T85n2811_大乘百法明門論開宗義記序釋
大正藏第 85 冊 No. 2811 大乘百法明門論開宗義記序釋
No. 2811 [cf. No. 2810]
大乘百法明門論開宗義記序釋
夫遍知委照渾真俗於心源深慈普洽演半滿於言派(云云)所言夫者。發語之端緒也。緒者蠶口總絲曰緒。此總因總而有故。又總者頭緒之義。能成疋帛以蔽寒熱滿人所愿也。
言遍知者。謂凡夫迷闇都名不知。二乘雖知知有分齊。起智不遍不得遍知。地上菩薩超過前二。世出世間雖則有知。猶具微細所知障故。不能同佛號不遍知。唯有諸佛如來遍知三界六道一切眾生心心數法。名曰遍知(云云) 言委照者。委者細也。照由明也。二乘之智慧照人空。凡夫妄情執一切有。諸佛菩薩悟人法空。了真俗二諦。世間出世間並能委照 言渾真俗於心源者。混者雜和也。謂以真俗之法和雜於一心源。一心源能容於萬法。諸佛菩薩為如是故。方可深慈普洽。洽者潤澤也(云云) 言深慈者。凡曰眾生盡沒邊執。佛因正智而超大悲。普運三界令出有無。實無眾生得滅度者。離相之慈斯為深矣。見相慈悲而有二種。愛見合者客塵煩惱。依定發者是二乘人。無緣大慈離自他相。平等法界凡聖是同。寧於一如見自他別。凡聖同證慈具三種。凡人起我后
【現代漢語翻譯】 現代漢語譯本： 《大乘百法明門論開宗義記序釋》
No. 2811 [cf. No. 2810]
《大乘百法明門論開宗義記序釋》
遍知一切，委細照了，真俗之理渾然一體於心源之中；深厚的慈悲普遍洽潤，從言語的流派中演說圓滿與不圓滿的教義。（云云）所說的『夫』字，是發語的開端。『緒』的意思是蠶口吐出的總絲稱為緒。這裡指總括因緣而有。又，『總』有頭緒的含義，能織成布帛以遮蔽寒冷和暑熱，滿足人們的願望。
所說的『遍知』，是指凡夫迷惑昏暗，都可稱為不知。二乘（聲聞乘和緣覺乘）雖然知道，但所知有侷限。生起的智慧不普遍，不能達到遍知。地上菩薩超過前兩者，世間和出世間雖然都有所知，但仍然具有微細的所知障，因此不能像佛一樣號稱遍知。只有諸佛如來才能遍知三界六道一切眾生的心和心所法，稱為遍知。（云云）
所說的『委照』，『委』是細緻的意思。『照』是明白的意思。二乘的智慧照見人空（人無我）。凡夫的妄情執著一切為有。諸佛菩薩覺悟人空和法空（法無我），了達真諦和俗諦兩種真理，世間法和出世間法都能細緻地照見。
所說的『渾真俗於心源』，『渾』是混合的意思。是指將真諦和俗諦的法混合於一心之源。一心之源能夠容納萬法。諸佛菩薩正因為如此，才能深慈普洽。『洽』是潤澤的意思。（云云）
所說的『深慈』，是指凡夫眾生都沉沒于邊見執著之中。佛陀因為具有正智而超越了大悲。普遍地運轉三界，使眾生脫離有和無的束縛。實際上沒有眾生得到滅度，這種離相的慈悲才是深刻的。見相的慈悲有兩種：與愛見結合的是客塵煩惱，依靠禪定而生起的是二乘之人。無緣大慈脫離了自他和眾生的分別，平等對待法界，凡夫和聖人是相同的。哪裡會在一如的境界中看到自他的差別呢？凡夫和聖人共同證得慈悲，具備三種特性。凡人先升起我執后
【English Translation】 English version: The Preface and Explanation to the Meaning of Opening the Doctrine in the Treatise on the Hundred Dharmas of the Mahayana
No. 2811 [cf. No. 2810]
The Preface and Explanation to the Meaning of Opening the Doctrine in the Treatise on the Hundred Dharmas of the Mahayana
To universally know and meticulously illuminate, blending the true and conventional in the source of the mind; profound compassion universally pervades, expounding complete and incomplete doctrines in the streams of speech. (Etc.) The word '夫' (fu), is the beginning of speech. '緒' (xu) means the total silk spun from the silkworm's mouth. Here, it refers to having a totality of causes and conditions. Also, '總' (zong) has the meaning of a beginning, capable of weaving cloth to shield from cold and heat, fulfilling people's wishes.
The term '遍知' (bian zhi, universal knowledge) refers to the ignorance and darkness of ordinary beings, all of which can be called unknowing. Although the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) know, their knowledge is limited. The wisdom that arises is not universal, and they cannot achieve universal knowledge. Bodhisattvas on the bhūmis (stages) surpass the former two. Although they have knowledge in both worldly and supramundane realms, they still possess subtle obstructions to knowledge, and therefore cannot be called universally knowing like the Buddhas. Only the Tathāgatas, the Buddhas, universally know the minds and mental functions of all beings in the Three Realms and Six Paths, and are called universally knowing. (Etc.)
The term '委照' (wei zhao, meticulous illumination), '委' (wei) means detailed. '照' (zhao) means clear. The wisdom of the Two Vehicles illuminates the emptiness of the person (ātma-śūnyatā). The deluded emotions of ordinary beings cling to the existence of everything. The Buddhas and Bodhisattvas awaken to the emptiness of both person and dharma (dharma-śūnyatā), understanding the two truths of the true and conventional, and can meticulously illuminate both worldly and supramundane dharmas.
The phrase '渾真俗於心源' (hun zhen su yu xin yuan, blending the true and conventional in the source of the mind), '渾' (hun) means mixed. It refers to mixing the dharmas of the true and conventional in the source of the one mind. The source of the one mind can accommodate all dharmas. It is because of this that the Buddhas and Bodhisattvas can have profound compassion that universally pervades. '洽' (qia) means to moisten. (Etc.)
The term '深慈' (shen ci, profound compassion) refers to ordinary beings who are submerged in biased attachments. The Buddha, because of possessing right wisdom, transcends great compassion. Universally operating in the Three Realms, causing beings to escape the bondage of existence and non-existence. In reality, there are no beings who attain liberation; this compassion that is free from characteristics is profound. Compassion with characteristics has two types: that which is combined with love and views is defiled by adventitious dust, and that which arises from samādhi is that of the Two Vehicles. Unconditioned great compassion is free from the distinction of self and others, treating the entire dharma realm equally, where ordinary beings and sages are the same. How could one see the difference between self and others in the oneness? Ordinary beings and sages jointly realize compassion, possessing three characteristics. Ordinary people first arise the attachment to self, then
方慈濟。名我緣慈。于自朋友親眷之所生慈愍也。二乘之人見有眾生。常被三苦五苦八苦交逼。以法度彼見眾可度。號曰法緣慈。諸佛菩薩得平等之智。悟同體之悲。觀一切眾生如自子相。平等平等怨親不偏(云云) 言演半滿於言派者。且如世小兒上學。初學上大夫等為半字。后聚多字成一字者。令盡識會為滿字。初為淺根之人。說應四諦十二因緣等小乘之教。隨轉理門但說六識。名半字教。后為諸菩薩信根深厚者。說諸了義大乘。建立八識中道之教。名滿字也。派者分支引也(云云)。
寔由性相更會萬法歸於一如文義互融八藏馳於四辯 言寔由性相更會等者。寔者實也。若愚迷者性相將為異途。若融會者則萬法同歸一轍。若論舉性不離其相。舉相不離其性。亦舉波不離水。舉水不離波。水波同源本無異濕。所以萬法同歸一如也(云云) 且緣眾性體本非異。都由見相翳真如。乳酪醍醐元一味。不了本末睹差殊。言文義互融等者。文者名句文也。義者所詮之理也 言八藏者。經律論雜藏等。大小乘各四藏也 言馳于者。馳者奔騖也。如鳥之翹驟于虛空。今馳四辯解暢之義。由四辯故馳驟于波濤。文義淺深藉海口而宣演(云云) 言四辯者。說法之時隨其言音辭理無礙。名辭無礙辯。所說教法義理相從曠劫無
【現代漢語翻譯】 現代漢語譯本： 方慈濟（四種慈悲的其中一種）。名為我緣慈，是對自己的朋友親眷所產生的慈悲憐憫。二乘（聲聞乘和緣覺乘）之人見到眾生，常常被三苦（苦苦、壞苦、行苦）五苦（生、老、病、死、怨憎會）八苦（生、老、病、死、愛別離、怨憎會、所求不得、五陰熾盛）交相逼迫，用法來度化他們，認為眾生可以被度化，這叫做法緣慈。諸佛菩薩得到平等之智，領悟到同體大悲，觀察一切眾生如同自己的子女一樣，平等對待，怨親沒有偏頗（等等）。 說到『演半滿於言派』，比如世俗的小孩上學，最初學習『上』、『大』、『夫』等字是半字，後來聚集多個字組成一個字，讓他們完全認識理解，這是滿字。最初為淺根之人，說應四諦（苦、集、滅、道）、十二因緣等小乘的教義，隨著轉理門只說六識，這叫做半字教。後來為諸菩薩信根深厚者，說諸了義大乘，建立八識中道之教，這叫做滿字。『派』的意思是分支引申（等等）。 確實是因為性相相互融合，萬法歸於一如，文義相互融通，八藏（經、律、論、雜藏）奔流於四辯（義辯、法辯、辭辯、樂說辯）。說到『寔由性相更會等者』，『寔』就是『實』。如果愚昧迷惑的人，認為性相是不同的途徑，如果融會貫通的人，那麼萬法都歸於同一條道路。如果談到舉性，不離其相；舉相，不離其性。也像舉波不離水，舉水不離波，水和波同源，本來沒有不同的濕性。所以萬法同歸一如（等等）。而且緣于眾生的自性本體本來沒有差異，都是因為見相遮蔽了真如。乳酪、醍醐原本是一種味道，不瞭解根本末端，就看到差別不同。 說到『文義互融等者』，『文』是指名句文，『義』是指所詮釋的道理。說到『八藏』，是指經藏、律藏、論藏、雜藏等，大小乘各有四藏。說到『馳于』，『馳』是奔跑的意思，如同鳥在虛空中飛翔。現在用四辯來解釋暢達的意義，因為有四辯的緣故，才能在波濤中奔騰。文義的淺深，憑藉著海口來宣揚演說（等等）。說到『四辯』，是指說法的時候，隨著言音辭理沒有障礙，叫做辭無礙辯。所說的教法義理相隨，經歷曠劫沒有
【English Translation】 English version: Fang Ciji (one of the four kinds of compassion). It is named 'Wo Yuan Ci', which is the compassion and pity generated towards one's own friends and relatives. People of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see sentient beings constantly afflicted by the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence), the five sufferings (birth, old age, sickness, death, being apart from loved ones), and the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering the disliked, not obtaining what one seeks, the flourishing of the five aggregates). They use the Dharma to liberate them, believing that sentient beings can be liberated. This is called Dharma-nimitta Karuna (compassion based on Dharma). All Buddhas and Bodhisattvas attain the wisdom of equality, realizing the great compassion of oneness, observing all sentient beings as if they were their own children, treating them equally, without bias towards enemies or relatives (etc.). Regarding 'expounding the partial and complete in the lineage of words', for example, when secular children go to school, initially learning characters like 'shang' (above), 'da' (big), 'fu' (man) are partial characters. Later, gathering multiple characters to form a single character, allowing them to fully recognize and understand, this is a complete character. Initially, for people with shallow roots, explaining the teachings of the Four Noble Truths (duḥkha, samudaya, nirodha, marga), the Twelve Nidānas (dependent origination), etc., which are teachings of the Small Vehicle, and only explaining the six consciousnesses according to the turning of the principle, this is called the partial character teaching. Later, for Bodhisattvas with deep roots of faith, explaining the complete and definitive teachings of the Great Vehicle, establishing the teaching of the Eight Consciousnesses and the Middle Way, this is called the complete character. 'Lineage' means branching and extending (etc.). Indeed, it is because the nature and characteristics mutually merge, all dharmas return to oneness, the meaning of the text mutually interpenetrates, and the Eight Treasuries (Sūtra, Vinaya, Abhidharma, Miscellaneous) flow into the Four Eloquences (eloquence of meaning, eloquence of Dharma, eloquence of expression, eloquence of joyful speech). Regarding 'Shí yóu xìng xiāng gèng huì děng zhě', 'Shí' means 'real'. If ignorant and deluded people consider nature and characteristics to be different paths, if those who integrate and understand them, then all dharmas return to the same path. If discussing the nature, it is inseparable from its characteristics; if discussing the characteristics, it is inseparable from its nature. It is also like raising a wave is inseparable from water, and raising water is inseparable from a wave. Water and waves have the same source, and there is originally no different wetness. Therefore, all dharmas return to oneness (etc.). Moreover, the inherent nature of sentient beings is originally not different; it is all because seeing the form obscures the True Thusness (Tathātā). Milk, cheese, and ghee originally have one flavor; not understanding the root and the end, one sees differences. Regarding 'Wén yì hù róng děng zhě', 'Wén' refers to the names, phrases, and texts; 'Yì' refers to the principles explained. Regarding 'Eight Treasuries', it refers to the Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka, and Miscellaneous Piṭaka, with four treasuries each for the Small Vehicle and the Great Vehicle. Regarding 'chí yú', 'chí' means to run, like a bird flying in the sky. Now, the meaning of clear and unobstructed explanation is explained using the Four Eloquences. Because of the Four Eloquences, one can gallop in the waves. The shallowness and depth of the meaning of the text are proclaimed and expounded by relying on the mouth of the sea (etc.). Regarding 'Four Eloquences', it refers to when explaining the Dharma, there are no obstacles in the sound, words, and principles, which is called eloquence of expression. The teachings and principles that are explained follow each other, and after countless kalpas there is no
盡。名義無礙辯。諸佛如來隨機設教。性相咸說無有疑礙。名法無礙辯。如來所說辭義多端。一音演說隨類得解。巧便多慧恒無厭惓。所設辭理無有蹇澀。名為辨說。所說之法無有擁滯。目之無礙(云云)。
曷空有之異轍奚廣略之殊途 喻此記千□一轍萬□ 曷者何也。轍者途路也。空有之名密意權說。論茲究極有空不殊。有即蘊實約執見論。空即假成悟性非有。明知迷悟自別源體空有非殊。廣略之言實亦無二。悟則四句便足不假多求略也。迷乃雖讀萬卷真言。還同墜妄廣也。但利鈍有殊廣略無二。奚者何也(云云)。
究其本者必同味于百川滯其末者競紛流於五謗 言究其本者。究者窮也。本者體也。亡名絕相也。真理也。取通會為言。若本得其源。則知眾流歸同一海。嘗大海之滴水。則知眾流之味 言滯其末者。滯由迷也。末者執空有教法之徒。約偏執論也。二夜經云。某夜成正覺某夜般涅槃。於此二中間。我都無所說。不說是佛說若言如來有所說法。即為謗佛。不能解我所說義。明知本體之法言詮。所不及。是心欲思而慮亡。口欲言而辭喪。不可以智知。不可以識識。輒有僻見之流立斯五謗。且五謗名目。一增益謗。二損減謗。三相違謗。四戲論謗。五愚廢謗。如是五謗一一說者。一言諸法有。
【現代漢語翻譯】 現代漢語譯本 窮盡。名義無礙辯（對名相和義理通達無礙的辯才）。諸佛如來根據不同情況隨機施教，對事物的體性和現象全面解說，沒有疑惑和障礙，這是名法無礙辯（對名相和法則通達無礙的辯才）。如來說法，辭句和義理豐富多樣，用一種聲音演說，各種眾生都能理解，巧妙方便，智慧充足，永不厭倦，所說的辭句和義理沒有阻礙，這叫做辨說。所說的法沒有壅塞停滯，這叫做無礙（等等）。
空和有的不同路徑，廣和略的差異在哪裡？用這個來比喻，記載一千件事，一萬件事，最終都歸於同一個道理。曷（hé）是什麼意思？轍（zhé）是道路的意思。空和有的名稱，是秘密的意圖和權宜的說法。如果探究到最終極的道理，有和空並沒有什麼不同。說『有』，是針對蘊積和實在，是就執著和偏見而言。說『空』，是說事物是因緣假合而成，悟道的自性並非實有。明白了，就知道迷惑和覺悟本來不同，但從本源上說，空和有並沒有區別。廣和略的說法，實際上也沒有什麼不同。覺悟了，四句話就足夠了，不需要再多求，這就是『略』。迷惑了，即使讀了萬卷真言，也還是和墜入虛妄一樣，這就是『廣』。只是眾生的根器有遲鈍和敏銳的差別，廣和略實際上並沒有不同。奚（xī）是什麼意思（等等）。
探究事物的根本，必然會像百川歸海一樣味道相同；停留在事物的末端，就會像五種誹謗一樣爭論不休。說『探究事物的根本』，探究，是窮盡的意思。根本，是本體的意思，是超越名相的，是真理。從通達和融會的角度來說，如果把握住了根本，就會知道所有的河流都歸於同一個大海，嘗過大海中的一滴水，就知道所有河流的味道都一樣。說『停留在事物的末端』，停滯是因為迷惑。末端，是指執著于空和有教法的那些人，是就他們的偏執而言。《二夜經》說：『某夜我成就正覺，某夜我入般涅槃，在這兩個夜晚之間，我什麼也沒說。』不說就是佛說，如果說如來有所說法，那就是誹謗佛，因為不能理解我所說的意義。明白本體的法是言語所不能表達的，是心思想要思考卻無法思考，口想要說卻無法說出的，不可以用智來知，不可以用識來識。那些有偏頗見解的人就立下了這五種誹謗。這五種誹謗的名目是：一、增益謗，二、損減謗，三、相違謗，四、戲論謗，五、愚廢謗。像這樣，這五種誹謗一一來說，第一種是說諸法是『有』。
【English Translation】 English version Exhaustive. Unobstructed eloquence in terms of names and meanings (unimpeded eloquence in understanding names and meanings). All Buddhas and Tathagatas teach according to circumstances, comprehensively explaining the nature and phenomena of things without doubt or obstruction. This is unobstructed eloquence in terms of names and laws (unimpeded eloquence in understanding names and laws). The Tathagata's teachings are rich and diverse in words and meanings. Speaking with one voice, all beings can understand according to their kind. Skillful and convenient, with abundant wisdom, never weary. The words and meanings set forth are without impediment. This is called explanation. The Dharma spoken is without obstruction or stagnation, and is called unobstructed (etc.).
What are the different paths of emptiness and existence, and where do the differences between breadth and brevity lie? Use this as a metaphor: recording a thousand things, ten thousand things, ultimately leads to the same principle. What does '曷 (hé)' mean? '轍 (zhé)' means road. The names of emptiness and existence are secret intentions and expedient sayings. If one explores the ultimate truth, existence and emptiness are not different. 'Existence' refers to accumulation and reality, discussed in terms of attachment and prejudice. 'Emptiness' means that things are formed by conditioned arising, and the enlightened nature is not truly existent. Understanding this, one knows that delusion and enlightenment are inherently different, but from the source, emptiness and existence are not distinct. The sayings of breadth and brevity are also not different in reality. If one is enlightened, four sentences are sufficient, and there is no need to seek more, which is 'brevity'. If one is deluded, even if one reads ten thousand volumes of mantras, it is still like falling into delusion, which is 'breadth'. It is only that beings have differences in their capacity for dullness and sharpness, but breadth and brevity are not different in reality. What does '奚 (xī)' mean? (etc.).
Investigating the root will surely taste the same as hundreds of rivers flowing into the sea; dwelling on the end will compete and flow into the five slanders. Speaking of 'investigating the root', investigation means exhausting. The root means the essence, which is beyond names and forms, and is the truth. Speaking from the perspective of understanding and integration, if one grasps the root, one will know that all rivers return to the same sea. Tasting a drop of water from the great sea, one knows that the taste of all rivers is the same. Speaking of 'dwelling on the end', dwelling is due to delusion. The end refers to those who are attached to the teachings of emptiness and existence, discussed in terms of their partiality. The 'Two Nights Sutra' says: 'On a certain night, I attained perfect enlightenment; on a certain night, I entered Parinirvana. In between these two nights, I said nothing at all.' Not speaking is what the Buddha said. If one says that the Tathagata has said something, that is slandering the Buddha, because one cannot understand the meaning of what I said. Knowing that the Dharma of the essence is beyond words, it is what the mind wants to think but cannot think, what the mouth wants to say but cannot say, it cannot be known by wisdom, it cannot be recognized by consciousness. Those with biased views then establish these five slanders. The names of these five slanders are: first, the slander of addition; second, the slander of subtraction; third, the slander of contradiction; fourth, the slander of frivolousness; fifth, the slander of foolish abandonment. Like this, these five slanders are explained one by one. The first is saying that all dharmas are 'existent'.
法本不有。言有者增益謗。法性本空。何得言有。二者言諸法無。本法不無。言無者損減謗。依他性有。何得言無。三亦有亦無。本法離有離無。相違謗。空有並與理將違越。四者非有非無。本法無來不有。即今不無。是戲論謗。非有者言空。非無雲有。空有不定。明知戲論。又第一義中無有少法可得。若立一法起名相者。皆成戲論。五非以有以無。本法無有文字語言。若言法無名字。是愚癡謗。翻第四成第五。四言非空者是有。有非是有。言非有者是空。無非是無。有非是有。還成無義。無非是無。卻成有義。若如是者。明知迷愚實非智者。
是以小乘漂于有有部執繁興勝義溺於空空諍論紛起 言是以小乘漂于有有者。漂者浮也。人我法我二俱定有。故言二有 言勝義溺於空空者。溺者沈也。上之二義悉皆是空。故名二空。前宗執有。後者滯空。空有相違諍論競起。言人我者。五蘊假和合處橫計有人。離我我所人無我矣。言法我者。執因緣法實為起生皆有自性。故稱為我。因緣生法悉皆虛妄。本自不生體無動搖。法無我矣。
尚驅妄境未越昏衢徒向真風虛沾法雨 言尚驅妄境者。沈空住有總名妄境 未越昏衢者。闇道也。若也起上僻見。未越于沈輪 言徒向真風者。偏執者徒勞趣向于真宗 風者化也。
【現代漢語翻譯】 現代漢語譯本 法本非有。若說『有』，便是增益誹謗。法性本為空，怎麼能說『有』呢？ 第二種說法是諸法皆『無』。但本法並非『無』，若說『無』，便是損減誹謗。依他性是存在的，怎麼能說『無』呢？ 第三種說法是『亦有亦無』。但本法離於『有』和『無』，這種說法是互相矛盾的誹謗，『空』和『有』並存與真理相違背。 第四種說法是『非有非無』。但本法無來無去，並非『有』，即當下也並非『無』，這是一種戲論誹謗。說『非有』就是說『空』，說『非無』就是說『有』，『空』和『有』不定，明顯是戲論。而且在第一義諦中，沒有絲毫法可以獲得，如果立一個法，起一個名相，就都成了戲論。 第五種說法是『非以有以無』。但本法沒有文字語言，如果說法沒有名字，就是愚癡誹謗，這與第四種說法相反，成了第五種。 第四種說法說『非空』，那就是『有』，但『有』並非真『有』。說『非有』，那就是『空』，但『無』並非真『無』。『有』並非真『有』，最終還是成了『無』義。『無』並非真『無』，卻成了『有』義。如果這樣，明顯是迷惑愚癡，實在不是智者。
因此，小乘佛教沉溺於『有』，有部（Sarvastivada）的執著繁榮興盛；勝義諦沉溺於『空』，『空』的爭論紛紛興起。 說小乘佛教沉溺於『有』，『有』是指什麼呢？沉溺是指浮於表面。人我和法我兩種都認為是真實存在的，所以說是『二有』。 說勝義諦沉溺於『空』，『空』是指什麼呢？沉溺是指沉沒其中。上面說的兩種意義都認為是『空』，所以稱為『二空』。之前的宗派執著于『有』，後來的宗派滯留于『空』，『空』和『有』相互違背，爭論不斷。 說『人我』，是指五蘊假合之處，橫生計較，認為有人存在。離開了我以及我所擁有的，人就沒有我了。說『法我』，是指執著因緣法真實生起，都具有自性，所以稱為『我』。因緣生法都是虛妄的，本來不生，本體沒有動搖，法就沒有我了。
還在追逐虛妄的境界，沒有超越昏暗的道路，只是徒勞地趨向真理之風，虛假地沾染佛法的甘露。 說還在追逐虛妄的境界，是指沉溺於『空』或執著于『有』，總稱為虛妄的境界。 沒有超越昏暗的道路，是指沒有超越黑暗的道路。如果產生上述偏頗的見解，就沒有超越沉淪的輪迴。 說只是徒勞地趨向真理之風，是指偏執的人徒勞地趨向于真正的宗義。 『風』是指教化。
【English Translation】 English version The Dharma is fundamentally non-existent. To say it 『exists』 is an exaggeration and slander. The nature of Dharma is fundamentally empty; how can one say it 『exists』? The second view is that all Dharmas are 『non-existent.』 But the fundamental Dharma is not 『non-existent.』 To say it is 『non-existent』 is a diminishing slander. Dependent origination exists; how can one say it is 『non-existent』? The third view is 『both existent and non-existent.』 But the fundamental Dharma is apart from 『existence』 and 『non-existence.』 This view is a contradictory slander; the coexistence of 『emptiness』 and 『existence』 contradicts the truth. The fourth view is 『neither existent nor non-existent.』 But the fundamental Dharma neither comes nor goes, is not 『existent,』 and is not 『non-existent』 in the present moment. This is a playful slander. To say 『not existent』 is to say 『empty,』 and to say 『not non-existent』 is to say 『existent.』 『Emptiness』 and 『existence』 are uncertain, clearly a playful argument. Moreover, in the ultimate truth, there is not a single Dharma to be obtained. If one establishes a Dharma and gives it a name, it all becomes a playful argument. The fifth view is 『not by existence, not by non-existence.』 But the fundamental Dharma has no written language. To say that the Dharma has no name is a foolish slander, reversing the fourth view into the fifth. The fourth view says 『not empty,』 which is 『existent,』 but 『existence』 is not truly 『existent.』 To say 『not existent』 is 『empty,』 but 『non-existence』 is not truly 『non-existent.』 『Existence』 is not truly 『existent,』 ultimately becoming meaningless. 『Non-existence』 is not truly 『non-existent,』 but becomes 『existent.』 If this is the case, it is clearly delusion and foolishness, certainly not wisdom.
Therefore, the Hinayana (Small Vehicle) is adrift in 『existence,』 with the Sarvastivada (有部) school』s attachment flourishing; the ultimate truth is drowned in 『emptiness,』 with disputes about 『emptiness』 arising. To say the Hinayana is adrift in 『existence,』 what does 『existence』 refer to? Adrift means floating on the surface. Both the personal self (人我, pudgala-atma) and the Dharma self (法我, dharma-atma) are considered truly existent, hence 『two existences.』 To say the ultimate truth is drowned in 『emptiness,』 what does 『emptiness』 refer to? Drowned means submerged within. The two meanings mentioned above are considered 『empty,』 hence 『two emptinesses.』 The previous school clings to 『existence,』 the latter school is stuck in 『emptiness.』 『Emptiness』 and 『existence』 contradict each other, leading to constant disputes. To say 『personal self,』 it refers to the aggregation of the five skandhas (五蘊, pañca-skandha), from which one falsely calculates and believes that a person exists. Apart from the self and what belongs to the self, there is no personal self. To say 『Dharma self,』 it refers to the attachment to conditioned Dharmas as truly arising and possessing self-nature, hence called 『self.』 Conditioned Dharmas are all illusory, fundamentally unarisen, and their essence is unwavering; thus, there is no Dharma self.
Still chasing after illusory realms, not yet transcending the dark path, merely turning towards the wind of truth in vain, falsely receiving the rain of Dharma. To say still chasing after illusory realms, it refers to being drowned in 『emptiness』 or clinging to 『existence,』 collectively called illusory realms. Not yet transcending the dark path means not transcending the path of darkness. If one develops the aforementioned biased views, one has not transcended the cycle of suffering. To say merely turning towards the wind of truth in vain, it refers to those who are biased turning towards the true doctrine in vain. 『Wind』 refers to transformation (教化, teachings).
如風之靡草也。背見之徒狀若枯木之。露澤法如雨也(云云)。
故我補處彌勒大闡瑜伽杜兩見門開一實道 言補處彌勒者。如世帝王預補東宮紹其國政。一朝王崩次補東宮為國主。今一生菩薩者。佛受記云。次當已後人壽八萬四千歲。輪王禳佉之時補處成佛。梵語云彌帝隸迦。此略呼為彌勒。彌勒是姓。此翻為慈氏。阿逸多者是名。此云無勝。無人過勝。此菩薩故號曰無勝。慈氏者。此菩薩有深慈悲故。救苦心殷曰慈。二乘小慈唯觀欲界。佛之大慈通濟三界 闡者說也楊也 杜者塞也 兩見門者空有二門也 開一實道者即中道也 然以理該事博旨散言弘前修倦于傳通後進疲於就業 言然以者。然由生也。以由共也 該者括也都也。橫布曰該 博者通也 旨者意也 弘者大也。
辛酉年十二月十二日了
爰有菩薩厥號世親位極三賢德鄰十聖制論千部聲高五天妙契佛心雅扶懸記 爰者于也 厥者其也 位極三賢者。此菩薩與世天為親交。號世親亦云天親也。在地前三賢。後加行位人也。極者尊也。賢者想心稍微。行善調順曰賢。又賢和真之行曰賢 言德鄰十聖者。德業近於十地也。非入正地。地者。一能產生佛智。二起同體大悲荷負一切故喻也。言聖者。為契理通神權變無礙故曰聖也。言三賢之人雖
【現代漢語翻譯】 現代漢語譯本： 如風吹拂草木一般。背離佛法的人，其狀態就像枯木一樣。佛法的甘露就像雨水一樣（等等）。
因此，我補處菩薩彌勒（Maitreya，未來佛）大肆闡揚瑜伽（Yoga，意為'結合'，此處指瑜伽行派），堵塞空有二見之門，開啟一實之道（中道）。所謂補處彌勒，就像世間的帝王預先冊立東宮太子，讓他繼承國家政事一樣。一旦老國王駕崩，就由東宮太子繼位成為國主。現在的一生補處菩薩，佛陀授記說：在未來人壽八萬四千歲時，轉輪王禳佉（Sankha，意為'海螺'）在位之時，彌勒將補處成佛。梵語稱彌帝隸迦（Maitreya），這是簡略的稱呼，全稱是彌勒。彌勒是姓，翻譯成漢語是慈氏。阿逸多（Ajita）是名，翻譯成漢語是無勝，意思是無人能勝過他。這位菩薩因此被稱為無勝。慈氏，是因為這位菩薩具有深厚的慈悲心。救苦救難之心殷切，稱為慈。二乘（聲聞乘和緣覺乘）的小慈悲只觀察欲界，而佛陀的大慈悲則普濟三界。闡，是宣說的意思，也作揚。杜，是堵塞的意思。兩見門，指的是空有二門。開啟一實道，就是指中道。然而，因為道理涵蓋的事物廣泛，主旨分散，言語繁雜，導致先前的修行者厭倦于傳授，後來的學習者疲於研究。
所謂『然以』，『然』是起始的意思，『以』是共同的意思。該，是包括、總括的意思，橫向鋪開叫做該。博，是通達的意思。旨，是意旨的意思。弘，是廣大的意思。
辛酉年十二月十二日完成。
於是有位菩薩，他的名號是世親（Vasubandhu，印度佛教論師），地位達到三賢的頂峰，德行堪比十聖，著作了千部論著，聲名遠揚五天竺（Panca-dravida，古代印度），精妙地契合佛心，有力地扶持了佛教的懸記（預言）。所謂『爰』，是『于』的意思。『厥』，是『其』的意思。位極三賢，這位菩薩與世間天人為親近交往，號為世親，也叫天親。在地前三賢位，後來加上加行位的人。極，是尊崇的意思。賢，是想心稍微平息，行為善良調順叫做賢。又，賢和真誠的行為叫做賢。所謂德鄰十聖，是說他的德行事業接近十地菩薩。並非進入正地。地，第一是能夠產生佛的智慧，第二是生起同體大悲，荷擔一切眾生，所以用『地』來比喻。所謂聖，是因為契合真理，通達神妙，權巧應變，沒有阻礙，所以叫做聖。所謂三賢之人雖然
【English Translation】 English version: Like the wind blowing through the grass. Those who turn their backs on the Dharma are like withered trees. The Dharma's nectar is like rain (and so on).
Therefore, I, Maitreya (the future Buddha), the Bodhisattva destined to succeed the current Buddha, greatly expound Yoga (meaning 'union', here referring to the Yogacara school), block the gates of the two views of emptiness and existence, and open the one true path (the Middle Way). The so-called Maitreya destined to succeed, is like a worldly king who pre-appoints the crown prince to inherit the affairs of the state. Once the old king dies, the crown prince succeeds to become the ruler. The Bodhisattva destined to succeed in this lifetime, the Buddha prophesied: in the future when the lifespan of humans is eighty-four thousand years, when the Chakravarti (wheel-turning king) Sankha (meaning 'conch shell') is in power, Maitreya will succeed and become a Buddha. In Sanskrit, it is called Maitreya, which is a shortened form. Maitreya is the surname, which translates to 'Kindred of Mercy' or 'The Benevolent One'. Ajita is the name, which translates to 'Invincible', meaning no one can surpass him. This Bodhisattva is therefore called Invincible. Kindred of Mercy, is because this Bodhisattva has profound compassion. The heart that earnestly saves from suffering is called mercy. The small mercy of the two vehicles (Sravakayana and Pratyekabuddhayana) only observes the desire realm, while the great mercy of the Buddha universally benefits the three realms. 'Expound' means to explain, also to promote. 'Block' means to obstruct. 'The gates of the two views' refers to the two gates of emptiness and existence. 'Opening the one true path' refers to the Middle Way. However, because the principles encompass a wide range of things, the main points are scattered, and the language is complex, leading to previous practitioners being tired of transmitting, and later learners being weary of studying.
The so-called 'however', 'however' means the beginning, 'with' means together. 'Encompass' means to include, to summarize, spreading horizontally is called encompass. 'Broad' means to be thorough. 'Main point' means the intention. 'Promote' means to be vast.
Completed on the twelfth day of the twelfth month of the year Xinyou.
Then there was a Bodhisattva, whose name was Vasubandhu (an Indian Buddhist philosopher), whose position reached the peak of the Three Worthies, whose virtue was comparable to the Ten Saints, who wrote thousands of treatises, whose reputation spread far and wide in the Five Indies (Panca-dravida, ancient India), who subtly matched the Buddha's mind, and powerfully supported the Buddha's prophecies. The so-called 'then', means 'at'. 'Whose' means 'his'. 'Position reached the peak of the Three Worthies', this Bodhisattva had close interactions with gods and humans in the world, and was named Vasubandhu, also called Deva. He was in the position of the Three Worthies before the ground, and later added the position of preparation for practice. 'Peak' means to be revered. 'Worthy' means that the thinking mind is slightly calmed, and actions are kind and harmonious are called worthy. Also, actions that are worthy and sincere are called worthy. The so-called virtue is comparable to the Ten Saints, means that his virtuous deeds are close to the Ten Bhumis (stages) of a Bodhisattva. It does not mean entering the true ground. 'Ground', first is the ability to generate the wisdom of the Buddha, second is to generate great compassion of the same body, bearing the burden of all beings, so the 'ground' is used as a metaphor. The so-called saint, is because he is in accordance with the truth, understands the divine, is skillful and adaptable, and has no obstacles, so he is called a saint. The so-called people of the Three Worthies, although
體悟真宗。然習障未遣。漏惑由在故曰內凡。十信初心都而言之。三十心皆作空無我觀。舉別而論。初十住作人無我觀。次十行作因緣法無我觀。次十回向作真如法無我觀。次十地作三空二無我觀。次等覺作照寂觀。如覺唯作寂觀。觀照平等佛地大寂也。此聖者于大小二乘中各造五百論。西方稱為千部論師 五印度者。此雲天也 契者會也合也 雅者妙也 懸記者。佛記此人我滅度后第二十二傳法主也。果如斯記快合聖心也(云云)。
乃軫時僥代薄根淺性微怖法海而長睽怯義山而永沮 言軫念也 怖伽論之大由如其海。生絕分睽隔之心。睽者隔也別也 怯伽論之玄理。狀若於山實難可度。生沮隔之意。
遂乃摭精華于廣部綰宗要于略文誘彼初機纂斯小論 所言摭者。拾也采也。採拾之義也 廣部即是伽之大論也 綰者攝也 誘者引也 機者根也 纂者集也 小論者即百法論也。
欲使留連至教漸染真乘示弱喪于歸方引疲徒于捷逕 留連至教者。留蓮者連留也。合大伽論不沈微故。因小悟大。因淺履深。使大法久留紹隆不絕曰連留也 漸染真乘者染習也。漸學易成。頓染難就。如世受色。習已成聖漸染得真。俗云。近朱者赤。近墨者墨。近佞者諂。近賢者德 使弱喪歸方等者。弱喪者如幼童兒喪失
【現代漢語翻譯】 現代漢語譯本： 體悟真正的宗義，然而長期以來的習氣和障礙尚未消除，煩惱和迷惑依然存在，所以稱為『內凡』。十信位的初心菩薩都可以這樣說。三十心位的菩薩都修習空和無我的觀想。如果分別來說，初十住位的菩薩修習人無我觀，次十行位的菩薩修習因緣法無我觀，再次十回向位的菩薩修習真如法無我觀，次十地位的菩薩修習三空二無我觀，次等覺位的菩薩修習照寂觀。如覺位唯修寂觀。觀照平等，達到佛地的大寂境界。這位聖者在大小乘佛教中各造了五百部論著，在西方被稱為『千部論師』。五印度（Panca-Indriya，古代印度的五個區域）的意思是『天』。『契』的意思是會合，『雅』的意思是妙。『懸記』是指佛陀預言此人將在我滅度後作為第二十二代傳法之主。果真應驗了佛陀的預言，真是與聖人的心意相合啊！
於是（我）感到自己生不逢時，資質淺薄，天性愚鈍，害怕佛法的深奧如大海般而長期疏遠，畏懼義理的高深如山嶽般而永遠沮喪。 『軫』是念的意思。害怕《瑜伽師地論》（Yogacarabhumi-sastra）的博大精深如同大海，產生隔絕疏遠之心。『睽』是隔離、分別的意思。畏懼《瑜伽師地論》的玄妙道理，如同山嶽一樣難以逾越，產生沮喪隔閡之意。
因此，（我）便從廣博的論著中摘取精華，在簡略的文字中概括宗要，引導初學者，編纂這部小論。 所說的『摭』，是拾取、採摘的意思，即採拾之義。『廣部』就是指《瑜伽師地論》的大論。『綰』是統攝的意思。『誘』是引導的意思。『機』是根基的意思。『纂』是編輯的意思。『小論』就是指《百法明門論》（Sata-dharma-prakasa-mukha-sastra）。
希望使（學者）流連於至高的教義，逐漸薰染真正的佛法，顯示在歸途上迷失方向的弱者，引導在修行道路上疲憊不堪的人走便捷的途徑。 『留連至教』的意思是，使（學者）連留，也就是連綿不斷地停留。結合《瑜伽師地論》，使其不至於沉沒于細微之處，通過小的方面領悟大的方面，通過淺顯的方面深入到深奧的方面，使大法長久流傳，紹隆不絕，這叫做『連留』。『漸染真乘』的意思是逐漸薰染，逐漸學習容易成功，一下子薰染難以成就。如同世人接受染色，習慣之後就能成就聖果，逐漸薰染就能得到真諦。俗話說：『近朱者赤，近墨者黑，近佞者諂，近賢者德。』使弱者迷途知返，迴歸正道。
【English Translation】 English version: To realize the true essence of the doctrine, yet the habitual obstacles have not been eliminated, and afflictions and delusions still remain, hence it is called 'Inner Ordinary'. This can be said of the initial aspiration of the Ten Faiths Bodhisattvas. Bodhisattvas of the Thirty Minds all cultivate the contemplation of emptiness and non-self. Specifically speaking, Bodhisattvas of the Initial Ten Abodes cultivate the contemplation of the non-self of persons; Bodhisattvas of the next Ten Practices cultivate the contemplation of the non-self of conditioned arising; Bodhisattvas of the next Ten Dedications cultivate the contemplation of the non-self of Suchness; Bodhisattvas of the Ten Grounds cultivate the contemplation of the three emptinesses and two non-selves; Bodhisattvas of the Next Equal Enlightenment cultivate the contemplation of illumination and quiescence. The Fully Enlightened Ones solely cultivate the contemplation of quiescence. Contemplation and illumination are equal, reaching the Great Quiescence of the Buddha-ground. This sage composed five hundred treatises in both the Great and Small Vehicles, and is known in the West as the 'Master of a Thousand Treatises'. The Five Indias (Panca-Indriya, the five regions of ancient India) mean 'Heaven'. '契 (Qi)' means to agree or to unite. '雅 (Ya)' means subtle. '懸記 (Xuan Ji)' refers to the Buddha's prediction that this person would be the twenty-second Dharma-transmitting patriarch after my Parinirvana. The fulfillment of this prediction truly aligns with the mind of the sage!
Therefore, (I) feel that I was born at an inauspicious time, with shallow roots, and a dull nature, fearing the vastness of the Dharma ocean and being long estranged, dreading the profundity of the mountain of meaning and being forever discouraged. '軫 (Zhen)' means to contemplate. Fearing the vastness and depth of the Yogacarabhumi-sastra (瑜伽師地論, Treatise on the Stages of Yoga Practice) like an ocean, giving rise to a sense of separation and estrangement. '睽 (Kui)' means separation or distinction. Fearing the profound principles of the Yogacarabhumi-sastra, like a mountain that is difficult to cross, giving rise to a sense of discouragement and alienation.
Therefore, (I) extract the essence from the extensive treatises, summarize the key points in concise texts, guide beginners, and compile this small treatise. The so-called '摭 (Zhi)' means to pick up or gather, that is, the meaning of collecting. '廣部 (Guang Bu)' refers to the extensive treatises of the Yogacarabhumi-sastra. '綰 (Wan)' means to encompass. '誘 (You)' means to guide. '機 (Ji)' means foundation. '纂 (Zuan)' means to compile. '小論 (Xiao Lun)' refers to the Sata-dharma-prakasa-mukha-sastra (百法明門論, Treatise on the Hundred Dharmas).
Hoping to make (students) linger in the supreme teachings, gradually be influenced by the true Dharma, show the weak who have lost their way on the path of return, and guide those who are weary on the path of practice to a convenient route. '留連至教 (Liu Lian Zhi Jiao)' means to make (students) linger, that is, to stay continuously. Combining the Yogacarabhumi-sastra, so that it does not sink into trivialities, to understand the great through the small, to go from the shallow to the profound, so that the Great Dharma will be passed down for a long time and continue without interruption, this is called 'Lingering'. '漸染真乘 (Jian Ran Zhen Cheng)' means to gradually be influenced, gradual learning is easy to succeed, sudden influence is difficult to achieve. Just as people accept dyeing, after getting used to it, they can achieve the holy fruit, and gradually being influenced can obtain the truth. As the saying goes: 'Those who are near vermilion become red, those who are near ink become black, those who are near flatterers become sycophantic, those who are near the virtuous become virtuous.' To enable the weak to know the way back from straying and return to the right path.
父母迷其所居。須假智人示其方若小子。喻迷倒眾生。歸方喻至教 引疲徒者。即僻見人二乘迷其大教。錯入邪途勤苦備蹊。聖訶有背恐生絕分路遠難登。故示疾逕。即此論是也。
前明百法之有後顯二我之空首末交輝終始相映 前明百法之有者。依他圓成緣生之理。相因而立。假藉得生。圓成之性體本如如。常性不易。顯二有也 后顯二空者。人法二執是迷計心但是妄情。虛妄計度。想迷若息人法本空。顯本無我執也 言首者初頭也 末者后也 言交輝者暉者明也。前文說有為遣執空。末後說空為除有見 終始相映者。將前映后空然不空。將后映前有然不有。明知不空不有已遣。偏執既遣遣者除也。
邊執既遣中觀肇彰識浪由是湮微真源賴之澄廓 言中觀者中道也 肇者初也 彰者明也 識浪者。識心由如波浪 言湮者湮沈也 微者弱也 真源者本性也 賴者因也 澄者凈也 廓者清也。波息即海澄。妄除乃性廓 一是數之始。十乃數之終。共成士人。士人者須存首尾。號為上士。
至矣哉此論之幽趣也 至者大也 幽者深也 趣者意也向也。
首稱大乘百法明門論者舉所宗之勝益建自部之通名 舉所宗之勝益者。此論以大乘為宗云所宗 以將此乘利益群品曰勝益也 建者立也 自部通名
者。于大乘中雲百法論也。
復云本事分中略錄名數者標論起之殊依簡異詮之別目 標論起之殊依者。此論定從瑜伽本事分中出來。不從對法諸餘分中來也 簡異詮之別目者。此論雖從本事分中出來。別立異名名百法論。且不言瑜伽論。亦不號本事論。
大乘以廣運崇號百法以體數彰名。
大者遮小得名 乘者運載為義。亦遮詮立號。遮詮者簡小乘故非是表詮也 百者數也。十十相資曰百 法者體也。約體而論楷定一百 明者慧也 門者通也。此百法是慧游履之門。方能開佛知見故以為功 論者。詮量正理辯竅是非名論 言本事者即本體也。是百法體也 究者窮也 極者妙也。
分中是當段義門 言分中者。是本事分中。非余分中也。
略錄謂抑彼繁詞名數乃舉此綱要 略則略卻繁猥之辭 錄則錄其綱要妙旨 抑者至也。
用旌雅趣建以鴻名故言大乘百法明門論本事分中略錄名數 旌者表也旗也。夫舉旌方知軍謀堅表用彰自真。欲擬知其軍勢但觀旌旗。欲知此法甚深表詮來號 雅者正也妙也 鴻者大也。
十四日說竟
辛酉年十二月十三日了。從序□□□□□了。