T85n2771_維摩經疏
大正藏第 85 冊 No. 2771 維摩經疏
No. 2771 [cf. No. 475]
維摩經疏
□□□論其空室興□□□□□□□□□□□□□十問七之與十后當自說自□□□□□□□□□□□□解上來序分訖。自下正宗。就正宗□□□□□□□□□□□□分別二廢人論法隨義分別。顯德者顯維□□□□義者隨因果義。攝法從人。顯德分別者。一方便品□□□養無量佛等直嘆顯德。方便品未寄。凡顯德□□□□顯德寄對之中。先對聲聞明其德過聲聞。次對菩薩顯□□超菩薩。對菩薩中初對不堪顯出維摩辨才難敵。彰□智□□□此已下約對所堪顯出維摩神變難思□其通勝。就此□□有六品經。攝為四對。初問疾品與不思□□□□□□□□□品為第二對。佛道品為第三對。不二法□□□□□□□□四對。此之四對對對之中先明所修。次明□□□□□□□□議行成者。成不思議德。問曰。此之四對□□□□□□□□□□□□維摩修不可思議相以□□□□□□□□□□□□□□□可思議性中以明所修而有所□□□□□□□□□前之三對復有何別。答曰。前三中□□□□□□□□□□明所修而有所成。后之一對依寂起用□□□□□□□問曰。前兩對中復有何別。答曰。前兩對中□□
【現代漢語翻譯】 現代漢語譯本： 大正藏第 85 冊 No. 2771 《維摩經疏》
No. 2771 [cf. No. 475]
《維摩經疏》
（內容缺失）論及其空室，興起……十問七，與十之後，當自說自……解說以上序分完畢。以下進入正宗分。在正宗分中……分別二廢人論法，隨義分別。顯德者，顯維摩（Vimalakirti，維摩詰）……義者，隨因果義。攝法從人。顯德分別者，一方便品……養無量佛等，直接讚歎顯德。方便品未寄。凡顯德……顯德寄對之中。先對聲聞（Śrāvaka，小乘弟子）明其德超過聲聞。次對菩薩（Bodhisattva，追求覺悟的修行者）顯……超過菩薩。對菩薩中，初對不堪者，顯出維摩的辯才難以匹敵。彰……智……此以下，約對所堪者，顯出維摩的神變難以思議……其通勝。就此……有六品經。攝為四對。初問疾品與不思……品為第二對。佛道品為第三對。不二法……四對。此之四對，對對之中，先明所修。次明……議行成者。成就不可思議德。問：此之四對……維摩修不可思議相，以……可思議性中，以明所修而有所……前之三對復有何別？答：前三中……明所修而有所成。后之一對，依寂起用……問：前兩對中復有何別？答：前兩對中……
【English Translation】 English version: Taisho Tripitaka Volume 85, No. 2771 Vimalakirti Sutra Commentary
No. 2771 [cf. No. 475]
Vimalakirti Sutra Commentary
(Content Missing) Discussing his empty room, arising... ten questions seven, and after ten, should explain itself... Explanation of the above introductory section is complete. Below enters the main section. Within the main section... separately discussing the Dharma of two abandoned people, distinguishing according to meaning. Those who reveal virtue, reveal Vimalakirti (Vimalakirti, a lay Buddhist figure)... those who follow meaning, follow the meaning of cause and effect. Gathering the Dharma from people. Those who reveal virtue separately, one Expedient Means chapter... nurturing immeasurable Buddhas etc., directly praising and revealing virtue. The Expedient Means chapter is not yet entrusted. All who reveal virtue... within the revealing virtue and contrasting, first contrasting with the Śrāvakas (Śrāvaka, disciples of the Hearers) to clarify that his virtue surpasses the Śrāvakas. Next contrasting with the Bodhisattvas (Bodhisattva, beings who seek enlightenment) to reveal... surpassing the Bodhisattvas. Among the contrasts with Bodhisattvas, initially contrasting with the incapable, revealing Vimalakirti's eloquence is difficult to match. Manifesting... wisdom... From here below, concerning those who are capable, revealing Vimalakirti's miraculous transformations are inconceivable... its comprehensive victory. Regarding this... there are six chapters of the sutra. Collected into four pairs. Initially the Inquiry of Illness chapter and the Inconceivable... chapter as the second pair. The Buddha Path chapter as the third pair. The Non-Dual Dharma... four pairs. These four pairs, within each pair, first clarifying what is cultivated. Next clarifying... those who accomplish inconceivable conduct. Accomplishing inconceivable virtue. Question: These four pairs... Vimalakirti cultivates inconceivable characteristics, in order to... within conceivable nature, in order to clarify what is cultivated and what is accomplished... What is the difference between the previous three pairs? Answer: Within the previous three... clarifying what is cultivated and what is accomplished. The latter pair, relying on stillness to arise function... Question: What is the difference between the previous two pairs? Answer: Within the previous two pairs...
□□□□□成后對明集善行中所修所成修成□□□□□□□□此即第一攝法從人。顯德分別義在於此。第二廢人論法□□分別者。法謂因之與果。因即法身凈土兩因。果即法身□□二果。始從方便品盡不二法門品來。明法身因果。香積□□□凈土因果法身因果中隨人分三。初方便品為教凡夫法身□□□□□品為教聲聞法身因果。菩薩品已下為教菩薩法身□□□菩薩中文即有二。菩薩一品出其因果體。從此向下廣明修成之相。就此修成相中更以二門分別。一破相分別。二顯德分別。從此已下盡不二門品來。所明諸義齊為此二也。為破相故來。二為□德故至。論其破相。無一法而可存。語其顯德。無一法而可遺。言破相者從此已下盡觀眾生品來。破遣凡夫著有之相。佛道一品破遣二乘樂空之相。不二法門破遣菩薩有無二邊微細法相。破相如是。顯德如何。就顯德中大分為二。初從此已下盡佛道品來。明教諸菩薩約就維摩不思議相修于教道。次不二法門明教諸菩薩□就維摩不思議性修于證道。教必依證□□□就□□□之中攝為三對。此品與不思議品為第一對。觀□□品為第二對。佛道品為第三對。此之三對還對對□□悉。先明所修。次明所成。如初對中。此問疾品明修智修悲即是所修。不思議品芥約須彌小室容廣顯不思議德
【現代漢語翻譯】 現代漢語譯本 （此處內容缺失，無法翻譯）成就之後，針對明集善行中所修習和成就的（此處內容缺失，無法翻譯），這就是第一種攝法從人的方式。顯德分別的意義就在於此。第二種是廢人論法（此處內容缺失）分別。法指的是因和果。因指的是法身和凈土兩種因。果指的是法身（此處內容缺失）兩種果。從方便品開始到不二法門品結束，闡明法身的因果。香積（此處內容缺失）凈土的因果，法身的因果，在其中根據不同的人分為三類。最初的方便品是用來教導凡夫法身的（此處內容缺失）品是用來教導聲聞法身的因果。菩薩品以下是用來教導菩薩法身的（此處內容缺失）菩薩中又分為兩種。菩薩一品闡述其因果的本體。從這裡向下廣泛闡明修習成就的表象。針對這種修習成就的表象，又用兩種方式來分別。一是破相分別，二是顯德分別。從這裡以下到不二門品結束，所闡明的各種意義都屬於這兩種。爲了破相而來，二是爲了（此處內容缺失）德而來。論述破相，沒有一種法是可以保留的。談論顯德，沒有一種法是可以遺漏的。說到破相，從這裡以下到觀眾生品結束，破除凡夫執著于有的表象。佛道一品破除二乘安於空的表象。不二法門破除菩薩存在有和無兩種邊際的細微法相。破相就是這樣。顯德又是如何呢？在顯德中大致分為兩種。最初從這裡以下到佛道品結束，闡明教導各位菩薩依據維摩詰不可思議的表象修習教道。其次不二法門闡明教導各位菩薩（此處內容缺失）依據維摩詰不可思議的自性修習證道。教必須依據證（此處內容缺失）在（此處內容缺失）之中概括為三對。此品與不思議品為第一對。觀（此處內容缺失）品為第二對。佛道品為第三對。這三對還對對（此處內容缺失）悉。先闡明所修習的，再闡明所成就的。比如在第一對中，此問疾品闡明修習智慧修習慈悲就是所修習的。不思議品芥子納須彌，小室容納廣闊，彰顯不可思議的德行。
【English Translation】 English version (Missing content, unable to translate) After the accomplishment, regarding the cultivation and achievement in the Mingji good deeds (Missing content, unable to translate), this is the first method of 'gathering dharma from people'. The meaning of 'revealing virtue and distinguishing' lies in this. The second is 'abolishing people and discussing dharma' (Missing content) distinguishing. 'Dharma' refers to cause and effect. 'Cause' refers to the two causes of Dharmakaya (法身) (Dharma body) and Pure Land (凈土) (Pure Land). 'Effect' refers to the two effects of Dharmakaya (法身) (Dharma body) (Missing content). Starting from the 'Upaya' (方便品) (Skillful Means) chapter to the end of the 'Entering the Doctrine of Non-Duality' (不二法門品) (Inconceivable Teaching) chapter, it elucidates the cause and effect of Dharmakaya (法身) (Dharma body). The cause and effect of Xiangji (香積) (Fragrant Accumulation) (Missing content) Pure Land (凈土) (Pure Land), and the cause and effect of Dharmakaya (法身) (Dharma body), are divided into three categories according to different people. The initial 'Upaya' (方便品) (Skillful Means) chapter is used to teach ordinary people about the Dharmakaya (法身) (Dharma body) (Missing content) chapter is used to teach Sravakas (聲聞) (Hearers) about the cause and effect of Dharmakaya (法身) (Dharma body). The chapters from 'Bodhisattva' (菩薩品) (Bodhisattva) onwards are used to teach Bodhisattvas (菩薩) (Bodhisattvas) about the Dharmakaya (法身) (Dharma body) (Missing content) Among Bodhisattvas (菩薩) (Bodhisattvas), there are two types. The 'Bodhisattva' (菩薩品) (Bodhisattva) chapter elucidates the essence of its cause and effect. From here downwards, it extensively explains the appearance of cultivation and achievement. Regarding this appearance of cultivation and achievement, it is further distinguished in two ways: first, 'distinguishing by breaking appearances'; second, 'distinguishing by revealing virtues'. From here onwards to the end of the 'Entering the Doctrine of Non-Duality' (不二法門品) (Inconceivable Teaching) chapter, all the meanings elucidated belong to these two. It comes for the sake of 'breaking appearances', and second, it comes for the sake of (Missing content) 'virtue'. Discussing 'breaking appearances', there is not a single dharma that can be retained. Speaking of 'revealing virtues', there is not a single dharma that can be omitted. Speaking of 'breaking appearances', from here downwards to the end of the 'Seeing Living Beings' (觀眾生品) (Seeing Beings) chapter, it breaks and dispels the appearance of ordinary people being attached to existence. The 'Buddha Path' (佛道一品) (Buddha Path) chapter breaks and dispels the appearance of the two vehicles (二乘) (Two Vehicles) being content with emptiness. The 'Entering the Doctrine of Non-Duality' (不二法門) (Inconceivable Teaching) chapter breaks and dispels the subtle dharma appearances of Bodhisattvas (菩薩) (Bodhisattvas) existing on the two extremes of existence and non-existence. 'Breaking appearances' is like this. How about 'revealing virtues'? In 'revealing virtues', it is roughly divided into two types. Initially, from here downwards to the end of the 'Buddha Path' (佛道品) (Buddha Path) chapter, it elucidates teaching all Bodhisattvas (菩薩) (Bodhisattvas) to cultivate the teaching path based on Vimalakirti's (維摩) (Vimalakirti's) inconceivable appearances. Secondly, the 'Entering the Doctrine of Non-Duality' (不二法門) (Inconceivable Teaching) chapter elucidates teaching all Bodhisattvas (菩薩) (Bodhisattvas) (Missing content) to cultivate the path of realization based on Vimalakirti's (維摩) (Vimalakirti's) inconceivable nature. Teaching must be based on realization (Missing content) in (Missing content) summarized into three pairs. This chapter and the 'Inconceivable' (不思議品) (Inconceivable) chapter are the first pair. The 'Seeing (Missing content) chapter is the second pair. The 'Buddha Path' (佛道品) (Buddha Path) chapter is the third pair. These three pairs also correspond to (Missing content) all. First, it elucidates what is cultivated, and then it elucidates what is achieved. For example, in the first pair, this 'Inquiry of Illness' (問疾品) (Inquiry of Illness) chapter elucidates that cultivating wisdom and cultivating compassion are what is cultivated. The 'Inconceivable' (不思議品) (Inconceivable) chapter, the mustard seed contains Mount Sumeru (須彌) (Sumeru), and the small room accommodates vastness, revealing inconceivable virtues.
。即是所成。第二對。觀眾生品初修四無量十二觀門。即是所修。室現天女八未曾有。即是所成。第三對。佛道品初行於非道通達佛道。即是所修。普現色身問其眷屬出維摩一切種德。即□□成。問曰。此之三對復有何別。答曰。前之兩對明自分行中修所所成。后之一對明勝進行中所修所成。上入佛道是勝進文。問□□之兩對復有何別。答曰。前兩對中初對還明離過□□□修所成。后對還明集善行中所修所成。顯德如是。合名第二廢人論法隨義分別也。
今就文中盡此品來明其所修。不思議品明其所成。就所修中又復有二。第一正明問答拂遣來去之相。第二且置已下明問答辨法。何故須拂來去之相。解有多義。一云。來去覆真故須拂遣。二者為欲解□□□□須拂遣。三者為下說由故須拂遣。四者為顯中道故須 □□五者為顯實惠方便故須拂遣。六者大人相見法作大言故是拂遣。論意如此。文中如何。初維摩先言。文殊述后。維摩詰言善來文殊師利者。慶其來好故言善來。亦可。文殊在道而來。安善以不故言善來。下拂其相。不來相而來□□□而見者。解有多義。略作四門。一約事無性解。二約理無性釋。三真俗二諦。四真應兩身。第一約事無性者。約就三世破其來相。今言來者。為是來竟時名來。為是未來時說
【現代漢語翻譯】 即是所成。第二對。觀眾生品初修四無量十二觀門。即是所修。室現天女八未曾有。即是所成。第三對。佛道品初行於非道通達佛道。即是所修。普現色身問其眷屬出維摩一切種德。即是所成。問曰。此之三對復有何別。答曰。前之兩對明自分行中修所所成。后之一對明勝進行中所修所成。上入佛道是勝進文。問此之兩對復有何別。答曰。前兩對中初對還明離過修惡行中所修所成。后對還明集善行中所修所成。顯德如是。合名第二廢人論法隨義分別也。
今就文中盡此品來明其所修。不思議品明其所成。就所修中又復有二。第一正明問答拂遣來去之相。第二且置已下明問答辨法。何故須拂來去之相。解有多義。一云。來去覆真故須拂遣。二者為欲解法身之縛故須拂遣。三者為下說由故須拂遣。四者為顯中道故須拂遣。五者為顯實惠方便故須拂遣。六者大人相見法作大言故是拂遣。論意如此。文中如何。初維摩先言。文殊述后。維摩詰言善來文殊師利（Manjusri，智慧的象徵）者。慶其來好故言善來。亦可。文殊（Manjusri，智慧的象徵）在道而來。安善以不故言善來。下拂其相。不來相而來而來而見者。解有多義。略作四門。一約事無性解。二約理無性釋。三真俗二諦。四真應兩身。第一約事無性者。約就三世破其來相。今言來者。為是來竟時名來。為是未來時說
【English Translation】 That is what is accomplished. The second pair: In the chapter on observing sentient beings, the initial cultivation of the Four Immeasurables and the Twelve Gates of Observation is what is cultivated. The chamber manifesting heavenly maidens and the eight unprecedented events is what is accomplished. The third pair: In the chapter on the Buddha Path, initially practicing in the non-path to attain the Buddha Path is what is cultivated. Universally manifesting a body of form and asking its retinue reveals all the virtues of Vimalakirti (維摩, name of a wise lay Buddhist). That is what is accomplished. Question: What is the difference between these three pairs? Answer: The first two pairs clarify what is cultivated and accomplished within one's own practice. The last pair clarifies what is cultivated and accomplished in superior progressive practice. Ascending to the Buddha Path is a text of superior progress. Question: What is the difference between these two pairs? Answer: In the first two pairs, the first pair clarifies what is cultivated and accomplished by abandoning faults and cultivating evil deeds. The latter pair clarifies what is cultivated and accomplished by accumulating good deeds. Manifesting virtues is thus. Together, they are named the second, abandoning people and discussing the Dharma, distinguishing according to meaning.
Now, based on the text, this chapter clarifies what is cultivated. The chapter on the Inconceivable clarifies what is accomplished. Within what is cultivated, there are again two aspects. First, directly clarifying the question and answer, brushing aside the appearance of coming and going. Second, setting aside the above, clarifying the Dharma through question and answer. Why is it necessary to brush aside the appearance of coming and going? There are many interpretations. One says: Coming and going cover the truth, so it is necessary to brush them aside. Second, it is to untie the bonds of the Dharmakaya (法身, the body of the Dharma), so it is necessary to brush them aside. Third, it is for the sake of explaining the cause below, so it is necessary to brush them aside. Fourth, it is to reveal the Middle Way, so it is necessary to brush them aside. Fifth, it is to reveal true wisdom and skillful means, so it is necessary to brush them aside. Sixth, it is the custom of great beings meeting to speak great words, so it is brushing aside. The meaning of the treatise is thus. How is it in the text? Initially, Vimalakirti (維摩, name of a wise lay Buddhist) speaks first, and Manjusri (文殊, symbol of wisdom) narrates later. Vimalakirti (維摩, name of a wise lay Buddhist) says, 'Welcome, Manjusri (文殊, symbol of wisdom),' praising the goodness of his coming, hence the words 'Welcome.' It can also be that Manjusri (文殊, symbol of wisdom) comes on the path. Is it peaceful and good? Hence the words 'Welcome.' Below, he brushes aside the appearance. 'Coming in the appearance of not coming, coming and seeing.' There are many interpretations. Briefly, there are four approaches. First, explaining based on the non-inherent existence of phenomena. Second, explaining based on the non-inherent existence of principle. Third, the two truths of conventional and ultimate. Fourth, the two bodies of true and responsive. First, based on the non-inherent existence of phenomena, breaking the appearance of coming based on the three times. Now, when we say 'coming,' is it called 'coming' when the coming is complete? Or is it said of the future time?
來。為是正來時說來。於此三世求其來相既不可得。故知來者個是無來。故言不來相。此即破其來相。而來者。破不來相。本說不來為欲破來。來既不有。不來亦無。故言而來。又不來者來家之不來。來家之不來故那得定不來。故不來相不可得。來者不來家之來。不來之來故那得定來。故來相亦不可得。第二理無性者。緣和故有。是以說來。無性故空故說不來。即是諸法不自來。亦不從他來。亦不共因來。亦不□□來。互相破遣義如上說。第三真俗二諦分別。真諦凝□故說不來。俗諦隨化是以說來。然真諦不來者。俗諦來家之不來。俗諦來者真諦不來家之來。故知真俗二諦來與不來並不可得。第四真應兩身份別者。真身平等不可說來及以不來。應身隨物示有去來。此即述文殊訖。不見相而見者。述彼文殊入舍見空。文殊見我室中空者。斯乃不見也。見既是不見。見空亦是不空。空廣欲解釋。不異前來不來中說也。上來維摩先言訖。
自下文殊後述。述中有二。先正述所以下釋。正述之中前維摩但言來。今文殊更帖去。何故如此所望不同。維摩望文殊但見文殊來向我家。故唯說來。文殊望維摩即來向維摩家。二即背彼庵羅去故兼說去也。文殊師利言如是居士。若來已更不來。若去已更不去。述上來也。前者維摩先
【現代漢語翻譯】 現代漢語譯本：來。爲了說明什麼是真正的『來』，才說『來』。在這過去、現在、未來三世中尋求『來』的相狀，是不可得的。所以知道『來』實際上是無『來』。所以說『不來相』。這便是破除了『來』的相狀。而說『來』，是爲了破除『不來』的相狀。本來是爲了破除『來』才說『不來』。既然『來』不存在，『不來』也就不存在。所以說『而來』。又，『不來』是『來』的處所的『不來』。因為是『來』的處所的『不來』，所以不能斷定為『不來』。所以『不來相』是不可得的。『來』是『不來』的處所的『來』。因為是『不來』的『來』，所以不能斷定為『來』。所以『來相』也是不可得的。第二，從理上說，諸法無自性，因緣和合而有，所以說『來』。因為無自性所以是空，所以說『不來』。這就是說諸法不是自己來的，也不是從他處來的，也不是共同因緣來的，也不是…來的。互相破除的意義如上面所說。第三，從真諦和俗諦分別來看，真諦是凝然不動的，所以說『不來』。俗諦是隨順變化的，所以說『來』。然而真諦的『不來』，是俗諦的『來』的處所的『不來』。俗諦的『來』，是真諦的『不來』的處所的『來』。所以知道真諦和俗諦的『來』與『不來』都是不可得的。第四，從真身和應身份別來看，真身是平等的，不可說『來』或者『不來』。應身是隨順眾生而示現去來。以上是敘述文殊菩薩的話。『不見相而見』，是敘述文殊菩薩進入居室見到空。文殊菩薩見到我的房間是空的，這就是不見。見既然是不見，見空也就是不空。關於空的廣泛解釋，與前面關於『不來』的論述沒有不同。以上是維摩詰先說的話。 從下面開始是文殊菩薩後來的敘述。敘述中有兩個部分。先是正式敘述，然後是解釋。正式敘述中，前面維摩詰只是說了『來』，現在文殊菩薩又加上了『去』。為什麼這樣呢？因為期望不同。維摩詰期望文殊菩薩只是來到我家，所以只說『來』。文殊菩薩期望維摩詰既來到維摩詰家，又離開了庵羅樹，所以兼說了『去』。文殊師利說：『是的，居士。如果已經來了，就不會再來；如果已經去了，就不會再去。』這是敘述上面的話。前面是維摩詰先說。
【English Translation】 English version: 'Come.' It is said 'come' to explain what truly 'coming' is. Seeking the aspect of 'coming' in these three times—past, present, and future—is unattainable. Therefore, it is known that 'coming' is actually without 'coming.' Hence, it is said 'no-coming aspect.' This is to break the aspect of 'coming.' And saying 'come' is to break the aspect of 'not-coming.' Originally, 'not-coming' is said to break 'coming.' Since 'coming' does not exist, 'not-coming' also does not exist. Therefore, it is said 'and come.' Furthermore, 'not-coming' is the 'not-coming' of the place of 'coming.' Because it is the 'not-coming' of the place of 'coming,' it cannot be determined as 'not-coming.' Therefore, the 'no-coming aspect' is unattainable. 'Coming' is the 'coming' of the place of 'not-coming.' Because it is the 'coming' of 'not-coming,' it cannot be determined as 'coming.' Therefore, the 'coming aspect' is also unattainable. Secondly, from the perspective of principle, all dharmas have no self-nature; they exist due to the aggregation of conditions. Therefore, it is said 'come.' Because there is no self-nature, it is empty; therefore, it is said 'not-come.' This means that all dharmas do not come by themselves, nor do they come from elsewhere, nor do they come from common causes, nor do they come from... The meaning of mutual negation is as described above. Thirdly, from the perspective of distinguishing between the true and conventional truths (Satya-dvaya), the true truth is still and unmoving; therefore, it is said 'not-come.' The conventional truth follows transformation; therefore, it is said 'come.' However, the 'not-coming' of the true truth is the 'not-coming' of the place of 'coming' of the conventional truth. The 'coming' of the conventional truth is the 'coming' of the place of 'not-coming' of the true truth. Therefore, it is known that the 'coming' and 'not-coming' of the true and conventional truths are both unattainable. Fourthly, from the perspective of distinguishing between the true body (Dharmakaya) and the manifested body (Nirmanakaya), the true body is equal and cannot be said to 'come' or 'not-come.' The manifested body manifests coming and going according to beings. The above is a narration of Manjushri's words. 'Seeing without seeing the aspect' is a narration of Manjushri entering the room and seeing emptiness. Manjushri seeing that my room is empty is precisely not seeing. Since seeing is not seeing, seeing emptiness is also not non-empty. The extensive explanation of emptiness is no different from the previous discussion on 'not-coming.' The above is what Vimalakirti said first. From below begins Manjushri's subsequent narration. There are two parts to the narration. First is the formal narration, and then the explanation. In the formal narration, Vimalakirti only said 'come' earlier, but now Manjushri adds 'go.' Why is this? Because the expectations are different. Vimalakirti expected Manjushri only to come to his house, so he only said 'come.' Manjushri expected Vimalakirti both to come to Vimalakirti's house and to leave the Amra tree, so he also said 'go.' Manjushri said, 'Yes, layperson. If one has already come, one will not come again; if one has already gone, one will not go again.' This is narrating the above words. The above is what Vimalakirti said first.
說不來后說來。今者文殊先說來后說不來。何意如此。一解言。此乃隨其語便即說何定所以。第二義者。維摩是俗文殊是道。維摩俗故顯即真以明俗。所以先說不來后說來。文殊道故欲明攝俗以歸真。所以先說來后說不來。又復維摩先言不來后明來欲明不來來。文殊先言來后不來欲明來不來。故知來與不來並皆無相。去亦如是。此中釋者不異前四門也。自下釋。所以者何徴問。我見文殊背彼庵羅去來向維摩家。所以言來不來去不去□何。自下對問解釋。來者無所從來。去者無所至。前際空故來無所從。后際空故去無所至。又庵羅園空故來無所從。維摩室空故去無所至。此則述上來訖。所可見者更不可見。此述上見。夫論見者。如眼見色要具五緣。一根不壞。二識不辭。三有可見之境。四無隔障。五起覺觀。具此五緣方能見色。五緣闕一色不可見。今者嘖之。此見為在何緣中。若隨在一緣中。應不藉餘四。若五緣各非見和合方能見者。五盲不見色和合應得見。若使五中各有見。豈可剎那得生五自性。故知見者更不見者更不可見。余義如上。上來問答拂遣來去相訖。
自下第二問答辨法。先置前言。次□□疾。且置是事者。置前言也。問曰。何須置前言。答曰。世尊遣來之慾問疾。未宣佛教乃事余言。于禮有乖。是
故須置。又復如此義者。言中尋究終不可盡。準是證者方能了知。是故須置。
自下正明問疾顯法。從此已下所辨法相莫不皆用。現疾空室以為發起。論其空室興后十事。語其現病空室以為發起。論其空室興后十事。語其現病興后十問。現病十者即如文辨。居士所疾寧可忍不一。療治有損不至增乎二。何所因起三。其生久如四。當云何滅五。所疾為何等相六。身心合耶七。四大之中何大之病八。云何慰喻九。云何調伏十。此之十問並由現病故興。空室十者。如經文中。此室何以空一。何以無侍二。身子念座三。室中天女四。八未曾有五。普現色身問諸眷屬六。身子念食作九七。疏家但說有此七事。今更添三。維摩命眾取食八。化作菩薩九。化作九百萬師子座十。此後三事亦由空室故興。是故空室興此十事。
今就文中通問現病及以空室。有十二問。次第一處前有二問。是世尊問。後有十問。是文殊自問。先明文殊通世尊二問。居士是疾寧可忍不此即第一問。問病輕重。療治有損不至增乎此是第二問。病差劇世尊慇勤致問。無量者通其問人。自下文殊自問。問中有十。前有八問。問彼維摩當身□□后之二問問彼維摩所化眾生。問曰。文殊來意但為問彼維摩之病。何不直問維摩身事及問眾生。答曰。由維摩言
【現代漢語翻譯】 現代漢語譯本： 因此必須擱置。又如有這樣的意義，言語中的探究終究無法窮盡，只有通過實證才能真正瞭解，所以必須擱置。
下面正式闡明通過問疾來彰顯佛法。從這以下所辨析的法相，沒有不以示疾的空室作為開端的。論及空室引發的十件事，講述以示疾的空室作為開端，論及空室引發的十件事，講述以示疾引發的十個問題。示疾的十個問題就像經文中所辨析的那樣：居士的疾病是否可以忍受（一）？治療是否有害而不會加重（二）？因何而起（三）？病程多久了（四）？應當如何平息（五）？所患的是何種病癥（六）？是身病還是心病（七）？四大之中是哪一大不調（八）？如何慰問（九）？如何調伏（十）？這十個問題都是因為示疾而引發的。空室的十件事，就像經文中所說的那樣：這房間為何空無一人（一）？為何沒有侍者（二）？舍利弗的念座（三）？室中的天女（四）？八種未曾有（五）？普遍示現色身問候眷屬（六）？舍利弗念食化作九（七）？疏鈔家只說了這七件事，現在再新增三件：維摩詰命令大眾取食（八），化作菩薩（九），化作九百萬個獅子座（十）。這後面的三件事也是因為空室而引發的。因此，空室引發了這十件事。
現在就經文內容，總共詢問示疾和空室，共有十二個問題。依次排列，前面有兩個問題是世尊提出的，後面有十個問題是文殊菩薩自己提出的。先說明文殊菩薩總括世尊的兩個問題：居士的疾病是否可以忍受，這是第一個問題，詢問病情的輕重。治療是否有害而不會加重，這是第二個問題，詢問病情是好轉還是惡化，世尊慇勤致問。『無量』是總括提問的人。從下面開始是文殊菩薩自己提問，提問中有十個問題。前面有八個問題，詢問維摩詰自身的狀況，後面的兩個問題詢問維摩詰所教化的眾生。有人問：文殊菩薩此行的目的是爲了詢問維摩詰的病情，為什麼不直接詢問維摩詰自身的事情以及詢問眾生的情況？回答說：因為維摩詰說的話。
【English Translation】 English version: Therefore, it must be set aside. Furthermore, regarding meanings like this, the investigation within words can never be exhausted. Only those who verify through evidence can truly understand. Therefore, it must be set aside.
Below, it is formally clarified that the Dharma is revealed through inquiring about illness. From this point onward, all the Dharma characteristics that are distinguished invariably use the empty room of manifested illness as the starting point. Discussing the ten matters arising from the empty room, speaking of the empty room of manifested illness as the starting point, discussing the ten matters arising from the empty room, speaking of the ten questions arising from manifested illness. The ten questions of manifested illness are as distinguished in the text: Is the layman's illness tolerable (1)? Is the treatment harmful and not worsening (2)? What is the cause of its arising (3)? How long has it been (4)? How should it be extinguished (5)? What are the characteristics of the illness (6)? Is it a physical or mental illness (7)? Among the four great elements, which one is imbalanced (8)? How to console (9)? How to subdue (10)? These ten questions all arise because of the manifested illness. The ten matters of the empty room are as stated in the sutra: Why is this room empty (1)? Why are there no attendants (2)? Shariputra's thought of the seat (3)? The celestial maidens in the room (4)? The eight unprecedented things (5)? Universally manifesting the physical body to inquire about relatives (6)? Shariputra's thought of food transforming into nine (7)? The commentators only mentioned these seven matters, now adding three more: Vimalakirti ordering the assembly to take food (8), transforming into Bodhisattvas (9), transforming into nine million lion thrones (10). These last three matters also arise because of the empty room. Therefore, the empty room gives rise to these ten matters.
Now, regarding the content of the text, generally inquiring about manifested illness and the empty room, there are twelve questions in total. Arranged in order, the first two questions are asked by the World Honored One ( 世尊 ), and the latter ten questions are asked by Manjushri ( 文殊 ) himself. First, clarify that Manjushri summarizes the two questions of the World Honored One: Is the layman's illness tolerable, this is the first question, inquiring about the severity of the illness. Is the treatment harmful and not worsening, this is the second question, inquiring whether the illness is improving or deteriorating, the World Honored One earnestly asks. 'Immeasurable' encompasses the person asking the questions. From below, it is Manjushri himself asking questions, there are ten questions in total. The first eight questions inquire about Vimalakirti's ( 維摩詰 ) own condition, and the latter two questions inquire about the beings transformed by Vimalakirti. Someone asks: Manjushri's purpose in coming here is to inquire about Vimalakirti's illness, why not directly inquire about Vimalakirti's own affairs and inquire about the beings? The answer is: Because of Vimalakirti's words.
從癡愛則我病生以眾生病故我現病。是故文殊問彼維摩為現病者實病眾生云何慰喻其心云何調伏其病。就前八問之中分為三別。前有三問。明其大悲方便。中間兩問。明其大悲所依。悲依空成故問室空。悲依有就故問無侍。后之三問正明病應非真。複次前之三問唯明方便。中間二問通明實惠及以方便。問其室空即是實惠。問其無侍即是方便。后之三問唯明實惠也。
就前三問之中先明文殊問。次明維摩答。問言居士是疾何所因起。第一問其病因。其生久如。第二問問病久近。當云何滅。第三問問療病法。自下明維摩答。答中先答后兩問。又言已下卻答第一問。就前兩中問文別有四。第一正答。第二所以已下釋答。第三譬如已下喻況。第四菩薩如是已下合喻。就前正答之中。先答其生如。若一切眾生已下答當云何滅。維摩詰言從癡有愛則我病生者。癡者界內見道所斷煩惱發業惑也。愛者界內修道所斷煩惱潤生惑也。何故唯舉此二者。此發業潤生二種煩攝彼界內一切惑盡。是故舉之。維摩詰言一切眾生從有癡愛煩惱已來我之大悲常為現病說法教化。故言從癡有愛則我病生。問曰。眾生癡愛幾時來有。答曰。無始來有。若如此者。一切眾生癡愛煩惱有來無始。維摩大悲初地方得。何故乃言從有癡愛煩惱已來維摩大悲常
【現代漢語翻譯】 現代漢語譯本： 從因癡愛而生病，因為眾生生病，所以我才示現生病。因此，文殊菩薩問維摩詰：『對於示現生病的人，真正生病的眾生，應該如何安慰他們的心？應該如何調伏他們的疾病？』在前面的八個問題中，可以分為三個部分。前三個問題，闡明維摩詰的大悲方便。中間兩個問題，闡明維摩詰的大悲所依。因為大悲依于空性而成就，所以問『室空』。因為大悲依于實有而成就，所以問『無侍』。後面的三個問題，正是闡明病應是非真實的。 進一步說，前面的三個問題只闡明了方便，中間的兩個問題則同時闡明了實惠和方便。問『室空』即是實惠，問『無侍』即是方便。後面的三個問題只闡明了實惠。 在前面的三個問題中，先闡明文殊菩薩的提問，再闡明維摩詰的回答。文殊菩薩問道：『居士，這個疾病是什麼原因引起的？』這是第一個問題，問疾病的原因。『病多久了？』這是第二個問題，問疾病的時間長短。『應當如何滅除？』這是第三個問題，問治療疾病的方法。下面闡明維摩詰的回答。在回答中，先回答後面的兩個問題，『又言已下』再回答第一個問題。在前面的兩個問題中，文句的結構有四個部分。第一是正面回答，第二是『所以已下』解釋回答，第三是『譬如已下』比喻說明，第四是『菩薩如是已下』總結比喻。在前面的正面回答中，先回答疾病的時間長短。『若一切眾生已下』回答應當如何滅除。維摩詰說：『從因癡有愛則我病生』，癡，指的是界內見道所斷的煩惱，是引發業力的惑。愛，指的是界內修道所斷的煩惱，是滋潤生死的惑。為什麼只舉這兩個？因為這引發業力和滋潤生死的兩種煩惱，涵蓋了界內一切的迷惑。所以舉這兩個為例。維摩詰說，一切眾生從有癡愛煩惱以來，我的大悲心常常爲了示現生病，說法教化。所以說『從癡有愛則我病生』。問：眾生的癡愛是什麼時候開始有的？答：無始以來就有。如果這樣說，一切眾生的癡愛煩惱是無始以來就有的，而維摩詰的大悲心最初才證得，為什麼說從有癡愛煩惱以來，維摩詰的大悲心常常示現生病呢？
【English Translation】 English version: From attachment and love arises my illness; because beings are ill, therefore I manifest illness. Therefore, Manjushri (Bodhisattva of wisdom) asked Vimalakirti (a lay Buddhist figure): 'For one who manifests illness, how should one comfort the hearts of truly ill beings? How should one subdue their illnesses?' Among the preceding eight questions, they can be divided into three parts. The first three questions clarify Vimalakirti's great compassion and skillful means. The middle two questions clarify the basis of Vimalakirti's great compassion. Because great compassion is accomplished based on emptiness, he asks about 'the empty room'. Because great compassion is accomplished based on existence, he asks about 'no attendants'. The last three questions precisely clarify that the illness should be understood as not real. Furthermore, the first three questions only clarify skillful means, while the middle two questions clarify both actual benefit and skillful means. Asking about 'the empty room' is actual benefit, asking about 'no attendants' is skillful means. The last three questions only clarify actual benefit. Among the preceding three questions, first clarify Manjushri's question, then clarify Vimalakirti's answer. Manjushri asked: 'Layman, what is the cause of this illness?' This is the first question, asking about the cause of the illness. 'How long has the illness lasted?' This is the second question, asking about the duration of the illness. 'How should it be extinguished?' This is the third question, asking about the method of curing the illness. Below clarifies Vimalakirti's answer. In the answer, first answer the latter two questions, and '又言已下' then answer the first question. In the preceding two questions, the structure of the sentences has four parts. First is the direct answer, second is '所以已下' explaining the answer, third is '譬如已下' using a metaphor to illustrate, and fourth is '菩薩如是已下' summarizing the metaphor. In the preceding direct answer, first answer the duration of the illness. '若一切眾生已下' answers how it should be extinguished. Vimalakirti said: 'From attachment and love arises my illness', '癡 (chī)' refers to the afflictions severed by the path of seeing within the realm of desire, which are the delusions that initiate karma. '愛 (ài)' refers to the afflictions severed by the path of cultivation within the realm of desire, which are the delusions that nourish birth and death. Why only mention these two? Because these two types of afflictions, initiating karma and nourishing birth and death, encompass all the delusions within the realm of desire. Therefore, these two are given as examples. Vimalakirti said that since all beings have had the afflictions of attachment and love, my great compassion has always manifested illness to teach and transform them. Therefore, it is said 'From attachment and love arises my illness'. Question: When did beings' attachment and love begin? Answer: They have existed since beginningless time. If this is the case, all beings' afflictions of attachment and love have existed since beginningless time, while Vimalakirti's great compassion was only initially attained. Why then is it said that since the afflictions of attachment and love have existed, Vimalakirti's great compassion has always manifested illness?
為現病。答曰。此據分分眾生為論。如有眾生由癡愛故造諸惡業招感生死。維摩大悲即隨逐之為其現病說法教化隨分說。故言從有愛則我病生。然眾生病有三種。一者病因。癡愛煩惱。二者病果。五陰報身。三者病事。頭痛腹痛。菩薩病亦有三。一者病因。所謂大悲。二者病果。六道化身。三者病事。亦有頭痛腹痛。今言從癡有愛者。由彼眾生有此病因能招病果及以病事。則我病生者。菩薩大悲為現病果及以病事而教化之。以一切眾生病是故我病者。義如上說。上來答上第二問其生久如訖。自下答第三問當云何滅。若一切眾生病滅則我病者正答也。若一切眾生斷卻癡病因不起病果病事。維摩大悲不復現病。故言則我病滅。問曰。眾生之病何時可滅。答曰。若約小乘。得苦法忍時漸斷病因。至無學位究竟方盡。病因既盡。果亦不生。若約大乘。十解初心斷髮業惑。欲入初地斷潤生惑。此時病因永滅不起。因既永滅。果更不生。據此眾生一分病滅。菩薩大悲不復隨逐為之現病。故言則我病滅。且據分段為論。變易準知。上來正答訖。自下釋譬合譬。文相易解並悉先明病生后明病滅。先明病生。答上其生久如。后明病滅。答上當云何滅也。又言是病何所因起者卻答第一問。去問辭稍遠。是故維摩重牒將來。牒上文殊言居士是
【現代漢語翻譯】 現代漢語譯本： 問：這是指什麼病？ 答：這是根據分分眾生的情況來說的。如果有的眾生因為愚癡和貪愛而造作各種惡業，招致生死輪迴，維摩詰菩薩就會以大悲心隨順他們，為他們示現病苦，說法教化，隨其根器而說。 所以說『從有愛則我病生』。然而眾生的病有三種：一是病因，即愚癡和貪愛等煩惱；二是病果，即五陰和合的報身；三是病事，即頭痛腹痛等。 菩薩的病也有三種：一是病因，即大悲心；二是病果，即在六道中示現化身；三是病事，也有頭痛腹痛等。 現在說『從癡有愛者』，是因為那些眾生有這樣的病因，能夠招感病果以及病事，『則我病生者』，菩薩以大悲心為他們示現病果以及病事，從而教化他們。『以一切眾生病是故我病者』，意義如上所說。 以上是回答第二個問題『其生久如』（這病存在多久）完畢。下面回答第三個問題『當云何滅』（應當如何滅除）。 『若一切眾生病滅則我病者』，這是正面回答。如果一切眾生斷除愚癡的病因，不起病果病事，維摩詰菩薩的大悲心就不再示現病苦，所以說『則我病滅』。 問：眾生的病什麼時候可以滅除？ 答：如果從小乘來說，在獲得苦法忍時，逐漸斷除病因，到無學位的究竟時才完全斷盡。病因既然斷盡，病果也不會產生。 如果從大乘來說，十信位的初心斷除發業惑，將要進入初地時斷除潤生惑。此時病因永遠滅除，不再生起。病因既然永遠滅除，病果更不會產生。根據這種情況，眾生一部分的病滅除，菩薩的大悲心就不再隨順他們而為之示現病苦，所以說『則我病滅』。這裡且根據分段生死來論述，變易生死可以類推得知。 以上是正面回答完畢。下面是解釋譬喻和合譬喻。文句的含義容易理解，並且都已經事先說明。先說明病生，回答上面的『其生久如』，后說明病滅，回答上面的『當云何滅』。 又說『是病何所因起者』，這是回頭回答第一個問題。因為距離問題稍遠，所以維摩詰菩薩重新陳述將來的話，重複文殊菩薩所說的『居士是』。
【English Translation】 English version: Question: What kind of illness is this? Answer: This is discussed based on the perspective of individual sentient beings. If there are sentient beings who, due to ignorance and attachment, create various evil karmas that lead to birth and death, Vimalakirti Bodhisattva, with great compassion, will follow them, manifest illness for them, teach and transform them, speaking according to their capacity. Therefore, it is said, 'From the existence of love, my illness arises.' However, sentient beings' illnesses are of three types: first, the cause of illness, which is ignorance, attachment, and other afflictions; second, the result of illness, which is the aggregates of the five skandhas forming the body; and third, the manifestation of illness, such as headaches and stomachaches. Bodhisattvas' illnesses are also of three types: first, the cause of illness, which is great compassion; second, the result of illness, which is manifesting bodies in the six realms; and third, the manifestation of illness, also including headaches and stomachaches. Now, saying 'From ignorance and attachment,' it is because those sentient beings have such causes of illness that can bring about the results and manifestations of illness. 'Then my illness arises' means that the Bodhisattva, with great compassion, manifests the results and manifestations of illness to teach and transform them. 'Because all sentient beings are ill, therefore I am ill' has the meaning as explained above. The above completes the answer to the second question, 'How long does it last?' Below answers the third question, 'How should it be extinguished?' 'If all sentient beings' illnesses are extinguished, then my illness is extinguished,' this is the direct answer. If all sentient beings cut off the cause of illness, which is ignorance, and do not give rise to the results and manifestations of illness, Vimalakirti Bodhisattva's great compassion will no longer manifest illness. Therefore, it is said, 'Then my illness is extinguished.' Question: When can sentient beings' illnesses be extinguished? Answer: If speaking from the perspective of the Hinayana, when one attains the forbearance of suffering (苦法忍, kǔ fǎ rěn), one gradually cuts off the cause of illness, and it is completely exhausted at the ultimate stage of Arhatship (無學位, wú xué wèi). Once the cause of illness is exhausted, the result will not arise. If speaking from the perspective of the Mahayana, at the initial mind of the ten faiths (十解初心, shí jiě chū xīn), one cuts off the karma-forming delusion (發業惑, fā yè huò), and when about to enter the first ground (初地, chū dì), one cuts off the delusion that sustains rebirth (潤生惑, rùn shēng huò). At this time, the cause of illness is permanently extinguished and no longer arises. Once the cause is permanently extinguished, the result will no longer arise. According to this situation, a portion of sentient beings' illnesses is extinguished, and the Bodhisattva's great compassion no longer follows them to manifest illness. Therefore, it is said, 'Then my illness is extinguished.' This is discussed based on the perspective of segmented birth and death (分段生死, fēn duàn shēng sǐ); the birth and death of transformation (變易生死, biàn yì shēng sǐ) can be inferred. The above completes the direct answer. Below is the explanation of the metaphor and the combination of metaphors. The meaning of the sentences is easy to understand and has already been explained in advance. First, explain the arising of illness, answering the above 'How long does it last?' Then, explain the extinguishing of illness, answering the above 'How should it be extinguished?' Furthermore, saying 'What is the cause of this illness?' this is turning back to answer the first question. Because it is slightly distant from the question, Vimalakirti Bodhisattva restates what is to come, repeating what Manjushri Bodhisattva said, 'Layman is.'
病何所因起問其病因。下出答。其菩薩病者以大悲起。此明答。大悲為因是以現病。上來三問顯維摩大悲方便。
自下兩問顯出維摩大悲所依。悲依空成故問室空。悲隨有生故問無侍。亦可。上來三問單明方便。自下兩問雙明實惠方便。問其室空即顯實惠。無侍即顯方便。文中先明文殊問。第二維摩答。文殊師利言居士此室何以空無侍者問也。何以空一問問其室空。何以無侍兩問問其無侍。自下維摩答□□先答室空后答無侍。維摩詰云諸佛國土亦復皆空者。此正答也。一切十方諸佛國土悉皆是空。我今此室國土之例。是故亦空。自下文殊進問維摩重答。又問何以為空者。文殊進問也。空有兩種。一者理空。二者事空。理空者。法界真如理體自空。事空者。除去所有事中作空。問言居士室空為是理空為是事空。故言以何為空。自下維摩答。以空空。我今室空是其理空。理體非一遍一切處故言空空。又復理空空卻事空。故言空空。又復理空之中有其二種。一者生空。二者法空。有二空故故言空空。又復理中空之體自不可得。空亦空故故言空空。
自下文殊設兩關難。第一文殊執理徴事難。維摩舉事顯理答第二文殊執理窮詮難。維摩拂詮顯理答先明第一執理徴事難。又問空何用空又問空執理。何用空徴事。若使
【現代漢語翻譯】 現代漢語譯本：病由何而起？（問其病因）下面是回答。菩薩的病是因為大悲心而生起的。（此為明確的回答）因為大悲心是病因，所以才顯現出病。以上三個問題，顯示了維摩詰的大悲方便。 從下面兩個問題，顯示出維摩詰大悲心所依之處。因為悲心依空性而成，所以問他的房間為何空無一人。因為悲心隨有而生，所以問他為何沒有侍者。也可以這樣理解，以上三個問題，只是闡明方便。下面兩個問題，同時闡明實惠和方便。問他的房間為何空，就顯示了實惠。沒有侍者，就顯示了方便。文中先說明文殊菩薩的提問，第二是維摩詰的回答。文殊師利（Manjushri，智慧的象徵）說：『居士，這個房間為何空無侍者？』（這是提問）『為何空』，是第一個問題，問他的房間為何空。『為何無侍』，是第二個問題，問他為何沒有侍者。下面是維摩詰的回答：□□先回答房間空的問題，后回答沒有侍者的問題。維摩詰（Vimalakirti，佛教在家菩薩的典範）說：『諸佛的國土也都是空性的。』（這是正面回答）一切十方諸佛的國土，全部都是空性的。我現在這個房間，和諸佛國土的情況一樣。所以也是空性的。 下面是文殊菩薩進一步提問，維摩詰再次回答。『又問何以為空者』，是文殊菩薩進一步提問。空有兩種，一是理空，二是事空。理空，指的是法界真如（Dharmadhatu-tathata，宇宙萬物的真實本性）的理體本身就是空性的。事空，指的是除去所有事物，使之成為空性。文殊菩薩問：『居士的房間空，是理空還是事空？』所以說『以何為空』。 下面是維摩詰的回答：『以空空』。我現在房間的空，是理空。理體並非一遍一切處，所以說是『空空』。而且理空空掉了事空，所以說是『空空』。而且理空之中，有兩種空，一是生空，二是法空。因為有兩種空，所以說是『空空』。而且理中空的體性本身就不可得，空也是空性的，所以說是『空空』。 下面是文殊菩薩設定兩個難關。第一，文殊菩薩執著于理，來徵求事。維摩詰舉事來顯示理，回答。第二，文殊菩薩執著于理，窮盡詮釋。維摩詰拂去詮釋，來顯示理，回答。先說明第一個難關，執著于理，來徵求事。『又問空何用空』，又問空，是執著于理。『何用空』，是徵求事。如果
【English Translation】 English version: What is the cause of the illness? (Asking about the cause of the illness.) The following is the answer. The illness of a Bodhisattva arises from great compassion. (This is a clear answer.) Because great compassion is the cause, the illness manifests. The above three questions reveal Vimalakirti's (Vimalakirti, a model of Buddhist lay Bodhisattva) skillful means of great compassion. The following two questions reveal what Vimalakirti's great compassion relies on. Because compassion is formed based on emptiness, he is asked why his room is empty. Because compassion arises with existence, he is asked why he has no attendants. Alternatively, the above three questions only clarify skillful means. The following two questions clarify both the substance and skillful means. Asking why his room is empty reveals the substance. Having no attendants reveals the skillful means. The text first explains Manjushri's (Manjushri, symbol of wisdom) question, and second, Vimalakirti's answer. Manjushri said: 'Layman, why is this room empty and without attendants?' (This is the question.) 'Why empty' is the first question, asking why his room is empty. 'Why no attendants' is the second question, asking why he has no attendants. The following is Vimalakirti's answer: □□ first answers the question about the empty room, then answers the question about no attendants. Vimalakirti said: 'The Buddha lands of all Buddhas are also empty.' (This is the direct answer.) All the Buddha lands of the ten directions are all empty. My room now is like the Buddha lands. Therefore, it is also empty. The following is Manjushri's further question, and Vimalakirti answers again. 'Again asking, what is meant by empty?' is Manjushri's further question. There are two kinds of emptiness, one is emptiness of principle (理空), and the other is emptiness of phenomena (事空). Emptiness of principle refers to the principle of Dharmadhatu-tathata (Dharmadhatu-tathata, the true nature of all things in the universe) itself being empty. Emptiness of phenomena refers to removing all things to make it empty. Manjushri asks: 'Is the layman's room empty due to emptiness of principle or emptiness of phenomena?' Therefore, he says 'What is used to make it empty?' The following is Vimalakirti's answer: 'Emptiness is used to empty emptiness'. The emptiness of my room now is emptiness of principle. The principle is not everywhere, so it is said 'emptiness empties emptiness'. Moreover, emptiness of principle empties emptiness of phenomena, so it is said 'emptiness empties emptiness'. Moreover, within emptiness of principle, there are two kinds of emptiness, one is emptiness of self (生空), and the other is emptiness of dharma (法空). Because there are two kinds of emptiness, it is said 'emptiness empties emptiness'. Moreover, the nature of emptiness itself is unattainable in principle. Emptiness is also empty, so it is said 'emptiness empties emptiness'. The following is Manjushri setting up two difficulties. First, Manjushri clings to principle to request phenomena. Vimalakirti uses phenomena to reveal principle, answering. Second, Manjushri clings to principle to exhaust explanations. Vimalakirti brushes away explanations to reveal principle, answering. First, explain the first difficulty, clinging to principle to request phenomena. 'Again asking, what is the use of emptiness to empty emptiness', again asking about emptiness is clinging to principle. 'What is the use of emptiness' is requesting phenomena. If
理體不是空。可許卻物作事空。此室理體自是空。何須除去室中物。自下明舉事顯理答。答曰以無分別空故空。以無分別空者。眾生不解理空故。言無分別空故空者。故作事空用顯理空。令彼眾生尋事悟理。又復理空冥莫難知。非詮不顯故將事空為筌用顯理空。是故除去室中物作事空也。自下第二執理窮筌難。維摩拂筌顯理答。先明執理窮筌。又問。空可分別耶。又問空執理可分別耶。窮筌。又問。理空可得以事空分別理空耶。若使理空之外有事空。可許將事分別理空。理空之外本無事。云何以事顯理空。自下拂筌顯理。答曰分別亦空。能分別之事空亦是理空。眾生未解理空時。作彼事空分別理空若也。解彼理空竟即知分別亦理空。上來難訖。
自下尋其空處。又問空當於何求者。問此理何處求證。答曰當於六十二見中求者。六十二見迷真。故起尋彼能迷得彼所迷。故於見中求其空也。又復六十二見體即是空。以不離真妄辯真故也。余又例此可解。又仁所問何無侍者答上第二問無侍者。去問遠故重牒將來。下明答辭。一切眾魔及諸外道皆吾侍也。此明直答。自下徴問解釋。所以者何徴問也。菩薩侍者應是大童天子。所以乃說眾魔外道為侍者何。下明解釋。眾魔者樂生死菩薩于生死而不捨外道者樂諸見菩薩于諸見
{ "translations": [ "現代漢語譯本", "理體並非空無。如果允許將事物視為空，那麼這個房間的理體本身就是空無的，何必還要移除房間里的東西呢？下面通過闡述事物來顯明理體，回答說：因為沒有分別的空才是真正的空。因為沒有分別的空，眾生不理解理空，所以說沒有分別的空才是真正的空，因此將事物視為空是爲了顯明理空，讓那些眾生通過事物來領悟理。而且理空深奧難懂，不通過詮釋無法顯現，所以用事物空作為工具來顯明理空。因此，移除房間里的東西就是將事物視為空。下面第二部分是執著于理而窮盡工具的詰難。維摩通過拂去工具來顯明理體。首先闡明執著于理而窮盡工具。又問：空可以被分別嗎？又問：執著于理的空可以被分別嗎？窮盡工具。又問：理空可以通過事物空來分別嗎？如果理空之外存在事物空，那麼可以允許用事物來分別理空。理空之外本來就沒有事物，怎麼能用事物來顯明理空呢？下面通過拂去工具來顯明理。回答說：分別也是空。能分別的事物空也是理空。眾生在沒有理解理空的時候，將事物空作為分別理空的手段。如果理解了理空，那麼就知道分別也是理空。以上是詰難完畢。", "下面是探尋空的地方。又問：空應當在哪裡求得？問的是這個理在何處求證。回答說：應當在六十二見（指六十二種錯誤的見解）中求得。六十二見迷惑了真理，所以才去尋找能迷惑的，得到所迷惑的。所以在見中尋求空。而且六十二見的本體就是空。因為不離開真妄來辨別真理。其餘的可以依此類推來理解。又問：您所問的為什麼沒有侍者？回答上面第二個問題，沒有侍者。因為問題離得遠，所以重新提起。下面闡明回答。一切眾魔（指障礙修行的惡勢力）以及各種外道（指不符合佛教教義的學說）都是我的侍者。這是直接回答。下面是提問解釋。為什麼這樣說？這是提問。菩薩的侍者應該是大童天子（指具有神通和智慧的天人），為什麼卻說眾魔外道是侍者呢？下面闡明解釋。眾魔喜歡生死，菩薩在生死中不捨棄；外道喜歡各種見解，菩薩在各種見解中……" ], "english_translations": [ "English version", 'The principle of reality (Li Ti) is not emptiness. If it is permissible to consider things as empty, then the principle of reality of this room is inherently empty. Why is it necessary to remove the things in the room? The following clarifies the principle by explaining things, answering: Because emptiness without discrimination is true emptiness. Because of emptiness without discrimination, sentient beings do not understand the emptiness of principle (Li Kong), so it is said that emptiness without discrimination is true emptiness. Therefore, considering things as empty is to clarify the emptiness of principle, allowing those sentient beings to realize it through things. Moreover, the emptiness of principle is profound and difficult to understand, and cannot be revealed without interpretation. Therefore, using the emptiness of things as a tool to clarify the emptiness of principle. Therefore, removing the things in the room is considering things as empty. The second part below is the difficulty of clinging to principle and exhausting tools. Vimalakirti (維摩) clarifies the principle by brushing away the tool. First, clarify clinging to principle and exhausting tools. Again, ask: Can emptiness be distinguished? Again, ask: Can clinging to the principle of emptiness be distinguished? Exhausting the tool. Again, ask: Can the emptiness of principle be distinguished by the emptiness of things? If there is emptiness of things outside the emptiness of principle, then it is permissible to use things to distinguish the emptiness of principle. There is originally no thing outside the emptiness of principle, how can things be used to clarify the emptiness of principle? The following clarifies the principle by brushing away the tool. The answer is: Discrimination is also empty. The emptiness of things that can be distinguished is also the emptiness of principle. When sentient beings do not understand the emptiness of principle, they use the emptiness of things as a means to distinguish the emptiness of principle. If they understand the emptiness of principle, then they know that discrimination is also the emptiness of principle. The above is the end of the difficulty.', 'Below is the search for the place of emptiness. Again, ask: Where should emptiness be sought? Asking where this principle should be sought for proof. The answer is: It should be sought in the sixty-two views (六十二見) (referring to sixty-two kinds of wrong views). The sixty-two views confuse the truth, so they go to find what can confuse and get what is confused. Therefore, seek emptiness in the views. Moreover, the essence of the sixty-two views is emptiness. Because it does not depart from truth and falsehood to distinguish the truth. The rest can be understood by analogy. Again, ask: Why do you not have attendants? Answering the second question above, there are no attendants. Because the question is far away, it is brought up again. The following clarifies the answer. All demons (眾魔) (referring to evil forces that hinder practice) and various heretics (外道) (referring to doctrines that do not conform to Buddhist teachings) are my attendants. This is a direct answer. The following is a question and explanation. Why is this so? This is a question. The attendant of a Bodhisattva should be a great child deva (大童天子) (referring to a heavenly being with supernatural powers and wisdom), why do you say that demons and heretics are attendants? The following clarifies the explanation. Demons like birth and death, Bodhisattvas do not abandon birth and death; heretics like various views, Bodhisattvas in various views...' ] }
而不動者。解有兩義。第一義者。夫論侍者之法。侍養師僧令師身體康利為義。菩薩法身所以康盛。由此天魔及諸外道。良以菩薩起大悲慈化此眾魔及以外道令其斷惡行善。菩薩大悲行成大悲成故法身休泰。故說眾魔及諸外道皆吾侍也。第二義者。夫論侍者。隨逐師僧不離為義。今此眾魔及以外道常為菩薩大慈悲心緣之攝化不相舍離。是故說之以為侍者。問曰。菩薩大悲緣念一切六道眾生。何故唯說天魔外道。答曰。解有兩義。第一義者。如涅槃經說。譬如長者生育七子。七子之中一子得病。長者于子非不平等。然于病者心則偏憐。菩薩如是慈念眾生平等如子。造過多者大悲偏緣。造過最多莫過此二。是故說以為侍者。第二義者。今言魔及外道者。唯取彼別行天魔別行外道通取一切眾生為論。一切凡夫約惑收之莫過二種。一者愛。二者見。愛惑多者攝為天魔。見惑多者攝為外道。是故說此天魔及以外道攝彼眾生無不皆盡。故此文言眾魔者樂生死。外道者樂諸見蓋。應據此為義也。不捨者。不捨生死常隨教化。不動者。悲心堅固故言不動。上來兩問答顯彼維摩大悲所依。亦即雙明實惠方便。
自下三問顯彼維摩病應非真。亦可。得言單明實惠。文中先問病相。次問所在。后問病體。文殊師利言居士所疾為何等相者
【現代漢語翻譯】 現代漢語譯本 對於『不動』的解釋，有兩種含義。第一種含義是，侍者的職責在於侍奉師父，使師父身體健康。菩薩的法身之所以能夠康健興盛，是因為天魔和外道。菩薩以大慈悲心感化這些天魔和外道，使他們斷惡行善。菩薩的大悲行圓滿成就，因此法身安泰。所以說眾魔和外道都是我的侍者。第二種含義是，侍者的職責在於跟隨師父，不離左右。現在這些眾魔和外道，常常被菩薩的大慈悲心所緣念、攝受和教化，不相舍離。因此說他們是侍者。 有人問：菩薩的大悲心緣念一切六道眾生，為什麼只說天魔和外道呢？回答說：有兩種解釋。第一種解釋是，如《涅槃經》所說，譬如一位長者生育了七個兒子，七個兒子中有一個生病了。長者對於兒子並非不平等，但是對於生病的兒子，心中則更加憐愛。菩薩也是如此，慈念眾生平等如待自己的孩子。對於造業過多的人，大悲心則更加偏重緣念。造業最多的人，莫過於天魔和外道。所以說他們是侍者。第二種解釋是，現在所說的魔和外道，只是指那些特別行惡的天魔和外道，而實際上是通指一切眾生。一切凡夫，從迷惑的角度來概括，沒有超過兩種的：一是愛，二是見。愛惑多的人，歸為天魔；見惑多的人，歸為外道。所以說這天魔和外道，實際上包含了所有的眾生。因此這段文字說，眾魔樂於生死，外道樂於各種見解的遮蓋，應該以此為依據來理解。『不捨』，是不捨棄生死，常常隨順教化。『不動』，是悲心堅固，所以說不動。以上兩個問答，顯示了維摩詰大悲心的所依，也同時闡明了實智和方便。 下面三個問題，顯示了維摩詰的病並非真實，也可以說是單獨闡明了實智。文中先問病相，再問所在，后問病體。文殊師利問：居士的疾病是什麼樣的癥狀呢？
【English Translation】 English version Regarding 『immovable,』 there are two meanings. The first meaning is that the duty of an attendant is to serve the teacher, ensuring the teacher's physical well-being. The reason why a Bodhisattva's Dharmakaya (法身) [Dharma body] can be healthy and flourishing is because of the Mara (天魔) [demon] and the heretics (外道) [non-Buddhist religious practitioners]. The Bodhisattva transforms these Mara and heretics with great compassion, causing them to cease evil and practice good. The Bodhisattva's great compassionate practice is perfectly accomplished, therefore the Dharmakaya is peaceful and prosperous. Therefore, it is said that the Mara and heretics are all my attendants. The second meaning is that the duty of an attendant is to follow the teacher, never leaving their side. Now, these Mara and heretics are constantly contemplated, embraced, and taught by the Bodhisattva's great compassionate heart, never being abandoned. Therefore, they are said to be attendants. Someone asks: The Bodhisattva's great compassion contemplates all sentient beings in the six realms, why only mention the Mara and heretics? The answer is: There are two explanations. The first explanation is, as the Nirvana Sutra (涅槃經) [Mahayana Buddhist scripture] says, for example, a wealthy man has seven sons, and one of the seven sons becomes ill. The wealthy man is not unequal to his sons, but he is more compassionate towards the sick son. The Bodhisattva is also like this, compassionately contemplating sentient beings equally as if they were his own children. Towards those who have created excessive karma, great compassion is more focused on contemplating them. Those who create the most karma are none other than the Mara and heretics. Therefore, they are said to be attendants. The second explanation is that the Mara and heretics mentioned now only refer to those particularly evil Mara and heretics, but in reality, it generally refers to all sentient beings. All ordinary beings, from the perspective of delusion, can be summarized into no more than two types: love and views. Those with more delusions of love are categorized as Mara; those with more delusions of views are categorized as heretics. Therefore, these Mara and heretics actually encompass all sentient beings. Therefore, this passage says that the Mara are fond of birth and death, and the heretics are fond of the obscurations of various views, and should be understood based on this. 『Not abandoning』 means not abandoning birth and death, constantly following and teaching. 『Immovable』 means that the compassionate heart is firm, therefore it is said to be immovable. The above two questions and answers reveal the basis of Vimalakirti's (維摩詰) [name of a Buddhist figure] great compassion, and also simultaneously clarify wisdom and skillful means. The following three questions reveal that Vimalakirti's illness is not real, and it can also be said to separately clarify wisdom. The text first asks about the symptoms of the illness, then asks about the location, and then asks about the nature of the illness. Manjushri (文殊師利) [Bodhisattva of Wisdom] asks: What are the symptoms of the layman's illness?
問也。居士所病軀狀如何。故言何相。自下維摩答言我病無形不見。釋有二意。一者若彰病應有。言我本無病為眾生故假現有病。假病之病有何形相。二者若彰病實無。言我病本空何相可見也。自下文殊問病所在。又問此病身合耶心合耶者。為身痛耶為心痛乎。問曰。維摩已言我病無形不可見。何須更問身合心合。答曰。利根雖解能鈍根未悟。又復雖說無形何妨與身心合。故須更問。下亦例知。維摩答曰非身合身相離故亦非心合心如幻故。離者空也。身相本空何有病合。此以無相性答也。心本不有。似幻而生。何有病合。此以依他性答也。前言相離後言如幻者互為文也。亦可。身是分別性。是故一向言離。心是他依性。是以說如幻。故攝論云。幻等顯依他說無顯分別。此即彰病實無也。複次亦明病應有。非身合身相離故者。身相理空病體應有故非身合。亦非心合心如幻者。心同幻無。病隨應有故非心合。此彰病有。自下問其病體。又問地大水大火大風大於此四大何大之病者。自下維摩答言非地大亦不離地大水火風大亦復如是。約理無性解者。非地大明即大無病。亦不離地大者明離大亦無病。約應有解者。非地大明病實無。亦不離地大彰病應有。水火風大亦復如是。而眾生病從四大起以其有病是故我病。解亦有二。約理
【現代漢語翻譯】 現代漢語譯本： 問：居士的身體狀況如何？所以問是什麼樣的癥狀？ 維摩詰回答說：我的病沒有固定的形態，也無法被看見。 對此有兩種解釋：一是如果說病應該有形態，那麼我說我本來沒有病，爲了度化眾生才示現生病。這種爲了度化眾生而示現的病，又有什麼樣的形態呢？二是如果說病確實沒有，那麼我的病本來就是空性的，又有什麼形態可以被看見呢？ 文殊菩薩接著問病在哪裡，又問這病是身體上的還是心理上的？是身體痛還是心裡痛？ 有人問：維摩詰已經說了他的病沒有固定的形態，無法被看見，為什麼還要問是身體上的還是心理上的呢？ 回答說：根器利的人雖然理解了，但根器鈍的人還沒有領悟。而且，即使說了沒有固定的形態，又有什麼妨礙它與身心相結合呢？所以需要進一步詢問。下面的情況也可以這樣理解。 維摩詰回答說：不是身體上的，因為身體的自性是空性的；也不是心理上的，因為心就像幻象一樣。『離』就是空的意思。身體的自性本來就是空性的，哪裡會有病與它結合呢？這是用無自性的角度來回答的。心本來就不存在，就像幻象一樣產生，哪裡會有病與它結合呢？這是用依他起的角度來回答的。前面說『相離』，後面說『如幻』，兩者互為補充。也可以這樣理解，身體是分別性的，所以一概說『離』。心是他依性的，所以說『如幻』。所以《攝大乘論》說，幻等顯現依他起性，不顯現分別性。這正是彰顯病實際上沒有。 進一步說，也可以說明病應該是有的。『非身合，身相離故』，意思是身體的自性在理上是空性的，但病的本體應該是有的，所以不是身體上的。『亦非心合，心如幻者』，意思是心如同幻象一樣虛無，但病隨之應運而生，所以不是心理上的。這彰顯了病是有的。 接著問他的病體是什麼。又問地、水、火、風這四大中，是哪一大引起的病？ 維摩詰回答說：不是地大，但也不離地大；水、火、風大也是如此。 從理上無自性的角度來解釋，『非地大』說明當下就是空性，沒有病。『亦不離地大』說明離開地大也沒有病。從應有的角度來解釋，『非地大』說明病實際上沒有，『亦不離地大』彰顯病應該是有的。水、火、風大也是如此。而眾生的病是從四大產生的，因為眾生有病，所以我也示現生病。 對此也有兩種解釋。從理上來說
【English Translation】 English version: Question: What is the condition of the layman's body? Hence, what symptoms are you referring to? Vimalakirti replied: My illness has no fixed form and cannot be seen. There are two interpretations for this: First, if the illness should have a form, then I say that I originally had no illness, but I manifested illness for the sake of sentient beings. What form does this illness, manifested for the sake of sentient beings, have? Second, if the illness is indeed non-existent, then my illness is originally empty in nature, so what form can be seen? Manjushri then asked where the illness was located, and further asked whether this illness was physical or mental? Is it physical pain or mental pain? Someone asked: Vimalakirti has already said that his illness has no fixed form and cannot be seen, so why ask whether it is physical or mental? The answer is: Although those with sharp faculties understand, those with dull faculties have not yet realized it. Moreover, even if it is said that it has no fixed form, what prevents it from being combined with body and mind? Therefore, further inquiry is needed. The following situations can also be understood in this way. Vimalakirti replied: It is not physical, because the nature of the body is empty; it is also not mental, because the mind is like an illusion. 'Separation' means emptiness. The nature of the body is originally empty, so how can an illness combine with it? This is answering from the perspective of no self-nature. The mind originally does not exist, it arises like an illusion, so how can an illness combine with it? This is answering from the perspective of dependent origination. The former says 'separation', and the latter says 'like an illusion', both complement each other. It can also be understood that the body is of a discriminating nature, so it is generally said to be 'separate'. The mind is of a dependent nature, so it is said to be 'like an illusion'. Therefore, the Mahāyānasaṃgraha says that illusions, etc., reveal dependent origination, but do not reveal discrimination. This is precisely highlighting that the illness is actually non-existent. Furthermore, it can also be explained that the illness should exist. 'Not physical, because the body is separate', meaning that the nature of the body is empty in principle, but the essence of the illness should exist, so it is not physical. 'Also not mental, because the mind is like an illusion', meaning that the mind is as illusory as a phantom, but the illness arises accordingly, so it is not mental. This highlights that the illness exists. Then he asked what the essence of his illness was. He also asked which of the four great elements—earth (prthivi), water (ap), fire (tejas), and wind (vayu)—caused the illness? Vimalakirti replied: It is not the earth element, but it is also not separate from the earth element; the water, fire, and wind elements are also the same. Interpreting from the perspective of no self-nature in principle, 'not the earth element' means that the present moment is emptiness, there is no illness. 'Also not separate from the earth element' means that there is no illness apart from the earth element. Interpreting from the perspective of what should exist, 'not the earth element' means that the illness is actually non-existent, 'also not separate from the earth element' highlights that the illness should exist. The water, fire, and wind elements are also the same. And the illnesses of sentient beings arise from the four great elements, because sentient beings have illnesses, so I also manifest illness. There are also two interpretations for this. From the perspective of principle
無解者。眾生之病從四大起以眾生病故我現病。我應病故即大亦無離大亦無。約應有解者。眾生之病從四大起我為眾生所以現病是故我病。亦不離大也。上來八問問彼維摩身上事訖。
自下兩問問彼維摩所化眾生。前問慰喻。后問調伏。問曰。此之兩問有何差別。答。前問慰喻問彼十信已還成就有漏聞勛習已去箇中有疾實病菩薩。維摩大悲既為現病。云何安慰其心令其修道除病。后問調伏者。問彼十解初心已去迴向終心已還實病菩薩。並問初地已上金剛已還箇中菩薩。云何調伏其生斷惡修善行菩薩行。道理言之。維摩現病但為教化地前已還有疾菩薩。初地已上不須現病。今約調伏為言。是故通說。前之慰喻即是波若經中善付囑菩薩。后之調伏即是波若經中善護念菩薩也。問。差別義應如此。
文中先明慰喻。就慰喻中初問次答后結。爾時文殊師利問維摩詰言。菩薩云何慰喻有病菩薩者問也。菩薩維摩詰等諸大菩薩。云何慰喻有疾菩薩。此有菩薩者即是十住中實病菩薩。明維摩大悲既為現病。云何說法安慰其心合其修行證理除病。問曰。維摩現病通為教化凡夫小乘。云何此中唯問菩薩。答曰。現云意通為凡夫。然今維摩意欲令人宗趣大乘故。是以今時就勝處說。上來文殊問訖。自下維摩答。答中說菩薩行安
【現代漢語翻譯】 現代漢語譯本： 無解者：眾生的疾病由四大（地、水、火、風）引起，因為眾生有病，所以我示現生病。我應眾生的病而示現，那麼『大』（指法身）既沒有離開『大』，也沒有不離開『大』。如果從應病的角度來解釋，眾生的疾病由四大引起，我爲了眾生所以示現生病，因此我生病，也沒有離開『大』。 上面八個問題問完了維摩詰身上的事情。 下面兩個問題問維摩詰所教化的眾生。前面一個問題是慰問開導，後面一個問題是調伏（指調和、制伏）。問：這兩個問題有什麼差別？答：前面的慰問開導是問那些十信位（佛教修行階位，指對佛、法、僧等十種事物的堅定信仰）已經成就，但還有有漏（指有煩惱）的，聞熏習氣已經去除，但其中有疾病，確實生病的菩薩。維摩詰大慈大悲，既然爲了他們示現生病，應該如何安慰他們的心，使他們修道除病？後面的調伏是問那些十解位（指對佛教教義有深刻理解的修行階段）初心已經過去，迴向終心（指將功德迴向給一切眾生）還沒有完成，確實生病的菩薩，並且問那些初地（菩薩修行階位，指歡喜地）以上，金剛心（比喻堅固不壞的菩提心）還沒有成就的菩薩，應該如何調伏他們的生性，斷除惡行，修習善行，行菩薩道？從道理上說，維摩詰示現生病只是爲了教化那些地前（指初地之前的修行階段）已經有疾病的菩薩，初地以上的菩薩不需要示現生病。現在從調伏的角度來說，所以通盤來說。前面的慰問開導就是《般若經》中善於付囑的菩薩，後面的調伏就是《般若經》中善於護念的菩薩。問：這種差別解釋應該是這樣。 文中先說明慰問開導。在慰問開導中，先提問，然後回答，最後總結。當時，文殊師利（智慧第一的菩薩）問維摩詰（在家菩薩，以智慧和辯才著稱）說：『菩薩應該如何慰問開導有病的菩薩？』這是提問。菩薩維摩詰等各位大菩薩，應該如何慰問開導有疾病的菩薩？這裡說的『有菩薩』，就是十住位（菩薩修行階位，指十種住心）中確實生病的菩薩。說明維摩詰大慈大悲，既然爲了他們示現生病，應該如何說法安慰他們的心，使他們的修行與真理相合，從而去除疾病。問：維摩詰示現生病，普遍是爲了教化凡夫和小乘（佛教的一種流派，注重自我解脫）之人，為什麼這裡只問菩薩？答：雖然說示現生病的意思是普遍爲了凡夫，但現在維摩詰想要讓人宗奉趣向大乘（佛教的一種流派，注重普度眾生），所以現在就殊勝之處來說。上面文殊師利提問完畢。下面是維摩詰回答。回答中說明菩薩的修行安忍。
【English Translation】 English version: The Inexplicable One: The illness of sentient beings arises from the Four Great Elements (earth, water, fire, and wind). Because sentient beings are ill, I manifest illness. Because I respond to the illness of sentient beings, then the 'Great' (referring to the Dharmakaya) neither departs from the 'Great' nor does it not depart from the 'Great'. If explained from the perspective of responding to illness, the illness of sentient beings arises from the Four Great Elements. Because of sentient beings, I therefore manifest illness. Therefore, I am ill, and I also do not depart from the 'Great'. The above eight questions concluded the matters concerning Vimalakirti's (an enlightened layperson known for his wisdom and eloquence) own body. The following two questions concern the sentient beings transformed by Vimalakirti. The first question is about consolation and encouragement, and the second question is about taming (referring to harmonizing and subduing). Question: What is the difference between these two questions? Answer: The former question of consolation and encouragement asks about those who have already achieved the Ten Faiths (stages of Buddhist practice, referring to firm belief in the ten objects of faith such as the Buddha, Dharma, and Sangha), but still have outflows (referring to afflictions), whose habitual tendencies from hearing and learning have been removed, but who still have illness within them, truly sick Bodhisattvas. Vimalakirti, with great compassion, having manifested illness for them, how should he console their minds, enabling them to cultivate the path and eliminate illness? The latter question of taming asks about those who have already passed the initial mind of the Ten Understandings (referring to stages of profound understanding of Buddhist teachings), who have not yet completed the final mind of dedication (referring to dedicating merit to all sentient beings), truly sick Bodhisattvas, and also asks about those Bodhisattvas from the First Ground (stage of Bodhisattva practice, referring to the Joyful Ground) upwards, who have not yet achieved the Vajra Mind (a metaphor for the indestructible Bodhi mind), how should he tame their nature, cut off evil deeds, cultivate good deeds, and practice the Bodhisattva path? From a doctrinal perspective, Vimalakirti's manifestation of illness is only for the purpose of teaching those Bodhisattvas before the Grounds (referring to the stages of practice before the First Ground) who already have illness. Bodhisattvas above the First Ground do not need the manifestation of illness. Now, from the perspective of taming, it is spoken of comprehensively. The former consolation and encouragement is the Bodhisattva who is good at entrusting in the Prajna Sutra, and the latter taming is the Bodhisattva who is good at protecting and remembering in the Prajna Sutra. Question: This explanation of the difference should be like this. The text first explains consolation and encouragement. Within consolation and encouragement, first the question, then the answer, and finally the conclusion. At that time, Manjushri (the Bodhisattva of wisdom) asked Vimalakirti, 'How should a Bodhisattva console and encourage a sick Bodhisattva?' This is the question. How should Bodhisattvas like Vimalakirti and other great Bodhisattvas console and encourage sick Bodhisattvas? The 'Bodhisattvas' mentioned here are truly sick Bodhisattvas in the Ten Abodes (stages of Bodhisattva practice, referring to the ten abidings of the mind). It explains that Vimalakirti, with great compassion, having manifested illness for them, how should he speak the Dharma to console their minds, so that their practice aligns with the truth, thereby eliminating illness? Question: Vimalakirti's manifestation of illness is generally for the purpose of teaching ordinary people and those of the Hinayana (a school of Buddhism focused on individual liberation), why does this only ask about Bodhisattvas? Answer: Although it is said that the meaning of manifesting illness is generally for ordinary people, Vimalakirti now wants people to uphold and aspire to the Mahayana (a school of Buddhism focused on universal liberation), so now it is spoken of from the perspective of the superior. Above, Manjushri finished asking the question. Below is Vimalakirti's answer. The answer explains the Bodhisattva's practice of patience.
慰其心。菩薩行者廣即無邊。要唯有二。一者自利。二者利他。論其自利即自療病。語其利他即療他病。為說此法合成有漏聞勛習斷。塞四惡道生引善道生。趣入無漏究竟除病。論意如此。文中三對明自利利他。初有六問。約就觀解以明自利利他。次有兩句。約就善心以明自利利他。後有三句。約就行修以明自利利他。就前第一觀解之中。初有五句。明其自利。末後一句顯其利他。前五句中初四句教觀煩惱明異聲聞。第五句教其觀業明異凡夫。前四句中初之三句教生空觀。后之一句教法空觀。前生空觀中教其破有為四倒並亦遮防無為四倒。文中但舉三觀。不凈事觀故略不說也。維摩詰言說身無常不說厭離於身者。無常觀也。說身無常者破其常倒。不說厭離於身者教異聲聞聲聞之人雖知無常而厭而離身。今教菩薩知身無常不須厭離。即是遮其無為倒也。余句例然。說身有苦不說樂於涅槃者。明苦觀也。說身有苦者。破其樂倒也。不說樂於涅槃者。異聲聞也。聲聞之人見身有苦遂求涅槃不能外化故教異之。說身無我而說教導眾生者。無我觀也。說身無我者。破其我倒。而說教道眾生。異聲聞。聲聞之人知無我故舍化眾生故教異之。上來三句教生空觀訖。說身空寂不說畢竟寂滅者。此之一句教法空觀。說身空寂正明理無陰體
非有故身空寂。不說畢竟寂滅者還異聲聞。聲聞之人身入涅槃謂為永滅。今教菩薩雖得涅槃不永滅度常隨三有教化眾生。上來四句觀煩惱訖。自下一句教其觀業。明異凡夫。說悔先罪而不說入於過去罪者摧也。摧滅善法故名為罪。已作之愆稱曰先罪。追改不為故言說誨。而說入於過去者明異凡夫。凡夫之人雖亦懺悔見有罪體落謝過去。今教異彼。故言不說入於過去。上來自利。自下一句明其利他。以已之疾愍于彼疾者。明利他也。總名第一約就觀解明慰喻訖。自下第二約就善心以明慰喻。文有兩句。初明自利。后明利他。當識宿世無數劫苦明自利也。當念饒益一切眾生明利他。自下第三約就行修以明慰喻。文中三句。前二自利。后一利他。前二自利者。憶所修福念于凈命即是以作之善。教其念將回向勿生憂惱。常起精進者即是未作之善。教其忍苦更修。自下一句教其利他。當作醫王療治眾病者。明利他也。義在可解。上來三對自利利他合名第二維摩答訖。自下第三結勸修學。菩薩應如是慰喻有疾菩薩令其歡喜菩薩者。維摩詰等諸大菩薩應當如是依前所說慰喻彼實病諸小菩薩使稱其心故令歡喜。上來慰喻訖。即是教彼十信位中實病菩薩為其說法令成有漏聞薰習教學生法兩空觀厭伏人法二我執令其心喜故名慰喻。
【現代漢語翻譯】 現代漢語譯本 『非有故身空寂』，意思是不要認為身體是實有的，而要看到它的空性和寂靜。『不說畢竟寂滅者還異聲聞』，這一點與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）不同。聲聞之人身入涅槃（Nirvana，寂滅）后，認為就是永遠的斷滅。現在教導菩薩（Bodhisattva，發願救度一切眾生的修行者），即使證得涅槃，也不會永遠斷滅，而是常隨三有（欲有、色有、無色有）教化眾生。上面四句是關於觀察煩惱的教導。下面一句教導他們觀察業，以此來區別于凡夫。說懺悔過去的罪業，而不是說進入過去的罪業，是因為罪會摧毀善法，所以被稱為罪。已經做過的過錯稱為『先罪』。追悔並改正，所以說是『說誨』。而說進入過去的罪業，是爲了區別于凡夫。凡夫之人雖然也懺悔，但認為罪業的實體落入過去。現在教導不同於他們，所以說『不說入於過去』。上面是自利。下面一句說明利他，以自己的疾病憐憫他人的疾病，這是說明利他。總的來說，第一部分是就觀解來闡明慰喻。下面第二部分是就善心來闡明慰喻。文中有兩句，首先說明自利，然後說明利他。『當識宿世無數劫苦』，這是說明自利。『當念饒益一切眾生』，這是說明利他。下面第三部分是就修行來闡明慰喻。文中有三句，前兩句是自利，后一句是利他。前兩句自利是，回憶所修的福德，憶念清凈的生命，這就是已經做過的善事，教導他們憶念並將功德迴向，不要因此產生憂惱。『常起精進』，這是未做之善，教導他們忍受苦難，繼續修行。下面一句教導他們利他，『當作醫王療治眾病』，這是說明利他。其中的含義容易理解。上面三對自利利他合起來稱為第二維摩（Vimalakirti，維摩詰，一位在家菩薩的名字）的回答。下面第三部分是總結並勸勉修學。『菩薩應如是慰喻有疾菩薩令其歡喜菩薩者』，維摩詰等諸大菩薩應當像前面所說的那樣，慰問那些真正生病的小菩薩，使他們稱心如意，從而感到歡喜。上面是慰喻，也就是教導那些處於十信位中真正生病的菩薩，為他們說法，使他們通過有漏的聞熏習，學習生法兩空的觀想，厭惡並降伏人法二我執，使他們內心歡喜，所以稱為慰喻。
【English Translation】 English version 『Non-existent is the old body, empty and still.』 This means not to consider the body as real, but to see its emptiness and stillness. 『Not speaking of ultimate extinction is different from the Śrāvakas (hearers).』 Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), upon entering Nirvana (Nirvana, extinction) with their bodies, believe it to be eternal annihilation. Now, Bodhisattvas (Bodhisattva, beings who vow to save all sentient beings) are taught that even upon attaining Nirvana, they will not be eternally annihilated, but will constantly follow the Three Realms (the realms of desire, form, and formlessness) to teach and transform sentient beings. The above four lines are teachings on observing afflictions. The following line teaches them to observe karma, thereby distinguishing them from ordinary people. Speaking of repenting past sins, rather than saying entering past sins, is because sins destroy good deeds, hence they are called sins. Past transgressions are called 『former sins.』 Regretting and correcting them is why it is said 『speaking of repentance.』 And saying entering past sins is to distinguish them from ordinary people. Although ordinary people also repent, they believe the substance of sins falls into the past. Now, the teaching differs from them, hence it is said 『not speaking of entering the past.』 The above is for self-benefit. The following line explains benefiting others, pitying the illnesses of others with one's own illness, which explains benefiting others. In general, the first part clarifies consolation based on understanding and insight. The second part clarifies consolation based on good intentions. There are two lines in the text, first explaining self-benefit, then explaining benefiting others. 『One should recognize the suffering of countless kalpas in past lives,』 which explains self-benefit. 『One should think of benefiting all sentient beings,』 which explains benefiting others. The third part clarifies consolation based on practice. There are three lines in the text, the first two being self-benefit, and the last one being benefiting others. The first two lines of self-benefit are: recalling the merits cultivated, remembering the purity of life, which are the good deeds already done, teaching them to remember and dedicate the merits, not to generate worries because of this. 『Constantly arising diligence』 is the good not yet done, teaching them to endure suffering and continue practicing. The following line teaches them to benefit others, 『Acting as the king of medicine to cure all diseases,』 which explains benefiting others. The meaning is easy to understand. The above three pairs of self-benefit and benefiting others together are called the second answer of Vimalakirti (Vimalakirti, a lay bodhisattva). The third part below is a summary and exhortation to study. 『Bodhisattvas should console sick Bodhisattvas in this way, making them joyful.』 The great Bodhisattvas such as Vimalakirti should, as mentioned earlier, console those truly sick small Bodhisattvas, making them feel content and joyful. The above is consolation, which is teaching those truly sick Bodhisattvas in the Ten Faiths position, speaking Dharma for them, so that through the conditioned hearing and learning, they can learn the contemplation of the emptiness of both phenomena and self, detest and subdue the two attachments of self and phenomena, making their hearts joyful, hence it is called consolation.
自下次問調伏。文中有三。第一文殊問。第二維摩答。第三明說利益。文殊師利言居士有疾菩薩云何調伏其心者。第一問也。有疾菩薩者問彼十解初心已去乃至金剛已還箇中菩薩通名有疾。道理而言。地前菩薩直來之者受分段報有病事故名為有疾。初地已上實非有疾。然今約就煩惱以為疾故。初地已上有彼法執無明住地故。是以通名有疾菩薩也。云何調伏其心者。調者調令離過。伏者伏令修善。今時問彼十解已去菩薩云何修觀斷除煩惱令得身中究竟無病。故言云何調伏其心也。自下維摩答。答意者。教彼地前菩薩修加行智證取生空斷除人我。亦復教學法空之觀厭伏法我。初地已上教修根本無分別智證入本有法空真如斷除法我證二空故永除二我。我不生是名調伏。既□自調伏。復須利他。故亦教之修起大悲隨有攝化。論其答意義在於此。文中有二。第一明其所修。第二不住其中已下顯其所成。所修者修智修悲。所成者成不住道行也。就前所修中文復有二。第一正明所修。第二結成調伏。就前第一正明所修中。文有三對修智修悲。始從初文乃至應如是觀諸已來為第一對修智修悲。又復觀身無常已下為第二對修智修悲。后云又復觀身身不離病已下為第三對修智修悲。問曰。此之三對有何差別。答曰。若依疏釋。四義明異。不
能繁述。略舉一義。前第一對約就甚深空理修智修悲。次第二對約就苦無常理明修智修悲。后第三對約身病事明修智悲復。次更依別釋者。初對為上根人說。次對為中根人說。后對為下根人說。就第一對中文有其二。第一正教智悲。第二結勸修學。就前正教智悲中粗科有二。細分有四。粗科二者。第一明其修智。第二是有疾菩薩以無所受已下明其修悲。細分四者。前修中修小智及大智。后修悲中修小悲及大悲。故成四也。道理言之。修小智時即修小悲。修大智時即修大悲。然說法家欲令智悲相異。是故別說。此乃說之次第非行之次第也。就前修智之中文有兩分。第一明修小智。第二得是平等已下明修大智。修小智者即當地前。修大智者即在地上。就前修小智中文更有二。第一教生空觀。第二彼有疾菩薩為滅法想已下教作法空觀。問曰。地前菩薩修彼小智。只可作生空觀。云何亦作法空觀。答曰。地前菩薩十解初心斷彼見一處住地。人我執盡證得生空。三愛住地但斷現行。論其種子。留而不斷。從十解第二念已去學法空觀伏彼界外無明種子法執之心。是即生空證得成就。若也法空修學未證。故地持論云。種性菩薩二障清凈。若煩惱障斷故清凈一切智障者伏故名清凈。故知地前菩薩學法空觀伏法執也。
就前生空觀
【現代漢語翻譯】 現代漢語譯本 能夠詳細闡述。這裡簡要地舉出一個意義。前面第一對（修智修悲）是針對甚深空性的道理來修習智慧和慈悲。接下來第二對（修智修悲）是針對苦和無常的道理來闡明修習智慧和慈悲。後面第三對（修智悲復）是針對身體疾病的事情來闡明修習智慧和慈悲。接下來再根據不同的情況來解釋：第一對是為上根器的人說的，第二對是為中根器的人說的，第三對是為下根器的人說的。在第一對中又分為兩個部分：第一是正式教導智慧和慈悲，第二是總結勸勉修學。在前面正式教導智慧和慈悲的部分，粗略地分為兩個方面，細緻地分為四個方面。粗略的兩個方面是：第一是闡明修習智慧，第二是有疾病的菩薩以『無所受』以下的內容闡明修習慈悲。細緻的四個方面是：前面修習中小的智慧以及大的智慧，後面修習慈悲中小的慈悲以及大的慈悲，所以構成了四個方面。從道理上來說，修習小的智慧時就修習小的慈悲，修習大的智慧時就修習大的慈悲。然而說法的人想要讓智慧和慈悲有所不同，所以分別解說。這只是解說的次第，不是修行的次第。在前面修習智慧的部分又分為兩個部分：第一是闡明修習小的智慧，第二是『得是平等』以下的內容闡明修習大的智慧。修習小的智慧就是在初地之前，修習大的智慧就是在地上（指菩薩的各個階位）。在前面修習小的智慧的部分又分為兩個部分：第一是教導生空觀（對眾生沒有實在自性的觀察），第二是『彼有疾菩薩為滅法想』以下的內容教導修習法空觀（對一切法沒有實在自性的觀察）。有人問：地前菩薩修習小的智慧，只可以修習生空觀，為什麼也可以修習法空觀呢？回答說：地前菩薩在十解的最初階段斷除見一處住地（煩惱的住所），人我執（認為『我』是真實存在的執念）斷盡，證得生空。三愛住地（三種愛慾的住所）只是斷除現行的部分，至於種子，保留而沒有斷除。從十解的第二個念頭開始，學習法空觀，降伏界外無明種子（超出欲界、色界、無色界之外的無明）中法執（認為『法』是真實存在的執念）的心。這就是生空證得成就。如果法空修學沒有證得，所以《地持論》說：種性菩薩（具有菩薩根性的人）二障清凈，因為煩惱障斷除所以清凈，一切智障（對一切法的智慧的障礙）是降伏了，所以稱為清凈。所以知道地前菩薩學習法空觀是爲了降伏法執。 在前面生空觀（對眾生沒有實在自性的觀察）中
【English Translation】 English version It can be elaborated in detail. Here, let me briefly mention one meaning. The first pair (cultivating wisdom and compassion) is about cultivating wisdom and compassion based on the profound principle of emptiness. The second pair (cultivating wisdom and compassion) is about clarifying the cultivation of wisdom and compassion based on the principles of suffering and impermanence. The third pair (cultivating wisdom and compassion again) is about clarifying the cultivation of wisdom and compassion based on matters of physical illness. Next, further explanations are based on different situations: the first pair is for people with superior faculties, the second pair is for people with intermediate faculties, and the third pair is for people with inferior faculties. Within the first pair, there are two parts: first, formally teaching wisdom and compassion; second, concluding with encouragement to study and practice. In the preceding part of formally teaching wisdom and compassion, there are two broad aspects and four detailed aspects. The two broad aspects are: first, clarifying the cultivation of wisdom; second, the 'Bodhisattva with illness' and the following content clarify the cultivation of compassion based on 'no reception'. The four detailed aspects are: earlier, cultivating small wisdom and great wisdom; later, cultivating small compassion and great compassion, thus forming four aspects. From a doctrinal perspective, cultivating small wisdom is cultivating small compassion, and cultivating great wisdom is cultivating great compassion. However, those who expound the Dharma want to differentiate wisdom and compassion, so they explain them separately. This is merely the order of explanation, not the order of practice. In the preceding part of cultivating wisdom, there are two parts: first, clarifying the cultivation of small wisdom; second, 'achieving this equality' and the following content clarify the cultivation of great wisdom. Cultivating small wisdom is before the first ground (of a Bodhisattva), and cultivating great wisdom is on the grounds (referring to the various stages of a Bodhisattva). In the preceding part of cultivating small wisdom, there are two parts: first, teaching the 'view of emptiness of self' (生空觀, the observation that beings have no inherent self-nature); second, 'that Bodhisattva with illness, in order to eliminate the thought of Dharma' and the following content teach the cultivation of the 'view of emptiness of Dharma' (法空觀, the observation that all dharmas have no inherent self-nature). Someone asks: Bodhisattvas before the grounds cultivate small wisdom and can only cultivate the view of emptiness of self, so why can they also cultivate the view of emptiness of Dharma? The answer is: Bodhisattvas before the grounds, in the initial stage of the ten understandings, sever the 'dwelling place of seeing one' (見一處住地, the abode of afflictions), the 'attachment to self' (人我執, the clinging to the belief that 'I' truly exists) is completely severed, and they attain the emptiness of self. The 'dwelling place of the three loves' (三愛住地, the abode of the three kinds of desires) only severs the manifest aspects, while the seeds are retained and not severed. From the second thought of the ten understandings onwards, they learn the view of emptiness of Dharma, subduing the mind of 'attachment to Dharma' (法執, the clinging to the belief that 'dharmas' truly exist) in the seeds of ignorance beyond the realms (界外無明種子, ignorance beyond the desire, form, and formless realms). This is the attainment of the accomplishment of the emptiness of self. If the cultivation of the emptiness of Dharma is not attained, therefore the Bodhisattva Bhumi Sutra says: 'Bodhisattvas of the lineage (種性菩薩, those with the nature of a Bodhisattva) have two obscurations purified, because the obscuration of afflictions is severed, so it is purified, and the obscuration of omniscience (一切智障, the obstruction to the wisdom of all dharmas) is subdued, so it is called purified.' Therefore, it is known that Bodhisattvas before the grounds learn the view of emptiness of Dharma in order to subdue the attachment to Dharma. In the preceding 'view of emptiness of self' (生空觀, the observation that beings have no inherent self-nature)
中。第一就四大上破人我顯生空。第二又此病起皆由著我已下就五陰上破人我顯生空。問曰。何故約此兩處而說。答曰。良以眾生所計不同。自有眾生就四大上以起人我。自有眾生就五陰上起此人我。乃至十二入十八界亦如是如是。是故今時且約兩處破其別計。及至得彼無我觀時於四大上得知無我。不須觀陰。於五陰上得知無我。不須觀四大。又復前四大破其我相。后五陰上破其我見。就前四大上作無我觀中。初作無相性觀。次所以者何已下明作依他性觀。就前無相性觀中先明推因后正破我。維摩詰言有疾菩薩應作是念今我此病皆從前世妄想顛倒諸煩惱生者。此明推因也。有疾菩薩者取十信末後心正欲入十解初心。箇中菩薩應作是念者。推因之心不云念相。今我此病皆從前世妄想顛倒諸煩惱生今我此病者。我此病果及以病事從前世者。界內修道所斷煩惱名想倒也。顛倒者。界內見道所斷煩惱名為見倒也。由此過去二輪煩惱發業潤生感我現在病果病事。此即推因訖。問曰。本欲破我。何不直破。乃須推因。答曰。夫論斷病果者。要須斷因。其因既無。果自不起。現在果法不可說斷。故下文言。但除其病而不除法。今計我者。于彼四大果報之上計為有我。果報之法既不可斷。故須推因。第二義者。今明菩薩欲作空觀從因。
【現代漢語翻譯】 現代漢語譯本 第一，就四大（地、水、火、風）上破除人我執，顯示諸法本性是空。第二，『又此病起皆由著我』以下，就五陰（色、受、想、行、識）上破除人我執，顯示諸法本性是空。問：為什麼只就這兩處來說明？答：因為眾生的執著不同。有的眾生就四大上生起人我執，有的眾生就五陰上生起人我執，乃至十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）十八界（六根、六塵、六識）也是如此。所以現在只就這兩處破除他們不同的執著。等到獲得無我觀的時候，在四大上得知無我，就不需要再觀五陰；在五陰上得知無我，就不需要再觀四大。而且，前面的四大破除的是我相，後面的五陰破除的是我見。就在前面的四大上作無我觀中，首先是作無相性觀，其次『所以者何』以下，說明作依他性觀。就在前面的無相性觀中，先說明推究病因，然後正式破除我執。維摩詰說：『有疾菩薩應作是念，今我此病皆從前世妄想顛倒諸煩惱生』，這是說明推究病因。『有疾菩薩』指的是十信位末後的菩薩，正要進入十解位初心的菩薩。『應作是念』，推究病因的心不說是念相。『今我此病皆從前世妄想顛倒諸煩惱生』，『今我此病』，我現在的病果以及病事，『從前世』，指的是在界內修道所斷的煩惱，名為想倒。『顛倒』，指的是在界內見道所斷的煩惱，名為見倒。由此過去二輪煩惱發業潤生，感得我現在的病果病事。這就是推究病因完畢。問：本來想要破除我執，為什麼不直接破除，而需要推究病因？答：要論斷除病果，必須要斷除病因。病因既然沒有了，病果自然不會產生。現在的果法不可說斷，所以下文說：『但除其病而不除法』。現在執著於我的人，在四大果報之上執著為有我。果報之法既然不可斷，所以需要推究病因。第二層含義是，現在說明菩薩想要作空觀，要從病因入手。
【English Translation】 English version First, based on the Four Great Elements (earth, water, fire, wind), break through the attachment to 'self' and 'other' and reveal the emptiness of all dharmas. Second, from 'Moreover, this illness arises entirely from attachment to self' onwards, based on the Five Skandhas (form, feeling, perception, volition, consciousness), break through the attachment to 'self' and 'other' and reveal the emptiness of all dharmas. Question: Why only discuss these two aspects? Answer: Because sentient beings have different attachments. Some sentient beings develop attachment to 'self' and 'other' based on the Four Great Elements, while others develop this attachment based on the Five Skandhas, and so on, even with the Twelve Entrances (the six sense organs and their corresponding objects) and the Eighteen Realms (the six sense organs, the six sense objects, and the six consciousnesses). Therefore, for now, we will focus on these two aspects to break through their different attachments. When one attains the view of no-self, understanding no-self in the Four Great Elements, there is no need to observe the Five Skandhas; understanding no-self in the Five Skandhas, there is no need to observe the Four Great Elements. Furthermore, the former Four Great Elements break through the appearance of 'self', while the latter Five Skandhas break through the view of 'self'. In the practice of no-self contemplation on the Four Great Elements, first, contemplate the nature of no-appearance; second, from 'What is the reason for this?' onwards, explain the contemplation of dependent nature. In the former contemplation of the nature of no-appearance, first explain the investigation of causes, then formally break through the attachment to 'self'. Vimalakirti (name of a buddhist figure) said: 'A sick Bodhisattva (a being on the path to buddhahood) should contemplate thus: My present illness arises entirely from the delusions, inversions, and afflictions of past lives.' This explains the investigation of causes. 'A sick Bodhisattva' refers to a Bodhisattva in the final stage of the Ten Faiths, just about to enter the initial mind of the Ten Understandings. 'Should contemplate thus', the mind investigating causes is not said to be a thought-image. 'My present illness arises entirely from the delusions, inversions, and afflictions of past lives', 'My present illness' refers to the fruit of my present illness and the matter of the illness, 'from past lives' refers to the afflictions severed by cultivating the path within the Desire Realm, called the 'inversion of thought'. 'Inversions' refers to the afflictions severed by seeing the path within the Desire Realm, called the 'inversion of views'. Due to these past two wheels of afflictions creating karma and nourishing life, I experience the fruit of my present illness and the matter of the illness. This completes the investigation of causes. Question: Originally wanting to break through the attachment to 'self', why not directly break through it, but instead investigate causes? Answer: To discuss severing the fruit of illness, one must sever the cause of illness. If the cause is gone, the fruit will naturally not arise. The present fruit-dharma cannot be said to be severed, so the following text says: 'Only remove the illness, but do not remove the dharma.' Those who are now attached to 'self' are attached to 'self' on top of the Four Great Elements as retribution. Since the dharma of retribution cannot be severed, one must investigate causes. The second meaning is that now it is explained that if a Bodhisattva wants to practice emptiness contemplation, they should start from the cause of the illness.
故當知是空。故論中雲。因緣所生法我說即是空。故須推因也。自下正明作無相性觀破其我相。無有實法誰受病者。實法者。凡夫計我言自實是我體自在是我用。今明破其我體。果報身者。從彼過去煩惱因生。何處得有自實之我。故言無有實法。實我既無。誰當受病。故言誰受病者。自下明作依他性觀。先徴后釋。所以者何微也。凡夫言現見有我。青黃赤白麻麥母指。所以言無者。何自下釋。釋中舉彼四大示之令知無我。即是舉依他性遣分別性也。問曰。夫論遣分別性要。須是緣空。無漏之觀方能破我。依他性者乃是緣有即是有漏。云何破我。答曰。今言。以依他性破其我者。此是觀前方便。未入觀前緣此四大得知無我。正入觀時但緣于空不緣四大。藤蛇之喻可以準知。四大合故假名為身者。觀別成總明身假有。四大無主身亦我者。觀別破總彰我實無。攬彼四大以成此身。四大之中既無主宰。身何有我。上來約就四大作生空觀破人我相訖。自下約就五陰作生空觀破其我見。文中先明舉障后明翻障顯斷。又此病起皆由著我者。舉障也。亦是推因。前約四大已觀無我。今就五陰復觀無我。是故言又此病起者。五陰病果也。皆由著我者。明推因也。由我見故發業招生感此病果五陰身也。故十地經云。以著我故世間受身處生。
若離著我則不世間受身生處生也。是故於我不應生著者。舉觀勸厭。是前病起由著我故應當於我不生計著。上來舉障訖。自下翻障顯斷。文中有二。初明無相性觀。當起法想已下次明依他性觀。既知病本即除我想及眾生想者明無性觀。既知病本者知前著我為起病之本即除我想及眾生想者。觀過斷除。我與眾生能招病果故名為本。教令斷卻故言即除。於五陰上別計神主名之為我。於五陰上和合計我名曰眾生。總別雖殊。同是我見故齊名想。自下明作依他性觀。當起法想者。此句是總。上無想性觀直於陰上破其我執。不示陰體。此依他性觀舉陰示之令舍我執。但是五陰果報之法。何處有彼本住神我。勸舍我見之心。教起陰法之想。故言當起法想。自下明別。別中初觀察五陰。除其總我破眾生想。次又此法者已下觀察五陰除其別我破其我想。就前文中應作是念。但以眾法合成此身者。觀別成總。明身假有。起唯法起滅唯法滅者。觀別破總。明我實無。應作是念者。教其依法起于觀心故言應作是念。但之言單以之言。用陰體非一故名眾法。五陰眾法和合成身。推其體性不離五陰。是故生滅唯是陰法。陰法之上何處更有和合眾生說起說滅也。自下觀察五陰除其別我破其我相。又此法者各不相知者。觀察五陰也。前已破總。此更破
【現代漢語翻譯】 現代漢語譯本 若執著于『我』（Atman），就不會在世間受生，也不會在任何地方產生。因此，不應該對『我』產生執著。應當觀察、勸誡、厭離。之前的病癥，都是因為執著于『我』而產生的，所以應當對『我』不生起計較和執著。以上是指出障礙。下面是翻轉障礙，顯現斷除的方法。文中有兩個部分。首先是闡明無相性觀（Anatta-lakkhana），當生起法想（Dhamma-sanna）之後，接下來闡明依他性觀（Paticcasamuppada）。 既然知道了病根，就要去除『我』想（Atma-samjna）和眾生想（Sattva-samjna），這是闡明無性觀（Sunyata）。既然知道了病根，就是知道之前執著于『我』是產生疾病的根本，就要去除『我』想和眾生想。觀察過患，斷除執著。『我』和眾生能夠招致病苦的果報，所以稱為根本。教導人們斷除，所以說『即除』。在五陰（Panca-khandha）之上，分別計較神我為主宰，稱之為『我』。在五陰之上，和合計算為『我』，稱之為『眾生』。總和與分別雖然不同，但都是『我』見（Atma-drishti），所以都稱為『想』。 下面闡明修作依他性觀。『當起法想者』，這句話是總綱。上面的無想性觀直接在五陰上破除『我』執，沒有顯示五陰的本體。這個依他性觀舉出五陰來顯示，使人捨棄『我』執。這只是五陰果報之法，哪裡有那本來就存在的、神聖的『我』呢？勸導捨棄『我』見的心，教導生起陰法之想，所以說『當起法想』。 下面是分別闡明。分別中，首先觀察五陰，去除總的『我』，破除眾生想。其次，『又此法者』以下，觀察五陰，去除分別的『我』，破除『我』想。就前面的文中，應當這樣思念：只是用眾多的法（Dharma）合成這個身體。觀察分別，成就總體，說明身體是虛假的。生起只是法的生起，滅亡只是法的滅亡。觀察分別，破除總體，說明『我』是實在不存在的。『應作是念者』，教導人們依照佛法生起觀照之心，所以說『應作是念』。『但』的意思是『只是』，『以』的意思是『用』。因為陰的本體不是單一的，所以稱為『眾法』。五陰眾法和合而成身體。推究它的體性，不離五陰。因此，生滅只是陰法。陰法之上，哪裡還有和合的眾生，說生說滅呢？ 下面觀察五陰，去除分別的『我』，破除『我』相（Atma-samjna）。『又此法者各不相知者』，是觀察五陰。前面已經破除了總的『我』，這裡更進一步破除。
【English Translation】 English version If one clings to the 'self' (Atman), one will not be reborn in this world, nor will one arise anywhere. Therefore, one should not generate attachment to the 'self'. One should observe, admonish, and renounce. The previous illnesses arose because of clinging to the 'self', so one should not generate calculation and attachment to the 'self'. The above points out the obstacles. The following reverses the obstacles and reveals the method of cutting them off. There are two parts in the text. The first is to clarify the contemplation of no-self (Anatta-lakkhana). After generating the thought of Dharma (Dhamma-sanna), the next clarifies the contemplation of dependent origination (Paticcasamuppada). Since one knows the root of the illness, one must remove the thought of 'self' (Atma-samjna) and the thought of sentient beings (Sattva-samjna). This clarifies the contemplation of emptiness (Sunyata). Since one knows the root of the illness, which is knowing that clinging to the 'self' is the root of the illness, one must remove the thought of 'self' and the thought of sentient beings. Observe the faults and cut off the attachments. The 'self' and sentient beings can bring about the result of suffering, so they are called the root. Teach people to cut them off, so it is said 'immediately remove'. On the five aggregates (Panca-khandha), separately calculating the divine self as the master is called 'self'. On the five aggregates, collectively calculating as 'self' is called 'sentient beings'. Although the general and the separate are different, they are both views of 'self' (Atma-drishti), so they are both called 'thought'. The following clarifies the practice of contemplating dependent origination. 'When generating the thought of Dharma', this sentence is the general outline. The above contemplation of no-thought directly breaks the attachment to 'self' on the five aggregates, without showing the substance of the five aggregates. This contemplation of dependent origination raises the five aggregates to show, so that people abandon the attachment to 'self'. This is only the Dharma of the five aggregates as retribution, where is that originally existing, divine 'self'? Admonish to abandon the mind of the view of 'self', teach to generate the thought of the aggregates of Dharma, so it is said 'when generating the thought of Dharma'. The following is a separate explanation. In the separation, first observe the five aggregates, remove the general 'self', and break the thought of sentient beings. Secondly, 'Moreover, these dharmas' below, observe the five aggregates, remove the separate 'self', and break the thought of 'self'. Regarding the previous text, one should think like this: this body is only composed of many dharmas (Dharma). Observe the separation, achieve the whole, and explain that the body is false. Arising is only the arising of Dharma, and extinction is only the extinction of Dharma. Observe the separation, break the whole, and explain that the 'self' does not really exist. 'One should think like this', teach people to generate the mind of contemplation according to the Dharma, so it is said 'one should think like this'. 'But' means 'only', 'with' means 'use'. Because the substance of the aggregates is not singular, it is called 'many dharmas'. The five aggregates of dharmas combine to form the body. Investigating its substance, it does not leave the five aggregates. Therefore, arising and extinction are only the Dharma of the aggregates. Above the Dharma of the aggregates, where else is there a combined sentient being, speaking of arising and extinction? The following observes the five aggregates, removes the separate 'self', and breaks the appearance of 'self' (Atma-samjna). 'Moreover, these dharmas do not know each other', is observing the five aggregates. The general 'self' has already been broken before, and here it is further broken.
別。是故言又此法者五陰法也。各不相知者。計我之家謂彼神我體。是神知名為知者。五陰之法從色至識次第觀之。□□□□故言若不相知。自下正明除其別我。起時不言我起滅時不言我滅者。計我之人於五陰中別執為我。五陰生時亦言我生。五陰滅時亦言我滅。今觀陰法本無我故亦非知者。我與知者既其本無。誰分別言我生我滅也。上來約就五陰作生空觀破遣人我。合名第一作生空觀訖。即是十解初心直來菩薩四住之中斷見一處住地也。
自下第二明法空觀。即是十解第二剎那已去菩薩學伏界外有所得心加行智中學法空觀也。文有二別。初明舉障顯過。我應離之已下次明翻障顯斷。前舉障中初正明舉障。次明顯過。彼有疾菩薩為滅法想當作是念此法想者亦是顛者。此明障也。彼有疾菩薩者。彼取十解第二念已去菩薩。為滅法想者。前生空觀緣法遣生。不破法體。今法空中破其法體亦不可得。緣法之心名為法想。菩薩欲除故言為滅。境界之法從心而生。但使斷心法自不起故言為滅法想。當作是念此法想者亦是顛倒者。前人我執已是見倒。今法我執復是心倒。倒義同前故言亦是。執五陰法為有定性。翻彼法空無所得理故名顛倒。下明顯過顛倒者。是即大患者。此之心倒為過處故名大患。解有多義。是大障故故名大
【現代漢語翻譯】 現代漢語譯本： 別（Bie，語氣詞，無實義）。因此說這個法，指的是五陰法（Wu Yin Fa，構成個體經驗的五種要素：色、受、想、行、識）。各不相知指的是，執著于『我』的人認為，存在一個獨立於五陰的神我（Shen Wo，精神自我）實體。這個神我被認為是知者。觀察五陰之法，從色（Se，物質）到識（Shi，意識）依次觀察，因為[原文缺失]，所以說若不相知。下面正式闡明，去除這個『別我』。生起時不說是『我』生起，滅去時不說是『我』滅去，是因為執著于『我』的人，在五陰中分別執著地認為存在一個『我』。五陰生起時，也說『我』生起；五陰滅去時，也說『我』滅去。現在觀察五陰之法，本來就沒有『我』，因此也不是知者。『我』與知者，既然其本性不存在，那麼誰來分別說『我』生『我』滅呢？上面是就五陰作生空觀（Sheng Kong Guan，對生命現象的空性觀察），破除人我（Ren Wo，個體自我）的執著。合起來稱為第一作生空觀完畢。這就是十解（Shi Jie，十種理解）初心直來菩薩（Pu Sa，菩薩）在四住（Si Zhu，四種住處）之中，斷見一處住地（Duan Jian Yi Chu Zhu Di，斷除錯誤見解的住處）。
下面第二部分闡明法空觀（Fa Kong Guan，對事物現象的空性觀察）。這是十解第二剎那（Cha Na，極短的時間單位）以後，菩薩學習並降伏界外有所得心（Jie Wai You Suo De Xin，對外在世界有所求的心）的加行智（Jia Xing Zhi，修行智慧）中，學習法空觀。文分兩個部分。首先闡明舉出障礙，顯示過患。『我應離之已下』，下面闡明翻轉障礙，顯示斷除。前面舉出障礙中，首先正式闡明舉出障礙，其次顯示過患。『彼有疾菩薩為滅法想當作是念此法想者亦是顛者』，這闡明了障礙。『彼有疾菩薩』指的是，獲得十解第二念以后的菩薩。『為滅法想』指的是，前面的生空觀，通過緣法（Yuan Fa，以法為對像）來遣除生，但不破除法的本體。現在法空中，破除法的本體，使其也不可得。緣法之心，稱為法想（Fa Xiang，對法的概念）。菩薩想要去除它，所以說『為滅』。境界之法從心中產生，只要斷除心，法自然不會生起，所以說『為滅法想』。『當作是念此法想者亦是顛倒者』，前面人我執已經是見倒（Jian Dao，錯誤的見解），現在法我執（Fa Wo Zhi，對事物現象的自我執著）又是心倒（Xin Dao，內心的顛倒）。顛倒的含義與前面相同，所以說『亦是』。執著五陰法為有定性，與法空無所得的道理相反，所以稱為顛倒。下面顯示過患，『顛倒者。是即大患者』，這種心倒是有過患的地方，所以稱為大患。解有多義，是因為它是大的障礙，所以稱為大患。
【English Translation】 English version: Bie (an empty word with no actual meaning). Therefore, when we speak of this 'dharma' (Fa, law, principle), we are referring to the Five Skandhas (Wu Yin Fa, the five aggregates that constitute individual experience: Rupa, Vedana, Samjna, Samskara, and Vijnana). 'Each not knowing the other' means that those who cling to 'self' believe that there is a spiritual self (Shen Wo, spiritual self) entity independent of the Five Skandhas. This spiritual self is considered the knower. Observing the Five Skandhas, from Rupa (Se, form, matter) to Vijnana (Shi, consciousness) in sequence, because [original text missing], it is said that they do not know each other. The following formally clarifies the removal of this 'separate self'. When arising, it is not said that 'I' arise; when ceasing, it is not said that 'I' cease, because those who cling to 'self' separately and stubbornly believe that there is a 'self' within the Five Skandhas. When the Five Skandhas arise, they also say 'I' arise; when the Five Skandhas cease, they also say 'I' cease. Now, observing the Five Skandhas, there is originally no 'self', therefore it is not a knower. Since 'self' and the knower are inherently non-existent, who then distinguishes and says 'I' arise and 'I' cease? The above is based on the Sheng Kong Guan (Sheng Kong Guan, observation of the emptiness of life phenomena) made on the Five Skandhas, breaking the attachment to Ren Wo (Ren Wo, individual self). Together, it is called the completion of the first Sheng Kong Guan. This is the initial mind of the Bodhisattva (Pu Sa, enlightened being) who comes directly from the Ten Understandings (Shi Jie, ten understandings), dwelling in the place of cutting off views (Duan Jian Yi Chu Zhu Di, place of cutting off wrong views) among the Four Abodes (Si Zhu, four abodes).
The second part below clarifies the Dharma-sunyata contemplation (Fa Kong Guan, observation of the emptiness of phenomena). This is the Bodhisattva who, after the second moment (Cha Na, extremely short unit of time) of the Ten Understandings, learns and subdues the mind of attachment to external gains (Jie Wai You Suo De Xin, mind seeking something in the external world) in the preparatory wisdom (Jia Xing Zhi, wisdom of practice), learning the Dharma-sunyata contemplation. The text is divided into two parts. First, it clarifies the raising of obstacles and shows the faults. 'I should be separated from it below', below clarifies the turning of obstacles and shows the cutting off. In the previous raising of obstacles, first formally clarify the raising of obstacles, and then show the faults. 'The sick Bodhisattva, in order to extinguish the Dharma-thought, should think that this Dharma-thought is also inverted', this clarifies the obstacle. 'The sick Bodhisattva' refers to the Bodhisattva who has obtained the second thought after the Ten Understandings. 'In order to extinguish the Dharma-thought' refers to the previous Sheng Kong Guan, which eliminates birth by taking Dharma (Yuan Fa, taking Dharma as the object), but does not break the substance of Dharma. Now, in Dharma-sunyata, the substance of Dharma is broken, making it unobtainable. The mind that takes Dharma as its object is called Dharma-thought (Fa Xiang, concept of Dharma). The Bodhisattva wants to remove it, so it is said 'in order to extinguish'. The Dharma of the realm arises from the mind, as long as the mind is cut off, the Dharma will naturally not arise, so it is said 'in order to extinguish the Dharma-thought'. 'One should think that this Dharma-thought is also inverted', the previous attachment to the self of person is already a wrong view (Jian Dao, wrong view), now the attachment to the self of Dharma (Fa Wo Zhi, attachment to the self of phenomena) is again a mental inversion (Xin Dao, mental inversion). The meaning of inversion is the same as before, so it is said 'also'. Clinging to the Five Skandhas as having a fixed nature is contrary to the principle of Dharma-sunyata and non-attainment, so it is called inversion. Below shows the fault, 'The inverted is a great affliction', this mental inversion is a place of fault, so it is called a great affliction. There are many meanings to the explanation, because it is a great obstacle, so it is called a great affliction.
患。感大生死故名大患。障大智故障大理故障大位故障大果故大人斷故。具如此等大過患故故名大患。上來舉障訖。自下翻障顯斷。文中初句正明翻障顯斷。第二問答伏斷方法。我應離之者是初句也。云何為離者。既欲教我伏離法想。云何方法而得離之。此即問訖。離我我所者明其答也。法執之相莫過二種。一者是我。二者我所。計法有體名之為我。計法有用名我所。教其伏斷。是故言離。云何離我我所者。此更進問我與我所。無始執著云何可離。答云。謂離二法。我與我所二法上生。但離二法我自不起。云何離二法者。此即進問二法之相。謂不念內外諸法行於平等者。此明答也。一者內法。二者外法。外者生死。內者涅槃。故攝論云。若應此法自性善故成內。若外此法雖復相應則成㲉。複次內者是根。外者是塵。於此內外執有定性及以作用。是故起彼我與所。觀此內外寂靜無二不起體用。故言平等。云何行行平等者。更問平等之觀何處行之。謂我等涅槃等者答也。我者生死猶是前外。涅槃者猶是前內。於此生死涅槃之上觀之不二名行平等。所以者何徴問。生死涅槃凡聖路隔。約何道理而言平等。自下釋之。我及涅槃此二皆空者。我謂生死生死空故上等涅槃。涅槃空故下齊生死。約此空理故言平等。以何為空者。進問
【現代漢語翻譯】 現代漢語譯本 患。因為感受到巨大的生死輪迴，所以稱為大患（maha-vyādhi）。它障礙大智慧，障礙大道理，障礙大地位，障礙大果報，所以大人物要斷除它。因為它具有如此巨大的過患，所以稱為大患。以上是列舉障礙完畢。從下面開始，通過翻轉障礙來顯現斷除。文中第一句正是表明翻轉障礙來顯現斷除。第二句問答是爲了說明降伏斷除的方法。『我應離之者』是第一句。『云何為離者？』既然要教我降伏和斷除法執之想，用什麼方法才能斷除它？這是問話完畢。『離我我所者』說明了答案。法執的相狀沒有超過兩種。第一種是『我』（ātman），第二種是『我所』（ātmīya）。認為法有實體，稱之為『我』。認為法有作用，稱之為『我所』。教導人們降伏和斷除它們。所以說要遠離。『云何離我我所者？』這是更進一步地問，我和我所，從無始以來就執著，怎麼能夠斷除呢？回答說：『謂離二法』。我和我所這兩種法產生，只要離開這兩種法，『我』自然就不會生起。『云何離二法者？』這是進一步地問這兩種法的相狀。『謂不念內外諸法行於平等者』，這是說明答案。第一種是內法，第二種是外法。外法是生死（saṃsāra），內法是涅槃（nirvāṇa）。所以《攝大乘論》（Mahāyānasaṃgraha）中說：『如果這種法自性是善的，就成為內。如果外于這種法，即使相應也成為垢。』進一步說，內是根（indriya），外是塵（viṣaya）。對於這內外之法，執著於它們有固定的體性和作用，因此生起我和我所。觀察這內外之法寂靜無二，不起體和用，所以說平等。『云何行行平等者？』更進一步地問，平等的觀想在哪裡進行？『謂我等涅槃等者』是回答。『我』指生死，仍然是前面的外法。涅槃仍然是前面的內法。對於這生死和涅槃，觀察它們不二，稱為行平等。『所以者何？』這是提問。生死和涅槃，凡夫和聖人的道路隔絕。根據什麼道理說它們平等？下面解釋它。『我及涅槃此二皆空者』。『我』指生死，生死是空性的，所以在上面等同於涅槃。涅槃是空性的，所以在下面齊同於生死。根據這空性的道理，所以說平等。『以何為空者？』進一步地問，用什麼來證明是空性的？
【English Translation】 English version Suffering. Because of experiencing great birth and death, it is called great suffering (maha-vyādhi). It obstructs great wisdom, obstructs great principles, obstructs great positions, obstructs great fruits, so great people must cut it off. Because it has such great faults, it is called great suffering. The above is the enumeration of obstacles. From below, by reversing the obstacles, the cutting off is revealed. The first sentence in the text precisely indicates the reversal of obstacles to reveal the cutting off. The second question and answer are to explain the method of subduing and cutting off. 'I should be separated from it' is the first sentence. 'How to be separated?' Since you want to teach me to subdue and cut off the thought of dharma-attachment, what method can be used to cut it off? This is the end of the question. 'Separating from self and what belongs to self' explains the answer. The appearance of dharma-attachment does not exceed two kinds. The first is 'self' (ātman), and the second is 'what belongs to self' (ātmīya). Considering that dharma has substance is called 'self'. Considering that dharma has function is called 'what belongs to self'. Teach people to subdue and cut them off. That's why it is said to separate. 'How to separate from self and what belongs to self?' This is a further question, how can self and what belongs to self, which have been clung to since beginningless time, be cut off? The answer is: 'It is said to separate from the two dharmas'. These two dharmas, self and what belongs to self, arise. As long as these two dharmas are separated from, 'self' will naturally not arise. 'How to separate from the two dharmas?' This is a further question about the appearance of these two dharmas. 'It is said not to think of the inner and outer dharmas and to practice equality', this explains the answer. The first is the inner dharma, and the second is the outer dharma. The outer dharma is birth and death (saṃsāra), and the inner dharma is nirvāṇa. Therefore, in the Mahāyānasaṃgraha: 'If this dharma is good in nature, it becomes inner. If it is outside this dharma, even if it corresponds, it becomes defilement.' Furthermore, the inner is the root (indriya), and the outer is the dust (viṣaya). Regarding these inner and outer dharmas, clinging to them as having fixed substance and function, therefore self and what belongs to self arise. Observing these inner and outer dharmas as silent and non-dual, not arising substance and function, therefore it is said to be equal. 'How to practice equality?' Further asking, where is the contemplation of equality practiced? 'It is said that self is equal to nirvāṇa' is the answer. 'Self' refers to birth and death, which is still the previous outer dharma. Nirvāṇa is still the previous inner dharma. Regarding this birth and death and nirvāṇa, observing them as non-dual is called practicing equality. 'Why is it so?' This is asking. Birth and death and nirvāṇa, the paths of ordinary people and sages are separated. According to what principle is it said that they are equal? The following explains it. 'Self and nirvāṇa, both of these are empty'. 'Self' refers to birth and death, birth and death are empty, so above it is equal to nirvāṇa. Nirvāṇa is empty, so below it is equal to birth and death. According to this principle of emptiness, it is said to be equal. 'What is empty?' Further asking, what is used to prove that it is empty?
空體。此中菩薩得其空者。為是實性真如之空。為是假名緣和之空。答言。但以名字故空者。得彼緣和空也。地前菩薩于彼一僧祇劫中聞佛言教說一切法空。耳識聞聲引意識起引多道理。恒思量數數習之。生乃能遂薰本識成空種子。無漏意識欲現行時。此空種子流入意識。于意識中有空境界。當識心起知一切法緣和故有無性故空。緣彼名字成此空故。故言但以名字故空。然此空境三性往收義通三性。從心變異是分別性。屬種子故是依他性。無相真故是真實性也。如此二法無決定性者。生死涅槃如此二法緣和故有無故空。無定性。上來明法空觀訖。合名第一修小智竟。
自下第二明修大智。上修小智斷其惑障。下修大智斷其智障。二障不生是真調伏。又上修小智除分段生死。下修大智除變易生死。二死不起是真療病。又上修小智即是地前證生空觀。下修大智即是初地證法空觀。顯二空故究竟調伏。就修大智之中文有二分。初明舉障。次明顯斷。得是平等無有餘病唯有空病者舉障也。地前菩薩假教之中於一切法得。彼緣和故有無性故空。不見生死涅槃差別。故言得是平等。唯只緣空不復著有。有病永忘故言無有餘病。說此空法為破有病。有病雖除執空不捨。空不捨故空還成病。故言唯有空病。問曰。為當唯緣空之心
【現代漢語翻譯】 現代漢語譯本：空性。此處的菩薩證悟空性，是證得實性真如之空，還是假名緣和之空？回答是：僅僅以名字而為空的，是證得緣和之空。地上菩薩之前的菩薩，在一個阿僧祇劫中聽聞佛陀教導宣說一切法空，耳識聽聞聲音，引導意識生起，引發諸多道理。恒常思量，數數修習，才能逐漸熏習本識，成就空性種子。無漏意識想要現行時，此空性種子流入意識，在意識中產生空性境界。當識心生起時，了知一切法因緣和合而有，沒有自性所以為空。因為依緣于名字而成就此空性，所以說僅僅以名字而為空。然而此空性境界，從三性來歸納，義理上貫通三性。從心識變異來說，是分別性；屬於種子來說，是依他性；無相真實來說，是真實性。如此生死、涅槃二法沒有決定性，生死涅槃如此二法，因緣和合而有，沒有自性所以為空，沒有定性。以上闡明法空觀完畢，合起來稱為第一修小智結束。 從下面開始第二部分，闡明修大智。上面修小智是爲了斷除惑障，下面修大智是爲了斷除智障。兩種障礙都不產生，才是真正的調伏。另外，上面修小智是去除分段生死，下面修大智是去除變易生死。兩種死亡都不生起，才是真正的療病。另外，上面修小智就是地上菩薩之前證得生空觀，下面修大智就是初地菩薩證得法空觀。彰顯二空，所以究竟調伏。在修大智的內容中分為兩部分。首先闡明舉出障礙，其次闡明明顯斷除。『得到的是平等，沒有其他疾病，唯有空病』，這是舉出障礙。地上菩薩之前的菩薩，在假教之中，對於一切法，證得因緣和合而有，沒有自性所以為空。不見生死涅槃的差別，所以說『得到的是平等』。唯獨執著于空，不再執著于有，有病的痛苦永遠忘記，所以說『沒有其他疾病』。宣說此空法是爲了破除有病，有病雖然去除，但執著于空卻不捨棄。因為空不捨棄，所以空反而成了疾病，所以說『唯有空病』。問：應當僅僅緣于空的心嗎？
【English Translation】 English version: Emptiness. When a Bodhisattva attains emptiness, is it the emptiness of true suchness of reality, or the emptiness of dependent origination of false names? The answer is: that which is empty merely by name is the emptiness of dependent origination. Bodhisattvas before the Bhumi (stages of enlightenment) hear the Buddha's teachings on the emptiness of all dharmas for one asamkhya-kalpa (incalculable eon). The ear-consciousness hears sounds, leading to the arising of mind-consciousness, which evokes many principles. Constant contemplation and repeated practice gradually cultivate the fundamental consciousness, forming the seed of emptiness. When the undefiled consciousness wishes to manifest, this seed of emptiness flows into the consciousness, creating a state of emptiness within the consciousness. When the mind of consciousness arises, it knows that all dharmas exist due to dependent origination and are empty because they lack inherent nature. Because this emptiness is formed based on names, it is said to be empty merely by name. However, this state of emptiness, when categorized by the three natures, is conceptually connected to all three. From the perspective of mental transformation, it is the nature of discrimination (parikalpita); belonging to the seed, it is the nature of dependence (paratantra); being without characteristics and true, it is the nature of reality (pariniṣpanna). These two dharmas, such as samsara (birth and death) and nirvana, have no fixed nature. These two dharmas, samsara and nirvana, exist due to dependent origination and are empty because they lack inherent nature, having no fixed nature. The above explains the contemplation of the emptiness of dharmas, collectively called the completion of the first cultivation of lesser wisdom. From here begins the second part, explaining the cultivation of great wisdom. The above cultivation of lesser wisdom is to eliminate the afflictive obscurations (klesha-avarana), while the following cultivation of great wisdom is to eliminate the cognitive obscurations (jnana-avarana). The non-arising of both obscurations is true taming. Furthermore, the above cultivation of lesser wisdom removes segmented birth and death (samsara), while the following cultivation of great wisdom removes transformational birth and death (samsara). The non-arising of both deaths is true healing. Furthermore, the above cultivation of lesser wisdom is the realization of the emptiness of self (pudgala-sunyata) before the Bhumi, while the following cultivation of great wisdom is the realization of the emptiness of dharmas (dharma-sunyata) by the Bodhisattvas on the first Bhumi. Manifesting the two emptinesses is ultimate taming. Within the content of cultivating great wisdom, there are two parts. First, clarifying the raising of obstacles; second, clarifying the clear cutting off. 'What is attained is equality, with no other illness, only the illness of emptiness' – this is raising the obstacle. Bodhisattvas before the Bhumi, within the provisional teachings, attain, regarding all dharmas, that they exist due to dependent origination and are empty because they lack inherent nature. They do not see the difference between samsara and nirvana, so it is said 'what is attained is equality'. They only cling to emptiness and no longer cling to existence. The suffering of the illness of existence is forever forgotten, so it is said 'with no other illness'. Explaining this dharma of emptiness is to break the illness of existence. Although the illness of existence is removed, clinging to emptiness is not abandoned. Because emptiness is not abandoned, emptiness becomes an illness, so it is said 'only the illness of emptiness'. Question: Should the mind only be focused on emptiness?
是病。為當所緣空境亦是病。答曰。兩釋不同。若依南道師解。空心空境悉皆是病。所以然者。境由心變。境不離心。心既是病。境亦是病。若也斷時唯斷其心。境自不起。若依北道師釋。緣空之心是病。空境不病。所以然者。空境真法何得是病。心緣于境橫起執著。故心是病。是故斷時唯斷其心。不斷其境。雖有兩家。今依前義。上來明舉障訖。道理為言。此迴向終欲入初地大有諸障。所謂界內見惑習氣三愛隨眠正之與習及以界外最初無明住地漏業等。此中文略故不備□。今空病者。緣空之心無漏業也。空病亦空者。此明翻障顯斷。本期說空。為彼有病。有病既遣。空亦須除。故論云。大聖說空法。為離諸見故。若人著于空。諸佛所不化。故言空病亦空。上來明修大智訖。即是從初地已去乃至金剛已還總是修大智位。然今就難處作法故復且說初地心也。合名第一修智已了。
自下第二明其修悲。問曰。眾行之中何故獨修智悲兩行。答。智悲兩行攝眾行盡。是故偏明。論其修智即是自調。語其修悲即是調他。論其修不住生死即異凡夫。語其修悲不住涅槃即異聲聞。論其修智得菩薩名。語其修悲得摩訶薩稱。論其修智依厭離九為心求一切智心。語其修悲依深念眾生心成。論其修智依律儀戒攝善法戒成。語其修悲依
【現代漢語翻譯】 現代漢語譯本：問：『是病』是什麼意思？認為所緣的空境也是病嗎？答：兩種解釋不同。如果按照南道師的解釋，空心和空境都是病。為什麼這樣說呢？境由心變，境不離心，心既然是病，境也是病。如果想要斷除，只需斷除其心，境自然不起。如果按照北道師的解釋，緣空的心是病，空境不是病。為什麼這樣說呢？空境是真法，怎麼會是病呢？是心緣于境，橫生執著，所以心是病。因此，斷除時只需斷除其心，不斷除其境。雖然有兩家之說，現在依從前一種解釋。上面已經說明了種種障礙，從道理上來說，這種迴向最終想要進入初地，會有各種各樣的障礙，包括界內的見惑習氣、三愛隨眠、正使和習氣，以及界外的最初無明住地、漏業等。這裡因為文字簡略，所以沒有完全列舉。現在所說的『空病』，是指緣空之心的無漏業。『空病亦空』，這是說明翻轉障礙，顯現斷除。本來期望說空，因為他們有病。有病既然已經去除，空也必須去除。所以《論》中說：『大聖說空法，為離諸見故。若人著于空，諸佛所不化。』所以說『空病亦空』。上面已經說明了修習大智，也就是從初地開始，直到金剛位為止，都是修習大智的階段。然而現在就難處來做法，所以又且說初地心。合起來稱為第一修智完畢。 從下面開始，第二部分說明修習大悲。問：在眾多修行中，為什麼唯獨修習智慧和大悲這兩種修行？答：智慧和大悲這兩種修行涵蓋了所有修行，所以特別說明。論及修習智慧，就是自我調伏；論及修習大悲，就是調伏他人。論及修習智慧，不住生死，就不同於凡夫；論及修習大悲，不住涅槃（Nirvana），就不同於聲聞（Śrāvaka）。論及修習智慧，可以得到菩薩（Bodhisattva）的名稱；論及修習大悲，可以得到摩訶薩（Mahāsattva）的稱謂。論及修習智慧，依靠厭離九有之心，尋求一切智心；論及修習大悲，依靠深念眾生之心而成。論及修習智慧，依靠律儀戒和攝善法戒成就；論及修習大悲，依靠……
【English Translation】 English version: Question: What does 'is sickness' mean? Is it also a sickness to consider the object of focus, emptiness, as a sickness? Answer: There are two different interpretations. According to the Southern School's explanation, both the mind of emptiness and the realm of emptiness are sicknesses. Why is this so? The realm changes according to the mind; the realm is inseparable from the mind. Since the mind is a sickness, the realm is also a sickness. If one wants to eliminate them, one only needs to eliminate the mind, and the realm will naturally not arise. According to the Northern School's explanation, the mind that focuses on emptiness is a sickness, but the realm of emptiness is not a sickness. Why is this so? The realm of emptiness is the true Dharma (truth), how could it be a sickness? It is the mind that clings to the realm and gives rise to attachments, so the mind is the sickness. Therefore, when eliminating, one only needs to eliminate the mind, not the realm. Although there are two schools of thought, we now follow the former explanation. The above has explained the various obstacles. In terms of principle, this dedication ultimately aims to enter the first Bhumi (stage of Bodhisattva path), and there will be various obstacles, including the habitual tendencies of the afflictions of views within the realm, the three loves, the latent tendencies, the fundamental and habitual afflictions, as well as the fundamental ignorance of the abiding place, the outflows of karma, etc., outside the realm. Because the text is concise here, it is not fully listed. The 'sickness of emptiness' now refers to the outflow of karma of the mind that focuses on emptiness. 'The sickness of emptiness is also empty' means to reverse the obstacles and reveal the elimination. Originally, it was expected to speak of emptiness because they had a sickness. Now that the sickness has been removed, emptiness must also be removed. Therefore, the Treatise says: 'The Great Sage speaks of the Dharma of emptiness to eliminate all views. If a person clings to emptiness, the Buddhas cannot transform them.' Therefore, it is said that 'the sickness of emptiness is also empty.' The above has explained the cultivation of great wisdom, which is from the first Bhumi onwards, up to the Vajra (diamond) position, is the stage of cultivating great wisdom. However, now we are making Dharma in a difficult place, so we will also talk about the mind of the first Bhumi. Together, it is called the completion of the first cultivation of wisdom. From below, the second part explains the cultivation of great compassion. Question: Among the many practices, why only cultivate the two practices of wisdom and compassion? Answer: The two practices of wisdom and compassion encompass all practices, so they are specifically explained. Speaking of cultivating wisdom, it is self-taming; speaking of cultivating great compassion, it is taming others. Speaking of cultivating wisdom, not dwelling in Samsara (cycle of rebirth), it is different from ordinary people; speaking of cultivating great compassion, not dwelling in Nirvana (Nirvana), it is different from Śrāvaka (Hearers). Speaking of cultivating wisdom, one can obtain the name of Bodhisattva (Bodhisattva); speaking of cultivating great compassion, one can obtain the title of Mahāsattva (Great Being). Speaking of cultivating wisdom, relying on the mind of aversion to the nine existences, seeking the mind of all-knowing wisdom; speaking of cultivating great compassion, relying on the mind of deep thought of sentient beings. Speaking of cultivating wisdom, relying on the precepts of discipline and the precepts of gathering good Dharmas to achieve; speaking of cultivating great compassion, relying on...
攝眾生戒成。論其修智成智德共斷德。語其修悲即成恩德。論其修智得法身共報身。語其修悲得化身。是故智悲遍攝眾行。就此修悲。文中還兩分。
第一明修小悲。即是地前。第二彼有疾菩薩應念我病非真非有已下明修大悲。即是地上。就前小悲中先論其意后釋其文。論其意者。地前菩薩直來之人修其小悲。小悲體相即是眾生緣及以法緣。悲以緣彼所化眾生名眾生緣。悲心緣彼化眾生法名為法緣。然凡欲教化罪眾生。須要同彼六道眾生受六道身方能攝化。若是地上諸大菩薩神力大故遂能變化作六道身隨有攝化。地前菩薩神力小故不能化身。若不教化覆成破菩薩戒。然今菩薩即須用彼實惑業受六道身。問曰。地前菩薩何處有惑。答曰。四住煩惱據彼地前菩薩神力並能斷盡。欲將此惑潤業受生故有斷不斷。論其見一處住地。地前菩薩並患悉斷盡更無遣余。三愛住地留而不斷。三受現行亦斷不留。斷現行故異彼凡夫。留住地故異聲聞也。將此三受隨眠煩惱潤彼無始已來六道之業更加悲願之力。為此義故方為此義故方得受生六道教化。然此菩薩因實惑業以受生。故入地獄中亦受輕苦。以受苦故速生厭離。悲願力故還復入中。此即地前菩薩悲相如是。雖經文中分為兩別。第一正明修悲。第二文殊師利是為已下明結嘆顯勝
【現代漢語翻譯】 現代漢語譯本： 通過攝受眾生來成就戒律。論及修習智慧，成就智德和斷德。談及修習慈悲，就成就恩德。論及修習智慧，獲得法身和報身。談及修習慈悲，獲得化身。因此，智慧和慈悲遍攝一切修行。就此修習慈悲而言，文中還分為兩部分。
第一部分闡明修習小悲，即是十地之前。第二部分從『彼有疾菩薩應念我病非真非有』以下，闡明修習大悲，即是十地之上。就前面的小悲而言，先論述其意義，后解釋其文句。論述其意義是：十地之前的菩薩直接修習小悲。小悲的體相即是眾生緣和法緣。以慈悲心緣于所教化的眾生，名為眾生緣。以慈悲心緣于教化眾生的法，名為法緣。然而，凡是想要教化罪惡的眾生，必須和他們一樣承受六道輪迴之身，才能攝受教化。如果是地上諸大菩薩，因為神通力廣大，所以能夠變化成六道之身，隨緣攝受教化。十地之前的菩薩神通力較小，不能化身。如果不教化，又會違犯菩薩戒。因此，現在的菩薩必須用真實的惑業來承受六道之身。有人問：十地之前的菩薩哪裡還有惑？回答說：四住煩惱（四種根本煩惱），根據十地之前菩薩的神力，都能夠斷盡。想要用這些惑來滋潤業力，承受果報，所以有斷與不斷。論及其見一處住地（見道所斷的煩惱），十地之前的菩薩都能夠完全斷盡，不再殘留。三愛住地（三種細微的愛慾煩惱）保留而不去斷。三受（三種感受）現行時也斷除而不殘留。斷除現行的緣故，不同於凡夫。保留住地的緣故，不同於聲聞乘。將這三種感受的隨眠煩惱，滋潤無始以來六道輪迴的業力，再加上慈悲願力的作用。爲了這個緣故，才能夠受生於六道之中進行教化。然而，這位菩薩因為真實的惑業而受生，所以在地獄中也只承受輕微的痛苦。因為承受痛苦的緣故，迅速產生厭離之心。憑藉慈悲願力的作用，又再次進入其中。這就是十地之前菩薩的慈悲之相。雖然經文中分為兩部分，第一部分是正式闡明修習慈悲，第二部分從『文殊師利是為』以下，闡明總結讚歎，彰顯殊勝。
【English Translation】 English version: Accomplishing precepts through embracing sentient beings. Discussing the cultivation of wisdom, one achieves wisdom-virtue and severance-virtue. Speaking of cultivating compassion, one achieves grace-virtue. Discussing the cultivation of wisdom, one obtains the Dharmakaya (法身, Dharma body) and Sambhogakaya (報身, Reward body). Speaking of cultivating compassion, one obtains the Nirmanakaya (化身, Transformation body). Therefore, wisdom and compassion encompass all practices. Regarding this cultivation of compassion, the text is further divided into two parts.
The first part clarifies the cultivation of lesser compassion, which is before the Ten Grounds (地, Bhumi). The second part, starting from 'When a Bodhisattva with illness should contemplate that my illness is neither true nor existent,' clarifies the cultivation of great compassion, which is on the Ten Grounds. Regarding the former lesser compassion, first discuss its meaning, then explain its text. Discussing its meaning: Bodhisattvas before the Ten Grounds directly cultivate lesser compassion. The essence of lesser compassion is the sentient being-condition (眾生緣, sentient being condition) and the dharma-condition (法緣, dharma condition). Compassion that arises from the sentient beings to be transformed is called the sentient being-condition. Compassion that arises from the dharma of transforming sentient beings is called the dharma-condition. However, anyone who wishes to teach and transform sinful sentient beings must endure the six realms of existence (六道, six realms) like them in order to embrace and transform them. If they are great Bodhisattvas on the Grounds, because of their great spiritual power, they can transform into the bodies of the six realms and embrace and transform them according to conditions. Bodhisattvas before the Ten Grounds have little spiritual power and cannot transform their bodies. If they do not teach and transform, they will violate the Bodhisattva precepts. Therefore, the current Bodhisattva must use real delusion and karma to endure the bodies of the six realms. Someone asks: Where do Bodhisattvas before the Ten Grounds have delusion? The answer is: The four abodes of affliction (四住煩惱, four fundamental afflictions), according to the spiritual power of Bodhisattvas before the Ten Grounds, can all be completely severed. Wanting to use these afflictions to moisten karma and receive rebirth, there is severance and non-severance. Discussing the abode of seeing one place (見一處住地, afflictions severed by the path of seeing), Bodhisattvas before the Ten Grounds can completely sever them all, leaving nothing remaining. The three abodes of love (三愛住地, three subtle afflictions of love) are retained and not severed. The three feelings (三受, three feelings) are also severed when they manifest and are not left remaining. Because they sever the manifest, they are different from ordinary people. Because they retain the abodes, they are different from Sravakas (聲聞, Hearers). Using these dormant afflictions of the three feelings to moisten the karma of the six realms from beginningless time, plus the power of compassionate vows. For this reason, they can be reborn in the six realms to teach and transform. However, this Bodhisattva is reborn because of real delusion and karma, so they only endure slight suffering in hell. Because they endure suffering, they quickly generate aversion. Relying on the power of compassionate vows, they re-enter. This is the aspect of compassion of Bodhisattvas before the Ten Grounds. Although the text is divided into two parts, the first part formally clarifies the cultivation of compassion, and the second part, starting from 'Manjushri is for,' clarifies the conclusion of praise, highlighting the excellence.
。就前第一正修悲中文次相生有其五。后是有疾菩薩以無所受者。此即第一明自□受。有疾菩薩者十解第二剎那已迴向終心已還箇中菩薩。此諸菩薩計其功能並能斷彼六道果報有受之身。故言以無所受。而受諸受者。此即第二明為物現受。以慈悲故欲化眾生。是故現起六道受身。故言而受諸受也。未具佛法亦不滅受而取證。此即第三明受不息。未具初地已上佛法。終不滅此三有受身因於聲聞中道證滅也。設身有苦念惡趣眾生起大悲心者。此即第四明依受生悲。明諸菩薩在地獄中雖受輕苦念眾生故起大悲心不生厭離。言大悲者。實是小悲通名大也。我既調伏亦當調伏一切眾生者。此即第五明依悲起化。文中次第別有三分。此即第一明起化心。菩薩念言。我修智故自利調伏更須修悲亦當調伏一切眾生也。但除其病而不除法者。此即第二明知化宜。病者是心法者是境。境有其妄。論其妄境從心而生。但斷其心境自不起。故不除法。語其真境本不可斷。豈得言除。故佛性論云。三性幾應知幾不應知。答曰。一切皆應知。幾應斷幾不應斷。答曰。二性不可斷。一性可斷。分別性本無故不可斷。真實性實有故不可斷。依他性緣和有故是以可斷。問曰。依他緣和有可許。觀之得無生分別。一向無不應觀得無相。答曰。觀法異斷法異。
【現代漢語翻譯】 現代漢語譯本：關於前五種正確的修行，首先是悲心，其次是相續產生五種（狀態）。之後是有疾病的菩薩，因為沒有執受（無所受：不執著于感受）。這指的是第一種，明白自身不執著于感受（明自□受）。有疾病的菩薩指的是十地中第二地的菩薩，在剎那間已經迴向，最終的心已經迴歸到中間的菩薩。這些菩薩計算他們的功德，都能夠斷除六道輪迴的果報，擁有接受果報的身體。所以說『以無所受』。『而受諸受者』，這指的是第二種，爲了眾生而示現接受（為物現受）。因為慈悲的緣故，想要教化眾生，因此示現六道輪迴的身體，所以說『而受諸受也』。沒有完全具備佛法，也不滅除感受而取得證悟。這指的是第三種，感受不會停止（受不息）。沒有完全具備初地以上的佛法，最終不會滅除這三有（欲界、色界、無色界）的受身，因為聲聞乘的中間道路證悟了滅盡。假設身體有痛苦，想到惡趣的眾生，生起大悲心，這指的是第四種，依靠感受而生起悲心（依受生悲）。說明諸位菩薩在地獄中，即使承受輕微的痛苦，想到眾生，因此生起大悲心，不會產生厭惡和舍離。所說的大悲心，實際上是小悲心，普遍地稱為大悲心。『我既然已經調伏，也應當調伏一切眾生』，這指的是第五種，依靠悲心而發起教化（依悲起化）。文中次第分別有三個部分。這指的是第一種，發起教化的心。菩薩想到：我因為修習智慧而自利調伏，更需要修習悲心，也應當調伏一切眾生。『但除其病，而不除法』，這指的是第二種，知道教化的適宜。病指的是心，法指的是境。境有虛妄。討論虛妄的境，是從心而生。只要斷除其心，境自然不會生起，所以不去除法。說到真實的境，本來就不可斷除，怎麼能說去除呢？所以《佛性論》說：『三種自性，哪些應該知道，哪些不應該知道？』回答說：『一切都應該知道。』『哪些應該斷除，哪些不應該斷除？』回答說：『兩種自性不可斷除，一種自性可以斷除。』分別性（分別性：虛妄分別的自性）本來就沒有，所以不可斷除。真實性（真實性：真如實性的自性）真實存在，所以不可斷除。依他性（依他性：依他起性的自性）是因緣和合而有，因此是可以斷除的。』問：『依他緣和有可以允許，觀察它卻得不到無生，分別性一向沒有，不應該觀察卻得不到無相。』回答說：『觀察法和斷法是不同的。』
【English Translation】 English version: Regarding the first five correct practices, first is compassion, and then the continuous arising of the five (states). After that, there are Bodhisattvas with illness, because they have no acceptance (Wu Suo Shou: non-attachment to feelings). This refers to the first, understanding that oneself is not attached to feelings (Ming Zi □ Shou). The Bodhisattvas with illness refer to the Bodhisattvas of the second ground in the ten grounds, who have already dedicated in an instant, and the final mind has returned to the middle Bodhisattva. These Bodhisattvas, calculating their merits, are all able to cut off the karmic retribution of the six realms, possessing bodies that receive retribution. Therefore, it is said 'because they have no acceptance (Yi Wu Suo Shou).' 'But receive all receptions (Er Shou Zhu Shou Zhe),' this refers to the second, manifesting acceptance for the sake of sentient beings (Wei Wu Xian Shou). Because of compassion, wanting to teach and transform sentient beings, therefore manifesting the bodies of the six realms, so it is said 'but receive all receptions (Er Shou Zhu Shou Ye).' Not fully possessing the Buddha-dharma, nor extinguishing feelings to attain enlightenment. This refers to the third, feelings will not cease (Shou Bu Xi). Not fully possessing the Buddha-dharma above the first ground, ultimately will not extinguish the body of these three realms (desire realm, form realm, formless realm), because the middle path of the Sravaka vehicle realizes extinction. Suppose the body has suffering, thinking of the sentient beings in the evil realms, giving rise to great compassion, this refers to the fourth, relying on feelings to give rise to compassion (Yi Shou Sheng Bei). Explaining that the Bodhisattvas in hell, even if they endure slight suffering, thinking of sentient beings, therefore giving rise to great compassion, will not produce aversion and abandonment. The so-called great compassion is actually small compassion, universally called great compassion. 'Since I have already tamed, I should also tame all sentient beings,' this refers to the fifth, relying on compassion to initiate teaching (Yi Bei Qi Hua). The text is divided into three parts in order. This refers to the first, initiating the mind of teaching. The Bodhisattva thinks: I cultivate wisdom for self-benefit and taming, and I need to cultivate compassion even more, and I should also tame all sentient beings. 'But remove their illness, and do not remove the Dharma,' this refers to the second, knowing the appropriateness of teaching. Illness refers to the mind, Dharma refers to the object. The object has illusion. Discussing the illusory object, it arises from the mind. As long as you cut off its mind, the object will naturally not arise, so do not remove the Dharma. Speaking of the true object, it is originally impossible to cut off, how can you say remove it? Therefore, the Buddha-nature Treatise says: 'Of the three natures, which should be known, and which should not be known?' The answer is: 'All should be known.' 'Which should be cut off, and which should not be cut off?' The answer is: 'Two natures cannot be cut off, one nature can be cut off.' The discriminated nature (Fenbie Xing: the nature of false discrimination) originally does not exist, so it cannot be cut off. The real nature (Zhenshi Xing: the nature of true suchness) truly exists, so it cannot be cut off. The dependent nature (Yita Xing: the nature of dependent arising) is caused by the combination of conditions, therefore it can be cut off.' Question: 'The dependent arising can be allowed, but observing it does not obtain non-arising, the discriminated nature has always been non-existent, shouldn't observing it not obtain non-appearance?' The answer is: 'Observing the Dharma and cutting off the Dharma are different.'
義如別解。為斷病本而教導之者。此即第三明其化相。自下進問。何謂病本謂有攀緣此答。病本攀緣者。心心取前境名作攀緣。從有攀緣則為病本。但使有心則能起病故名為本。下問攀緣之處。何所攀者。於何處所起此攀緣者煩惱病。謂之三界者答也。於三界中有攀緣者。能起□□自下欲斷攀緣問取其法。云何斷攀緣者問也。以無所得若無所得則無攀緣者答也。無所得者空也。教其□作無相無生觀。觀心體空名無所得。心既無得。即無攀緣。攀緣既無。何有病本。何謂無所得者。所得者進問無所得觀。依何而成下答。謂二見亦有作本作。謂離二見義只相似。此明答也。不起二見名無所得。何謂二見者進問二見之相。答言。謂內見外見是無所者。內者是根。外者是塵。心緣此二名為二見。又內者涅槃。外者生死。緣此二故名為二見。教諸眾生觀法無相觀相無生。是故名為無所得也。上來修小悲訖。自下結嘆顯勝。先結后嘆。文殊師利是為有病菩薩調伏其心此明結也。自下嘆修顯勝。先結說須譬喻。后合譬為斷老病死苦。是菩薩菩提者。為斷眾生老病死苦是菩薩道也。此即順彰有益。若不如是己所修治為無惠利者。若不如是兼斷眾生者。病死者菩薩所行則無施惠眾之利。□□□彰有損。自下譬喻。譬如勝怨乃可為勇者。如
人自除□□□復能為他降伏怨敵。此名勝怨。謂之為勇也。自下□□□□兼除老病死者菩薩之謂也。如是菩薩自除老死兼□□□□老病死方是菩薩之稱謂也。上來明修小悲。
自下明修大悲。大悲者即是無緣悲也。文中有二。第一牒取無分別觀為修悲之所依。第二作是觀時已下明依觀修悲。前牒無分別觀者猶是前大智也。彼有疾菩薩應須作是念如我此病非真有眾生病亦非真非有者。有疾菩薩即是初地已上菩薩。有法執故通名有疾。教發起觀之心故言應作是念。自下正明依心起觀。如我此病非真非有法。執煩惱名為此病。非真者有。非有者空。觀此病因。非空非有。眾病亦非真非有。我病既然。眾生亦爾。不定是空。不定是有。又真非者病相。非真。非有者病體。非有。問曰。何故牒此無分別觀來有何意。答曰。欲修大悲要須得此無分別□□無此觀。悲心緣有或生深著。由此觀故大悲隨有常化眾生而無深著。上來牒取大智無分別觀以為修悲之所依訖。
自下第二正明依觀修悲。文復有二。第一明舍小悲。第二若能離此已下明修大悲。舍小悲中初正舍。次微問解釋。作是觀時于諸眾生若起愛見大悲即應舍離者。正明舍小悲也。作前真觀已。當身及眾生病非真非有之時。若更眾生愛之慾度者。如此大悲即應舍離
【現代漢語翻譯】 現代漢語譯本：人如果能先去除自身的煩惱，才能進一步幫助他人降伏怨敵。這叫做『勝怨』，也可以稱之為勇敢。如果能進一步去除自身以及他人的衰老、疾病和死亡，才能稱之為菩薩。像這樣的菩薩，自己去除衰老和死亡，並且幫助他人去除衰老、疾病和死亡，才真正配得上菩薩的稱號。以上闡述的是修習小悲。
下面闡述的是修習大悲。所謂大悲，就是無緣大悲。這段經文分為兩部分。第一部分是援引無分別觀作為修習大悲的基礎。第二部分是『作是觀時已下』，闡述依據無分別觀修習大悲。前面援引無分別觀，實際上就是之前所說的大智。如果菩薩生病了，應當這樣想：我的這個病不是真實存在的，眾生的病也不是真實存在的。『非有者』，指的是空性。『有疾菩薩』，指的是初地以上的菩薩。因為還有法執，所以統稱為『有疾』。爲了啓發菩薩發起觀照之心，所以說『應作是念』。下面正式闡述依據內心生起觀照。『如我此病非真非有法』，執著煩惱就叫做『此病』。『非真者有』，指的是有；『非有者空』，指的是空。觀察這個病的起因，既不是空，也不是有。眾生的病也不是真實存在的。我的病是這樣，眾生的病也是這樣。不一定是空，也不一定是有。另外，『真非者』指的是病相，不是真實的；『非有者』指的是病體，不是實有的。有人問：為什麼要援引這個無分別觀呢？有什麼用意？回答是：想要修習大悲，必須要得到這個無分別觀，沒有這個觀照，悲心緣于有，可能會產生很深的執著。因為有了這個觀照，大悲心雖然隨著因緣去度化眾生，但不會產生很深的執著。以上是援引大智無分別觀作為修習大悲的基礎。
下面第二部分正式闡述依據觀照修習大悲。這段經文分為兩部分。第一部分是捨棄小悲。第二部分是『若能離此已下』，闡述修習大悲。在捨棄小悲中，首先是正式捨棄，然後是稍微提問並解釋。『作是觀時于諸眾生若起愛見大悲即應舍離者』，這是正式闡述捨棄小悲。在做了前面的真觀之後，當自身以及眾生的病不是真實存在的時候，如果更愛眾生，想要去救度他們，這樣的大悲就應該捨棄。
【English Translation】 English version: If a person can first eliminate their own afflictions, they can further help others subdue their enemies. This is called 'Surpassing Enmity' (勝怨), and it can also be called courage. If one can further eliminate old age, sickness, and death for oneself and others, then one can be called a Bodhisattva. A Bodhisattva like this, who eliminates old age and death for themselves and helps others eliminate old age, sickness, and death, truly deserves the title of Bodhisattva. The above explains the practice of lesser compassion.
The following explains the practice of great compassion. Great compassion is unconditioned compassion. This passage has two parts. The first part cites non-discriminating observation (無分別觀) as the basis for practicing compassion. The second part, starting with 'When making this observation (作是觀時已下)', explains practicing compassion based on this observation. The previous citation of non-discriminating observation is actually the great wisdom mentioned earlier. If a Bodhisattva is sick, they should think: 'This sickness of mine is not truly existent, and the sickness of sentient beings is also not truly existent.' 'Non-existent (非有者)' refers to emptiness. 'Sick Bodhisattva (有疾菩薩)' refers to a Bodhisattva above the first ground (初地). Because they still have attachment to dharma (法執), they are generally called 'sick'. To inspire the Bodhisattva to generate the mind of contemplation, it is said 'should make this thought (應作是念)'. The following formally explains generating observation based on the mind. 'Like my sickness, it is neither truly existent nor non-existent (如我此病非真非有法)', attachment to afflictions is called 'this sickness'. 'Not truly existent (非真者有)' refers to existence; 'non-existent (非有者空)' refers to emptiness. Observing the cause of this sickness, it is neither empty nor existent. The sickness of sentient beings is also not truly existent. My sickness is like this, and the sickness of sentient beings is also like this. It is not necessarily empty, and it is not necessarily existent. Furthermore, 'true non-existence (真非者)' refers to the appearance of sickness, which is not real; 'non-existence (非有者)' refers to the body of sickness, which is not substantial. Someone asks: Why cite this non-discriminating observation? What is the intention? The answer is: To practice great compassion, one must obtain this non-discriminating observation. Without this observation, the compassionate mind is attached to existence, and deep attachment may arise. Because of this observation, although the mind of great compassion transforms sentient beings according to conditions, deep attachment does not arise. The above is the citation of great wisdom, non-discriminating observation, as the basis for practicing compassion.
The second part below formally explains practicing compassion based on observation. This passage has two parts. The first part is abandoning lesser compassion. The second part, starting with 'If one can leave this (若能離此已下)', explains practicing great compassion. In abandoning lesser compassion, first is formal abandonment, then a slight question and explanation. 'When making this observation, if love and attachment arise towards sentient beings, then great compassion should be abandoned (作是觀時于諸眾生若起愛見大悲即應舍離者)', this is formally explaining abandoning lesser compassion. After making the previous true observation, when one's own sickness and the sickness of sentient beings are not truly existent, if one loves sentient beings even more and wants to save them, then this great compassion should be abandoned.
也。自下徴問解釋。所以者何微問也。見有眾生愛之慾度。此是好行。所以即應舍離者何。下明解釋。論其意者。為彼地前愛見小悲有兩過失。是故須舍。若不捨者則不得彼無緣大悲。若無大悲。于彼眾生不能常化能離縛。為此義故是以須舍。文中為彼小悲出兩過失。初句明其小悲有不能離縛之過。次句顯彼小悲有不能常化之失。菩薩斷除客塵煩惱而起大悲者。此明小悲不能離縛。菩薩者初地已上□□。此中斷客塵煩惱得無緣大悲。然愛見悲乃是□□煩惱所攝。以是縛故是故須舍。客塵者所謂九種客□□隨眠貪。二隨眠嗔。眠癡。四極重上心貪瞋廢。五無明□□。六見道。七修道。八不凈地惑。此之九種凈心後起依他□心。是故名客塵。坌凈故名之曰塵。此九之中六個是界內惑。三個是界外惑。道理為言。唯言前五攝惑品盡。但說后四攝惑品盡。但說后四攝惑品周。為分惑體及斷處差別故說九種。九種之中愛見大悲即通四種。謂隨眠貪隨眠嗔隨眠癡修道斷。為此義故愛見大悲不能離縛。自下明彼愛見大悲不能常化。愛見悲者則于生死有疲厭心者。愛見之悲用彼惑業愛身教化。惑業受生故身有輕苦則生疲厭。生疲厭故於生死中不能常化。為此義故所以須舍。上來舍小悲訖。
自下正明修大悲。大悲中文還□□。初
【現代漢語翻譯】 現代漢語譯本： 也。從下文徵詢提問並解釋。為什麼呢？因為這是細微的提問。見到有眾生值得愛護想要度化，這是好的行為。那麼應該捨棄的原因是什麼呢？下文闡明解釋。論述其中的意義，是因為地前（初地之前）的愛見小悲有兩種過失，所以必須捨棄。如果不捨棄，就無法獲得無緣大悲（不帶任何分別心的廣大慈悲）。如果沒有大悲，就不能經常教化眾生，使他們脫離束縛。爲了這個緣故，所以必須捨棄。文中為小悲指出兩種過失。第一句說明小悲有不能使眾生脫離束縛的過失。第二句顯示小悲有不能經常教化的缺失。菩薩斷除客塵煩惱而生起大悲，說明小悲不能使眾生脫離束縛。菩薩指初地以上的聖者。這裡斷除客塵煩惱，得到無緣大悲。然而愛見悲是被煩惱所攝持的。因為這種束縛，所以必須捨棄。客塵指的是九種客塵隨眠貪（潛在的貪慾），隨眠嗔（潛在的嗔恨），隨眠癡（潛在的愚癡），四種極重上心貪嗔慢，五無明，六見道，七修道，八不凈地惑。這九種是凈心後起，依他心而生。所以名為客塵。玷污清凈，所以稱之為塵。這九種之中，六個是界內惑（欲界、色界、無色界），三個是界外惑（超出三界的煩惱）。從道理上來說，只說前五種攝盡惑的品類。但說后四種攝盡惑的品類。但說后四種攝盡惑的品類周全。爲了區分惑的本體以及斷除之處的差別，所以說九種。九種之中，愛見大悲貫通四種，即隨眠貪、隨眠嗔、隨眠癡、修道斷。因為這個緣故，愛見大悲不能使眾生脫離束縛。下面說明愛見大悲不能經常教化。具有愛見之悲的人，對於生死輪迴會有疲厭之心。愛見之悲用惑業愛身教化。因為惑業而受生，所以身體稍微有痛苦就會產生疲厭。產生疲厭，所以在生死輪迴中不能經常教化。爲了這個緣故，所以必須捨棄。上面是捨棄小悲完畢。
下面正式說明修習大悲。大悲文中還。
【English Translation】 English version: Also. Below, questions are asked and explained. Why is that? Because these are subtle questions. Seeing that there are sentient beings worthy of love and desiring to liberate them, this is a good action. So, what is the reason for abandoning it? The following clarifies and explains. Discussing its meaning, it is because the love-seeing small compassion before the ground (before the first Bhumi) has two faults, so it must be abandoned. If it is not abandoned, then one cannot obtain impartial great compassion (vast compassion without any discrimination). If there is no great compassion, one cannot constantly teach sentient beings and enable them to be free from bondage. For this reason, it must be abandoned. In the text, two faults are pointed out for small compassion. The first sentence explains that small compassion has the fault of not being able to liberate sentient beings. The second sentence shows that small compassion has the deficiency of not being able to constantly teach. The Bodhisattva generates great compassion by cutting off the adventitious defilements, which illustrates that small compassion cannot liberate sentient beings. Bodhisattva refers to the saints above the first Bhumi. Here, cutting off the adventitious defilements, one obtains impartial great compassion. However, love-seeing compassion is held by afflictions. Because of this bondage, it must be abandoned. Adventitious defilements refer to the nine types of adventitious defilements: latent greed (Sui Mian Tan), latent anger (Sui Mian Chen), latent ignorance (Sui Mian Chi), four extremely heavy upper-mind greed, anger, pride, five ignorance (Wu Ming), six the path of seeing (Jian Dao), seven the path of cultivation (Xiu Dao), eight the defilements of impure grounds. These nine arise after the pure mind, relying on other minds. Therefore, they are called adventitious defilements. Defiling purity, they are called defilements. Among these nine, six are defilements within the realm (the desire realm, the form realm, the formless realm), and three are defilements outside the realm (afflictions beyond the three realms). In terms of principle, it only says that the first five encompass all categories of defilements. But it says that the latter four encompass all categories of defilements completely. To distinguish the nature of the defilements and the differences in where they are cut off, nine types are mentioned. Among the nine types, love-seeing great compassion permeates four types, namely latent greed, latent anger, latent ignorance, and the cutting off of the path of cultivation. For this reason, love-seeing great compassion cannot liberate sentient beings. Below, it explains that love-seeing great compassion cannot constantly teach. Those with love-seeing compassion will have a weary mind towards the cycle of birth and death. Love-seeing compassion uses the afflictions, karma, and loving body to teach. Because of afflictions and karma, one is born, so the body will easily feel weary when there is slight suffering. Because of weariness, one cannot constantly teach in the cycle of birth and death. For this reason, it must be abandoned. The above is the completion of abandoning small compassion.
Below is the formal explanation of cultivating great compassion. In the text of great compassion, there is also.
之二句明無大悲有常化之益。第二句已下明無大悲有□□之益。若能離此無有二疲厭者。此明常化□□若能離此愛見之悲。得彼地無緣大悲。變化受身隨□六道教化眾生。雖在三塗而無苦觸。常能攝化□□無疲厭。自下第二明無大悲有離縛之益。文次相□有其五段。第一明自無縛。第二能解他縛。第三引說證成。第四諸勸舍縛。第五明縛解之相。文相可知。不勞解釋。就第五縛解。于中文別有二。第一問。第二答。答中更二。初約定明縛解。次約惠明縛解。貪著禪味是菩薩縛者。此下約定以明縛解。此即明縛。得禪樂著故名貪著禪味。隨禪而生不肯外化故名為縛。以方便生是菩薩解者。此明其解。雖得禪定不隨禪生依有攝化故名為解。自下第二即是約惠以明縛解。文有兩分。初立四章。次何謂以次第依章解釋。又方便惠縛者。一章問。有方便惠解者兩章問。前約定已明縛解。□□□□□明縛解故是以無。又無方便者。未得地上□□□□□也。惠者即是地前加行智惠。縛者此加行智□□□上無緣悲故。于空樂著為空所縛。有方便者。得彼地上□□□惠者即是地上無分別智。解了無分別智由有無緣□□□□著常隨三有教化眾生不為空縛故名為解。問曰。此一對縛解者。誰是解縛。誰是所縛。誰是解縛人。答曰。空是解縛。
【現代漢語翻譯】 現代漢語譯本 第一句闡明了沒有大悲心卻有恒常教化的益處。第二句以下闡明了沒有大悲心卻有[此處缺失]的益處。如果能夠遠離這兩種疲厭，這說明恒常教化[此處缺失]。如果能夠遠離這種愛見之悲，獲得彼地無緣大悲，變化受生，隨[此處缺失]六道教化眾生，即使身處三塗（地獄、餓鬼、畜生三惡道）也沒有痛苦的感受，常常能夠攝受教化[此處缺失]而沒有疲厭。從下面第二點開始，闡明了沒有大悲心卻有脫離束縛的益處。文中的順序相互[此處缺失]，有五個段落。第一段闡明自身沒有束縛。第二段能夠解開他人的束縛。第三段引用說法來證明。第四段勸說捨棄束縛。第五段闡明束縛解脫的相狀。文中的脈絡可以理解，不需要過多解釋。就第五點束縛解脫而言，文中又分為兩部分。第一部分是提問。第二部分是回答。回答中又分為兩部分。首先約定來闡明束縛解脫。其次依據智慧來闡明束縛解脫。'貪著禪味是菩薩縛'，這以下是約定來闡明束縛解脫。這即是闡明束縛。因為獲得禪樂而執著，所以叫做'貪著禪味'。隨著禪樂而生，不肯向外教化，所以叫做'束縛'。'以方便生是菩薩解'，這闡明了解脫。雖然獲得禪定，但不隨著禪樂而生，依靠禪定來攝受教化，所以叫做'解脫'。從下面第二點開始，就是依據智慧來闡明束縛解脫。文中分為兩部分。首先設立四個章節。其次是什麼，按照順序依據章節來解釋。'又方便惠縛者'，一個章節提問。'有方便惠解者'，兩個章節提問。前面約定已經闡明了束縛解脫。[此處缺失]闡明束縛解脫，所以是以無。'又無方便者'，沒有得到地上[此處缺失]也。智慧就是地上之前的加行智慧。束縛，這種加行智慧[此處缺失]上沒有無緣大悲的緣故，對於空樂產生執著，被空所束縛。'有方便者'，得到彼地上[此處缺失]智慧，就是地上無分別智。瞭解無分別智，由於有無緣[此處缺失]執著，常常隨著三有教化眾生，不被空所束縛，所以叫做解脫。提問：這一對束縛解脫，誰是解縛者？誰是被束縛者？誰是解縛之人？回答：空是解縛者。
【English Translation】 English version The first sentence clarifies the benefit of having constant transformation without great compassion. The sentences following the second sentence clarify the benefit of having [missing text] without great compassion. If one can be free from these two kinds of weariness, this clarifies constant transformation [missing text]. If one can be free from this love-seeing compassion and attain the causeless great compassion of that ground, transforming and receiving bodies, following the [missing text] six realms to teach and transform sentient beings, even though being in the three evil paths (hell, hungry ghosts, animals), there is no painful feeling, and one can constantly gather and transform [missing text] without weariness. From the second point below, it clarifies the benefit of having liberation from bondage without great compassion. The order of the text is mutually [missing text], having five sections. The first section clarifies being without bondage oneself. The second section can untie the bondage of others. The third section cites sayings to prove it. The fourth section advises abandoning bondage. The fifth section clarifies the appearance of bondage and liberation. The context of the text can be understood, so no need for much explanation. Regarding the fifth point of bondage and liberation, there are two parts in the text. The first part is the question. The second part is the answer. In the answer, there are two parts. First, an agreement is made to clarify bondage and liberation. Second, bondage and liberation are clarified based on wisdom. 'Clinging to the taste of Chan (Zen) is the bodhisattva's bondage,' below this, an agreement is made to clarify bondage and liberation. This clarifies bondage. Because one obtains the joy of Chan and clings to it, it is called 'clinging to the taste of Chan.' Following the joy of Chan and not willing to transform outwards, it is called 'bondage.' 'Giving rise to skillful means is the bodhisattva's liberation,' this clarifies liberation. Although one obtains Chan samadhi, one does not arise following the joy of Chan, relying on Chan to gather and transform, so it is called 'liberation.' From the second point below, it is clarifying bondage and liberation based on wisdom. The text is divided into two parts. First, four chapters are established. Second, what is it, explaining according to the chapters in order. 'Moreover, those bound by skillful means and wisdom,' one chapter asks. 'Those liberated by skillful means and wisdom,' two chapters ask. The previous agreement has already clarified bondage and liberation. [missing text] clarifies bondage and liberation, so it is with non-. 'Moreover, those without skillful means,' not having attained the ground [missing text] also. Wisdom is the wisdom of preliminary practices before the ground. Bondage, this wisdom of preliminary practices [missing text] above, there is no causeless compassion, so one becomes attached to the joy of emptiness and is bound by emptiness. 'Those with skillful means,' having attained that ground [missing text] wisdom, is the non-discriminating wisdom of the ground. Understanding non-discriminating wisdom, because there is causeless [missing text] attachment, one constantly follows the three existences to teach and transform sentient beings, not being bound by emptiness, so it is called liberation. Question: In this pair of bondage and liberation, who is the liberator? Who is the one being bound? Who is the person who liberates? Answer: Emptiness is the liberator.
惠是所縛。方便是解縛人也。無惠方便者。第三章門。有惠方便解者。第四章門。無惠者。未得地無上分別智。方便者。是地前愛見悲也。縛者。此愛見悲未得地上根本智。故在生死中滯著三有。為有所繫故名縛也。有惠者。得彼地上無分別智。方便者。即是地上無緣大悲。解者。無緣大悲由得地上根本智故在三有中而不滯著有不能系。是故名解。問曰。此縛解一對誰是能縛誰是所縛誰是解縛人。答曰。有是能縛。方便是所縛。惠是解縛人。複次惠有兩種。一無方便惠。二有方便亦有□□□□便。二有惠方便。若無方便縛于菩薩。若有惠方便□□上來立四章門訖。自下次第依章解釋。一一釋中皆有□□初問次答后結。就釋初章中何謂已下問也。謂菩薩以謂愛□□□□佛土成就眾生釋無方便。于無相無作法中而自調伏釋□□□□以而不解。是名下結。第二章中何謂下問也。謂不以愛□□□□佛土成就眾生釋有方便。于空無相無作法中以自調伏釋惠。而不疲厭釋解。以此準前前縛中亦應釋言而有疲厭。所略故也。是名下結。第三章中問謂也。謂菩薩住貪慾嗔恚邪見等諸煩惱釋無惠。而殖眾德本釋方便。縛者略而不解。是名下結。第四章中何謂也。謂離諸貪慾嗔恚邪見等諸煩惱釋有惠。而殖眾德本釋方便。迴向阿耨菩提釋解
【現代漢語翻譯】 現代漢語譯本 智慧是所束縛之物，方便是解脫束縛之人。沒有智慧和方便的，屬於第三章門。有智慧和方便解脫的，屬於第四章門。沒有智慧的人，是沒有獲得地上無上分別智的人。方便，是指地上之前的愛、見、悲。束縛，是指這種愛、見、悲沒有獲得地上根本智，所以在生死中滯留執著於三有（欲有、色有、無色有），因為有所牽繫所以稱為束縛。有智慧的人，是獲得地上無分別智的人。方便，就是地上無緣大悲。解脫，是說無緣大悲由於獲得地上根本智，所以在三有中而不滯留執著，三有不能束縛他，所以稱為解脫。問：這束縛與解脫的一對概念中，誰是能束縛者，誰是所束縛者，誰是解脫束縛之人？答：有是能束縛者，方便是所束縛者，智慧是解脫束縛之人。再次，智慧有兩種：一是沒有方便的智慧，二是有方便的智慧。若沒有方便，則會束縛菩薩。若有智慧和方便，以上確立了四章門。從下面開始，依次按照章節進行解釋。每一個解釋中都有（提）問、回答、總結。在解釋第一章中，『何謂』以下是提問。『謂菩薩以謂愛（指有漏之愛）...佛土成就眾生』，解釋沒有方便。『于無相無作法中而自調伏』，解釋（有）智慧。『以而不解』，是下面的總結。在第二章中，『何謂』以下是提問。『謂不以愛（指有漏之愛）...佛土成就眾生』，解釋有方便。『于空無相無作法中以自調伏』，解釋智慧。『而不疲厭』，解釋解脫。以此類推，在前面的束縛中也應該解釋說『而有疲厭』，因為（原文）省略了。『是名』是下面的總結。在第三章中，（『何）謂』是提問。『謂菩薩住貪慾嗔恚邪見等諸煩惱』，解釋沒有智慧。『而殖眾德本』，解釋方便。『縛者略而不解』，是下面的總結。在第四章中，『何謂』是提問。『謂離諸貪慾嗔恚邪見等諸煩惱』，解釋有智慧。『而殖眾德本』，解釋方便。『迴向阿訇菩提（無上正等正覺）』，解釋解脫。
【English Translation】 English version Wisdom is what is bound, and skillful means are those who liberate from bondage. Those without wisdom and skillful means belong to the third chapter gate. Those with wisdom and skillful means for liberation belong to the fourth chapter gate. Those without wisdom are those who have not attained the unsurpassed discriminating wisdom of the ground. Skillful means refer to love, views, and compassion before the ground. Bondage means that this love, these views, and this compassion have not attained the fundamental wisdom of the ground, so they remain attached to the three realms of existence (desire realm, form realm, formless realm) in samsara, and because they are tied to something, they are called bondage. Those with wisdom are those who have attained the non-discriminating wisdom of the ground. Skillful means are the great compassion without conditions on the ground. Liberation means that because great compassion without conditions has attained the fundamental wisdom of the ground, it does not remain attached in the three realms of existence, and existence cannot bind it, so it is called liberation. Question: In this pair of concepts of bondage and liberation, who is the one who binds, who is the one who is bound, and who is the one who liberates from bondage? Answer: Existence is the one who binds, skillful means are what is bound, and wisdom is the one who liberates from bondage. Furthermore, there are two types of wisdom: one is wisdom without skillful means, and the other is wisdom with skillful means. If there are no skillful means, then the Bodhisattva will be bound. If there is wisdom and skillful means, the four chapter gates are established above. From below, explanations will be given according to the chapters in order. Each explanation has a question, an answer, and a conclusion. In the explanation of the first chapter, 'What is' below is the question. 'It means that the Bodhisattva uses love (referring to contaminated love)... to accomplish sentient beings in the Buddha land', explaining the absence of skillful means. 'In the dharma of no characteristics and no action, he subdues himself', explaining (having) wisdom. 'And does not liberate', is the conclusion below. In the second chapter, 'What is' below is the question. 'It means not using love (referring to contaminated love)... to accomplish sentient beings in the Buddha land', explaining the presence of skillful means. 'In emptiness, no characteristics, and no action, he subdues himself', explaining wisdom. 'And is not weary', explaining liberation. By analogy, in the previous bondage, it should also be explained as 'and there is weariness', because (the original text) omitted it. 'It is named' is the conclusion below. In the third chapter, '(What) is' is the question. 'It means that the Bodhisattva dwells in afflictions such as greed, hatred, and wrong views', explaining the absence of wisdom. 'And plants roots of many virtues', explaining skillful means. 'The one who is bound is omitted and not explained', is the conclusion below. In the fourth chapter, 'What is' is the question. 'It means to be free from all afflictions such as greed, hatred, and wrong views', explaining the presence of wisdom. 'And plants roots of many virtues', explaining skillful means. 'Dedicates to Anuttara Bodhi (unexcelled complete enlightenment)', explaining liberation.
。以此準前前縛中亦應言不解迴向阿耨菩提前略無也。是名下結。上來總名第一約就甚深空理以明修智修悲。亦是為上根人說法訖。文殊師利彼有疾菩薩應如是觀諸法者。此一句總結勸修。
自下第二又復觀身。身無常苦空□□□□苦無常理以明修智修悲。亦是為中根人說□□修智后明修悲。
第三云又復觀身。身不離病已下□□□□事等以明修智修悲。亦是為下根人說法。先明修智□□□文相易見。不具解。合名三對修智修悲。文義□□□□成調伏。文殊師利有疾菩薩應如是調伏其心者□□□問言。有疾菩薩云云何調伏。如我向說。修智修悲是名菩薩調伏義。上來總名第一所修文訖。
自下明其所成。由前修智及修悲故遂得成於不住道行。由修智故不住生死。由修悲故不住涅槃。自下文義亦皆易解。如疏中釋 不思議品者。經中亦名不可思議。通而言之。唯是一義。別而言之。非不差異。異相者。據真望妄。真外無妄。既不有望。亦無對之真心言寂。故名不思議。據妄望真。妄外有真。妄外之真情緣叵及。名不可思。口言靡逮□不可議。余義如疏廣說。前問疾品離過行中明其所修。不思議品離過行中顯其所成。故此品來。就此品中文有□□□□□子念座維摩身現不思議德。第二舍利言亦□□□□
【現代漢語翻譯】 現代漢語譯本：因此，按照前面的束縛，也應該說不解除迴向阿耨多羅三藐三菩提，略微沒有（束縛）。這叫做下結。上面總的來說叫做第一，是就甚深的空性之理來闡明修習智慧和修習慈悲，也是為上根器的人說法完畢。文殊師利，那些有疾病的菩薩應該這樣觀察諸法。這一句是總結勸勉修習。 從下面開始是第二，又進一步觀察身體。身體是無常、苦、空……苦是無常的道理，用以闡明修習智慧和修習慈悲，也是為中等根器的人說法……修習智慧之後闡明修習慈悲。 第三說，又進一步觀察身體。身體不離疾病以下……事情等，用以闡明修習智慧和修習慈悲，也是為下等根器的人說法。先闡明修習智慧……文字相容易理解，不詳細解釋。合起來叫做三對修習智慧和修習慈悲。文義……成就調伏。文殊師利，有疾病的菩薩應該這樣調伏他的心……問說：有疾病的菩薩如何調伏？如我先前所說，修習智慧和修習慈悲，這叫做菩薩調伏的意義。上面總的來說叫做第一所修習的文義完畢。 從下面開始闡明其所成就。由於先前修習智慧以及修習慈悲的緣故，於是能夠成就於不住道行。由於修習智慧的緣故，不住于生死。由於修習慈悲的緣故，不住于涅槃。從下面的文義也都很容易理解，如同疏中解釋的那樣。『不思議品』，經中也叫做『不可思議』。總的來說，唯是一個意義。分別來說，並非沒有差異。差異的相狀是，根據真諦來看待虛妄，真諦之外沒有虛妄，既然沒有期望，也沒有對立的真心，言語寂滅，所以叫做『不思議』。根據虛妄來看待真諦，虛妄之外有真諦，虛妄之外的真情緣難以企及，叫做『不可思』。口頭言語無法表達……不可議論。其餘的意義如同疏中廣泛解說的那樣。前面《問疾品》的離過行中闡明其所修習，而《不思議品》的離過行中顯示其所成就，所以此品到來。就此品中文有……子念座，維摩（Vimalakirti）身現不思議的功德。第二，舍利弗（Sariputra）言語也……
【English Translation】 English version: Therefore, according to the previous binding, it should also be said that there is no release from dedicating merit towards Anuttara-samyak-sambodhi (supreme enlightenment), with nothing slightly missing. This is called the lower conclusion. The above is generally called the first, which explains the cultivation of wisdom and compassion based on the profound principle of emptiness, and it is also the completion of teaching for people of superior faculties. Manjushri (Bodhisattva of wisdom), those sick Bodhisattvas should observe all dharmas in this way. This sentence is a concluding exhortation to cultivate. From below begins the second, further observing the body. The body is impermanent, suffering, empty... the principle that suffering is impermanent, used to explain the cultivation of wisdom and compassion, and it is also teaching for people of medium faculties... after cultivating wisdom, explain the cultivation of compassion. The third says, further observing the body. The body is inseparable from illness and below... matters, etc., used to explain the cultivation of wisdom and compassion, and it is also teaching for people of inferior faculties. First explain the cultivation of wisdom... the meaning of the words is easy to understand, not explained in detail. Combined, it is called three pairs of cultivating wisdom and cultivating compassion. The meaning of the text... achieves taming. Manjushri, sick Bodhisattvas should tame their minds in this way... asking: How do sick Bodhisattvas tame? As I said before, cultivating wisdom and cultivating compassion, this is called the meaning of Bodhisattva taming. The above is generally called the completion of the first text on what is cultivated. From below begins the explanation of what is accomplished. Because of the previous cultivation of wisdom and compassion, one is able to achieve the non-abiding path. Because of cultivating wisdom, one does not abide in samsara (cycle of rebirth). Because of cultivating compassion, one does not abide in nirvana (liberation). The meaning of the text below is also easy to understand, as explained in the commentary. The chapter on 'Inconceivable,' is also called 'Unfathomable' in the sutra. Generally speaking, there is only one meaning. Separately speaking, there is no lack of differences. The aspect of difference is that, according to truth, one views delusion; outside of truth there is no delusion; since there is no expectation, there is also no opposing true mind, words are silent, so it is called 'Inconceivable.' According to delusion, one views truth; outside of delusion there is truth; the true condition outside of delusion is difficult to reach, called 'Unfathomable.' Oral words cannot express... cannot be discussed. The remaining meanings are explained extensively in the commentary. The chapter on 'Questioning Vimalakirti's Illness' explains what is cultivated in the practice of transcending faults, while the chapter on 'Inconceivable' reveals what is accomplished in the practice of transcending faults, so this chapter comes. In this chapter there is... the son contemplates the seat, Vimalakirti (name of a famous lay Buddhist) manifests inconceivable merits. Second, Sariputra's (one of the main disciples of the Buddha) words also...
下因身子讚歎維摩口宣不思議事。第三是時大□□迦葉傷嘆維摩辯出不思議人。就初段中文復有□□□明念座。第二維摩教訶。第三為其取座。爾時舍利□□□□□□有床座作是念斯諸菩薩大弟子眾當於何座者□第一申子念訖。念座者。由前室空故興。若不空室。念此□□燈王妙座無由得至。問曰。何故舍利弗數數生念。答曰。此經陶練聲聞令其厭小忻大。聲聞之中舍利弗者智惠第一。明其念即被訶。知彼聲聞不及。申子智惠尚被訶嘖。令其餘者自鄙狹劣忻求大乘。又復申子聰明第一。不念即已。念必顯法。為此義故數數生念。自下第二明教文中有二。第一正舉教訶之辭。第二說是已下明說利益□舉□訶。夫求法者已下次明教也。訶解就教之中□□□□一正教是故已下總結。就正教中文復有二。第一□□□□□舍相。第二所以者何已下明有相者非真□□□□□□□中文復有二。初明舍染相。次唯舍利□□□□□□□□似求已下明舍凈相。論其意者。法空理□□□□□□□可得故求法者不得於彼染凈中求。是故□□□□□解不容言路。就彼第二明有相者。非求法□□□□徴問。所以求法齊舍染凈之相者何下有十句□□□□釋十句經文攝為五對。初有兩句。一對明有凈相者非真求法。後有八句四對明有染相者非真求法。就
【現代漢語翻譯】 現代漢語譯本 因身子讚歎維摩詰口中宣說不可思議之事。第三是時，大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）傷感讚歎維摩詰的辯才，顯出不可思議之人。就初段中文，又有明念座。第二，維摩詰教訓呵斥。第三，為他們取來座位。當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）心中想著，有床座，心想這些菩薩和大弟子們應當坐在哪裡呢？第一，申子念頭結束。念座，由於前面的空室而興起。若不是空室，念此燈王妙座就沒有辦法到達。問：為什麼舍利弗屢屢生起念頭？答：此經陶冶聲聞，使他們厭棄小乘，欣慕大乘。聲聞之中，舍利弗智慧第一，表明他的念頭立即被呵斥，知道那些聲聞不如他。申子的智慧尚且被呵斥責備，讓其餘的人自慚形穢，欣求大乘。又，申子聰明第一，不念則已，念必顯法。為此義故，屢屢生起念頭。自下第二，明教文中，有二。第一，正式舉出教訓呵斥之辭。第二，說是已下，表明說法的利益。舉出呵斥。夫求法者已下，說明教誨。呵斥解釋就教誨之中，一正教，是故已下總結。就正教中文，又有二。第一，舍相。第二，所以者何已下，表明有相者非真。中文又有二。初，表明捨棄染相。次，唯舍利弗似求已下，表明捨棄凈相。論其意，法空理，可得，故求法者不得於彼染凈中求。是故解不容言路。就彼第二，表明有相者，非求法。徴問，所以求法齊舍染凈之相者何？下有十句，解釋十句經文，攝為五對。初有兩句，一對錶明有凈相者非真求法。後有八句四對，表明有染相者非真求法。就
【English Translation】 English version Because of the body, they praised Vimalakirti (Vimalakīrti, a central figure in Mahayana Buddhism, a wise layperson) and his mouth proclaimed inconceivable matters. Thirdly, the great Mahākāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) lamented and praised Vimalakirti's eloquence, revealing an inconceivable person. In the first section in Chinese, there is also the manifestation of the thought of a seat. Secondly, Vimalakirti teaches and rebukes. Thirdly, he obtains seats for them. At that time, Śāriputra (Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom) thought in his mind, having a bed seat, wondering where these Bodhisattvas and great disciples should sit. Firstly, the thought of Shenzi (referring to Śāriputra) ends. The thought of a seat arises because of the empty room in front. If it were not an empty room, the wonderful seat of the Lamp King could not be obtained. Question: Why does Śāriputra repeatedly generate thoughts? Answer: This sutra refines the Śrāvakas (Śrāvakas, disciples who listen to the teachings of the Buddha), causing them to detest the Small Vehicle and rejoice in the Great Vehicle. Among the Śrāvakas, Śāriputra is the foremost in wisdom, indicating that his thought is immediately rebuked, knowing that those Śrāvakas are not as good as him. Even Shenzi's wisdom is rebuked and blamed, causing the others to feel ashamed of their narrowness and to rejoice in seeking the Great Vehicle. Moreover, Shenzi is the foremost in intelligence; if he does not think, then it is fine, but if he thinks, he must reveal the Dharma. For this reason, he repeatedly generates thoughts. From below, secondly, in the text explaining the teachings, there are two parts. Firstly, the formal utterance of the words of teaching and rebuke. Secondly, 'Saying this,' below, indicates the benefit of expounding the Dharma. Uttering the rebuke. 'Those who seek the Dharma,' below, explains the teachings. The explanation of the rebuke is within the teachings, one correct teaching, therefore, below, is the conclusion. Within the text of the correct teaching, there are also two parts. Firstly, abandoning characteristics. Secondly, 'Why is this so?' below, indicates that those with characteristics are not genuine. Within the Chinese text, there are also two parts. Firstly, indicating the abandonment of defiled characteristics. Secondly, 'Only Śāriputra seems to seek,' below, indicates the abandonment of pure characteristics. Discussing the meaning, the principle of the emptiness of Dharma, can be obtained, therefore, those who seek the Dharma must not seek within those defiled and pure aspects. Therefore, the explanation does not allow for verbal expression. In that second part, indicating that those with characteristics are not seeking the Dharma. Questioning, why do those who seek the Dharma equally abandon the characteristics of defilement and purity? Below are ten sentences, explaining the ten sentences of the sutra, summarized into five pairs. Initially, there are two sentences, one pair indicating that those with pure characteristics are not genuinely seeking the Dharma. Afterwards, there are eight sentences, four pairs, indicating that those with defiled characteristics are not genuinely seeking the Dharma. Regarding
前凈相一對之中。初句明法生情有情取者非求法。后句明法出相有心者非真求法。前句即離凈心。后句即離相。法無戲論者正明法出情。四智非實事同戲論。真中離此。是故言無。若言我當見苦斷集滅證修道。是則戲論非求法也。此明有情取者非真求法。此之□明離凈心訖。自下一句明離凈相。唯舍利弗法名寂滅者。此明法離相。安立諦中四諦生滅名為不□□□諦離此四相故稱寂滅。若行生滅是求生滅□□□此明有相心者非真求法。四諦之中□□□□□□□□諦無為稱之為滅。行此生滅非求□□□□□□□明有凈相者非真求法。自下八句四對□□□□□□真求法初有四句兩對。明離數法。次□□□□□離心王。前離數法中初兩句一對。明離貪□□□□□明離惠數。離貪之中前句無能緣心。后句□□□□法名無染者。貪心愛著名之曰染。真中□□□□無此明法出情。若染於法乃至涅槃。是則染著非求法也。若染於法染世諦法。乃至涅槃染真諦法。此明有情取者非真求法。自下一句明離貪境。法無取捨者。貪所緣境好者取惡者須舍。真中離此。故無取捨。此明法離相名取捨法。是則取捨非求法也。此明有相心者非真求法。自下兩句明離惠數。前句明離惠心。后句離惠所緣境。法無行處者。惠心取□□□□□處真中無此故無
【現代漢語翻譯】 現代漢語譯本 在前凈相一對之中，第一句說明因法而生情，有情執取法就不是尋求法。后一句說明法出於相，有心於相就不是真正尋求法。前一句是遠離凈心，后一句是遠離相。『法無戲論』正是說明法出於情。四智並非真實存在，如同戲論，真諦中遠離這些，所以說是『無』。如果說『我應當見苦、斷集、滅證、修道』，這就是戲論，不是尋求法。這說明有情執取法就不是真正尋求法。以上闡明了遠離凈心。下面一句說明遠離凈相。『唯舍利弗法名寂滅』，這說明法遠離相。在安立諦中，四諦的生滅被稱為不[可得] [真] [實] [的]，真諦遠離這四相，所以稱為寂滅。如果執著于生滅，就是尋求生滅[之法]，這說明有相之心不是真正尋求法。在四諦之中，[涅] [槃] [真] [實] [之] [是] [無] [為]，稱之為滅。執著于這種生滅就不是尋求[真] [實] [之] [法]，這說明有凈相就不是真正尋求法。下面八句四對[闡] [明] [真] [正] [的] [尋] [求] [法]，開始有四句兩對，說明遠離數法。其次[闡] [明] [遠] [離] [心] [王]。在遠離數法中，最初兩句一對，說明遠離貪[心] [數]，[下] [面] [兩] [句] [說] [明] 遠離嗔恚數。在遠離貪心中，前一句是沒有能緣之心，后一句[說] [明] [此] [種] 法名為無染。貪心喜愛執著，稱之為染。真諦中[本] [來] [就] [沒] [有]，這說明法出於情。如果染著於法，乃至涅槃，這就是染著，不是尋求法。如果染著於法，染著世諦法，乃至涅槃染著真諦法，這說明有情執取法就不是真正尋求法。下面一句說明遠離貪的境界。『法無取捨』，貪所緣的境界，好的就取，壞的就舍。真諦中遠離這些，所以沒有取捨。這說明法遠離相，名為取捨法，這就是取捨，不是尋求法。這說明有相之心不是真正尋求法。下面兩句說明遠離嗔恚數，前一句說明遠離嗔恚心，后一句遠離嗔恚所緣的境界。『法無行處』，嗔恚心取[不] [可] [喜] [之] [境]，真諦中沒有這些，所以沒有[行處]。 English version Within the initial pair of pure appearances, the first sentence clarifies that arising from the Dharma, those who cling to feelings and grasp at the Dharma are not seeking the Dharma. The second sentence clarifies that the Dharma emerges from appearances, and those who are attached to appearances are not truly seeking the Dharma. The first sentence is about being apart from a pure mind, and the second sentence is about being apart from appearances. 'Dharma is without frivolous arguments' directly clarifies that the Dharma emerges from feelings. The Four Wisdoms are not real entities, akin to frivolous arguments. The Truth is apart from these, hence it is said to be 'without'. If one says, 'I shall see suffering, cut off accumulation, realize cessation, and cultivate the path,' then this is frivolous argument, not seeking the Dharma. This clarifies that those who cling to feelings are not truly seeking the Dharma. The above clarifies being apart from a pure mind. The following sentence clarifies being apart from pure appearances. 'Only Shariputra, the Dharma is named quiescence,' this clarifies that the Dharma is apart from appearances. Within the established truths, the arising and ceasing of the Four Noble Truths are called not [obtainable] [true] [real] [of], the Truth is apart from these four appearances, hence it is called quiescence. If one practices arising and ceasing, it is seeking the arising and ceasing [Dharma], this clarifies that a mind with appearances is not truly seeking the Dharma. Within the Four Noble Truths, [Nirvana] [true] [real] [is] [unconditioned], it is called cessation. Clinging to this arising and ceasing is not seeking [true] [real] [Dharma], this clarifies that having pure appearances is not truly seeking the Dharma. The following eight sentences in four pairs [clarify] [true] [real] [seeking] [Dharma], initially there are four sentences in two pairs, clarifying being apart from number Dharma. Next [clarify] [being] [apart] [from] [mind] [king]. Within being apart from number Dharma, the first two sentences are a pair, clarifying being apart from greed [mind] [number], [the] [following] [two] [sentences] [clarify] being apart from aversion number. Within being apart from greed, the first sentence is without an objectifying mind, the second sentence [clarifies] [this] [kind] Dharma is named un-tainted. The greedy mind loves and clings, it is called tainted. The Truth [originally] [does] [not] [have], this clarifies that the Dharma emerges from feelings. If one is tainted by the Dharma, even Nirvana, then this is tainted attachment, not seeking the Dharma. If one is tainted by the Dharma, tainted by mundane truth Dharma, even Nirvana tainted by ultimate truth Dharma, this clarifies that those who cling to feelings are not truly seeking the Dharma. The following sentence clarifies being apart from the object of greed. 'Dharma is without taking and discarding,' the object of greed, good is taken, bad must be discarded. The Truth is apart from these, hence there is no taking and discarding. This clarifies that the Dharma is apart from appearances, named taking and discarding Dharma, this is taking and discarding, not seeking the Dharma. This clarifies that a mind with appearances is not truly seeking the Dharma. The following two sentences clarify being apart from aversion number, the first sentence clarifies being apart from aversion mind, the second sentence is apart from the object of aversion. 'Dharma is without a place to go,' the aversion mind takes [un] [pleasant] [object], the Truth does not have these, hence there is no [place to go].
【English Translation】 English version In the pair of pure appearances mentioned earlier, the first sentence clarifies that arising from the Dharma, those who cling to feelings and grasp at the Dharma are not seeking the Dharma. The second sentence clarifies that the Dharma emerges from appearances, and those who are attached to appearances are not truly seeking the Dharma. The first sentence is about being apart from a pure mind, and the second sentence is about being apart from appearances. 'Dharma is without frivolous arguments' directly clarifies that the Dharma emerges from feelings. The Four Wisdoms are not real entities, akin to frivolous arguments. The Truth is apart from these, hence it is said to be 'without'. If one says, 'I shall see suffering, cut off accumulation, realize cessation, and cultivate the path,' then this is frivolous argument, not seeking the Dharma. This clarifies that those who cling to feelings are not truly seeking the Dharma. The above clarifies being apart from a pure mind. The following sentence clarifies being apart from pure appearances. 'Only Shariputra (Śāriputra), the Dharma is named quiescence,' this clarifies that the Dharma is apart from appearances. Within the established truths, the arising and ceasing of the Four Noble Truths (catvāri āryasatyāni) are called not [obtainable] [true] [real] [of], the Truth is apart from these four appearances, hence it is called quiescence. If one practices arising and ceasing, it is seeking the arising and ceasing [Dharma], this clarifies that a mind with appearances is not truly seeking the Dharma. Within the Four Noble Truths, [Nirvana (Nirvāṇa)] [true] [real] [is] [unconditioned], it is called cessation. Clinging to this arising and ceasing is not seeking [true] [real] [Dharma], this clarifies that having pure appearances is not truly seeking the Dharma. The following eight sentences in four pairs [clarify] [true] [real] [seeking] [Dharma], initially there are four sentences in two pairs, clarifying being apart from number Dharma. Next [clarify] [being] [apart] [from] [mind] [king]. Within being apart from number Dharma, the first two sentences are a pair, clarifying being apart from greed [mind] [number], [the] [following] [two] [sentences] [clarify] being apart from aversion number. Within being apart from greed, the first sentence is without an objectifying mind, the second sentence [clarifies] [this] [kind] Dharma is named un-tainted. The greedy mind loves and clings, it is called tainted. The Truth [originally] [does] [not] [have], this clarifies that the Dharma emerges from feelings. If one is tainted by the Dharma, even Nirvana, then this is tainted attachment, not seeking the Dharma. If one is tainted by the Dharma, tainted by mundane truth Dharma, even Nirvana tainted by ultimate truth Dharma, this clarifies that those who cling to feelings are not truly seeking the Dharma. The following sentence clarifies being apart from the object of greed. 'Dharma is without taking and discarding,' the object of greed, good is taken, bad must be discarded. The Truth is apart from these, hence there is no taking and discarding. This clarifies that the Dharma is apart from appearances, named taking and discarding Dharma, this is taking and discarding, not seeking the Dharma. This clarifies that a mind with appearances is not truly seeking the Dharma. The following two sentences clarify being apart from aversion number, the first sentence clarifies being apart from aversion mind, the second sentence is apart from the object of aversion. 'Dharma is without a place to go,' the aversion mind takes [un] [pleasant] [object], the Truth does not have these, hence there is no [place to go].
行處。此明法出情。若行□□□□行處非求法也。此明有情取者非□□□□□□□□□所緣境法無處所者。境界之□□□□□□□□□法如理中離此處所。是以言□□□□□□□□□□所。是則著處非求法也。此明有心者□□□□□□□句兩對。明離數法訖。自下四句兩對。明離□□□□□□□明離七識八識心王。后兩句一對明離□□□□□□□對中。前句離能緣心。后句離所緣境。法名□□□□□□□那識。依舊來解。是人我相。今時新義通法我相。阿梨耶識亦通人我法我之相。法空理中離此識相。故名無相。此明法出情若隨相識。是則求相非求法也。此明有情取者非真求法。自下一句離所緣境。法不可住者。□□□□為識。所託名之為住。真中離此故云不可。此明法出相。若住於法。是則住法非求法也。此明有相心者非真求法。自下兩句一對明離六識心王。前句離能緣心。后句離所緣境。法不可見聞覺智者。眼識隨生見。耳識隨生聞。鼻舌身三識隨生覺。意識隨生知。法空理中此六識相併非所□□□□□□□出情。若行見聞覺知。是則見聞覺□□□□□□□□□□者非真求法。自下一句明□□□□□□□□□□□□□識緣境四相遷變名曰□□□□□□□□□□□□□為此明法出相。若行有為是求有為不求法□□□
【現代漢語翻譯】 現代漢語譯本： 『行處。此明法出情。若行……行處非求法也。』 這說明真正的佛法超越了情感的執著。如果執著於行為本身，那就不是在尋求真正的佛法。 『此明有情取者非……所緣境法無處所者。境界之……法如理中離此處所。是以言……所。是則著處非求法也。』 這說明執著于有情眾生的表象，就無法理解佛法所緣的境界是沒有固定處所的。佛法的境界，在真如實相中，是超越一切處所的。因此，執著于任何處所，就不是在尋求真正的佛法。 『此明有心者……句兩對。明離數法訖。自下四句兩對。明離……明離七識八識心王。后兩句一對明離……對中。前句離能緣心。后句離所緣境。法名……那識。依舊來解。是人我相。今時新義通法我相。阿梨耶識（ālaya-vijñāna，藏識）亦通人我法我之相。法空理中離此識相。故名無相。』 這說明有分別心的人……這兩句對仗，說明已經遠離了有數量的法。接下來的四句對仗，說明遠離了……說明遠離了第七識末那識（manas-vijñāna）和第八識阿梨耶識（ālaya-vijñāna，藏識）。後面的兩句對仗，說明遠離了……在對仗中，前一句是遠離能緣的心，后一句是遠離所緣的境。佛法的名稱是……那識（vijñāna），按照舊的解釋，這是人我相。現在的新的解釋是通達法我相。阿梨耶識（ālaya-vijñāna，藏識）也通達人我相和法我相。在法空的真理中，是遠離這種識相的，所以叫做無相。 『此明法出情若隨相識。是則求相非求法也。』 這說明真正的佛法超越了情感的執著，如果執著于外在的表相，那就不是在尋求真正的佛法。 『此明有情取者非真求法。自下一句離所緣境。法不可住者。……為識。所託名之為住。真中離此故云不可。』 這說明執著于有情眾生的表象，就不是在尋求真正的佛法。下面一句是遠離所緣的境界。佛法是不可執住的……因為識（vijñāna）所依賴的叫做住。在真如實相中，是遠離這些的，所以說不可執住。 『此明法出相。若住於法。是則住法非求法也。』 這說明真正的佛法超越了外在的表相。如果執著于任何法，那就不是在尋求真正的佛法。 『此明有相心者非真求法。自下兩句一對明離六識心王。前句離能緣心。后句離所緣境。法不可見聞覺智者。眼識（cakṣu-vijñāna）隨生見。耳識（śrotra-vijñāna）隨生聞。鼻識（ghrāṇa-vijñāna）、舌識（jihvā-vijñāna）、身識（kāya-vijñāna）三識隨生覺。意識（mano-vijñāna）隨生知。法空理中此六識相併非所……出情。若行見聞覺知。是則見聞覺……者非真求法。』 這說明有表相之心的人，不是在尋求真正的佛法。下面兩句對仗，說明遠離了六識心王。前一句是遠離能緣的心，后一句是遠離所緣的境。佛法是不可見、不可聞、不可覺、不可知的。眼識（cakṣu-vijñāna）隨著產生見，耳識（śrotra-vijñāna）隨著產生聞，鼻識（ghrāṇa-vijñāna）、舌識（jihvā-vijñāna）、身識（kāya-vijñāna）這三種識隨著產生覺，意識（mano-vijñāna）隨著產生知。在法空的真理中，這六識的表相並非所……超越了情感的執著。如果執著于見聞覺知，那麼見聞覺……的人，不是在尋求真正的佛法。 『自下一句明……識緣境四相遷變名曰……為此明法出相。若行有為是求有為不求法……』 下面一句說明……識緣境的生、住、異、滅四相的遷變叫做……因此說明真正的佛法超越了外在的表相。如果執著于有為法，那就是在尋求有為法，而不是在尋求佛法……
English version: 『Acting place. This clarifies that the Dharma transcends emotions. If acting... acting place is not seeking the Dharma.』 This explains that true Dharma transcends emotional attachments. If one is attached to actions themselves, then one is not seeking true Dharma. 『This clarifies that sentient beings who grasp are not... the object of the Dharma has no fixed place. The realm of... the Dharma is apart from this place in true principle. Therefore, it is said... place. Thus, attachment to a place is not seeking the Dharma.』 This explains that being attached to the appearance of sentient beings makes it impossible to understand that the realm of Dharma has no fixed place. The realm of Dharma, in true suchness, transcends all places. Therefore, being attached to any place is not seeking true Dharma. 『This clarifies that those with a mind... two sentences in parallel. Clarifying the end of numerical dharmas. From here, four sentences in parallel. Clarifying separation from... clarifying separation from the seventh consciousness, manas-vijñāna, and the eighth consciousness, ālaya-vijñāna (storehouse consciousness). The last two sentences in parallel, clarifying separation from... In the parallel structure, the first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The name of the Dharma is... vijñāna. According to the old interpretation, this is the self of person. The new meaning now includes the self of Dharma. Ālaya-vijñāna (storehouse consciousness) also includes the aspect of the self of person and the self of Dharma. In the principle of the emptiness of Dharma, it is apart from this aspect of consciousness, therefore it is called no-aspect.』 This explains that those with a discriminating mind... these two sentences are in parallel, explaining that they have separated from numerical dharmas. The following four sentences are in parallel, explaining separation from... explaining separation from the seventh consciousness, manas-vijñāna, and the eighth consciousness, ālaya-vijñāna (storehouse consciousness). The last two sentences are in parallel, explaining separation from... In the parallel structure, the first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The name of the Dharma is... vijñāna, according to the old interpretation, this is the self of person. The new meaning now includes the self of Dharma. Ālaya-vijñāna (storehouse consciousness) also includes the aspect of the self of person and the self of Dharma. In the principle of the emptiness of Dharma, it is apart from this aspect of consciousness, therefore it is called no-aspect. 『This clarifies that the Dharma transcends emotions. If one identifies with appearances, then seeking appearances is not seeking the Dharma.』 This explains that true Dharma transcends emotional attachments. If one is attached to external appearances, then one is not seeking true Dharma. 『This clarifies that sentient beings who grasp are not truly seeking the Dharma. The next sentence separates from the object of perception. The Dharma cannot be dwelt in... is called consciousness. What is relied upon is called dwelling. In true reality, it is apart from this, therefore it is said to be impossible.』 This explains that being attached to the appearance of sentient beings is not truly seeking the Dharma. The following sentence separates from the object of perception. The Dharma cannot be dwelt in... because what consciousness (vijñāna) relies on is called dwelling. In true reality, it is apart from these, therefore it is said to be impossible to dwell in. 『This clarifies that the Dharma transcends appearances. If one dwells in the Dharma, then dwelling in the Dharma is not seeking the Dharma.』 This explains that true Dharma transcends external appearances. If one is attached to any Dharma, then one is not seeking true Dharma. 『This clarifies that those with a mind attached to appearances are not truly seeking the Dharma. The following two sentences in parallel clarify separation from the six consciousnesses. The first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The Dharma cannot be seen, heard, felt, or known. Eye consciousness (cakṣu-vijñāna) arises with seeing. Ear consciousness (śrotra-vijñāna) arises with hearing. Nose consciousness (ghrāṇa-vijñāna), tongue consciousness (jihvā-vijñāna), and body consciousness (kāya-vijñāna) arise with feeling. Mind consciousness (mano-vijñāna) arises with knowing. In the principle of the emptiness of Dharma, these aspects of the six consciousnesses are not... transcending emotions. If one acts with seeing, hearing, feeling, and knowing, then seeing, hearing, feeling... are not truly seeking the Dharma.』 This explains that those with a mind attached to appearances are not truly seeking the Dharma. The following two sentences in parallel clarify separation from the six consciousnesses. The first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The Dharma cannot be seen, heard, felt, or known. Eye consciousness (cakṣu-vijñāna) arises with seeing. Ear consciousness (śrotra-vijñāna) arises with hearing. Nose consciousness (ghrāṇa-vijñāna), tongue consciousness (jihvā-vijñāna), and body consciousness (kāya-vijñāna) arise with feeling. Mind consciousness (mano-vijñāna) arises with knowing. In the principle of the emptiness of Dharma, these aspects of the six consciousnesses are not... transcending emotions. If one acts with seeing, hearing, feeling, and knowing, then seeing, hearing, feeling... are not truly seeking the Dharma. 『The next sentence clarifies... the four changing aspects of consciousness perceiving objects are called... This clarifies that the Dharma transcends appearances. If one acts with conditioned phenomena, then one is seeking conditioned phenomena and not seeking the Dharma...』 The following sentence clarifies... the changing of the four aspects of arising, abiding, changing, and ceasing of consciousness perceiving objects is called... Therefore, it clarifies that the Dharma transcends appearances. If one is attached to conditioned phenomena, then one is seeking conditioned phenomena and not seeking the Dharma...
【English Translation】 Acting place. This clarifies that the Dharma transcends emotions. If acting... acting place is not seeking the Dharma. This clarifies that sentient beings who grasp are not... the object of the Dharma has no fixed place. The realm of... the Dharma is apart from this place in true principle. Therefore, it is said... place. Thus, attachment to a place is not seeking the Dharma. This clarifies that those with a mind... two sentences in parallel. Clarifying the end of numerical dharmas. From here, four sentences in parallel. Clarifying separation from... clarifying separation from the seventh consciousness, manas-vijñāna, and the eighth consciousness, ālaya-vijñāna (storehouse consciousness). The last two sentences in parallel, clarifying separation from... In the parallel structure, the first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The name of the Dharma is... vijñāna. According to the old interpretation, this is the self of person. The new meaning now includes the self of Dharma. Ālaya-vijñāna (storehouse consciousness) also includes the aspect of the self of person and the self of Dharma. In the principle of the emptiness of Dharma, it is apart from this aspect of consciousness, therefore it is called no-aspect. This clarifies that the Dharma transcends emotions. If one identifies with appearances, then seeking appearances is not seeking the Dharma. This clarifies that sentient beings who grasp are not truly seeking the Dharma. The next sentence separates from the object of perception. The Dharma cannot be dwelt in... is called consciousness. What is relied upon is called dwelling. In true reality, it is apart from this, therefore it is said to be impossible. This clarifies that the Dharma transcends appearances. If one dwells in the Dharma, then dwelling in the Dharma is not seeking the Dharma. This clarifies that those with a mind attached to appearances are not truly seeking the Dharma. The following two sentences in parallel clarify separation from the six consciousnesses. The first sentence separates from the mind that can perceive, and the second sentence separates from the object that is perceived. The Dharma cannot be seen, heard, felt, or known. Eye consciousness (cakṣu-vijñāna) arises with seeing. Ear consciousness (śrotra-vijñāna) arises with hearing. Nose consciousness (ghrāṇa-vijñāna), tongue consciousness (jihvā-vijñāna), and body consciousness (kāya-vijñāna) arise with feeling. Mind consciousness (mano-vijñāna) arises with knowing. In the principle of the emptiness of Dharma, these aspects of the six consciousnesses are not... transcending emotions. If one acts with seeing, hearing, feeling, and knowing, then seeing, hearing, feeling... are not truly seeking the Dharma. The next sentence clarifies... the four changing aspects of consciousness perceiving objects are called... This clarifies that the Dharma transcends appearances. If one acts with conditioned phenomena, then one is seeking conditioned phenomena and not seeking the Dharma.
□□□不名求法。上來總名教訖。
自下是故舍利□□□□□□切法應無所求者。總結勸修。下復明說□□□□□□得十解。初心生空法眼凈也。
自下第三明維□□□□□□座。問曰。維摩何不直為取座先須教訶。答曰。燈王□□□不思議諸佛境界。若不先訶有所得心令其舍□□□□無所得觀令其行善自分因立燈王座□□□□□□此義故先須教訶也。就取座中文分五別。第一維摩問文殊座處。第二文殊言東方已下示其座處第三於是長者現神力已下明取高座來入其小室。第四諸菩薩大弟子已下明大眾驚訝。五爾時維摩詰文殊已下命眾令坐。文相易見。不勞細解。問曰。十方妙座維摩足知。何不直取□□文殊。答曰。欲明寄實不思議德□□□□□□□□□謂維摩隨近化作。今問文殊。文殊實□□□□□□□高座極遠能取將來故知維□□□□□□□□□聞說獲利益故。就第五命眾坐中□□□□□□□利弗已下次命聲聞。就命聲聞中□舍利□□□□□□弗不能坐。第三教其禮佛第四明其禮□□□□□□利弗大德羅漢神通具足。何故不能坐得□□□□□是世間事坐。舍利弗不啻能坐。良以此座燈王如來□願力之所成就。非是小乘神通境界。故不能坐。由禮□□佛神力方始得坐。上來因身子念座維摩□□□□□□訖
【現代漢語翻譯】 現代漢語譯本
不應執著于名相而尋求佛法。以上是對教義的總括。 接下來解釋為何舍利弗（Śāriputra，智慧第一的佛陀弟子）等一切法都應無所求。總結並勸勉修行。下面進一步闡明，證得十種理解，是初心生起空性之見，法眼得以清凈。 接下來第三部分闡明維摩詰（Vimalakīrti，一位在家菩薩）取座的過程。問：維摩詰為何不直接取座，而要先進行教誡和呵斥？答：因為燈王如來（Dīpaṃkara，過去佛之一）具有不可思議的諸佛境界。如果不先呵斥有所得之心，使其捨棄，就無法以無所得的智慧來觀察，從而行善並確立自己的因緣，設立燈王如來的座位。正是因為這個原因，所以必須先進行教誡和呵斥。在取座的部分，可以分為五個小節。第一，維摩詰問文殊師利（Mañjuśrī，智慧的菩薩）座位在哪裡。第二，文殊師利說東方之後，指明座位所在。第三，於是長者（指維摩詰）展現神力之後，說明取來高座並放入小室。第四，諸菩薩和大弟子之後，說明大眾的驚訝。第五，爾時維摩詰文殊之後，命令大眾就座。這些段落的含義容易理解，無需詳細解釋。問：十方妙座，維摩詰完全知曉，為何不直接取來，而要問文殊師利？答：想要表明憑藉真實不可思議的功德。並非像有些人認為的那樣，維摩詰是隨處變化化現出來的。現在問文殊師利，文殊師利確實從極遠的地方取來高座，因此可知維摩詰……聽說后獲得利益。在第五部分命令大眾就座中……舍利弗之後，是命令聲聞（Śrāvaka，聽聞佛法而修行的弟子）就座。在命令聲聞就座中……舍利弗……舍利弗不能就座。第三，教導他們禮佛。第四，說明他們禮……舍利弗是大德阿羅漢（Arhat，斷盡煩惱的聖者），神通具足，為何不能就座？……這是世間的事情，可以就座。舍利弗不僅僅是能就座，而是因為這個座位是燈王如來的願力所成就，並非小乘（Hinayana，聲聞乘）神通的境界，所以不能就座。通過禮……佛的神力才得以就座。以上是因為身子（指舍利弗）念及座位，維摩詰……完畢。
【English Translation】 English version
One should not seek the Dharma by clinging to names and forms. The above is a summary of the teachings. What follows explains why Śāriputra (the foremost in wisdom among the Buddha's disciples) and all dharmas should be sought without attachment. It summarizes and encourages practice. Below, it further clarifies that attaining ten kinds of understanding means that the initial mind arises with the view of emptiness, and the Dharma eye becomes pure. Next, the third part elucidates Vimalakīrti's (a lay bodhisattva) process of obtaining a seat. Question: Why didn't Vimalakīrti directly take a seat, but first had to teach and rebuke? Answer: Because Dīpaṃkara Tathāgata (one of the Buddhas of the past) possesses the inconceivable realm of all Buddhas. If one does not first rebuke the mind of attachment, causing it to abandon, one cannot observe with the wisdom of non-attainment, thereby practicing good and establishing one's own causes and conditions, and establishing the seat of Dīpaṃkara Tathāgata. It is for this reason that one must first teach and rebuke. In the section on obtaining a seat, it can be divided into five subsections. First, Vimalakīrti asks Mañjuśrī (the bodhisattva of wisdom) where the seat is. Second, Mañjuśrī, after saying 'in the East,' indicates the location of the seat. Third, then the elder (referring to Vimalakīrti) displays his supernatural power, explaining that he brought the high seat and placed it in the small room. Fourth, after 'all the bodhisattvas and great disciples,' it explains the astonishment of the assembly. Fifth, after 'at that time, Vimalakīrti and Mañjuśrī,' he orders the assembly to be seated. The meanings of these passages are easy to understand and do not require detailed explanation. Question: Vimalakīrti fully knows the wonderful seats of the ten directions, why doesn't he directly take one, but asks Mañjuśrī? Answer: He wants to show that he relies on real, inconceivable merits. It is not as some people think, that Vimalakīrti is transformed and manifested everywhere. Now he asks Mañjuśrī, and Mañjuśrī actually brings the high seat from a very distant place, so it can be known that Vimalakīrti... Hearing this, one obtains benefits. In the fifth part, ordering the assembly to be seated... after Śāriputra, he orders the Śrāvakas (disciples who practice by hearing the Buddha's teachings) to be seated. In ordering the Śrāvakas to be seated... Śāriputra... Śāriputra cannot be seated. Third, he teaches them to prostrate to the Buddha. Fourth, he explains that they prostrate... Śāriputra is a virtuous Arhat (a saint who has extinguished all afflictions), possessing supernatural powers, why can't he be seated? ... This is a worldly matter, one can be seated. Śāriputra is not merely able to be seated, but because this seat is accomplished by the vows of Dīpaṃkara Tathāgata, it is not the realm of the supernatural powers of the Hinayana (the Vehicle of the Hearers), so he cannot be seated. Through prostrating... the Buddha's power, he was able to be seated. The above is because the body (referring to Śāriputra) thought of the seat, Vimalakīrti... completed.
。自下第二因身子。讚歎維摩口宣不思議事□□□□疏科釋。有人作問難言。芥子納須彌。既是不□□□□芥子亦是不思議。以不答言須彌納芥子非□□□□□□言芥子納須彌。得是不思議。須彌納□□□□□□□亦可促一劫為七日。可是不思議□□□□□□□□答曰。異法辯客納。以小納大。不□□□□□□□□即法辯延促。是故促長延□□□□□□□□為其簡併對者。如芥子納須□□□□□□□□。
【現代漢語翻譯】 現代漢語譯本： 從下往上第二重原因是身體。讚歎維摩詰（Vimalakirti，一位在家菩薩的名字）口中宣說不可思議的事情。有人提出疑問說：『芥子（芥菜籽，比喻極小之物）容納須彌山（Sumeru，佛教宇宙觀中的中心山），既然是不可思議的，那麼芥子也是不可思議的。』用不回答『須彌山容納芥子』，並非說『芥子容納須彌山』，才算是不可思議。須彌山容納…也可將一劫（kalpa，佛教時間單位，極長的時間）縮短為七日，這可是不可思議的。』回答說：不同的方法在於辯論容納。用小的容納大的，不是…即方法在於辯論延長和縮短。因此縮短長的，延長…因為其簡要並列的例子，如芥子容納須彌山…
【English Translation】 English version: The second reason from the bottom up is the body. Praising Vimalakirti (Vimalakirti, the name of a lay bodhisattva) who proclaims inconceivable matters. Someone raises a question, saying: 'A mustard seed (mustard seed, a metaphor for something extremely small) contains Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology). Since that is inconceivable, then the mustard seed is also inconceivable.' Not answering 'Mount Sumeru contains a mustard seed' does not mean that 'a mustard seed contains Mount Sumeru' is considered inconceivable. Mount Sumeru contains... It is also possible to shorten a kalpa (kalpa, a Buddhist unit of time, an extremely long time) to seven days, which is inconceivable.' The answer is: The different methods lie in the debate about containment. Using the small to contain the large is not... that is, the method lies in debating lengthening and shortening. Therefore, shortening the long, lengthening... because of its concise and parallel examples, such as a mustard seed containing Mount Sumeru...