T85n2808_攝論章卷第一
大正藏第 85 冊 No. 2808 攝論章卷第一
No. 2808
攝論章卷第一
在四能莊嚴出世間法。五以出世法故最□□□□□□□□□□□□□□□□□能益物者。三種境界是無上福田有心歸仰起□□□意□□□□□行住於一地乃至十地得無上菩提。天魔外道師及弟子違陀等經□□□□□無此利。譬如意寶珠能令災□不起生利無窮。為物所珍故名為□□□□□用故舉事況法。三皆名寶。第二得名者。依雜心佛就用法者□□□□□者就義得名。依成實大乘佛一種就實德受名。餘者同。
第□□□□□就三種定體。一名字。二別體。三一體。名字三寶體者。土木金銅□□□□□經卷此二依雜心用別名色法為體。依成實用假名色為性。凡夫比丘□□□□□□法服即是名字僧。別體三寶體者有二。一明小乘別體三寶。二明大□□□□□有二。一依雜心明別體。二依成實論。雜心論主明佛有二種。一生身。二法身。生身體者。謂報生等智相好之身及諸得四相是生身佛性。法身者。以無漏智慧及有漏種智方便現起是法身佛體。法寶體者有四種。謂理教助道涅槃為性。僧寶體者。僧有二種。第一義僧及等僧。第一義僧者。出家三果阿羅漢人無漏五陰為體。僧因者。眾人為僧因。若說
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2808 攝論章卷第一 No. 2808 攝論章卷第一 在四能莊嚴出世間法。五以出世法故最能利益眾生。三種境界是無上福田，有心歸仰，起廣大意樂，行住於一地乃至十地，得無上菩提。天魔外道師及弟子，違陀（吠陀）等經，不能提供如此利益。譬如意寶珠，能令災禍不起，生利無窮，為眾生所珍視，故名為寶。用舉事來比況佛法。三者皆名為寶。第二種得名的方式是，依《雜心論》，佛就用法而得名；法就義而得名。依《成實論》，大乘佛一種，就真實功德而受名。其餘的相同。 第一（部分）就三種定體進行說明：一、名字；二、別體；三、一體。名字三寶的體性：土木金銅（所造的佛像），經卷。這二者依《雜心論》，用別名色法為體。依《成實論》，用假名色為性。凡夫比丘的袈裟法服，即是名字僧。別體三寶的體性有二：一、說明小乘的別體三寶；二、說明大乘的別體三寶。大乘的別體三寶也有二：一、依《雜心論》說明別體；二、依《成實論》說明。雜心論主認為佛有二種：一生身，二法身。生身體，是指報生等智相好之身，及諸得四相是生身佛性。法身，是以無漏智慧及有漏種智方便現起，是法身佛體。法寶體有四種，即理、教、助道、涅槃為性。僧寶體，僧有二種：第一義僧及等僧。第一義僧，指出家三果阿羅漢，以無漏五陰為體。僧因，指眾人為僧因。如果說
【English Translation】 English version T 85, No. 2808, Chapter on the Compendium of Treatises, Volume 1 No. 2808 Chapter on the Compendium of Treatises, Volume 1 The four powers adorn the transcendental dharma. Fifth, because of the transcendental dharma, it is most beneficial to beings. The three realms are supreme fields of merit. Those who wholeheartedly take refuge, generate vast aspirations, and practice dwelling in one ground up to the ten grounds, attain unsurpassed Bodhi. Heavenly demons, heretical teachers and disciples, and scriptures like the Vedas (Veda) cannot provide such benefits. It is like a wish-fulfilling jewel that can prevent calamities and generate endless benefits, and is cherished by beings, hence it is called a treasure. Using examples to illustrate the Dharma. All three are called treasures. The second way of obtaining the name is, according to the Za Xin Lun (Samuccaya-hrdaya-sastra), the Buddha is named according to its function; the Dharma is named according to its meaning. According to the Cheng Shi Lun (Satyasiddhi-sastra), the Mahayana Buddha is named according to its real virtues. The rest are the same. The first (part) explains the three fixed entities: 1. Name; 2. Separate entity; 3. One entity. The nature of the Name Three Jewels: earth, wood, gold, bronze (statues of Buddha), and scriptures. According to the Za Xin Lun, these two use separate names and form as their entity. According to the Cheng Shi Lun, they use provisional name and form as their nature. The kasaya (袈裟) and Dharma robes of ordinary bhiksus (比丘) are the Name Sangha. The nature of the Separate Entity Three Jewels has two aspects: 1. Explaining the Separate Entity Three Jewels of the Hinayana; 2. Explaining the Separate Entity Three Jewels of the Mahayana. The Separate Entity Three Jewels of the Mahayana also has two aspects: 1. Explaining the Separate Entity according to the Za Xin Lun; 2. Explaining according to the Cheng Shi Lun. The author of the Za Xin Lun believes that there are two types of Buddhas: the manifested body and the Dharma body. The manifested body refers to the body with the characteristics of wisdom, such as the rewarded body, and the attainment of the four characteristics is the Buddha-nature of the manifested body. The Dharma body is the manifestation of non-outflow wisdom and outflowing seed wisdom, which is the entity of the Dharma body. There are four types of Dharma Jewel entities, namely principle, teaching, aiding the path, and Nirvana as their nature. The Sangha Jewel entity, the Sangha has two types: the Sangha of the first meaning and the Sangha of equality. The Sangha of the first meaning refers to the arhats (阿羅漢) of the third fruit of leaving home, with the non-outflow five aggregates as their entity. The cause of the Sangha refers to the multitude as the cause of the Sangha. If it is said
無漏五陰遠尋其位。若取僧義者和合為性。不取別人為體。據理即是三業。然今番對不和用不相應為性。和合亦然。故彼云謂不和性。問。如衣有用衣為體。若衣壞謂不成就性。若然應用三業為體。云何言成就性□□不類此也。自有三業無所造為亦有和義。故知別有和法。問。若爾為一為四。答。約事言一。就人言四。此相假方成故假名為一爾。等僧者。如名字中說。但依成實合用異本有假名法起陰整合人。人是佛寶體。故論云佛名自然人。若體用俱論。以五分法身為性。法寶體者有四種。與雜心大同。理中更增諸法性空。果中通道法心空心為異。僧寶體者。僧有二種。一位僧。二威儀僧。位僧者是無漏聖人。威儀該通凡聖。出體與佛寶同。威儀中聖人與位僧同。凡夫與等僧同。依大乘定體者。若取名所名法體。佛寶內化身用似色為體。報身用常住五陰假人為體。法佛用顯時真如為體。法寶同前。二更加常住行法及唯識等理。僧寶同前。更加常住和合三等。若約詮取旨分別者。以名說義。義異體義不同。佛取智用。法取軌則。僧和合。經云。佛名為覺。法名不覺。僧名和合。問。軌則名法者。何故乃云法名不覺。解云。佛人乘智義能覺了。對此智用法義則寬不盡名照。故以不覺稱法。非謂體無方軌。一體三寶體性者有
【現代漢語翻譯】 現代漢語譯本 無漏五陰（Wulou Wuyin，指沒有煩惱的五蘊）從長遠來看，它們各自有其位置。如果按照僧團的意義來理解，那麼『和合』是它的性質，而不是以某個特定的人為本體。從道理上講，它實際上是身、口、意三業（Sanye，指身體、語言和思想的行為）。然而，現在討論的是不和諧、不相應作為它的性質，和諧也是如此。因此，他們說這是『不和合』的性質。問題：比如衣服，有用處時，衣服是它的本體；如果衣服壞了，就說是『不成就』的性質。如果這樣，那麼應該以三業為本體，為什麼又說『成就』的性質呢？這並不類似。因為即使有三業，如果沒有造作，也有和諧的意義。因此，可以知道另外存在一種『和』的法則。問題：如果是這樣，那麼『和』是一還是四？回答：從事情上來說是一，從人來說是四。這種相是憑藉假象才能形成的，所以假名為『一』。『等僧』（Deng Seng，指一般的僧眾）就像名字中所說的那樣。只是依據成實論，將不同的要素組合起來，才有了假名法，從而形成了陰（Yin，指五蘊）整合的人。人是佛寶的體現，所以論中說佛名為『自然人』。如果本體和作用一起討論，那麼以五分法身（Wufen Fashen，指戒、定、慧、解脫、解脫知見五種功德聚集的法身）為性質。法寶的本體有四種，與《雜心論》大體相同。道理上更增加了諸法性空。在果位中，通道法（Tongdaofa）的心空和心是不同的。僧寶的本體，僧有二種：一位僧（Wei Seng，指具有聖位的僧人），二威儀僧（Weiyi Seng，指具有威儀的僧人）。位僧是無漏的聖人，威儀僧包括凡人和聖人。其本體與佛寶相同。威儀僧中的聖人與位僧相同，凡夫與等僧相同。依據大乘的確定本體來說，如果取名所名法（Mingsuo Mingfa，指名稱和名稱所指代的法）的本體，佛寶中的化身（Huashen，指佛爲了度化眾生而示現的應化之身）的作用，看起來以色為本體；報身（Baoshen，指佛經過修行所獲得的果報之身）的作用，以常住的五陰假人為本體；法佛（Fofa，指體現佛法的佛）的作用，以顯現時的真如為本體。法寶與前面相同，二者都增加了常住行法以及唯識等道理。僧寶與前面相同，增加了常住和合三等。如果從詮釋意義的角度來分別，用名稱來說明意義，意義不同，本體的意義也不同。佛取智慧的作用，法取軌則，僧取和合。《經》中說：佛名為覺，法名不覺，僧名和合。問題：如果軌則名為法，為什麼又說『法名不覺』？解釋說：佛憑藉智慧能夠覺悟，相對於這種智慧的作用，法的意義則寬泛而不完全是照亮，所以用『不覺』來稱呼法，並非說法本身沒有方軌。一體三寶的體性是存在的。
【English Translation】 English version The Anāsrava Five Skandhas (Wulou Wuyin, referring to the five aggregates without afflictions) each have their respective positions in the long run. If understood according to the meaning of the Sangha (Seng, the monastic community), then 'harmony' (Hehe) is its nature, rather than taking a specific person as its substance. In principle, it is actually the three karmas (Sanye, referring to the actions of body, speech, and mind). However, now we are discussing disharmony and non-correspondence as its nature, and harmony is also the same. Therefore, they say it is the nature of 'non-harmony'. Question: For example, clothes, when useful, the clothes are its substance; if the clothes are broken, it is said to be the nature of 'non-accomplishment'. If so, then the three karmas should be taken as the substance, why is it said to be the nature of 'accomplishment'? This is not similar. Because even if there are three karmas, if there is no creation, there is also the meaning of harmony. Therefore, it can be known that there is another 'law' of harmony. Question: If so, then is 'harmony' one or four? Answer: From the perspective of things, it is one; from the perspective of people, it is four. This appearance can only be formed by relying on illusion, so it is falsely named 'one'. 'Common Sangha' (Deng Seng, referring to the general monastic community) is like what is said in the name. It is only based on the Satyasiddhi School, combining different elements to have the false name Dharma, thus forming the aggregates (Yin, referring to the five skandhas) integrated person. The person is the embodiment of the Buddha Jewel, so the treatise says that the Buddha is called 'natural person'. If the substance and function are discussed together, then the fivefold Dharmakaya (Wufen Fashen, referring to the Dharmakaya gathered by the five merits of precepts, concentration, wisdom, liberation, and liberation knowledge and vision) is taken as the nature. The substance of the Dharma Jewel has four types, which are largely the same as the Zaxin Lun. In principle, it further adds the emptiness of all dharmas. In the fruit position, the mind emptiness and mind of the penetrating Dharma (Tongdaofa) are different. The substance of the Sangha Jewel, the Sangha has two types: the Sangha of position (Wei Seng, referring to monks with holy positions), and the Sangha of demeanor (Weiyi Seng, referring to monks with dignified conduct). The Sangha of position is the Anāsrava saint, and the Sangha of demeanor includes both ordinary people and saints. Its substance is the same as the Buddha Jewel. The saints in the Sangha of demeanor are the same as the Sangha of position, and ordinary people are the same as the Common Sangha. According to the definite substance of Mahayana, if the substance of the named Dharma (Mingsuo Mingfa, referring to the name and the Dharma referred to by the name) is taken, the function of the Nirmāṇakāya (Huashen, referring to the manifested body of the Buddha to liberate sentient beings) in the Buddha Jewel seems to take form as the substance; the function of the Sambhogakāya (Baoshen, referring to the body of reward obtained by the Buddha through practice) takes the permanent five skandhas as the substance; the function of the Dharma Buddha (Fofa, referring to the Buddha who embodies the Dharma) takes the Suchness manifested at the time as the substance. The Dharma Jewel is the same as before, and both add the permanent practice Dharma and the principles of Yogācāra and so on. The Sangha Jewel is the same as before, adding the permanent harmony and the three levels. If distinguished from the perspective of interpreting the meaning, using the name to explain the meaning, the meaning is different, and the meaning of the substance is also different. The Buddha takes the function of wisdom, the Dharma takes the rules, and the Sangha takes harmony. The Sutra says: The Buddha is called awakening, the Dharma is called non-awakening, and the Sangha is called harmony. Question: If the rules are called Dharma, why is it said that 'the Dharma is called non-awakening'? The explanation is: The Buddha is able to awaken by virtue of wisdom, and relative to the function of this wisdom, the meaning of the Dharma is broad and not entirely illuminating, so the Dharma is called 'non-awakening', not that the Dharma itself has no rules. The nature of the one body of the Three Jewels exists.
二。第一就緣起成位名一義異。第二就無法相有為通相。第一名一義異者。名定所依法體。義取能依三法。是為名一義異。經云。佛常法常比丘僧常。常者是顯時。正性體以法常故三義是常。就體顯一。常通三處能依義別。所以說三。故眾品云。若能計三寶常住同真諦。此則是諸佛最上之誓願。三寶是義。真諦是所依性體。義從體生。體非義外。三義雖殊以一種常法為體。故名常住同真諦。法僧在佛三義等無優劣。若因果相對法僧有滿不滿異。第二者用無我空等理為種。故攝論云。以無我義同故說一乘。又云。有為法通相於一切眾生平等有。
第三別解三種三寶者。先解名字。次釋別體。后辨一體。就名字內分別有三。第一明名及相。第二時節。第三去異執。第一者圖寫真容紙素文字凡夫威儀彷彿生善假與名字。然未是真故曰名字三寶。第二者若佛在世若佛滅后。義該始終不唯未運。如佛在世已有形像。見世尊從天下來起迎禮拜等。第三者有人或言是住持三寶。然住持者理通真偽。大小俱有三種三寶。以聖力相皆有住持益物不止。在初獨以名字說為住持。次釋別體三寶。于中分別有二。第一去情執。第二依宗分別。第一者有人言是別相。然三寶義分佛法僧異亦通真偽。乃至一體有名義俱異故不得偏以別體名為別
【現代漢語翻譯】 現代漢語譯本 二。第一，就緣起成位，名一義異。第二，就無法相，有為通相。第一，名一義異者，名是確定的，所依之法體。義是指能依的三法。這就是名一義異。經中說：『佛常、法常、比丘僧常。』這個『常』是顯示時間。正性之體以法常的緣故，三義都是常。就體而言，顯示為一。『常』通於三處，能依之義有差別。所以說三。所以《眾品》中說：『若能計三寶常住同真諦，此則是諸佛最上之誓願。』三寶是義，真諦是所依的性體。義從體而生，體不在義之外。三義雖然不同，但以一種常法為體。所以名為常住同真諦。法、僧在佛，三義相等，沒有優劣。如果因果相對，法、僧有滿和不滿的差異。第二，用無我、空等的道理作為種子。所以《攝論》中說：『以無我義相同，所以說一乘。』又說：『有為法的通相，對於一切眾生平等存在。』 第三，分別解釋三種三寶。先解釋名字，其次解釋別體，最後辨別一體。就名字內，分別有三。第一，說明名和相。第二，時節。第三，去除異執。第一，圖畫、**容（容貌）紙素、文字、凡夫威儀，彷彿生善，假借給予名字。然而還不是真的，所以說是名字三寶。第二，無論是佛在世，還是佛滅度后。意義涵蓋始終，不只是未運轉之時。如佛在世時，已經有形像。見世尊從天而降，起立迎接禮拜等。第三，有人或者說是住持三寶。然而住持，道理上貫通真偽。大小都具有三種三寶。以聖力之相，都有住持，利益眾生不止。最初只以名字說為住持。其次解釋別體三寶。其中分別有二。第一，去除情執。第二，依據宗派分別。第一，有人說是別相。然而三寶的意義，區分佛、法、僧的差異，也貫通真偽。乃至一體，有名義都不同，所以不能偏執地以別體名為別。
【English Translation】 English version II. First, based on dependent origination becoming established, the name is one, but the meaning is different. Second, based on the aspect of the absence of inherent nature, it is a common characteristic of conditioned phenomena. First, 'name is one, meaning is different' means that the name is fixed, the dharma-body on which it relies. The meaning refers to the three dharmas that rely on it. This is what is meant by 'name is one, meaning is different.' The sutra says: 'The Buddha is constant, the Dharma is constant, the Sangha of Bhikshus is constant.' This 'constant' reveals time. The nature of true reality is constant because the Dharma is constant, so the three meanings are all constant. In terms of the essence, it is shown as one. 'Constant' pervades the three places, and the meaning of what relies on it is different. Therefore, it is said to be three. Therefore, the Samucchaya says: 'If one can consider the Three Jewels to be constantly abiding, identical with ultimate truth, this is the supreme vow of all Buddhas.' The Three Jewels are the meaning, and ultimate truth is the nature-essence on which it relies. Meaning arises from essence, and essence is not outside of meaning. Although the three meanings are different, they take one kind of constant Dharma as their essence. Therefore, they are called constantly abiding, identical with ultimate truth. Dharma and Sangha in relation to the Buddha are equal in the three meanings, without superiority or inferiority. If cause and effect are considered relatively, Dharma and Sangha have differences in being complete or incomplete. Second, using the principles of no-self, emptiness, etc., as seeds. Therefore, the Compendium of Abhidharma says: 'Because the meaning of no-self is the same, it is called the One Vehicle.' It also says: 'The common characteristic of conditioned phenomena exists equally for all sentient beings.' Third, separately explain the three kinds of Three Jewels. First, explain the names, then explain the separate entities, and finally distinguish the one entity. Within the names, there are three distinctions. First, clarify the name and the appearance. Second, the time. Third, remove different attachments. First, pictures, countenance (appearance) paper, words, the demeanor of ordinary people, vaguely giving rise to goodness, are given names provisionally. However, they are not yet real, so they are called the Three Jewels of name. Second, whether the Buddha is in the world or after the Buddha's passing. The meaning covers the beginning and the end, not just when it has not yet turned. For example, when the Buddha was in the world, there were already images. Seeing the World Honored One descending from the heavens, rising to greet and prostrate, etc. Third, some people say that they are the Three Jewels of maintenance. However, maintenance, in principle, pervades truth and falsehood. Both the great and the small have the three kinds of Three Jewels. With the aspect of holy power, they all have maintenance, benefiting beings without ceasing. Initially, only the name is spoken of as maintenance. Next, explain the separate entities of the Three Jewels. Among them, there are two distinctions. First, remove emotional attachments. Second, distinguish according to the school. First, some people say that it is a separate characteristic. However, the meaning of the Three Jewels distinguishes the differences between Buddha, Dharma, and Sangha, and also pervades truth and falsehood. Even the one entity has different names and meanings, so one cannot stubbornly take the separate entity as separate.
相。第二依宗分別者。于中有二種。一者小乘。二者大乘。小乘有二。一依雜心。二依成實。依雜心論云。明佛有二種。一者生身。二者法身。生身者在見道已前。三阿僧祇修集諸行。一百劫中種相報業因。父母所生身有三十二相八十種好。發心出家道成號佛。論此相好名生身佛。法身者九地煩惱下之八地六行斷除。非相一地見修二種並用無漏三十三心無礙三十四心為解脫。即此身中空觀無漏及有漏種智五分功德名法身佛。佛是覺照。法身則有餘法諸得四相雖無覺照相從名佛。相好身器雖復體非是佛。為佛所得無學功德所依。是故名佛。猶如乳瓶。瓶非是乳。盛乳故名為乳瓶。佛亦如是。以身從法通名是佛。法寶者謂理法教法助道法涅槃法。此等並有執則稱之為法。理者謂四諦十六行。苦四行苦空無常無我。集四行因集有緣。滅四行滅止妙離。道四行道正顯跡。教法者是十二□詮音聲名字章句名為教法。故論云。經律阿毗曇是名俗世正法。助道法者。□□辟支佛在家三果天中聖人無漏五陰。僧寶是助道法寶攝。此說不□□。若離緣三寶名為壞緣。故論云。若於佛法辟支佛法聲法起無漏信是□□□法不壞凈。涅槃法者。謂佛涅槃聲聞涅槃辟支佛涅槃。不同報身不得□□□無事理二和收非僧寶是涅槃法寶攝。始終上下有此
【現代漢語翻譯】 現代漢語譯本： 相。第二，依據宗派來分別。其中有兩種：一是小乘，二是大乘。小乘又分為兩種：一是依據《雜心論》，二是依據《成實論》。 依據《雜心論》說：佛有兩種，一是生身，二是法身。生身是指在見道之前，經過三大阿僧祇劫修集各種修行，一百劫中種下相好報業的因，由父母所生的身體具有三十二相、八十種好。發心出家，成就道業，號為佛。論中將這些相好稱為生身佛。法身是指在第九地煩惱之下，斷除八地六行的煩惱，在非相一地，見道和修道兩種都用無漏的三十三心和無礙的三十四心來解脫。這個身體中的空觀、無漏以及有漏的種智五分功德稱為法身佛。佛是覺照，法身則有剩餘的法，諸如四相，雖然沒有覺照的相，但從佛的角度來說，也稱為佛。相好之身雖然體性不是佛，但因為是佛所獲得的無學功德所依，所以稱為佛，就像乳瓶一樣。瓶子不是乳，但因為盛乳，所以稱為乳瓶。佛也是這樣，因為身體從法而來，所以統稱為佛。 法寶是指理法、教法、助道法、涅槃法。這些都因為有執著而被稱為法。理法是指四諦（苦、集、滅、道）十六行相。苦諦有四行相：苦、空、無常、無我。集諦有四行相：因、集、有、緣。滅諦有四行相：滅、止、妙、離。道諦有四行相：道、正、顯、跡。教法是指十二部經所詮釋的音聲、名字、章句，稱為教法。所以論中說：『經、律、阿毗曇，這被稱為世俗的正法。』助道法是指聲聞、辟支佛、在家三果聖人、天中聖人的無漏五陰。僧寶是助道法寶所攝。這說法不完整。如果離開因緣，三寶就稱為壞緣。所以論中說：『如果對於佛法、辟支佛法、聲聞法生起無漏的信心，這就是不壞凈。』涅槃法是指佛的涅槃、聲聞的涅槃、辟支佛的涅槃。不同於報身，不能......無事理二者和合收攝，不是僧寶所攝，是涅槃法寶所攝。始終上下都有這些。 English version: Aspects. Secondly, distinguishing based on schools. Within this, there are two types: one is Hinayana (Small Vehicle), and the other is Mahayana (Great Vehicle). Hinayana has two divisions: one based on the Zaxin Lun (Treatise on the Collection of Categories), and the other based on the Chengshi Lun (Treatise on the Establishment of Truth). According to the Zaxin Lun, there are two types of Buddha: one is the shengshen (Nirmanakaya, or manifested body), and the other is the fashen (Dharmakaya, or Dharma body). The shengshen refers to the body before the stage of seeing the path, having cultivated various practices for three great asankhyeya (incalculable eons), planting the causes of auspicious marks and retributive karma for a hundred kalpas (eons), the body born of parents possessing the thirty-two major marks and eighty minor characteristics. Having resolved to leave home, accomplishing the path, and being called Buddha. In this treatise, these marks and characteristics are called the shengshen Buddha. The fashen refers to the elimination of the afflictions of the eight grounds and six conducts below the ninth ground of afflictions, in the non-aspect ground, both the seeing path and the cultivation path use the thirty-three non-leaking minds and the thirty-four unobstructed minds for liberation. The contemplation of emptiness, non-leaking qualities, and the fivefold merits of the seed wisdom of the leaking qualities within this body are called the fashen Buddha. Buddha is enlightenment and illumination; the fashen has remaining dharmas, such as the four aspects, although there is no aspect of enlightenment and illumination, from the perspective of the Buddha, it is also called Buddha. Although the body with auspicious marks and characteristics is not inherently Buddha, it is the basis upon which the non-learning merits obtained by the Buddha rely, therefore it is called Buddha, just like a milk bottle. The bottle is not milk, but because it contains milk, it is called a milk bottle. The Buddha is also like this, because the body comes from the Dharma, it is collectively called Buddha. The Dharma Jewel refers to the Dharma of principle, the Dharma of teaching, the Dharma of assisting the path, and the Dharma of Nirvana. These are all called Dharma because of attachment. The Dharma of principle refers to the Four Noble Truths (suffering, accumulation, cessation, path) and the sixteen aspects. The Truth of Suffering has four aspects: suffering, emptiness, impermanence, non-self. The Truth of Accumulation has four aspects: cause, accumulation, existence, condition. The Truth of Cessation has four aspects: cessation, stopping, wonderful, detachment. The Truth of the Path has four aspects: path, correctness, manifestation, trace. The Dharma of teaching refers to the sounds, names, phrases, and sentences explained by the twelve divisions of scriptures, called the Dharma of teaching. Therefore, the treatise says: 'Sutras, Vinaya, Abhidhamma, these are called the orthodox Dharma of the mundane world.' The Dharma of assisting the path refers to the non-leaking five aggregates of sravakas (voice-hearers), pratyekabuddhas (solitary Buddhas), the three fruits of the householder saints, and the saints in the heavens. The Sangha Jewel is included in the Dharma Jewel of assisting the path. This statement is incomplete. If separated from conditions, the Three Jewels are called broken conditions. Therefore, the treatise says: 'If one generates non-leaking faith in the Buddha Dharma, pratyekabuddha Dharma, and sravaka Dharma, this is uncorrupted purity.' The Dharma of Nirvana refers to the Nirvana of the Buddha, the Nirvana of the sravakas, and the Nirvana of the pratyekabuddhas. Different from the sambhogakaya (enjoyment body), it cannot... The combination and inclusion of both the matter and principle, not included in the Sangha Jewel, is included in the Dharma Jewel of Nirvana. From beginning to end, above and below, there are these.
【English Translation】 Aspects. Secondly, distinguishing based on schools. Within this, there are two types: one is Hinayana (Small Vehicle), and the other is Mahayana (Great Vehicle). Hinayana has two divisions: one based on the Zaxin Lun (Treatise on the Collection of Categories), and the other based on the Chengshi Lun (Treatise on the Establishment of Truth). According to the Zaxin Lun, there are two types of Buddha: one is the shengshen (Nirmanakaya, or manifested body), and the other is the fashen (Dharmakaya, or Dharma body). The shengshen refers to the body before the stage of seeing the path, having cultivated various practices for three great asankhyeya (incalculable eons), planting the causes of auspicious marks and retributive karma for a hundred kalpas (eons), the body born of parents possessing the thirty-two major marks and eighty minor characteristics. Having resolved to leave home, accomplishing the path, and being called Buddha. In this treatise, these marks and characteristics are called the shengshen Buddha. The fashen refers to the elimination of the afflictions of the eight grounds and six conducts below the ninth ground of afflictions, in the non-aspect ground, both the seeing path and the cultivation path use the thirty-three non-leaking minds and the thirty-four unobstructed minds for liberation. The contemplation of emptiness, non-leaking qualities, and the fivefold merits of the seed wisdom of the leaking qualities within this body are called the fashen Buddha. Buddha is enlightenment and illumination; the fashen has remaining dharmas, such as the four aspects, although there is no aspect of enlightenment and illumination, from the perspective of the Buddha, it is also called Buddha. Although the body with auspicious marks and characteristics is not inherently Buddha, it is the basis upon which the non-learning merits obtained by the Buddha rely, therefore it is called Buddha, just like a milk bottle. The bottle is not milk, but because it contains milk, it is called a milk bottle. The Buddha is also like this, because the body comes from the Dharma, it is collectively called Buddha. The Dharma Jewel refers to the Dharma of principle, the Dharma of teaching, the Dharma of assisting the path, and the Dharma of Nirvana. These are all called Dharma because of attachment. The Dharma of principle refers to the Four Noble Truths (suffering, accumulation, cessation, path) and the sixteen aspects. The Truth of Suffering has four aspects: suffering, emptiness, impermanence, non-self. The Truth of Accumulation has four aspects: cause, accumulation, existence, condition. The Truth of Cessation has four aspects: cessation, stopping, wonderful, detachment. The Truth of the Path has four aspects: path, correctness, manifestation, trace. The Dharma of teaching refers to the sounds, names, phrases, and sentences explained by the twelve divisions of scriptures, called the Dharma of teaching. Therefore, the treatise says: 'Sutras, Vinaya, Abhidhamma, these are called the orthodox Dharma of the mundane world.' The Dharma of assisting the path refers to the non-leaking five aggregates of sravakas (voice-hearers), pratyekabuddhas (solitary Buddhas), the three fruits of the householder saints, and the saints in the heavens. The Sangha Jewel is included in the Dharma Jewel of assisting the path. This statement is incomplete. If separated from conditions, the Three Jewels are called broken conditions. Therefore, the treatise says: 'If one generates non-leaking faith in the Buddha Dharma, pratyekabuddha Dharma, and sravaka Dharma, this is uncorrupted purity.' The Dharma of Nirvana refers to the Nirvana of the Buddha, the Nirvana of the sravakas, and the Nirvana of the pratyekabuddhas. Different from the sambhogakaya (enjoyment body), it cannot... The combination and inclusion of both the matter and principle, not included in the Sangha Jewel, is included in the Dharma Jewel of Nirvana. From beginning to end, above and below, there are these.
四法。若依論主□□□各有二種。法中二者。謂第一義涅槃及無我法。問。前說苦集義含教□。前說滅諦后涅槃法。前說道諦后助道法。今何故復說教法助道法涅槃法□前就通相理觀皆以總攝。但此三有別功能。是故但說教能顯理。助道義能除邪。涅槃是心期之所故復論之。僧寶者有二種。一者第一義僧。二者等僧。第一義僧者。出家三果及阿羅漢。此等聖人悟四真諦得空無我解成就無漏諸陰名第一義僧。等僧者。始從凡地乃至未入見道已前出家凡夫。未得無漏觀多用世俗等智名為等僧。雖無理和以有事和通名為僧。問。前助道中有理和無事和。今等僧中有事和無理和。何故名僧。解云。若依成實即是德僧。若依雜心自有德無和義故法寶故。所以然者。和本約事理。四人已上同遵各各無違名僧。在家聖人等以無同聚學義故不名僧。天中聖人亦爾。非人以就理事辨和。二依成實論。法于余處生時有假名作用陰整合人。人是佛寶。人所成德。俗在法寶。故論云。信佛有一切智是名信佛。信真智即是信法。法寶者有四種。一理法。謂四聖諦及視此四諦入法無我。四諦即是空行所觀。法無我是無我行所觀。此義如二聖行中說。二教法謂十二部經。三助道法。謂佛無漏道一切聖人無漏道及出觀名用無漏名助道法。四涅槃果法。是
【現代漢語翻譯】 現代漢語譯本： 四法。如果按照論主的觀點，每一種都有兩種。法中的兩種是指：第一義涅槃（Nirvana，佛教術語，指超越生死的境界）和無我法（Anatta-dharma，佛教術語，指沒有永恒不變的自我的教義）。 問：前面說的苦集義（Dukkha-samudaya，佛教術語，指苦的生起）包含了教法嗎？前面說的滅諦（Nirodha-satya，佛教術語，指苦的止息）包含了涅槃法。前面說道諦（Magga-satya，佛教術語，指通往苦的止息的道路）包含了助道法。現在為什麼又說教法、助道法、涅槃法呢？前面是從普遍的相和理的角度，都用總括的方式。但這裡這三者有不同的功能，所以只說教能顯明道理，助道義能去除邪見，涅槃是心所期望的，所以又討論它。 僧寶有兩種：一是第一義僧（Arya-sangha，佛教術語，指證悟真理的僧團），二是等僧（Samgha，佛教術語，指普通的僧團）。第一義僧是指：出家的三果（三果阿羅漢，佛教術語，指斷除欲界思惑的聖者）及阿羅漢（Arhat，佛教術語，指斷盡一切煩惱，證得解脫的聖者）。這些聖人領悟四真諦（Four Noble Truths，佛教術語，指苦、集、滅、道），得到空無我（Sunyata-Anatta，佛教術語，指空性和無我）的理解，成就無漏（Anasrava，佛教術語，指沒有煩惱）的諸陰（Skandha，佛教術語，指構成個體的五種要素，即色、受、想、行、識），稱為第一義僧。等僧是指：從凡夫地開始，直到未進入見道（Darshana-marga，佛教術語，指開始證悟真理的階段）之前的出家凡夫。未得到無漏觀（Anasrava-darsana，佛教術語，指沒有煩惱的觀智），多用世俗的等智，稱為等僧。雖然沒有理的和合，但有事的和合，通稱為僧。 問：前面助道中，有理的和合，沒有事的和合。現在等僧中，有事的和合，沒有理的和合。為什麼稱為僧？解釋說：如果按照成實論（Satyasiddhi Shastra，佛教論書名）的觀點，就是德僧。如果按照雜心（Abhidharmahrdaya，佛教論書名）的觀點，自有德而無和合的意義，所以是法寶。之所以這樣，是因為和合本來是就事和理而言的，四人以上共同遵從，各自沒有違背，稱為僧。在家聖人等，因為沒有共同聚集學習義理，所以不稱為僧。天中聖人也一樣。非人就理事來辨別和合。這是依據成實論的觀點。 法在其他地方產生時，有假名作用，陰整合人，人是佛寶。人所成就的德，俗在法寶。所以論中說：『相信佛有一切智，這叫做信佛。』相信真智，就是相信法。法寶有四種：一是理法，指四聖諦，以及觀察這四諦而進入法無我。四諦就是空行所觀察的。法無我是無我行所觀察的。這個意義如二聖行（Two Noble Practices）中所說。二是教法，指十二部經（Twelve Divisions of the Buddhist Canon）。三是助道法，指佛的無漏道，一切聖人的無漏道，以及出觀名用無漏，稱為助道法。四是涅槃果法。
【English Translation】 English version: The Four Dharmas. According to the masters of the treatises, each has two aspects. The two aspects within Dharma are: the First Principle Nirvana (Nirvana, Buddhist term, referring to the state beyond life and death) and the Dharma of No-self (Anatta-dharma, Buddhist term, referring to the doctrine of no permanent self). Question: Does the previously mentioned meaning of suffering and its origin (Dukkha-samudaya, Buddhist term, referring to the arising of suffering) include the teaching Dharma? Does the previously mentioned cessation of suffering (Nirodha-satya, Buddhist term, referring to the cessation of suffering) include the Nirvana Dharma? Does the previously mentioned path to the cessation of suffering (Magga-satya, Buddhist term, referring to the path to the cessation of suffering) include the Dharma of assisting the path? Why are the teaching Dharma, the Dharma of assisting the path, and the Nirvana Dharma mentioned again now? The previous discussion was from the perspective of general characteristics and principles, encompassing everything in a general way. However, these three have different functions, so it is only said that the teaching can clarify the principles, the meaning of assisting the path can remove wrong views, and Nirvana is what the mind aspires to, so it is discussed again. The Sangha (Buddhist community) has two types: one is the Arya-sangha (Arya-sangha, Buddhist term, referring to the community of enlightened monks), and the other is the Samgha (Samgha, Buddhist term, referring to the ordinary monastic community). The Arya-sangha refers to: the monks who have attained the three fruits (Third Fruit Arhat, Buddhist term, referring to the saint who has eliminated the delusions of the desire realm) and Arhats (Arhat, Buddhist term, referring to the saint who has exhausted all afflictions and attained liberation). These saints understand the Four Noble Truths (Four Noble Truths, Buddhist term, referring to suffering, its origin, its cessation, and the path to its cessation), attain the understanding of emptiness and no-self (Sunyata-Anatta, Buddhist term, referring to emptiness and no-self), and achieve the unconditioned (Anasrava, Buddhist term, referring to the absence of afflictions) aggregates (Skandha, Buddhist term, referring to the five elements that constitute the individual, namely form, feeling, perception, mental formations, and consciousness), and are called the Arya-sangha. The Samgha refers to: ordinary monks who have renounced the world from the stage of ordinary beings until before entering the path of seeing (Darshana-marga, Buddhist term, referring to the stage of beginning to realize the truth). They have not attained the unconditioned insight (Anasrava-darsana, Buddhist term, referring to the wisdom without afflictions) and mostly use worldly intelligence, and are called the Samgha. Although there is no harmony in principle, there is harmony in matters, and they are generally called the Sangha. Question: In the previous assisting path, there is harmony in principle but no harmony in matters. Now, in the Samgha, there is harmony in matters but no harmony in principle. Why is it called the Sangha? The explanation is: according to the Satyasiddhi Shastra (Satyasiddhi Shastra, name of a Buddhist treatise), it is the Sangha of virtue. According to the Abhidharmahrdaya (Abhidharmahrdaya, name of a Buddhist treatise), it has virtue but no harmony, so it is the Dharma Jewel. The reason for this is that harmony originally refers to matters and principles. When four or more people follow the same principles and each does not violate them, it is called the Sangha. Lay saints, etc., are not called the Sangha because they do not gather together to study the meaning of the teachings. The saints in the heavens are also the same. Non-humans distinguish harmony based on matters and principles. This is based on the view of the Satyasiddhi Shastra. When the Dharma arises elsewhere, it has a provisional name and function. The aggregates form a person, and the person is the Buddha Jewel. The virtue achieved by the person is contained in the Dharma Jewel. Therefore, the treatise says: 'Believing that the Buddha has omniscience is called believing in the Buddha.' Believing in true wisdom is believing in the Dharma. The Dharma Jewel has four types: one is the Dharma of principle, which refers to the Four Noble Truths, and entering the Dharma of no-self by observing these Four Noble Truths. The Four Noble Truths are what is observed by the practice of emptiness. The Dharma of no-self is what is observed by the practice of no-self. This meaning is as described in the Two Noble Practices. The second is the teaching Dharma, which refers to the Twelve Divisions of the Buddhist Canon (Twelve Divisions of the Buddhist Canon). The third is the Dharma of assisting the path, which refers to the Buddha's unconditioned path, the unconditioned path of all saints, and the use of unconditioned names when emerging from contemplation, which is called the Dharma of assisting the path. The fourth is the Dharma of the fruit of Nirvana.
三心無處為道。形對名果。僧者有二種。一者德僧。二威儀僧。德僧者始於聞思乃至菩薩內有聖德。以德成人名為僧。人是僧數德在法中。此義如前佛寶中說。聖者勝鬘明小乘別體三歸三乘諸人除佛併入僧寶。大智論亦云。除佛餘一切人眾皆念僧三昧所緣。二依大乘解別體三寶。于中有二。一因果相對總說。二通相別說。總說者。于清凈巧方便位居第十一生相續。于最後身無師自悟示成正覺。一三千二三千乃至無量三千一時成一時轉名為佛寶。信地已上乃至法雲以慈悲願力示受四生。始於息苦乃至增上亦皆成就聖德。不簡威儀盡入菩薩僧寶。即此佛僧能以辭樂演說十種法義攝取眾生名為法寶。二通相別說者。始於信地□□□德四種於十方國示作五生攝取有緣最後生者即是佛寶。作四生者名菩薩僧寶。佛僧二人能以辭樂演說法義名為法寶。如信地菩薩起此權用。十住十行十回向十地及佛。一一位中盡稱法界願行廣大徹窮后際。皆依生德四種示受五生。最後生身名為佛寶。法僧二種如前所說。大地已前生德生相併是無常生因起用。大地已上除業乃至諸佛生德是常生相無常。是依因起用。次第三解一體三寶者。于中有三。一因界相對明一體。二唯就因。三唯就果。因果相對者。大地已前是無常分不明常住一體三寶。從初地已
【現代漢語翻譯】 現代漢語譯本 『三心』（過去心、現在心、未來心）無處可得，因此無法以此為『道』。『形』對應于『名』，產生『果』。『僧』有二種：一是『德僧』，二是『威儀僧』。『德僧』始於聞、思，乃至菩薩，內心具有聖德。以德行成就之人，名為『僧』。人是僧團的數目，德行在於佛法之中。此義如前在『佛寶』中已述。『聖者勝鬘』闡明小乘的別體三歸，三乘之人，除了佛之外，都歸入『僧寶』。《大智度論》也說：『除了佛，其餘一切人眾，都以念僧三昧為所緣。』二、依據大乘來解釋別體三寶，其中有二：一是因果相對的總說，二是通相別說。總說：于清凈巧方便位，居於第十一生，相續不斷。于最後之身，無師自悟，示現成等正覺。一三千、二三千乃至無量三千，一時成就，一時運轉，名為『佛寶』。信地以上，乃至法雲地的菩薩，以慈悲願力，示現受生於四種形態（胎生、卵生、濕生、化生）。始於止息痛苦，乃至增上，也都成就聖德。不簡擇威儀，都歸入菩薩『僧寶』。即此佛與僧，能以辭藻和喜悅演說十種法義，攝取眾生，名為『法寶』。二、通相別說：始於信地，□□□德四種，於十方國土，示現作五種形態（地獄、餓鬼、畜生、人、天）攝取有緣眾生，最後生者即是『佛寶』。作四生者，名為菩薩『僧寶』。佛與僧二人，能以辭藻和喜悅演說法義，名為『法寶』。如信地菩薩，發起此權巧之用。十住、十行、十回向、十地以及佛，每一位中，都盡其法界，願行廣大，徹窮后際。都依生德四種，示現受五生。最後生身，名為『佛寶』。法與僧二種，如前所說。大地以前，生德生相，都是無常，生因起用。大地以上，除業乃至諸佛，生德是常，生相無常。是依因起用。其次，第三種解釋一體三寶：其中有三：一是因界相對，闡明一體；二是唯就因；三是唯就果。因果相對者：大地以前，是無常分，不明常住一體三寶。從初地已
【English Translation】 English version 『Three minds』 (past mind, present mind, future mind) cannot be found anywhere, therefore they cannot be used as the 『path』. 『Form』 corresponds to 『name』, producing 『result』. There are two types of 『Sangha』 (monastic community): one is 『Virtuous Sangha』 (德僧), and the other is 『Dignified Sangha』 (威儀僧). 『Virtuous Sangha』 begins with hearing and thinking, up to Bodhisattvas, possessing inner sacred virtues. Those who achieve through virtue are called 『Sangha』. People are the number of the Sangha, and virtue lies within the Dharma. This meaning has been described earlier in 『Buddha Jewel』 (佛寶). 『Holy Srimala』 (勝鬘) clarifies the separate entity of the Three Refuges (三歸) in the Hinayana, and those of the Three Vehicles (三乘), except for the Buddha, all belong to the 『Sangha Jewel』. The 『Mahaprajnaparamita Sastra』 (大智度論) also says: 『Except for the Buddha, all other people take the Samadhi of mindfulness of the Sangha as their object.』 Second, according to the Mahayana to explain the separate entity of the Three Jewels (三寶), there are two: one is the general explanation of cause and effect relative, and the other is the separate explanation of general characteristics. General explanation: In the position of pure skillful means, residing in the eleventh birth, continuously. In the last body, without a teacher, self-awakened, manifesting complete enlightenment. One three thousand, two three thousand, and even countless three thousand, achieving at once, turning at once, is called 『Buddha Jewel』. Bodhisattvas from the Faith Ground (信地) and above, up to the Dharma Cloud Ground (法雲), with the power of compassion and vows, manifest to receive birth in four forms (womb-born, egg-born, moisture-born, transformation-born). Starting from ceasing suffering, and even increasing, they also achieve sacred virtues. Without distinguishing dignity, all belong to the Bodhisattva 『Sangha Jewel』. That is, this Buddha and Sangha can use rhetoric and joy to expound the ten kinds of Dharma meanings, and gather sentient beings, which is called 『Dharma Jewel』 (法寶). Second, the separate explanation of general characteristics: Starting from the Faith Ground, □□□ virtues four kinds, in the ten directions of the country, manifesting to make five forms (hell, hungry ghosts, animals, humans, gods) to gather sentient beings with affinity, the last born is the 『Buddha Jewel』. Those who make four births are called Bodhisattva 『Sangha Jewel』. The Buddha and Sangha can use rhetoric and joy to expound the Dharma meaning, which is called 『Dharma Jewel』. Like the Bodhisattva of the Faith Ground, initiating this expedient use. The Ten Dwellings (十住), Ten Practices (十行), Ten Dedications (十回向), Ten Grounds (十地), and the Buddha, in each position, exhaust their Dharma realm, vows and practices are vast, thoroughly exhausting the later realms. All rely on the four kinds of birth virtues, manifesting to receive five births. The last born body is called 『Buddha Jewel』. The two kinds of Dharma and Sangha are as described earlier. Before the Earth Ground (大地), the birth virtue and birth appearance are all impermanent, the cause of birth arises and is used. Above the Earth Ground, except for karma and even all Buddhas, the birth virtue is permanent, and the birth appearance is impermanent. It is based on cause and use. Secondly, the third explanation of the One Body Three Jewels: There are three: one is the relative cause and realm, clarifying the one body; the second is only on the cause; and the third is only on the effect. Those who are relatively causal: Before the Earth Ground, it is the impermanent part, and the permanent One Body Three Jewels is not clear. From the first ground already
去乃盡佛地並在常。中滿不滿異義分因果。初地菩薩有真性生身名義菩薩僧乃至十地亦爾名為僧寶。金剛已后常住報身無相無為是佛寶義。僧所證所行乃佛成就萬德萬行名為法寶。唯就因者。十地菩薩所成德行真智照境覺用名佛。其所成就出世真軌名為法。德行相成事無違諍即是僧寶。唯就果者。于無學地萬德滿足智用照境名之為佛。其所證法出世真軌名之為法。真常萬德違諍相盡名為僧寶。
第四總分別三寶者。且作十二門分別。一辨次第。二制立所以。三對歸辨同異。四福田益物。五明相多少。六常無常。七盛衰分別。八壞不壞。九通別分別。十約五眼為境差別。十一明諸論顯所敬廣略。十二辨敬意。
第一辨次第者。分別有二。一修證次第。二起說次第。修證次第者。先法次僧后佛。法是平等真性。依法起學名僧。學滿名佛。如性品云諸佛所修所謂法也。以法常故諸佛亦常。先舉法后明佛。僧在中間就始終為語。此明自利。就一人修入時語。二起說次第者。佛為法主。法是所說。僧是行法人。故寶性論云。一者調御師。二調御師弟子。故先佛次法后僧。
第二制立三所以者。有二種意。一為離過。二為成善。離過者遠離三種過。歸依佛舍事天神。歸依法離於殺生。歸依僧不依邪眾。如三歸偈
。說歸依佛者名真優婆塞終不更歸依其餘諸天神。歸依於法者則離於殺害。歸依聖僧者不求于外道。如是歸三寶則得無所畏。二成善者。為攝三乘諸人生長善法故說三寶。故寶性論云。一者大乘。二者中乘。三者小乘。四信佛。五信法。六信僧。第一第四是菩薩人。為大乘故信佛起供養修行得菩提。以是故立佛寶。第二第五為中乘人。自然知深因緣法成辟支佛。以是義故說法寶。第三第六為小乘人。從他聞法得聲聞證。以是義故立僧寶。
第三對三歸辨同異者。于中作三種分別。第一明同異。第二齣體明所以。第三問答分別。第一明同異者。若論三寶直舉境界生福。三歸以人對境。歸謂歸向。婆沙云。歸是歸趣救護義。是歸趣義。涅槃解脫中說。譬如群鹿怖畏獵師。若得一跳則喻一歸。如是三跳則喻三歸。眾生亦爾。怖畏四魔惡獵師故受三歸。依受三歸故則得安樂。三寶則寬通於真偽。三歸則狹唯在真中。名字三寶一向不入三歸。一體三寶盡入三歸境界。別體三寶有是有非。一體三歸者分別有二。一就性體明三歸實。二就德明三歸義。性體者義該凡聖有心之粗皆有三歸體實。謂佛性法性僧性。故性品云。其有宣說是經典者。皆言身中盡有佛性。如是之人則不遠求三歸依處。何以故。我身於未來世即當成就三寶。
就不遠求是性具足。未來成就是德具足。德中有三對。一因果相對。二唯就因。三唯就果。此義前已說。別體是非者中。先小次大。就小中若依雜心。佛二種身中但歸法身不歸生身。於法身中歸佛所得無學無漏不歸有漏種智。法中唯歸涅槃。僧中歸學無學無漏法。故論云。歸依彼諸佛所得無學法涅槃無上法。僧學無學法。歸佛所得無學法名歸佛。不歸佛無敬等。諸有漏法自性不解脫故亦除生身。問。但歸佛無漏法者。損佛生身應無逆罪。解云。生身是法身所依。如壞瓶失乳。故成無間。法中唯歸涅槃無上法者。論主歸依愛盡名歸法。善故常故。以余法無善及常故不歸依。歸僧學無學。以僧成就非學無學法。及生身以有漏故不歸依。亦非等僧以可壞故。成實論明別體三寶義。能生善皆可歸依。故文無成說總相作語。就大乘明別體。對一體明少分者。且依法性論及勝鬘經就果明三歸。對小乘法僧明少分究竟義。寶性論云。可舍及虛妄無物及怖畏二種法及僧非究竟歸依。二種法者。一是所說法。二所證法。所說是能詮教法。得證法時滅。如舍船筏。所證法有二。所謂因果。因是道諦。是有為虛妄非真非實無常故不可歸依。果是滅諦涅槃。彼是無物猶如燈滅。斷少煩惱苦是無物故。所以不歸。僧者三乘諸人有恐怖不斷煩惱習常
【現代漢語翻譯】 現代漢語譯本 不向遠處尋求，是因為自性已經具足。未來成就，是因為功德已經具足。功德中有三對：一是因果相對，二是唯就因而言，三是唯就果而言。這些意義前面已經說過。在別體是非中，先說小的，再說大的。就小的方面來說，如果依照《雜心論》，佛的兩種身中只歸依法身，不歸依生身。在法身中，歸依佛所證得的無學無漏法，不歸依有漏的種智。在法中，只歸依涅槃。在僧中，歸依有學、無學、無漏法。所以論中說：『歸依那些諸佛所證得的無學法、涅槃無上法、僧的有學無學法。』歸依佛所證得的無學法，名為歸依佛。不歸依佛的無敬等。各種有漏法，因為自性不解脫，所以也排除生身。問：如果只歸依佛的無漏法，損害佛的生身，應該沒有逆罪。解釋說：生身是法身所依，如同打壞瓶子失去牛奶，所以構成無間罪。法中只歸依涅槃無上法，論主歸依愛盡，名為歸依法，因為它是善的、常的。因為其餘的法沒有善和常的性質，所以不歸依。歸依僧的有學無學法，因為僧成就了非有學非無學法，以及生身因為是有漏的，所以不歸依。也不是等同的僧，因為可以被破壞。成實論闡明別體三寶的意義，能生善的都可以歸依，所以文中沒有明確說總相，只是作了這樣的表達。就大乘來說明別體，對一體來說明少分，暫且依照《法性論》和《勝鬘經》，就果來說明三歸，對小乘的法僧來說明少分究竟的意義。《寶性論》說：『可以捨棄的、虛妄的、無物的、以及令人怖畏的，這兩種法以及僧，都不是究竟的歸依。』兩種法，一是所說法，二是所證法。所說是能詮的教法，得到證法的時候就滅了，如同捨棄船筏。所證法有兩種，所謂因和果。因是道諦，是有為的、虛妄的、非真非實的、無常的，所以不可歸依。果是滅諦涅槃，它是無物的，猶如燈滅。斷少許煩惱的苦是無物的，所以不歸依。僧，三乘的諸人有恐怖，不斷煩惱習氣，常常
【English Translation】 English version Not seeking afar, because the self-nature is already complete. Future accomplishment is because merit is already complete. Within merit, there are three pairs: first, cause and effect are relative; second, solely regarding the cause; third, solely regarding the effect. These meanings have been discussed before. Among the distinctions of separate entities, first discuss the smaller, then the larger. Regarding the smaller aspect, if according to the Zaxin Lun (雜心論, Abhidharma-samuccaya), among the two bodies of the Buddha, only the Dharmakaya (法身, Dharma Body) is relied upon, not the Nirmanakaya (生身, Manifestation Body). Within the Dharmakaya, rely on the non-learning, non-outflow Dharma attained by the Buddha, not the outflowing seed wisdom. Within the Dharma, only rely on Nirvana (涅槃). Within the Sangha (僧), rely on the learning, non-learning, non-outflow Dharma. Therefore, the treatise says: 'Rely on those non-learning Dharmas attained by the Buddhas, the unsurpassed Dharma of Nirvana, the learning and non-learning Dharmas of the Sangha.' Relying on the non-learning Dharma attained by the Buddha is called relying on the Buddha. Not relying on the Buddha's lack of reverence, etc. Various outflowing Dharmas, because their self-nature is not liberated, also exclude the Nirmanakaya. Question: If only relying on the Buddha's non-outflow Dharma, harming the Buddha's Nirmanakaya should not constitute a heinous crime. Explanation: The Nirmanakaya is what the Dharmakaya relies on, like breaking a bottle and losing the milk, thus constituting an uninterrupted crime. Within the Dharma, only relying on the unsurpassed Dharma of Nirvana, the author of the treatise relies on the exhaustion of craving, called relying on the Dharma, because it is good and constant. Because other Dharmas do not have the qualities of goodness and constancy, they are not relied upon. Relying on the learning and non-learning of the Sangha, because the Sangha accomplishes non-learning and non-non-learning Dharmas, and the Nirmanakaya is not relied upon because it is outflowing. Nor is it the equivalent Sangha, because it can be destroyed. The Chengshi Lun (成實論, Tattvasiddhi Shastra) clarifies the meaning of the separate entity Three Jewels (三寶, Triratna). Whatever can generate goodness can be relied upon, so the text does not explicitly state the general characteristics, but only makes such an expression. Regarding the Mahayana (大乘, Great Vehicle) explanation of separate entities, and explaining the partial in relation to the one entity, for now, according to the Faxing Lun (法性論, Ratnagotravibhāga) and the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), explain the Three Refuges (三歸, Trisarana) in terms of the result, and explain the meaning of partial ultimate in relation to the Dharma and Sangha of the Hinayana (小乘, Small Vehicle). The Ratnagotravibhāga (寶性論) says: 'What can be abandoned, what is false, what is without substance, and what is fearful, these two kinds of Dharma and the Sangha are not ultimate refuges.' The two kinds of Dharma are: first, the Dharma that is spoken; second, the Dharma that is realized. What is spoken is the teaching Dharma that can be expressed, which ceases when the Dharma is realized, like abandoning a raft. There are two kinds of Dharma that are realized, namely cause and effect. The cause is the Path Truth (道諦, Marga Satya), which is conditioned, false, neither true nor real, impermanent, so it cannot be relied upon. The effect is the Cessation Truth (滅諦, Nirodha Satya) Nirvana, which is without substance, like a lamp extinguished. The suffering of cutting off a small amount of afflictions is without substance, so it is not relied upon. The Sangha, the people of the Three Vehicles (三乘, Triyana) have fear, do not cut off the habits of afflictions, and often
求歸依如來。以自求歸依非究竟故。所以不歸。既不歸小乘法僧。當歸大乘。果中一體三歸。寶性論云。眾生歸一處佛法身。彼忻依佛身有法。依法究竟僧。佛身有法即是佛寶。依法究竟僧即是法僧。此等三義同用真諦為體。雖有三差別。同是彼忻果等無優劣。智用照境名為佛。自實自相軌則名為法體。義無邪礙和合是僧義。勝鬘說與此同。故經言。法者說一乘道。法僧者是三乘眾。此言一乘道者。三乘所依人別法通故名一乘。此偏就道諦為語。又云。說一乘道法得究竟法身。于上更無一乘法事者。此明因得果滅道通論。欲明小乘滅道並不可依。究竟法身即是涅槃無物住。有餘時直是結盡。后證無餘身智復無。不同大乘菩提涅槃二俱常住。菩提是常不墮有為。即菩提明滅。涅槃善有不名無法。故可歸依佛。僧義如前說。問。何故唯明法僧非究竟而不說佛寶。解云。彼實此權更無別人。是故不說。第二齣體明所以者。先明所以。次明體性。第一者。問。何因緣故說此三歸。解云。為破眾生歸依山林樹林園觀塔廟非安非勝不能免苦。或復有人歸依如來父母生身頭足等分為止。是意歸佛無學法。歸法者。謂善不善無記法及諸比丘所行是應作法故。初舍此法當歸愛盡涅槃。歸僧者。或謂歸依四性出家之人。初舍此人當歸僧學無
【現代漢語翻譯】 現代漢語譯本 求歸依如來（Tathagata，如來）。因為自己尋求歸依不是究竟的緣故。所以不歸依。既然不歸依小乘的佛法僧，應當歸依大乘。果位中一體的三歸依。《寶性論》說：『眾生歸依一處，即佛的法身。』他們欣樂依止佛身而有佛法，依法而究竟成就僧。佛身有法，就是佛寶。依法究竟成就僧，就是法僧。這三種意義都以真諦為體。雖然有三種差別，但同樣是他們欣樂的果位，沒有優劣之分。智慧作用照亮境界，名為佛。自身真實不虛的法則，名為法體。義理上沒有邪見障礙，和諧統一，是僧的意義。《勝鬘經》的說法與此相同。所以經中說：『法，是說一乘道。』法僧，是三乘的僧眾。這裡說的一乘道，是因為三乘所依的人不同，但法是相通的，所以稱為一乘。這裡偏重於從道諦的角度來說。又說：『說一乘道法，得到究竟法身。』在上面再沒有一乘法事了。』這是說明從因地到果地，滅道是相通的。想要說明小乘的滅道都是不可依止的。究竟法身就是涅槃，沒有事物可以停留。有餘涅槃時只是結使斷盡。之後證得無餘涅槃，身智也不復存在。這不同於大乘的菩提和涅槃都是常住的。菩提是常住的，不墮入有為法。菩提就是明滅。涅槃是善的，不是沒有法。所以可以歸依佛。僧的意義如前面所說。問：為什麼只說明法僧不是究竟的，而不說佛寶？解答說：佛寶是真實的，法僧是權宜的，沒有另外的人，所以不說。第二部分，說明體性，是爲了說明原因。先說明原因，再說明體性。第一點，問：因為什麼因緣要說這三歸依？解答說：爲了破除眾生歸依山林、樹林、園觀、塔廟，這些都不是安穩的、殊勝的，不能免除痛苦。或者有人歸依如來的父母生身、頭足等，作為止境。這是意念上歸依佛，但不是無學法。歸依法的人，認為善、不善、無記法以及諸比丘所行的是應作之法。最初捨棄這種法，應當歸依愛盡涅槃。歸依僧的人，或者認為歸依四性出家之人。最初捨棄這種人，應當歸依僧學無學。
【English Translation】 English version Seeking refuge in the Tathagata (Tathagata, the Thus-Come One). Because seeking refuge in oneself is not ultimate. Therefore, one does not take refuge. Since one does not take refuge in the Dharma and Sangha of the Hinayana, one should take refuge in the Mahayana. In the fruition, there is the unified Three Refuges. The Ratnagotravibhāga states: 'Sentient beings take refuge in one place, which is the Dharmakaya of the Buddha.' They rejoice in relying on the Buddha's body, which possesses the Dharma, and through the Dharma, they ultimately accomplish the Sangha. The Buddha's body possessing the Dharma is the Buddha Jewel. Ultimately accomplishing the Sangha through the Dharma is the Dharma and Sangha. These three meanings all take the Truth as their essence. Although there are three differences, they are all the fruition that they rejoice in, without any superiority or inferiority. The function of wisdom illuminating the realm is called Buddha. The self-existent and self-characteristic principle is called the Dharma body. The meaning of harmony and unity without any evil obstructions is the meaning of Sangha. The Śrīmālādevī Siṃhanāda Sūtra says the same. Therefore, the sutra says: 'The Dharma speaks of the One Vehicle Path.' The Dharma and Sangha are the Sangha of the Three Vehicles. The One Vehicle Path mentioned here is because the people relied upon by the Three Vehicles are different, but the Dharma is common, so it is called the One Vehicle. This emphasizes the perspective of the Truth of the Path. It also says: 'Speaking of the One Vehicle Path, one attains the ultimate Dharmakaya.' Above this, there are no more One Vehicle Dharma matters.' This explains that from the cause to the effect, the cessation and the path are interconnected. It seeks to explain that the cessation and path of the Hinayana are both unreliable. The ultimate Dharmakaya is Nirvana, where nothing can abide. In the Nirvana with remainder, it is merely the exhaustion of afflictions. After attaining Nirvana without remainder, the body and wisdom no longer exist. This is different from the Mahayana, where both Bodhi and Nirvana are permanent. Bodhi is permanent and does not fall into conditioned phenomena. Bodhi is the extinction of ignorance. Nirvana is good and not without Dharma. Therefore, one can take refuge in the Buddha. The meaning of Sangha is as mentioned before. Question: Why is it only explained that the Dharma and Sangha are not ultimate, and not the Buddha Jewel? Answer: The Buddha Jewel is real, while the Dharma and Sangha are expedient. There is no other person, so it is not mentioned. The second part, explaining the essence, is to explain the reason. First explain the reason, then explain the essence. First point, question: For what reason is it necessary to speak of these Three Refuges? Answer: To dispel sentient beings' refuge in mountains, forests, gardens, stupas, which are neither secure nor superior and cannot escape suffering. Or some people take refuge in the Tathagata's parents' physical body, head, feet, etc., as the ultimate. This is mentally taking refuge in the Buddha, but it is not the Dharma of the Arhat. Those who take refuge in the Dharma consider good, bad, and neutral phenomena, as well as what the Bhikkhus practice, to be the Dharma that should be practiced. Initially abandoning this Dharma, one should take refuge in Nirvana where love is exhausted. Those who take refuge in the Sangha may think of taking refuge in the four types of ordained people. Initially abandoning these people, one should take refuge in the Sangha of learners and non-learners.
學法。第二體性。問。何者是歸趣體性。解云。歸者滅道少分。趣是口語。又說是能起語心。復有說者。信可此法。信為趣體。若依評家后說者好。第三問答分別者。問。受戒而不受歸。是人得戒不。解云。或有說不得。所以者何。若欲受戒應先受歸。復有說者。若慢心不歸不得戒。若人不知為先受戒為先受歸。不受歸而受戒。是人得戒而與戒者得罪。問。善生經云。菩薩有二種。一者後身。二者修道。歸依後身名歸依法。歸依修道名僧此義云何。解云。後身菩薩即此生德不入僧寶。不離此身然未是佛。復非佛寶。然此身中成就無漏功德判為法寶。問。佛為入僧數不入僧數。解云。依善生經。佛不入羯磨僧。故彼經云。佛若入僧數則無三寶。四不壞信。若就福田即入。問。歸法通自他。佛僧二種何故唯他非自。解云。若就法性言之。三俱是自。就德言之。自己未成佛僧無所歸故。法則人法有異故得自歸。問。何故戒有分。受三歸無分受者。解云。若受三歸為欲舍邪故。次具受戒法起行除邪。隨其力能故有五種優婆塞。問。或有禮拜自在天王世間諸王長者及諸外道魔梵失三歸不。解云。受三歸已。造作癡業受外道法自在天語。以是因緣失三歸依。為攝取故所說邪法慎物受之供養天時。當起慈心為護身命錢財國土人民。不
【現代漢語翻譯】 現代漢語譯本 學法。第二體性。問：什麼是歸趣體性？答：『歸』指的是滅道（Nirvana and the Path）的一小部分，『趣』是口頭表達。也有人說，『趣』是能引發語言的心。還有人認為，相信此法（Dharma）即是『趣』的本體。如果依照評家的后一種說法更好。 第三，關於問答的分別：問：受戒而不受歸依（皈依，taking refuge），這個人能得到戒律嗎？答：有人說不能。為什麼呢？如果想要受戒，應該先受歸依。也有人說，如果是出於傲慢心而不歸依，就不能得到戒律。如果有人不知道應該先受戒還是先受歸依，在沒有受歸依的情況下就受了戒，這個人能得到戒律，但傳授戒律的人會有罪過。 問：《善生經》（Singalovada Sutra）中說，菩薩（Bodhisattva）有兩種：一種是後身菩薩，一種是修道菩薩。歸依後身菩薩稱為歸依法（Dharma），歸依修道菩薩稱為歸依僧（Sangha），這是什麼意思？答：後身菩薩指的是此生的功德還沒有進入僧寶（Sangha），沒有脫離此身，但還不是佛（Buddha），也並非佛寶（Buddha Jewel）。然而，此身中成就的無漏功德可以判定為法寶（Dharma Jewel）。 問：佛（Buddha）算不算僧（Sangha）的成員？答：依據《善生經》，佛不屬於羯磨僧（Karma Sangha）。因此該經說，如果佛算作僧的成員，那麼就沒有三寶（Three Jewels）和四不壞信（Four Incorruptible Faiths）了。如果從福田（field of merit）的角度來說，佛就屬於僧。 問：歸依法（Dharma）既包括自身的法，也包括他人的法，為什麼佛（Buddha）和僧（Sangha）兩種只能歸依他人的，不能歸依自身的？答：如果從法性（Dharmata）的角度來說，三寶（Three Jewels）都是自身的。但從功德的角度來說，自己還沒有成佛成僧，所以無所歸依。而法則人法有所不同，所以可以歸依自身的法。 問：為什麼戒律有分受，而受三歸依（Three Refuges）沒有分受的情況？答：受三歸依是爲了捨棄邪見。然後，完全接受戒律，開始修行以去除邪見。根據能力大小，所以有五種優婆塞（Upasaka，在家男居士）。 問：如果有人禮拜自在天王（Isvara Deva）、世間的國王、長者以及其他外道（non-Buddhist traditions）、魔（Mara）、梵天（Brahma），是否會失去三歸依？答：受了三歸依之後，如果造作愚癡的行為，接受外道之法，聽信自在天王的話，因為這些因緣會失去三歸依。爲了攝取，所說的邪法要謹慎對待，供養天神的時候，應當生起慈悲心，爲了保護身命、錢財、國土人民，不要這樣做。
【English Translation】 English version Learning the Dharma. The Second Essence. Question: What is the essence of taking refuge? Answer: 'Refuge' refers to a small part of Nirvana and the Path. 'Taking refuge' is a verbal expression. Some say that 'taking refuge' is the mind that initiates speech. Others believe that believing in this Dharma is the essence of 'taking refuge'. If we follow the commentator's latter statement, it is better. Third, regarding the distinction of questions and answers: Question: If someone takes precepts but does not take refuge, does that person obtain the precepts? Answer: Some say no. Why? If one wants to take precepts, one should first take refuge. Others say that if one does not take refuge out of arrogance, one cannot obtain the precepts. If someone does not know whether to take precepts first or take refuge first, and takes precepts without taking refuge, that person obtains the precepts, but the one who gives the precepts commits a sin. Question: The Singalovada Sutra says that there are two types of Bodhisattvas: one is a Bodhisattva in a later life, and the other is a Bodhisattva practicing the path. Taking refuge in a Bodhisattva in a later life is called taking refuge in the Dharma. Taking refuge in a Bodhisattva practicing the path is called taking refuge in the Sangha. What does this mean? Answer: A Bodhisattva in a later life refers to the merit of this life that has not yet entered the Sangha Jewel, has not left this body, but is not yet a Buddha, nor is it a Buddha Jewel. However, the unconditioned merit achieved in this body can be judged as the Dharma Jewel. Question: Is the Buddha considered a member of the Sangha? Answer: According to the Singalovada Sutra, the Buddha does not belong to the Karma Sangha. Therefore, the sutra says that if the Buddha is counted as a member of the Sangha, then there would be no Three Jewels and Four Incorruptible Faiths. If viewed from the perspective of the field of merit, the Buddha belongs to the Sangha. Question: Taking refuge in the Dharma includes both one's own Dharma and the Dharma of others. Why can one only take refuge in the Buddha and Sangha of others, and not one's own? Answer: If viewed from the perspective of Dharmata, all three Jewels are one's own. But from the perspective of merit, one has not yet become a Buddha or Sangha, so there is nothing to take refuge in. However, the Dharma differs between person and Dharma, so one can take refuge in one's own Dharma. Question: Why are there partial precepts, but there is no partial taking of the Three Refuges? Answer: Taking the Three Refuges is to abandon wrong views. Then, fully accept the precepts and begin practicing to remove wrong views. According to one's ability, there are five types of Upasakas (lay male practitioners). Question: If someone worships Isvara Deva, worldly kings, elders, and other non-Buddhist traditions, Mara, and Brahma, will they lose the Three Refuges? Answer: After taking the Three Refuges, if one engages in foolish actions, accepts the teachings of non-Buddhist traditions, and listens to the words of Isvara Deva, one will lose the Three Refuges because of these causes. To be cautious about the wrong teachings that are said for the sake of acquisition, when offering to deities, one should generate compassion, and in order to protect one's life, wealth, country, and people, one should not do so.
失三歸。
第四明福田益物。于中有二。一明境界廣略。二辨益物不同。第一境有廣略者。一就佛明廣略。總說唯一。如涅槃權實說。二謂真應二身。如十地論體相用說。三謂法報應。如金光明合實開權。復說三種。謂如如智應化二種。此如十地相似。如楞伽合權開實說。四謂應化佛功德佛智慧佛如如佛。若隨境義用有十。如華嚴說。法廣略者總唯一一切盡名法。論旨分二。所謂教義。義不過三。謂理法行法果法。教分十二。謂本經乃至論義。僧廣略者總唯一增一至二。于中有三。一就位分二。如師子品中說。一者世僧。大地已前乃至凡夫。二者義僧。大地已上乃至金剛。就法分二。謂羯磨法輪。法輪者時人或說四諦或言四依。就所漏法分二。謂理和事和增二至三。于中有二。一就行分三。如金剛身說。謂破戒雜僧。二愚癡僧。三清凈僧。二就人分三。謂勝鬘說僧者謂三乘眾。如大智論說四。一啞羊僧。二愚癡。三無羞。四有羞。如律毗婆沙說五。一群羊僧。二無慚。三別眾。四清凈。五真實。就用不定。一四人。二五人。三十人。四二十人。此義可知。二益物不同者。佛僧二寶能生物福。如十地初願中說。法寶一種生物智慧。如第二愿說。若通而言之。皆生二種。境界無定。由修行者心因異相所生亦異。
【現代漢語翻譯】 現代漢語譯本 失去三歸（皈依佛、法、僧）。
第四部分闡明福田利益眾生。其中包含兩點：一是說明境界的廣略，二是辨別利益眾生的不同。第一點，關於境界的廣略：一，就佛而言，總的來說只有一個，如《涅槃經》中權巧和真實的說法；二，指真身和應身兩種，如《十地論》中體、相、用的說法；三，指法身、報身、應身，如《金光明經》中合實開權的說法，又說三種，即如如智、應化二種，這與《十地經》相似，如《楞伽經》中合權開實的說法；四，指應化佛、功德佛、智慧佛、如如佛。如果按照境界的意義和作用，則有十種，如《華嚴經》所說。法的廣略，總的來說唯一，一切盡名為法。論旨分為兩種，即教和義。義不過三種，即理法、行法、果法。教分為十二種，即本經乃至論義。僧的廣略，總的來說唯一，從一增至二。其中有三種：一，就位次分為兩種，如《師子品》中所說，一是世俗僧，大地以前乃至凡夫；二是義僧，大地以上乃至金剛。就法分為兩種，即羯磨（梵語：Karma，指行為、業力）輪、法輪。法輪，時人或說四諦（苦、集、滅、道），或說四依（依法不依人，依義不依語，依智不依識，依了義不依不了義）。就所漏法分為兩種，即理和、事和，增二至三。其中有兩種：一，就行持分為三種，如《金剛身》所說，即破戒雜僧、愚癡僧、清凈僧。二，就人分為三種，即《勝鬘經》所說，僧指三乘（聲聞乘、緣覺乘、菩薩乘）眾。如《大智度論》說四種：一，啞羊僧；二，愚癡僧；三，無羞僧；四，有羞僧。如律《毗婆沙》說五種：一群羊僧、無慚僧、別眾僧、清凈僧、真實僧。就作用而言，不定。一，四人；二，五人；三，十人；四，二十人。此義可知。二，利益眾生的不同：佛、僧二寶能產生物的福報，如《十地經》初願中所說。法寶一種能產生物的智慧，如第二愿所說。如果通而言之，都能產生兩種。境界沒有定數，由修行者的心因異相所生也不同。
【English Translation】 English version Loss of the Three Refuges (Buddha, Dharma, Sangha).
The fourth section elucidates the benefits of the field of merit for sentient beings. It contains two points: first, to explain the breadth and narrowness of the realm; second, to distinguish the differences in benefiting sentient beings. The first point, regarding the breadth and narrowness of the realm: one, in terms of the Buddha, generally speaking, there is only one, as stated in the provisional and real teachings of the Nirvana Sutra; two, referring to the two bodies of the True Body and the Response Body, as stated in the Ten Bhumi Sutra regarding essence, form, and function; three, referring to the Dharma Body, Reward Body, and Response Body, as stated in the Golden Light Sutra regarding combining the real and opening the provisional, and also stating three types, namely, the Suchness-Wisdom and the two types of Response-Transformation, which is similar to the Ten Bhumi Sutra, as stated in the Lankavatara Sutra regarding combining the provisional and opening the real; four, referring to the Response-Transformation Buddha, Merit Buddha, Wisdom Buddha, and Suchness Buddha. If according to the meaning and function of the realm, there are ten types, as stated in the Avatamsaka Sutra. The breadth and narrowness of the Dharma, generally speaking, is unique, and everything exhaustive is called Dharma. The purpose of the treatise is divided into two types, namely, teaching and meaning. The meaning is no more than three types, namely, the Dharma of Principle, the Dharma of Practice, and the Dharma of Result. The teaching is divided into twelve types, namely, the original sutra and even the meaning of the treatises. The breadth and narrowness of the Sangha, generally speaking, is unique, increasing from one to two. Among them, there are three types: one, in terms of position, divided into two types, as stated in the Lion's Roar Chapter, one is the Worldly Sangha, before the Great Earth and even ordinary beings; two is the Meaning Sangha, above the Great Earth and even Vajra. In terms of Dharma, divided into two types, namely, Karma (action, deed) wheel and Dharma wheel. The Dharma wheel, people at the time either spoke of the Four Noble Truths (suffering, accumulation, cessation, path) or spoke of the Four Reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive meaning, not on the provisional meaning). In terms of the leaked Dharma, divided into two types, namely, harmony in principle and harmony in affairs, increasing from two to three. Among them, there are two types: one, in terms of practice, divided into three types, as stated in the Vajra Body, namely, the Sangha of broken precepts and mixed, the Sangha of ignorance, and the Sangha of purity. Two, in terms of people, divided into three types, as stated in the Queen Srimala Sutra, the Sangha refers to the assembly of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). As stated in the Mahaprajnaparamita Sastra, there are four types: one, the Silent Sheep Sangha; two, the Ignorant Sangha; three, the Shameless Sangha; four, the Shameful Sangha. As stated in the Vinaya Vibhasa, there are five types: the Flock of Sheep Sangha, the Shameless Sangha, the Separate Assembly Sangha, the Pure Sangha, and the Real Sangha. In terms of function, it is not fixed. One, four people; two, five people; three, ten people; four, twenty people. This meaning can be understood. Two, the differences in benefiting sentient beings: the Buddha and Sangha Two Jewels can produce the blessings of beings, as stated in the first vow of the Ten Bhumi Sutra. The Dharma Jewel alone can produce the wisdom of beings, as stated in the second vow. Generally speaking, both can produce both. The realm is not fixed, and what is produced by the different appearances of the mind cause of the practitioner is also different.
第五三寶相者。如第七功德中說。如來有十。一覺相。二善相。三常。四樂。五我。六凈。七解脫。八真實。九示導。十可見。法有十一對。一善不善。二常無常。三樂不樂。四我無我。五凈不凈。六知不知。七解不解。八真不真。九修不修。十師非師。十一實不實。僧有九相。一常。二樂。三我。四凈。五是弟子相。六可見相。七善。八真。九不實。
第六常無常者。名字三寶是無常法。小乘別體。佛僧是無常。法寶中涅槃是常。不為生滅所遷。經云聲聞涅槃唯有樂凈無常我者。就分別無相性。若有分別心則見生死涅槃。若舍分別即無生死涅槃可得。故云無常。我有二。第一佛性真我。彼未顯性實故無。二神通八自在我。此唯無為無法故無我。若論法雜心。陰空無神是無常。總用無處是常。成實論主空與前同。法空是常。大乘別體。佛僧同前。法中理與滅果解同前。淺深為異。若大地已上乃至諸佛生德是常。生相無常。法義同前。若在地前相德俱無常。一體一者。實之與義悉皆是常。以體同故。義非條然。如壽命品說。若言如來異法僧者則不能成三歸依處。如汝父母各各異故。故使無常。
第七盛衰者。初明佛寶。以權對實明應用有損益真無損益。如性品中說。如庵羅樹及閻浮樹一年三變。有時生
【現代漢語翻譯】 現代漢語譯本 第五三寶相：如第七功德中所說，如來有十種相：一、覺相（覺悟之相），二、善相（善良之相），三、常（永恒不變），四、樂（安樂），五、我（真我），六、凈（清凈），七、解脫（脫離束縛），八、真實（真切不虛），九、示導（指示引導），十、可見（可以見到）。法有十一對：一、善與不善，二、常與無常，三、樂與不樂，四、我與無我，五、凈與不凈，六、知與不知，七、解與不解，八、真與不真，九、修與不修，十、師與非師，十一、實與不實。僧有九相：一、常（永恒不變），二、樂（安樂），三、我（真我），四、凈（清凈），五、是弟子相（作為弟子的表徵），六、可見相（可以見到），七、善（善良），八、真（真實），九、不實（非虛假）。
第六常無常：名字三寶（佛、法、僧的名號）是無常法。小乘認為佛、僧是別異的個體，所以是無常的。法寶中，涅槃是常，不為生滅所改變。經中說聲聞的涅槃只有樂、凈，而沒有常、我，這是就分別無相的自性而言。如果有分別心，就會看到生死和涅槃；如果捨棄分別心，就沒有生死和涅槃可以得到，所以說是無常。『我』有二種：第一是佛性真我，但這種自性尚未顯現，所以實際上是沒有的。第二是神通八自在的我，但這唯有無為法，所以也是無我的。如果從法雜心的角度來說，陰空無神是無常，總的來說，無處不是常。成實論的觀點與前者相同，法空是常。大乘認為佛、僧與前述相同。法中，理與滅果的理解與前述相同，只是深淺不同。如果從大地菩薩以上乃至諸佛的生德來說，是常；生相是無常。法的意義與前述相同。如果在初地菩薩之前，相和德都是無常。一體一如，實和義都是常，因為本體相同。義並非條條框框，如《壽命品》所說。如果說如來與法、僧不同，就不能成就三歸依處，就像你的父母各自不同一樣，所以會是無常的。
第七盛衰：首先說明佛寶。以權巧方便相對實相來說，應用上有損益，而真如本體沒有損益，如《性品》中所說。就像庵羅樹和閻浮樹，一年有三次變化，有時生長
【English Translation】 English version The Fifty-third Aspect of the Three Jewels: As described in the Seventh Merit, the Tathagata has ten aspects: 1. Awakened Aspect (the aspect of enlightenment), 2. Virtuous Aspect (the aspect of goodness), 3. Permanence (eternity), 4. Bliss (happiness), 5. Self (true self), 6. Purity (cleanliness), 7. Liberation (freedom from bondage), 8. Truthfulness (genuineness), 9. Guidance (instruction and guidance), 10. Visibility (can be seen). The Dharma has eleven pairs: 1. Good and Non-good, 2. Permanent and Impermanent, 3. Blissful and Non-blissful, 4. Self and Non-self, 5. Pure and Impure, 6. Knowing and Not-knowing, 7. Liberated and Non-liberated, 8. True and Untrue, 9. Practicing and Non-practicing, 10. Teacher and Non-teacher, 11. Real and Unreal. The Sangha has nine aspects: 1. Permanent (eternal), 2. Blissful (happy), 3. Self (true self), 4. Pure (clean), 5. Being a Disciple (a sign of being a disciple), 6. Visible Aspect (can be seen), 7. Good (virtuous), 8. True (real), 9. Not Unreal (not false).
The Sixth, Permanence and Impermanence: The names of the Three Jewels (Buddha, Dharma, Sangha) are impermanent dharmas. The Hinayana believes that the Buddha and Sangha are separate entities, so they are impermanent. In the Dharma Jewel, Nirvana is permanent, not changed by birth and death. The sutra says that the Nirvana of the Sravakas only has bliss and purity, but not permanence and self. This is in terms of distinguishing the nature of non-form. If there is a discriminating mind, one will see birth and death and Nirvana; if one abandons the discriminating mind, there is no birth and death and Nirvana to be obtained, so it is said to be impermanent. There are two kinds of 'self': the first is the Buddha-nature true self, but this nature has not yet manifested, so in reality it does not exist. The second is the self of the eight supernatural powers, but this is only unconditioned dharma, so it is also non-self. If we speak from the perspective of Dharma-mixed mind, the emptiness of the skandhas and the absence of a soul are impermanent. In general, there is nowhere that is not permanent. The view of the Satyasiddhi School is the same as the former, that the emptiness of Dharma is permanent. The Mahayana believes that the Buddha and Sangha are the same as described above. In the Dharma, the understanding of principle and the fruit of cessation are the same as described above, only differing in depth. If we speak of the virtues of birth of the Buddhas from the Earth Bodhisattvas upwards, they are permanent; the aspect of birth is impermanent. The meaning of Dharma is the same as described above. If it is before the first ground Bodhisattva, both the aspect and the virtue are impermanent. One body and one suchness, reality and meaning are all permanent, because the essence is the same. Meaning is not a set of rules, as the 'Chapter on Life Span' says. If it is said that the Tathagata is different from the Dharma and Sangha, then the Three Refuges cannot be accomplished, just as your parents are different from each other, so it would be impermanent.
The Seventh, Flourishing and Declining: First, explain the Buddha Jewel. In terms of expedient means relative to true reality, there are gains and losses in application, but there are no gains and losses in the true nature, as described in the 'Chapter on Nature'. Like the Amra tree and the Jambudvipa tree, there are three changes in a year, sometimes growing
華光色敷榮。有時生葉滋茂翁郁。有時彫落伏似枯死。如來亦爾。於三界中示三種身。有時初生。有時長大。有時涅槃。而如來身實非無常。二法有盛衰者。以教對理明教有損益。故性品云。猶如蚊滓不能令此大地沾洽。當來之世是經流佈亦復如是。於時有利名益。故經云。譬如過夏初月名秋秋雨連注。此大乘典大涅槃經亦復如是。為于南方諸菩薩故當廣流佈。降庭法雨彌滿其處。僧寶損益者。以凡對聖就二人明損益。凡夫違法不能奉順修行心無聖法不能越凡成聖。是僧寶損相。故經云。如來正法將欲滅盡。爾時多有諸惡比丘。于秘密藏懈怠不勤。哀哉大險當來之世甚可怖畏。智人不違是典奉順修行自能知義為他演說得成聖僧。是僧寶益相。故經言。唯諸菩薩摩訶薩等能於是經取真實義。不著文字隨順不逆為眾生說。
第八壞不壞者。名字三寶不辨壞不壞義。唯就佛在世時。小乘別體三寶明出佛身血壞僧斷法。大乘別體權用及一體三義不明壞義。故性品云。如來亦爾。示有眾生於如來所生粗惡心起五逆罪至一闡提。為未來世諸眾生地如是示現壞僧斷法而作留難。假使無量諸魔不能侵出如來身而眾生皆謂法僧毀壞。而如來性真實無變無有破壞。壞僧義如雜心廣說。
第九通別者。三寶義別有佛法僧異。經中
【現代漢語翻譯】 現代漢語譯本：華光色彩鮮豔奪目。有時生長出葉子，繁茂茂盛；有時凋零衰落，看起來像枯死一樣。如來（Tathagata，佛的稱號之一）也是如此，在三界（Trailokya，欲界、色界、無色界）中示現三種身（Trikaya，法身、報身、應身）。有時示現初生，有時示現長大，有時示現涅槃（Nirvana，寂滅）。然而如來的身實際上並非無常（Anitya，變化不定）。 二法（Dharma，佛法）有盛衰的情況，這是因為用教義來對照真理，說明教義有損益。所以《性品》中說：『猶如蚊子的排泄物不能使大地濕潤。』當未來的時代，這部經流傳時也會是這樣，有時會有利於名聲利益。所以經中說：『譬如過了夏天初生的月亮，名叫秋月，秋雨連綿不斷。』這部大乘經典《大涅槃經》也是這樣，爲了南方的菩薩們，應當廣泛流佈，降下法雨，充滿那個地方。 僧寶（Sangha，僧團）的損益，是用凡夫（Prthagjana，指未開悟的普通人）對照聖人（Arya，指已開悟的聖者），就兩種人來說明損益。凡夫違背佛法，不能奉行順從修行，心中沒有聖法，不能超越凡夫成為聖人，這是僧寶的損相。所以經中說：『如來的正法將要滅盡的時候，那時會有很多惡比丘（Bhikkhu，出家男子）。對於秘密藏（Guhyasamaja，密教經典）懈怠不勤奮。』可悲啊，大險啊，未來的時代非常可怕。有智慧的人不違背這部經典，奉行順從修行，自己能夠理解經義，為他人演說，就能成就聖僧，這是僧寶的益相。所以經中說：『只有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等才能在這部經中取得真實的意義，不執著于文字，隨順而不違逆，為眾生說法。』 第八，關於壞與不壞。名字三寶（Ratnatraya，佛法僧三寶）不辨別壞與不壞的意義，只有在佛陀在世的時候，小乘（Hinayana，聲聞乘）的別體三寶才說明了出佛身血、壞僧、斷法。大乘（Mahayana，菩薩乘）的別體權用以及一體三義，不說明壞的意義。所以《性品》中說：『如來也是這樣，示現有眾生在如來那裡生起粗惡的心，造作五逆罪（Pancanantarya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）乃至一闡提（Icchantika，斷善根的人）。爲了未來世的眾生，這樣示現壞僧斷法而設定障礙。』假使無量諸魔（Mara，障礙修行的惡魔）不能侵犯如來的身體，而眾生都認為佛法僧毀壞了。然而如來的本性真實不變，沒有破壞。 壞僧的意義，如《雜心論》中廣泛解說。 第九，關於通別。三寶的意義區別在於佛、法、僧不同。經中...
【English Translation】 English version: The splendor of the radiant light is magnificent. Sometimes leaves grow, flourishing and luxuriant; sometimes they wither and fall, appearing as if dead. The Tathagata (One Thus Gone, an epithet of the Buddha) is also like this, manifesting three bodies (Trikaya, the Dharmakaya, Sambhogakaya, and Nirmanakaya) in the three realms (Trailokya, the Desire Realm, Form Realm, and Formless Realm). Sometimes he manifests birth, sometimes growth, sometimes Nirvana (Extinction). However, the Tathagata's body is in reality not impermanent (Anitya, transience). The two Dharmas (teachings) have periods of flourishing and decline, because the teachings are compared to the truth, illustrating that the teachings have gains and losses. Therefore, the 'Nature Chapter' says: 'Just as a mosquito's excretion cannot moisten the earth.' In the future, when this sutra is disseminated, it will be like this, sometimes benefiting fame and gain. Therefore, the sutra says: 'For example, the new moon after summer is called the autumn moon, and the autumn rains are continuous.' This Mahayana (Great Vehicle) classic, the 'Mahaparinirvana Sutra,' is also like this; for the sake of the bodhisattvas (Bodhisattva, beings on the path to Buddhahood) in the south, it should be widely disseminated, raining down the Dharma rain, filling that place. The gain and loss of the Sangha (community of monks) is explained by comparing ordinary people (Prthagjana, unenlightened beings) to sages (Arya, enlightened beings), focusing on these two types of people. Ordinary people violate the Dharma, unable to follow and practice diligently; their minds lack the holy Dharma, unable to transcend ordinariness and become sages. This is the aspect of loss for the Sangha. Therefore, the sutra says: 'When the Tathagata's true Dharma is about to perish, at that time there will be many evil Bhikkhus (monks). They will be lazy and not diligent towards the secret teachings (Guhyasamaja, esoteric teachings).' Alas, a great danger! The future age is very frightening. Wise people do not violate this classic, but follow and practice diligently, able to understand the meaning themselves, and explain it to others, thus becoming holy Sangha. This is the aspect of gain for the Sangha. Therefore, the sutra says: 'Only Bodhisattva-Mahasattvas (great bodhisattvas) and others can obtain the true meaning from this sutra, not clinging to the words, following and not opposing, speaking for the sake of sentient beings.' Eighth, regarding destruction and non-destruction. The name Three Jewels (Ratnatraya, Buddha, Dharma, Sangha) does not distinguish the meaning of destruction and non-destruction. Only when the Buddha was in the world did the Hinayana (Smaller Vehicle) separate-body Three Jewels explain drawing blood from the Buddha's body, destroying the Sangha, and severing the Dharma. The Mahayana separate-body expedient use and the meaning of the Three-in-One do not explain the meaning of destruction. Therefore, the 'Nature Chapter' says: 'The Tathagata is also like this, showing that sentient beings generate coarse and evil minds towards the Tathagata, committing the five heinous crimes (Pancanantarya, patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), even to the point of becoming an Icchantika (one who has severed their roots of goodness).' For the sake of sentient beings in the future, he thus demonstrates destroying the Sangha and severing the Dharma, creating obstacles.' Even if countless Maras (demons, obstacles to practice) cannot harm the Tathagata's body, sentient beings all believe that the Buddha, Dharma, and Sangha are destroyed. However, the Tathagata's nature is truly unchanging, without destruction. The meaning of destroying the Sangha is explained extensively in the Abhidharmasamuccaya. Ninth, regarding generality and particularity. The meaning of the Three Jewels is distinguished by the differences between the Buddha, Dharma, and Sangha. In the sutra...
亦有通相作語。就佛辨法僧。就法辨僧佛。就僧僧佛法。佛僧者如師子中說。復有僧者。謂諸佛和合。是故我說僧有佛性。和合是僧義。諸佛有和合故名佛為僧佛。人證實故名僧有佛性。佛法者諸佛如來有俱生奇特未曾有法。動成物執故名佛為法。法佛者如三身中顯時性體與覺照作本名為法佛。法僧者如師子中說。一就教法。故經云。複次有僧謂法和合。法和合者謂十二部經。十二部經常。是故我說法僧是常。教論常理名經為常。論旨無違名法為僧。亦可部別所明不相違故名法為僧。二就理法。經云。僧名和合。和合者謂十二因緣。十二因緣中亦有佛性。十二緣常。佛性亦爾。是故我說僧有佛性。因緣是義。佛性是實。即義辨實故名十二因緣亦有佛性。以義從體故名十二緣常。因緣義相與實無違故名為僧。僧有佛性同十二緣。亦可因緣和合成生故名僧。僧佛者十地論云。證三種佛菩提。聲聞辟支佛亦名為佛故。智用照境名佛。彼有正覺見道故名僧為佛。僧法者如善生經說。菩薩有二種。一者後身。二者修道。歸依後身名歸依法。此義前已說。
第十約五眼明為境差別。然名字佛法二寶肉眼天眼等見。僧者和合意地得。即是法眼見。別體佛肉天二眼見。法僧並法眼見。一體佛法僧法慧佛三眼所見。
第十一
【現代漢語翻譯】 現代漢語譯本： 還有通過通相來建立言語的。就佛來辨別法和僧，就法來辨別僧和佛，就僧來辨別僧、佛和法。佛和僧的關係就像《師子經》中所說的那樣。還有一種僧，指的是諸佛的和合。因此我說僧具有佛性，和合是僧的含義。諸佛因為有和合，所以佛被稱為僧佛。人因為證實真理，所以說僧具有佛性。佛和法的關係是，諸佛如來具有俱生、奇特、未曾有之法，因為能動搖並形成對事物的執著，所以佛被稱為法。法佛就像在三身中顯現的那樣，以時性體與覺照作為根本，稱為法佛。法和僧的關係就像《師子經》中所說的那樣。一是就教法而言，所以經中說：『其次，有一種僧，指的是法的和合。』法的和合指的是十二部經。十二部經是常住的，因此我說法僧是常住的。教義闡述常理，所以稱經為常。論述的宗旨沒有違背，所以稱法為僧。也可以說，各個部類所闡明的內容不相違背，所以稱法為僧。二是就理法而言，經中說：『僧名為和合。』和合指的是十二因緣。十二因緣中也有佛性，十二因緣是常住的，佛性也是如此。因此我說僧具有佛性。因緣是義理，佛性是真實。通過義理來辨別真實，所以說十二因緣也有佛性。因為義理依從於本體，所以說十二因緣是常住的。因緣的義理和實相之間沒有違背，所以稱為僧。僧具有佛性，與十二因緣相同。也可以說，因緣和合而成生，所以稱為僧。僧和佛的關係是，《十地論》中說，證得三種佛菩提，聲聞和辟支佛也被稱為佛。智慧運用照亮境界稱為佛，他們有正覺見道，所以稱僧為佛。僧和法的關係就像《善生經》所說的那樣，菩薩有兩種，一是後身菩薩，二是修道菩薩。歸依後身菩薩稱為歸依法，這個含義前面已經說過了。 第十，通過五眼來闡明作為境界的差別。然而，名字佛和法二寶，可以用肉眼和天眼等看到。僧指的是和合的意地，也就是法眼所見。別體佛可以用肉眼和天眼看到，法和僧都用法眼看到。一體佛法僧法慧佛，是三眼所見。 第十一
【English Translation】 English version: Furthermore, there are expressions made through general characteristics. Discriminating Dharma and Sangha based on Buddha, discriminating Sangha and Buddha based on Dharma, and discriminating Sangha, Buddha, and Dharma based on Sangha. The relationship between Buddha and Sangha is as described in the 'Lion's Roar Sutra'. There is also a Sangha that refers to the harmony of all Buddhas. Therefore, I say that the Sangha possesses Buddha-nature, and harmony is the meaning of Sangha. Because the Buddhas have harmony, the Buddha is called Sangha-Buddha. Because people verify the truth, it is said that the Sangha possesses Buddha-nature. The relationship between Buddha and Dharma is that the Tathagatas possess innate, unique, and unprecedented Dharmas. Because they can move and form attachments to things, the Buddha is called Dharma. Dharma-Buddha is like what is manifested in the three bodies, with the temporal nature and awareness as the foundation, called Dharma-Buddha. The relationship between Dharma and Sangha is as described in the 'Lion's Roar Sutra'. First, in terms of doctrinal Dharma, the sutra says: 'Furthermore, there is a Sangha that refers to the harmony of Dharmas.' The harmony of Dharmas refers to the twelve divisions of scriptures. The twelve divisions of scriptures are permanent, therefore I say that Dharma-Sangha is permanent. The doctrine expounds permanent principles, so the scriptures are called permanent. The purpose of the discourse is not contradictory, so Dharma is called Sangha. It can also be said that the contents explained by each division do not contradict each other, so Dharma is called Sangha. Second, in terms of principle Dharma, the sutra says: 'Sangha is called harmony.' Harmony refers to the twelve links of dependent origination ( dvadasanga-pratityasamutpada ). There is also Buddha-nature in the twelve links of dependent origination. The twelve links are permanent, and so is Buddha-nature. Therefore, I say that the Sangha possesses Buddha-nature. Dependent origination is meaning, and Buddha-nature is reality. Discriminating reality through meaning, so it is said that the twelve links of dependent origination also have Buddha-nature. Because meaning follows the essence, it is said that the twelve links are permanent. There is no contradiction between the meaning and the reality of dependent origination, so it is called Sangha. The Sangha possesses Buddha-nature, the same as the twelve links. It can also be said that dependent origination harmonizes and gives rise to birth, so it is called Sangha. The relationship between Sangha and Buddha is as stated in the Dasabhumika Sutra: attaining the three types of Buddha-bodhi, Sravakas and Pratyekabuddhas are also called Buddhas. The use of wisdom to illuminate realms is called Buddha. They have right awareness and see the path, so the Sangha is called Buddha. The relationship between Sangha and Dharma is as stated in the Sigalovada Sutra: Bodhisattvas are of two types, one is the future-body Bodhisattva, and the other is the path-cultivating Bodhisattva. Taking refuge in the future-body Bodhisattva is called taking refuge in Dharma, this meaning has been explained earlier. Tenth, clarifying the differences in realms through the five eyes. However, the name Buddha and the two treasures of Dharma can be seen with the physical eye and the heavenly eye, etc. Sangha refers to the harmonious mind-ground, which is seen by the Dharma eye. The separate-body Buddha can be seen with the physical eye and the heavenly eye, and both Dharma and Sangha are seen with the Dharma eye. The one-body Buddha-Dharma-Sangha-Dharma-Wisdom-Buddha is seen by the three eyes. Eleventh
明諸論顯所敬廣略。
第十二辨敬意。此之末後兩番若欲分別。如疏中所說。
二障義
八門分別。一名。二體。三明差別。四依心通居。五迷邪理事分別。六地起治斷先後。七就位明分齊。八攝邪分別。
第一名者。能燒身心身熱心熱能令行人憂惱故名煩惱。此名不舉體就功能為名。決斷名智。惑性迷理障智故名為智障。亦可即智是障。此一就所障。亦可當體此二隔礙聖道及聖道前方便故名為障。問。名中名智障為障智說智障。為當即智是障說智障。答。此通二義。問。若障智說智障。有障可無智。煩惱非智障。惑生應有解。煩惱時無智。是亦說智障。云何非智障。答。智障由智除故。就能治說智障。雖有煩惱而無智。煩惱不待于智遣故。智障之外立煩惱障。問。解惑相對然能治不是解。亦應所治非是惑。以障即是惑。能治即是解。能治若是解。還復無二障。若即智是障者。以障除障。若障得除障者。亦應以闇除闇不待明。答。望惑說為智。望勝智說為障。治義非障義。障義非治義。即不得說障除障。
第二體性者。用五住惑性及三慧觀解以之為性。
第三明差別者。且作七對以分二障。一心慧見修分二。二假實二理分二。三性相分二。四相實分二。五功德體性分二。六解惑
【現代漢語翻譯】 現代漢語譯本： 明諸論顯所敬廣略。
第十二辨敬意。這兩部分如果想要分別，就像疏中所說的那樣。
二障義
分為八個方面來分別：一名、二體、三明差別、四依心通居、五迷邪理事分別、六地起治斷先後、七就位明分齊、八攝邪分別。
第一，關於名稱：能夠燒灼身心，使身心感到熱惱，能夠使修行人憂愁煩惱，所以叫做煩惱。這個名稱不是就其本體而言，而是就其功能而命名。決斷叫做智。迷惑真理，障礙智慧，所以叫做智障。也可以說，就是智慧本身是障礙。這是一種就所障礙的對象而言的說法。也可以說，這兩種障礙隔絕了成聖的道路以及成聖道路之前的方便，所以叫做障。問：在名稱中，說智障是障礙智慧，還是說智慧本身就是障礙？答：這兩種說法都成立。問：如果說智障是障礙智慧，那麼有障礙的時候可以沒有智慧，煩惱就不是智障。產生迷惑的時候應該有理解，煩惱的時候沒有智慧，這樣也說是智障，為什麼說不是智障呢？答：智障是因為智慧才得以去除，所以就能夠治療的角度來說是智障。即使有煩惱而沒有智慧，煩惱也不需要等待智慧來去除，所以，在智障之外，另外設立煩惱障。問：理解和迷惑是相對的，然而能夠治療的不是理解，那麼所要治療的也應該不是迷惑。因為障礙就是迷惑，能夠治療的就是理解。能夠治療如果是理解，那麼就又沒有兩種障礙了。如果說智慧本身就是障礙，那麼就是用障礙來去除障礙。如果障礙能夠被障礙去除，那麼也應該用黑暗來去除黑暗，不需要光明。答：相對於迷惑來說，叫做智慧；相對於殊勝的智慧來說，叫做障礙。治療的意義不是障礙的意義，障礙的意義不是治療的意義。所以不能說用障礙去除障礙。
第二，關於體性：用五住地煩惱（五種根本煩惱）的體性以及三慧（聞慧、思慧、修慧）的觀解作為它的體性。
第三，說明差別：姑且用七對概念來區分兩種障礙。一心慧見修分二，二假實二理分二，三性相分二，四相實分二，五功德體性分二，六解惑
【English Translation】 English version: Clearly discussing the extensive and concise aspects of reverence in various treatises.
Twelfth, distinguishing the meaning of reverence. If one wishes to differentiate these last two parts, it is as explained in the commentary.
The Meaning of the Two Obstructions
Divided into eight aspects: 1. Name, 2. Essence, 3. Clarifying Differences, 4. Reliance on Mind and Universal Abode, 5. Distinguishing Delusion, Evil, Principle, and Phenomena, 6. Sequence of Arising, Treatment, and Severance on the Grounds, 7. Clarifying Divisions Based on Position, 8. Comprehensively Distinguishing Evil.
First, regarding the name: That which can burn the body and mind, causing physical and mental distress, and can cause practitioners to worry and be afflicted, is called 'Klesha' (煩惱, afflictions). This name is not based on its substance but on its function. Decisiveness is called 'Jnana' (智, wisdom). The nature of delusion obscures the principle and obstructs wisdom, hence it is called 'Jnana-avarana' (智障, obstruction of wisdom). It can also be said that wisdom itself is the obstruction. This refers to what is being obstructed. It can also be said that these two obstruct the path to enlightenment and the preliminary practices before the path to enlightenment, hence they are called obstructions. Question: In the name, is 'Jnana-avarana' (智障) said to be the obstruction of wisdom, or is it said that wisdom itself is the obstruction? Answer: Both meanings are valid. Question: If 'Jnana-avarana' (智障) is said to be the obstruction of wisdom, then there can be obstruction without wisdom, and 'Klesha' (煩惱) is not 'Jnana-avarana' (智障). When delusion arises, there should be understanding; when there is 'Klesha' (煩惱), there is no wisdom. If it is also said to be 'Jnana-avarana' (智障), why is it said not to be 'Jnana-avarana' (智障)? Answer: 'Jnana-avarana' (智障) is removed by wisdom, hence it is called 'Jnana-avarana' (智障) from the perspective of what can cure it. Even if there is 'Klesha' (煩惱) but no wisdom, 'Klesha' (煩惱) does not wait for wisdom to be removed. Therefore, 'Klesha-avarana' (煩惱障, obstruction of afflictions) is established in addition to 'Jnana-avarana' (智障). Question: Understanding and delusion are relative, but what can cure is not understanding, so what needs to be cured should not be delusion. Because obstruction is delusion, and what can cure is understanding. If what can cure is understanding, then there are no two obstructions. If wisdom itself is the obstruction, then obstruction is used to remove obstruction. If obstruction can be removed by obstruction, then darkness should also be used to remove darkness, without the need for light. Answer: Relative to delusion, it is called wisdom; relative to superior wisdom, it is called obstruction. The meaning of curing is not the meaning of obstruction, and the meaning of obstruction is not the meaning of curing. Therefore, it cannot be said that obstruction is used to remove obstruction.
Second, regarding the essence: The nature of the 'Five Aggregates of Clinging' (五住地煩惱, five fundamental afflictions) and the understanding of the 'Three Wisdoms' (三慧, hearing, thinking, and cultivating) are used as its essence.
Third, clarifying the differences: Let's use seven pairs of concepts to distinguish the two obstructions. 1. Mind and Wisdom are divided into Seeing and Cultivating. 2. Provisional and Real are divided into Principle. 3. Nature and Appearance are divided. 4. Appearance and Reality are divided. 5. Merit and Essence are divided. 6. Understanding and Delusion
分二。七理事分二。第一心慧見修者。先心慧次見修。心是定數三昧。慧是慧數智慧。道理十使差別用散隨諸緣名亂。此等用智慧無礙正斷。若然通障無別。今分二別者。且就道治分二。但貪瞋慢無明等緣事生。以事別故。勞亂心想故。次安立緣中遮使不令現行俱心故。對三昧定心說能障為煩惱障。迷理惑即是餘六。此唯見斷。餘四通見修。此等要次理觀方便不行闇性不成故。對智慧說能障為智障。故心論云。道理無癡一切對治近對治故說無癡。次見修者。見分所斷染性判為煩惱障。修分不巧便慧判為智障。故攝論云。見行謂六十二見等即是惑障。邪智為世間虛妄解即是智障。第二假實分二者。前來二障皆為觀假者。空人無我智對治粗相惑性。就功能立名煩惱障。計諸法有定性不空礙觀法無性法無我智故。能障名智障。問。此二與二心何異。答。無異。二心者。一假名心有二。一因和合假。二法假。迷因和合假用計為神我名因和合假。不了有為法虛妄不實名法假名心。問。即法計常計我等何心所攝。答。初假名心所攝以用人無我觀智除。二實法心。無自性空是一切法實以有是虛故名空為實。不了第一義諦空無我理名實法心。從境立名。此與智障無別。亦用法空觀智遣。問。此第二假名心對治有何異。答。正了有為法虛
【現代漢語翻譯】 現代漢語譯本 分二。七理事分二。第一心慧見修者：分為兩個部分。七種事理也分為兩個部分。第一部分是心、慧、見、修： 先是心和慧，然後是見和修。心指的是具有定數的三昧（Samadhi，專注），慧指的是具有慧數的智慧。 道理（Dharani，總持）十使（Ten Fetters，十種束縛）差別用散隨諸緣名亂：道理、十使的差別在於，它們的作用是分散的，並隨著各種因緣而變化，因此被稱為『亂』。 此等用智慧無礙正斷：這些可以通過智慧毫無障礙地正確斷除。 若然通障無別。今分二別者。且就道治分二：如果這樣，那麼所有障礙都是一樣的，沒有區別。現在分為兩種不同的障礙，是因為就修道和對治而言，它們是不同的。 但貪瞋慢無明等緣事生。以事別故。勞亂心想故：貪（Greed）、嗔（Hatred）、慢（Pride）、無明（Ignorance）等都是因緣事而生，因為事情不同，所以會擾亂心念。 次安立緣中遮使不令現行俱心故。對三昧定心說能障為煩惱障：其次，在安立因緣的過程中，阻止它們現行，與心同時發生，所以對於三昧定心來說，能夠障礙它的被稱為煩惱障（Klesha-avarana，煩惱障）。 迷理惑即是餘六。此唯見斷。餘四通見修。此等要次理觀方便不行闇性不成故。對智慧說能障為智障：迷惑真理的迷惑就是其餘六種，這只是見道所斷。其餘四種是見道和修道所共通的。這些需要按照次序進行理觀，方便不行，闇性不成，所以對於智慧來說，能夠障礙它的被稱為智障（Jnana-avarana，智障）。 故心論云。道理無癡一切對治近對治故說無癡：所以《心論》說，道理沒有愚癡，一切對治都是近對治，所以說沒有愚癡。 次見修者。見分所斷染性判為煩惱障。修分不巧便慧判為智障：其次，見道所斷的染污性質被判定為煩惱障，修道部分不巧妙的智慧被判定為智障。 故攝論云。見行謂六十二見等即是惑障。邪智為世間虛妄解即是智障：所以《攝論》說，見道所行的六十二見等就是惑障，邪智是世間的虛妄理解，就是智障。 第二假實分二者。前來二障皆為觀假者。空人無我智對治粗相惑性。就功能立名煩惱障：第二部分是假和實，分為兩個部分。前面說的兩種障礙都是爲了觀察假象的人而設立的。空人無我智（Emptiness of person and no-self wisdom）對治粗相的迷惑性質，就其功能而言，被稱為煩惱障。 計諸法有定性不空礙觀法無性法無我智故。能障名智障：認為諸法有固定不變的自性，不空，障礙觀察諸法無自性、法無我智（Emptiness of Dharma and no-self wisdom），所以能夠障礙它的被稱為智障。 問。此二與二心何異。答。無異。二心者。一假名心有二。一因和合假。二法假：問：這兩種障礙和兩種心有什麼不同？答：沒有不同。兩種心指的是，第一種是假名心，假名心有兩種：第一種是因和合假，第二種是法假。 迷因和合假用計為神我名因和合假。不了有為法虛妄不實名法假名心：迷惑于因和合假，認為有一個神我，這被稱為因和合假。不瞭解有為法是虛妄不實的，這被稱為法假名心。 問。即法計常計我等何心所攝。答。初假名心所攝以用人無我觀智除。二實法心。無自性空是一切法實以有是虛故名空為實。不了第一義諦空無我理名實法心。從境立名。此與智障無別。亦用法空觀智遣：問：認為法是常、是我等，屬於哪種心？答：屬於第一種假名心，可以用人無我觀智來去除。第二種是實法心，無自性空是一切法的真實，因為有是虛妄的，所以稱空為實。不瞭解第一義諦（Paramartha-satya，勝義諦）空無我的道理，被稱為實法心。這是從境界來命名的，這和智障沒有區別，也可以用法空觀智來去除。 問。此第二假名心對治有何異。答。正了有為法虛：問：這第二種假名心的對治有什麼不同？答：正確瞭解有為法是虛假的。
【English Translation】 English version Divided into two. The seven principles are divided into two. The first is mind, wisdom, view, and practice: First is mind and wisdom, then view and practice. Mind refers to Samadhi (concentration) with a fixed number, and wisdom refers to wisdom with a number of wisdom. Dharani (total retention), the Ten Fetters (ten kinds of bondage) are different in that their functions are scattered and change with various causes and conditions, so they are called 'chaos'. These can be correctly eliminated without hindrance by wisdom. If so, then all obstacles are the same and there is no difference. Now they are divided into two different obstacles because they are different in terms of the path of cultivation and the treatment. Greed (Lobha), hatred (Dvesha), pride (Mana), ignorance (Avidya), etc. are all born from causal events, and because things are different, they will disturb the mind. Secondly, in the process of establishing causes and conditions, preventing them from manifesting and occurring simultaneously with the mind, so for Samadhi, what can hinder it is called Klesha-avarana (affliction obstacle). Delusion of truth is the remaining six, which is only cut off by seeing the path. The remaining four are common to seeing and cultivating the path. These need to be observed in order, and if the means are not practiced, the dark nature will not be formed, so for wisdom, what can hinder it is called Jnana-avarana (knowledge obstacle). Therefore, the Heart Treatise says that there is no ignorance in the principle, and all treatments are near treatments, so it is said that there is no ignorance. Secondly, the defiled nature cut off by the seeing path is judged as Klesha-avarana, and the unskillful wisdom of the cultivating path is judged as Jnana-avarana. Therefore, the Compendium of Abhidharma says that the practice of seeing is the sixty-two views, etc., which are the obstacles of delusion, and evil wisdom is the false understanding of the world, which is the Jnana-avarana. The second part is false and real, divided into two parts. The two obstacles mentioned earlier are all set up for people who observe illusions. The wisdom of emptiness of person and no-self (Pudgala-sunyata and Anatma-jnana) treats the confusing nature of coarse appearances, and in terms of its function, it is called Klesha-avarana. Thinking that all dharmas have a fixed and unchanging nature, not empty, hinders the observation of dharmas without self-nature, and the wisdom of Dharma no-self (Dharma-sunyata and Anatma-jnana), so what can hinder it is called Jnana-avarana. Question: What is the difference between these two obstacles and the two minds? Answer: There is no difference. The two minds refer to the first type, which is the false name mind, and there are two types of false name minds: the first is the false combination of causes, and the second is the false dharma. Deluded by the false combination of causes, thinking that there is a divine self, this is called the false combination of causes. Not understanding that conditioned dharmas are false and unreal is called the false dharma mind. Question: Which mind does the thought that dharma is constant, is self, etc. belong to? Answer: It belongs to the first type of false name mind, which can be removed by using the wisdom of observing the no-self of person. The second type is the real dharma mind, and emptiness without self-nature is the reality of all dharmas, because existence is false, so emptiness is called reality. Not understanding the principle of emptiness and no-self of the Paramartha-satya (ultimate truth) is called the real dharma mind. This is named from the realm, and there is no difference between this and Jnana-avarana, which can also be removed by using the wisdom of observing the emptiness of dharma. Question: What is the difference in the treatment of this second false name mind? Answer: Correctly understanding that conditioned dharmas are false.
妄無實。兼知第一義諦空無我理。對治法假名心。正觀空理。兼知有為法不實。對治實法心。此一對二障如地持真實義品所說。煩惱障凈見陰離陰無我人性等。智障凈智知色假名乃至涅槃假名。色無自性乃至涅槃無自性等。第三性相分二。計假有別體。計法有性等。本末通迷粗故判為煩惱障。所障名人無我。三界虛妄但是一心作。心變異顯現故有。心外無別有法計別有心境異。迷本末因起所迷深故。能迷就能治勝智為名名智障。問。何以得知。答。攝論云。先於地前通達人無我除煩惱障。今于初地通達法無我斷除智障。又云。滅除智障入唯識四位。即知唯識所除與前遣異。故知無性有性等執為煩惱障。無別計別有為智障。第四相實分二者。一切諸法差別情相集起故名相。即相無相名相空。前來諸障即是四住地為煩惱障。真如藏性是一切諸法體性故名實。無始無明住地障此藏性不顯令真觀不生。故就所障為名名智障。此一對如地持住品所說。煩惱障分三品。智障分三品。第五功德體性分二者。迷障性體者是迷理故及前來者判為煩惱障。恒沙無明障十功德十種正行名為智障。第六解惑分二者。上來五住惑性判為煩惱障。三慧解智是分別心。但有所分別。即有所不分別即名無明障。無分別智以無分別故。無所不分別故名智。
【現代漢語翻譯】 現代漢語譯本 『妄無實』（虛妄不真實）。同時瞭解第一義諦（paramārtha-satya）空無我（anātman）的道理。對治執著於法是假名的心，用正觀空性的道理來破除。同時瞭解有為法（saṃskṛta-dharma）不真實，對治執著于實有法的心。這一對二障，如《地持真實義品》所說：煩惱障（kleśa-āvaraṇa）是認為五蘊（skandha）是清凈的，執著于蘊、離蘊、無我、人性的存在等。智障（jñeya-āvaraṇa）是認為智慧是清凈的，執著於色法是假名，乃至涅槃（nirvāṇa）是假名，色法沒有自性，乃至涅槃沒有自性等。 第三，從性相上分二：執著假有是獨立的實體，執著法有自性等。從根本到末節都迷惑，因為粗顯，所以判為煩惱障。所障礙的是人無我。三界（trayo dhātu）虛妄，都只是一心所造。心變異而顯現，所以才有（諸法）。心外沒有別的法，卻執著有獨立的心境差別。迷惑根本，因迷惑而生起，所迷惑的非常深，所以能迷惑的，就用能勝的智慧來對治，名為智障。 問：如何得知？答：《攝大乘論》說：『先於（菩薩）登地前通達人無我，去除煩惱障。今于初地（prathamā bhūmi）通達法無我，斷除智障。』又說：『滅除智障，進入唯識四位。』由此可知，唯識所要去除的，與之前所去除的不同。所以知道，執著無自性、有自性等是煩惱障，沒有差別卻執著有差別是智障。 第四，從相實上分二：一切諸法的差別情狀聚集生起，所以名為相。即相無相，名為相空。前面所說的各種障礙，就是四住地煩惱（catvāri sthānas），是煩惱障。真如藏性（tathāgatagarbha）是一切諸法的體性，所以名為實。無始無明（anādi-avidyā）住地障礙此藏性不顯現，令真觀不能生起。所以就所障礙的（藏性）而命名，名為智障。這一對，如《地持住品》所說：煩惱障分三品，智障分三品。 第五，從功德體性上分二：迷惑障性的本體，是因為迷惑了真理，以及前面所說的，判為煩惱障。恒河沙數般的無明，障礙十種功德、十種正行，名為智障。 第六，從解惑上分二：上面所說的五住地惑（pañca sthānāni），判為煩惱障。三慧（tisraḥ prajñās）解智是分別心，只要有所分別，就有所不分別，這就叫做無明障。無分別智（nirvikalpa-jñāna）因為沒有分別，所以無所不分別，所以名為智。
【English Translation】 English version 'Delusion is unreal.' Simultaneously understanding the principle of the first noble truth (paramārtha-satya) of emptiness and no-self (anātman). Counteracting the mind that clings to the notion that dharmas are mere designations, by using the correct contemplation of emptiness. Simultaneously understanding that conditioned dharmas (saṃskṛta-dharma) are unreal, counteracting the mind that clings to the notion of real dharmas. This pair of two obscurations, as described in the 'Chapter on the True Meaning of Ground-Holding': The afflictive obscuration (kleśa-āvaraṇa) is seeing the five aggregates (skandha) as pure, clinging to the existence of aggregates, separate from aggregates, no-self, and human nature, etc. The cognitive obscuration (jñeya-āvaraṇa) is seeing wisdom as pure, clinging to the designation of form, up to the designation of nirvana (nirvāṇa), the absence of inherent existence in form, up to the absence of inherent existence in nirvana, etc. Third, dividing into two based on nature and characteristics: clinging to the notion that hypothetical existence is an independent entity, clinging to the notion that dharmas have inherent existence, etc. Confused from root to branch, because it is coarse, it is judged as the afflictive obscuration. What is obscured is the no-self of persons. The three realms (trayo dhātu) are illusory, all created by the one mind. The mind changes and manifests, therefore (dharmas) exist. Outside the mind, there are no separate dharmas, yet clinging to the notion of separate differences between mind and object. Confused about the root, arising from confusion, what is confused is very deep, therefore what can confuse is counteracted by superior wisdom, called the cognitive obscuration. Question: How is this known? Answer: The Compendium on the Mahāyāna says: 'First, before reaching the (Bodhisattva) grounds, understanding the no-self of persons, removing the afflictive obscuration. Now, on the first ground (prathamā bhūmi), understanding the no-self of dharmas, cutting off the cognitive obscuration.' It also says: 'Eliminating the cognitive obscuration, entering the four stages of Consciousness-Only.' From this, it can be known that what is to be eliminated by Consciousness-Only is different from what was eliminated before. Therefore, it is known that clinging to the notion of no inherent existence, inherent existence, etc., is the afflictive obscuration, and clinging to the notion of difference where there is no difference is the cognitive obscuration. Fourth, dividing into two based on appearance and reality: the collection and arising of all the different emotional states of dharmas, therefore it is called appearance. That is, appearance without appearance is called emptiness of appearance. The various obscurations mentioned earlier are the four abodes of affliction (catvāri sthānas), which are the afflictive obscuration. The Tathāgatagarbha (tathāgatagarbha) is the essence of all dharmas, therefore it is called reality. Beginningless ignorance (anādi-avidyā) abiding in the ground obscures this Tathāgatagarbha, preventing true contemplation from arising. Therefore, it is named based on what is obscured (the Tathāgatagarbha), called the cognitive obscuration. This pair, as described in the 'Chapter on Abiding in the Ground': the afflictive obscuration is divided into three categories, and the cognitive obscuration is divided into three categories. Fifth, dividing into two based on the nature of merit: being confused about the essence of obscuration, because of being confused about the truth, and what was mentioned earlier, is judged as the afflictive obscuration. Ignorance like the sands of the Ganges, obscuring the ten merits and the ten correct practices, is called the cognitive obscuration. Sixth, dividing into two based on resolving confusion: the five abodes of affliction (pañca sthānāni) mentioned above are judged as the afflictive obscuration. The three wisdoms (tisraḥ prajñās) that resolve intelligence are discriminating minds. As long as there is discrimination, there is something that is not discriminated, which is called the obscuration of ignorance. Non-discriminating wisdom (nirvikalpa-jñāna), because it is non-discriminating, therefore it does not fail to discriminate anything, so it is called wisdom.
故判此分別智為智障。第七理事二智分二者。除迷識理者。以理通一切故能觀名一切智。惑性障此名煩惱障。遣闇識事。以事異故名事。能觀名一切種智。故能障名為智障。
第四依心分別者。初一對依心慧分二。依雜心智障唯意識。煩惱障通六識。若見修分二。約名攝法並是意識。依成實論。煩惱障通依五識一相應行心五意識一相應行心第六意識一相應行心。智障唯第六意識一相應行心。前三心是無記一念故不為諸惑所依。故彼雜問品云。一切煩惱五識時無。唯在第六識中。依大乘如雜心所明。以煩惱與心王不相離故。故攝論云。心與心法未曾見其相離。俱舍論亦云。八戒唯無記。余即通三性。第二對煩惱障如前。智障若就起取性言之。唯第六意識行心。就地取性言之。三重十二心緣有而生不了空無我理。即是智障所攝。依大乘就起依第六識。就地言之亦通余心。第三對煩惱障如前。智障就起言之。依意執兩識。就地言之即通余心。故攝論云。若約五根五塵五識名亂。何者為色識。若約五識五根五塵名為色識。此色識即是亂因。此識若不起。不得於無中執有。此言執有者。未得唯識智導。是有漏心識緣有生故。第四對煩惱障如前。智障唯依第六意識。有說依第八識起微細四謗以為無始無明住地者不然。阿梨耶
【現代漢語翻譯】 現代漢語譯本 因此，可以判定這種分別智是智障。第七，從理智和事智兩個方面來區分。其中，能夠消除對事物之理迷惑的，因為『理』是貫通一切的，所以能夠觀照，稱為『一切智』。迷惑自性的障礙，稱為『煩惱障』。能夠遣除對事物之相的迷惑，因為『事』是各不相同的，所以稱為『事』。能夠觀照，稱為『一切種智』。因此，能夠成為障礙的，稱為『智障』。
第八，根據心來分別。第一對，根據雜心慧分為二。依雜心來說，智障唯有意識。煩惱障則通於六識。如果從見道和修道來分，根據名稱來攝取法，都是意識。根據《成實論》，煩惱障通於依五識的相應行心、五意識的相應行心、以及第六意識的相應行心。智障則唯有第六意識的相應行心。前三種心是無記的一念，因此不成為各種迷惑所依。所以《雜阿含經》中說，一切煩惱在五識生起時是沒有的，只存在於第六識中。根據大乘，如《雜集論》所說，因為煩惱與心王不相分離。所以《攝大乘論》說，心與心法從未見過它們相互分離。俱舍論也說，八戒唯是無記，其餘則通於三種性質。
第二對，煩惱障如前所述。智障如果就生起和執取的性質來說，唯有第六意識的行心。就地來說，三重十二心緣于『有』而生起，不能了達空無我的道理，這就是智障所攝。根據大乘，就生起來說，依于第六識。就地來說，也通於其他心。
第三對，煩惱障如前所述。智障就生起來說，依于意和執兩識。就地來說，就通於其他心。所以《攝大乘論》說，如果從五根、五塵、五識來說，就叫做『亂』。什麼是色識？如果從五識、五根、五塵來說，就叫做『色識』。這個色識就是『亂』的起因。這個識如果不生起，就不能在無中執有。這裡所說的『執有』，是沒有得到唯識智慧的引導。是有漏的心識緣于『有』而生起的緣故。
第四對，煩惱障如前所述。智障唯依于第六意識。有人說，依于第八識生起微細的四種誹謗，作為無始無明住地，這是不對的。阿梨耶（Ālaya，藏識）
【English Translation】 English version Therefore, it can be determined that this discriminating wisdom is a wisdom-obscuration (智障, zhàng). Seventh, distinguish between the two aspects of wisdom: wisdom of principle (理智, lǐ zhì) and wisdom of phenomena (事智, shì zhì). Among them, that which can eliminate the delusion of the principle of things, because 'principle' (理, lǐ) permeates everything, so it can observe and is called 'all-wisdom' (一切智, yī qiè zhì). The obscuration that deludes the nature is called 'affliction-obscuration' (煩惱障, fán nǎo zhàng). That which can dispel the delusion of the appearance of things, because 'phenomena' (事, shì) are different from each other, so it is called 'phenomena'. That which can observe is called 'all-kinds-of-wisdom' (一切種智, yī qiè zhǒng zhì). Therefore, that which can become an obstacle is called 'wisdom-obscuration'.
Eighth, distinguish according to the mind. The first pair, according to the mixed-mind (雜心, zá xīn) wisdom, divide into two. According to the mixed-mind, wisdom-obscuration exists only in consciousness (意識, yì shí). Affliction-obscuration pervades the six consciousnesses. If divided from the perspective of the path of seeing (見道, jiàn dào) and the path of cultivation (修道, xiū dào), according to the name to gather the dharmas, all are consciousness. According to the Satyasiddhi Shastra (成實論, Chéngshí Lùn), affliction-obscuration pervades the corresponding mental factors (相應行心, xiāng yìng xíng xīn) that rely on the five consciousnesses, the corresponding mental factors of the five sense consciousnesses, and the corresponding mental factors of the sixth consciousness. Wisdom-obscuration exists only in the corresponding mental factors of the sixth consciousness. The first three minds are neutral (無記, wú jì) and momentary, so they do not become the basis for various delusions. Therefore, the Miscellaneous Discourses (雜阿含經, Zá Āhán Jīng) says that all afflictions are not present when the five consciousnesses arise, but only exist in the sixth consciousness. According to Mahayana, as explained in the Compendium of Abhidharma (雜集論, Zájí Lùn), because afflictions are inseparable from the mind-king (心王, xīn wáng). Therefore, the Compendium on the Great Vehicle (攝大乘論, Shè Dàchéng Lùn) says that the mind and mental factors have never been seen to be separated from each other. The Abhidharmakosha (俱舍論, Jùshě Lùn) also says that the eight precepts are only neutral, and the rest pervade the three natures.
The second pair, affliction-obscuration is as described before. If wisdom-obscuration is considered from the perspective of the nature of arising and grasping, it exists only in the active mind of the sixth consciousness. From the perspective of the ground, the twelve minds of the three realms arise from attachment to 'existence' (有, yǒu) and cannot understand the principle of emptiness and no-self (空無我, kōng wú wǒ), which is included in wisdom-obscuration. According to Mahayana, from the perspective of arising, it relies on the sixth consciousness. From the perspective of the ground, it also pervades other minds.
The third pair, affliction-obscuration is as described before. If wisdom-obscuration is considered from the perspective of arising, it relies on the mind (意, yì) and grasping (執, zhí) consciousnesses. From the perspective of the ground, it pervades other minds. Therefore, the Compendium on the Great Vehicle says that if considered from the perspective of the five roots (五根, wǔ gēn), five objects (五塵, wǔ chén), and five consciousnesses (五識, wǔ shí), it is called 'confusion' (亂, luàn). What is color-consciousness (色識, sè shí)? If considered from the perspective of the five consciousnesses, five roots, and five objects, it is called 'color-consciousness'. This color-consciousness is the cause of 'confusion'. If this consciousness does not arise, one cannot grasp existence in non-existence. The 'grasping existence' mentioned here is without the guidance of the wisdom of only-consciousness (唯識智, wéi shí zhì). It is because the defiled consciousness arises from attachment to 'existence'.
The fourth pair, affliction-obscuration is as described before. Wisdom-obscuration relies only on the sixth consciousness. Some say that subtle four slanders arise from the eighth consciousness, as the ground of beginningless ignorance (無始無明住地, wú shǐ wú míng zhù dì), which is incorrect. Ālaya (阿梨耶, Ālìyé)
識乃因無始無明故有此。如楞伽經種種妄想熏以為現識因。起信論亦云。以無明染法緣故令真如不染之法有于染相。又云。生滅無明必與不生滅和合有生滅相。非一非異名和合識。問。因四使有陀那。即陀那有四使。何妨因無明故有阿梨耶。梨耶有無明。答。由無明故令真如不染之法有染。不同四使與陀那同時相應。若無陀那即無四使故陀那有四使。故攝論云。此三事若離無明即不可得。此無明若離依止即不可得。說有又說即用獨行為無始者。此或可爾。然以理推求。起信論云。不違一法界義者名為無始無明住地。此無明緣即如生滅相識藏不了故執之為我。后時了達唯是生滅相心即便對治。然無明住地乃緣如來藏一法界義不了故迷。若論能對治達妄無妄。解觀與如相應方能對治不緣生滅相識。故知不然。第五對並依第六意識。以五識及陀那並不緣恒沙功德為境。第六對煩惱通攝一切惑心通依無別。智障唯依第六意識。第七對煩惱障通依諸識智障唯依六識。以緣事不了故。陀那識不緣外法境界故非種智所治。此等熏習種子並依梨耶。故攝論云。染污及善從自熏習種子生故得相續。何以故。此二心由本識所攝持故。妄非孤起。此等並依在隱如乘藏故。勝鬘經云。生死生死者。此二法並依如來藏。維摩經亦云。依無住本建立
【現代漢語翻譯】 現代漢語譯本 這是因為無始以來的無明才會有這樣的現象。《楞伽經》中說，種種虛妄的念頭熏習成為現識的原因。《起信論》也說，因為無明染法的緣故，使得真如不染的法有了染污的相狀。又說，生滅的無明必定與不生滅的真如和合，從而產生生滅的相狀，這種非一非異的狀態被稱為和合識。 問：因為有四種煩惱（四使）才有了阿陀那識（陀那），那麼阿陀那識也有四種煩惱。為什麼不能說因為無明才有了阿賴耶識（梨耶），阿賴耶識也有無明呢？ 答：因為無明才使得真如不染的法有了染污，這不同於四種煩惱與阿陀那識同時相應。如果沒有阿陀那識，就沒有四種煩惱，所以阿陀那識有四種煩惱。因此，《攝大乘論》說，這三件事（指煩惱等）如果離開無明就無法存在，而無明如果離開所依止的阿賴耶識也無法存在。雖然說有無明，又說無明是獨立存在的，是無始的，這或許可以成立。但從道理上推求，《起信論》說，不違背一法界義的才被稱為無始無明住地。這種無明緣于如來藏一法界義，因為不了達所以迷惑。如果執著于生滅相識，就會執著於我。後來如果了達這只是生滅相心，就可以進行對治。然而，無明住地是緣于如來藏一法界義，因為不了達所以迷惑。如果說能夠對治，那就是了達虛妄本無，解脫的觀照與真如相應，才能對治，而不是緣于生滅相識。所以說不是這樣的。 第五意識的對治是依于第六意識。因為前五識和阿陀那識都不以恒河沙數功德為境界。第六意識對煩惱的對治可以涵蓋一切迷惑之心，普遍依于各種識而無差別。智障的對治只依于第六意識，因為對事相不了達的緣故。阿陀那識不緣于外法境界，所以不是種智所能對治的。這些熏習的種子都依于阿賴耶識。所以，《攝大乘論》說，染污和善良都是從各自熏習的種子中產生的，所以能夠相續。為什麼呢？因為這兩種心都是由本識所攝持的，虛妄不是孤立產生的。這些都依存在隱秘的如來藏中。所以，《勝鬘經》說，生死生死，這兩種法都依于如來藏。《維摩詰經》也說，依于無住的根本而建立。
【English Translation】 English version This arises because of beginningless ignorance (無明, Wuming). As the Laṅkāvatāra Sūtra says, various deluded thoughts are the cause of the manifestation of consciousness. The Awakening of Faith in the Mahayana also says that because of the condition of ignorance and defilement, the undefiled nature of Suchness (真如, Zhenru) has the appearance of defilement. It also says that the ignorance of arising and ceasing must combine with the non-arising and non-ceasing, resulting in the appearance of arising and ceasing. This state of neither one nor different is called combined consciousness. Question: Because of the four defilements (四使, Sishi), there is the Ādāna consciousness (陀那, Tuona). Then the Ādāna consciousness has the four defilements. Why can't it be said that because of ignorance, there is the Ālaya consciousness (梨耶, Liye), and the Ālaya consciousness has ignorance? Answer: Because of ignorance, the undefiled nature of Suchness has defilement. This is different from the four defilements being simultaneously associated with the Ādāna consciousness. If there is no Ādāna consciousness, there are no four defilements, so the Ādāna consciousness has the four defilements. Therefore, the Mahāyānasaṃgraha says that these three things (referring to defilements, etc.) cannot be obtained if they are separated from ignorance, and this ignorance cannot be obtained if it is separated from the Ālaya consciousness on which it relies. Although it is said that there is ignorance, and it is also said that ignorance exists independently and is beginningless, this may be established. But from the perspective of reason, the Awakening of Faith in the Mahayana says that what does not contradict the meaning of the one Dharma Realm is called the dwelling place of beginningless ignorance. This ignorance is conditioned by the meaning of the Tathāgatagarbha (如來藏, Rulaizang) one Dharma Realm, and because it is not understood, there is delusion. If one clings to the consciousness of arising and ceasing, one will cling to the self. Later, if one understands that this is just the mind of arising and ceasing, one can apply the antidote. However, the dwelling place of ignorance is conditioned by the meaning of the Tathāgatagarbha one Dharma Realm, and because it is not understood, there is delusion. If it is said that one can apply the antidote, it is because one understands that delusion is fundamentally non-existent, and the liberating contemplation corresponds to Suchness, then one can apply the antidote, rather than being conditioned by the consciousness of arising and ceasing. So it is known that it is not like this. The antidote for the fifth consciousness relies on the sixth consciousness. Because the first five consciousnesses and the Ādāna consciousness do not take the merits of countless sands of the Ganges as their object. The antidote for afflictions by the sixth consciousness can encompass all deluded minds, universally relying on various consciousnesses without distinction. The antidote for cognitive obscurations only relies on the sixth consciousness, because of the lack of understanding of phenomena. The Ādāna consciousness does not condition external Dharma realms, so it cannot be treated by the wisdom of all kinds. These seeds of conditioning all rely on the Ālaya consciousness. Therefore, the Mahāyānasaṃgraha says that defilement and goodness arise from the seeds conditioned by themselves, so they can continue. Why? Because these two minds are held by the fundamental consciousness, delusion does not arise in isolation. These all rely on the hidden Tathāgatagarbha. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that birth and death, birth and death, these two Dharmas both rely on the Tathāgatagarbha. The Vimalakīrti Sūtra also says that it is established on the basis of non-abiding.
一切法。
第五迷障理事者。分別有二。第一所障理事不同。第二能迷障漏無漏別。第一所障理事不同。于中有二。第一就七義分理事。第二別辨理事不同。第一者初番煩惱障。第五第六第七番智障。所障是事而非理。第一第二第三第四番智障。第五番煩惱障。此等所障是理而非事。餘者所障通理事。第二別辨理事差別者。先事次理。就事明緣生所障異。初及第七緣外境生障內德。初障障戒等三行。第七障智德。第五第六緣功德事生還障功德。第五能障是惑性。第六能障是智慧。就理緣生迷異者。第四第五緣理生迷故還障理。第一第二智障緣事而生迷理。如緣色不了有色無其我。若論是非不了是色非我此等。第一第二第三是相空理。第四第五是有法真如理。第四對相名實。第五對功德名體。就相中初是無人我理。第二是無性理。第三是相無生無性理。余通障理事。緣生及障可以意得。第二能迷障漏無漏別。先障次迷。就障初及第二煩惱少分。第七智障。此三唯與有漏心相依同緣。第六智障唯無漏心相依同緣。第五智障通與漏無漏心相依同緣。即為通漏無漏。次迷者。初迷及第二煩惱少分。唯與有漏心相依同緣。唯有漏。余通二。凡起是有漏。聖人觀心所計是無漏。如苦諦觀等計苦有性等是然。第五煩惱障唯是有
【現代漢語翻譯】 現代漢語譯本 一切法。
第五重迷障在於事和理，可以分為兩種情況。第一種是所障的事和理不同，第二種是能迷的障礙是有漏還是無漏的區別。第一種所障的事和理不同，其中又分為兩種情況。第一種是按照七種意義來區分事和理，第二種是分別辨析事和理的不同。
第一種情況，初番的煩惱障，第五、第六、第七番的智障，所障礙的是事而非理。第一、第二、第三、第四番的智障，第五番的煩惱障，這些所障礙的是理而非事。其餘的障礙則通於事和理。
第二種情況，分別辨析事和理的差別，先說事，再說理。就事而言，緣起所造成的障礙是不同的。初番和第七番，緣于外境而生，障礙內在的功德。初番障礙戒等三種行為，第七番障礙智慧的功德。第五、第六番，緣于功德之事而生，反而障礙功德。第五番能障礙的是惑性，第六番能障礙的是智慧。就理而言，緣起所造成的迷惑是不同的。第四、第五番緣于理而生迷惑，所以反而障礙理。第一、第二番的智障緣於事而生迷惑理，例如緣於色而不了達有色無我。如果論是非，不了達是色非我等等。第一、第二、第三番是相空之理，第四、第五番是有法真如之理。第四番針對相的名和實，第五番針對功德的體。就相而言，初番是無人我之理，第二番是無自性之理，第三番是相無生無自性之理。其餘的則通於障礙事和理。緣起和障礙可以意會。
第二種，能迷的障礙是有漏還是無漏的區別。先說障礙，再說迷惑。就障礙而言，初番和第二番的煩惱少分，第七番的智障，這三種僅僅與有漏心相互依存，共同緣起。第六番的智障僅僅與無漏心相互依存，共同緣起。第五番的智障則既與有漏心相互依存，也與無漏心相互依存，即為通於有漏和無漏。再說迷惑，初番的迷惑以及第二番的煩惱少分，僅僅與有漏心相互依存，共同緣起，僅僅是有漏。其餘的則通於二者。凡是生起都是有漏，聖人觀心所計的是無漏，例如苦諦觀等，計苦有自性等等，這是必然的。第五番的煩惱障僅僅是有漏。
【English Translation】 English version All Dharmas.
The fifth obscuration lies in phenomena (事) and principle (理), which can be divided into two situations. The first is that the phenomena and principle being obscured are different, and the second is the difference between whether the obscuration is caused by defiled (有漏) or undefiled (無漏) afflictions. The first situation, where the phenomena and principle being obscured are different, can be further divided into two cases. The first is to distinguish phenomena and principle according to seven meanings, and the second is to separately analyze the differences between phenomena and principle.
In the first case, the first level of afflictive obscurations (煩惱障), and the fifth, sixth, and seventh levels of cognitive obscurations (智障), obscure phenomena rather than principle. The first, second, third, and fourth levels of cognitive obscurations, and the fifth level of afflictive obscurations, obscure principle rather than phenomena. The remaining obscurations obscure both phenomena and principle.
In the second case, separately analyze the differences between phenomena and principle, first discussing phenomena and then principle. Regarding phenomena, the obscurations caused by dependent origination (緣生) are different. The first and seventh levels, arising from external objects, obscure internal virtues. The first level obscures the three practices of precepts (戒), etc., and the seventh level obscures the virtue of wisdom (智德). The fifth and sixth levels, arising from meritorious deeds, conversely obscure merit. The fifth level obscures the nature of delusion (惑性), and the sixth level obscures wisdom. Regarding principle, the delusions caused by dependent origination are different. The fourth and fifth levels arise from principle and therefore obscure principle. The first and second levels of cognitive obscurations arise from phenomena and obscure principle, such as being attached to form (色) and not understanding that form is without self (無我). If discussing right and wrong, not understanding that 'this form is not me,' and so on. The first, second, and third levels are the principle of emptiness of characteristics (相空), and the fourth and fifth levels are the principle of Suchness of existing dharmas (有法真如). The fourth level addresses the name and reality of characteristics, and the fifth level addresses the essence of merit. Regarding characteristics, the first level is the principle of no-self of persons (無人我), the second level is the principle of no-inherent existence (無自性), and the third level is the principle of characteristics being without arising and without inherent existence (相無生無自性). The remaining obscurations obscure both phenomena and principle. Dependent origination and obscuration can be understood intuitively.
Secondly, the difference between whether the obscuration is caused by defiled or undefiled afflictions. First discussing obscurations, then delusions. Regarding obscurations, the first and second levels of afflictive obscurations (in small part), and the seventh level of cognitive obscurations, these three only depend on defiled minds (有漏心) and arise together. The sixth level of cognitive obscurations only depends on undefiled minds (無漏心) and arises together. The fifth level of cognitive obscurations depends on both defiled and undefiled minds and arises together, thus encompassing both defiled and undefiled. Regarding delusions, the first level of delusion and the first and second levels of afflictive obscurations (in small part) only depend on defiled minds and arise together, thus being only defiled. The remaining delusions encompass both. All that arises is defiled, and what the sages contemplate in their minds is undefiled, such as contemplating suffering (苦諦觀) and considering suffering to have inherent existence, and so on, which is inevitable. The fifth level of afflictive obscurations is only defiled.
漏。及第四智障亦是。
第六地起斷除先後。于內先地起后斷除。第一地起分別者。第二中智障及第三智障。此二互為地起。或因計性有別相。或因別有相計有性。自余皆迷者是地障。依迷生說之為起。第二治斷先後者。初對先觀解斷迷理智障。次起行除煩惱障。餘六番皆先斷煩惱后除智障。何意然者。初對先解後行故。先生觀解除迷智障。次依觀起行除煩惱障。第二第三第四明理有淺深障有粗細。先悟淺理。次悟深理。先劣智斷粗。次勝智斷細。第五顯體生德故。先除迷理惑障顯性體。依體生德除恒沙智障。第六要先除惑性煩惱障。然生能治為智障。智障得勝舍劣故。先煩惱障次智障。第七道理實無先後義說先後。證智後起后智。先智是因。后智是果。若然亦得先說煩惱障次智障。
第七就位明盡證分齊。初對及第二翻中。煩惱障皆種性已前斷盡。智障從種性初心至解行滿心盡。第三智障從忍法已去斷。就實智邪。及就性煩惱障。從世第一法已去斷。就功德智障。及第七對皆初地初心斷。至金剛心滅時盡種皆起為解脫道證。就實辨治斷法差別如斷結□所說。
第八攝障分別。先攝三障。皮障是煩惱障攝。肉心此二通為二障攝。以迷空理者為肉。無始無明為心故爾。若攝三使。謂害伴使羸使薄使。
【現代漢語翻譯】 現代漢語譯本：
還有第四種智障（Jnana-avarana，對智慧的遮蔽）也是如此。
第六地開始斷除的先後順序是：在內部，先從較低的階段開始，然後斷除較高的階段。第一地開始分別時，第二種中智障和第三種智障，這兩種智障相互作為地起（bhumi-utpatti，生起的基礎）。或者因為對自性的執著而有差別相，或者因為對差別相的執著而有自性。其餘的都是因為迷惑而產生的地障。依據迷惑而產生，所以說是『起』。第二種情況，治理和斷除的先後順序是：首先，通過觀察和理解來斷除迷惑真理的智障；然後，通過修行來去除煩惱障。其餘六種情況都是先斷除煩惱，後去除智障。為什麼會這樣呢？因為最初是對治先理解後行動的緣故。先通過觀察和理解來去除迷惑的智障，然後依據觀察開始修行，去除煩惱障。第二、第三、第四種情況說明了真理有深淺，障礙有粗細。先領悟淺顯的真理，再領悟深奧的真理。先用較弱的智慧斷除粗大的障礙，再用強大的智慧斷除細微的障礙。第五種情況顯示了自性生起功德的緣故，先去除迷惑真理的惑障，顯現自性，然後依據自性生起功德，去除如恒河沙數般的智障。第六種情況必須要先去除迷惑自性的煩惱障，然後才能生起能夠對治智障的智慧。智障得到勝利，捨棄劣勢的緣故，所以先是煩惱障，然後是智障。第七種情況，道理上實際上沒有先後順序，只是從意義上來說有先後。證悟的智慧後生起，後來的智慧。先前的智慧是因，後來的智慧是果。如果這樣，也可以先說煩惱障，后說智障。
第七，就果位說明斷盡和證悟的界限。最初和第二種情況中，煩惱障都在種性（gotra，潛在能力）之前斷盡。智障從種性初心到解行圓滿心時斷盡。第三種智障從忍法（ksanti-dharma，安忍之法）以後斷。就真實智慧和邪見，以及就自性煩惱障來說，從世第一法（laukika-agradharma，世間第一法）以後斷。就功德智障，以及第七種情況來說，都是初地初心斷，到金剛心滅時斷盡，所有種性都生起為解脫道證。就真實辨別和治理斷法上的差別，如同斷結□中所說。
第八，攝取障礙進行分別。首先攝取三種障礙。皮障是煩惱障所攝。肉和心這兩種都通於兩種障礙所攝。因為迷惑空性的道理的是肉，無始以來的無明是心，所以這樣說。如果攝取三種使（trayasrava，三種煩惱），即害伴使（himsa-anusaya，嗔恚隨眠）、羸使（mana-anusaya，慢隨眠）、薄使（drti-anusaya，疑隨眠）。
【English Translation】 English version:
Also, the fourth Jnana-avarana (智障, obscuration of wisdom) is like this.
From the sixth Bhumi (地, stage), the order of eliminating [the obscurations] is as follows: internally, one starts from the lower Bhumi and then eliminates [the obscurations] of the higher Bhumi. When the first Bhumi begins to differentiate, the second Madhyama-jnana-avarana (中智障, intermediate obscuration of wisdom) and the third Jnana-avarana, these two mutually serve as the basis for arising (bhumi-utpatti, 地起). Either because of attachment to inherent existence (svabhava, 自性) there are distinct characteristics, or because of attachment to distinct characteristics there is inherent existence. The rest are Bhumi-avarana (地障, obscurations of the Bhumi) arising from delusion. Based on arising from delusion, it is said to 『arise』. In the second case, the order of governing and eliminating is as follows: first, through contemplation and understanding, one eliminates the Jnana-avarana that obscures the principle of truth; then, through practice, one removes the Klesha-avarana (煩惱障, obscuration of afflictions). In the remaining six cases, one first eliminates the Klesha-avarana and then removes the Jnana-avarana. Why is this so? Because initially, one governs by first understanding and then acting. First, through contemplation and understanding, one removes the Jnana-avarana that obscures [the principle of truth], then based on contemplation, one begins practice and removes the Klesha-avarana. The second, third, and fourth cases illustrate that the truth has depth and shallowness, and the obscurations have coarseness and subtlety. First, one comprehends the shallow truth, then one comprehends the profound truth. First, one uses inferior wisdom to eliminate coarse obscurations, then one uses superior wisdom to eliminate subtle obscurations. The fifth case reveals that the nature arises from virtue, so first one removes the obscurations of delusion that obscure the principle of truth, reveals the nature, and then based on the nature, one arises virtue and removes the Jnana-avaranas like the sands of the Ganges. The sixth case requires that one first remove the Klesha-avarana that obscures the nature, and then one can generate the wisdom that can govern the Jnana-avarana. Because the Jnana-avarana gains victory and abandons inferiority, so first there is Klesha-avarana, then there is Jnana-avarana. In the seventh case, in principle, there is actually no order, but from the perspective of meaning, there is an order. The wisdom of realization arises later, the later wisdom. The previous wisdom is the cause, the later wisdom is the effect. If so, one can also first speak of Klesha-avarana and then speak of Jnana-avarana.
Seventh, regarding the position, it explains the limits of complete elimination and realization. In the initial and second cases, the Klesha-avarana is completely eliminated before Gotra (種性, potential). The Jnana-avarana is completely eliminated from the initial mind of Gotra to the mind of complete understanding and practice. The third Jnana-avarana is eliminated after Ksanti-dharma (忍法, the Dharma of patience). Regarding true wisdom and wrong views, and regarding the Klesha-avarana of nature, it is eliminated after Laukika-agradharma (世第一法, the supreme mundane Dharma). Regarding the Jnana-avarana of merit, and the seventh case, it is eliminated from the initial mind of the first Bhumi, and is completely eliminated when the Vajra-like mind ceases, and all Gotras arise as the path of liberation and realization. Regarding the differences in true discrimination and governing elimination methods, it is as described in the [section on] eliminating fetters □.
Eighth, collect the obscurations and differentiate them. First, collect the three obscurations. The skin obscuration is collected by the Klesha-avarana. The flesh and mind both generally belong to the collection of two obscurations. Because the flesh is what is deluded about the principle of emptiness, and beginningless ignorance is the mind, so it is said. If one collects the three anusayas (trayasrava, 三使, three latent tendencies), namely Himsa-anusaya (害伴使, tendency to harm), Mana-anusaya (羸使, tendency to pride), and Drti-anusaya (薄使, tendency to doubt).
此三就義亦通為二障。若是恒沙對於無始即智障攝。若對一切種智所遣判為煩惱障攝。又定障煩惱障攝。解脫障智障通二所攝可知。三漏者。謂欲漏有漏無明漏。並初對二障攝。增三至四。闡提謗法外道著我。此二見修相對判為智障。若假實相對判為煩惱障攝。聲聞畏苦緣覺舍離通二障攝。對初即智障攝。以不達無性理故。對后惑障攝。四流者。見流初中智障攝。欲流有流無明流通初對二障攝。四取者。見惑二取並初對智障攝。欲及我語取通初對二障攝。四扼者。欲扼有扼無明扼見扼如四流說。四縛貪瞋見惑如四取說四障。邪思惟邪意及疑法執及分別。邪意初中智障攝。疑一種第七智障攝。余通二障攝可知。增四至五。五下分結是初重二障攝。三結智障攝。謂身見戒取疑。二結煩惱障攝。謂貪瞋。五上分結唯煩惱障攝。謂掉慢無明色染無色染。五蓋四蓋煩惱障攝。疑蓋智障攝。若對后還煩惱攝。五住地三住地煩惱障攝。見及無明通為二障攝可知。五心災。謂疑佛疑法疑僧疑戒疑教化。此等並初對二障攝。增五至六。並通二障攝。初執相應染即是攝初二障。不斷相應染。分別智相應染。現色心根本業等不相應染。並是后五重二障及第七重煩惱障攝。若攝六垢並是初重煩惱障攝。惱誑高害恨諂。增六至七。七使即初重二障
【現代漢語翻譯】 現代漢語譯本 這三種就義（San Jiu Yi，三種意義）也可以歸為二障（Er Zhang，兩種障礙）。如果是恒沙（Heng Sha，恒河沙，形容數量極多）的數量相對於無始（Wu Shi，無始劫）而言，就屬於智障（Zhi Zhang，智慧障）。如果針對一切種智（Yi Qie Zhong Zhi，一切種智，佛的智慧）所要去除的，則判為煩惱障（Fan Nao Zhang，煩惱障）。 此外，定障（Ding Zhang，禪定障）屬於煩惱障。解脫障（Jie Tuo Zhang，解脫障）則智障和煩惱障都包括，可以理解。 三漏（San Lou，三種煩惱）是指欲漏（Yu Lou，慾望的煩惱）、有漏（You Lou，存在的煩惱）和無明漏（Wu Ming Lou，無知的煩惱）。最初都歸為二障。增加到四種，即闡提（Chan Ti，斷善根者）、謗法（Bang Fa，誹謗佛法）、外道（Wai Dao，佛教以外的教派）和著我（Zhuo Wo，執著于自我）。這四種見解和修行相對而言，被判為智障。如果從假和實相對而言，則判為煩惱障。 聲聞（Sheng Wen，聽聞佛法而悟道的修行者）畏懼痛苦，緣覺（Yuan Jue，通過觀察因緣而悟道的修行者）捨棄世間，這兩種情況都包括智障和煩惱障。對於前者來說，屬於智障，因為他們不理解無性理（Wu Xing Li，萬法皆空的道理）。對於後者來說，屬於煩惱障。 四流（Si Liu，四種煩惱之流）是指見流（Jian Liu，錯誤的見解之流），最初屬於智障。欲流（Yu Liu，慾望之流）、有流（You Liu，存在之流）和無明流（Wu Ming Liu，無知之流）都歸於最初的二障。 四取（Si Qu，四種執取）是指見取（Jian Qu，執取錯誤的見解）和惑取（Huo Qu，執取迷惑），最初都屬於智障。欲取（Yu Qu，執取慾望）和我語取（Wo Yu Qu，執取自我）都歸於最初的二障。 四扼（Si E，四種束縛）是指欲扼（Yu E，慾望的束縛）、有扼（You E，存在的束縛）、無明扼（Wu Ming E，無知的束縛）和見扼（Jian E，錯誤的見解的束縛），如同四流的說法。 四縛（Si Fu，四種束縛）是指貪（Tan，貪婪）、瞋（Chen，嗔恨）和見惑（Jian Huo，錯誤的見解），如同四取的說法。 四障（Si Zhang，四種障礙）是指邪思惟（Xie Si Wei，錯誤的思考）、邪意（Xie Yi，錯誤的意念）以及疑（Yi，懷疑）和法執（Fa Zhi，對佛法的執著）及分別（Fen Bie，分別心）。邪意最初屬於智障。懷疑這種屬於第七識的智障。其餘的都包括智障和煩惱障，可以理解。 增加到五種，五下分結（Wu Xia Fen Jie，斷除地獄煩惱的五種結縛）最初是智障和煩惱障。三結（San Jie，三種結縛）屬於智障，即身見（Shen Jian，認為身體是真實的）、戒取（Jie Qu，執取錯誤的戒律）和疑（Yi，懷疑）。二結（Er Jie，兩種結縛）屬於煩惱障，即貪（Tan，貪婪）和瞋（Chen，嗔恨）。 五上分結（Wu Shang Fen Jie，斷除上界煩惱的五種結縛）只屬於煩惱障，即掉（Diao，掉舉）、慢（Man，傲慢）、無明（Wu Ming，無知）、色染（Se Ran，對色界的貪染）和無色染（Wu Se Ran，對無色界的貪染）。 五蓋（Wu Gai，五種覆蓋真性的煩惱）中的四蓋屬於煩惱障，即貪慾蓋（Tan Yu Gai，貪慾的覆蓋）、瞋恚蓋（Chen Hui Gai，嗔恚的覆蓋）、睡眠蓋（Shui Mian Gai，睡眠的覆蓋）和掉悔蓋（Diao Hui Gai，掉舉和後悔的覆蓋）。疑蓋（Yi Gai，懷疑的覆蓋）屬於智障。如果針對後者，仍然屬於煩惱障。 五住地（Wu Zhu Di，五種煩惱的住處）中的三種住地屬於煩惱障。見（Jian，錯誤的見解）和無明（Wu Ming，無知）通常都包括智障和煩惱障，可以理解。 五心災（Wu Xin Zai，五種內心的災難）是指懷疑佛（Yi Fo，懷疑佛陀）、懷疑法（Yi Fa，懷疑佛法）、懷疑僧（Yi Seng，懷疑僧團）、懷疑戒（Yi Jie，懷疑戒律）和懷疑教化（Yi Jiao Hua，懷疑教化）。這些最初都歸於二障。 增加到五種到六種，都包括智障和煩惱障。最初的執著相應的染污就是包括最初的兩種障礙。不斷相應的染污、分別智相應的染污、現色心根本業等不相應的染污，都是後面的五種智障和煩惱障以及第七識的煩惱障。如果包括六垢（Liu Gou，六種污垢），都屬於最初的煩惱障，即惱（Nao，惱怒）、誑（Kuang，欺騙）、高（Gao，高慢）、害（Hai，傷害）、恨（Hen，怨恨）和諂（Chan，諂媚）。 增加六種到七種，七使（Qi Shi，七種潛在的煩惱）即最初的智障和煩惱障。
【English Translation】 English version These three 'Jiu Yi' (San Jiu Yi, three meanings) can also be categorized into the two obstacles (Er Zhang, two obstacles). If it's the number of 'Heng Sha' (Heng Sha, Ganges River sands, describing an extremely large number) in relation to 'Wu Shi' (Wu Shi, beginningless time), then it's included in the 'Zhi Zhang' (Zhi Zhang, wisdom obstacle). If it's judged against what 'Yi Qie Zhong Zhi' (Yi Qie Zhong Zhi, all-knowing wisdom of the Buddha) aims to eliminate, then it's categorized as 'Fan Nao Zhang' (Fan Nao Zhang, affliction obstacle). Furthermore, 'Ding Zhang' (Ding Zhang, Samadhi obstacle) is included in the affliction obstacle. 'Jie Tuo Zhang' (Jie Tuo Zhang, liberation obstacle) includes both wisdom and affliction obstacles, which can be understood. The three 'Lou' (San Lou, three outflows) refer to 'Yu Lou' (Yu Lou, outflow of desire), 'You Lou' (You Lou, outflow of existence), and 'Wu Ming Lou' (Wu Ming Lou, outflow of ignorance). Initially, they are all categorized into the two obstacles. Increasing to four, namely 'Chan Ti' (Chan Ti, one who has severed their roots of goodness), 'Bang Fa' (Bang Fa, slandering the Dharma), 'Wai Dao' (Wai Dao, non-Buddhist paths), and 'Zhuo Wo' (Zhuo Wo, attachment to self). These four, in relation to views and practice, are judged as wisdom obstacles. If in relation to false and real, then they are judged as affliction obstacles. 'Sheng Wen' (Sheng Wen, disciples who attain enlightenment by hearing the Buddha's teachings) fearing suffering, and 'Yuan Jue' (Yuan Jue, those who attain enlightenment through observing conditions) abandoning the world, both include wisdom and affliction obstacles. For the former, it belongs to wisdom obstacle because they don't understand the principle of 'Wu Xing Li' (Wu Xing Li, the principle of emptiness of all phenomena). For the latter, it belongs to affliction obstacle. The four 'Liu' (Si Liu, four flows) refer to 'Jian Liu' (Jian Liu, flow of wrong views), which initially belongs to wisdom obstacle. 'Yu Liu' (Yu Liu, flow of desire), 'You Liu' (You Liu, flow of existence), and 'Wu Ming Liu' (Wu Ming Liu, flow of ignorance) all belong to the initial two obstacles. The four 'Qu' (Si Qu, four graspings) refer to 'Jian Qu' (Jian Qu, grasping at wrong views) and 'Huo Qu' (Huo Qu, grasping at delusion), which initially belong to wisdom obstacle. 'Yu Qu' (Yu Qu, grasping at desire) and 'Wo Yu Qu' (Wo Yu Qu, grasping at self) all belong to the initial two obstacles. The four 'E' (Si E, four bonds) refer to 'Yu E' (Yu E, bond of desire), 'You E' (You E, bond of existence), 'Wu Ming E' (Wu Ming E, bond of ignorance), and 'Jian E' (Jian E, bond of wrong views), as stated in the four flows. The four 'Fu' (Si Fu, four fetters) refer to 'Tan' (Tan, greed), 'Chen' (Chen, hatred), and 'Jian Huo' (Jian Huo, wrong views), as stated in the four graspings. The four 'Zhang' (Si Zhang, four hindrances) refer to 'Xie Si Wei' (Xie Si Wei, wrong thinking), 'Xie Yi' (Xie Yi, wrong intention), as well as 'Yi' (Yi, doubt) and 'Fa Zhi' (Fa Zhi, attachment to the Dharma) and 'Fen Bie' (Fen Bie, discrimination). 'Xie Yi' initially belongs to wisdom obstacle. Doubt belongs to the wisdom obstacle of the seventh consciousness. The rest include both wisdom and affliction obstacles, which can be understood. Increasing to five, the five lower fetters ('Wu Xia Fen Jie', Wu Xia Fen Jie, five fetters that bind to the lower realms) are initially wisdom and affliction obstacles. The three fetters ('San Jie', San Jie, three fetters) belong to wisdom obstacle, namely 'Shen Jian' (Shen Jian, belief in a real self), 'Jie Qu' (Jie Qu, attachment to wrong precepts), and 'Yi' (Yi, doubt). The two fetters ('Er Jie', Er Jie, two fetters) belong to affliction obstacle, namely 'Tan' (Tan, greed) and 'Chen' (Chen, hatred). The five higher fetters ('Wu Shang Fen Jie', Wu Shang Fen Jie, five fetters that bind to the higher realms) only belong to affliction obstacle, namely 'Diao' (Diao, restlessness), 'Man' (Man, pride), 'Wu Ming' (Wu Ming, ignorance), 'Se Ran' (Se Ran, attachment to the realm of form), and 'Wu Se Ran' (Wu Se Ran, attachment to the formless realm). The five coverings ('Wu Gai', Wu Gai, five hindrances that cover the true nature) of which four coverings belong to affliction obstacle, namely 'Tan Yu Gai' (Tan Yu Gai, hindrance of desire), 'Chen Hui Gai' (Chen Hui Gai, hindrance of anger), 'Shui Mian Gai' (Shui Mian Gai, hindrance of drowsiness), and 'Diao Hui Gai' (Diao Hui Gai, hindrance of restlessness and remorse). 'Yi Gai' (Yi Gai, hindrance of doubt) belongs to wisdom obstacle. If targeting the latter, it still belongs to affliction obstacle. The five abodes ('Wu Zhu Di', Wu Zhu Di, five dwelling places of afflictions) of which three abodes belong to affliction obstacle. 'Jian' (Jian, wrong views) and 'Wu Ming' (Wu Ming, ignorance) usually include both wisdom and affliction obstacles, which can be understood. The five mental calamities ('Wu Xin Zai', Wu Xin Zai, five inner calamities) refer to doubting the Buddha ('Yi Fo', Yi Fo, doubting the Buddha), doubting the Dharma ('Yi Fa', Yi Fa, doubting the Dharma), doubting the Sangha ('Yi Seng', Yi Seng, doubting the Sangha), doubting the precepts ('Yi Jie', Yi Jie, doubting the precepts), and doubting the teachings ('Yi Jiao Hua', Yi Jiao Hua, doubting the teachings). These initially belong to the two obstacles. Increasing from five to six, they all include wisdom and affliction obstacles. The initial attachment-related defilements include the initial two obstacles. The non-ceasing related defilements, the discrimination-wisdom related defilements, the non-related defilements such as the fundamental karma of manifested form and mind, are all the latter five wisdom and affliction obstacles and the affliction obstacle of the seventh consciousness. If including the six defilements ('Liu Gou', Liu Gou, six defilements), they all belong to the initial affliction obstacle, namely 'Nao' (Nao, annoyance), 'Kuang' (Kuang, deceit), 'Gao' (Gao, arrogance), 'Hai' (Hai, harm), 'Hen' (Hen, resentment), and 'Chan' (Chan, flattery). Increasing from six to seven, the seven latent tendencies ('Qi Shi', Qi Shi, seven latent tendencies) are the initial wisdom and affliction obstacles.
攝。七者謂貪慢無明疑愛瞋見也。增七至八。謂八惡覺並是初煩惱障攝。欲恚害親理國土不死輕侮族姓。增八至九。九種不凈極重上心三毒隨眠。三毒修道所滅。並是初煩惱障攝。見諦所滅無明住地不凈地惑凈地惑等。並是后五重二障攝。及第七煩惱障攝。非智障攝。九結並是初對二障攝。增九至十。謂十障。除第二第三並是第五第六對二障攝。及第七煩惱障攝。第四智障攝。第二第三是第四對煩惱習也。若攝十纏。無慚無愧與睡眠等通初二障。餘六並是煩惱障攝。掉悔慳嫉忿覆。若攝十使。身邊見惑邪疑此等並初重中智障攝。貪慢恚無明。此四通初重二障攝增十至十一。加微智障。通第七重二障攝。增十一至十三。謂懈怠掉悔無尊重不能善利益眾生逼惱軟凈心善方便見真俗見行相不見滅相不見生相大通極微。微智障。大通不見生相此二障並是第七中智障攝。懈怠障是第一第二第三及第四煩惱障攝。余皆是第四中智障及第五第六二障及第七煩惱障攝。增十三至二十二無明。大通無明微細蜜無明此二即第七智障攝。惡道業無明是初三對二障攝。及第四煩惱障。余皆第四智障及第六二障及第七煩惱障攝。增二十二至三十乃至八萬四千。準性相可知也。
不住道義
六番分別。一名。二分別體解成不住義。三對
【現代漢語翻譯】 現代漢語譯本 攝。七者謂貪（tan，貪婪）慢（man，傲慢）無明（wuming，愚癡）疑（yi，懷疑）愛（ai，愛慾）瞋（chen，嗔恨）見（jian，邪見）也。增七至八。謂八惡覺並是初煩惱障攝。欲恚害親理國土不死輕侮族姓。增八至九。九種不凈極重上心三毒隨眠。三毒修道所滅。並是初煩惱障攝。見諦所滅無明住地不凈地惑凈地惑等。並是后五重二障攝。及第七煩惱障攝。非智障攝。九結並是初對二障攝。增九至十。謂十障。除第二第三並是第五第六對二障攝。及第七煩惱障攝。第四智障攝。第二第三是第四對煩惱習也。若攝十纏。無慚（wucan，不知羞恥）無愧（kuikui，不覺羞恥）與睡眠等通初二障。餘六並是煩惱障攝。掉（diao，掉舉）悔（hui，後悔）慳（qian，吝嗇）嫉（ji，嫉妒）忿（fen，憤怒）覆（fu，覆藏）。若攝十使。身邊見惑邪疑此等並初重中智障攝。貪慢恚無明。此四通初重二障攝增十至十一。加微智障。通第七重二障攝。增十一至十三。謂懈怠（xiedai，懈怠）掉（diao，掉舉）悔（hui，後悔）無尊重不能善利益眾生逼惱軟凈心善方便見真俗見行相不見滅相不見生相大通極微。微智障。大通不見生相此二障並是第七中智障攝。懈怠障是第一第二第三及第四煩惱障攝。余皆是第四中智障及第五第六二障及第七煩惱障攝。增十三至二十二無明。大通無明微細蜜無明此二即第七智障攝。惡道業無明是初三對二障攝。及第四煩惱障。余皆第四智障及第六二障及第七煩惱障攝。增二十二至三十乃至八萬四千。準性相可知也。 不住道義 六番分別。一名。二分別體解成不住義。三對
【English Translation】 English version Contained. The seven are greed (tan, avarice), arrogance (man, pride), ignorance (wuming, delusion), doubt (yi, skepticism), attachment (ai, desire), hatred (chen, anger), and wrong views (jian, false beliefs). Increasing from seven to eight refers to the eight evil thoughts, all of which are contained within the first affliction obstacle. Desire, hatred, harming relatives, reasoning, country, immortality, belittling lineage. Increasing from eight to nine refers to the nine types of impurity, extremely heavy upper mind, the three poisons' latent tendencies. The three poisons are extinguished by cultivating the path and are contained within the first affliction obstacle. The ignorance dwelling place, impure ground delusion, pure ground delusion, etc., extinguished by seeing the truth, are contained within the latter fivefold two obstacles and the seventh affliction obstacle, not the wisdom obstacle. The nine fetters are all contained within the first pair of two obstacles. Increasing from nine to ten refers to the ten obstacles. Except for the second and third, all are contained within the fifth and sixth pair of two obstacles and the seventh affliction obstacle. The fourth is contained within the wisdom obstacle. The second and third are the fourth pair against affliction habits. If containing the ten entanglements, shamelessness (wucan, lack of shame), lack of remorse (kuikui, lack of guilt), and sleep are common to the first two obstacles. The remaining six are contained within the affliction obstacle: restlessness (diao, agitation), regret (hui, remorse), stinginess (qian, miserliness), jealousy (ji, envy), anger (fen, wrath), concealment (fu, deceit). If containing the ten messengers, the view of self, the delusion of wrong views, and doubt are all contained within the initial heavy wisdom obstacle. Greed, arrogance, hatred, and ignorance are all common to the initial heavy two obstacles. Increasing from ten to eleven adds subtle wisdom obstacle, common to the seventh heavy two obstacles. Increasing from eleven to thirteen refers to laziness (xiedai, sloth), restlessness (diao, distraction), regret (hui, remorse), lack of respect, inability to benefit sentient beings well, oppressing, soft pure mind, skillful means, seeing truth and falsehood, seeing the appearance of actions, not seeing the appearance of cessation, not seeing the appearance of arising, great penetration, extremely subtle. Subtle wisdom obstacle. Great penetration not seeing the appearance of arising, these two obstacles are both contained within the seventh middle wisdom obstacle. The laziness obstacle is contained within the first, second, third, and fourth affliction obstacles. The rest are all contained within the fourth middle wisdom obstacle and the fifth, sixth two obstacles and the seventh affliction obstacle. Increasing from thirteen to twenty-two ignorance. Great penetration ignorance, subtle secret ignorance, these two are the seventh wisdom obstacle. Ignorance of evil path karma is contained within the first three pairs of two obstacles and the fourth affliction obstacle. The rest are all contained within the fourth wisdom obstacle and the sixth two obstacles and the seventh affliction obstacle. Increasing from twenty-two to thirty, even up to eighty-four thousand, can be known according to their nature and characteristics. Not Dwelling in the Meaning of the Path Sixfold distinction. First, the name. Second, distinguishing the substance to understand and complete the meaning of non-dwelling. Third, opposing.
障分別。四所住境界分別。五所益差別。六住地分別。
第一名者。不者無也。不者不也。住之言著。住之言在。道者二行善巧除難無障名道。亦可所游履目之為道。
第二分別體解成不住義者。有其二種。一就觀明不住。二就行明不住。第一觀者。所緣境界無別可住。由生死即涅槃涅槃即生死。生死之外無別涅槃故不生心取證。涅槃外無別生死故不生心存有而舍。故稱不住。就行明不住義者。由智故令悲于有無染住。由悲故令智于無不取住。故稱不住。
第三對障分別者。分別有二。先觀次行。就觀始習觀言之。若約有無。觀有無性離於自性。觀無即有離於斷滅。若約生死。生死即涅槃遠離捨生死心。涅槃即生死遠離取證涅槃心。終成言之。觀有無有觀無無無遠離有無心。非有非無為所觀境界故。若約涅槃。觀生死無生死遠離涅槃即生死心。觀涅槃無涅槃遠離生死即涅槃心。就行者。始習言之遠離斷常。由大悲隨有故遠離斷執。由智慧觀無故舍離常見。終成言之遠離樂住之心。由智慧如實知生死故舍離樂住。由大悲不嫉取涅槃遠離取證。又復由智慧舍離凡夫樂住生死心。由大悲故遠離二乘住涅槃心 第四所住境界者。悲不住無住有。智不住有住無若語觀者。不住有無二理。住非有非無一味真如。
【現代漢語翻譯】 現代漢語譯本： 有六種分別需要理解：一、『不住道』（不執著于道的修行）的定義。二、解釋『不住』的本質。三、對治障礙的分別。四、所安住境界的分別。五、利益上的差別。六、住地的分別。
第一，關於『名』的解釋：『不』表示『沒有』，也表示『不』。『住』的意思是執著，也指安住。『道』指的是在兩種修行上的善巧，能夠去除困難和障礙，因此稱為『道』。也可以將所行走的路徑稱為『道』。
第二，分別解釋『不住』的本質，可以從兩個方面理解：一是通過觀照來明白『不住』，二是通過修行來明白『不住』。首先，從觀照的角度來說，所緣的境界沒有分別可以執著。因為生死即是涅槃，涅槃即是生死。在生死之外沒有另外的涅槃，所以不會生起追求證悟的心。在涅槃之外沒有另外的生死，所以不會生起執著存在而捨棄的心，因此稱為『不住』。從修行的角度來明白『不住』的意義，是因為智慧的緣故，使慈悲不會對有或無產生染著。因為慈悲的緣故，使智慧不會對無產生執取。因此稱為『不住』。
第三，對治障礙的分別：分別有兩種，先是觀照，然後是修行。從觀照的初始階段來說，如果從有和無的角度來看，觀照有和無的自性是空性的，從而遠離對自性的執著。觀照無即是有，從而遠離斷滅。如果從生死來看，生死即是涅槃，從而遠離捨棄生死的心。涅槃即是生死，從而遠離追求證悟涅槃的心。從最終成就來說，觀照有，有也不存在；觀照無，無也不存在，從而遠離對有和無的執著。非有非無是所觀照的境界。如果從涅槃的角度來看，觀照生死沒有生死，從而遠離涅槃即是生死的心。觀照涅槃沒有涅槃，從而遠離生死即是涅槃的心。從修行的角度來說，從初始階段來說，要遠離斷見和常見。通過大悲心隨順眾生，從而遠離斷滅的執著。通過智慧觀照諸法空性，從而舍離常見的執著。從最終成就來說，要遠離安於寂靜的心。通過智慧如實地了知生死，從而舍離安於寂靜。通過大悲心不嫉妒他人證悟涅槃，從而遠離追求證悟。進一步說，通過智慧舍離凡夫安於生死的快樂之心。通過大悲心，遠離二乘安住于涅槃的心。
第四，所安住的境界：慈悲不住于無，而安住于有；智慧不住于有，而安住于無。如果從觀照的角度來說，不住于有和無這兩種理，而安住于非有非無的唯一真如。
【English Translation】 English version: There are six distinctions to understand: 1. The definition of 'non-abiding path' (not being attached to the practice of the path). 2. Explaining the essence of 'non-abiding'. 3. Distinguishing the antidotes to obstacles. 4. Distinguishing the realm of dwelling. 5. Differences in benefits. 6. Distinguishing the abodes.
First, regarding the explanation of 'name': 'Non' means 'without', and also means 'not'. 'Abiding' means attachment, and also refers to dwelling. 'Path' refers to skillfulness in two practices, which can remove difficulties and obstacles, hence it is called 'path'. The path one walks can also be called 'path'.
Second, explaining the essence of 'non-abiding' can be understood from two aspects: one is to understand 'non-abiding' through contemplation, and the other is to understand 'non-abiding' through practice. First, from the perspective of contemplation, there is no distinction in the objects of focus that can be clung to. Because samsara is nirvana, and nirvana is samsara. There is no separate nirvana outside of samsara, so the mind will not arise to seek enlightenment. There is no separate samsara outside of nirvana, so the mind will not arise to cling to existence and abandon it, hence it is called 'non-abiding'. Understanding the meaning of 'non-abiding' from the perspective of practice is because of wisdom, which prevents compassion from being tainted by attachment to existence or non-existence. Because of compassion, wisdom will not cling to non-existence. Hence it is called 'non-abiding'.
Third, distinguishing the antidotes to obstacles: There are two types of distinctions, first contemplation, then practice. From the initial stage of contemplation, if viewed from the perspective of existence and non-existence, contemplate that the self-nature of existence and non-existence is emptiness, thereby distancing oneself from attachment to self-nature. Contemplate that non-existence is existence, thereby distancing oneself from annihilation. If viewed from the perspective of samsara and nirvana, samsara is nirvana, thereby distancing oneself from the mind of abandoning samsara. Nirvana is samsara, thereby distancing oneself from the mind of seeking enlightenment. From the final accomplishment, contemplate existence, existence does not exist; contemplate non-existence, non-existence does not exist, thereby distancing oneself from attachment to existence and non-existence. Non-existence and non-non-existence is the object of contemplation. If viewed from the perspective of nirvana, contemplate that samsara has no samsara, thereby distancing oneself from the mind that nirvana is samsara. Contemplate that nirvana has no nirvana, thereby distancing oneself from the mind that samsara is nirvana. From the perspective of practice, from the initial stage, one must distance oneself from the views of permanence and annihilation. Through great compassion following sentient beings, thereby distancing oneself from the attachment to annihilation. Through wisdom contemplating the emptiness of all dharmas, thereby abandoning the attachment to the view of permanence. From the final accomplishment, one must distance oneself from the mind of dwelling in bliss. Through wisdom truly knowing samsara, thereby abandoning dwelling in bliss. Through great compassion not being jealous of others attaining nirvana, thereby distancing oneself from seeking enlightenment. Furthermore, through wisdom abandoning the mind of ordinary beings dwelling in the bliss of samsara. Through great compassion, distancing oneself from the mind of the two vehicles dwelling in nirvana.
Fourth, the realm of dwelling: Compassion does not abide in non-existence, but dwells in existence; wisdom does not abide in existence, but dwells in non-existence. If viewed from the perspective of contemplation, it does not abide in the two principles of existence and non-existence, but dwells in the one true suchness of neither existence nor non-existence.
問曰。既有境界。邪成不住。解時言道。悲雖有境。由智令悲于有不染住。智雖有境。由悲令智于無不住。觀者於此二種並不住。
第五所益差別者。相別言之。大悲他利。智慧自利。若就所攝凡聖言之。各通二義大悲有二方便。一隨順生死攝凡。二不速證涅槃攝聖。智慧有二方便。一如實知生死無性攝聖。二通達涅槃第一義樂攝凡。亦可此四皆通攝凡聖二人。
第六分別位地者。分別有二。一地前十信門中。慈悲劣薄喜舍大乘。由是義未明不住。十解門中方明不住。於此位中具足有二。一大悲為首。二大悲增上。若就十行已去大悲滿足。即此位中無性觀大悲滿足。十回向已去乃至初地無相無生無性性大悲滿足。就地上。三地四地但名護煩惱護小乘。所以爾者。三地為明方便攝行德。由忻厭二心故。四地行體除二障故。云護惱護小乘。五地六地方明不住者。就行以明。所知法中清凈作十四諦觀利益眾生。勤方便中觀有為法虛妄誑詐等以成大悲。六地已去通明二種。第一義諦觀即就觀明不住。世諦觀中逆順觀察十二因緣法。就行明不住。所以爾者。五地明依解起行不過智之與悲。明行由悲智故成。故說不住。六地地皆相舍作非安立諦觀。以明無前地悲智所住境界故。六地判立不住地。
三藏義
【現代漢語翻譯】 現代漢語譯本 問：既然有了境界，邪念就無法停留。解釋時說，雖然有大悲的境界，但由於智慧的作用，使大悲不被有（存在）所染著而停留。雖然有智慧的境界，但由於大悲的作用，使智慧不被無（空無）所染著而停留。觀行者對於這兩種境界都不執著停留。
第五，所獲得的利益差別在於，從相上來分別，大悲是爲了利益他人，智慧是爲了利益自己。如果就所包含的凡夫和聖人來說，兩者都包含兩種含義。大悲有兩種方便：一是隨順生死輪迴，攝受凡夫；二是不快速證入涅槃，攝受聖人。智慧有兩種方便：一是如實地了知生死輪迴的無自性，攝受聖人；二是通達涅槃的第一義諦之樂，攝受凡夫。也可以說，這四種方便都能夠攝受凡夫和聖人這兩種人。
第六，分別位地在於，分別有兩種：一是在地前十信位中，慈悲的力量弱小，喜舍的力量在大乘中也不明顯，因此，不住的含義還不明顯。在十解位中，才開始明白不住的含義。在這個位中，完全具備兩種含義：一是大悲為首，二是大悲增上。如果就十行位以後來說，大悲就圓滿了。在這個位中，無自性觀和大悲都圓滿了。十回向位以後，乃至初地（菩薩初地，歡喜地）無相、無生、無自性的大悲就圓滿了。就地上菩薩來說，三地（菩薩三地，發光地）和四地（菩薩四地，焰慧地）只是名為護煩惱、護小乘。之所以這樣說，是因為三地是爲了闡明方便攝行之德，由於欣求和厭離這兩種心；四地是修行本體去除兩種障礙的緣故，所以說護煩惱、護小乘。五地（菩薩五地，難勝地）和六地（菩薩六地，現前地）才開始闡明不住的含義，這是就行來說明的。在所知法中，以清凈之心作十四諦觀來利益眾生。在勤奮方便中，觀察有為法的虛妄和欺騙性等，從而成就大悲。六地以後，普遍闡明兩種含義。第一義諦觀是就觀來闡明不住。世俗諦觀中，逆向和順向地觀察十二因緣法，這是就行來闡明不住。之所以這樣說，是因為五地闡明依解起行，不過是智慧和大悲的作用。闡明修行是由大悲和智慧成就的，所以說不住。六地和地之間互相捨棄，作非安立諦觀，以此來闡明沒有前地悲智所停留的境界，所以六地被判定為不住地。
三藏義
【English Translation】 English version Question: Since there are realms, evil cannot abide. When explaining, it is said that although there is the realm of great compassion (Mahakaruna), wisdom (Prajna) prevents compassion from being tainted and abiding in existence (bhava). Although there is the realm of wisdom, compassion prevents wisdom from abiding in non-existence (abhava). The observer does not abide in either of these two realms.
Fifth, the difference in benefits gained is that, in terms of characteristics, great compassion benefits others, while wisdom benefits oneself. Regarding the ordinary and the holy, each encompasses two meanings. Great compassion has two expedient means (upaya): first, to accord with the cycle of birth and death (samsara) and embrace ordinary beings; second, not to quickly attain Nirvana and embrace the holy. Wisdom has two expedient means: first, to truly know the selflessness (anatman) of the cycle of birth and death and embrace the holy; second, to comprehend the supreme bliss of the ultimate truth (paramartha) of Nirvana and embrace ordinary beings. Alternatively, all four can embrace both ordinary and holy beings.
Sixth, differentiating the stages and levels involves two aspects: first, in the ten stages of faith (sraddha) before the ground (bhumi), loving-kindness (maitri) and compassion (karuna) are weak, while joy (mudita) and equanimity (upeksa) are not evident in the Mahayana. Therefore, the meaning of non-abiding is not clear. In the ten stages of understanding, the meaning of non-abiding becomes clear. In this stage, two aspects are fully present: first, great compassion takes the lead; second, great compassion is enhanced. Regarding the ten practices (carya) and beyond, great compassion is fulfilled. In this stage, the non-self-nature contemplation (anatma-svabhava-darsana) and great compassion are fulfilled. From the ten dedications (parinama) onwards, up to the first ground (bhumi) (the Joyful Ground), the great compassion of no-form (animitta), no-birth (anutpada), and no-self-nature (anatma-svabhava) is fulfilled. Regarding the bodhisattvas on the grounds, the third ground (the Radiant Ground) and the fourth ground (the Blazing Wisdom Ground) are merely named as protecting afflictions (klesha) and protecting the Hinayana. The reason for this is that the third ground clarifies the virtue of expedient means in embracing practice, due to the two minds of seeking and aversion; the fourth ground removes the two obstacles in the essence of practice, hence the saying of protecting afflictions and protecting the Hinayana. The fifth ground (the Difficult to Conquer Ground) and the sixth ground (the Manifest Ground) begin to clarify the meaning of non-abiding, which is explained in terms of practice. In the known dharmas, one benefits sentient beings by contemplating the fourteen truths with a pure mind. In diligent practice, one contemplates the falsity and deceitfulness of conditioned dharmas (samskrta-dharma), thereby accomplishing great compassion. From the sixth ground onwards, both meanings are universally clarified. The contemplation of the ultimate truth clarifies non-abiding in terms of contemplation. In the conventional truth (samvriti-satya), one observes the twelve links of dependent origination (pratitya-samutpada) in both forward and reverse order, which clarifies non-abiding in terms of practice. The reason for this is that the fifth ground clarifies that arising from understanding and practice is nothing more than the function of wisdom and compassion. It clarifies that practice is accomplished by compassion and wisdom, hence the saying of non-abiding. The grounds from the sixth ground onwards mutually abandon each other, engaging in non-establishment truth contemplation, thereby clarifying that there is no realm where the compassion and wisdom of the previous ground abide. Therefore, the sixth ground is judged as the ground of non-abiding.
The meaning of the Tripitaka
作十番分別。一名。二體性。三起說因緣。四辨差別。五論旨分別。六明對治諸障。七明次第八廣略分別。九大小有無分別。十相攝分別。
第一名者。分別有三。一釋名。二得名。三辨名差別。一釋名者。世習相傳苞含蘊積是藏。若依攝大乘論。云何名藏。由能攝故。此攝何法。一切應知義。三行等法是一切所應知故云一切應知義。二辨得名者。藏雖有三。得名有二。修多羅從能詮教立名。毗尼阿毗曇從所詮事受稱。所以然者。欲顯藏是能詮相。初一就教體受名。欲顯所詮三行有別故。后二顯所詮。若也就體即為一藏。若就所詮即立定藏。但寄互互據爾。三辨名差別者。修多羅藏梵名有二。一修多羅。二修妒路。修多羅者。一對偈顯名。所名法分齊名直說語言。若論義用有五。如雜心以五義解修多羅。即是五名。修妒路者。是天竺語音輕重。此處名別有三。一名法本如。尋教悟理。名教為本。詮旨相稱曰如。二名經。如雜心云契經等。契者契當也。經者言能詮表事等於經也。此之二名此方言教名也。三名為綖者。但彼處以一名名二法。此即二名名二法。如此名縷為綖。名聖人言教為經。若彼此一法若有名者。以此名翻彼名。若法彼有此無。即以義用以翻名。如彼覺用名佛。此即名覺也。毗尼藏名有四種。一
毗尼。二毗那耶。三波羅提木叉。四名尸羅。此名有四。三名行體名。一名能詮名。三名者翻對餘三。即是毗尼者此方名滅。凡論滅義有三。一果中涅槃滅。二因中彌留陀滅諦滅。三戒能滅諍名毗尼滅。戒體非滅。戒能除業。是戒之義用。故入大乘論云。佛教二乘菩薩凈已三業乃至成佛。兼及眾生滿足一切尸波羅蜜。乃至當知摩訶衍者隨順毗尼。毗那耶者。天竺語音差別。解義與毗尼同波羅提木叉者。此名解脫解脫有二種。一無法解脫。二有法解脫。相續解脫經云。五分法身名解脫。胡音云毗木叉。涅槃解脫胡音直云木叉。此二解脫是果解脫。是戒因所得。故遺教經云。戒是解脫之本故名波羅提木叉。若依雜心。波羅提木叉者。防惡戒故。入七眾故。故名波羅提木叉。此偏就因中解義。尸羅者此名清涼。以離身口業熱故。雜心論云。尸羅者淳善義。不害心起故身口淳善慈心動發。離害心所起身口業故名身口清涼。此處能詮名律者。詮量是律義。前四為律教所詮論犯非犯。犯者有輕重。此就教釋。若就所詮戒行說。示行者令依戒法身口離過住如法處。此調伏以解律。凈名經云。故佛為說剛強之語以調伏之。乃至下文就律法調伏故名以一切苦切之言。乃可入律。阿毗曇藏從所詮有二名。一阿毗曇摩。二名阿毗達摩。能詮有
【現代漢語翻譯】 現代漢語譯本 毗尼（Vinaya，戒律）。二毗那耶（Vinaya，戒律）。三波羅提木叉（Pratimoksha，別解脫戒）。四名尸羅（Śīla，戒）。此名有四種含義。三種是依行體而立名，一種是能詮釋的名。三種依行體立名，是針對其餘三種而言。即是毗尼，在此方（中國）名為『滅』。凡是論及『滅』的含義，有三種：一是在果位中的涅槃滅；二是在因位中的彌留陀滅諦滅；三是戒能滅除諍訟，名為毗尼滅。戒體本身並非『滅』，而是戒能去除業障，這是戒的意義和作用。所以《大乘論》中說：佛教導二乘（聲聞、緣覺）和菩薩清凈身、口、意三業，乃至成就佛果，兼及眾生，圓滿一切尸波羅蜜（Śīla-pāramitā，戒波羅蜜），乃至應當知道修習大乘的人，要隨順毗尼。毗那耶，是天竺（印度）語音的差別，解釋的意義與毗尼相同。波羅提木叉，在此名為『解脫』，解脫有兩種：一是無法解脫，二是有法解脫。《相續解脫經》中說：五分法身名為解脫。胡音（古代對西北少數民族語言的稱呼）稱毗木叉。涅槃解脫，胡音直接稱為木叉。這兩種解脫是果位的解脫，是因持戒所得。所以《遺教經》中說：戒是解脫的根本，因此名為波羅提木叉。如果依據《雜心論》，波羅提木叉，是防止惡行的戒，使人進入七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）之列，所以名為波羅提木叉。這偏重於從因位的角度來解釋意義。尸羅，在此名為『清涼』，因為遠離身口意業的熱惱。雜心論中說：尸羅是淳善的意義，因為不生害人之心。淳善的慈心發動，遠離有害人之心所產生的身口意業，所以名為身口清涼。此處能詮釋的名『律』，詮量是律的意義。前面的四種是律教所詮釋的內容，論述犯戒與非犯戒，犯戒有輕重之分。這是就教法來解釋。如果就所詮釋的戒行來說，是向修行者展示，使他們依據戒法，身口遠離過失，安住于如法之處。這是用調伏來解釋律。凈名經中說：所以佛為眾生說剛強之語，以調伏他們。乃至下文就律法調伏，所以說用一切苦切之言，才能進入律。阿毗曇藏（Abhidhamma Pitaka，阿毗達摩藏）從所詮釋的內容來說，有兩個名稱：一是阿毗曇摩（Abhidhamma），二是阿毗達摩（Abhidharma）。能詮釋的...
【English Translation】 English version Vinaya (discipline). Two, Vinaya (discipline). Three, Pratimoksha (individual liberation vow). Four, named Śīla (precept). This name has four meanings. Three names are based on the practice, and one is the name that can explain. The three names based on the practice are in relation to the other three. That is, Vinaya, in this land (China), is called 'extinction'. Whenever the meaning of 'extinction' is discussed, there are three types: one is Nirvana extinction in the fruition; two is the extinction of the Truth of Nirodha (cessation) in the cause; three is that precepts can extinguish disputes, called Vinaya extinction. The precept itself is not 'extinction', but the precept can remove karmic obstacles, which is the meaning and function of the precept. Therefore, the Mahayana treatises say: Buddhism teaches the two vehicles (Śrāvaka and Pratyekabuddha) and Bodhisattvas to purify the three karmas of body, speech, and mind, and even to achieve Buddhahood, as well as sentient beings, to fulfill all Śīla-pāramitā (perfection of morality), and even one should know that those who practice Mahayana should follow Vinaya. Vinaya is a difference in the pronunciation of Sanskrit (India), and the meaning of the explanation is the same as Vinaya. Pratimoksha, here it is called 'liberation', and there are two types of liberation: one is liberation without a method, and the other is liberation with a method. The Sutra of Continuous Liberation says: The five aggregates of Dharma body are called liberation. The Hu (ancient name for the languages of ethnic minorities in the northwest) sound is called Vimoksha. Nirvana liberation, the Hu sound is directly called Moksha. These two types of liberation are the liberation of the fruition, which is obtained by upholding the precepts. Therefore, the Sutra of the Testament says: Precepts are the root of liberation, hence the name Pratimoksha. According to the Abhidharmahrdaya, Pratimoksha is the precept that prevents evil deeds, and makes people enter the seven assemblies (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā), hence the name Pratimoksha. This focuses on explaining the meaning from the perspective of the cause. Śīla, here it is called 'coolness', because it is away from the heat of the karma of body, speech, and mind. The Abhidharmahrdaya says: Śīla is the meaning of pure goodness, because it does not give rise to the intention to harm others. Pure and good compassionate thoughts arise, away from the karma of body, speech, and mind produced by the intention to harm others, hence the name coolness of body and speech. Here, the name 'law' that can explain, measuring is the meaning of the law. The previous four are the contents explained by the law teaching, discussing offenses and non-offenses, and offenses have varying degrees of severity. This is explained in terms of the teachings. If it is about the precepts and practices that are explained, it is to show practitioners, so that they can rely on the precepts, keep their body and speech away from faults, and abide in a Dharma-abiding place. This is to explain the law with taming. The Vimalakirti Sutra says: Therefore, the Buddha speaks strong words to tame them. Even the following text uses the law to tame, so it is said that only with all bitter words can one enter the law. The Abhidhamma Pitaka (Abhidhamma Pitaka) has two names from the content it explains: one is Abhidhamma, and the other is Abhidharma. The one that can explain...
四名。一名毗婆沙。二優婆提舍。三名摩德勒伽。四名摩夷。阿毗曇摩者。阿之言無。毗之言比。曇摩者法。此稱無比法。慧行最勝過于戒定故名無比。廣解無比。所以依婆沙有九論師有二十九複次解釋。如業章所明。阿毗達摩者。天竺語音左右解義與阿毗曇摩同。二毗婆沙者此云廣說。三優波提舍者翻名論義。摩得勒伽者此云行境界。摩夷者此名母說亦名行母。
第二體性者。此之三藏體性。若欲依兩論宗分別。如十二部中已說。今且依大乘略明其體。若就詮旨有異名義互為客。即用諸佛法蠡圓音名味句阿含為體。然此阿含要具三義。謂數習相續次第。相無相有無相對即無所有為量。攝相就體即唯智為性。此粗如凈土用唯識為體。故攝論云。最清凈自在唯識智為相。
第三起說因緣者。若依攝大乘論有九因緣。初三番為生解除迷攝住一境舍離斷常持戒離業得正智舍邪見。次三番明能成三行。后三番為成四無礙辨。有此三三九義故立三藏。就初三內。一立修多羅者。為成聞慧除眾生疑故。論云。立修多羅為對治他疑惑。若人于義中起疑。為令得決定智故。二為立毗尼者。為成戒行舍離斷常故。論云。為對治受用二邊故別立毗那耶。又論云。由佛遮有罪過受用立毗那耶對治樂行邊。此明佛立毗尼教捨身口受
【現代漢語翻譯】 現代漢語譯本： 四種名稱：第一種是毗婆沙（Vipāśā，廣大的解釋），第二種是優婆提舍（Upadeśa，論議），第三種是摩德勒伽（Mātrka，行境界），第四種是摩夷（Māyī，母說或行母）。阿毗曇摩（Abhidharma）的意思是：阿（a）意為『無』，毗（bhi）意為『比』，曇摩（dharma）意為『法』。因此，阿毗曇摩被稱為『無比法』。因為智慧的修行最為殊勝，超過了戒和定，所以稱為『無比』。爲了廣泛地解釋『無比』，依據毗婆沙有九位論師，還有二十九種進一步的解釋，就像在業章中所闡明的那樣。阿毗達摩（Abhidharma）是天竺的語音，左右解釋的含義與阿毗曇摩相同。毗婆沙（Vipāśā）的意思是『廣說』。優波提舍（Upadeśa）翻譯過來是『論義』。摩得勒伽（Mātrka）的意思是『行境界』。摩夷（Māyī）的意思是『母說』，也稱為『行母』。
第二，關於體性：這三藏的體性，如果想要依據兩論宗來分別，就像在十二部經中已經說過的。現在暫且依據大乘來簡略地說明它的體性。如果就詮釋的宗旨而言，有異名和意義互為賓客，就用諸佛的法螺圓音、名、味、句、阿含（Āgama，聖教）作為體性。然而，這裡的阿含要具備三種意義，即數量、習性、相續、次第。相、無相、有、無相對，即以無所有為衡量。攝取相就體而言，就唯有智慧作為體性。這粗略地就像凈土以唯識為體性一樣。所以《攝大乘論》說：『最清凈自在的唯識智為相』。
第三，關於發起和宣說的因緣：如果依據《攝大乘論》，有九種因緣。最初的三種是爲了生起智慧、解除迷惑、攝持安住於一個境界、舍離斷常、持戒遠離惡業、獲得正智、捨棄邪見。接下來的三種是爲了闡明能夠成就三種修行。最後的三種是爲了成就四無礙辯才。因為有這三三九種意義，所以設立三藏。就最初的三種而言，一是設立修多羅（Sūtra，經）是爲了成就聞慧，消除眾生的疑惑。論中說：『設立修多羅是爲了對治他人的疑惑。』如果有人在義理中產生疑惑，爲了使他獲得決定的智慧。二是設立毗尼（Vinaya，律）是爲了成就戒行，舍離斷常。論中說：『爲了對治受用二邊，所以特別設立毗那耶（Vinaya）。』又論中說：『由於佛陀遮止有罪過的受用，設立毗那耶來對治樂行邊。』這說明佛陀設立毗尼教法，捨棄身口意的受用。
【English Translation】 English version: There are four names: The first is Vipāśā (extensive explanation), the second is Upadeśa (treatise), the third is Mātrka (realm of practice), and the fourth is Māyī (mother's teaching or mother of practice). The meaning of Abhidharma is: 'A' means 'without', 'bhi' means 'comparison', and 'dharma' means 'law'. Therefore, Abhidharma is called 'incomparable law'. Because the practice of wisdom is the most supreme, surpassing precepts and concentration, it is called 'incomparable'. To extensively explain 'incomparable', according to Vipāśā, there are nine commentators, and there are twenty-nine further explanations, as explained in the chapter on karma. Abhidharma is the pronunciation in Tianzhu (ancient India), and the meaning of the left and right explanations is the same as Abhidharma. Vipāśā means 'extensive explanation'. Upadeśa translates to 'treatise'. Mātrka means 'realm of practice'. Māyī means 'mother's teaching', also known as 'mother of practice'.
Secondly, regarding the essence: The essence of these three pitakas, if one wants to distinguish according to the two treatise schools, is as already stated in the twelve divisions of scriptures. Now, let's briefly explain its essence according to Mahayana. If, in terms of the purpose of interpretation, there are different names and meanings that are mutually guest and host, then the conch-like perfect sound, names, tastes, sentences, and Āgama (sacred teachings) of all Buddhas are used as the essence. However, the Āgama here must have three meanings, namely quantity, habit, continuity, and order. Form, formlessness, existence, and non-existence are relative, that is, taking non-existence as the measure. Taking form to encompass the essence, then only wisdom is the nature. This is roughly like the Pure Land taking only consciousness as the essence. Therefore, the Compendium of Mahayana says: 'The purest and most free only-consciousness wisdom is the characteristic'.
Thirdly, regarding the causes and conditions for initiating and proclaiming: According to the Compendium of Mahayana, there are nine causes and conditions. The first three are for generating wisdom, dispelling delusion, holding and dwelling in one realm, abandoning permanence and annihilation, upholding precepts and staying away from evil karma, obtaining right knowledge, and abandoning wrong views. The next three are to clarify the ability to accomplish the three practices. The last three are to accomplish the four unobstructed eloquence. Because there are these three times three, nine meanings, the three pitakas are established. Regarding the first three, one is the establishment of Sūtra (scripture) to accomplish the wisdom of hearing and eliminate the doubts of sentient beings. The treatise says: 'The establishment of Sūtra is to counteract the doubts of others.' If someone has doubts about the meaning, it is to enable them to obtain decisive wisdom. Two is the establishment of Vinaya (discipline) to accomplish the practice of precepts and abandon permanence and annihilation. The treatise says: 'To counteract the enjoyment of the two extremes, Vinaya is specifically established.' The treatise also says: 'Because the Buddha prohibits sinful enjoyment, Vinaya is established to counteract the extreme of pleasurable practice.' This clarifies that the Buddha established the Vinaya teachings to abandon the enjoyment of body, speech, and mind.
用時過。由佛隨喜無罪過受用立毗那耶對治苦行邊。此明順法成就身口善業為佛隨喜讚歎故。三立阿毗曇摩者。為得正智對治見取偏執煩惱故。論云。為對治自見取偏執故別立阿毗達摩。能顯無倒實法相故。第二三義中。一立修多羅者。欲以修多羅詮三行故。故論云。為說三種修學故別立修多羅。二立毗那耶者。為明修戒定故。論云。為依戒依心學故別立毗那耶。何以故。若人持戒則心無悔。由無悔故能次第得定。三立阿毗達摩者。為成依慧故。論云。為成依慧學故別立阿毗達摩。何以故。能簡擇無倒義故。第三三義中。一立修多羅者。為說法義辭樂故。論云。正說法及義由修多羅。二立毗那耶者。為成戒行離障得成就四辨故。論云。成就法義由毗那耶。何以故。若人修行戒毗那耶。三立阿毗達摩者。明由於教緣於四境成無礙智用故。故論云。法義決定勝智由阿毗達摩。由此九因緣故立三藏。是名起說因緣。
第四辨差別相者。先依大乘。次依毗婆沙。依大乘者。將欲明差別先辨無差別。一就意所顯無二故無差別。故攝論云。見修多羅等十二部經同顯一真如味故。第二教體不二故無差別。故維摩經云。諸佛一音廣說法。眾生隨類各得解。第二明差別者。約就所詮三行。故攝論云。為說三種修學故。為成依戒依心
【現代漢語翻譯】 現代漢語譯本：過去的事情已經過去了。由於佛陀隨喜讚歎，所以沒有罪過，可以受用，並且可以根據毗奈耶（Vinaya，戒律）來對治苦行。這說明順應佛法，成就身口意善業，因此得到佛陀的隨喜和讚歎。設立阿毗達摩（Abhidharma，論藏）的原因是爲了獲得正智，對治見取（drsti-upadana，錯誤的見解執取）和偏執煩惱。論中說：『爲了對治自我的見解執取和偏執，所以特別設立阿毗達摩，因為它能夠顯現沒有顛倒的真實法相。』 在第二組三個原因中，第一是設立修多羅（Sutra，經藏），目的是用修多羅來詮釋三種修行。所以論中說：『爲了說明三種修學，所以特別設立修多羅。』第二是設立毗奈耶，目的是爲了闡明修戒和修定。論中說：『爲了依靠戒律和心學，所以特別設立毗奈耶。』為什麼呢？如果一個人持戒，那麼內心就不會有後悔。由於沒有後悔，所以能夠次第獲得禪定。第三是設立阿毗達摩，目的是爲了成就依慧（prajna，智慧）的修行。論中說：『爲了成就依慧的修學，所以特別設立阿毗達摩。』為什麼呢？因為它能夠簡擇沒有顛倒的意義。 在第三組三個原因中，第一是設立修多羅，目的是爲了說法義和辭樂（悅耳動聽）。論中說：『正確地說法和義理，是通過修多羅。』第二是設立毗奈耶，目的是爲了成就戒行，遠離障礙，獲得成就四種辨才（pratisamvida，無礙辯才）。論中說：『成就法義，是通過毗奈耶。』為什麼呢？如果一個人修行戒律和毗奈耶。第三是設立阿毗達摩，闡明由於教法，緣於四種境界，成就無礙智用。所以論中說：『法義的決定勝智，是通過阿毗達摩。』由於這九種因緣，所以設立三藏。這叫做起說的因緣。 第四，辨別差別相，首先依據大乘（Mahayana），其次依據毗婆沙（Vibhasa）。依據大乘，將要闡明差別之前，先辨別沒有差別。第一，就意所顯，沒有二元性，所以沒有差別。所以《攝大乘論》（Mahayana-samgraha）中說：『見到修多羅等十二部經，共同顯現一個真如（tathata，實性）之味，所以沒有差別。』第二，教體不二，所以沒有差別。所以《維摩詰經》（Vimalakirti Sutra）中說：『諸佛用一種聲音廣泛說法，眾生隨著各自的類別而理解。』第二，闡明差別，約就所詮釋的三種修行。所以《攝大乘論》中說：『爲了說明三種修學。』爲了成就依戒和依心。
【English Translation】 English version: The past is past. Because of the Buddha's rejoicing and approval, there is no transgression, one can receive and use, and one can use the Vinaya (discipline) to counteract ascetic practices. This explains that conforming to the Dharma and accomplishing good deeds of body, speech, and mind, thus receiving the Buddha's rejoicing and praise. The reason for establishing the Abhidharma (collection of treatises) is to obtain correct wisdom and to counteract the drsti-upadana (grasping of wrong views) and biased afflictions. The treatise says: 'In order to counteract self-view grasping and biased attachments, the Abhidharma is specifically established because it can reveal the real characteristics of the Dharma without inversion.' In the second set of three reasons, the first is to establish the Sutra (collection of discourses) in order to explain the three trainings with the Sutra. Therefore, the treatise says: 'In order to explain the three trainings, the Sutra is specifically established.' The second is to establish the Vinaya in order to clarify the cultivation of precepts and concentration. The treatise says: 'In order to rely on precepts and mental learning, the Vinaya is specifically established.' Why? If a person upholds the precepts, then there will be no regret in the heart. Because there is no regret, one can gradually attain samadhi (concentration). The third is to establish the Abhidharma in order to accomplish the practice of relying on prajna (wisdom). The treatise says: 'In order to accomplish the learning of relying on wisdom, the Abhidharma is specifically established.' Why? Because it can discern meanings without inversion. In the third set of three reasons, the first is to establish the Sutra in order to speak of the Dharma's meaning and delightful words. The treatise says: 'Correctly speaking of the Dharma and its meaning is through the Sutra.' The second is to establish the Vinaya in order to accomplish precept practice, to be free from obstacles, and to attain the four pratisamvida (unimpeded eloquence). The treatise says: 'Accomplishing the Dharma's meaning is through the Vinaya.' Why? If a person practices the precepts and the Vinaya. The third is to establish the Abhidharma, clarifying that because of the teachings, based on the four realms, one accomplishes unimpeded wisdom. Therefore, the treatise says: 'The decisive wisdom of the Dharma's meaning is through the Abhidharma.' Because of these nine causes, the Tripitaka (three collections of scriptures) is established. This is called the cause of arising and speaking. Fourth, to distinguish the characteristics of difference, first based on Mahayana (Great Vehicle), and then based on Vibhasa. Based on Mahayana, before clarifying the differences, first distinguish the non-difference. First, in terms of what the mind reveals, there is no duality, so there is no difference. Therefore, the Mahayana-samgraha (Compendium of the Mahayana) says: 'Seeing the twelve divisions of scriptures such as the Sutras, they commonly reveal one taste of tathata (suchness), so there is no difference.' Second, the essence of the teachings is not dual, so there is no difference. Therefore, the Vimalakirti Sutra says: 'The Buddhas broadly preach the Dharma with one voice, and sentient beings understand according to their respective categories.' Second, clarifying the differences, focusing on the three trainings that are explained. Therefore, the Mahayana-samgraha says: 'In order to explain the three trainings.' In order to accomplish relying on precepts and mind.
學故。為成依慧學故。次依毗婆沙者。于中有二。一為明差別先辨無差別。故廣論云。修多羅毗尼阿毗曇摩有何差別。或有說者無有差別。所以者何。從一智海佛所出故。因大慈心說故。二亦有差別。于中有六對。一隨名定法。名別故法別。故論云。云何差別。即名差別。所謂此修多羅此毗尼此阿毗曇。二約所詮三行辨差別。論云。為分別心名修多羅。為分別戒名毗尼。為分別慧名阿毗曇。若依入大乘論。修多羅者分別因果。阿毗曇者分別法相。亦斷煩惱凈己三業名毗尼。三就方便趣入不同辨差別。故論云。修多羅中應次第求。以何等故。世尊說。此毗尼中應因緣求。如說此戒緣何事制。阿毗曇中應以相求不以次第。四就起因不同辨差別。故論云。修多羅依力明說。毗尼依大慈故說。阿毗曇依無畏故說。五對所詮法相辨差別。故論云。種種雜說名修多羅。廣說戒律名曰毗尼。說總相別相名阿毗曇。六攝益不同辨差別。于中有二。一為修習福智。故論云。未種善根令種善根名修多羅。已種善根令成熟名曰毗尼。善根已熟得正解脫名阿毗曇。二攝起解行。故論云。初入法者名修多羅。已入法者為受持戒名曰毗尼。已受戒為令正解名阿毗曇。是名差別也。
第五詮旨分別者。于中有二。一就三行明詮旨。二通就諸法明
【現代漢語翻譯】 現代漢語譯本：學習的目的是爲了成就依于智慧的學習。其次是依據《毗婆沙論》的觀點，其中分為兩個方面。一是為闡明差別，首先辨析無差別。因此《廣論》中說：『修多羅（Sūtra，經）、毗尼（Vinaya，律）、阿毗曇摩（Abhidharma，論）有什麼差別？』或者有人說沒有差別。為什麼呢？因為它們都出自佛陀的智慧之海，都是因為大慈悲心而宣說的。二是也有差別，其中有六種對比。一是根據名稱確定法。名稱不同，法也不同。所以論中說：『有什麼差別呢？就是名稱的差別。』所謂這是修多羅，這是毗尼，這是阿毗曇。二是根據所詮釋的三種行為來辨別差別。論中說：『爲了分別心而說是修多羅，爲了分別戒而說是毗尼，爲了分別慧而說是阿毗曇。』如果依據《入大乘論》，修多羅是分別因果，阿毗曇是分別法相，斷除煩惱、清凈自身三業稱為毗尼。三是就方便趣入的不同來辨別差別。所以論中說：『修多羅中應該按次第尋求。』因為什麼緣故，世尊說：『這毗尼中應該因緣尋求。』如說這條戒律是因什麼事而制定的。阿毗曇中應該以法相尋求，不按次第。四是就起因的不同來辨別差別。所以論中說：『修多羅依據力量而明白宣說，毗尼依據大慈悲心而宣說，阿毗曇依據無畏而宣說。』五是對比所詮釋的法相來辨別差別。所以論中說：『種種雜說稱為修多羅，廣泛宣說戒律稱為毗尼，宣說總相和別相稱為阿毗曇。』六是攝益的不同來辨別差別。其中有兩個方面。一是爲了修習福德和智慧。所以論中說：『未種善根令種善根稱為修多羅，已種善根令成熟稱為毗尼，善根已成熟而得到正確解脫稱為阿毗曇。』二是攝取發起解行。所以論中說：『初入佛法的人稱為修多羅，已入佛法的人爲了受持戒律稱為毗尼，已受持戒律爲了使其正確理解稱為阿毗曇。』這就是差別。 第五，詮釋宗旨的分別。其中分為兩個方面。一是就三種行為闡明詮釋宗旨，二是普遍就各種法闡明詮釋宗旨。
【English Translation】 English version: The purpose of learning is to achieve learning based on wisdom. Next, according to the view of the Vibhasa (Vibhāṣā, Commentary) , there are two aspects. One is to clarify the differences, and first distinguish the non-differences. Therefore, the Guang Lun (Comprehensive Treatise) says: 'What are the differences between Sutra (Sūtra, Discourses), Vinaya (Vinaya, Discipline), and Abhidharma (Abhidharma, Higher Knowledge)?' Or some say there is no difference. Why? Because they all come from the Buddha's ocean of wisdom and are all spoken out of great compassion. Second, there are also differences, with six contrasts. First, determine the Dharma (law, teaching) according to the name. Different names, different Dharmas. So the treatise says: 'What is the difference?' That is the difference in name. So this is Sutra, this is Vinaya, this is Abhidharma. Second, distinguish the differences according to the three actions that are interpreted. The treatise says: 'To distinguish the mind is called Sutra, to distinguish precepts is called Vinaya, to distinguish wisdom is called Abhidharma.' According to the Entering the Mahayana (Mahāyāna, Great Vehicle) Treatise, Sutra distinguishes cause and effect, Abhidharma distinguishes the characteristics of Dharmas, and eliminating afflictions and purifying one's own three karmas (actions) is called Vinaya. Third, distinguish the differences according to the different convenient approaches. So the treatise says: 'In Sutra, one should seek in order.' For what reason did the World Honored One (Buddha) say: 'In this Vinaya, one should seek through conditions.' As it is said, what caused this precept to be established. In Abhidharma, one should seek through characteristics, not in order. Fourth, distinguish the differences according to the different causes. So the treatise says: 'Sutra is clearly spoken according to strength, Vinaya is spoken according to great compassion, and Abhidharma is spoken according to fearlessness.' Fifth, compare the characteristics of the Dharmas that are interpreted to distinguish the differences. So the treatise says: 'Various miscellaneous sayings are called Sutra, widely expounding precepts is called Vinaya, and expounding general and specific characteristics is called Abhidharma.' Sixth, distinguish the differences in benefits. There are two aspects. One is to cultivate merit and wisdom. So the treatise says: 'Causing those who have not planted good roots to plant good roots is called Sutra, causing those who have planted good roots to mature is called Vinaya, and obtaining correct liberation when good roots have matured is called Abhidharma.' Second, to gather and initiate understanding and practice. So the treatise says: 'Those who first enter the Dharma are called Sutra, those who have entered the Dharma are called Vinaya for upholding precepts, and those who have upheld precepts are called Abhidharma to make them understand correctly.' These are the differences. Fifth, the distinction of the interpreted purpose. It is divided into two aspects. One is to clarify the interpreted purpose in terms of the three actions, and the other is to clarify the interpreted purpose universally in terms of various Dharmas.
詮旨。三行者有二說不同。一依小乘毗婆沙。修多羅藏詮定。毗尼藏詮戒。阿毗達摩詮慧。問曰。若依三學次第先戒次定后慧。今三藏以何義故初定中戒后慧。解云。若通論受戒明義。先戒次定后慧。今約定共道共解義。是故先定次戒后慧。亦可三藏中修多羅者從詮作名。餘二就所詮得名。但詮義在初。是故先舉。非謂行時先定次戒后慧。二依攝論。修多羅藏總集三學能詮。毗尼藏中通明戒定。阿毗達摩藏單明其慧。故論云。複次為說三種修學故立修多羅藏。為依戒依心學故別立毗那耶。為成依慧學故別立阿毗曇。二通就諸法明詮旨。于中有三。一就修多羅。二就毗尼。三就阿毗曇辨差別。修多羅所詮差別者。或說四種九種二十九種。四種者有兩番四種。一依相續解脫經。何等為四事。一謂聞事。二歸事。三戒事。四菩薩事。深密解脫經有四。初二同前。三名學事。四名菩提事。二依攝論。修多羅有四義。一依二相三法四義。依者是處是人是用。依此三佛說修多羅真俗二諦差別名相。如彼廣說。九事二十九事如相續解脫經廣說。毗尼所詮差別。或說四或說六或說七。四者如攝論說。六者如大集經說。七者如相續解脫經說。摩德勒伽藏所詮有十一種相。宣通分別廣說顯示是名摩德勒伽藏。此如深密解脫經中廣說。
【現代漢語翻譯】 現代漢語譯本： 詮釋宗旨。關於三藏的詮釋，有兩種不同的說法。一種是依據小乘的《毗婆沙論》，認為《修多羅藏》（Sutra Pitaka，經藏）詮釋『定』（Samadhi，禪定），《毗尼藏》（Vinaya Pitaka，律藏）詮釋『戒』（Sila，戒律），《阿毗達摩藏》（Abhidhamma Pitaka，論藏）詮釋『慧』（Prajna，智慧）。 有人問：如果按照三學的次第，應該是先戒、次定、后慧。那麼，現在三藏為什麼把『定』放在最前面，『戒』放在中間，『慧』放在最後面呢？ 解釋說：如果通盤討論受戒的意義，應該是先戒、次定、后慧。現在是約定共同修行的道路和共同理解的意義，所以先定、次戒、后慧。也可以說，三藏中，《修多羅》是從詮釋的作用來命名的，其餘二藏是從所詮釋的內容來命名的。但詮釋的意義在於開始，所以先舉出。並非說修行的時候，要先定、次戒、后慧。 另一種是依據《攝大乘論》，認為《修多羅藏》總集了三學所能詮釋的內容，《毗尼藏》中貫通地闡明了戒和定，《阿毗達摩藏》單獨闡明了慧。所以《攝大乘論》說：『再次，爲了說明三種修學，所以設立《修多羅藏》。爲了依靠戒和心（定）來學習，所以特別設立《毗那耶》（Vinaya，律）。爲了成就依靠慧來學習，所以特別設立《阿毗曇》（Abhidhamma，論）。』 以上兩種說法都是從諸法的角度來闡明詮釋的宗旨。其中有三種情況：一是就《修多羅》而言，二是就《毗尼》而言，三是就《阿毗曇》而言，以此來辨別差別。《修多羅》所詮釋的差別，或者說四種，或者說九種，或者說二十九種。四種，有兩種不同的四種。一種是依據《相續解脫經》，哪四種事呢？一是聽聞事，二是歸依事，三是戒事，四是菩薩事。《深密解脫經》中有四種，前兩種與前面相同，第三種叫學事，第四種叫菩提事。另一種是依據《攝大乘論》，《修多羅》有四種意義：一是依，二是相，三是法，四是義。『依』是指處所、人、作用。依據這三種，佛說《修多羅》，真諦和俗諦的差別名相，如《攝大乘論》中廣說。九事和二十九事，如《相續解脫經》中廣說。 《毗尼》所詮釋的差別，或者說四種，或者說六種，或者說七種。四種，如《攝大乘論》所說。六種，如《大集經》所說。七種，如《相續解脫經》所說。《摩德勒伽藏》（Matrika Pitaka，本母藏）所詮釋的有十一種相，宣揚、通達、分別、廣泛解說、顯示，這叫做《摩德勒伽藏》。這些在《深密解脫經》中有詳細的說明。
【English Translation】 English version: Explaining the Purpose. There are two different interpretations regarding the explanation of the Three Pitakas. One, according to the Sarvastivada school's Vibhasa (commentary) in the Hinayana tradition, states that the Sutra Pitaka (Collection of Discourses) explains 'Samadhi' (concentration), the Vinaya Pitaka (Collection of Monastic Rules) explains 'Sila' (morality), and the Abhidhamma Pitaka (Collection of Philosophical Treatises) explains 'Prajna' (wisdom). Someone asks: If according to the order of the Three Learnings, it should be first morality, then concentration, and then wisdom, then why does the Three Pitakas place 'Samadhi' first, 'Sila' in the middle, and 'Prajna' last? The explanation is: If we discuss the meaning of taking precepts in general, it should be first morality, then concentration, and then wisdom. Now, it is an agreement on the common path of practice and the meaning of common understanding, so it is first concentration, then morality, and then wisdom. It can also be said that among the Three Pitakas, the Sutra is named from the function of explanation, and the other two are named from the content being explained. But the meaning of explanation is at the beginning, so it is mentioned first. It does not mean that when practicing, one should first concentrate, then observe morality, and then develop wisdom. Another interpretation is based on the Mahayana-samgraha (Compendium of Mahayana), which states that the Sutra Pitaka collectively gathers the content that the Three Learnings can explain, the Vinaya Pitaka comprehensively clarifies morality and concentration, and the Abhidhamma Pitaka solely clarifies wisdom. Therefore, the Mahayana-samgraha says: 'Again, in order to explain the three trainings, the Sutra Pitaka is established. In order to rely on morality and mind (concentration) to learn, the Vinaya (discipline) is specially established. In order to accomplish learning by relying on wisdom, the Abhidhamma (higher knowledge) is specially established.' The above two statements explain the purpose of interpretation from the perspective of all dharmas. There are three situations: one is in terms of the Sutra, the second is in terms of the Vinaya, and the third is in terms of the Abhidhamma, so as to distinguish the differences. The differences explained by the Sutra are either four kinds, or nine kinds, or twenty-nine kinds. There are two different kinds of four. One is based on the Samadhinirharasutra (Sutra on the Arising of Samadhi), what are the four things? First is the matter of hearing, second is the matter of refuge, third is the matter of precepts, and fourth is the matter of Bodhisattva. There are four in the Sandhinirmochana Sutra (Explication of Underlying Meaning Sutra), the first two are the same as before, the third is called the matter of learning, and the fourth is called the matter of Bodhi. The other is based on the Mahayana-samgraha, the Sutra has four meanings: first is reliance, second is characteristics, third is dharma, and fourth is meaning. 'Reliance' refers to place, person, and function. Based on these three, the Buddha speaks of the Sutra, the difference between the conventional truth and the ultimate truth, as explained in detail in the Mahayana-samgraha. The nine matters and twenty-nine matters are as explained in detail in the Samadhinirharasutra. The differences explained by the Vinaya are either four kinds, or six kinds, or seven kinds. Four kinds, as stated in the Mahayana-samgraha. Six kinds, as stated in the Mahasamghika Vinaya. Seven kinds, as stated in the Samadhinirharasutra. The Matrika Pitaka (Collection of Matrices) explains eleven aspects, proclaiming, understanding, distinguishing, extensively explaining, and displaying, which is called the Matrika Pitaka. These are explained in detail in the Sandhinirmochana Sutra.
第六明對治障者。分別有三。一明三藏教緣生解對治障別。二明所詮三行對治法。三明戒對定慧辨同異。第一者修多羅藏生解除疑惑。毗那耶生解除二邊情執。阿毗曇生解除見取偏執煩惱。此義如前三藏因緣引攝論為證中已說。第二所詮三行對治法者。于中有二。一明三行別治。二明於慧別治中有二。一對煩惱業苦。慧由理成解觀除迷義對煩惱。身口凈業能除不善業為所治。定為樂行是苦對治。二對粗細與性。戒防粗業。定遣細亂。慧心行空則能除性。此兩對遮永通論。故論云。何處救度。以何救度。云何救度成。何處救度者。謂煩惱業苦。以何救度者。授三學攝取故。云何救度成者。謂二種涅槃界。二但明慧斷就永處為語者。慧斷煩惱。煩惱是業因。因盡故業不起。無業故報不生煩惱業盡體大涅槃。第三明戒對定慧辨同異者。戒有二種。一別解脫。二定道二共。別解脫戒者。正對治破戒惡身口七業道兼期業心。若菩薩戒兼遮意地正業心。若論護根戒正對治意。治起戒破惡。以用念慧為體故。第二定道二共者。先成立同。次約三種律儀辨同異。第一者定共與定同對治意地煩惱。以同一果故。是以雜心云。共念處斷煩惱。以攝受具及略緣境界故。道共亦然。第二次約三種律儀辨同異者。若論斷律儀對治欲界九品破戒煩
【現代漢語翻譯】 現代漢語譯本：第六，關於對治障礙的闡述，分為三個方面：第一，闡述三藏教義所產生的因緣之理解，以對治不同的障礙；第二，闡述所詮釋的三種修行以對治煩惱的方法；第三，闡述戒、定、慧三者之間的相同與不同之處。第一方面，修多羅藏（Sutras，經藏）產生對因緣的理解，從而解除疑惑；毗那耶藏（Vinaya，律藏）產生對戒律的理解，從而解除對兩種極端的執著；阿毗曇藏（Abhidhamma，論藏）產生對教義的理解，從而解除因錯誤見解而產生的偏執煩惱。這個意義如同前面在《三藏因緣引攝論》中引用的論述所說。第二方面，所詮釋的三種修行以對治煩惱的方法，其中包含兩個方面：第一，闡述三種修行分別對治不同的煩惱；第二，闡述在用智慧對治煩惱時，又分為兩個方面：一是針對煩惱、業和苦，智慧通過理性的分析和觀照，去除迷惑，從而對治煩惱；清凈的身口之業能夠去除不善之業，作為被對治的對象；禪定是快樂的修行，是對治痛苦的方法。二是針對粗細和自性，戒律防止粗重的惡業，禪定去除細微的散亂，智慧使內心空明，從而能夠去除自性。這兩種對治從遮止和究竟上來說都是通用的。所以論中說：『在何處救度？用什麼救度？如何救度成就？』『在何處救度』，是指煩惱、業和苦。『用什麼救度』，是指授予三學（戒、定、慧）來攝取。『如何救度成就』，是指兩種涅槃的境界。二，只是闡述智慧斷除煩惱，是從究竟之處來說的，智慧斷除煩惱，煩惱是業的起因，起因斷盡，所以業就不會產生，沒有業，所以果報就不會產生，煩惱和業都斷盡，就證得體大涅槃。第三方面，闡述戒、定、慧三者之間的相同與不同之處。戒有兩種：一是別解脫戒，二是定道二共戒。別解脫戒，主要對治破戒的惡身口七業道，兼顧對治由業而生的心。如果是菩薩戒，則兼顧遮止意地的正業心。如果討論護根戒，主要對治意。對治生起戒的破戒之惡，以運用念和慧為體。第二種，定道二共戒，先確立相同之處，然後從三種律儀來辨別相同與不同。第一點，定共戒和定同戒都對治意地的煩惱，因為它們有相同的結果。因此《雜心論》說：『用共念處斷除煩惱』，因為它們都攝受資具，並且簡略地緣取境界。道共戒也是如此。第二點，從三種律儀來辨別相同與不同，如果從斷律儀來說，是對治欲界的九品破戒煩惱。
【English Translation】 English version: Sixth, the explanation of counteracting obstacles is divided into three aspects: First, explaining the understanding of the arising of conditions from the Tripitaka (three collections of Buddhist texts) teachings to counteract different obstacles. Second, explaining the three practices taught to counteract afflictions. Third, explaining the similarities and differences between precepts (śīla), concentration (samādhi), and wisdom (prajñā). In the first aspect, the Sutra Pitaka (Sutras, the collection of discourses) generates understanding of conditions, thereby dispelling doubts. The Vinaya Pitaka (Vinaya, the collection of monastic rules) generates understanding of precepts, thereby dispelling attachment to two extremes. The Abhidhamma Pitaka (Abhidhamma, the collection of philosophical treatises) generates understanding of doctrines, thereby dispelling biased afflictions arising from wrong views. This meaning is as stated in the previously cited discussion in the 『Treatise on the Tripitaka's Conditions Leading and Gathering』. In the second aspect, the three practices taught to counteract afflictions include two aspects: First, explaining how the three practices separately counteract different afflictions. Second, explaining that when using wisdom to counteract afflictions, it is further divided into two aspects: one is in response to afflictions, karma, and suffering, wisdom, through rational analysis and contemplation, removes delusion, thereby counteracting afflictions; pure actions of body and speech can remove unwholesome karma, serving as the object to be counteracted; meditation is a joyful practice, a method to counteract suffering. The other is in response to grossness, subtlety, and self-nature, precepts prevent gross evil deeds, meditation removes subtle distractions, and wisdom makes the mind clear, thereby being able to remove self-nature. These two counteractions are universal in terms of both prevention and ultimate resolution. Therefore, the treatise says: 『Where is salvation? With what is salvation? How is salvation achieved?』 『Where is salvation』 refers to afflictions, karma, and suffering. 『With what is salvation』 refers to bestowing the three learnings (precepts, concentration, and wisdom) to gather. 『How is salvation achieved』 refers to the realms of the two kinds of Nirvana. Two, only explaining that wisdom cuts off afflictions is from the ultimate perspective; wisdom cuts off afflictions, and afflictions are the cause of karma. When the cause is exhausted, karma will not arise, and without karma, retribution will not arise. When afflictions and karma are both exhausted, one attains the Great Nirvana of Essence. In the third aspect, explaining the similarities and differences between precepts, concentration, and wisdom. There are two kinds of precepts: one is the Pratimoksha (individual liberation) precepts, and the other is the precepts shared by both concentration and the path. The Pratimoksha precepts mainly counteract the evil deeds of body and speech in the seven paths of karma that violate precepts, and also take into account the mind arising from karma. If it is the Bodhisattva precepts, it also takes into account preventing the right karma mind in the realm of intention. If discussing the precepts of guarding the senses, it mainly counteracts intention. Counteracting the evil of violating precepts that arise from precepts, using mindfulness and wisdom as its essence. The second kind, the precepts shared by both concentration and the path, first establish the similarities, and then distinguish the similarities and differences from the three kinds of ethical discipline. The first point, the precepts shared by concentration and the precepts in accordance with concentration both counteract afflictions in the realm of intention, because they have the same result. Therefore, the Samuccaya-hrdaya says: 『Use the common mindfulness place to cut off afflictions』, because they both gather resources and briefly grasp the realm. The precepts shared by the path are also like this. The second point, distinguishing the similarities and differences from the three kinds of ethical discipline, if speaking from the precepts of cutting off, it is to counteract the nine grades of afflictions of violating precepts in the desire realm.
惱。禪律儀有治不治。根本禪律儀不斷煩惱。是以雜心云。根本凈初禪是亦同一縛不能斷煩惱。二禪三禪四禪邊定律儀皆能斷除下地煩惱。然非起破戒惡。故十地云。雖生色無色界暫離犯戒。不免戒行相違。無漏律儀通在六地。未來中間根本四禪。此六地未來禪者斷律儀所攝。餘者道律儀所攝。然未來禪地無漏戒與道同一功用。能斷欲界起破戒惡。亦能斷上二界一切煩惱。自餘地者論其力用能斷三界。但下地已離無可對治正取功用唯斷自地及上地。問。無色何故不立律儀。答。依成實立定律儀。依雜心所明對治破戒非分故。又律儀是色。無色無色故。問。禪律儀隨地四大造。彼地無大。可無定律儀。無漏律儀隨身四大造。身在下二界。依下三無色發無漏。何意同聚無無漏戒。答。以心不依色轉破裂色相。
第七次第分別者。分別有四種。一詮旨廣略明次第。二攝益次第。三起說次第。四結集次第。詮旨廣略明次第者。如攝大乘論說。複次為說二種修學故立修多羅。為依戒依心學故別立毗那耶。為成依慧學故立阿毗曇。攝益次第者。如前差別中說。起說次第者。依普曜經。佛初在波羅奈說轉法輪經。從此已后始說修多羅。若依大乘。第二七日說修多羅法華經。三七日後說修多羅大集經。七七日後說修多羅。此諸說
【現代漢語翻譯】 現代漢語譯本 惱。禪律儀有能控制和不能控制的情況。根本禪律儀無法斷除煩惱。因此《雜心論》說：『根本凈初禪也同樣是一種束縛，不能斷除煩惱。』二禪、三禪、四禪以及邊地禪律儀都能斷除下地的煩惱。然而，它們並非用來對治破戒之惡。所以《十地經》說：『即使生於色界或無色界，也只是暫時脫離了犯戒，不能避免戒行相違的情況。』無漏律儀普遍存在於六地中，即未來、中間、根本四禪。這六地中的未來禪所產生的無漏戒屬於斷律儀所攝，其餘則屬於道律儀所攝。然而，未來禪地的無漏戒與道具有相同的作用，既能斷除欲界因破戒而產生的惡，也能斷除上二界的一切煩惱。至於其他地，從其力量和作用來說，能斷除三界煩惱，但由於下地已經脫離，無可對治，所以主要發揮作用的是斷除自地及上地的煩惱。問：為什麼無色界不設立律儀？答：依據《成實論》，設立的是定律儀；依據《雜心論》所闡明的，是對治破戒而非根本原因。而且，律儀是色法，而無色界沒有色法。問：禪律儀隨著各地的四大（地、水、火、風）而造作，但無色界沒有四大，可能沒有定律儀。無漏律儀隨著身體的四大而造作，身體存在於下二界，依據下三無色界發起無漏，為什麼會同樣聚集而沒有無漏戒？答：因為心不依色而轉，破裂色相。 第七次第分別：分別有四種。一、詮釋宗旨的廣略，闡明次第；二、攝取利益的次第；三、發起演說的次第；四、結集經典的次第。詮釋宗旨的廣略，闡明次第，例如《攝大乘論》說：『其次，爲了闡述兩種修學，所以設立修多羅（Sutra，經）。爲了依靠戒和心來學習，所以分別設立毗那耶（Vinaya，律）。爲了成就依靠智慧的學習，所以設立阿毗曇（Abhidhamma，論）。』攝取利益的次第，如前面差別中所說。發起演說的次第，依據《普曜經》，佛陀最初在波羅奈（Varanasi）開始宣說轉法輪經（Dharmacakra Pravartana Sutra）。從此以後，才開始宣說修多羅。如果依據大乘經典，第二個七日宣說修多羅《法華經》（Lotus Sutra）。第三個七日後宣說修多羅《大集經》（Mahasamucchaya Sutra）。第七個七日後宣說修多羅。這些說法
【English Translation】 English version Nao. The Chan precepts have governance and non-governance. The fundamental Chan precepts cannot sever afflictions. Therefore, the Zaxinlun (Treatise on the Collection of Various Meanings) says: 'The fundamental pure first dhyana (meditative state) is also a kind of bondage that cannot sever afflictions.' The second, third, and fourth dhyanas, as well as the borderland precepts, can all sever the afflictions of the lower realms. However, they are not for treating the evils of breaking precepts. Therefore, the Dashidijing (Ten Bhumi Sutra) says: 'Even if one is born in the rupa-dhatu (realm of form) or arupa-dhatu (formless realm), one is only temporarily free from breaking precepts and cannot avoid the contradiction of precepts and conduct.' The anasrava (untainted) precepts are universally present in the six bhumis (grounds), namely the future, intermediate, and fundamental four dhyanas. The anasrava precepts produced in the future dhyana of these six bhumis belong to the precepts of severance, while the rest belong to the precepts of the path. However, the anasrava precepts in the future dhyana ground have the same function as the path, which can sever the evils arising from breaking precepts in the kama-dhatu (desire realm) and also sever all afflictions in the upper two realms. As for the other grounds, in terms of their power and function, they can sever the afflictions of the three realms, but since the lower grounds have already been abandoned and there is nothing to counteract, the main function is to sever the afflictions of their own ground and the upper grounds. Question: Why are precepts not established in the arupa-dhatu? Answer: According to the Satyasiddhi Shastra, what is established are the fixed precepts; according to what is explained in the Zaxinlun, it is to counteract the breaking of precepts rather than the root cause. Moreover, precepts are rupa (form), while the arupa-dhatu has no rupa. Question: The Chan precepts are created along with the four great elements (mahabhuta) of each ground, but the arupa-dhatu has no four great elements, so there may be no fixed precepts. The anasrava precepts are created along with the four great elements of the body, and the body exists in the lower two realms. Anasrava is initiated based on the lower three arupa-dhatu, why do they gather together without anasrava precepts? Answer: Because the mind does not turn according to rupa, breaking the appearance of rupa. Seventh, the sequential distinctions: There are four kinds of distinctions. First, explaining the scope of the purpose, clarifying the sequence; second, the sequence of gathering benefits; third, the sequence of initiating the discourse; fourth, the sequence of compiling the scriptures. Explaining the scope of the purpose, clarifying the sequence, for example, the Mahayanasamgraha (Compendium of the Mahayana) says: 'Secondly, in order to explain the two kinds of learning, the Sutras (discourses) are established. In order to rely on precepts and mind to learn, the Vinaya (discipline) is separately established. In order to accomplish learning based on wisdom, the Abhidhamma (higher teachings) is established.' The sequence of gathering benefits is as mentioned in the previous distinctions. The sequence of initiating the discourse, according to the Puyo Jing (Sutra of Universal Radiance), the Buddha initially began to expound the Dharmacakra Pravartana Sutra (Sutra of the Turning of the Wheel of Dharma) in Varanasi. From then on, he began to expound the Sutras. If based on the Mahayana scriptures, the Lotus Sutra (Saddharma Pundarika Sutra) was expounded on the second seventh day. After the third seventh day, the Mahasamucchaya Sutra (Great Collection Sutra) was expounded. After the seventh seventh day, the Sutras were expounded. These sayings
前後事在見聞不可會。其所以次因迦蘭陀子制非梵行戒。初說毗尼藏。後於毗舍離彌猴陀側並集在講堂。佛見拔耆因緣本末。為諸比丘說五怖畏。謂殺生乃至飲酒。初說阿毗曇結集次第者。大智論云。如來滅后七日留住後方入棺槨。諸離車等阇毗如來竟。八國王分舍利為供養。故迦葉語阿難言。諸白衣等以報佛恩。我等今者亦應報恩。集千羅漢在王舍城結集法藏。先命阿難誦修多羅。次請優婆黎誦毗尼藏。諸阿羅漢復令阿難誦阿毗曇藏。普曜經中亦如是說。依阿育王傳。先令阿難頌修多羅。迦葉自頌阿毗曇。后優婆離頌出毗尼。若依五分律云。先優婆離頌毗尼藏。次令阿難頌修多羅。后令阿難頌阿毗曇藏。
第八廣略分別者。或說一。三藏之教對外論四種通名內論。或說二。如攝大乘論說。此三由上下乘差別故成二種。謂聲聞藏菩薩藏。此一對大小別二。或說三種。約三行取能詮即是三藏。或說四種。大乘小乘各有詮旨。或說六種。大小各三。或說八種。大小各加以雜藏。雜藏者。分別功德經云。所謂雜藏者。或佛所說或弟子說或諸天說。宿命緣三阿僧祇菩薩生說者非一。法亦如是故名雜藏。問。三藏外立雜藏。十二部外何意不立雜部。答。三藏之教對所詮三行。行居義不依余。能詮之教攝法不盡。余未說者欲
【現代漢語翻譯】 現代漢語譯本：前後發生的事情，在見聞上是無法完全理解的。之所以有次第，是因為迦蘭陀子制定了非梵行戒。最初宣說了毗尼藏（Vinaya Pitaka，戒律藏）。後來在毗舍離（Vaishali）彌猴陀側，大家聚集在講堂。佛陀看到了拔耆（Vajji）的因緣本末，為眾比丘宣說了五怖畏，即殺生乃至飲酒。最初宣說阿毗曇（Abhidhamma，論藏）結集次第的是，《大智度論》中說，如來滅度后七日，遺體停放后才入棺槨。諸離車（Licchavi）等荼毗如來后，八國王分割捨利進行供養。所以迦葉（Kasyapa）對阿難（Ananda）說，諸白衣等以此報答佛恩，我們現在也應該報恩，召集一千羅漢在王舍城（Rajagrha）結集法藏。先命令阿難誦修多羅（Sutra，經藏），然後請優婆離（Upali）誦毗尼藏，諸阿羅漢又令阿難誦阿毗曇藏。《普曜經》中也是這樣說的。依據《阿育王傳》，先令阿難頌修多羅，迦葉自己頌阿毗曇，后優婆離頌出毗尼。若依據《五分律》說，先優婆離頌毗尼藏，然後令阿難頌修多羅，后令阿難頌阿毗曇藏。
第八，關於廣略的分別。或者說一種，三藏之教對外論四種通名內論。或者說兩種，如《攝大乘論》所說，這三藏由於上下乘的差別而成為兩種，即聲聞藏（Sravaka Pitaka）和菩薩藏（Bodhisattva Pitaka）。這一對是按大小乘來區分的。或者說三種，按照三行來取能詮，就是三藏。或者說四種，大乘小乘各有詮釋的宗旨。或者說六種，大小乘各有三種。或者說八種，大小乘各加上雜藏。雜藏是指，《分別功德經》中說，所謂的雜藏，或者是佛所說，或者是弟子所說，或者是諸天所說。宿命緣三阿僧祇菩薩生說者非一，法也是這樣，所以名叫雜藏。問：三藏之外設立雜藏，為什麼十二部之外不設立雜部？答：三藏之教針對所詮的三行，行居義不依余，能詮之教攝法不盡，其餘未說的想要
【English Translation】 English version: The events that happened before and after cannot be fully understood through what is seen and heard. The reason for the sequence is that Kalandaka's son established the precepts against non-brahmacharya. Initially, the Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules) was expounded. Later, at the side of the Monkey Tank in Vaishali (Vaishali), everyone gathered in the lecture hall. The Buddha saw the beginning and end of the causes and conditions of the Vajji (Vajji) and explained the five fears to the monks, namely killing and even drinking alcohol. The first to explain the order of compilation of the Abhidhamma (Abhidhamma, the collection of philosophical treatises) was the Mahaprajnaparamita Shastra, which says that seven days after the Tathagata's (Tathagata) extinction, the body was kept before being placed in the coffin. After the Licchavis (Licchavi) cremated the Tathagata, the eight kings divided the relics for offering. Therefore, Kasyapa (Kasyapa) said to Ananda (Ananda), 'The laypeople are repaying the Buddha's kindness in this way, and we should also repay the kindness now.' He gathered a thousand Arhats in Rajagrha (Rajagrha) to compile the Dharma treasury. First, he ordered Ananda to recite the Sutra (Sutra, the collection of discourses), and then he invited Upali (Upali) to recite the Vinaya Pitaka. The Arhats then ordered Ananda to recite the Abhidhamma Pitaka. The Purvayoga Sutra also says the same. According to the Biography of King Ashoka, Ananda was first ordered to recite the Sutra, Kasyapa himself recited the Abhidhamma, and then Upali recited the Vinaya. According to the Five-Part Vinaya, Upali first recited the Vinaya Pitaka, then Ananda was ordered to recite the Sutra, and then Ananda was ordered to recite the Abhidhamma Pitaka.
Eighth, regarding the distinction between broad and concise. Or it is said to be one, the teachings of the Tripitaka externally discuss four kinds of common names internally. Or it is said to be two, as the Mahayana-samgraha says, these three Tripitakas become two kinds due to the difference between the upper and lower vehicles, namely the Sravaka Pitaka (Sravaka Pitaka) and the Bodhisattva Pitaka (Bodhisattva Pitaka). This pair is distinguished according to the Mahayana and Hinayana. Or it is said to be three kinds, according to the three practices, taking the expresser is the Tripitaka. Or it is said to be four kinds, the Mahayana and Hinayana each have the purpose of interpretation. Or it is said to be six kinds, the Mahayana and Hinayana each have three kinds. Or it is said to be eight kinds, the Mahayana and Hinayana each add a miscellaneous collection. The miscellaneous collection refers to what is said in the Sutra of Distinguishing Merits, the so-called miscellaneous collection, which is either said by the Buddha, or said by the disciples, or said by the gods. The one who says the past life cause three asamkhya kalpas Bodhisattva life is not one, and the Dharma is also like this, so it is called the miscellaneous collection. Question: Why is a miscellaneous collection established outside the Tripitaka, and why is a miscellaneous section not established outside the twelve divisions? Answer: The teachings of the Tripitaka are aimed at the three practices that are interpreted, the practice resides in the meaning and does not rely on the rest, the teachings that can be interpreted do not exhaust the Dharma, and the rest that has not been said wants to
盡攝故。十二部經詮旨寬通說無有遺。故不立雜部。
第九大小有無者。何者為無。三藏之教居在小乘不在大中。無乘名摩訶衍藏。復不說三故一乘。經云。不得親近三藏學者。又大智論云。迦葉阿難王舍城結集三藏為聲聞藏。文殊阿難在於鐵圍山集訶摩衍為菩薩藏。問。三藏所詮乃是三行。何故小乘有大乘無。答。三行是自利中作。小乘之人意存自善行不兼物。故就自行一邊。以行別教說自行者名為小乘。菩薩大士自度度他。以行別教具辨二行名摩訶衍為菩薩藏。何者為有。大有自利。小中無他利。以有自利故亦有大乘三藏。故深密解脫經云。如來有三語。謂說修多羅毗尼摩德勒伽。相續解脫及普曜經亦說大乘三藏。故攝大乘論云。此菩薩藏凡有幾種。亦有三種。謂修多羅阿毗曇毗那耶。此三由上下乘差別故成二種。謂聲聞藏菩薩藏。
第十相攝分別者。分別有三。一三藏對十二部經辨攝。二三藏相望辨攝。三大小相對辨攝。第一三藏對十二部經辨攝者有二。一義分詮旨相攝。未必盡于道理。二就通道理辨相攝。第一分詮旨相攝者。三藏能詮教攝得十二部能詮四部。謂修多羅祇夜伽陀優陀那。所詮相攝者。除本生未曾有餘六部中。戒攝戒。定攝定。慧攝慧。二就通道理相攝者。若對雜藏約三行分三藏者
【現代漢語翻譯】 現代漢語譯本：完全包含的緣故。十二部經詮釋的宗旨寬廣通達，沒有遺漏，所以不設立雜藏。
第九，大小乘的有無問題。什麼是『無』呢？三藏的教義存在於小乘之中，不在大乘之中。沒有『乘』的名稱叫做摩訶衍藏（Mahāyāna-piṭaka，大乘藏）。而且不說是三藏，而說是一乘。經中說：『不得親近三藏學者。』又《大智論》中說：『迦葉（Kāśyapa）和阿難（Ānanda）在王舍城結集三藏，作為聲聞藏。文殊（Mañjuśrī）和阿難在鐵圍山結集訶摩衍，作為菩薩藏。』問：三藏所詮釋的是三種修行，為什麼小乘有而大乘沒有呢？答：三種修行是在自利中進行的。小乘之人專注于自身的善行，不兼顧他人。所以就自身修行的一方面，以修行的差別來教導，說自身修行的人名為小乘。菩薩大士既度自己也度他人，以修行的差別來教導，全面辨別兩種修行，名為摩訶衍，作為菩薩藏。』什麼是『有』呢？大乘有自利，小乘沒有利他。因為有自利，所以也有大乘三藏。所以《深密解脫經》中說：『如來有三種語言，即說修多羅（sūtra，經）、毗尼（vinaya，律）、摩德勒伽（mātṛka，論）。』《相續解脫經》及《普曜經》也說了大乘三藏。所以《攝大乘論》中說：『此菩薩藏總共有幾種呢？也有三種，即修多羅、阿毗曇（abhidharma，論）、毗那耶（vinaya，律）。』這三種由於上下乘的差別，構成了兩種，即聲聞藏和菩薩藏。
第十，相互包含的分別。分別有三種：一是三藏對十二部經辨別包含關係；二是三藏相互之間辨別包含關係；三是大小乘相對辨別包含關係。第一，三藏對十二部經辨別包含關係，有兩種：一是按義理劃分詮釋宗旨來相互包含，未必完全符合道理；二是就通達道理來辨別相互包含關係。第一種，按義理劃分詮釋宗旨來相互包含，三藏能詮釋的教義包含十二部經中能詮釋的四部，即修多羅、祇夜（geya，重頌）、伽陀（gāthā，諷頌）、優陀那（udāna，無問自說）。所詮釋的內容相互包含，除了本生（jātaka，本生）和未曾有（adbhūta-dharma，未曾有法）之外，其餘六部中，戒包含戒，定包含定，慧包含慧。第二種，就通達道理來相互包含，如果針對雜藏，按照三行來劃分三藏的話
【English Translation】 English version: Because it encompasses everything. The twelve divisions of scriptures explain the meaning broadly and thoroughly, without any omissions. Therefore, a miscellaneous collection is not established.
Ninth, the existence or non-existence of the Greater and Lesser Vehicles. What is 'non-existence'? The teachings of the Tripiṭaka (three baskets) reside in the Lesser Vehicle (Hīnayāna), not in the Greater Vehicle (Mahāyāna). The name 'no vehicle' is called Mahāyāna-piṭaka (the collection of the Great Vehicle). Furthermore, it is not referred to as three baskets, but as the One Vehicle. The scripture says: 'One should not associate with scholars of the Tripiṭaka.' Also, the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says: 'Kāśyapa and Ānanda compiled the Tripiṭaka in Rājagṛha as the Śrāvakapiṭaka (collection of the Hearers). Mañjuśrī and Ānanda compiled the Mahāyāna on Mount Iron Ring as the Bodhisattvapiṭaka (collection of Bodhisattvas).' Question: The Tripiṭaka explains the three practices. Why does the Lesser Vehicle have them, but the Greater Vehicle does not? Answer: The three practices are performed for self-benefit. Those of the Lesser Vehicle focus on their own good deeds and do not consider others. Therefore, based on the aspect of self-practice, teaching is differentiated by practice, and those who practice for themselves are called the Lesser Vehicle. Bodhisattvas liberate both themselves and others. Teaching is differentiated by practice, fully distinguishing the two practices, and is called Mahāyāna, as the Bodhisattvapiṭaka.' What is 'existence'? The Greater Vehicle has self-benefit, while the Lesser Vehicle does not have the benefit of others. Because there is self-benefit, there is also the Greater Vehicle Tripiṭaka. Therefore, the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sūtra) says: 'The Tathāgata has three languages, namely, explaining the Sūtra (discourses), Vinaya (discipline), and Mātṛka (matrices).' The Saṃtatimokṣa Sūtra (Continuous Liberation Sūtra) and the Buddhāvatamsaka Sūtra (Flower Garland Sūtra) also speak of the Greater Vehicle Tripiṭaka. Therefore, the Mahāyānasaṃgraha (Compendium of the Mahāyāna) says: 'How many kinds are there in this Bodhisattvapiṭaka? There are also three kinds, namely, Sūtra, Abhidharma (higher knowledge), and Vinaya.' These three, due to the differences between the upper and lower vehicles, form two kinds, namely, the Śrāvakapiṭaka and the Bodhisattvapiṭaka.
Tenth, the distinction of mutual inclusion. There are three distinctions: first, distinguishing the inclusion relationship between the Tripiṭaka and the twelve divisions of scriptures; second, distinguishing the inclusion relationship among the Tripiṭaka; and third, distinguishing the inclusion relationship between the Greater and Lesser Vehicles. First, distinguishing the inclusion relationship between the Tripiṭaka and the twelve divisions of scriptures, there are two aspects: first, including each other by dividing the meaning and explaining the purpose, which may not fully conform to reason; second, distinguishing the mutual inclusion relationship by understanding the principle. The first type, including each other by dividing the meaning and explaining the purpose, the teachings that the Tripiṭaka can explain include the four divisions that the twelve divisions of scriptures can explain, namely, Sūtra, Geya (verses), Gāthā (hymns), and Udāna (spontaneous utterances). The content that is explained includes each other, except for Jātaka (birth stories) and Adbhūta-dharma (unprecedented events), in the remaining six divisions, precepts include precepts, concentration includes concentration, and wisdom includes wisdom. The second type, including each other by understanding the principle, if targeting the miscellaneous collection, dividing the Tripiṭaka according to the three practices
。除修多羅本生本事未曾有。以修多羅長行宣說四諦道理。本生論過去所受身。本事論過去諸佛所說法。謂二諦道理。未曾有明動地諸天神量等。非適明三行故不相攝。亦可但除本生本事未曾有長行說三行者即是修多羅部。若然對於餘部詮三行者三藏攝。不詮三行者不攝。即以十二攝三藏可知。唯如攝論所明。修多羅藏不唯明定。若爾修多羅藏通攝十二。毗尼藏攝十二內詮戒定者。阿毗曇藏攝十二內詮慧者。故攝論云。謂說三種修學故別立修多羅。為成依或依心學故別立毗那耶。為成依慧學故別立阿毗達摩。即以十二攝三藏可知。問。三藏中修多羅藏與十二部中修多羅部有何差別。答。修多羅有三種。一三藏中修多羅。二十二部中別名修多羅。三十二部中總修多羅。若依毗婆沙。三藏中修多羅但攝十二部中總別詮定義。不攝餘二藏及十二部中總別詮戒慧者並雜藏。十二部中總修多羅通攝於三藏及雜藏。亦攝十二部通詮三學義。十二部中別部修多羅者攝三藏及雜。不攝二種偈經。餘者盡攝。何以故。以長行宣說為別部故。若依攝大乘論。修多羅藏通攝餘二藏。不攝雜藏。若望十二部但攝詮三行邊。余非者不攝。又準攝論。修多羅藏為除他疑惑及詮無礙境界。若爾義攝不居相攝可知。第二三藏相望辨攝者有三種。一多分攝
【現代漢語翻譯】 現代漢語譯本 除修多羅（Sutra，經）、本生（Jataka，佛本生故事）、本事（Itivrttaka，本事經）、未曾有法（Adbhuta-dharma，希有法）。修多羅以長行文宣說四諦（catvāri ārya satyāni，四聖諦）的道理。本生論述過去所受之身，本事論述過去諸佛所說的法，即二諦（dve satye，二諦）的道理。未曾有法闡明動地諸天神量等事。因為並非適於闡明身語意三行，所以不互相包含。也可以只除去本生、本事、未曾有法，長行文宣說三行者即是修多羅部。如果這樣，對於其餘部類詮釋三行者，屬於三藏（Tripiṭaka，三藏）；不詮釋三行者，則不屬於三藏。即以十二部經（dvādaśāṅga-buddha-vacana，十二部經）包含三藏可知。唯有如《攝大乘論》（Mahāyānasaṃgraha，攝大乘論）所闡明，修多羅藏（Sūtra-piṭaka，經藏）不只闡明禪定。如果這樣，修多羅藏普遍包含十二部經。毗尼藏（Vinaya-piṭaka，律藏）包含十二部經中詮釋戒律和禪定的部分。阿毗曇藏（Abhidhamma-piṭaka，論藏）包含十二部經中詮釋智慧的部分。所以《攝大乘論》說：『因為宣說三種修學，所以特別設立修多羅；爲了成就依止或依心之學，所以特別設立毗那耶（Vinaya，律）；爲了成就依智慧之學，所以特別設立阿毗達摩（Abhidharma，論）。』即以十二部經包含三藏可知。 問：三藏中的修多羅藏與十二部經中的修多羅部有何差別？ 答：修多羅有三種：一是三藏中的修多羅，二是十二部經中別名修多羅，三是十二部經中總修多羅。如果依照《毗婆沙論》（Vibhasa，大毗婆沙論），三藏中的修多羅只包含十二部經中總別詮釋禪定的部分，不包含其餘二藏以及十二部經中總別詮釋戒律和智慧的部分，以及雜藏（Kṣudraka，小部）。十二部經中的總修多羅普遍包含於三藏及雜藏，也包含十二部經中普遍詮釋三學（tri-śikṣā，三學）的意義。十二部經中的別部修多羅包含三藏及雜藏，不包含兩種偈經，其餘全部包含。為什麼呢？因為以長行文宣說作為別部的緣故。如果依照《攝大乘論》，修多羅藏普遍包含其餘二藏，不包含雜藏。如果從十二部經來看，只包含詮釋三行的部分，其餘不包含。又根據《攝大乘論》，修多羅藏爲了消除他人的疑惑以及詮釋無礙的境界。如果這樣，從意義包含的角度可知，而不是從相包含的角度可知。第二，三藏相互比較辨別包含關係有三種：一是多分包含。
【English Translation】 English version Except for Sutra (Sūtra, discourses), Jataka (Jātaka, birth stories), Itivrttaka (Itivr̥ttaka, accounts of past events), and Adbhuta-dharma (Adbhuta-dharma, accounts of wonders). The Sutra expounds the doctrine of the Four Noble Truths (catvāri ārya satyāni) in prose. The Jataka discusses past lives, and the Itivrttaka discusses the Dharma spoken by past Buddhas, namely the doctrine of the Two Truths (dve satye). The Adbhuta-dharma clarifies matters such as the earth-shaking power of gods. Because they are not suitable for clarifying the three conducts of body, speech, and mind, they do not encompass each other. Alternatively, one could exclude only the Jataka, Itivrttaka, and Adbhuta-dharma; those who expound the three conducts in prose belong to the Sutra section. If so, for the remaining sections that explain the three conducts, they belong to the Tripiṭaka (Tripiṭaka, three baskets); those that do not explain the three conducts do not belong to the Tripiṭaka. Thus, it can be known that the twelve divisions of scripture (dvādaśāṅga-buddha-vacana) encompass the Tripiṭaka. Only as explained in the Mahāyānasaṃgraha (Mahāyānasaṃgraha, Compendium of the Mahayana), the Sūtra-piṭaka (Sūtra-piṭaka, basket of discourses) does not only clarify samadhi (concentration). If so, the Sūtra-piṭaka universally encompasses the twelve divisions of scripture. The Vinaya-piṭaka (Vinaya-piṭaka, basket of discipline) encompasses the parts of the twelve divisions of scripture that explain precepts and samadhi. The Abhidhamma-piṭaka (Abhidhamma-piṭaka, basket of higher knowledge) encompasses the parts of the twelve divisions of scripture that explain wisdom. Therefore, the Mahāyānasaṃgraha says: 'Because it speaks of the three trainings, the Sutra is specially established; to accomplish reliance on or learning of the mind, the Vinaya is specially established; to accomplish learning of wisdom, the Abhidharma is specially established.' Thus, it can be known that the twelve divisions of scripture encompass the Tripiṭaka. Question: What is the difference between the Sūtra-piṭaka in the Tripiṭaka and the Sutra section in the twelve divisions of scripture? Answer: There are three types of Sutra: first, the Sutra in the Tripiṭaka; second, the Sutra as a specific name in the twelve divisions of scripture; and third, the general Sutra in the twelve divisions of scripture. According to the Vibhasa (Vibhasa, Great Commentary), the Sutra in the Tripiṭaka only encompasses the parts of the twelve divisions of scripture that specifically and generally explain samadhi; it does not encompass the other two baskets, nor the parts of the twelve divisions of scripture that specifically and generally explain precepts and wisdom, nor the Kṣudraka (Kṣudraka, miscellaneous section). The general Sutra in the twelve divisions of scripture universally encompasses the Tripiṭaka and the Kṣudraka, and also encompasses the meaning of the three trainings (tri-śikṣā) universally explained in the twelve divisions of scripture. The specific Sutra section in the twelve divisions of scripture encompasses the Tripiṭaka and the Kṣudraka, but does not encompass the two types of verse scriptures; it encompasses all the rest. Why? Because it is established as a separate section due to its exposition in prose. According to the Mahāyānasaṃgraha, the Sūtra-piṭaka universally encompasses the other two baskets, but does not encompass the Kṣudraka. From the perspective of the twelve divisions of scripture, it only encompasses the parts that explain the three conducts; it does not encompass the rest. Furthermore, according to the Mahāyānasaṃgraha, the Sūtra-piṭaka is for eliminating the doubts of others and for explaining the unobstructed realm. If so, it can be known from the perspective of meaning encompassing, rather than from the perspective of mutual encompassing. Second, there are three types of encompassing relationships when comparing the Tripiṭaka with each other: first, encompassing in large part.
。二各異攝。三相從攝。多分攝者。毗婆沙云。修多羅中亦分別戒亦分別慧。毗尼中亦分別心亦分別慧。阿毗曇中亦分別心亦分別戒。如是三藏有何差別。答曰。從多分故。修多羅中多說心法。毗尼中多說戒法。阿毗曇中多說慧法。此是多分攝。各異攝者。修多羅中明三學。毗尼阿毗曇亦如是。故婆沙云。修多羅中若分別心名修多羅。若分別戒名毗尼。若分別慧名阿毗曇。阿毗曇中若分別戒名毗尼。若分別心名修多羅。若分別慧名毗曇。毗尼中若分別慧名阿毗曇。若分別戒名毗尼。若分別心名修多羅。相從攝者。修多羅藏中設明戒慧皆名修多羅藏。毗尼阿毗曇亦如是。第三大小相對辨攝義者有二。一大小別相攝。二以大統小。別相攝者。小乘法中四阿等經名修多羅藏。五部戒律名毗尼藏。佛所說六足阿毗曇及諸部論等名阿毗曇藏。大乘法中華嚴等經名修多羅藏。清凈毗尼名毗尼藏。根本阿毗達磨明十種勝相等名摩德勒伽藏。二以大統小者。莫問大小乘經悉入方等深經中名修多羅藏。一切戒律是菩薩所行悉入毗尼藏。小乘阿毗達摩及諸有解釋此藏義者悉入摩德勒伽藏。
篇聚義
作四門分別。一名。二體性。三約乘別解。四總分別。
第一名者。篇謂章品異名。聚謂聚集。
第二體性者。若就
【現代漢語翻譯】 現代漢語譯本：二、各異攝。三、相從攝。多分攝者，《毗婆沙》（Vipāśyā，論書名）云：『《修多羅》（Sūtra，經）中亦分別戒，亦分別慧；《毗尼》（Vinaya，律）中亦分別心，亦分別慧；《阿毗曇》（Abhidharma，論）中亦分別心，亦分別戒。』如是三藏有何差別？答曰：從多分故。《修多羅》中多說心法，《毗尼》中多說戒法，《阿毗曇》中多說慧法。此是多分攝。各異攝者，《修多羅》中明三學，《毗尼》、《阿毗曇》亦如是。故《婆沙》云：『《修多羅》中若分別心，名《修多羅》；若分別戒，名《毗尼》；若分別慧，名《阿毗曇》。《阿毗曇》中若分別戒，名《毗尼》；若分別心，名《修多羅》；若分別慧，名《毗曇》。《毗尼》中若分別慧，名《阿毗曇》；若分別戒，名《毗尼》；若分別心，名《修多羅》。』相從攝者，《修多羅》藏中設明戒慧，皆名《修多羅》藏。《毗尼》、《阿毗曇》亦如是。第三，大小相對辨攝義者有二：一、大小別相攝；二、以大統小。別相攝者，小乘法中四《阿含》等經名《修多羅》藏，五部戒律名《毗尼》藏，佛所說六足《阿毗曇》及諸部論等名《阿毗曇》藏。大乘法中《華嚴》等經名《修多羅》藏，清凈《毗尼》名《毗尼》藏，根本《阿毗達磨》明十種勝相等名《摩德勒伽》（Mātrkā，論母）藏。二、以大統小者，莫問大小乘經，悉入方等深經中，名《修多羅》藏。一切戒律是菩薩所行，悉入《毗尼》藏。小乘《阿毗達摩》及諸有解釋此藏義者，悉入《摩德勒伽》藏。
篇聚義
作四門分別：一名，二體性，三約乘別解，四總分別。
第一名者，篇謂章品異名，聚謂聚集。
第二體性者，若就
【English Translation】 English version: Two, mutually exclusive inclusion. Three, mutually dependent inclusion. For inclusion by majority, the Vibhāṣā (Vibhāṣā, name of a treatise) says: 'In the Sūtra (Sūtra, scripture), precepts are distinguished, and wisdom is distinguished; in the Vinaya (Vinaya, discipline), mind is distinguished, and wisdom is distinguished; in the Abhidharma (Abhidharma, treatise), mind is distinguished, and precepts are distinguished.' What is the difference between these three pitakas? The answer is: because of the majority. The Sūtra mostly speaks of mental phenomena, the Vinaya mostly speaks of precepts, and the Abhidharma mostly speaks of wisdom. This is inclusion by majority. For mutually exclusive inclusion, the Sūtra clarifies the three learnings, and so do the Vinaya and Abhidharma. Therefore, the Bhāṣā says: 'In the Sūtra, if the mind is distinguished, it is called Sūtra; if precepts are distinguished, it is called Vinaya; if wisdom is distinguished, it is called Abhidharma. In the Abhidharma, if precepts are distinguished, it is called Vinaya; if the mind is distinguished, it is called Sūtra; if wisdom is distinguished, it is called Abhidharma. In the Vinaya, if wisdom is distinguished, it is called Abhidharma; if precepts are distinguished, it is called Vinaya; if the mind is distinguished, it is called Sūtra.' For mutually dependent inclusion, if the Sūtra pitaka clarifies both precepts and wisdom, it is called the Sūtra pitaka. The Vinaya and Abhidharma are the same. Third, there are two ways to distinguish the meaning of inclusion relative to the Greater and Lesser Vehicles: one, mutually exclusive inclusion of the Greater and Lesser Vehicles; two, the Greater Vehicle encompassing the Lesser Vehicle. For mutually exclusive inclusion, in the Lesser Vehicle, the four Āgamas (Āgama, scriptures) and other sutras are called the Sūtra pitaka, the five-part precepts are called the Vinaya pitaka, and the six-footed Abhidharma spoken by the Buddha and various treatises are called the Abhidharma pitaka. In the Greater Vehicle, the Avataṃsaka (Avataṃsaka, scripture) and other sutras are called the Sūtra pitaka, the pure Vinaya is called the Vinaya pitaka, and the fundamental Abhidharma clarifying the ten superior aspects is called the Mātrkā (Mātrkā, matrix) pitaka. Two, the Greater Vehicle encompassing the Lesser Vehicle: regardless of whether it is a Greater or Lesser Vehicle scripture, all enter the Vaipulya (Vaipulya, extensive) profound sutras, which are called the Sūtra pitaka. All precepts are practices of Bodhisattvas, which all enter the Vinaya pitaka. The Lesser Vehicle Abhidharma and all those who explain the meaning of this pitaka all enter the Mātrkā pitaka.
Meaning of Chapters and Collections
Make four distinctions: one, name; two, nature; three, distinctions based on the vehicle; four, general distinctions.
First, the name: 'chapter' refers to different names for chapters and sections, and 'collection' refers to gathering.
Second, the nature: if based on
能詮。音聲名味等為體。若舉所詮。以三業為性。
第三約乘別解。先分別聲聞乘。次分別菩薩乘。聲聞法若廣分別具如律教。今且略悔。先篇次聚 篇內作四番分別。一名。二體性。三增減分別。四辨次第第一名者三門分別。一成立通名。二釋別名。三辨得名。第一者有三義。一名均。二體均。三同是究竟。名均者。且約四重齊名波羅戒。體均者皆是極惡。三同是究竟非方便。第二釋別名者。波羅戒者名無餘罪亦名極惡。僧殘者。依善見論云。胡名僧伽婆尸沙。僧伽名曰僧。婆者言初。謂與覆藏羯摩。尸沙言后。謂末後出罪羯摩是也。薩婆多毗婆沙云。僧伽名僧。婆尸者言殘。無令凈之用殘。罪由僧除滅。波逸提者名墮。墮諸惡趣。提舍尼名能治悔行。微細之罪名突吉羅。第三辨得名者。第一第五當罪體立名。第二境體立目。僧是境體是殘。第三就墮彰名。第四就能治受稱。亦可第一第二就法立名。謂余無餘法。自余同前。第二體者。問。三聚法中以何聚為體。答。依成實論。色非色非心為性。問。心聚可無罪耶。答。意無能治戒律儀故。故不立所治罪體。若依雜心。若就根本業道。謂作無作色為體。若就俱釋言之。通取心。依律所明亦通取於心。如念害殺等制意地突吉羅。問。何故攝論云身口二品為體。答
【現代漢語翻譯】 現代漢語譯本 能詮（能夠表達意義的事物）。以音聲、名稱、味道等作為本體。如果從所詮（被表達的意義）來說，以身、口、意三業為性質。
第三，根據乘（佛教的修行道路）的不同來解釋。首先分別聲聞乘，然後分別菩薩乘。聲聞乘的戒律如果詳細解釋，就像律藏所說的那樣。現在簡略地懺悔。先說篇，然後說聚。在篇內作四種區分：一、名稱；二、體性；三、增減分別；四、辨別次第。第一，關於名稱，從三個方面來解釋：一、成立通用名稱；二、解釋個別名稱；三、辨別得名原因。第一方面有三個含義：一、名稱相同；二、體性相同；三、都是究竟（最終目標）。名稱相同，例如四重戒都稱為波羅夷戒。體性相同，都是極惡。三是都是究竟，而不是方便（手段）。第二，解釋個別名稱。波羅夷戒，意思是無餘罪，也叫極惡。僧殘戒，根據《善見論》說，胡語叫僧伽婆尸沙。僧伽，意思是僧團。婆，意思是初，指與覆藏羯磨（一種懺悔儀式）。尸沙，意思是后，指最後出罪羯磨。薩婆多毗婆沙說，僧伽，意思是僧團。婆尸，意思是殘，沒有使之清凈的作用，罪由僧團除滅。波逸提戒，意思是墮落，墮落到惡趣。提舍尼戒，意思是能夠治療悔過的行為。微細的罪過叫突吉羅。
第三，辨別得名原因。第一、第五種戒根據罪的本體來立名。第二種戒根據境（對像）和體（本體）來立名。僧是境，體是殘。第三種戒根據墮落來彰顯名稱。第四種戒根據能夠治療來接受名稱。也可以說，第一、第二種戒根據法來立名，意思是余法和無餘法。其餘的與前面相同。第二，關於體性。問：三種聚（善聚、惡聚、無記聚）中以哪一種聚為體性？答：根據《成實論》，以色（物質）、非色（非物質）、非心（非精神）為性質。問：心聚可以沒有罪嗎？答：因為意（意識）沒有能夠治療的戒律儀，所以不設立所治療的罪的本體。如果根據《雜心論》，就根本業道來說，以作（行為）和無作（業力）的色為體。如果就共同解釋來說，都包括心。根據律藏所說，也包括心。例如，念頭想要殺人等，制定意地的突吉羅。問：為什麼《攝大乘論》說身口二品為體？答：
【English Translation】 English version That which can express meaning (Neng Quan). Takes sound, names, tastes, etc., as its substance. If considering what is expressed (Suo Quan), it takes the three karmas of body, speech, and mind as its nature.
Thirdly, explain based on the differences in Yana (vehicle, path of practice). First, distinguish the Sravaka Yana (vehicle of hearers), then distinguish the Bodhisattva Yana (vehicle of Bodhisattvas). If the precepts of the Sravaka Yana are explained in detail, they are as described in the Vinaya Pitaka (monastic code). Now, let's briefly repent. First, the sections, then the categories. Within the sections, make four distinctions: 1. Name; 2. Nature; 3. Distinguishing increase and decrease; 4. Discriminating the order. First, regarding the name, explain from three aspects: 1. Establishing a common name; 2. Explaining individual names; 3. Discriminating the reason for the name. The first aspect has three meanings: 1. Names are the same; 2. Natures are the same; 3. All are ultimate (final goal). Names are the same, for example, the four root precepts are all called Parajika precepts. Natures are the same, all are extremely evil. Three, all are ultimate, not expedient (means). Secondly, explain individual names. Parajika precepts mean 'no remaining offense', also called 'extremely evil'. Sanghavasesa precepts, according to the 'Samantapasadika' (a commentary on the Vinaya), in the Hu language, it's called Sanghavasesa. Sangha means the Sangha (monastic community). Vasesa means 'initial', referring to the concealment karma (a type of confession ritual). Sesa means 'later', referring to the final exculpation karma. The Sarvastivada Vibhasa says that Sangha means the Sangha. Vasesa means 'remaining', without the function of purification, the offense is extinguished by the Sangha. Payantika precepts mean 'falling', falling into evil realms. Pratidesaniya precepts mean 'actions that can cure repentance'. Minor offenses are called Dukkata.
Thirdly, discriminate the reason for the name. The first and fifth precepts are named according to the substance of the offense. The second precept is named according to the object and substance. Sangha is the object, and the substance is 'remaining'. The third precept highlights the name based on falling. The fourth precept accepts the name based on being able to cure. It can also be said that the first and second precepts are named according to the Dharma, meaning remaining Dharma and no remaining Dharma. The rest are the same as before. Secondly, regarding the nature. Question: Which of the three categories (wholesome category, unwholesome category, neutral category) is the substance? Answer: According to the 'Tattvasiddhi Shastra', it takes form (matter), non-form (non-matter), and non-mind (non-spirit) as its nature. Question: Can the mind category be without offense? Answer: Because the mind (consciousness) does not have the Vinaya (monastic discipline) that can cure it, the substance of the offense to be cured is not established. If according to the 'Samayuktabhidharmahrdaya Shastra', regarding the fundamental karma path, it takes the form of action and non-action as its substance. If explained together, it includes the mind. According to what is stated in the Vinaya Pitaka, it also includes the mind. For example, the thought of wanting to kill, etc., establishes the Dukkata of the mind ground. Question: Why does the 'Mahayanasamgraha' say that the two categories of body and speech are the substance? Answer:
。律就根本方便得罪不同。論就以方便從根本身口故。但道二業為性。問。意地有方便罪。亦應意地有方便戒。答。戒方便非戒。問。亦應罪方便非罪。答。非根本罪。問。雖非根本而體即是罪。亦應雖非根本而體即是戒。答。罪法異成是罪。方便亦即是罪。戒善難成故。是戒方便非是戒。問。防非名戒。動身口方便善心能離當時惡法不名為戒者。意地起念害遮彼意地善心不名為罪。答。自有戒不防非。如無作等。自有防非不名戒。如意地發戒方便。何得以此為類也。第三增減者。何意不增至六不減至四。此就一方化宜故爾。有云對五道者。此不必然。七聚亦應對七道耶。第四辨次第者。論當結戒不必先後。但結集家輕就重先後以書之。初篇能治是行本。所治極惡故先論。第二是綱網。所治薩僧中故次論。第三是威儀。對人三說故次論。第四悔過行。對人一說離其機過故次論。第五嘖心。是恭敬行故在第五好論。一一皆具五義為差別故論五。故律云。燒盡無有餘 第二次辨聚義作五門分別。一名。二體。三明偷蘭入篇不入篇。四明偷蘭在第三第六。五階和篇聚。第一名者。聚別不同有七。五篇為五。更加偷蘭聚。第三篇內分二。謂三十九十。此如明瞭論所明。餘名如前。解偷蘭遮者。遮謂遮障。就功用為名。問。何故
五篇之內分第三為二聚。答。以舍不捨異。問。第二篇內諫不諫異。亦應分二。答。三十九十有舍已方懺。不捨而懺。故分為二。第二篇內無有一法待諫方懺。無有一法不待諫而懺。懺悔一等更不別加法。故合之為一。問。舍不捨異分為二聚。亦應分為二篇。答。墮義處齊。皆以對外三說五門解義。故合為一。今舍不捨異七門解義故分為二。第二體性。若欲分別如前。第三明偷蘭入篇不入篇。問。何故篇內不立偷蘭答。分別有二。一依相傳舊釋。二別明道理。第一者立篇具三義。一名同 二輕重同。三究竟同。具此三者立。不具此三者不立。偷蘭雖名同不具二。如破僧等滅儐四錢等大眾懺悔。三錢已下及第二篇重者小眾中懺悔。輕者對手。如破僧本意取四錢等是究竟取五方便不得。偷蘭是方便。是以不立。若爾第五篇通輕重方便究竟。何故立篇。答。沙彌滅儐突吉羅非是太僧故。不論簡去方便直論究竟。皆是嘖心一等故立偷蘭。去其方便取究竟。亦通輕重故不立。第二者以重從重。如滅儐等。以輕從重。如取四錢等。以方便從根本故攝屬五篇不別建立。聚門之內分重罪不同。輕重有異方便根本有別。故五聚之外復立偷蘭遮聚。第四明偷蘭在第三第六者。分別有二。一依相傳舊釋。二據理分別。第一者。若就戒與威儀法
分。初二是戒。后四是威儀。偷蘭是初二方便。又是留類故在第三。若均雜法分。均中重者立初聚。最輕者立第五聚。雜中重者立偷蘭。輕者立第七。惡說以是雜故立在第六。第二者。如五分律說。著純鳥色犯偷蘭。遮此豈非威儀也。若就此義欲明偷蘭有是戒種類邊故在第三。欲明偷蘭復是威儀邊立在第五。第五階和篇聚者。有人云。聚是罪是所治。篇是能治行。此不必然。不問篇聚皆含二義。不得偏定 第二次分別菩薩乘者。于內先篇次聚。篇別不同有二。謂波羅夷突吉羅。初篇內有四。一由貪動口自讚毀他。故地持云。菩薩為貪利故。自嘆己德毀呰他人。是名第一波羅夷處法。二由慳吝不動身口。故地持云。菩薩性慳惜故。貧苦眾生無所依怙。來求愛者不起悲心給施所求。有欲聞法慳惜不說。是名第二波羅夷處法。三由於瞋恚動于身口。故地持云。菩薩瞋恚出粗惡言意猶不息。復以手打或加杖石。殘害恐怖瞋恨增上。犯者求悔不受其懺。結恨不捨。是名第三波羅夷處法。四由癡故建立相似譭謗正法。故地持云。菩薩謗菩薩藏說相似法熾燃建立。是名第四波羅夷處法。第二篇內約能起之因不同。謂中品下品。次分別聚義。聚義就名唯一。就義有三。一約能治三聚戒分三。二約因別不同分三。故地持云。若菩薩增上煩
【現代漢語翻譯】 現代漢語譯本： 分：初犯和第二次犯是戒律。後面的四種是威儀。偷蘭（Sthūlātyaya，重罪）是初犯和第二次犯的方便之罪。又是同類相留，所以放在第三位。如果按照均等雜法來分，均等罪中較重的立為初聚（Prathamāpatti，初罪），最輕的立為第五聚（Pañcamāpatti，第五罪）。雜罪中較重的立為偷蘭（Sthūlātyaya，重罪），輕的立為第七聚（Saptamāpatti，第七罪）。惡說因為是雜罪，所以立在第六位。第二種情況，如《五分律》所說，穿著純鳥色的衣服，犯偷蘭罪。禁止這種行為難道不是威儀嗎？如果按照這個意義來解釋，想要說明偷蘭罪有屬於戒律種類的一面，所以放在第三位。想要說明偷蘭罪又是屬於威儀的一面，所以立在第五位。第五階和篇聚的人說，聚是罪，是所要治理的對象。篇是能治理的行為。這種說法不一定正確。無論是篇還是聚，都包含兩種含義，不能偏頗地確定。 第二次分別菩薩乘：在其中先說篇，然後說聚。篇的區別不同，有兩種：波羅夷（Pārājika，斷頭罪）和突吉羅（Duḥkṛta，惡作罪）。初篇內有四種：第一種，由於貪心，動口自讚毀他。所以《地持經》說：『菩薩爲了貪圖利益，自我讚歎，譭謗他人，這被稱為第一波羅夷處法。』第二種，由於慳吝，不動身口。所以《地持經》說：『菩薩天性慳吝，對於貧苦無依無靠的眾生，前來求助的人，不生起悲憫之心，不給予施捨。有人想要聽聞佛法，卻慳吝而不說。這被稱為第二波羅夷處法。』第三種，由於瞋恚，動于身口。所以《地持經》說：『菩薩瞋恚，說出粗惡的語言，心意仍然不能平息，又用手打，或者用棍杖石頭，殘害恐怖，瞋恨之心增長。犯了這種罪的人，請求懺悔，卻不接受他的懺悔，結下怨恨不肯捨棄。這被稱為第三波羅夷處法。』第四種，由於愚癡，建立相似的佛法，譭謗正法。所以《地持經》說：『菩薩誹謗菩薩藏，說相似的佛法，使其熾盛建立。這被稱為第四波羅夷處法。』第二篇內，根據能生起的原因不同，分為中品和下品。其次分別聚的意義。聚的名稱只有一個，但就意義而言有三種：第一種，根據能治理的三聚戒分為三種。第二種，根據原因的不同分為三種。所以《地持經》說：『如果菩薩增長煩惱』
【English Translation】 English version: Regarding the divisions: The first and second offenses are precepts (śīla). The latter four are deportment (īryāpatha). Sthūlātyaya (重罪, a grave offense) is a preparatory offense for the first two. Moreover, it is retained in its category, hence it is placed third. If dividing according to equal mixed dharmas, the heavier among the equal offenses is established as the first offense (Prathamāpatti, 初罪). The lightest is established as the fifth offense (Pañcamāpatti, 第五罪). Among the mixed offenses, the heavier is established as Sthūlātyaya (重罪), and the lighter as the seventh offense (Saptamāpatti, 第七罪). Evil speech, because it is mixed, is established in the sixth position. In the second case, as stated in the Five-Part Vinaya, wearing purely bird-colored clothing constitutes a Sthūlātyaya offense. Is prohibiting this not deportment? If interpreting in this sense, it aims to clarify that Sthūlātyaya has an aspect belonging to the category of precepts, hence it is placed third. It also aims to clarify that Sthūlātyaya also has an aspect belonging to deportment, hence it is established in the fifth position. Some say that in the fifth category of the Saṃghādisesa (僧伽伐尸沙, a type of offense requiring a meeting of the Sangha) section, 'category' refers to the offense, which is what is to be governed, while 'section' refers to the governing conduct. This is not necessarily true. Regardless of whether it is 'section' or 'category,' both contain two meanings and should not be determined one-sidedly. The second distinction concerns the Bodhisattva Vehicle: Within this, the sections are discussed first, followed by the categories. The differences in sections are twofold: Pārājika (波羅夷, a defeat; expulsion) and Duḥkṛta (突吉羅, a minor offense). Within the first section, there are four: First, due to greed, one moves the mouth to praise oneself and disparage others. Therefore, the Bodhisattva-bhūmi states: 'If a Bodhisattva, due to greed for gain, praises himself and disparages others, this is called the first Pārājika offense.' Second, due to stinginess, one does not move the body or mouth. Therefore, the Bodhisattva-bhūmi states: 'If a Bodhisattva is by nature stingy and, when poor and destitute beings come seeking aid, does not generate compassion and give what is requested, or if someone wants to hear the Dharma and he is stingy and does not speak, this is called the second Pārājika offense.' Third, due to anger, one moves the body and mouth. Therefore, the Bodhisattva-bhūmi states: 'If a Bodhisattva is angry and utters coarse and harsh words, and his mind is still not at peace, and he strikes with his hand or with a stick or stone, harming and terrifying, and his anger increases, and if the offender seeks repentance but he does not accept his repentance, and he harbors resentment and does not let go, this is called the third Pārājika offense.' Fourth, due to delusion, one establishes similar teachings and slanders the correct Dharma. Therefore, the Bodhisattva-bhūmi states: 'If a Bodhisattva slanders the Bodhisattva-piṭaka (菩薩藏, the collection of Bodhisattva teachings), speaks of similar teachings, and causes them to flourish and be established, this is called the fourth Pārājika offense.' Within the second section, distinctions are made based on the causes that give rise to them, namely, middle grade and lower grade. Next, the meaning of the categories is distinguished. There is only one name for 'category,' but in terms of meaning, there are three: First, based on the three categories of precepts that can govern, there are three categories. Second, based on the differences in causes, there are three categories. Therefore, the Bodhisattva-bhūmi states: 'If a Bodhisattva increases afflictions...'
惱犯波羅夷處法者。失菩薩律儀。應當更受。若中煩惱犯波羅夷處法者。當向三人。若過作突吉羅懺。若下煩惱犯波羅夷處法者。向一人懺悔。三約所犯不同分三。謂波羅夷偷蘭遮突吉羅。初及第三如地持所說。偷蘭遮如涅槃經邪正內所論。
第四總分別者作四門分別。一止作分別。二三業分別。三所障不同。四對治差別 第一止作者。聲聞法如初篇唯作犯。餘篇通止作。雖有止犯為成於作犯止持。菩薩法中止作俱犯。如律儀戒等通於止作。攝善攝生所治唯止非作。為成止犯作持故 第二三業分別者。聲聞法中正取身口二業。兼有發業方便期業之心。如說汝以何心等。正業所起貪心等非篇聚所攝。菩薩法中通三業。故攝論云。菩薩意地有罪。謂七種覺觀等。聲聞則無。約所治明能治。義如三聚戒章所說 第三所障不同者。聲聞法障斷德。菩薩法障三德。律儀所治障斷德。攝善所治障智德。攝生所治障恩德。故攝論云。律儀戒斷德因。攝善法戒智德因。攝眾生戒恩德因。唯此能治故知所障有異。第四對治差別者。先辨聲聞法。次論菩薩法。聲聞法。一對菩薩辨不同。二別約聲聞明對治通別。第一者總如言之。但是遮伏非滅罪。體差別有二。一望已起拆伏令羸。是舍對治。二望未起觀起罪之因。舍因令業果不生。第
【現代漢語翻譯】 現代漢語譯本 觸犯波羅夷（Pārājika，斷頭罪）處法者，失去菩薩律儀，應當重新受戒。若是中等煩惱觸犯波羅夷處法者，應當向三人懺悔。若是輕微煩惱觸犯波羅夷處法者，向一人懺悔。三種情況根據所犯不同分為三類，即波羅夷、偷蘭遮（Sthūlātyaya，粗罪）和突吉羅（Duṣkṛta，惡作）。初者和第三者如《地持經》所說。偷蘭遮如《涅槃經》中關於邪正的討論。 第四，總的分別從四個方面進行：一、止作分別；二、三業分別；三、所障不同；四、對治差別。第一，止作方面：聲聞法（Śrāvakayāna，小乘）如初篇，只有作犯，其餘篇章通於止作。雖有止犯，是爲了成就作犯止持。菩薩法（Bodhisattvayāna，大乘）中，止作都犯。如律儀戒等，通於止作。攝善和攝生所對治的唯有止非作，是爲了成就止犯作持。第二，三業分別：聲聞法中，主要取身口二業，兼有發業方便期業之心。如說『你以何心』等。正業所起的貪心等，不屬於篇聚所攝。菩薩法中，通於三業。所以《攝大乘論》說：『菩薩意地有罪』，指七種覺觀等，聲聞則沒有。根據所治來說明能治，意義如三聚戒章所說。第三，所障不同：聲聞法障礙斷德，菩薩法障礙三德。律儀所治障礙斷德，攝善所治障礙智德，攝生所治障礙恩德。所以《攝大乘論》說：『律儀戒是斷德之因，攝善法戒是智德之因，攝眾生戒是恩德之因。』唯有此能對治，所以知道所障有所不同。第四，對治差別：先辨析聲聞法，再論菩薩法。聲聞法：一對菩薩辨別不同；二、分別根據聲聞說明對治的通別。第一點，總的來說，只是遮伏，並非滅罪。體差別有二：一、對於已起的，拆伏使其衰弱，是舍對治；二、對於未起的，觀察生起罪的原因，捨棄原因使業果不生。
【English Translation】 English version Those who violate the Pārājika (expulsion offense) precepts lose their Bodhisattva vows and should retake them. If one commits an offense equivalent to a Pārājika due to intermediate afflictions, one should confess to three people. If one commits an offense equivalent to a Pārājika due to minor afflictions, one should confess to one person. These three cases are divided according to the severity of the offense, namely Pārājika, Sthūlātyaya (grave offense), and Duṣkṛta (misdeed). The first and third are as described in the Yogācārabhūmi-śāstra. Sthūlātyaya is as discussed in the Nirvana Sutra regarding right and wrong. Fourth, the general distinctions are made in four aspects: 1. Distinctions between ceasing and acting; 2. Distinctions between the three karmas; 3. Differences in what is obstructed; 4. Differences in antidotes. First, regarding ceasing and acting: In the Śrāvakayāna (Hearer Vehicle), as in the first section, only acting constitutes an offense, while the remaining sections encompass both ceasing and acting. Although there is offense by ceasing, it is to accomplish the upholding of ceasing through acting. In the Bodhisattvayāna (Bodhisattva Vehicle), both ceasing and acting constitute offenses. For example, the precepts of moral discipline encompass both ceasing and acting. What is counteracted by embracing the good and embracing sentient beings is only ceasing, not acting, in order to accomplish the upholding of acting through ceasing. Second, regarding the three karmas: In the Śrāvakayāna, the focus is on the karmas of body and speech, along with the intention to initiate, facilitate, and complete the karma. As it is said, 'With what intention did you...' The greed, etc., arising from the primary karma are not included in the categories of offenses. In the Bodhisattvayāna, all three karmas are included. Therefore, the Compendium of Mahāyāna states, 'A Bodhisattva has offenses in the realm of intention,' referring to the seven types of thoughts, etc., which are not present in the Śrāvakayāna. The ability to counteract is explained in terms of what is being counteracted, and the meaning is as described in the section on the three clusters of precepts. Third, regarding the differences in what is obstructed: The Śrāvakayāna obstructs the virtue of cessation, while the Bodhisattvayāna obstructs the three virtues. What is counteracted by the precepts of moral discipline obstructs the virtue of cessation, what is counteracted by embracing the good obstructs the virtue of wisdom, and what is counteracted by embracing sentient beings obstructs the virtue of kindness. Therefore, the Compendium of Mahāyāna states, 'The precepts of moral discipline are the cause of the virtue of cessation, the precepts of embracing the good are the cause of the virtue of wisdom, and the precepts of embracing sentient beings are the cause of the virtue of kindness.' Only these can counteract, so it is known that what is obstructed is different. Fourth, regarding the differences in antidotes: First, the Śrāvakayāna is analyzed, then the Bodhisattvayāna is discussed. Śrāvakayāna: 1. Distinguishing the differences in relation to the Bodhisattva; 2. Explaining the common and distinct aspects of the antidotes based on the Śrāvakayāna. The first point, in general, is that it only conceals and suppresses, not eradicating the offense. There are two differences in substance: 1. For what has already arisen, dismantling and suppressing it to weaken it is the antidote of abandonment; 2. For what has not yet arisen, observing the cause of the offense arising, abandoning the cause so that the karmic result does not arise.
二者對治不過二種。一通二別。別義如前五篇次第所說。通義差別有七。一各各發露遮相續。此約已起望已起通望五篇七聚。二授與學罰。此望已起對治初二篇聚。餘者不賈僧救故。問。若爾何故律云。四事不可救。可救有十三。餘者不次救。答。此望心無重悔者若云對治初篇者。此人犯以無一念覆藏心生重悔令一形行波羅夷懺。三無制后開。此望九十已去遮罪非性。四更舍。此望第五篇第七聚最輕微者。五轉依除初篇。初聚通望餘者。六如實觀起罪因緣。若望未通望五篇七聚。若望已起望后四篇六聚。第七法爾得。通望五篇七聚。此等如攝論所明。亦如疏中解釋。次分別菩薩法者。一遮伏對治。二除滅對治第一者且約聚而論。初聚雖文無。對治之法可以準知。第二聚對三人。若過三人懺悔之法如聲聞。故地持云。若中煩惱犯波羅處法者。當向三人。若過三人長跪合掌作突吉羅懺。若下品煩惱或對人或不對人。起清凈心要期不犯。故地持云。若下煩惱犯波羅處法及余所犯。向一人懺悔。若無如法人當起清凈心念言。我終不重犯。犯此罪。于未來世中常攝持律儀戒。若能如是所犯即除。第二除滅對治者。觀罪無自性。故維摩經云。當宜除滅勿擾其心。罪不在內不在外不在中間。
攝論章卷第一
仁壽元年八
【現代漢語翻譯】 現代漢語譯本：這兩種對治方法不過兩種：一是通途對治，二是別相懺悔。別相懺悔的意義如前面五篇次第所說。通途對治的差別有七種：一是各自發露，遮止相續。這是就已生起的罪行而言，通途適用於五篇七聚（指比丘戒律中的五種罪名和七種類別）。二是授與學罰。這是針對已生起的罪行，對治初篇和第二篇的罪聚。其餘的罪聚不進行僧眾救護。問：如果這樣，為什麼戒律中說，四事不可救，可救的有十三事，其餘的不依次救護？答：這是針對心中沒有深重後悔的人而言。如果說對治初篇的罪行，這是指此人犯戒后沒有一念覆藏之心，生起深重後悔，從而令一生都奉行波羅夷懺悔。三是無制后開。這是針對九十條以後的遮罪，並非根本性質的罪。四是更舍。這是針對第五篇第七聚中最輕微的罪。五是轉依，去除初篇初聚的罪，通途適用於其餘的罪。六是如實觀察生起罪行的因緣。如果針對未生起的罪行，通途適用於五篇七聚；如果針對已生起的罪行，適用於后四篇六聚。七是法爾得（自然獲得）。通途適用於五篇七聚。這些都如《攝大乘論》所說明，也如疏中的解釋。接下來分別菩薩的對治方法：一是遮伏對治，二是除滅對治。第一種對治方法且就罪聚而論。初聚雖然經文中沒有明確說明對治之法，但可以參照推知。第二聚針對三人。如果超過三人，懺悔的方法如聲聞乘。所以《地持經》說：『如果因中品煩惱而犯波羅夷處法，應當向三人懺悔。如果超過三人，長跪合掌作突吉羅懺。』如果是下品煩惱，或者對人，或者不對人，生起清凈心，要期不再犯。所以《地持經》說：『如果因下品煩惱而犯波羅夷處法以及其他所犯之罪，向一人懺悔。如果沒有如法之人，應當生起清凈心念言：我終不再犯此罪，于未來世中常攝持律儀戒。』如果能夠這樣，所犯之罪即可消除。第二種除滅對治方法是：觀罪無自性。所以《維摩詰經》說：『應當除滅罪業，不要擾亂其心。罪不在內，不在外，不在中間。』
《攝大乘論》章卷第一
仁壽元年八月
【English Translation】 English version: These two kinds of antidotes are nothing more than two types: one is the general antidote, and the other is the specific confession. The meaning of specific confession is as described in the preceding five sections in order. The differences in the general antidote are sevenfold: First, each individually confesses and prevents continuation. This is in relation to offenses that have already arisen, and the general antidote applies to the five categories and seven groups (referring to the five types of offenses and seven categories in the Bhikkhu precepts). Second, the imposition of learning penalties. This is in relation to offenses that have already arisen, and it is an antidote for the first and second categories of offenses. The remaining categories are not subject to Sangha rescue. Question: If that is the case, why does the Vinaya say that four things are irredeemable, thirteen things are redeemable, and the rest are not rescued in order? Answer: This is in relation to those who do not have deep remorse in their hearts. If it is said to be an antidote for the offenses of the first category, it refers to a person who, after committing an offense, does not have a single thought of concealment, and generates deep remorse, thereby causing them to practice Parajika confession for the rest of their life. Third, there is no prohibition followed by permission. This is in relation to the offenses of prohibition after the ninety, which are not offenses of a fundamental nature. Fourth, there is further abandonment. This is in relation to the lightest offenses in the seventh group of the fifth category. Fifth, there is transformation of reliance, removing the offenses of the first category and the first group, and the general antidote applies to the remaining offenses. Sixth, there is the truthful observation of the causes and conditions for the arising of offenses. If it is in relation to offenses that have not yet arisen, the general antidote applies to the five categories and seven groups; if it is in relation to offenses that have already arisen, it applies to the latter four categories and six groups. Seventh, there is 'Dharmata-obtained' (naturally obtained). The general antidote applies to the five categories and seven groups. These are as explained in the Mahāyānasaṃgraha and also as explained in the commentary. Next, distinguishing the antidotes of the Bodhisattva: one is the antidote of concealing and subduing, and the other is the antidote of eliminating. The first type of antidote is discussed in terms of the categories of offenses. Although there is no explicit explanation of the antidote for the first category in the scriptures, it can be inferred by analogy. The second category is for three people. If there are more than three people, the method of confession is like that of the Śrāvakas. Therefore, the Bodhisattvabhumi says: 'If one commits an offense that is a Parajika-level offense due to medium-grade afflictions, one should confess to three people. If there are more than three people, one should kneel with palms together and perform a Tukkata confession.' If it is a low-grade affliction, one can confess either to a person or not to a person, generating a pure mind and vowing not to commit the offense again. Therefore, the Bodhisattvabhumi says: 'If one commits a Parajika-level offense or other offenses due to low-grade afflictions, one should confess to one person. If there is no Dharma-abiding person, one should generate a pure mind and say: I will never commit this offense again, and in future lives, I will always uphold the precepts of discipline.' If one can do this, the offenses committed can be eliminated. The second type of antidote, the antidote of elimination, is to contemplate that offenses have no self-nature. Therefore, the Vimalakirti Sutra says: 'One should eliminate offenses and not disturb one's mind. Offenses are not inside, not outside, and not in between.'
Chapter 1 of the Mahāyānasaṃgraha
August, the first year of Renshou
月二十八日。瓜州崇教寺沙彌善藏。在京辯才寺寫攝論疏流通末代。
比字校竟
【現代漢語翻譯】 現代漢語譯本： （唐朝）某年某月二十八日，瓜州崇教寺的沙彌（佛教出家男子，受十戒）善藏，在京城辯才寺抄寫《攝大乘論疏》（解釋《攝大乘論》的著作），以使其在末法時代流傳。
校對完畢。
【English Translation】 English version: The 28th day of a certain month (in the Tang Dynasty). The Shami (Buddhist novice monk taking ten vows) Shanzang of Chongjiao Temple in Guazhou, transcribed the 'Commentary on the Mahāyānasaṃgraha' (Śeṣa Mahāyāna Abhidharma) at Biancai Temple in the capital, so that it could be circulated in the degenerate age.
Compared and proofread.