T85n2902_法句經疏

大正藏第 85 冊 No. 2902 法句經疏

No. 2902 [cf. No. 2901]

法句經疏

夫至理無言。稱謂斯斷。玄宗幽寂心行莫緣。稱謂斯斷故。則有言傷其旨。心行莫緣故。則作意失其真。所以掩室摩竭用啟息言無際。杜口毗耶以通得意之路。斯皆理為神御故。聖以之默。豈曰無辯。辯所不能言也。◎

◎就法彰目。或人事並陳。或法喻雙說。今此經者人皆為名。佛是能說之人。法是可談之理也　天竺梵音號曰佛陀。此出譯言名為覺者。無明如來獨秀重幽。孤明臣夜照達有無。解窮真俗。覺行圓滿。導悟群生。故稱為佛。暢四辨于舌端。敷八音于聽表。談法性則名義俱空。論善友則功窮后際。眾乃慶所過而懷之。如來愁之而感傷。遂使振及遐方。異出雲集再揚深法。極樂無動普光悟忍。于無生寶明蒙記於十號。宣自金口聞之彼意。故名為說也。法者有其四種。謂理教行果。今言法句。則通收四門。法是所詮之旨。謂行理果。法句是能詮之教。謂金剛之說。今為對詮明旨。所以故須局三為法。軌生物解。因以名焉。法分自彰。顯在平教。文勢相屬。詮理義周。故名為句。經者此土之言。梵云修多羅。良以此土之人貴重五經義少相以故番譯家以經字代修多

羅。修多羅有五義。出自廣文。一者出生。出生諸義故。二者勇眾。義味無盡故。三者顯示。顯示諸義故。四者繩墨。分辯邪正故。五者結鬘。貫窮諸法故。經有二義。一法。二常。常者人雖古今教儀恒定。法者五經顯治道之得失。明人倫之是非也。多羅五義略舉六條。一謂涌泉。二稱繩墨。涌泉注而無竭。此義可以自常。繩墨則辨定正邪。茲義又當其法也。卷謂卷舒。文無二軸。稱之一也。故云佛說法句經一卷也。自下釋文大判有三。初明序分。佛告寶明已下。次辨正宗。爾時文殊已下。明流通分。大聖說經之依有由致故先明序。序義既興。宜陳奧旨。次辨正宗。正法既宣。非唯獨益當時。遠被將來。使道光無絕。所以第三明流通分也。序義雖眾無過有二。一者發起序。謂。起化由藉大聖得說。托處假時動地放光。有緣斯集。類藉此等。起發正經啟化之由。故名發起序。二者證信序。阿難稟宣佛化。將來未聞欲以聖言澤流萬代故。言如是之法我從佛聞。證已所傳深為可信。從此立名故云證信序。文中初明證信序。於是眾中已下明發起序。初證信者。佛教阿難。一切經初云。如是我聞一時佛在某方某國某處。為某甲等若干人說。經文雖六句則唯三。一為息諍。二示信相。第三證說。初我聞者。謂阿難對眾陳己餐受。聽

說非他故稱為聞。猶是我聞也。此則第一息諍法。若出我聞之外。則便有執。有執則起諍。今言我從佛聞。則明已無執。彼亦無諍也。又愛有二種。一者我愛。二者法愛。外道出家能斷我愛。不斷法愛。故情有所執。然佛弟子二愛併除。法愛既盡執競都息。始稱我聞存於此也。我有三種。一者見我。二者慢我。三者名字我。阿難既是是無學聖人。見息惑盡。雖無二我。隨世流佈故有名字我也。如是者示信相也。明有信之人能入佛法。信言此經如是。不信者言此經不如是也。故肇師言。如是者信順之辭也。夫信則所言之理順。理順則師資之道成。違之者正言而致返還。原之路絕雖無豐約非信不傳。故於經首建立如是也。一時者。自下時方人三事。證實非虛。方是說經之處。人謂菩薩等眾。一時者說經時也。於此時中佛說如是經也。又法五啟運之日。大眾嘉集之晨。故言一時。婆伽婆者。標于化主世尊總號也。破煩惱習。種智現前。覺一切法。號曰婆伽婆也。在日月宮中者。說經處也。下列眾有二。初明純眾。二明雜眾及他方眾也。前中初舉數列名。第二總結。菩薩摩訶薩者通號也。若依梵本。應言摩訶菩提薩埵質搪。摩訶言大。菩提言道。薩埵名眾生。質搪言心。謂大道心眾生也。下明雜眾中有二。初明人天眾。亦云出

【現代漢語翻譯】現代漢語譯本『說非他故稱為聞』，這就像是『我是這樣聽說的』。這是第一種止息爭論的方法。如果超出『我聞』之外，就會產生執著。有了執著就會引起爭論。現在說『我從佛陀那裡聽聞』，就表明已經沒有執著，對方也不會爭論。此外，愛有兩種：一種是『我愛』，一種是『法愛』。外道出家之人能夠斷除『我愛』，卻不能斷除『法愛』，所以情感上有所執著。然而，佛陀的弟子兩種愛都斷除。『法愛』既然斷盡，執著也就完全止息，這才稱得上『我聞』存在於此。『我』有三種：一是『見我』（錯誤的見解認為有我），二是『慢我』（傲慢之心認為我比別人強），三是『名字我』（世俗意義上的我）。阿難已經是無學聖人，『見我』已經止息，惑業已經斷盡。雖然沒有前兩種『我』，但爲了隨順世俗的流佈，所以還有『名字我』。『如是』，是表示信順的相狀。表明有信心的人能夠進入佛法。相信的人會說這部經是『如是』，不相信的人會說這部經不是『如是』。所以肇法師說，『如是』是信順的言辭。信順，那麼所說的道理就順暢；道理順暢，那麼師徒之間的道義就能成就。違背信順，即使是正當的言辭也會導致背離。真理的道路斷絕，即使沒有豐厚或貧乏，沒有信心就無法傳達。所以在經文的開頭建立『如是』。『一時』，從下面的時間、地點、人物三件事，證實所說是真實不虛的。『方』是說經的地點，『人』是指菩薩等大眾，『一時』是說經的時間。在這個時間裡，佛陀說了這部『如是』的經。此外，佛法五種啟運之日，大眾歡聚的早晨，所以說是『一時』。『婆伽婆』（Bhagavan），標明教化的主，是世尊的總稱。破除煩惱習氣，種智顯現，覺悟一切法，號為『婆伽婆』。『在日月宮中』，是說經的地點。下面列出聽眾，分為兩種：一是純眾，二是雜眾及他方眾。前面先列舉數量和名稱，第二部分是總結。『菩薩摩訶薩』（Bodhisattva-Mahasattva），是通用的稱呼。如果按照梵文字，應該說『摩訶菩提薩埵質搪』（Mahabodhisattva-cittotpada）。『摩訶』（maha）意思是『大』，『菩提』（bodhi）意思是『道』，『薩埵』（sattva）意思是『眾生』，『質搪』（cittotpada）意思是『心』。指的是發大道心的眾生。下面說明雜眾，分為兩種：一是人天眾，也可以說是出家眾。

【English Translation】 English version 『Saying it is not from another source is called hearing.』 This is like saying 『Thus I have heard.』 This is the first method of stopping disputes. If it goes beyond 『I have heard,』 then there will be attachment. With attachment, disputes will arise. Now, saying 『I heard from the Buddha』 indicates that there is no attachment, and the other party will not dispute. Furthermore, there are two types of love: one is 『self-love,』 and the other is 『dharma-love.』 Non-Buddhist renunciates can cut off 『self-love』 but cannot cut off 『dharma-love,』 so they are emotionally attached. However, the Buddha's disciples eliminate both types of love. Since 『dharma-love』 is exhausted, attachment is completely stopped, and this is what is meant by 『Thus I have heard.』 There are three types of 『self』: one is 『view-self』 (the mistaken view that there is a self), two is 『conceit-self』 (the arrogant thought that I am better than others), and three is 『name-self』 (the self in the worldly sense). Ananda is already a non-learning saint, 『view-self』 has been stopped, and afflictions have been exhausted. Although there are no first two types of 『self』, but in order to follow the flow of the world, there is still 『name-self.』『Thus it is』 indicates the aspect of faith and compliance. It shows that people with faith can enter the Buddhadharma. Those who believe will say that this sutra is 『Thus it is,』 and those who do not believe will say that this sutra is not 『Thus it is.』 Therefore, Master Zhao said, 『Thus it is』 is a word of faith and compliance. With faith and compliance, the principle being spoken is smooth; when the principle is smooth, the morality between teacher and disciple can be achieved. Violating faith and compliance, even proper words will lead to betrayal. The path of truth is cut off, and even without abundance or poverty, it cannot be transmitted without faith. Therefore, 『Thus it is』 is created at the beginning of the sutra. 『At one time,』 from the three matters of time, place, and people below, it proves that what is said is true and not false. 『Place』 is the place where the sutra is spoken, 『people』 refers to the great assembly of Bodhisattvas, and 『one time』 is the time when the sutra is spoken. At this time, the Buddha spoke this sutra of 『Thus it is.』 In addition, the day of the five kinds of Dharma's initiation, the morning when the great assembly gathers happily, so it is said to be 『at one time.』『Bhagavan』 (婆伽婆), marks the master of teaching, is the general title of the World Honored One. Breaking through the habits of afflictions, the wisdom of all kinds manifests, and awakening to all dharmas, is called 『Bhagavan.』『In the Palace of the Sun and Moon』 is the place where the sutra is spoken. Below are the listeners, divided into two types: one is the pure assembly, and the other is the mixed assembly and assemblies from other places. The first part lists the numbers and names, and the second part is a summary. 『Bodhisattva-Mahasattva』 (菩薩摩訶薩) is a common term. According to the Sanskrit text, it should be said 『Mahabodhisattva-cittotpada』 (摩訶菩提薩埵質搪). 『Maha』 (摩訶) means 『great,』『bodhi』 (菩提) means 『path,』『sattva』 (薩埵) means 『sentient beings,』 and 『cittotpada』 (質搪) means 『mind.』 It refers to sentient beings who have developed the great mind of enlightenment. Below explains the mixed assembly, divided into two types: one is the assembly of humans and devas, which can also be said to be the renunciate assembly.

家在家眾。二明八部眾也。前中初明出家眾。二明俗眾。言比丘比丘尼者出家眾也。釋有四義。一破煩惱。二持凈戒。三能怖魔。四凈乞食。離四口食也。下明俗眾。優婆塞等謂清信男女也。復有大天者梵釋諸天也。下明八部眾。龍有三種。一在地龍。二在虛空。三在海水。之下夜叉。漢言輕捷神。有三種。一在地。二在空。三在下天。守宮城門。故智度論言。帝釋有九百九十九門。門別有十六青衣夜叉守之。地夜叉但以財施故不能飛空。天夜叉。以車馬施故能飛行。佛轉法輪時。地夜叉唱。空夜叉聞。空夜叉唱。天空夜叉聞。如是乃至梵天也。神者受善惡雜報。以人天而非人天。其形勝人而劣天。身輕微難見也。

自下第二以明發起序。就中有二。初寶明陳昔蒙記請而立名因緣。第二如來正道也。而中有三。初承力清而彰己積習所依。言承佛威神者。聖德尊高輒難啟問。自非降神下被。無由直請也。燃燈佛者。標其授記之尊。出家學道。正明又植善本也。世尊即授下第二明記所立名。爾時寶明下第三問名字所由。但寶明今問多為審定其理證成已解。又為請首因弘至道。望與時眾共聞深法。故言云何授我號為寶明乎。下答中。初文外略。明燃燈世尊立名遠意。第二就文分別。即明釋迦正答。言遠意者。但寶明歷

【現代漢語翻譯】現代漢語譯本在家眾指的是在家的信徒。接下來闡明八部眾。前面首先闡明出家眾，然後闡明在家眾。『比丘』和『比丘尼』指的是出家眾。『釋』有四種含義：一、破除煩惱；二、持守清凈戒律；三、能夠使魔恐懼；四、清凈地乞食，遠離四種不清凈的食物。下面闡明在家眾，『優婆塞』等指的是清凈的信男信女。還有大天，指的是梵天、帝釋等諸天。下面闡明八部眾。龍有三種：一、在地上的龍；二、在虛空中的龍；三、在海水中的龍。夜叉，在漢語中意為輕捷神，有三種：一、在地上的夜叉；二、在空中的夜叉；三、在下天界的夜叉。他們守護宮城門，所以《智度論》中說，帝釋有九百九十九個門，每個門都有十六個身穿青衣的夜叉守護。地上的夜叉因為只是佈施財物，所以不能飛空。天上的夜叉因為佈施車馬，所以能夠飛行。佛陀轉法輪時，地上的夜叉唱誦，空中的夜叉聽到；空中的夜叉唱誦，天空的夜叉聽到，這樣一直傳到梵天。神，承受善惡夾雜的果報，介於人天之間，既非人也非天。他們的形體勝過人類，但不如天人。身體輕微難以看見。

從下面開始是第二部分，闡明發起序。其中分為兩部分：首先，寶明陳述過去蒙受授記並立名的因緣；第二，如來闡述正道。其中又分為三部分：首先，憑藉佛的威神之力而表明自己長期積累的習性所依。『承佛威神』，聖人的德行尊貴高尚，難以輕易啟問，如果不是佛降下神力加被，就沒有辦法直接請問。『燃燈佛』，標明授記之佛的尊貴。出家學道，正是表明又種下了善根。『世尊即授』，下面是第二部分，闡明授記時所立的名號。『爾時寶明』，下面是第三部分，詢問名字的由來。但寶明現在發問，更多是爲了審定其中的道理，證明自己已經理解，也是爲了請佛開始宣講，弘揚至高的佛道，希望與當時的聽眾共同聽聞深奧的佛法，所以說『云何授我號為寶明乎』。下面的回答中，首先從文外略微說明燃燈世尊立名的深遠用意；第二，就文句分別解釋，即闡明釋迦牟尼佛的正式回答。『遠意』，但寶明經歷

【English Translation】 English version 『Householders』 refers to lay devotees. Next, the eight kinds of beings are explained. First, the monastic community is explained, and then the lay community is explained. 『Bhikkhus』 (monks) and 『Bhikkhunis』 (nuns) refer to the monastic community. 『釋』 (Shi, explanation) has four meanings: 1. Destroying afflictions; 2. Upholding pure precepts; 3. Being able to frighten demons; 4. Purely begging for food, staying away from the four impure foods. Below, the lay community is explained. 『Upasakas』 (male lay devotees) and others refer to pure believing men and women. There are also great devas (gods), referring to Brahma, Indra, and other devas. Below, the eight kinds of beings are explained. Dragons have three types: 1. Dragons on the ground; 2. Dragons in the sky; 3. Dragons in the seawater. Yakshas, in Chinese, mean swift spirits, and have three types: 1. Yakshas on the ground; 2. Yakshas in the sky; 3. Yakshas in the lower heavens. They guard the gates of palace cities, so the Mahaprajnaparamita Shastra says that Indra has nine hundred and ninety-nine gates, and each gate has sixteen yakshas in blue robes guarding it. Earth yakshas cannot fly because they only give material offerings. Heavenly yakshas can fly because they give offerings of carriages and horses. When the Buddha turned the Dharma wheel, the earth yakshas chanted, and the sky yakshas heard; the sky yakshas chanted, and the heavenly sky yakshas heard, and so on up to Brahma. Spirits receive mixed rewards of good and evil, between humans and devas, neither human nor deva. Their form is superior to humans but inferior to devas. Their bodies are light and difficult to see.

From below is the second part, explaining the introductory preface. It is divided into two parts: First, Baoming (Precious Light) states the causes and conditions of receiving prediction and establishing the name in the past; second, the Tathagata explains the right path. It is further divided into three parts: First, relying on the Buddha's power and spirit to show the accumulated habits on which one relies. 『Relying on the Buddha's power and spirit,』 the sage's virtue is noble and high, and it is difficult to easily ask questions. If it were not for the Buddha descending his divine power to bless, there would be no way to directly ask. 『Dipamkara Buddha』 marks the honor of the Buddha who gave the prediction. Leaving home to study the Way is precisely to show that good roots have been planted again. 『The World Honored One then conferred,』 below is the second part, explaining the name established at the time of prediction. 『At that time, Baoming,』 below is the third part, asking about the origin of the name. But Baoming is now asking more to examine the principles, to prove that he has understood, and also to ask the Buddha to begin preaching and promote the supreme Buddha Way, hoping to share the profound Dharma with the audience at that time, so he said, 『How did you give me the name Baoming?』 In the following answer, first, briefly explain the far-reaching intention of Dipamkara Buddha's naming from outside the text; second, explain the sentences separately, that is, explain Shakyamuni Buddha's formal answer. 『Far-reaching intention,』 but Baoming experienced

待先佛。功行不虧。今奉釋迦將鄰道記燃燈佛。為遣立所得心假名字以導。如如故復為之彰號。先聖遠意既存斯旨。今佛釋迦述而不作。還就其所立廣明性空。語破其心事同慈氏。蒙記一生當得阿耨菩提。凈名廣問為用何生得授記乎。乃至言如者不二不異。云何獨授。仁者當得菩提也。就文分別者。于中有二。初明為說敕聽思定諦。謂審諦聽。若不審則有謬聞之過。聞之不思。便有退。解之真思而不念則文義俱喪。良以思而念之則文義並存。聽無不審。則聞而不謬。故敕諦聽。善思成念之也。下第二明其說意。于中有三。初明聖心等被普洽時機。二說斯決定。下明所說法。言大乘者。如起信論說。大義有三。謂體相用也。三世諸佛之所游履運苞眾聖。圓成極果。名曰大乘也。三明眾心忻賀。專心頂受。奉教而聽也。上序分又記。下第二次明正宗。但眾生招品萬殊。藉悟多端。大悲俯應。說有兩會不同。文中有三。初從此文終至世尊傷嘆已來。正為此土及余方機緣已熟者。初會說法。第二於是東方已下。次為寶至世界普光大眾。第二會說。第三佛說經已普光得忍下。明二出時眾聞法獲益也。前初會中文有四節。初正酬寶明所請。第二菩薩欲得阿耨菩提已下。因言顯理。廣明十八界空。第三一切眾生欲得菩提已下。勸近善

【現代漢語翻譯】現代漢語譯本：過去的佛陀，他們的功德和修行沒有絲毫虧損。現在，我（指釋迦牟尼佛）將要稟告大家，我過去在鄰近得道時，燃燈佛（Dipamkara Buddha）為我授記。爲了引導眾生，（燃燈佛）假立所得之心的名字來引導。如如（Tathata）的真理本來如此，所以又為我彰顯名號。過去的聖人深遠的用意，本來就存在這樣的旨趣。現在的佛陀釋迦牟尼，只是闡述而不創作，仍然就著燃燈佛所立的名號，廣泛地闡明性空（Sunyata）。用言語破除眾生的妄心，這件事和彌勒菩薩（Maitreya）一樣。我蒙受燃燈佛授記，預言我一生之後將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。《維摩詰經》（Vimalakirti Sutra）中廣泛地提問，用什麼因緣才能得到授記呢？乃至說到『如』是不二不異的，為什麼唯獨我得到授記呢？仁者您也將證得菩提啊。就文句來分別，其中有二個部分。首先是說明為大眾說法，告誡大家要諦聽、思考、專注和堅定。所謂審諦聽，就是仔細地聽，如果不仔細，就會有聽錯的過失。聽了之後不思考，就會退失。真正地理解，思考而不專注于唸誦，那麼文句和意義都會喪失。因為思考並且專注于唸誦，那麼文句和意義都會並存。聽的時候沒有不仔細的，那麼聽就不會有錯謬。所以告誡大家要仔細地聽，好好地思考，成就正念。下面第二部分說明說法的意旨。其中有三個部分。首先說明聖人的心平等地被普遍地接納，時機成熟。第二是說這個是決定的。下面說明所說的法。說到大乘（Mahayana），如《大乘起信論》（Awakening of Faith in the Mahayana）所說，大乘的意義有三個，就是體、相、用。三世諸佛所遊歷的，包含著眾多聖人的，圓滿成就最高的果位，叫做大乘。第三是說明大眾的心歡喜慶賀，專心致志地頂戴領受，奉行教誨而聽聞。上面的序分又記載了這些。下面第二次說明正宗分。但是眾生所招感的品類千差萬別，憑藉覺悟的途徑也多種多樣，大悲心俯身應允，說法有兩次集會不同。文中有三個部分。首先是從這段文字開始，到世尊傷感嘆息為止，正是爲了這個娑婆世界（Saha world）以及其他方世界的機緣已經成熟的眾生，第一次集會說法。第二是從『於是東方』開始，接下來是爲了寶至世界（Ratnavyuha world）的普光大眾，第二次集會說法。第三是佛說完經后，普光菩薩得到忍位，說明兩次集會時大眾聽聞佛法獲得利益。前面第一次集會中文有四個小節。首先是正式酬答寶積菩薩（Ratnakara）的請求。第二是『菩薩欲得阿耨多羅三藐三菩提』以下，藉著言語來顯明道理，廣泛地闡明十八界（Eighteen Dhatus）是空性的。第三是『一切眾生欲得菩提』以下，勸導親近善知識（Kalyanamitra）。

【English Translation】 English version: The Buddhas of the past, their merits and practices were without any deficiency. Now, I (referring to Shakyamuni Buddha) am about to inform everyone that in the past, when I was near enlightenment, Dipamkara Buddha (the 'Lamp Lighting Buddha') gave me a prophecy. In order to guide sentient beings, (Dipamkara Buddha) provisionally established a name based on the mind that was attained, to guide them. The truth of Suchness (Tathata) is inherently so, therefore he further proclaimed a title for me. The profound intention of the past sages already contained such a purpose. The present Buddha, Shakyamuni, merely elucidates and does not create, still relying on the name established by Dipamkara Buddha, extensively clarifying emptiness (Sunyata). Using words to break through the deluded minds of sentient beings, this matter is the same as Maitreya Bodhisattva. I received the prophecy from Dipamkara Buddha, predicting that after one lifetime, I would attain Anuttara-samyak-sambodhi. The Vimalakirti Sutra extensively asks, by what causes and conditions does one receive a prophecy? It even says that 'Suchness' is non-dual and non-different, why am I alone receiving the prophecy? You, benevolent one, will also attain Bodhi. Separating the text, there are two parts within it. First, it explains speaking the Dharma for the assembly, admonishing everyone to listen attentively, contemplate, focus, and be steadfast. So-called attentive listening means listening carefully; if one is not careful, there will be the fault of mishearing. If one does not contemplate after listening, one will regress. Truly understanding, contemplating without focusing on recitation, then both the words and meaning will be lost. Because contemplating and focusing on recitation, then both the words and meaning will coexist. If there is no carelessness in listening, then there will be no error in hearing. Therefore, admonish everyone to listen carefully, contemplate well, and achieve right mindfulness. The second part below explains the intention of the teaching. There are three parts within it. First, it explains that the hearts of the sages are equally and universally accepted, and the time is ripe. Second, it says that this is definite. Below, it explains the Dharma being taught. Speaking of Mahayana, as the Awakening of Faith in the Mahayana says, the meaning of Mahayana has three aspects, which are essence, characteristics, and function. What the Buddhas of the three times travel, containing numerous sages, perfectly accomplishing the highest fruit, is called Mahayana. Third, it explains that the minds of the assembly rejoice and celebrate, wholeheartedly bowing and receiving, upholding the teachings and listening. The introductory section above also records these. The second time below explains the main section. However, the categories of beings that are summoned are vastly different, and the paths to awakening are also diverse. The great compassion stoops to respond, and there are two different assemblies for teaching the Dharma. There are three parts in the text. First, starting from this text until the World Honored One's sorrowful sigh, it is precisely for the sentient beings in this Saha world and other worlds whose opportunities have ripened, the first assembly for teaching the Dharma. Second, starting from 'Then, in the East,' it is next for the assembly of Universal Light in the Ratnavyuha world, the second assembly for teaching the Dharma. Third, after the Buddha finished speaking the sutra, Universal Light Bodhisattva attained forbearance, explaining that the assembly benefited from hearing the Dharma during the two assemblies. In the first assembly, there are four subsections in the text. First, it formally responds to Ratnakara Bodhisattva's request. Second, from 'Bodhisattvas wishing to attain Anuttara-samyak-sambodhi' onwards, using words to reveal the principle, extensively clarifying that the Eighteen Dhatus are empty. Third, from 'All sentient beings wishing to attain Bodhi' onwards, encouraging closeness to good spiritual friends (Kalyanamitra).

友。第四於是已下寶明大眾聞法慶喜也。良以眾生無始已來尋名執義。起或為業。輪迴生死。爾來不息。自非專修正觀。冥心至理善友良緣義無得返。所以勸觀名義性空並近善友也。初文有二。初正說名字空義。第二作是觀下明觀之利益。初文復二。初正勸觀。第二善男子若名字已下。次勸舍著。前文有三。初勸。次觀。第三結也。初云且觀者。將以如通聖凡窮上。所以前觀佛名。後方類釋也。下正觀中初明名不定有二。明非無但名無自體托法而生。若有而為實者。直說食名聞便已足。何待進而方飽。故云說食與人應得充飽也。下第二明非無者。上辯名依義立。不可為有此。明義復依名。不可為無也。文中初明佛智窮原。言不空者。若名字定無空記何為故。言若字無者。不授我記及汝名也。二若名字定無便無授者。不應得佛。然昔蒙受記。今登正覺。寶明名字目義非虛。何得定無。故云如無授者我不應得佛也。第三總結云。當知字句其以久如者。論實夫如也。不二不異。異便定意二即定無。良由非定有故。隨目何義不異。一切非定無故墮恒召法未曾同彼。未曾同故無定所屬。不異一切故備題諸法也。下勸舍著也。但寶明雖復久存學道。良未洞達音聲法門。于善惡言下猶難取捨。蒙佛授記。情生踴躍。今明譭譽等法。其

唯是聲。聲類緣生究竟空寂。豈容善惡于其間來。文中有二。初舉所觀境。第二若遇已下對境修觀。正明舍著。前中初牒。次勸。后復釋。勸中八風之內略舉二條。則是違順兩緣。違中有二。初毀呰誹謗經辱。以加良善譏呵一種。小過則重為譏責也。下明順意輕微之德。越分稱揚名曰讚譽。此皆不實。如空谷響。眾生不了。妄謂為有。理觀既無。何瞋何喜。下對境修中有二。初明遇境興觀拆之歸空。故言此音聲者。為大為小乃至都無所得也。故智論言。風名憂檀那。觸臍而上出。是風七處觸。頂及龂齒唇舌咽及以胸。是中語言生。凡夫不知此。或著起瞋癡也。若無所得下。第二正勸舍著聲既自空。譭譽不實。云何妄生瞋喜之心也。下第二觀益中有三。初法。次喻。后合。前中初牒上事。修觀立衣招勝果。故言作是觀已乃至當得菩提。阿之言無。耨多羅言上。三稱正。藐之言真。三又云正。菩提稱道。即是無上菩提正真之道也。何以故下第二釋。良由萬法性空。虛通曰道。觀聲亦爾。何為不證也下明喻合兩文。才相飛空睡乃騰虛菩提久現則功不唐捐。故言菩薩觀空衣得證也。自下第二次觀界空也。內六根外六塵中間六識合為十八。文中有三。初明厭背生死衣。須高棲空理。勸之修觀令斷諸或。第二譬如陽炎已下。明理隱

【現代漢語翻譯】現代漢語譯本唯有聲音。聲音這類事物依因緣而生，其究竟本性是空寂的。怎麼能容許善與惡在其中產生呢？這段文字分為兩部分。首先是舉出所觀察的境界。第二部分，『若遇已下』（如果遇到以下情況）是對著境界進行修觀，明確說明要捨棄執著。前一部分中，先是重複，然後是勸告，最後是解釋。勸告中，在『八風』（利、衰、毀、譽、稱、譏、苦、樂）中略舉了兩條，也就是違逆和順從兩種因緣。違逆的因緣中有兩種，首先是譭謗、誹謗、輕辱，加上對善良的人進行譏諷呵斥，即使是小的過錯也會嚴厲地責備。下面說明順意的、輕微的恩德，過分地稱揚，叫做讚譽。這些都是不真實的，就像空谷的迴響。眾生不明白這個道理，錯誤地認為它們是真實存在的。理性觀察既然不存在，又有什麼可嗔恨、可喜悅的呢？下面是對著境界進行修觀，分為兩部分。首先說明遇到境界時，興起觀想，將其拆解歸於空性。所以說『此音聲者』（這個聲音），無論是大是小，乃至最終都一無所得。所以《智度論》說：『風名為憂檀那（Udāna，氣息），觸及肚臍而向上發出。這種風觸及七個地方：頭頂、牙齦、牙齒、嘴唇、舌頭、咽喉以及胸部。語言就是從這些地方產生的。凡夫不明白這個道理，或者執著於此而生起嗔恨和愚癡。』如果一無所得，下面第二部分就正式勸告要捨棄執著。聲音既然本來是空性的，譭謗和讚譽都是不真實的，為什麼還要妄生嗔恨和喜悅之心呢？下面第二部分是觀想的益處，分為三部分。首先是法，然後是比喻，最後是總結。前一部分中，首先重複上面的事情，修觀可以獲得殊勝的果報，所以說『作是觀已乃至當得菩提』（這樣觀想之後乃至應當獲得菩提）。『阿』的意思是『無』，『耨多羅』的意思是『上』，三次稱『正』，『藐』的意思是『真』，又稱『正』，『菩提』的意思是『道』，也就是無上菩提正真之道。『何以故下』（為什麼呢），下面是解釋。正是因為萬法本性是空性的，虛空通達叫做『道』，觀想聲音也是這樣，為什麼不能證悟呢？下面說明比喻和總結兩部分。才相飛空，睡乃騰虛，菩提久現，則功不唐捐。所以說菩薩觀空衣得證。從下面開始是第二次觀想界空。內六根（眼、耳、鼻、舌、身、意），外六塵（色、聲、香、味、觸、法），中間六識（眼識、耳識、鼻識、舌識、身識、意識）合為十八界。這段文字分為三部分。首先說明厭惡背離生死的衣服，必須高高地棲息在空性的道理中，勸告修觀，從而斷除各種迷惑。第二部分，『譬如陽炎已下』（譬如陽焰以下），說明道理隱晦。

【English Translation】 English version Only sound exists. The nature of sound is that it arises from conditions and is ultimately empty and still. How can good and evil arise within it? This passage has two parts. The first introduces the object of observation. The second part, '若遇已下' (if encountering the following), is about cultivating observation in response to the object, clearly explaining the need to relinquish attachments. In the first part, there is first a repetition, then an exhortation, and finally an explanation. In the exhortation, two of the 'Eight Winds' (利、衰、毀、譽、稱、譏、苦、樂 - gain, loss, disgrace, honor, praise, ridicule, sorrow, joy) are briefly mentioned, representing adverse and favorable conditions. Among the adverse conditions, there are two aspects: first, disparagement, slander, and humiliation, along with criticism and rebuke of the virtuous, with even minor faults being severely reprimanded. The following explains the favorable, slight kindnesses, with excessive praise being called commendation. These are all unreal, like echoes in an empty valley. Sentient beings do not understand this principle, mistakenly believing them to be real. Since rational observation is absent, what is there to hate or rejoice over? The following is about cultivating observation in response to the object, divided into two parts. The first explains that when encountering an object, one should arouse contemplation, dismantling it and returning it to emptiness. Therefore, it is said '此音聲者' (this sound), whether it is large or small, ultimately nothing is obtained. Therefore, the Mahaprajnaparamita Sastra says: 'The wind is called Udāna (氣息 - breath), touching the navel and rising upwards. This wind touches seven places: the crown of the head, the gums, the teeth, the lips, the tongue, the throat, and the chest. Language arises from these places. Ordinary people do not understand this principle, or they become attached to it and generate anger and delusion.' If nothing is obtained, the second part formally exhorts to relinquish attachments. Since sound is inherently empty, and disparagement and praise are unreal, why should one falsely generate feelings of anger and joy? The following second part is about the benefits of contemplation, divided into three parts. First is the Dharma, then a metaphor, and finally a conclusion. In the first part, the above matter is first repeated, and cultivating observation can obtain excellent results, so it is said '作是觀已乃至當得菩提' (after contemplating in this way, one should attain Bodhi). '阿' (A) means 'no', '耨多羅' (Anuttara) means 'supreme', '三稱正' (three times called right), '藐' (Samyak) means 'true', also called '正' (right), '菩提' (Bodhi) means 'the Way', which is the supreme Bodhi, the right and true Way. '何以故下' (why is that), the following is the explanation. It is precisely because the nature of all dharmas is empty, and emptiness and penetration are called 'the Way', and contemplating sound is also like this, why can't one attain enlightenment? The following explains the metaphor and the conclusion in two parts. 才相飛空，睡乃騰虛，菩提久現，則功不唐捐 (Talent flies in the sky, sleep soars in the void, Bodhi appears for a long time, then the effort is not in vain). Therefore, it is said that the Bodhisattva attains enlightenment by contemplating the emptiness of clothing. From below begins the second contemplation of the emptiness of the realms. The inner six senses (眼、耳、鼻、舌、身、意 - eye, ear, nose, tongue, body, mind), the outer six objects (色、聲、香、味、觸、法 - form, sound, smell, taste, touch, dharma), and the intermediate six consciousnesses (眼識、耳識、鼻識、舌識、身識、意識 - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) combine to form the eighteen realms. This passage is divided into three parts. The first explains the aversion to and departure from the clothing of birth and death, and the need to dwell high in the principle of emptiness, exhorting to cultivate observation, thereby cutting off various delusions. The second part, '譬如陽炎已下' (like a mirage below), explains that the principle is obscure.

難彰。借喻為況。第三諸有智者已下。結觀修行。明觀所成益。前中有三。初舉果勸行其因。第二或有眾生已下。明觀修意。第三眼不自見已下。正明修觀廣辯空義。前中復三。初舉果勸修。正明菩提體狀。第二寶明請問。第三佛言下答也。問曰。三事本空非今始空。體即菩提。無勞別證。何故乃言欲得菩提。當觀三處也。釋言。菩提體性實無隱顯。但以無明所覆有而不覺。安須修觀始方克證譬如虛空證性雖凈然為煙雲塵霧之所隱蔽。不可以空體性凈。即文彰不除而自現也。文言於三處中等者。此三事無體。更相依持。離有離無。不生不滅。名為不實。不實性空稱為解脫也。勸修意中教如實觀者。眼等虛妄誑或。犯夫無其性也。以無生為體故。今勸觀舍虛會實。色心妄法更不現前。貪嗔等或自此衰喪。故智論言。內外十二入皆是魔網。虛誑不實。於此中生六種識。亦是魔網。虛誑不實。何者是實唯有不二之法。謂無眼無色乃至無意無法等。是名為實也。下正觀中但明眼色與心。餘者例令文別有三。初約無性辨空空。就因緣以釋。第三善男子應作是念已下。據不住明空旨。言空者。空無有無一切分別悉不相應也。前中初略述計情。第二申理正破。但執見不同。泛說有三。初一是毗曇八計。謂凈色為眼。非實天眼所見。是

不障礙有對色。識住眼中以瞻諸塵。名自分眼見色。第二成實人計。識在眼門。分別青黃。即以識為見。第三大乘學者。隨文取義立。根塵和合方能見色。良由未達深旨。各隨已執計法有性並云能見也。言正破者。但根塵等法並依藏識。一心因緣幻起意無自體。雖復為能見也。今言眼不自見者。正是破辭。若謂眼有見性則未曾不見。開即睹外青黃赤白可能見。自體既不自見。覺有見塵立見。故論言。是眼則不能自見其己體。若不能自見何能見余物。又若不見自體。應自體非眼。然不見自體。而是眼者此則見非是眼。云何名眼能見。若爾應有離見之眼離眼之見也。彼云。眼是不可見有對色。故不自見者。若爾眼體既不為他所見。云何能見他。如百論言。四大非現見。云何生現見。又眼不自見而能見他者。亦應半見半非見。半見可名眼。半不見應非眼。次破識見類。前可知故言眼不自見。既不自見。故知無性空也。色不自名者。色體無心不自言。色對眼彰自。假吊色名。故知無性也。心無形質者。心若有體應有所在。若言在內不應緣境方生。定居其外則身內無心。應同木石。內外推求莫知其所豈有形質也。故起信論言。心無形求十方求之終不可得。下第三總結。眼色無性則無所不在。故得眼住于內。色常處外。心無形質。

【現代漢語翻譯】現代漢語譯本不障礙有對色（可以阻礙有形之物）。識（意識）停留在眼中以觀察各種塵境（色、聲、香、味、觸）。這被稱為『自分眼見色』，即眼睛自己分辨並看到顏色。第二種是成實宗人的觀點，他們認為識（意識）在眼門（眼睛的入口），分別青黃等顏色，因此認為識就是能見的。第三種是大乘學者的觀點，他們根據字面意思認為根（感覺器官）和塵（感覺對像）結合才能見色。這些都是因為沒有理解深刻的道理，各自根據自己的執著認為法（事物）有自性，並且認為自己能夠看見。所謂『正破』，是指根、塵等法都依賴於藏識（阿賴耶識），由一心因緣幻化而生，沒有自體。雖然可以作為能見的條件，但現在說『眼不自見』，正是爲了破除這種觀點。如果認為眼睛有見性，那麼它應該無時無刻不在見，睜開眼睛就應該能看到外面的青黃赤白。但眼睛的自體都不能自己看見自己，卻認為有能見之塵，從而建立『見』的概念。所以《論》中說：『眼睛不能自己看見自己的本體。』如果不能自己看見自己，又怎麼能看見其他事物呢？而且，如果看不見自己的本體，那麼自己的本體就應該不是眼睛。然而，看不見自己的本體，卻又是眼睛，這說明見不是眼睛。如果見不是眼睛，又怎麼能說眼睛能見呢？如果這樣說，就應該有離開見的眼睛，以及離開眼睛的見。』他們說：『眼睛是不可見的有對色，所以不能自己看見自己。』如果這樣，眼睛的本體既然不能被其他事物看見，又怎麼能看見其他事物呢？就像《百論》中說的：『四大（地、水、火、風）不是直接可見的，怎麼能產生直接的見呢？』而且，眼睛不能自己看見自己，卻能看見其他事物，那麼也應該一半看見，一半不看見。一半看見可以稱為眼睛，一半不看見應該不是眼睛。接下來破斥識見的觀點，因為前面的內容已經可以推知，所以說眼睛不能自己看見自己。既然不能自己看見自己，就知道它是無自性、空性的。『色不自名』，意思是色體沒有心識，不能自己說出『我是色』。色需要對著眼睛才能顯現，自己假借色名，所以知道它是無自性的。『心無形質』，意思是心如果有實體，就應該有所在之處。如果說心在身體內部，就不應該要緣著外境才能產生。如果心固定在身體外部，那麼身體內部就沒有心，應該和木頭石頭一樣。在內外推求，都不知道心在哪裡，又怎麼會有形質呢？所以《起信論》中說：『心沒有形狀，在十方尋求也終究不可得。』下面第三部分是總結。眼睛和色都沒有自性，所以無所不在。因此，眼睛可以停留在內部，色常常處在外部，心沒有形質。

【English Translation】 English version It does not obstruct tangible forms. Consciousness (識, shì) dwells in the eye to perceive various dusts (塵, chén) [sense objects: forms, sounds, smells, tastes, and tactile objects]. This is called 'self-distinguishing eye seeing form' (自分眼見色, zì fēn yǎn jiàn sè), meaning the eye itself distinguishes and sees colors. The second view is that of the 成實宗 (Chéngshí Zōng) [Tattvasiddhi School] people, who believe that consciousness (識, shì) is at the eye-gate (the entrance of the eye), distinguishing between blue and yellow, and therefore consider consciousness to be what sees. The third view is that of Mahayana scholars, who, according to the literal meaning, believe that the root (根, gēn) [sense organ] and the dust (塵, chén) [sense object] must combine to see form. These are all because they have not understood the profound truth, and each according to their own attachment believes that dharmas (法, fǎ) [things, phenomena] have self-nature, and believe that they can see. The so-called 'correct refutation' (正破, zhèng pò) refers to the fact that roots, dusts, and other dharmas all rely on the 藏識 (zàngshì) [Ālaya-consciousness], arising from the illusory transformation of one mind's causes and conditions, without self-nature. Although it can serve as a condition for seeing, now saying 'the eye does not see itself' (眼不自見, yǎn bù zì jiàn) is precisely to refute this view. If it is believed that the eye has a seeing nature, then it should be seeing at all times, and opening the eyes should be able to see the blue, yellow, red, and white outside. But the eye's own substance cannot see itself, yet it is believed that there is seeing-dust, thereby establishing the concept of 'seeing'. Therefore, the Treatise says: 'The eye cannot see its own substance.' If it cannot see itself, how can it see other things? Moreover, if it cannot see its own substance, then its own substance should not be the eye. However, not seeing its own substance, yet being the eye, this shows that seeing is not the eye. If seeing is not the eye, how can it be said that the eye can see? If this is the case, there should be an eye apart from seeing, and seeing apart from the eye.' They say: 'The eye is an invisible tangible form, so it cannot see itself.' If so, since the eye's substance cannot be seen by other things, how can it see other things? Just as the Hundred Treatises says: 'The four great elements (四大, sì dà) [earth, water, fire, wind] are not directly visible, how can direct seeing arise?' Moreover, the eye cannot see itself, yet it can see other things, then it should also see half and not see half. Seeing half can be called the eye, not seeing half should not be the eye. Next, refute the view of consciousness-seeing, because the previous content can already be inferred, so it is said that the eye cannot see itself. Since it cannot see itself, it is known that it is without self-nature, empty (空, kōng). 'Form does not name itself' (色不自名, sè bù zì míng), meaning the substance of form has no consciousness, and cannot say 'I am form'. Form needs to be facing the eye to manifest, borrowing the name of form, so it is known that it is without self-nature. 'The mind has no shape or substance' (心無形質, xīn wú xíng zhì), meaning if the mind has substance, it should have a place to be. If it is said that the mind is inside the body, it should not need to rely on external objects to arise. If the mind is fixed outside the body, then there is no mind inside the body, it should be the same as wood and stone. Seeking inside and outside, one does not know where the mind is, how can it have shape or substance? Therefore, the Awakening of Faith Treatise says: 'The mind has no shape, seeking in the ten directions, it is ultimately unattainable.' The third part below is a summary. The eye and form have no self-nature, so they are omnipresent. Therefore, the eye can dwell inside, form is often outside, and the mind has no shape or substance.

的無所在也。下約因緣釋中有三。初明眼色相依二俱無體。二明眼色既空無所染著。三明菩薩可知因緣。寂滅不壞假名而說諸法實相。亦可明法性自爾。本來空寂眾生不達。計之為實。妄取色塵貪求無足也。前中初明眼藉緣生所以為空。二明空眼所見色亦無實也。初明眼不自見等者。但眼為見也。要藉五緣。一賴根不壞以為所依。二有色塵現前在於可見。第三中間無擁衣假其空。第四塵無闇蔽以明來照。第五意識不亂念欲取塵。一一諸緣迭相依持。離有離無。不生不滅。何者眼不自見。亦藉余緣。不可為有緣。不獨生置依眼矚。豈得為無。非有故不生。非無故不滅。既離有離無。生滅俱泯。何得不空。故言眼不自見屬諸因緣等也。然既眼藉余緣。見無自性。執眼能見理。恐為難緣。不自生賴眼方矚遍談色等。良為未說諸緣。無性名不自生。無性則空。空無共者而言和合見塵義將安在。眼識既然。余識亦爾。皆藉因托緣。方始覺聞。熾燃建立。未曾暫起也。下明色空中。初明對眼為色。二釋空。眼所見體無實也。下明無染中。初明三事俱空故無所著。二例釋餘五也。言識空滅諸行者。識為初心。相等從生。識性既空。所以諸行不起。亦可舍此取彼。稱之為行。昔由妄計有實緣令不住。今既悟達本無則分別永亡。故言滅于

【現代漢語翻譯】現代漢語譯本的無所在也。下面從因緣的角度解釋，分為三部分。第一部分說明眼和色相互依存，二者都沒有實體。第二部分說明眼和色既然是空性的，就沒有什麼可以執著。第三部分說明菩薩可以瞭解因緣，寂滅不壞，用假名來說明諸法的實相。也可以說明法性本來如此，本來空寂，眾生不明白，認為它是真實的，妄取色塵，貪求沒有滿足的時候。前面第一部分說明眼依靠因緣而生，所以是空性的。第二部分說明空性的眼所見的色也沒有實體。前面第一部分說明眼不能自己看見等等。只是眼有見的功能，需要依靠五種因緣。一是依靠根沒有損壞作為所依。二是有色塵顯現在可見的範圍內。三是中間沒有遮擋，空曠無阻。四是塵沒有黑暗遮蔽，用光明來照耀。五是意識不亂，想要取塵。每一個個因緣互相依賴，離開有，離開無，不生不滅。為什麼說眼不能自己看見？也是依靠其他的因緣。不能認為是有的因緣，不能獨自產生，依靠眼才能注視，怎麼能說是沒有呢？不是有，所以不生；不是無，所以不滅。既然離開有，離開無，生滅都消失了，怎麼能不空呢？所以說眼不能自己看見，是屬於諸因緣等等。然而既然眼依靠其他的因緣，見沒有自性，執著眼能見，恐怕會成為難解的因緣。不自己產生，依靠眼才能注視，普遍談論色等等，實在是還沒有說清諸緣。沒有自性就叫做不自生，沒有自性就是空。空沒有共同者，那麼說和合見塵的意義又在哪裡呢？眼識既然如此，其餘的識也是這樣，都是依靠因托緣，才開始覺聞，熾燃建立，未曾暫時停止。下面說明色是空性的。第一部分說明對著眼才成為色。第二部分解釋空性。眼所見的體沒有實體。下面說明沒有染著。第一部分說明三事都是空性的，所以沒有什麼可以執著。第二部分用例子來說明其餘的五種。說識空滅諸行，識是最初的心，相等從識而生。識性既然是空性的，所以諸行不起。也可以捨棄這個而取那個，稱之為行。過去由於妄計有真實的緣，使得心念不住。現在既然領悟到本來沒有，那麼分別就永遠消失了。所以說滅于

【English Translation】 English version nowhere to be found. The following explains from the perspective of causes and conditions, divided into three parts. The first part explains that the eye and form are interdependent, and neither has substance. The second part explains that since the eye and form are empty, there is nothing to be attached to. The third part explains that Bodhisattvas can understand causes and conditions, are silent and indestructible, and use provisional names to explain the true nature of all dharmas. It can also be explained that the nature of dharma is originally like this, originally empty and silent, but sentient beings do not understand it, thinking it is real, vainly grasping at form dust, and greedily seeking without satisfaction. The first part above explains that the eye arises depending on causes and conditions, so it is empty. The second part explains that the form seen by the empty eye also has no substance. The first part above explains that the eye cannot see itself, etc. It is only that the eye has the function of seeing, and needs to rely on five conditions. First, it relies on the root not being damaged as a basis. Second, form dust appears within the visible range. Third, there is no obstruction in the middle, it is open and unobstructed. Fourth, the dust is not obscured by darkness, and it is illuminated by light. Fifth, the consciousness is not confused, and wants to grasp the dust. Each and every condition depends on each other, leaving existence, leaving non-existence, neither arising nor ceasing. Why is it said that the eye cannot see itself? It also relies on other conditions. It cannot be considered an existing condition, it cannot arise independently, it relies on the eye to be able to gaze, how can it be said to be non-existent? It is not existent, so it does not arise; it is not non-existent, so it does not cease. Since it leaves existence and leaves non-existence, both arising and ceasing disappear, how can it not be empty? Therefore, it is said that the eye cannot see itself, it belongs to all causes and conditions, etc. However, since the eye relies on other conditions, and seeing has no self-nature, clinging to the idea that the eye can see, I am afraid it will become a difficult to understand condition. It does not arise by itself, it relies on the eye to be able to gaze, generally talking about form, etc., it is really that the various conditions have not been explained clearly. Without self-nature it is called not arising by itself, without self-nature it is empty. Empty has no commonality, then where is the meaning of saying that the aggregation sees dust? Since eye consciousness is like this, the remaining consciousnesses are also like this, they all rely on causes and depend on conditions, to begin to perceive and hear, to blaze and establish, never ceasing even for a moment. The following explains that form is empty. The first part explains that it becomes form only when facing the eye. The second part explains emptiness. The form seen by the eye has no substance. The following explains no attachment. The first part explains that the three things are all empty, so there is nothing to be attached to. The second part uses examples to explain the remaining five. Saying that consciousness is empty and extinguishes all activities, consciousness is the initial mind, and so on arise from consciousness. Since the nature of consciousness is empty, all activities do not arise. It can also be abandoning this and taking that, calling it activity. In the past, due to the false idea that there were real conditions, the mind could not dwell. Now that it is realized that there is originally nothing, then discrimination will disappear forever. Therefore, it is said to be extinguished in

諸行也。下明因緣寂滅中有三。初明眼藉諸緣見無自性。雖恒了境未曾有生色名。從眼名無自體名。終日名不可為實。不可為實故則用時恒寂。恒見恒名故則寂時常用也。故言知眼屬緣乃至名終日名猶為無名也。下第二明眼色既空心亦叵得。眾生不達著之無厭。故言以斯空眼常看空色等也。下類釋可知也。下約不住明空道理。而言一切諸法無住為性。非內非外。不在中間。然以凡不之流分別未除執。眼為內情定住其內。色為外塵定在於外。故今遍破眼不局內色亦非外。此雖破而不執。言而無當也。又中初牒。次釋。后結釋中有二。初明眼色無住故空也。第二明心是無為相違不有眼住于內等者。眼若有性則定住于內。色有自體則局在其外。然眼從緣起睹色便生。不定在內。則眼無自性。色亦無定。對眼為因。故知色無自體也。下第二明眼之與色若有自體者。則不藉緣生。故言眼是有作色亦有作也。心是無為不在有者。若謂心無所在定為無者。不應緣有而生。然既對境則生。不可為無。而不自起。何得為有。非有故言無。不欲是其無。非無故言有。不欲是其有。言無不滯。有論者不累無。是以心不有。不可謂之無。心不無不可謂之有。不有故心相都寂不無故理無不契也。是故下第三總結眼色但空也。又如一人隨人見別不礙

。於心色非定有。心不定無好醜狀貌。餘人不改色。復不無心非是有色之與心空無有無。一切分別迷不相應。所以虛通無礙也。自下大文第二舉喻彰法。又中有三。初明炎隨陽于以水無實。第二如凡夫已下舉夢所見究竟是空。第三若色已下廣引眾喻以通觀門。前中初喻。次合喻。中初明炎隨心變顯現以水。愚者不知自心現故走而向之。聖濟其濁水。從心生似而不實。逼之則無安可得乎。一切眾生亦復如是。無始已來妄習名言重。自心識了隨重變顯現似塵。而復不知似而無實。熾然貪求造業流轉。故言如炎似水。乃至轉近轉滅也。下第二明智者呵責息其妄念也。下明合喻。色法似有狀如災水。愚者謂實妄生追求。色從心現。體性自空。唐勞疲極。竟無所獲。故言色亦如是。凡謂有實乃至轉推轉減也。下合上智者呵責。諸佛菩薩了知色性體空證之相應。如炎邊經者。見彼凡夫貪求妄色愍而呵之。明陰從緣生都無實法。但唯是似誑或愚夫。何故自為貪染流轉生死。故言證實相者知此陰中本來無色乃至若有智者妄渴心息也。下明受等同色幻起無實。故言亦如是也。下明夢譬。依智度論說。夢有五種。若身中不調。若熱氣多則夢見火見黃見赤。若冷氣多則多見水見白。若風氣多則多見飛見黑。又所聞見事多。若思惟念故則夢見。

【現代漢語翻譯】於心和色並非固定不變的。心沒有固定的好壞美醜形狀。其他人不能改變你的臉色。也不是沒有心，也不是有色。色與心都是空性的，沒有有和無的分別。一切分別都是迷惑，與實相不相應。所以才能虛空通達，沒有阻礙。下面是正文的第二大部分，用比喻來彰顯佛法。這部分又分為三段。第一段說明熱焰隨著陽光而顯現，水是沒有實體的。第二段從『如凡夫』開始，舉例說明夢中所見最終都是空。第三段從『若色』開始，廣泛引用各種比喻來貫通觀照法門。第一段中的第一部分是比喻，第二部分是合喻。第一部分說明熱焰隨著心的變化而顯現為水。愚笨的人不知道這是自己心的顯現，所以跑去追逐它。聖人則凈化那渾濁的水。水從心而生，看似真實卻並非真實。逼近它就消失了，又怎麼能得到呢？一切眾生也是這樣。從無始以來，虛妄的習氣和名言根深蒂固。自己的心識隨著這些習氣而變化，顯現出類似塵世的景象。卻不知道這些景象看似真實卻並非真實。熾熱地貪求，造作惡業，在輪迴中流轉。所以說『如炎似水』，乃至越靠近越消失。下面第二部分說明智者呵斥，息滅其虛妄的念頭。下面說明合喻。色法看似存在，形狀像災難之水。愚笨的人認為它是真實的，從而產生虛妄的追求。色是從心中顯現的，其體性本來就是空性的。徒勞地勞累，最終一無所獲。所以說『色亦如是』，凡夫認為它是真實的，乃至越推究越減少。下面是合喻智者的呵斥。諸佛菩薩了知色性的體性是空性的，證悟並與之相應。就像在熱焰邊經過的人，看到那些凡夫貪求虛妄的色相，憐憫他們而呵斥他們。說明五陰是從因緣而生的，根本沒有真實的法。只不過是相似的，欺騙愚夫罷了。為什麼自己要爲了貪染而在生死中流轉呢？所以說，證悟實相的人知道這五陰中本來就沒有色，乃至有智慧的人，虛妄的渴求就會止息。下面說明受等同於色，都是虛幻生起，沒有實體。所以說『亦如是』。下面是夢的比喻。根據《智度論》的說法，夢有五種。如果身體不調，如果熱氣過多，就會夢見火，夢見黃色，夢見紅色。如果冷氣過多，就會多夢見水，夢見白色。如果風氣過多，就會多夢見飛行，夢見黑色。又或者因為聽聞和見到的事情太多，如果思惟念故，就會夢見。

【English Translation】 The mind and form are not fixed. The mind has no fixed good, bad, beautiful, or ugly shapes. Others cannot change your expression. It is not that there is no mind, nor is it that there is form. Form and mind are both empty, without the distinction of existence and non-existence. All distinctions are delusions, not corresponding to reality. Therefore, it can be empty and unobstructed, without hindrance. The following is the second major part of the text, using metaphors to reveal the Dharma. This part is further divided into three sections. The first section explains that the heat haze appears with the sunlight, and water has no substance. The second section, starting from 'Like ordinary people,' gives examples to illustrate that what is seen in dreams is ultimately empty. The third section, starting from 'If form,' extensively cites various metaphors to connect the contemplation methods. The first part of the first section is a metaphor, and the second part is a combination of metaphors. The first part explains that the heat haze appears as water with the change of mind. Foolish people do not know that this is a manifestation of their own mind, so they run to chase it. Sages purify the turbid water. Water arises from the mind, seemingly real but not real. Approaching it, it disappears, so how can it be obtained? All sentient beings are also like this. From beginningless time, false habits and names are deeply rooted. One's own consciousness changes with these habits, manifesting scenes similar to the world. But they do not know that these scenes seem real but are not real. They greedily crave, create evil karma, and flow in reincarnation. Therefore, it is said 'like heat haze, like water,' and even the closer you get, the more it disappears. The second part below explains that the wise rebuke and extinguish their false thoughts. The following explains the combined metaphor. Form seems to exist, and its shape is like the water of disaster. Foolish people think it is real, thus generating false pursuits. Form manifests from the mind, and its nature is originally empty. Laboring in vain, one ultimately gains nothing. Therefore, it is said 'Form is also like this,' ordinary people think it is real, and even the more they investigate, the more it decreases. Below is the combined metaphor of the wise rebuke. All Buddhas and Bodhisattvas know that the nature of form is empty, realize it, and correspond to it. Just like people passing by the heat haze, seeing those ordinary people greedily craving false forms, they pity them and rebuke them. It explains that the five skandhas (Panca-skandha) arise from conditions, and there is no real Dharma at all. It is just similar, deceiving foolish people. Why should one revolve in birth and death for greed and defilement? Therefore, it is said that those who realize the true nature know that there is originally no form in these five skandhas, and even wise people will stop their false thirst. The following explains that sensation is the same as form, arising illusory and without substance. Therefore, it is said 'also like this.' The following is the metaphor of dreams. According to the Maha Prajnaparamita Shastra, there are five types of dreams. If the body is not in harmony, if there is too much heat, one will dream of fire, see yellow, and see red. If there is too much cold, one will often dream of water and see white. If there is too much wind, one will often dream of flying and see black. Or because there are too many things heard and seen, if one thinks about them, one will dream about them.

或天與夢。欲令知未來事故。是五種夢皆無事而妄見也。眾生亦爾。身見力因緣故妄計我所得。真如智覺已知無實也。文中初喻。后合喻。文有二。初明夢心妄見。謂之為實也。種種光明即身中不調。熱氣故。然又風氣偏多所中見事多。或思惟故則夢見。飲食行至他方乃至殺數千人等。故言譬如凡夫等也。及其下二明夢覺塵無驗知所見從夢心而現也。又夢見自身遠行他所心緣善惡違順等者。但于睡時身心上見更無別有。然以心隨或染不覺妄念非實謂實。此義云何。如人夢中或見惡獸怨家種種逼迫驚怖之事。或復失聲叫而雨淚。傍人了知惡事所逼。遂觸而喚之。睡人便覺泣止聲亡。若如夢所見定有別身。遠行他處者。豈得此間才喚聲振遠聞彼。身非此忽爾而覺也。又夢見二心定為異者。其人覺已應無重緣夢所矚塵。又不覺而覺。方名為覺二心。若別覺何所覺。又覺者覺不覺。而復不覺之外別有覺者亦可。或不自染染於心。心不隨染應染。染若心不隨染染自染者。則夢者常夢應無覺。我以此當知。睡夢兩身雖非定一。然不是異。非定一故遂有安危不同。不是異故。所以觸而便覺。今時亦然。良由生死不離涅槃。無明迷故謂為外有。諸佛菩薩愍而語之便悟。身心本來寂滅。若如凡所見定為異者。則眾生永沉生死。竟無證聖之

【現代漢語翻譯】現代漢語譯本或者天神給予夢境，想要讓人知道未來將要發生的事情。這五種夢都是沒有根據而虛妄產生的。眾生也是這樣，因為身見（認為身體是真實存在的）的力量和因緣，虛妄地認為『我』有所得。而真如智覺（覺悟到事物本性的智慧）已經知道這些都不是真實的。文中先用比喻，然後將比喻與實際情況結合。文章分為兩部分。第一部分說明夢中的心虛妄地見到事物，並認為那是真實的。『種種光明』指的是身體內部不調和，熱氣造成的。然而，又是風氣偏盛，所以夢中見到的事情多。或者因為思慮過多，所以會夢見飲食、去到其他地方，甚至殺害數千人等等。所以說『譬如凡夫』等等。第二部分說明夢醒后，夢中的塵境沒有驗證，知道所見到的都是從夢中的心顯現出來的。又如夢見自己遠行到其他地方，心中想著善惡、順逆等等，這些都只是在睡覺時，在身心上顯現出來的，並沒有其他特別的存在。然而因為心隨順染污，不覺悟，虛妄地認為不真實的是真實的。這是什麼意思呢？比如人在夢中，或者見到惡獸、怨家種種逼迫驚嚇的事情，或者失聲叫喊、流淚。旁邊的人知道他被惡事所逼迫，於是觸碰並呼喚他。睡覺的人便醒來，哭泣停止，聲音消失。如果像夢中所見，真的有另外的身體，遠行到其他地方，那麼怎麼可能這邊才呼喚，聲音就能傳到很遠，那邊的身體突然就醒了呢？又如果夢中見到的兩個心一定是不同的，那麼這個人醒來后，應該不會再次緣于夢中所見到的塵境。而且不是在不覺悟的情況下覺悟，才叫做覺悟兩個心。如果另外有覺悟，那麼覺悟的是什麼呢？或者覺悟者覺悟不覺悟，而且在不覺悟之外還有覺悟者也是可以的。或者不是自己染污，而是染污了心，心不隨順染污，應該染污。如果染污心不隨順染污，染污自己染污，那麼做夢的人應該一直在做夢，不會醒來。我因此應當知道，睡夢中的兩個身體雖然不是完全一樣，但也不是不同的。不是完全一樣，所以會有安危不同。不是不同，所以觸碰就能醒來。現在的情況也是這樣，正是因為生死不離涅槃（寂滅的境界），因為無明（對事物真相的迷惑）的迷惑，所以認為外面有。諸佛菩薩憐憫他們，告訴他們，他們就醒悟了，身心本來就是寂滅的。如果像凡夫所見，一定是不同的，那麼眾生將永遠沉淪在生死之中，永遠沒有證得聖果的

【English Translation】 English version Or a deity gives a dream, wanting to let people know what will happen in the future. These five kinds of dreams are all groundless and falsely produced. Sentient beings are also like this, because of the power and conditions of self-view (the belief that the body is real), they falsely believe that 'I' have something to gain. But True Suchness Wisdom-Awareness (the wisdom that realizes the true nature of things) already knows that these are not real. The text first uses a metaphor, and then combines the metaphor with the actual situation. The text is divided into two parts. The first part explains that the mind in a dream falsely sees things and believes that they are real. 'Various lights' refer to imbalances within the body, caused by heat. However, it is also because the wind element is predominant, so many things are seen in the dream. Or because of excessive thinking, one may dream of eating, going to other places, or even killing thousands of people, and so on. Therefore, it is said 'like ordinary people' and so on. The second part explains that after waking up from a dream, the dust realms in the dream have no verification, and it is known that what is seen is manifested from the mind in the dream. Also, like dreaming of oneself traveling far to other places, with thoughts of good and evil, compliance and opposition, etc., these are only manifested on the body and mind while sleeping, and there is nothing else special. However, because the mind follows defilement and is not awakened, it falsely believes that what is not real is real. What does this mean? For example, in a dream, a person may see evil beasts, enemies, and various things that oppress and frighten them, or they may cry out and shed tears. The person next to them knows that they are being oppressed by evil things, so they touch and call out to them. The sleeping person then wakes up, the crying stops, and the sound disappears. If, as seen in the dream, there really is another body traveling far to another place, then how could it be that the sound can travel far when one calls out here, and the body there suddenly wakes up? Also, if the two minds seen in the dream are definitely different, then this person should not again be conditioned by the dust realms seen in the dream after waking up. Moreover, it is not awakening in a state of non-awakening that is called awakening two minds. If there is another awakening, then what is being awakened? Or the awakener awakens the non-awakened, and there can also be an awakener outside of the non-awakened. Or it is not oneself that defiles, but defiles the mind, and the mind does not follow defilement, it should defile. If defiling the mind does not follow defilement, and defiles itself, then the dreamer should be constantly dreaming and not wake up. I should therefore know that although the two bodies in sleep and dream are not exactly the same, they are not different either. Because they are not exactly the same, there will be different safety and danger. Because they are not different, touching can wake them up. The current situation is also like this, precisely because birth and death are inseparable from Nirvana (the state of extinction), and because of the delusion of ignorance (confusion about the true nature of things), it is believed that there is something outside. The Buddhas and Bodhisattvas have compassion for them and tell them, and they awaken, the body and mind are originally quiescent. If, as seen by ordinary people, they are definitely different, then sentient beings will forever be沉淪 in birth and death, and will never attain the fruit of sainthood.

期。縱令慈氏振喚能仁復暉累聖重光亦無奈之何。又論言雖復勤精進修行菩提道。若先非佛性不應得成佛。故知生死涅槃雖不是一竟無兩體。不是一故生死殊寂體。無二故均平一味也。又夢所見塵餘人不睹。將知並從夢心而現。今時亦然。各自緣諸塵境界互不相見。故知唯心。故論言一切分別則分別自心故言及其覺也。身光尋滅及至尋無色相也。下第二合喻。初明眾生無始積習無明。望之如崖。覆蓋自心。事同於彼三界宅中無明。夢裡妄見諸塵。謂之為實。此正合上譬。如凡夫夜夢見身等也。故言色亦如是乃至謂呼為實也。二明無明睡。覺了知三界唯是一心。生死涅槃本性空寂。即合上及其覺也。身光尋滅等也。故言得道覺者。乃知虛妄等也。

自下廣陳八喻以通觀門。文中初結上色空類。收萬法故言若色如是等也。下正釋喻雖有八義判為兩。初之四喻約依他性。顯現以塵。后之四喻就分別性。究竟是無。故攝論言。幻等顯依他說無顯分別也。如谷曏者。聲依空谷嚮應耳聞。屬諸因緣竟無自體。諸法亦然。因緣幻起究之無實。何得不空也。如芭堅者。其樹無實。但有皮葉。望之似有。柝之則空。諸法亦爾。誑人耳目理觀皆無。故道如芭蕉無堅也。如水中月者。以月為因。用水為緣。因緣具足遂令影現。但水無月

【現代漢語翻譯】現代漢語譯本：即使彌勒（慈氏，Maitreya，未來佛）和過去的諸佛都來呼喚，想要恢復佛法的光輝，重現聖人的光芒，也是無可奈何的。此外，《論》中說，即使勤奮精進地修行菩提道，如果先前沒有佛性，也無法成佛。因此可知，生死和涅槃雖然不是完全一樣，但也不是截然不同的兩個實體。說它們不是完全一樣，是因為生死和寂滅的本體不同；說它們不是截然不同，是因為它們在均平的真性上是一致的。又如夢中所見的塵境，其他人無法看到，由此可知一切都只是從夢心中顯現。現在的情況也是如此，每個人各自緣于諸塵境界，互相不能相見，所以說一切唯心。《論》中說，一切分別都是分別自心，所以說『及其覺也，身光尋滅及至尋無色相也』。下面第二部分是合喻。首先說明眾生無始以來積累的習氣和無明，看起來像懸崖一樣，覆蓋著自心，就像在三界宅中被無明遮蔽，在夢裡虛妄地見到各種塵境，並認為它們是真實的。這正是對應上面的譬喻，如凡夫在夜晚夢見身體等。所以說『色亦如是乃至謂呼為實也』。第二部分說明無明的睡眠，覺醒后才知道三界只是一心，生死涅槃的本性是空寂的，這對應上面的『及其覺也，身光尋滅等也』。所以說『得道覺者，乃知虛妄等也』。從下面開始廣泛陳述八個比喻，以貫通觀門。文中首先總結上面的色空之類，收攝萬法，所以說『若色如是等也』。下面正式解釋比喻，雖然有八個意義，但可以分為兩類。前面的四個比喻是就依他性而言，顯現以塵為基礎；後面的四個比喻是就分別性而言，究竟來說是無。所以《攝論》中說，幻等顯現依他性，無顯現分別性。如山谷迴響，聲音依靠空谷，迴響應聲而聞，屬於諸種因緣，最終沒有自體。諸法也是如此，因緣幻化而起，追究起來沒有真實，怎麼能不空呢？如芭蕉樹幹，其樹沒有實質，只有皮和葉，看起來好像有，剝開來卻是空的。諸法也是這樣，迷惑人的耳目，用理智來觀察都是虛無的，所以說像芭蕉一樣沒有堅實之處。如水中之月，以月亮為因，以水為緣，因緣具足就顯現出影像，但水中並沒有月亮。

【English Translation】 English version: Even if Maitreya (Ci Shi, future Buddha) and the Buddhas of the past were to call out, wanting to restore the brilliance of the Dharma and reproduce the light of the sages, it would be to no avail. Furthermore, the Shastra says that even if one diligently cultivates the Bodhi path, if one did not have Buddha-nature to begin with, one cannot attain Buddhahood. Therefore, it can be known that although Samsara and Nirvana are not exactly the same, they are not two completely different entities. Saying that they are not exactly the same is because the substance of Samsara and quiescence are different; saying that they are not completely different is because they are consistent in their equal and uniform true nature. Moreover, like the dust realms seen in a dream, others cannot see them, from which it can be known that everything is merely manifested from the dream-mind. The current situation is also like this, each person is conditioned by the various dust realms, and they cannot see each other, therefore it is said that everything is only mind. The Shastra says that all discriminations are discriminations of one's own mind, therefore it says, 'And when awakened, the body's light quickly disappears and even reaches the point of having no form.' The second part below is a combined analogy. First, it explains that the accumulated habits and ignorance of sentient beings since beginningless time, look like a cliff, covering one's own mind, just like being obscured by ignorance in the house of the three realms, falsely seeing various dust realms in a dream, and thinking that they are real. This is exactly corresponding to the above metaphor, such as ordinary people dreaming of their bodies at night. Therefore, it says, 'Form is also like this, even to the point of calling it real.' The second part explains the sleep of ignorance, after awakening, one knows that the three realms are only one mind, and the nature of Samsara and Nirvana is empty and still, which corresponds to the above 'And when awakened, the body's light quickly disappears, etc.' Therefore, it says, 'Those who attain the Way and are awakened, then know that it is all illusory, etc.' From below begins a broad exposition of eight metaphors to penetrate the gate of contemplation. The text first summarizes the above categories of form and emptiness, encompassing all dharmas, therefore it says, 'If form is like this, etc.' Below is the formal explanation of the metaphors, although there are eight meanings, they can be divided into two categories. The first four metaphors are in terms of dependent nature, manifestation is based on dust; the latter four metaphors are in terms of discriminating nature, ultimately it is non-existent. Therefore, the Samgraha-shastra says that illusions, etc., manifest dependent nature, and there is no manifestation of discriminating nature. Like an echo in a valley, the sound relies on the empty valley, and the echo is heard in response to the sound, belonging to various causes and conditions, ultimately having no self-nature. All dharmas are also like this, arising from illusory causes and conditions, and upon investigation, there is no reality, how can they not be empty? Like a banana tree trunk, the tree has no substance, only skin and leaves, it looks like it exists, but when peeled open, it is empty. All dharmas are also like this, deceiving people's eyes and ears, and when observed with reason, they are all non-existent, therefore it is said to be like a banana tree, without solidity. Like the moon in the water, the moon is the cause, and the water is the condition, when the causes and conditions are complete, the image appears, but there is no moon in the water.

。其影不生。不從內出。唯月無水。亦無影現。不從外來。彼此無力。各不能現。豈有自體。和合共生。故論言。若破自性他性即破共義影。若有體應有來出之處。愚人不了。執之為實。智者往觀竟不可得。諸法亦然。但以無始無明起或為業。熏習藏識。即以無明或業為因。藏識為緣。因緣見故報相斯現。推而究之竟無來出之處。豈得為實也。如空中花者。病眼因緣妄見空花。花無自體。但由病眼而現。離眼之外豈有一毫可得。萬法亦然。並由心現。此外則無。故論言。心生則種種法生。心滅則種種法滅也。下約分別性說。文中初釋。次結。如石女兒者。石女無兒。則善惡靡分。妄計興念。豈不謬乎。如電久住者。萬法無實。唸唸不亭。如電尋滅何得久住。若住生終不滅。住滅終不生。良以滅故不住生。生故不住滅。滅故不住生則生是空生。生故不住滅滅則是空滅。生滅尚空。焉得有住也。論言。諸行生滅不住。無自性故空。識等既然。色亦如是。始從嬰兒終至老年。十時改變。一念不亭。非空如幻也。龜老兔角類可知也。下第三觀益中有二。初明修之成益。第二一切眾生已下。明不修致損。前中復二。初牒結。上來修學觀人勸勵。智者當如法性而觀。離生離滅。離有離無。亦有亦無。非有非無等。如世生盲未曾睹色

【現代漢語翻譯】現代漢語譯本其影不生，不從內出。就像月亮沒有水，也就沒有影子顯現一樣，影子不是從月亮內部產生出來的。也不是從外部而來。月亮和水彼此沒有力量，各自都不能顯現影子。哪裡有什麼自體呢？（月亮、水、影子）和合在一起共同產生影子，這根本是不可能的。所以《攝大乘論》說：『如果破除了自性、他性，也就破除了共同產生影子的道理。』如果影子有實體，就應該有來處和出處。愚昧的人不明白這個道理，執著地認為影子是真實的。有智慧的人去觀察，最終是找不到影子的來處和出處的。諸法也是這樣。只是因為無始以來的無明（avidya，對事物真相的迷惑）生起，或者因為業力（karma，行為和其結果）熏習阿賴耶識（ālaya-vijñāna，藏識，儲存所有經驗的意識），就以無明或者業力為因，阿賴耶識為緣，因緣和合，果報之相就顯現出來。推究其根本，最終是沒有來處和出處的，怎麼能說是真實的呢？就像空中的花朵一樣，因為有眼病，所以錯誤地看到空中的花朵。花朵沒有自體，只是因為眼病而顯現。離開眼睛之外，哪裡有一絲一毫的花朵可以得到呢？萬法也是這樣，都是由心顯現的，心外則無。所以《攝大乘論》說：『心生則種種法生，心滅則種種法滅。』下面從分別性（parikalpita-svabhāva，遍計所執性，虛妄分別的自性）來說。文中先解釋，然後總結。就像石女兒一樣，石女沒有兒子，那麼善惡也就無從區分。妄想計算，興起念頭，難道不是荒謬嗎？就像閃電不能長久停留一樣，萬法沒有實體，唸唸不住，像閃電一樣迅速消滅，怎麼能長久停留呢？如果停留，那麼生就終究不會滅；如果停留，那麼滅就終究不會生。正是因為滅，所以不住于生；因為生，所以不住于滅。因為滅，所以不住于生，那麼生就是空生；因為生，所以不住于滅，那麼滅就是空滅。生滅尚且是空的，哪裡會有住呢？《攝大乘論》說：『諸行生滅不住，因為沒有自性所以是空。』識等既然如此，色法也是這樣。從嬰兒開始到老年結束，十個時期都在改變，一念不停留，不是空幻又是什麼呢？烏龜長毛、兔子長角之類的例子，道理是相同的，可以類推得知。下面第三部分是觀察的利益，分為兩部分。首先說明修習的成就和利益，第二部分『一切眾生已下』，說明不修習導致的損害。前一部分又分為兩部分，首先是總結，總結上面修學觀的人的勸勉，有智慧的人應當如法性（dharmatā，法的本性）而觀察，遠離生滅，遠離有無，亦有亦無，非有非無等等。就像天生的盲人從未見過顏色一樣。

【English Translation】 English version Its shadow is not produced; it does not come from within. Just as the moon, without water, has no shadow appearing, the shadow is not produced from within the moon. Nor does it come from without. The moon and the water have no power in themselves; each cannot manifest a shadow. Where is there any inherent self-nature? It is fundamentally impossible for (the moon, water, and shadow) to come together and jointly produce a shadow. Therefore, the Mahāyānasaṃgraha states: 'If you destroy self-nature and other-nature, you also destroy the principle of the shadow being produced jointly.' If the shadow had substance, it should have a place of origin and a place of departure. Foolish people do not understand this principle and stubbornly believe that the shadow is real. Wise people observe it and ultimately cannot find the shadow's place of origin or departure. All dharmas (phenomena) are also like this. It is only because of beginningless ignorance (avidya, delusion about the true nature of things) arising, or because of karma (actions and their consequences) perfuming the ālayavijñāna (storehouse consciousness, the consciousness that stores all experiences), that ignorance or karma becomes the cause, and the ālayavijñāna becomes the condition. When cause and condition come together, the appearance of karmic retribution manifests. Investigating its root, there is ultimately no place of origin or departure; how can it be said to be real? It is like flowers in the sky; because of a diseased eye, one mistakenly sees flowers in the sky. The flowers have no inherent self-nature; they only appear because of the diseased eye. Apart from the eye, where is there even a trace of a flower to be found? All dharmas are also like this; they are all manifested by the mind; there is nothing outside the mind. Therefore, the Mahāyānasaṃgraha states: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' The following discusses the parikalpita-svabhāva (the nature of conceptual imputation, the self-nature of false discrimination). The text first explains and then concludes. Like a barren woman's son, a barren woman has no son, so good and evil cannot be distinguished. To engage in deluded calculations and give rise to thoughts, is this not absurd? Like lightning not staying for long, all dharmas have no substance, they are momentary and do not abide. Like lightning disappearing quickly, how can they stay for long? If it stays, then birth will ultimately not cease; if it stays, then cessation will ultimately not arise. Precisely because of cessation, it does not abide in birth; because of birth, it does not abide in cessation. Because of cessation, it does not abide in birth, then birth is empty birth; because of birth, it does not abide in cessation, then cessation is empty cessation. Even birth and cessation are empty; how can there be abiding? The Mahāyānasaṃgraha states: 'The arising and ceasing of all actions do not abide; because they have no self-nature, they are empty.' Since consciousness and so on are like this, form is also like this. From infancy to old age, the ten periods are changing; not a single moment abides. If it is not empty and illusory, what is it? Examples such as turtles growing hair and rabbits growing horns have the same principle and can be inferred. The third part below is the benefit of observation, divided into two parts. First, it explains the accomplishment and benefit of cultivation; the second part, 'All sentient beings below,' explains the harm caused by not cultivating. The first part is further divided into two parts, first a summary, summarizing the exhortations of those who cultivate observation above. Wise people should observe according to dharmatā (the nature of dharma), being apart from birth and cessation, apart from existence and non-existence, both existence and non-existence, neither existence nor non-existence, and so on. It is like a person born blind who has never seen color.

。雖對青黃無可分別。行者觀色知其性空不應分別。故言諸有智應除諸見等也。下第二正明觀益。尋遇善友久觀不已。自然悟無分別理。心與理冥。境與神會。不久當得阿耨菩提。故言若不分別當知不久得無上菩提也。下明不修損中有二。初明一切眾生心性無染具足恒沙諸論功德。可謂自體有大智慧光明義乃至自性清凈義。然為無始無明客塵煩惱隱於自心。不得顯用。妄執根塵。計之為實。而增愛深。故言一切眾生為諸煩惱弊于惠目乃至如起貪著也。二明因之造業隨還三界也。

自下大文第三勸近善友。于中有三。初正勸寶明請問善智識相。第二佛言下答。第三善知識有如下總結也。答中有二。初明善知識。洞達深義。解窮法性。方可利人堪為善友。二明依解起行隨緣益物。正彰善友功能。亦可自明善友自利德。后明利他德也。前中復二。初舉智論境。直談法性理深。第二了達已下舉境論智。正明善友功力。前中初總。次別總者法性理玄。唯佛乃窮。諸餘不聖未測其原。名為深法也。自下別明。即是三空門也。智論言。觀諸法空名為空。于空中不可取相。是時空轉名無相。無相中不應有所作。是時無相轉名無作。以是三門觀世間即是涅槃何以故。涅槃空無相無作。世間亦如是。彼問曰。如經說涅槃一門。今何以

【現代漢語翻譯】現代漢語譯本。即使對於青色和黃色沒有分別。修行者觀察色，知道它的自性本空，不應該分別。所以說，一切有智慧的人應該去除各種見解等等。下面第二點正式說明觀想的益處。如果能夠尋找到好的朋友，長期觀想不停止，自然會領悟到沒有分別的道理。心與理相合，境界與精神相會，不久將會證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。所以說，如果不分別，應當知道不久就能證得無上菩提。下面說明不修行的損害，其中有兩點。首先說明一切眾生的心性沒有污染，具足恒河沙數諸論的功德，可以說是自體具有大智慧光明之義，乃至自性清凈之義。然而因為無始以來的無明客塵煩惱隱藏在自心中，不能顯現和運用，虛妄地執著于根塵，認為它們是真實的，從而增加愛慾的深度。所以說，一切眾生被各種煩惱矇蔽了智慧的眼睛，乃至生起貪婪執著。第二點說明因為造業，隨著業力在三界中輪迴。從下面開始，第三大段勸導親近善友。其中有三點。首先正式勸導寶明（Bao Ming）請問善知識的相狀。第二點是佛的回答。第三點是善知識的總結。回答中有兩點。首先說明善知識通達深刻的意義，瞭解窮盡法性，才可以利益他人，堪稱為善友。第二點說明依據理解而修行，隨順因緣利益萬物，正式彰顯善友的功能。也可以自己明白善友的自利之德，後面說明利他之德。前面一點中又分為兩點。首先舉出智論的境界，直接談論法性的深刻道理。第二點是'了達已下'，舉出境界來論述智慧，正式說明善友的功力。前面一點中，首先是總說，其次是分別說明。總的來說，法性的道理玄妙，只有佛才能窮盡，其餘不聖潔的人尚未測知其根源，稱為深法。下面分別說明，就是三空門。智論說：'觀察諸法是空，名為空。在空中不可取相，這時空就轉為空無相。在無相中不應該有所作為，這時無相就轉為無作。'用這三門來觀察世間，就是涅槃。為什麼呢？因為涅槃是空、無相、無作，世間也是這樣。他問道：'如經書上說涅槃是一門，現在為什麼...

【English Translation】 English version. Even towards blue and yellow, there is no distinction. The practitioner observes form, knowing its nature is emptiness, and should not discriminate. Therefore, it is said that all wise ones should remove all views, etc. The second point below formally explains the benefits of contemplation. If one can find a good friend and contemplate continuously without ceasing, one will naturally realize the principle of non-discrimination. The mind merges with the principle, and the realm meets with the spirit. Before long, one will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, it is said that if one does not discriminate, one should know that one will soon attain unsurpassed enlightenment. The following explains the harm of not cultivating, with two points. First, it explains that the mind-nature of all sentient beings is without defilement, possessing the merits of countless treatises like the sands of the Ganges River. It can be said that the self possesses the meaning of great wisdom and light, and even the meaning of self-nature purity. However, due to beginningless ignorance, the defilements of guest dust conceal the mind, preventing it from manifesting and being used. One falsely clings to the roots and dust, considering them to be real, thereby increasing the depth of attachment. Therefore, it is said that all sentient beings are blinded in their wisdom eyes by various afflictions, even to the point of arousing greed and attachment. The second point explains that because of creating karma, one revolves in the Three Realms according to one's karmic force. From below begins the third major section, encouraging closeness to good friends. There are three points within this. First, it formally encourages Bao Ming (Bao Ming) to inquire about the characteristics of a wise and virtuous friend. The second point is the Buddha's response. The third point is the summary of a good and virtuous friend. There are two points in the response. First, it explains that a good and virtuous friend penetrates profound meanings and understands the exhaustive nature of Dharma, so that they can benefit others and be worthy of being a good friend. The second point explains that one cultivates according to understanding, benefiting beings according to conditions, formally highlighting the function of a good and virtuous friend. One can also understand for oneself the virtue of self-benefit of a good and virtuous friend; the latter explains the virtue of benefiting others. In the previous point, there are again two points. First, it cites the realm of the Wisdom Treatise, directly discussing the profound principle of Dharma-nature. The second point is 'Understanding from below,' citing the realm to discuss wisdom, formally explaining the power of a good and virtuous friend. In the previous point, first is the general statement, and then the separate explanations. Generally speaking, the principle of Dharma-nature is profound, and only the Buddha can exhaust it; others who are not holy have not yet measured its origin, and it is called profound Dharma. The following separately explains, which are the Three Gates of Emptiness. The Wisdom Treatise says: 'Observing that all dharmas are empty is called emptiness. In emptiness, one cannot grasp form; at this time, emptiness turns into formlessness. In formlessness, one should not act; at this time, formlessness turns into non-action.' Using these three gates to observe the world is Nirvana. Why? Because Nirvana is emptiness, formlessness, and non-action, and the world is also like this. He asked: 'As the scriptures say that Nirvana is one gate, why...

說三。答曰。法雖是一而義有三。存為應度者有三故說三門。有愛多者見多者愛見等者。見多者為說空解脫門。觀一切法從因緣生無有自性。無自性故空。空故諸見滅。愛多者為說無作解脫門。見一切法無常苦從因緣生。見己心厭離愛則得入道。愛見等者為說無相解脫門。聞是男女等相無故斷愛。一異等相無故斷見也。故言空無相無作也。理體常寂故無生滅。下明善友功力。初釋。后結。釋中初總。次別。了達諸法究竟平等者。萬法雖眾無性理同名為平等。別中初言無業者。業從緣生。竟無自體。安得為有也。何者且如殺業。竟假眾緣。一內心欲殺。及貪嗔煩惱以之為因。二有刀杖空明及所殺境以為外緣。因緣具故作業方成。來無所從。滅無所至。殺業既爾。盜等亦然。但心無或。縱有空明業亦不成。雖有刀杖等具。若離於心及所起煩惱業亦不成。因緣無性各不自生。有無共法。內外推求。竟無所從。雖為起者所起如幻。何得有實。故論言。業不從緣生。不從非緣生。是故則無有能起于業者也。無報者報不自生。竟從或業而生。煩惱與業自體尚空。所生果報豈得為有。故論言。諸煩惱及業是說身因緣。煩惱諸業空。何況于諸身也。無因無果者。凡論因果之法無有決定。離有離無。不生不滅。非先非后亦非一時。何者夫

【現代漢語翻譯】說三種解脫門。回答說：『法雖然只有一個，但意義有三種。爲了適應需要度化的人有三種不同情況，所以說有三種解脫門：貪愛多的人、知見多的人、貪愛和知見相等的人。對於知見多的人，為他們說空解脫門，觀察一切法都是從因緣生起，沒有自性。因為沒有自性所以是空，因為是空所以各種知見滅除。對於貪愛多的人，為他們說無作解脫門，觀察一切法都是無常、苦，從因緣生起。看到自己的心厭離貪愛就能入道。對於貪愛和知見相等的人，為他們說無相解脫門，聽到男女等相是虛無的，因此斷除貪愛；一異等相是虛無的，因此斷除知見。』所以說空、無相、無作。理體常寂，所以沒有生滅。下面說明善友的功力。先解釋，后總結。解釋中先總說，再分別說明。『了達諸法究竟平等』，萬法雖然眾多，但沒有自性的道理是相同的，名為平等。分別說明中，先說『無業』，業從因緣生起，最終沒有自體，怎麼能說是有呢？例如殺業，最終是依靠眾多因緣。一是內心想殺，以及貪嗔煩惱作為它的因；二是有刀杖、空間光明以及所殺的對象作為外緣。因緣具足，作業才能完成。來沒有來處，滅沒有去處。殺業既然如此，盜等也是這樣。只要心中沒有疑惑，即使有空間光明，業也不能完成。即使有刀杖等，如果離開了心以及所生起的煩惱，業也不能完成。因緣沒有自性，各自不能自己產生。有無共同的法則，內外推求，最終沒有來處。雖然被髮起者所發起，如同幻象，怎麼能有真實性？所以《論》中說：『業不從因緣生，不從非因緣生，所以沒有能發起業的人。』『無報』，果報不能自己產生，最終是從惑業而生。煩惱與業自體尚且是空，所生的果報怎麼能說是有呢？所以《論》中說：『各種煩惱和業，是說身體的因緣。煩惱和各種業都是空，何況是各種身體呢？』『無因無果』，凡是說因果的法則，沒有決定的，離開有離開無，不生不滅，非先非后也不是一時。為什麼呢？

【English Translation】 Explaining the Three Gates to Liberation. The answer is: 'Although the Dharma is one, its meaning is threefold. To accommodate those who need to be liberated, there are three situations, hence the three gates are spoken of: those with much attachment, those with much view, and those with attachment and view being equal. For those with much view, the Empty Gate to Liberation is taught, observing that all dharmas arise from causes and conditions and have no self-nature. Because they have no self-nature, they are empty; because they are empty, all views cease. For those with much attachment, the Signless Gate to Liberation is taught, observing that all dharmas are impermanent and suffering, arising from causes and conditions. Seeing one's mind weary of attachment, one can enter the Path. For those with attachment and view being equal, the Wishless Gate to Liberation is taught, hearing that the characteristics of male and female are non-existent, thus cutting off attachment; the characteristics of oneness and difference are non-existent, thus cutting off views.' Therefore, it is said to be empty, signless, and wishless. The principle of reality is always tranquil, so there is no arising or ceasing. Below explains the power of a good friend. First explain, then conclude. In the explanation, first give a general statement, then explain separately. 'Comprehending that all dharmas are ultimately equal,' although the myriad dharmas are numerous, the principle of having no self-nature is the same, called equality. In the separate explanation, first it says 'no karma,' karma arises from conditions, ultimately having no self-entity, how can it be said to exist? For example, the karma of killing, ultimately relies on numerous conditions. First, the intention to kill in the mind, and greed, anger, and afflictions as its cause; second, having a knife, space, light, and the object to be killed as external conditions. When the causes and conditions are complete, the action of karma can be accomplished. Coming from nowhere, ceasing nowhere. Since the karma of killing is like this, so is stealing, etc. As long as there is no doubt in the mind, even if there is space and light, the karma cannot be accomplished. Even if there are knives, etc., if they are separated from the mind and the afflictions that arise, the karma cannot be accomplished. Causes and conditions have no self-nature, each cannot arise on its own. The common law of existence and non-existence, seeking internally and externally, ultimately has no origin. Although initiated by the initiator, it is like an illusion, how can it be real? Therefore, the Treatise says: 'Karma does not arise from causes and conditions, nor does it arise from non-causes and conditions, therefore there is no one who can initiate karma.' 'No retribution,' retribution cannot arise on its own, ultimately arising from delusion and karma. Afflictions and karma themselves are empty, how can the resulting retribution be said to exist? Therefore, the Treatise says: 'Various afflictions and karma are said to be the causes and conditions of the body. Afflictions and various karmas are empty, how much more so are the various bodies?' 'No cause and no effect,' whenever the law of cause and effect is discussed, there is no certainty, departing from existence and departing from non-existence, not arising and not ceasing, not before and not after, nor at the same time. Why?

言因義對果為名。果若未生因何所寄。要待果生方受其名。故知無性何得為有。又因無定性隨緣改。而果若不生未克。誰因當容有實也。又因若有實而生果者。為有故生。為無故生果。若先有不須更生。以先有故。若其先無何由可生。先無性故。假令半有半無。而復相違亦無生義。但因生果。不出此三。三中既無因義。要在因既由果得名。果復從因受稱。若因在先可使從生名。果要由果生方得為因。則知先無體。何故從生而云為果。此雖因果熾然而恒寂滅也。性謂體性。起用為相。性相俱空稱曰如如。如收萬法。統無不盡。名往實際也。物從緣故不有。緣起故不無。雖不是于有無而不捨。于有無無為。而無所不為無相。亦無所不相。故言於畢竟空中熾然建立也。下第二結。若能如上觀察證之相應。方是眾生真善知識。故言名善知識也。下明善友功能。隨機利物。于中約喻彰德。文有十二一。則一一文中皆有三句。初牒。次喻。三明善友功能。前生蒙益也。初云父母者。第二喻也。此中借淺況深。故以父母為譬。若校量功力亦未方其大恩。世間父母養子。但成八尺危脆之身。容勉水火等難。又怖之報恩浩天罔極。況出世善友養育。終成三佛菩提金剛之體。遠離生死長劫等苦。無心求報也。何者一切眾生身心萬法皆由藏識

【現代漢語翻譯】現代漢語譯本以『言因義對果為名』為例，如果果（結果）尚未產生，因（原因）又寄託於何處呢？必須等待果產生，才能接受『果』這個名稱。所以，可以知道因本身沒有自性，又怎麼能說它『有』呢？而且，因的自性不是恒定的，會隨著因緣而改變。如果果沒有產生，因的效用就無法顯現，那麼誰又能說因是真實存在的呢？如果說因是真實存在的，並且能夠產生果，那麼這個果是因為『有』而生，還是因為『無』而生呢？如果因本身就『有』，那就不需要再生出果，因為它已經存在了。如果因本身是『無』，那又怎麼可能產生果呢？因為它本身就沒有自性。假設因是『半有半無』的狀態，這兩種狀態相互矛盾，也無法產生果。總之，因產生果，不外乎這三種情況。既然這三種情況都無法成立，那麼因的意義就在於它是由果而得名，而果也是從因那裡接受稱謂。如果因先存在，那麼可以說果是從因產生的。但果必須由果的產生才能成為因，那麼就可以知道因本身並沒有實體。既然沒有實體，又怎麼能說它是從產生而來的，並稱之為果呢？雖然因果看起來熾盛，但實際上是恒常寂滅的。『性』指的是體性，『相』指的是體性的作用。體性和相都是空性的，這就叫做『如如』。『如』包含萬法，統攝一切，沒有遺漏，這就是『實際』的含義。事物因為因緣和合而生，所以不是『有』；因為因緣生起，所以不是『無』。雖然不是執著于『有』和『無』，但不捨棄『有』和『無』。無為而無所不為，無相而無所不相。所以說，在畢竟空性中熾然建立一切。下面是第二段總結。如果能夠像上面那樣觀察，並且與證悟相應，才是眾生的真善知識。所以說『名善知識』。下面說明善友的功能，是隨機施予利益。其中用比喻來彰顯功德。文章有十二段，每一段都有三句。首先是總說，其次是比喻，最後說明善友的功能，以及前世所蒙受的利益。首先說『父母』，這是第二個比喻。這裡用淺顯的比喻來比況深奧的道理，所以用父母來做比喻。如果衡量功德力量，世間的父母養育子女，只是成就了八尺高、脆弱的身體，勉強能免除水火等災難。而且，子女報答父母的恩情，就像浩瀚的天空一樣，沒有邊際。更何況出世間的善友養育我們，最終成就三佛菩提金剛之體，遠離生死長劫等痛苦，他們是不會求回報的。為什麼呢？因為一切眾生的身心萬法，都是由藏識所生起的。

【English Translation】 English version 『Speech names the cause based on its relation to the effect.』 If the effect (result) has not yet arisen, where does the cause (reason) reside? It must wait for the effect to arise before receiving the name 『effect.』 Therefore, it can be known that the cause itself has no inherent nature; how can it be said to 『exist』? Moreover, the nature of the cause is not constant; it changes according to conditions. If the effect does not arise, the efficacy of the cause cannot be manifested. Then, who can say that the cause is truly existent? If the cause is said to be truly existent and capable of producing an effect, is this effect produced because of 『existence』 or because of 『non-existence』? If the cause itself already 『exists,』 then there is no need to produce an effect, because it already exists. If the cause itself is 『non-existent,』 then how can it possibly produce an effect? Because it has no inherent nature. Suppose the cause is in a state of 『half-existence and half-non-existence,』 these two states contradict each other, and it is also impossible to produce an effect. In short, the cause producing the effect is nothing more than these three situations. Since none of these three situations can be established, then the meaning of the cause lies in the fact that it is named by the effect, and the effect also receives its designation from the cause. If the cause exists first, then it can be said that the effect is produced from the cause. But the effect must be produced by the effect before it can become the cause. Then, it can be known that the cause itself has no substance. Since it has no substance, how can it be said that it comes from production and is called the effect? Although cause and effect appear to be flourishing, they are actually constantly in quiescence. 『Nature』 refers to the inherent nature, and 『appearance』 refers to the function of the inherent nature. Both inherent nature and appearance are empty, and this is called 『suchness』 (如如). 『Suchness』 encompasses all phenomena, encompassing everything without omission; this is the meaning of 『actuality』 (實際). Things arise because of the combination of conditions, so they are not 『existent』; because conditions arise, they are not 『non-existent.』 Although not attached to 『existence』 and 『non-existence,』 they do not abandon 『existence』 and 『non-existence.』 Non-action and yet nothing is not done, no appearance and yet nothing is not appeared. Therefore, it is said that everything is established flourishingly in the ultimate emptiness. The following is the second paragraph summary. If one can observe as above and be in accordance with enlightenment, then one is a true good advisor for sentient beings. Therefore, it is said 『named good advisor.』 The following explains the function of a good friend, which is to bestow benefits according to the circumstances. Among them, metaphors are used to highlight the merits. There are twelve paragraphs in the article, and each paragraph has three sentences. First is the general statement, second is the metaphor, and finally is the explanation of the function of a good friend, and the benefits received in previous lives. First, it says 『parents,』 which is the second metaphor. Here, a shallow metaphor is used to compare a profound principle, so parents are used as a metaphor. If measuring the power of merit, worldly parents raising children only achieve an eight-foot-tall, fragile body, barely able to avoid disasters such as water and fire. Moreover, children repaying the kindness of their parents is like the vast sky, without limit. How much more so are the good friends of the world raising us, ultimately achieving the Vajra body of the Three Buddhas' Bodhi, far away from the suffering of birth, death, and long kalpas, they do not seek repayment. Why? Because all sentient beings' body, mind, and all phenomena arise from the Alaya Consciousness (藏識).

而生。識不自生。復由惑業重習。此二相依幻生果報。報從緣起無有自體。從本已來不生不滅。即是性凈菩提。故起信論言。明五陰法自性不生則無有滅。本來涅槃故。上經又言。於三處中無有實法。即為解脫。解脫者即菩提也。始從凡夫上至諸佛。皆以之為體。無始已來無明不了。妄執我法轉生死。爾來無始諸佛菩薩證之究竟了知。眾生與己同體。愍而不已。發大慈悲。遂語眾生。汝之身心本來無生。究竟寂滅。與我無別。何故自生迷惑沉溺三有。然以眾生謂有念動生滅。我所差別目屬無。明心之解了功力。猶是本覺用。諸佛菩薩所有言教。從最清凈法界慈悲心流。亦是本覺用。此二體同而複用融。以體同用融。故聞便信受。隨分思量。久思不已。遂悟自心緣境故生。生由於境則起。不屬心未曾是生。境不自生。復從心起。雖非是生亦不是滅。既無生無滅。本來空寂。豈非涅槃。但作比觀。無明漸薄所觀理顯。緣生觀智。觀智轉明。復顯于理。理為所觀所乘。智是能觀能乘。境智相乘三祇圓滿。所觀理顯名為法身。即性凈菩提。能觀智滿成應化二身。即方便凈菩提。如此大事功由善友成辨。故言養育汝等菩提身故。是汝眼目者。昔未逢善友。無明所盲造惡。履危顛墜三途。今蒙善友嘉誨。依之修習方踐如來所行之跡

。如人有目游之正道。故言示導汝等菩提路故。是汝腳足者。隨逐惡人則常沒生死。善友護持則請升出離。事同腳足遠有所涉。故言荷負汝等離生死故。是汝梯橙者。又處生死如在深坑。善友策勵則階之有期。故言扶恃汝等至彼岸故。是汝飲食者。為惡自纏則損害法身。善友示教令修解行資成本性。譬同飲食。故言能使汝等增長法身故。是汝寶衣者。無始已來不善熏習。染污凈心漂輸五道。今依善友修習破染興凈功德。法身不改隨流事同寶衣覆蓋諸塵不染。故言覆蓋汝等功德身故。是汝橋樑者。聖者慈悲利物無厭。故能長處生死濟度群品。譬如橋樑載之無倦。故言運載汝等度有海故。有謂。三有欲有色有無色有。此之三有生死沉溺眾生。深而且廣。故譬之如海也。是汝財寶者。一切眾生從本已來。具有無量本覺恒沙功德。但以無明隱覆不得顯用於心。譬如窮子。亦同貧女寶藏。今蒙善友開導顯示見真實身內明珠。似如長者出庫藏奇珍委付其子。故言救攝汝等離貧苦故。是汝日月者。無明翳理事同於暗。依憑善友。順理觀察。解生惑喪。如日除昏。故言照曜汝等離黑暗故。是汝身命者。寶命重生初我俱。然此心相續恒無間斷。聖人亦爾。護念眾生未曾暫舍。現則安然自在。隨心所適終報出世常身命財。故言護惜汝等無有

【現代漢語翻譯】現代漢語譯本：譬如一個人有眼睛，就能行走在正確的道路上。所以說，善友指示引導你們走向菩提之路。善友是你們的腳和腿，跟隨惡人就會常常沉沒于生死輪迴之中，善友的護持就能請你們升向解脫。這作用如同腳和腿能讓人到達遙遠的地方。所以說，善友能承擔你們，讓你們脫離生死輪迴。善友是你們的梯子，身處生死輪迴就像身處深坑之中，善友的鞭策鼓勵能讓你們有階梯可以攀登，最終脫離深坑。所以說，善友能扶持你們到達彼岸。善友是你們的飲食，被罪惡纏身會損害法身，善友的教導能讓你們修習解脫之行，資養成本性，如同飲食滋養身體。所以說，善友能使你們增長法身。善友是你們的寶衣，從無始以來，不善的熏習，染污了清凈的心，在五道中漂流。現在依靠善友修習，破除染污，興起清凈的功德，法身不會改變，隨順世流就像寶衣覆蓋身體，不被塵埃所染。所以說，善友能覆蓋你們的功德之身。善友是你們的橋樑，聖者的慈悲利益眾生沒有厭倦，所以能長久地處於生死輪迴之中，救度眾生。就像橋樑運載貨物沒有疲倦。所以說，善友能運載你們度過三有（欲有(Kāmadhātu)，色有(Rūpadhātu)，無色有(Arūpadhātu)）之海。這三有是生死沉溺眾生的地方，既深又廣，所以比喻為大海。善友是你們的財寶，一切眾生從根本上就具有無量本覺的恒河沙數功德，只是被無明遮蔽，不能顯現於心，就像貧窮的兒子，也如同貧女擁有寶藏。現在蒙受善友的開導顯示，見到真實的自身內的明珠，就像長者打開倉庫，把奇珍異寶全部託付給他的兒子。所以說，善友能救助攝持你們脫離貧困之苦。善友是你們的日月，無明遮蔽真理就像黑暗一樣，依靠善友，順應真理進行觀察，解脫產生，迷惑消失，就像太陽驅散黑暗。所以說，善友能照耀你們脫離黑暗。善友是你們的身命，珍視生命，重生自我。然而這種心念的相續恒常沒有間斷。聖人也是這樣，護念眾生沒有一刻的捨棄。顯現時安然自在，隨心所適，最終報身出世，常保身命和財富。所以說，善友能愛護珍惜你們，沒有……

【English Translation】 English version: It is like a person who has eyes and walks on the right path. Therefore, it is said that a good friend indicates and guides you on the path to Bodhi. A good friend is your feet and legs. Following evil people will often sink you into the cycle of birth and death, while the protection of a good friend can invite you to ascend to liberation. This function is like feet and legs that can take people to distant places. Therefore, it is said that a good friend can bear you and help you escape the cycle of birth and death. A good friend is your ladder. Being in the cycle of birth and death is like being in a deep pit. The encouragement of a good friend can provide you with steps to climb, eventually escaping the deep pit. Therefore, it is said that a good friend can support you to reach the other shore. A good friend is your food and drink. Being entangled in evil will damage the Dharmakaya (法身). The teachings of a good friend can enable you to cultivate the practice of liberation, nourishing your inherent nature, just like food nourishes the body. Therefore, it is said that a good friend can enable you to grow your Dharmakaya. A good friend is your precious garment. From beginningless time, unwholesome habits have defiled the pure mind, causing it to drift in the five paths. Now, relying on a good friend to cultivate, breaking through defilement, and arising pure merits, the Dharmakaya will not change, following the flow of the world like a precious garment covering the body, unsoiled by dust. Therefore, it is said that a good friend can cover your body of merit. A good friend is your bridge. The compassion of the saints benefits sentient beings without weariness, so they can remain in the cycle of birth and death for a long time, saving sentient beings. Just like a bridge carries goods without fatigue. Therefore, it is said that a good friend can carry you across the sea of the Three Realms (欲有(Kāmadhātu), 色有(Rūpadhātu), 無色有(Arūpadhātu)). These Three Realms are where sentient beings are drowned in birth and death, both deep and wide, so they are likened to the sea. A good friend is your treasure. All sentient beings inherently possess countless merits like the sands of the Ganges from the beginning, but they are obscured by ignorance and cannot be manifested in the mind, just like a poor son, or a poor woman possessing a treasure. Now, receiving the guidance and revelation of a good friend, you see the true pearl within yourself, just like an elder opening the treasury and entrusting all the rare treasures to his son. Therefore, it is said that a good friend can rescue and protect you from the suffering of poverty. A good friend is your sun and moon. Ignorance obscures the truth like darkness. Relying on a good friend, observing in accordance with the truth, liberation arises, and delusion disappears, just like the sun dispels darkness. Therefore, it is said that a good friend can illuminate you and help you escape from darkness. A good friend is your body and life, cherishing life and rebirth. However, this continuity of thought is constant and uninterrupted. The saints are also like this, protecting and caring for sentient beings without abandoning them for a moment. When manifested, they are peaceful and at ease, following their hearts, and ultimately their reward body appears in the world, always preserving their life and wealth. Therefore, it is said that a good friend can cherish and protect you, without...

時故。是汝鎧仗者。鎧仗防身則外息強怨。依友自固則魔不能為。故言降伏汝等諸魔得無畏故。魔謂四魔。一者煩惱魔。二謂陰魔。三曰天魔。四是外道也。是汝絙繩者。三界系閉猶如牢獄。善友慈悲拔苦施安。如被囚執仗人維維。故言挽拔汝等離地獄故。是汝妙藥者。法能遣惑事同良藥。稟之修行擬無不碎。如人服飲藥。行至處有病斯遣。故言療治汝等煩惱病故也。是汝利刀者。稽流生死寔由於愛。覃羅行者事同其網。善友教導竟能破裂。似如利刀有物斯斷。故言割斷汝等諸愛網故也。是汝時雨者。卉木將枯雨潤便生。善友利人則道牙茲茂事同甘雨滂沱萌牙普洽。故言潤清汝等菩提牙故也。是汝明燈者。智體清潔能造蓋纏。類以明燈暗無不破。正由善友功力此事方成。故能破汝等五蓋暗故。五蓋者。一貪慾。二瞋恚。三睡眠。四掉悔。五疑也。是汝善標者。將度深河望樓。鄰淺漸蒙得達。無復沉溺之憂。親近善友。順教修行。生死大海度竟有期。故言教示汝等趣正道故。是汝薪火者。依友習智焚蕩惑薪。功成大果利益無崖。故言成熟汝等涅槃食故也。是汝弓箭者。損害善根。其唯煩惱劫人功德。譬之如賊。勤修正觀殄之。在近箭傷惡人。其類是同。故言射殺汝等煩惱賊故也。是汝勇將者。強敵侵凌則憑之。猛將生死

【現代漢語翻譯】現代漢語譯本：是你們的鎧甲兵器。鎧甲兵器可以保護身體，對外可以抵禦強敵怨恨。依靠善友，自身穩固，那麼魔就不能加害。所以說，降伏你們這些魔，使你們得到無畏的緣故。魔指的是四魔：一是煩惱魔，二是五陰魔，三是天魔，四是外道。是你們的繩索。三界就像牢獄一樣禁錮眾生。善友以慈悲之心拔除痛苦，給予安樂，就像被囚禁的人得到獄卒的幫助。所以說，拉拔你們脫離地獄的緣故。是你們的妙藥。佛法能夠去除迷惑，作用如同良藥。依照佛法修行，沒有什麼不能摧毀的。就像人服用藥物，走到哪裡，病痛就消除到哪裡。所以說，治療你們的煩惱病的緣故。是你們的利刀。輪迴生死，實在是因為愛慾。如同捕魚的網一樣。善友的教導最終能夠破裂愛網，就像利刀一樣，遇到什麼東西都能斬斷。所以說，割斷你們的各種愛慾之網的緣故。是你們的及時雨。草木將要枯萎時，得到雨水的滋潤就會生長。善友利益他人，那麼菩提道的萌芽就會茂盛，如同甘甜的雨水普降，萌芽普遍得到滋潤。所以說，滋潤清凈你們的菩提萌芽的緣故。是你們的明燈。智慧的本體清凈，能夠照破覆蓋的纏縛，就像明燈一樣，黑暗無不破除。這完全是善友的功勞才能成就此事。所以能夠破除你們的五蓋之暗的緣故。五蓋是：一、貪慾，二、瞋恚，三、睡眠，四、掉悔，五、疑。是你們的好的路標。將要渡過深河，有望樓指引方向，靠近淺灘，逐漸能夠到達，不再有沉溺的憂慮。親近善友，順從教導修行，生死大海的渡過終有盡頭。所以說，教導你們走向正道的緣故。是你們的柴火。依靠善友學習智慧，焚燒煩惱的柴火，功德成就巨大的果實，利益無窮無盡。所以說，成熟你們的涅槃之食的緣故。是你們的弓箭。損害善根的，只有煩惱，劫奪人的功德，就像強盜一樣。勤奮地修正觀來消滅它，就像用箭射傷惡人一樣。道理是相同的。所以說，射殺你們的煩惱賊的緣故。是你們的勇猛將領。強大的敵人侵犯時，就要依靠勇猛的將領，生死是汝勇將者。強敵侵凌則憑之。猛將生死

【English Translation】 English version: These are your armor and weapons. Armor and weapons protect the body, and externally they can defend against strong enemies and resentment. Relying on good friends, one's self is strengthened, and then Mara cannot harm you. Therefore, it is said, 'Subdue you all these Maras, so that you may obtain fearlessness.' Mara refers to the four Maras: first, the Klesha Mara (煩惱魔), meaning the Mara of afflictions; second, the Skandha Mara (陰魔), meaning the Mara of the five aggregates; third, the Deva Mara (天魔), meaning the Mara of the heavens; and fourth, the Heretical Mara (外道), meaning the Mara of external paths. These are your ropes. The three realms are like a prison, confining sentient beings. Good friends, with compassion, remove suffering and give peace, just like a prisoner receiving help from a jailer. Therefore, it is said, 'Pull you out of hell.' These are your wonderful medicines. The Dharma can dispel delusion, and its effect is like that of good medicine. Practicing according to the Dharma, there is nothing that cannot be destroyed. Just like a person taking medicine, wherever they go, their illness is eliminated. Therefore, it is said, 'Cure you of your afflictions.' These are your sharp knives. Rebirth in Samsara is truly due to craving and desire. Like a fishing net. The teachings of good friends can ultimately break the net of craving, just like a sharp knife can cut through anything. Therefore, it is said, 'Cut off your nets of all kinds of craving.' These are your timely rains. When plants are about to wither, they will grow when they receive the nourishment of rain. Good friends benefit others, then the sprouts of Bodhi will flourish, just like sweet rain falling everywhere, and the sprouts are universally nourished. Therefore, it is said, 'Moisten and purify your Bodhi sprouts.' These are your bright lamps. The essence of wisdom is pure and can illuminate the coverings and entanglements, just like a bright lamp, darkness is dispelled. This is entirely due to the merit of good friends that this can be accomplished. Therefore, it can break the darkness of your five coverings. The five coverings (五蓋) are: first, greed (貪慾); second, anger (瞋恚); third, sleepiness (睡眠); fourth, restlessness and remorse (掉悔); and fifth, doubt (疑). These are your good signposts. When crossing a deep river, there is a watchtower to guide the direction, approaching the shallows, gradually able to reach the other side, no longer having the worry of drowning. Draw near to good friends, follow their teachings and practice, the crossing of the sea of Samsara will eventually come to an end. Therefore, it is said, 'Instruct you to go to the right path.' These are your firewood. Relying on good friends to learn wisdom, burning the firewood of afflictions, the merit will accomplish great fruits, and the benefits are endless. Therefore, it is said, 'Mature your Nirvana food.' These are your bows and arrows. What harms good roots is only afflictions, robbing people of their merits, just like robbers. Diligently cultivate right contemplation to eliminate them, just like shooting an arrow to wound a bad person. The principle is the same. Therefore, it is said, 'Shoot and kill your thieves of afflictions.' These are your brave generals. When strong enemies invade, one must rely on brave generals, life and death These are your brave generals. When strong enemies invade, one must rely on brave generals, life and death

大軍。竟依善友方破。故言能破汝等生死軍故也。是如來者。昔由無明在心違背己體。理外分別事同其志。今蒙善友修習返本還無。故曰如來。煩惱是客。虛無體性。正智若生不除自遣。故言能破汝等煩惱至涅槃故也。第四勸近。如文可知也。

自下大文第四寶明大眾聞法慶喜。于中有三。初明聞法歡喜。第二自念下若善友恩深身心推動。第三爾時已下次明世尊悲念。前中有二。初明寶明大眾聞上所說。善友功能及聞深法。慶已所得悲喜交懷。故言聞說妙法乃至悲啼懊惱不能自裁也。自下第二以今方古推功于昔。如上所明。善友恩德利益眾生。其實若此。當知從本已來恒蒙善友慈悲。拔苦與樂。曉示深法。令修解行。令得此身並聞正法。並是善友功能。非我自力。故言自念我身乃至如是遇者善知識力非我力能也。第二正荷恩深。浩天罔極。無始違背無惡不造。未曾一報。順教修行。傷已迷深。所以重複悲號。文中初法。次喻。故言從本已來未曾報恩乃至死而復甦也。寶明既自傷已迷悲號。若是今時學者亦復須然。無始已來恒蒙三保慈悲。示教利善方獲道器之身。聞法造修。創始發心。先須知恩報德。順教修行稱可聖心。則為修法供養也。自下第三世尊悲念。振動大千亦為后念召集之端也。自下第二會說法。但眾

【現代漢語翻譯】現代漢語譯本：大軍（比喻生死輪迴的苦難）。只有依靠善友（指引正道的良師益友）才能破除。所以說能破除你們的生死大軍。這裡的『如來』（Buddha的稱號，指證悟真理者）是指，過去由於無明（ignorance）在心中，違背了本有的清凈自性，向外攀緣分別，所作所為都與無明相應。現在蒙受善友的教導，修習返本歸元，迴歸到無為的境界。所以叫做『如來』。煩惱（klesha）是客塵，其體性是虛幻不實的。正智（right knowledge）一旦生起，煩惱不用刻意去除，自然消散。所以說能破除你們的煩惱，最終達到涅槃（nirvana，解脫）。第四是勸人親近善友，文中的意思已經很清楚了。

下面這段經文主要講述寶明（Ratnakara）大眾聽聞佛法后歡喜慶幸的情景，分為三個部分。首先是說明聽聞佛法后的歡喜。其次，從『自念』開始，說明善友的恩德深重，身心都受到觸動。第三，從『爾時已下』開始，說明世尊的悲憫。在第一部分中，首先說明寶明大眾聽聞了上面所說的善友的功能，以及聽聞了甚深的佛法，慶幸自己所得，悲喜交加，所以說聽聞了妙法，乃至悲傷哭泣，懊惱不已，不能自已。從『自下第二』開始，用現在的情況來比照過去，推崇善友的功德。如上文所說，善友的恩德利益眾生，實際上就是這樣。應當知道，從最初以來，就一直蒙受善友的慈悲，拔除我們的痛苦，給予我們快樂，曉示我們甚深的佛法，令我們修習解行，令我們得到這個身體，並且聽聞正法，這些都是善友的功能，不是我們自己的力量。所以說，『自念我身乃至如是遇者善知識力非我力能也』。第二是真正感念恩德深重，如同浩瀚的天空一樣無邊無際。從無始以來，違背正道，無惡不作，未曾報答善友的恩德。現在順從教導修行，傷感自己過去迷惑太深，所以重複悲號。文中先說法，後用比喻。所以說『從本已來未曾報恩乃至死而復甦也』。寶明既然自己傷感迷惑，悲傷哭泣，如果是現在的學佛人，也應當如此。從無始以來，一直蒙受三寶（佛、法、僧）的慈悲，指示教導，利益眾生，才得以獲得修道的根器之身。聽聞佛法，開始修行，發起道心，首先要知道感恩報德，順從教導修行，符合聖人的心意，這就是修法供養。

從『自下第三』開始，世尊悲憫眾生，震動大千世界，也是爲了後面唸誦召集大眾的開端。從『自下第二』開始，是法會說法，但大眾...

【English Translation】 English version: The great army (a metaphor for the suffering of samsara). Only by relying on good friends (virtuous teachers and companions who guide one on the right path) can it be broken. Therefore, it is said that they can break your army of birth and death. The 'Tathagata' (an epithet of the Buddha, referring to one who has realized the truth) here refers to the fact that in the past, due to ignorance (avidya) in the mind, one went against one's inherent pure nature, clung to external discriminations, and acted in accordance with ignorance. Now, receiving the teachings of good friends, one cultivates returning to the origin and returning to non-being, returning to the state of non-action. Therefore, it is called 'Tathagata'. Afflictions (kleshas) are like passing dust, their nature is illusory and unreal. Once right knowledge (samyag-jnana) arises, afflictions will naturally dissipate without needing to be deliberately removed. Therefore, it is said that they can break your afflictions and ultimately attain nirvana (liberation). Fourthly, it is an exhortation to be close to good friends, the meaning of which is already clear in the text.

The following passage mainly describes the scene of the Ratnakara (寶明) assembly rejoicing after hearing the Dharma, divided into three parts. First, it explains the joy after hearing the Dharma. Secondly, starting from 'self-reflection', it explains the profound kindness of good friends, and the body and mind are touched. Thirdly, starting from 'at that time', it explains the compassion of the World Honored One. In the first part, it first explains that the Ratnakara assembly heard the functions of the good friends mentioned above, and heard the profound Dharma, rejoicing in what they had gained, with a mixture of sorrow and joy, so it is said that they heard the wonderful Dharma, and even wept sadly, regretting endlessly, unable to control themselves. Starting from 'from the second below', the present situation is compared to the past to extol the merits of good friends. As mentioned above, the kindness of good friends benefits sentient beings, and this is indeed the case. It should be known that from the very beginning, we have always received the compassion of good friends, removing our suffering, giving us happiness, explaining the profound Dharma to us, enabling us to cultivate understanding and practice, enabling us to obtain this body, and to hear the right Dharma, all of which are the functions of good friends, not our own power. Therefore, it is said, 'Reflecting on myself, to have encountered such a good teacher is due to the power of the good teacher, not my own ability'. Secondly, it is to truly feel the deep kindness, as boundless as the vast sky. From beginningless time, going against the right path, committing all kinds of evil, never repaying the kindness of good friends. Now, following the teachings to cultivate, grieving over the deep delusion of the past, so repeating the lament. The text first states the Dharma, then uses a metaphor. Therefore, it is said 'From the beginning, I have never repaid the kindness, even to the point of dying and being resurrected'. Since Ratnakara himself grieves over his delusion and weeps sadly, if he is a Buddhist student today, he should also do so. From beginningless time, we have always received the compassion of the Three Jewels (Buddha, Dharma, Sangha), instructing and teaching, benefiting sentient beings, so that we can obtain the body of a vessel for cultivating the path. Hearing the Dharma, beginning to cultivate, generating the mind of enlightenment, first of all, we must know how to be grateful and repay kindness, follow the teachings to cultivate, and conform to the mind of the sages, which is to cultivate the Dharma and make offerings.

Starting from 'from the third below', the World Honored One has compassion for sentient beings, shaking the great thousand world, which is also the beginning of reciting and gathering the assembly later. Starting from 'from the second below', it is the Dharma assembly speaking the Dharma, but the assembly...

生識無感悟有時。理不虛。應導師弗失。上來說法一週傷嘆。寶明異域同聞有緣方集也。文中有三。初明普光大眾都事興念故來聽法。並事善友。第二於是普光知大眾意。已下正明對機說授教事。善知識法。前文有四。初明因事興請為聽法之由。第二寶相佛言已下述其所請敕令速往。三明普光大眾蒙遂所期咸來詣佛。第四世尊慰問也。前中復四。初明釋迦慈念動地所及。二明普光睹瑞陳疑請問。第三彼佛正答現瑞所由。第四蒙決所疑情生渴仰。遂請欲來聞此事友。故言與此大眾乃至並聞正法也。第三詣佛中有六子句。初明普光既至。為物居空意示遠來求法。勸彼初學之心。二彰善友功能普周無外也。第三寶明睹事興請。第四如來正答。第五眾情忻踴嚴儀待佛。下明普光雨花繞佛方立也。下世尊慰問中復五。初正慰問。第二普光酬答。第三文殊問其來意。第四普光答。第五文殊申眾渴仰催令速問也。初云汝之世尊氣力安不者。但諸佛積行圓滿。正習俱亡。萬德皆備。何速之。又如來隨順世俗歲寒之儀。故問之也。自下大文第二對機說授中有三。初普光申請。第二如來善其所問敕聽深說。第三正說。前中初普光嘆法深妙。善友難儀。自陳德節。非己所解。第二如佛前下牒答興請。正問親近善知識法。並如文也。下正說中有

【現代漢語翻譯】現代漢語譯本生識無感悟有時。理不虛。應導師弗失。上來說法一週傷嘆。（此句含義模糊，大致意思是：生命認知有時沒有感悟，道理真實不虛。應該追隨導師，不要迷失。之前講法一週，令人感嘆。）寶明異域同聞有緣方集也。（寶明在不同的地方聽聞佛法，因為有緣分才能聚集在一起。）文中有三。初明普光大眾都事興念故來聽法。並事善友。（文章中有三點。首先說明普光（Pu Guang，菩薩名）及其大眾因為心生嚮往，所以來聽法，並且親近善友。）第二於是普光知大眾意。已下正明對機說授教事。善知識法。（第二點是普光了解大眾的心意。下面正式說明針對不同根器的人說法傳授教義，以及親近善知識的方法。）前文有四。初明因事興請為聽法之由。（前文有四點。首先說明因為某些事情而引發請求聽法的緣由。）第二寶相佛言已下述其所請敕令速往。（第二點是寶相佛（Bao Xiang Fo，佛名）說了所請求的事情，並敕令儘快前往。）三明普光大眾蒙遂所期咸來詣佛。（第三點說明普光及其大眾滿足了期望，都來拜見佛。）第四世尊慰問也。（第四點是世尊（Shi Zun，對佛的尊稱）慰問他們。）前中復四。初明釋迦慈念動地所及。（前面四點中又包含四點。首先說明釋迦（Shi Jia，釋迦牟尼佛的簡稱）的慈悲心念感動大地。）二明普光睹瑞陳疑請問。（第二點說明普光看到祥瑞之兆，陳述疑惑並請求解答。）第三彼佛正答現瑞所由。（第三點是那位佛（指寶相佛）正面回答了出現祥瑞的原因。）第四蒙決所疑情生渴仰。遂請欲來聞此事友。故言與此大眾乃至並聞正法也。（第四點是疑惑得到解答，心中生起渴求仰慕之情。於是請求前來聽聞這件事和親近善友，所以說與大眾一起聽聞正法。）第三詣佛中有六子句。初明普光既至。為物居空意示遠來求法。勸彼初學之心。（第三部分是拜見佛，其中有六個小點。首先說明普光到來后，爲了眾生住在空中，表示遠道而來求法，勸勉那些初學者。）二彰善友功能普周無外也。（第二點彰顯善友的功能普及周遍，沒有內外之分。）第三寶明睹事興請。（第三點是寶明看到這些事情而發起請求。）第四如來正答。（第四點是如來（Ru Lai，佛的稱號）正面回答。）第五眾情忻踴嚴儀待佛。（第五點是大眾心情歡喜踴躍，以莊嚴的儀容等待佛。）下明普光雨花繞佛方立也。（下面說明普光降下花雨圍繞著佛，然後站立。）下世尊慰問中復五。初正慰問。（下面世尊慰問中又包含五點。首先是正式的慰問。）第二普光酬答。（第二點是普光回答。）第三文殊問其來意。（第三點是文殊（Wen Shu，文殊菩薩的簡稱）詢問他們前來的目的。）第四普光答。（第四點是普光回答。）第五文殊申眾渴仰催令速問也。（第五點是文殊表達大眾的渴求仰慕之情，催促儘快提問。）初云汝之世尊氣力安不者。但諸佛積行圓滿。正習俱亡。萬德皆備。何速之。又如來隨順世俗歲寒之儀。故問之也。（一開始說『你們的世尊氣力安好嗎？』諸佛積累修行圓滿，正念和習氣都已消除，具備各種功德，哪裡有什麼快慢之分呢？如來只是隨順世俗的禮儀，所以這樣問。）自下大文第二對機說授中有三。初普光申請。（下面大的第二部分是針對不同根器的人說法傳授，其中有三點。首先是普光提出申請。）第二如來善其所問敕聽深說。（第二點是如來讚賞他所問的問題，並敕令仔細聽聞深刻的講解。）第三正說。（第三點是正式的講解。）前中初普光嘆法深妙。善友難儀。自陳德節。非己所解。（在前面一點中，首先是普光讚歎佛法深奧微妙，善友的儀軌難以理解，並陳述自己的德行淺薄，無法理解。）第二如佛前下牒答興請。正問親近善知識法。並如文也。（第二點是像佛之前那樣，重複回答並引發請求，正式詢問親近善知識的方法，就像經文里說的那樣。）下正說中有（下面正式的講解中包含）

【English Translation】 English version Sentient beings' knowledge sometimes lacks realization. The principle is not false. One should follow the teacher and not get lost. The Dharma talk last week was lamentable. (This sentence is ambiguous, roughly meaning: Sentient beings' knowledge sometimes lacks realization, the principle is true and not false. One should follow the teacher and not get lost. The Dharma talk last week was lamentable.) Bao Ming (寶明, a name) and others from different lands gathered because of their shared affinity for hearing the Dharma. There are three points in the text. First, it explains that Pu Guang (普光, name of a Bodhisattva) and his assembly came to listen to the Dharma and associate with virtuous friends because of their aspiration. Second, Pu Guang understands the intention of the assembly. The following explains the teaching of Dharma according to the capacity of the audience and the method of associating with virtuous teachers. There are four points in the previous text. First, it explains the reason for requesting to listen to the Dharma due to certain events. Second, Bao Xiang Buddha (寶相佛, name of a Buddha) spoke of the request and ordered them to go quickly. Third, it explains that Pu Guang and his assembly fulfilled their expectations and came to visit the Buddha. Fourth, the World Honored One (世尊, a respectful title for the Buddha) comforted them. The previous four points contain four more points. First, it explains that Shakyamuni's (釋迦, short for Shakyamuni Buddha) compassion moved the earth. Second, it explains that Pu Guang saw auspicious signs, expressed his doubts, and requested answers. Third, that Buddha (referring to Bao Xiang Buddha) directly answered the reason for the appearance of auspicious signs. Fourth, having their doubts resolved, they developed a longing and admiration. Therefore, they requested to come and hear about this matter and associate with virtuous friends, so it is said that they heard the true Dharma together with the assembly. The third part, visiting the Buddha, contains six sub-points. First, it explains that Pu Guang, having arrived, dwells in the sky for the sake of beings, indicating that he came from afar to seek the Dharma, encouraging the minds of those who are just beginning to learn. Second, it highlights that the function of virtuous friends is universal and without boundaries. Third, Bao Ming saw these events and initiated a request. Fourth, the Tathagata (如來, title of the Buddha) answered directly. Fifth, the assembly rejoiced and waited for the Buddha with solemn demeanor. The following explains that Pu Guang rained flowers around the Buddha and then stood. The following, the World Honored One's comforting, contains five points. First, the formal comforting. Second, Pu Guang responded. Third, Manjushri (文殊, short for Manjushri Bodhisattva) asked the purpose of their coming. Fourth, Pu Guang answered. Fifth, Manjushri expressed the assembly's longing and urged them to ask questions quickly. Initially, it was said, 'Is your World Honored One in good health?' But all Buddhas have accumulated perfect practice, both right thought and habits have been eliminated, and all virtues are complete. What is the hurry? Moreover, the Tathagata is following the customs of the world, so he asked this question. The second major part below is teaching according to the capacity of the audience, which contains three points. First, Pu Guang made a request. Second, the Tathagata praised his question and ordered him to listen carefully to the profound explanation. Third, the formal explanation. In the previous point, first, Pu Guang praised the Dharma as profound and subtle, the rituals of virtuous friends are difficult to understand, and stated that his own virtues are shallow and he cannot understand. Second, like the Buddha before, repeat the answer and initiate the request, formally asking about the method of associating with virtuous teachers, just as it says in the scripture. The following formal explanation contains

二。初說善知識。第二爾時世尊已下次為說法。前中復二。初說善友功力令其慕德修恭。第二若有智者已下。正明事友儀式。初中有三。初總嘆。第二別釋。第三結也。前中總明善友功能。洞閑深法。了達貪慾嗔恚及眾塵勞。並從緣生。無有實法。如幻如夢。畢竟是空。故無行經言。貪嗔癡如幻。幻不異三毒。凡夫強分別我貪我嗔恚。善友慈悲愍念眾生。無始已來為之疲勞。今教觀察悟達本無。資成觀智長養眾德。故言能令汝等乃至不起一心得大功德也。自下別中有六。皆初喻。后合。初之兩喻正明善友悲。凡弘深救物爲念。即顯利他之德。第二一文明善餌法藥蕓除惱病。彰自利德也。第三喻明悲智德滿善能利物。所度眾生依之獲益也。前中有二。初一喻正明願心寬遠濟物圓極。文中初喻。次合。故言以大愿船運載汝等到涅槃岸也。自下第二次喻。行窮善巧悲心普洽也。然行之乞愿二事相須闕一不可。若有愿無行。其愿云虛。有行無愿。其行則孤。願行相扶。方是大人之謂。故前明愿。次須辨行也。文中初喻。次合。但路游峻險要依智者方越。鎧仗防敵。車馬遠進。人物俱安。眾禍不累。故言恃托一人善於伎藝乃至得達無難。藝者六藝。謂書數射御禮樂也。下合喻。生死絕難事同險路。行者將過亦依智人方便。所行六

【現代漢語翻譯】現代漢語譯本二、初次講述善知識（Kalyana-mitra，指引走向解脫的良師益友）。第二部分，世尊（釋迦牟尼佛的尊稱）已下開始說法。前一部分又分為兩部分。首先講述善友的功德力量，使人仰慕其德行而修習恭敬。第二部分，『若有智者』以下，正式闡明侍奉善友的儀軌。第一部分中又分為三部分：首先是總體的讚歎，其次是分別解釋，最後是總結。在總體的讚歎中，闡明善友的功能，通曉深奧的佛法，了達貪慾（raga）、嗔恚（dvesha）以及各種煩惱（klesha），明白它們都是因緣和合而生，沒有真實的自性，如同幻象（maya）和夢境（svapna）一般，畢竟是空（shunyata）的。所以《無行經》說：『貪嗔癡如幻，幻不異三毒（指貪嗔癡）。凡夫強烈分別我貪我嗔恚。』善友慈悲憐憫眾生，從無始以來為眾生疲勞奔波，現在教導眾生觀察體悟，明白萬法本無自性，從而資助成就觀智（vipassana-jnana），增長各種功德。所以說『能令汝等乃至不起一心，得大功德』。下面分別解釋的部分有六個方面，都是先用比喻，然後結合比喻進行解釋。最初的兩個比喻，闡明善友的慈悲，凡是弘揚深奧佛法，救度眾生爲念，就顯現了利他的功德。第二，用光明照亮，用佛法（dharma）的藥物，驅除煩惱的疾病，彰顯了自利的功德。第三個比喻，闡明慈悲和智慧圓滿，善於利益眾生，被度化的眾生依靠善友而獲得利益。前面一部分中有兩個比喻，第一個比喻闡明願心寬廣深遠，救度眾生圓滿究竟。文中先是比喻，然後結合比喻進行解釋，所以說『以大愿船運載汝等到涅槃（nirvana）岸』。下面是第二個比喻，修行窮盡善巧方便，慈悲心普遍洽及。然而修行和乞愿這兩件事相互需要，缺一不可。如果只有愿而沒有行動，那麼願望就是虛假的。只有行動而沒有願望，那麼行動就是孤立的。願望和行動相互扶持，才是大丈夫的行為。所以前面闡明願望，接下來需要辨別行動。文中先是比喻，然後結合比喻進行解釋。只是道路遊歷險峻，需要依靠智者才能超越。鎧甲和兵器用來防禦敵人，車馬用來遠行，人和物都平安，各種禍患都不會累及。所以說『恃托一人善於伎藝，乃至得達無難』。伎藝指的是六藝，即書、數、射、御、禮、樂。下面結合比喻，生死是極難之事，如同險峻的道路。修行者想要通過，也要依靠智者的方便。所修行的六……

【English Translation】 English version II. First Discourse on the Kalyana-mitra (spiritual friend, virtuous mentor who guides one towards liberation). Secondly, the World-Honored One (a respectful title for Shakyamuni Buddha) begins to expound the Dharma (teachings). The former is further divided into two parts. First, it speaks of the merits and power of a good friend, inspiring admiration for their virtue and the cultivation of respect. Second, from 『If there are wise ones』 onwards, it formally elucidates the proper etiquette for serving a good friend. The first part is further divided into three sections: first, a general praise; second, a separate explanation; and third, a conclusion. In the general praise, it clarifies the functions of a good friend: being thoroughly versed in the profound Dharma, understanding greed (raga), hatred (dvesha), and all defilements (klesha), and realizing that they arise from conditions and have no real substance, being like illusions (maya) and dreams (svapna), ultimately empty (shunyata). Therefore, the Avataṃsaka Sutra says: 『Greed, hatred, and delusion are like illusions; illusions are not different from the three poisons (greed, hatred, and delusion). Ordinary people strongly differentiate between my greed and my hatred.』 A good friend is compassionate and pities sentient beings, tirelessly working for them since beginningless time, now teaching them to observe and realize that all phenomena are originally without self-nature, thereby assisting in the accomplishment of insight-wisdom (vipassana-jnana) and increasing various merits. Therefore, it is said, 『Able to cause you, even without a single thought arising, to attain great merit.』 The following separate explanations consist of six aspects, all beginning with a metaphor, followed by an explanation that incorporates the metaphor. The first two metaphors clarify the compassion of a good friend, whose every thought is to propagate the profound Dharma and save sentient beings, thus manifesting the merit of benefiting others. Second, using light to illuminate, using the medicine of the Dharma to dispel the illness of afflictions, highlighting the merit of benefiting oneself. The third metaphor clarifies that compassion and wisdom are complete, skillfully benefiting sentient beings, and the sentient beings who are liberated rely on the good friend and obtain benefit. The preceding part contains two metaphors. The first metaphor clarifies that the aspiration is broad and far-reaching, saving sentient beings completely and ultimately. The text first presents the metaphor, then combines it with an explanation, thus saying, 『Using the great ship of aspiration to transport you to the shore of Nirvana (nirvana).』 The following is the second metaphor: practice exhausts skillful means, and compassion universally pervades. However, practice and aspiration are mutually necessary, and one cannot be lacking. If there is only aspiration without action, then the aspiration is false. If there is only action without aspiration, then the action is isolated. Aspiration and action support each other, and this is the behavior of a great person. Therefore, the aspiration is clarified first, and then the action needs to be distinguished. The text first presents the metaphor, then combines it with an explanation. Only traveling on steep and dangerous roads requires relying on the wise to overcome them. Armor and weapons are used to defend against enemies, and carriages and horses are used for long journeys, so that people and things are safe, and various disasters do not accumulate. Therefore, it is said, 『Relying on one person who is skilled in the arts, one can attain without difficulty.』 The arts refer to the six arts, namely writing, mathematics, archery, horsemanship, ritual, and music. The following combines the metaphor: birth and death are extremely difficult matters, like steep and dangerous roads. Practitioners who want to pass through must also rely on the skillful means of the wise. The six practices that are cultivated...

度究竟圓滿。契本法身德用自在。慈悲外拔防護眾生。識欲知報利益無到。利故得遠逾生死諸難不及。故言善識如是法身壯大乃至離於三途生死難也。下第二明自利德。如人衣寶服天甘露衣無夭命之憂。善友亦爾。恒修智寶以自防心。服餌真如一味之藥。煩惱云消逾增惠命。故言善友亦能服於法藥消煩惱病惠命無窮也。自下三喻明依之報安。初明獸中王也。其唯師子依行空曠。則諸惡獸眾不能傷害。依友處深亦復如是。若有依者游塵勞中亦無所畏。下第二明須彌寶山高而且廣。八風漂鼓未傾其志。善友亦然。證理究竟固而難動。依之修習世等人法。豈能傾動也。故言善友亦爾乃至不能吹動也。下第三明金翅鳥王。其力雄猛。龍威雖大尚非所擬。依之涉難。何慮危害。善友亦然。諸魔外道雖復熾盛。朗智一擬邪徒自息。故言乃至不畏諸魔外道之難也。第四總結。如文也。

自下第二事友儀式。于中有二。初明斷或修證功。由善友開導。隨逐詣捨身命。相續累劫未報善友須臾之恩。況復身外所有財屬五家。又是罪本妻子是若復是深因。豈得戀惜自墜長幽。故言何況揣財乃至而得吝惜也。二明大人善巧利物多端不可睹相。妄見是非自增。或累障修聖道。但自知眼翳不能分別。勿得生疑徒自妨道。文中初勸。次釋。后結

【現代漢語翻譯】現代漢語譯本度究竟圓滿。契合根本法身（Dharmakaya，佛的法性身）的德行和作用，自在無礙。以慈悲心救拔和保護眾生，不求回報地利益他們。因為利益的緣故，能夠遠遠超越生死輪迴的各種苦難。所以說，善知識（Kalyanamitra， духовный друг）的法身是如此的壯大，乃至能夠遠離三惡道（Three Evil Realms）的生死苦難。下面第二點說明自利之德。如同人穿戴寶貴的衣服，服用天上的甘露，就沒有夭折的憂慮。善友也是如此，恒常修習智慧之寶來保護自己的心，服用真如（Tathata，事物的真實本性）一味的藥物，煩惱就會像云一樣消散，壽命也會因此而增長。所以說，善友也能服用法藥，消除煩惱疾病，使壽命無窮無盡。從下面開始用比喻來說明依靠善友的安穩。首先是獸中之王——獅子，它依靠空曠的地方行走，那麼各種惡獸就不能傷害它。依靠善友，處在塵世勞苦中也是如此，如果有人依靠善友，在塵世勞苦中也不會有所畏懼。下面第二點說明須彌山（Mount Sumeru）既高大又廣闊，即使八風吹動也不會動搖它的意志。善友也是這樣，證悟真理究竟，穩固而難以動搖。依靠善友修習世間和出世間的人法，怎麼能夠被動搖呢？所以說，善友也是如此，乃至不能被吹動。下面第三點說明金翅鳥王（Garuda），它的力量雄猛，龍的威勢雖然很大，但也不是它的對手。依靠金翅鳥王涉險，何必擔憂危害呢？善友也是這樣，各種魔和外道（Tirthika，非佛教的修行者）即使再熾盛，明智的光芒一照，邪惡之徒自然就會止息。所以說，乃至不畏懼各種魔和外道的苦難。第四點是總結，如經文所說。下面第二部分是關於事奉善友的儀式。其中有兩點。第一點說明斷除疑惑和修證功德，都是由善友開導。跟隨善友，即使捨棄身命，經歷無數劫，也無法報答善友須臾的恩情，更何況是身外之物，如財產，屬於五家（Five Heirs），又是罪惡的根源，妻子兒女是更深的因緣，怎麼能夠貪戀和吝惜，讓自己墜入長久的幽暗之中呢？所以說，更何況是揣測財產，乃至因此而吝惜呢？第二點說明大人的善巧方便利益眾生，方式多種多樣，難以窺見全貌。如果妄加評論是非，只會增加自己的業障，阻礙修行的聖道。只是因為自己的眼翳（Eye Disease）而不能分辨，不要因此產生懷疑，白白地妨礙自己的修行。經文中先是勸誡，然後解釋，最後總結。

【English Translation】 English version The ultimate perfection of degree. It accords with the virtues and functions of the fundamental Dharmakaya (the Dharma body of the Buddha), being free and unhindered. With compassion, it rescues and protects sentient beings, benefiting them without seeking reward. Because of this benefit, it can far surpass all the sufferings of Samsara (cycle of rebirth). Therefore, it is said that the Kalyanamitra's (spiritual friend) Dharmakaya is so great that it can even be free from the sufferings of the Three Evil Realms. The second point below explains the virtue of self-benefit. It is like a person wearing precious clothes and taking heavenly nectar, who has no fear of premature death. A good friend is also like this, constantly cultivating the treasure of wisdom to protect one's own mind, and taking the medicine of one taste of Tathata (the true nature of things). Afflictions will dissipate like clouds, and life will be prolonged as a result. Therefore, it is said that a good friend can also take the medicine of Dharma, eliminate the disease of afflictions, and make life endless. From below, metaphors are used to illustrate the security of relying on a good friend. First, the king of beasts, the lion, relies on open spaces to walk, so that various evil beasts cannot harm it. Relying on a good friend is also like this; being in the toil of the world is also like this. If someone relies on a good friend, they will not be afraid in the toil of the world. The second point below illustrates that Mount Sumeru is both tall and broad, and even if the eight winds blow, it will not shake its will. A good friend is also like this, having realized the ultimate truth, firm and difficult to move. Relying on a good friend to cultivate the Dharma of the world and beyond, how can it be shaken? Therefore, it is said that a good friend is also like this, and cannot be blown away. The third point below illustrates the Garuda, whose power is fierce, and although the dragon's might is great, it is not its match. Relying on the Garuda to venture into danger, why worry about harm? A good friend is also like this; even if various demons and Tirthikas (non-Buddhist practitioners) are rampant, the light of clear wisdom will stop the evil followers. Therefore, one is not afraid of the difficulties of various demons and Tirthikas. The fourth point is a summary, as the scripture says. The second part below is about the rituals of serving a good friend. There are two points in it. The first point explains that cutting off doubts and cultivating merits are all guided by a good friend. Following a good friend, even if one gives up one's life and goes through countless kalpas (eons), one cannot repay the good friend's kindness for even a moment, let alone external things such as property, which belongs to the Five Heirs, and is the root of sin, and wives and children are even deeper causes. How can one be greedy and stingy, causing oneself to fall into long-term darkness? Therefore, how much more should one speculate on property and be stingy because of it? The second point explains that the skillful means of great people benefit sentient beings in many ways, and it is difficult to see the whole picture. If one makes reckless comments about right and wrong, one will only increase one's own karma and hinder the holy path of practice. It is only because of one's own Eye Disease that one cannot distinguish, so do not be suspicious and hinder one's own practice in vain. The scripture first advises, then explains, and finally summarizes.

。故言若善知識諸有所作乃至應斷疑心也。

自下第二說法中曲有節四。初普光牒問深法請其正受之儀。二明所說理深。大根方悟。小心迫迮。非其所受。如來正答顯法殊勝。第三普光重請。第四如來偈誦酬答。于中二十四偈。分之為三。初十八偈正說其法。第二一偈勸近善友。第三五偈明起說所由嘆教功能。前文有二。初九行偈說理法。第二九偈說行法也。前中復二。初明萬法平等性恒不動。即說名所自法。第三偈說名字性空。即是能自名也。前中初總。次別。總中上半敕聽明說當其理簡異隨宜之教。故言我今如實說也。下明法性無動本來寂滅。動名為執。謂住生住滅。定有定無故。能緣生令動分別之心故名動。然萬法緣生離生離滅。有無皆空。措情無地。故言不動也。故花首經言。眾緣所生法。我說即是空。亦為是假名。亦是中道義。未曾有一法。不從眾緣生。是故一切法。無不是空者。自下別中有三。初明法空。二明眾生空。第三雙結也。前中初多偈明貪嗔等或。從緣性空即是法性之身。一切諸佛證之成德。初偈上三句明成德。第四句釋已心由法性自爾。迷即是凡。悟即成聖。若理亦不然。則聖無此力。當知法性本來不動也。下明五蓋五欲義。同前釋也。次一偈明淫慾邪見。九結十使皆無體。實即是解脫

【現代漢語翻譯】現代漢語譯本因此說，如果善知識所做的一切，乃至應該斷除疑心。

下面第二部分是說法，其中有四個小節。首先，普光菩薩詢問甚深佛法，請求接受正法的儀式。第二，說明所說的道理深奧，只有大根器的人才能領悟，小心量的人感到逼迫，不適合接受。如來佛正面回答，彰顯佛法的殊勝。第三，普光菩薩再次請求。第四，如來佛用偈頌回答。其中有二十四句偈頌，分為三部分。首先是十八句偈頌，正式宣說佛法。第二是一句偈頌，勸人親近善友。第三是五句偈頌，說明開始宣說的緣由，讚歎佛法的功用。前面的經文有兩部分。首先是九行偈頌，宣說理法。第二是九句偈頌，宣說行法。前面的部分又分為兩部分。首先是說明萬法平等，自性恒常不動。這就是所說的名字的自性法。第三句偈頌是說名字的自性是空性的，這就是能自名。前面的部分又分為兩部分。首先是總說，其次是別說。總說中，上半部分是告誡聽眾認真聽，說明所說的道理符合實際，區別于隨順世俗的教法。所以說『我今如實說』。下半部分是說明法性沒有動搖，本來就是寂滅的。動搖就叫做執著，指的是執著于生、住、滅，執著于有和無。能夠產生使心動搖分別的因緣，就叫做動搖。然而萬法是因緣生，遠離生滅，有和無都是空性的，沒有可以執著的地方。所以說不動搖。所以《華首經》說：『眾緣所生法，我說即是空，亦為是假名，亦是中道義。未曾有一法，不從眾緣生，是故一切法，無不是空者。』下面別說中分為三部分。首先是說明法空，第二是說明眾生空，第三是總結。前面的部分中，首先用多句偈頌說明貪嗔等，從因緣生，自性是空性的，就是法性之身。一切諸佛證悟它而成就功德。第一句偈頌的上三句是說明成就功德，第四句是解釋已經明白心是由法性自然而然的。迷惑就是凡夫，覺悟就是成聖。如果道理不是這樣，那麼聖人就沒有這種力量。應當知道法性本來就是不動的。下面說明五蓋（wǔ gài，five hindrances），五欲（wǔ yù，five desires）的含義，和前面的解釋相同。接下來一句偈頌說明淫慾邪見，九結（jiǔ jié，nine fetters），十使（shí shǐ，ten fetters）都沒有實體，實際上就是解脫。

【English Translation】 English version Therefore, it is said that if a Kalyanamitra (shàn zhī shi, spiritual friend) does anything, even to the point of dispelling doubts.

The second part below is the Dharma talk, which has four sections. First, Bodhisattva Universal Light (Pǔ guāng, Universal Light) inquires about the profound Dharma and requests the proper ritual for receiving it. Second, it explains that the principles being taught are profound, and only those with great capacity can comprehend them, while those with small capacity feel pressured and are not suitable to receive them. The Tathagata (Rú lái, Thus Come One) answers directly, highlighting the excellence of the Dharma. Third, Bodhisattva Universal Light requests again. Fourth, the Tathagata responds with verses. Among them are twenty-four verses, divided into three parts. The first eighteen verses formally expound the Dharma. The second is a single verse, advising people to be close to good friends. The third is five verses, explaining the reasons for beginning the exposition and praising the function of the Dharma. The preceding text has two parts. First, nine lines of verses expound the Dharma of principles. Second, nine verses expound the Dharma of practice. The preceding part is further divided into two parts. First, it explains that all dharmas are equal and their nature is eternally unmoving. This is the self-nature Dharma of what is named. The third verse speaks of the emptiness of the nature of names, which is the ability to name itself. The preceding part is further divided into two parts. First is the general statement, and second is the specific statement. In the general statement, the first half is an admonition to the listeners to listen carefully, explaining that the principles being taught are in accordance with reality, distinguishing them from teachings that follow worldly customs. Therefore, it says, 'I now speak truthfully.' The second half explains that the Dharma nature is unmoving and originally in a state of stillness. Movement is called attachment, referring to attachment to arising, abiding, and ceasing, and attachment to existence and non-existence. The conditions that can cause the mind to move and discriminate are called movement. However, all dharmas arise from conditions, are apart from arising and ceasing, and both existence and non-existence are empty, leaving no place to cling to. Therefore, it is said to be unmoving. Therefore, the Flower Garland Sutra says: 'The dharmas that arise from various conditions, I say are empty, and are also provisional names, and are also the meaning of the Middle Way. There has never been a single dharma that does not arise from various conditions, therefore all dharmas are not empty.' The specific statement below is divided into three parts. First, it explains the emptiness of dharmas; second, it explains the emptiness of sentient beings; and third, it concludes. In the preceding part, first, multiple verses explain greed, anger, etc., arising from conditions, whose nature is empty, which is the Dharma-nature body. All Buddhas realize it and achieve merit. The first three lines of the first verse explain the achievement of merit, and the fourth line explains that it is already understood that the mind is naturally from the Dharma-nature. Delusion is an ordinary person, and enlightenment is becoming a sage. If the principle were not like this, then the sage would not have this power. It should be known that the Dharma-nature is originally unmoving. Below, the meaning of the five hindrances (wǔ gài), and the five desires (wǔ yù) is explained, which is the same as the previous explanation. The next verse explains that lust, wrong views, the nine fetters (jiǔ jié), and the ten fetters (shí shǐ) have no substance, and are actually liberation.

涅槃也。次一偈明染凈性空無有兩體。達染無生即便為凈德。譬如高原之地不生蓮花。卑濕淤泥乃生此花。故言常處於三毒長養于白法。次一偈明是非屬情法性無二。如有兩人互相是非。此則以彼為非。自取其是。彼復自是。以非於此。此若定是非則非於是。彼若定非是則是于非。是非則無非。可非非是。又無是可是。無是可是雖是而無是。無非可非雖非而無非。雖不是於是非亦不離於是非。可謂法性無住而無所。是故則無所不是。無所不是則是而無是。彼此難定乎一切是非。何為不寂也。文中上半牒法無是無非。下明是非性滅本無所動。自下第三偈明眾生空。上三句明空。第四句釋。但名色與識更相依起顯現。以生未曾有實。離有離無。不生不滅。自體恒寂。即是涅槃也。亦可眾故非生。生故不滅。但言眾生即離生離滅。故言一切眾生實無有生滅。何者但陰陰相依。自體非有眾故非生依。即恒持非無故不滅。何得不生。況無生無滅。則生是空生。滅是空滅。生滅既空。豈非寂滅也。故言生滅即涅槃本來無所動也。下第三一偈雙結。上半牒結。下明萬法緣生性相皆空也。下第二明名字空。上半正明名離有無。下明寂滅空也。第三名字空。上半正明名離有無。下明寂滅。此義云何。且如堂象多人聚外有一人。久不相識。

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana，寂滅）也。下一偈說明染凈的本性是空，沒有兩個實體。通達染污無生，那就是清凈的功德。譬如高原之地不生長蓮花，卑濕的淤泥才能生長此花。所以說，常處於三毒（貪嗔癡）之中，卻能長養清凈的佛法。下一偈說明是非屬於情識，法性沒有二元對立。如果兩人互相爭論是非，這個人認為那個人不對，自己是對的。那個人也認為自己是對的，認為這個人不對。如果這個人一定要認為自己是對的，那麼對於那個人來說就是錯的。那個人如果一定要認為自己是對的，那麼對於這個人來說就是錯的。這樣，是非就沒有絕對的錯，可以認為錯的不是錯，也沒有絕對的對，可以認為對的不是對。沒有絕對的對，即使是對也沒有絕對的對；沒有絕對的錯，即使是錯也沒有絕對的錯。即使不是絕對的對錯，也無法脫離對錯的範疇。可以說，法性無所住而無所不在，因此無所不是。無所不是，那就是對而無對。彼此難以確定一切是非，怎麼能達到寂靜呢？文中上半部分闡述法沒有絕對的對錯，下半部分說明是非的本性是滅，本來就沒有動搖。下面第三偈說明眾生是空。上面三句說明空，第四句解釋。只是名色（nama-rupa，精神和物質）與識（vijnana，意識）互相依存而顯現，好像生出未曾有的實體，遠離有和無，不生不滅，自體恒常寂靜，這就是涅槃。也可以說，因為是眾生，所以不是生；因為是生，所以不是滅。只是說眾生，就遠離了生和滅。所以說，一切眾生實際上沒有生滅。為什麼呢？只是陰（skandha，五蘊）與陰互相依存，自體並非實有，因為是眾生，所以不是生；依存的本性是恒常，不是沒有，所以不是滅。怎麼能不生呢？何況沒有生滅，那麼生是空生，滅是空滅。生滅既然是空，難道不是寂滅嗎？所以說，生滅就是涅槃，本來就沒有動搖。下面第三一偈雙重總結。上半部分是總結，下半部分說明萬法因緣而生，本性與現象都是空。下面第二部分說明名字是空。上半部分正面說明名字脫離有和無，下半部分說明寂滅是空。第三部分名字是空。上半部分正面說明名字脫離有和無，下半部分說明寂滅。這個道理是什麼呢？比如大堂里聚集了很多人，外面有一個人，很久沒有相識。

【English Translation】 English version Nirvana (extinction). The following verse explains that the nature of defilement and purity is emptiness, and there are no two entities. Understanding that defilement is unborn is the virtue of purity. For example, lotus flowers do not grow on high plateaus, but only in low, damp mud. Therefore, it is said that one is always in the three poisons (greed, hatred, and delusion) but cultivates pure Dharma. The following verse explains that right and wrong belong to emotions, and Dharma-nature has no duality. If two people argue about right and wrong, one person thinks the other is wrong and that they are right. The other person also thinks they are right and that the first person is wrong. If the first person insists that they are right, then to the other person, they are wrong. If the other person insists that they are right, then to the first person, they are wrong. In this way, there is no absolute wrong, and what can be considered wrong is not wrong; there is no absolute right, and what can be considered right is not right. Without absolute right or wrong, one cannot escape the category of right and wrong. It can be said that Dharma-nature dwells nowhere and is nowhere absent, so there is nowhere that it is not. Nowhere that it is not is right without right. It is difficult to determine all right and wrong between each other, so how can one achieve tranquility? The first half of the text explains that Dharma has no absolute right or wrong, and the second half explains that the nature of right and wrong is extinguished and has never been shaken. The third verse below explains that sentient beings are empty. The first three sentences explain emptiness, and the fourth sentence explains it. It is only that nama-rupa (name and form, mind and matter) and vijnana (consciousness) arise in mutual dependence, as if giving rise to an entity that has never existed, far from existence and non-existence, neither arising nor ceasing, the self-nature is eternally tranquil, and this is Nirvana. It can also be said that because it is sentient beings, it is not birth; because it is birth, it is not cessation. Just saying sentient beings is to be far from birth and cessation. Therefore, it is said that all sentient beings actually have no birth or cessation. Why? It is only that skandhas (aggregates) depend on each other, the self-nature is not real, because it is sentient beings, so it is not birth; the nature of dependence is constant, not non-existent, so it is not cessation. How can it not be born? Moreover, there is no birth or cessation, so birth is empty birth, and cessation is empty cessation. Since birth and cessation are empty, is it not extinction? Therefore, it is said that birth and cessation are Nirvana, which has never been shaken. The third verse below is a double conclusion. The first half is the conclusion, and the second half explains that all dharmas arise from conditions, and their nature and phenomena are empty. The second part below explains that names are empty. The first half explains that names are free from existence and non-existence, and the second half explains that extinction is empty. The third part is that names are empty. The first half explains that names are free from existence and non-existence, and the second half explains that extinction. What is this principle? For example, if many people gather in a hall, and there is one person outside who has not been acquainted with them for a long time.

具錄眾名付之令認。雖復執名求法竟不相應。故智名非定有。而複稱之以名不差非。復定無。然有非定有。不可為有。無不定無。不可為無。有無不實。從本皆如。故云俱同一寂滅也。亦可名之與義互相依持。各離有無。故言俱寂滅也。下第二說行法中有二。初明依理起行。第二偈結勸修行。前中明施亦行。文即為六。初一偈明施行。上半明三事空。下明福無定實。良以能施心所施物。及以前因三事具之方生施因。更相依持究之無實福從而生。烏可得也。故云施福如野馬。次一偈明戒藉緣生。又無持者。因緣生法滅諸戲論。若言我能持戒。是所持能所定執斯為倒矣。文中三句明戒性空。下句明持者為倒。今明稱性興行違則成倒。非謂默爾專為非法。余行亦然。今明忍行。上半牒其情。此唯八為實。對之行忍。下明知嗔等炎忍無所忍。正明依理起行。何者嗔惱之生無定所。從賴心依境始方得起。若唯心無境嗔不自生。但境無心亦無得起。既心境無能。又無共法。內外推求。覓無起者。嗔尚無實。忍何所忍了境無實。嗔性自無。此則名為法忍。思惟解忍。故言知嗔等湯炎忍亦無所忍也。下偈明精進。初一偈半明說所為。但未得謂得。名增上慢。佛為此人說涅槃大果。非精進不克。然眾生存有所得。斯並虛妄。何精進故也。

【現代漢語翻譯】現代漢語譯本記錄下所有人的名字，讓他們辨認。即使拿著名冊來求法，最終也不會相應。所以智慧之名並非固定存在，但又稱之為名，這並非錯誤。也不是完全沒有，然而有不是固定有，不能說是有；無不是固定無，不能說是無。有和無都不是真實的，從根本上來說都是如如不動的。所以說，都同樣歸於寂滅。也可以說，名與義互相依存，各自脫離有和無，所以說都是寂滅的。下面第二部分說修行的方法，分為兩部分。首先說明依據真理而修行，第二用偈語總結勸勉修行。前面一部分說明佈施也是修行，內容分為六個方面。首先一偈說明佈施修行，上半部分說明能施者、所施物、受施者三事皆空，下半部分說明福報沒有固定的實體。因為能佈施的心、所佈施的物品，以及以前的因緣三者具備，才能產生布施的因。互相依存，追究起來沒有實體，福報由此而生，怎麼能得到呢？所以說，佈施的福報就像野馬一樣虛幻不實。接下來一偈說明持戒依靠因緣而生，也沒有持戒的主體。因緣所生的法，能滅除各種戲論。如果說我能持戒，這就是對能持和所持的固定執著，這是顛倒的。文中三句說明戒的本性是空，下句說明執著于持戒是顛倒。現在說明順應本性而修行，違背本性就會造成顛倒，不是說沉默不語就是非法，其他的修行也是這樣。現在說明忍辱的修行。上半部分陳述了眾生的情感，認為眼、耳、鼻、舌、身、意、末那識、阿賴耶識這八識是真實的，針對這種情況修行忍辱。下半部分說明知道嗔恨等如湯煮沸的煩惱，實際上沒有可以忍受的。這正是說明依據真理而修行。為什麼呢？因為嗔惱的產生沒有固定的處所，從依賴於心和依靠外境才開始產生。如果只有心而沒有外境，嗔恨不會自己產生；但只有外境而沒有心，嗔恨也無法產生。既然心和境都沒有能動性，也沒有共同的法則，從內外推求，找不到嗔恨的起因。嗔恨尚且沒有實體，忍又忍什麼呢？瞭解外境沒有實體，嗔恨的本性自然就沒有了。這就叫做法忍，通過思考來理解忍辱。所以說，知道嗔恨等如湯煮沸的煩惱，實際上也沒有可以忍受的。下面的偈語說明精進。首先一偈半說明所要做的，只是沒有得到卻認為得到了，這叫做增上慢。佛為這種人說涅槃的大果，不精進就不能達到。然而眾生執著于有所得，這些都是虛妄的，又有什麼精進可言呢？

【English Translation】 English version Record all the names of the people and have them identify themselves. Even if one seeks the Dharma with a list of names, there will ultimately be no response. Therefore, the name of wisdom is not fixedly existent, yet it is not wrong to refer to it by name. It is also not completely non-existent, yet existence is not fixed existence, so it cannot be said to be existent; non-existence is not fixed non-existence, so it cannot be said to be non-existent. Existence and non-existence are not real; from the root, they are all suchness. Therefore, it is said that they all equally return to quiescence. It can also be said that name and meaning are mutually dependent, each detached from existence and non-existence, so it is said that they are all quiescent. The second part below discusses the methods of practice, divided into two parts. First, it explains practicing according to the truth; second, it uses verses to summarize and encourage practice. The first part explains that giving is also practice, and the content is divided into six aspects. First, one verse explains the practice of giving, the first half explaining that the giver, the object given, and the recipient are all empty; the second half explains that blessings have no fixed entity. Because the mind capable of giving, the object given, and the previous causes are all present, the cause of giving can be produced. They are mutually dependent, and upon investigation, there is no entity, and blessings arise from this. How can one obtain them? Therefore, it is said that the blessings of giving are like a wild horse, illusory and unreal. The next verse explains that upholding precepts arises from conditions, and there is no subject who upholds them. The Dharma arising from conditions can extinguish various fabrications. If one says 'I can uphold the precepts,' this is a fixed attachment to the upholder and the upheld, which is inverted. The three sentences in the text explain that the nature of precepts is empty, and the last sentence explains that attachment to upholding precepts is inverted. Now it explains that practicing in accordance with one's nature, violating one's nature will cause inversion. It is not that being silent is illegal; other practices are also like this. Now it explains the practice of forbearance. The first half states the emotions of sentient beings, believing that the eight consciousnesses (eye, ear, nose, tongue, body, mind, manas (the mind consciousness), ālayavijñāna (storehouse consciousness)) are real, and practices forbearance in response to this situation. The second half explains that knowing that anger and other afflictions are like boiling soup, there is actually nothing to endure. This is precisely explaining practicing according to the truth. Why? Because the arising of anger has no fixed place; it only begins to arise from relying on the mind and relying on external objects. If there is only mind and no external object, anger will not arise by itself; but if there is only an external object and no mind, anger cannot arise either. Since both mind and object have no agency, and there is no common law, seeking from within and without, one cannot find the cause of anger. Since anger has no entity, what is there to endure? Understanding that external objects have no entity, the nature of anger naturally ceases to exist. This is called dharma-kṣānti (acceptance of the truth), understanding forbearance through contemplation. Therefore, it is said that knowing that anger and other afflictions are like boiling soup, there is actually nothing to endure. The following verses explain diligence. First, one and a half verses explain what is to be done, but thinking one has attained what one has not attained is called adhimāna (exaggerated conceit). The Buddha speaks of the great fruit of nirvāṇa (liberation) for such people; one cannot attain it without diligence. However, sentient beings are attached to having something to gain; these are all illusory, so what diligence is there to speak of?

云若起精心是妄非精也。下半偈次明智者了知生死涅槃因緣幻起。從本一如究竟空寂。故大品云。縱令有法過於此者尚談如幻。何況涅槃是則心外無法。竟無所得。法外無心。復無能得所。平等進而無懈行。合理成不可以限而為量。故言若能心不妄精進無有崖也。下明定行。上半牒其事。定明有紛動之過。下釋所由。但存境住心。系相修定。此乃心境紛然動而非靜。未若知心無起性恒寂滅。不見心相方為正定。下兩偈明慧行。但萬法平等非定一異。一則是常異。住是斷。斷常二執愚者所為。智者深悟。豈存一異。初偈明多依一成則千萬不多。千萬若多何得言一一千一萬乃至一阿僧祇。故言參羅及萬像一法之所印。又以一足一置同前一。何得言二。又一同前而言二者。初亦應二。何獨言亦理。既如此乃至無量數亦同然。故智度論言。初數為一。但有一一。一故二。如是皆一更無餘數。若皆是一則無數也。故言云何一法中如生種種見。后偈明一能成千則一不為一一。若一應離之成二。以此而言百千萬等。若千此一則千萬不成。故知此一入千成千。入萬成萬。何得定一。破異故言一。不欲是其一。故言一亦不為一。為欲破諸數也。愚者尋言妄生定執。故言淺智之所聞見一以為一也。自下第三偈結勸修行。然我心學法但招漏報

。菩提妙果。要唯無著。故今結勸修行。依理造修。上半正勸依理起行。下明行同理寂。但行托理成。理依行顯。能所相依二俱空寂。故言知行亦寂滅是即菩提道也。自下大文第二勸近善友。上來正勸。下明近之獲益。但理妙行深難為進習。自非杖托勝緣。無以修證自利益人。聖道方圓。故言善學諸方便度脫于群生也。下大文第三說所為中。初偈正明教起所由。本為群生倒或。若能達舍妄情亡言契理。則究竟無說。上半正明說意。下明眾生無累不復須說。故言若無我見者究竟無有說也。下四偈嘆教功能。初偈明契現之說。譬如金剛自固降伏群邪莫俎也。上半破邪。下明外不能壞也。第二偈明聞教悟理便能。拔苦施安。上半正明悟理。下明處溺生逢苦不倦。何者菩薩思念。我及眾生並是因緣幻起。本來寂滅。將我平等同歸莫二。無始顛倒違背此理。自愛增他。造集諸業。流轉生死。於今不息。自身既爾。一切眾生亦然。由悟此理髮大慈悲。以已之疾愍于彼疾。一切眾生既與我同體。眾生受苦即是我受。何得自安。無心濟拔。由有此心久處生死在苦。利人不以為盡。雖在三途中究竟清涼樂也。下一偈明才聞經名。聊解一句便生凈土。何況久蘊心口如說修行也。第四一偈次明解行。既圓自然感德。大聖應機在所護持也。故言

【現代漢語翻譯】現代漢語譯本菩提妙果，要旨在於無所執著。因此現在總結勸勉修行，依照道理來修造。前半部分正是勸勉依照道理開始行動，下半部分說明行動與真理一樣寂靜。只是行動依託真理而成就，真理依靠行動而顯現。能與所相互依存，二者都空寂。所以說『知行亦寂滅，是即菩提道』。從下面開始，大的方面第二點是勸勉親近善友。上面是正面勸勉，下面說明親近善友所獲得的益處。只是真理玄妙，修行深奧，難以進步學習。如果不是憑藉殊勝的因緣，就無法修證，自我利益和利益他人。聖道才能圓滿。所以說『善學諸方便，度脫于群生』。下面大的方面第三點是說明所作所為。第一個偈頌正面說明教義產生的緣由，本來是爲了眾生的顛倒迷惑。如果能夠達到捨棄虛妄的情感，忘卻言語，契合真理，那麼最終就無話可說。前半部分正面說明說法的意圖，下半部分說明眾生沒有牽累，就不再需要說法。所以說『若無我見者，究竟無有說』。下面四個偈頌讚嘆教義的功能。第一個偈頌說明契合現實的說法，譬如金剛一樣堅固，降伏各種邪惡，沒有阻礙。前半部分破除邪惡，下半部分說明外力不能破壞。第二個偈頌說明聽聞教義，領悟真理，便能夠拔除痛苦，施與安樂。前半部分正面說明領悟真理，下半部分說明處於溺水之中，遭受痛苦而不倦怠。為什麼呢？菩薩思念，我和眾生都是因緣幻化而起，本來就是寂滅的。將自己與他人平等看待，一同歸於沒有差別的境界。無始以來的顛倒，違背這個真理，自愛而憎恨他人，造作各種業，流轉于生死之中，至今沒有停止。自身既然如此，一切眾生也是這樣。由於領悟了這個真理，發出大慈悲心，用自己的疾病憐憫他人的疾病。一切眾生既然與我同體，眾生受苦就是我受苦，怎麼能夠自己安樂，沒有心思去救濟拔除呢？由於有這種心，長久地處於生死之中，在痛苦中利益他人而不以為盡。即使在三惡道中，也究竟是清涼快樂的。下一個偈頌說明僅僅是聽聞經名，稍微理解一句，便能往生凈土，何況長久地蘊藏在心中，口中唸誦，如所說的那樣修行呢？第四個偈頌接著說明理解和行動既然圓滿，自然會感應到恩德，大聖應機，在任何地方都護持著。所以說...

【English Translation】 English version The wonderful fruit of Bodhi lies solely in non-attachment. Therefore, I now conclude by encouraging cultivation, building and cultivating according to reason. The first half is a direct exhortation to start acting according to reason, and the second half explains that action is as tranquil as reason. Action is only achieved by relying on reason, and reason is revealed by relying on action. The capable and the object depend on each other, and both are empty and tranquil. Therefore, it is said, 'Knowing and acting are also tranquil, and this is the path to Bodhi.' From here on, the second major point is to encourage closeness to good friends. The above is a direct exhortation, and the following explains the benefits of being close to them. However, the truth is subtle and the practice is profound, making it difficult to progress in learning. If it were not for relying on superior conditions, one would not be able to cultivate and realize self-benefit and benefit others. The holy path can then be complete. Therefore, it is said, 'Learn all skillful means well, to deliver all beings.' The third major point below is to explain what to do. The first verse directly explains the reason for the arising of teachings, which is originally for the delusion of sentient beings. If one can achieve abandoning false emotions, forgetting words, and conforming to the truth, then there will ultimately be nothing to say. The first half directly explains the intention of speaking, and the second half explains that sentient beings have no burden and no longer need to be spoken to. Therefore, it is said, 'If there is no self-view, there is ultimately nothing to say.' The following four verses praise the function of the teachings. The first verse explains the saying that conforms to reality, which is as solid as a diamond, subduing all evils without hindrance. The first half destroys evil, and the second half explains that external forces cannot destroy it. The second verse explains that hearing the teachings and understanding the truth enables one to remove suffering and bestow peace. The first half directly explains understanding the truth, and the second half explains being in a state of drowning, enduring suffering without fatigue. Why? Bodhisattvas contemplate that both I and sentient beings arise from illusory causes and conditions, and are originally tranquil. Treat oneself and others equally, and return together to a state of no difference. Beginningless inversion violates this truth, loving oneself and hating others, creating all kinds of karma, flowing in the cycle of birth and death, and has not stopped until now. Since oneself is like this, so are all sentient beings. Because of understanding this truth, great compassion arises, using one's own illness to pity the illnesses of others. Since all sentient beings are one with me, the suffering of sentient beings is my suffering, how can I be at peace and have no intention to rescue and remove them? Because of having this mind, one dwells in birth and death for a long time, benefiting others in suffering without considering it exhaustive. Even in the three evil paths, it is ultimately cool and joyful. The next verse explains that merely hearing the name of the sutra, slightly understanding a sentence, one can be reborn in the Pure Land, let alone storing it in the heart for a long time, reciting it in the mouth, and practicing as it is said? The fourth verse then explains that since understanding and action are complete, one will naturally sense the grace, and the Great Sage will respond to the opportunity and protect it everywhere. Therefore, it is said...

我恒在其中為護如是人令得無上道也。上廣明深法澤被有緣。二眾機熟聞皆飲悟。

自下大文第三。次明聞法獲益也。于中有二。初明普光大眾聞法悟忍。智論言。于無上法中信受通達。無礙不退名無生忍也。第二寶明蒙記。于中有二。初正明受記十號圓滿。始從如來終至於佛是其名也。二明因成所感眾純無雜。但寶明久值諸佛。每聞深法。恒修正觀。無念為德。故使成佛之時所有眷屬唯是清凈大菩薩眾。如凈名經言。大乘心是菩薩凈土。菩薩成佛時大乘眾生來生其國也。三明國界嚴凈過無量壽。但諸佛功高德滿既無上下。依隨正感理無優劣。但以所度眾生宜聞不同故爾。所君之土階差若此也。自下第三流通分也。于中初明勸學。二明付囑。前中有三。初明文殊請問持經之人並問聞法因緣。第二如來正答。于中有二。初嘆理教甚深難為值過聞之。獲益福不可量。于中初明理教既深見聞不問聲聞緣覺判非其分。第二假文有人。已下喻說校量。聞獲勝益。良由此經。文勢起盡唯明深法。法性功德究竟無盡。聞之修習福亦無窮也。下第二答聞法因緣持經功德。于中初明親侍多佛文值善根方得聞經。隨分修習而未能證。會佛即答聞因緣。二明七地已還猶為空有相間。有功用。修八地已上證會無生。不假功用。雙行無間。

【現代漢語翻譯】現代漢語譯本：我經常在那裡保護這樣的人，使他們能夠證得無上道。佛法廣博深邃，像甘露一樣滋潤著有緣眾生。在法會上的聲聞和菩薩，他們的根機已經成熟，聽聞佛法后都如飲甘露，心開意解。

下面是第三大部分，闡述聽聞佛法所獲得的利益。這部分內容分為兩個方面。首先，闡述普光菩薩等大眾聽聞佛法后，領悟了無生法忍。《智度論》中說：『在無上佛法中，能夠信受、通達，沒有障礙，永不退轉，就叫做無生法忍。』其次，闡述寶明菩薩蒙佛授記。這部分內容也分為兩個方面。首先，明確闡述寶明菩薩所受的佛號圓滿具足十種名號。從『如來』開始，到『佛』結束，這就是他的名號。其次，闡述寶明菩薩因地修行所感得的果報是，他所度的眾生純潔而沒有雜染。這是因為寶明菩薩在過去世中長期跟隨諸佛修行，經常聽聞甚深佛法，恒常修習正確的觀行，以無念為功德，所以當他成佛時，他所有的眷屬都是清凈的大菩薩眾。正如《維摩詰經》所說：『大乘心是菩薩的凈土，菩薩成佛時，修習大乘的眾生就會往生到他的佛國。』第三，闡述寶明菩薩的佛國莊嚴清凈，超過了無量壽佛（Amitabha）的極樂世界。諸佛的功德和智慧都圓滿具足，沒有高下之分。佛國世界的莊嚴程度，是隨著眾生的根器和感應而有所不同，所以佛國世界的差別是這樣的。

下面是第三部分，流通分。這部分內容分為兩個方面：首先是勸請學習，其次是囑咐流通。在勸請學習部分，又分為三個方面：首先是文殊菩薩請問受持此經的人，並詢問聽聞佛法的因緣。其次是如來佛的正式回答。這部分內容分為兩個方面：首先是讚歎此經的義理和教法非常深奧，難以值遇，聽聞此經所獲得的利益和福報不可估量。這部分內容又分為兩個方面：首先是說明此經的義理和教法非常深奧，不是聲聞和緣覺所能理解的。其次是假設有人聽聞此經，以下用比喻來說明聽聞此經所獲得的殊勝利益。之所以聽聞此經能獲得殊勝利益，是因為此經從頭到尾都在闡明甚深佛法，佛法的自性功德究竟而沒有窮盡，聽聞此經並修習，所獲得的福報也是無窮無盡的。下面是第二部分，回答聽聞佛法的因緣和受持此經的功德。這部分內容分為兩個方面：首先是說明必須親近侍奉多位佛，積累深厚的善根，才能聽聞此經，即使隨分隨力地修習，也未能證悟。佛陀隨即回答聽聞此經的因緣。其次是說明七地菩薩及以下，仍然有空有二相的分別，需要通過功用才能修行；八地菩薩及以上，證悟無生法忍，不需要通過功用，空有雙執行而沒有間隔。

【English Translation】 English version: I am always there to protect such people, enabling them to attain the unsurpassed path. The Dharma is vast and profound, like nectar showering upon those with affinity. The Śrāvakas (Hearers) and Bodhisattvas in the assembly, their faculties being ripe, all drink and awaken upon hearing the Dharma.

The following is the third major section, elucidating the benefits of hearing the Dharma. This section is divided into two aspects. First, it elucidates the enlightenment of the Kṣitigarbha (Earth Store) assembly upon hearing the Dharma, realizing the Anutpattika-dharma-kṣānti (Unborn Dharma-Endurance). The Mahāprajñāpāramitāśāstra states: 'In the unsurpassed Dharma, to believe, accept, penetrate, be without obstruction, and never regress is called Anutpattika-dharma-kṣānti.' Second, it elucidates the prediction received by Ratnakara (Treasure Light). This section is also divided into two aspects. First, it clearly elucidates that the Buddha-name received by Ratnakara is complete with the ten titles. Starting from 'Tathāgata' (Thus Come One) and ending with 'Buddha,' this is his name. Second, it elucidates that the karmic result of Ratnakara's practice in the causal stage is that the beings he liberates are pure and without defilement. This is because Ratnakara has long attended many Buddhas in the past, frequently hearing the profound Dharma, constantly practicing correct contemplation, and taking non-mentation as virtue. Therefore, when he becomes a Buddha, all his retinue are pure Mahā-Bodhisattvas. As the Vimalakīrti Nirdeśa Sūtra says: 'The Mahāyāna mind is the pure land of the Bodhisattva. When the Bodhisattva becomes a Buddha, Mahāyāna beings will be born in his Buddha-land.' Third, it elucidates that Ratnakara's Buddha-land is adorned and pure, surpassing the Land of Ultimate Bliss of Amitābha (Immeasurable Life). The merits and wisdom of all Buddhas are complete and perfect, without high or low distinctions. The adornment of a Buddha-land varies according to the faculties and responses of sentient beings, hence the differences in Buddha-lands.

The following is the third section, the transmission section. This section is divided into two aspects: first, encouraging learning; second, entrusting the transmission. In the encouragement of learning section, there are three aspects: first, Mañjuśrī (Gentle Glory) Bodhisattva asks about the person who upholds this sutra and inquires about the causes and conditions for hearing the Dharma. Second, the formal answer of the Tathāgata (Thus Come One). This section is divided into two aspects: first, praising that the principles and teachings of this sutra are very profound and difficult to encounter, and the benefits and blessings obtained from hearing this sutra are immeasurable. This section is further divided into two aspects: first, explaining that the principles and teachings of this sutra are very profound and cannot be understood by Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Second, assuming that someone hears this sutra, the following uses metaphors to illustrate the superior benefits obtained from hearing this sutra. The reason why hearing this sutra can obtain superior benefits is that this sutra from beginning to end elucidates the profound Dharma, and the Dharma-nature's merits are ultimately inexhaustible. Hearing this sutra and practicing it will also bring infinite blessings. The following is the second part, answering the causes and conditions for hearing the Dharma and the merits of upholding this sutra. This section is divided into two aspects: first, explaining that one must attend many Buddhas and accumulate deep roots of goodness to hear this sutra, and even with diligent practice, one may not attain enlightenment. The Buddha then answers the causes and conditions for hearing this sutra. Second, explaining that Bodhisattvas at the seventh Bhumi (Ground) and below still have distinctions between emptiness and existence and need to rely on effort to practice; Bodhisattvas at the eighth Bhumi and above realize Anutpattika-dharma-kṣānti (Unborn Dharma-Endurance), do not need to rely on effort, and emptiness and existence operate simultaneously without separation.

方為究竟持經之人。故言至八地菩薩之手。此明舉終括始。勸學受持。二明大眾奉行。初言寧喪身命莫於此經而懈怠者。無始已來虛歷生死路。而復始未能不受一劫身心大苦。竟無一豪法利。今得聞經隨分修習及為無上菩提見佛之因。豈惜身命而不護持也。

法句經疏一卷

【現代漢語翻譯】現代漢語譯本：這才是究竟的受持佛經之人。所以說（佛經）到達八地菩薩的手中。這是表明從結果總括開始，勸勉學習受持。二是說明大眾奉行。起初說寧願喪失身命也不要對這部佛經懈怠的人，（是因為我們）從無始以來虛度生死輪迴之路，而且重新開始也不能不受一劫身心巨大的痛苦，最終沒有獲得一絲一毫的佛法利益。如今有幸聽聞佛經，隨分隨力地修習，並且作為證得無上菩提、見佛的因緣，怎麼能吝惜身命而不護持呢？《法句經疏》一卷

【English Translation】 English version: This is the person who ultimately upholds the Sutra. Therefore, it is said that (the Sutra) reaches the hands of the Eighth Ground Bodhisattva (Ba di pusa). This clarifies the encompassing of the beginning from the end, encouraging learning and upholding. Secondly, it explains the assembly's practice. Initially, it says that those who would rather lose their lives than be negligent towards this Sutra (do so because) from beginningless time, we have vainly traversed the path of birth and death, and even starting anew, we cannot avoid the great suffering of body and mind for an entire kalpa (jie), ultimately gaining not even a hair's breadth of Dharma benefit. Now, we are fortunate to hear the Sutra, practicing according to our capacity and using it as a cause for attaining unsurpassed Bodhi (wu shang puti) and seeing the Buddha (Fo), how can we begrudge our lives and not protect and uphold it? Commentary on the Dharmapada (Fa ju jing shu), one volume