These are the twelve kinds of evil deeds. In the Nirvana Sutra, sixteen kinds are proclaimed. Raising cattle, sheep, pigs, and chickens for profit, fattening them and reselling them, this is counted as four kinds of evil deeds. For these four kinds of animals, buying them and then slaughtering them is counted as another four kinds of evil deeds. Added together, there are eight kinds in total. Catching fish, catching birds, being a hunter, and being a robber, added together, there are twelve kinds in total. Being a gang leader, speaking with a double tongue (sowing discord), being a jailer, and cursing dragons, added together, there are sixteen kinds in total. These are all uncreated evils, continuously arising, so they are called 'rules of conduct' (behavioral norms). This is called the lower fetters. In the third gate, although not suffering, various evil deeds are committed. Here, in order to distinguish from the previous two situations, the focus is on analyzing the characteristics of attachment to the five desires, singing, dancing, and entertainment. In the fourth gate, although not suffering, various evil deeds are committed, and one delights in attachment to the five desires. This is to distinguish from the previous three situations, and the focus is on analyzing the characteristics of seeking liberation through wrong views. This is called the lower fetters. In the fifth gate, one leaves home according to the Dharma, distinguishing and determining the person. Not suffering various pains, even falling into evil realms, this is to distinguish from the previous four situations, and specifically analyze the following: those who possess afflictions are external ordinary beings (ordinary beings who have not yet entered the path), or those who do not possess afflictions are internal ordinary beings and above. The so-called 'right expedient' (right skillful means) and 'true ordinary being' are internal ordinary beings. Because they can provide convenience for transcending the world, they are called 'right expedient,' in contrast to the falseness of external ordinary beings, so they are called internal ordinary beings, meaning true. And various learners, such as Sotapanna (stream-enterer). This is called the lower fetters. In this realm, it is generally summarized with 'fetters'. In the realm of 'loving speech' (amiable and pleasing words), there are five situations. First, list the number, and then list the names. The so-called 'right speech' (truthful speech) is not lying. 'Right joyful speech' (pleasant speech) is not harsh speech. 'Right beneficial speech' (beneficial speech) is not divisive speech. 'Right Dharma speech' (Dharma-compliant speech) is not frivolous speech. 'Expedient speech' (skillful speech) is using the previous four kinds of speech to teach the Dharma to sentient beings. As mentioned earlier, in the nature of the speech of the previous four embracing qualities (four means of attraction), using those pleasing, truthful, Dharma-compliant, and beneficial words to speak to sentient beings, this is what is being referred to now. However, the above only directly explained the substance of the speech itself, so it is said that these are the nature. Now, in order to generate the mind of practicing loving speech, it is said that these are the realm. Below this, it is summarized with 'fetters'. There are five kinds of 'courageous realm' (realm of courage), repeating and listing the number. As mentioned in the previous chapter on the 'limbs of enlightenment' (factors of enlightenment), there are five kinds: 1. Various sufferings can be quickly eliminated. 2. Evil-doing beings suffer because of this. 3. Subduing different arguments. 4. Accordant with the Dharma teaching. 5. ...
演說妙法能令眾生受菩薩戒。故今指彼以顯此也。於此下結。施境有五牒以舉數。下別顯之。不分別者于田平等。言歡喜者施心無悔。所言頓者于財無陰。下有兩句施行清凈。不染污者離諂慢等。言無依者不求名利果報等也。如施品說指前顯此。於此下結。說境有五牒以舉數。下別顯之。五中前三是法無礙。第一善知修多羅藏。如來所說修多羅者正舉教體。深空相應明合真諦。緣起隨順明快世諦。二知毗尼。三知毗曇。第四門中。于深法義想分別者是義無礙。第五是辭樂說無礙。於一切法種種言辭是辭無礙。種種分別樂說無礙。於此下結。次明果報。哀愍果中文別有三。初至不厭明習哀愍。菩薩哀愍于生習慈始心憐愍。言利益者依前慈心欲與利樂。言親厚者與樂心深。方便不厭常益不息。二多住下明行成就能益自他。多住無罪現樂法者是其自益。攝取眾生是其益他。三如世尊下明由行成能攝報果。身常不被刀杖害者。以慈他故物不害己。此應廣者。如經中說修慈福利有十一種。臥安覺安。天護人愛。不毒不兵。水火不衰。眠無惡夢。死生梵天。在所得利廣說如是。是名下結。愛語果中文亦有三。一修愛語。二已此下修己行成能益自他。三未來下行成得果。是名下結勇猛果中文亦有三。一修勇猛離怠心喜修善勇猛受戒不
犯離過勇猛。二以堪忍下修已行成能益自他。三于未來下行成得果。是名下結。惠施說法。此之二果指前力品。次第可知。下次明攝菩薩五相六波羅蜜並舉兩門。此六波羅蜜何相攝者牒前六度問五攝也。哀攝禪者。哀愍即是慈悲無量。慈悲是禪。故禪攝也。言愛語相攝尸羅者。離口四過戒分攝故。攝般若者。愛語說法依慧起故。言勇猛相攝羼提者。由勇猛心能安忍也。攝精進者。由勇猛心能修善也。攝般若者。由勇猛心入深義也。惠施攝檀義在可知。說攝禪者依禪說故。攝般若者依惠說故。是名五相五種分別。總以結之。
地持義記卷第四
沙門善意抄寫受持流通末代
【現代漢語翻譯】 現代漢語譯本 犯離過勇猛。二、以堪忍下修，已行成能益自他。三、于未來下行成得果。是名下結。惠施說法。此之二果指前力品。次第可知。下次明攝菩薩五相六波羅蜜，並舉兩門。此六波羅蜜何相攝者，牒前六度問五攝也。哀攝禪者。哀愍即是慈悲無量。慈悲是禪。故禪攝也。言愛語相攝尸羅（戒律）者。離口四過戒分攝故。攝般若（智慧）者。愛語說法依慧起故。言勇猛相攝羼提（忍辱）者。由勇猛心能安忍也。攝精進者。由勇猛心能修善也。攝般若（智慧）者。由勇猛心入深義也。惠施攝檀（佈施），義在可知。說攝禪者，依禪說故。攝般若（智慧）者，依惠說故。是名五相五種分別。總以結之。
《地持義記》卷第四
沙門善意抄寫受持流通末代
【English Translation】 English version The transgression of faults is associated with vigor. Secondly, through cultivating forbearance, one's actions benefit both oneself and others. Thirdly, future actions lead to the attainment of fruition. This is called the lower binding. Generosity and preaching. These two fruits refer to the previous chapter on powers. The order is knowable. Next, it explains how the five characteristics of a Bodhisattva are encompassed by the six Paramitas (perfections), presenting both aspects. How are these six Paramitas related? This refers back to the previous six perfections, questioning the fivefold encompassment. Compassion encompasses Dhyana (meditation). Compassion is immeasurable loving-kindness and compassion. Loving-kindness and compassion are Dhyana. Therefore, Dhyana encompasses it. Loving speech encompasses Śīla (moral discipline) because it avoids the four verbal transgressions and is part of the precepts. It encompasses Prajñā (wisdom) because loving speech and teaching arise from wisdom. Vigor encompasses Kṣānti (patience) because a courageous mind enables endurance. It encompasses Vīrya (effort) because a courageous mind enables the cultivation of virtue. It encompasses Prajñā (wisdom) because a courageous mind enables entry into profound meaning. Generosity encompasses Dāna (giving); the meaning is knowable. Speaking encompasses Dhyana (meditation) because it relies on Dhyana to speak. It encompasses Prajñā (wisdom) because it relies on generosity to speak. These are called the five characteristics and five kinds of distinctions. It concludes with a summary.
《Commentary on the Ground of Discipline》, Volume 4
Shramana Shanyi copied, upheld, and disseminated it to future generations.