T85n2818_大乘二十二問本
大正藏第 85 冊 No. 2818 大乘二十二問本
No. 2818
大乘二十二問本
見有五蘊□法執□世間□□若深□□□□□涅槃。不樂住世救拔群品。是故聲聞緣覺之行。若初發心修行□□□□□□□□□□□□□□□前境界修無相法離一切相。都無所得了人法空故□著□□□□□□□□□□了法空故不樂涅槃。不向聲聞緣覺之行□□□空能離凡夫二乘□□□菩薩行。故維摩經云。非凡夫行非賢聖行。是菩薩行。此菩薩行契順真如。離一切相。一切分別。故離凡夫世俗之地不向聲聞緣覺之行。能為眾生說如是法。令離一切煩惱之苦。故修無念離一切相。即此是□□□□□。
第二問云。又不退入行菩薩內所思意外身顯現法中內修第一行法何是外行。第一法是何 謹對所問。深遠文意難知。須述兩解以通妙趣。第一釋云。夫云不退總有三種。一信不退。即十住初自信己身。有真如法性無動念。是本源心。由有此性決定成佛。深信解故分證真如。決定不退。大乘正信心亦不退轉趣入。二乘亦能權現化作。佛身八相成道利眾生事由得定信成。此功能故此菩薩名信不退。二證不退。即初地位斷分別障正證真如。一念能至百佛世界供養百佛。請轉法輪開導群生拔濟云識。由證真
如離分別故。不起一切煩惱。□□永不退失。真無漏故此菩薩名證不退。三行不退即入八地。常任運住純無性心。在法駃流任運而轉萬行倍增。外雖起化不動無相。內雖無動外化無窮。由不退動無相行故。此位菩薩名行不退。今此文中言不退者。即此三位不退人也。言入行者。行謂行位。即入此三不退位也。此諸菩薩內心所有思惟意樂。為化眾生外起作用。是故名為外身顯現。即彼所修無相妙行。多為內修第一法行。第二釋□言不退者即不動也。若心無念名為不動。若至無念不動行中。名為不退入行菩薩。內心所有思惟意樂。行住坐臥常現在前。所修行中是故名為外身顯現。而其內修無相妙行常不動念。名為內修第一行法。
第三問云。修身口意從初至修行。行如何 謹對。修身口意須戒定惠。言修戒者復有三種。一攝律儀戒。離身口意所有十惡。二攝善法戒。即身口意所修行十善。三攝眾生戒。即行十善利益眾生。修行如此三聚凈戒。即是初修身口意也。言修者。身定。謂即結跏趺坐不低不昂不傍不側。故經偈云。見盡結跏趺像魔王尚驚怖。何況入道人端坐不傾動。口定謂即言成準的。語行相應心口皆順。如說能行如行能說。楷定正邪命物歸信。心定謂即遠離散亂。常在有相無相三昧。恒不遠離心一境性。有
【現代漢語翻譯】 現代漢語譯本： 由於遠離了分別，所以不會生起一切煩惱。□□永遠不會退失。因為真實無漏的緣故，這位菩薩被稱為證得不退。三行不退，即進入八地（菩薩修行的一個階段）。常常自然而然地安住于純粹無自性的心中。在法的洪流中，自然而然地運轉，萬行倍增。外表上雖然發起化現，內心卻不動搖于無相。內心雖然沒有動搖，外在的化現卻無窮無盡。由於不退動無相行的緣故，這個階段的菩薩被稱為行不退。現在這段文字裡所說的『不退』，就是指這三個階段不退的人。所說的『入行』，『行』指的是行位，就是進入這三個不退的位次。這些菩薩內心所有的思惟意樂，是爲了化度眾生而向外發起作用，所以稱為外身顯現。也就是他們所修的無相妙行，大多是內在修行的第一法行。 第二種解釋□，所說的不退就是不動。如果內心沒有念頭，就稱為不動。如果達到無念不動的修行中，就稱為不退入行的菩薩。內心所有的思惟意樂，行住坐臥常常顯現在眼前，在所修行的過程中，所以稱為外身顯現。而他們內在修行的無相妙行常常不動念，稱為內修第一行法。 第三個問題是：修身口意從最初到修行，行持如何？謹此回答：修身口意需要戒、定、慧。說到修戒，又有三種：一是攝律儀戒，遠離身口意所有的十惡；二是攝善法戒，就是身口意所修行的十善；三是攝眾生戒，就是行持十善利益眾生。修行如此三聚凈戒，就是最初修身口意。說到修定，身定，就是結跏趺坐，不低頭不昂首不偏不倚。所以經中的偈頌說：『見到盡結跏趺像，魔王尚且驚怖，何況入道人端坐不傾動。』口定，就是言語成為準則，言語行為相應，心口都順應。如所說能做到，如所做能說出來，匡正邪惡，使人歸信。心定，就是遠離散亂，常常在有相無相三昧中，恒常不遠離心一境性。
【English Translation】 English version: Because of being apart from discriminations, all afflictions do not arise. □□ will never regress. Because of being truly without outflows, this Bodhisattva is called 'Attaining Non-Regression'. Non-regression in the three conducts means entering the Eighth Ground (a stage of Bodhisattva practice). Constantly and effortlessly abiding in a mind of pure non-self-nature. In the torrent of Dharma, naturally turning, the myriad practices increase manifold. Although outwardly manifesting transformations, inwardly remaining unmoved in non-appearance. Although inwardly without movement, the outward transformations are endless. Because of the non-regressing, unmoving, non-appearing conduct, this Bodhisattva in this stage is called 'Non-Regression in Conduct'. The 'non-regression' mentioned in this text refers to people in these three stages of non-regression. The 'entering conduct' refers to the stage of conduct, which is entering these three stages of non-regression. All the thoughts and intentions in the minds of these Bodhisattvas are to initiate actions outwardly for the sake of transforming sentient beings, therefore it is called 'outward manifestation of the body'. That is, the wonderful conduct of non-appearance that they cultivate is mostly the first Dharma conduct of inner cultivation. The second explanation □, the so-called non-regression is non-movement. If the mind has no thoughts, it is called non-movement. If one reaches the practice of non-thought and non-movement, one is called a Bodhisattva of 'Non-Regression Entering Conduct'. All the thoughts and intentions in the mind, walking, staying, sitting, and lying down, are often present before the eyes, in the practice, therefore it is called 'outward manifestation of the body'. And their inner cultivation of the wonderful conduct of non-appearance is constantly without moving thoughts, called the first Dharma of inner cultivation. The third question is: How is the practice of cultivating body, speech, and mind from the beginning to the practice? I respectfully answer: Cultivating body, speech, and mind requires morality (戒, jie), concentration (定, ding), and wisdom (惠, hui). Speaking of cultivating morality, there are three types: first, the morality of gathering the precepts (攝律儀戒, she luyi jie), which is to stay away from all the ten evils of body, speech, and mind; second, the morality of gathering good dharmas (攝善法戒, she shanfa jie), which is the ten good deeds practiced by body, speech, and mind; third, the morality of gathering sentient beings (攝眾生戒, she zhongsheng jie), which is to benefit sentient beings by practicing the ten good deeds. Practicing these three gatherings of pure precepts is the initial cultivation of body, speech, and mind. Speaking of cultivating concentration, concentration of the body (身定, shen ding) is to sit in the lotus position (結跏趺坐, jie jiafu zuo), not bowing the head, not raising the head, not leaning to the side. Therefore, the verse in the sutra says: 'Seeing the image of one who has exhausted sitting in the lotus position, even the demon king is frightened, how much more so a person who has entered the path, sitting upright and not tilting.' Concentration of speech (口定, kou ding) is that speech becomes the standard, speech and action correspond, and the mind and mouth are in accordance. As one says, one can do, as one does, one can say, correcting evil and causing people to return to faith. Concentration of the mind (心定, xin ding) is to stay away from distractions, constantly in the samadhi (三昧, sanmei) of form and formlessness, constantly not being apart from the one-pointedness of the mind.
相定者即經所說。觀佛三昧觀凈土等。無相定者。即經所說。離一切相一切分別。身口意業能如是。定即是次修三業地也。言修慧者。身慧有二。有相無相二種別故。身謂眼耳鼻舌身也。身者聚義。聚此五種總名為身。此五雖無計度隨念。而亦得有微細分別。能取色聲味觸境而生戀著。於此五塵有二種慧。若能了知是非好惡。不迷不謬。名為世間有分別慧。若於此五無所分別。雖聲聞知而不貪著。是即名為無分別慧。即修身業所有慧也。口業慧者亦有二種。有相無相二種別故。辨說善惡命眾生知。是名有相口業慧也。雖能說別德失差別。而於其中爾著語相。雖終日語而無所語。雖常說法而無所說。是即名為無分別語。是名依慧所修語也。言意慧者亦有二種。有相無相二種別故。若意了知一切。
諸法善惡得失因果差別舍惡從善名有相慧。能於此中都無所得。於一切法無所取捨心念不生。名無相慧。若身口意依如是慧而修行者。是究竟修身口意也。
第四問云。又今處於五濁惡世自說無縛彼亦無解義如何者 謹對。濁者滓穢不清凈義。眾生所以處濁劫者。由自身命不清凈故。眾生及命皆渾濁者。由煩惱濁。有煩惱者。由其見濁妄見塵沙。遍處生執不清凈故。名之為濁眾生。本性即是真如。常樂我凈具恒沙德
【現代漢語翻譯】 現代漢語譯本： 所謂的『相定』，就是經典里所說的觀佛三昧（通過觀想佛的形象來達到禪定）和觀凈土等。所謂的『無相定』，就是經典里所說的，離一切相，離一切分別。如果身、口、意三業能夠做到這樣，那麼這種禪定就是進一步修習三業的基礎。 說到修慧，身慧有兩種，因為有『有相』和『無相』兩種區別。這裡說的『身』，指的是眼、耳、鼻、舌、身。『身』的意思是聚集，聚集這五種感官的總和就叫做『身』。這五種感官雖然沒有計度和隨念，但也還是會有微細的分別，能夠攝取色、聲、味、觸等外境而產生戀著。對於這五塵（色、聲、香、味、觸），有兩種智慧。如果能夠了知什麼是好什麼是壞，不迷惑不謬誤，這叫做世間有分別慧。如果對於這五塵沒有什麼分別，即使是聲聞（聽聞佛法而悟道的修行者）知道了也不貪戀執著，這就叫做無分別慧，也就是修身業所具有的智慧。 口業慧也有兩種，因為有『有相』和『無相』兩種區別。能夠辨別解說善惡，使眾生明白，這叫做有相口業慧。雖然能夠說出功德和過失的差別，但是卻不執著于語言的表相。雖然整天都在說話，卻好像什麼都沒說；雖然經常說法，卻好像什麼都沒說，這就叫做無分別語，也就是依靠智慧所修的口業。 意慧也有兩種，因為有『有相』和『無相』兩種區別。如果意識能夠了知一切諸法的善惡、得失、因果差別，捨棄惡的而選擇善的，這叫做有相慧。如果能夠於此之中都無所得，對於一切法無所取捨，心念不生，這叫做無相慧。如果身、口、意三業依照這樣的智慧而修行，那就是究竟地修習身、口、意三業。 第四個問題是：現在處於五濁惡世（充滿各種污濁和罪惡的時代），（你）自己說沒有被束縛，（那麼）他們也沒有解脫的意義，這是為什麼呢？ 謹慎地回答：濁，是污穢不清凈的意思。眾生之所以處於濁世，是因為自身和生命不清凈的緣故。眾生和生命都渾濁，是因為有煩惱的緣故。有煩惱，是因為有見濁（錯誤的見解），妄見如同塵沙一樣，到處產生執著，不清凈的緣故，所以叫做濁世眾生。眾生的本性就是真如（事物的真實如是的狀態），具有常、樂、我、凈四德，具備恒河沙數般的功德。
【English Translation】 English version: 『Samatha with characteristics』 refers to what is described in the scriptures, such as contemplating the Buddha Samadhi (achieving concentration through visualizing the Buddha's image) and contemplating the Pure Land. 『Samatha without characteristics』 refers to what is described in the scriptures, which is to be free from all characteristics and all distinctions. If the actions of body, speech, and mind can be like this, then this Samatha is the foundation for further cultivating the three karmas (actions). Speaking of cultivating wisdom, there are two types of body wisdom, because there are 『with characteristics』 and 『without characteristics』 distinctions. The 『body』 here refers to the eyes, ears, nose, tongue, and body. 『Body』 means gathering, and the sum of these five senses is called 『body.』 Although these five senses do not have calculation or recollection, they still have subtle distinctions, and can grasp external objects such as form, sound, taste, and touch, and generate attachment. Regarding these five dusts (form, sound, smell, taste, and touch), there are two types of wisdom. If one can understand what is good and what is bad, without being confused or mistaken, this is called worldly wisdom with distinctions. If one has no distinctions regarding these five dusts, even if the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) know them, they do not crave or cling to them, this is called wisdom without distinctions, which is the wisdom possessed by cultivating body karma. Speech karma wisdom also has two types, because there are 『with characteristics』 and 『without characteristics』 distinctions. Being able to distinguish and explain good and evil, and make sentient beings understand, this is called speech karma wisdom with characteristics. Although one can speak of the differences between merits and faults, one does not cling to the appearance of language. Although one speaks all day long, it is as if one has said nothing; although one constantly teaches the Dharma, it is as if one has said nothing, this is called speech without distinctions, which is the speech cultivated by relying on wisdom. Mind wisdom also has two types, because there are 『with characteristics』 and 『without characteristics』 distinctions. If the mind can understand all the differences between good and evil, gain and loss, cause and effect of all dharmas (phenomena), and abandon evil and choose good, this is called wisdom with characteristics. If one can gain nothing in this, and has no grasping or abandoning of all dharmas, and no thoughts arise, this is called wisdom without characteristics. If the actions of body, speech, and mind are cultivated according to such wisdom, then that is the ultimate cultivation of body, speech, and mind. The fourth question is: Now being in the evil world of the five turbidities (an era full of various impurities and evils), (you) yourself say that you are not bound, (then) what is the meaning of their not being liberated? I answer cautiously: Turbidity means impurity and uncleanness. The reason why sentient beings are in a turbid world is because their own bodies and lives are not pure. Sentient beings and lives are all turbid because of afflictions. Having afflictions is because of the turbidity of views (wrong views), false views are like dust and sand, and attachments arise everywhere, which is impure, so it is called turbid sentient beings. The original nature of sentient beings is Thusness (the true state of things as they are), possessing the four virtues of permanence, bliss, self, and purity, and possessing merits like the sands of the Ganges River.
。自皆本源妄生諸見。起煩惱業受苦無窮。真樂本消失而不知。妄苦本空得而不覺。如是一切皆從見生。見濁不生諸濁皆靜。若離妄念照達心源。凈相尚無濁相。寧有離凈濁相。不見身心無掛無礙。誰縛誰解。了無解縛。乃能離縛。但自無縛彼亦能解。如斯妙義著在群經。伏願彼尋照然自見。
第五問云。佛有有餘無餘涅槃為別實有為復假說 謹對。言涅槃者。是圓寂義。圓謂圓滿具眾得故。寂謂寂凈異苦障故。涅槃不同。諸教異說就要而言不過四種。一者自性清凈涅槃。謂一切法本真如理。雖有容染而本性凈。具無邊德湛。若虛空一切有情平等共有。其性本寂故名涅槃。二有餘依涅槃。謂即真如出煩惱障。此有二種。若二乘人至無學位此生死苦身之上斷煩惱障顯真如性心德寂靜。名為涅槃。而此苦身尚未棄捨苦未寂靜。名為有餘依。言余依者即苦身也。若佛世尊煩惱雖盡。身心寂靜名為涅槃。有餘無漏常樂我凈功德身在。依此身上所得涅槃。是故名為有餘依涅槃。三無餘依涅槃。謂即真如出生死苦。此有二種。若二乘人至無學位。一切煩惱先以斷盡。今復更厭此苦依身。以滅盡定滅其心智。又自化火焚分段身。無苦依身。諸苦永寂。是故名曰無餘依涅槃。若佛世尊。無漏功德。所依身上。一切煩惱。生死苦惱
【現代漢語翻譯】 現代漢語譯本：都因為各自的本源是虛妄而產生各種錯誤的見解，由此生起煩惱，造作惡業，遭受無盡的痛苦。真正的快樂原本存在卻不知道，虛妄的痛苦原本是空性的卻不覺悟。像這樣的一切都從錯誤的見解產生。如果見濁不產生，那麼各種煩惱的濁染都會平息。如果能夠遠離虛妄的念頭，照見通達心的本源，那麼清凈的相尚且不存在，又怎麼會有濁染的相呢？如果能不見身心，就沒有牽掛沒有障礙，那麼是誰束縛了誰，又是誰解脫了誰呢？實際上沒有解脫和束縛，才能真正地脫離束縛。只要自己沒有束縛，那麼外在的束縛也能被解除。像這樣微妙的道理記載在各種經典中，希望人們能夠尋找到它，照亮自己，自然就能明白。
第五個問題是：佛陀的涅槃是有餘涅槃還是無餘涅槃有所區別？是真實存在還是方便假說？ 謹此回答：所謂涅槃（Nirvana），是圓滿寂靜的意思。圓滿是指圓滿具足各種功德。寂靜是指遠離各種痛苦和障礙。涅槃（Nirvana）有所不同，各種教派有不同的說法，總而言之不超過四種。第一種是自性清凈涅槃（Prakrti-parisuddha-nirvana），指的是一切法的本真如理（Tathata），雖然有被染污的可能性，但是其本性是清凈的，具足無邊的功德，像虛空一樣，一切有情眾生平等共有。它的本性是寂靜的，所以叫做涅槃（Nirvana）。第二種是有餘依涅槃（Sopadhisesa-nirvana），指的是從真如（Tathata）中脫離煩惱的障礙。這有兩種情況。如果二乘人（Sravaka and Pratyekabuddha）達到無學位的境界，在這個生死痛苦的身體上斷除了煩惱的障礙，顯現了真如（Tathata）的本性，心和功德都寂靜了，就叫做涅槃（Nirvana）。但是這個充滿痛苦的身體還沒有捨棄，痛苦還沒有平息，所以叫做有餘依。所謂余依，就是指這個充滿痛苦的身體。如果佛世尊（Buddha）煩惱已經斷盡，身心寂靜，就叫做涅槃（Nirvana），還有無漏的常樂我凈的功德之身存在，依靠這個身體所得到的涅槃（Nirvana），所以叫做有餘依涅槃（Sopadhisesa-nirvana）。第三種是無餘依涅槃（Anupadhisesa-nirvana），指的是從真如（Tathata）中脫離生死痛苦。這有兩種情況。如果二乘人（Sravaka and Pratyekabuddha）達到無學位的境界，一切煩惱先前已經斷盡，現在又厭惡這個充滿痛苦的身體，用滅盡定（nirodha-samapatti）滅除他們的心智，又用火焚燒分段身，沒有了充滿痛苦的身體，各種痛苦永遠寂靜，所以叫做無餘依涅槃（Anupadhisesa-nirvana）。如果佛世尊（Buddha）無漏的功德所依附的身體上，一切煩惱和生死苦惱
【English Translation】 English version: All arise from the various erroneous views that are born from the delusion of one's own origin, thereby generating afflictions, creating bad karma, and suffering endless pain. True joy is originally present but unknown, and illusory suffering is originally empty but unperceived. All such things arise from views. If the turbidity of views does not arise, then all turbidities will be calmed. If one can be free from deluded thoughts and illuminate and penetrate the source of the mind, then even the pure aspect does not exist, so how can there be a turbid aspect? If one does not see the body and mind, there is no attachment and no obstruction. Then who is binding whom, and who is liberating whom? In reality, there is no liberation or binding, and only then can one truly be free from bondage. As long as one is free from bondage oneself, then external bondage can also be released. Such subtle meanings are recorded in various scriptures, and it is hoped that people can find them, illuminate themselves, and naturally understand.
The fifth question is: Is there a distinction between the Buddha's Nirvana (Nirvana) with remainder and Nirvana (Nirvana) without remainder? Is it a real existence or a provisional teaching? I respectfully answer: Nirvana (Nirvana) means perfect tranquility. Perfect means complete with all virtues. Tranquility means being free from all suffering and obstacles. Nirvana (Nirvana) is different, and various schools have different explanations, but in general, there are no more than four types. The first is self-nature pure Nirvana (Prakrti-parisuddha-nirvana), which refers to the true suchness (Tathata) of all dharmas. Although there is the possibility of being defiled, its nature is pure, possessing boundless virtues, like space, equally shared by all sentient beings. Its nature is tranquil, so it is called Nirvana (Nirvana). The second is Nirvana (Nirvana) with remainder (Sopadhisesa-nirvana), which refers to escaping the obstacles of afflictions from true suchness (Tathata). There are two situations. If the two vehicles (Sravaka and Pratyekabuddha) reach the state of no more learning, on this body of suffering and death, they cut off the obstacles of afflictions, manifest the nature of true suchness (Tathata), and the mind and virtues are tranquil, it is called Nirvana (Nirvana). However, this body full of suffering has not yet been abandoned, and suffering has not yet subsided, so it is called with remainder. The so-called remainder refers to this body full of suffering. If the World Honored Buddha (Buddha) has exhausted all afflictions, and the body and mind are tranquil, it is called Nirvana (Nirvana), and there is still a body of undefiled, constant, joyful, self, and pure virtues. The Nirvana (Nirvana) obtained by relying on this body is therefore called Nirvana (Nirvana) with remainder (Sopadhisesa-nirvana). The third is Nirvana (Nirvana) without remainder (Anupadhisesa-nirvana), which refers to escaping the suffering of birth and death from true suchness (Tathata). There are two situations. If the two vehicles (Sravaka and Pratyekabuddha) reach the state of no more learning, all afflictions have been exhausted before, and now they are disgusted with this body full of suffering, using the cessation attainment (nirodha-samapatti) to extinguish their mind and wisdom, and also burn the segmented body with fire, without a body full of suffering, all suffering is eternally tranquil, so it is called Nirvana (Nirvana) without remainder (Anupadhisesa-nirvana). If the World Honored Buddha (Buddha) on the body to which the undefiled virtues are attached, all afflictions and the suffering of birth and death
。悉已寂靜。永無苦惱余所依故。是故名曰無餘依涅槃。四無住處涅槃。謂即真如出所知障。大悲大智常所輔翼。由斯不住生死涅槃。利樂有情窮未來際。用而常寂故曰涅槃。若諸菩薩至第五地。能斷下乘般涅槃障。能證真如無住真理。名為分得無住涅槃。若佛世尊一切障盡。摩訶般若解脫法身三事圓滿。名大涅槃。四涅槃中一切眾生皆有初一。二乘無學容有前三。唯我世尊可言具四。既四涅槃皆依真立。就其不同據。其真如體無差別故。佛身上有餘無餘但幻義存。實無有二。
第六問云佛有三身其法身者周遍法界化身各各在一切佛而應身有一有異 謹對。然其佛身諸教異說。或開。或合。義理多門。今者先明佛身之相。次則顯其開合之門。然後答其所問之義。統論諸教有五佛身。第一身者。是諸如來真凈法界具無數量其常功德。無生無滅湛。若虛空一切如來平等共有此。有二名。一名法身。是報化身。諸功德法所依止故。二名自性身。真如乃是諸法自性。是報化身實自性故。第二身者。是諸如來三無數劫所集無邊真實無漏自利功德。感得如是凈妙色身。諸根相好一一無邊相續。湛然盡未來際。此有三名。一名法身。諸功德法所整合故。二名報身。以果酬因受樂報故。三名自受用。唯自受用妙法樂故。第三身者
【現代漢語翻譯】 現代漢語譯本：都已經寂靜，永遠沒有苦惱所依賴的地方，因此叫做無餘依涅槃（nirvana，滅度）。四無住處涅槃（nirvana，滅度），是指真如（tathata，事物的真實如是）脫離所知障，大悲和大智常常輔助，因此不住于生死和涅槃（nirvana，滅度），利益有情眾生直到未來，運用而常寂靜，所以叫做涅槃（nirvana，滅度）。如果各位菩薩到達第五地，能夠斷除下乘的般涅槃障，能夠證得真如無住的真理，叫做分得無住涅槃（nirvana，滅度）。如果佛世尊一切障礙都已斷盡，摩訶般若（maha-prajna，大智慧）、解脫法身三者圓滿，叫做大涅槃（maha-nirvana，大滅度）。四種涅槃（nirvana，滅度）中，一切眾生都有第一種，二乘無學可能具有前三種，只有我佛世尊可以具有全部四種。既然四種涅槃（nirvana，滅度）都依據真如（tathata，事物的真實如是）而建立，就其不同之處來說，真如（tathata，事物的真實如是）的本體沒有差別，佛身上有餘或無餘，只是幻化的意義存在，實際上沒有兩種。 第六個問題是：佛有三身，其中的法身周遍法界，化身各各在一切佛中，而應身有一個還是有多個？ 謹此回答：佛身在各種教義中有不同的說法，或者分開說，或者合起來說，義理有很多方面。現在先說明佛身的相狀，其次闡明分開和合的門徑，然後回答所提出的問題。總的來說，各種教義中有五種佛身。第一種身，是諸如來真凈法界，具有無數的常恒功德，無生無滅，湛然如虛空，一切如來平等共有。這有二個名稱，一個叫法身，是報身和化身以及各種功德法所依賴的地方。第二個名稱叫自性身，真如（tathata，事物的真實如是）是諸法的自性，是報身和化身真實的自性。第二種身，是諸如來在三個無數劫中所積累的無邊真實無漏的自利功德，感得如此清凈美妙的色身，諸根相好一一無邊相續，湛然直到未來。這有三個名稱，一個叫法身，是各種功德法所整合。第二個名稱叫報身，以果報酬謝因地，享受快樂的果報。第三個名稱叫自受用，唯有自己受用美妙的法樂。第三種身
【English Translation】 English version: All have become tranquil, with no remaining basis for suffering. Therefore, it is called Nirvana (nirvana, extinction) with no remainder. The four Nirvanas (nirvana, extinction) without abiding are when True Thusness (tathata, suchness) is free from the obscuration of the knowable, constantly aided by great compassion and great wisdom. Because of this, it does not abide in birth and death or Nirvana (nirvana, extinction), benefiting sentient beings to the end of the future. Its function is constant and still, therefore it is called Nirvana (nirvana, extinction). If Bodhisattvas reach the fifth ground, they can sever the obstacle to Nirvana (nirvana, extinction) of the lower vehicle and realize the truth of True Thusness (tathata, suchness) without abiding, which is called partially attaining Nirvana (nirvana, extinction) without abiding. If the World Honored One, the Buddha, has exhausted all obstacles, and the three aspects of Maha-prajna (maha-prajna, great wisdom), liberation, and Dharma-kaya (Dharma-kaya, the body of the law) are complete, it is called Maha-nirvana (maha-nirvana, great extinction). Among the four Nirvanas (nirvana, extinction), all sentient beings have the first one, the Arhats of the Two Vehicles may have the first three, and only the World Honored One can be said to have all four. Since the four Nirvanas (nirvana, extinction) are all established based on True Thusness (tathata, suchness), according to their differences, the essence of True Thusness (tathata, suchness) has no difference. Whether the Buddha's body has remainder or no remainder is only a matter of illusory meaning; in reality, there are not two. The sixth question is: The Buddha has three bodies, of which the Dharma-kaya (Dharma-kaya, the body of the law) pervades the Dharma Realm, the Transformation Bodies are each in all Buddhas, and the Response Body, is it one or many? I respectfully answer: The Buddha's body has different explanations in various teachings, either separated or combined, with many aspects of meaning. Now, I will first explain the characteristics of the Buddha's body, then clarify the paths of separation and combination, and then answer the question raised. In general, there are five Buddha bodies in various teachings. The first body is the True Pure Dharma Realm of all Tathagatas, possessing countless constant merits, without birth or death, clear and still like space, equally shared by all Tathagatas. This has two names: one is Dharma-kaya (Dharma-kaya, the body of the law), which is the basis for the Reward Body and Transformation Body and all meritorious Dharmas. The second name is Self-Nature Body, as True Thusness (tathata, suchness) is the self-nature of all Dharmas, the true self-nature of the Reward Body and Transformation Body. The second body is the boundless, true, non-outflow, self-benefiting merits accumulated by all Tathagatas over three countless kalpas, resulting in such a pure and wonderful form body, with each of the roots and characteristics endlessly continuous, clear and still until the future. This has three names: one is Dharma-kaya (Dharma-kaya, the body of the law), which is composed of various meritorious Dharmas. The second name is Reward Body, as it rewards the cause with the result, enjoying the bliss of the reward. The third name is Self-Enjoyment, as it is only for oneself to enjoy the wonderful Dharma bliss. The third body
。謂諸如來三無數劫所集無邊利他功德。隨住十地菩薩所宣所顯漸勝相好之身。此有五名。一名他受用。命他受用好法樂故。二名報身。酬報菩薩見佛因故。三名應身。應諸菩薩凈心現故。四名化身。前後改轉如變化故。五名法身。諸功德法所莊嚴故。第四身者。是諸如來大慈悲故為未登地。諸菩薩眾二乘凡夫所現微少粗功德身故。此有三名。一名化身。以非真身如化現故。二名應身。但應凡小心所現故。三名法身。亦功德法所集聚故。第五身者。是諸如來為化六道外道等類諸眾生故所現種種異類身相。此有二名。一名化身。但是暫時變化現故。二名應身。暫應六道眾生現故。非法者。非功德法整合相故。明佛已顯開合者。或有聖教開為五身。依廣義門是分別故。或有聖教開為四身。即五身中前之四身不說第五第四攝故。暫時化現非久住故。或有聖教合為三身。謂法報化。此有三義。或合五。中前之二身名為法身。其第一身是真如理。其第二身是真如智。理智無別合為一故。金光明經說法如如智名法身故。其報身者。即是五中第三佛身報諸菩薩功德因故。其化身者。即五中第四化身。謂地前凡小現故。第二義者。或初法身即前五中第一佛身。是諸功德法之體故。言報身者。合前五中第二第三。有經論中皆名受用。為自
【現代漢語翻譯】 現代漢語譯本 謂諸如來經過三大阿僧祇劫所積累的無邊利益眾生的功德，體現在安住於十地菩薩所宣揚和顯現的漸趨殊勝的相好之身上。這有五個名稱：第一名為他受用身（Tāshòuyòngshēn），因為能讓他人享受美好的佛法之樂；第二名為報身（Bàoshēn），爲了酬報菩薩見佛的因緣；第三名為應身（Yìngshēn），爲了應和諸菩薩清凈之心而顯現；第四名為化身（Huàshēn），前後變化轉移如同幻化；第五名為法身（Fǎshēn），被諸功德之法所莊嚴。 第四身，是諸如來以大慈悲心為尚未登地的諸菩薩眾、二乘（聲聞和緣覺）以及凡夫所顯現的微少粗略的功德之身。這有三個名稱：第一名為化身，因為它並非真身，而是如幻化般顯現；第二名為應身，僅僅是應和凡夫小乘之心而顯現；第三名為法身，也是由功德之法所集聚。 第五身，是諸如來爲了教化六道（地獄、餓鬼、畜生、阿修羅、人、天）和外道等各類眾生，所顯現的種種不同類別的身相。這有兩個名稱：第一名為化身，因為它只是暫時的變化顯現；第二名為應身，暫時應和六道眾生而顯現。之所以不稱為法身，是因為它並非由功德之法整合。 解釋佛已經顯現的開合之義：有些聖教將佛身開顯為五身，這是依據廣義的角度進行分別；有些聖教將佛身開顯為四身，即五身中的前四身，不提第五身，是因為第五身被第四身所攝，因為暫時的幻化顯現並非長久存在；有些聖教將佛身合為三身，即法身、報身、化身。這有三種含義：或者將五身中的前兩種身合稱為法身，其中第一身是真如理（Zhēnrú lǐ），第二身是真如智（Zhēnrú zhì），理智沒有差別，所以合為一體。《金光明經》（Jīnguāngmíng jīng）說，如如智名為法身。 報身，就是五身中的第三佛身，酬報諸菩薩的功德之因。化身，就是五身中的第四化身，爲了應和地前凡夫小乘而顯現。第二種含義是，或者最初的法身就是前五身中的第一佛身，是諸功德之法的本體。報身，是合併前五身中的第二和第三身，在一些經論中都稱為受用身（Shòuyòngshēn），爲了自
【English Translation】 English version These are the boundless meritorious deeds of benefiting others accumulated by the Tathagatas over three countless kalpas, manifested in the increasingly superior forms and marks proclaimed and revealed by the Bodhisattvas residing in the Ten Grounds (Ten Bhumis). These have five names: first, the Nirmāṇakāya (Tāshòuyòngshēn), because it allows others to enjoy the bliss of the good Dharma; second, the Sambhogakāya (Bàoshēn), to reward the causes of Bodhisattvas seeing the Buddha; third, the Nirmāṇakāya (Yìngshēn), manifested in response to the pure minds of the Bodhisattvas; fourth, the Nirmāṇakāya (Huàshēn), changing and transforming like an illusion; fifth, the Dharmakāya (Fǎshēn), adorned by all meritorious Dharmas. The fourth body is the subtle and coarse body of merit manifested by the Tathagatas out of great compassion for the Bodhisattvas who have not yet attained the grounds, the Two Vehicles (Śrāvakas and Pratyekabuddhas), and ordinary beings. This has three names: first, the Nirmāṇakāya, because it is not a true body but appears as an illusion; second, the Nirmāṇakāya, manifested only in response to the minds of ordinary beings and the Small Vehicle; third, the Dharmakāya, also accumulated by meritorious Dharmas. The fifth body is the various different kinds of forms manifested by the Tathagatas to transform beings in the Six Realms (hell, hungry ghosts, animals, asuras, humans, and gods) and heretics. This has two names: first, the Nirmāṇakāya, because it is only a temporary transformation; second, the Nirmāṇakāya, temporarily manifested in response to beings in the Six Realms. It is not called the Dharmakāya because it is not composed of accumulated meritorious Dharmas. Explaining the meaning of the Buddha's already revealed opening and closing: Some sacred teachings reveal the Buddha's body as five bodies, which is a distinction based on a broad perspective; some sacred teachings reveal the Buddha's body as four bodies, namely the first four of the five bodies, without mentioning the fifth body, because the fifth body is included in the fourth body, as temporary illusory manifestations are not permanent; some sacred teachings combine the Buddha's body into three bodies, namely the Dharmakāya, Sambhogakāya, and Nirmāṇakāya. This has three meanings: or the first two of the five bodies are combined and called the Dharmakāya, where the first body is Suchness-Principle (Zhēnrú lǐ), and the second body is Suchness-Wisdom (Zhēnrú zhì). Principle and Wisdom are not different, so they are combined into one. The Golden Light Sutra (Jīnguāngmíng jīng) says that Suchness-Wisdom is called the Dharmakāya. The Sambhogakāya is the third Buddha body among the five bodies, rewarding the causes of the Bodhisattvas' merits. The Nirmāṇakāya is the fourth Nirmāṇakāya among the five bodies, manifested in response to ordinary beings and the Small Vehicle before reaching the grounds. The second meaning is that the initial Dharmakāya is the first Buddha body among the previous five bodies, which is the essence of all meritorious Dharmas. The Sambhogakāya is the combination of the second and third bodies among the previous five bodies, which are all called Enjoyment Body (Shòuyòngshēn) in some sutras and treatises, for self-
為他受樂報故。化身即是五中第四義如前說。此依大乘經論說也。小乘經論□法報化三身之義。與此不同。言法身者。即是如來無漏戒蘊定蘊慧蘊解脫蘊解脫智見蘊。此五是其功德之法。是諸賢聖所依體故名為法身。言報身者。即是王宮父母所生三十二相八十種好。酬報過去因果故。言化身者。即是如來所現神通化相。即是此有二種。一者共有。即同二乘所有現化十八變等。二不共有。即如經說。如來所現大神變身。或有聖教合為二身。一者法身。即合五中前之二身。二者化身。即合五中后之三身。義如前說。或有聖教合為一身。即是五中前之四身皆功德法總名為法。自體依止聚集義故總名為身。顯開合竟。答所問者。所言法身周遍法界。此依五中前二身說真如妙理及能證智平等皆遍故。化身各各在一切佛。即是五中第四佛身隨彼彼佛所現別故。應身為一為異義者。此應身即當五中第三佛身。此佛應身隨應十地菩薩所現。初地菩薩所現佛身坐百葉蓮花臺上有一大千世界。其佛身量稱彼蓮花。二地所見千葉蓮花。三地所見坐萬葉蓮花。乃至十地如是轉增。初地見小。二地見大。同處同時不相障礙。不可言一。不可言異。不可言一者。十地所見各不同故。不可異者。所見之佛無別處故。一剎那中含三世劫。一佛住處有一切
【現代漢語翻譯】 現代漢語譯本 爲了讓他承受快樂的果報。化身就是五種佛身中的第四種，如同前面所說。這是依據大乘經典和論著所說的。小乘經典和論著中關於法身、報身、化身這三種佛身的意義，與此不同。所說的法身，就是如來的無漏戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊。這五種是其功德之法，是諸位賢聖所依止的本體，所以稱為法身。所說的報身，就是于王宮中由父母所生的三十二相、八十種好，用來酬報過去所種的因果。所說的化身，就是如來所顯現的神通變化之相。這化身有兩種：一種是共有的，即與二乘（聲聞乘和緣覺乘）相同的，所現化的十八種變化等。另一種是不共有的，即如經典所說，如來所顯現的大神變身。或者有些聖教將佛身合為二身：一是法身，即合併五種佛身中的前兩種；二是化身，即合併五種佛身中的后三種。意義如同前面所說。或者有些聖教將佛身合為一身，即是五種佛身中的前四種，都是功德之法，總稱為法。自體依止聚集的意義，所以總稱為身。以上是顯現開合的意義。回答所提的問題：所說的法身周遍法界，這是依據五種佛身中的前兩種所說，真如妙理以及能證之智平等周遍一切處。化身各各在一切佛，即是五種佛身中的第四種佛身，隨著各個佛所顯現的不同而不同。應身為一為異的意義是：這應身就是五種佛身中的第三種佛身。這佛應身隨著所應化的十地菩薩而顯現。初地菩薩所見的佛身，是坐在百葉蓮花臺上，有一大千世界。佛的身量與那蓮花相稱。二地菩薩所見的是千葉蓮花。三地菩薩所見的是坐在萬葉蓮花臺上。乃至十地菩薩所見，如此遞增。初地菩薩所見的小，二地菩薩所見的大，在同一處同一時間，互不障礙。不可說是一，不可說是異。不可說是一的原因是，十地菩薩所見各不相同。不可說是異的原因是，所見的佛沒有不同的處所。一剎那中包含三世劫，一佛的住處有一切。
【English Translation】 English version It is for him to receive the reward of happiness. The manifested body (Nirmanakaya) is the fourth of the five Buddha bodies, as mentioned earlier. This is according to the Mahayana sutras and treatises. The meaning of the three bodies—Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身)—in the Hinayana sutras and treatises is different from this. The so-called Dharmakaya is the Tathagata's (如來) flawless aggregates of precepts (戒蘊), concentration (定蘊), wisdom (慧蘊), liberation (解脫蘊), and the knowledge and vision of liberation (解脫智見蘊). These five are the Dharma of merit and virtue, and they are the foundation upon which all sages rely, hence they are called Dharmakaya. The so-called Sambhogakaya is the thirty-two major marks and eighty minor characteristics born of the parents in the royal palace, to repay the causes and effects of the past. The so-called Nirmanakaya is the manifested form of the Tathagata's supernatural powers. This manifested body has two types: one is common, which is the same as the two vehicles (聲聞乘 and 緣覺乘), such as the eighteen transformations. The other is uncommon, which is as the sutras say, the great supernatural transformation body manifested by the Tathagata. Or some sacred teachings combine the Buddha bodies into two: one is the Dharmakaya, which combines the first two of the five bodies; the other is the Nirmanakaya, which combines the last three of the five bodies. The meaning is as mentioned earlier. Or some sacred teachings combine the Buddha bodies into one, which is the first four of the five bodies, all of which are Dharma of merit and virtue, collectively called Dharma. The meaning of self-nature relying on aggregation is why it is collectively called body. The above is the meaning of revealing opening and closing. Answering the question: The so-called Dharmakaya pervades the Dharma realm, which is according to the first two of the five Buddha bodies, the wonderful principle of Suchness (真如) and the wisdom that can realize it are equally pervasive everywhere. The manifested bodies are each in all Buddhas, which is the fourth Buddha body of the five Buddha bodies, varying according to the manifestations of each Buddha. The meaning of whether the responsive body (應身) is one or different is: this responsive body is the third Buddha body of the five Buddha bodies. This Buddha's responsive body manifests according to the Bodhisattvas of the ten Bhumis (十地) that it should transform. The Buddha body seen by the Bodhisattva of the first Bhumi is sitting on a hundred-petaled lotus platform, with a great chiliocosm (大千世界). The size of the Buddha's body matches that of the lotus. The Bodhisattva of the second Bhumi sees a thousand-petaled lotus. The Bodhisattva of the third Bhumi sees sitting on a ten-thousand-petaled lotus platform. And so on, increasing in this way up to the tenth Bhumi. What the Bodhisattva of the first Bhumi sees is small, what the Bodhisattva of the second Bhumi sees is large, in the same place at the same time, without obstructing each other. It cannot be said to be one, it cannot be said to be different. The reason why it cannot be said to be one is that what the Bodhisattvas of the ten Bhumis see is different. The reason why it cannot be said to be different is that the Buddhas seen do not have different places. One kshana (剎那) contains three kalpas (劫), and in one Buddha's abode there is everything.
佛。一切國有一切佛。一即一切。一切即一。同處同時不相障礙。以諸色法無實體故。真如理智無限礙故。如眾翳者。同於一處所見差別不相障礙。如眾燈光各遍似一。由是義故非但諸佛所現。應身非一非異。乃至報化身亦爾。
第七問云。佛有一切智因縱修行六波羅蜜但本性清凈湛然不動是一切智此二種如何 謹對。佛一切智有因有緣。因緣具足乃得成就。本性清凈湛然不動是一切智者。據有因說也。因縱修六波羅蜜成一切智者。就具緣說也。因緣具足一切智成。隨闕一種則不成就。此中隨闕因緣義者。雖有內因。若不修行十波羅蜜無由能成佛一切智。若雖修行十波羅蜜而心取相乖背本因亦不能成佛一切智。故起信論云。如是報身功德之相。因波羅蜜無漏行薰。及由真如不思議薰。內外二重之所成就一切智用在於報身。報身尚然。智何不爾。
第八問云。眾生若行諸菩薩行發菩提心如何發行 謹對。夫欲修行菩薩行者先鬚髮起大菩提心。然此發心有其二種。一令初根發有相心。二令九機發無相心。所言有相菩提心者。復有三種。一厭離為心。為說世間生死苦惱。令其厭離不樂有為。永斷諸惡為出離因。二欣樂菩提心。為說佛身無量功德究竟安樂。令其欣樂修行諸善為成佛因。三悲愍有情心。為說悲愍一
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。一切國土都有一切佛（Buddha）。一即是一切，一切即是一。他們在同一處所，同一時間，互不障礙。因為各種色法沒有實體，真如理智沒有限制和阻礙。就像許多患眼翳的人，在同一處所看到的景象各不相同，互不障礙。又像許多燈的光芒，各自普遍照耀，看起來像一個整體。因為這個道理，所以不僅諸佛（Buddha）所顯現的應化身不是單一也不是不同的，乃至報身和化身也是如此。
第七問：佛（Buddha）具有一切智，是因為修行六波羅蜜（Six Perfections）的緣故，還是因為本性清凈，湛然不動就是一切智？這兩種說法如何解釋？ 謹答：佛（Buddha）的一切智有因有緣。因緣具足才能成就。本性清凈，湛然不動就是一切智，這是從有因的角度來說的。因為修行六波羅蜜（Six Perfections）而成就一切智，這是從具緣的角度來說的。因緣具足，一切智才能成就，缺少任何一種都不能成就。這裡所說的缺少因緣的含義是：即使有內在的因，如果不修行十波羅蜜（Ten Perfections），也無法成就佛（Buddha）的一切智。如果雖然修行十波羅蜜（Ten Perfections），但心卻執著于外相，違背了本來的因，也不能成就佛（Buddha）的一切智。所以《起信論》說：『這樣的報身功德之相，是因為波羅蜜（Perfection）的無漏行熏習，以及真如不可思議的熏習，內外兩種力量共同成就的。』一切智的作用在於報身。報身尚且如此，智慧又怎麼不是這樣呢？
第八問：眾生如果修行諸菩薩行（Bodhisattva practices），發起菩提心（Bodhi mind），應該如何發起？ 謹答：想要修行菩薩行（Bodhisattva practices）的人，首先必須發起大菩提心（Great Bodhi mind）。然而，這種發心有兩種：一是讓初學者發起有相心，二是讓根器深厚者發起無相心。所說的有相菩提心（Bodhi mind with characteristics），又有三種：一是厭離心。為他們講述世間的生死苦惱，讓他們厭離，不樂於有為法，永遠斷除各種惡行，作為出離的因。二是欣樂菩提心（Bodhi mind of joy）。為他們講述佛身無量的功德，究竟的安樂，讓他們欣樂修行各種善行，作為成佛的因。三是悲憫有情心。
【English Translation】 English version Buddha. In every land, there are all Buddhas. One is all, and all is one. They exist in the same place, at the same time, without obstructing each other, because all forms lack inherent existence, and the wisdom of Suchness is limitless and unhindered. Like those with eye diseases, seeing different things in the same place without obstructing each other. Like the light of many lamps, each shining everywhere, appearing as one. Because of this principle, not only are the manifested bodies of the Buddhas neither one nor different, but also the Reward Body and Emanation Body are the same.
Seventh question: Does a Buddha possess all-knowing wisdom because of cultivating the Six Paramitas (Six Perfections), or because the pure, still, and unmoving nature is all-knowing wisdom? How are these two explained? Answer: A Buddha's all-knowing wisdom has causes and conditions. It is achieved when both causes and conditions are complete. The statement that the pure, still, and unmoving nature is all-knowing wisdom refers to the cause. The statement that all-knowing wisdom is achieved through cultivating the Six Paramitas (Six Perfections) refers to the conditions. All-knowing wisdom is achieved when both causes and conditions are complete; it cannot be achieved if either is lacking. The meaning of lacking causes and conditions is that even with an internal cause, one cannot achieve a Buddha's all-knowing wisdom without cultivating the Ten Paramitas (Ten Perfections). Even if one cultivates the Ten Paramitas (Ten Perfections), but the mind clings to appearances and goes against the original cause, one cannot achieve a Buddha's all-knowing wisdom. Therefore, the Awakening of Faith says: 'Such characteristics of the Reward Body's merits are achieved through the perfuming of the Paramitas' (Perfections') unconditioned actions and the inconceivable perfuming of Suchness, accomplished by both internal and external forces.' The function of all-knowing wisdom lies in the Reward Body. If this is the case for the Reward Body, how can wisdom not be the same?
Eighth question: If sentient beings practice the Bodhisattva practices and generate the Bodhi mind, how should they generate it? Answer: Those who wish to practice the Bodhisattva practices must first generate the Great Bodhi mind. However, there are two ways to generate this mind: one is to have beginners generate the mind with characteristics, and the other is to have those with deep roots generate the mind without characteristics. The Bodhi mind with characteristics has three aspects: first, the mind of renunciation. Explain to them the suffering of birth and death in the world, causing them to renounce and not delight in conditioned phenomena, and to permanently cut off all evil deeds as a cause for liberation. Second, the Bodhi mind of joy. Explain to them the immeasurable merits and ultimate bliss of the Buddha's body, causing them to joyfully cultivate all good deeds as a cause for becoming a Buddha. Third, the mind of compassion for sentient beings.
切眾生自得無量勝妙功德。令生廣大救度之心。此三名為大菩提心。由有此心能行萬行故。經說言此名加行持。能持六度加勝行故。所言無相菩提心者。菩提名覺。即是真如。此性澄清離一切相。但離妄念覺道自成。何假起心外念求取。若發心念外求菩提。此乃妄心返成流浪。縱修萬行豈成菩提。令者但能一切不發。是名真實發菩提心。所言菩提既即是覺。不被一切煩惱破壞。即是諸法真實真心。所言發者。即是顯發。但能不起一切妄情。菩提真心自然顯發。是名真實發菩提心。雖名發心而無所發。由無所發無所不發。乃是廣發大菩提心。非但為發菩提心。亦名真行菩薩。妙行如前三種發菩薩心。若無後說真實發心。縱多劫修終滯生死。如斯解釋深契佛心。亦順大乘無相妙理。
第九問云。十地菩薩幾地有相幾無想有想無想何者是行 謹對。夫想與相心境不同。想謂心想。相謂境相。心境互依不可離別。今所問者。約心想言經論所明。就相境說故攝大乘。唯識等論說五地前。有相觀多無相觀少。至第六地有相觀少無相多。七地能得純無相觀。雖恒相續由有功用。若至第八不動地中。常任運住純無相觀。有相功用永不現行故。此八地初一念心所生功德。過前兩大阿僧祇劫所行萬行功德善根。第二念后倍倍增勝。此
【現代漢語翻譯】 現代漢語譯本 使一切眾生自然獲得無量殊勝微妙的功德，使他們生起廣大的救度之心。這三種心念就叫做大菩提心。因為有了這種心，才能修行各種善行。所以經書上說，這叫做加行持，能夠以此來增進六度的修行。所謂無相菩提心，菩提的意思是覺悟，也就是真如。這種自性清澈澄明，遠離一切表相。只要遠離虛妄的念頭，覺悟的道路自然成就，何必假借生起心念向外尋求呢？如果發心念向外尋求菩提，這便是虛妄的心，反而會變成流浪。縱然修行各種善行，又怎麼能成就菩提呢？所以說，只要能夠一切念頭都不生起，就叫做真正地發起菩提心。所謂菩提，既然就是覺悟，不被一切煩惱所破壞，那就是諸法真實的真心。所謂『發』，就是顯發。只要能夠不起一切虛妄的情感，菩提真心自然顯發，這就叫做真正地發起菩提心。雖然名為發起菩提心，卻沒有什麼可以發起的，因為沒有什麼可以發起，所以也就沒有什麼不能發起的，這才是廣發大菩提心。不僅僅是發起菩提心，也可以稱為真行菩薩。這種微妙的修行就像前面所說的三種發起菩薩心。如果沒有後面所說的真實發起菩提心，縱然經過多劫的修行，最終還是會停留在生死輪迴之中。這樣的解釋深刻地契合了佛的心意，也順應了大乘無相的微妙道理。
第九問說：『十地菩薩中，有幾地是有相，幾地是無相？有相和無相，哪一種是修行？』謹此回答：想和相，心和境是不同的。想指的是心裡的想法，相指的是外在的表相。心和境相互依存，不可分離。現在所問的，是就心裡的想法而言。經論所闡明的，是就外在的表相而言。所以《攝大乘論》、《唯識論》等論典說，在五地之前，有相觀多，無相觀少；到了第六地，有相觀少，無相觀多；第七地能夠得到純粹的無相觀，雖然恒常相續，但還是有功用。如果到了第八不動地中，常常自然而然地安住于純粹的無相觀，有相的功用永遠不會顯現。因此，這第八地最初一念心所產生的功德，超過了前面兩大阿僧祇劫所修行的各種善行功德善根，第二念之后，功德更是倍增。
【English Translation】 English version It enables all sentient beings to naturally obtain immeasurable, supremely wonderful merits and virtues, and causes them to generate a vast heart of salvation. These three thoughts are called the Great Bodhi Mind (Da Puti Xin). Because of having this mind, one can cultivate all kinds of good deeds. Therefore, the scriptures say that this is called 'preparatory practice' (jia xing chi), which can be used to enhance the practice of the Six Perfections (liu du). The so-called 'formless Bodhi Mind' (wu xiang Puti Xin), Bodhi (Puti) means enlightenment, which is Suchness (zhen ru). This nature is clear and pure, free from all forms. As long as one is free from delusional thoughts, the path to enlightenment will naturally be accomplished. Why should one falsely generate thoughts and seek externally? If one generates thoughts and seeks Bodhi externally, this is a deluded mind that will turn into wandering. Even if one cultivates all kinds of good deeds, how can one achieve Bodhi? Therefore, it is said that as long as one can refrain from generating any thoughts, it is called truly generating the Bodhi Mind. The so-called Bodhi, since it is enlightenment, is not destroyed by all afflictions, and it is the true mind of all dharmas. The so-called 'generating' (fa) means manifesting. As long as one can refrain from generating all false emotions, the Bodhi true mind will naturally manifest. This is called truly generating the Bodhi Mind. Although it is called generating the mind, there is nothing to generate. Because there is nothing to generate, there is nothing that cannot be generated. This is the broad generation of the Great Bodhi Mind. It is not only generating the Bodhi Mind, but also called a 'true-practice Bodhisattva' (zhen xing Pusa). This wonderful practice is like the three types of generating the Bodhisattva Mind mentioned earlier. If there is no true generation of the mind as described later, even if one cultivates for many kalpas (jie), one will ultimately remain in the cycle of birth and death. This explanation deeply accords with the Buddha's mind and also conforms to the wonderful principle of formlessness in Mahayana (Dacheng).
The ninth question says: 'Among the Ten Bhumi Bodhisattvas (Shi Di Pusa), how many bhumis (di) are with form (xiang) and how many are without form (wu xiang)? Which one, with form or without form, is practice?' I respectfully answer: Thought (xiang) and form (xiang), mind (xin) and object (jing) are different. Thought refers to the thoughts in the mind, and form refers to external appearances. Mind and object are interdependent and inseparable. What is being asked now is in terms of the thoughts in the mind. What the sutras and treatises explain is in terms of external appearances. Therefore, the Mahāyānasaṃgraha (She Da Cheng Lun), Vijñāptimātratāsiddhi (Wei Shi Lun), and other treatises say that before the fifth bhumi, there is more contemplation with form and less contemplation without form; by the sixth bhumi, there is less contemplation with form and more without form; in the seventh bhumi, one can attain pure contemplation without form, although it is constantly continuous, it still has effort. If one reaches the eighth immovable bhumi (Budong Di), one constantly and naturally abides in pure contemplation without form, and the effort of form will never appear. Therefore, the merit generated by the first thought of this eighth bhumi exceeds the merits and roots of goodness of all the good deeds practiced in the previous two asamkhyeya kalpas (a seng qi jie), and after the second thought, the merit increases even more.
以知。修無相行百千萬億恒河沙倍勝有相行。然菩薩萬行皆修。但于所修心無所住。是即名為無相勝行。不以無相都無所修。祇以有相心有礙故不能遍修一切諸行。是故無相心無礙故乃能遍修一切妙行。故經論說八地已上心無礙故一切行中起一切行法。駛流中任運而轉。剎那剎那功德增進。如是皆由得無相行。是故相是真實行。
第十問云。菩薩具修諸解脫門行法如何 謹對。然解脫門有其多種。如花嚴經。善財童子百二十處求善知識。一一皆為說解脫門。事具經文雖以備載。就本而論具說一種。若入此門諸門皆具。謂一切法皆不離心。若心離念無所分別心無掛礙。即心解脫。諸解脫門從茲證得。故經偈云若分別境相。即墮于魔網。不動不分別。是則為解脫。又經偈云。相縛縛眾生。亦由塵重縛。善雙修正觀。方萬得解脫。
第十一問云。菩薩法身與佛法身同不同者謹對。大般若經最勝天會所說法喻正與此□。今者謹依經文而說。最勝天王重白佛言。如來法身菩薩法身如是二身有何差別。佛告最勝天王。當知。身無差別功德有異。身無別者。同一真如無別體故。功德異者。由滿未滿有差別故。菩薩法身功德未滿。如來法身功德已滿。譬如無價末尼寶珠。若未施功瑩瑩莊飾。與施功力瑩莊飾。如是二相雖有
【現代漢語翻譯】 現代漢語譯本： 要知道，修習無相之行，比修習有相之行勝過百千萬億恒河沙倍。然而菩薩修習所有萬行，只是對於所修之行，心中沒有執著。這便稱為無相殊勝之行。不是因為無相就什麼都不修，只是因為有相，心中有障礙，所以不能普遍修習一切諸行。因此，無相之心沒有障礙，才能普遍修習一切妙行。所以經論上說，八地以上的菩薩，因為心無障礙，所以在一切行中生起一切行法，如同在湍急的河流中自然運轉，剎那剎那功德增進。這些都是由於得到無相之行。因此，無相才是真實的修行。
第十問：菩薩如何具足修習諸解脫門行法？ 謹答：解脫門有很多種。例如《華嚴經》中，善財童子在一百二十個地方求訪善知識，每一位善知識都為他宣說解脫門。具體內容都記載在經文中。就根本而言，具足宣說一種解脫門，如果進入此門，則一切解脫門都具足。即一切法都不離心。如果心離念，沒有分別，心中沒有掛礙，就是心解脫。各種解脫門從此證得。所以經中的偈頌說：『如果分別境界之相，就落入魔網。不動搖，不分別，這就是解脫。』 又經中的偈頌說：『被相束縛的是眾生，也被塵垢重重束縛。善於同時修習止觀，才能得到解脫。』
第十一問：菩薩的法身與佛的法身相同還是不同？ 謹答：《大般若經》最勝天會中所說的比喻，正好與此相關。現在謹依經文而說。最勝天王再次稟告佛說：如來的法身和菩薩的法身，這兩種身有什麼差別？佛告訴最勝天王：『應當知道，身沒有差別，功德有差異。』 身沒有差別，是因為同一真如，沒有不同的本體。功德有差異，是因為圓滿與未圓滿有差別。菩薩的法身功德未圓滿，如來的法身功德已圓滿。譬如無價的摩尼寶珠，如果未施加功夫打磨裝飾，與施加功夫打磨裝飾，這兩種相雖然有
【English Translation】 English version: Know that cultivating the practice of non-form (Wu Xiang Xing) surpasses cultivating the practice of form (You Xiang Xing) by hundreds of thousands of millions of times the sands of the Ganges. However, Bodhisattvas cultivate all ten thousand practices, but their minds are not attached to what they cultivate. This is called the supreme practice of non-form. It is not that one cultivates nothing at all because of non-form, but rather because with form, the mind is obstructed, and therefore one cannot universally cultivate all practices. Therefore, the mind of non-form is without obstruction, and thus one can universally cultivate all wonderful practices. Therefore, the sutras and treatises say that Bodhisattvas above the Eighth Ground (Ba Di) can, because their minds are without obstruction, generate all practices within all practices, turning naturally in a swift current, with merit increasing moment by moment. All of this is due to attaining the practice of non-form. Therefore, non-form is the true practice.
Tenth question: How does a Bodhisattva fully cultivate the practices of all the doors of liberation (Jie Tuo Men)? Respectfully answering: There are many kinds of doors of liberation. For example, in the Flower Garland Sutra (Hua Yan Jing), Sudhana (Shan Cai Tong Zi) sought good advisors in one hundred and twenty places, and each one spoke to him about the door of liberation. The details are recorded in the sutra. Fundamentally speaking, fully explaining one door of liberation, if one enters this door, then all doors of liberation are complete. That is, all dharmas do not depart from the mind. If the mind is free from thoughts, without discrimination, and without hindrance, then it is the liberation of the mind. All kinds of doors of liberation are attained from this. Therefore, the verse in the sutra says: 'If one discriminates the characteristics of realms, one falls into the net of Mara (Mo Wang). Not moving, not discriminating, this is liberation.' Another verse in the sutra says: 'Beings are bound by characteristics, and also heavily bound by defilements. Skillfully cultivating both cessation and contemplation (Zhi Guan), one can then attain liberation.'
Eleventh question: Is the Dharma body (Fa Shen) of a Bodhisattva the same as or different from the Dharma body of a Buddha? Respectfully answering: The analogy spoken in the Supreme Heaven Assembly of the Great Perfection of Wisdom Sutra (Da Ban Ruo Jing) is precisely related to this. Now, I will respectfully speak according to the sutra. The Supreme Heaven King again reported to the Buddha, saying: 'What is the difference between the Tathagata's (Ru Lai) Dharma body and the Bodhisattva's Dharma body?' The Buddha told the Supreme Heaven King: 'You should know that the body is without difference, but the merits are different.' The body is without difference because it is the same Suchness (Zhen Ru), without a different substance. The merits are different because there is a difference between complete and incomplete. The Bodhisattva's Dharma body has incomplete merits, while the Tathagata's Dharma body has complete merits. It is like a priceless Mani jewel (Mo Ni Bao Zhu). If it is not polished and adorned, compared to being polished and adorned, these two aspects, although there are
差別而其珠體即無差別。當知。此中道理亦爾。同不同義如經可知。
第十二問云。菩薩涅槃及與轉回並不分別義如何者 謹對。夫見涅槃由執生死。不見生死。何執涅槃。既都無見。於何分別。具如二乘朱離法執。不了諸法皆從念生。執有離心生死苦法。見身心外別有涅槃。執涅槃故妄起欣求。著生死故妄生厭離。是故欣厭皆是妄心。其由怖夢虎而生侄。玩空花而自樂。菩薩了達照見心源生死本空亦可所厭。涅槃無相於何所欣。了空無相別念不生輪迴涅槃。故不分別。
第十三問云。菩薩所知不善涅槃不染世間依何法者 謹對。菩薩了知。法從緣起如幻如化非久非堅。既知諸法虛妄不真。何彼世間法所染污。此依初教作緣起觀。知世如幻能不染也。若能了達一切唯心。法從心生。心外無法。今所見者。但見自心。離之外都無所見。既無外法何染世間。此依終教作唯識觀。乃能不染世間法也。若了境界唯是自心。外境既無。心內何見。心既無。見念本不生。一切皆如。何所染污。此依頓教作真如觀。則於世間無能所染。既知世法一切皆如本來涅槃。何所取著。雖在世間世法不染。雖得涅槃而不樂著。即是無住大般涅槃。是故菩薩依此三種所說法門無染著也。
第十四問云。又大乘法智慧方便二種雙
【現代漢語翻譯】 現代漢語譯本：差別在於它們的珠體本身沒有差別。應當知道，其中的道理也是這樣。相同與不同的意義可以從經文中得知。
第十二問：菩薩的涅槃以及轉回（輪迴）和不分別的意義是什麼？ 謹對：執著于生死，才會看到涅槃。如果看不到生死，又執著什麼涅槃呢？既然都沒有見到，又從何分別呢？就像二乘人執著于遠離法，不明白諸法都是從念頭產生的，執著于有脫離心識的生死苦法，認為身心之外另有涅槃。因為執著于涅槃，所以妄生欣求；因為執著于生死，所以妄生厭離。因此，欣求和厭離都是妄心。就像因為害怕夢中的老虎而驚嚇，玩弄虛幻的空花而自得其樂。菩薩明瞭照見心源，知道生死本來是空，沒有什麼可厭惡的。涅槃沒有相狀，又有什麼可欣求的呢？明瞭空無相，分別的念頭不生起，輪迴和涅槃也就沒有分別了。
第十三問：菩薩所知的不是善的涅槃，不被世間所染，是依據什麼法呢？ 謹對：菩薩明瞭知道，法從因緣生起，如幻如化，不是長久堅固的。既然知道諸法虛妄不真，又怎麼會被世間法所染污呢？這是依據初教，作緣起觀，知道世間如幻，就能不被染污。如果能夠明瞭一切唯心，法從心生，心外無法，現在所見到的，只是自己的心。離開心之外，什麼也見不到。既然沒有外在的法，又怎麼會染污世間呢？這是依據終教，作唯識觀，才能不被世間法所染。如果明瞭境界只是自己的心，外在的境界既然沒有，心中又有什麼可見的呢？心既然沒有，見解和念頭本來就不生起，一切都是如如，又有什麼可染污的呢？這是依據頓教，作真如觀，那麼對於世間就沒有能染和所染。既然知道世間法一切都是如如，本來就是涅槃，又有什麼可取著的呢？雖然身在世間，卻不被世間法所染；雖然得到涅槃，卻不樂於執著。這就是無住大般涅槃。所以菩薩依據這三種所說的法門，沒有染著。
第十四問：又大乘法，智慧和方便這兩種是雙
【English Translation】 English version: The difference lies in the fact that their pearl bodies themselves have no difference. It should be known that the principle here is also like this. The meaning of same and different can be known from the scriptures.
Question 12: What is the meaning of Bodhisattva's Nirvana, as well as turning back (reincarnation) and non-discrimination? Answer: Seeing Nirvana arises from attachment to Samsara (生死, birth and death). If one does not see Samsara, what Nirvana is one attached to? Since there is no seeing at all, what is there to discriminate? It is like the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) clinging to the Dharma of detachment, not understanding that all Dharmas arise from thoughts, clinging to the suffering Dharma of birth and death that is separate from the mind, and seeing Nirvana as separate from the body and mind. Because of clinging to Nirvana, they falsely generate seeking; because of clinging to Samsara, they falsely generate aversion. Therefore, seeking and aversion are both false minds. It is like being frightened by a tiger in a dream and being startled, or playing with illusory empty flowers and being pleased with oneself. Bodhisattvas understand and illuminate the source of the mind, knowing that the nature of birth and death is empty, and there is nothing to be averse to. Nirvana has no form, so what is there to seek? Understanding emptiness and formlessness, discriminatory thoughts do not arise, and there is no distinction between Samsara and Nirvana.
Question 13: What Dharma does a Bodhisattva rely on to know the Nirvana that is not good and is not defiled by the world? Answer: Bodhisattvas clearly know that Dharmas arise from conditions, like illusions and transformations, not lasting or firm. Since they know that all Dharmas are false and untrue, how can they be defiled by worldly Dharmas? This is based on the initial teachings, contemplating dependent origination (緣起, pratītyasamutpāda), knowing that the world is like an illusion, and thus being able to remain undefiled. If one can understand that everything is only mind, that Dharmas arise from the mind, and that there is no Dharma outside the mind, then what is seen now is only one's own mind. Apart from the mind, nothing can be seen. Since there is no external Dharma, how can the world be defiled? This is based on the final teachings, contemplating consciousness-only (唯識, Vijñānavāda), to be able to remain undefiled by worldly Dharmas. If one understands that the realm is only one's own mind, and since there is no external realm, what can be seen within the mind? Since the mind does not exist, views and thoughts do not arise originally, and everything is suchness (如如, tathatā), so what can be defiled? This is based on the sudden teachings, contemplating true thusness (真如, satyatathatā), then there is no defiler or defiled in the world. Since one knows that all worldly Dharmas are suchness, originally Nirvana, what is there to grasp? Although in the world, one is not defiled by worldly Dharmas; although one attains Nirvana, one is not attached to it. This is non-abiding great Nirvana (無住大般涅槃, apratiṣṭhita-mahāparinirvāṇa). Therefore, Bodhisattvas rely on these three Dharma teachings and have no attachments.
Question 14: Furthermore, in Mahayana Dharma, wisdom and skillful means are both
行眾生欲行如何起行菩薩自在則可能行眾生不然何能行者 謹對。此中義理意取難知。若不審詳詎身妙旨。今於此中略述兩解。一云。大乘之法有俗有真。俗則諸法若有若空。真謂都無空之與有。為照空有智慧要存。為泯有空。方便須立。照空有故俗智得生。泯空有故真如成就。若唯照俗未免輪迴。若但觀真不起悲濟。照俗之行由智慧成。證真之功雙行。自行化他闕一不可。若無自行不異凡夫。如不化他乃同小聖。此中智慧即是自行。以實智慧澄真如故。言方便者。即是化他 以權方便化眾生故。鳥具二翼乃得翔空。車有兩輪方能載陸。既知智慧方便二門。凡夫欲行但依此理不能依孝。即是凡夫。若能修行是稱菩薩。凡夫不孝是繫縛人。共能行成自在者妄。先修孝成自在人非。先自在然後修孝故。凡夫者亦能修行。
第十五問云。聲聞緣覺菩薩三乘於六塵境各如何見 謹對。三乘所見理合不同。然其二乘多分相似故。有聖教合名下乘。見有六塵不差別。而與菩薩顯不同者。佛法理門總有四種。因緣．唯識．無相．真如。二乘之人唯了初一。知一切法皆從因緣生。六塵境界皆是實有。見染見凈有愛有憎。不了第二唯識門故。未達諸法皆從心生。執六塵境心外實有。不達第三無相門故。不許諸法本性□空。遂執六塵
【現代漢語翻譯】 現代漢語譯本：眾生想要修行，要如何開始修行？菩薩的自在修行才有可能，眾生不行又怎麼能修行呢？謹此回答。其中的義理深奧難懂，若不仔細詳審，怎能領會其中的精妙之處？現在在此略述兩種解釋。一種說法是：大乘佛法有世俗和真諦之分。世俗層面，諸法或有或空；真諦層面，則既無空也無有。爲了照見空有，智慧必須存在；爲了泯滅有空，方便法門必須建立。照見空有，世俗智慧得以產生；泯滅空有，真如才能成就。如果只照見世俗，就無法避免輪迴；如果只觀真諦，則不會生起慈悲濟世之心。照見世俗的修行由智慧成就，證悟真諦的功德需要智慧和方便並行。自利利他，缺一不可。沒有自利，就和凡夫沒有區別；如果不利他，就和小乘聖者一樣。這裡的智慧就是自利，因為真實的智慧能夠澄澈真如。所說的方便，就是利他，用權巧方便來教化眾生。鳥有雙翼才能在空中飛翔，車有兩輪才能在陸地上行駛。既然知道了智慧和方便這兩個法門，凡夫想要修行，只要依照這個道理，不能只依從孝道。不能只依從孝道的就是凡夫。如果能夠修行，就稱為菩薩。凡夫不能只依從孝道，是被束縛的人，共同修行成就自在是虛妄的。先修行成就自在的人並非先修孝道，而是先自在然後才修孝道，所以凡夫也能修行。 第十五問說：聲聞乘（Sravaka，聽聞佛法而悟道的修行者）、緣覺乘（Pratyekabuddha，通過自身覺悟而證道的修行者）、菩薩乘（Bodhisattva，以利益眾生為目標的修行者）這三乘，對於六塵（色、聲、香、味、觸、法）境界，各自是如何看待的？謹此回答。三乘所見到的道理自然不同。然而聲聞乘和緣覺乘大多相似，所以聖教中合稱為下乘。他們所見到的六塵沒有差別，而與菩薩乘明顯不同。佛法的理門總共有四種：因緣、唯識、無相、真如。聲聞乘和緣覺乘只瞭解第一種，知道一切法都是從因緣而生，六塵境界都是真實存在的，見到染污的就生愛，見到清凈的就生憎。因為不瞭解第二種唯識的道理，所以不明白諸法都是從心而生，執著於六塵境界在心外真實存在。因為不瞭解第三種無相的道理，所以不承認諸法的本性本空，於是執著於六塵。
【English Translation】 English version: How do sentient beings begin to cultivate if they desire to cultivate? Only the unconstrained practice of a Bodhisattva is possible; how can sentient beings cultivate otherwise? I respectfully answer. The meaning within this is profound and difficult to understand. If one does not examine it carefully, how can one grasp its subtle essence? Now, I will briefly describe two interpretations. One explanation is: the Dharma of the Mahayana has mundane and ultimate aspects. In the mundane aspect, all dharmas are either existent or empty. In the ultimate aspect, there is neither emptiness nor existence. To illuminate emptiness and existence, wisdom must be present. To extinguish existence and emptiness, skillful means must be established. By illuminating emptiness and existence, mundane wisdom arises. By extinguishing emptiness and existence, Suchness (Tathata) is realized. If one only illuminates the mundane, one cannot avoid reincarnation. If one only contemplates Suchness, one does not generate compassion to save the world. The practice of illuminating the mundane is accomplished by wisdom, and the merit of realizing Suchness requires both wisdom and skillful means to be practiced together. Benefiting oneself and benefiting others are both indispensable. Without benefiting oneself, one is no different from an ordinary person. If one does not benefit others, one is the same as a Hinayana (small vehicle) saint. The wisdom here is benefiting oneself, because true wisdom can clarify Suchness. What is meant by skillful means is benefiting others, using expedient means to transform sentient beings. A bird needs two wings to fly in the sky, and a cart needs two wheels to carry it on land. Now that we know the two gates of wisdom and skillful means, if ordinary people want to cultivate, they should follow this principle, and not just rely on filial piety. Those who cannot rely on filial piety alone are ordinary people. If one can cultivate, one is called a Bodhisattva. Ordinary people who cannot rely on filial piety alone are bound people; jointly cultivating to achieve freedom is illusory. People who first cultivate to achieve freedom do not first cultivate filial piety, but are first free and then cultivate filial piety, so ordinary people can also cultivate. The fifteenth question says: How do the three vehicles—Sravaka (one who attains enlightenment by hearing the Dharma), Pratyekabuddha (one who attains enlightenment through self-realization), and Bodhisattva (one who aims to benefit all sentient beings)—view the six sense objects (form, sound, smell, taste, touch, and dharma)? I respectfully answer. The principles seen by the three vehicles are naturally different. However, the Sravaka and Pratyekabuddha vehicles are mostly similar, so the sacred teachings collectively call them the Hinayana (lesser vehicle). They see no difference in the six sense objects, which is clearly different from the Bodhisattva vehicle. There are four types of Dharma principles in Buddhism: causality, consciousness-only, no-characteristics, and Suchness. The Sravaka and Pratyekabuddha vehicles only understand the first one, knowing that all dharmas arise from causes and conditions, and that the six sense objects are all real. They generate love for what is seen as pure and hatred for what is seen as defiled. Because they do not understand the second principle of consciousness-only, they do not understand that all dharmas arise from the mind, and they cling to the six sense objects as being real outside the mind. Because they do not understand the third principle of no-characteristics, they do not acknowledge that the nature of all dharmas is fundamentally empty, so they cling to the six sense objects.
實有自性。不達第四真如門故。不□諸法平等皆如。遂執六塵一一差別。菩薩具解四種理門。悟六塵境假從緣起。緣無自性一切皆空。心生即生。心滅即滅。若離心妄平等皆如。無是無非無取無舍。宛然而有。宛然而空。此是菩薩所見相也。聲聞緣覺執相未亡故與菩薩所見別。
第十六問云。緣覺聲聞菩薩三乘初發心相行法如何 謹對。夫發心者皆由因緣。因謂眾生出世本性。此性即是諸法真如。由有此性當得出離。然為無明所覆障故輪轉三界。沉溺死生受苦無窮不能出者。皆由不聞三乘正法。此三乘法法界所流故。能熏發真如本性。令其起三乘之心。此義云何。謂佛世尊證真如性。此性即是出世正因。如其所證為眾生說。擊發本性故能發心。故發心因是真如性。發心緣者。由聞三乘。聞大乘法發大心者即名菩薩。聞緣覺法發緣覺心名為緣覺。聞聲聞法發聲聞心即名聲聞。今此菩薩發心相者。謂聞大乘所說正法。說有為法過患極多。世間諸法皆破壞。諸佛功德最勝無邊。二乘極果非是究竟。四生五趣同一真如。一切眾曾為父母。流浪生死受苦無窮。發心救度功德無量。行菩薩行能利自他。勇猛修行速成佛果。由聞正法能起信心。深厭世間有為過患。于佛功德深起愿求。于諸眾生普欲救度。因此能發大菩提心。勇
【現代漢語翻譯】 現代漢語譯本： 執著於事物具有實在的自性，是因為沒有通達第四種真如之門。不能理解諸法平等，皆是真如的道理，於是執著於六塵（色、聲、香、味、觸、法）一一之間的差別。菩薩完全理解四種理門，領悟到六塵境界是虛假的，由因緣而生起。因緣沒有自性，一切皆是空。心生則境生，心滅則境滅。如果遠離心的虛妄分別，一切平等，皆是真如。沒有是與非，沒有取與舍。明明瞭了地存在，明明瞭了地空無。這是菩薩所見的真相。聲聞和緣覺執著于表象而未能捨棄，所以與菩薩所見不同。
第十六個問題是：緣覺、聲聞、菩薩這三乘的最初發心之相和修行方法是怎樣的？謹此回答：發心都是由因緣而生。因，指的是眾生出世的本性。這種本性就是諸法的真如。因為有這種本性，才能得以出離。然而因為被無明所覆蓋和障礙，所以在三界中輪迴，沉溺於生死，遭受無盡的痛苦而不能解脫。這些都是因為沒有聽聞三乘的正法。這三乘之法是法界所流出的，所以能夠熏發真如本性，使其生起三乘之心。這是什麼意思呢？意思是說，佛世尊證悟了真如之性。這種本性就是出世的正因。佛按照自己所證悟的，為眾生宣說，擊發眾生的本性，所以能夠使眾生髮心。所以，發心的因是真如之性。發心的緣，是因為聽聞了三乘之法。聽聞大乘之法，發起大心的人，就叫做菩薩。聽聞緣覺之法，發起緣覺之心的人，就叫做緣覺。聽聞聲聞之法，發起聲聞之心的人，就叫做聲聞。現在說菩薩的發心之相，是指聽聞大乘所說的正法。正法宣說有為法的過患極多，世間諸法都會壞滅，諸佛的功德最殊勝無邊，二乘的極果並非究竟，四生五趣（地獄、餓鬼、畜生、人、阿修羅）都同一真如，一切眾生都曾經是自己的父母，在生死中流浪，遭受無盡的痛苦。發心救度他們，功德無量。行菩薩行，能夠利益自己和他人。勇猛修行，迅速成就佛果。因為聽聞正法，能夠生起信心，深深厭惡世間有為法的過患，對於佛的功德，深深地發起愿求，對於一切眾生，普遍地想要救度。因此能夠發起大菩提心，勇猛。
【English Translation】 English version: Clinging to the notion that things possess inherent self-nature arises from not comprehending the fourth gate of Suchness (真如, Zhenru, True Thusness). Failing to grasp the equality of all dharmas as Suchness, one becomes attached to the distinctions among the six sense objects (六塵, liuchen, six sense objects: sight, sound, smell, taste, touch, and dharma). Bodhisattvas fully understand the four logical gates, realizing that the realms of the six sense objects are illusory, arising from conditions. These conditions lack self-nature; everything is empty. When the mind arises, so does the realm; when the mind ceases, so does the realm. If one abandons the mind's delusive discriminations, everything is equal and Suchness. There is no right or wrong, no taking or rejecting. Clearly present, yet clearly empty. This is the reality seen by Bodhisattvas. Sravakas (聲聞, shengwen, Hearers) and Pratyekabuddhas (緣覺, yuanjue, Solitary Realizers) have not relinquished attachment to appearances, hence their view differs from that of Bodhisattvas.
The sixteenth question asks: What are the initial mind and practices of the three vehicles—Pratyekabuddhas, Sravakas, and Bodhisattvas? I respectfully answer: The arising of the mind is always due to causes and conditions. 'Cause' refers to the inherent nature of beings that leads to liberation. This nature is the Suchness of all dharmas. Because of this nature, one can attain liberation. However, being obscured and hindered by ignorance (無明, wuming, ignorance), one transmigrates within the three realms, drowning in birth and death, enduring endless suffering without release. This is all because one has not heard the correct Dharma of the three vehicles. These three vehicles of Dharma flow from the Dharmadhatu (法界, fajie, Dharma Realm), and thus can awaken the inherent nature of Suchness, causing the mind of the three vehicles to arise. What does this mean? It means that the World-Honored Buddha realized the nature of Suchness. This nature is the correct cause for liberation. As the Buddha realized, he spoke to beings, striking their inherent nature, thus enabling them to generate the mind. Therefore, the cause of generating the mind is the nature of Suchness. The condition for generating the mind is hearing the three vehicles. Hearing the Dharma of the Mahayana (大乘, dacheng, Great Vehicle) and generating a great mind is called a Bodhisattva. Hearing the Dharma of the Pratyekabuddha and generating the mind of a Pratyekabuddha is called a Pratyekabuddha. Hearing the Dharma of the Sravaka and generating the mind of a Sravaka is called a Sravaka. Now, the aspect of the Bodhisattva's mind is that of hearing the correct Dharma spoken in the Mahayana. This Dharma speaks of the extreme faults of conditioned dharmas, that all worldly dharmas are subject to destruction, that the merits of all Buddhas are supremely vast and boundless, that the ultimate fruit of the two vehicles is not ultimate, that the four births and five destinies (四生五趣, sishengwuqu, four types of birth and five realms of existence) are all the same Suchness, that all beings were once our parents, wandering in birth and death, enduring endless suffering. Generating the mind to save them brings immeasurable merit. Practicing the Bodhisattva path benefits oneself and others. Diligently practicing leads to the swift attainment of Buddhahood. Because of hearing the correct Dharma, one can generate faith, deeply detesting the faults of conditioned dharmas, deeply aspiring to the merits of the Buddha, universally desiring to save all beings. Therefore, one can generate the great Bodhicitta (菩提心, putixin, Bodhi mind), courageously.
猛修行菩薩妙。此是菩薩發心相也。緣覺乘人發心相者。此由宿世善根所成。于證果時出無佛世。故發心相微隱難知。謂於過去種善□時。遇緣便修不念果報。佛聞正法便起信心。亦不思惟勝劣德失。但樂早得出離涅槃。不樂世間生死果報。由此成就解脫善根。善得人身生無佛世。宿世所種善根力強。暫過外緣成緣覺果。及得果已不樂度人。常厭喧煩樂獨善寂。故有經中名為獨覺。此是緣覺發心之相。聲聞乘人發心相者。謂曾聞說四諦法門。知苦斷集證滅修道。知此身因煩惱集。若欲出苦要斷集因。若永斷集證涅槃樂。修八聖道以為正因。聞此法已深起愿求。便能修行戒空智慧。解脫分善從此得成。由此善根生於佛世。遇佛聞法便得涅槃。此即聲聞發心相也。
第十七問云。又此三種皆入涅槃聲聞緣覺菩薩涅槃各如何者 謹對。經說三乘皆同涅槃。然其涅槃應有差別。聲聞緣覺勝劣雖殊。而彼所證同我空理。故二乘者涅槃不殊。今以二乘同一位說。謂二乘人於此身上所得涅槃名有餘依。煩惱雖盡苦身在故。飢渴寒熱眾苦極多。深厭此身欲求棄捨。以滅盡定滅其心智。又身化火焚滅此身。身心都無如燈炎滅。眾苦俱寂名無餘依。如太虛空寂無一物。此是二乘所得涅槃。二乘之人作如是見。菩薩所得涅槃義者。於此
【現代漢語翻譯】 現代漢語譯本：勇猛精進修行是菩薩的妙處。這是菩薩發菩提心的表現。緣覺乘人發菩提心的表現是，這是由於過去世的善根所成就的。在證果的時候出生在沒有佛的時代。所以發菩提心的表現微弱而難以察覺。指的是過去種善根的時候，遇到因緣便修行，不考慮果報。聽到佛說正法便生起信心，也不思量殊勝或低劣、功德或過失，只喜歡早日得出離涅槃，不喜歡世間的生死果報。由此成就解脫的善根。善於得到人身，出生在沒有佛的時代。過去世所種的善根力量強大，稍微經過外緣便成就緣覺果。以及得到果位之後不喜歡度化他人，常常厭惡喧鬧煩雜，喜歡獨自清凈。所以在一些經典中被稱為『獨覺』。這是緣覺發菩提心的表現。聲聞乘人發菩提心的表現是，曾經聽聞宣說四諦法門，知曉苦、斷集、證滅、修道。知道這個身體是由於煩惱聚集而產生的。如果想要脫離痛苦，就要斷除集因。如果永遠斷除集因，就能證得涅槃的快樂。修習八聖道作為正因。聽聞此法之後，深深地發起愿求，便能修行戒、空、智慧。解脫分的善根由此得以成就。由於這個善根，出生在有佛的時代。遇到佛聽聞佛法便能證得涅槃。這就是聲聞發菩提心的表現。
第十七問：又這三種都進入涅槃，聲聞、緣覺、菩薩的涅槃各自是怎樣的？ 謹回答：經典上說三乘都趨向涅槃。然而他們的涅槃應該有所差別。聲聞和緣覺的殊勝和低劣雖然不同，但是他們所證得的都是『我空』的道理。所以二乘的涅槃沒有差別。現在將二乘放在同一個位置上來說。二乘之人在這個身體上所得到的涅槃，叫做『有餘依』。煩惱雖然已經斷盡，但是苦的身體還在。飢餓、乾渴、寒冷、炎熱等眾多的痛苦非常多。深深地厭惡這個身體，想要拋棄捨離。用滅盡定來滅除他們的心智。又用火焚燒身體，滅除這個身體。身心都沒有了，就像燈的火焰熄滅一樣。所有的痛苦都寂靜了，叫做『無餘依』。就像太虛空一樣，寂靜而沒有一物。這是二乘所得到的涅槃。二乘之人是這樣認為的。菩薩所得到的涅槃的意義是，對於此...
【English Translation】 English version: The wonderful practice of the Bodhisattva is vigorous cultivation. This is the manifestation of a Bodhisattva's aspiration. The manifestation of a Pratyekabuddha's (Solitary Buddha) aspiration is due to the accumulation of good roots in past lives. They are born in a world without a Buddha when they attain enlightenment. Therefore, the manifestation of their aspiration is subtle and difficult to perceive. It refers to when they cultivated good roots in the past, they practiced upon encountering conditions without thinking of rewards. Upon hearing the Buddha preach the Dharma, they arose faith, without contemplating superiority or inferiority, merits or faults, but only desiring to quickly attain liberation and Nirvana, not delighting in the cycle of birth and death in the world. Thus, they achieve the good roots of liberation. They are fortunate to be born as humans in a world without a Buddha. The power of the good roots planted in past lives is strong, and they attain the fruit of Pratyekabuddha after briefly passing through external conditions. And after attaining the fruit, they do not delight in saving others, often disliking noise and busyness, and delighting in solitary tranquility. Therefore, in some sutras, they are called 'Solitary Awakened Ones'. This is the manifestation of a Pratyekabuddha's aspiration. The manifestation of a Sravaka's (Disciple who learns from the Buddha) aspiration is that they have heard the Four Noble Truths, knowing suffering, abandoning accumulation, realizing cessation, and practicing the path. Knowing that this body arises from the accumulation of afflictions. If one wants to escape suffering, one must abandon the cause of accumulation. If one permanently abandons the cause of accumulation, one can realize the bliss of Nirvana. Practicing the Eightfold Noble Path as the right cause. After hearing this Dharma, they deeply arise aspiration, and then they can practice precepts, emptiness, and wisdom. The good roots of liberation are thus achieved. Due to these good roots, they are born in a world with a Buddha. Upon encountering the Buddha and hearing the Dharma, they can attain Nirvana. This is the manifestation of a Sravaka's aspiration.
Seventeenth question: Furthermore, how does the Nirvana of these three, Sravakas, Pratyekabuddhas, and Bodhisattvas, each enter Nirvana? I respectfully answer: The sutras say that the three vehicles all lead to Nirvana. However, their Nirvana should have differences. Although the superiority and inferiority of Sravakas and Pratyekabuddhas are different, what they realize is the principle of 'selflessness'. Therefore, there is no difference in the Nirvana of the two vehicles. Now, let's discuss the two vehicles in the same position. The Nirvana attained by the people of the two vehicles in this body is called 'Nirvana with residue'. Although afflictions have been exhausted, the suffering body remains. Hunger, thirst, cold, heat, and many other sufferings are very numerous. They deeply detest this body and want to abandon it. They use the cessation meditation to extinguish their mind and intellect. And then burn the body with fire, extinguishing this body. Body and mind are both gone, like the flame of a lamp extinguished. All sufferings are quiet, called 'Nirvana without residue'. Like the empty space, quiet and without a thing. This is the Nirvana attained by the two vehicles. The people of the two vehicles see it this way. The meaning of the Nirvana attained by the Bodhisattva is, regarding this...
義中有其二說。一依唯識漸教說者。地前菩薩未得涅槃。一切苦障皆未斷故。地上雖得百法明門。能證二空真如妙理。為化眾生起煩惱故。不得名曰有餘涅槃。未捨生死有微苦故。不得名曰無餘涅槃。由有下乘般涅槃障。由是未得無住涅槃。要至第五地方斷此障。故至五地方能證得無住涅槃。此是菩薩涅槃相也。二乘所得是有無餘。菩薩所得是無住處。故與二乘涅槃別也。此依漸教作此分別。若依頓教分別說者。菩薩能了一切皆空。一切萬法從心起。心若不動一切皆如。能除分別執著心故。了真實相不起妄心。即是清凈涅槃妙理。雖得此理都無所得。由無所得無所不得。無所得故離諸苦障。是無餘依。無不得故功德成就。是有餘依。生死涅槃但無所住。是無住處。由無所得自性無染。是名自性清凈涅槃。此是頓教涅槃相也。是謂三乘涅槃差別。
第十八問云。大乘經中有說三乘是方便說或說究竟或說二乘皆得成佛或說二乘不得成佛義如何者 謹對。佛法教深廣無邊。隨所化宜隱顯異說。顯即究竟真實理門。隱即方便隨轉理門。隨轉理門是不了義。隨小乘宗義可轉故。真實理門是真了義。是實大乘圓極理故。由有二種理門別故。經或說有定姓二乘。或經說有不定姓二乘。或得成佛。或不成佛。總說須然別分別者。
【現代漢語翻譯】 現代漢語譯本： 關於『義』，有兩種說法。第一種是根據唯識宗的漸教觀點，認為地前菩薩尚未證得涅槃（Nirvana，解脫），一切苦障都未斷除。地上菩薩雖然證得百法明門（百法明門，唯識宗所立一百種法），能夠證悟二空真如（二空真如，人空和法空所顯現的真如實性）的微妙道理，但爲了教化眾生而生起煩惱，因此不能稱為有餘涅槃（有餘涅槃，仍有殘餘煩惱的涅槃）。因為尚未捨棄生死，仍有微小的痛苦，所以不能稱為無餘涅槃（無餘涅槃，完全斷絕煩惱的涅槃）。由於有下乘般涅槃的障礙，因此未能證得無住涅槃（無住涅槃，不住生死，不住涅槃的涅槃）。必須到第五地才能斷除這種障礙，所以到了第五地才能證得無住涅槃。這就是菩薩的涅槃之相。二乘（二乘，聲聞乘和緣覺乘）所證得的是有餘涅槃和無餘涅槃，菩薩所證得的是無住涅槃。因此與二乘的涅槃有所區別。這是根據漸教所作的分別。 如果根據頓教（頓教，直指佛性的教法）來分別，菩薩能夠明瞭一切皆空，一切萬法都從心而起。心若不動，一切皆如（如，真如）。能夠去除分別執著之心，明瞭真實之相，不起妄心，就是清凈涅槃的微妙道理。雖然證得了這個道理，但都無所得。由於無所得，所以無所不得。因為無所得，所以遠離諸苦障，是無餘依（無餘依，沒有煩惱殘餘）。因為無所不得，所以功德成就，是有餘依（有餘依，功德圓滿）。生死涅槃，但無所住，是無住處。由於無所得，自性沒有染污，這叫做自性清凈涅槃（自性清凈涅槃，本性清凈的涅槃）。這就是頓教的涅槃之相。以上是三乘涅槃的差別。 第十八個問題是：大乘經典中有說三乘是方便說，或者說是究竟說，或者說二乘都能成佛，或者說二乘不能成佛，這些說法是什麼意思？ 回答：佛法教義深廣無邊，隨著所教化對象的根器，隱沒或顯現不同的說法。顯現的就是究竟真實的理門，隱沒的就是方便隨順的理門。隨順的理門是不了義（不了義，未究竟的教義），因為可以隨著小乘的宗義而轉變。真實的理門是真了義（了義，究竟的教義），是真實的大乘圓滿至極的道理。由於有兩種理門的區別，經典中或者說有定性二乘（定性二乘，決定不能成佛的二乘），或者說有不定性二乘（不定性二乘，可能成佛的二乘），或者說能夠成佛，或者說不能成佛。總的來說需要這樣分別。
【English Translation】 English version: Regarding the meaning, there are two explanations. The first, according to the gradual teachings of the Yogācāra (唯識宗) school, states that Bodhisattvas (菩薩) before reaching the Bhūmis (地, stages of the Bodhisattva path) have not yet attained Nirvāṇa (涅槃, liberation), and all suffering obstacles have not been severed. Although Bodhisattvas on the Bhūmis attain the 'Hundred Dharmas Illuminating the Door' (百法明門, a hundred dharmas established by the Yogācāra school), enabling them to realize the subtle principle of the 'Two Emptinesses and True Suchness' (二空真如, the true nature revealed by the emptiness of self and the emptiness of dharmas), they generate afflictions to transform sentient beings. Therefore, they cannot be called 'Nirvāṇa with Remainder' (有餘涅槃, Nirvāṇa with residual afflictions). Because they have not yet abandoned birth and death and still have slight suffering, they cannot be called 'Nirvāṇa without Remainder' (無餘涅槃, Nirvāṇa with complete cessation of afflictions). Due to the obstacle of the inferior vehicle's Parinirvāṇa (般涅槃, complete extinction), they have not attained 'Non-Abiding Nirvāṇa' (無住涅槃, Nirvāṇa that neither abides in birth and death nor in Nirvāṇa). It is necessary to reach the Fifth Bhūmi to sever this obstacle, so only at the Fifth Bhūmi can one attain Non-Abiding Nirvāṇa. This is the characteristic of a Bodhisattva's Nirvāṇa. What the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) attain is Nirvāṇa with Remainder and Nirvāṇa without Remainder, while what the Bodhisattva attains is Non-Abiding Nirvāṇa. Therefore, it is different from the Nirvāṇa of the Two Vehicles. This distinction is made according to the gradual teachings. If we differentiate according to the sudden teachings (頓教, teachings that directly point to the Buddha-nature), Bodhisattvas can understand that all is empty, and all phenomena arise from the mind. If the mind does not move, all is Suchness (如, Thusness). Being able to remove the mind of discrimination and attachment, understanding the true nature, and not giving rise to deluded thoughts is the subtle principle of pure Nirvāṇa. Although one attains this principle, there is nothing attained. Because there is nothing attained, there is nothing not attained. Because there is nothing attained, one is free from all suffering obstacles, which is 'Without Remainder'. Because there is nothing not attained, merit and virtue are accomplished, which is 'With Remainder'. Birth and death and Nirvāṇa are simply without abiding, which is 'Non-Abiding'. Because there is nothing attained, the self-nature is without defilement, which is called 'Self-Nature Pure Nirvāṇa' (自性清凈涅槃, Nirvāṇa of inherently pure nature). This is the characteristic of Nirvāṇa in the sudden teachings. The above is the difference between the Nirvāṇa of the Three Vehicles. The eighteenth question is: In the Mahāyāna (大乘) scriptures, some say that the Three Vehicles are expedient teachings, or ultimate teachings, or that the Two Vehicles can all attain Buddhahood, or that the Two Vehicles cannot attain Buddhahood. What is the meaning of these statements? Answer: The Buddha's Dharma (佛法) teachings are profound and boundless, with different hidden and manifest teachings according to the capacity of those being transformed. What is manifest is the ultimate and true principle, and what is hidden is the expedient and adaptable principle. The adaptable principle is provisional (不了義, not definitive), because it can be transformed according to the doctrines of the Hīnayāna (小乘). The true principle is definitive (了義, definitive), because it is the true, complete, and ultimate principle of the Mahāyāna. Because there are two kinds of principles, some scriptures say there are Two Vehicles of fixed nature (定性二乘, Two Vehicles of fixed nature who cannot attain Buddhahood), and some scriptures say there are Two Vehicles of unfixed nature (不定性二乘, Two Vehicles of unfixed nature who may attain Buddhahood), or that they can attain Buddhahood, or that they cannot attain Buddhahood. In general, it is necessary to differentiate in this way.
略明種姓有其二門。一就種子別立五乘。二就真如唯立一姓。初約種子立五姓者。無盡意等諸經所說。一切眾生有五種姓。一無種姓。謂無三乘出世種子。由此畢竟常處凡夫。二聲聞姓。謂即本有聲聞種子。由此定成聲聞菩提。三緣覺姓。謂本有緣覺種子。由此定成緣覺菩提。四佛種姓。謂即本有佛種子。由此定得無上菩提。五不定性。謂具三乘無漏種子。由此漸得三乘菩提。此種子非是新生。從本已來法爾而有。諸經論中言佛性者。即是第四成佛正因。由有此性當成佛故。故此種子名為佛性。不以真如名為佛性。若以真如為佛性者。草木瓦石皆有真如。則草木等皆應成佛。經說眾生得成佛者。唯約有此佛種性人。而說一切皆成佛者。即是一切有佛種者。非前三類皆得成佛。經說二乘不成佛者。說第二三決定性人。定入涅槃不成佛故。有說二乘得成佛者。唯約第五不定性人。迴心向大乃成佛故。經說闡提不出世者。但約第一無種性人。無三乘因永沉溺故。眾生既有如是五性。故佛為說五乘法門。為第一人說人天法。五戒十善生人天故。為第二人說四諦法。命觀染凈成阿羅漢故。為第三人說十二因緣。令觀因緣成緣覺故。為第四人說波羅蜜。令修萬行得成佛故。為第五人具說三乘。令漸修行成佛果故。既有如是定性三乘
【現代漢語翻譯】 現代漢語譯本 略論種姓有兩方面。一是根據種子差別建立五乘。二是根據真如只建立一姓。首先，根據種子建立五姓，如《無盡意經》等經典所說，一切眾生有五種姓：一、無種姓，指沒有聲聞乘、緣覺乘、佛乘的出世種子，因此終究永遠處於凡夫的境界。二、聲聞姓，指原本具有聲聞種子，因此必定成就聲聞菩提。三、緣覺姓，指原本具有緣覺種子，因此必定成就緣覺菩提。四、佛種姓，指原本具有佛種子，因此必定證得無上菩提。五、不定性，指具有聲聞乘、緣覺乘、佛乘的三乘無漏種子，因此逐漸證得三乘菩提。這種子不是新產生的，而是從本來就自然存在的。各種經典和論著中所說的佛性，就是第四種成就佛的正因。因為具有這種佛性，所以將來能夠成佛，因此這種種子被稱為佛性。不是用真如來作為佛性。如果用真如作為佛性，那麼草木瓦石都具有真如，那麼草木等都應該成佛。經典上說眾生能夠成佛，只是針對具有這種佛種性的人而言。而說一切眾生都能成佛，是指一切具有佛種子的人，不是指前面三種人都能成佛。經典上說聲聞乘和緣覺乘不能成佛，是指第二種和第三種決定性的人，因為他們註定要進入涅槃，所以不能成佛。有人說聲聞乘和緣覺乘能夠成佛，只是針對第五種不定性的人，因為他們迴心向大乘，所以能夠成佛。經典上說一闡提（Icchantika，斷善根者）不能出離世間，只是針對第一種無種性的人，因為他們沒有三乘的因，所以永遠沉溺。眾生既然有這樣的五種姓，所以佛為他們宣說五乘法門。為第一種人宣說人天法，因為持守五戒十善能夠生於人天。為第二種人宣說四諦法，使他們觀察染凈，成就阿羅漢（Arhat）。為第三種人宣說十二因緣，使他們觀察因緣，成就緣覺。為第四種人宣說波羅蜜（Paramita，到彼岸），使他們修習萬行，證得佛果。為第五種人全面宣說三乘，使他們逐漸修行，成就佛果。既然有這樣定性的聲聞乘、緣覺乘、佛乘。
【English Translation】 English version To briefly discuss the lineages, there are two aspects. First, based on the differences in seeds, establish the Five Vehicles. Second, based on the True Thusness (Tathata), establish only one lineage. Firstly, regarding the establishment of the Five Lineages based on seeds, as stated in scriptures such as the Akshayamati-sutra (The Sutra of Inexhaustible Intent), all sentient beings have five lineages: 1. Those without lineage, meaning they lack the seeds for the three vehicles (Shravakayana, Pratyekabuddhayana, Buddhayana) to transcend the world. Therefore, they remain ordinary beings forever. 2. The Shravaka (hearer) lineage, meaning they inherently possess Shravaka seeds, thus they are destined to achieve Shravaka Bodhi. 3. The Pratyekabuddha (solitary realizer) lineage, meaning they inherently possess Pratyekabuddha seeds, thus they are destined to achieve Pratyekabuddha Bodhi. 4. The Buddha lineage, meaning they inherently possess Buddha seeds, thus they are destined to attain unsurpassed Bodhi. 5. The Undetermined lineage, meaning they possess the undefiled seeds of the three vehicles, thus they gradually attain the Bodhi of the three vehicles. These seeds are not newly generated but have existed naturally from the beginning. The 'Buddha-nature' mentioned in various scriptures and treatises refers to the fourth, the direct cause for becoming a Buddha. Because they possess this nature, they will become Buddhas in the future. Therefore, these seeds are called Buddha-nature. It is not True Thusness that is considered Buddha-nature. If True Thusness were considered Buddha-nature, then grass, trees, tiles, and stones would all possess True Thusness, and thus grass, trees, etc., should all become Buddhas. The scriptures say that sentient beings can become Buddhas, but this only refers to those who possess this Buddha-lineage. Saying that all sentient beings can become Buddhas means all those who possess Buddha-seeds, not that the first three types can all become Buddhas. The scriptures say that Shravakas and Pratyekabuddhas cannot become Buddhas, referring to the second and third types, those of determined nature, because they are destined to enter Nirvana and cannot become Buddhas. Some say that Shravakas and Pratyekabuddhas can become Buddhas, but this only refers to the fifth type, those of undetermined nature, because they turn their minds towards the Great Vehicle and can thus become Buddhas. The scriptures say that an Icchantika (one who has severed their roots of goodness) cannot leave the world, but this only refers to the first type, those without lineage, because they lack the causes for the three vehicles and are forever submerged. Since sentient beings have these five lineages, the Buddha teaches the Five Vehicles accordingly. For the first type, he teaches the Dharma of humans and gods, because upholding the five precepts and practicing the ten virtues leads to rebirth in the realms of humans and gods. For the second type, he teaches the Four Noble Truths, enabling them to observe defilement and purity and attain Arhatship. For the third type, he teaches the Twelve Links of Dependent Origination, enabling them to observe dependent origination and attain Pratyekabuddhahood. For the fourth type, he teaches the Paramitas (perfections), enabling them to cultivate myriad practices and attain Buddhahood. For the fifth type, he comprehensively teaches the three vehicles, enabling them to gradually cultivate and attain the fruit of Buddhahood. Since there are these determined Shravaka, Pratyekabuddha, and Buddha vehicles.
。故三乘法是其實理。而有經中說一乘者。但為別攝不定性人。令舍二乘向佛果故。就權方便假說一乘。定性二乘若成佛者。則一乘法應是真實。何故深密及諸經中說一乘法是不了義。后約真如立一性者。即涅槃等諸經皆說一切眾生皆有佛性。即是諸法真如一切眾生平等共有。由有此性皆得成佛。故說眾生皆唯一性。既諸眾生皆當得佛。即一切行皆順真如。是故唯立一乘正法。而經有說五乘性者。但由無明厚薄不同。出世因緣有小有大。故有五乘種性差別。無明厚者未起信心。是阿闡提名無種性。無明薄者發出世心。隨同三乘成三乘性。故有三乘決定性人。若於三乘俱可愛樂。是故名為不定性人。此五種性既近熏成。近可令其得利樂故。故佛隨姓為說三乘。為無姓人說人天法。為三乘人說三乘法。然其三乘有隱有顯。初為別攝小乘姓人。令其證得小乘果故。是故隱覆為說小乘。不言所說是小乘法。不道別有無上大乘。佛說自身是阿羅漢。我與汝等同在一乘。眾生由得成聖果。不知別有究竟大乘。執我與佛等無差別。世尊為破如是執著。及為別攝大乘姓人。令普修行大乘法故。更為顯說三乘法門。乃說三乘是其實理。言一乘者是權教門。解深密經依此而說。此就粗淺近緣門說。有此五性三乘法門。若就真如微細正因。一
切眾生皆有佛性。是故究竟唯有一乘。一切二乘皆得成佛。決定實無定性二乘。十方佛土唯一乘法。故知。實理唯一佛乘。法花經等依此而說。而深密經言一乘法。不了義者一乘有二。一者方便。即前所說合三為一。權說一乘。二者真實。即法花說會三歸一。實說一乘。深密所言一乘之法。不了義者說前一乘。非說法花后教一乘。在深密后說法花故。既知眾生皆有佛性。一切皆得成佛菩提。故無一分無性眾生。盡未來際不出離者。亦無一類定性三乘。定入涅槃不迴心者。如此說者是小乘教。設有大乘作此說者當知。皆是隨轉理門。非是大乘究竟實理。
第十九問云。經說聲聞所得涅槃與佛無異后智三身一切並滅猶如燈焰滅即無餘此是定說是不定說 謹對。聲聞涅槃與佛全別。言無異者是小乘宗。佛為化彼下性眾生。令其證得阿羅漢果。說身極苦令起厭心。但有身者皆是苦惱。故得涅槃一切皆滅。由此永寂安樂無為。而我修行成此滅度。我所得者汝亦得之。故說三乘同一解脫。說佛與彼同一涅槃。后智三身一切皆滅。如燈焰滅餘燼亦無。依小乘宗而作此說。據其實理或即不然。言涅槃者是圓寂義。圓謂圓滿三德具足。寂謂寂靜。眾苦皆無。三身若無說難圓寂。四智既滅誰證涅槃。故佛涅槃非是永滅。萬德具足眾善
【現代漢語翻譯】 現代漢語譯本： 一切眾生都具有佛性。因此，最終來說只有一佛乘。一切二乘（聲聞乘和緣覺乘）最終都能成佛。實際上，並沒有固定為二乘的說法。十方佛土都只有一乘佛法。所以說，真實的道理只有一佛乘。《法華經》等經典就是依據這個道理而說的。而《深密經》所說的一乘法，如果是不了義的說法，那麼一乘就有兩種含義：一是方便，就是前面所說的合三乘為一乘，權巧方便地說是一乘；二是真實，就是《法華經》所說的會三乘歸於一乘，真實地說是一乘。《深密經》所說的一乘之法，如果是不了義的說法，說的是前一種方便的一乘，而不是說法華經后教所說的一乘。因為《法華經》是在《深密經》之後說的。既然知道眾生都具有佛性，一切眾生最終都能成就佛的菩提，所以沒有一部分沒有佛性的眾生，也沒有永遠不能解脫的眾生。也沒有固定為三乘，註定要進入涅槃而不迴心轉入大乘的眾生。如果有人這樣說，那是小乘的教義。即使有大乘修行者這樣說，應當知道，那都是隨順某種理論而說的，不是大乘究竟真實的道理。
第十九問：經中說聲聞所證得的涅槃與佛的涅槃沒有差別，后得智、三身（法身、報身、應身）一切都滅盡，就像燈焰熄滅后什麼都不剩，這是確定的說法還是不確定的說法？ 謹對：聲聞的涅槃與佛的涅槃完全不同。說沒有差別，那是小乘的宗義。佛爲了教化那些根性低下的眾生，讓他們證得阿羅漢果，就說身體極其痛苦，讓他們生起厭離之心。只要有身體，就都是苦惱。所以證得涅槃后一切都滅盡。由此達到永遠寂靜、安樂無為的境界。而我修行成就的也是這種滅度。我所證得的，你們也能證得。所以說三乘是同一解脫，說佛與他們證得的是同一涅槃。后得智、三身一切都滅盡，就像燈焰熄滅后餘燼也沒有。這是依據小乘的宗義而說的。但根據真實的道理，或許就不是這樣。所謂涅槃，是圓寂的意思。圓，是指圓滿，三德（法身德、般若德、解脫德）具足。寂，是指寂靜，一切痛苦都沒有。如果三身都沒有了，就難以說是圓寂。如果四智（成所作智、妙觀察智、平等性智、大圓鏡智）都滅盡了，誰來證得涅槃？所以佛的涅槃不是永遠的滅盡，而是萬德具足，眾善圓滿。
【English Translation】 English version: All sentient beings possess Buddha-nature. Therefore, ultimately, there is only one Buddha-vehicle (Ekayana). All two-vehicle practitioners (Sravakas and Pratyekabuddhas) will eventually attain Buddhahood. In reality, there is no fixed two-vehicle state. The Buddha-lands in the ten directions have only the one-vehicle Dharma. Thus, it is known that the true principle is only the one Buddha-vehicle. The Lotus Sutra and other scriptures are based on this principle. However, the Samdhinirmocana Sutra speaks of the one-vehicle Dharma, but if it is not the definitive meaning, then the one-vehicle has two meanings: first, expedient means, which is the aforementioned combining of the three vehicles into one, expediently speaking of one vehicle; second, the truth, which is the Lotus Sutra's teaching of converging the three vehicles into one, truly speaking of one vehicle. The one-vehicle Dharma spoken of in the Samdhinirmocana Sutra, if it is not the definitive meaning, speaks of the former expedient one-vehicle, not the one-vehicle taught later in the Lotus Sutra, because the Lotus Sutra was taught after the Samdhinirmocana Sutra. Since it is known that all sentient beings possess Buddha-nature, and all will eventually attain Buddha's Bodhi, therefore there is no portion of sentient beings without Buddha-nature, nor any who will never be liberated. There is also no fixed three-vehicle type, destined to enter Nirvana without turning their minds towards the Mahayana. If someone says this, it is the teaching of the Hinayana. Even if a Mahayana practitioner says this, it should be known that they are following a certain theoretical framework, not the ultimate truth of the Mahayana.
Question 19: The sutra says that the Nirvana attained by Sravakas is no different from the Buddha's Nirvana, and that after-wisdom (后智), the three bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) all cease, just like a lamp flame extinguished leaving nothing behind. Is this a definitive statement or an indefinite statement? Answer: The Nirvana of Sravakas is completely different from the Nirvana of the Buddha. To say there is no difference is the doctrine of the Hinayana. The Buddha, in order to teach those beings of inferior capacity and enable them to attain the Arhat fruit, spoke of the extreme suffering of the body, causing them to develop a sense of aversion. As long as there is a body, there is suffering. Therefore, upon attaining Nirvana, everything ceases. Thus, they reach a state of eternal tranquility, bliss, and non-action. And what I cultivate to achieve is this cessation. What I have attained, you can also attain. Therefore, it is said that the three vehicles share the same liberation, and that the Buddha and they attain the same Nirvana. After-wisdom and the three bodies all cease, just like a lamp flame extinguished leaving no ashes. This is said according to the doctrine of the Hinayana. But according to the true principle, it may not be so. Nirvana means 'perfect stillness'. 'Perfect' means complete, possessing the three virtues (Dharmakaya-virtue, Prajna-virtue, and Liberation-virtue). 'Stillness' means tranquility, without any suffering. If the three bodies are gone, it is difficult to call it 'perfect stillness'. If the four wisdoms ( 成所作智 Accomplishing Wisdom, 妙觀察智 Discriminating Wisdom, 平等性智 Wisdom of Equality, 大圓鏡智 Great Mirror Wisdom) are extinguished, who will realize Nirvana? Therefore, the Buddha's Nirvana is not eternal extinction, but the perfection of all virtues and the completeness of all goodness.
斯圓。據此涅槃唯佛獨有。故聲聞等未得涅槃。方便門中說。聲聞得涅槃不同有其二種。一者方便。二者真實。方便涅槃又有二種。一者外道。二者聲聞。外道即以生無想天。生無色界離欲界苦。假說涅槃。聲聞即以斷粗煩惱入滅盡定。粗動息滅名曰涅槃。亦與外道涅槃差別。外道滅度不離四生。聲聞涅槃乃出三界。雖與外道滅度不同。亦與大乘涅槃有異。大乘所得究竟無餘。真實無為常樂我凈。聲聞所得但名有餘。未名無餘究竟滅度。有三種余非無餘故。言無餘者。一煩惱余。即所知障二業行余。即無漏業三果報余。即意生身總說雖然別分別者。以諸聖凡有二種障。由此能感二種生死。以煩惱障從我執起。能發凡夫五趣漏業。能感凡夫分段苦身。以所知障從法執生。能發聖人凈分別業。感得聖人變易苦身。二乘已能斷煩惱障。滅有漏業離三界生。能得有餘涅槃樂故。厭此粗苦所依身心。欲入無餘寂滅安樂。以滅盡定滅其心智。又以化火焚燒苦身。謂言一切如燈焰盡。所滅心者滅六識心。豈能滅得阿賴耶識。所焚身者焚分段身。豈能焚得變易身相。非彼知見不能除故。分段身心雖然滅已。由所知障不能滅故。后無漏業亦不捨故。阿賴耶不可段故。法示皆有變易報續。此變易報名意生身。此身微細余不能見。欲入滅時滅
【現代漢語翻譯】 現代漢語譯本 斯圓（Siyuan）。由此可知，涅槃（Nirvana）唯有佛陀才能證得。因此，聲聞（Śrāvaka）等尚未證得涅槃。在方便法門中說，聲聞證得的涅槃有兩種不同：一是方便涅槃，二是真實涅槃。方便涅槃又分為兩種：一是外道（Tīrthika），二是聲聞。外道是指通過生到無想天（asaṃjñika-deva），暫時脫離欲界（Kāmadhātu）的痛苦，而假稱涅槃。聲聞是指通過斷除粗重的煩惱，進入滅盡定（nirodha-samāpatti），粗重的妄動止息，稱為涅槃。這也與外道的涅槃有所區別。外道的滅度沒有脫離四生（caturyoni），而聲聞的涅槃則超出了三界（Tridhātu）。雖然與外道的滅度不同，但也與大乘（Mahāyāna）的涅槃有區別。大乘所證得的是究竟圓滿、真實無為、常樂我凈的涅槃。而聲聞所證得的只能稱為有餘涅槃，還不能稱為無餘究竟的滅度。因為還有三種剩餘，所以不是無餘。所謂『無餘』，一是煩惱余，即所知障（jñeyāvaraṇa）；二是業行余，即無漏業（anāsrava-karma）；三是果報余，即意生身（manomayakāya）。總的來說是這樣，但具體分析，諸聖人和凡夫有兩種障礙，由此能感得兩種生死。煩惱障（kleśāvaraṇa）從我執（ātmagrāha）產生，能引發凡夫五趣（pañca-gati）的有漏業（sāsrava-karma），能感得凡夫分段生死的苦身。所知障從法執（dharmagrāha）產生，能引發聖人清凈的分辨業，感得聖人變易生死的苦身。二乘（Śrāvakayāna and Pratyekabuddhayāna）已經能夠斷除煩惱障，滅除有漏業，脫離三界生死，能夠獲得有餘涅槃的快樂，厭離這粗重痛苦所依的身心，想要進入無餘寂滅的安樂。通過滅盡定滅除其心智，又用火焚燒這苦身，認為一切都像燈焰熄滅一樣。所滅的心，是滅除六識心（ṣaṭ-vijñāna-kāya），怎麼能滅除阿賴耶識（Ālaya-vijñāna）呢？所焚燒的身，是焚燒分段生死的身，怎麼能焚燒變易生死的相貌呢？因為他們沒有這樣的知見，所以不能除滅。分段生死的身心雖然滅除了，但由於所知障不能滅除，後來的無漏業也不能捨棄，阿賴耶識也不能斷滅，所以仍然有變易生死的果報相續。這變易生死稱為意生身。這身體非常微細，其他人都不能看見。想要入滅的時候滅
【English Translation】 English version Siyuan. According to this, only the Buddha uniquely possesses Nirvana. Therefore, Śrāvakas (Hearers) and others have not attained Nirvana. It is said in the expedient teachings that there are two types of Nirvana attained by Śrāvakas: one is expedient, and the other is real. Expedient Nirvana is further divided into two types: one is that of the Tīrthikas (Non-Buddhists), and the other is that of the Śrāvakas. The Tīrthikas attain it by being born in the asaṃjñika-deva (the Heaven of Non-Perception), temporarily escaping the suffering of the Kāmadhātu (Desire Realm), and falsely claiming it as Nirvana. The Śrāvakas attain it by severing coarse afflictions and entering nirodha-samāpatti (Cessation Attainment), where coarse movements cease, which is called Nirvana. This is also different from the Nirvana of the Tīrthikas. The liberation of the Tīrthikas does not escape the caturyoni (four forms of birth), while the Nirvana of the Śrāvakas transcends the Tridhātu (Three Realms). Although different from the liberation of the Tīrthikas, it is also different from the Nirvana of the Mahāyāna (Great Vehicle). What the Mahāyāna attains is ultimate, complete, real, unconditioned, characterized by permanence, bliss, self, and purity. What the Śrāvakas attain can only be called Nirvana with remainder, not yet complete and ultimate liberation. Because there are three remainders, it is not without remainder. The so-called 'without remainder' refers to: first, the remainder of afflictions, which is jñeyāvaraṇa (the Obstruction of Knowledge); second, the remainder of karmic actions, which is anāsrava-karma (non-leaking karma); and third, the remainder of karmic retribution, which is manomayakāya (the mind-made body). Generally speaking, it is like this, but specifically analyzing, all sages and ordinary beings have two kinds of obstructions, by which they can experience two kinds of birth and death. Kleśāvaraṇa (the Obstruction of Afflictions) arises from ātmagrāha (attachment to self), which can cause ordinary beings to generate sāsrava-karma (leaking karma) in the pañca-gati (five realms), and can cause ordinary beings to experience the suffering body of segmented birth and death. Jñeyāvaraṇa arises from dharmagrāha (attachment to phenomena), which can cause sages to generate pure discriminating karma, and experience the suffering body of transmutational birth and death. The Śrāvakayāna and Pratyekabuddhayāna (Solitary Realizer Vehicle) have already been able to sever kleśāvaraṇa, extinguish sāsrava-karma, and escape the cycle of birth and death in the Three Realms, and can obtain the happiness of Nirvana with remainder, disliking this coarse and painful body and mind, wanting to enter the peace and bliss of Nirvana without remainder. Through nirodha-samāpatti, they extinguish their mind and intellect, and also burn this suffering body with fire, thinking that everything is like a lamp flame extinguished. The mind that is extinguished is the ṣaṭ-vijñāna-kāya (the six consciousnesses), how can they extinguish Ālaya-vijñāna (the store consciousness)? The body that is burned is the body of segmented birth and death, how can they burn the appearance of transmutational birth and death? Because they do not have such knowledge and views, they cannot eliminate it. Although the body and mind of segmented birth and death are extinguished, because jñeyāvaraṇa cannot be extinguished, and the subsequent anāsrava-karma cannot be abandoned, and Ālaya-vijñāna cannot be severed, there is still the continuation of the retribution of transmutational birth and death. This transmutational birth and death is called manomayakāya (the mind-made body). This body is very subtle, and others cannot see it. When wanting to enter extinction, extinguish
六識故。意生身上六識不行。如重醉人都無知覺。后滅盡定勢力盡故。佛悲願力所資重故。還從定起如重醉醒。見意生身在佛凈土。始知不是無餘涅槃。故楞伽經依此偈云。三昧酒所醉乃至劫。不覺酒消然後可覺得佛無上身。又智度論依此說云。有妙凈土出過三界。諸阿羅漢生在其中。既聲聞等求得涅槃。豈更與佛涅槃無異故。前所言三乘涅槃與佛同者。是不定。定執見小乘妄興此論。達觀君子詎可從之。
等二十問云。大乘經說一切諸法皆無自性無生無滅本來涅槃既示如何更須修道一切自然得涅槃故 謹對。佛說法空為除有執。有執除已空法亦除。若更執空卻成重過。如藥治病病息藥亡。既于藥病皆不合留。故於有空並不可著。故深密經依此義云。勝義生菩薩白佛言。世尊世尊初說一切諸法。生相滅相未生令生。生已相續增長廣大。世尊復說。一切諸法皆無自性。無生無滅本來寂靜。自性涅槃未知。世尊是何密意。世尊告言。我初為彼未種善根 令得種故。未滅諸障令其滅故。未滅資糧令成熟故。故為宣說生相滅相。未生令生生已相續。若諸眾生已種善根。已滅諸障。已能成熟福知資糧。然由未能除其執著。未能證得安樂涅槃。故我為說一切諸法。皆無自性無生無滅。本來寂靜自性涅槃。若諸眾生已種善根。
【現代漢語翻譯】 現代漢語譯本： 因為六識的緣故。意生身（manomayakāya，由意念產生的身體）上的六識無法運作。就像深度醉酒的人一樣，沒有任何知覺。後來因為滅盡定（nirodha-samāpatti，一種禪定狀態）的力量耗盡，又因為佛陀的慈悲願力所資助，才又從禪定中醒來，就像從深度醉酒中醒來一樣。見到意生身在佛陀的凈土中，才開始知道這不是無餘涅槃（nirupadhishesa-nirvana，沒有剩餘煩惱的涅槃）。所以《楞伽經》（Laṅkāvatāra Sūtra）依據這個偈頌說：『三昧酒所醉，乃至劫，不覺酒消，然後可覺得佛無上身。』又《智度論》（Mahāprajñāpāramitopadeśa）依據這個說法說：『有妙凈土出過三界，諸阿羅漢生在其中。』既然聲聞（śrāvaka，聽聞佛法而證悟者）等求得涅槃，怎麼會再與佛陀的涅槃沒有差別呢？所以前面所說的三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）涅槃與佛陀相同，是不確定的。堅定執著于小乘見解的人才會妄自興起這種論調。通達事理的君子怎麼可以聽從呢？
等二十問說：『大乘經說一切諸法皆無自性，無生無滅，本來涅槃，既然已經開示了，為什麼還需要修道，一切自然就能得到涅槃呢？』 謹此對答：佛陀說法空（śūnyatā，空性）是爲了去除有執（bhava-tṛṣṇā，對存在的執著）。有執去除后，空法也應該去除。如果更執著于空，反而會成為更嚴重的過失。就像用藥物治療疾病，疾病痊癒后藥物也應該停止使用。既然對於藥物和疾病都不應該保留，所以對於有和空都不應該執著。所以《深密經》（Saṃdhinirmocana Sūtra）依據這個意義說：勝義生菩薩（Paramārthasamudgata）稟白佛陀說：『世尊，世尊最初說一切諸法，有生相滅相，未生令生，生已相續增長廣大。世尊又說，一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃。』不知道世尊的密意是什麼。世尊告訴他說：『我最初為那些沒有種下善根的人，爲了讓他們種下善根，爲了讓他們滅除各種障礙，爲了讓他們成熟資糧，所以為他們宣說生相滅相，未生令生，生已相續。如果眾生已經種下善根，已經滅除各種障礙，已經能夠成熟福德智慧資糧，然而由於未能去除他們的執著，未能證得安樂涅槃，所以我為他們說一切諸法，皆無自性，無生無滅，本來寂靜自性涅槃。如果眾生已經種下善根，』
【English Translation】 English version: Because of the six consciousnesses. The six consciousnesses on the manomayakāya (mind-made body) cannot function. It's like a deeply drunk person who has no awareness. Later, because the power of nirodha-samāpatti (cessation attainment) is exhausted, and because of the support of the Buddha's compassionate vows, one awakens from samadhi, just like waking up from deep drunkenness. Seeing the manomayakāya in the Buddha's Pure Land, one begins to realize that this is not nirupadhishesa-nirvana (nirvana without remainder). Therefore, the Laṅkāvatāra Sūtra relies on this verse, saying: 'Intoxicated by the wine of samadhi, even for kalpas, one does not realize the wine has dissipated, and then one can perceive the Buddha's supreme body.' Furthermore, the Mahāprajñāpāramitopadeśa relies on this saying: 'There is a wonderful Pure Land that transcends the three realms, where all Arhats are born.' Since the śrāvakas (hearers) and others seek to attain Nirvana, how could it be no different from the Buddha's Nirvana? Therefore, the previous statement that the Nirvana of the three yānas (vehicles) is the same as the Buddha's is uncertain. Those who firmly cling to the views of the Hinayana (small vehicle) falsely raise this argument. How can a wise person follow it?
The twentieth question asks: 'The Mahayana Sutras say that all dharmas are without self-nature, without arising or ceasing, and are originally Nirvana. Since this has already been revealed, why is it still necessary to cultivate the path? Everything will naturally attain Nirvana.' The reply is: The Buddha taught emptiness (śūnyatā) to remove attachment to existence (bhava-tṛṣṇā). Once attachment to existence is removed, the dharma of emptiness should also be removed. If one clings to emptiness, it becomes an even greater fault. It's like using medicine to cure an illness; once the illness is cured, the medicine should also be stopped. Since neither medicine nor illness should be retained, one should not be attached to either existence or emptiness. Therefore, the Saṃdhinirmocana Sūtra relies on this meaning, saying: The Bodhisattva Paramārthasamudgata said to the Buddha: 'World Honored One, you initially said that all dharmas have arising and ceasing, causing the unarisen to arise, and the arisen to continue to grow and expand. You also said that all dharmas are without self-nature, without arising or ceasing, originally tranquil, and self-natured Nirvana.' I do not know the World Honored One's secret intention. The World Honored One told him: 'Initially, for those who have not planted good roots, in order to enable them to plant good roots, in order to enable them to eliminate various obstacles, in order to enable them to mature their accumulations, I taught them about arising and ceasing, causing the unarisen to arise, and the arisen to continue. If sentient beings have already planted good roots, have already eliminated various obstacles, and are already able to mature their accumulations of merit and wisdom, but have not yet been able to remove their attachments, and have not yet attained peaceful Nirvana, then I tell them that all dharmas are without self-nature, without arising or ceasing, originally tranquil, and self-natured Nirvana. If sentient beings have already planted good roots,'
已滅諸障已成資糧。是智慧類非愚癡類。聞我說是無自性法。便能信受善解佛意。如理修行而離執著。證得究竟安樂涅槃。此無自性無生滅法。則于彼人成大利益。若諸眾生未種善根。未滅諸障。未成資糧。聞我說是一切諸法皆無自性無生滅法。雖能信受不能善解。所說意故而定執著。由執著起斷滅見。執一切法實無性等。于諸善法不肯修行。不種善根不滅諸障。不能成孰福智資糧。誹謗一切有自性法。破滅一切功德善根。故無自性甚深妙法。即于彼人成大衰損。經文極廣旨散文弘。故於今者探意而說。至教昭著自可依憑。如或廣明恐成繁重。
第二十一問云。其含藏識與大智慧雖有清濁是一是異義如何者 謹對。含藏識是阿賴耶。大智慧者即如來藏。有大智慧光明性故。清濁雖異性相難分。由此言之非一非異。故密嚴經依此偈云。如來清凈藏世間阿賴耶如金與指環展轉無差別。金與指環喻如來藏與阿賴耶。非一異義。非一異者。如楞伽經云。泥團微塵非一非一異。金莊嚴具亦復如是。謂金全體以成指镮。故金與镮不可一異。若金與環是一者。镮相滅時金體應滅。環相若滅金體不亡。故金與環不可言一。金與環相若是異者。豈離金外環相得存。非可離環別求金體。金與環相非一異成。藏識與智當知亦爾。如來藏
【現代漢語翻譯】 現代漢語譯本 已滅除各種業障，已經成就各種福德資糧。這是屬於智慧的種類，不是屬於愚癡的種類。聽聞我說一切法無自性的道理，便能信受，善於理解佛的意旨，如理如法地修行，並且遠離執著，證得究竟安樂的涅槃。這無自性、無生滅的法，對於這些人來說，就能成就大利益。如果眾生沒有種植善根，沒有滅除各種業障，沒有成就各種福德資糧，聽聞我說一切諸法皆無自性、無生滅，雖然能夠信受，卻不能善於理解我所說的意旨，因而必定產生執著。由於執著而生起斷滅見，執著一切法實際上沒有自性等等邪見，對於各種善法不肯修行，不種植善根，不滅除各種業障，不能成熟福德和智慧的資糧，誹謗一切有自性的法，破滅一切功德善根。所以，這無自性甚深微妙的法，對於這些人來說，反而會造成巨大的衰損。經文極其廣博，主旨分散，文辭宏大，所以現在只是探取其意旨而說。究竟的教義昭然顯著，自然可以依據信奉。如果詳細闡明，恐怕會變得繁瑣冗長。 第二十一問說：『含藏識（Alaya-識，儲存一切種子識）與大智慧（Mahaprajna，偉大的智慧），雖然有清凈和污濁的區別，究竟是一還是異？』回答：含藏識就是阿賴耶識，大智慧就是如來藏（Tathagatagarbha，如來法身的儲藏）。因為具有大智慧光明之性，所以清凈和污濁雖然不同，但其體性與現象難以分割。因此說，非一非異。所以《密嚴經》依據這個偈頌說：『如來清凈藏，世間阿賴耶，如金與指環，展轉無差別。』金與指環比喻如來藏與阿賴耶，是非一異的含義。非一異，如《楞伽經》所說：『泥團微塵，非一非一異。金莊嚴具，亦復如是。』意思是說，金的全體用來製成指環，所以金與指環不可說是一，也不可說是異。如果金與環是一，那麼環的形相滅時，金的本體也應該滅。但環的形相即使滅了，金的本體也不會消失，所以金與環不可說是一。如果金與環的形相是異，那麼離開了金，環的形相又怎麼能夠存在呢？不可能離開環而另外去尋找金的本體。金與環的形相是非一異而成的。藏識與智慧，應當知道也是這樣。如來藏
【English Translation】 English version Having extinguished all obstacles and accumulated the necessary resources, they belong to the category of wisdom, not the category of ignorance. Upon hearing me speak of the Dharma of no self-nature, they can believe and accept it, understand the Buddha's intent, practice accordingly, and detach themselves from attachments, attaining ultimate bliss and Nirvana. This Dharma of no self-nature and no arising or ceasing will bring great benefit to those people. If sentient beings have not planted good roots, have not extinguished all obstacles, and have not accumulated the necessary resources, upon hearing me say that all Dharmas are without self-nature and without arising or ceasing, although they may believe and accept it, they cannot understand the meaning of what is said and will become attached. Due to attachment, they will develop nihilistic views, clinging to the idea that all Dharmas have no inherent nature, etc. They will not be willing to practice good Dharmas, plant good roots, or extinguish obstacles, and they will not be able to mature their accumulation of merit and wisdom. They will slander all Dharmas that have self-nature, destroying all meritorious qualities and good roots. Therefore, the profound and wondrous Dharma of no self-nature will cause great harm to those people. The sutras are extremely vast, the main points are scattered, and the text is extensive, so today I will only explore the meaning and speak about it. The ultimate teachings are clearly evident and can be relied upon. If I were to explain in detail, it would become too lengthy and cumbersome. Question 21 asks: 'The Alaya-consciousness (含藏識, Alaya-vijnana, storehouse consciousness) and great wisdom (大智慧, Mahaprajna), although having the distinction of purity and impurity, are they one or different? What is the meaning?' I respectfully answer: The Alaya-consciousness is the Alaya-vijnana. Great wisdom is the Tathagatagarbha (如來藏, the womb of the Tathagata). Because it has the nature of great wisdom and light, although purity and impurity are different, their essence and phenomena are difficult to separate. Therefore, it is said to be neither one nor different. Therefore, the Sri-mala-devi-simhanada Sutra relies on this verse: 'The pure Tathagatagarbha, the Alaya of the world, is like gold and a finger ring, transforming without difference.' Gold and a finger ring are metaphors for the Tathagatagarbha and the Alaya-vijnana, meaning neither one nor different. Neither one nor different, as the Lankavatara Sutra says: 'A lump of clay and dust, neither one nor not one. Golden ornaments are also like this.' It means that the entire gold is used to make a finger ring, so gold and a finger ring cannot be said to be one, nor can they be said to be different. If gold and the ring are one, then when the form of the ring disappears, the essence of the gold should also disappear. But even if the form of the ring disappears, the essence of the gold does not vanish, so gold and the ring cannot be said to be one. If the form of gold and the ring are different, then how can the form of the ring exist apart from the gold? It is impossible to seek the essence of gold separately from the ring. The form of gold and the ring are formed by neither one nor different. The storehouse consciousness and wisdom should also be understood in this way. Tathagatagarbha
者即是真心。阿賴耶者乃是妄識。真心清凈即是本源。妄識生滅乃成流浪。總說雖然別分別者。謂如來藏本源真心。性雖清凈常住無為。而亦不守本靜故受無明熏動成妄識。隨流生死而作眾生。雖成眾生不失本性。故離妄識還歸本源。若如來藏守常住性。不作眾生有常邊過。若如來藏成眾生時。失其本性有斷邊過。既如來。藏非斷非常。故與妄識非一非異。若定一者妄識滅時真心應滅。即隨斷邊。若定異者。妄識動時真心不動。即墮常邊離。此二邊故非一非異。所問之因依法性宗。所對之門依頓教立。與唯識等義稍不同。宗旨有殊伏惟昭鑒。
第二十二問云。佛在世時眾僧共行一法乃佛滅後分為四部不同於四部中何是一法 謹對。佛在世時大師導世。真風廣局法雨段沾。共稟慈尊別無師範。大土壞道不二法門。小乘遵途混一知見。並無異轍咸稟通達。及至覺歸真邪魔孔熾群生失腳正法陵夷遂使一味之法分成。諸見之宗三藏微言。湮滅群迷之口競申別趣。各檀師資互起憎嫌。更相黨換始分部執。盛開二十之名終久流行。但聞四五云。說所言四者。即是西域。各有三藏。盛行四宗。一上座部。二說有部。三大眾部。四正量部。言五部者。即是東方。但就律宗有五部。一者薩婆多。即十誦律漢地似行。二曇無德。即四
【現代漢語翻譯】 現代漢語譯本：這就是真心。阿賴耶（Ālaya，藏識）是妄識。真心清凈就是本源。妄識生滅就成了流浪。總的來說，雖然有種種分別，但如來藏（Tathāgatagarbha）本源真心，其性雖然清凈、常住、無為，但也不守本來的寂靜，所以受到無明（Avidyā）的薰染而動，成為妄識，隨順生死而成為眾生。雖然成為眾生，但不失去本性，所以離開妄識還能迴歸本源。如果如來藏守住常住的性質，不成為眾生，就會有常邊的過失。如果如來藏成為眾生時，失去了其本性，就會有斷邊的過失。既然如來藏非斷非常，所以與妄識非一非異。如果確定是一，妄識滅的時候真心也應該滅，就隨順了斷邊。如果確定是異，妄識動的時候真心不動，就墮入了常邊。離開這兩種邊，所以非一非異。所問的原因是依據法性宗（Dharmatā），所回答的門徑是依據頓教而立。與唯識（Vijñānavāda）等的意義稍有不同，宗旨有差別，希望您明察。
第二十二問說：『佛在世的時候，眾僧共同奉行一種法，但是佛滅度后，分為四部，在這四部中，哪一個是佛陀的一法？』 謹此回答：佛在世的時候，大師引導世人，真正的佛法廣為流佈，佛法像雨水一樣滋潤萬物。大家共同稟承慈悲的佛陀，沒有其他的師範。大乘修行人壞滅言語道斷，進入不二法門。小乘修行人遵循自己的道路，統一知見。並沒有不同的途徑，都稟承通達的教義。等到佛陀覺悟歸真后，邪魔的氣焰熾盛，眾生失去了正確的方向，正法衰落，於是使原本一體的佛法分成了各種見解的宗派。三藏（Tripiṭaka）的精微語言，湮沒在迷惑的眾生口中，競相闡述不同的趣味，各自依附師資，互相產生憎恨和嫌隙，互相結黨營私，於是開始分部執著，盛行二十部的名稱，最終長久地流行。但聽說有四部或五部。所說的四部，指的是西域，各有三藏，盛行四宗：一、上座部（Sthavira）；二、說有部（Sarvāstivāda）；三、大眾部（Mahāsāṃghika）；四、正量部（Saṃmitīya）。所說的五部，指的是東方，只是就律宗（Vinaya）有五部：一、薩婆多（Sarvāstivādin），即《十誦律》（Daśa-bhāṇavāra-vinaya），漢地似乎在奉行；二、曇無德（Dharmaguptaka），即《四
【English Translation】 English version: This is the true mind. Ālaya (storehouse consciousness) is the false consciousness. The purity of the true mind is the original source. The arising and ceasing of the false consciousness becomes wandering. In general, although there are distinctions, the Tathāgatagarbha (Buddha-nature) original true mind, although its nature is pure, permanent, and unconditioned, it does not abide in its original stillness, therefore it is influenced and moved by ignorance (Avidyā), becoming false consciousness, following the flow of birth and death and becoming sentient beings. Although it becomes sentient beings, it does not lose its original nature, therefore, by leaving the false consciousness, it can return to the original source. If the Tathāgatagarbha abides in its permanent nature and does not become sentient beings, there would be the fault of permanence. If the Tathāgatagarbha loses its original nature when it becomes sentient beings, there would be the fault of annihilation. Since the Tathāgatagarbha is neither annihilation nor permanence, it is neither one nor different from the false consciousness. If it is definitely one, when the false consciousness ceases, the true mind should also cease, which would follow the side of annihilation. If it is definitely different, when the false consciousness moves, the true mind does not move, which would fall into the side of permanence. By leaving these two extremes, it is neither one nor different. The reason for the question is based on the Dharmatā (nature of reality) school, and the method of answering is based on the sudden teaching. It is slightly different from the meaning of Vijñānavāda (Consciousness-only), etc. The tenets are different, I hope you will discern this clearly.
Question 22: 'When the Buddha was in the world, the Sangha practiced one Dharma together, but after the Buddha's Parinirvana, it was divided into four schools. Among these four schools, which is the one Dharma of the Buddha?' I respectfully answer: When the Buddha was in the world, the great master guided the world, the true Dharma was widely spread, and the Dharma like rain nourished all things. Everyone together received the compassionate Buddha, and there was no other teacher. Mahayana practitioners destroyed the path of language and entered the non-dual Dharma gate. Hinayana practitioners followed their own path and unified their views. There were no different paths, and all received the teachings of thorough understanding. When the Buddha attained enlightenment and returned to truth, the flames of demons were rampant, sentient beings lost their correct direction, and the true Dharma declined, thus causing the originally unified Dharma to be divided into various schools of views. The subtle language of the Tripiṭaka (Three Baskets) was submerged in the mouths of confused sentient beings, competing to expound different tastes, each relying on teachers and disciples, mutually generating hatred and suspicion, and forming factions for personal gain, thus beginning to divide into schools and clinging to them, and the name of the twenty schools flourished and eventually prevailed for a long time. But I have heard of four or five schools. The four schools mentioned refer to the Western Regions, each with its own Tripiṭaka, and the four schools that flourished are: 1. Sthavira (Theravada); 2. Sarvāstivāda (Everything Exists); 3. Mahāsāṃghika (Great Assembly); 4. Saṃmitīya (Popular School). The five schools mentioned refer to the East, and only the Vinaya (Discipline) school has five schools: 1. Sarvāstivādin, i.e., Daśa-bhāṇavāra-vinaya (Ten Recitations Vinaya), which seems to be practiced in the Han region; 2. Dharmaguptaka, i.e., the Four
分律漢地盛行。三彌沙塞。即五分律漢地少行。四摩訶僧祇。即僧祇律漢地不用。五迦攝毗耶律空傳律。各但有戒本。東方五部從西域來。西域四部咸傳本有。皆稱佛說並號聖言。今者須明有之始末。部執初興即二十別。及傳永久唯四五存。先明二十名之所因。后配四五教之同異。言二十部者。文殊經云。十八及本二皆從大眾出。無是亦無非我說未來起。所言本二有其兩重。佛涅槃后十有二年。大迦攝波思集法藏。擊妙高山普告之曰。諸聖者等勿入涅槃。集王舍城當有法事。是時四潤洲聖眾咸集。未生怨王盛興供養。過七日已大迦攝波恐人眾多難成法事。簡取五百無學聖僧精持三藏具多聞者。於七葉窟而座安居。雨前三月整合三藏。一素怛羅。二毗奈耶。三阿毗達摩。餘眾亦有通三藏人。既被簡退共悲嘆曰。如來在日同一師孝。法王寂滅簡異我曹。欲報佛恩宜集法藏。于其窟外空閑林中坐雨安居整合五藏。前三更加咒藏雜藏。初以迦攝僧中上座名上座部。后以凡聖大眾同居名大眾部。此即是其第一重本。既結集已於二法藏隨樂受持不相非序。至佛滅后百有餘年。去聖時俺如日久沒。摩羯陀國俱蘇摩城王號無憂。統攝贍部。感一白蓋化冷人神。是時佛法大眾破。謂因四眾共議大天五事不同分成兩部。言四眾者。一龍象眾
【現代漢語翻譯】 現代漢語譯本： 《分律》在漢地盛行。《三彌沙塞》（Sammitīya，正量部），即《五分律》在漢地較少流行。《四摩訶僧祇》（Mahāsāṃghika，大眾部），即《僧祇律》在漢地不使用。《五迦葉毗耶律》（Kāśyapīya，飲光部）空有傳律，各自只有戒本。東方傳來的五部律都從西域傳來。西域的四部律都傳承根本有部律，都稱是佛說，並稱為聖言。現在需要明白這些律產生的始末。部派執見最初興起時有二十部，及至流傳長久，只剩下四五部。先說明二十部的名稱由來，后配以四五部的教義相同和差異之處。 說到二十部，在《文殊經》中說：『十八部和根本二部都從大眾部而出，無是也無非，我說未來會興起。』所說的根本二部有兩重含義。佛陀涅槃后十二年，大迦葉波（Mahākāśyapa）思慮要結集法藏，在妙高山敲擊山石，普遍告知說：『各位聖者等，不要進入涅槃，在王舍城將有法事。』當時四大部洲的聖眾都聚集而來，阿阇世王（Ajātaśatru）盛大地興辦供養。過了七天後，大迦葉波擔心人太多難以完成法事，挑選了五百位無學聖僧，精通持守三藏，具備廣博聞見的僧人，在七葉窟安座居住。在雨季開始前三個月，結整合了三藏：一是《素怛羅》（Sūtra，經藏），二是《毗奈耶》（Vinaya，律藏），三是《阿毗達摩》（Abhidharma，論藏）。其餘的僧眾也有通達三藏的。既然被挑選退下，共同悲嘆說：『如來在世時，我們都師從同一位老師。法王寂滅后，卻區別對待我們。』想要報答佛恩，應該結集法藏。於是在窟外的空閑林中坐雨安居，結整合了五藏。在前三藏的基礎上，增加了咒藏和雜藏。最初因為迦葉波是僧團中的上座，所以名為上座部（Sthavira）。後來因為凡夫和聖人大眾共同居住，所以名為大眾部。這就是第一重根本二部。結集完畢后，對於二法藏，隨各自的喜好受持，互不相違背。 到了佛陀滅度后一百多年，距離聖人的時代已經很久遠，如同太陽已經落下。摩揭陀國（Magadha）拘蘇摩城（Kusumapūra）的國王名叫阿育王（Aśoka），統治贍部洲（Jambudvīpa）。感得一個白蓋，化解了冷漠的人心。這時佛法大眾部破裂，是因為四眾共同商議大天（Mahādeva）提出的五事不同，分成了兩部。所說的四眾是：一是龍象眾
【English Translation】 English version: The Vinaya of the Dharmaguptaka (Sifenlü) is prevalent in Han China. The Sammitīya (Sanmishasai, meaning the 'Popular School'), that is, the Five-Part Vinaya (Wufenlü), is less practiced in Han China. The Mahāsāṃghika (Si Mohe Sengqi, meaning the 'Great Assembly School'), that is, the Saṃghika Vinaya (Sengqilü), is not used in Han China. The Kāśyapīya Vinaya (Jiashepiye Lü), which transmits the Vinaya in name only, each only has a Prātimokṣa (Jieben, book of precepts). The five Vinaya schools from the East came from the Western Regions. The four schools in the Western Regions all transmit the Mūlasarvāstivāda Vinaya, all claiming to be spoken by the Buddha and called 'holy words'. Now it is necessary to understand the beginning and end of these Vinayas. When sectarian views first arose, there were twenty schools, but only four or five remain after a long period of transmission. First, explain the origin of the names of the twenty schools, and then match the similarities and differences in the teachings of the four or five schools. Speaking of the twenty schools, the Mañjuśrī Sūtra says: 'The eighteen schools and the two fundamental schools all came from the Mahāsāṃghika (Dazhongbu, meaning 'Great Assembly School'), there is no right or wrong, I say they will arise in the future.' The so-called two fundamental schools have two meanings. Twelve years after the Buddha's Nirvāṇa, Mahākāśyapa (Dajiaye, meaning 'Great Kāśyapa') considered collecting the Dharma treasury, struck the stone of Mount Miaogao, and universally announced: 'All you holy ones, do not enter Nirvāṇa, there will be Dharma events in Rājagṛha (Wangshecheng, meaning 'King's City').' At that time, the holy assembly from the four continents gathered, and King Ajātaśatru ( Weisheng Yuan Wang) greatly provided offerings. After seven days, Mahākāśyapa worried that there were too many people to complete the Dharma events, so he selected five hundred Arhats (Wu Xue Sheng Seng), who were proficient in upholding the Tripiṭaka (Sanzang, meaning 'Three Baskets') and had extensive knowledge, to sit and reside in the Sattapaṇṇi Cave (Qiye Ku). Three months before the start of the rainy season, they compiled the Tripiṭaka: first, the Sūtra (Suduoluo, meaning 'Discourse Basket'), second, the Vinaya (Pilunaye, meaning 'Discipline Basket'), and third, the Abhidharma ( Apibidamo, meaning 'Higher Knowledge Basket'). The remaining monks also had those who were proficient in the Tripiṭaka. Since they were selected and dismissed, they lamented together: 'When the Tathāgata (Rulai, meaning 'Thus Come One') was alive, we all followed the same teacher. After the Dharma King (Fawang, meaning 'Dharma King') passed away, we are treated differently.' If we want to repay the Buddha's kindness, we should collect the Dharma treasury. So they sat in the empty forest outside the cave during the rainy season and compiled the five Pitakas. On the basis of the first three Pitakas, they added the Mantra Pitaka (Zhouzang, meaning 'Mantra Basket') and the Miscellaneous Pitaka (Zazang, meaning 'Miscellaneous Basket'). Initially, because Kāśyapa was the Sthavira (Shangzuobu, meaning 'Elders School') in the Saṃgha (Sengzhong, meaning 'Monastic Community'), it was named the Sthavira School. Later, because ordinary people and the great assembly of saints lived together, it was named the Mahāsāṃghika School. More than a hundred years after the Buddha's Parinirvāṇa, the time was far from the saints, like the sun had already set. The king of Kusumapura ( Jusumo Cheng) in Magadha (Mo Jietuo Guo) was named King Aśoka (Ayu Wang), who ruled Jambudvīpa (Zhanbu Zhou). He sensed a white canopy, which transformed the cold hearts of the people. At this time, the Mahāsāṃghika of the Buddha's Dharma broke up because the four assemblies jointly discussed the five matters proposed by Mahādeva (Datian, meaning 'Great God'), and they split into two schools. The four assemblies are: first, the dragon elephant assembly
。二邊部眾。三多聞眾。四德眾。言大天者。末兔羅國有一商人。婚娶幼妻生一兀子。顏貌端正字曰大天。商人賀遷久滯他國。子既年壯母逼行亟。后聞父還心懷怖懼。與母設計遂鴆殺之。恐事漸彰共竄他國。逃難展轉至波吒厘。彼城遇逢門師羅漢。恐泄家事矯清殺之。母后他非其子遇見。悔恨交集遂又殺之。雖造三逆不善根。憂悔罪深何緣當滅。傳聞沙門有滅罪法。遂至雞園伽藍門外。見一苾芻誦伽他曰。若人造重罪修善能滅除。彼能照世間如日出雲翳。大天聞偈踴躍歸知。故請出家有僧遂度。性識聰敏三藏遽通。詞論既清善於化導。彼吒厘人無不歸仰。既耽名利惡見乃生。矯言我得阿羅漢果。五惡見事從此而生。既稱得聖人惑聖凡。育王頻請說法供養。見諸宮女不正思惟。于夜夢寐中漏失不凈。浣衣弟子怪而問之。豈阿羅漢有斯漏失。大天矯答。魔嬈使然。以漏失因有其二種。煩惱漏失。羅漢即無不凈漏失。無學未免。羅漢豈無便痢涕唾。然諸天魔常疾佛法。見行善者便往壞之。縱阿羅漢亦被嬈亂。故我漏失。是彼所為。汝今不應有所疑怪。又彼大天欲令弟子益生歡喜。親附情發次第矯受。四沙門果弟子怪疑。咸來白曰。阿羅漢等應各證知。如何我等都不自覺。大天告曰。諸阿羅漢亦有無知。勿自不信。謂諸無知
【現代漢語翻譯】 現代漢語譯本 二邊部眾（兩類人）。三多聞眾（博學的人）。四德眾（有德行的人）。 說大天這個人，在末兔羅國有一個商人，娶了一個年輕的妻子，生了一個兒子，相貌端正，取名叫大天。 商人出外做生意，長期滯留在其他國家。兒子長大后，母親迫不及待地與他發生關係。後來聽說父親要回來，心中害怕，與母親商量，最終用毒藥殺死了父親。 擔心事情暴露，他們一起逃到其他國家。逃難輾轉到了波吒厘城。在那裡遇到了門師阿羅漢（已經證得阿羅漢果位的老師）。大天害怕家事泄露，就假裝清白地殺害了他。 母親後來與他人私通，被大天撞見。大天悔恨交加，於是又殺死了母親。雖然造下了殺父、殺母、殺阿羅漢的三逆重罪，但他憂愁後悔，罪孽深重，不知如何才能消除。 聽說沙門（出家人）有消除罪孽的方法，於是來到雞園伽藍（寺廟）門外。見到一位苾芻（比丘）誦讀偈語說：『如果有人造下重罪，但修行善事就能消除。這樣的人能照亮世間，如同太陽從雲中升起。』 大天聽了偈語，歡欣鼓舞，幡然醒悟。因此請求出家，有僧人就度化了他。他天性聰敏，很快就通達了三藏（經、律、論）。因為言辭清晰，善於教化引導，波吒厘城的人沒有不歸順仰慕他的。 但他沉迷於名利，邪惡的見解就產生了。他謊稱自己已經證得了阿羅漢果位。五種惡見（指大天提出的五項錯誤主張）從此產生。他既然自稱是聖人，就迷惑了聖人和凡人。 育王（國王）多次請他說法供養。大天看到眾多宮女，產生了不正當的念頭。在夜晚的夢中，漏失了不凈之物（遺精）。 洗衣服的弟子感到奇怪，問他說：『難道阿羅漢還會發生這樣的漏失嗎？』大天狡辯說：『這是魔的干擾造成的。因為漏失的原因有兩種：煩惱漏失和不凈漏失。阿羅漢沒有煩惱漏失，但無學（指還未證得阿羅漢果位的人）不能避免不凈漏失。』 『阿羅漢難道沒有大小便、鼻涕唾沫嗎？要知道諸天魔經常嫉妒佛法，看到修行善事的人就去破壞他們。即使是阿羅漢也會被魔所擾亂。所以我漏失，是他們所為。你們現在不應該有所懷疑。』 此外，大天爲了讓弟子更加歡喜，親近依附，就依次謊稱自己證得了四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。弟子們感到奇怪疑惑，都來稟告說：『阿羅漢等聖者應該各自證知自己所證得的果位，為什麼我們都不自覺呢？』 大天告訴他們說：『諸阿羅漢也有無知的時候，不要不相信自己。』所謂的無知
【English Translation】 English version Two kinds of assemblies. Three learned assemblies. Four virtuous assemblies. It is said that there was a merchant in the country of Matura who married a young wife, and she gave birth to a handsome son named Datian (Mahadeva). The merchant was away on business in other countries for a long time. When the son grew up, the mother eagerly had relations with him. Later, hearing that the father was returning, he was frightened and conspired with his mother to poison him to death. Fearing that the matter would be exposed, they fled together to other countries. After fleeing from place to place, they arrived in the city of Pataliputra. There, they encountered the Arhat (one who has attained enlightenment) Mendo Master. Fearing that their family affairs would be revealed, Datian pretended to be innocent and killed him. Later, the mother had an affair with another man, and Datian saw it. Filled with remorse, Datian killed his mother. Although he had committed the three heinous crimes of killing his father, mother, and an Arhat, he was worried and remorseful, and did not know how to eliminate his sins. Having heard that the Shramanas (ascetics) had a method for eliminating sins, he came to the outside of the Chicken Garden Monastery. He saw a Bhikshu (monk) reciting a verse that said: 'If a person commits a heavy crime, but cultivates good deeds, they can eliminate it. Such a person can illuminate the world, like the sun rising from the clouds.' Datian was overjoyed and awakened upon hearing the verse. Therefore, he requested to become a monk, and some monks ordained him. He was naturally intelligent and quickly mastered the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma). Because his words were clear and he was good at teaching and guiding, the people of Pataliputra all submitted to and admired him. However, he became obsessed with fame and fortune, and evil views arose. He falsely claimed that he had attained the Arhat fruit. The five evil views (referring to the five erroneous propositions put forward by Datian) arose from this. Since he claimed to be a sage, he confused sages and ordinary people. King Yu (Ashoka) repeatedly invited him to preach and make offerings. Datian saw many palace women and had improper thoughts. In his dreams at night, he discharged impure substances (seminal emission). The disciple who washed his clothes was surprised and asked him: 'How can an Arhat have such discharges?' Datian sophistically replied: 'This is caused by the disturbance of Mara (demon). Because there are two kinds of discharges: the discharge of afflictions and the discharge of impurity. Arhats do not have the discharge of afflictions, but the unlearned (those who have not yet attained the Arhat fruit) cannot avoid the discharge of impurity.' 'Do Arhats not have bowel movements, mucus, and saliva? You should know that the heavenly demons often envy the Buddha's Dharma, and when they see people cultivating good deeds, they go to destroy them. Even Arhats are disturbed by demons. So my discharge was caused by them. You should not have any doubts now.' In addition, in order to make his disciples even more happy and close to him, Datian falsely claimed that he had attained the four Shramana fruits (Sotapanna, Sakadagami, Anagami, and Arhat). The disciples were surprised and doubtful, and they all reported: 'Arhats and other sages should each know the fruit they have attained, why are we not aware of it ourselves?' Datian told them: 'Arhats also have times of ignorance, do not disbelieve yourselves.' The so-called ignorance
亦有二種。一者染污。羅漢即無。二不染污。無覺由有。由斯汝輩不能自知。又於一時弟子啟白。曾聞聖者已度諸疑。如何我等尚疑諦實。大天又告諸阿羅漢。亦未免疑。疑有二故。隨眠性疑。羅漢已無處非處疑。無覺猶有。獨覺於此而尚有之。況汝聲聞能無疑惑。設諸弟子被讀諸經。因白師言。經說無覺有聖慧眼。我于解脫應自證知。如何但由師言悟入。彼即答言有阿羅漢。但由他入不能自知。如舍利子智慧第一。佛若不記猶不能知。況汝等輩非由他入。是故汝等不應自輕。然彼大天雖造眾罪。不起邪見不斷善根。後於夜中自懷罪重。當於何處受諸極苦。憂惶所逼數唱苦哉。近住弟子驚怪來聞。彼便告言。我呼聖道。謂有聖道若不至誠。稱苦命喚終不現前。故我夜唱苦哉矣。大天於後集先所說五惡見事而作頌 余所誘無知 猶預他命入 道因聲故起 是名真佛教 十五日夜布灑陀時。次當大天升座誦戒。彼便自誦所告伽他。爾時眾中有覺無覺。多聞持戒修靜慮者。聞彼所說無不驚呵。咄我愚人寧作是說。此於三藏曾所未聞。咸即翻彼所說頌云 余所誘無知 猶豫他令入 道因聲故起 汝言非佛教 於是竟聞諍紛然。乃至崇朝朋黨轉盛。城中仕庶乃至大臣。相次來知皆不止息。王聞見已亦復生疑。遂乃令僧兩朋別住。
【現代漢語翻譯】 現代漢語譯本： 還有兩種疑惑。一種是染污的疑惑，阿羅漢已經沒有了。另一種是不染污的疑惑，沒有覺悟的人因為有（這種疑惑）而存在。因此，你們這些人才不能自己知道（自己是否證悟）。 又在某個時候，弟子們請教說：『曾經聽說聖者已經度脫了一切疑惑，為什麼我們還對真諦實相有所懷疑呢？』大天又告訴這些阿羅漢說：『（你們）也未免除疑惑，因為疑惑有兩種。隨眠性的疑惑，阿羅漢已經沒有了；處非處的疑惑，沒有覺悟的人仍然有。』獨覺對於這種疑惑尚且還有，更何況你們這些聲聞弟子，怎麼可能沒有疑惑呢？ 假設有弟子們被教讀各種經典，因此稟告老師說：『經典上說沒有覺悟的人有聖慧眼，我對於解脫應該自己證知，為什麼只能通過老師的言語才能悟入呢？』他們的老師就回答說：『有阿羅漢，只能通過他人引導才能悟入，不能自己知道。』比如舍利子（Śāriputra）（佛陀的十大弟子之一，以智慧著稱）智慧第一，佛陀如果不印證，他仍然不能知道。更何況你們這些不是通過他人引導的人呢？所以你們不應該輕視自己。 然而那位大天（Mahādeva）（爭議人物，被認為是分裂僧團的罪魁禍首）雖然造作了許多罪過，卻不起邪見，不斷絕善根。後來在夜裡，他自己感到罪孽深重，不知道將在哪裡承受極大的痛苦。憂愁恐懼所逼迫，多次呼喊『苦啊！』住在附近的弟子們感到驚怪，前來詢問。他便告訴他們說：『我呼喚聖道，意思是說，如果有聖道，如果不至誠懇切地稱念呼喚，終究不會顯現。所以我夜裡呼喊「苦啊！」』 大天（Mahādeva）後來收集先前所說的五種惡見之事，而作頌說：『余所誘無知，猶豫他命入，道因聲故起，是名真佛教。』 在十五日的布薩（Poṣadha）（佛教僧團每半月舉行的集會，懺悔並重申戒律）之夜，輪到大天（Mahādeva）升座誦戒。他便自己誦讀所說的伽陀（Gāthā）（偈頌）。當時大眾中有覺悟的，也有沒有覺悟的，有博學多聞、持戒精嚴、修習禪定的人，聽到他所說的，沒有不驚詫呵斥的，說：『唉！我等愚人，怎麼能說出這樣的話！這在三藏（Tripiṭaka）（佛教經典的總稱）中從來沒有聽過。』都立即反駁他所說的頌詞說：『余所誘無知，猶豫他令入，道因聲故起，汝言非佛教。』 於是，最終聽到的都是爭論紛紛的聲音，甚至直到早晨，朋黨之爭越來越盛。城中的官吏百姓，甚至大臣，相繼來了解情況，都不能平息。國王聽到並看到這些情況后，也產生了懷疑，於是就命令僧眾分成兩派分別居住。
【English Translation】 English version: There are also two kinds of doubts. One is defiled doubt, which an Arhat (one who has attained enlightenment) does not have. The other is undefiled doubt, which exists because of the lack of awakening. Therefore, you are unable to know for yourselves (whether you are enlightened). Also, at one time, disciples inquired, 'We have heard that the Holy Ones have transcended all doubts. Why do we still doubt the truth and reality?' Mahādeva (a controversial figure, considered the culprit of splitting the Sangha) then told those Arhats, 'You are not exempt from doubt either, because there are two kinds of doubt. Latent doubt, which Arhats do not have; and doubt about what is and is not the case, which the unawakened still have.' A Pratyekabuddha (a solitary enlightened being) still has this doubt, let alone you Śrāvakas (disciples who learn from a teacher), how can you be without doubt? Suppose disciples are taught various scriptures, and therefore report to their teacher, 'The scriptures say that the unawakened have the eye of holy wisdom, and I should know liberation for myself. Why can I only attain enlightenment through the words of the teacher?' Their teacher would answer, 'There are Arhats who can only attain enlightenment through the guidance of others and cannot know for themselves.' For example, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), whose wisdom is the foremost, still cannot know if the Buddha does not confirm it. How much more so for those of you who are not guided by others? Therefore, you should not underestimate yourselves. However, that Mahādeva (a controversial figure, considered the culprit of splitting the Sangha), although he committed many sins, did not develop wrong views and did not cut off his roots of goodness. Later that night, he felt the weight of his sins and did not know where he would suffer extreme pain. Driven by sorrow and fear, he repeatedly cried out, 'Suffering!' The disciples living nearby were surprised and came to ask. He told them, 'I am calling out to the holy path, meaning that if there is a holy path, it will not appear unless it is sincerely and earnestly invoked. That is why I cried out "Suffering!" at night.' Mahādeva (a controversial figure, considered the culprit of splitting the Sangha) later collected the five evil views he had previously spoken of and composed a verse, 'Others lead the ignorant, hesitation leads to following others, the path arises from sound, this is called true Buddhism.' On the night of the fifteenth, during the Poṣadha (a Buddhist monastic gathering held every half month to confess and reaffirm the precepts), it was Mahādeva's (a controversial figure, considered the culprit of splitting the Sangha) turn to ascend the seat and recite the precepts. He then recited the Gāthā (verse) he had spoken. At that time, among the assembly, some were awakened and some were not, some were learned and knowledgeable, some were strict in upholding the precepts, and some were practicing meditation. Upon hearing what he said, none were not astonished and rebuked him, saying, 'Alas! How can we fools say such things! This has never been heard in the Tripiṭaka (the complete Buddhist canon).' They immediately refuted the verse he spoke, saying, 'Others lead the ignorant, hesitation leads to following others, the path arises from sound, your words are not Buddhism.' Thus, all that was heard in the end was the sound of disputes, and even until morning, the factional disputes grew stronger. The officials and common people in the city, and even the ministers, came one after another to understand the situation, but could not quell it. After hearing and seeing these things, the king also became suspicious, and so he ordered the Sangha to be divided into two groups to live separately.
賢聖朋內耆年雖多而僧數少。大天朋內耆年雖少而眾數多。王遂從多依大天語。訶伏餘眾事畢還宮。時說聖賢知眾乖違。欲往他所。育王聞已自怒令曰。宜載破船中流墜溺。驗其聖凡。時諸聖眾遂運神通。又接同志。諸凡夫眾變種種形。陵空而去。王聞悲悔遣人追尋。王躬固仰僧殼辭命。王遂總舍迦濕彌羅。造僧伽藍安置聖眾。於後大天相者見云。竊記七日定當命盡。弟子聞已憂惶白師。便矯答定吾久知。遣人散告涅槃之期。王庶悲哀香焚葬火。至便滅竟不能。然占相者云。不消厚葬宜狗番汁。而灑穢之便依其言。火遂炎發焚蕩倏盡。飄散無遣。由是乖諍僧成兩部。大天朋黨取結集時。大眾為名。名大眾部。諸賢聖眾取結集時。上座為名。名上座部。此即本部第二重分。是十八部之根本也。大眾部中既無賢聖。二百年初因有乖諍。前後四破流出八部。初第一流出三部。一者說世出世法皆是假。既唯說假。名一說部。二者世法顛倒則不名實。說出世法實。名說出世部。三者上古有仙染雞生子。部主姓氏名雞胤部。第二破者。又因乖諍流出一部。此師學廣玄悟佛經。勝過本部。名多聞部。第三破者。又有一師。說世出世亦有少假。不同一說及說出世。名說假部。第四破者。二百年滿有一外道。舍邪歸正。亦名大天。重詳五
【現代漢語翻譯】 現代漢語譯本 賢聖僧團中，雖然年長的長老很多，但僧侶數量很少。大天僧團中，雖然年長的長老很少，但僧侶數量很多。國王於是聽從了人多的大天僧團的意見，斥責了其餘的僧眾，事情結束后返回王宮。當時，聖賢僧眾知道（僧團內部）意見不合，想要前往其他地方。阿育王聽聞后非常生氣，下令說：『應該把他們裝在破船上，放到河中央沉沒，以此來驗證他們是聖是凡。』當時，各位聖眾於是運用神通，又接引了志同道合的人。那些凡夫俗子則變化出各種各樣的形態，升空而去。國王聽聞后悲傷後悔，派人追尋。國王親自懇請僧眾留下，但僧眾堅決辭命。國王於是將整個迦濕彌羅（Kashmir，地名）捨棄，建造僧伽藍（Sangharama，寺院），安置聖眾。之後，一位相士看到大天的面相后說：『我私下記著，他七日之內必定會性命終結。』大天的弟子聽聞后憂慮惶恐地告訴了他的老師。大天於是假裝回答說：『我早就知道了。』派遣人四處宣告他涅槃（Nirvana，佛教術語，指寂滅）的日期。國王和民眾悲哀地用香焚燒他來火葬。但是火卻熄滅了，始終無法點燃。占相的人說：『不適合厚葬，應該用狗的糞便汁液來潑灑污穢之物。』於是按照他的話去做，火就猛烈燃燒起來，焚燒殆盡，飄散無遺。由於這場爭端，僧團分裂成兩個部分。大天僧團在結集（Buddhist councils，佛教會議）時，取名為大眾部（Mahasamghika）。各位賢聖僧眾在結集時，以上座（Thera，長老）為名，名為上座部（Theravada）。這就是根本部派的第二次分裂，也是十八部（Eighteen Schools of Buddhism）的根本。大眾部中既然沒有賢聖，在二百年初因為有爭端，前後四次分裂流出八個部派。最初第一次流出三個部派。一者，說世間法和出世間法都是虛假的，既然只說虛假，名為一說部（Ekavyavaharika）。二者，世間法顛倒所以不名為真實，說出世間法是真實的，名為說出世部（Lokottaravada）。三者，上古時代有仙人被雞所染而生下孩子，部派的首領姓氏名為雞胤部（Kukkuṭika）。第二次分裂，又因為爭端流出一個部派。這位法師學識廣博，玄妙地領悟了佛經，勝過本部，名為多聞部（Bahusrutiya）。第三次分裂，又有一位法師，說世間法和出世間法也有少許虛假，不同於一說部和說出世部，名為說假部（Prajñaptivada）。第四次分裂，在二百年期滿時，有一位外道（Non-Buddhist ascetics），捨棄邪道歸正，也名為大天（Mahadeva），重新詳細地闡述了五事（Five Points）。 事。
【English Translation】 English version Within the assembly of the wise and virtuous, although there were many elders of great age, the number of monks was small. Within the assembly of Mahadeva (name of a monk, meaning 'Great God'), although there were few elders of great age, the number of monks was large. The king, therefore, followed the words of Mahadeva's group, which had a larger following, rebuked the remaining monks, and returned to the palace after the matter was concluded. At that time, the wise and virtuous monks, knowing that there was disagreement within the assembly, desired to go elsewhere. King Ashoka, upon hearing this, became angry and ordered: 'They should be placed in a broken boat and sunk in the middle of the river to test whether they are saints or ordinary beings.' At that time, the virtuous monks then employed their supernatural powers and also received like-minded individuals. The ordinary monks transformed into various forms and ascended into the sky. The king, upon hearing this, was saddened and remorseful, and sent people to search for them. The king personally implored the monks to stay, but the monks firmly declined. The king then relinquished the entire Kashmir (region name), built a Sangharama (monastery), and settled the virtuous monks there. Later, a physiognomist, upon seeing Mahadeva's face, said: 'I secretly note that he will surely meet his end within seven days.' Mahadeva's disciples, upon hearing this, worried and fearfully told their teacher. Mahadeva then pretended to answer: 'I have known this for a long time.' He sent people to announce the date of his Nirvana (Buddhist term, meaning 'liberation'). The king and the people sorrowfully burned incense to cremate him. However, the fire went out and could not be lit. The physiognomist said: 'It is not suitable for a grand burial; one should use the juice of dog feces to sprinkle filth.' So they did as he said, and the fire blazed up, burning everything completely and scattering it without leaving anything behind. Because of this dispute, the Sangha split into two groups. Mahadeva's group, at the time of the Buddhist councils (Buddhist councils), took the name Mahasamghika (name of a school of Buddhism). The virtuous monks, at the time of the Buddhist councils, took the name Theravada (name of a school of Buddhism), named after the Theras (elders). This is the second division of the fundamental school and the root of the Eighteen Schools of Buddhism (Eighteen Schools of Buddhism). Since there were no virtuous monks in the Mahasamghika school, due to disputes at the beginning of the second century, eight schools split off in four divisions. Initially, the first division produced three schools. One, which says that both worldly and supramundane dharmas are false; since it only speaks of falsehood, it is called Ekavyavaharika (name of a school of Buddhism). Two, worldly dharmas are inverted and therefore not called real; it says that supramundane dharmas are real, called Lokottaravada (name of a school of Buddhism). Three, in ancient times, there was an immortal who was tainted by a chicken and gave birth to a child; the head of the school is named Kukkuṭika (name of a school of Buddhism), named after the family name of the leader. The second division, again due to disputes, produced one school. This teacher is learned and profoundly understands the Buddhist scriptures, surpassing the original school, called Bahusrutiya (name of a school of Buddhism). The third division, there was another teacher who said that worldly and supramundane dharmas also have some falsehood, different from Ekavyavaharika and Lokottaravada, called Prajñaptivada (name of a school of Buddhism). The fourth division, at the end of two hundred years, there was a non-Buddhist ascetics (Non-Buddhist ascetics) who abandoned the heterodox path and returned to the right path, also named Mahadeva (name of a monk), re-elaborating the Five Points (Five Points) in detail. matters.
事分出三部。一者此人所居山似靈廟。即依本處名制多山部。二者又有一類。與此乖違住制多山西。名西山住部。三者又有一類。乖前二見住制多山北。名北山住部。故大眾部四破別分。本末別說有其九部。其上座部賢聖住持。經爾所時一味和合。三百年初四百年末。本未七破為十一部。第一破者。有一大德造發智論。令後進者研究染宗。其諸上坐先唯習定。既遭誥難自恥無智。避論者移居雪山轉立別名。名雪轉部。其學論者說一切法。皆有實體性。名說一切有部。又說有為因。亦名說因部。第二破者。于有部中流出一部。上古有仙染牛生子。是部性名犢子部。第三破者。從犢子部流出四部。一謂部主有法可上。法在人上名法上部。二顯部主姓賢□善賢聖苗裔。名賢胄部。三顯部主善立法義。刊定無邪其量必正量部。四謂部主所居近山林木蓊鬱繁而且密。名密林山部。第四破者。復從有部流出一部。謂此部主身雖出家本是國王。名化地部。第五破者。從化地部流出一部。部主業弘容正法如藏之密。名法藏部。第六破者。三百年末復從有部流一部。部主上代有仙。身真金色飲弊餘光。名飲光部。第七破者。四百年末復從有部流出一部。自稱我以慶喜為師依經立量。名經量部。說有種子能從前世轉至後世。名說轉部。如是
【現代漢語翻譯】 現代漢語譯本 事情分成了三個部分。第一部分是這個人所居住的山，像靈廟一樣。就按照本來的地方名字，叫做制多山部（Cetiya）。第二部分是又有一類人，與第一部分的人意見不合，住在制多山的西邊，叫做西山住部（Apara Saila）。第三部分是又有一類人，與前面兩部分的意見都不相同，住在制多山的北邊，叫做北山住部（Uttara Saila）。因此，大眾部（Mahasanghika）四次分裂，根本和末節加起來，別立了九個部派。而上座部（Sthavira），由賢聖們住持，經過了很長的時間，一直保持著一致和合。在三百年初到四百年末的時候，根本和末節七次分裂，成爲了十一個部派。第一次分裂是，有一位大德（Bhadda），造了《發智論》（Jnanaprasthana），讓後來的學習者研究染污的宗義。那些上座們先前只是學習禪定，遇到了責難，自認為沒有智慧，就避開研究論的人，遷移到雪山居住，另外立了一個名字，叫做雪轉部（Haimavata）。那些學習論的人，說一切法都有實體性，叫做說一切有部（Sarvastivada）。又說有為法有因，也叫做說因部（Hetuvada）。第二次分裂是，從有部（Sarvastivada）中流出一部，古代有仙人讓母牛生了孩子，這個部派就以犢子（Vatsa）為名，叫做犢子部（Vatsiputriya）。第三次分裂是，從犢子部（Vatsiputriya）流出四個部派。一個認為部主有法可以尊崇，法在人之上，叫做法上部（Dharmottariya）。一個是彰顯部主的姓氏是賢，是賢善聖人的後代，叫做賢胄部（Bhadrayaniya）。一個是彰顯部主善於建立法義，刊定沒有邪見的法義，他們的衡量必定是正確的，叫做正量部（Sammitiya）。一個是認為部主所居住的地方靠近山林，樹木茂盛繁密，叫做密林山部（Sannagarika）。第四次分裂是，又從有部（Sarvastivada）流出一部，認為這個部派的部主，雖然身是出家人，但本來是國王，叫做化地部（Mahisasaka）。第五次分裂是，從化地部（Mahisasaka）流出一部，部主的事業弘大，容納正法，像倉庫一樣嚴密，叫做法藏部（Dharmaguptaka）。第六次分裂是，三百年末，又從有部（Sarvastivada）流出一部，部主的上代有仙人，身體是真金色，喝的是殘餘的光芒，叫做飲光部（Kasyapiya）。第七次分裂是，四百年末，又從有部（Sarvastivada）流出一部，自稱以慶喜（Ananda）為老師，依據經典建立衡量標準，叫做經量部（Sautrantika）。說有種子能夠從前世轉移到後世，叫做說轉部（Samkrantivada）。像這樣。
【English Translation】 English version The matter was divided into three parts. The first part is that the mountain where this person resides resembles a sacred temple. It is named Cetiya (sacred place) after its original location, hence Cetiya School. The second part is another group that disagrees with the first and resides west of Cetiya Mountain, named Apara Saila (Western Mountain Dwellers). The third part is yet another group that disagrees with the previous two views and resides north of Cetiya Mountain, named Uttara Saila (Northern Mountain Dwellers). Therefore, the Mahasanghika (Great Assembly School) split four times, resulting in nine schools when considering both fundamental and subsequent divisions. The Sthavira (Elders School), upheld by virtuous and wise individuals, remained unified and harmonious for a long period. In the early 300s to late 400s, it split seven times, resulting in eleven schools. The first split occurred when a great Bhadda (Virtuous One) composed the Jnanaprasthana (Treatise on the Foundation of Knowledge), encouraging later learners to study defiled doctrines. The elders, who previously only practiced meditation, felt ashamed of their lack of intellectual knowledge when faced with criticism. They avoided those who studied the treatise and moved to the Himalayas, establishing a separate name, Haimavata (Snow Mountain School). Those who studied the treatise claimed that all dharmas (phenomena) have substantial existence, named Sarvastivada (School of Everything Exists). They also stated that conditioned phenomena have causes, also named Hetuvada (School of Causes). The second split occurred when a school emerged from the Sarvastivada, claiming that an ancient immortal caused a cow to give birth to a child. This school was named Vatsiputriya (School of the Son of Vatsa). The third split occurred when four schools emerged from the Vatsiputriya. One believed that the school leader had a dharma worthy of respect, with the dharma being above the person, named Dharmottariya (School of Higher Dharma). Another highlighted that the school leader's surname was Bhadra (Virtuous), a descendant of virtuous and wise individuals, named Bhadrayaniya (School of the Lineage of the Virtuous). Another highlighted that the school leader was skilled in establishing dharma teachings, editing them without error, and their measurements were certainly correct, named Sammitiya (School of the Measured). Another believed that the school leader resided near mountains and forests, with lush and dense trees, named Sannagarika (School of the Dense Forest). The fourth split occurred when a school emerged from the Sarvastivada, believing that the school leader, although a renunciate, was originally a king, named Mahisasaka (School of the Earth). The fifth split occurred when a school emerged from the Mahisasaka, with the school leader's work being vast, accommodating the true dharma, as secret as a treasury, named Dharmaguptaka (School of Dharma Protection). The sixth split occurred in the late 300s when a school emerged from the Sarvastivada, claiming that the school leader's ancestors were immortals, with a body of true golden color, drinking the remaining light, named Kasyapiya (School of Kasyapa). The seventh split occurred in the late 400s when a school emerged from the Sarvastivada, claiming to have Ananda (Joy) as their teacher, establishing standards based on the sutras, named Sautrantika (School of the Sutras). They stated that seeds could transfer from past lives to future lives, named Samkrantivada (School of Transference). Thus,
上座本末重破。兼本共成十一部計。通前九部為二十焉。一大眾部。二一說部。三說出世部。四雞胤部。五說假部。六多聞部。七制多山部。八西山住部。九北山住部。十上坐部。十一說一切有部。十二犢子部。十三法上部。十四賢胄部。十五正量部。十六密林山部。十七化地部。十八法藏部。十九飲光部。二十經量部。已明二十部因由竟。以四五部相配屬者。漢地所的五部名中薩婆多者。即四部中說一切有。當二十中第十一部。曇無德者。唐言法藏。四部中無。即二十中第十八部。彌沙塞者。唐言化地部。四部中無。是二十中第十七部。摩訶僧祇。四中大眾。即二十中第一部也。迦攝毗耶。唐言飲光。即二十中第十九部。其四部中初一上坐。五部中無。即二十中是第十部。四中正量。五部中無是二十中第十五部。如是東西共行六部。一上坐部。二說有部。三大眾部。四正量部。五化地部。六法藏部。餘十四部兩處不行 其化地部本出印度。印度已滅于闐盛行。其法藏部本出西方。西方不行。東夏廣闡。化地有部漢地似行。上坐正量印度盛行。余方不見。初分部時二十具足。去聖漸遠法教淪湒。住持人無部計即滅。住持人在部計乃存。不以諸部有是有非。而其部執有存有沒。不以法有法用不用。而於諸部論正論邪。如
【現代漢語翻譯】 現代漢語譯本 上座部的根本和末流被重新破析，加上根本部派，總共形成了十一個部派的體系。連同之前的九個部派，總共有二十個部派。一是大眾部（Mahāsāṃghika），二是說一切部（Ekavyāvahārika），三是說出世部（Lokottaravāda），四是雞胤部（Kukkuṭika），五是說假部（Prajñaptivāda），六是多聞部（Bahuśrutīya），七是制多山部（Caityika），八是西山住部（Aparaśaila），九是北山住部（Uttarasaila），十是上座部（Sthavira），十一是說一切有部（Sarvāstivāda），十二是犢子部（Vātsīputrīya），十三是法上部（Dharmottarīya），十四是賢胄部（Bhadrayānīya），十五是正量部（Saṃmatīya），十六是密林山部（Ṣaṇṇagarika），十七是化地部（Mahīśāsaka），十八是法藏部（Dharmaguptaka），十九是飲光部（Kāśyapīya），二十是經量部（Sautrāntika）。 以上說明了二十個部派產生的因由。至於將四部或五部互相配屬的情況，漢地所認定的五部名稱中，薩婆多（Sarvāstivāda）部，就是四部中的說一切有部，對應二十部中的第十一部。曇無德（Dharmaguptaka）部，翻譯成漢語是法藏部，在四部中沒有，對應二十部中的第十八部。彌沙塞（Mahīśāsaka）部，翻譯成漢語是化地部，在四部中沒有，對應二十部中的第十七部。摩訶僧祇（Mahāsāṃghika）部，在四部中就是大眾部，對應二十部中的第一部。迦攝毗耶（Kāśyapīya）部，翻譯成漢語是飲光部，對應二十部中的第十九部。四部中的第一個上座部，在五部中沒有，對應二十部中的第十部。四部中的正量部，在五部中沒有，對應二十部中的第十五部。 像這樣，東西方共同流行的有六個部派：一是上座部（Sthavira），二是說有部（Sarvāstivāda），三是大眾部（Mahāsāṃghika），四是正量部（Saṃmatīya），五是化地部（Mahīśāsaka），六是法藏部（Dharmaguptaka）。其餘十四個部派在兩地都不流行。化地部（Mahīśāsaka）起源於印度，在印度已經滅絕，但在於闐（Khotan）盛行。法藏部（Dharmaguptaka）起源於西方，在西方不流行，但在東夏（中國）廣泛傳播。化地部（Mahīśāsaka）和有部（Sarvāstivāda）在漢地似乎流行。上座部（Sthavira）和正量部（Saṃmatīya）在印度盛行，在其他地方則不見蹤影。最初分部時，二十個部派都存在。隨著離聖人越來越遠，佛法教義逐漸衰落。如果住持的人不存在，部派就會滅亡；如果住持的人存在，部派就能儲存。不應認為各個部派的是非絕對，而在於其部派的執著有存有沒。不應認為佛法有法或無用，而在於各個部派之間爭論正邪。例如
【English Translation】 English version The original and later branches of the Sthavira (Elders) school were re-analyzed, and together with the original schools, a system of eleven schools was formed. Including the previous nine schools, there are a total of twenty schools. First, the Mahāsāṃghika (Great Assembly) school; second, the Ekavyāvahārika (One Expression) school; third, the Lokottaravāda (Transcendent Word) school; fourth, the Kukkuṭika (Cock's Foot) school; fifth, the Prajñaptivāda (Provisional Designation) school; sixth, the Bahuśrutīya (Great Learning) school; seventh, the Caityika (Sanctuary) school; eighth, the Aparaśaila (Western Mountain) school; ninth, the Uttarasaila (Northern Mountain) school; tenth, the Sthavira (Elders) school; eleventh, the Sarvāstivāda (All Exists) school; twelfth, the Vātsīputrīya (of the Vatsa clan) school; thirteenth, the Dharmottarīya (Superior Dharma) school; fourteenth, the Bhadrayānīya (Auspicious Vehicle) school; fifteenth, the Saṃmatīya (Agreement) school; sixteenth, the Ṣaṇṇagarika (Six Cities) school; seventeenth, the Mahīśāsaka (Earth Ruler) school; eighteenth, the Dharmaguptaka (Dharma Protector) school; nineteenth, the Kāśyapīya (of Kāśyapa) school; and twentieth, the Sautrāntika (Sutra-based) school. The above explains the reasons for the emergence of the twenty schools. As for the pairing of four or five schools with each other, among the five schools recognized in the Han region, the Sarvāstivāda school is the 'All Exists' school among the four schools, corresponding to the eleventh school among the twenty. The Dharmaguptaka school, translated into Chinese as the 'Dharma Protector' school, is not found among the four schools, corresponding to the eighteenth school among the twenty. The Mahīśāsaka school, translated into Chinese as the 'Earth Ruler' school, is not found among the four schools, corresponding to the seventeenth school among the twenty. The Mahāsāṃghika school is the 'Great Assembly' school among the four schools, corresponding to the first school among the twenty. The Kāśyapīya school, translated into Chinese as the 'Drinking Light' school, corresponds to the nineteenth school among the twenty. The first Sthavira school among the four schools is not found among the five schools, corresponding to the tenth school among the twenty. The Saṃmatīya school among the four schools is not found among the five schools, corresponding to the fifteenth school among the twenty. In this way, there are six schools that are commonly prevalent in the East and West: first, the Sthavira school; second, the Sarvāstivāda school; third, the Mahāsāṃghika school; fourth, the Saṃmatīya school; fifth, the Mahīśāsaka school; and sixth, the Dharmaguptaka school. The remaining fourteen schools are not prevalent in both regions. The Mahīśāsaka school originated in India, has become extinct in India, but is prevalent in Khotan. The Dharmaguptaka school originated in the West, is not prevalent in the West, but is widely spread in Dongxia (China). The Mahīśāsaka and Sarvāstivāda schools seem to be prevalent in the Han region. The Sthavira and Saṃmatīya schools are prevalent in India, but are not seen in other places. Initially, when the schools were divided, all twenty schools existed. As the distance from the sages increased, the Buddhist teachings gradually declined. If the upholders do not exist, the school will perish; if the upholders exist, the school can be preserved. One should not consider the rights and wrongs of each school as absolute, but rather focus on whether the attachments of the school persist or disappear. One should not consider whether the Dharma has existence or is useless, but rather focus on the debates between the schools about what is right and wrong. For example,
析金杖彼此俱金。但依修行皆得四果。如有譭謗並墮三塗。情見不乖皆是一法。知見宣先。即相是相非識解寬者。乃無彼無此。迷情執見則有增毀過生。若達土通情。豈有慊謗正法。以斯解釋用群疑。愿審爾詳無迷一法。
大乘二十二問本
丁卯年三月九日寫畢
比丘法燈書
【現代漢語翻譯】 現代漢語譯本： 金杖無論彼此，本質都是金子。但只要依照修行，都能證得四果（Sotāpanna, Sakadāgāmi, Anāgāmi, Arahat，須陀洹果、斯陀含果、阿那含果、阿羅漢果）。如有譭謗，便會墮入三塗（地獄、餓鬼、畜生）。情與見若不相違背，便是一法（Dharma）。知見若先入為主，就會以相為相，而非寬廣的識解。能夠做到這樣，才能無彼無此的分別。如果迷惑于情執和偏見，就會產生增益或毀損的過失。如果通達萬法皆空，又怎會有對正法（Dharma）的嫌隙和誹謗呢？用這些解釋來消除大家的疑惑，希望你們仔細審察，不要迷失於一法之中。
《大乘二十二問本》
丁卯年三月九日寫畢
比丘法燈書 English version: Gold staffs, whether this one or that one, are all gold in essence. But by relying on practice, all can attain the Four Fruits (Sotāpanna, Sakadāgāmi, Anāgāmi, Arahat). If there is slander, one will fall into the Three Lower Realms (hell, hungry ghosts, animals). If feelings and views do not contradict each other, they are all the same Dharma. If knowledge and views are preconceived, then one takes appearances as appearances, rather than broad understanding. Only those who can do this have no 'that' or 'this' distinction. If one is deluded by emotional attachments and biased views, then the faults of increasing or diminishing arise. If one understands that all dharmas are empty, how can there be resentment or slander of the True Dharma? Use these explanations to dispel everyone's doubts. I hope you will examine them carefully and not be misled by a single dharma.
《Twenty-Two Questions of the Mahāyāna》
Completed on the ninth day of the third month of the Dingmao year.
Written by Bhikshu Fadeng
【English Translation】 English version: Gold staffs, whether this one or that one, are all gold in essence. But by relying on practice, all can attain the Four Fruits (Sotāpanna, Sakadāgāmi, Anāgāmi, Arahat). If there is slander, one will fall into the Three Lower Realms (hell, hungry ghosts, animals). If feelings and views do not contradict each other, they are all the same Dharma. If knowledge and views are preconceived, then one takes appearances as appearances, rather than broad understanding. Only those who can do this have no 'that' or 'this' distinction. If one is deluded by emotional attachments and biased views, then the faults of increasing or diminishing arise. If one understands that all dharmas are empty, how can there be resentment or slander of the True Dharma? Use these explanations to dispel everyone's doubts. I hope you will examine them carefully and not be misled by a single dharma.
《Twenty-Two Questions of the Mahāyāna》
Completed on the ninth day of the third month of the Dingmao year.
Written by Bhikshu Fadeng 現代漢語譯本： 金杖無論彼此，本質都是金子。但只要依照修行，都能證得四果（Sotāpanna, Sakadāgāmi, Anāgāmi, Arahat，須陀洹果、斯陀含果、阿那含果、阿羅漢果）。如有譭謗，便會墮入三塗（地獄、餓鬼、畜生）。情與見若不相違背，便是一法（Dharma）。知見若先入為主，就會以相為相，而非寬廣的識解。能夠做到這樣，才能無彼無此的分別。如果迷惑于情執和偏見，就會產生增益或毀損的過失。如果通達萬法皆空，又怎會有對正法（Dharma）的嫌隙和誹謗呢？用這些解釋來消除大家的疑惑，希望你們仔細審察，不要迷失於一法之中。
《大乘二十二問本》
丁卯年三月九日寫畢
比丘法燈書