X09n0243_圓覺經大疏
卍新續藏第 09 冊 No. 0243 圓覺經大疏
No. 243-A 大方廣圓覺經疏序
唐江西道觀察使洪州刺史兼
御史大夫裴休述
夫血氣之屬必在知凡有知者必同體所謂真凈明妙虛徹靈通卓然而獨存者也是眾生之本源故曰心地是諸佛之所得故曰菩提交徹融攝故曰法界寂靜常樂故曰涅槃不濁不漏故曰清凈不妄不變故曰真如離過絕非故曰佛性護善遮惡故曰總持隱覆含攝故曰如來藏超越玄閟故曰密嚴國統眾德而大備爍群昏而獨照故曰圓覺其實皆一心也背之則凡順之則聖迷之則生死始悟之則輪迴息親而求之則止觀定慧推而廣之則六度萬行引而為智然後為正智依而為因然後為正因其實皆一法也終日圓覺而未嘗圓覺者凡夫也欲證圓覺而未極圓覺者菩薩也具足圓覺而住持圓覺者如來也離圓覺無六道舍圓覺無三乘非圓覺無如來泯圓覺無真法其實皆一道也三世諸佛之所證蓋證此也如來為一大事出現蓋為此也三藏十二部一切修多羅蓋詮此也然如來垂教指法有顯密立義有廣略乘時有前後當機有深淺非上根圓智其孰能大通之故如來於光明藏與十二大士密說而顯演潛通而廣被以印定其法為一切經之宗也圭峰禪師得法于荷澤嫡孫南印上足道圓和尚一日隨眾僧齋于州民任灌家居下位以次受經遇圓覺了
【現代漢語翻譯】 現代漢語譯本： 《大方廣圓覺經疏序》
唐江西道觀察使、洪州刺史兼御史大夫裴休 述
凡是具有血氣生命的物種，必然具有知覺；凡是有知覺的，必然具有共同的本體。這個本體被稱為『真凈明妙，虛徹靈通』，獨立存在。它是所有眾生的本源，所以稱為『心地』；是諸佛所證得的境界，所以稱為『菩提』（覺悟）；具有通透融合、包容一切的特性，所以稱為『法界』（宇宙萬法的本體）；寂靜安樂，永恒不變，所以稱為『涅槃』（解脫）；不被污染，沒有缺失，所以稱為『清凈』；不虛妄，不改變，所以稱為『真如』（事物的真實本性）；超越一切過失，沒有任何錯誤，所以稱為『佛性』（成佛的可能性）；守護善良，阻止邪惡，所以稱為『總持』（記憶和保持的能力）；隱藏覆蓋，包含攝取，所以稱為『如來藏』（佛性的潛在狀態）；超越玄妙，深奧隱秘，所以稱為『密嚴國』（佛的凈土）。它統攝所有功德，具備一切美好，照亮所有黑暗，獨自閃耀，所以稱為『圓覺』（圓滿的覺悟）。實際上，這些都只是一個心。
背離它，就是凡夫；順應它，就是聖人；迷惑它，就會陷入生死輪迴；開始覺悟它，輪迴就會停止。親近它，尋求它，就是止觀（止息妄念，觀察實相）、定慧（禪定和智慧）；推廣它，擴充套件它，就是六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行（各種修行）；引導它成為智慧，然後才是真正的智慧；依靠它作為原因，然後才是真正的原因。實際上，這些都只是一種法。
終日處於圓覺之中卻從未真正圓覺的人，是凡夫；想要證得圓覺卻尚未達到圓覺極致的人，是菩薩；具足圓覺並且安住于圓覺境界的人，是如來。離開圓覺，就沒有六道（天、人、阿修羅、地獄、餓鬼、畜生）；捨棄圓覺，就沒有三乘（聲聞乘、緣覺乘、菩薩乘）；沒有圓覺，就沒有如來；泯滅圓覺，就沒有真法。實際上，這些都只是一條道路。
三世諸佛所證悟的，就是這個圓覺；如來爲了一件大事而出現於世間，就是爲了這個圓覺；三藏十二部一切修多羅（佛經），都是爲了詮釋這個圓覺。然而，如來垂示教誨，指引法門，有顯說和密說；建立義理，有廣說和略說；順應時機，有先後順序；針對不同根器的眾生，有深淺之別。如果不是上等根器、具有圓滿智慧的人，誰能夠完全通達呢？所以，如來在光明藏中，與十二大士秘密宣說，又公開演說，潛移默化地使其通達，廣泛地施加恩澤，以此印證這個法，作為一切經的宗旨。圭峰禪師從荷澤宗的嫡孫、南印上足道圓和尚那裡得到真傳。有一天，他跟隨眾僧在州民任灌家中齋飯，按照次序接受經文，遇到了《圓覺經》。
English version: 《Preface to the Commentary on the Great Perfect Enlightenment Sutra》
By Pei Xiu, Surveillance Commissioner of Jiangxi Province of the Tang Dynasty, Prefect of Hongzhou, and Grand Censor
All beings with blood and breath inevitably possess awareness; all who possess awareness inevitably share a common essence. This essence is called 'True, Pure, Bright, and Wonderful, Vacuous, Thorough, Spiritual, and Penetrating,' existing independently. It is the source of all sentient beings, hence called 'Mind-Ground'; it is the state attained by all Buddhas, hence called 'Bodhi' (Enlightenment); it possesses the characteristics of thorough fusion and all-encompassing nature, hence called 'Dharmadhatu' (the essence of all phenomena in the universe); it is tranquil and joyful, eternally unchanging, hence called 'Nirvana' (Liberation); it is unpolluted and without deficiency, hence called 'Purity'; it is not false and does not change, hence called 'Tathata' (the true nature of things); it transcends all faults and is without any errors, hence called 'Buddha-Nature' (the potential for Buddhahood); it protects the good and prevents evil, hence called 'Total Retention' (the ability to remember and maintain); it hides and covers, contains and gathers, hence called 'Tathagatagarbha' (the potential state of Buddhahood); it transcends the mysterious and is profoundly hidden, hence called 'Secret Adorned Land' (the pure land of the Buddha). It governs all virtues, possessing all goodness, illuminates all darkness, and shines alone, hence called 'Perfect Enlightenment' (complete enlightenment). In reality, all these are just one Mind.
Turning away from it leads to being an ordinary person; conforming to it leads to being a sage; being deluded by it leads to being trapped in the cycle of birth and death; beginning to awaken to it stops the cycle of reincarnation. Approaching it and seeking it is 'Shamatha-Vipassana' (cessation of delusion and observation of reality), 'Samadhi-Prajna' (meditation and wisdom); promoting it and expanding it is the 'Six Paramitas' (generosity, morality, patience, diligence, meditation, wisdom) and 'Myriad Practices' (various practices); guiding it to become wisdom, then it is true wisdom; relying on it as the cause, then it is the true cause. In reality, all these are just one Dharma.
Those who are in Perfect Enlightenment all day long but have never truly attained Perfect Enlightenment are ordinary people; those who want to attain Perfect Enlightenment but have not yet reached the ultimate Perfect Enlightenment are Bodhisattvas; those who are fully equipped with Perfect Enlightenment and abide in the state of Perfect Enlightenment are Tathagatas. Without Perfect Enlightenment, there are no 'Six Realms' (heaven, human, asura, hell, hungry ghost, animal); abandoning Perfect Enlightenment, there are no 'Three Vehicles' (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle); without Perfect Enlightenment, there is no Tathagata; obliterating Perfect Enlightenment, there is no true Dharma. In reality, all these are just one path.
What the Buddhas of the three times have realized is this Perfect Enlightenment; the Tathagata appears in the world for a great cause, which is for this Perfect Enlightenment; the 'Three Baskets' and 'Twelve Divisions' of all Sutras (Buddhist scriptures) are all to explain this Perfect Enlightenment. However, the Tathagata imparts teachings and guides the Dharma, with explicit and secret teachings; establishes doctrines, with extensive and concise explanations; adapts to the times, with sequential order; and caters to the different capacities of sentient beings, with varying depths. If it is not a person of superior capacity and complete wisdom, who can fully understand it? Therefore, in the Light Treasury, the Tathagata secretly spoke with the Twelve Great Bodhisattvas, and also publicly expounded it, subtly making it accessible and widely bestowing grace, thereby confirming this Dharma as the essence of all scriptures. Chan Master Guifeng received the true transmission from the direct descendant of the Heze lineage, the superior disciple of Nanyin, Venerable Daoyuan. One day, he followed the monks to have a meal at the home of the layperson Ren Guan, and received the scriptures in order, encountering the 'Perfect Enlightenment Sutra'.
【English Translation】 English version: 《Preface to the Commentary on the Great Perfect Enlightenment Sutra》
By Pei Xiu, Surveillance Commissioner of Jiangxi Province of the Tang Dynasty, Prefect of Hongzhou, and Grand Censor
All beings with blood and breath inevitably possess awareness; all who possess awareness inevitably share a common essence. This essence is called 'True, Pure, Bright, and Wonderful, Vacuous, Thorough, Spiritual, and Penetrating,' existing independently. It is the source of all sentient beings, hence called 'Mind-Ground'; it is the state attained by all Buddhas, hence called 'Bodhi' (Enlightenment); it possesses the characteristics of thorough fusion and all-encompassing nature, hence called 'Dharmadhatu' (the essence of all phenomena in the universe); it is tranquil and joyful, eternally unchanging, hence called 'Nirvana' (Liberation); it is unpolluted and without deficiency, hence called 'Purity'; it is not false and does not change, hence called 'Tathata' (the true nature of things); it transcends all faults and is without any errors, hence called 'Buddha-Nature' (the potential for Buddhahood); it protects the good and prevents evil, hence called 'Total Retention' (the ability to remember and maintain); it hides and covers, contains and gathers, hence called 'Tathagatagarbha' (the potential state of Buddhahood); it transcends the mysterious and is profoundly hidden, hence called 'Secret Adorned Land' (the pure land of the Buddha). It governs all virtues, possessing all goodness, illuminates all darkness, and shines alone, hence called 'Perfect Enlightenment' (complete enlightenment). In reality, all these are just one Mind.
Turning away from it leads to being an ordinary person; conforming to it leads to being a sage; being deluded by it leads to being trapped in the cycle of birth and death; beginning to awaken to it stops the cycle of reincarnation. Approaching it and seeking it is 'Shamatha-Vipassana' (cessation of delusion and observation of reality), 'Samadhi-Prajna' (meditation and wisdom); promoting it and expanding it is the 'Six Paramitas' (generosity, morality, patience, diligence, meditation, wisdom) and 'Myriad Practices' (various practices); guiding it to become wisdom, then it is true wisdom; relying on it as the cause, then it is the true cause. In reality, all these are just one Dharma.
Those who are in Perfect Enlightenment all day long but have never truly attained Perfect Enlightenment are ordinary people; those who want to attain Perfect Enlightenment but have not yet reached the ultimate Perfect Enlightenment are Bodhisattvas; those who are fully equipped with Perfect Enlightenment and abide in the state of Perfect Enlightenment are Tathagatas. Without Perfect Enlightenment, there are no 'Six Realms' (heaven, human, asura, hell, hungry ghost, animal); abandoning Perfect Enlightenment, there are no 'Three Vehicles' (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle); without Perfect Enlightenment, there is no Tathagata; obliterating Perfect Enlightenment, there is no true Dharma. In reality, all these are just one path.
What the Buddhas of the three times have realized is this Perfect Enlightenment; the Tathagata appears in the world for a great cause, which is for this Perfect Enlightenment; the 'Three Baskets' and 'Twelve Divisions' of all Sutras (Buddhist scriptures) are all to explain this Perfect Enlightenment. However, the Tathagata imparts teachings and guides the Dharma, with explicit and secret teachings; establishes doctrines, with extensive and concise explanations; adapts to the times, with sequential order; and caters to the different capacities of sentient beings, with varying depths. If it is not a person of superior capacity and complete wisdom, who can fully understand it? Therefore, in the Light Treasury, the Tathagata secretly spoke with the Twelve Great Bodhisattvas, and also publicly expounded it, subtly making it accessible and widely bestowing grace, thereby confirming this Dharma as the essence of all scriptures. Chan Master Guifeng received the true transmission from the direct descendant of the Heze lineage, the superior disciple of Nanyin, Venerable Daoyuan. One day, he followed the monks to have a meal at the home of the layperson Ren Guan, and received the scriptures in order, encountering the 'Perfect Enlightenment Sutra'.
義卷未終軸感悟流涕歸以所悟告其師師撫之曰汝當大弘圓頓之教此經諸佛授汝耳禪師既佩南宗密印受圓覺懸記於是閱大藏經律通唯識起信等論然後頓轡于華嚴法界宴坐于圓覺妙場究一雨之所沾窮五教之殊致乃為之疏解凡大疏三卷大鈔十三卷略疏兩卷小鈔六卷道場修證義一十八卷並行於世其敘教也圓其見法也徹其釋義也端如析薪其入觀也明若秉燭其辭也極于理而已不虛騁其文也扶于教而已不茍飾不以其所長病人故無排斥之說不以其未至蓋人故無胸臆之論蕩蕩然實十二部經之眼目三十五祖之骨髓生靈之大本三世之達道後世雖有作者不能過矣其四依之一乎或凈土之親聞乎何盡其義味如此也或曰道無形視者莫能睹道無方行者莫能至況文字乎在性之而已豈區區數萬言而可詮之哉對曰噫是不足以語道也前不云乎統眾德而大備爍群昏而獨照者圓覺也蓋圓覺能出一切法一切法未嘗離圓覺今夫經律論三藏之文傳於中國者五千余卷其所詮者何也戒定慧而已修戒定慧而求者何也圓覺而已圓覺一法也張萬行而求之者何眾生之根器異也然則大藏皆圓覺之經此疏乃大藏之疏也羅五千軸之文而以數卷之疏通之豈不至簡哉何言其繁也及其斷言語之道息思想之心忘能所滅影像然後為得也固不在詮表耳嗚呼生靈之所以往來者六道也鬼神沈幽愁之苦鳥獸懷獝狘
之悲修羅方瞋諸天正樂可以整心慮趣菩提唯人道為能耳人而不為吾未如之何也已矣休常游禪師之閫域受禪師之顯訣無以自效輒直贊其法而普告大眾耳其他備乎本序云。
No. 243-B 大方廣圓覺經大疏(本序)
終南山草堂寺沙門 宗密述
元亨利貞干之德也始於一氣常樂我凈佛之德也本乎一心專一氣而致柔修一心而成道心也者沖虛妙粹炳煥靈明無去無來冥通三際非中非外洞徹十方不滅不生豈四山之可害離性離相奚五色之能盲處生死流驪珠獨耀于滄海踞涅槃岸桂輪孤朗于碧天大矣哉萬法資始也萬法虛偽緣會而生生法本無一切唯識識如幻夢但是一心心寂而知目之圓覺彌滿清凈中不容他故德用無邊皆同一性性起為相境智歷然相得性融身心廓爾方之海印超彼太虛恢恢焉晃晃焉迥出思議之表我佛證此憫物迷之再嘆奇哉三思大事既全十力能摧樹下魔軍爰起四心欲示宅中寶藏然迷頭舍父悟有易難故仙苑覺場教興頓漸漸設五時之異空有迭彰頓無二諦之殊幽靈絕待今此經者頓之類歟故如來入寂光土凡聖一源現受用身主伴同會曼殊大士創問本起之因薄伽至尊首提究竟之果照斯真體滅彼夢形知無我人誰受輪轉種種幻化生於覺心幻盡覺圓心通法遍心本是佛由念起而漂沈岸實不移因舟行而鶩驟頓除妄宰空不生華漸竭
【現代漢語翻譯】 現代漢語譯本： 修羅道的眾生因嗔恨而受苦，諸天道的眾生享受著正面的快樂，這些都無法使他們專心思考，趨向菩提（bodhi，覺悟）。只有人道眾生才有可能做到。如果人道的眾生不努力修行，我也不知道該怎麼辦了。算了吧，（我）經常在禪師的門下，接受禪師的顯明訣竅，沒有什麼可以用來表達我的心意，就直接讚揚禪師的佛法，並普遍地告訴大眾。其他的都詳細地寫在本序里了。
《大方廣圓覺經大疏》（本序）
終南山草堂寺沙門 宗密 述
元亨利貞是乾卦的德行，始於一氣；常樂我凈是佛的德行，根本在於一心。專一氣而達到柔和，修一心而成辦道心。道心是沖虛、美妙、精粹的，光明而靈敏，沒有去也沒有來，冥合貫通過去、現在、未來三際，非中非外，洞徹十方，不滅不生，怎麼會被四山所損害呢？離性離相，又怎麼會被五色所迷惑呢？處於生死之中，（道心）像驪珠一樣獨自在滄海中閃耀；踞于涅槃（nirvana，寂滅）之岸，像桂樹的影子一樣孤零零地在碧空中明亮。偉大啊！萬法都以此為開端。萬法都是虛假的，因緣聚合而生，生法本來就沒有。一切都是唯識所現，識如幻夢，都只是一個心。心寂靜而能知，這叫做圓覺。圓覺彌滿清凈，其中不容許其他事物，所以德用無邊，都同一于自性。自性生起而成為現象，境界和智慧歷歷分明，互相得益，自性融合，身心廓然廣大。方之海印超越了太虛，廣大而光明，迥然超出思議之外。我的佛證悟了這個道理，憐憫眾生迷惑，再次嘆息奇哉。三思大事已經完備，十力能夠摧毀樹下的魔軍。於是生起四心，想要顯示宅中的寶藏。然而，迷惑的人捨棄父親，覺悟有容易也有困難，所以仙苑覺場教興頓漸，設定五時的差異，空有交替顯現，頓悟沒有二諦的差別，幽靈絕待。現在這部經屬於頓悟之類嗎？所以如來進入寂光土，凡聖同一本源，顯現受用身，主伴共同集會。曼殊（Manjusri，文殊菩薩）大士最初提問本起之因，薄伽（Bhagavan，世尊）至尊首先提出究竟之果。照見這個真體，滅除那個夢幻之形，知道沒有我人，誰在受輪迴流轉？種種幻化生於覺心，幻盡覺圓，心通法遍。心本來就是佛，由於妄念生起而漂流沉沒。岸邊實際上沒有移動，因為船在行駛而顯得岸邊飛快後退。頓悟能去除妄念的主宰，空中不生華，漸悟則會耗盡（時間）。
【English Translation】 English version: The Asuras (asura, demigods) suffer from anger, and the Devas (deva, gods) enjoy positive pleasures, neither of which allows them to focus their minds and move towards Bodhi (bodhi, enlightenment). Only humans are capable of this. If humans do not strive to cultivate, I do not know what to do. Let it be, (I) often stay under the tutelage of the Chan (Zen) master, receiving the master's explicit instructions. Having nothing to offer as a demonstration of my gratitude, I directly praise the master's Dharma and proclaim it to the masses. Other details are thoroughly written in this preface.
The Great Commentary on the Great Vaipulya Perfect Enlightenment Sutra (Preface)
By Śrāmaṇa Zongmi of Caotang Temple on Zhongnan Mountain
『Yuan, Heng, Li, Zhen』 are the virtues of Qian trigram, originating from the primordial Qi (energy); 『Permanence, Bliss, Self, Purity』 are the virtues of the Buddha, rooted in the One Mind. Focusing on the Qi leads to gentleness, cultivating the One Mind leads to the attainment of the Mind of the Path. The Mind of the Path is empty, wondrous, refined, bright, and intelligent. It neither goes nor comes, mysteriously connects the past, present, and future. It is neither inside nor outside, penetrating the ten directions, neither ceasing nor arising. How can it be harmed by the four mountains? Being apart from nature and form, how can it be blinded by the five colors? Being in the stream of birth and death, (the Mind of the Path) shines alone like a bright pearl in the vast ocean; residing on the shore of Nirvana (nirvana, cessation), it is like the lonely shadow of the cassia tree shining brightly in the blue sky. How great it is! All Dharmas originate from this. All Dharmas are false, arising from the aggregation of conditions, and the Dharma of arising is originally non-existent. Everything is only the manifestation of consciousness, consciousness is like an illusionary dream, all of which is just one Mind. The Mind is still and knows, this is called Perfect Enlightenment. Perfect Enlightenment is full and pure, not allowing anything else within it, therefore its virtuous functions are boundless, all being the same in nature. Nature arises and becomes phenomena, realms and wisdom are clearly distinct, benefiting each other, nature merges, body and mind are vast and expansive. The Sea-seal Samadhi surpasses the great void, vast and bright, standing far beyond the realm of thought. My Buddha realized this principle, pitying the delusion of beings, and sighed again, 'How wondrous!' The great matter of the Three Thoughts is complete, the Ten Powers can destroy the armies of Mara (mara, demon) under the tree. Thus, the Four Minds arise, wanting to reveal the treasures in the house. However, those who are deluded abandon their father, and enlightenment has both easy and difficult aspects, therefore the teachings of the fairy garden and the enlightenment field arise gradually and suddenly, setting up the differences of the Five Periods, emptiness and existence alternately manifest, sudden enlightenment has no difference between the Two Truths, the mysterious and spiritual are beyond comparison. Does this Sutra belong to the category of sudden enlightenment? Therefore, the Tathagata (tathagata, Buddha) enters the Land of Stillness and Light, the ordinary and the holy share the same origin, manifesting the Enjoyment Body, the host and companions gather together. Manjusri (Manjusri, Bodhisattva Manjusri) Bodhisattva initially asked about the cause of the origin, and Bhagavan (Bhagavan, World Honored One) first proposed the ultimate result. Illuminating this true substance, extinguishing that illusory form, knowing that there is no self or person, who is undergoing the cycle of reincarnation? All kinds of illusions arise from the enlightened mind, when illusions are exhausted, enlightenment is perfected, and the mind pervades all Dharmas. The mind is originally Buddha, drifting and sinking due to arising thoughts. The shore does not actually move, it appears to recede rapidly because the boat is moving. Sudden enlightenment can remove the master of delusion, flowers do not grow in the sky, and gradual enlightenment will exhaust (time).
愛源金無重礦理絕修證智似階差覺前前非名後後位況妄忘起滅德等圓明者焉然出廄良駒已搖鞭影薶塵大寶須設治方故三觀澄明真假俱入諸輪綺互單復圓修四相潛神非覺違拒四病出體心華髮明覆令長中下期克念攝念而加行別遍互習業障惑障而銷亡成就慧身靜極覺遍百千世界佛境現前是以聞五種名超剎寶施福說半偈義勝河沙小乘實由無法不持無機不被者也噫巴歌和眾似量騰于猿心雪曲應稀了義匿於龍藏宗密髫專魯誥冠討竺墳俱溺筌罤唯味糟粕幸於涪上鍼芥相投禪遇南宗教逢斯典一言之下心地開通一軸之中義天朗耀頃以道非常道諸行無常今知心是佛心定當作佛然佛稱種智修假多聞故復行詣百城坐探群籍講雖濫泰學且師安叨沐猶吾之納謬當真子之印再逢親友彌感佛恩久慨孤貧將陳法施採集般若綸貫華嚴提挈毗尼發明唯識然醫方萬品宜選對治海寶千般先求如意觀夫文富義博誠讓雜華指體投機無偕圓覺故參詳諸論反覆百家以利其器方為疏解冥心聖旨極思研精義備性相禪兼頓漸使遊刃之士無假傍求反照之徒不看他面斯其志矣大者絕諸邊量方廣正而含容圓者德無不周覺者靈源不昧修多羅總指諸部了義者別嘆斯文經者貫穿義華以之攝化群品故云大方廣圓覺修多羅了義經也。
大方廣圓覺經大疏目錄卷首序文(二首)捲上之一先經十
【現代漢語翻譯】 現代漢語譯本 已然遠離了有和無、輕和重等概念，其理超越了任何修證，其智慧也無法用階梯來衡量。覺悟之前的所有想法都不是真實的，覺悟之後的境界也無法用任何名位來形容。更何況是那些虛妄的生滅念頭呢？其功德等同於圓滿的光明。然而，即使是已經走出馬廄的良馬，也需要揮動鞭子來策使；即使是埋藏在塵土中的珍寶，也需要加以整治才能顯現其價值。所以，只有通過三觀（空觀、假觀、中觀）的澄明，才能真正地進入真和假兩種境界。諸輪（指修行中的各個階段）相互交織，既有單一的修習，也有圓融的修習。四相（生、住、異、滅）在潛移默化中消失，不再執著于覺悟，從而擺脫四種病癥（我見、人見、眾生見、壽者見）。心中的蓮花得以綻放，再次進入長、中、下三個時期，通過克制和攝取念頭來精進修行。通過分別、普遍和互相學習，來消除業障和惑障，最終成就智慧之身。當達到極度寂靜時，覺悟的光芒將照遍百千世界，佛的境界就會顯現在眼前。因此，聽聞五種名稱（大方廣圓覺修多羅了義經）的功德，超過了用七寶佈施整個佛剎的福報；宣說半句偈語的意義，勝過恒河沙數的小乘教義。實際上，小乘是因為沒有能力接受和理解這種教義，才無法持有和傳播。唉！巴歌（指世俗的歌曲）的和聲，似乎比猿猴的心還要難以捉摸；雪曲（指高雅的音樂）的應和，也很少有人能夠理解其深奧的含義，以至於被埋藏在龍藏（指佛教的經典）之中。宗密（唐代高僧）年少時專攻儒家的《魯誥》，成年後又去研究印度的佛經，結果都迷失在捕魚的工具中，只品嚐到一些殘渣。幸運的是，在涪江之上，我遇到了與我志同道合的人，在禪宗中遇到了南宗（指慧能的禪宗），並有幸遇到了這部經典。在一句話的啓發下，心地豁然開朗；在一軸經書之中，義理的光芒照亮了整個天空。過去我常常認為道不是恒常不變的，諸行都是無常的，現在我才知道心就是佛，只要堅定信心，就一定能夠成佛。然而，佛被稱為種智，需要通過修習和廣泛的聞法才能獲得。因此，我又前往各個城市，廣泛地閱讀各種書籍。雖然我的講解可能不夠精當，我的學識也還不夠淵博，但我仍然感到榮幸，就像一個冒充的人被當成了真正的王子一樣，再次遇到了親友，更加感恩佛的恩德。長久以來，我一直為自己的孤陋寡聞而感到慚愧，現在我將要陳述佛法，採集般若的精髓，用華嚴的理論來貫穿，用毗尼（戒律）來提挈，闡明唯識的道理。然而，醫方有萬種，應該選擇對癥下藥的；海寶有千般，應該首先尋求如意寶珠。我認為，在文辭的豐富和義理的博大方面，這部經書確實不如《雜華經》（華嚴經的別稱）；但在直指心性、契合根機方面，沒有哪部經書能夠與《圓覺經》相媲美。因此，我參考了各種論著，反覆研究了百家之說，以便更好地理解這部經書，從而能夠疏解聖人的旨意，極盡思索，精研義理，使其既具備性相的理論，又兼顧頓悟和漸悟的修行方法，使那些能夠運用自如的人，不需要向外尋求；使那些能夠反觀自照的人，不需要看別人的臉色。這就是我的志向。這部經書的偉大之處在於，它超越了所有的邊際和量度，既方正又廣大，能夠包容一切；它的圓滿之處在於，它的功德無所不周；它的覺悟之處在於，它的靈性之源永不泯滅。修多羅（Sutra）總括了所有的經典，了義（definitive meaning）特別讚歎了這部經書。經（Sutra）是貫穿義理的華美之線，用它來攝受和教化眾生，所以稱為《大方廣圓覺修多羅了義經》。 《大方廣圓覺經大疏》目錄，卷首序文（兩篇），捲上之一，先經十
【English Translation】 English version It has already transcended concepts like existence and non-existence, lightness and heaviness, and its principles surpass any form of cultivation and realization. Its wisdom cannot be measured by steps. All thoughts before enlightenment are not real, and the state after enlightenment cannot be described by any titles or positions. How much more so are those illusory thoughts of arising and ceasing? Its merits are equal to perfect light. However, even a fine horse that has left the stable needs a whip to urge it on; even a treasure buried in the dust needs to be treated to reveal its value. Therefore, only through the clarity of the Threefold Contemplation (emptiness, provisional existence, and the middle way) can one truly enter the realms of both truth and falsehood. The various wheels (referring to the stages of practice) are intertwined, with both single and complete cultivation. The Four Characteristics (birth, dwelling, change, and extinction) disappear imperceptibly, no longer clinging to enlightenment, thereby escaping the Four Diseases (self-view, person-view, sentient being-view, and life-span-view). The lotus flower in the heart can bloom, entering the three periods of long, medium, and short again, diligently practicing by restraining and gathering thoughts. Through separate, universal, and mutual learning, karmic obstacles and afflictions are eliminated, ultimately achieving the wisdom body. When extreme stillness is reached, the light of enlightenment will shine throughout thousands of worlds, and the realm of the Buddha will appear before one's eyes. Therefore, the merit of hearing the five names (the Great, Expansive, Perfect Enlightenment Sutra of Definitive Meaning) exceeds the merit of giving the seven treasures to the entire Buddha-land; the meaning of speaking half a verse surpasses the teachings of countless Hinayana. In reality, Hinayana is unable to hold and spread this teaching because it lacks the ability to accept and understand it. Alas! The harmony of vulgar songs seems even more elusive than the mind of a monkey; the response of elegant music is rarely understood for its profound meaning, so it is buried in the Dragon Treasury (referring to Buddhist scriptures). Zongmi (a Tang Dynasty monk) specialized in the Confucian 'Lu Gao' in his youth, and then studied Indian Buddhist scriptures as an adult, but he was lost in the fishing tools, only tasting some dregs. Fortunately, on the Fu River, I met someone who shared my aspirations, encountered the Southern School (referring to Huineng's Chan Buddhism) in Chan Buddhism, and was fortunate enough to encounter this scripture. Inspired by a single sentence, the mind suddenly opened up; within a single scroll, the light of meaning illuminated the entire sky. In the past, I often thought that the Dao was not constant and that all actions were impermanent, but now I know that the mind is the Buddha, and as long as I have firm faith, I will surely become a Buddha. However, the Buddha is called the seed wisdom, which needs to be obtained through practice and extensive hearing of the Dharma. Therefore, I went to various cities again and widely read various books. Although my explanations may not be precise enough and my knowledge is not yet profound, I still feel honored, just like an imposter being treated as a real prince, and I met relatives and friends again, and I am even more grateful for the Buddha's grace. For a long time, I have been ashamed of my ignorance, and now I am going to state the Dharma, collect the essence of Prajna, use the theory of Avatamsaka to connect it, use Vinaya (precepts) to lead it, and explain the principles of Consciousness-only. However, there are ten thousand kinds of medical prescriptions, and one should choose the right one; there are thousands of kinds of sea treasures, and one should first seek the wish-fulfilling jewel. I believe that in terms of the richness of the text and the breadth of the meaning, this scripture is indeed inferior to the 'Zahua Sutra' (another name for the Avatamsaka Sutra); but in terms of directly pointing to the mind-nature and conforming to the roots, no scripture can compare with the 'Perfect Enlightenment Sutra'. Therefore, I have referred to various treatises and repeatedly studied the sayings of hundreds of schools in order to better understand this scripture, so that I can interpret the meaning of the saints, think deeply, and study the meaning carefully, so that it has both the theory of nature and phenomena, and takes into account the methods of sudden and gradual enlightenment, so that those who can use it freely do not need to seek externally; so that those who can reflect on themselves do not need to look at other people's faces. This is my ambition. The greatness of this scripture lies in its transcendence of all boundaries and measures, being both square and vast, and able to contain everything; its perfection lies in its merits being all-encompassing; its enlightenment lies in its spiritual source never being extinguished. Sutra summarizes all the scriptures, and definitive meaning especially praises this scripture. Sutra is the beautiful thread that runs through the meaning, using it to gather and teach sentient beings, so it is called 'The Great, Expansive, Perfect Enlightenment Sutra of Definitive Meaning'. Table of Contents of the Great Commentary on the Great, Expansive, Perfect Enlightenment Sutra, Preface to the First Volume (two articles), First of the First Volume
門通釋(一之三)捲上之二先經十門通釋(四之十)捲上之三自入于神通大光明藏 至永斷無明方成佛道(文殊章)捲上之四自云何無明(文殊章) 至覺則無漸次方便亦如是(普賢章)卷中之一自普眼啟請 至二十五有清凈卷中之二自彼清凈故十力四無所畏 訖普眼章卷中之三自金剛藏啟請 至是故復生地獄餓鬼(彌勒章)卷中之四自知欲可厭(彌勒章) 訖清凈慧章卷下之一自威德啟請 訖辨音章卷下之二自凈業啟請 訖凈業章卷下之三自普覺啟請 至安置凈居(圓覺章)卷下之四自若佛現在當正思惟(圓覺章) 訖賢善首章卷尾疏科文上下卷
大方廣圓覺經大疏目錄(終)
No. 243
大方廣圓覺經大疏上卷之一
終南山草堂寺沙門宗密述
歸命妙色身 無礙辨才智 所位清凈覺 所流修證門 妙德普賢尊 十二百千眾 我發深弘誓 莊嚴要略經 愿三寶慈哀 冥資方便慧 一切法門海 潛流入我心 心通義相生 風畫空中現 文文符聖意 句句合羣機 身心入覺城 同受無為樂
將釋此經十門分別一教起因緣二藏乘分攝三權實對辨四分齊幽深五所被機宜六能詮體性七宗趣通別八修證階差九敘昔翻傳十別解
【現代漢語翻譯】 現代漢語譯本： 《門通釋》（一之三）捲上之二：從『先經十門通釋（四之十）』到捲上之三：『自入于神通大光明藏，至永斷無明方成佛道（文殊章）』；捲上之四：從『自云何無明（文殊章）』到『覺則無漸次方便亦如是（普賢章）』；卷中之一：從『普眼啟請』到『二十五有（指欲界、色界、無色界這三界中的二十五種有情存在環境）清凈』；卷中之二：從『彼清凈故十力（如來所具有的十種力量）四無所畏（佛陀在眾中無所畏懼的四種德性）』到『訖普眼章』；卷中之三：從『金剛藏啟請』到『是故復生地獄餓鬼』（彌勒章）；卷中之四：從『知欲可厭（彌勒章）』到『訖清凈慧章』；卷下之一：從『威德啟請』到『訖辨音章』；卷下之二：從『凈業啟請』到『訖凈業章』；卷下之三：從『普覺啟請』到『安置凈居（圓覺章）』；卷下之四：從『若佛現在當正思惟（圓覺章）』到『訖賢善首章』；卷尾疏科文上下卷。
《大方廣圓覺經大疏》目錄（終）
No. 243
《大方廣圓覺經大疏》上卷之一
終南山草堂寺沙門宗密述
歸命妙色身，無礙辨才智，所位清凈覺； 所流修證門，妙德普賢尊，十二百千眾； 我發深弘誓，莊嚴要略經，愿三寶慈哀； 冥資方便慧，一切法門海，潛流入我心； 心通義相生，風畫空中現，文文符聖意； 句句合羣機，身心入覺城，同受無為樂。
將釋此經，十門分別：一、教起因緣；二、藏乘分攝；三、權實對辨；四、分齊幽深；五、所被機宜；六、能詮體性；七、宗趣通別；八、修證階差；九、敘昔翻傳；十、別解。
【English Translation】 English version: 《Commentary on the Gates of Understanding (1 of 3)》, Volume 1, Part 2: From 'Explanation of the Ten Gates of the Sutra (4 of 10)' to Volume 1, Part 3: 'From entering the supernatural great light treasury to eternally severing ignorance and attaining Buddhahood (Manjushri Chapter)'; Volume 1, Part 4: From 'How does ignorance arise? (Manjushri Chapter)' to 'Enlightenment has no gradual expedient means, and so it is (Samantabhadra Chapter)'; Volume 2, Part 1: From 'Universal Eye's request' to 'The twenty-five existences (referring to the twenty-five realms of sentient beings in the Desire Realm, Form Realm, and Formless Realm) are pure'; Volume 2, Part 2: From 'Because of that purity, the ten powers (the ten powers possessed by the Tathagata) and four fearlessnesses (the four qualities of fearlessness that the Buddha possesses in the assembly)' to 'End of the Universal Eye Chapter'; Volume 2, Part 3: From 'Vajragarbha's request' to 'Therefore, they are reborn in hells and as hungry ghosts (Maitreya Chapter)'; Volume 2, Part 4: From 'Knowing desire is detestable (Maitreya Chapter)' to 'End of the Pure Wisdom Chapter'; Volume 3, Part 1: From 'Majesty and Virtue's request' to 'End of the Eloquence Chapter'; Volume 3, Part 2: From 'Pure Karma's request' to 'End of the Pure Karma Chapter'; Volume 3, Part 3: From 'Universal Awakening's request' to 'Settling in the Pure Abode (Perfect Enlightenment Chapter)'; Volume 3, Part 4: From 'If the Buddha were present, one should contemplate correctly (Perfect Enlightenment Chapter)' to 'End of the Worthy Good Head Chapter'; End of the commentary's outline, upper and lower volumes.
《Great Commentary on the Great Expansive Perfect Enlightenment Sutra》 Table of Contents (End)
No. 243
《Great Commentary on the Great Expansive Perfect Enlightenment Sutra》 Volume 1, Part 1
Commentary by Shramana Zongmi of Caotang Temple on Zhongnan Mountain
I take refuge in the wondrous form body, unobstructed eloquence and wisdom, the position of pure enlightenment; The gate of cultivation and realization that flows forth, the wonderful virtue Samantabhadra, the twelve hundred thousand assembly; I make a deep and vast vow, to adorn the essential and concise sutra, may the Three Jewels be compassionate; Secretly bestow expedient wisdom, may the sea of all Dharma gates, silently flow into my heart; When the heart is clear, meaning and form arise, like wind painting in the sky, every word conforms to the sage's intent; Every phrase accords with the potential of beings, body and mind enter the city of enlightenment, together enjoying the bliss of non-action.
In explaining this sutra, ten aspects will be distinguished: 1. The causes and conditions for the arising of the teachings; 2. The classification of the Tripitaka and vehicles; 3. The comparison of provisional and real teachings; 4. The profundity of the divisions and boundaries; 5. The suitable audience; 6. The nature of the expressive teachings; 7. The common and distinct tenets; 8. The stages of cultivation and realization; 9. A narration of past translations; 10. Separate explanations.
文義。
初中二一總二別總者酬因酬請顯理度生一代教興皆由是矣若原佛本意則唯為一大事因緣故出現於世欲令眾生開佛知見使得清凈等雖說三乘所證之法及調伏事是法皆為一佛乘故別者有十所為故說此經一顯示因行有本故謂文殊問本起因地佛說一切如來皆依圓照凈覺了無明空因此發清凈心方可修波羅蜜等二泯絕果相成圓故謂泯絕菩提涅槃二轉依故唯是清凈覺性方為無始無終不增不減究竟之果故說涅槃昨夢佛國空華等三抉擇悟理應修故謂普賢問意云覺性本圓一切如幻幻空無體誰曰修行如其不修何因證覺佛說因起幻智以除諸幻幻盡智泯覺心圓明然今唯說空幻者溺於無修修習之徒縛于有得良由悟修之意似反而符故最難明理須抉擇四窮盡甚深疑念故謂菩薩難意云眾生本佛今既無明十方如來后應煩惱佛答意云即此分別便是無明故見圓覺亦同流轉如雲駛月運等但一念不生則前後際斷如翳差華亡等眾生即佛人罕能知知而寡信信而鮮解解亦難臻此境今經決了實謂窮源茍能精通群疑自釋五斷除輪迴根本故謂發業成種無明為根潤業受生貪愛為本若不識其相賊即能為若不達其空永不可斷故答文殊彌勒究了盡其根源六搜索菩提隱障故謂我人眾生壽命等四相雖名同諸教而行相深密從粗至細展轉難除其猶眼睫非朗鏡而不照我亦如是非了教而
【現代漢語翻譯】 現代漢語譯本
文義。 初中二一總二別總者，酬因酬請，顯理度生，一代教興，皆由此矣。若原佛本意，則唯為一大事因緣故出現於世，欲令眾生開佛知見，使得清凈等。雖說三乘所證之法及調伏事，是法皆為一佛乘故。別者有十：所為故說此經，一、顯示因行有本故，謂文殊（Manjusri，菩薩名）問本起因地，佛說一切如來皆依圓照凈覺了無明空，因此發清凈心，方可修波羅蜜（Paramita，到彼岸）等。二、泯絕果相成圓故，謂泯絕菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）二轉依故，唯是清凈覺性，方為無始無終、不增不減究竟之果，故說涅槃昨夢、佛國空華等。三、抉擇悟理應修故，謂普賢（Samantabhadra，菩薩名）問意云：覺性本圓，一切如幻，幻空無體，誰曰修行？如其不修，何因證覺？佛說因起幻智以除諸幻，幻盡智泯，覺心圓明。然今唯說空幻者，溺於無修；修習之徒，縛于有得。良由悟修之意似反而符，故最難明理，須抉擇。四、窮盡甚深疑念故，謂菩薩難意云：眾生本佛，今既無明，十方如來后應煩惱。佛答意云：即此分別便是無明，故見圓覺亦同流轉，如雲駛月運等。但一念不生，則前後際斷，如翳差華亡等。眾生即佛，人罕能知；知而寡信；信而鮮解；解亦難臻此境。今經決了，實謂窮源，茍能精通，群疑自釋。五、斷除輪迴根本故，謂發業成種，無明為根，潤業受生，貪愛為本。若不識其相，賊即能為；若不達其空，永不可斷。故答文殊彌勒（Maitreya，未來佛）究了盡其根源。六、搜索菩提隱障故，謂我人眾生壽命等四相，雖名同諸教，而行相深密，從粗至細，展轉難除，其猶眼睫非朗鏡而不照，我亦如是非了教而
【English Translation】 English version
The meaning of the text. The initial, middle, and final summaries, the two distinctions and the overall summary – these are all about responding to causes, responding to requests, revealing principles, and delivering beings, and the rise of the entire teaching is due to these. If we trace back to the original intention of the Buddha, it is solely for the sake of a 'great event and condition' that he appears in the world, desiring to enable all beings to open the Buddha's knowledge and vision, and attain purity, etc. Although the teachings of the Three Vehicles and the matters of taming are spoken of, these teachings are all for the sake of the One Buddha Vehicle. The distinctions are ten: the reason for speaking this sutra is, first, to show that the causal practice has a foundation, as Manjusri (Manjusri, name of a Bodhisattva) asks about the original cause and ground, and the Buddha says that all Tathagatas rely on perfect illumination and pure awareness to understand the emptiness of ignorance, and therefore generate a pure mind, and then can cultivate Paramitas (Paramita, to the other shore), etc. Second, to eliminate the characteristics of the result and achieve completeness, meaning to eliminate the two transformations of reliance of Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, extinction), only pure awareness is the ultimate result that is without beginning or end, without increase or decrease, therefore it is said that Nirvana is like a dream, and the Buddha land is like empty flowers, etc. Third, to decisively choose the understanding of principle that should be cultivated, as Samantabhadra (Samantabhadra, name of a Bodhisattva) asks: 'Awareness is originally complete, everything is like illusion, illusion is empty and without substance, who says to cultivate? If one does not cultivate, how can one realize awareness?' The Buddha says that causal illusory wisdom arises to eliminate all illusions, when illusions are exhausted and wisdom disappears, the mind of awareness becomes complete and bright. However, those who only speak of emptiness and illusion are drowned in non-cultivation; those who cultivate are bound by attainment. Because the meaning of understanding and cultivation seems contradictory, it is most difficult to understand the principle and must be decisively chosen. Fourth, to exhaust the deepest doubts, as the Bodhisattva questions: 'Beings are originally Buddhas, but now they have ignorance, and the Tathagatas of the ten directions should have afflictions.' The Buddha answers: 'This very discrimination is ignorance, therefore seeing perfect awareness is also like flowing, like clouds moving and the moon running, etc. But if one thought does not arise, then the past and future are cut off, like cataracts disappearing and flowers vanishing, etc. Beings are Buddhas, but people rarely know; knowing but rarely believing; believing but rarely understanding; understanding is also difficult to reach this state. This sutra decisively resolves, truly exhausting the source, if one can master it thoroughly, all doubts will be dispelled. Fifth, to cut off the root of reincarnation, meaning that ignorance is the root of initiating karma and forming seeds, and greed and love are the basis for moistening karma and receiving birth. If one does not recognize its appearance, the thief can act; if one does not understand its emptiness, it can never be cut off. Therefore, the answer to Manjusri and Maitreya (Maitreya, the future Buddha) is to thoroughly understand its root. Sixth, to search for the hidden obstacles of Bodhi, meaning that the four characteristics of self, person, being, and lifespan, although the names are the same as in other teachings, the practice is profound and subtle, from coarse to fine, and difficult to remove, like eyelashes that cannot be seen without a bright mirror, I am also like this, without understanding the teachings
不明故凈業一章重重搜索七少文能攝多義故如論中說(凡引論不出名題者皆起信也)或有眾生廣聞而取解或少聞而多解或樂總持少文而攝多義能取解者此之三類初或文廣義略如大般若等或文義俱廣如華嚴等二文義俱略如般若心等三文略義廣即彼論此經謂一軸之文二十八紙義具終教頓教(此二正是所宗之旨)空宗(普眼文中修二空觀及顯塵識界一一清凈如大般若)相宗(五性差別修證地位)亦該小乘(分析四大界分別觀及不凈觀)兼含圓別(歷根識塵大三界二科一一云三等不動周遍法界無壞無雜如一室千燈等又三觀別修及依一法性顯戒定慧等)通決悟修義意(一一法門皆入了悟托法而修故觀門之首一一云悟凈圓覺以凈覺心方云修如是如是等)具足頓漸禪門龍藏遍探無備於此八一法巧被三根故謂普眼觀門被上根也三觀諸輪被中根也三期道場被下根也(二皆漸也)言一法者一一文中無不標依圓覺結入圓覺九令修稱性深禪故然諸家禪定之門不出色四空四唯起信直修真如三昧此經便入圓覺觀門雖三根漸頓之殊所入無非圓覺十勸事離相明師故然諸隨相之教所說修行有軌可則有跡可依故未必長隨善友師傅此經說惑元無復云除斷說佛本是復曰勤修一切儀式類皆如此末世後學難可依從必須離相明師觸向曉喻故令親近盡命亡軀四儀之中無執
{ "translations": [ "現代漢語譯本：", "因為不明白的緣故，要對凈業這一章進行反覆深入地探究，即使只有少量的文字，也能涵蓋豐富的意義。正如《起信論》中所說（凡是引用論著而不標明題目，都指《起信論》）：『或者有的眾生廣泛地聽聞佛法而理解，或者聽聞不多卻能理解很多，或者喜歡總持，用少量的文字來涵蓋豐富的意義，並且能夠理解。』這三種人中，第一種是文字多而意義少，例如《大般若經》等；第二種是文字和意義都很多，例如《華嚴經》等；第三種是文字和意義都很少，例如《般若心經》等；第四種是文字少而意義多，就是指《圓覺經》。這部經文雖然只有一軸，二十八紙，但意義卻包含了終教和頓教（這兩種正是本經所宗的宗旨），空宗（在普眼菩薩的經文中，修習二空觀，並且顯示塵識界一一清凈，如同《大般若經》），相宗（五性差別，修證的地位），也包括了小乘（分析四大界，分別觀和不凈觀），兼含圓教和別教（歷經根、識、塵、大三界二科，一一說明三等不動，周遍法界，沒有損壞，沒有混雜，就像一間屋子裡點燃一千盞燈一樣。又如三觀分別修習，以及依靠一法性來顯現戒、定、慧等），貫通了開悟和修行的意義（每一個法門都進入了開悟，依託法而修行，所以觀門的首句都說『悟凈圓覺』，用清凈覺悟的心才叫做修行，像這樣等等）。", "具足了頓門和漸門的禪法。遍查龍藏，沒有比這更完備的了。八一法巧妙地適應了三種根器的眾生，所以說普眼觀門是為上根器的人準備的，三觀諸輪是為中根器的人準備的，三期道場是為下根器的人準備的（后兩種都是漸法）。所謂『一法』，是指每一段經文中都標明要依靠圓覺，最終歸入圓覺，九次勸令修習稱合自性的深禪。然而各家的禪定之門都離不開色界四禪和無色界四空定，只有《起信論》直接修習真如三昧。這部經直接進入圓覺觀門，雖然三種根器的人有漸修和頓悟的區別，但所進入的都是圓覺。勸勉人們不要執著于外相，要親近開明的老師。然而那些隨順外相的教法，所說的修行有規矩可以遵循，有跡象可以依靠，所以不一定需要長久地跟隨善友和師傅。這部經說迷惑本來就沒有，又說要去除斷滅；說佛本來就是，又說要勤奮修行。一切儀式都與此類似，末世的後學很難依從，必須遠離外相，親近開明的老師，隨時得到曉喻，所以要親近老師，甚至獻出生命，在行住坐臥四種威儀中都不要執著。", "english_translations": [ "English version:", "Because of not understanding, one must repeatedly and deeply explore the chapter on Pure Karma, even with only a few words, it can encompass rich meanings. As stated in the 'Awakening of Faith in the Mahayana' (generally, when quoting treatises without mentioning the title, it refers to the 'Awakening of Faith'): 'Some sentient beings widely hear the Dharma and understand, or hear little but understand much, or like to uphold the essence, using few words to encompass many meanings, and are able to understand.' Among these three types of people, the first is that the text is extensive but the meaning is concise, such as the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra); the second is that both the text and meaning are extensive, such as the 'Flower Garland Sutra' (Avatamsaka Sutra); the third is that both the text and meaning are concise, such as the 'Heart Sutra' (Prajnaparamita Heart Sutra); the fourth is that the text is concise but the meaning is extensive, which refers to the 'Sutra of Perfect Enlightenment' (Yuanjue Jing). Although this sutra is only one scroll, twenty-eight pages, its meaning encompasses both the Teaching of the End and the Sudden Teaching (these two are precisely the tenets of this sutra), the Emptiness School (in the chapter of Bodhisattva Universal Eye (Puyan), practicing the Twofold Emptiness Contemplation and revealing that the realms of dust and consciousness are all pure, like the 'Great Perfection of Wisdom Sutra'), the Phenomenal School (the differences in the five natures, the stages of cultivation and realization), and also includes the Hinayana (analyzing the Four Great Elements, the Separate Contemplation and the Impurity Contemplation), and also contains the Perfect Teaching and the Distinct Teaching (through the two categories of roots, consciousness, dust, and the Three Realms, each explaining the Three Equal Immovable, pervading the Dharma Realm, without damage, without mixing, like a thousand lamps lit in a room. Also, the Three Contemplations are practiced separately, and relying on the One Dharma Nature to manifest Precepts, Concentration, and Wisdom, etc.), connecting the meaning of enlightenment and practice (every Dharma gate enters enlightenment, relying on the Dharma to practice, so the first sentence of the contemplation gate says 'Enlightenment of Pure Perfect Enlightenment', only with a pure enlightened mind is it called practice, like this, etc.).", "It fully possesses the Chan methods of both the Sudden and Gradual schools. Searching through the Dragon Canon (Longzang), there is nothing more complete than this. The eighty-one Dharmas skillfully adapt to sentient beings of three capacities, so it is said that the Universal Eye Contemplation Gate is prepared for people of superior capacity, the Three Contemplations Wheels are prepared for people of middle capacity, and the Three Periods of the Bodhimanda are prepared for people of inferior capacity (the latter two are gradual methods). The so-called 'One Dharma' refers to each passage in the sutra indicating that one should rely on Perfect Enlightenment and ultimately return to Perfect Enlightenment, repeatedly urging the practice of deep meditation that accords with one's nature. However, the Chan meditation gates of various schools cannot be separated from the Four Dhyanas of the Form Realm and the Four Formless Realms, only the 'Awakening of Faith' directly practices the Samadhi of Suchness. This sutra directly enters the Perfect Enlightenment Contemplation Gate, although people of the three capacities have the distinction between gradual cultivation and sudden enlightenment, what they enter is all Perfect Enlightenment. It exhorts people not to be attached to external appearances, but to be close to enlightened teachers. However, those teachings that follow external appearances, the practice they speak of has rules to follow, and traces to rely on, so it is not necessary to follow good friends and teachers for a long time. This sutra says that delusion originally does not exist, and also says to remove and cut off; it says that the Buddha originally is, and also says to diligently practice. All rituals are similar to this, it is difficult for later learners in the degenerate age to follow, one must stay away from external appearances, be close to enlightened teachers, and receive enlightenment at any time, so one must be close to the teacher, even sacrificing one's life, and not be attached in the four postures of walking, standing, sitting, and lying down." ] }
其相勿恨彼去勿慢彼來如是承事歸依方能悟入圓覺是以善財童子初遇文殊既興開發覺心便教親近善友亦由法界宗旨隱顯難明故以事師為后之軌。
二藏乘分攝者三法即為三門初藏次乘後分藏謂三藏二藏通稱藏者以含攝故初三藏者一修多羅古譯為契經契謂契理契機經謂貫穿攝化即契理合機之經(依主)契經即藏(持業)正翻為線線能貫華經能持緯此方不貴線稱故存於經然天竺呼線席經並索聖教皆曰修多羅故梁攝論譯為聖教古德見此儒墨皆稱為經遂借彼席經以目聖教則雙含二義俱順兩方借義助名更加契字揀異席經甚為允當為其義相即佛地論有二一貫二攝故彼論云能貫能攝故名為經以佛聖教貫穿攝持所應說義所化生故雜心有五一涌泉(注而無竭)二出生(展轉滋多)三顯示(示理事等)四繩墨(楷定正邪)五結鬘(線能貫華結鬘故然西域四物雖殊義意相似故同一修多羅之目而聖教多含自具其四將此五義對詳可見已下更說)二毗奈耶此云調伏謂調練三業制伏過非調練通於止作制伏唯明止惡就所詮之行彰名調伏之藏亦名毗尼此翻云滅滅有三義一滅業非二滅煩惱三得滅果或名尸羅此云清涼離熱惱因得清涼果故亦名波羅提木叉此云別解脫三業七支各各防非故(就因)亦翻為隨順解脫(據果)三阿毗達磨此云對法法有二種一勝義
【現代漢語翻譯】 現代漢語譯本：不要憎恨別人的離去，不要怠慢別人的到來。像這樣恭敬承事，歸依正法，才能領悟圓滿覺性。因此，善財童子最初遇到文殊菩薩（Manjusri，智慧的象徵）時，文殊菩薩啓發了他的覺悟之心，便教導他親近善友。也因為佛法的宗旨隱晦難明，所以才把事奉師長作為修行的重要準則。
從二藏和乘的角度來分，佛法可以分為三部分，即三藏。首先是藏，然後是乘，最後是分藏。藏，也就是三藏，二藏的通稱，之所以稱為『藏』，是因為它具有包含和攝取的作用。首先是三藏：一、修多羅（Sutra），古譯為『契經』。『契』的意思是契合真理，契合根機。『經』的意思是貫穿和攝化，即契合真理和根機的經典。（依主釋）契經即是藏。（持業釋）正確的翻譯應該是『線』，線可以貫穿花朵，經可以維繫緯線。但中國不重視『線』這個稱謂，所以保留了『經』的稱呼。然而，在古印度，線、蓆子、經書和繩索都被稱為修多羅（Sutra）。因此，梁代的《攝大乘論》將其翻譯為『聖教』。古代的賢者看到儒家和墨家的經典都稱為『經』，於是借用『席經』來指代聖教，這樣就同時包含了兩種含義，既符合印度，也符合中國的習慣。借用意義來輔助名稱，再加上『契』字，是爲了區別于普通的席經，這樣做非常恰當。因為它們的意義是相通的。《佛地經論》中有兩種含義：一是貫穿，二是攝取。所以該論說：『能夠貫穿和攝取，所以稱為經。』因為佛陀的聖教貫穿和攝取了應該宣說的意義和所要教化的眾生。雜心論中有五種含義：一、涌泉（註釋無窮無盡），二、出生（輾轉滋生繁多），三、顯示（顯示事理等），四、繩墨（確定正邪），五、結鬘（線可以貫穿花朵，結成花鬘。雖然西域的四種事物名稱不同，但意義相似，所以都用同一個修多羅（Sutra）來稱呼。而聖教包含的內容更多，自身就具備這四種含義，將這五種含義對照詳察，就可以明白了。下面會進一步說明。）二、毗奈耶（Vinaya），這裡翻譯為『調伏』，意思是調練身口意三業，制伏過失和邪非。調練通用於止和作，制伏只說明停止作惡。就所詮釋的行為而言，彰顯其名為調伏之藏，也稱為毗尼（Vinaya），翻譯為『滅』，滅有三種含義：一、滅除業障，二、滅除煩惱，三、獲得寂滅的果報。或者稱為尸羅（Sila），這裡翻譯為『清涼』，遠離熱惱的原因，得到清涼的果報。也稱為波羅提木叉（Pratimoksa），這裡翻譯為『別解脫』，身口意三業的七支各自防止過失。（就原因而言）也翻譯為隨順解脫（就結果而言）。三、阿毗達磨（Abhidharma），這裡翻譯為『對法』，法有兩種：一是勝義
【English Translation】 English version: Do not resent their departure, do not be disrespectful to their arrival. By serving and taking refuge in this way, one can awaken to perfect enlightenment. Therefore, when Sudhana (善財童子) first encountered Manjusri (文殊菩薩, the embodiment of wisdom), Manjusri inspired his mind of awakening and taught him to associate with virtuous friends. Also, because the principles of Dharma are obscure and difficult to understand, serving the teacher is regarded as an important guideline for practice.
From the perspective of the two Pitakas (藏) and vehicles (乘), the Dharma can be divided into three parts, namely the three Pitakas. First is the Pitaka, then the vehicle, and finally the division of the Pitaka. Pitaka, which is the general term for the three Pitakas and the two Pitakas, is called 'Pitaka' because it has the function of containing and collecting. First, the three Pitakas: 1. Sutra (修多羅), anciently translated as '契經' (teachings that accord with truth). '契' means to accord with truth and accord with the capacity of beings. '經' means to penetrate and transform, that is, scriptures that accord with truth and suit the capacity of beings. (Dependent possessive compound) Sutra is Pitaka. (Determinative compound) The correct translation should be 'thread'. Thread can string flowers together, and sutras can hold together the weft. However, China does not value the term 'thread', so it retains the name '經' (scripture). However, in ancient India, threads, mats, scriptures, and ropes were all called Sutra (修多羅). Therefore, the Mahāyānasaṃgraha (攝大乘論) of the Liang dynasty translated it as '聖教' (holy teachings). Ancient sages saw that Confucian and Mohist classics were all called '經' (scriptures), so they borrowed '席經' (mat-scripture) to refer to the holy teachings, thus simultaneously containing two meanings, conforming to both Indian and Chinese customs. Borrowing meaning to assist the name, and adding the word '契' (accord), is to distinguish it from ordinary mat-scriptures, which is very appropriate. Because their meanings are interconnected. The Buddhabhūmi Sūtra (佛地經論) has two meanings: one is penetration, and the other is collection. Therefore, the treatise says: 'Able to penetrate and able to collect, therefore it is called scripture.' Because the Buddha's holy teachings penetrate and collect the meanings that should be proclaimed and the beings that should be transformed. The Abhidharmahrdaya (雜心論) has five meanings: 1. Spring (commentary that is inexhaustible), 2. Birth (gradually multiplying and becoming numerous), 3. Display (displaying phenomena and principles, etc.), 4. Plumb line (determining right and wrong), 5. Garland (thread can string flowers together to form a garland. Although the four things in the Western Regions have different names, their meanings are similar, so they are all called by the same Sutra (修多羅). And the holy teachings contain more content and possess these four meanings themselves. By comparing these five meanings in detail, it can be understood. Further explanation will be given below.) 2. Vinaya (毗奈耶), here translated as '調伏' (discipline), meaning to train the three karmas of body, speech, and mind, and to subdue faults and wrongdoings. Training applies to both stopping and acting, and subduing only explains stopping evil. In terms of the behavior being explained, its name is manifested as the Pitaka of Discipline, also called Vinaya (毗尼), translated as '滅' (extinction), which has three meanings: 1. Extinguishing karmic obstacles, 2. Extinguishing afflictions, 3. Obtaining the fruit of extinction. Or called Sila (尸羅), here translated as '清涼' (coolness), being away from the cause of heat and obtaining the fruit of coolness. Also called Pratimoksa (波羅提木叉), here translated as '別解脫' (separate liberation), the seven branches of the three karmas of body, speech, and mind each prevent faults. (In terms of cause) It is also translated as liberation in accordance with (in terms of result). 3. Abhidharma (阿毗達磨), here translated as '對法' (counter-Dharma), Dharma has two types: one is ultimate truth.
法謂即涅槃是善是常故二法相法通四聖諦(相者性也狀也)對亦二義一者對向向前涅槃二者對觀觀前四諦其能對者皆無漏慧及相應心品言對法者法之對故故對法藏特明慧論世親攝論說有四義謂對故數故伏故通故對義同前數者於一一法數數宣說訓釋言詞自共相等無量差別故伏者能勝伏他論故通者此能通釋契經義故亦名優波提舍此云論義亦名磨怛理迦此云本母(教為義本如母)然此三藏約其所詮略有二門一則經詮三學律唯戒定二學論唯慧學二則三藏之中經正詮定毗尼詮戒論詮于慧兼各通三第二明二藏者一聲聞藏二菩薩藏即由前三藏詮示聲聞理行果故名聲聞藏詮示菩薩理行果故名菩薩藏三乘唯二藏者由緣覺多不籍教出無佛世故若出佛世攝屬聲聞理果同故若約教行別者即開三乘以為三藏如普超大悲等經入大乘論說然此經三藏之中契經藏攝二藏之內菩薩藏收若此攝彼即兼該三二二空觀前先令持戒三期修中說安居故剛藏菩薩徴難佛故深必該淺故(上來藏攝竟)次乘攝者略有六重初謂一乘十方佛土中無二亦無三也次謂二乘即前二藏所詮也三即三乘開加緣覺也四者四乘加最上乘(亦名佛乘)故梁攝論成立正法具有四乘(四品觀緣起成四種菩提亦可配此)梁朝光宅法師約法華經亦立四乘謂臨門三車即是權教三乘四衢等賜大白牛車即是實教
【現代漢語翻譯】 現代漢語譯本： 『法』指的是涅槃（Nirvana），是『善』和『常』的，因此『二法』是指『法相』，它貫通『四聖諦』（『相』指的是性質和狀態）。『對』也有兩種含義：一是『對向』，即面向涅槃；二是『對觀』，即觀察前面的『四聖諦』。能夠進行『對』的，都是無漏智慧以及相應的心理活動。稱之為『對法』，是因為它是『法』的『對』。因此，『對法藏』特別闡明智慧的理論。《世親攝論》中說有四種含義，即『對』、『數』、『伏』、『通』。『對』的含義與前面相同。『數』指的是對每一個法，反覆宣說、訓釋言辭，包括自相、共相等無量的差別。『伏』指的是能夠勝伏其他宗派的理論。『通』指的是能夠通達解釋契經的含義。也稱為『優波提舍』（Upadesha），翻譯成漢語是『論義』，也稱為『磨怛理迦』（Matrika），翻譯成漢語是『本母』（教義的根本就像母親）。然而，這『三藏』就其所詮釋的內容而言，大致可以分為兩類：一是經藏詮釋『三學』，律藏只詮釋『戒』和『定』二學，論藏只詮釋『慧』學；二是『三藏』之中，經藏主要詮釋『定』，毗尼藏詮釋『戒』，論藏詮釋『慧』，同時也各自貫通『三學』。 第二點說明『二藏』：一是『聲聞藏』，二是『菩薩藏』。這是因為前面的『三藏』詮釋了聲聞的理、行、果，所以稱為『聲聞藏』；詮釋了菩薩的理、行、果，所以稱為『菩薩藏』。說『三乘』只有『二藏』，是因為緣覺大多不依賴於教法而證悟，出現在沒有佛陀的時代。如果出現在佛陀的時代，就歸屬於聲聞，因為他們的理和果相同。如果從教法和修行的區別來看，就可以開立『三乘』，成為『三藏』，如《普超大悲經》等，歸入大乘論中。然而，這經藏的『三藏』之中，『契經藏』包含『二藏』，『菩薩藏』收攝。如果這樣包含，就兼顧了『三』和『二』。 在『空觀』之前，首先要持戒，在『三期修』中說到了『安居』。『剛藏菩薩』向佛陀提出疑問，深刻的道理必然包含淺顯的道理。（以上是藏的收攝完畢） 其次是『乘』的收攝，大致有六重含義。首先是『一乘』，十方佛土中沒有二乘，也沒有三乘。其次是『二乘』，即前面『二藏』所詮釋的內容。三是『三乘』，開立並加上緣覺乘。四是『四乘』，加上最上乘（也稱為佛乘），因此梁朝的《攝論》認為正法具有『四乘』（四品觀緣起成就四種菩提，也可以與此對應）。梁朝光宅法師根據《法華經》也立了『四乘』，即臨門的三車，是權教的三乘；四衢等賜的大白牛車，是實教。 English version: 'Dharma' refers to Nirvana, which is 'good' and 'eternal'. Therefore, 'two Dharmas' refer to 'Dharma characteristics', which permeate the 'Four Noble Truths' ('characteristics' refer to nature and state). 'Opposition' also has two meanings: first, 'facing towards', that is, facing Nirvana; second, 'observing', that is, observing the preceding 'Four Noble Truths'. Those who can perform 'opposition' are all non-outflow wisdom and corresponding mental activities. It is called 'Abhidharma' because it is the 'opposition' of 'Dharma'. Therefore, the 'Abhidharma Pitaka' specifically elucidates the theory of wisdom. The 'Vasubandhu's Compendium of Abhidharma' says that there are four meanings, namely 'opposition', 'number', 'subjugation', and 'penetration'. The meaning of 'opposition' is the same as before. 'Number' refers to repeatedly expounding and explaining words for each Dharma, including self-characteristics, common characteristics, and other immeasurable differences. 'Subjugation' refers to being able to subdue the theories of other schools. 'Penetration' refers to being able to penetrate and explain the meaning of the Sutras. It is also called 'Upadesha', which translates to 'treatise' in Chinese, and also called 'Matrika', which translates to 'fundamental mother' in Chinese (the root of teachings is like a mother). However, these 'Three Pitakas', in terms of their content, can be roughly divided into two categories: first, the Sutra Pitaka explains the 'Three Learnings', the Vinaya Pitaka only explains the 'precept' and 'concentration' two learnings, and the Abhidharma Pitaka only explains the 'wisdom' learning; second, among the 'Three Pitakas', the Sutra Pitaka mainly explains 'concentration', the Vinaya Pitaka explains 'precept', and the Abhidharma Pitaka explains 'wisdom', while also permeating the 'Three Learnings' respectively. The second point explains the 'Two Pitakas': first, the 'Sravaka Pitaka', and second, the 'Bodhisattva Pitaka'. This is because the preceding 'Three Pitakas' explain the principles, practices, and fruits of the Sravakas, so it is called the 'Sravaka Pitaka'; it explains the principles, practices, and fruits of the Bodhisattvas, so it is called the 'Bodhisattva Pitaka'. Saying that the 'Three Vehicles' only have 'Two Pitakas' is because Pratyekabuddhas mostly attain enlightenment without relying on teachings, appearing in times without a Buddha. If they appear in the time of a Buddha, they belong to the Sravakas because their principles and fruits are the same. If viewed from the difference between teachings and practices, the 'Three Vehicles' can be established, becoming the 'Three Pitakas', such as the 'Universal Transcendence Great Compassion Sutra', etc., which are included in the Mahayana treatises. However, among the 'Three Pitakas' of the Sutra Pitaka, the 'Agama Pitaka' includes the 'Two Pitakas', and the 'Bodhisattva Pitaka' collects them. If included in this way, it encompasses 'three' and 'two'. Before 'emptiness contemplation', one must first uphold the precepts, and 'dwelling in peace' is mentioned in the 'three periods of cultivation'. 'Gangzang Bodhisattva' raised questions to the Buddha, and profound principles necessarily contain shallow principles. (The above is the completion of the collection of Pitakas) Next is the collection of 'Vehicles', which roughly has six meanings. First is the 'One Vehicle', in the ten directions of Buddha lands there are no two vehicles, nor three vehicles. Second is the 'Two Vehicles', which is what the preceding 'Two Pitakas' explain. Third is the 'Three Vehicles', establishing and adding the Pratyekabuddha Vehicle. Fourth is the 'Four Vehicles', adding the Supreme Vehicle (also called the Buddha Vehicle), therefore the Liang Dynasty's 'Compendium of Treatises' believes that the Proper Dharma has 'Four Vehicles' (the four qualities of contemplating dependent origination accomplish the four types of Bodhi, which can also correspond to this). The Liang Dynasty's Guangzhai Dharma Master also established the 'Four Vehicles' according to the 'Lotus Sutra', that is, the three carts at the gate are the provisional teachings of the three vehicles; the great white ox cart equally bestowed at the four crossroads is the true teaching.
【English Translation】 Modern Chinese translation: 'Fa' refers to Nirvana (Nirvana), which is 'good' and 'eternal'. Therefore, 'two Dharmas' refer to 'Dharma characteristics', which permeate the 'Four Noble Truths' ('characteristics' refer to nature and state). 'Opposition' also has two meanings: first, 'facing towards', that is, facing Nirvana; second, 'observing', that is, observing the preceding 'Four Noble Truths'. Those who can perform 'opposition' are all non-outflow wisdom and corresponding mental activities. It is called 'Abhidharma' because it is the 'opposition' of 'Dharma'. Therefore, the 'Abhidharma Pitaka' specifically elucidates the theory of wisdom. The 'Vasubandhu's Compendium of Abhidharma' says that there are four meanings, namely 'opposition', 'number', 'subjugation', and 'penetration'. The meaning of 'opposition' is the same as before. 'Number' refers to repeatedly expounding and explaining words for each Dharma, including self-characteristics, common characteristics, and other immeasurable differences. 'Subjugation' refers to being able to subdue the theories of other schools. 'Penetration' refers to being able to penetrate and explain the meaning of the Sutras. It is also called 'Upadesha', which translates to 'treatise' in Chinese, and also called 'Matrika', which translates to 'fundamental mother' in Chinese (the root of teachings is like a mother). However, these 'Three Pitakas', in terms of their content, can be roughly divided into two categories: first, the Sutra Pitaka explains the 'Three Learnings', the Vinaya Pitaka only explains the 'precept' and 'concentration' two learnings, and the Abhidharma Pitaka only explains the 'wisdom' learning; second, among the 'Three Pitakas', the Sutra Pitaka mainly explains 'concentration', the Vinaya Pitaka explains 'precept', and the Abhidharma Pitaka explains 'wisdom', while also permeating the 'Three Learnings' respectively. The second point explains the 'Two Pitakas': first, the 'Sravaka Pitaka', and second, the 'Bodhisattva Pitaka'. This is because the preceding 'Three Pitakas' explain the principles, practices, and fruits of the Sravakas, so it is called the 'Sravaka Pitaka'; it explains the principles, practices, and fruits of the Bodhisattvas, so it is called the 'Bodhisattva Pitaka'. Saying that the 'Three Vehicles' only have 'Two Pitakas' is because Pratyekabuddhas mostly attain enlightenment without relying on teachings, appearing in times without a Buddha. If they appear in the time of a Buddha, they belong to the Sravakas because their principles and fruits are the same. If viewed from the difference between teachings and practices, the 'Three Vehicles' can be established, becoming the 'Three Pitakas', such as the 'Universal Transcendence Great Compassion Sutra', etc., which are included in the Mahayana treatises. However, among the 'Three Pitakas' of the Sutra Pitaka, the 'Agama Pitaka' includes the 'Two Pitakas', and the 'Bodhisattva Pitaka' collects them. If included in this way, it encompasses 'three' and 'two'. Before 'emptiness contemplation', one must first uphold the precepts, and 'dwelling in peace' is mentioned in the 'three periods of cultivation'. 'Gangzang Bodhisattva' raised questions to the Buddha, and profound principles necessarily contain shallow principles. (The above is the completion of the collection of Pitakas) Next is the collection of 'Vehicles', which roughly has six meanings. First is the 'One Vehicle', in the ten directions of Buddha lands there are no two vehicles, nor three vehicles. Second is the 'Two Vehicles', which is what the preceding 'Two Pitakas' explain. Third is the 'Three Vehicles', establishing and adding the Pratyekabuddha Vehicle. Fourth is the 'Four Vehicles', adding the Supreme Vehicle (also called the Buddha Vehicle), therefore the Liang Dynasty's 'Compendium of Treatises' believes that the Proper Dharma has 'Four Vehicles' (the four qualities of contemplating dependent origination accomplish the four types of Bodhi, which can also correspond to this). The Liang Dynasty's Guangzhai Dharma Master also established the 'Four Vehicles' according to the 'Lotus Sutra', that is, the three carts at the gate are the provisional teachings of the three vehicles; the great white ox cart equally bestowed at the four crossroads is the true teaching.
大乘以臨門牛車亦同羊鹿俱不得故並無體故諸子皆索故(經文不言求牛車人出門即得又不言索車唯是二乘但云三車俱索明知三乘皆是方便然約權實相對故為四乘權既無體即為一也謂約教則廢三立一約理則開三顯一約行即攝三為一約果則會三歸一又廢立局教餘三通三)華嚴教義分齊亦料揀一乘大乘有十義別一權實別(義在四乘中)二教義別(臨門三車但有其名以望一乘但是教故故經云以佛教門出三界苦亦不可云以佛教言但約二乘以經不揀故彼求牛車之人尋教至義亦同羊鹿俱不得故)三所期別(以白牛車非是宅內所許三車是故界外四衢道中授諸子時皆云非本所望亦不可云但約二乘經不揀故)四德量別(宅內但云牛車不言余德而露地所授乃七寶大車寶網寶鈴等無量眾寶莊嚴此即體具過恒沙德也又彼但云牛不言余相此云白牛肥壯多力其疾如風等用殊勝也又云多諸儐從而侍衛等行眷屬也又云我有如是七寶大車其數無量此顯一乘主伴具足教義無量也)五寄位別(本業仁王等經粱攝十地等論皆以初二三地寄在世間四至七地寄出世間八地已上寄出出世間于出世間中四地五地寄聲聞法六地寄緣覺法七地寄菩薩法此如三乘八地已去寄一乘法)六付囑別(法華經云于未來世若有信如來智慧者當爲演說此法華經令得佛慧故若有不信受者當於如來
【現代漢語翻譯】 現代漢語譯本： 大乘就像（父親）在門口用牛車來比喻，（實際上）羊車、鹿車都沒有了，所以（三車）都沒有實體，所以孩子們都（想要真正的牛車），（但）經文中沒有說（求牛車的）人出門就能得到（牛車），也沒有說（他們）只想要（牛）車，只是說二乘（聲聞乘和緣覺乘）想要三車（羊車、鹿車、牛車），這明明知道三乘都是方便之說。然而，就權巧和真實相對而言，就有了四乘（聲聞乘、緣覺乘、菩薩乘、佛乘），權巧之法沒有實體，也就是一乘（佛乘）。這就是說，從教義上來說，就是廢三乘，立一乘；從理上來說，就是開顯三乘，彰顯一乘；從修行上來說，就是攝三乘歸於一乘；從結果上來說，就是會三乘歸於一乘。又是廢三乘，立一乘，侷限於教義，其餘三方面都通於三乘。 《華嚴經》的教義分齊也揀擇了一乘，大乘有十種不同的意義：一是權實之別（意義在於四乘之中）；二是教義之別（門口的三車只是一個名稱，相對於一乘來說只是教義，所以經中說『以佛教的法門脫離三界的痛苦』，也不能說只是佛教的言語，只是針對二乘，因為經文沒有揀擇，所以那些求牛車的人，按照教義去尋求，也和羊車、鹿車一樣得不到）；三是所期望的不同（用白牛車，不是在宅內所允許的三車，所以在界外的四通八達的道路中授予孩子們時，都說不是原本所期望的，也不能說只是針對二乘，因為經文沒有揀擇）；四是德行的衡量不同（宅內只是說牛車，沒有說其他的功德，而露地所授予的是七寶大車，用寶網、寶鈴等無量眾寶來莊嚴，這體現了本體具有超過恒河沙數的功德。而且，那裡只是說牛，沒有說其他的相狀，這裡說白牛肥壯多力，其疾如風等，作用殊勝。又說有很多的隨從侍衛等，是修行的眷屬。又說我有如此七寶大車，其數無量，這顯示了一乘的主伴具足，教義無量）；五是寄託的地位不同（《本業經》、《仁王經》等，以及《攝大乘論》等論典，都將初地、二地、三地寄託在世間，四地到七地寄託在出世間，八地以上寄託在出出世間。在出世間中，四地、五地寄託在聲聞法，六地寄託在緣覺法，七地寄託在菩薩法，這就像三乘，八地以後寄託在一乘法）；六是付囑的不同（《法華經》說，在未來世，如果有相信如來智慧的人，應當為他們演說《法華經》，讓他們得到佛的智慧，如果有人不相信接受，應當在如來
【English Translation】 English version: Mahayana is like (a father) using an ox cart as a metaphor at the gate, (but in reality) there are no goat carts or deer carts, so (the three carts) have no substance. Therefore, the children all (desire a real ox cart), but the scriptures do not say that (the person seeking an ox cart) can get (the ox cart) as soon as they go out, nor do they say that (they) only want (the ox) cart. It only says that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) want the three carts (goat cart, deer cart, and ox cart), which clearly shows that the three vehicles are all expedient teachings. However, in terms of the relative nature of expedient and real, there are four vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna). The expedient teachings have no substance, which is the one vehicle (Buddhayāna). That is to say, in terms of doctrine, it is to abolish the three vehicles and establish the one vehicle; in terms of principle, it is to reveal the three vehicles and manifest the one vehicle; in terms of practice, it is to integrate the three vehicles into the one vehicle; in terms of result, it is to converge the three vehicles into the one vehicle. It is also abolishing the three vehicles and establishing the one vehicle, limited to doctrine, and the other three aspects are all connected to the three vehicles. The doctrinal classification of the Avataṃsaka Sūtra also selects the One Vehicle. The Mahayana has ten different meanings: First, the difference between expedient and real (the meaning lies in the four vehicles); second, the difference in doctrine (the three carts at the gate are just a name, and relative to the One Vehicle, it is just doctrine, so the sutra says 'use the Buddhist Dharma to escape the suffering of the three realms', and it cannot be said that it is just the words of Buddhism, it is only aimed at the two vehicles, because the sutra does not discriminate, so those who seek the ox cart, seeking according to the doctrine, also cannot get it like the goat cart and deer cart); third, the difference in what is expected (using the white ox cart, not the three carts allowed in the house, so when the children are given it in the crossroads outside the boundary, they all say that it is not what they originally expected, and it cannot be said that it is only aimed at the two vehicles, because the sutra does not discriminate); fourth, the difference in the measurement of virtues (inside the house, it only says the ox cart, without mentioning other merits, while what is given in the open is a great seven-jeweled cart, decorated with countless jewels such as jeweled nets and jeweled bells, which reflects that the substance has merits exceeding countless Ganges sands. Moreover, there it only says ox, without mentioning other appearances, here it says the white ox is fat, strong, and powerful, and its speed is like the wind, etc., and its function is excellent. It also says that there are many attendants and guards, etc., who are the family members of practice. It also says that I have such a seven-jeweled cart, whose number is immeasurable, which shows that the main and accompanying of the One Vehicle are complete, and the doctrine is immeasurable); fifth, the difference in the position of entrustment (the Brahma Net Sutra, the Benevolent Kings Sutra, etc., and the Mahāyānasaṃgraha and other treatises, all entrust the first, second, and third Bhumis to the world, the fourth to seventh Bhumis to the supramundane, and the eighth Bhumi and above to the supramundane-supramundane. In the supramundane, the fourth and fifth Bhumis are entrusted to the Śrāvakayāna, the sixth Bhumi is entrusted to the Pratyekabuddhayāna, and the seventh Bhumi is entrusted to the Bodhisattvayāna, which is like the three vehicles, and after the eighth Bhumi it is entrusted to the One Vehicle); sixth, the difference in entrustment (the Lotus Sutra says that in the future, if there are people who believe in the wisdom of the Tathāgata, they should explain the Lotus Sutra to them, so that they can obtain the wisdom of the Buddha. If there are people who do not believe and accept it, they should in the Tathāgata
余深法中示教利喜汝等若能如是則為已報諸佛之恩解云余深法者即大乘也非一乘故云余非小乘故云深也法華別意正在一乘故作此囑也)七根緣別(華嚴性起品云佛子菩薩摩訶薩無量億那由他劫行六波羅蜜修習道品善根若未聞此經或聞不信受隨順是等猶為假名不得名為真實菩薩釋曰此多劫修菩薩行又不聞不信此一乘經若非三乘權教菩薩是何人也當知正是法華經內余深法中示教利喜者)八信順別(華嚴賢首品云一切世界群生類鮮有欲求聲聞乘求緣覺者轉復少求大乘者甚希有求大乘者猶為易信解此法甚為難釋曰此品正明信位及成佛等事既越三乘恐難信受故舉三乘對此決之)九顯示別(華嚴第九地偈云若眾生下劣示以聲聞道若復根少利為說辟支佛若有根明利有大慈悲心饒益諸眾生為說菩薩道若有無上心決定樂大事為示于佛乘說無盡佛法)十本末別(大乘同性經云所有聲聞法辟支佛法菩薩法諸佛法皆悉流入毗盧遮那一智藏大海此文約本末分異仍會末歸本明一乘三乘差別耳此上十證足為龜鏡而守株之者聞說駭神深可悲矣故經云所未聞經聞之不疑為希有也)五謂五乘除一乘加人乘天乘也六謂無量乘華嚴經云或有國土說一乘或二或三或四五如是乃至無有量今此經文初及四中唯一乘攝二三五中唯大乘攝無量乘中有其二意若以隨機設教多門
【現代漢語翻譯】 現代漢語譯本 我于甚深之法中，開示教化，令你們歡喜信受。你們若能如此，便是報答了諸佛的恩德。（解釋：『余深法』即指大乘佛法，因其並非唯一的一乘，故稱『余』；又因其並非小乘，故稱『深』。《法華經》的特別之處，正在於闡明一乘佛法，所以才作此囑託。） 七、根器因緣的差別（《華嚴經·性起品》說：『佛子，菩薩摩訶薩，經歷無量億那由他劫，修行六波羅蜜，修習道品善根，若未曾聽聞此經，或聽聞而不信受隨順，這樣的人，只能算是假名菩薩，不能稱為真實的菩薩。』解釋：這些人多劫修行菩薩行，又不聽聞、不信受這闡明一乘佛法的經典，如果不是三乘權教的菩薩，又是何人呢？應當知道，他們正是《法華經》中所說的，在『余深法』中開示教化，令其歡喜信受之人。） 八、信受順從的差別（《華嚴經·賢首品》說：『一切世界中的眾生，很少有人希求聲聞乘，希求緣覺乘的人更少，希求大乘的人非常稀有。希求大乘的人還比較容易，信解此法就非常困難。』解釋：此品正是闡明信位以及成就佛果等事，既然超越了三乘，恐怕難以令人信受，所以舉出三乘來對比說明。） 九、顯示的差別（《華嚴經·第九地偈》說：『如果眾生根器下劣，就為他們開示聲聞道；如果根器稍微敏利，就為他們宣說辟支佛道；如果根器明利，有廣大的慈悲心，饒益一切眾生，就為他們宣說菩薩道；如果具有無上的心，決定愛好大事，就為他們開示佛乘，宣說無盡的佛法。』） 十、本末的差別（《大乘同性經》說：『所有聲聞法、辟支佛法、菩薩法、諸佛法，都流入毗盧遮那（Vairocana）一智藏大海。』此文是從本末的角度來區分，仍然是會歸末于本，闡明一乘與三乘的差別。以上十條證據，足以作為借鑑，而那些守株待兔的人，聽到這些道理卻驚駭不已，實在可悲啊！所以經中說，『對於從未聽聞的經典，聽聞后不生疑惑，是極為稀有的。』） 五、所謂五乘，是在三乘之外，除去一乘，加上人乘、天乘。 六、所謂無量乘，《華嚴經》說：『或者有的國土宣說一乘，或者二乘，或者三乘，或者四乘、五乘，像這樣乃至無有定量。』現在這部經文，初分和第四分中，唯一乘攝；二乘、三乘、五乘中，唯大乘攝；無量乘中，有這兩種意思。如果是隨機設教，開設多種法門
【English Translation】 English version I, in the profound Dharma, reveal teachings and encourage joy. If you can do this, you will have repaid the kindness of all Buddhas. (Explanation: 'Profound Dharma' refers to the Mahayana (Great Vehicle) Dharma, because it is not the only Ekayana (One Vehicle), hence 'profound'; and because it is not the Hinayana (Small Vehicle), hence 'deep'. The special intention of the Lotus Sutra lies in elucidating the Ekayana Dharma, so this entrustment is made.) 7. Differences in faculties and conditions (The 'Nature Arising' chapter of the Avatamsaka Sutra (Flower Garland Sutra) says: 'Buddha's children, Bodhisattva Mahasattvas, through countless billions of nayutas of kalpas, practice the Six Paramitas, cultivate the roots of goodness of the path, if they have not heard this sutra, or having heard it, do not believe and follow it, such people can only be called nominal Bodhisattvas, and cannot be called true Bodhisattvas.' Explanation: These people cultivate the Bodhisattva path for many kalpas, and do not hear or believe this sutra that elucidates the Ekayana Dharma, if they are not Bodhisattvas of the Three Vehicles of expedient teachings, who are they? It should be known that they are precisely those who, as mentioned in the Lotus Sutra, are taught and encouraged to rejoice in the 'profound Dharma'. 8. Differences in faith and obedience (The 'Virtuous Leader' chapter of the Avatamsaka Sutra says: 'In all the worlds, there are few sentient beings who desire the Sravaka Vehicle, even fewer who seek the Pratyekabuddha Vehicle, and very few who seek the Mahayana Vehicle. It is easier to seek the Mahayana Vehicle, but very difficult to believe and understand this Dharma.' Explanation: This chapter precisely elucidates the stages of faith and the attainment of Buddhahood, since it transcends the Three Vehicles, it is feared that it will be difficult to believe, so the Three Vehicles are mentioned for comparison.) 9. Differences in manifestation (The 'Ninth Ground Gatha' of the Avatamsaka Sutra says: 'If sentient beings are of inferior faculties, show them the Sravaka path; if their faculties are slightly sharp, explain the Pratyekabuddha path for them; if their faculties are sharp and they have great compassion, benefiting all sentient beings, explain the Bodhisattva path for them; if they have the supreme mind and are determined to love great matters, show them the Buddha Vehicle, and speak of the endless Buddha Dharma.') 10. Differences in root and branch (The Mahayana Homogeneity Sutra says: 'All Sravaka Dharma, Pratyekabuddha Dharma, Bodhisattva Dharma, and Buddha Dharma, all flow into the Vairochana (Vairocana) One Wisdom Treasury Ocean.' This text distinguishes from the perspective of root and branch, still converging the branch to the root, elucidating the difference between the Ekayana and the Three Vehicles. The above ten proofs are sufficient as a mirror, but those who wait by the stump are shocked to hear these principles, which is truly pitiful! Therefore, the sutra says, 'For those who have never heard the sutra, it is extremely rare to hear it and not doubt it.') 5. The so-called Five Vehicles are, in addition to the Three Vehicles, removing the One Vehicle and adding the Human Vehicle and the Heavenly Vehicle. 6. The so-called countless vehicles, the Avatamsaka Sutra says: 'Or in some lands, the One Vehicle is preached, or two vehicles, or three vehicles, or four or five vehicles, like this even to no fixed quantity.' Now in this sutra text, in the initial part and the fourth part, only the One Vehicle is included; in the two vehicles, three vehicles, and five vehicles, only the Mahayana is included; in the countless vehicles, there are these two meanings. If it is to establish teachings according to the capacity of the audience, opening up many Dharma gates
名無量則于無量乘中唯實教攝若以彼宗一切諸法一一皆能顯義益物一一無不該攝名為無量者則全能攝若約此經攝彼乘等則除無量乘中一一圓融之義及一乘中主伴無盡之義余皆攝也流通文云亦攝漸修一切群品譬如大海不讓小流等故(上來乘攝竟)後分攝者謂十二分教也舊云十二部經恐濫部帙改名分教(十二中各有二相如注配)一契經(一總相涅槃云始從如是我聞終至歡喜奉行皆修多羅二別相雜集云謂長行綴緝略說所應說義又有異名謂法本直說聖教或但名經)二應頌(一與長行相應之頌由長行說未盡故二為後來應更頌故)三授記(一記弟子生死因果二記菩薩當成佛事)四諷誦(謂孤起偈一為易誦持故二為樂偈者故)五因緣(一因請方說為重法故二因事方說知本末故)六自說(一為令知而請法故二為令所化法殷重故唸佛慈悲為不請友)七本事(一說佛往事二說弟子往事)八本生(說昔受身一說如來二說餘者)九方廣(一廣大利樂二廣陳正法)十未曾有(一德業殊異二法體希奇故)十一譬喻(一為深智說似令解真故二為淺識就彼取類誘令信故)十二論議(一以理深故論二以義不了故論並循環研核或佛自論或菩薩相論)然此十二于大小乘有說六通六局者(因緣譬喻論議局小故涅槃云護大乘者受持九部授記自說方廣局大法華云我此
【現代漢語翻譯】 現代漢語譯本： 如果名為『無量』，那麼在無量乘中，只有實教才能涵蓋。如果按照他們的宗義，一切諸法都能一一顯現意義、利益眾生，一一無所不包，那麼名為『無量』，就是全部涵蓋。如果從這部經的角度涵蓋其他乘，那麼除了無量乘中一一圓融的意義，以及一乘中主伴無盡的意義之外，其餘的都涵蓋了。流通文中說，也涵蓋了漸修的一切眾生，譬如大海不拒絕小河流等。（以上是乘的涵蓋） 後分涵蓋的是十二分教。舊時稱為『十二部經』，恐怕與部帙相混淆，所以改名為『分教』。（十二分教中各有兩種相，如註釋所配） 一、契經（Sutra）（一、總相：《涅槃經》說，從『如是我聞』開始，到『歡喜奉行』結束，都是修多羅。二、別相：《雜集論》說，指長行綴緝，略說所應說的意義。還有其他名稱，如法本、直說聖教，或者只稱為『經』） 二、應頌（Geya）（一、與長行相應的頌，因為長行沒有說完。二、爲了後來應該再頌唱） 三、授記（Vyakarana）（一、記述弟子生死因果。二、記述菩薩將要成佛的事情） 四、諷誦（Gatha）（指孤起偈。一、爲了容易誦持。二、爲了喜歡偈頌的人） 五、因緣（Nidana）（一、因為請求才說，是爲了重視佛法。二、因為事情才說，是爲了瞭解本末） 六、自說（Udana）（一、爲了讓人知道而請求佛法。二、爲了讓所教化的佛法更加殷重，唸佛慈悲是不請之友） 七、本事（Itivrttaka）（一、說佛的往事。二、說弟子的往事） 八、本生（Jataka）（說過去受生的事情。一、說如來的。二、說其他的） 九、方廣（Vaipulya）（一、廣泛地利益眾生。二、廣泛地陳述正法） 十、未曾有（Adbhuta-dharma）（一、德業殊勝奇異。二、法體稀有奇特） 十一、譬喻（Avadana）（一、為有深智的人說相似的道理，讓他們理解真諦。二、為淺識的人就他們所熟悉的事物進行比類，引導他們相信） 十二、論議（Upadesha）（一、因為道理深奧而進行討論。二、因為意義不明白而進行討論，並且循環研核，或者佛自己討論，或者菩薩互相討論） 然而，這十二分教，在大乘和小乘中有六通六局的說法。（因緣、譬喻、論議侷限於小乘，所以《涅槃經》說，護持大乘的人受持九部，授記、自說、方廣侷限於大乘，《法華經》說，我此
【English Translation】 English version: If 'Immeasurable' (無量) is the name, then within the Immeasurable Vehicle, only the True Teaching is encompassed. If, according to their doctrine, all dharmas can individually manifest meaning and benefit beings, encompassing everything without exception, then 'Immeasurable' means encompassing everything. If we consider this sutra encompassing other vehicles, then apart from the meaning of complete interpenetration in each of the Immeasurable Vehicles, and the meaning of endless principal and attendant aspects in the One Vehicle, the rest are all encompassed. The concluding passage states that it also encompasses all beings who gradually cultivate, just as the ocean does not reject small streams, etc. (The above is the encompassing of vehicles) What is encompassed in the latter part refers to the Twelve Divisions of Teachings. Formerly called the 'Twelve Categories of Scriptures,' it was renamed 'Divisions of Teachings' to avoid confusion with the term 'categories.' (Each of the twelve divisions has two aspects, as indicated in the annotations) 1. Sutra (契經) (1. General aspect: The Nirvana Sutra states that from 'Thus have I heard' to 'joyfully practice,' all are Sutras. 2. Specific aspect: The Compendium of Topics states that it refers to prose passages that are strung together, briefly explaining the meaning that should be explained. It also has other names, such as Dharma Root, Direct Explanation of the Holy Teaching, or simply 'Sutra.') 2. Geya (應頌) (1. Verses corresponding to the prose passages, because the prose passages have not fully explained everything. 2. For later verses that should be chanted again) 3. Vyakarana (授記) (1. Predictions of the causes and effects of disciples' birth and death. 2. Predictions of the events of Bodhisattvas becoming Buddhas) 4. Gatha (諷誦) (Refers to isolated verses. 1. For easy recitation and memorization. 2. For those who enjoy verses) 5. Nidana (因緣) (1. Spoken because of a request, to emphasize the Dharma. 2. Spoken because of an event, to understand the beginning and the end) 6. Udana (自說) (1. To make people aware and request the Dharma. 2. To make the Dharma being taught more earnest; mindful compassion is an uninvited friend) 7. Itivrttaka (本事) (1. Telling the past events of the Buddha. 2. Telling the past events of the disciples) 8. Jataka (本生) (Telling the stories of past lives. 1. About the Tathagata. 2. About others) 9. Vaipulya (方廣) (1. Broadly benefiting sentient beings. 2. Broadly expounding the Correct Dharma) 10. Adbhuta-dharma (未曾有) (1. Virtues and deeds are extraordinary and unique. 2. The essence of the Dharma is rare and wonderful) 11. Avadana (譬喻) (1. Explaining similar principles to those with deep wisdom, enabling them to understand the truth. 2. Using analogies familiar to those with shallow understanding, guiding them to believe) 12. Upadesha (論議) (1. Discussing because the principles are profound. 2. Discussing because the meaning is unclear, and examining and analyzing in a circular manner, either the Buddha discusses himself, or Bodhisattvas discuss with each other) However, regarding these Twelve Divisions of Teachings, there is a saying in the Mahayana and Hinayana that six are common and six are specific. (Nidana, Avadana, and Upadesha are specific to the Hinayana, so the Nirvana Sutra says that those who uphold the Mahayana uphold nine divisions, and Vyakarana, Udana, and Vaipulya are specific to the Mahayana. The Lotus Sutra says, 'I this'
九部法隨順眾生說餘六皆通也)且約一相(大缺三者但約因緣中因事制戒譬喻中誘引論議中非了小缺三者但約授記中記成佛自說中不請友方廣中廣大利樂)然實大小皆具十二(大三小三各取余之一義)深密中菩薩依十二分教修奢摩佗瑜伽云佛為聲聞一一具演十二分教然此經者十二分中唯二所攝謂修多羅方廣若此攝彼即攝九分貫攝之義通故正宗一一重頌故記安心人成就佛智故因請方說故說佛因地法行故六度非因涅槃非果故題云方廣故二十七喻故普賢有徴剛藏有難故唯不攝伽陀自說本生等三也(藏乘分攝竟)。
三權實對辨者然西域此方古今諸德立宗判教離合有殊或一味不分或開宗料揀今將略敘且啟二門初則不分后明分教不分之意其有五焉一理本一味殊途同歸故二一音普應一兩普滋故三原佛本意為一事故四隨一一文眾解不同故五多種說法成枝派故故不可分即後魏流支姚秦羅什立一音教是此意也其分教者有其八意(初五翻前後三別說)一理雖一味詮有淺深故二約佛音雖一教隨機異故三本意未申隨佗意語故四言有通別就顯說故五由辨權實不住枝流故六王之密語語同事別故七不識佛意以深為淺失於大利以淺為深虛其功故八諸佛菩薩亦自分故以斯等意開則得多失少合則得少失多但能虛己求宗分亦何乖大旨今明分教復有四重(
【現代漢語翻譯】 九部法隨順眾生說，其餘六部法也都是相通的。且只說一相（『大』缺少三種情況，只是根據因緣中的因事來制定戒律；譬喻中，用誘導的方式；論議中，並非完全了知；『小』缺少三種情況，只是根據授記中，記述成佛；自說中，沒有請求；方廣中，廣泛地利益安樂）。然而實際上，『大』和『小』都具備十二部（『大』的三種和『小』的三種，各自取其餘的一種含義）。《深密經》中，菩薩依據十二分教修習奢摩他瑜伽，說佛為聲聞一一詳細地演說十二分教。然而這部經，在十二部中只包含兩種，即修多羅和方廣。如果這部經包含其他經，就包含了九部經，這是貫穿包含的含義，所以正宗一一重複頌揚。所以記載安心的人成就佛智。因為請求才說，所以說佛因地的法行。所以六度不是因，涅槃不是果。所以題目叫做方廣。因為有二十七個比喻。普賢菩薩有徵問，金剛藏菩薩有詰難。只是不包含伽陀、自說、本生等三種（藏乘的分部包含完畢）。 三、權實對辨：然而西域和此方，古代和現代的各位德行高尚的人，建立宗派、判別教義，或離或合，各有不同。或者一味不分，或者開宗辨析。現在將要簡略地敘述，先開啟不分之門，后說明分教。不分的含義有五種：一、理體本來就是一樣的，只是途徑不同，最終歸宿相同。二、佛陀的一音普遍應機，一滴雨露普遍滋潤。三、原本佛的本意是爲了同一件事。四、隨著每一段經文，眾人的理解不同。五、多種說法形成枝派。所以不可以分。後魏的流支、姚秦的鳩摩羅什，立一音教，就是這個意思。分教有八種含義（前五種是翻譯的前後不同，后三種是另外的說明）：一、理體雖然一樣，但詮釋有深淺。二、從佛陀的聲音來說雖然一樣，但教義隨著根機不同而不同。三、本意沒有表達，隨著他人的意思說話。四、言語有共通和特別之處，就顯明的地方來說。五、通過辨別權巧和真實，不住留在枝末細流。六、國王的秘密語言，說的話相同，但事情不同。七、不認識佛的本意，以深奧為淺顯，失去大的利益；以淺顯為深奧，白費功夫。八、諸佛菩薩也會自己區分。因為這些意思，分開則得到的多，失去的少；合起來則得到的少，失去的多。只要能夠虛心求宗，分開又有什麼違背大的宗旨呢？現在說明分教，又有四重（
【English Translation】 The nine divisions of the Dharma accord with the sentient beings, and the remaining six are all interconnected. Let's focus on one aspect ('Great' lacks three aspects: it only establishes precepts based on causes and conditions; in parables, it uses inducement; in discussions, it is not fully understood; 'Small' lacks three aspects: it only records the attainment of Buddhahood in prophecies; in self-statements, there is no request; in Vaipulya, there is extensive benefit and joy). However, in reality, both 'Great' and 'Small' possess all twelve divisions (the three of 'Great' and the three of 'Small' each take one additional meaning). In the Sandhinirmocana Sutra, Bodhisattvas practice Shamatha-Vipassana Yoga based on the twelve divisions of teachings, stating that the Buddha elaborately expounds the twelve divisions of teachings for the Shravakas. However, this sutra only encompasses two of the twelve divisions, namely Sutra and Vaipulya. If this sutra encompasses other sutras, it encompasses nine divisions, which is the meaning of comprehensive inclusion. Therefore, the main teachings are repeatedly praised. Therefore, it is recorded that those who pacify their minds attain the wisdom of the Buddha. Because it is spoken upon request, it speaks of the Buddha's Dharma practices on the causal ground. Therefore, the Six Perfections are not the cause, and Nirvana is not the result. Therefore, the title is Vaipulya. Because there are twenty-seven metaphors. Samantabhadra (Universal Worthy Bodhisattva) has questions, and Vajragarbha (Vajra Essence Bodhisattva) has challenges. It only does not include Gatha, self-statements, Jataka (birth stories), and the like (the division and inclusion of the Tripitaka is complete). Third, the comparison of provisional and real: However, in the Western Regions and here, ancient and modern virtuous individuals establish schools, judge doctrines, separate or combine, each with their own differences. Some do not distinguish at all, while others establish schools and analyze. Now, I will briefly describe, first opening the gate of non-division, and then explaining the division of teachings. The meaning of non-division has five aspects: First, the principle is originally the same, only the paths are different, and the final destination is the same. Second, the Buddha's one sound universally responds to the occasion, and one drop of dew universally nourishes. Third, originally the Buddha's intention was for the same thing. Fourth, with each passage of scripture, people's understanding differs. Fifth, multiple teachings form branches. Therefore, it cannot be divided. Liuzhi of the Later Wei Dynasty and Kumarajiva of the Yao Qin Dynasty established the one-sound teaching, which is this meaning. The division of teachings has eight meanings (the first five are different before and after translation, and the last three are additional explanations): First, although the principle is the same, the interpretation has depth and shallowness. Second, from the Buddha's voice, although it is the same, the teachings differ according to the capacity of the audience. Third, the original intention is not expressed, speaking according to the meaning of others. Fourth, language has common and special aspects, speaking from the obvious. Fifth, by distinguishing skillful means and reality, one does not dwell on the trivial details. Sixth, the king's secret language, the words spoken are the same, but the things are different. Seventh, not recognizing the Buddha's original intention, taking the profound as shallow, losing great benefits; taking the shallow as profound, wasting effort. Eighth, all Buddhas and Bodhisattvas also distinguish themselves. Because of these meanings, separating gains more and loses less; combining gains less and loses more. As long as one can humbly seek the essence, what is wrong with separating? Now, explaining the division of teachings, there are four levels (
從二至五)第一立二種教自有兩家謂西秦讖三藏半字滿字(即前二藏)唐初印法師(江南)屈曲(謂釋迦經逐機說故如涅槃等)平道(謂舍那經逐法性自在說故即華嚴經)前且對小顯大后則約佛化儀但滿及屈曲皆闕分于權實余亦有理第二立三種教自有二門初敘此方后明西域初謂南中諸師同立三教一頓教謂華嚴經初成佛頓說故二漸教始自鹿苑終於鶴林從小之大故(齊隱士劉虬立二教全同上二)三不定教(劉公無此)謂別有一經雖非最初頓說而明佛性常住圓頓之理(勝鬘等也)又亦有大先於小之經(央掘等也)故云不定就漸教中約時開合諸師不同初但分二先半后滿或分為三(虎丘山岌法師)一有相教(十二年前)二無相教(齊至法華)三常住教(最後涅槃此與唐三藏三教大同至敘西域中說)或分為四(宋朝岌法師)即于無相之後常住之前指法華經為同歸教或開為五(即前劉公)于有相教之初取提胃經為人天教上來諸師皆于漸中約時開異若不加不定則招難尤多以初有大故雖加不定猶有妨難以十二年前亦說二空(成實阿含智度有文)十二年後方制廣戒第三時同歸教中亦云世間相常住常住教中亦有小乘見佛涅槃之相提胃經中亦有三乘得道故知約時克定則有所乖揀去不定從多分說亦有理在(敘此方竟)二西域者即今性相二宗元出彼
方故云西域唐初中天竺日照三藏云近代天竺那爛陀寺同時有二大德論師一曰戒賢二曰智光並神解超倫聲高五印六師稽顙異部歸誠大乘學人仰之如日月獨步天竺各一人而已然所承宗異立教互違謂戒賢則遠承彌勒無著近踵護法難陀依深密等經瑜伽等論立三種教以法相大乘爲了義即唐三藏所宗謂佛初于鹿苑轉四諦法輪說諸有為法緣生(破外道自性因等)無我(翻外計我)然猶未說法無我理即阿含等是第二時中雖依遍計所執說諸法空(翻破小乘)然依佗圓成猶未說有即諸部般若第三時中具說三性三無性等方盡大乘正理即解深密等(初有次空故非了義后說中道方爲了義此依深密經所判)二智光論師遠承文殊龍樹近稟青目清辨依般若等經中觀等論亦立三種教以無相大乘為真了義謂佛初鹿苑說小乘明心境俱有(破外同前)次說法相大乘境空心有(漸破小乘故由彼怖空且存假名接引)后為上根說無相大乘心境俱空平等一味方爲了義(此三次第如般若燈論釋中引大乘妙智經說)問此二所說既各聖教互為矛盾可和會不答有三義一約祖宗天親龍樹之流則不假和會得佛意故二約末學護法清辨之類則可和會立宗諍故三約此方轉承末計則須料揀時澆處異執轉堅故初中既並聖言各有旨趣逐機利益隨病對治何須強會即智論四悉檀中各各為人悉檀(一世界
【現代漢語翻譯】 現代漢語譯本：因此，有人說西域唐初中天竺的日照三藏說，近代天竺那爛陀寺同時有兩位大德論師，一位是戒賢（Śīlabhadra，人名，佛教論師），一位是智光（Jñānaprabha，人名，佛教論師），他們都才智超群，聲望極高，震動了五印（Pāñca-Indriya，指古印度五大區域），六師外道（指古印度六個主要的外道宗派）都稽首歸誠，大乘（Mahāyāna，佛教宗派）學人仰望他們如同日月。他們是獨步天竺的兩個人。然而，他們所承繼的宗派不同，所立的教義互相違背。戒賢是遠承彌勒（Maitreya，未來佛）和無著（Asaṅga，人名，佛教論師），近承護法（Dharmapāla，人名，佛教論師）和難陀（Nanda，人名，佛教論師），依據《深密經》（Saṃdhinirmocana Sūtra）等經典和《瑜伽論》（Yogācārabhūmi-śāstra）等論典，立三種教義，以法相大乘（Vijñānavāda，佛教宗派）爲了義（究竟的意義），也就是唐三藏（玄奘）所宗奉的。佛陀最初在鹿野苑（Mrigadava，釋迦牟尼初轉法輪之地）轉四諦法輪（catvāri āryasatyāni，佛教基本教義），說諸有為法（saṃskṛta-dharma，由因緣和合而成的法）是緣生（pratītyasamutpāda，佛教基本理論，指一切事物皆由因緣條件和合而成）（破斥外道的自性因等），無我（anātman，佛教基本理論，指沒有永恒不變的自我）（推翻外道的我見）。然而，這還沒有說法無我的道理，也就是《阿含經》（Āgama）等所說的。在第二時中，雖然依據遍計所執（parikalpita，唯識宗所說的三種自性之一，指虛妄分別所執著的自性）說諸法空（sarva dharma śūnyatā，佛教基本理論，指一切事物皆無自性）（推翻小乘），但依據他圓成（pariniṣpanna，唯識宗所說的三種自性之一，指通過修行才能證得的真實自性），還沒有說有。也就是各部《般若經》（Prajñāpāramitā Sūtra）。在第三時中，具說三性（trisvabhāva，唯識宗所說的三種自性：遍計所執性、依他起性、圓成實性）和三無性等，才窮盡大乘正理，也就是《解深密經》等（初有次空，所以不是了義，后說中道，才是了義，這是依據《深密經》所判定的）。 智光論師是遠承文殊（Mañjuśrī，智慧的象徵）和龍樹（Nāgārjuna，人名，佛教論師），近稟青目（Piṅgala，人名，佛教論師）和清辨（Bhāvaviveka，人名，佛教論師），依據《般若經》等經典和《中觀論》（Mūlamadhyamakakārikā）等論典，也立三種教義，以無相大乘（Nirākāra-mahāyāna，佛教宗派）為真了義。佛陀最初在鹿野苑說小乘（Hināyāna，佛教宗派），明心境俱有（破斥外道同前）。其次說法相大乘，境空心有（逐漸破斥小乘，因為他們害怕空，所以暫存假名來接引）。最後為上根之人說無相大乘，心境俱空，平等一味，才是了義（這三種次第，如《般若燈論釋》中引《大乘妙智經》所說）。 問：這二位所說的既然各自是聖教，互相矛盾，可以調和嗎？答：有三種方式。一是約祖宗天親（Vasubandhu，人名，佛教論師）、龍樹之流，則不需要調和，因為他們已經領會了佛的真意。二是約末學護法、清辨之類，則可以調和，因為他們是爲了立宗而爭論。三是約此方轉承末計，則需要辨別，因為時代澆薄，處境不同，執著越來越堅固。最初的兩種情況，既然都是聖言，各有旨趣，逐機利益，隨病對治，何須強行調和？也就是《智論》（Mahāprajñāpāramitopadeśa）四悉檀（catuḥ-siddhānta，佛教用語，指四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）中，各各為人悉檀（lokānuvartanā-siddhānta，隨順世間的悉檀）。
【English Translation】 English version: Therefore, it is said that the late Tripiṭaka Master Rizhao from Central India in the early Tang Dynasty of the Western Regions stated that in recent times, there were two great virtuous masters at Nālandā Monastery in Central India simultaneously. One was Śīlabhadra (meaning 'Virtue of Discipline', a Buddhist philosopher), and the other was Jñānaprabha (meaning 'Light of Wisdom', a Buddhist philosopher). Both were exceptionally intelligent and highly esteemed, shaking the five Indias (Pāñca-Indriya, referring to the five major regions of ancient India). The six heretical teachers (referring to the six major non-Buddhist schools of ancient India) bowed their heads in sincere submission, and Mahāyāna (the Great Vehicle, a school of Buddhism) practitioners looked up to them as the sun and moon. They were the only two of their kind in India. However, the schools they inherited were different, and the doctrines they established contradicted each other. Śīlabhadra inherited from Maitreya (the future Buddha) and Asaṅga (a Buddhist philosopher) from afar, and from Dharmapāla (a Buddhist philosopher) and Nanda (a Buddhist philosopher) from nearby. Based on scriptures such as the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra) and treatises such as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), he established three teachings, considering the Vijñānavāda (Consciousness-only school, a school of Buddhism) of the Mahāyāna as the definitive meaning (ultimate meaning), which is what the Tang Tripiṭaka Master (Xuanzang) followed. The Buddha initially turned the Wheel of the Dharma of the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism) in Mrigadava (Deer Park, the place where Shakyamuni Buddha first turned the Wheel of Dharma), saying that all conditioned dharmas (saṃskṛta-dharma, phenomena that arise from causes and conditions) are produced by dependent origination (pratītyasamutpāda, the fundamental theory of Buddhism, referring to all things arising from the combination of causes and conditions) (refuting the self-nature cause of external paths, etc.), and are without self (anātman, the fundamental theory of Buddhism, referring to the absence of a permanent and unchanging self) (overturning the external paths' view of self). However, this did not yet explain the principle of no-self, which is what the Āgama (collection of early Buddhist texts) and others speak of. In the second period, although it was said that all dharmas are empty (sarva dharma śūnyatā, the fundamental theory of Buddhism, referring to all things being without inherent existence) based on the imagined nature (parikalpita, one of the three natures in the Consciousness-only school, referring to the self-nature grasped by false discrimination) (refuting the Hināyāna), it did not yet speak of existence based on the perfected nature (pariniṣpanna, one of the three natures in the Consciousness-only school, referring to the true nature attained through practice). This is what the various Prajñāpāramitā Sūtras (Perfection of Wisdom Sutras) speak of. In the third period, the three natures (trisvabhāva, the three natures in the Consciousness-only school: imagined nature, dependent nature, and perfected nature) and the three non-natures were fully explained, exhausting the correct principles of the Mahāyāna, which is what the Saṃdhinirmocana Sūtra and others speak of (initially existence, then emptiness, so it is not the definitive meaning; later, the Middle Way is spoken of, which is the definitive meaning; this is based on the judgment of the Saṃdhinirmocana Sūtra). The philosopher Jñānaprabha inherited from Mañjuśrī (the symbol of wisdom) and Nāgārjuna (a Buddhist philosopher) from afar, and from Piṅgala (a Buddhist philosopher) and Bhāvaviveka (a Buddhist philosopher) from nearby. Based on scriptures such as the Prajñāpāramitā Sūtras and treatises such as the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), he also established three teachings, considering the Nirākāra-mahāyāna (Formless Great Vehicle, a school of Buddhism) as the truly definitive meaning. The Buddha initially spoke of the Hināyāna (the Lesser Vehicle, a school of Buddhism) in the Deer Park, clarifying that both mind and environment exist (refuting the external paths as before). Secondly, he spoke of the Vijñānavāda of the Mahāyāna, that the environment is empty but the mind exists (gradually refuting the Hināyāna, because they fear emptiness, so they temporarily preserve false names to guide them). Finally, for those of superior capacity, he spoke of the Nirākāra-mahāyāna, that both mind and environment are empty, equally of one taste, which is the definitive meaning (these three stages are as described in the commentary on the Prajñāpradīpa, quoting the Mahāyāna Wonderful Wisdom Sutra). Question: Since what these two have said are each sacred teachings and contradict each other, can they be reconciled? Answer: There are three ways. First, regarding the ancestors such as Vasubandhu (a Buddhist philosopher) and Nāgārjuna, there is no need for reconciliation, because they have already understood the true meaning of the Buddha. Second, regarding later learners such as Dharmapāla and Bhāvaviveka, they can be reconciled, because they are arguing for the establishment of their schools. Third, regarding those who inherit and calculate at the end in this land, there is a need for discernment, because the times are degenerate, the circumstances are different, and attachments are becoming increasingly firm. In the first two cases, since they are all sacred words, each with its own purpose, benefiting according to the capacity, and treating the disease according to the illness, why force a reconciliation? That is, in the four siddhāntas (catuḥ-siddhānta, Buddhist term referring to the four accomplishments: worldly siddhānta, individual siddhānta, remedial siddhānta, and ultimate siddhānta) of the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), the individual siddhānta (lokānuvartanā-siddhānta, the siddhānta of conforming to the world).
二為人三對治四第一義)亦是攝論四意趣中眾生樂欲意趣(一平等二別時三別義四樂欲)於一法中或贊或毀是故二說不假和會二者見趣漸起一味漸分各立宗源黨己斥彼致令傳授之輩或廢或興修習之徒住空住相故今和會所冀如初于中二初會所立三時教二會所宗空有義初者然二三時所明瞭義不了義各有其意法相宗約攝生寬狹言教具缺明瞭不了法性宗約益物漸次顯理增微明瞭不了初中又二先約攝生寬狹者依深密經初時唯為發趣聲聞乘者說二時唯為發趣修大乘者說此二各唯攝一類機攝機狹故皆非了義第三時中普為發趣一切乘者說普該三乘攝機周盡方爲了義二約言教具缺者初時唯說小乘二時唯說大乘互皆有缺教既不具各非了義第三時者通說三乘教既具足方爲了義戒賢所立依此門判后法性者亦二初約益物漸次者謂初時所說唯令眾生得小乘益益未究竟故非了義第二時中雖益通大小然不能令趣寂二乘俱得大益是故此說亦非盡理第三時中普皆令得大乘之益縱入寂者亦令迴向無上菩提(唯此一事實故)方爲了義二約顯理增微者初說緣生實有次說緣生假有後說緣生性空前二顯理未窮會緣未盡故非了義后一顯理至空會緣相盡方爲了義(初唯中小二乘次添大乘以成三乘后唯一乘)智光所立依此門判由有如此二種門故是以聖教各依一勢明瞭不了互不
【現代漢語翻譯】 現代漢語譯本 二者，爲了對治四種第一義（一、平等；二、別時；三、別義；四、樂欲），這也包含在《攝大乘論》的四種意趣中的眾生樂欲意趣（一、平等；二、別時；三、別義；四、樂欲）中。在同一種法中，有時讚揚，有時貶低，因此這兩種說法不需要調和。其次，見解和趣味逐漸產生，味道逐漸分離，各自建立宗派根源，互相排斥，導致傳授的人或廢棄或興盛，修習的人或執著于空，或執著于相。所以現在進行調和，希望能夠恢復到最初的狀態。其中分為兩部分：首先是調和各宗派所建立的三時教，其次是調和各宗派所宗奉的空有之義。首先討論三時教所闡明的了義和不了義，各有其意圖。法相宗從攝受眾生的寬泛和狹隘，以及言教的完備和缺失來判斷了義和不了義；法性宗從利益眾生的漸進次序，以及顯現真理的增多和減少來判斷了義和不了義。在法相宗的判斷中，又分為兩點：第一點是從攝受眾生的寬泛和狹隘來說，依據《深密經》，初時教只是為發起聲聞乘（Śrāvakayāna）的人而說，二時教只是為發起修習大乘（Mahāyāna）的人而說。這兩種教法各自只攝受一類根機，攝受的根機狹窄，所以都不是了義。第三時教普遍為發起一切乘（Yāna）的人而說，普遍涵蓋三乘，攝受的根機周全完備，才算是了義。第二點是從言教的完備和缺失來說，初時教只說小乘（Hīnayāna），二時教只說大乘，互相都有缺失，教法不完備，所以都不是了義。第三時教通說三乘，教法完備充足，才算是了義。戒賢（Śīlabhadra）所建立的觀點，就是依據這種方式來判斷。後來的法性宗的判斷，也分為兩點：第一點是從利益眾生的漸進次序來說，初時教所說的，只是讓眾生得到小乘的利益，利益沒有究竟，所以不是了義。第二時教雖然利益可以通向大小乘，但不能讓趣向寂滅的二乘都得到大乘的利益，所以這種說法也不是完全合理。第三時教普遍讓眾生得到大乘的利益，即使是進入寂滅的人，也讓他們迴向無上菩提（Anuttarā-bodhi）（只有這一個事實），才算是了義。第二點是從顯現真理的增多和減少來說，最初說緣起是實有的，其次說緣起是假有的，最後說緣起性空。前兩種說法顯現真理沒有窮盡，會通因緣沒有完備，所以不是了義。后一種說法顯現真理達到空性，會通因緣的相狀窮盡，才算是了義（最初只有中小二乘，其次新增大乘以形成三乘，最後只有一乘）。智光（Jñānaprabha）所建立的觀點，就是依據這種方式來判斷。由於有如此兩種門徑，所以聖教各自依據一種趨勢來闡明了義和不了義，互相不衝突。
【English Translation】 English version Secondly, in order to counteract the four kinds of ultimate meanings (1. Equality; 2. Different Times; 3. Different Meanings; 4. Desire for Happiness), this is also included in the 'Sentient Beings' Desire for Happiness' aspect of the four intentions in the Mahāyānasaṃgraha (1. Equality; 2. Different Times; 3. Different Meanings; 4. Desire for Happiness). Within the same Dharma, sometimes there is praise and sometimes there is criticism, therefore these two kinds of statements do not need reconciliation. Secondly, views and interests gradually arise, flavors gradually separate, each establishing sectarian origins, rejecting each other, causing those who transmit to either abandon or flourish, and those who practice to either cling to emptiness or cling to form. Therefore, now we reconcile, hoping to return to the initial state. Among them, there are two parts: first, reconciling the three periods of teachings established by various schools; second, reconciling the meanings of emptiness and existence upheld by various schools. First, discussing the definitive (nītārtha) and non-definitive (neyārtha) meanings clarified by the three periods of teachings, each having its own intention. The Dharmalakṣaṇa school judges the definitive and non-definitive based on the breadth and narrowness of embracing sentient beings, and the completeness and incompleteness of verbal teachings; the Dharmatā school judges the definitive and non-definitive based on the gradual order of benefiting sentient beings, and the increase and decrease of manifesting truth. In the Dharmalakṣaṇa school's judgment, there are two points: the first point is from the perspective of the breadth and narrowness of embracing sentient beings, according to the Saṃdhinirmocana Sūtra, the first period of teaching was only spoken for those who aspire to the Śrāvakayāna (Vehicle of Hearers), and the second period of teaching was only spoken for those who aspire to practice the Mahāyāna (Great Vehicle). These two teachings each only embrace one type of capacity, and the capacity embraced is narrow, so neither is definitive. The third period of teaching is universally spoken for those who aspire to all Yānas (Vehicles), universally encompassing the three vehicles, and the capacity embraced is complete and perfect, only then is it considered definitive. The second point is from the perspective of the completeness and incompleteness of verbal teachings, the first period of teaching only speaks of the Hīnayāna (Inferior Vehicle), and the second period of teaching only speaks of the Mahāyāna, each having deficiencies, and the teachings are incomplete, so neither is definitive. The third period of teaching speaks of the three vehicles in general, and the teachings are complete and sufficient, only then is it considered definitive. The view established by Śīlabhadra is based on this method of judgment. The later judgment of the Dharmatā school also has two points: the first point is from the perspective of the gradual order of benefiting sentient beings, what the first period of teaching speaks of is only to allow sentient beings to obtain the benefits of the Hīnayāna, and the benefits are not ultimate, so it is not definitive. Although the second period of teaching can benefit both the Mahāyāna and Hīnayāna, it cannot allow the two vehicles that tend towards quiescence to obtain the benefits of the Mahāyāna, so this statement is also not completely reasonable. The third period of teaching universally allows sentient beings to obtain the benefits of the Mahāyāna, and even those who enter quiescence are made to dedicate themselves to Anuttarā-bodhi (Unexcelled Enlightenment) (only this one fact), only then is it considered definitive. The second point is from the perspective of the increase and decrease of manifesting truth, initially it is said that dependent origination is truly existent, then it is said that dependent origination is provisionally existent, and finally it is said that dependent origination is empty in nature. The first two statements do not exhaust the manifestation of truth, and the convergence of conditions is not complete, so they are not definitive. The latter statement manifests the truth to the point of emptiness, and the appearance of the convergence of conditions is exhausted, only then is it considered definitive (initially there were only the Hīnayāna and the Middle Vehicle, then the Mahāyāna was added to form the three vehicles, and finally there is only one vehicle). The view established by Jñānaprabha is based on this method of judgment. Because there are these two kinds of approaches, the holy teachings each rely on one trend to clarify the definitive and non-definitive, and do not conflict with each other.
相違後會所宗空有義者于中又二先敘異說後會無違異說中二一有二空一者說此緣生決定不空以有因緣之所生故猶如幻事不可言無若言空者應非緣生如兔角等若爾則便斷滅因果破壞二諦以若無心心所法何斷何證何修何益故論云若一切空何有智者為除幻敵求石女兒以為軍旅如是設有處說緣生空者應知此就遍計所執說緣生法無二我故密意言空非謂彼法舉體全無若此無者則是斷無惡取空見甚為可畏經云寧起有見如須彌山不起空見如芥子許論云若復見於空諸佛所不化如是空見既是深過明知緣生決定不無瑜伽深密決定說有不可違故二者言此緣生法決定是空以從緣生必無自性故猶如幻事不可言有設有處說從緣生法體是有者應知但是隨俗假說非謂彼法體實不空以若有體則不從緣不從緣故則無見斷證修是壞二諦大品云若諸法不空則無道無果中論云若一切法不空則無三寶四諦成大邪見智論云觀一切法從因緣生從因緣生則無自性無自性故畢竟皆空又若言此幻事不空者今且問汝幻巾為兔兔為在巾內為在巾外為即巾有為離巾有為有皮毛為有骨肉既並絕無依何執有當知此兔不待滅而自亡本不生而虛現是故要由性空得存二諦又汝以我宗為空見者此過屬汝何者若汝立有則不籍緣不籍緣故則斷因果豈非空見橫執有法豈非有見有無二見雙負汝宗何不生畏我所
【現代漢語翻譯】 現代漢語譯本 對於相違背的『后得智』所依據的『空』和『有』的意義，其中又分為兩種觀點：首先敘述不同的說法，然後會歸於沒有違背的說法。不同的說法分為兩種：一種認為『有』，一種認為『空』。 第一種觀點認為，這種『緣生』（pratītyasamutpāda，指事物由因緣和合而生）的法是決定不空的，因為它是由因緣所生的，就像幻術變出的事物一樣，不能說它不存在。如果說它是空的，那就應該不是由因緣所生，就像兔角一樣。如果這樣，就會導致斷滅因果，破壞二諦（saṃvṛti-satya and paramārtha-satya，世俗諦和勝義諦），因為如果沒有心和心所法，那麼斷什麼？證什麼？修什麼？有什麼益處？所以《論》中說：『如果一切都是空的，那麼有智慧的人怎麼會爲了消除幻術般的敵人而去尋找石女兒作為軍隊呢？』如果有些地方說『緣生』是空的，應該知道這是就『遍計所執』（parikalpita，虛妄分別）說的，因為『緣生』法沒有二我（dvi-ātmaka，兩種我執，人我和法我）。密意是指『空』，而不是說這個法完全不存在。如果這個法不存在，那就是斷滅，惡取空見是非常可怕的。《經》中說：『寧願生起像須彌山那樣的有見，也不要生起像芥子那樣小的空見。』《論》中說：『如果又見到空，諸佛都無法教化。』像這樣的空見既然是極深的過失，就應該明白『緣生』決定不是沒有的，瑜伽和深密經都決定說『有』，不可違背。 第二種觀點認為，這種『緣生』法決定是空的，因為它從因緣而生，必定沒有自性（svabhāva，事物自身存在的本性）。就像幻術變出的事物一樣，不能說它存在。如果有些地方說從『緣生』法體是『有』的，應該知道這只是隨順世俗的假說，不是說這個法體實際上不空。如果『有』自體，那就不是從因緣而生；不從因緣而生，就沒有見斷、證修，這是破壞二諦。 《大品般若經》說：『如果諸法不空，就沒有道，沒有果。』 《中論》說：『如果一切法不空，就沒有三寶（triratna，佛、法、僧），四諦（catvāri āryasatyāni，苦、集、滅、道），成就大邪見。』 《大智度論》說：『觀察一切法從因緣生，從因緣生就沒有自性，沒有自性所以畢竟皆空。』 另外，如果說這個幻術變出的事物不是空的，現在且問你，幻術變出的兔子，兔子是在巾內？還是在巾外？還是和巾一樣？還是離開巾而存在？有皮毛嗎？有骨肉嗎？既然完全沒有，依據什麼執著它存在？應該知道這兔子不用等到滅亡而自己消失，本來沒有生而虛幻顯現。因此，必須要由『性空』（śūnyatā，空性）才能存在二諦。 另外，你認為我宗是空見，這個過失屬於你。為什麼呢？如果你立『有』，那就不依賴因緣；不依賴因緣，就斷滅因果，豈不是空見？橫加執著『有』法，豈不是有見？『有』和『無』兩種見解都違背了你的宗義，你為什麼不感到畏懼？我所...
【English Translation】 English version Regarding the meaning of 'emptiness' (śūnyatā) and 'existence' (astitva) that are relied upon by the 'subsequent wisdom' (后得智, houdezhi) which contradicts [the initial understanding], there are two viewpoints. First, different views are presented, and then they are reconciled into a non-contradictory view. The different views are twofold: one asserts 'existence,' and the other asserts 'emptiness.' The first view asserts that this 'dependent arising' (pratītyasamutpāda, 緣生) is definitely not empty because it is produced by causes and conditions, just like an illusion, it cannot be said to not exist. If it is said to be empty, then it should not be produced by causes and conditions, like a rabbit's horn. If that were the case, it would lead to the annihilation of cause and effect, and the destruction of the two truths (saṃvṛti-satya and paramārtha-satya, 二諦): conventional truth and ultimate truth, because if there were no mind and mental factors, what would be severed? What would be realized? What would be cultivated? What benefit would there be? Therefore, the Shastra says: 'If everything is empty, how could a wise person seek a stone daughter as an army to eliminate illusory enemies?' If some places say that 'dependent arising' is empty, it should be understood that this is in reference to 'imputed nature' (parikalpita, 遍計所執), because 'dependent arising' has no dual self (dvi-ātmaka, 二我). The hidden meaning refers to 'emptiness,' not that the dharma does not exist at all. If this dharma did not exist, it would be annihilation, and clinging to emptiness is very frightening. The Sutra says: 'Rather arise with a view of existence like Mount Sumeru than arise with a view of emptiness as small as a mustard seed.' The Shastra says: 'If one sees emptiness, the Buddhas cannot transform them.' Since such a view of emptiness is a deep fault, it should be understood that 'dependent arising' is definitely not non-existent. The Yoga and Sandhinirmocana Sutra definitively say 'existence,' which cannot be contradicted. The second view asserts that this 'dependent arising' is definitely empty because it arises from causes and conditions and necessarily has no self-nature (svabhāva, 自性). Just like an illusion, it cannot be said to exist. If some places say that the substance of 'dependent arising' is 'existent,' it should be understood that this is merely a conventional expression, not that the substance is actually not empty. If there were an inherent substance, then it would not arise from causes and conditions; if it did not arise from causes and conditions, there would be no seeing, severing, realizing, or cultivating, which would destroy the two truths. The Perfection of Wisdom Sutra says: 'If all dharmas are not empty, there is no path, no fruit.' The Madhyamaka-karika says: 'If all dharmas are not empty, there are no Three Jewels (triratna, 三寶): Buddha, Dharma, and Sangha, and the Four Noble Truths (catvāri āryasatyāni, 四諦), resulting in great wrong views.' The Mahaprajnaparamita-sastra says: 'Observing all dharmas arising from causes and conditions, and arising from causes and conditions, there is no self-nature, and because there is no self-nature, they are ultimately empty.' Furthermore, if it is said that this illusion is not empty, then I ask you, where is the rabbit produced by the illusion? Is the rabbit inside the cloth? Or outside the cloth? Or the same as the cloth? Or existing apart from the cloth? Does it have fur? Does it have bones and flesh? Since it has none of these, what are you clinging to? It should be understood that this rabbit disappears without waiting for destruction, and appears illusory without being born. Therefore, 'emptiness' (śūnyatā, 空性) is necessary for the existence of the two truths. Furthermore, you consider my school to be a view of emptiness, but this fault belongs to you. Why? If you establish 'existence,' then it does not rely on causes and conditions; if it does not rely on causes and conditions, it annihilates cause and effect, is that not a view of emptiness? Arbitrarily clinging to 'existent' dharmas, is that not a view of existence? Both the views of 'existence' and 'non-existence' contradict your school, why are you not afraid? What I...
說空離有無見汝自空見非關我宗又汝云何有智者為除幻敵等者諸大乘經何處不說諸法如幻如化菩薩修幻智斷幻惑成幻行得幻果等於如是教豈不違害何不生怖又汝宗主無著菩薩順中論內遵承龍樹稱阿阇梨既師其說釋彼餘論況汝后流而輒譭謗入楞伽中佛說龍樹住初歡喜地能破有無見往生安樂國既云破有無見何曾是空此既佛所讚歎餘生譭謗與佛違諍非釋種矣第二會無違者諸緣起法未嘗有體未曾損壞無體無壞無二無礙為緣起法是故龍樹等雖說盡有之空而不滅有有既不損則是不違有之空則離有離空之真空也無著等雖說盡空之有而不損空空既不損即是不違空之有是故亦離空離有之幻有也當知二說全體相與際限無遺雖各述一義而舉體圓具故無違也如其不爾恐墮空無勵意立有不達此有是不異空之有是故不受彼空反失自有失自有者良由取有又若恐墮有所得故猛勵立空不達此空是不異有之空是故不受彼有反失自空失自空者良由取空是故舉體全空之有無著等說舉體全有之空龍樹等說非直二說互不相違亦乃二義相由全攝故無二也問若爾何故清辨護法後代論師互相破耶答此乃相成非是相破何者為末代有情根器漸鈍聞說幻有謂為定有故清辨等破有令盡至畢竟空方乃得彼緣起幻有若不至畢竟性空則不成彼緣起幻有是故為成有故破于有也又彼聞說緣生性
空者謂為斷無故護法等破空存有幻有存故方乃得彼無性真空若不全體至此幻有則不是彼真性之空是故為成空故破于空也若無如此後代論師以二理交徹全體相奪無由得徹緣起甚深是故相破反是相成由幻有真空有二義故一極相順謂冥合一相舉體全攝二極相違謂各互相害全奪永盡若不相奪永盡無以舉體全收故極違方極順也龍樹無著等就極順門故不相破清辨護法據極違門故須相破違順無礙方是緣起是故前後皆不相違余準上思之諸法無不和會耳三約此土承襲者良以去聖時遙源流益別況方域隔遠風俗攸殊翻譯流通三難五失相承傳襲各黨其宗然晉魏已來猶崇理觀譯經貴意傳教宗心是以大德架肩高僧繼踵爰及貞觀名相繁興展轉澆訛以權為實致使真趣屈于異端雖余乳色渾無乳味法藥流佈惑病唯增既性教蔑然故道流闃爾若不料揀何指所歸然大乘教總有三宗謂法相破相法性(如下宗趣中說)護法清辨各立互破但是前二而傳襲者皆認法性之經成立自宗之義今將法性對二宗料揀即為二門一對法相二對破相初中二先辨異後會通辨異者謂性相二宗有多差別今隨類束略敘十條一一乘三乘別二一性五性別三唯心真妄別四真如隨緣凝然別五三性空有即離別六生佛不增不減別七二諦空有即離別八四相一時前後別九能所斷證即離別十佛身有為無為別初二相對釋后
【現代漢語翻譯】 現代漢語譯本： 因為主張『空』意味著斷滅，所以護法（Dharmapāla）等人破斥『空』，認為存在幻有（illusory existence），只有存在幻有，才能獲得那無自性的真空（emptiness of inherent existence）。如果不能完全達到這種幻有，就不是那真性的『空』。因此，爲了成就『空』，才要破斥『空』。如果沒有後代的論師用兩種道理交相滲透、完全相奪，就沒有辦法徹底理解緣起的甚深含義。因此，互相破斥反而互相成就，因為幻有和真空有兩重意義：一是極其相順，指冥合為一，整體完全攝入；二是極其相違，指各自互相損害，完全奪取，永遠消盡。如果不互相奪取，永遠消盡，就無法整體完全攝入，所以極其相違才極其相順。龍樹（Nāgārjuna）、無著（Asaṅga）等人著重於極其相順的方面，所以不互相破斥；清辨（Bhāviveka）、護法（Dharmapāla）根據極其相違的方面，所以必須互相破斥。違背和順從沒有障礙，才是緣起。因此，前後都不互相違背，其餘的可以參照以上來思考，一切法沒有不和諧統一的。 三、關於此土的傳承者，實在是因為距離聖人的時代遙遠，源頭和流派更加不同，況且地域阻隔遙遠，風俗習慣不同，翻譯流通有三難五失，相承傳襲各自堅持自己的宗派。然而，晉魏以來，仍然崇尚理觀，翻譯佛經注重意義，傳教注重內心。因此，大德肩並肩，高僧接踵而至。到了貞觀年間，名相繁興，輾轉澆薄訛誤，把權宜之計當作真實，導致真正的趣味屈服於異端。即使還有乳白色，也完全沒有乳的味道，法藥流佈，迷惑的疾病反而增加。既然性教被輕視，所以道流寂靜無聲。如果不加以辨別選擇，又該指向哪裡呢？ 然而，大乘教總共有三宗，即法相宗（Yogācāra），破相宗（Mādhyamaka），法性宗（Tathāgatagarbha）。（如下面的宗趣中會說到）護法（Dharmapāla）和清辨（Bhāvaviveka）各自立論互相破斥，但是前兩種宗派流傳下來，傳襲者都認為法性宗的經典能夠成立自己宗派的意義。現在將法性宗與前兩種宗派進行辨別選擇，分為兩個方面：一是與法相宗相對，二是與破相宗相對。首先辨別差異，然後會通。辨別差異是指性宗和相宗有很多差別，現在按照類別進行概括，簡要敘述十條：一、一乘和三乘的區別；二、一性和五性的區別；三、唯心和真妄的區別；四、真如隨緣和凝然的區別；五、三性空有即離的區別；六、生佛不增不減的區別；七、二諦空有即離的區別；八、四相一時和前後的區別；九、能所斷證即離的區別；十、佛身有為和無為的區別。首先對前兩條進行解釋，然後...
【English Translation】 English version: Because asserting 'emptiness' is considered nihilistic annihilation, Dharmapāla (protector of the Dharma) and others refute 'emptiness,' arguing for the existence of illusory existence. Only with illusory existence can one attain the emptiness of inherent existence. If one cannot fully grasp this illusory existence, it is not the emptiness of true nature. Therefore, to establish 'emptiness,' one must refute 'emptiness.' If later scholars did not interpenetrate and mutually negate these two principles, there would be no way to thoroughly understand the profound meaning of dependent origination. Thus, mutual refutation actually leads to mutual accomplishment, because illusory existence and true emptiness have two meanings: one is extreme accordance, referring to a merging into one, with the whole completely encompassing; the other is extreme opposition, referring to each harming the other, completely taking away, and eternally extinguishing. If there is no mutual taking away and eternal extinguishing, there is no way to completely encompass the whole, so extreme opposition is the ultimate accordance. Nāgārjuna (the founder of Madhyamaka) , Asaṅga (one of the founders of Yogācāra) and others focus on the aspect of extreme accordance, so they do not mutually refute; Bhāviveka (a prominent Madhyamaka scholar) and Dharmapāla (a prominent Yogācāra scholar) base their arguments on the aspect of extreme opposition, so they must mutually refute. Opposition and accordance without obstruction is dependent origination. Therefore, before and after do not contradict each other, and the rest can be considered in light of the above; all dharmas are harmonious and unified. Three, regarding the inheritors in this land, it is truly because the time is far from the sages, the sources and lineages are even more different, and moreover, the regions are separated by distance, and customs are different. The translation and circulation have three difficulties and five losses, and the successive transmissions each adhere to their own sects. However, since the Jin and Wei dynasties, they still advocated the contemplation of principle, the translation of scriptures emphasized meaning, and the transmission of teachings emphasized the heart. Therefore, great virtues stood shoulder to shoulder, and eminent monks followed one after another. By the Zhenguan period, nominalism flourished, and gradually became corrupted and erroneous, treating expediency as reality, causing true interest to succumb to heresy. Even if there is still a milky white color, there is completely no taste of milk, and the spread of Dharma medicine only increases the confusing diseases. Since the nature teaching is despised, the flow of the Way is silent. If it is not discerned and selected, where should it point? However, the Mahāyāna teachings generally have three schools, namely the Dharma Characteristics School (Yogācāra), the Refutation of Characteristics School (Mādhyamaka), and the Dharma Nature School (Tathāgatagarbha). (As will be said in the following section on sectarian interests) Dharmapāla (a prominent Yogācāra scholar) and Bhāviveka (a prominent Madhyamaka scholar) each establish their theories and refute each other, but the former two schools have been passed down, and the inheritors believe that the scriptures of the Dharma Nature School can establish the meaning of their own schools. Now, distinguishing and selecting the Dharma Nature School from the former two schools is divided into two aspects: one is relative to the Dharma Characteristics School, and the other is relative to the Refutation of Characteristics School. First, distinguish the differences, and then reconcile them. Distinguishing the differences means that there are many differences between the Nature School and the Characteristics School. Now, according to the categories, summarize and briefly describe ten items: 1. The difference between the One Vehicle and the Three Vehicles; 2. The difference between the One Nature and the Five Natures; 3. The difference between Mind-Only and True and False; 4. The difference between Suchness following conditions and remaining still; 5. The difference between the three natures being empty, existent, and separate; 6. The difference between sentient beings and Buddhas not increasing or decreasing; 7. The difference between the two truths being empty, existent, and separate; 8. The difference between the four marks being simultaneous and sequential; 9. The difference between the subject and object of severance and realization being separate; 10. The difference between the Buddha's body being conditioned and unconditioned. First, explain the first two items, and then...
八相躡釋且初二義者由性有五一不同故令乘有三一權實如法相宗意以一乘為權三乘為實故深密三時教中初皆不成次一向成是為若過若不及皆非了義第三時中有性者成無性不成方爲了義故云普為發趣一切乘者又云一乘是密意說明知是權皆以性定五故故楞伽中佛告大慧有五種種性一聲聞乘性二辟支佛乘性三如來乘性四不定乘性五者無性無性之人無種性故雖復勤行精進終不能證無上菩提但以人天善根而成熟之般若深密莊嚴瑜伽亦如上說若法性宗意則以三乘是權一乘為實法華經云十方佛土中唯有一乘法無二亦無三除佛方便說以性無二故乘唯一故法華云知法常無性等涅槃云佛性者名為一乘師子吼者名決定說決定宣說一切眾生皆有佛性凡是有心定當作佛又法華第三說趣寂聲聞云我于余國唯以佛乘而得滅度智論亦同法華論中亦云根未熟故菩薩與記作是言我不輕汝汝等皆當作佛意欲方便令發心也(彼以未字不順己宗判為論錯)楞伽勝鬘密嚴皆說二乘必無永滅明知趣寂決定迴心涅槃第九廣破闡提斷善不能發心當文即云彼一闡提雖有佛性而為無量罪垢所纏即知無有無佛性人況前引楞伽五性自迷其文且彼經釋第五性云大悲菩薩常不入涅槃非焚燒善根者則明闡提后必入矣是知前來所引經論皆是未說法華涅槃之前就其長時權說定性無性矣妙智經梁
【現代漢語翻譯】 現代漢語譯本 八相躡釋且初二義者，由眾生之本性有五種不同，因此佛陀的教法才會有三乘之分。一者，權巧與真實之分，如法相宗的觀點認為，一乘（Ekayana，唯一佛乘）是權巧方便之說，而三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）才是真實。因此，《深密解脫經》（Samdhinirmocana Sutra）的三時教中，初時教和二時教都不究竟，只有第三時教才究竟了義，因為第三時教中，有佛性者才能成就，無佛性者不能成就。所以說，普遍地爲了引導一切乘的眾生，又說一乘是秘密之意。說明知道這是權巧方便之說，都是因為眾生的根性有五種決定的不同。所以《楞伽經》（Lankavatara Sutra）中，佛陀告訴大慧（Mahamati，菩薩名）：有五種種性（Gotra）：一聲聞乘性（Sravakayana-gotra），二辟支佛乘性（Pratyekabuddhayana-gotra），三如來乘性（Tathagatayana-gotra），四不定乘性（Aniyata-gotra），五者無性（Agotra）。無性之人沒有成佛的種子，即使勤奮修行，最終也不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），只能以人天善根而成熟之。《般若經》（Prajnaparamita Sutra）、《深密解脫經》、《莊嚴經論》（Mahayana-sutralamkara）、《瑜伽師地論》（Yogacarabhumi-sastra）也如上所說。若法性宗的觀點，則認為三乘是權巧方便之說，一乘才是真實。《法華經》（Lotus Sutra）說：『十方佛土中，唯有一乘法，無二亦無三，除佛方便說。』因為佛性沒有二，所以乘唯一。《法華經》說：『知法常無性』等。《涅槃經》（Nirvana Sutra）說：『佛性者，名為一乘，師子吼者，名決定說，決定宣說一切眾生皆有佛性，凡是有心，定當作佛。』又《法華經》第三品說，對於趣向寂滅的聲聞（Sravaka）說：『我于余國，唯以佛乘而得滅度。』《大智度論》（Mahaprajnaparamitopadesa）也與《法華經》相同。《瑜伽師地論》中也說：『根未熟故，菩薩與記作是言：我不輕汝，汝等皆當作佛。』意思是想方便地令眾生髮菩提心。他們認為《瑜伽師地論》中使用『未』字不符合自己的宗義，就判斷為論典錯誤。《楞伽經》、《勝鬘經》（Srimala Sutra）、《密嚴經》（Ghanavyuha Sutra）都說二乘（聲聞乘和緣覺乘）必定沒有永滅，說明趣向寂滅的二乘決定會迴心向大乘。《涅槃經》第九卷廣泛地破斥了闡提（Icchantika，斷善根者）斷了善根不能發菩提心，經文就說：『彼一闡提，雖有佛性，而為無量罪垢所纏。』就知道沒有沒有佛性的人。況且前面引用的《楞伽經》五種性，自己迷惑了經文的意思。且《楞伽經》解釋第五種性說：『大悲菩薩常不入涅槃，非焚燒善根者。』就說明闡提最終必定會成佛。是知道前面所引用的經論，都是在未說《法華經》、《涅槃經》之前，就其長遠的時間權巧地說眾生有定性的有性或無性。妙智經梁
【English Translation】 English version The explanation of the Eight Aspects and the initial two meanings is due to the five different natures of beings, which is why the Buddha's teachings have three vehicles. Firstly, the distinction between expedient and real, as the Faxiang School (Yogacara School) believes that the Ekayana (One Vehicle) is an expedient teaching, while the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are real. Therefore, in the Three Periods of Teaching in the Samdhinirmocana Sutra (Explanations of the Profound Secrets Sutra), the initial and second periods are not ultimate, only the third period is ultimately meaningful, because in the third period, those with Buddha-nature can achieve enlightenment, while those without Buddha-nature cannot. Therefore, it is said that it is universally for guiding all beings of all vehicles, and it is also said that the One Vehicle is a secret meaning. It shows that knowing this is an expedient teaching is all because of the five determined differences in the nature of beings. Therefore, in the Lankavatara Sutra (Descent into Lanka Sutra), the Buddha told Mahamati (a Bodhisattva): There are five kinds of Gotra (nature): 1. Sravakayana-gotra (Hearer Vehicle nature), 2. Pratyekabuddhayana-gotra (Solitary Realizer Vehicle nature), 3. Tathagatayana-gotra (Tathagata Vehicle nature), 4. Aniyata-gotra (Undetermined nature), 5. Agotra (No nature). People without nature have no seed for becoming a Buddha, and even if they practice diligently, they will ultimately not be able to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but can only mature with the roots of goodness in the human and heavenly realms. The Prajnaparamita Sutra (Perfection of Wisdom Sutra), the Samdhinirmocana Sutra, the Mahayana-sutralamkara (Ornament of the Mahayana Sutras), and the Yogacarabhumi-sastra (Stages of Yoga Practice) also say the same. If the view of the Dharma-nature School is that the Three Vehicles are expedient teachings, and the One Vehicle is real. The Lotus Sutra says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is neither two nor three, except for the Buddha's expedient teachings.' Because Buddha-nature is not two, the vehicle is one. The Lotus Sutra says: 'Knowing that the Dharma is always without nature,' etc. The Nirvana Sutra says: 'Buddha-nature is called the One Vehicle, the Lion's Roar is called the definitive teaching, definitively proclaiming that all beings have Buddha-nature, and all who have a mind will surely become Buddhas.' Also, the third chapter of the Lotus Sutra says, regarding the Sravakas (Hearers) who are inclined towards Nirvana: 'In other lands, I only use the Buddha Vehicle to attain Nirvana.' The Mahaprajnaparamitopadesa (Great Treatise on the Perfection of Wisdom) is also the same as the Lotus Sutra. The Yogacarabhumi-sastra also says: 'Because the roots are not yet mature, the Bodhisattva gives a prediction, saying: I do not despise you, you will all become Buddhas.' The meaning is to expediently cause beings to generate Bodhicitta (the mind of enlightenment). They believe that the use of the word 'not yet' in the Yogacarabhumi-sastra does not conform to their own doctrine, so they judge it to be an error in the treatise. The Lankavatara Sutra, the Srimala Sutra (Queen Srimala Sutra), and the Ghanavyuha Sutra (Dense Array Sutra) all say that the Two Vehicles (Sravakayana and Pratyekabuddhayana) will definitely not be extinguished forever, indicating that the Two Vehicles inclined towards Nirvana will definitely turn their minds towards the Mahayana. The ninth volume of the Nirvana Sutra extensively refutes the Icchantika (those who have severed their roots of goodness) who have severed their roots of goodness and cannot generate Bodhicitta, the sutra text says: 'Those Icchantikas, although they have Buddha-nature, are entangled by countless sins and defilements.' It is known that there are no people without Buddha-nature. Moreover, the five natures quoted earlier from the Lankavatara Sutra, they themselves are confused about the meaning of the sutra text. Furthermore, the Lankavatara Sutra explains the fifth nature, saying: 'The Bodhisattva of great compassion never enters Nirvana, and does not burn the roots of goodness.' It shows that the Icchantika will ultimately become a Buddha. It is known that the sutras and treatises quoted earlier are all expediently saying that beings have a fixed nature of having or not having nature for a long period of time before the Lotus Sutra and the Nirvana Sutra were spoken. Miaozhi Sutra Liang
攝論成立正法中皆以一乘居三乘后明知深密三時不能定斷一切聖教以非后故(后敕破前)法華涅槃方能決了皆以一乘一性破三五矣然破三顯一法華為先故最難信解佛現在世猶多怨嫉況滅度后今果有保執三五不信一者經文驗矣(初二義竟)餘八相躡釋者初法相宗說有八識從業惑生一期報盡便歸壞滅以其識種引起后識依生滅識種建立生死及涅槃因故所立真如常恒不變不許隨緣依佗是有非即真空經說空義但約所執一分眾生定不成佛名生界不減真俗二諦迢然不同(謂遍計是俗此俗即空依佗是俗不空圓成為真一向不空空有既異二諦體殊真俗四重皆不相［雜］)因滅非常果生非斷同時四相滅表后無根本后得緣境斷惑義說雙觀決定別照以有為智證無為理義說不異而實非一既世出世智依生滅識種故四智心品為相所遷佛果報身有為無漏以生法必滅一向說故如是義類廣有眾多具如瑜伽雜集等說法性宗者所立八識通如來藏但是真如隨緣成立故說真如具不變隨緣二義依他無性即是圓成一理齊平故說生界佛界不增不減第一義空該通真妄(涅槃云唯一仁王云無二)故雖空不斷雖有不常四相同時體性即滅故滅與生而得同時(凈名楞伽起信)照惑無本即是智體照體無自即是證如既世出世智依如來藏始覺同本則有為無為非一非異故佛化身即常即法不墮諸數
【現代漢語翻譯】 現代漢語譯本： 在《攝大乘論》成立正法的過程中，都將一乘置於三乘之後，這清楚地表明瞭《深密解脫經》的三時教判不能最終確定一切聖教，因為它不是最後的教敕（後來的教敕推翻了之前的教敕）。《法華經》和《涅槃經》才能夠最終決斷，都以一乘和一性來破斥三乘和五性。然而，因為《法華經》是先破三乘而彰顯一乘，所以最難令人相信和理解，即使佛陀在世時，也有很多人怨恨嫉妒，更何況佛陀滅度之後。現在果然有人堅持三乘和五性，不相信一乘，這與經文的預言相符（以上是最初的兩個含義）。 其餘八相的解釋是這樣的：法相宗認為有八識，由業和惑產生，一期果報結束便歸於壞滅，因為這些識的種子引起後來的識，依靠生滅的識的種子建立生死和涅槃的原因。所以，他們所立的真如是常恒不變的，不允許隨緣。依他起性是有，不是即真空。《經》中所說的空義，只是針對所執著的一部分眾生，他們永遠不能成佛，所以說生界不減。真諦和俗諦截然不同（遍計所執是俗諦，這種俗諦即是空；依他起性是俗諦，但不空；圓成實性是真諦，一向不空。空和有既然不同，真諦和俗諦的體性就不同，真俗四重，互不相雜）。 因滅不是斷滅，果生不是恒常，四相同時生滅。滅表示後來沒有根本，后得智緣于境界，斷惑的意義在於雙重觀照，決定和個別地照見。以有為的智慧證得無為的真理，意義上說不異，但實際上並非一體。既然世間和出世間的智慧都依靠生滅的識的種子，所以四智心品被相所遷變，佛果的報身是有為的無漏法，因為生法必定會滅亡，一向這樣說。像這樣的義理有很多，詳細的內容可以參考《瑜伽師地論》和《雜集論》等。 法性宗所立的八識通於如來藏，但只是真如隨緣而成立的，所以說真如具有不變和隨緣兩種含義。依他起性和無自性就是圓成實性，道理齊平，所以說生界和佛界不增不減。第一義空該通真和妄（《涅槃經》說唯一，《仁王經》說無二）。所以，雖然是空，但不是斷滅；雖然是有，但不是恒常。四相同時，體性即是滅，所以滅和生可以同時發生（《維摩詰經》、《楞伽經》、《起信論》）。照見迷惑沒有根本，就是智慧的本體；照見本體沒有自性，就是證得真如。既然世間和出世間的智慧都依靠如來藏，始覺和本覺同根同源，那麼有為和無為就非一非異。所以，佛的化身即是常，即是法，不墮入諸數。
【English Translation】 English version: In the establishment of the Correct Dharma in the Śūraṅgama Sūtra (Shèlèngqié Jīng), the One Vehicle (Ekayana) is always placed after the Three Vehicles (Triyana), which clearly shows that the Three Periods of Teaching in the Saṃdhinirmocana Sūtra (Shēnmìjiětuō Jīng) cannot definitively determine all the Holy Teachings, because it is not the final edict (later edicts overturn previous ones). The Lotus Sūtra (Fǎhuá Jīng) and the Nirvana Sūtra (Nièpán Jīng) are able to make the final decision, both using the One Vehicle and One Nature to refute the Three Vehicles and Five Natures. However, because the Lotus Sūtra first refutes the Three Vehicles and then reveals the One Vehicle, it is the most difficult to believe and understand. Even when the Buddha was in the world, many people resented and were jealous, let alone after the Buddha's Parinirvana. Now, there are indeed people who insist on the Three Vehicles and Five Natures, and do not believe in the One Vehicle, which is in accordance with the prophecy in the scriptures (the above are the first two meanings). The remaining eight aspects are explained as follows: The Dharmalakshana School (Faxiang Zong) believes that there are eight consciousnesses (eight vijnanas), which are produced by karma and afflictions. When the lifespan ends, they return to destruction, because the seeds of these consciousnesses cause the subsequent consciousnesses, and rely on the seeds of arising and ceasing consciousnesses to establish the causes of samsara and nirvana. Therefore, the Suchness (Tathata) they establish is constant and unchanging, and is not allowed to be conditioned. Dependent origination (paratantra) is existent, but not identical to emptiness (sunyata). The meaning of emptiness spoken of in the scriptures is only for a portion of sentient beings who are attached, and they can never become Buddhas, so it is said that the realm of sentient beings does not decrease. The True Truth (paramārtha-satya) and Conventional Truth (saṃvṛti-satya) are completely different (the imagined nature (parikalpita) is the conventional truth, and this conventional truth is empty; the dependent nature is the conventional truth, but not empty; the perfected nature (parinispanna) is the true truth, and is always not empty. Since emptiness and existence are different, the nature of the True Truth and Conventional Truth are different, and the four layers of true and conventional are not mixed). The cessation of cause is not annihilation, and the arising of effect is not permanence. The four characteristics (arising, abiding, changing, ceasing) arise and cease simultaneously. Cessation indicates that there is no root later on. Subsequent wisdom (pṛṣṭhalabdha-jñāna) is conditioned by the realm, and the meaning of cutting off afflictions lies in dual contemplation, decisively and individually illuminating. Using conditioned wisdom to realize unconditioned truth, it is said to be not different in meaning, but in reality, it is not one. Since worldly and supramundane wisdom both rely on the seeds of arising and ceasing consciousnesses, the four wisdom mind-qualities are transformed by characteristics, and the reward body (sambhogakaya) of the Buddha-fruit is conditioned and unconditioned, because arising dharmas must perish, it is always said in this way. There are many such meanings, and detailed content can be found in the Yogācārabhūmi-śāstra (Yújiāshīdìlùn) and the Abhidharmasamuccaya (Zájí lùn), etc. The Dharmata School (法性宗) believes that the eight consciousnesses are connected to the Tathagatagarbha (如來藏), but it is only Suchness that is established by conditions, so it is said that Suchness has both unchanging and conditioned meanings. Dependent origination and no-self-nature are the perfected nature, and the principles are equal, so it is said that the realm of sentient beings and the realm of Buddhas neither increase nor decrease. The ultimate emptiness encompasses both truth and falsehood (Nirvana Sutra says only one, Renwang Sutra says no two). Therefore, although it is emptiness, it is not annihilation; although it is existence, it is not permanence. The four characteristics are simultaneous, and the nature is cessation, so cessation and arising can occur simultaneously (Vimalakirti Sutra, Lankavatara Sutra, Awakening of Faith). Illuminating delusion has no root, which is the essence of wisdom; illuminating the essence has no self-nature, which is the realization of Suchness. Since worldly and supramundane wisdom both rely on the Tathagatagarbha, initial awakening and original awakening have the same root and origin, then conditioned and unconditioned are neither one nor different. Therefore, the transformation body (nirmanakaya) of the Buddha is both constant and dharma, and does not fall into numbers.
況于報體即體之智非相所遷涅槃云若言如來同有為者死入地獄如是義類亦有眾多次第對上如楞伽等經起信等論後會無違者然二宗各執所據則互相乖反若得意會釋亦不相違謂就機則三(三草)約法則一(一雨)新熏則五本有無二若入理雙拂則三一俱亡今約佛化儀判教故能三能一是故競執是非達無違諍二對破相者亦二初辨異者略有五別一無性本性別二真智真知別三二諦三諦別四三性空有別五佛德空有別謂無相宗說一切法皆無自性即是真如能了此者即名真智(未了無性者無真智也)所詮法義不出二諦有謂依計空謂圓成雖說佛身五求不得得即虛妄無得乃真離一切相名佛功德若法性宗則明自性清凈常住真心方是實理故論出真如體云唯是一心一心真實本自能知通於理智徹于染凈(華嚴問明品說佛境智佛境知問答皆別)所詮法義具足三諦色等即空為真諦(鏡影即空)空即色等為俗諦(空不壞影)一真心性非空非色能空能色為第一義諦(鏡中之明)遍計情有理無依佗相有性無圓成情無理有相無性有一切諸佛自體皆具常樂我凈十身十智真實功德相好通光一一無盡性自本有不待機緣略辨此五餘可例知後會通者謂一切法既皆真心緣起會緣無性還即真心始不異本知外無智余諦性等例之可明但教有終始之殊法無淺深之異(此方西域立三教竟)第三
【現代漢語翻譯】 現代漢語譯本 更何況報體（報身的本體）即是體之智（本體的智慧），不是外在表象可以轉移的。《涅槃經》說，如果說如來和有為法相同，死後就會墮入地獄。這樣的說法有很多層次，可以對照《楞伽經》等經典和《起信論》等論著，最終不會有衝突。然而，二宗各自堅持自己的依據，所以互相矛盾。如果能夠理解其中的含義，進行解釋，就不會互相違背。也就是說，從眾生的根機來說，有三草（三種根器），從佛法的角度來說，只有一雨（一種佛法）。從新薰染的角度來說，有五種，從本有的角度來說，沒有二。如果深入理解，雙雙拂去，那麼三和一都不存在了。現在根據佛陀教化的方式來判教，所以能夠三，也能夠一。因此，爭執是非，不如通達無違。 二、對於破除表象的觀點，也有兩種。首先是辨別差異，大致有五種區別：一、無性（無自性）和本性（本有之性）的區別；二、真智（真實的智慧）和真知（真實的知見）的區別；三、二諦（世俗諦和勝義諦）和三諦（空諦、假諦、中諦）的區別；四、三性（遍計所執性、依他起性、圓成實性）的空和有的區別；五、佛德（佛的功德）的空和有的區別。所謂無相宗認為一切法都沒有自性，這就是真如，能夠了解這一點就叫做真智（不瞭解無性就沒有真智）。所詮釋的法義不出二諦，有是指依計所執，空是指圓成實性。雖然說佛身，如果向外尋求，就得不到，得到就是虛妄，無所得才是真。離開一切表象，就叫做佛的功德。而法性宗則認為自性清凈、常住的真心才是真實的道理。所以論中說真如體，說『唯是一心，一心真實，本自能知，通於理智，徹于染凈』（《華嚴經·問明品》說佛境智，佛境知問答都是分別的）。所詮釋的法義具足三諦，色等即是空，是為真諦（鏡影即空）；空即是色等，是為俗諦（空不壞影）；一真心性，非空非色，能空能色，是為第一義諦（鏡中之明）。遍計所執是情有理無，依他起是相有性無，圓成實是情無理有相無性。一切諸佛的自體都具有常樂我凈，十身十智，真實的功德相好通光，一一無盡，性自本有，不待機緣。大致辨別這五種，其餘可以類推得知。最終會通，就是說一切法既然都是真心緣起，會歸緣起無性，還是真心，開始和本源沒有差別。知外無智，其餘諦性等可以明白。只是教法有終始的差別，法沒有淺深的差異（此方西域建立三教完畢）。第三
【English Translation】 English version Moreover, the reward body (報體, bàotǐ, the body of recompense) is the wisdom of the body itself (體之智, tǐ zhī zhì, the wisdom of the essence), not something that external appearances can transfer. The Nirvana Sutra says that if the Tathagata (如來, Rúlái, Thus Come One) is said to be the same as conditioned dharmas (有為, yǒuwéi, conditioned), then after death they will fall into hell. Such statements have many levels and can be compared with scriptures such as the Laṅkāvatāra Sūtra (楞伽經, Léngqié jīng) and treatises such as the Awakening of Faith (起信論, Qǐxìn lùn), and ultimately there will be no conflict. However, the two schools each insist on their own basis, so they contradict each other. If one can understand the meaning and explain it, there will be no contradiction. That is to say, from the perspective of sentient beings' capacities, there are three grasses (三草, sāncǎo, three types of capacities); from the perspective of the Dharma, there is only one rain (一雨, yīyǔ, one Dharma). From the perspective of new conditioning, there are five; from the perspective of inherent nature, there are not two. If one deeply understands and sweeps away both, then both three and one cease to exist. Now, according to the Buddha's method of teaching, we judge the teachings, so it is capable of three and also capable of one. Therefore, instead of arguing about right and wrong, it is better to understand that there is no contradiction. Second, regarding the view of breaking through appearances, there are also two aspects. First, distinguishing the differences, there are roughly five distinctions: 1. The difference between no-self-nature (無性, wúxìng, absence of inherent existence) and inherent nature (本性, běnxìng, intrinsic nature); 2. The difference between true wisdom (真智, zhēnzhì, genuine wisdom) and true knowledge (真知, zhēnzhī, genuine knowing); 3. The difference between the two truths (二諦, èrdì, conventional truth and ultimate truth) and the three truths (三諦, sāndì, emptiness, provisional existence, and the Middle Way); 4. The difference between emptiness and existence of the three natures (三性, sānxìng, imputed nature, dependent nature, and perfected nature); 5. The difference between emptiness and existence of the Buddha's virtues (佛德, fódé, Buddha's virtues). The No-Appearance School (無相宗, Wúxiàng zōng) believes that all dharmas have no self-nature, and this is Suchness (真如, zhēnrú, true thusness); being able to understand this is called true wisdom (not understanding no-self-nature means there is no true wisdom). The meaning of the Dharma explained does not go beyond the two truths; existence refers to the imputed nature, and emptiness refers to the perfected nature. Although the Buddha's body is spoken of, if one seeks it externally, one will not obtain it; obtaining it is illusory, and non-obtaining is true. Being apart from all appearances is called the Buddha's virtues. The Dharma-Nature School (法性宗, Fǎxìng zōng) believes that the self-nature is pure, and the eternally abiding true mind is the true principle. Therefore, the treatise speaks of the essence of Suchness, saying, 'Only one mind, one mind is real, inherently capable of knowing, penetrating both principle and wisdom, thoroughly understanding defilement and purity' (The Flower Garland Sutra, Inquiries of Enlightenment speaks of the Buddha's realm of wisdom, and the questions and answers about the Buddha's realm of knowledge are separate). The meaning of the Dharma explained fully possesses the three truths; form, etc., is emptiness, which is the ultimate truth (the reflection in the mirror is emptiness); emptiness is form, etc., which is the conventional truth (emptiness does not destroy the reflection); the nature of the one true mind is neither empty nor form, capable of emptying and forming, which is the supreme truth (the clarity in the mirror). The imputed nature is emotional existence without rational basis, the dependent nature is appearance existence without inherent nature, and the perfected nature is emotional non-existence with rational basis and appearance without inherent nature. The self-nature of all Buddhas possesses permanence, bliss, self, and purity, the ten bodies and ten wisdoms, the true virtues, auspicious marks, and light, each and every one is inexhaustible, inherently present, not awaiting conditions. Roughly distinguishing these five, the rest can be inferred. Ultimately converging, it means that since all dharmas arise from the true mind, returning to the absence of inherent nature of dependent arising is still the true mind, and there is no difference between the beginning and the origin. Knowing that there is no wisdom outside, the remaining natures of truth, etc., can be understood. It is just that the teachings have differences in beginning and end, but the Dharma has no differences in shallowness and depth (the establishment of the three teachings in this land and the Western Regions is complete). Third.
陳隋二代天臺智者禪師立四種教一三藏教(下根之人始終隨教故)明因緣生滅四真諦理正教小乘傍化菩薩二通教三乘同稟故明因緣即空無生四真諦理是大乘初門正為菩薩傍通二乘(大品云欲得聲聞乘當學般若等)三別教不共二乘人說故此教正明因緣假名無量四真諦理的化菩薩不涉二乘不名不共而云別者兼欲揀非圓故以一因迥出一果不融歷別而修故不得因果圓融四圓教正明不思議因緣二諦中道事理具足不偏不別但化最上利根之人故名為圓(教理智斷行位因果等皆別皆圓)然此四教由三觀起從假入空析體異故有初二教從空入假從假入中有別教起三觀一心中得有圓教起又此四教不局定一部一部之中容有多故又更以四種化儀收之謂頓漸(同前劉公)不定(互知)秘密(互不知)初對外道戒定慧故立此三事迢然不同故智論名為三藏成實亦然通教意融三故別教依一法性而顯三故圓教三一無障礙故此師立義理致圓備但辨華嚴兼別法華唯圓有小失也第四華嚴宗主賢首大師立五種教廣有別章大同天臺但加頓教其五者何一小乘教二大乘始教三終教四頓教五圓教初即天臺藏教以隨機故隨佗語故說諸法數一向差別以其揀邪正辨凡聖分忻厭明因果然其所說法數有七十五但說人空不明法空(雖阿含云無是老死亦不明顯)唯依六識三毒建立染凈根本未
盡法源故多諍論(就佛意即通就言教即隱故宗習之者隨言執理隨相執體造論弘傳相承不絕廣如宗趣所辨)二始教者亦名分教以深密第二第三時教(定有三隱一極)同許定性無性俱不成佛故今合之總為一教此既未盡大乘法理故立為始有不成佛故名為分廣說法相削繁錄數猶有一百少說法性所說法性即法相數抉擇分明故少諍論三終教者亦名實教定性二乘無性闡提悉當成佛方盡大乘至極之說故立為終以稱實理故名為實少說法相多說法性所說法相亦會歸性故無諍論上二教並依地位漸次修成總名為漸四頓教者但一念不生即名為佛不依地位漸次而說故立為頓(思益云得諸法正性者不從一地至於一地楞伽云初地即為八乃至無所有何次)總不說法相唯辨真性一切所有唯是妄想一切法界唯是絕言五法三自性皆空八識二無我都遣呵教觀離毀相泯心生心即妄不生即佛亦無佛無不佛無生無不生如凈名默住是其意也問此若是教更何是理答頓詮此理故名頓教別為一類離念機故亦可對治滯相(空有)人故即順禪宗五圓教者明一位即一切位一切位即一位是故十信滿心即攝五位成正覺等主伴具足故名圓教即華嚴經也所說唯是無盡法界性海圓融緣起無礙如帝網珠重重無盡然此所判理盡義周故清涼大師用為準的今亦依之然更從支什一音至天臺四教如次配攝以顯周
【現代漢語翻譯】 現代漢語譯本 盡法源故多諍論（就佛意即通，就言教即隱，故宗習之者隨言執理，隨相執體，造論弘傳，相承不絕，廣如宗趣所辨）。 二、始教者，亦名分教，以深密第二第三時教（定有三隱一極）同許定性、無性俱不成佛，故今合之總為一教。此既未盡大乘法理，故立為始，有不成佛故名為分。廣說法相，削繁錄數，猶有一百。少說法性，所說法性即法相，數抉擇分明，故少諍論。 三、終教者，亦名實教，定性二乘、無性闡提悉當成佛，方盡大乘至極之說，故立為終，以稱實理故名為實。少說法相，多說法性，所說法相亦會歸性，故無諍論。上二教並依地位漸次修成，總名為漸。 四、頓教者，但一念不生，即名為佛，不依地位漸次而說，故立為頓（《思益經》云：『得諸法正性者，不從一地至於一地。』《楞伽經》云：『初地即為八，乃至無所有，何次？』）。總不說法相，唯辨真性，一切所有唯是妄想，一切法界唯是絕言。五法、三自性皆空，八識、二無我都遣呵。教觀離毀相，泯心生心即妄，不生即佛，亦無佛無不佛，無生無不生，如《維摩詰經》默住是其意也。 問：此若是教，更何是理？答：頓詮此理故名頓教，別為一類離念機故，亦可對治滯相（空有）人故，即順禪宗。 五、圓教者，明一位即一切位，一切位即一位，是故十信滿心即攝五位成正覺等，主伴具足故名圓教，即《華嚴經》也。所說唯是無盡法界性海圓融緣起無礙，如帝網珠重重無盡。然此所判理盡義周，故清涼大師用為準的，今亦依之。然更從支什一音至天臺四教如次配攝，以顯周。
【English Translation】 English version Because the source of the Dharma is exhausted, there are many disputes (in accordance with the Buddha's intention, it is accessible; in accordance with verbal teachings, it is hidden; therefore, those who study it cling to the principles according to the words, and cling to the substance according to the appearances, creating treatises and propagating them, passing them down continuously, as extensively explained in the tenets and interests). Second, the Elementary Teaching, also called the Differentiated Teaching, because the second and third periods of the Profound Secrets Sutra (definitely having three hidden and one extreme) both acknowledge that those with fixed nature and those without nature cannot attain Buddhahood, so now they are combined into one teaching. Since this does not exhaust the principles of Mahayana Dharma, it is established as Elementary, and because there are those who cannot attain Buddhahood, it is called Differentiated. It extensively explains the characteristics of phenomena, reducing the complexity and recording the numbers, still having one hundred. It speaks less about the nature of phenomena; what is spoken about the nature of phenomena is the characteristics of phenomena. The numerical determinations are clear, so there are fewer disputes. Third, the Ultimate Teaching, also called the Real Teaching, because those with fixed nature, the Two Vehicles (Sravakas and Pratyekabuddhas), and those without nature, the Icchantikas (those who have severed their roots of goodness), will all attain Buddhahood, thus exhausting the ultimate teachings of Mahayana. Therefore, it is established as Ultimate, and because it accords with real principles, it is called Real. It speaks less about the characteristics of phenomena and more about the nature of phenomena; what is spoken about the characteristics of phenomena also converges into nature, so there are no disputes. The above two teachings both rely on stages to gradually cultivate and achieve, collectively called Gradual. Fourth, the Sudden Teaching, where just one thought not arising is called Buddhahood, not relying on stages to gradually explain, so it is established as Sudden (the Vimalakirti Nirdesa Sutra says, 'Those who attain the true nature of all dharmas do not go from one ground to another.' The Lankavatara Sutra says, 'The first ground is the eighth, even to the point of having nothing, what order is there?'). It does not speak about the characteristics of phenomena at all, only distinguishing true nature. Everything that exists is only delusion, and all Dharma realms are only beyond words. The Five Dharmas, the Three Self-natures are all empty, and the Eight Consciousnesses, the Two Selves are all rejected and scolded. The teaching and contemplation are apart from destroying appearances, extinguishing the mind and generating the mind is delusion, not generating is Buddhahood, there is also no Buddha and no non-Buddha, no arising and no non-arising, like Vimalakirti's silence, that is its meaning. Question: If this is a teaching, what more is the principle? Answer: It directly explains this principle, so it is called the Sudden Teaching, separately being a category for those with the capacity to be apart from thoughts, and it can also counteract those who are attached to appearances (emptiness and existence), thus according with the Zen school. Fifth, the Perfect Teaching, clarifying that one position is all positions, and all positions are one position. Therefore, the mind of the Ten Faiths being fulfilled encompasses the Five Positions to achieve Right Enlightenment, etc. Because the host and companions are complete, it is called the Perfect Teaching, which is the Avatamsaka Sutra. What is spoken is only the endless Dharma realm, the nature-sea of perfect fusion, the arising of conditions without obstruction, like the jewels of Indra's net, layer upon layer without end. However, this judgment of principle is exhaustive and the meaning is complete, so the Venerable Qingliang uses it as a standard, and now we also rely on it. Furthermore, from the eleven sounds of Zhi Qian to the Four Teachings of Tiantai, they are sequentially matched and incorporated to reveal completeness.
盡初總為一謂圓教攝於前四一一同圓(海中百川無非海也)唯是如來一大善巧一音所演二者初一是半后四皆滿前四屈曲后一平道三者初三是漸(于中如次是智光三時前二是戒賢三時也)四是不定第五為頓(慈恩劉公皆判華嚴為頓故)四者初是藏教二中空是通教相及三四皆是別教第五名圓已知五教貫于群詮未審此經與彼何攝今顯此義分為三門一彼全攝此此分攝彼謂圓教也(諸佛依正二果自在無礙塵沙大用及一切諸法法爾互相即入重重融攝等義此經不說若但約直顯一真法界之體及觀中一多無礙等義此經即同)二此分攝彼彼不攝此謂初二也(文中斷我除愛修二空觀又云亦攝漸修一切群品故能攝彼也然皆約圓明覺心假設方便修習始終無體一一但是覺明故非彼等所攝也)三彼此克體全相攝屬即終教也(此經亦依如來藏故文云知幻即離等及云名為頓教大乘故)權實對辨訖。
大方廣圓覺經大疏上卷之一
章門有九一凈土章二真如章三菩提章四涅槃章五波羅蜜章六無明章七如來藏章八五教唯心章九染凈熏習章除釋本經外旁通余義三十有六三藏二藏諸乘十二分佛教一異唐竺立教會兩宗立三時教會空有佛教權實十別佛教遣顯五別天臺四教康藏五教教義各本末五重根教相契教體四重經論五教性教五重宗趣歷代傳法師資七宗禪門
【現代漢語翻譯】 現代漢語譯本：最初的總體歸納為一個，指的是圓教涵蓋了前面的四教，每一個都與圓教相同（就像海中的百川無一不是海水一樣）。這只是如來的一種大善巧，用一音來演說。第二點，最初一個是半教，後面的四個都是滿教，前面的四個是屈曲的，後面一個是平直的道路。第三點，最初的三個是漸教（其中依次是智光的三時，前面兩個是戒賢的三時）。第四個是不定教，第五個是頓教（慈恩劉公都判華嚴宗為頓教）。第四點，最初的是藏教，第二個中空是通教，相和第三、第四個都是別教，第五個名為圓教。已經知道五教貫穿于各種詮釋，還不知道這部經屬於哪一教？現在闡明這個意義，分為三門：一、彼完全涵蓋此，此部分涵蓋彼，指的是圓教（諸佛的依報和正報二果自在無礙，塵沙般的大用以及一切諸法法爾互相即入，重重融攝等等意義，這部經沒有說。如果只是直接顯現一真法界的本體，以及觀想中一多無礙等等意義，這部經就相同）。二、此部分涵蓋彼，彼不涵蓋此，指的是最初的二教（文中截斷我，去除愛，修習二空觀，又說也涵蓋漸修的一切群品，所以能夠涵蓋彼教。然而都是依據圓明覺心假設方便修習，始終沒有實體，每一個都只是覺明，所以不是彼教等所涵蓋的）。三、彼此克體全相攝屬，指的是終教（這部經也依據如來藏，所以文中說知幻即離等等，以及說名為頓教大乘）。權實對比辨析完畢。
《大方廣圓覺經大疏》上卷之一
章門有九：一、凈土章（Pure Land chapter），二、真如章（Tathata chapter），三、菩提章（Bodhi chapter），四、涅槃章（Nirvana chapter），五、波羅蜜章（Paramita chapter），六、無明章（Avidya chapter），七、如來藏章（Tathagatagarbha chapter），八、五教唯心章（Five Teachings of Mind-Only chapter），九、染凈熏習章（Defilement and Purity Influence chapter）。除了解釋本經外，還旁通其餘意義三十有六：三藏（Tripitaka），二藏（Two Pitakas），諸乘（Various Vehicles），十二分教（Twelve Divisions of Teachings），佛教一異（Similarities and Differences in Buddhism），唐竺立教會（Tang and Indian Established Teachings），兩宗立三時教（Two Schools Establishing Three Periods of Teachings），會空有佛教（Converging Emptiness and Existence Buddhism），權實十別（Ten Distinctions Between Provisional and Real），佛教遣顯五別（Five Distinctions Between Eliminating and Revealing in Buddhism），天臺四教（Tiantai Four Teachings），康藏五教（Kang and Tibetan Five Teachings），教義各本末（Teachings' Respective Roots and Branches），五重根教相契（Five Layers of Root Teachings Corresponding），教體四重（Four Layers of Teaching Essence），經論五教（Five Teachings of Sutras and Treatises），性教五重（Five Layers of Nature Teachings），宗趣歷代傳法師資（Doctrines and Aims of Successive Lineage Masters），七宗禪門（Seven Schools of Chan Buddhism）。
【English Translation】 English version: Initially, everything is summarized into one, referring to the Perfect Teaching (Round Teaching) encompassing the preceding four teachings, each being identical to the Round Teaching (just as all rivers in the sea are none other than seawater). This is merely a great skillful means of the Tathagata, expounded with a single sound. Secondly, the first one is the Half Teaching, while the latter four are all Full Teachings; the former four are circuitous, while the latter one is a straight path. Thirdly, the first three are Gradual Teachings (wherein, in order, are the three periods of Wisdom Light, and the preceding two are the three periods of Śīlabhadra). The fourth is the Indeterminate Teaching, and the fifth is the Sudden Teaching (Master Ci'en Liu Gong all judged the Avatamsaka School as the Sudden Teaching). Fourthly, the first is the Tripiṭaka Teaching, the second, emptiness, is the Common Teaching, the third and fourth together are the Distinct Teaching, and the fifth is named the Perfect Teaching. Having understood that the five teachings penetrate various interpretations, it is not yet known to which teaching this sutra belongs. Now, clarifying this meaning, it is divided into three aspects: 1. That completely encompasses this, and this partially encompasses that, referring to the Perfect Teaching (the unimpeded and free manifestation of the two fruits of the Buddhas' environment and body, the great function like dust motes, and the mutual entry and multiple interpenetration of all dharmas by their very nature, etc., are not discussed in this sutra. If it only directly reveals the essence of the One True Dharma Realm, and the unimpededness of one and many in contemplation, etc., then this sutra is the same). 2. This partially encompasses that, but that does not encompass this, referring to the first two teachings (the text cuts off 'I', removes love, cultivates the two emptinesses, and also says that it encompasses all categories of gradual cultivation, so it can encompass that teaching. However, all are based on the perfect and bright awakened mind, assuming expedient cultivation, without any substance from beginning to end, each being only awakened brightness, so it is not encompassed by those teachings, etc.). 3. Both mutually overcome the essence and completely encompass each other, belonging to the Ultimate Teaching (this sutra also relies on the Tathāgatagarbha (Buddha-nature), so the text says 'knowing illusion is liberation', etc., and says it is named the Sudden Teaching of the Mahayana). The provisional and real are distinguished and analyzed.
The Great Commentary on the Great Vaipulya Perfect Enlightenment Sutra, Volume 1
There are nine chapters: 1. Pure Land chapter, 2. Tathata (Suchness) chapter, 3. Bodhi (Enlightenment) chapter, 4. Nirvana (Extinction) chapter, 5. Paramita (Perfection) chapter, 6. Avidya (Ignorance) chapter, 7. Tathagatagarbha (Buddha-nature) chapter, 8. Five Teachings of Mind-Only chapter, 9. Defilement and Purity Influence chapter. In addition to explaining this sutra, it also connects to thirty-six other meanings: the Tripitaka (Three Baskets), the Two Pitakas (Two Collections), the Various Vehicles, the Twelve Divisions of Teachings, Similarities and Differences in Buddhism, Tang and Indian Established Teachings, Two Schools Establishing Three Periods of Teachings, Converging Emptiness and Existence Buddhism, Ten Distinctions Between Provisional and Real, Five Distinctions Between Eliminating and Revealing in Buddhism, Tiantai Four Teachings, Kang and Tibetan Five Teachings, Teachings' Respective Roots and Branches, Five Layers of Root Teachings Corresponding, Four Layers of Teaching Essence, Five Teachings of Sutras and Treatises, Five Layers of Nature Teachings, Doctrines and Aims of Successive Lineage Masters, Seven Schools of Chan Buddhism.
頓漸悟修十二對諸經得名法義相對判了義不了義經結集因緣說經身土生佛平等八對性教三重因三業歸敬本起因地法行總持法義門義身心倒正四對並喻偈頌四義八義十義悟修大意幻喻法合心名義右附錄上。
音釋
獝狘
(獝休必切音䬂鳥驚飛也狘許月切音矞獸驚走也)。
詺
(眉病切名去聲目諸物也)。
大方廣圓覺經大疏上卷之二
終南山草堂寺沙門宗密述
第四分齊幽深者已知此經唯屬實教(如前克體)未知所詮義理分齊如何今約論明染凈諸法從本至末略有五重以顯諸宗分齊淺深初唯一心為本源是心則攝世出世間法等即此圓覺妙心也經標圓覺為宗本故又說染凈皆從覺心所現起故華嚴即一真法界與一切諸法為體性故(然華嚴雖有四種法界而彼疏云統唯一真法界總該萬有即是一心體絕有無等論中欲究妄本故約凡標心此經意顯凈源故約佛標覺華嚴稱性不逐機宜對待故直顯一真法界至於能起染凈一切諸法則三義皆同三法體一也)二依一心開二門一者心真如門即是一法界大總相法門體所謂心性不生不滅一切諸法唯依妄念而有差別若離心念則無一切境界之相乃至唯是一心故名真如(知是空華即無輪轉乃至如法界性等)二者心生滅門謂依如來藏故有生滅心所謂不生不滅與生
【現代漢語翻譯】 現代漢語譯本：頓悟漸修十二對，諸經得名法義相對判了義不了義，經結集因緣，說經身土生佛平等八對，性教三重，因三業，歸敬本起因地法行，總持法義門義，身心倒正四對，並喻偈頌四義八義十義，悟修大意幻喻法合心名義，右附錄上。
音釋：
獝狘
（獝，休必切，音xù，鳥驚飛的樣子；狘，許月切，音yuè，獸驚走的樣子）。
詺
（眉病切，音míng，去聲，命名諸物）。
《大方廣圓覺經大疏》上卷之二
終南山草堂寺沙門宗密述
第四，分齊幽深者，已知此經唯屬實教（如前克體），未知所詮義理分齊如何，今約論明染凈諸法，從本至末，略有五重，以顯諸宗分齊淺深。初，唯一心為本源，是心則攝世出世間法等，即此圓覺（Perfect Enlightenment）妙心也。經標圓覺為宗本故，又說染凈皆從覺心所現起故。《華嚴經》（Avatamsaka Sutra）即一真法界（One True Dharma Realm）與一切諸法為體性故（然《華嚴經》雖有四種法界，而彼疏云統唯一真法界，總該萬有，即是一心體，絕有無等論中欲究妄本故約凡標心，此經意顯凈源故約佛標覺，《華嚴經》稱性不逐機宜對待故直顯一真法界，至於能起染凈一切諸法則三義皆同，三法體一也）。二，依一心開二門，一者心真如門（Mind as Suchness），即是一法界大總相法門體，所謂心性不生不滅，一切諸法唯依妄念而有差別，若離心念則無一切境界之相，乃至唯是一心故名真如（知是空華即無輪轉乃至如法界性等）。二者心生滅門（Mind of arising and ceasing），謂依如來藏（Tathagatagarbha）故有生滅心，所謂不生不滅與生滅和合非一非異，名阿賴耶識（Alaya-vijnana）。
【English Translation】 English version: The twelve pairs of sudden and gradual enlightenment and cultivation, the relative judgment of the definitive and provisional meanings of the Dharma meanings of various sutras' names, the causes and conditions for the compilation of the sutras, the eight pairs of equality of the Buddha's body and land, sentient beings, and Buddhas in the sutra, the three levels of the nature teaching, the three karmas as causes, the practice of Dharma in the cause-ground of returning to reverence and origin, the Dharma meaning of the total holding Dharma meaning gate, the four pairs of inverted and correct body and mind, and the four meanings, eight meanings, and ten meanings of metaphors, verses, the general idea of enlightenment and cultivation, the illusory metaphor Dharma combined with the meaning of the mind's name, with the right appendix above.
Phonetic Annotation:
Xù Yuè
(獝, pronounced xù, describes the appearance of birds startled and flying away; 狘, pronounced yuè, describes the appearance of animals startled and running away).
Míng
(Pronounced míng, in the departing tone, means to name all things).
The Great Commentary on the Great and Vast Perfect Enlightenment Sutra, Volume 1, Part 2
Narrated by the Shramana Zongmi of Caotang Temple on Zhongnan Mountain
Fourth, those who are deeply versed in the divisions already know that this sutra belongs only to the true teaching (as previously established). Not knowing how to divide the meanings and principles it expounds, I will now discuss and clarify the defiled and pure dharmas, from beginning to end, briefly in five layers, to reveal the shallow and deep divisions of the various schools. First, the only mind is the source, and this mind encompasses the worldly and supramundane dharmas, which is this wonderful mind of Perfect Enlightenment. The sutra marks Perfect Enlightenment as its fundamental principle, and also says that defilement and purity both arise from the awakened mind. The Avatamsaka Sutra is the One True Dharma Realm, with all dharmas as its essence (although the Avatamsaka Sutra has four Dharma Realms, its commentary says that it unifies into the One True Dharma Realm, encompassing all existence, which is the essence of the One Mind, beyond existence and non-existence, etc. The discussion seeks to investigate the root of delusion, so it marks the mind from the perspective of ordinary beings. This sutra intends to reveal the pure source, so it marks awakening from the perspective of the Buddha. The Avatamsaka Sutra speaks of the nature without following the expedient means of beings, so it directly reveals the One True Dharma Realm. As for the ability to generate all dharmas of defilement and purity, the three meanings are all the same, and the three dharmas are one essence). Second, based on the One Mind, two gates are opened. First, the Mind as Suchness, which is the body of the great total aspect Dharma gate of the One Dharma Realm. That is, the mind-nature is neither born nor dies, and all dharmas are differentiated only by delusional thoughts. If one is separated from mind-thought, then there is no appearance of all realms, and even only the One Mind is called Suchness (knowing that it is an empty flower means there is no rotation, even like the nature of the Dharma Realm, etc.). Second, the Mind of arising and ceasing, which means that based on the Tathagatagarbha, there is a mind of arising and ceasing, that is, neither arising nor ceasing combines with arising and ceasing, neither one nor different, called Alaya-vijnana.
滅和合非一非異名阿梨耶識(經五名中一名如來藏自性差別及云種種生於覺心等)三依後門明二義一者覺義謂心體離念離念相者等虛空界無所不遍法界一相即是如來平等法身依此法身說名本覺乃至始覺(覺圓明故顯心清凈乃至眾生本來成佛)二者不覺義謂不如實知真如法一故不覺心起而有其念猶如迷人依方故迷(眾生顛倒如迷方易處等)念無自相不離本覺(此無明者非實有體等)自此之前正是此經宗旨始末所詮之義分齊四依后義生三細一者業相以依不覺故心動說名為業覺則不動二者能見相以依動故能見不動則無見三者境界相以依能見故境界妄現離見則無境界(由有無始本起無明是故動念息念皆歸迷悶等)唯識宗教唯齊此門以為諸法生起之本此三正是梨耶體故(初即自體分二即見分三即相分)故彼論引阿毗達磨經偈云無始時來界一切法等依由此有諸趣及涅槃證得以彼宗未顯此識與真如同以一心為源又不言依如來藏說為此識故所詮分齊不到前之三重問彼說賴耶既不約如來藏則與此異何得云是彼分齊耶答由此論後段亦云以依阿梨耶識說有無明不覺而起能見能現則同彼故問此論前說依無明有阿賴耶后云依梨耶有無明豈不二文自相柔盾答有三釋一由此梨耶有二義故謂由依真心有不覺動彼本覺心體起滅方名梨耶三相又即此梨耶還卻
【現代漢語翻譯】 現代漢語譯本 滅和合非一非異，名為阿梨耶識（Ālaya-vijñāna）（在五種名稱中，這是其中一個，如來藏（Tathāgatagarbha）的自性差別，以及『種種生於覺心』等）。 三依後門闡明了兩個含義：一是覺義，指的是心體遠離念頭，離念之相如同虛空界一樣，無所不遍，法界一相，即是如來的平等法身。依據此法身，稱之為本覺，乃至始覺（因為覺悟圓滿光明，所以顯現心是清凈的，乃至眾生本來就已成佛）。 二是，不覺義，指的是不如實地知曉真如法一，因此不覺之心生起，從而有了念頭，猶如迷路的人因為依靠方向而迷失（眾生顛倒，如同迷失方向一樣）。念頭沒有自相，不離本覺（這個無明（avidyā）並非實有本體）。 在此之前，正是此經的宗旨，始終所要詮釋的意義分界。四依后義生出三細：一是業相，因為依靠不覺，所以心動，稱之為業。覺悟則不動。二是能見相，因為依靠動，所以能見不動，則沒有見。三是境界相，因為依靠能見，所以境界虛妄顯現，離開見則沒有境界（由於有無始本起的無明，所以動念息念都歸於迷悶）。 唯識宗（Vijñānavāda）的教義只到此為止，認為這是諸法生起的根本。這三者正是阿梨耶識的體性（最初是自體分，其次是見分，再次是相分）。 所以他們的論著引用《阿毗達磨經》（Abhidharma Sūtra）的偈頌說：『無始時來界，一切法等依，由此有諸趣，及涅槃證得。』因為他們的宗派沒有顯明此識與真如相同，以一心為源，又不說是依據如來藏而說為此識，所以所詮釋的分界沒有達到前面的三重。 問：他們說賴耶識（Ālaya-vijñāna）既然不依據如來藏，那麼就與此不同，怎麼能說是他們的分界呢？答：因為他們的論著後段也說：『因為依靠阿梨耶識，所以有無明不覺而起，能見能現。』這就與此相同了。 問：此論前面說依靠無明有阿賴耶識，後面又說依靠阿梨耶識有無明，豈不是兩段文字自相矛盾？答：有三種解釋。一是，因為此阿梨耶識有兩種含義，即因為依靠真心有不覺的動，彼本覺心體生滅，才名為阿梨耶識的三相。又，即此阿梨耶識還卻。
【English Translation】 English version Extinction and combination are neither one nor different, named Ālaya-vijñāna (Storehouse Consciousness) (one of the five names, such as the self-nature difference of Tathāgatagarbha (Buddha-nature) and 'various kinds arise from the awakened mind' etc.). The three supports after the gate clarify two meanings: first, the meaning of awakening, referring to the mind-essence being away from thoughts, the aspect of being away from thoughts is like the realm of empty space, all-pervading, the single aspect of the Dharma-realm, which is the equal Dharma-body of the Tathāgata. Based on this Dharma-body, it is called original awakening, and even initial awakening (because awakening is complete and bright, it reveals the mind as pure, and even sentient beings are originally Buddhas). Second, the meaning of non-awakening, referring to not truly knowing the one reality of Suchness (Tathātā), therefore the mind of non-awakening arises, and thus there are thoughts, just like a lost person being lost because of relying on direction (sentient beings are inverted, like being lost in direction). Thoughts have no self-nature, and are not separate from original awakening (this ignorance (avidyā) does not have a real substance). Before this point, it is precisely the purpose of this scripture, the boundary of the meaning to be interpreted from beginning to end. The three supports after the meaning give rise to three subtleties: first, the karma aspect, because relying on non-awakening, the mind moves, and it is called karma. Awakening is non-moving. Second, the aspect of being able to see, because relying on movement, one can see non-movement, then there is no seeing. Third, the aspect of the realm, because relying on being able to see, the realm appears falsely, and without seeing, there is no realm (because there is beginningless original ignorance, therefore moving thoughts and ceasing thoughts all return to confusion). The doctrine of Vijñānavāda (Consciousness-only) only goes this far, considering this to be the root of the arising of all dharmas. These three are precisely the nature of Ālaya-vijñāna (the first is the self-nature division, the second is the seeing division, and the third is the aspect division). Therefore, their treatises quote the verses of the Abhidharma Sūtra: 'From beginningless time, the realm, all dharmas, etc., rely on this, and from this there are all destinies and the attainment of Nirvāṇa.' Because their sect has not revealed that this consciousness is the same as Suchness, with one mind as the source, and does not say that it is based on Tathāgatagarbha to say that it is this consciousness, therefore the boundary of what is interpreted does not reach the previous three levels. Question: They say that since Ālaya-vijñāna does not rely on Tathāgatagarbha, then it is different from this, how can it be said to be their boundary? Answer: Because the latter part of their treatise also says: 'Because relying on Ālaya-vijñāna, there is ignorance and non-awakening that arises, being able to see and being able to manifest.' This is the same as this. Question: This treatise says earlier that relying on ignorance there is Ālaya-vijñāna, and later it says that relying on Ālaya-vijñāna there is ignorance, isn't this contradictory in the two passages? Answer: There are three explanations. First, because this Ālaya-vijñāna has two meanings, that is, because relying on the true mind there is the movement of non-awakening, the arising and ceasing of that original awakened mind-essence, is called the three aspects of Ālaya-vijñāna. Also, this Ālaya-vijñāna is still returned.
與無明為依故論云三相與不覺相應不離何者謂前義依迷(不覺)起似(梨耶)即不覺真心成藏識后迷似為實即依此識有無明二云梨耶有二義謂覺不覺前別就本說故云依覺有不覺今就都位論故云依梨耶有無明此即二義中不覺之義正在梨耶中故得說依也三云此中正意唯取真心隨緣之義此隨緣義難名目故或就未起說依真如有無明或約成就起已說依梨耶有無明然此二名方盡其義是故文中前後綺互言耳唯識於三釋二義中各唯約后義以說無明今亦唯指后義為彼分齊問中間一釋云梨耶是都位具覺(不生滅)不覺(生滅)二義唯識中賴耶但是生滅豈同此耶答約此所通不約彼執故五依最後生六粗(彌勒章初明輪迴本末)謂一者智相依于境界心起分別愛與不愛故(法執俱生)二者相續相依于智相故生其苦樂覺心起念相應不斷故(法執分別)三者執取相依于相續緣念境界住持苦樂心起著故(我見俱生)四者計名字相依于妄執分別假名言相故(我見分別上四皆惑五業六苦即三道矣)五者起業相依于名字尋名取著造種種業故六者業系苦相以依業受報不自在故然小乘宗教所詮分齊唯后四粗人乘天乘唯齊五六諸教分齊深淺歷然淺不至深深必該淺是知圓覺極盡五重(然五重中曲論有十三法人乘天乘唯詮末二小乘有四唯識具九起信十三)標云幽深良在斯矣
【現代漢語翻譯】 現代漢語譯本 因為無明作為所依，所以論中說三種相與不覺相應，不能分離。這指的是什麼呢？指的是第一種解釋，即依據迷惑（不覺）而生起相似的（阿賴耶識），也就是不覺的真心成為藏識；之後，對相似之物產生迷惑，認為它是真實的，於是就依據這個識而產生無明。有兩種說法關於阿賴耶識：覺與不覺。之前的區別是就其根本而言，所以說依據覺而有不覺；現在是從整體的地位來討論，所以說依據阿賴耶識而有無明。這兩種說法中，不覺的含義正在阿賴耶識之中，所以才能說依據它。第三種說法是，這裡真正的意思是隻取真心隨緣的含義。這個隨緣的含義難以用名稱來表達，所以或者就未生起的狀態來說，依據真如而有無明；或者就成就生起的狀態來說，依據阿賴耶識而有無明。然而，這兩個名稱才能完全表達它的含義，因此文中前後交錯地說明。唯識宗在三種解釋中的兩種，都只採用後面的解釋來說明無明，現在也只指後面的解釋作為它的界限。 問：中間的一種解釋說，阿賴耶識是整體的地位，具有覺（不生滅）和不覺（生滅）兩種含義，唯識宗中的阿賴耶識只是生滅，怎麼能相同呢？答：這是就它所包含的範圍而言，不是就他們的執著而言。 五種所依導致最後的六種粗相（彌勒章開始說明輪迴的本末）：一是智相，因為依賴於境界，心中產生分別，愛與不愛（法執同時產生）；二是相續相，因為依賴於智相，產生苦樂的感覺，心中產生念頭，相應不斷（法執分別）；三是執取相，因為依賴於相續，緣念境界，住持苦樂，心中產生執著（我見同時產生）；四是計名字相，因為依賴於虛妄的執著，分別假名言相（我見分別，以上四種都是迷惑，五是業，六是苦，也就是三道）；五是起業相，因為依賴於名字，尋名取著，造作種種業；六是業系苦相，因為依賴於業而受報，不得自在。然而，小乘宗教所詮釋的範圍只有最後的四種粗相，人乘和天乘只有第五和第六種，各種教義的範圍深淺明顯，淺的不能達到深的，深的必定包含淺的。由此可知，圓覺經窮盡了五重境界（然而五重境界中詳細討論有十三種法，人乘和天乘只詮釋最後的兩種，小乘有四種，唯識宗具有九種，起信論有十三種）。標題說幽深，原因就在這裡了。
【English Translation】 English version Because ignorance (Avidya) is the basis, the treatise says that the three characteristics are in accordance with non-awareness and cannot be separated. What does this refer to? It refers to the first interpretation, which is that based on delusion (non-awareness), a semblance (Alaya-vijnana) arises, that is, the non-aware true mind becomes the store consciousness (藏識, Cángshì); then, delusion arises about the semblance, considering it to be real, and thus ignorance arises based on this consciousness. There are two explanations regarding Alaya-vijnana: awareness and non-awareness. The previous distinction was in terms of its fundamental nature, so it was said that non-awareness exists based on awareness; now it is discussed from the overall position, so it is said that ignorance exists based on Alaya-vijnana. In these two explanations, the meaning of non-awareness is precisely within Alaya-vijnana, so it can be said to be based on it. The third explanation is that the true meaning here is only to take the meaning of the true mind following conditions (隨緣, suíyuán). This meaning of following conditions is difficult to express in words, so either it is said that ignorance exists based on Suchness (真如, Zhēnrú) in the unarisen state, or it is said that ignorance exists based on Alaya-vijnana in the state of accomplishment and arising. However, these two names can fully express its meaning, so the text explains it in a crisscrossing manner. The Consciousness-Only school (唯識宗, Wéishì zōng) in the two out of the three explanations, only adopts the latter explanation to explain ignorance, and now it only refers to the latter explanation as its boundary. Question: The middle explanation says that Alaya-vijnana is the overall position, having both awareness (non-arising and non-ceasing) and non-awareness (arising and ceasing), but Alaya-vijnana in the Consciousness-Only school is only arising and ceasing, how can they be the same? Answer: This is in terms of the scope it encompasses, not in terms of their attachments. The five bases lead to the final six coarse aspects (the Maitreya chapter begins to explain the origin and end of Samsara): First is the aspect of knowledge (智相, zhìxiàng), because relying on the realm, the mind generates discrimination, love and non-love (attachment to Dharma arises simultaneously); second is the aspect of continuity (相續相, xiāngxù xiàng), because relying on the aspect of knowledge, the feeling of suffering and joy arises, and thoughts arise in the mind, corresponding continuously (discrimination of attachment to Dharma); third is the aspect of grasping (執取相, zhíqǔ xiàng), because relying on continuity, contemplating the realm, sustaining suffering and joy, attachment arises in the mind (ego-view arises simultaneously); fourth is the aspect of calculating names (計名字相, jì míngzì xiàng), because relying on false attachments, discriminating false names and words (discrimination of ego-view, the above four are all delusions, five is karma, six is suffering, which are the three paths); fifth is the aspect of arising karma (起業相, qǐyè xiàng), because relying on names, seeking names and attaching to them, creating various karmas; sixth is the aspect of karma-bound suffering (業系苦相, yè xì kǔ xiàng), because relying on karma and receiving retribution, being unable to be free. However, the scope explained by Hinayana (小乘, Xiǎochéng) Buddhism only includes the last four coarse aspects, the human and heavenly vehicles only include the fifth and sixth, the scope of various teachings is clearly shallow and deep, the shallow cannot reach the deep, and the deep must include the shallow. From this it can be known that the Surangama Sutra (圓覺經, Yuánjué jīng) exhausts the five levels (however, in the five levels, there are detailed discussions of thirteen kinds of Dharma, the human and heavenly vehicles only explain the last two, Hinayana has four, the Consciousness-Only school has nine, and the Awakening of Faith has thirteen). The title says profound and deep, and the reason lies here.
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五所被機宜者此經所詮境界既說如上幽深未委何等根機而能信解修證然約即時悟入各隨宿種不同若就畢竟而論一切無非所被且約即時料揀者又二初揀信解之器后揀修證之器初謂樂著名相以文為解者系滯行位高推聖境者情尚于空觸言而賓無者自恃天真輕厭進習者固執先聞擔麻棄金者如上皆非其器反上即皆是器非器之中堅持不捨者障于信欲罷不能者障于解(又依名求利不凈心說亦障實解)如次反上即能信解名為器也后揀修證者二初明非器即經中我人眾生壽命等四相(體相微細故唯障證入不障信解也)文云一切眾生認四顛倒為實我體由此不能入清凈覺動念息念皆歸迷悶乃至雖經多劫勤苦修道但名有為終不能成一切聖果后明是器經云當求正知見人心遠二乘法離四病者應當供養不惜身命見其清凈乃至過患不起惡念即能究竟成就正覺(亦如善財童子樂親善友故得一生圓普賢行也)統而言之非其種者證小果入劫位亦不能入當其器者居凡劣處末世亦能入也(如華嚴說二乘六度不及八難)后明畢竟普收者一切眾生皆有佛性但得聞之無不獲益謂宿機深者悟入淺者信解都無宿種者亦皆熏成圓頓種性如華嚴經食金剛喻若約五性配者正被菩薩及不定性令修觀行證入兼為余性作遠因緣故經文一一科段皆云爲諸菩薩及末世眾生等三聚中則為
【現代漢語翻譯】 現代漢語譯本 五種根機所適合的，這部經所詮釋的境界既然已經如上所述的幽深，還不知道是何種根機的人能夠信解修證。然而，就即時悟入而言，各人隨著宿世的因緣不同；若就最終而言，一切眾生無不是被教化的對象。就即時來選擇根機而言，又有兩種：首先是選擇能夠信解的根器，然後是選擇能夠修證的根器。首先所說的，是那些喜歡執著名相，以文字為解釋，被束縛在修行位次上的人；那些高推聖境，情志偏向于空，一接觸言語就歸於虛無的人；那些自恃天真，輕視厭惡進修學習的人；那些固執于先前聽聞的，丟棄黃金卻揹著麻繩的人。像以上這些，都不是適合的根器。反過來，與以上相反的，就是適合的根器。在不適合的根器中，堅持不捨棄的，會被信所障礙；想要停止卻不能停止的，會被理解所障礙。（而且，依靠名相來求取利益，以不清凈的心來說法，也會障礙真正的理解。）像這樣反過來，就能信解，稱為根器。然後是選擇能夠修證的根器，有兩種：首先說明不適合的根器，就是經中所說的我相（Ātman，認為有一個真實的『我』存在）, 人相（Pudgala，對個體生命存在的一種執著）, 眾生相（Sattva，對群體生命存在的一種執著）, 壽命相（Jīva，對生命長度和延續的執著）等四相（因為它們的體相微細，所以只障礙證入，不障礙信解）。經文說：『一切眾生都認為四種顛倒（四顛倒：常顛倒，樂顛倒，我顛倒，凈顛倒）是真實的自體，因此不能進入清凈覺悟。』動念息念都歸於迷惑昏昧，乃至即使經過多劫勤苦修道，也只是名為有為法，終究不能成就一切聖果。然後說明適合的根器，經中說：『應當尋求正知見的人，內心遠離二乘法，遠離四種病的人，應當供養，不吝惜身命，見到他們的清凈，乃至不起過患惡念，就能究竟成就正覺。』（也像善財童子喜歡親近善友，所以能夠一生圓滿普賢行。）總而言之，不是那種子的人，即使證得小果，進入劫位，也不能入；當是那種子的人，即使身處凡夫劣位，末世也能入。（如《華嚴經》所說，二乘和六度都比不上八難。）後面說明最終普遍攝受一切眾生，一切眾生都有佛性，只要能夠聽聞佛法，沒有不獲益的。宿世根機深厚的，能夠悟入；淺薄的，能夠信解；完全沒有宿世善根的，也都能熏習成就圓頓的種性。如《華嚴經》中食金剛的比喻。如果按照五性來分配，主要是針對菩薩和不定性的人，讓他們修習觀行證入，兼為其餘根性的人種下長遠的因緣。所以經文每一科段都說『為諸菩薩及末世眾生等』，這三類眾生中，就是爲了……
【English Translation】 English version Those who are suitable for the five kinds of faculties: Since the realm explained in this scripture has been described above as profound, it is not yet known what kind of faculties can believe, understand, cultivate, and realize it. However, in terms of immediate enlightenment, each person differs according to their past karmic seeds; in terms of the ultimate, all beings are objects of teaching. In terms of selecting faculties for immediate understanding, there are two aspects: first, selecting those capable of belief and understanding, and then selecting those capable of cultivation and realization. The first refers to those who like to cling to names and forms, interpret the text literally, and are bound by the stages of practice; those who highly praise the realm of the sages, whose minds are inclined towards emptiness, and who return to nothingness upon encountering words; those who rely on their innate nature, despise and dislike learning and practice; those who stubbornly adhere to what they have heard before, discarding gold while carrying hemp ropes. Like the above, these are not suitable faculties. Conversely, the opposite of the above are suitable faculties. Among the unsuitable faculties, those who insist on not abandoning will be obstructed by faith; those who want to stop but cannot will be obstructed by understanding. (Moreover, relying on names and forms to seek benefits, and speaking with an impure mind, will also obstruct true understanding.) Reversing this, one can believe and understand, and this is called a suitable faculty. Then, selecting those capable of cultivation and realization, there are two aspects: first, explaining the unsuitable faculties, which are the four marks mentioned in the scripture: the mark of self (Ātman, the belief in a real 'self'), the mark of person (Pudgala, an attachment to individual life), the mark of sentient beings (Sattva, an attachment to the existence of a group of lives), and the mark of lifespan (Jīva, an attachment to the length and continuation of life) (because their substance and form are subtle, they only obstruct realization and do not obstruct belief and understanding). The scripture says: 'All sentient beings consider the four inversions (the four inversions: the inversion of permanence, the inversion of happiness, the inversion of self, and the inversion of purity) to be real entities, and therefore cannot enter pure enlightenment.' Moving thoughts and ceasing thoughts all return to confusion and dullness, and even after cultivating diligently for many kalpas, it is only called conditioned dharma, and ultimately cannot achieve all the holy fruits. Then, explaining the suitable faculties, the scripture says: 'Those who seek right knowledge and views, whose minds are far from the Two Vehicles, and who are free from the four diseases, should be offered to, without sparing their lives, seeing their purity, and not giving rise to faults or evil thoughts, will ultimately achieve perfect enlightenment.' (Just like Sudhana (Śreṣṭhi Sudatta) who liked to be close to good friends, so he was able to perfect the practice of Samantabhadra (普賢) in one lifetime.) In short, those who are not of that seed, even if they attain small fruits and enter the kalpa position, cannot enter; those who are of that seed, even if they are in a low position as ordinary people, can enter in the degenerate age. (As the Avataṃsaka Sūtra (華嚴經) says, the Two Vehicles and the Six Perfections are not as good as the Eight Difficulties.) Later, it explains that ultimately, all sentient beings are universally included, and all sentient beings have Buddha-nature. As long as they can hear the Dharma, there is no one who does not benefit. Those with deep roots in past lives can realize it; those with shallow roots can believe and understand it; those with no good roots in past lives can also cultivate and achieve the seeds of perfect and sudden enlightenment. Like the analogy of eating vajra in the Avataṃsaka Sūtra. If it is allocated according to the five natures, it is mainly aimed at Bodhisattvas and those of uncertain nature, so that they can cultivate contemplation and realization, and also plant long-term causes for people of other natures. Therefore, each section of the scripture says 'for all Bodhisattvas and sentient beings in the degenerate age, etc.', among these three types of sentient beings, it is for...
正定令增妙行為不定聚令修信心為邪定聚作遠因緣故下文云能令未來末世眾生不墮邪見(新熏本有之義前已辨之)所被機竟。
六能詮體性者略作四門一隨相門于中有五(五中前三通大小乘取捨不同各為一說)一音聲為體諸佛唱(唱號)詞(言詞)評(評量)論(論說)語音(宮商等)語路(語所行處)語業(語用)語表(令佗生解)是謂佛教其名句文但顯佛教作用非佛教體離聲無別名等攝假從實故二名句文謂次第行列次第安布次第聯合能詮諸法自性差別二所依故聲是所依非正教體但展轉因故謂語起名等名等方能顯義此三離聲雖無別體而假實異亦不即聲今以體從用故取名等三雙取為體由前二說皆有教理為定量故俱舍云牟尼說法蘊數有八十千彼體語或名此色行蘊攝即雙存也故十地經有空中風畫之喻本論釋云風喻言音畫喻文字清涼云以余之意亦應雙取若就前二有去取者寧依名等良以音聲正就佛說容為教體流傳後代書之竹帛曾何有聲豈無教體書是色法亦與名等為所依故(色聲俱是色法皆實也)四遍於六塵一切所知境界總有生解之義悉為教體如凈名光明塵勞楞伽動身直視等五通攝所詮體瑜伽云諸契經體略有二種一文二義文是所依義是能依此明教義相成若不詮義文非教故二唯識門謂總收前五並不離心唯識等云一切所有唯識
【現代漢語翻譯】 現代漢語譯本 正定令增妙行為不定聚，令修信心為邪定聚作遠因緣，故下文云：『能令未來末世眾生不墮邪見。』（新熏本有之義前已辨之）所被機竟。
六、能詮體性者，略作四門：一、隨相門，于中有五（五中前三通大小乘，取捨不同，各為一說）：一、音聲為體，諸佛唱（唱號）詞（言詞）、評（評量）、論（論說）、語音（宮商等）、語路（語所行處）、語業（語用）、語表（令佗生解），是謂佛教，其名句文但顯佛教作用，非佛教體，離聲無別名等，攝假從實故。二、名句文謂次第行列、次第安布、次第聯合，能詮諸法自性差別二所依故，聲是所依，非正教體，但展轉因故，謂語起名等，名等方能顯義，此三離聲雖無別體，而假實異，亦不即聲，今以體從用故，取名等。三、雙取為體，由前二說皆有教理為定量故，《俱舍論》云：『牟尼說法蘊數有八十千，彼體語或名，此色行蘊攝。』即雙存也。故《十地經》有空中風畫之喻，本論釋云：『風喻言音，畫喻文字。』清涼云：『以余之意，亦應雙取。』若就前二有去取者，寧依名等，良以音聲正就佛說，容為教體，流傳後代書之竹帛，曾何有聲？豈無教體？書是色法，亦與名等為所依故（色聲俱是色法，皆實也）。四、遍於六塵一切所知境界，總有生解之義，悉為教體，如《凈名》（Vimalakirti Sutra）光明塵勞、《楞伽經》（Lankavatara Sutra）動身直視等。五、通攝所詮體，《瑜伽師地論》（Yogacarabhumi-sastra）云：『諸契經體略有二種：一文，二義。文是所依，義是能依。』此明教義相成，若不詮義，文非教故。二、唯識門，謂總收前五，並不離心，唯識等云：『一切所有唯識。』
【English Translation】 English version Right determination causes increasing subtle actions to become undetermined, causing the cultivation of faith to become a distant cause for wrong determination. Therefore, the following text says: 'It can enable sentient beings in the future final age not to fall into wrong views.' (The meaning of newly infused and inherent has already been explained earlier.) The capacity of those who are influenced is exhausted.
- The nature of what can express meaning is briefly divided into four aspects: 1. The aspect of following characteristics, which contains five (among these five, the first three are common to both the Mahayana and Hinayana, with different choices and each forming a separate explanation): 1. Sound is the substance, such as Buddhas' chanting (chanting titles), words (terms), evaluations (assessments), discussions (discourses), phonetic sounds (such as the musical scales), the path of speech (where speech travels), verbal actions (the use of speech), and verbal expressions (causing others to understand). This is called the Buddha's teaching. The names, sentences, and texts only reveal the function of the Buddha's teaching, not the substance of the Buddha's teaching. Apart from sound, there are no separate names, etc., embracing the provisional from the real. 2. Names, sentences, and texts refer to sequential arrangements, orderly deployments, and successive combinations, which can express the self-nature and differences of all dharmas. Because of the two supports, sound is the support and not the true substance of the teaching, but only a cause of transmission. That is, speech gives rise to names, etc., and names, etc., can then reveal meaning. Although these three have no separate substance apart from sound, they are different in terms of provisional and real, and are not identical to sound. Now, taking the substance from the function, we take names, etc. 3. Taking both as the substance, because the previous two explanations both have doctrine and reason as the quantitative standard, the Kosa (Abhidharmakosa) says: 'Muni's (Sakyamuni Buddha) teaching contains eighty thousand aggregates; their substance is speech or name, which is included in the form and mental formations aggregates.' This means both are preserved. Therefore, the Dasabhumika Sutra (Ten Stages Sutra) has the analogy of wind and painting in the air. The commentary explains: 'Wind is analogous to speech sounds, and painting is analogous to written words.' Qingliang (a commentator) says: 'According to other meanings, both should also be taken.' If there is a choice between the previous two, it is better to rely on names, etc., because sound is directly related to the Buddha's speech and can be the substance of the teaching. It is transmitted to later generations and written on bamboo and silk. Where is there any sound then? Can there be no teaching substance? Writing is a form, and it is also a support like names, etc. (Both form and sound are forms, and both are real.) 4. Pervading all six sense objects and all knowable realms, there is a general meaning of generating understanding, all of which are the substance of the teaching, such as the light and dust of the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), the moving body and direct gaze of the Lankavatara Sutra (Lankavatara Sutra), etc. 5. Comprehensively including the substance of what is expressed, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'The substance of all sutras is roughly of two kinds: text and meaning. Text is the support, and meaning is what relies on it.' This clarifies that teaching and meaning complement each other. If it does not express meaning, the text is not the teaching. 2. The Consciousness-Only aspect, which means comprehensively including the previous five and not being separate from the mind. The Consciousness-Only texts say: 'All that exists is only consciousness.'
現故然通就諸教本影相對以成四句一唯本無影謂即小乘不知唯識故二亦本亦影即大乘始教謂佛自宣說若文若義皆是妙觀察智相應凈識之所顯現名本質教(佛地云聞者善根本願增上緣力如來識上文義相生此文義相是佛利佗善根所起名為佛說)若聞者識上所變文義名影像教(佛地云如來慈悲本願增上緣力眾生識上文義相生此雖親依自善根起而就強緣名為佛說故二十唯識云展轉增上力二識成決定)護法論師等皆立此義三唯影無本謂大乘實教離眾生心佛果無有色聲功德唯有如如及如如智獨存大悲大智為增上緣令彼所化根熟眾生心中現佛色聲說法是故聖教唯是眾生心中影像(華嚴偈云諸佛無有法佛於何有說但隨其自心謂說如是法也)龍軍堅慧論師等並立此義四非本非影如頓教說非直心外無佛色聲眾生心內影像亦空性本離故止言絕慮即無教之教耳(佛言我從得道來不說一字汝亦不聞)此前四說皆有其益自淺之深攝眾生故三歸性門文二一正攝歸性二說聽全收初謂此識無體唯是真如故論云是故一切法從本已來離言說相離名字相離心緣相乃至唯是一心故名真如即前之心境同入一實諸聖教從真流故不異於真故攝論中名為真如所流十二分教唯識釋勝流真如雲謂此真如所流教法于余教法最為勝故是知如來言說皆順於如(金剛三昧云義語非文仁王
【現代漢語翻譯】 現代漢語譯本 現在，爲了貫通各種教義，根據『本』（根本）和『影』（影像）的相對關係，可以形成四種說法： 一、只有『本』而沒有『影』：這指的是小乘佛教，他們不瞭解唯識的道理。他們認為佛陀的教法是真實的，而眾生的理解只是對佛陀教法的反映，但實際上只有佛陀的教法才是真實的。 二、既有『本』也有『影』：這指的是大乘佛教的始教，認為佛陀親自宣說的，無論是文字還是義理，都是與妙觀察智相應的清凈識所顯現的，這被稱為『本質教』（根據《佛地經論》的說法，聽聞者通過善根、本願和增上緣的力量，在如來識上產生文字和義理的形象，這些文字和義理的形象是佛陀爲了利益他人而產生的善根所形成的，因此被稱為佛說）。如果聽聞者的識上所變現的文字和義理，則被稱為『影像教』（根據《佛地經論》的說法，如來通過慈悲、本願和增上緣的力量，在眾生識上產生文字和義理的形象，雖然這直接依賴於自身的善根，但由於強大的因緣，也被稱為佛說。因此，《二十唯識論》說，通過輾轉增上的力量，兩個識才能形成決定）。護法論師等都贊成這種觀點。 三、只有『影』而沒有『本』：這指的是大乘佛教的實教，認為離開眾生的心，佛果就沒有色、聲等功德，只有如如（tathata，真如的另一種說法）和如如智（tathata-jnana，與真如相應的智慧）獨自存在。佛陀以大悲和大智為增上緣，使得那些可以被教化的、根基成熟的眾生心中顯現佛的色身和說法。因此，聖教只是眾生心中的影像（《華嚴經》的偈頌說，諸佛沒有法，佛又在哪裡說法呢？只是隨著眾生自己的心意，而說出這樣的法）。龍樹（Nagarjuna）和堅慧（Sthiramati）論師等都贊成這種觀點。 四、非『本』非『影』：這指的是頓教（direct teaching），認為不僅在直心之外沒有佛的色身和說法，而且眾生心內的影像也是空性的，其本性是遠離的。因此，止息言語和思慮，就是無教之教（佛陀說，我自從得道以來，沒有說過一個字，你們也沒有聽過）。 以上四種說法都有其益處，它們由淺入深地攝受眾生。『三歸性門』（threefold refuge in the nature of reality）的文義分為兩部分：一是正攝歸性，二是說聽全收。首先，所謂『此識無體，唯是真如』，正如論中所說：『因此，一切法從本來就遠離言說相、遠離名字相、遠離心緣相，乃至唯是一心，所以名為真如』。這就是說，前述的心和境共同進入一個真實的境界。諸聖教從真如流出，因此不異於真如。所以在《攝大乘論》中，被稱為『真如所流十二分教』（the twelve categories of teachings that flow from Suchness）。《唯識釋》中說『勝流真如』，意思是說，這種從真如流出的教法，在其他教法中最為殊勝。由此可知，如來的言說都順應于真如（《金剛三昧經》說，義語非文，《仁王經》）。
English version Now, to understand all the teachings, based on the relative relationship between 'essence' (the root) and 'image' (reflection), four statements can be made: 1. Only 'essence' without 'image': This refers to Hinayana Buddhism, which does not understand the principle of Vijnanavada (Consciousness-only). They believe that the Buddha's teachings are real, and the understanding of sentient beings is only a reflection of the Buddha's teachings, but in reality, only the Buddha's teachings are real. 2. Both 'essence' and 'image': This refers to the initial teachings of Mahayana Buddhism, which believe that what the Buddha personally proclaimed, whether in words or meaning, is manifested by the pure consciousness corresponding to the Wonderful Observing Wisdom (妙觀察智, Miao Guan Cha Zhi), which is called the 'essential teaching' (according to the Buddhabhumi Sutra, listeners, through the power of good roots, vows, and supporting conditions, generate images of words and meanings on the Tathagata-consciousness (如來識, Rulaishi). These images of words and meanings are formed by the good roots generated by the Buddha for the benefit of others, so they are called the Buddha's teachings). If the words and meanings transformed on the listener's consciousness are called the 'image teaching' (according to the Buddhabhumi Sutra, the Tathagata, through the power of compassion, vows, and supporting conditions, generates images of words and meanings on the consciousness of sentient beings. Although this directly depends on one's own good roots, it is also called the Buddha's teachings due to the strong conditions. Therefore, the Twenty Verses on Consciousness-Only says that through the power of mutual enhancement, two consciousnesses can form a decision). The masters such as Dharmapala (護法, Hufa) all agree with this view. 3. Only 'image' without 'essence': This refers to the real teaching of Mahayana Buddhism, which believes that apart from the minds of sentient beings, the Buddha-fruit has no merits such as form and sound, and only Suchness (如如, Ruru, another word for tathata) and Suchness-wisdom (如如智, Ruruzhi, wisdom corresponding to tathata) exist alone. The Buddha uses great compassion and great wisdom as supporting conditions to make the sentient beings who can be taught and whose roots are mature manifest the Buddha's form and teachings in their minds. Therefore, the holy teachings are only images in the minds of sentient beings (the verse in the Avatamsaka Sutra says that the Buddhas have no Dharma, and where does the Buddha speak? It only follows the minds of sentient beings and speaks such Dharma). Masters such as Nagarjuna (龍樹, Longshu) and Sthiramati (堅慧, Jianhui) all agree with this view. 4. Neither 'essence' nor 'image': This refers to the direct teaching (頓教, dunjiao), which believes that not only is there no Buddha's form and teachings outside of the direct mind, but also the images in the minds of sentient beings are empty in nature and are far away. Therefore, stopping speech and thought is the teaching of no-teaching (the Buddha said, since I attained the Tao, I have not said a word, and you have not heard it). The above four statements all have their benefits, and they gradually embrace sentient beings from shallow to deep. The meaning of 'Threefold Refuge in the Nature of Reality' (三歸性門, Sanguixingmen) is divided into two parts: first, the correct refuge in the nature of reality, and second, the complete acceptance of speaking and listening. First, the so-called 'this consciousness has no substance, only Suchness', as the treatise says: 'Therefore, all dharmas are originally far away from the characteristic of speech, far away from the characteristic of name, far away from the characteristic of mental conditions, and even only one mind, so it is called Suchness'. This means that the aforementioned mind and realm jointly enter a real realm. All holy teachings flow from Suchness, so they are not different from Suchness. Therefore, in the Mahayana-samgraha, it is called 'the twelve categories of teachings that flow from Suchness' (真如所流十二分教, Zhenru suo liu shi er fen jiao). The Vijnaptimatrata-siddhi says 'Supreme Flow Suchness', which means that this teaching that flows from Suchness is the most supreme among other teachings. From this, it can be seen that the Tathagata's words all conform to Suchness (the Vajrasamadhi Sutra says that the meaning is in the words, not the words, and the Benevolent King Sutra).
【English Translation】 English version Now, to understand all the teachings, based on the relative relationship between 'essence' (the root) and 'image' (reflection), four statements can be made: 1. Only 'essence' without 'image': This refers to Hinayana Buddhism, which does not understand the principle of Vijnanavada (Consciousness-only). They believe that the Buddha's teachings are real, and the understanding of sentient beings is only a reflection of the Buddha's teachings, but in reality, only the Buddha's teachings are real. 2. Both 'essence' and 'image': This refers to the initial teachings of Mahayana Buddhism, which believe that what the Buddha personally proclaimed, whether in words or meaning, is manifested by the pure consciousness corresponding to the Wonderful Observing Wisdom (妙觀察智, Miao Guan Cha Zhi), which is called the 'essential teaching' (according to the Buddhabhumi Sutra, listeners, through the power of good roots, vows, and supporting conditions, generate images of words and meanings on the Tathagata-consciousness (如來識, Rulaishi). These images of words and meanings are formed by the good roots generated by the Buddha for the benefit of others, so they are called the Buddha's teachings). If the words and meanings transformed on the listener's consciousness are called the 'image teaching' (according to the Buddhabhumi Sutra, the Tathagata, through the power of compassion, vows, and supporting conditions, generates images of words and meanings on the consciousness of sentient beings. Although this directly depends on one's own good roots, it is also called the Buddha's teachings due to the strong conditions. Therefore, the Twenty Verses on Consciousness-Only says that through the power of mutual enhancement, two consciousnesses can form a decision). The masters such as Dharmapala (護法, Hufa) all agree with this view. 3. Only 'image' without 'essence': This refers to the real teaching of Mahayana Buddhism, which believes that apart from the minds of sentient beings, the Buddha-fruit has no merits such as form and sound, and only Suchness (如如, Ruru, another word for tathata) and Suchness-wisdom (如如智, Ruruzhi, wisdom corresponding to tathata) exist alone. The Buddha uses great compassion and great wisdom as supporting conditions to make the sentient beings who can be taught and whose roots are mature manifest the Buddha's form and teachings in their minds. Therefore, the holy teachings are only images in the minds of sentient beings (the verse in the Avatamsaka Sutra says that the Buddhas have no Dharma, and where does the Buddha speak? It only follows the minds of sentient beings and speaks such Dharma). Masters such as Nagarjuna (龍樹, Longshu) and Sthiramati (堅慧, Jianhui) all agree with this view. 4. Neither 'essence' nor 'image': This refers to the direct teaching (頓教, dunjiao), which believes that not only is there no Buddha's form and teachings outside of the direct mind, but also the images in the minds of sentient beings are empty in nature and are far away. Therefore, stopping speech and thought is the teaching of no-teaching (the Buddha said, since I attained the Tao, I have not said a word, and you have not heard it). The above four statements all have their benefits, and they gradually embrace sentient beings from shallow to deep. The meaning of 'Threefold Refuge in the Nature of Reality' (三歸性門, Sanguixingmen) is divided into two parts: first, the correct refuge in the nature of reality, and second, the complete acceptance of speaking and listening. First, the so-called 'this consciousness has no substance, only Suchness', as the treatise says: 'Therefore, all dharmas are originally far away from the characteristic of speech, far away from the characteristic of name, far away from the characteristic of mental conditions, and even only one mind, so it is called Suchness'. This means that the aforementioned mind and realm jointly enter a real realm. All holy teachings flow from Suchness, so they are not different from Suchness. Therefore, in the Mahayana-samgraha, it is called 'the twelve categories of teachings that flow from Suchness' (真如所流十二分教, Zhenru suo liu shi er fen jiao). The Vijnaptimatrata-siddhi says 'Supreme Flow Suchness', which means that this teaching that flows from Suchness is the most supreme among other teachings. From this, it can be seen that the Tathagata's words all conform to Suchness (the Vajrasamadhi Sutra says that the meaning is in the words, not the words, and the Benevolent King Sutra).
說十二部皆如)二說聽全收者又有四句一佛真心外無別眾生以眾生真心即佛真心故則唯說無聽故所說教唯佛所現二眾生心外更無別佛以佛真心即眾生真心則唯聽無說故所說教即眾生自現三佛真心現時不礙眾生真心現故說聽雙存二教齊立四佛即眾生故非佛眾生即佛故非眾生互奪雙亡即說聽斯寂(凈名云無說無聞)四無礙門謂前三門心境理事同一緣起混融無礙交徹相攝以為教體以一心法有真如生滅二門故二皆各攝一切法故(教體竟)。
七宗趣通別者當部所崇曰宗宗之所歸曰趣通別即二初通者統論佛教因緣為宗謂古來諸德皆判儒宗五常道宗自然釋宗因緣因緣有二一內二外外謂穀子水土人時而芽得生泥團輪繩陶師而器得成內謂十二因緣外由內變本末相收為一緣起故佛教從淺至深說一切法不出因緣二字然有四重一因緣故生死成壞涅槃云我觀諸行生滅無常云何知耶以因緣故二因緣故即空謂不自佗共生等故無生也三因緣故即假如映象水月之流緣會不得不現四因緣故即中若言不從因緣即是定有定無斷常二過故中論云因緣所生法我說即是空亦謂是假名亦是中道義(四句如次配前四重)涅槃亦說聲聞等四品菩提皆由觀之而得故佛教之宗因緣收盡然約佛涅槃后賢聖弟子相承傳習通大小乘宗途有五一隨相法執宗即小乘諸師依阿含等經所
【現代漢語翻譯】 現代漢語譯本： （如果說十二部經都像這樣），那麼『二說聽全收』又有四句：一、佛的真心之外沒有別的眾生，因為眾生的真心就是佛的真心，所以只有『說』而沒有『聽』，因此所說的教義唯有佛才能顯現。二、眾生的心之外沒有別的佛，因為佛的真心就是眾生的真心，所以只有『聽』而沒有『說』，因此所說的教義是眾生自己顯現的。三、佛的真心顯現時不妨礙眾生的真心顯現，所以『說』和『聽』同時存在，兩種教義同時成立。四、佛即是眾生，所以非佛；眾生即是佛，所以非眾生，互相否定，兩者都消失，那麼『說』和『聽』也就寂滅了（《維摩詰經》說『無說無聞』）。 四、無礙門：指前面三門，心、境、理、事同一緣起，混合融通，沒有障礙，互相交徹包含，作為教義的本體。因為一心之法有真如和生滅二門，所以二者各自包含一切法（教體完畢）。 七、宗趣通別：當部經所崇尚的叫做『宗』（Zong），宗所歸向的叫做『趣』（Qu）。『通別』就是總的和特別的，分為兩個方面。首先是『通』，總的來說佛教以因緣為宗。古來的各位德行高尚的人都判定儒家的宗是五常，道家的宗是自然，釋家的宗是因緣。因緣有兩種，一是內因緣，二是外因緣。外因緣是指穀子的種子、水土、人和時節，這樣才能發芽生長；泥土、轉輪、繩索、陶師，這樣才能製成器皿。內因緣是指十二因緣。外因緣由內因緣變化而來，本末互相包含，成為一個緣起。所以佛教從淺到深，說一切法都離不開因緣二字。然而有四重含義：一、因緣故，生死成壞，涅槃（Nirvana）。經中說：『我觀察諸行的生滅無常，為什麼知道呢？因為因緣的緣故。』二、因緣故，即是空，因為不是自己產生，也不是從其他地方產生，也不是共同產生等等，所以是無生。三、因緣故，即是假，如映象水月之類，因緣聚合不得不顯現。四、因緣故，即是中，如果說不是從因緣產生，那就是定有定無，落入斷常二種錯誤。所以《中論》說：『因緣所生法，我說即是空，也說是假名，也是中道義。』（這四句話依次對應前面的四重含義）。涅槃也說了聲聞等四種品位，菩提（Bodhi）都是通過觀察因緣而得到的。所以佛教的宗以因緣為總括。然而從佛涅槃后，賢聖弟子們相承傳習，通大小乘的宗途有五種：一、隨相法執宗，即小乘的各位法師，依據《阿含經》等經典。
【English Translation】 English version: (If all twelve divisions of scriptures are like this), then 'two speak and listen, fully encompassing' has four sentences: 1. Outside the Buddha's true mind, there are no other sentient beings, because the true mind of sentient beings is the Buddha's true mind. Therefore, there is only 'speaking' and no 'listening,' so the teachings spoken are only manifested by the Buddha. 2. Outside the minds of sentient beings, there is no other Buddha, because the Buddha's true mind is the true mind of sentient beings. Therefore, there is only 'listening' and no 'speaking,' so the teachings spoken are manifested by sentient beings themselves. 3. When the Buddha's true mind manifests, it does not hinder the manifestation of the true mind of sentient beings. Therefore, 'speaking' and 'listening' coexist, and both teachings are established simultaneously. 4. The Buddha is sentient beings, so not Buddha; sentient beings are Buddha, so not sentient beings. Mutually negating, both disappear, then 'speaking' and 'listening' are extinguished (the Vimalakirti Sutra says 'no speaking, no hearing'). 4. The Gate of Non-Obstruction: refers to the previous three gates, where mind, object, principle, and phenomena have the same origin of dependent arising, blending and interpenetrating without obstruction, mutually encompassing each other as the substance of the teaching. Because the Dharma of the One Mind has two gates, True Suchness (Tathata) and arising and ceasing, each encompasses all Dharmas (the substance of the teaching is complete). 7. The Common and Distinctive Features of Sect and Tenet: What a particular scripture reveres is called 'Zong' (宗, Sect), and what the Zong leads to is called 'Qu' (趣, Tenet). 'Common and Distinctive' is divided into two aspects. First, 'Common': Generally speaking, Buddhism takes dependent origination (因緣, Hetupratyaya) as its Zong. In ancient times, virtuous individuals determined that the Confucian Zong is the Five Constants, the Taoist Zong is nature, and the Buddhist Zong is dependent origination. There are two types of dependent origination: internal and external. External dependent origination refers to the seeds of grains, water, soil, people, and seasons, which are necessary for sprouting and growth; clay, wheels, ropes, and potters are necessary for making utensils. Internal dependent origination refers to the Twelve Links of Dependent Origination. External dependent origination is transformed from internal dependent origination, and the beginning and end mutually encompass each other, becoming a single dependent arising. Therefore, Buddhism, from shallow to deep, says that all Dharmas cannot be separated from the two words 'dependent origination.' However, there are four levels of meaning: 1. Because of dependent origination, birth, death, formation, and destruction, Nirvana (涅槃) occur. The scripture says: 'I observe the impermanence of the arising and ceasing of all actions. How do I know this? Because of dependent origination.' 2. Because of dependent origination, it is emptiness, because it is not self-produced, nor produced from elsewhere, nor co-produced, etc., so it is unproduced. 3. Because of dependent origination, it is provisional, like reflections in a mirror or the moon in water, which inevitably appear when conditions come together. 4. Because of dependent origination, it is the Middle Way. If it is said that it does not arise from dependent origination, then it is either fixed existence or fixed non-existence, falling into the two errors of permanence and annihilation. Therefore, the Madhyamaka-karika says: 'The Dharma that arises from dependent origination, I say is emptiness, and it is also called provisional, and it is also the meaning of the Middle Way.' (These four sentences correspond to the previous four levels of meaning in order). Nirvana also speaks of the four ranks of Sravakas, etc., and Bodhi (菩提) is attained through observing dependent origination. Therefore, the Zong of Buddhism is summarized by dependent origination. However, after the Buddha's Nirvana, virtuous disciples inherited and transmitted the teachings, and the Zong paths of both the Mahayana and Hinayana have five types: 1. The Sect of Attachment to Characteristics and Dharma, which refers to the various masters of the Hinayana, based on the Agamas and other scriptures.
立以造諸論于中又三一我法俱有宗(犢子部等)立五法藏謂三世無為及我餘部呼為附佛法外道二無我因緣宗(除一及三所論諸部)一切諸法不離色心生滅從緣本無有我于中或立三世無為或分五類或無過未唯有現在或現在中在蘊為實在處界假或世俗是假出世為實然皆離我及邪因無因故異外道三因緣但名宗(一說部等)立一切我法但有假名由從緣故無定實體如鐵之剛遇火即镕如水之柔遇寒即堅明知從緣則無定性此乃出世亦假名耳二真空無相宗即龍樹提婆依般若等經所立以造中觀等論三唯識法相宗即無著天親依解深密等經所立以造唯識等論四如來藏緣起宗即馬鳴堅慧依楞伽等經所立以造起信等論于中復有二義初眾生相盡唯是法身良以情識本空名相已盡未嘗見一眾生流轉生死眾生寂滅即法身故(凈名云一切眾生即寂滅相又云皆如也涅槃云十二因緣即是佛性論云離念相者即是平等法身等此與前宗異者云云可知)后法身緣起全是眾生謂眾生及佛皆是生滅有無善惡境界良以情識不破識所現佛同眾生故(楞伽云如來藏是善不善因能遍興造一切趣生涅槃云佛性隨流成別味不增不減經云法身流轉五道名曰眾生)良由如來藏是法身在纏之稱故約在纏及法身反覆互奪曲成此二(雖有二義必互相知若互不知便同無相及法相宗也但由於中崇尚各異故
【現代漢語翻譯】 現代漢語譯本： 三、立論以闡述各種觀點，其中又分為三種： 1. 我法俱有宗（犢子部等）：主張存在五法藏，即三世（過去、現在、未來）和無為法（不生不滅的真如），以及『我』（atman）。其他部派稱之為附佛法的外道。 2. 無我因緣宗（除一及三所論諸部）：認為一切諸法不離色（rupa，物質）心（citta，精神），都是生滅變化，依因緣而生，其本性無我（anatman）。其中或立三世無為，或分為五類，或認為沒有過去未來，只有現在；或認為現在中，五蘊（skandha）為實，處（ayatana）、界（dhatu）為假；或認為世俗諦是假，出世諦是真。然而都離不開無我以及邪因、無因，因此不同於外道。 3. 因緣但名宗（一說部等）：主張一切我法都只有假名，因為都是由因緣和合而成，沒有固定的實體。如同鋼鐵遇到火就會熔化，水遇到寒冷就會凝固，說明由因緣而生則沒有定性。這種出世法也只是假名而已。 二、真空無相宗：即龍樹（Nagarjuna）、提婆（Aryadeva）依據《般若經》等經典所立，並著有《中觀論》等論著。 三、唯識法相宗：即無著（Asanga）、天親（Vasubandhu）依據《解深密經》等經典所立，並著有《唯識論》等論著。 四、如來藏緣起宗：即馬鳴（Asvaghosa）、堅慧（Sthiramati）依據《楞伽經》等經典所立，並著有《大乘起信論》等論著。其中又有兩種含義： 首先，眾生之相滅盡，唯有法身（Dharmakaya）。因為情識（意識）本來是空，名相已經滅盡，從未見過一個眾生在生死中流轉。眾生寂滅就是法身。（《維摩詰經》說『一切眾生即寂滅相』，又說『皆如也』。《涅槃經》說『十二因緣即是佛性』。《起信論》說『離念相者即是平等法身』。這與前面的宗派不同，其中差異可以理解）。 其次，法身緣起全是眾生。認為眾生和佛都是生滅、有無、善惡的境界。因為情識沒有破除，識所顯現的佛與眾生相同。（《楞伽經》說『如來藏是善不善因，能普遍興造一切趣生』。《涅槃經》說『佛性隨流成別味，不增不減』。《經》說『法身流轉五道，名叫眾生』）。 正是因為如來藏（Tathagatagarbha）是法身在纏縛狀態下的稱呼，所以圍繞著在纏縛狀態和法身，反覆地互相否定，曲折地形成了這兩種觀點（雖然有兩種含義，必須互相瞭解，如果互不瞭解，就與無相宗和法相宗相同了。只是由於其中崇尚的重點各不相同）。
【English Translation】 English version: 3. Establishing various theses, further divided into three: 1. Sarvastivadins (including the Vatsiputriya school, etc.): They posit five Dharma-skandhas, namely the three times (past, present, and future) and unconditioned dharmas (Nirvana), and the 'self' (atman). Other schools call them heretics who adhere to Buddhist teachings. 2. Anatma-hetu-pratyaya-vada (excluding the schools mentioned in 1 and 3): They believe that all dharmas are inseparable from rupa (form, matter) and citta (mind, consciousness), are subject to arising and ceasing, originate from causes and conditions, and are inherently without a self (anatman). Among them, some posit the three times as unconditioned, some divide them into five categories, some believe that there is no past or future, only the present; or they believe that in the present, the five skandhas (aggregates) are real, while the ayatanas (sense bases) and dhatus (elements) are provisional; or they believe that conventional truth is false, while ultimate truth is real. However, they are all inseparable from no-self and wrong causes or no causes, thus differing from heretics. 3. Hetu-pratyaya-namamatra-vada (including the Ekavyavaharika school, etc.): They assert that all self and dharmas are merely nominal, because they are all formed by the combination of causes and conditions, without a fixed entity. Just as steel melts when it encounters fire, and water solidifies when it encounters cold, illustrating that what arises from causes and conditions has no fixed nature. This transcendental dharma is also merely a name. 2. Sunyata-nirakara-vada: This is established by Nagarjuna and Aryadeva based on the Prajna Sutras and other scriptures, and they have authored treatises such as the Madhyamaka-karika. 3. Vijnanavada-laksana-vada: This is established by Asanga and Vasubandhu based on the Samdhinirmocana Sutra and other scriptures, and they have authored treatises such as the Vijnaptimatrata-siddhi. 4. Tathagatagarbha-pratitya-samutpada-vada: This is established by Asvaghosa and Sthiramati based on the Lankavatara Sutra and other scriptures, and they have authored treatises such as the Awakening of Faith in the Mahayana. Among them, there are two meanings: First, when the appearance of sentient beings is extinguished, only the Dharmakaya (Dharma Body) remains. Because consciousness is originally empty, and names and forms have already ceased, one has never seen a sentient being transmigrating in samsara. The extinction of sentient beings is the Dharmakaya. (The Vimalakirti Sutra says 'All sentient beings are the aspect of extinction,' and also says 'All are thus.' The Nirvana Sutra says 'The twelve links of dependent origination are the Buddha-nature.' The Awakening of Faith says 'Those who are free from the aspect of thought are the equal Dharma Body.' This differs from the previous schools, and the differences can be understood). Second, the arising of the Dharmakaya is entirely sentient beings. It is believed that sentient beings and Buddhas are all realms of arising, ceasing, existence, non-existence, good, and evil. Because consciousness has not been broken through, the Buddha manifested by consciousness is the same as sentient beings. (The Lankavatara Sutra says 'The Tathagatagarbha is the cause of good and non-good, and can universally create all destinies of existence.' The Nirvana Sutra says 'The Buddha-nature changes with the flow and becomes different flavors, neither increasing nor decreasing.' The Sutra says 'The Dharma Body transmigrates through the five paths and is called sentient beings'). It is precisely because the Tathagatagarbha is the name for the Dharmakaya in a state of entanglement, that around the state of entanglement and the Dharmakaya, they repeatedly negate each other, tortuously forming these two viewpoints (Although there are two meanings, they must be understood mutually. If they are not understood mutually, they are the same as the Nirakara-vada and Laksana-vada. It is just that the emphasis on what is revered is different among them).
說二矣)此經宗於前門(良由染相本寂故得覺性本圓義如別宗說)兼之後義五圓融具德宗謂事事無礙主伴具足重重無盡即華嚴經然此五宗對前五教互有寬狹謂一宗容有多教一教容具多宗故又教約佛意權實有殊宗就人心所尚差別故宗與教其旨不同后別明此經者又有總別總以心境空寂覺性圓滿凡聖平等為宗令修行者忘情等佛觀行速成為趣謂倒心妄境如杌鬼繩蛇元自空無不待除滅(文云非作故無等)依佗水月映象全體即是圓成(四大不動故覺性不動等)故凡聖靈覺真心本來清凈圓滿(覺圓明故乃至根塵四大遍滿法界等)行者如斯了悟自然喪己(知是空華即無輪轉等又幻身滅故幻心亦滅)忘情(即縛脫等八不)情忘即等佛心等佛為真觀行(即普眼觀成同佛)亦可鉤鎖前文成三重宗趣謂如上為宗令修行者忘情等佛為趣又忘情等佛為宗令觀行速成為趣又前趣為宗令惑業消滅(身心客塵從此永滅等)永絕輪迴(知彼如空華即免流轉等)起大神用(初凈一身至一世界覺亦如是等)安樂(便能內發寂滅輕安等又云三事圓證故名究竟涅槃也)自在(永得超過礙無礙境煩惱涅槃不相留礙)為趣(上所注引皆觀成功用等文)別者有五對一教義對教說為宗義意為趣二事理對舉事為宗顯理為趣三境行對理境為宗觀行為趣四行寂對觀行為宗絕觀為趣五
【現代漢語翻譯】 現代漢語譯本： （已經說了兩次了）這部經的宗旨在於前面的法門（因為染相本來寂靜，所以覺性本來圓滿的意義，就像其他宗派所說的那樣），兼顧後面的意義，五圓融具備德行的宗旨，指的是事事無礙，主伴具足，重重無盡，就像《華嚴經》所說的那樣。然而這五宗與前面的五教互相之間有寬有窄，也就是說，一個宗派可以容納多個教義，一個教義可以容納多個宗派。所以，教義是根據佛的意圖，權巧和真實有所不同，而宗派是根據人心所崇尚的差別而不同。宗派與教義，它們的旨意不同，後面會分別說明。這部經還有總別之分，總的來說，以心境空寂，覺性圓滿，凡聖平等為宗旨，讓修行者忘卻情感，等同於佛，觀想修行迅速成就，成為目標。也就是說，顛倒的心和虛妄的境界，就像枯木、鬼、繩子、蛇一樣，原本就是空無，不需要去除和消滅（經文中說『不是造作所以沒有』等等）。依靠他力，就像水中的月亮，鏡子中的影像，全體就是圓成（四大不動，所以覺性不動等等）。所以，凡夫和聖人的靈覺真心，本來就是清凈圓滿（因為覺性圓明，乃至根塵四大遍滿法界等等）。修行者如果這樣領悟，自然就會喪失自我（知道是空中的花朵，就沒有輪轉等等，又幻身滅亡，幻心也滅亡）。忘卻情感（就是束縛、解脫等等八不），情感忘卻就等同於佛心，等同於佛就是真正的觀想修行（就是普眼觀成就，等同於佛）。也可以用鉤鎖連線前面的文字，成為三重宗旨和目標，也就是說，像上面所說的那樣作為宗旨，讓修行者忘卻情感，等同於佛作為目標。又忘卻情感，等同於佛作為宗旨，讓觀想修行迅速成就作為目標。又前面的目標作為宗旨，讓迷惑和業障消滅（身心客塵從此永遠消滅等等），永遠斷絕輪迴（知道它們像空中的花朵，就免於流轉等等），產生大神力（最初清凈一身，乃至一個世界，感覺也是這樣等等），安樂（就能內心發出寂滅輕安等等，又說三種事情圓滿證得，所以叫做究竟涅槃）。自在（永遠能夠超越有礙和無礙的境界，煩惱和涅槃不互相阻礙）作為目標（上面所引用的都是觀想修行成功后的功用等等的文字）。分別來說，有五種：第一，教義相對，對教義的解說是宗旨，意義是目標；第二，事理相對，舉事是宗旨，顯理是目標；第三，境行相對，理境是宗旨，觀行是目標；第四，行寂相對，觀行是宗旨，絕觀是目標；第五，...
【English Translation】 English version: (It has been said twice) The purpose of this sutra lies in the preceding Dharma gate (because the defiled appearances are originally tranquil, so the meaning of the original perfection of the awakened nature is as other sects say), taking into account the subsequent meaning. The purpose of the five perfections and virtuous conduct refers to unobstructedness in all things, the completeness of the main and accompanying elements, and endless layers, just as the Avatamsaka Sutra says. However, these five sects and the preceding five teachings have varying degrees of breadth and narrowness with each other, that is to say, one sect can accommodate multiple teachings, and one teaching can accommodate multiple sects. Therefore, the teachings are based on the Buddha's intention, with skillful means and reality differing, while the sects differ according to the differences in what people admire. The sects and the teachings, their purposes are different, and will be explained separately later. This sutra also has general and specific aspects. Generally speaking, it takes the emptiness and tranquility of the mind and environment, the perfection of the awakened nature, and the equality of ordinary beings and sages as its purpose, allowing practitioners to forget emotions, be equal to the Buddha, and quickly achieve contemplative practice, becoming the goal. That is to say, the inverted mind and the false realm are like withered trees, ghosts, ropes, and snakes, originally empty and non-existent, and do not need to be removed and eliminated (the sutra says 'not created, therefore non-existent' etc.). Relying on other power, like the moon in the water, the image in the mirror, the whole is perfect completion (the four elements do not move, so the awakened nature does not move, etc.). Therefore, the spiritual and awakened true mind of ordinary beings and sages is originally pure and perfect (because the awakened nature is clear and bright, even the roots, dust, and four elements pervade the Dharma realm, etc.). If practitioners realize this, they will naturally lose themselves (knowing that it is a flower in the sky, there is no cycle, etc., and the illusory body disappears, and the illusory mind also disappears). Forgetting emotions (that is, bondage, liberation, etc., the eight negations), forgetting emotions is equal to the Buddha's mind, and being equal to the Buddha is true contemplative practice (that is, the achievement of the universal eye, equal to the Buddha). It can also be connected with the preceding text with hooks and locks, becoming a triple purpose and goal, that is to say, as mentioned above, taking it as the purpose, allowing practitioners to forget emotions and be equal to the Buddha as the goal. Also, forgetting emotions and being equal to the Buddha as the purpose, making contemplative practice quickly achieve as the goal. Also, the preceding goal as the purpose, allowing confusion and karma to be eliminated (the dust of body and mind will be eliminated forever from now on, etc.), forever cutting off reincarnation (knowing that they are like flowers in the sky, they are exempt from circulation, etc.), generating great divine power (initially purifying one's own body, even a world, the feeling is also like this, etc.), happiness (can internally emit tranquil and peaceful ease, etc., and it is said that the three things are perfectly attained, so it is called ultimate Nirvana). Freedom (can forever transcend the realm of obstruction and non-obstruction, afflictions and Nirvana do not hinder each other) as the goal (the above quotations are all texts of the merits and effects after the success of contemplative practice, etc.). Specifically, there are five types: First, the teachings and meanings are relative, the explanation of the teachings and meanings is the purpose, and the meaning is the goal; second, the affairs and principles are relative, citing affairs is the purpose, and revealing principles is the goal; third, the realm and practice are relative, the realm of principle is the purpose, and contemplative practice is the goal; fourth, the practice and tranquility are relative, contemplative practice is the purpose, and the cessation of contemplation is the goal; fifth,...
寂用對絕觀心寂為宗起大神用為趣此五亦是從前起后漸漸相由矣。
八修證階差者謂若但約教文唯生義解忘詮修證復有其門故以心傳心歷代不絕自佛囑迦葉展轉於今燈燈相承明明無盡然初五師兼之三藏鞠多之後律教別行罽賓已來唯傳心地黃梅門下南北又分雖繼之一人而屢有傍出致令一味隨計多宗今略敘之(但敘隨機可用者不敘邪辟之流也)會通圓覺(由此經首末偏明修證故敘諸禪宗以會之)有拂塵看凈方便通經有三句用心謂戒定慧有教行不拘而滅識有觸類是道而任心有本無事而忘情有籍傳香而存佛有寂知指體無念為宗遍離前非統收俱是象體上之諸宗不出定慧悟修頓漸無定無慧是狂是愚偏修一門無明邪見此二雙運成兩足尊故天臺修行宗于止觀其頓漸悟修者頓悟(日出孩生)漸修(霜消孩長)為解悟漸修頓悟(伐木入都)頓修漸悟(磨鏡學射)漸修漸悟(如登九層之臺足履漸高所鑒漸遠)併爲證悟若云頓悟頓修(斬染綟絲)則通三義謂先悟(廓然頓了)后修(不著不證曠然合道)為解悟先修(服藥)后悟(病除)為證悟修(無心忘照)悟(任運寂知)一時即通解證若云本具一切佛德為悟(如飲大海)一念萬行為修(得百川味)亦通解證若約楞伽地前(信住行向)四漸(庵羅熟陶器成大地生習藝就)聖位(初地八地報
【現代漢語翻譯】 現代漢語譯本：寂用相對，以絕觀之心為寂，以起大神用為趣。這五者也是從前到后，漸漸相互依存的。
八、修證的階次差別：如果只依據教義文字，只產生義理上的理解，而忘記了通過修行來驗證，那麼就失去了修證的門徑。所以，以心傳心，歷代不絕，從佛陀囑託迦葉開始，輾轉至今，燈燈相傳，光明無盡。然而，最初的五位祖師兼通三藏，鞠多之後，律宗和教宗分別流行。從罽賓（Kashmir，古代地名）以來，只傳心地法門。黃梅（指禪宗五祖弘忍）門下，南北宗又分立。雖然名義上只有一個繼承人，但屢次出現旁支，導致一味地隨從計較，宗派繁多。現在簡略地敘述一下（只敘述隨機宜可用的，不敘述邪僻的流派）。會通《圓覺經》（因為此經從頭到尾都偏重說明修證，所以敘述各禪宗來會通它）。有拂塵看凈、方便通經，有三句用心，即戒、定、慧。有教行不拘而滅識，有觸類是道而任心，有本無事而忘情，有籍傳香而存佛，有寂知指體，以無念為宗。普遍地遠離前面的錯誤，統統收攝，都是象體上的諸宗。不出定慧悟修，頓漸沒有定法。沒有智慧是狂是愚，偏修一門是無明邪見。定慧雙運，才能成就兩足尊。所以天臺宗修行宗于止觀，其頓悟漸修者：頓悟（如日出、嬰兒出生），漸修（如霜消、嬰兒成長）；為解悟，漸修頓悟（如伐木入都）；頓修漸悟（如磨鏡、學射）；漸修漸悟（如登九層之臺，足履漸高，所鑒漸遠），都屬於證悟。如果說頓悟頓修（如斬亂絲），則通達三種意義：先悟（廓然頓了），后修（不著不證，曠然合道），為解悟；先修（服藥），后悟（病除），為證悟；修（無心忘照），悟（任運寂知），一時即通達解證。如果說本具一切佛德為悟（如飲大海），一念萬行為修（得百川味），也通達解證。如果按照《楞伽經》，地前（指十信、十住、十行、十回向）有四種漸進（如庵羅果成熟、陶器製成、大地生長、習藝成就），聖位（初地、八地、報 身)等位亦有漸次不同故也。
【English Translation】 English version: Stillness and Function are relative. Taking the mind of absolute contemplation as stillness, and taking the arising of great divine function as the purpose. These five are also from beginning to end, gradually interdependent.
- The Gradual Differences in Cultivation and Realization: If one only relies on the teachings and texts, only generating intellectual understanding, and forgets to verify through practice, then one loses the path to cultivation and realization. Therefore, the mind-to-mind transmission has continued unbroken through generations. From the Buddha entrusting Kāśyapa (one of the principal disciples of Gautama Buddha) onwards, it has been transmitted to this day, with each lamp passing on the light endlessly. However, the first five patriarchs were versed in the Tripiṭaka (the three baskets of Buddhist scriptures). After Jūkiuta, the Vinaya (rules of monastic discipline) and the teachings spread separately. Since Kashmir (ancient place name), only the mind-ground Dharma has been transmitted. Under Huangmei (referring to the Fifth Patriarch Hongren of Zen Buddhism), the Southern and Northern schools split. Although nominally there was only one successor, side branches repeatedly emerged, leading to a one-sided adherence to calculation and numerous sects. Now, I will briefly describe them (only describing those that are adaptable and useful, not the heretical and deviant schools). Synthesizing the Śūraṅgama Sūtra (because this sutra emphasizes cultivation and realization from beginning to end, I will describe the various Zen schools to synthesize it). There is sweeping away dust and looking at purity, skillful means to understand the sutras, and using the mind with three sentences, namely morality, concentration, and wisdom. There is extinguishing consciousness without being bound by teachings and practice, there is taking everything encountered as the path and letting the mind be, there is being fundamentally without affairs and forgetting emotions, there is relying on the transmission of incense and preserving the Buddha, there is still knowing pointing to the essence, and taking non-thought as the principle. Universally abandoning the previous errors, and encompassing everything, are all the various schools on the phenomenal level. They do not go beyond concentration, wisdom, enlightenment, and cultivation. Sudden and gradual are not fixed. Without wisdom is madness and foolishness, cultivating only one path is ignorance and wrong views. Concentration and wisdom working together can achieve the Two-Footed Honored One. Therefore, the Tiantai school cultivates based on cessation and contemplation. Those who have sudden enlightenment and gradual cultivation: sudden enlightenment (like the sunrise, a baby being born), gradual cultivation (like frost melting, a baby growing up); this is understanding enlightenment. Gradual cultivation and sudden enlightenment (like cutting wood to enter the capital); sudden cultivation and gradual enlightenment (like polishing a mirror, learning archery); gradual cultivation and gradual enlightenment (like climbing a nine-story tower, the feet gradually rising higher, the view becoming more distant), all belong to realizing enlightenment. If one says sudden enlightenment and sudden cultivation (like cutting tangled silk), then it encompasses three meanings: first enlightenment (suddenly and clearly understanding), then cultivation (not clinging, not realizing, vast and in accordance with the Way), this is understanding enlightenment; first cultivation (taking medicine), then enlightenment (the illness is cured), this is realizing enlightenment; cultivation (unintentional forgetting of illumination), enlightenment (spontaneous still knowing), at once it encompasses understanding and realization. If one says that one is inherently endowed with all the Buddha's virtues as enlightenment (like drinking the great ocean), and one thought and ten thousand actions as cultivation (obtaining the taste of a hundred rivers), it also encompasses understanding and realization. If according to the Laṅkāvatāra Sūtra, before the ground (referring to the ten faiths, ten abodes, ten practices, ten dedications) there are four gradual progressions (like the āmra fruit ripening, pottery being made, the earth growing, learning skills being accomplished), and the holy positions (the first ground, the eighth ground, the reward body) and other positions also have gradual differences.
身法身)四頓(明鏡現物日月照色藏識知境佛光然曜)則修行為漸證理名頓此圓覺經備前諸說謂文殊一章是頓解悟普眼觀成是頓證悟三觀本(威德章)末(辨音章)是漸證悟又普眼觀通於解證又三觀一一首標悟凈圓覺次明行相后顯成功初中為對是頓悟漸修中后為對是漸修頓悟(又普眼觀示漸修頓悟)三期道場是漸修漸悟普賢后段是頓悟頓修(又清凈慧章有忘心頓證)更有餘文不能繁述此等頓漸皆語用心不同前門但是判教茍得其意皆成定慧如其失旨不成妄想即墮無記冀諸學者審而修之。
九敘昔翻傳者開元釋教目錄云沙門佛陀多羅唐言覺救北印度罽賓人也于東都白馬寺譯不載年月續古今譯經圖記亦同此文北都藏海寺道詮法師疏又云羯濕彌羅三藏法師佛陀多羅長壽二年龍集癸巳持于梵本方至神都於白馬寺翻譯四月八日畢其度語筆受證義諸德具如別錄不知此說本約何文素承此人學廣道高不合孟浪或應國名無別但梵音之殊待更根尋續當記載然入藏諸經或失譯主或無年代者亦多古來諸德皆但以所詮義宗定其真偽矣前後造疏解者京報國寺惟愨法師先天寺悟實禪師薦福寺堅志法師並北京詮法師總有其四皆曾備計各有其長愨邈經文簡而可覽實述理性顯而有宗詮多專于佗詞志可利於群俗然圓頓經宗未見開析性相諸論迢然不闕故今所
【現代漢語翻譯】 現代漢語譯本： 『身法身』（Dharmakaya，佛的法身）四頓（明鏡現物，如明鏡照亮物體；日月照色，如日月照亮萬物；藏識知境，阿賴耶識了知境界；佛光然曜，佛光照耀），則修行是漸證理，而『頓』是圓覺經所具備的說法。文殊（Manjusri）一章是頓解悟，普眼（Samantabhadra）觀成是頓證悟，三觀本（威德章）末（辨音章）是漸證悟。又普眼觀通於解證，又三觀一一首標悟凈圓覺，次明行相，后顯成功，初中為對是頓悟漸修，中后為對是漸修頓悟（又普眼觀示漸修頓悟），三期道場是漸修漸悟，普賢（Samantabhadra）後段是頓悟頓修（又清凈慧章有忘心頓證）。更有其餘文字不能一一詳述。這些頓漸都是因為用心不同。前面的判教只是爲了方便，如果能領會其中的意思，都能成就定慧。如果失去宗旨，就會變成妄想，墮入無記。希望各位學者仔細審察並修行。
關於翻譯者的敘述：開元釋教目錄記載，沙門佛陀多羅（Buddhatara），唐言覺救，是北印度罽賓（Kashmir）人。他在東都白馬寺翻譯經典，但沒有記載年月。續古今譯經圖記也與此文相同。北都藏海寺道詮法師的疏中又說，羯濕彌羅（Kashmir）三藏法師佛陀多羅在長壽二年癸巳年帶著梵文字來到神都，在白馬寺翻譯，四月八日完成。其度語、筆受、證義等諸德都記載在別錄中。不知道這種說法是根據什麼文獻。我一直認為此人學識淵博，道德高尚，不應該如此草率。或許是國名沒有區別，只是梵音不同，需要進一步考證。續當記載。然而，入藏的許多經典，有的失去了譯者，有的沒有年代，古來的諸位德者都只是根據所詮釋的義理來判斷其真偽。前後造疏解者有京報國寺惟愨法師、先天寺悟實禪師、薦福寺堅志法師，以及北京詮法師，總共有四位，都各有其長處。惟愨的經文簡潔易懂，悟實闡述理性顯明有宗，詮多專注于其他詞語，堅志可以利益大眾。然而，圓頓經的宗旨還沒有被開析，性相諸論仍然有所欠缺，所以現在所
【English Translation】 English version: 'Shen Fa Shen' (Dharmakaya, the Dharma body of the Buddha) four sudden (Ming Jing Xian Wu, like a bright mirror reflecting objects; Ri Yue Zhao Se, like the sun and moon illuminating all things; Cang Shi Zhi Jing, the Alaya consciousness knowing the realm; Fo Guang Ran Yao, the Buddha's light shining brightly), then cultivation is gradual realization of principle, while 'sudden' is the saying possessed by the Yuanjue Sutra. The chapter of Manjusri is sudden understanding and enlightenment, the Samantabhadra contemplation is sudden realization of enlightenment, the beginning (Chapter of Majesty) and end (Chapter of Discernment of Sounds) of the Three Contemplations are gradual realization of enlightenment. Moreover, the Samantabhadra contemplation is common to understanding and realization, and each of the Three Contemplations first marks the enlightenment of pure and perfect enlightenment, then explains the appearance of practice, and finally reveals success. The initial middle pair is sudden enlightenment and gradual cultivation, the middle and later pair is gradual cultivation and sudden enlightenment (also, the Samantabhadra contemplation shows gradual cultivation and sudden enlightenment), the three periods of the dojo are gradual cultivation and gradual enlightenment, and the latter part of Samantabhadra is sudden enlightenment and sudden cultivation (also, the chapter of Pure Wisdom has sudden realization of forgetting the mind). There are other texts that cannot be described in detail one by one. These sudden and gradual are all because of different intentions. The previous judgment of teaching is only for convenience. If you can understand the meaning, you can achieve samadhi and wisdom. If you lose the purpose, it will become delusion and fall into non-remembrance. I hope that all scholars will carefully examine and cultivate it.
Narrative about the translators: The Kaiyuan Shijiao Catalogue records that Shramana Buddhatara, Tang language Juejiu (Enlightenment and Salvation), was a native of Kashmir in northern India. He translated scriptures at the Baima Temple in Dongdu, but did not record the year and month. The Xu Gujin Yijing Tuji is also the same as this text. The commentary by Dharma Master Daoquan of Canghai Temple in Beidu also says that Tripitaka Master Buddhatara of Kashmir came to Shendu with the Sanskrit text in the second year of Changshou, Gui Si year, and translated it at the Baima Temple, completing it on April 8th. The virtues of his translation, writing, and proofreading are all recorded in other records. I don't know what literature this statement is based on. I have always believed that this person is knowledgeable and virtuous, and should not be so hasty. Perhaps the country names are not different, but the Sanskrit sounds are different, and further research is needed. Xu Dangzai Ji. However, many of the scriptures that have entered the Tripitaka have lost their translators or have no dates. The ancient virtues have only judged their authenticity based on the meaning of the interpretation. The former and latter commentators include Dharma Master Wei Que of Jingbao Guosi, Chan Master Wu Shi of Xiantian Temple, Dharma Master Jian Zhi of Jianfu Temple, and Dharma Master Quan of Beijing, a total of four, each with their own strengths. Wei Que's scriptures are concise and easy to understand, Wu Shi's exposition of rationality is clear and has a purpose, Quan mostly focuses on other words, and Jian Zhi can benefit the public. However, the purpose of the Yuandun Sutra has not yet been analyzed, and the theories of nature and appearance are still lacking, so what is now
為俱不依也其所依者已伸于序末。
十隨文解釋于中二初解題目后釋本文題中文三一總辨名二配法義三具解釋初中三一敘立名二顯得名三明取捨初者。
大方廣圓覺修多羅了義經。
然諸經教或佛說時便自立名如法華金剛之類或佛滅后結集者立如阿彌陀入楞伽之類今此經目是佛自立五種名也流通分中文云此經名大方廣圓覺陀羅尼亦名修多羅了義亦名秘密王三昧亦名如來決定境界亦名如來藏自性差別二者諸經得名有其多種或以人為目或以法為名人有請說等殊法有法喻等別或體或用或果或因或能詮所詮或真妄境智乍單乍復其類不同今經五名已含多種大者是體方廣是用圓覺是果秘密王三昧是因又王是喻三昧是法修多羅了義是嘆能詮余皆所詮如來是能證人即當其智決定境界是境兼余皆法如來藏是在纏之名即真妄和合斯則人法總彰法喻皆舉具體具用有果有因詮旨雙題真妄俱顯方諸經目莫備於斯了義之名照然義現其每字別釋得名如下所辨三明取捨者文中雖五首題唯二良以宗本體用是法義之宏綱詮旨功能是言象之皎鏡事周理盡須建五名簡要標題且存兩號。
二配法義者凡欲解了義經論先須明識法義依法解義義即分明以義照法法即顯著故論中欲顯大乘深隱性相道理先開此二論云摩訶衍者略有二種一者法二者義
法指一心義開三大正同此也心是如來藏心即圓覺在纏之名義謂體相用即如次是大方廣論文為欲發起眾生大乘信根故就凡夫位中目此圓覺為眾生心也今經題目十一字中圓覺兩字正是其法大方廣三字是圓覺體用之義經之一字正是能詮教法修多羅了義五字嘆教法勝能之義故正宗之初佛自標本唯立圓覺中間處處牒前起后標結指陳一一隻言圓覺不言大方廣也或唯覺之一字是法餘四皆義故文中或但云覺或凈覺大覺妙覺覺性覺心覺相等能詮法義配此可知是則上五字總屬所詮下六字總屬能詮矣。
三具解釋者于中分二初釋所詮后釋能詮且初所詮五字略為二釋一以三字對兩字二以四字對一字前對中三字者如次是圓覺體性德相業用(三大)然各二義大者當體得名常遍為義當體者不同法相宗揀小之大大外有小可揀猶是分限豈為至大今以圓覺體無邊涯絕諸份量強名大也(愨云大者敘心靈之絕量)常遍者常則豎通三世遍則橫該十方豎者過去無始未來無終無有一法先之唯此先於諸法故名大也涅槃經云所言大者名之為常橫者十方窮之無有涯畔涅槃又云所言大者其性廣博猶如虛空方者就法得名(方是法也)軌持為義軌生物解在持自性持自性者一切眾生皆有本覺雖流浪六道受種種身而此覺性不曾失滅生解者眾生悟入知見雖因善友開示然其智解從覺性
【現代漢語翻譯】 現代漢語譯本： 法指的是一心之義，開顯三大，正同於此。心即是如來藏（Tathagatagarbha，如來法身所依止的藏識），心即是圓覺（Perfect Enlightenment），這是在纏時的名稱。義指的是體、相、用，依次對應大、方、廣。《大方廣》論文是爲了發起眾生的大乘信根，所以在凡夫位中，將此圓覺稱為眾生心。今經題目十一字中，圓覺兩字正是其法，大方廣三字是圓覺體用之義，經之一字正是能詮教法修多羅（Sutra，佛經）了義五字，讚歎教法殊勝功能之義。所以正宗之初，佛自標本，唯獨立圓覺，中間處處承前啓後，標明總結，指陳一一，只說圓覺，不說大方廣。或者唯獨覺之一字是法，其餘四字皆是義。所以文中或者只說覺，或者凈覺、大覺、妙覺、覺性、覺心、覺相等，能詮法義配此可知。那麼，上面五字總屬於所詮，下面六字總屬於能詮了。 三重解釋中分為兩部分，首先解釋所詮，然後解釋能詮。先說所詮五字，略分為兩種解釋：一是以三字對兩字，二是以四字對一字。前面以三字相對，依次是圓覺的體性、德相、業用（三大）。然而各有二義，大者當體得名，常遍為義。當體者不同於法相宗揀小之大，大外有小可揀，仍然是分限，怎能說是至大？現在以圓覺體無邊無涯，斷絕一切份量，強名為大。（愨云：大者敘述心靈的絕量）常遍者，常則豎通三世，遍則橫該十方。豎者，過去無始，未來無終，沒有一法先於它，唯獨它先於諸法，所以名為大。《涅槃經》云：『所言大者，名之為常。』橫者，十方窮盡也沒有邊際。《涅槃經》又云：『所言大者，其性廣博，猶如虛空。』方者，就法得名（方是法），軌持為義，軌生物解，在持自性。持自性者，一切眾生皆有本覺，雖然流浪六道，受種種身，而此覺性不曾失滅。生解者，眾生悟入知見，雖然因為善友開示，然而其智解從覺性
【English Translation】 English version: 'Dharma' refers to the meaning of 'one mind', revealing the 'three great aspects', which are precisely the same. 'Mind' is the Tathagatagarbha (the Womb of the Thus-Come One, the store consciousness upon which the Dharma body of the Thus-Come One relies), and 'mind' is Perfect Enlightenment (Yuanjue), which is its name when entangled. 'Meaning' refers to substance, form, and function, corresponding in order to 'Great', 'Vast', and 'Broad'. The 'Great Vast Broad' treatise is intended to arouse the great vehicle faith root in sentient beings, so in the position of ordinary beings, this Perfect Enlightenment is called the 'mind of sentient beings'. In the eleven characters of the sutra's title, the two characters 'Perfect Enlightenment' are precisely the Dharma, the three characters 'Great Vast Broad' are the meaning of the substance and function of Perfect Enlightenment, the one character 'Sutra' is precisely the teaching Dharma that can be explained, and the five characters 'of Complete Meaning' praise the excellent function of the teaching Dharma. Therefore, at the beginning of the main section, the Buddha himself marks the origin, establishing only Perfect Enlightenment. In the middle, everywhere it carries on from the previous and initiates the following, marking and concluding, pointing out each one. It only speaks of Perfect Enlightenment, not of Great Vast Broad. Or perhaps only the one character 'Enlightenment' is the Dharma, and the remaining four characters are all meaning. Therefore, in the text, it may only say 'Enlightenment', or 'Pure Enlightenment', 'Great Enlightenment', 'Wonderful Enlightenment', 'Enlightenment Nature', 'Enlightenment Mind', 'Enlightenment Aspect', etc. The Dharma meaning that can be explained can be matched to this and understood. Then, the above five characters all belong to what is explained, and the below six characters all belong to what can be explained. The threefold explanation is divided into two parts: first explaining what is explained, then explaining what can explain. First, the five characters of what is explained are briefly divided into two explanations: one is to match three characters against two characters, and the other is to match four characters against one character. In the previous matching with three characters, they are in order the substance, nature, virtuous aspect, and function of Perfect Enlightenment (the three great aspects). However, each has two meanings. 'Great' obtains its name from the substance itself, with the meaning of 'constant and pervasive'. 'Substance itself' is different from the 'great' that the Dharmalakshana school selects from the small, where there is a small outside the great that can be selected, which is still a limit. How can it be said to be the greatest? Now, the substance of Perfect Enlightenment is boundless and limitless, cutting off all measures, and is forcibly named 'Great'. (Que says: 'Great' describes the immeasurable nature of the mind.) 'Constant and pervasive' means that 'constant' vertically penetrates the three worlds, and 'pervasive' horizontally encompasses the ten directions. 'Vertical' means that the past has no beginning and the future has no end. There is no Dharma that precedes it; only it precedes all Dharmas, so it is named 'Great'. The Nirvana Sutra says: 'What is called 'Great' is named 'Constant'.' 'Horizontal' means that even if the ten directions are exhausted, there is no boundary. The Nirvana Sutra also says: 'What is called 'Great' is broad in nature, like empty space.' 'Vast' obtains its name from the Dharma (Vast is Dharma), with the meaning of 'rule and uphold', ruling the understanding of beings, and upholding its own nature. 'Upholding its own nature' means that all sentient beings have original enlightenment, and although they wander through the six realms and receive various bodies, this enlightenment nature has never been lost. 'Generating understanding' means that sentient beings awaken to knowledge and insight, and although it is due to the guidance of good friends, their wisdom and understanding come from the enlightenment nature.
生如水土之潤生谷等芽芽從種生不從水土故文云圓覺流出菩提涅槃及波羅蜜教授菩薩廣者從用得名廣多廣博為義廣多者此圓覺性本有過塵沙之妙用潛興密應無有休息無有窮盡廣博者此無盡之用一一同于覺性無有邊際無有分限故文云覺性遍滿圓無際故當知六根遍滿法界如是乃至八萬四千陀羅尼門遍滿法界問華嚴經題亦云大方廣與此同異答配屬三大則同釋義隨宗則異華嚴疏釋大云一切相用皆同真性而常遍故持則雙持性相具十玄門軌則一切諸法一一皆能生解如觀一切見百門義等廣則能包能遍相即相入重重無盡一一對此同異可知圓覺者直指法體若不克體標指則不知向來說何法大說何法廣圓者滿足周備此外更無一法覺者虛明靈照無諸分別念想故論云所言覺義者謂心體離念離念相者等虛空界等此是釋如來藏心生滅門中本覺之文故知此覺非離凡局聖非離境局心心境凡聖本空唯是靈覺故言圓也故下文說涅槃昨夢世界空華眾生本成佛道又云一切覺故又云幻滅覺圓滿然此圓覺于諸經中隨宗名別涅槃經但約凡夫身中本有此性悟之決定成佛故名佛性法華約稱讚唯此一法運載眾生至於寶所餘乘不能余法皆劣故名一乘妙法凈名但約住此性者神變難量非口可議非心可思故名不可思議解脫金剛但約此性顯發能破煩惱故名般若余類可知皆是圓覺門中差別之
【現代漢語翻譯】 現代漢語譯本： 生命就像水和土壤滋養穀物等植物的幼芽，幼芽從種子生長而來，不是從水土生長而來。所以經文說，圓覺流出菩提（覺悟）、涅槃（寂滅）以及波羅蜜（到彼岸）的教導，菩薩的『廣』是從作用上得名，意義是廣大、眾多、廣博。『廣多』是指這圓覺的自性，本來就有如過往塵沙般眾多的妙用，潛在地興起，秘密地應驗，沒有休息，沒有窮盡。『廣博』是指這無盡的作用，每一個都等同於覺性，沒有邊際，沒有界限。所以經文說，覺性遍滿，圓融而沒有邊際。因此應當知道，六根遍滿法界，像這樣乃至八萬四千陀羅尼門遍滿法界。問：華嚴經的題目也說『大方廣』，與這裡說的相同還是不同？答：如果從配屬三大（體大、相大、用大）來說，則是相同的；如果從解釋意義隨順宗派來說，則是不同的。華嚴疏解釋『大』說，一切相用都等同於真性而常遍。『持』則是雙持性相，具備十玄門的法則，一切諸法，每一個都能生起理解，如觀一切見百門義等。『廣』則是能包容，能周遍，相即相入，重重無盡。一一對此，相同和不同之處是可以知道的。圓覺，是直接指明法體。如果不明確法體而只是標明指稱，則不知道先前所說的是什麼法，『大』說的是什麼，『廣』說的是什麼。『圓』是滿足周備，此外更沒有一法。『覺』是虛明靈照，沒有諸多的分別念想。所以論典說，所說的『覺』的意義，是指心體遠離念頭，遠離念頭的相狀，等同於虛空界。這等同於解釋如來藏心生滅門中的本覺的經文。因此知道，這個覺不是離開凡夫而侷限於聖人，不是離開境界而侷限於心，心境、凡聖本來就是空，唯有靈覺，所以說是『圓』。所以下文說，涅槃就像昨天的夢，世界就像空中的花，眾生本來就成就佛道。又說，一切覺悟的緣故。又說，幻滅而覺悟圓滿。然而這圓覺在諸經中，隨著宗派不同而名稱不同。《涅槃經》只是就凡夫身中本有此性，覺悟了就決定成佛，所以名為佛性。《法華經》是稱讚唯有此一法，運載眾生到達寶所，其餘的乘不能，其餘的法都低劣，所以名為一乘妙法。《維摩詰經》只是就安住於此自性的人，神變難以衡量，不能用口議論，不能用心思量，所以名為不可思議解脫。《金剛經》只是就此自性顯發，能夠破除煩惱，所以名為般若。其餘的可以類推得知，都是圓覺門中的差別。
【English Translation】 English version: Life is like water and soil nourishing the sprouts of grains and other plants. Sprouts grow from seeds, not from water and soil. Therefore, the text says that Perfect Enlightenment (Yuanjue) flows out of Bodhi (Enlightenment), Nirvana (Extinction), and the Paramitas (to the other shore) teachings. The 'Vastness' (Guang) of Bodhisattvas is named from its function, meaning vast, numerous, and extensive. 'Numerous' (Guangduo) refers to the nature of this Perfect Enlightenment, which originally has as many wonderful functions as past dust and sand, arising potentially and responding secretly, without rest and without end. 'Extensive' (Guangbo) refers to these endless functions, each of which is equal to the nature of Enlightenment, without boundaries and without limits. Therefore, the text says that the nature of Enlightenment pervades and is perfectly boundless. Thus, it should be known that the six senses pervade the Dharma Realm, and so on, even the eighty-four thousand Dharani gates pervade the Dharma Realm. Question: The title of the Avatamsaka Sutra (Huayan Jing) also says 'Great, Expansive, Vast' (Da Fang Guang), is it the same or different from what is said here? Answer: If it is attributed to the three great aspects (Essence, Attributes, Function), then it is the same; if it is interpreted according to the sect, then it is different. The commentary on the Avatamsaka Sutra explains 'Great' as all aspects and functions being the same as the true nature and constantly pervasive. 'Holding' (Chi) is holding both Essence and Attributes, possessing the rules of the Ten Profound Gates, and each of all Dharmas can generate understanding, such as observing everything and seeing the meaning of the hundred gates. 'Vast' (Guang) is being able to encompass and pervade, interpenetrating and inter-containing, endlessly. Comparing them one by one, the similarities and differences can be known. Perfect Enlightenment (Yuanjue) directly points to the Dharma body. If the Dharma body is not clearly defined and only the designation is indicated, then it is not known what Dharma was previously spoken of, what 'Great' (Da) refers to, and what 'Vast' (Guang) refers to. 'Perfect' (Yuan) is complete and all-encompassing, and there is no other Dharma beyond it. 'Enlightenment' (Jue) is empty, bright, and spiritually illuminating, without various discriminating thoughts. Therefore, the treatise says that the meaning of 'Enlightenment' refers to the mind-essence being apart from thoughts, and the appearance of being apart from thoughts is equal to the realm of empty space. This is equivalent to explaining the text on Original Enlightenment (Benjue) in the Tathagatagarbha (Rulaizang) mind's birth and death gate. Therefore, it is known that this Enlightenment is not separated from ordinary beings and limited to sages, nor is it separated from the environment and limited to the mind. Mind and environment, ordinary beings and sages, are originally empty, only spiritual Enlightenment exists, so it is called 'Perfect' (Yuan). Therefore, the following text says that Nirvana is like yesterday's dream, the world is like flowers in the sky, and sentient beings originally attain Buddhahood. It also says, 'Because of all Enlightenment.' It also says, 'Illusion ceases and Enlightenment is perfected.' However, this Perfect Enlightenment has different names in various sutras depending on the sect. The Nirvana Sutra (Nirvana Jing) only speaks of the inherent nature in the body of ordinary beings, and realizing it will definitely lead to Buddhahood, so it is called Buddha-nature (Foxing). The Lotus Sutra (Fahua Jing) praises only this one Dharma, which carries sentient beings to the treasure land, while other vehicles cannot, and other Dharmas are inferior, so it is called the One Vehicle Wonderful Dharma (Yicheng Miaofa). The Vimalakirti Sutra (Jingming Jing) only speaks of those who abide in this nature, whose spiritual transformations are immeasurable, cannot be discussed with the mouth, and cannot be conceived with the mind, so it is called Inconceivable Liberation (Bu Ke Si Yi Jietuo). The Diamond Sutra (Jingang Jing) only speaks of this nature manifesting and being able to break through afflictions, so it is called Prajna (Bore). The rest can be inferred, all of which are differences within the gate of Perfect Enlightenment.
義良由未決定的顯無明本無眾生本佛故雖神用繁廣勝德無邊不得標題直名圓覺禪門離念無念亦是此中拂跡遮過之意然以心傳心密意指授非今簡牘所論且約形言對此辨矣后四字對一字釋者唯覺之一字指法餘四儘是釋義意言此覺有廣大義有方圓義以廣對大以方對圓謂體大而用廣理方而義圓方是正直不遍(揀小)不邪(揀外)圓是滿足無虧無缺(揀諸菩薩)亦可大方是體(大方無隅)廣圓是用(愨云廣越塵沙圓無間缺)謂體大而方正不偏用廣而圓滿無缺故復以方連大以圓連廣又四字中上三字是別圓字是總意明此覺具足三大之德故名圓也是則總別之德具彰法義之門雙指故名大方廣圓覺后能詮六字者于中先配后釋配者修多羅三字總指諸經了義兩字嘆此一卷此一卷是諸經決了之義也故下文云是十二部經清凈眼目經之一字正是此圓覺能詮之體后釋者修多羅之義已如前釋了義者抉擇究竟顯了之說非覆相密意含隱之談然諸經中何者了義何者不了義清涼答順宗皇帝所問諸經了義云佛一代教若約本為一事則八萬度門莫非了義若圓器受法無法不圓得之由人亦皆了義此二不足揀別今約開方便門示真實相則有了不了故凈名涅槃寶積等經皆云依了義經不依不了義經不了義經者謂小乘教了義經者謂大乘教大乘教復有了不了謂有大乘雖六度悲智兼修而定說
三乘不一亦非了義若有會歸一極以玄爐陶于群像智海總乎萬流無二無三無不成佛中道理觀不共二乘方爲了義又大寶積經云舍利弗問佛何等經中名爲了義何等經中名不了義佛告舍利弗若諸經中宣說世俗名不了義(小乘一藏唯說俗諦雖云四真諦望于真如還成世俗法相一宗經論亦多說世俗少說勝義)宣說勝義名爲了義(的指勝義方是唯真不俗即圓覺也下文云圓覺出一切清凈真如涅槃故所流出者亦是安立真如對此還成世俗)若諸經中宣說作業煩惱名不了義(業煩惱等相教廣明說真性處百分無一從多而說屬不了義)宣說煩惱業盡名爲了義(下文云永斷無明又云此無明者非實有體又云知是空華即無輪轉亦無身心受彼生死)若諸經中宣說厭離生死趣求涅槃名不了義宣說生死涅槃二無別名爲了義(涅槃及種種幻化既出於覺心即二法同源正是無二也又云生死涅槃如夢及不厭愛等)若諸經中宣說種種文句差別名不了義(法相宗漏定漏為無為一切定別)宣說甚深難見難覺(差別即無差別)名爲了義(下云有思惟心測度圓覺如取螢火燒須彌山終不能著)釋曰據上說了義行相皆與圓覺相當佛自料揀固應無惑雖諸經中亦有了義之說然非句句始終故各隨別義標題唯此圓覺首末顯了直破差別之相五性斷證總屬輪迴全成了義宗旨故特標了義如法華一部獨受
【現代漢語翻譯】 現代漢語譯本 三乘（聲聞乘、緣覺乘、菩薩乘）的教義不統一，也不是究竟的教義。如果能領會到最終歸於一，就像用玄妙的爐子來陶冶各種形象，智慧的海洋總括所有的河流，沒有二，沒有三，沒有不能成佛的道理，這種見解不與二乘（聲聞乘和緣覺乘）相同，才算是究竟的教義。還有《大寶積經》中說，舍利弗問佛：『什麼經中稱爲了義？什麼經中稱為不了義？』佛告訴舍利弗：『如果各種經典中宣說世俗諦，就稱為不了義（小乘的一藏經典只說世俗諦，雖然也說四真諦，但相對於真如來說，還是世俗的法相。法相宗的經論也多說世俗，少說勝義諦）。宣說勝義諦，就稱爲了義（直接指勝義諦才是真，不是世俗，也就是圓覺。下文說圓覺出自一切清凈真如涅槃，所以流出的也是安立真如，相對於此，還是世俗）。如果各種經典中宣說作業和煩惱，就稱為不了義（對於業和煩惱等相，教義廣泛而明白地說，但說到真性之處，百分之一都沒有，從多方面來說，屬於不了義）。宣說煩惱和業都斷盡，就稱爲了義（下文說永遠斷除無明，又說這無明不是真實存在的本體，又說知道是空花，就沒有輪轉，也沒有身心承受生死）。如果各種經典中宣說厭離生死，追求涅槃，就稱為不了義。宣說生死和涅槃沒有差別，就稱爲了義（涅槃和種種幻化既然出自覺心，就是二法同源，正是沒有二。又說生死涅槃如夢，以及不厭惡和喜愛等）。如果各種經典中宣說種種文句差別，就稱為不了義（法相宗區分有漏和無漏，一切定都有差別）。宣說甚深、難以見到、難以覺察（差別就是沒有差別），就稱爲了義（下文說用思惟的心來測度圓覺，就像用螢火蟲的光去燒須彌山，終究不能達到）。』 解釋說，根據上面所說的了義的行相，都與圓覺相當。佛自己鑑別選擇，本來就不應該有疑惑。雖然各種經典中也有了義的說法，但不是句句始終都如此，所以各自隨著不同的意義來標明題目。只有這《圓覺經》從頭到尾都顯明地直接破除差別的相，五性（聲聞、緣覺、菩薩、不定性、無性）的斷證都屬於輪迴，完全成了了義的宗旨，所以特別標明了義，就像《法華經》一部經單獨接受一樣。
【English Translation】 English version The doctrines of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not uniform, nor are they definitive. If one can comprehend that ultimately all converges to one, like using a mystical furnace to mold various images, and the ocean of wisdom encompasses all streams, without duality or multiplicity, and without any principle that cannot lead to Buddhahood, this view, which is not shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), is considered the definitive teaching. Furthermore, in the Mahāratnakūṭa Sūtra, Śāriputra (舍利弗) asked the Buddha: 'In which sutras is the teaching called definitive, and in which is it called non-definitive?' The Buddha told Śāriputra: 'If the sutras expound on conventional truth (saṃvṛti-satya), they are called non-definitive (the Śrāvakayāna canon only speaks of conventional truth; although it also speaks of the Four Noble Truths, relative to Suchness (tathatā), they are still conventional dharmas. The treatises of the Dharmalakṣaṇa school also mostly speak of conventional truth and rarely of ultimate truth (paramārtha-satya)). If they expound on ultimate truth, they are called definitive (directly pointing to ultimate truth as the only truth, not conventional, which is the Perfect Enlightenment. The following text says that Perfect Enlightenment comes from all pure Suchness Nirvana, so what flows out is also the establishment of Suchness, which relative to this, is still conventional). If the sutras expound on actions (karma) and afflictions (kleśa), they are called non-definitive (regarding the characteristics of actions and afflictions, the teachings explain them extensively and clearly, but when it comes to the true nature, there is not even one percent; speaking from many aspects, it belongs to the non-definitive). If they expound on the exhaustion of afflictions and actions, they are called definitive (the following text says to permanently cut off ignorance (avidyā), and also says that this ignorance is not a real entity, and also says that knowing it is like empty flowers, there is no transmigration, and no body and mind to receive birth and death). If the sutras expound on厭離(yearning to leave) birth and death and seeking Nirvana, they are called non-definitive. If they expound that there is no difference between birth and death and Nirvana, they are called definitive (since Nirvana and all kinds of illusions come from the mind of enlightenment, the two dharmas have the same source, which is precisely non-duality. It also says that birth and death and Nirvana are like dreams, and also not厭離(yearning to leave) and love, etc.). If the sutras expound on various differences in wording and phrases, they are called non-definitive (the Dharmalakṣaṇa school distinguishes between conditioned and unconditioned, and all samādhis have differences). If they expound on the profound, difficult to see, and difficult to perceive (difference is non-difference), they are called definitive (the following text says that using the mind of thought to measure Perfect Enlightenment is like using the light of a firefly to burn Mount Sumeru, and ultimately cannot reach it).' The explanation says that according to the characteristics of the definitive teaching mentioned above, they all correspond to Perfect Enlightenment. The Buddha himself distinguishes and chooses, and there should be no doubt. Although there are also definitive teachings in various sutras, it is not the case that every sentence from beginning to end is like this, so each marks the title according to different meanings. Only this Sutra of Perfect Enlightenment clearly and directly breaks the appearance of difference from beginning to end, and the severance and realization of the five natures (Śrāvaka, Pratyekabuddha, Bodhisattva, Undetermined, and Without Nature) all belong to saṃsāra, completely becoming the definitive teaching's purpose, so it is specially marked as definitive, just like the Lotus Sutra is uniquely received.
妙名經者契經亦如上釋逐便從簡又略契字問修多羅與經但唐梵文異今雙置題目豈非繁重答上則總指諸部此則唯目當經對總嘆別故非重也亦如大方等修多羅王經豈不亦修多羅王四字是總指諸部以嘆其經耶又如法華嘆云諸經之王若存梵語兼稱歎之文標題目者應云妙法蓮華諸修多羅王經即與此無異彼不兼之此乃兼者各是譯人之意耳上來總釋首題中二名竟余秘密王等三號住流通分中至文當解。
二釋本文者一卷總分三分第一序分第二正宗分第三流通分以三分之興彌天高判冥符西域今古同遵所以三者夫聖人設教必有其漸將示微言先敘由致故初有序分由致既彰當根受法故次演正宗正宗既陳務于展轉利濟非但益於當會復令末世流傳永曜法燈明明無盡故結以流通今初序分中諸經多有二序一證信序如是之法我從佛聞標記說時說處分明大眾同聞非謬以為證據令物信受經無豐約非信不階由是經初必須證信故智論云說時方人令生信故二發起序發明生起正宗之法如凈名寶蓋法華毫光之類然證信亦云通序諸經皆同故亦云經後序佛說法時未有故發起亦云別序諸經各別故亦云經前序佛光自發起方說正宗故今此經文即前序中便是發起謂佛入大光明藏與一切佛同住眾生清凈覺地現諸凈土菩薩主伴皆入三昧同一佛境以表因果無異凡聖同源顯發此經旨趣如
【現代漢語翻譯】 現代漢語譯本 關於《妙名經》（妙名經者）的「契經」（契經亦如上釋）也像上面解釋的那樣，爲了方便而簡化了。有人問，「修多羅」（修多羅與經）和「經」只是唐朝和印度的說法不同，現在兩個都放在題目里，豈不是繁瑣重複？（但唐梵文異今雙置題目豈非繁重）回答說，上面那個是總的指代所有經典，而這個只是指特定的這部經，一個是總的讚歎，一個是特別的指明，所以不是重複。（答上則總指諸部此則唯目當經對總嘆別故非重也）就像《大方等修多羅王經》（大方等修多羅王經）難道不是也用了「修多羅王」四個字來總的指代所有經典，以此來讚歎這部經嗎？（豈不亦修多羅王四字是總指諸部以嘆其經耶）又比如《法華經》讚歎說「諸經之王」（又如法華嘆云諸經之王）。如果保留梵語，並且加上讚歎的文字，那麼題目就應該寫成《妙法蓮華諸修多羅王經》（若存梵語兼稱歎之文標題目者應云妙法蓮華諸修多羅王經），這樣就和這個（《妙名經》）沒有什麼不同了。那個（《法華經》）沒有兼顧，這個（《妙名經》）兼顧了，這都是翻譯者的意思。（即與此無異彼不兼之此乃兼者各是譯人之意耳）上面是總的解釋了題目中的兩個名稱，剩下的「秘密王」等三個稱號，在流通分中會解釋到。（上來總釋首題中二名竟余秘密王等三號住流通分中至文當解。）
第二部分是解釋經文的內容，一卷經文總共分為三分：第一是序分，第二是正宗分，第三是流通分。（二釋本文者一卷總分三分第一序分第二正宗分第三流通分）用這三分的興起，像彌天一樣高遠的判斷，暗合西域的傳統，古今都遵循。（以三分之興彌天高判冥符西域今古同遵）所以分為三部分，聖人設立教義，一定有其漸進的過程，將要顯示微妙的語言，先敘述事情的由來，所以首先是序分。（所以三者夫聖人設教必有其漸將示微言先敘由致故初有序分）事情的由來已經彰顯，應當根據根器接受佛法，所以接下來演說正宗。（由致既彰當根受法故次演正宗）正宗已經陳述，務必輾轉相傳，利益救濟，不僅僅利益當場的聽眾，還要讓末世流傳，永遠照耀法燈，光明無盡，所以最後總結以流通。（正宗既陳務于展轉利濟非但益於當會復令末世流傳永曜法燈明明無盡故結以流通）現在首先是序分，很多經典都有兩種序，一種是證信序，比如「如是之法，我從佛聞」（如是之法我從佛聞），標記了說法的時間、地點，分明大眾共同聽聞，沒有謬誤，以此作為證據，讓人們相信接受，經典無論內容多少，沒有相信就無法入門，因此經典一開始必須要有證信序。（今初序分中諸經多有二序一證信序如是之法我從佛聞標記說時說處分明大眾同聞非謬以為證據令物信受經無豐約非信不階由是經初必須證信）所以《智論》說，說明時間、地點、人物，是爲了讓人們產生信心。（故智論云說時方人令生信故）第二種是發起序，發明生起正宗之法，比如《凈名經》（凈名）的寶蓋，《法華經》（法華）的毫光之類。（二發起序發明生起正宗之法如凈名寶蓋法華毫光之類）然而證信序也可以說是通序，因為所有經典都有，所以也可以說是經後序，因為佛說法的時候還沒有（經典）。（然證信亦云通序諸經皆同故亦云經後序佛說法時未有故）發起序也可以說是別序，因為每部經典各不相同，所以也可以說是經前序，因為佛光自己發起，才開始說正宗。（發起亦云別序諸經各別故亦云經前序佛光自發起方說正宗故）現在這部經文，就是前序中的發起序，也就是佛進入大光明藏，與一切佛共同住在眾生清凈覺地，顯現各種凈土，菩薩作為主要陪伴，都進入三昧，處於同一個佛的境界，以此來表明因果沒有差異，凡人和聖人同源，顯發這部經的宗旨和趣味。（今此經文即前序中便是發起謂佛入大光明藏與一切佛同住眾生清凈覺地現諸凈土菩薩主伴皆入三昧同一佛境以表因果無異凡聖同源顯發此經旨趣如）
【English Translation】 English version The 'Qijing' (契經) of the 'Wonderful Name Sutra' (妙名經者) is also explained as above, simplified for convenience. Someone asks, 'Sutra' (修多羅與經) and 'Jing' (經) are just different terms in Tang Dynasty and India, now putting both in the title, isn't it redundant? (但唐梵文異今雙置題目豈非繁重) The answer is, the former refers to all the scriptures in general, while this one only refers to this specific sutra, one is a general praise, and the other is a specific indication, so it is not redundant. (答上則總指諸部此則唯目當經對總嘆別故非重也) Just like the 'Great Vaipulya Sutra King Sutra' (大方等修多羅王經), doesn't it also use the four words 'Sutra King' to generally refer to all the scriptures, to praise this sutra? (豈不亦修多羅王四字是總指諸部以嘆其經耶) For example, the 'Lotus Sutra' praises 'King of all Sutras' (又如法華嘆云諸經之王). If the Sanskrit is retained, and the praising words are added, then the title should be written as 'Wonderful Dharma Lotus Sutra King of all Sutras' (若存梵語兼稱歎之文標題目者應云妙法蓮華諸修多羅王經), which is no different from this (the 'Wonderful Name Sutra'). That (the 'Lotus Sutra') does not include both, this (the 'Wonderful Name Sutra') includes both, these are all the intentions of the translators. (即與此無異彼不兼之此乃兼者各是譯人之意耳) The above is a general explanation of the two names in the title, the remaining three titles such as 'Secret King' will be explained in the circulation section. (上來總釋首題中二名竟余秘密王等三號住流通分中至文當解.)
The second part is to explain the content of the sutra, a volume of sutra is divided into three parts: the first is the introduction section, the second is the main teaching section, and the third is the circulation section. (二釋本文者一卷總分三分第一序分第二正宗分第三流通分) Using the rise of these three parts, the judgment is as high as Mount Sumeru, secretly in line with the tradition of the Western Regions, which has been followed from ancient times to the present. (以三分之興彌天高判冥符西域今古同遵) Therefore, it is divided into three parts. The sage establishes doctrines, there must be a gradual process. To show subtle words, first narrate the origin of things, so the first is the introduction section. (所以三者夫聖人設教必有其漸將示微言先敘由致故初有序分) The origin of things has been revealed, and the Dharma should be received according to the aptitude, so next is the exposition of the main teaching. (由致既彰當根受法故次演正宗) The main teaching has been stated, it is necessary to pass it on and benefit and relieve, not only benefiting the audience at the scene, but also allowing it to be passed down to the end of the world, forever illuminating the Dharma lamp, with endless light, so the final conclusion is the circulation. (正宗既陳務于展轉利濟非但益於當會復令末世流傳永曜法燈明明無盡故結以流通) Now, the first is the introduction section. Many sutras have two kinds of introductions, one is the testimony introduction, such as 'Thus have I heard' (如是之法我從佛聞), marking the time and place of the teaching, clearly the public heard together, without error, as evidence, to make people believe and accept, no matter how much content the sutra has, without belief, it is impossible to enter, so the sutra must have a testimony introduction at the beginning. (今初序分中諸經多有二序一證信序如是之法我從佛聞標記說時說處分明大眾同聞非謬以為證據令物信受經無豐約非信不階由是經初必須證信) Therefore, the 'Great Treatise on the Perfection of Wisdom' says that explaining the time, place, and people is to make people have faith. (故智論云說時方人令生信故) The second is the initiation introduction, which explains and initiates the Dharma of the main teaching, such as the jeweled canopy of the 'Vimalakirti Sutra' (凈名), and the white hair between the eyebrows emitting light of the 'Lotus Sutra' (法華). (二發起序發明生起正宗之法如凈名寶蓋法華毫光之類) However, the testimony introduction can also be said to be a general introduction, because all sutras have it, so it can also be said to be the post-sutra introduction, because there was no (sutra) when the Buddha taught the Dharma. (然證信亦云通序諸經皆同故亦云經後序佛說法時未有故) The initiation introduction can also be said to be a separate introduction, because each sutra is different, so it can also be said to be the pre-sutra introduction, because the Buddha's light initiates itself, and then the main teaching begins. (發起亦云別序諸經各別故亦云經前序佛光自發起方說正宗故) Now this sutra text is the initiation introduction in the former introduction, that is, the Buddha enters the Great Light Treasury, and lives with all the Buddhas in the pure awakened ground of sentient beings, manifesting various pure lands, with Bodhisattvas as the main companions, all entering Samadhi, being in the same Buddha realm, to show that there is no difference between cause and effect, ordinary people and sages have the same origin, revealing the purpose and interest of this sutra. (今此經文即前序中便是發起謂佛入大光明藏與一切佛同住眾生清凈覺地現諸凈土菩薩主伴皆入三昧同一佛境以表因果無異凡聖同源顯發此經旨趣如)
是故無別發起序也將解證信總序三門一述建立之由二明建立之意三則正釋經文初者則佛臨滅度阿難請問四事佛一一答我滅度后汝等當依四念處住一以戒為師(二)默擯惡性比丘(三)一切經初云如是我聞一時佛在某處與某眾若干人等(四)四念處者一觀身不凈(有五一種子二住處三自體四自相五究竟)二觀受是苦(受與苦各三一苦受苦苦二樂受壞苦三舍受行苦)三觀心無常四觀法無我餘三文易故不牒釋二明建立之意者意有三焉一斷疑故謂結集時阿難升座欲宣法藏忽然自身相好如佛眾起三疑一疑佛重起說法二疑佗方佛來三疑阿難轉身成佛故說此如是我聞等言三疑頓斷既言我從佛聞即自非佛明矣(真諦三藏引律云爾此通如是我聞)二息諍故智論云若不推從佛聞言自製作則諍論起今廢我從聞聞從佛來故經傳歷代妙軌不輟(此局我聞)三異邪故外道經初皆立阿優為吉(此局如是)三釋文者然證信序具六成就謂信聞時主處眾六緣不具教則不興必須具六故云成就今隨文便均于廣略總分三段一信聞時主二說處依真三同體法眾今初。
如是我聞一時婆伽婆。
解曰此文已具四種成就餘二成就后二各一先且合釋如是我聞者指法之詞也如是之法我從佛聞佛地論云謂結集時諸菩薩眾咸共請言如汝所聞當如是說傳法菩薩便許可彼言
如是當說如我所聞釋曰宣法藏者不云阿難乃言菩薩者以佛地經在凈土說故論釋結集者云是菩薩不指聲聞今圓覺經亦凈土說正同彼論矣華嚴疏引纂靈記云摩訶衍藏是文殊師利與阿難海于鐵圍山間結集故與畢缽羅窟不同集法傳云阿難有三一阿難此云歡喜持聲聞藏二阿難䟦陀此云喜賢持獨覺藏三阿難伽羅此云喜海持菩薩藏但是一人隨德名別大法念經亦說三種但喜賢卻是其初第二復云喜持三則同也上合釋竟此下離釋。
如是者信成就也智論云佛法大海信為能入智為能度信者言是事如是不信者言是事不如是故肇公云信順之辭也信則所言之理順順則師資之道成又聖人說法但為顯如唯如為是故稱如是(劉虬釋也此唯約所詮理)又真不違俗故名如俗順於真為是(真諦三藏釋也約所詮理事)又如者當理之言(言理相順謂之如也)是者無非之稱(生公釋也此同遠公說事如事說理如理能詮之教稱于理事也)又有無不二為如如非有無為是(此約所詮理事無二)若唯就當經釋者凡聖因果不異圓覺名如唯此因果方離過非為是(華嚴疏云無障無礙法界曰如唯此無非為是應隨教門深淺以顯如是不同)。
我聞者聞成就也我即文殊及阿難海五蘊假者云何稱我我有四種一凡夫遍計二外道宗計三諸聖隨世假分賓主(大小乘法相)四法身真我(法性
【現代漢語翻譯】 現代漢語譯本：『如是』，應當這樣說，就像我阿難所聽聞的那樣。解釋說，宣揚法藏的人不說是阿難，而說是菩薩，是因為《佛地經》是在凈土宣說的緣故。論的解釋和結集者說是菩薩，而不是指聲聞。現在《圓覺經》也是在凈土宣說，正和那個論相同。《華嚴疏》引用《纂靈記》說，摩訶衍藏是文殊師利和阿難海在鐵圍山間結集的，所以和畢缽羅窟不同。《集法傳》說，阿難有三種：一是阿難，翻譯為歡喜持，持有聲聞藏；二是阿難䟦陀，翻譯為喜賢，持有獨覺藏；三是阿難伽羅，翻譯為喜海，持有菩薩藏。但這都是一個人，隨著功德而有不同的名字。《大法念經》也說了三種阿難，但喜賢是最初的，第二種又說是喜持，第三種相同。以上是合起來解釋，以下是分開解釋。 『如是』，是信成就。智論說，佛法大海，信是能夠進入的，智慧是能夠度過的。相信的人說這件事是這樣的，不相信的人說這件事不是這樣的。所以肇公說，『信』是順從的言辭。相信，那麼所說的道理就順暢；順暢，那麼師父和弟子的道義就成就。而且聖人說法，只是爲了顯現『如』，只有『如』才是正確的，所以稱為『如是』（劉虬的解釋，這只是就所詮釋的道理而言）。而且真理不違背世俗，所以名為『如』，世俗順應真理，就是『是』（真諦三藏的解釋，就所詮釋的理事而言）。而且『如』是符合道理的言語（說理和相符合，就叫做『如』），『是』是沒有錯誤的稱呼（生公的解釋，這和遠公所說的事如其事說，理如其理相同，能夠詮釋的教義符合理事）。又有有和無不二，叫做『如』，『如』不是有也不是無，叫做『是』（這是就所詮釋的理事無二而言）。如果只是就這部經來解釋，凡夫和聖人、因和果沒有不同，圓覺叫做『如』，只有這個因果才遠離過失和錯誤，叫做『是』（《華嚴疏》說，沒有障礙沒有阻礙的法界叫做『如』，只有這個沒有錯誤，叫做『是』，應該隨著教義的深淺來顯示『如是』的不同）。 『我聞』，是聞成就。『我』就是文殊(Manjusri)以及阿難海(Ananda Sea)，五蘊(Skandha)假合的，為什麼稱作『我』？『我』有四種：一是凡夫的遍計所執；二是外道的宗派計度；三是諸聖人隨順世俗假立賓主（大小乘法相）；四是法身(Dharmakaya)真我（法性）。
【English Translation】 English version: 'Thus I have heard' should be said as I, Ananda(Ananda, meaning 'bliss'), have heard. The explanation is that the one who proclaims the Dharma Treasury does not say it is Ananda(Ananda), but rather a Bodhisattva(Bodhisattva, meaning 'enlightenment being'), because the Sutra of the Buddha Land is expounded in the Pure Land. The commentators and compilers of the treatise say it is a Bodhisattva(Bodhisattva), not referring to a Sravaka(Sravaka, meaning 'hearer'). Now, the Perfect Enlightenment Sutra is also expounded in the Pure Land, which is exactly the same as that treatise. The Commentary on the Avatamsaka Sutra quotes the Zuan Ling Ji, saying that the Mahayana(Mahayana, meaning 'great vehicle') Treasury was compiled by Manjusri(Manjusri) and Ananda Sea(Ananda Sea) between the Iron Ring Mountains, so it is different from the Pippala Cave. The Record of Dharma Collection says that there are three types of Ananda(Ananda): first, Ananda(Ananda), translated as 'Joyful Holder', who holds the Sravaka(Sravaka) Treasury; second, Ananda Bhadra(Ananda Bhadra), translated as 'Joyful Sage', who holds the Pratyekabuddha(Pratyekabuddha, meaning 'solitary buddha') Treasury; third, Ananda Kara(Ananda Kara), translated as 'Joyful Ocean', who holds the Bodhisattva(Bodhisattva) Treasury. But these are all the same person, with different names according to their merits. The Great Dharma Mindfulness Sutra also speaks of three types of Ananda(Ananda), but Joyful Sage is the first, and the second is also said to be Joyful Holder, and the third is the same. The above is a combined explanation, and the following is a separate explanation. 'Thus' is the accomplishment of faith. The Maha-prajnaparamita-sastra says that the ocean of the Buddha-dharma, faith is what enables one to enter, and wisdom is what enables one to cross over. Those who believe say that this matter is thus, and those who do not believe say that this matter is not thus. Therefore, Master Zhao said that 'faith' is a word of obedience. If one believes, then the principle that is spoken is smooth; if it is smooth, then the way of the teacher and disciple is accomplished. Moreover, the sages expound the Dharma only to reveal 'suchness', and only 'suchness' is correct, so it is called 'thus' (Liu Qiu's explanation, this is only in terms of the principle that is being explained). Moreover, truth does not contradict the mundane, so it is called 'thus', and the mundane conforms to truth, which is 'is' (Truth-protecting Tripiṭaka's explanation, in terms of the principles and phenomena that are being explained). Moreover, 'thus' is a word that accords with reason (saying that principle and appearance are in accordance is called 'thus'), and 'is' is a term without error (Seng Zhao's explanation, this is the same as what Master Yuan said, that things are spoken of as they are, and principles are spoken of as they are, and the teachings that can be explained accord with principles and phenomena). There is also non-duality of existence and non-existence, which is called 'thus', and 'thus' is neither existence nor non-existence, which is called 'is' (this is in terms of the non-duality of the principles and phenomena that are being explained). If we only explain it in terms of this sutra, there is no difference between ordinary beings and sages, cause and effect, and Perfect Enlightenment is called 'thus', and only this cause and effect is free from faults and errors, which is called 'is' (The Commentary on the Avatamsaka Sutra says that the Dharma Realm without obstacles is called 'thus', and only this is without error, which is called 'is', and one should follow the depth of the teachings to reveal the difference of 'thus'). 'I have heard' is the accomplishment of hearing. 'I' is Manjusri(Manjusri) and Ananda Sea(Ananda Sea), the aggregation of the five skandhas(Skandha, meaning 'aggregates of existence'), why is it called 'I'? There are four types of 'I': first, the pervasive calculation of ordinary beings; second, the sectarian calculations of external paths; third, the provisional establishment of host and guest by the sages in accordance with the world (characteristics of the Dharma of the Great and Small Vehicles); fourth, the true self of the Dharmakaya(Dharmakaya, meaning 'dharma body') (Dharma-nature).
)今是后二非那慢心而有所說故無過也聞謂耳根發識大小乘宗各有三說或耳或識或俱俱者為正然或具四緣八緣雖因耳處廢別從總故稱我聞若無相宗我既無我聞亦無聞從緣空故不壞假名即不聞聞耳若約法性此經旨趣傳法菩薩以我無我不二之真我根境非一異之妙耳聞真俗無礙之法門也然阿難所不聞之經有云如來重說有云得深三昧自通若推本而言即阿難是大權菩薩何所不了如不思議境界經說況同文殊結集何滯跡而疑焉。
一時者時成就也師資合會說聽究竟總言一時揀異余時也謂如來說經時有無量不能別舉一言略周故但云一時如涅槃云一時佛在恒河岸等又諸方時分延促不定故但言一時若約當宗即說聽之時心境泯理智融凡聖如本始會此諸二法皆一之時然一與時皆無自體但隨世假立婆伽婆者主成就也涅槃云能破煩惱名婆伽婆三德之中即當斷德斷德即顯法身也此宗法報不分凈土說經非應化矣故佛地經云是薄伽梵(六義)最清凈覺極於法界盡虛空窮未來際彼論云次顯諸佛異余大師(異說余經之佛)故說世尊功德又為其餘生凈信故況彌勒般若頌云應化非真佛亦非說法者耶若約諸經多是佛字具云佛陀此云覺者謂覺了真妄性相之者據大云金剛疏引論中心體離念以釋佛字則知有念終不能覺故論又云一切眾生不名為覺以從無始來念念相續未
【現代漢語翻譯】 現代漢語譯本：現在說『今是后二非』，是因為沒有傲慢之心，所以沒有過錯。『聞』指的是耳根產生意識，大小乘宗派對此有三種說法：或者說是耳，或者說是意識，或者說是兩者都有。認為兩者都有的是正確的。然而，即使具備四緣或八緣，也是因為耳根的處所被廢棄，而從總體上來說，所以稱作『我聞』。如果按照無相宗的觀點，既然沒有『我』，那麼『聞』也就無從談起，因為一切都是因緣和合而空的，所以不破壞假名，即不聞也不聞耳。如果從法性的角度來說，這部經的宗旨在於，傳法的菩薩以『我』與『無我』不二的真我，根與境非一非異的微妙耳根，來聽聞真俗無礙的法門。然而，阿難沒有聽聞的經典有記載，如來重新宣說，或者通過獲得甚深三昧而自然通達。如果追溯本源，阿難實際上是大權菩薩，還有什麼不瞭解的呢？正如《不思議境界經》所說，更何況他與文殊菩薩一同結集經典，又有什麼可疑惑的呢？ 『一時』指的是時間成就。師父和弟子聚集在一起，說法和聽法最終完成，總稱為『一時』，用來區別于其他時間。意思是說，如來說經的時候，有無量的時間，不能一一列舉，所以用『一時』來概括。例如，《涅槃經》說：『一時，佛在恒河岸邊』等等。而且，各個地方的時間長短不一，所以只說『一時』。如果按照本宗的觀點，就是說法和聽法的時候，心境泯滅，理智融合，凡夫和聖人如同本始一樣相會，這兩種法都是『一』的時候。然而，『一』和『時』都沒有自體，只是隨著世俗而假立。『婆伽婆』（Bhagavan）指的是主成就。 《涅槃經》說：『能破煩惱名為婆伽婆』，在三德之中，相當於斷德。斷德就是顯現法身。本宗認為法身和報身沒有區別，在凈土說法，而不是應化身。所以，《佛地經》說：『是薄伽梵（Bhagavan，六義）最清凈覺，極於法界，盡虛空，窮未來際。』該論說：『其次是顯示諸佛不同於其他大師（不同於其他經典中的佛），所以說世尊的功德，也是爲了讓其他人產生凈信。』更何況彌勒菩薩的《般若頌》說：『應化非真佛，亦非說法者耶？』如果按照其他經典，大多是『佛』字，完整地說是『佛陀』（Buddha），這裡的意思是『覺者』，指的是覺悟了真妄性相的人。根據《大云金剛疏》引用論中的觀點，以『心體離念』來解釋『佛』字，那麼就知道有念終究不能覺悟。所以，論中又說：『一切眾生不名為覺，因為從無始以來，唸唸相續，未』
【English Translation】 English version: Saying 'Now it is, later it is not' is without arrogance, so there is no fault. 'Heard' refers to the ear root generating consciousness. The Mahayana and Hinayana schools have three views on this: either it is the ear, or it is consciousness, or it is both. The view that it is both is correct. However, even with four or eight conditions, it is because the location of the ear root is abandoned, and it is spoken of in general terms, hence 'I heard'. According to the Consciousness-Only school, since there is no 'I', there is no 'hearing' because everything arises from conditions and is empty. Therefore, without destroying the provisional name, it is neither hearing nor hearing with the ear. From the perspective of Dharma-nature, the purpose of this sutra is that the Bodhisattva who transmits the Dharma uses the true self that is non-dual between 'I' and 'no-I', and the subtle ear root that is neither one nor different between root and object, to hear the Dharma gate that is unobstructed between truth and convention. However, there are records of sutras that Ananda did not hear, such as the Tathagata re-explaining them, or naturally understanding them through attaining deep Samadhi. Tracing back to the origin, Ananda is actually a great powerful Bodhisattva, so what is there that he does not understand? As the Inconceivable State Sutra says, moreover, he compiled the scriptures together with Manjushri Bodhisattva, so what doubts are there? 'At one time' refers to the accomplishment of time. The teacher and disciples gather together, and the teaching and listening are finally completed, generally called 'at one time', to distinguish it from other times. It means that when the Tathagata speaks the sutra, there are immeasurable times, which cannot be listed one by one, so 'at one time' is used to summarize. For example, the Nirvana Sutra says: 'At one time, the Buddha was on the bank of the Ganges River', and so on. Moreover, the length of time varies from place to place, so only 'at one time' is said. According to the view of this school, it is when teaching and listening, the mind and environment disappear, reason and wisdom merge, and ordinary people and saints meet as if at the beginning. These two dharmas are both at 'one' time. However, neither 'one' nor 'time' has its own substance, but is provisionally established according to the world. 'Bhagavan' (Bhagavan, meaning 'Lord of Accomplishment'). The Nirvana Sutra says: 'Being able to break afflictions is called Bhagavan', which corresponds to the virtue of cessation among the three virtues. The virtue of cessation is the manifestation of the Dharmakaya. This school believes that there is no difference between Dharmakaya and Sambhogakaya, and that preaching in the Pure Land is not a Nirmāṇakāya. Therefore, the Buddhabhumi Sutra says: 'This Bhagavan (Bhagavan, six meanings) is the purest enlightenment, reaching the limit of the Dharma realm, exhausting space, and exhausting the future.' The treatise says: 'Secondly, it shows that the Buddhas are different from other masters (different from the Buddhas in other sutras), so it speaks of the merits of the World-Honored One, and also to generate pure faith in others.' Moreover, the Prajna Verse of Maitreya Bodhisattva says: 'The manifested body is not the true Buddha, nor is it the one who preaches the Dharma?' According to other sutras, most of them are the word 'Buddha', fully called 'Buddha' (Buddha), which here means 'awakened one', referring to the one who has awakened to the true and false nature and characteristics. According to the view in the treatise cited by the Great Cloud Vajra Commentary, 'the mind-essence is free from thought' is used to explain the word 'Buddha', then it is known that having thought will ultimately not lead to awakening. Therefore, the treatise also says: 'All sentient beings are not called awakened, because from beginningless time, thoughts continue one after another, not'
曾離念故又云若有眾生能觀無念者則為向佛智故然覺有三義一自覺覺知自心本無生滅(若以常釋此唯揀凡今則從此便異於二乘及權教菩薩)二覺佗覺一切法無不是如三覺滿二覺理圓稱之為滿若約佛地論即具十義(智障諦覺喻各二)若依華嚴即說十佛(成正覺愿業報住持涅槃法界心三昧本性隨樂)若出其體即圓覺也(四成就竟)。
二說處依真者處成就也謂佛入法性源現無邊無礙剎土亦不定分自佗受用故曰依真亦如華嚴云普賢身相如虛空依真而住非國土釋此一門疏文有二初通疑難后正釋文初中或問曰外道言教首建阿優孔老篇章不標處所佛經異此故必以序分為初彰說處則山城有依明說人則主伴無雜六種成就千代楷模邪正區分實由斯矣今云入光明藏三昧正受現諸凈土與諸菩薩同入等者但是真智所造之境非化身形相之依既不言佛在何山城國邑則說經主處文不顯彰幸為釋通覬無所惑答曰夫三身一體四土一性聖言三四者立教有權實對機有隱顯(劣機隱凈現穢勝機隱穢現凈)若揀邪教定釋宗則唯標變化身土(說大小乘法相及大乘破相顯性等經)若除細惑彰妙境則直顯受用自佗(圓覺密嚴之類十有餘本)然此了教委窮識智之體備搜性相之源深究無明之根圓彰無漏之界經宗既詮實境教主須明真佛故受用身居受用土為諸大士說圓覺經
【現代漢語翻譯】 現代漢語譯本： 曾離念因此又說，如果眾生能夠觀照無念，那就是趨向佛的智慧。覺悟有三種含義：一是自覺，覺知自心本無生滅（如果用常的觀點來解釋，這只是區別于凡夫，現在則從此就不同於二乘和權教菩薩）。二是覺他，覺悟一切法無不是如如。三是覺滿，自覺和覺他的道理圓滿，就稱為滿。如果按照《佛地經論》來說，就具備十種含義（智、障、諦、覺、喻各二）。如果依據《華嚴經》，就說十佛（成正覺、愿、業、報、住持、涅槃、法界、心、三昧、本性、隨樂）。如果超出其本體，那就是圓覺。（四成就完畢）。
二、說處依真：處所成就。意思是佛進入法性之源，顯現無邊無礙的剎土，也不一定區分自受用和他受用，所以說『依真』。也像《華嚴經》所說：『普賢（Samantabhadra）身相如虛空，依真而住，非國土』。解釋這一門，疏文有兩部分，先是普遍的疑問，然後是正式解釋經文。先說疑問：外道的言教首先建立阿優孔老（可能是指一些外道或哲學流派的創始人）的篇章，不標明處所。佛經不同於此，所以一定用序分作為開始，彰顯說法處所，那麼山城就有依據，說明說法的人，那麼主伴就沒有雜亂，六種成就成為千代的楷模，邪正的區分實在由此而來。現在說進入光明藏三昧正受，顯現諸凈土，與諸菩薩一同進入等等，但這只是真智所造的境界，不是化身形相的依據，既然不說佛在哪個山城國邑，那麼說經的主處就不明顯。希望解釋通達，期望沒有疑惑。回答說：三身（Trikaya）是一體，四土（Four Lands）一性，聖言的三四，是立教有權實，對機有隱顯（低劣根機隱藏清凈，顯現污穢；殊勝根機隱藏污穢，顯現清凈）。如果揀擇邪教，確定解釋宗義，那麼只標明變化身土（說大小乘法相以及大乘破相顯性等經）。如果去除細微的迷惑，彰顯微妙的境界，那麼就直接顯現受用自他（《圓覺經》、《密嚴經》之類，十餘本）。然而這部了義的經典，詳細探究識智的本體，完備搜尋性相的根源，深入研究無明的根本，圓滿彰顯無漏的境界。經的宗旨既然詮釋實境，教主必須闡明真佛，所以受用身居住在受用土，為諸大士說《圓覺經》。
【English Translation】 English version: Furthermore, it is said that if sentient beings can contemplate non-thought, they are moving towards the wisdom of the Buddha. 'Awareness' has three meanings: first, self-awareness, knowing that one's own mind is fundamentally without arising or ceasing (if interpreted with the concept of permanence, this only distinguishes from ordinary beings; now, from this point, it differs from the Two Vehicles and provisional teachings of Bodhisattvas). Second, awareness of others, realizing that all dharmas are nothing but Suchness. Third, complete awareness, where the principles of self-awareness and awareness of others are perfected, which is called 'complete'. According to the Buddhabhumi Sutra, it encompasses ten meanings (two each for wisdom, obstacles, truth, awareness, and metaphors). According to the Avatamsaka Sutra, it speaks of ten Buddhas (achieving perfect enlightenment, vows, karma, retribution, abiding, Nirvana, the Dharma realm, mind, Samadhi, fundamental nature, and following joy). If it transcends its essence, it is Perfect Enlightenment (the four accomplishments are complete).
Second, the place of teaching relies on truth: the accomplishment of the place. It means that the Buddha enters the source of Dharma-nature, manifesting boundless and unobstructed Buddha-fields, without necessarily distinguishing between self-enjoyment and others' enjoyment, hence it is said 'relying on truth'. It is also like what the Avatamsaka Sutra says: 'The form of Samantabhadra (普賢) is like space, abiding in truth, not a land'. Explaining this section, the commentary has two parts: first, general doubts, then the formal explanation of the text. First, regarding the doubts: the teachings of external paths first establish the chapters of Ayou Kong Lao (阿優孔老) (possibly referring to founders of some external paths or philosophical schools), without marking the place. Buddhist scriptures are different from this, so they must use the introduction as the beginning, highlighting the place of teaching, so that the mountain city has a basis, explaining the speaker, so that the host and companions are not mixed, the six accomplishments become a model for thousands of generations, and the distinction between right and wrong truly comes from this. Now, it says entering the Samadhi of the Treasury of Light, manifesting pure lands, entering together with the Bodhisattvas, etc., but this is only a realm created by true wisdom, not a basis for the form of the manifested body. Since it does not say which mountain city or country the Buddha is in, the place of the speaker is not clearly stated. I hope to explain it clearly, hoping there are no doubts. The answer is: the Three Bodies (Trikaya) are one entity, the Four Lands (Four Lands) are one nature, the three and four of the holy words are the establishment of teachings with provisional and ultimate truths, and the response to the capacity has hidden and manifest (inferior capacity hides purity and manifests impurity; superior capacity hides impurity and manifests purity). If selecting heretical teachings and determining the interpretation of the doctrine, then only the transformation body and land are marked (speaking of the characteristics of the Dharma of the Small and Great Vehicles, as well as the sutras of the Great Vehicle that break the characteristics and reveal the nature). If removing subtle delusions and revealing the wonderful realm, then directly revealing the enjoyment of self and others (such as the Surangama Sutra and the Ghanavyuha Sutra, more than ten volumes). However, this definitive sutra explores in detail the essence of consciousness and wisdom, comprehensively searches for the source of nature and characteristics, deeply studies the root of ignorance, and fully reveals the realm of non-outflow. Since the purpose of the sutra explains the real realm, the teacher must clarify the true Buddha, so the enjoyment body resides in the enjoyment land, speaking the Perfect Enlightenment Sutra for the great Bodhisattvas.
然諸大乘經同是凈土說者即深密解脫經(如是我聞一時婆伽婆住法界殿如來境界放大光明普照之處)法集經(婆伽婆在虛空法界無差別住處)稱讚大乘經(婆伽梵住法界藏)密嚴經(住出過三界密嚴之國)諸佛心印經(住如來境界眾寶道場)興顯經(在如來建立之土)大毗盧經(住如來加持廣大金剛法界宮)入印法門經(住如來住持境界)方等王虛空藏經(游如來無礙智智行處)佛地經(住最勝光曜放大光明普照無邊世界周圓無際超過三界所行之處然如是我聞等言一一皆準深密贊之)略舉十經是此類也然凈土說經儀式稍異學識淺者或謗或疑故佛地論中具有徴釋但解此論自及三隅(十經之意例此皆解)故載其文(次第錄此一段)以遮愚惑聖言定量不假余詞論曰受用變化二佛土中今此佛土何土所攝說此經佛是為何身(此下有四初謬次正三徴責四圓了初云)有義此土變化土攝說此經佛是變化身(外難云既爾何故經云住最勝超過三界所行處豈是穢土耶下答云)佛為化地前等令其欣樂修因故暫化作凈土妙身神力加眾令暫得見(次云)有義此土受用土攝說此經佛是受用身此凈土量無邊際故(難初義云)若暫化作加眾令見應如余經分明顯現(法華三變凈土凈名足指按地經文皆云佛神力等)經不說故(佛地不然)是受用身土(結成)若
【現代漢語翻譯】 現代漢語譯本 然而，諸部大乘經典都同樣宣說凈土，例如《深密解脫經》（『如是我聞，一時，婆伽婆住在法界殿，如來境界，放大光明，普遍照耀之處』）、《法集經》（『婆伽婆在虛空法界無差別住處』）、《稱讚大乘經》（『婆伽梵住在法界藏』）、《密嚴經》（『住在超出三界的密嚴之國』）、《諸佛心印經》（『住在如來境界眾寶道場』）、《興顯經》（『在如來建立之土』）、《大毗盧經》（『住在如來加持廣大金剛法界宮』）、《入印法門經》（『住在如來住持境界』）、《方等王虛空藏經》（『游如來無礙智智行處』）、《佛地經》（『住在最勝光曜，放大光明，普照無邊世界，周圓無際，超過三界所行之處，然而，如『如是我聞』等語，一一都依據《深密經》讚歎之』）。 略微列舉這十部經典，都是此類。然而，宣說凈土的經典儀式略有不同，學識淺薄的人或許會誹謗或懷疑，所以《佛地論》中具有徵釋，但理解此論，自身以及三個角落（十部經典的意思，依此類推，都能理解），所以記載這段文字（依次記錄這一段），用來遮止愚昧迷惑。聖人的言語是確定的，不需要其他言辭。《論》中說：『受用和變化兩種佛土中，現在這個佛土屬於哪種佛土所攝？宣說此經的佛是何種身？』（以下有四個部分：一是謬誤，二是正確，三是征責，四是圓滿。首先說：）『有種觀點認為，此土屬於變化土所攝，宣說此經的佛是變化身。』（外人詰難說：『既然如此，為何經中說『住在最勝，超過三界所行之處』，難道是穢土嗎？』下面回答說：）『佛爲了教化地前菩薩等，讓他們欣樂修習因地，所以暫時變化成凈土妙身，以神通力加持大眾，讓他們暫時得見。』（其次說：）『有種觀點認為，此土屬於受用土所攝，宣說此經的佛是受用身，此凈土的量是無邊無際的。』（反駁第一種觀點說：）『如果暫時變化，加持大眾令其得見，應該像其他經典一樣，分明地顯現出來（《法華經》三變凈土，《維摩詰經》足指按地，經文都說佛的神力等），經中沒有這樣說，所以是受用身土。（結論）』
【English Translation】 English version Furthermore, various Mahayana sutras similarly expound on the Pure Land. For example, the 『Sandhinirmocana Sutra』 (Thus have I heard: At one time, the Bhagavan was dwelling in the Dharma Realm Palace, the realm of the Tathagata, emitting great light, illuminating everywhere), the 『Dharma Samuccaya Sutra』 (The Bhagavan was in the Dharma Realm of emptiness, dwelling in a place of non-differentiation), the 『Mahayana Praise Sutra』 (The Bhagavan dwells in the treasury of the Dharma Realm), the 『Ghanavyuha Sutra』 (Dwelling in the Ghanavyuha country beyond the three realms), the 『Buddha Heart Seal Sutra』 (Dwelling in the Tathagata's realm, a treasure-adorned Bodhimanda), the 『Rising and Manifesting Sutra』 (In the land established by the Tathagata), the 『Mahavairocana Sutra』 (Dwelling in the vast Vajra Dharma Realm Palace blessed by the Tathagata), the 『Entering the Mudra Dharma Gate Sutra』 (Dwelling in the realm upheld by the Tathagata), the 『Vajragarbha Sutra of the King of Samadhi』 (Wandering in the place of the Tathagata's unobstructed wisdom and conduct), the 『Buddhabhumi Sutra』 (Dwelling in the most supreme light, emitting great light, universally illuminating boundless worlds, perfectly round and without limit, surpassing the realm of the three realms; moreover, words such as 『Thus have I heard』 all rely on the praise of the 『Sandhinirmocana Sutra』). To briefly list these ten sutras, they are all of this kind. However, the rituals of the sutras expounding on the Pure Land are slightly different, and those with shallow knowledge may slander or doubt them. Therefore, the 『Buddhabhumi-sastra』 contains explanations and interpretations, but understanding this treatise, oneself and three corners (the meaning of the ten sutras, and so on, can be understood), so this passage is recorded (recording this section in order) to prevent ignorance and confusion. The words of the sages are definitive and do not require other words. The 『Sastra』 says: 『Among the two Buddha-lands of enjoyment and transformation, to which Buddha-land does this Buddha-land belong? What kind of body is the Buddha who expounds this sutra?』 (Below are four parts: first is error, second is correctness, third is accusation, and fourth is completion. First it says:) 『Some argue that this land belongs to the transformation land, and the Buddha who expounds this sutra is a transformation body.』 (An outsider questions: 『If so, why does the sutra say 『Dwelling in the most supreme, surpassing the realm of the three realms,』 is it a defiled land?』 The answer below says:) 『The Buddha temporarily transforms into a pure land of wondrous body to teach those before the ground, so that they may rejoice in cultivating the cause, and blesses the masses with spiritual power so that they may temporarily see it.』 (Secondly it says:) 『Some argue that this land belongs to the enjoyment land, and the Buddha who expounds this sutra is an enjoyment body, and the measure of this pure land is boundless.』 (Refuting the first view, it says:) 『If it is a temporary transformation, blessing the masses to see it, it should be clearly manifested like other sutras (the three transformations of the Pure Land in the 『Lotus Sutra』, the pressing of the toe in the 『Vimalakirti Sutra』, the sutra texts all say the Buddha's spiritual power, etc.), but the sutra does not say so, so it is an enjoyment body land. (Conclusion)』
爾此是地上菩薩所應見聞何故於此化佛土中結集流佈(假設)傳法菩薩為欲示現一切智者(法報佛身)及所居處(凈土)超過世間(化身穢土)如是示現(此下說現勝之意意有四焉一云)欲令所化生欣樂故(二云)為令發願當生如是凈土見如是佛聞如是法修彼因故(三云)為生廣大勝解有情及諸菩薩勝歡喜故結集流佈(結上三也四云)又是勝法於此宜聞然處若非勝化身相粗不可宣說(下結)故受用身居受用土為初地上諸菩薩說令傳法者結集流通(總結成正義次下又假設外難云)若爾何故不但說彼所說法耶(何不但以化身標住山城等處然後但就經內贊說真身凈土勝妙等法如無量壽觀經等耶下又出不標說處之過云)若不說處及能說者(若不說有形相名字化身化土如釋迦在祇園等也)不知此法何處(在何處說)誰說(是何人說)一切生疑(由無主處缺六成就故)故須具說(結也后窮盡道理和會釋云)如實義者釋迦牟尼說此經時(不妨還是釋迦世尊)地前大眾見佛化身居此穢土為其說法地上大眾見受用身居佛凈土為其說法(故亦有雙標凈穢者如等目王三昧經等)所聞雖同(同聞正宗法義)所見各別(有見在舍衛國摩竭耆阇祇園之類身長丈六三十二相八十種好有見在光明無邊清凈國土盧舍那身遍法界有八萬四千相好等有見毗盧遮
【現代漢語翻譯】 現代漢語譯本 你（指阿難）所說的這些，是地上菩薩應當見聞的。為什麼還要在這個化佛土中結集流佈（假設）傳法菩薩（所說之法）呢？這是爲了示現一切智者（法報佛身）以及他所居住的地方（凈土）超過世間（化身穢土），像這樣示現（以下說明示現殊勝之處，意義有四：一、）爲了讓所教化眾生欣喜快樂；（二、）爲了讓他們發願往生到這樣的凈土，見到這樣的佛，聽聞這樣的法，修習那些（往生凈土的）因；（三、）爲了使廣大勝解的有情以及諸菩薩生起殊勝的歡喜，所以結集流佈（總結以上三點）。（四、）又是殊勝的佛法，在這裡適宜聽聞，然而如果不是殊勝的化身形象，粗陋的（化身）形象是無法宣說的（以下總結）。所以受用身居住在受用土，為初地以上的諸菩薩說法，讓傳法者結集流通（總結成正義）。接下來又假設外來的詰難說：『如果這樣，為什麼不只說他所說的法呢？』（為什麼不只用化身標明住處山城等處，然後只在經中讚歎真身凈土的殊勝美妙等法，如《無量壽觀經》等呢？以下又指出不標明說法的處所的過失說：）如果不說出處所和能說法的人（如果不說有形相名字的化身化土，如釋迦牟尼在祇園精舍等），就不知道這部佛法在何處（說的），是誰（說的），一切都會產生懷疑（因為沒有說法的主體和處所，缺少六成就的緣故）。所以必須全部說明（總結）。後來窮盡道理，調和解釋說：『就真實義而言，釋迦牟尼佛說這部經的時候（不妨還是釋迦世尊），地前的大眾見到佛的化身居住在這個穢土，為他們說法；地上菩薩的大眾見到受用身居住在佛的凈土，為他們說法（所以也有同時標明凈土和穢土的，如《等目王三昧經》等）。』所聽聞的雖然相同（同樣聽聞正宗的佛法要義），所見到的卻各不相同（有的見到在舍衛國、摩竭陀國、耆阇崛山、祇園精舍之類，身長一丈六尺，三十二相，八十種好；有的見到在光明無邊清凈的國土，盧舍那佛身遍滿法界，有八萬四千相好等；有的見到毗盧遮那佛）。 English version What you (referring to Ananda) are saying, these are what the Bodhisattvas on the ground should hear and see. Why is it necessary to gather and disseminate (hypothetically) the Dharma preached by the Dharma-transmitting Bodhisattvas in this manifested Buddha-land? This is to demonstrate the all-knowing one (Dharmakaya and Sambhogakaya) and the place where he resides (Pure Land) surpassing the world (manifested body and impure land), demonstrating in this way (the following explains the excellence of the demonstration, with four meanings: 1) to make the beings being taught happy and joyful; 2) to make them vow to be reborn in such a Pure Land, see such a Buddha, hear such a Dharma, and cultivate those (causes for rebirth in the Pure Land); 3) to cause beings with great and excellent understanding and the Bodhisattvas to generate supreme joy, therefore gathering and disseminating (summarizing the above three points). 4) It is also an excellent Dharma, suitable to be heard here, but if it were not for the excellent manifested form, the crude (manifested) form could not be expounded (the following concludes). Therefore, the Sambhogakaya resides in the Sambhogakaya-land, speaking Dharma to the Bodhisattvas above the first ground, allowing the Dharma-transmitters to gather and circulate it (summarizing into the correct meaning). Next, hypothetically, an external challenge is raised: 'If so, why not only speak of the Dharma he preached?' (Why not only use the manifested body to mark the dwelling place, mountain city, etc., and then only praise the excellence and beauty of the Dharmakaya and Pure Land in the sutra, such as the Amitayurdhyana Sutra? The following also points out the fault of not specifying the place of preaching:) If the place and the one who can preach are not mentioned (if the manifested body and land with form and name are not mentioned, such as Shakyamuni in Jetavana Vihara, etc.), then one would not know where this Dharma is (spoken), and who (spoke it), and everything would be doubted (because there is no subject and place of Dharma, lacking the six accomplishments). Therefore, it is necessary to explain everything (conclusion). Later, exhausting the reasoning, harmonizing and explaining: 'In terms of the true meaning, when Shakyamuni Buddha spoke this sutra (it may still be Shakyamuni Buddha), the masses before the ground saw the manifested body of the Buddha residing in this impure land, speaking Dharma to them; the masses of Bodhisattvas on the ground saw the Sambhogakaya residing in the Buddha's Pure Land, speaking Dharma to them (therefore, there are also those who simultaneously mark the Pure Land and the Impure Land, such as the Samantamukha-raja-dharani Sutra).』 What is heard is the same (hearing the same essential Dharma meaning), but what is seen is different (some see it in Shravasti, Magadha, Gridhrakuta Mountain, Jetavana Vihara, etc., with a body of sixteen feet, thirty-two marks, and eighty minor characteristics; some see it in the pure land of boundless light, with the body of Vairocana Buddha pervading the Dharma realm, with eighty-four thousand marks and characteristics, etc.; some see Vairochana Buddha).
【English Translation】 Modern Chinese Translation You (referring to Ananda) are saying, these are what the Bodhisattvas on the ground should hear and see. Why is it necessary to gather and disseminate (hypothetically) the Dharma preached by the Dharma-transmitting Bodhisattvas in this manifested Buddha-land? This is to demonstrate the all-knowing one (Dharmakaya and Sambhogakaya) and the place where he resides (Pure Land) surpassing the world (manifested body and impure land), demonstrating in this way (the following explains the excellence of the demonstration, with four meanings: 1) to make the beings being taught happy and joyful; 2) to make them vow to be reborn in such a Pure Land, see such a Buddha, hear such a Dharma, and cultivate those (causes for rebirth in the Pure Land); 3) to cause beings with great and excellent understanding and the Bodhisattvas to generate supreme joy, therefore gathering and disseminating (summarizing the above three points). 4) It is also an excellent Dharma, suitable to be heard here, but if it were not for the excellent manifested form, the crude (manifested) form could not be expounded (the following concludes). Therefore, the Sambhogakaya resides in the Sambhogakaya-land, speaking Dharma to the Bodhisattvas above the first ground, allowing the Dharma-transmitters to gather and circulate it (summarizing into the correct meaning). Next, hypothetically, an external challenge is raised: 'If so, why not only speak of the Dharma he preached?' (Why not only use the manifested body to mark the dwelling place, mountain city, etc., and then only praise the excellence and beauty of the Dharmakaya and Pure Land in the sutra, such as the Amitayurdhyana Sutra? The following also points out the fault of not specifying the place of preaching:) If the place and the one who can preach are not mentioned (if the manifested body and land with form and name are not mentioned, such as Shakyamuni in Jetavana Vihara, etc.), then one would not know where this Dharma is (spoken), and who (spoke it), and everything would be doubted (because there is no subject and place of Dharma, lacking the six accomplishments). Therefore, it is necessary to explain everything (conclusion). Later, exhausting the reasoning, harmonizing and explaining: 'In terms of the true meaning, when Shakyamuni Buddha spoke this sutra (it may still be Shakyamuni Buddha), the masses before the ground saw the manifested body of the Buddha residing in this impure land, speaking Dharma to them; the masses of Bodhisattvas on the ground saw the Sambhogakaya residing in the Buddha's Pure Land, speaking Dharma to them (therefore, there are also those who simultaneously mark the Pure Land and the Impure Land, such as the Samantamukha-raja-dharani Sutra).』 What is heard is the same (hearing the same essential Dharma meaning), but what is seen is different (some see it in Shravasti, Magadha, Gridhrakuta Mountain, Jetavana Vihara, etc., with a body of sixteen feet, thirty-two marks, and eighty minor characteristics; some see it in the pure land of boundless light, with the body of Vairocana Buddha pervading the Dharma realm, with eighty-four thousand marks and characteristics, etc.; some see Vairochana Buddha).
那在華藏世界及無邊世界一一塵中身具不可說佛剎微塵數相好等)雖俱歡喜信受奉行(各信所見身土所聞之法)解有淺深所行各異(各隨所見所解而修其行)而傳法者為令眾生聞勝希愿勤修彼因當生凈土證佛功德故就勝者所見結集言婆伽婆住最勝等(出結集菩薩隱化身穢土位號名相但彰真身凈土境界之意也諸餘經教例亦如然由隨機益故但各就本經意趣隱真身凈土顯化身穢土等也故前云對機有隱顯也)釋曰論釋分明不假別議驗前經等類例照然然前所列之經(十經兼圓覺)皆詮殊勝之事境深細之理趣至於領受結集瓶注不遺者非登地菩薩則不堪任故凈土宣揚唯大士親受展轉流佈則群類普沾問華嚴大經宗趣圓博佛土是華藏世界佛身毗盧遮那尚標穢境之中人天七處(初會摩竭提國二及七八普光明殿三忉利天四夜摩五兜率六佗化九祇園並不離欲界故)佛地經等何不然耶答大聖設教權實多門總一切經不出三意謂諸餘經等欲令隨識者趣入故唯舉化身穢土佛地等經欲令隨智者領受故偏舉真身凈土華嚴則識智融通凈穢交徹法界圓攝稱性而談(不逐機宜屈曲)故釋迦全是毗盧不壞娑婆而見華藏是以標舉則給孤(九會摩竭初會同于濁世四處在欲天皆是五濁境)閻浮(三處在天竺)釋相則金地(經說摩竭云其地堅固金剛所成)蓮臺(經云見佛坐蓮
【現代漢語翻譯】 現代漢語譯本 那麼在華藏世界（Buddha-kṣetra，佛的凈土）及無邊世界中的每一個微塵中，佛都具足不可說佛剎微塵數（難以計數的佛土微塵數量）的相好（莊嚴的特徵和品質）等。雖然他們都歡喜地相信、接受並奉行（各自相信所見之佛身、佛土以及所聽聞之佛法），但理解有深淺，修行也各有不同（各自根據所見所解而修行）。而傳法者爲了讓眾生聽聞殊勝的希愿，勤奮地修習那些因，應當往生凈土，證得佛的功德，所以就以殊勝者的見解結集，說『婆伽婆（Bhagavān，世尊）住在最殊勝的地方』等等（這是說結集的菩薩隱去了化身在穢土的位號名相，只是彰顯真身凈土境界的意義。其餘的經教也類似這樣，因為要適應不同的根機，所以各自根據本經的意趣，隱去真身凈土，顯現化身穢土等等。所以前面說『對機有隱顯』）。釋曰：論釋分明，不需要另外的議論。驗證前面的經等，可以照樣理解。然而前面所列的經（十部經加上《圓覺經》），都詮釋殊勝的事境和深細的理趣，至於領受結集，像瓶子傾注一樣沒有遺漏的，不是登地菩薩就不能勝任。所以凈土的宣揚，只有大士親自接受，輾轉流佈，那麼眾生才能普遍受益。問：華嚴大經的宗旨圓滿博大，佛土是華藏世界，佛身是毗盧遮那（Vairocana，光明遍照），尚且標明在穢境之中，人天七處（初會在摩竭提國（Magadha）二及七八在普光明殿，三在忉利天（Trāyastriṃśa），四在夜摩天（Yāma），五在兜率天（Tuṣita），六在佗化自在天（Paranirmita-vaśavartin），九在祇園精舍，都不離欲界），《佛地經》等為什麼不是這樣呢？答：大聖設立教法，有權巧和真實多種方便之門，總而言之，一切經不出三種意思。其他的經等，想要讓隨順意識的人容易趣入，所以只舉化身穢土。《佛地經》等，想要讓隨順智慧的人容易領受，所以偏舉真身凈土。《華嚴經》則是識智融通，凈穢交徹，法界圓滿攝受，稱合自性而談（不隨順根機而屈就），所以釋迦牟尼佛（Śākyamuni）全是毗盧遮那佛，不壞娑婆世界（Sahā），而能見到華藏世界。因此標舉的地點，有給孤獨園（Jetavana-vihāra，九會中的摩竭提國初會，與濁世相同，四處在欲界天，都是五濁惡世的境界），閻浮提（Jambudvīpa，三處在天竺）。解釋相狀，則是金地（經中說摩竭提國『其地堅固，金剛所成』），蓮臺（經中說『見佛坐蓮花座』）。
【English Translation】 English version Then, in each dust mote of the Avataṃsaka world (Hua-zang shi-jie) (Buddha-kṣetra, Buddha's pure land) and the boundless worlds, the Buddha possesses incalculable Buddha-kṣetra dust mote numbers (an immeasurable number of Buddha-lands' dust motes) of marks and excellences (auspicious characteristics and qualities). Although they all joyfully believe, accept, and practice (each believing in the Buddha-body, Buddha-land, and Dharma they have seen and heard), their understanding varies in depth, and their practices differ (each cultivating according to what they have seen and understood). And the Dharma-transmitter, in order to let sentient beings hear the supreme aspiration, diligently cultivates those causes, should be reborn in the Pure Land, and attain the Buddha's merits, so they compile based on the views of the most excellent, saying, 'Bhagavān (World-Honored One) dwells in the most excellent place,' etc. (This means that the compiling Bodhisattvas concealed their manifested bodies' positions and names in the defiled lands, only revealing the meaning of the true body's Pure Land realm. The remaining sutras and teachings are similar, because they adapt to different capacities, so each according to the intent of the sutra, conceals the true body and Pure Land, and manifests the manifested body and defiled land, etc. Therefore, it was said earlier, 'There is concealment and manifestation according to the capacity'). Commentary says: The commentary is clear and does not require separate discussion. Verifying the previous sutras, etc., can be understood in the same way. However, the previously listed sutras (ten sutras plus the Śūraṅgama Sūtra) all explain the supreme events and the profound and subtle principles. As for receiving and compiling, like pouring from a bottle without omission, it cannot be accomplished by those who have not attained the Bodhisattva grounds. Therefore, the Pure Land's proclamation is only personally received by great beings, and spread through successive transmissions, so that beings can universally benefit. Question: The Avataṃsaka Sutra's doctrine is complete and vast, the Buddha-land is the Avataṃsaka world, and the Buddha-body is Vairocana (Light Illuminating Everywhere), yet it is marked in the defiled realm, with seven places in the human and heavenly realms (the first assembly in Magadha, the second and seventh-eighth in the Universal Light Hall, the third in Trāyastriṃśa Heaven, the fourth in Yāma Heaven, the fifth in Tuṣita Heaven, the sixth in Paranirmita-vaśavartin Heaven, the ninth in Jetavana Monastery, all not apart from the desire realm), why are the Buddha-bhūmi Sutra, etc., not like this? Answer: The Great Sage establishes teachings with skillful and true expedient means, in general, all sutras do not go beyond three meanings. The other sutras, etc., want to make it easy for those who follow consciousness to enter, so they only mention the manifested body and defiled land. The Buddha-bhūmi Sutra, etc., want to make it easy for those who follow wisdom to understand, so they emphasize the true body and Pure Land. The Avataṃsaka Sutra, however, integrates consciousness and wisdom, purity and defilement interpenetrate, the Dharma realm is completely embraced, and it speaks in accordance with the nature (not bending to suit capacities), so Śākyamuni Buddha is entirely Vairocana Buddha, without destroying the Saha world, and can see the Avataṃsaka world. Therefore, the places mentioned include Jetavana-vihāra (the first assembly in Magadha in the nine assemblies, the same as the defiled world, four places in the desire realm heavens, all realms of the five turbidities), Jambudvīpa (three places in India). Explaining the characteristics, it is a golden ground (the sutra says that Magadha's 'ground is firm, made of diamond'), a lotus throne (the sutra says 'seeing the Buddha sitting on a lotus throne').
華藏師子之座十佛剎微塵數菩薩圍繞一一塵中亦復如是)一一普周法界(佛身一一肢節一一毛端佛土一一微塵皆遍法界)二類各有宗趣何執一而難乎然佛化儀隱顯殊跡一身異應一音異聞故教海無邊權實叵測且天竺小乘宗人尚有總不信大乘經典況時澆(佛滅度百年鞠多持律不如佛在六群乳味不如佛在水味況今向二千年耶)處異(震旦與天竺隔遠)詎免疑流今以聖言分明顯示庶袪其惑直入真乘然一部經入由證信故須通決勿厭文繁上來通釋疑難竟。
大方廣圓覺經大疏上卷之二
音釋
杌
(五忽切音兀木無枝也)。
綟
(力霄切音麗染色也)。
罽
(居例切音計魚網)。
爐
(音盧火床也)。
覬
(音冀希望也)。
大方廣圓覺經大疏上卷之三
終南山草堂寺沙門宗密述
此下正釋本文文分兩段初攝相歸真后稱真現土初中三一標入智用之源二明與凡聖同體三總彰稱體圓遍今初。
入于神通大光明藏三昧正受。
解曰藏即寶性法界藏起信心真如是諸佛眾生之本源神(妙用難測)通(自在無壅)光明之性體塵沙德用並蘊其中百千通光皆從斯起故云藏也亦名法性土亦名常寂光土息諸分別智與理冥名為入矣然
【現代漢語翻譯】 現代漢語譯本： 華藏師子之座（Huazang Lion Throne，指華藏世界的獅子寶座），有十佛剎微塵數（十佛剎微塵數，形容極多的數量）的菩薩圍繞，每一個微塵中也同樣如此。每一個都普遍周遍法界（法界指宇宙萬物），佛身每一個肢節、每一個毛端、佛土的每一個微塵都遍佈法界。這兩類（指佛身和佛土）各有其宗旨和趨向，為什麼執著於一個而感到困難呢？然而佛的教化方式，有顯現和隱藏的不同跡象，一個佛身有不同的應化，一個聲音有不同的理解，所以佛的教海無邊無際，權巧和真實難以測度。況且天竺（古印度）小乘宗的人，尚且有完全不相信大乘經典的，更何況現在是末法時期（佛滅度百年，持戒不如佛在世時，六群比丘的牛奶味道不如佛在世時的水味，更何況現在已經過去兩千年了）。所處的地方又不同（震旦，即中國，與天竺相隔遙遠），怎麼能免除疑惑呢？現在用聖人的言語分明地顯示出來，希望能夠消除他們的迷惑，直接進入真正的佛法。然而一部經的進入，是因為有證信，所以必須通達決斷，不要厭煩文字的繁瑣。以上是通篇解釋疑難之處的結束。 《大方廣圓覺經大疏》上卷之二 音釋 杌 （wù hū qiè，音wù，沒有樹枝的樹木）。 綟 （lì xiāo qiè，音lì，染色）。 罽 （jū lì qiè，音jì，魚網）。 爐 （音lú，火床）。 覬 （音jì，希望）。 《大方廣圓覺經大疏》上卷之三 終南山草堂寺沙門宗密述 下面正式解釋本文，文分為兩段，首先是攝相歸真，然後是稱真現土。首先的攝相歸真又分為三部分：一是標明進入智慧作用的根源，二是說明與凡夫和聖人同體，三是總的彰顯稱體圓滿周遍。現在開始第一部分。 『入于神通大光明藏三昧正受。』 解釋說：藏，就是寶性法界藏（Baoxing Fajièzang），《起信論》所說的真如（Zhenru），是諸佛和眾生的本源。神（shén，妙用難以測度），通（tōng，自在沒有阻礙），光明（guangming）的性體，像塵沙一樣多的德用都蘊藏在其中，成百上千的神通光明都從這裡產生，所以稱為藏。也叫做法性土（Faxingtu），也叫做常寂光土（Changjiguangtu）。止息各種分別智，與真理冥合，叫做入。
【English Translation】 English version: Around the Huazang Lion Throne (Huazang Lion Throne, referring to the lion throne in the Huazang world) are bodhisattvas as numerous as dust motes in ten Buddha-lands (ten Buddha-lands' dust motes, describing an extremely large quantity), and within each dust mote, it is likewise. Each one universally pervades the Dharmadhatu (Dharmadhatu refers to all phenomena in the universe), with every limb and every hair-tip of the Buddha's body, and every dust mote of the Buddha-land, pervading the Dharmadhatu. These two categories (referring to the Buddha's body and the Buddha-land) each have their own purpose and direction; why cling to one and find it difficult? However, the Buddha's methods of teaching have different manifestations, both apparent and hidden; one Buddha-body has different emanations, and one sound has different understandings. Therefore, the Buddha's ocean of teachings is boundless, and skillful means and reality are difficult to fathom. Moreover, even among the adherents of the Hinayana school in Tianzhu (ancient India), some do not believe in the Mahayana sutras at all, let alone now, in the degenerate age (a hundred years after the Buddha's passing, the adherence to precepts is not as strict as when the Buddha was alive, and the milk offered by the Group of Six is not as pure as the water during the Buddha's time, and now it has been two thousand years). Furthermore, the location is different (Zhendan, i.e., China, is far from Tianzhu), how can doubts be avoided? Now, using the words of the sages, we clearly reveal it, hoping to dispel their confusion and directly enter the true Dharma. However, the entry into a sutra is because of the attestation of faith, so it is necessary to understand and decide, and do not be annoyed by the complexity of the text. The above is the end of the explanation of the difficult points throughout the text. The Great Expansive Perfect Enlightenment Sutra, Great Commentary, Volume One, Part Two Phonetic Annotations 杌 (wù hū qiè, pronounced wù, a tree without branches). 綟 (lì xiāo qiè, pronounced lì, dyeing). 罽 (jū lì qiè, pronounced jì, fishing net). 爐 (pronounced lú, fire bed). 覬 (pronounced jì, hope). The Great Expansive Perfect Enlightenment Sutra, Great Commentary, Volume One, Part Three Commentary by the Shramana Zongmi of Caotang Temple on Zhongnan Mountain Below, we formally explain the text. The text is divided into two sections: first, gathering phenomena to return to truth; then, manifesting the land from truth. The first, gathering phenomena to return to truth, is further divided into three parts: first, marking the source of entering wisdom's function; second, explaining the sameness with ordinary beings and sages; third, generally manifesting the completeness and pervasiveness of the essence. Now we begin the first part. 'Entering the Samadhi of the Great Light Treasury of Spiritual Powers.' The explanation says: Treasury (zang) is the Treasure-Nature Dharmadhatu Treasury (Baoxing Fajièzang), the Suchness (Zhenru) spoken of in the Awakening of Faith, which is the source of all Buddhas and sentient beings. Spiritual (shén, wonderful function difficult to fathom), Power (tōng, unhindered and free), the luminous (guangming) nature, the virtues as numerous as dust motes are all contained within it, and hundreds and thousands of spiritual lights arise from it, so it is called Treasury. It is also called Dharmata Land (Faxingtu), also called Eternally Tranquil Light Land (Changjiguangtu). Ceasing all discriminating wisdom and merging with the principle is called entering.
諸佛有常光放光若約常光光即是藏謂心性本明迷之似暗妄想既盡顯煥無涯故論云心性不起即是大智慧光明遍照法界若約所放光及所起通即神通光明之藏(持業依主配之可知)然通與光數皆無量若取類說者通即或六或十光則身光智光三昧正受者唐梵雙彰安住藏中不受諸受名為正受(又三昧此云正思謂在定時于所緣境審正思察故正揀尋伺思揀昏沉如曉公說)二明與凡聖同體者既入其源即同其體故論云無漏無明種種業幻皆同真如性相華嚴亦云如心佛亦爾如佛眾生然心佛及眾生是三無差別又月上經云我亦當知十方佛皆悉同體覺一法真如體性無有二無量眾生同實際文中二初明聖同。
一切如來光嚴住持。
解曰一切即十方三世故華嚴云十方諸如來同共一法身一心一智慧力無畏亦然本覺真理名如能證始覺之智名來始本不二名曰如來是則眾生有本無始是如不來光嚴者重重交光照曜炳著住謂安住永絕攀緣持謂任持不失不壞后明凡同。
是諸眾生清凈覺地。
解曰迷真起妄妄見眾生妄體元空全是本覺心地(論云一切眾生本來常住入于涅槃)妄不能染故云清凈(勝鬘經云染而不染)然聖證此境直曰住持凡不知同但指覺地三總明稱體圓遍。
身心寂滅平等本際圓滿十方不二隨順。
解曰凡聖身心取相似
【現代漢語翻譯】 現代漢語譯本 諸佛有常光，所放之光如果從常光的角度來說，這光就是藏，指的是心性本自光明。迷失了它，就好像是黑暗，當妄想消盡，光明就顯現無邊無際。所以《大乘起信論》說，心性不起作用就是大智慧，光明遍照法界。如果從所放的光以及所起的作用來說，那就是神通光明之藏（可以按照持業依主來理解）。然而神通與光明的數量都是無量的，如果取其類別來說，神通可以是六神通或十神通，光明則是身光、智光、三昧正受。『三昧正受』這個詞，唐朝和梵文都強調安住在藏中，不接受任何感受，這叫做正受（另外，『三昧』在這裡的意思是『正思』，指在禪定時，對於所緣之境審慎而正確地思考觀察，所以『正』是爲了揀擇尋伺，『思』是爲了揀擇昏沉，就像曉公所說的那樣）。 第二點說明佛與凡夫、聖人同體。既然進入了本源，就與本源同體。所以《大乘起信論》說，無漏、無明、種種業幻都與真如的體性相同。《華嚴經》也說，如心，佛也是這樣；如佛，眾生也是這樣。然而心、佛以及眾生，這三者是沒有差別的。另外，《月上經》說，我也應當知道，十方諸佛都完全是同一個體性，覺悟到一法真如的體性沒有二致，無量眾生都與實際相同。文中分為兩部分，首先說明聖人相同。 『一切如來光嚴住持。』 解釋：一切，指的是十方三世，所以《華嚴經》說，十方諸如來共同一個法身，一心一智慧，力無畏也是這樣。本覺真理名為『如』，能夠證得始覺的智慧名為『來』，始覺與本覺不二，名為『如來』。這樣說來，眾生有本無始，是『如』而不『來』。『光嚴』指的是重重交光照耀，非常顯著。『住』指的是安住，永遠斷絕攀緣。『持』指的是任持不失不壞。後面說明凡夫相同。 『是諸眾生清凈覺地。』 解釋：因為迷惑真如而生起妄想，妄見有眾生，妄體的本源是空，完全是本覺心地（《大乘起信論》說，一切眾生本來常住于涅槃）。妄想不能夠污染本覺，所以說清凈（《勝鬘經》說，染而不染）。然而聖人證得這種境界，直接說是住持，凡夫不知道相同，只是指覺地。第三部分總的說明稱體圓滿周遍。 『身心寂滅平等本際圓滿十方不二隨順。』 解釋：凡夫和聖人的身心，取其相似之處。
【English Translation】 English version The Buddhas have constant light. If we consider the light from the perspective of constant light, this light is the Garbha (藏), referring to the inherently bright nature of the mind. Losing sight of it is like darkness. When delusion is exhausted, the light appears boundless. Therefore, the Awakening of Faith in the Mahayana says that the non-arising of the mind-nature is great wisdom, and the light illuminates the entire Dharma Realm. If we consider the emitted light and its functions, it is the treasury of supernatural light (which can be understood according to the Karmadharaya compound). However, the number of supernatural powers and lights are immeasurable. If we categorize them, supernatural powers can be the six or ten supernatural powers, and light can be the light of the body, the light of wisdom, and Samadhi Proper Reception. The term 'Samadhi Proper Reception' is emphasized in both Tang and Sanskrit, indicating dwelling in the Garbha, not receiving any sensations, which is called Proper Reception (also, 'Samadhi' here means 'Proper Thought,' referring to careful and correct thinking and observation of the object of focus during meditation, so 'Proper' is to distinguish searching and contemplating, and 'Thought' is to distinguish dullness, as Xiaogong said). The second point explains that the Buddhas are of the same essence as ordinary beings and sages. Since one enters the source, one is of the same essence as the source. Therefore, the Awakening of Faith in the Mahayana says that non-outflow, ignorance, and various karmic illusions are all the same as the nature of Suchness. The Avatamsaka Sutra also says that as the mind is, so is the Buddha; as the Buddha is, so are sentient beings. However, the mind, the Buddha, and sentient beings are not different. Also, the Candraprabha Sutra says that I should also know that all the Buddhas of the ten directions are completely of the same essence, realizing that the nature of One Dharma Suchness is not twofold, and countless sentient beings are the same as actuality. The text is divided into two parts, first explaining that sages are the same. 'All Tathagatas abide in the splendor of light.' Explanation: 'All' refers to the ten directions and three times, so the Avatamsaka Sutra says that all the Tathagatas of the ten directions share one Dharma body, one mind, one wisdom, power, and fearlessness. The original enlightened truth is called 'Tathata' (如), and the wisdom that can realize the initial enlightenment is called 'agata' (來). The non-duality of initial and original enlightenment is called 'Tathagata' (如來). In this way, sentient beings have a root without beginning, being 'Tatha' without 'agata'. 'Splendor of light' refers to the overlapping and shining of light, which is very prominent. 'Abide' refers to dwelling, forever cutting off clinging. 'Hold' refers to maintaining without loss or destruction. The following explains that ordinary beings are the same. 'These sentient beings are the pure ground of awakening.' Explanation: Because of delusion of True Thusness, delusion arises, falsely seeing sentient beings. The origin of the false body is empty, entirely the ground of original enlightenment (the Awakening of Faith in the Mahayana says that all sentient beings originally dwell in Nirvana). Delusion cannot defile original enlightenment, so it is said to be pure (the Srimala Sutra says, defiled yet not defiled). However, sages who realize this state directly say it is abiding and holding, while ordinary beings do not know it is the same, only referring to the ground of awakening. The third part generally explains that it is complete and pervasive in accordance with the essence. 'Body and mind are extinguished into stillness, the fundamental boundary of equality is complete, the ten directions are non-dual and compliant.' Explanation: The body and mind of ordinary beings and sages are taken as similar.
異相皆虛妄當體寂滅寂滅故平等皆同一際即圓覺本際也既與覺體無異故隨體圓滿周遍法界愨云首楞嘆虛空之小圓覺嗟法性之寬比之常談海形牛跡不二隨順者隨順不二也西國語倒譯者回文不盡故也生死涅槃為二凡夫順生死二乘趣涅槃今皆不住故云隨順又依報則凈穢不二正報則生佛不二克體則身心不二通該則自佗不二與此相應是隨順矣然凡聖平等復有多義且依佛說佛佛平等法身智身無增減故若依眾生生生平等煩惱業苦有支皆等若生佛相望者凡夫現在等佛過去進修得果等佛現在成佛究竟等佛常住此約三世互望煩惱佛即本有今無眾生即本無今有菩提即眾生本有今無諸佛即本無今有約迷悟異則說今本涅槃之性非三世攝故知三世有法無有是處若以性凈而說則佛與眾生現今平等不妨迷悟之殊是故三乘亦有差別亦無差別眾生寂滅即是法身法身隨緣即是眾生故寂滅非無之眾生恒不異真而成立隨緣非有之法身恒不異事而顯現又如前引華嚴心佛眾生三無差別亦是平等是故染凈三世一切諸法無不平等況稱性互收如是解者名為善住平等心地二稱真現土。
于不二境現諸凈土。
解曰先釋義后鎖文初中凈土之義四門分別一釋其義相二出其體性三嚴之方便四身土一異初中然土雖多種不出其三一法性土二受用土三變化土若開受用有自有佗則
【現代漢語翻譯】 現代漢語譯本：各種表象都是虛妄的，其本體是寂靜滅絕的。因為寂靜滅絕，所以一切平等，都歸於同一個界限，這就是圓覺的根本。既然與圓覺的本體沒有差別，所以隨著本體而圓滿，周遍整個法界。愨（què）云讚歎首楞嚴經，認為虛空很小；圓覺經讚歎法性廣大。與世俗常談相比，就像大海的形狀和牛蹄的痕跡一樣。『不二隨順』是指隨順不二的道理。西國語的『倒譯』是指回文不完全的緣故。生死和涅槃是二元對立的，凡夫順應生死，二乘追求涅槃，現在都不執著于這些，所以說『隨順』。另外，從依報來看，凈與穢沒有分別；從正報來看，眾生與佛沒有分別；從本體來看，身與心沒有分別；從普遍性來看，自己與他人沒有分別。與此相應，就是隨順。然而，凡夫和聖人平等，還有多種含義。且依據佛所說，佛與佛之間是平等的，法身和智身沒有增減。如果依據眾生來說，眾生與眾生之間是平等的，煩惱、業、苦等都有相同的支分。如果從眾生和佛相互比較來看，凡夫現在等於佛過去進修得果，等於佛現在成佛究竟，等於佛常住。這是從三世互相比較而言。煩惱在佛那裡是本有今無，菩提在眾生那裡是本有今無，諸佛那裡是本無今有。從迷惑和覺悟的差異來說，就說現在和本來的涅槃之性，不是三世所能包含的。所以知道三世有法，沒有永恒不變的。如果從性凈的角度來說，那麼佛與眾生現在是平等的，不妨礙迷惑和覺悟的差別。因此，三乘既有差別，又沒有差別。眾生的寂滅就是法身，法身隨緣就是眾生，所以寂滅不是虛無的。眾生恒常不異於真如而成立，隨緣不是實有的，法身恒常不異於事相而顯現。又如前面引用的《華嚴經》所說，心、佛、眾生三者沒有差別，這也是平等。因此，染凈、三世一切諸法沒有不平等的，何況稱合本性的互相攝取。這樣理解，就叫做善住平等心地。二、稱真現土。 于不二的境界中顯現各種清凈的佛土。 解釋：先解釋含義，后總結文義。首先解釋凈土的含義，從四方面分別：一、解釋其義相；二、闡述其體性；三、莊嚴的方便；四、身土的一異。首先，佛土雖然多種多樣，但不超出三種：一、法性土；二、受用土；三、變化土。如果展開受用土，則有自受用和他受用。
【English Translation】 English version: All different appearances are false and illusory; their essence is quiescent extinction. Because of quiescent extinction, all is equal, converging at the same boundary, which is the fundamental nature of Perfect Enlightenment (Yuanjue). Since it is no different from the essence of Perfect Enlightenment, it is complete with the essence, pervading the entire Dharma Realm. Que Yun praises the Shurangama Sutra, considering emptiness small; the Yuanjue Sutra praises the Dharma-nature as vast. Compared to common talk, it's like the shape of the ocean versus the footprint of an ox. 'Non-dual compliance' (Bu Er Suishun) refers to complying with the principle of non-duality. The 'inverted translation' (Dao Yi) in Western languages refers to incomplete palindromes. Samsara (Shengsi) and Nirvana (Niebpan) are dualistic; ordinary beings comply with samsara, while the Two Vehicles (Er Cheng) pursue Nirvana. Now, they are not attached to these, hence 'compliance'. Furthermore, from the perspective of dependent retribution (Yi Bao), purity and defilement are not different; from the perspective of direct retribution (Zheng Bao), sentient beings and Buddhas are not different; from the perspective of essence, body and mind are not different; from the perspective of universality, self and others are not different. Corresponding to this is compliance. However, the equality of ordinary beings and sages has many meanings. According to the Buddha's teachings, Buddhas are equal to Buddhas; the Dharma-body (Fashen) and Wisdom-body (Zhishen) have no increase or decrease. If based on sentient beings, sentient beings are equal to sentient beings; afflictions (Fan惱), karma (Ye), and suffering (Ku) all have equal components. If comparing sentient beings and Buddhas, ordinary beings now are equal to the Buddhas' past cultivation and attainment of fruit; equal to the Buddhas' present attainment of Buddhahood; equal to the Buddhas' eternal abiding. This is from the perspective of comparing the three times. Afflictions are originally present in the Buddhas but now absent; Bodhi (Puti) is originally present in sentient beings but now absent; the Buddhas originally did not have it but now have it. From the difference between delusion and enlightenment, it is said that the nature of Nirvana, now and originally, cannot be contained by the three times. Therefore, know that the three times have Dharma, but there is no permanence. If speaking from the perspective of inherently pure nature, then Buddhas and sentient beings are equal now, without hindering the difference between delusion and enlightenment. Therefore, the Three Vehicles (San Cheng) have both difference and no difference. The quiescence of sentient beings is the Dharma-body; the Dharma-body, conditioned by circumstances, is sentient beings. Therefore, quiescence is not non-existence. Sentient beings are constantly not different from True Reality (Zhenru) and are established. Conditioned by circumstances, the Dharma-body is not substantial and constantly manifests through phenomena. Furthermore, as quoted earlier from the Avatamsaka Sutra (Huayan Jing), mind, Buddha, and sentient beings are not different, which is also equality. Therefore, defilement, purity, and all Dharmas of the three times are all equal, not to mention the mutual inclusion that accords with the nature. Understanding in this way is called dwelling well in the equal mind-ground. Second, manifesting pure lands in accordance with truth. In the realm of non-duality, various pure lands manifest. Explanation: First explain the meaning, then summarize the text. First, explain the meaning of pure land, distinguishing it from four aspects: 1. Explain its meaning and appearance; 2. Elucidate its essence; 3. The means of adornment; 4. The oneness or difference of body and land. First, although there are many kinds of Buddha-lands, they do not exceed three: 1. Dharma-nature Land (Faxing Tu); 2. Reward Land (Shouyong Tu); 3. Transformation Land (Bianhua Tu). If the Reward Land is expanded, there is self-enjoyment and other-enjoyment.
成四土統唯二種謂凈及穢或性及相融而為一有異余宗又一質不成凈穢虧盈異質不成一理齊平有質不成搜源則冥無質不成緣起萬形故形奪圓融無有障礙次出體者小乘八微權教唯心實教法性又四土各別出體分性相者為權融攝者為實三方便者若經本起皆如來神力故法性如是故眾生行業故此通凈穢然隨宜攝物佛應統之故皆稱佛土若就行則唯凈非穢然凈有二種一世間凈離欲穢故以六行為方便上二界為凈土二出世間凈此復二種一者出世所謂二乘以緣諦為方便權教說之無別凈土約實言者出三界外別有凈土二乘所居智論有文二出世間上上凈此謂菩薩即以勝解萬行而為方便以實報七珍無量莊嚴而為其土此復有二一者真極佛自受用相異兼忘為方便二者未極等覺已還故仁王云三賢十聖住果報唯佛一人居凈土未極之中復有二種一八地已上一向清凈以永絕色累照體獨立神無方所故其凈土色相難明二七地已還未出三界無漏觀智有間斷故非一向凈若依瑜伽入初地去方為凈土三賢所居皆稱非凈此分受用變化別故然約圓教十信菩薩即有凈土後身土一異者又二初且約權教略配后據實義廣釋初中謂自性身依法性土余之三身皆依自土鏡智凈識由昔所修因緣成熟從初成佛盡未來際相續變為純凈佛土周圓無際眾寶莊嚴自受用身常依而住平智慈力由昔所修隨十地菩薩變
【現代漢語翻譯】 現代漢語譯本 成就四土，統攝唯識二種，即清凈與染污，或本體與現象，融合爲一，與其他宗派有所不同。又，單一物質不能成就清凈與染污，虧損與盈滿；不同物質不能成就一體，道理齊平。有形質之物不能追溯本源，則陷入冥昧；沒有形質之物不能生起萬象。所以，形體消解，圓融無礙。 其次闡述本體。小乘的八微，權教的唯心，實教的法性。又有四土各自的本體。區分性與相的，是權教；融合攝受的，是實教。三種方便：如果經典的根本在於如來的神力，所以法性是這樣的；因為眾生的行業，所以這貫通清凈與染污。然而，隨順適宜地攝取事物，佛應統攝一切，所以都稱為佛土。如果就修行而言，則只有清凈而非染污。然而，清凈有兩種：一是世間清凈，遠離慾望的染污，以六行為方便，上二界為凈土；二是出世間清凈，這又分為兩種：一是出世，即聲聞、緣覺二乘，以緣諦為方便，權教說沒有別的凈土，就實教而言，在三界之外另有凈土，是二乘所居住的地方，《智論》中有記載；二是出世間上上凈，這是指菩薩，即以殊勝的理解和萬行作為方便，以實報土的七寶和無量莊嚴作為他們的國土。這又分為兩種：一是真極，佛的自受用身，相異而兼忘作為方便；二是未極，等覺菩薩等，還未成佛，所以《仁王經》說，三賢、十聖住在果報土，只有佛一人居住在凈土。未極之中又有兩種：一是八地以上的菩薩，一向清凈，因為永遠斷絕了色界的束縛，照見本體而獨立，神通沒有固定的處所，所以他們的凈土的色相難以明瞭；二是七地及以下的菩薩，還沒有超出三界，無漏觀智有間斷，所以不是一向清凈。如果依據《瑜伽師地論》，進入初地才算是凈土，三賢所居住的地方都稱為非凈土，這是因為受用和變化不同。然而，就圓教而言，十信位的菩薩就已經有凈土了。 後身土的一異，又有兩種。首先，暫且就權教略作配合；然後，依據實義廣為解釋。首先，就權教而言，自性身依據法性土，其餘的三身都依據各自的國土。鏡智清凈的識，由於過去所修的因緣成熟，從初成佛直到未來際，相續不斷地變為純凈的佛土，周圓無際，眾寶莊嚴，自受用身常依此而住。平等智的慈力，由於過去所修，隨順十地菩薩而變現。
【English Translation】 English version Accomplishing the Four Lands, encompassing the two types of Consciousness-Only, namely purity and defilement, or essence and phenomena, merging into one, differing from other schools. Furthermore, a single substance cannot achieve purity and defilement, deficiency and fullness; different substances cannot achieve oneness, the principle being equal. Material things cannot trace back to the source, thus falling into obscurity; immaterial things cannot give rise to myriad forms. Therefore, forms dissolve, becoming perfectly integrated and unobstructed. Next, the essence is elaborated. The Eight Subtle Elements of the Hinayana, the Consciousness-Only of the provisional teachings, and the Dharma-nature of the true teachings. There are also the respective essences of the Four Lands. Distinguishing between nature and characteristics is the provisional teaching; merging and embracing is the true teaching. The three expedient means: if the root of the scriptures lies in the divine power of the Tathagata (Thus Come One), then Dharma-nature (the nature of reality) is such; because of the actions of sentient beings, this pervades purity and defilement. However, according to the appropriate means of embracing things, the Buddha (Enlightened One) should encompass everything, so they are all called Buddha-lands. If speaking in terms of practice, then there is only purity and not defilement. However, there are two types of purity: one is worldly purity, being apart from the defilement of desire, using the Six Practices as expedient means, the upper two realms being pure lands; the other is supramundane purity, which is further divided into two types: one is supramundane, namely the Two Vehicles (Shravakas and Pratyekabuddhas), using the Truth of Conditioned Arising as an expedient means, the provisional teachings say there is no other pure land, in terms of the true teaching, there is another pure land outside the Three Realms, which is where the Two Vehicles reside, as recorded in the Mahaprajnaparamita Shastra; the other is the highest supramundane purity, which refers to Bodhisattvas (Enlightenment Beings), namely using superior understanding and myriad practices as expedient means, using the Land of Actual Reward with its seven treasures and immeasurable adornments as their land. This is further divided into two types: one is the truly ultimate, the Buddha's Self-Enjoyment Body, with difference and simultaneous forgetting as the expedient means; the other is the not-yet-ultimate, such as Equal Enlightenment Bodhisattvas, who have not yet become Buddhas, so the Benevolent Kings Sutra says that the Three Sages and Ten Saints reside in the Land of Retribution, only the Buddha alone resides in the Pure Land. Among the not-yet-ultimate, there are two types: one is the Bodhisattvas above the Eighth Ground, who are always pure, because they have forever severed the bonds of the realm of form, illuminating the essence and standing independently, with supernatural powers having no fixed abode, so the characteristics of their pure lands are difficult to discern; the other is the Bodhisattvas at the Seventh Ground and below, who have not yet transcended the Three Realms, and whose non-outflow wisdom has interruptions, so they are not always pure. According to the Yogacarabhumi-sastra, entering the First Ground is considered a pure land, the places where the Three Sages reside are all called non-pure lands, this is because the enjoyment and transformation are different. However, in terms of the Perfect Teaching, Bodhisattvas of the Ten Faiths already have pure lands. The sameness and difference of the later body and land, there are again two types. First, let's briefly coordinate with the provisional teachings; then, according to the true meaning, broadly explain. First, in terms of the provisional teachings, the Self-Nature Body relies on the Dharma-nature Land, the remaining three bodies all rely on their respective lands. The Mirror Wisdom, the pure consciousness, due to the maturation of the causes and conditions cultivated in the past, from the initial attainment of Buddhahood until the future, continuously transforms into a pure Buddha-land, perfectly round and boundless, adorned with numerous treasures, the Self-Enjoyment Body constantly relies on this to reside. The compassionate power of the Equality Wisdom, due to past cultivation, transforms according to the Ten Ground Bodhisattvas.
為凈土小大劣勝前後改轉佗受用身依之而住成智慈力由昔所修隨未登地有情所宜化為佛土凈穢小大前後改轉佛變化身依之而住后廣釋者問法性身土為別不別別則不名法性性無二故不別則無能依所依答經論異說統收法身略有十種土隨身顯乃有五重一依佛地論唯以清凈法界而為法身亦以法性而為其土性雖一味隨身土相而分二別智論云在有情數中名為佛性在非情數中名為法性假說能所而實無差唯識亦云雖此身土體無差別而屬佛法性相異故謂法性屬佛為法性身法性屬法為法性土性隨相異故云爾也又云此佛身土俱非色攝雖不可說形量大小然隨事相其量無邊譬如虛空遍一切處故華嚴云普賢依真住等一切如來皆同所證故上文云一切如來光嚴住持身心寂滅平等本際圓滿十方不二隨順二唯以大智而為法身所證真如為法性土故無性攝論云無垢無掛礙智為法身故三亦智亦如而為法身梁攝論中及金光明皆云唯如如及如如智獨存名法身故此則身含如智土則唯如四境智雙泯而為法身經云如來法身非心非境土亦隨爾依於此義諸契經中皆說如來身土無二五此上四句合為一無礙法身隨說皆得土亦如之六此上總別五句相融形奪泯茲五說迥然無寄以為法身土亦如也此上單就境智以辨七通攝五分及悲願等所修恒沙功德無不皆是法身收以修生功德必證理故融攝無礙
【現代漢語翻譯】 現代漢語譯本 為使凈土（Buddha-land）的大小、優劣、前後改變、轉移，以及他受用身（Sambhogakāya，報身）所依止而住，成就智慧和慈悲之力，皆由過去所修之功德所致。隨著未登地（初地菩薩）的有情眾生所適宜的，佛會化現為佛土的清凈與污穢、大小、前後改變，佛的變化身（Nirmāṇakāya，化身）依止於此。後文廣為解釋：問：法性身（Dharmakāya，法身）和法性土（Dharmadhātu，法界）是別異還是無別異？如果別異，則不名為法性，因為法性無二；如果無別異，則沒有能依和所依。答：經論有不同的說法，總括起來，法身略有十種，土隨身顯現有五重。一、依據《佛地經論》，唯以清凈法界（Dharmadhātu）作為法身，也以法性（Dharmatā）作為其土。法性雖然一味，但隨著身土的相狀而分為二別。智論說：『在有情數中名為佛性（Buddhadhātu），在非情數中名為法性』，假說能所，而實無差別。唯識也說：『雖然此身土體無差別，但屬佛法性相異故』，謂法性屬佛為法性身，法性屬法為法性土，性隨相異故云爾。又說：『此佛身土俱非色攝，雖不可說形量大小，然隨事相其量無邊，譬如虛空遍一切處』。故《華嚴經》說：『普賢（Samantabhadra）依真住等一切如來皆同所證』。故上文說：『一切如來光嚴住持，身心寂滅，平等本際，圓滿十方不二隨順』。二、唯以大智作為法身，所證真如為法性土。故無性《攝論》說：『無垢無掛礙智為法身故』。三、亦智亦如而為法身。《梁攝論》中及《金光明經》皆說：『唯如如及如如智獨存名法身故』。此則身含如智，土則唯如。四、境智雙泯而為法身。經云：『如來法身非心非境』，土亦隨爾。依於此義，諸契經中皆說如來身土無二。五、此上四句合為一無礙法身，隨說皆得，土亦如之。六、此上總別五句相融，形奪泯茲五說，迥然無寄以為法身，土亦如也。此上單就境智以辨。七、通攝五分及悲願等所修恒沙功德，無不皆是法身收，以修生功德必證理故，融攝無礙。
【English Translation】 English version To enable the Pure Land's (Buddha-land) size, quality (superior or inferior), front and back alterations, and transference, as well as the Sambhogakāya's (Reward Body) reliance and abiding, the accomplishment of wisdom and compassionate power all arise from past cultivation. According to what is suitable for sentient beings who have not yet attained the Bhumi (first stage Bodhisattva), the Buddha transforms the Buddha-land into purity or defilement, large or small, with front and back alterations, and the Nirmāṇakāya (Transformation Body) relies on this. The following is a broad explanation: Question: Are the Dharmakāya (Dharma Body) and Dharmadhātu (Dharma Realm) distinct or non-distinct? If distinct, then it is not called Dharmatā (Dharma-nature), because Dharma-nature is non-dual; if non-distinct, then there is no reliance and that which is relied upon. Answer: Sutras and treatises have different explanations. To summarize, the Dharmakāya has roughly ten types, and the land manifests in five layers along with the body. First, according to the Buddhabhūmi-śāstra, only the pure Dharmadhātu is regarded as the Dharmakāya, and Dharmatā is regarded as its land. Although Dharma-nature is of one flavor, it is divided into two distinctions according to the characteristics of the body and land. The Mahāprajñāpāramitopadeśa says: 'In the realm of sentient beings, it is called Buddhadhātu (Buddha-nature), and in the realm of non-sentient beings, it is called Dharmatā.' It is nominally said to be the able and that which is able, but in reality, there is no difference. The Vijñāptimātratāsiddhi also says: 'Although there is no difference in the essence of this body and land, they belong to the Buddha-dharma, and their characteristics are different.' It is said that Dharma-nature belongs to the Buddha as the Dharmakāya, and Dharma-nature belongs to the Dharma as the Dharmadhātu, because the nature differs according to the characteristics. It also says: 'This Buddha's body and land are both not included in form. Although it is impossible to describe their size and dimensions, their extent is boundless according to the phenomena, like space pervading everywhere.' Therefore, the Avataṃsaka Sūtra says: 'Samantabhadra abides in truth, and all Tathāgatas equally attain the same.' Therefore, the above text says: 'All Tathāgatas abide in radiant adornment, their bodies and minds are in tranquil extinction, the fundamental source is equal, perfectly fulfilling the ten directions, non-dual and compliant.' Second, only great wisdom is regarded as the Dharmakāya, and the thusness realized is the Dharmadhātu. Therefore, Asaṅga's Mahāyānasaṃgraha says: 'Immaculate and unhindered wisdom is the Dharmakāya.' Third, both wisdom and thusness are regarded as the Dharmakāya. The Mahāyānasaṃgraha and the Suvarṇaprabhāsa Sūtra both say: 'Only thusness and the wisdom of thusness exist alone, which is called the Dharmakāya.' Thus, the body contains thusness and wisdom, and the land is only thusness. Fourth, the object and wisdom both cease to exist, which is the Dharmakāya. The sutra says: 'The Tathāgata's Dharmakāya is neither mind nor object,' and the land is also like that. According to this meaning, all sutras say that the Tathāgata's body and land are non-dual. Fifth, the above four sentences combine into one unobstructed Dharmakāya. Whatever is said is attained, and the land is also like that. Sixth, the above general and specific five sentences merge together, and the forms seize and eliminate these five statements, being completely independent and without reliance, which is regarded as the Dharmakāya, and the land is also like that. The above is only distinguished in terms of object and wisdom. Seventh, universally encompassing the five aggregates and the merits cultivated from countless kalpas, such as compassion and vows, all are included in the Dharmakāya, because the merits cultivated will surely realize the principle, merging and encompassing without obstruction.
即此所證真如體大為法性土依於此義身土迥異八通報化色相功德無不皆是此法身收故攝論中三十二相等皆法身攝然有三義一相即如故歸理法身二智所現故屬智法身三智相併是功德法故名為法身其所依土則通性相凈穢無礙我此土凈而汝不見眾生見燒凈土不毀色即是如相即非相身土事理互動依持通有四句謂色身法身各依色相土及法性土故(單雙互望)此上通諸大乘教九通攝三種世間皆為一大法身如華嚴說具十佛故其三身等並是此中智正覺攝故土亦如之十上分權實唯以第九屬於圓教若據融攝總前九義為一總句是謂如來無礙身土義隨隱顯不可壘安是故此經即于不二之境現諸凈土達者尋文無生局見上言土有五重者一唯法性屬前三身二者雙泯屬於第四三具性相五六七八之所依故四融三世間屬於第九五總前諸義即第十依釋義門竟。
次銷本文言于不二境者佛無現土之念如明鏡無心現諸凈土者無念而應緣如鏡無心而現像故肇公云凈土穢土蓋隨眾生之所宜凈者示之以寶玉穢者示之以瓦礫美惡自彼於我無定無定之土乃名凈土隨類普應故云諸也前凡聖一體即從自受用入法性土也此應諸菩薩即從法性現他受用故次云與大菩薩乃至同住如來平等法會第三同體法眾文三一總標。
與大菩薩摩訶薩十萬人俱。
解曰先標類具云菩提
【現代漢語翻譯】 現代漢語譯本： 此處所證的真如本體廣大，是法性土（Dharmata-bhumi，指諸佛所證悟的真如法性所顯現的清凈國土）所依之處。依此意義，報身（Sambhogakaya，佛的報應身，為菩薩說法之身）和化身（Nirmanakaya，佛為度化眾生而顯現的各種化身）的色相功德，無不都是這法身（Dharmakaya，佛的法性身，是佛的真實本體）所包含。所以《攝大乘論》（Mahāyānasaṃgraha）中說的三十二相（Lakshana，佛的三十二種殊勝相貌）等，都屬於法身所攝。然而有三種意義：一是相即是如，所以歸於理法身；二是智慧所顯現，所以屬於智法身；三是智慧與相併存，是功德法，所以名為法身。法身所依的國土，則通於性相、凈穢，沒有障礙。『我』的此土清凈，而『你』不見，眾生見燒凈土（指眾生因業力所見到的不清凈的國土），不毀色（指不毀壞色蘊），即是如（指即是真如），相即非相（指色相即是空性）。身土事理相互依存，貫通有四句，即色身（Rupakaya，佛的色身）法身各依色相土（Rupa-bhumi，依色相而顯現的國土）及法性土。這以上貫通諸大乘教義，九句貫攝三種世間（指有情世間、器世間、智正覺世間），都歸為一大法身，如《華嚴經》（Avatamsaka Sutra）所說，具足十佛（Dasabuddha，指華嚴經中描述的十種佛的境界），其三身等都是此中智正覺（Jnana-bodhi，智慧正覺）所攝，國土也是如此。十句中，前九句是權巧和真實，只有第九句屬於圓教（指天臺宗的圓教，是最圓滿的教義）。如果根據融攝，總括前九義為一句，就是如來無礙身土義，隨隱隨顯，不可堆砌安立。所以此經就在不二（Advaya，指超越二元對立的境界）之境，顯現諸凈土，通達的人尋文，不會產生侷限性的見解。上面說國土有五重，一是唯法性，屬於前三身；二是雙泯，屬於第四；三是具性相，是五、六、七、八句所依；四是融三世間，屬於第九；五是總括前諸義，即第十。依釋義門完畢。
其次解釋本文，『言于不二境』，佛沒有顯現國土的念頭，如明鏡無心，『現諸凈土者』，無念而應緣，如鏡無心而現像。所以肇公（僧肇）說：『凈土穢土，大概是隨著眾生的適宜而顯現的，對清凈者示之以寶玉，對污穢者示之以瓦礫，美惡在於他們自己，對我沒有定論。』沒有定論的國土，才名為凈土，隨順各類眾生普遍應現，所以說『諸』。前面凡聖一體，是從自受用（指佛為自己享受法樂而顯現的清凈國土）進入法性土。此處應諸菩薩，是從法性顯現他受用（指佛為利益他人而顯現的清凈國土），所以接著說『與大菩薩乃至同住如來平等法會』。第三是同體法眾文，分為三部分，一是總標。
『與大菩薩摩訶薩十萬人俱。』
解釋說，先標明種類，具云菩提（Bodhi，指覺悟）。
【English Translation】 English version: The true suchness (Tathata) body (kaya) verified here is vast, being the basis of the Dharmata-bhumi (the land of Dharma-nature, referring to the pure land manifested by the true suchness Dharma-nature enlightened by all Buddhas). According to this meaning, the Rupakaya (form body) and qualities of the Sambhogakaya (reward body, the body that preaches Dharma to Bodhisattvas) and Nirmanakaya (transformation body, the various bodies manifested by the Buddha to liberate sentient beings) are all contained within this Dharmakaya (Dharma body, the Dharma-nature body of the Buddha, which is the true essence of the Buddha). Therefore, the thirty-two Lakshanas (marks, the thirty-two auspicious marks of the Buddha) mentioned in the Mahāyānasaṃgraha (Compendium of the Mahayana) are all included in the Dharmakaya. However, there are three meanings: first, the marks are identical to suchness, so they belong to the principle Dharmakaya; second, they are manifested by wisdom, so they belong to the wisdom Dharmakaya; third, wisdom and marks coexist, which is the Dharma of merit, so it is called the Dharmakaya. The land on which the Dharmakaya relies encompasses both nature and form, purity and impurity, without obstruction. 『My』 land is pure, but 『you』 do not see it; sentient beings see the burning pure land (referring to the impure land seen by sentient beings due to their karma), without destroying form (referring to not destroying the skandha of form), which is suchness (referring to true suchness), form is identical to non-form (referring to form being identical to emptiness). The body and land, phenomena and principle, rely on each other, interpenetrating in four phrases, namely, the Rupakaya and Dharmakaya each rely on the Rupa-bhumi (form land, the land manifested by form) and Dharmata-bhumi. This above connects all Mahayana teachings, and the nine phrases encompass the three realms (sentient realm, material realm, and the realm of wisdom and enlightenment), all returning to one great Dharmakaya, as the Avatamsaka Sutra (Flower Garland Sutra) says, possessing the ten Buddhas (Dasabuddha, referring to the ten states of Buddha described in the Avatamsaka Sutra), and the three bodies etc. are all included in the Jnana-bodhi (wisdom enlightenment) within this, and the land is also like this. Among the ten phrases, the first nine are expedient and real, only the ninth belongs to the perfect teaching (referring to the Tiantai school's perfect teaching, which is the most complete doctrine). If based on integration, summarizing the previous nine meanings into one phrase, it is the meaning of the Tathagata's unobstructed body and land, appearing and disappearing as it wills, not to be piled up and established. Therefore, this sutra manifests all pure lands in the realm of non-duality (Advaya, referring to the state beyond dualistic opposition), and those who understand the text will not produce limited views. Above, it is said that the land has five layers: first, only Dharma-nature, belonging to the first three bodies; second, both are extinguished, belonging to the fourth; third, possessing nature and form, which is what the fifth, sixth, seventh, and eighth phrases rely on; fourth, integrating the three realms, belonging to the ninth; fifth, summarizing the previous meanings, which is the tenth. The interpretation according to the meaning gate is completed.
Next, explaining the text, 『speaking of the realm of non-duality』, the Buddha has no thought of manifesting the land, like a clear mirror without intention, 『manifesting all pure lands』, responding to conditions without thought, like a mirror manifesting images without intention. Therefore, Master Zhao (Sengzhao) said: 『Pure lands and impure lands are probably manifested according to the suitability of sentient beings; to the pure, show them treasures and jade; to the impure, show them tiles and pebbles; beauty and ugliness are in themselves, and there is no fixed conclusion for me.』 A land without a fixed conclusion is called a pure land, universally responding to all kinds of sentient beings, so it is said 『all』. The previous unity of ordinary and holy beings is entering the Dharmata-bhumi from self-enjoyment (referring to the pure land manifested by the Buddha for his own enjoyment of Dharma bliss). Here, responding to all Bodhisattvas, it is manifesting other-enjoyment (referring to the pure land manifested by the Buddha for the benefit of others) from Dharma-nature, so it continues to say 『living with great Bodhisattvas and even attending the Tathagata's equal Dharma assembly』. The third is the text of the Dharma assembly of the same essence, divided into three parts, the first is the general indication.
『Together with ten thousand great Bodhisattvas Mahasattvas.』
Explaining, first indicate the category, fully saying Bodhi (enlightenment).
薩埵摩訶薩埵此翻菩提云覺則所求佛果薩埵云有情則所化眾生此約境釋又此人有了悟之覺余緣慮之情此約心釋又此是求菩提之有情此約能所釋摩訶大也信大法解大義發大心證大道行大行赴大果故故華嚴地前即云摩訶薩也然今列者但是地上后十萬人標數也二別列。
其名曰文殊師利菩薩普賢菩薩普眼菩薩金剛藏菩薩彌勒菩薩清凈慧菩薩威德自在菩薩辨音菩薩凈諸業障菩薩普覺菩薩圓覺菩薩賢善首菩薩等而為上首。
解曰夫聖人無名為物立稱多依行德隨宜別標標立千差皆有所表此等是十萬中標領表十二段法門如次各於一門而為請問之主良以初心識昧未解咨求故菩薩慈悲騰疑為請今各以所詮法義對釋其名文理昭然非強穿鑿智者詳焉文殊師利者梵語訛也正云曼殊室利此云妙德即智德深妙謂道成先劫已稱龍種尊王現證菩提復曰摩尼寶積實為三世佛母豈獨釋迦之師影響華嚴一切咸見是以禮妙慧而不忘敬本勸善財而增長髮心印無言于不二之門答光明於三點之會談般若玄致屢質本師說權實雙行頻驚小聖至德若此非妙云何普賢者略有三釋一約自體體性周遍曰普隨緣成德曰賢二約諸位曲[冰-水+齊]無遺曰普鄰極亞聖曰賢三約當位(等覺)德無不周曰普調柔善順曰賢準華嚴三聖圓融觀文殊表解普賢錶行行解同體即是毗羅遮那
【現代漢語翻譯】 現代漢語譯本： 『薩埵摩訶薩埵』（Sattvamahāsattva）此處的翻譯，『菩提』（Bodhi）意為覺悟，指的是所求的佛果；『薩埵』（Sattva）意為有情，指的是所教化的眾生。這是從境界上解釋。另外，此人有領悟的覺悟，以及對其他事物的考慮之情，這是從心性上解釋。還有，這是尋求菩提的有情，這是從能所關係上解釋。『摩訶』（Mahā）意為大，因為信奉大法，理解大義，發起大心，證悟大道，實踐大行，趨向大果。因此，《華嚴經》中，地上菩薩之前就被稱為『摩訶薩』。然而，現在列出的只是地上菩薩之後十萬人的標數。這是第二部分，分別列出。
他們的名字是：文殊師利菩薩（Mañjuśrī Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva）、普眼菩薩（Samantākṣa Bodhisattva）、金剛藏菩薩（Vajragarbha Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、清凈慧菩薩（Viśuddhamati Bodhisattva）、威德自在菩薩（Tejorāśmi Bodhisattva）、辨音菩薩（Suvikrāntavikrāmin Bodhisattva）、凈諸業障菩薩（Sarvāvaraṇaviśuddhi Bodhisattva）、普覺菩薩（Samantabhadra Bodhisattva）、圓覺菩薩（Pūrṇabuddha Bodhisattva）、賢善首菩薩（Bhadramukha Bodhisattva）等，他們是這些菩薩的上首。
解釋：聖人沒有固定的名字，是根據事物來建立稱謂，大多依據修行功德，根據適宜的情況分別標示。標示的名稱千差萬別，都有所代表。這些人是十萬菩薩中領頭的，代表十二段法門，依次在每個法門中作為請問的主角。因為初學者的認識不夠清晰，不理解而尋求解答，所以菩薩慈悲，消除疑惑，代為請問。現在分別用所詮釋的法義來解釋他們的名字，文理清晰明瞭，並非牽強附會，智者可以詳細考察。文殊師利（Mañjuśrī）是梵語的訛音，正確的說法是曼殊室利（Mañjuśrī），這裡翻譯為妙德，指的是智慧功德深妙。據說他在過去劫已經成就，被稱為龍種尊王，現在證得菩提，又被稱為摩尼寶積，實際上是三世諸佛之母，豈止是釋迦牟尼佛的老師。影響《華嚴經》的一切都能見到，因此禮敬妙慧而不忘根本，勸導善財童子而增長髮心，在不二之門印證無言，在三點之會回答光明，談論般若的玄妙旨趣，多次質問本師，宣說權巧和真實的教義，多次震驚小乘聖者。至高的功德像這樣，不是妙德是什麼呢？普賢（Samantabhadra），大概有三種解釋：一是就自體而言，體性周遍稱為普，隨順因緣成就功德稱為賢；二是就各個階位而言，沒有遺漏稱為普，鄰近極位亞聖稱為賢；三是就當位（等覺）而言，功德沒有不周遍的稱為普，調柔善良順從稱為賢。按照《華嚴經》三聖圓融的觀點，文殊菩薩代表理解，普賢菩薩代表行動，行動和理解是同一個本體，那就是毗盧遮那佛（Vairocana）。
【English Translation】 English version: 'Sattvamahāsattva': Here, 'Bodhi' means enlightenment, referring to the sought-after fruit of Buddhahood; 'Sattva' means sentient being, referring to the beings to be taught and transformed. This is explained from the perspective of the realm. Additionally, this person has the enlightenment of understanding, as well as the emotion of considering other things, which is explained from the perspective of the mind. Furthermore, this is a sentient being seeking Bodhi, which is explained from the perspective of the capable and the object. 'Mahā' means great, because of believing in the great Dharma, understanding the great meaning, generating the great mind, realizing the great path, practicing the great conduct, and heading towards the great fruit. Therefore, in the Avataṃsaka Sūtra, those before the ground of the Bodhisattvas are called 'Mahāsattvas'. However, what is listed now is only the numerical designation of the ten thousand after the ground of the Bodhisattvas. This is the second part, listing them separately.
Their names are: Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Samantākṣa Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Viśuddhamati Bodhisattva, Tejorāśmi Bodhisattva, Suvikrāntavikrāmin Bodhisattva, Sarvāvaraṇaviśuddhi Bodhisattva, Samantabhadra Bodhisattva, Pūrṇabuddha Bodhisattva, Bhadramukha Bodhisattva, etc., and they are the leaders of these Bodhisattvas.
Explanation: Sages do not have fixed names; they establish names according to things, mostly based on the merits of practice, and mark them separately according to suitable circumstances. The marked names vary greatly, and they all have something to represent. These people are the leaders among the ten thousand Bodhisattvas, representing twelve sections of Dharma teachings, each acting as the protagonist of inquiry in each Dharma gate in turn. Because the knowledge of beginners is not clear enough, and they seek answers because they do not understand, the Bodhisattvas are compassionate, eliminate doubts, and ask on their behalf. Now, their names are explained separately with the Dharma meanings they explain, and the text and meaning are clear and obvious, not far-fetched. The wise can examine them in detail. Mañjuśrī is a corruption of the Sanskrit word, the correct saying is Mañjuśrī, which is translated here as Wonderful Virtue, referring to the profound and wonderful merit of wisdom. It is said that he has already achieved in the past kalpas, called the Dragon Seed Honored King, and now attains Bodhi, and is also called Mani Jewel Accumulation, and is actually the mother of the Buddhas of the three worlds, not only the teacher of Śākyamuni Buddha. Everything that influences the Avataṃsaka Sūtra can be seen, so respect Wonderful Wisdom without forgetting the root, and encourage Sudhana to increase the generation of the mind, seal the wordless in the gate of non-duality, answer the light in the meeting of three points, talk about the profound meaning of Prajñā, repeatedly question the original teacher, and preach the expedient and true teachings, repeatedly shocking the Śrāvakas. The supreme merit is like this, what is it if not Wonderful Virtue? Samantabhadra, there are probably three explanations: one is in terms of the self-nature, the nature of the body is pervasive called Samanta, and following the conditions to achieve merit is called Bhadra; the second is in terms of the various stages, without omission called Samanta, and adjacent to the extreme position of the sub-sage is called Bhadra; the third is in terms of the current position (Equal Enlightenment), the merit is not pervasive called Samanta, and the gentle, kind and obedient is called Bhadra. According to the view of the three saints of the Avataṃsaka Sūtra, Mañjuśrī Bodhisattva represents understanding, Samantabhadra Bodhisattva represents action, and action and understanding are the same entity, which is Vairocana Buddha.
是為三聖故此菩薩常為一對今第一究真妄以成正解故當文殊第二徴幻法而明正行故當普賢良由此經是稱性真身說圓滿覺性故人法儀式懸符華嚴三普眼者由此法門令觀身心無體根識塵境世及出世自身佗身一切清凈遍滿法界一切眾生普同諸佛觀行成就頓見如此境界是真普眼也此含悲智謂普見諸法清凈是大智普眼普見眾產生佛是大悲普眼四金剛藏者從喻為名金剛堅而複利堅則無物可壞利則能壞一切此菩薩智亦爾煩惱不能侵外魔不能動堅也能破諸障斷人疑惑利也故起三重甚深之難以消末世之疑疑心既無即具無盡功德故復云藏五彌勒者此云慈氏慈是其姓過去遇大慈如來愿得斯號由此得慈心三昧又由母懷時便有慈心故以慈為氏族字阿逸多此云無勝勝德過人故今以姓而呼但云彌勒由此門深究愛根蕩除細惑所以五性修證皆屬輪迴彌勒是等覺菩薩一生補處表除微細惑習即得正覺圓明也六清凈慧者表在此門修證地位因果相中而智慧不住不著虛心忘相不為行位差別之相所染(若慧不清凈即落地位滯因果乖覺性)七威德自在者三觀成就功用猛利邪魔不能嬈妄惑不能侵或八辨音者佛以一音逗于萬類雖此門統明三觀而隨機單復不同故二十五輪各皆證入此菩薩善能辨別隨類圓音故當其問九凈諸業障者一切業障盡依四相而生此門問答除之諸業自然清凈十
【現代漢語翻譯】 現代漢語譯本 爲了三聖，所以這位菩薩常常是一對出現。現在首先探究真妄以成就正解，所以由文殊菩薩第二次徵詢幻法而闡明正行，所以由普賢菩薩來承擔。正是因為這部經是稱性真身，宣說圓滿覺性，所以人法儀式懸符《華嚴經》的三普眼。之所以稱為三普眼，是因為這個法門能使人觀察身心無體，根識塵境，世間和出世間，自身和他人身，一切清凈遍滿法界，一切眾生普遍與諸佛相同，觀行成就，頓見如此境界，這是真正的普眼。這包含悲智，即普遍見到諸法清凈是大智普眼，普遍見到眾產生佛是大悲普眼。 四金剛藏，是從比喻而得名。金剛堅固而且鋒利，堅固則沒有東西可以破壞，鋒利則能破壞一切。這位菩薩的智慧也是如此，煩惱不能侵擾，外魔不能動搖，這是堅固；能破除各種障礙，斷除人們的疑惑，這是鋒利。所以發起三重甚深的疑問，來消除末世的疑惑。疑惑之心既然沒有了，就具備無盡的功德，所以又稱為藏。 五彌勒（Maitreya），此云慈氏，慈是他的姓。過去遇到大慈如來，發願得到這個稱號，因此得到慈心三昧。又因為在母親懷孕時，便有慈心，所以以慈為氏族字。阿逸多（Ajita），此云無勝，勝德超過他人。所以現在以姓來稱呼，只說彌勒。因為這個法門深入探究愛根，蕩除細微的迷惑，所以五性修證都屬於輪迴。彌勒是等覺菩薩，一生補處，表示去除微細的惑習，就能得到正覺圓明。 六清凈慧，表示在這個法門修證的地位因果相中，而智慧不住不著，虛心忘相，不為行位差別的相所染（如果智慧不清凈，就落入地位，滯留在因果中，違背了覺性）。 七威德自在，三觀成就，功用猛利，邪魔不能擾亂，妄惑不能侵犯。 八辨音，佛以一音教化萬類，雖然這個法門統明三觀，但隨機單復不同，所以二十五輪各自證入。這位菩薩善於辨別隨類的圓音，所以由他來提問。 九凈諸業障，一切業障都依四相而生，這個法門的問答能去除這些，各種業障自然清凈。 十
【English Translation】 English version For the sake of the Three Sages, this Bodhisattva is often seen as a pair. Now, first, we investigate the truth and falsehood to achieve correct understanding. Therefore, Mañjuśrī (Manjushri, the Bodhisattva of Wisdom) initiates the second inquiry into illusory dharmas to clarify correct practice, and Samantabhadra (the Bodhisattva of Universal Virtue) undertakes it. It is because this sutra is the true body that accords with nature, expounding the perfect awakened nature, that the rituals of people and dharma are suspended in accordance with the Three Universal Eyes of the Avataṃsaka Sūtra (Flower Garland Sutra). The reason for calling them the Three Universal Eyes is that this Dharma gate enables people to observe that the body and mind are without substance, the roots, consciousness, dust realms, the world and beyond, oneself and others, all are pure and pervade the entire Dharma realm, all sentient beings are universally the same as all Buddhas, the practice is accomplished, and one suddenly sees such a state. This is the true Universal Eye. This contains compassion and wisdom, that is, universally seeing that all dharmas are pure is the Great Wisdom Universal Eye, universally seeing sentient beings become Buddhas is the Great Compassion Universal Eye. Four Vajra (Diamond) Treasures, named from metaphor. Vajra is firm and sharp, firm so that nothing can destroy it, sharp so that it can destroy everything. This Bodhisattva's wisdom is also like this, afflictions cannot invade, external demons cannot shake, this is firmness; it can break through various obstacles, cut off people's doubts, this is sharpness. Therefore, he raises three profound questions to eliminate the doubts of the degenerate age. Since the mind of doubt is gone, one possesses endless merits, so it is also called Treasure. Five Maitreya (Maitreya, the future Buddha), which means 'Kindred of Compassion,' compassion is his surname. In the past, he encountered the Great Compassion Tathagata and vowed to obtain this title, thus obtaining the Samadhi of Compassionate Mind. Also, because he had a compassionate mind when he was in his mother's womb, he uses compassion as his clan name. Ajita, which means 'Unsurpassed,' surpassing others in virtue. Therefore, now he is called by his surname, only saying Maitreya. Because this Dharma gate deeply investigates the root of love and eliminates subtle delusions, the cultivation and realization of the five natures all belong to reincarnation. Maitreya is a Bodhisattva of Equal Enlightenment, a one-life replacement, representing the removal of subtle delusions and habits, and one can obtain correct enlightenment and perfect clarity. Six Pure Wisdom, representing that in the position of cause and effect in the cultivation and realization of this Dharma gate, wisdom does not dwell or attach, the mind is empty and forgets the appearance, and is not contaminated by the appearance of the difference between the positions of practice (if wisdom is not pure, it will fall into position, stagnate in cause and effect, and violate the awakened nature). Seven Majestic Virtue and Freedom, the three contemplations are accomplished, the function is fierce and sharp, demons cannot disturb, and delusions cannot invade. Eight Eloquent Sound, the Buddha teaches all kinds of beings with one sound. Although this Dharma gate clearly explains the three contemplations, the random single and multiple are different, so the twenty-five wheels each enter into realization. This Bodhisattva is good at distinguishing the perfect sound according to the category, so he asks the questions. Nine Purifying All Karmic Obstacles, all karmic obstacles are born according to the four appearances. The questions and answers of this Dharma gate can remove these, and all kinds of karmic obstacles are naturally purified. Ten
普覺者從前諸過已離四相又除然于用意行心仍余作止任滅之病覺猶未普至此抉擇四病覺性無瑕普覺諸病故當此矣若具指者普覺本末普覺粗細普覺深淺十一圓覺者然此正宗中諸菩薩等與佛問答發揚本意欲顯圓覺但緣節節過患未盡義意未圓收機未普故表法菩薩未標圓覺之名今有三意得名圓覺一前雖病盡理圓仍恐下根難入又此曲開方便三期道場即上中下普歸圓覺二由前節級行解已圓至此名為證極證極之境更無別體唯是圓覺三最初標指圓覺為陀羅尼門者從本起末今顯義已周還至圓覺者攝末歸本表此三意故當此門十二賢善首者調柔善順曰賢賢之與善義意無別賢謂亞聖善則順理首是頭首欲使萬善齊興俱順真理成正因位亞次聖果者必藉經教經教流通是賢善之首故流通分中當此菩薩三總嘆。
與諸眷屬皆入三昧同住如來平等法會。
解曰然夫大士必崇德廣業虛心外身崇德故進齊佛果廣業故行彌法界虛心故智周萬物而不為外身故功流來際而非已今此但嘆主伴入定同佛會之德者發揚正宗融攝一切為圓滿覺之由致也諸經嘆德皆亦各隨所宜言與眷屬者稱性之眾必具主伴(如華嚴經)故此十萬各有眷屬(外徒眾內法行)由入定故同住佛境(不同前之諸佛但云住持不云入定)當爾之時凡聖體同因果一相故云平等法性之會名法會也上來三
【現代漢語翻譯】 現代漢語譯本：普覺（Pujue，指普遍覺悟的人）已經脫離了之前的各種過失，消除了四相（sì xiàng，我相、人相、眾生相、壽者相），然而在用心和行為上，仍然殘留著『作』（zuò，造作）、『止』（zhǐ，停止）、『任』（rèn，放任）、『滅』（miè，斷滅）的毛病，覺悟還未達到普遍圓滿。因此，要決斷這四種毛病，使覺性沒有瑕疵，才能達到真正的普遍覺悟。如果能完全指明，就能普遍覺悟根本和末端，普遍覺悟粗淺和細微，普遍覺悟深刻和淺顯。這十一圓覺（shí yī yuán jué，指十一種圓滿覺悟的境界）就是如此。然而，這正是宗門中的諸位菩薩等與佛陀問答，發揚本來的意旨，想要彰顯圓覺，只是因為每個階段的過患還沒有完全消除，義理還沒有圓滿，收攝根機的範圍還不夠普遍，所以表法的菩薩沒有標明圓覺的名稱。現在有三重含義可以得名圓覺：一是前面雖然病患已經消除，道理也圓滿了，但仍然擔心下根器的人難以進入；而且這種曲折地開啟方便之門，分為三個階段的道場，最終上、中、下三種根器的人都能普遍歸於圓覺。二是因為前面每個階段的修行和理解已經圓滿，到這裡就稱為證到極果，證到極果的境界，再沒有其他的本體，唯有圓覺。三是最初標明圓覺為陀羅尼門（tuó luó ní mén，總持法門的入口），是從根本生起末端，現在彰顯的義理已經周遍，又回到圓覺，這是攝末歸本，表明這三重含義，所以才有了這一門。十二賢善首（xián shàn shǒu，指賢善的首領）的意思是調柔善良順從叫做賢，賢和善的意義沒有區別，賢是指亞聖，善則是順應真理，首是頭領，想要使萬善齊頭並進，都順應真理，成就正因的地位，亞於聖果的人，必定要憑藉經教，經教的流通是賢善的首要任務，所以在流通分中安排這位菩薩。三是總體的讚歎。 與諸位眷屬都進入三昧（sān mèi，禪定），共同安住在如來平等法會中。 解釋說，大士必定崇尚德行，廣修事業，虛懷若谷，不為自身考慮。崇尚德行，所以能與佛果齊等；廣修事業，所以行為遍及法界；虛懷若谷，所以智慧周遍萬物而不被束縛；不為自身考慮，所以功德流傳到未來而沒有止境。現在這裡只是讚歎主伴進入禪定，共同參與佛會的功德，這是發揚正宗，融攝一切，達到圓滿覺悟的根本原因。諸經讚歎功德，也都是各自根據適宜的情況而言。『與眷屬』是指稱合本性的眾生必定具備主伴（如同《華嚴經》），所以這十萬眷屬各有眷屬（外在的徒眾，內在的修行）。因為進入禪定，所以共同安住在佛的境界中（不同於前面所說的諸佛只是住持，沒有說進入禪定）。在那個時候，凡夫和聖人的本體相同，因和果的相狀一致，所以稱為平等法性的集會，名為法會。以上是第三部分。
【English Translation】 English version: Pujue (Pujue, meaning universally enlightened one) has already departed from all previous faults and eliminated the four characteristics (sì xiàng, self-image, person-image, sentient being-image, and life-span-image). However, in the application of mind and action, there still remain the illnesses of 'making' (zuò, fabrication), 'stopping' (zhǐ, cessation), 'letting go' (rèn, indulgence), and 'extinction' (miè, annihilation). The enlightenment has not yet reached universality. Therefore, it is necessary to resolve these four illnesses, so that the nature of awareness is without flaw, and true universal enlightenment can be attained. If one can fully point out, one can universally awaken to the root and the branch, universally awaken to the coarse and the subtle, universally awaken to the profound and the shallow. These eleven complete enlightenments (shí yī yuán jué, referring to the eleven kinds of complete enlightenment states) are like this. However, this is precisely the original intention of the Bodhisattvas and others in the lineage who engage in questions and answers with the Buddha, wanting to manifest complete enlightenment. It is just because the faults of each stage have not been completely eliminated, the meaning has not been completely fulfilled, and the scope of gathering the faculties is not universal enough, so the Bodhisattvas who represent the Dharma have not labeled the name of complete enlightenment. Now there are three meanings to be named complete enlightenment: First, although the illnesses have been eliminated and the principles have been completed, there is still concern that those with inferior faculties will find it difficult to enter. Moreover, this tortuous opening of the door of skillful means, divided into three stages of the practice place, ultimately allows those with superior, middle, and inferior faculties to universally return to complete enlightenment. Second, because the practice and understanding of each stage have been completed, it is called attaining the ultimate fruit. There is no other entity in the realm of attaining the ultimate fruit, only complete enlightenment. Third, the initial labeling of complete enlightenment as the Dharani Gate (tuó luó ní mén, the entrance to the total holding Dharma) is from the root arising to the branch. Now the manifested meaning has been completed and returns to complete enlightenment, which is gathering the branch back to the root, indicating these three meanings, so there is this gate. The meaning of the twelve Virtuous Leaders (xián shàn shǒu, referring to the leaders of virtue and goodness) is that being harmonious, gentle, and compliant is called virtuous. There is no difference in the meaning of virtuous and good. Virtuous refers to a sub-sage, and good refers to complying with the truth. Leader is the head, wanting to make all virtues advance together, all complying with the truth, achieving the position of the cause of righteousness, those who are inferior to the fruit of sage, must rely on the scriptures and teachings. The circulation of the scriptures and teachings is the primary task of the virtuous, so this Bodhisattva is arranged in the circulation section. Third, it is an overall praise. Together with all their retinues, they all enter Samadhi (sān mèi, meditative absorption), dwelling together in the Tathagata's assembly of equal Dharma. The explanation says that great beings must uphold virtue, broadly cultivate undertakings, be humble, and not consider themselves. Upholding virtue, they can be equal to the Buddha fruit; broadly cultivating undertakings, their actions pervade the Dharma realm; being humble, their wisdom pervades all things without being bound; not considering themselves, their merits flow to the future without end. Now, this is just praising the merits of the host and companions entering meditation and participating in the Buddha's assembly together, which is the fundamental reason for promoting the orthodox lineage, integrating everything, and achieving complete enlightenment. The praises of merits in the scriptures are also based on their respective appropriate situations. 'With retinues' refers to the beings who are in accordance with their nature must have a host and companions (like the Avatamsaka Sutra), so these hundred thousand retinues each have retinues (external followers, internal practice). Because they enter meditation, they dwell together in the Buddha's realm (different from the Buddhas mentioned earlier who only maintain, without mentioning entering meditation). At that time, the essence of ordinary beings and sages is the same, and the appearance of cause and effect is consistent, so it is called the assembly of equal Dharma nature, named Dharma assembly. The above is the third part.
段不同總明證信六成就竟然此序既含發起(義如前科)此經又越余詮欲顯迥超應云六種殊勝謂所聞圓覺是性相源(如是)能聞結集是文殊等(我聞)說經之主是佛法身(婆伽婆)說聽會時心境融合(一時)說經之處凈土真源聽眾同體皆入三昧故也序分竟。
自下大文第二正宗分中有十一菩薩相次請問法門節節佛答總十一段束之為二初一問答令信解真正成本起因后十問答令依解修行隨根證入此乃前頓信解后漸修證也亦可初一信次五解次四行后一證(至下更辨今且依前)。
夫欲運心修行先須信解真正以為其本若不正所修一切皆邪縱使精勤徒為勞苦權宗多雲先且漸修功成后自頓悟若華嚴此經教相儀式皆先頓同佛解方能修證故彼經十信位滿便成正覺然說三賢十聖歷位修行(通妨云云)故此文殊段中頓彰信解之境后普賢等十菩薩節級顯示總別觀行(普賢最初問云聞此圓覺境界云何修行等)。
今初言信解真正者華嚴三聖觀云有信無解增長無明有解無信增長邪見信解圓通方為行本今則頓信本有圓覺本無無明頓出生死名為真正真者揀妄則不同迷倒凡夫但將妄念修行正者揀邪則不同執見異宗及諸外道三聖觀又云信若不信法界信則是邪復云成本起因者著初發起之因也然此經說因意深文略若不會通諸教管窺者信解難生
【現代漢語翻譯】 現代漢語譯本：總而言之，序分中包含的六種成就，是爲了證明此經的真實可信。既然序分已經包含了發起（其含義如之前的科判），那麼此經又超越了其他的詮釋，想要彰顯其迥然超勝之處，所以說是六種殊勝。這六種殊勝分別是：所聽聞的圓覺是性相的根源（如是），能夠聽聞並結集的是文殊菩薩等（我聞），說經的主講者是佛的法身（婆伽婆），說法和聽法的時候，心境融合（一時），說經的處所是凈土的真實根源，聽眾同體，都進入了三昧的境界。序分到此結束。
從下面開始是正宗分，這是經文的第二大部分，其中有十一位菩薩依次請問法門，佛陀逐一回答，總共十一段。可以將這十一段歸納為兩部分：第一部分是一個問答，目的是爲了讓人們信解真正的本起因；第二部分是十個問答，目的是讓人們依據理解修行，隨著根器不同而證入。這是先頓悟信解，后漸修證入。也可以說是先一信，再五解，再四行，最後是證（到後面再辨析，現在暫且按照前面的說法）。
想要用心修行，首先必須信解真正的道理，以此作為根本。如果信解不正，那麼所修的一切都是邪的，即使精進勤奮，也只是徒勞辛苦。權宗大多說先逐漸修行，功成之後自然頓悟。而《華嚴經》和此經的教相儀式，都是先頓悟，與佛的理解相同，然後才能修證。所以《華嚴經》中，十信位圓滿就成就正覺。然而又說三賢十聖經歷各個階位修行（這是爲了防止人們產生誤解）。因此，此文殊菩薩這一段中，頓然彰顯信解的境界，之後普賢等十位菩薩分層次地顯示總別觀行（普賢菩薩最初問到：『聽聞這圓覺境界，應該如何修行等』）。
現在先說信解真正，華嚴三聖觀中說，有信無解，會增長無明；有解無信，會增長邪見；信解圓通，才是修行的根本。現在是頓然相信本有的圓覺，本來沒有無明，頓然脫離生死，這叫做真正。『真』是爲了揀擇虛妄，不同於迷惑顛倒的凡夫，只是將妄念當作修行；『正』是爲了揀擇邪惡，不同於執著己見的異端宗派以及各種外道。三聖觀又說，如果信而不信法界，這種信就是邪信。又說『成本起因』，是說這是最初發起的原因。然而此經所說的『因』，意涵深刻，文字簡略，如果不能會通各種教義，只是片面地理解，那麼信解就難以產生。
【English Translation】 English version: In summary, the six accomplishments included in the prologue are to prove the truthfulness and credibility of this sutra. Since the prologue already contains the initiation (its meaning as in the previous classification), this sutra surpasses other interpretations, wanting to highlight its distinct superiority, so it is said to be six kinds of superiorities. These six superiorities are: what is heard, the Perfect Enlightenment, is the source of nature and characteristics (thus); those who can hear and compile are Manjushri Bodhisattva and others (I heard); the main speaker of the sutra is the Dharma body of the Buddha (Bhagavan); when speaking and listening to the Dharma, the mind and environment merge (at one time); the place where the sutra is spoken is the true source of the Pure Land; the listeners are of one body and all enter the Samadhi realm. The prologue ends here.
From below begins the main section, which is the second major part of the sutra. It contains eleven Bodhisattvas who successively ask about the Dharma methods, and the Buddha answers them one by one, totaling eleven sections. These eleven sections can be summarized into two parts: the first part is a question and answer, the purpose of which is to enable people to believe and understand the true original cause; the second part is ten questions and answers, the purpose of which is to enable people to practice according to their understanding, and to enter into realization according to their different capacities. This is first sudden enlightenment of faith and understanding, then gradual cultivation and realization. It can also be said that it is first one faith, then five understandings, then four practices, and finally realization (to be distinguished later, but for now, follow the previous statement).
If you want to practice with your mind, you must first believe and understand the true principles, and take this as the foundation. If the faith and understanding are not correct, then everything you cultivate is evil, and even if you are diligent and hardworking, it will only be in vain. Most of the expedient teachings say to gradually cultivate first, and then naturally have a sudden enlightenment after the merit is achieved. However, the teachings and rituals of the Avatamsaka Sutra and this sutra are first sudden enlightenment, the same as the Buddha's understanding, and then can be cultivated and realized. Therefore, in the Avatamsaka Sutra, the completion of the ten faith positions achieves perfect enlightenment. However, it also says that the Three Worthies and Ten Saints go through various stages of cultivation (this is to prevent people from misunderstanding). Therefore, in this section of Manjushri Bodhisattva, the realm of faith and understanding is suddenly revealed, and then the ten Bodhisattvas, such as Samantabhadra, display the general and specific contemplations in stages (Samantabhadra Bodhisattva initially asked: 'Hearing this realm of Perfect Enlightenment, how should one practice, etc.').
Now, let's first talk about believing and understanding the truth. The Three Saints Contemplation of the Avatamsaka Sutra says that having faith without understanding will increase ignorance; having understanding without faith will increase wrong views; faith and understanding are perfectly integrated, which is the foundation of practice. Now, there is a sudden belief in the inherent Perfect Enlightenment, and there is originally no ignorance, and suddenly breaking away from birth and death, this is called true. 'True' is to choose the false, different from the confused and inverted ordinary people, who only take delusional thoughts as practice; 'Right' is to choose the evil, different from the heretical sects who cling to their own views and various external paths. The Three Saints Contemplation also says that if you believe but do not believe in the Dharma realm, this kind of faith is evil faith. It also says 'the cause of the original arising', which means that this is the cause of the initial arising. However, the 'cause' mentioned in this sutra has profound implications and concise words. If you cannot understand various teachings and only understand it one-sidedly, then faith and understanding will be difficult to arise.
今于文前懸為開示根尋本末總有三重初了圓覺性次發菩提心后修菩薩行了覺性者四大非我五蘊皆空空病亦空了然自覺聖凡相異異則不真生佛體同同豈增減依此悟解終始無殊然堪發心學菩薩行見聞影響何實何虛雖應形聲誰主誰宰不依此悟所作非真自謂修行元是結業故華嚴云不能了自心云何知正道彼由顛倒慧增長一切惡又云設有菩薩無量百千億那由佗劫具行六波羅蜜修習種種菩提分法若未聞此不思議大威德法門或聞不信順悟入不得名為真實菩薩若聞此法信解悟入當知此人生如來傢俱菩薩法離世間法深入如來境界故論中亦先開示二覺次令發三心後方修五行(如次配此三重然就初門中引者初門之意最難信用故)顯著若是幸不踟躕。
二發菩提心者既悟圓覺則堪發大心為萬行本故華嚴二千行法最初以菩提心為所依然有心體心相心德言心體者大悲大智大愿三種心是大愿是總悲智是別愿者樂欲樂欲何事唯發心愿樂通達諸法救度眾生故成悲智是故論云信成就發心者略說三種一者直心正念真如法故即是大智無所執著二者深心樂修一切諸善行故即是大愿謂四弘等(對四諦故)三者大悲心救護一切苦眾生故心相者所發之心要無分齊謂約悲願則大悲盡度眾生大愿盡修諸行約大智念真如則上無菩提可求下無眾生可度中無萬行可修故凈名云當
【現代漢語翻譯】 現代漢語譯本 現在，在闡述正文之前，首先開示探究根本源頭的全部過程，總共有三重境界：首先是了悟圓覺之性，其次是發起菩提之心，最後是修習菩薩之行。所謂了悟覺性，即四大皆非我所有，五蘊皆是空性，連空性的概念也要放下。清清楚楚地自覺覺悟，明白聖人與凡夫的境界是不同的，不同則不真實，諸佛與眾生的本體是相同的，相同又豈會有所增減？依據這樣的領悟理解，自始至終沒有差別，然後才能堪能發起菩提心，學習菩薩的行持。所見所聞的影響，什麼是真實，什麼是虛妄？雖然應和著各種聲音形象，但誰是主宰？誰在操縱？如果不依據這樣的領悟，所作所為都不是真實的，自以為是在修行，實際上卻是在造業。所以《華嚴經》說：『不能瞭解自己的心，又怎麼能知道正道呢？』就是因為顛倒的智慧增長了一切惡業。又說：『假如有菩薩經過無量百千億那由他劫，具足修行六波羅蜜，修習種種菩提分法，如果未曾聽聞這不可思議的大威德法門，或者聽聞了卻不相信，不能順從領悟而入，就不能稱為真實的菩薩。如果聽聞此法，相信理解並領悟而入，應當知道此人具備瞭如來的家業，其菩薩之法遠離世間之法，深入如來的境界。』所以論中也先開示二覺，然後才令人發起三種心，之後才修習五種行。（像這樣依次配合這三重境界，然而就最初的入門來說，最初入門的意義最難讓人相信，所以要顯著地說明，希望不要猶豫徘徊。
第二，發起菩提心。既然領悟了圓覺之性，就能堪能發起廣大的菩提心，作為萬行之根本。所以《華嚴經》二千行法，最初就以菩提心作為根本。菩提心仍然有心體、心相、心德。所謂心體，就是大悲、大智、大愿這三種心。大愿是總攝，大悲大智是分別。所謂愿，就是樂於希求，樂於希求什麼呢？唯有發起心願，樂於通達諸法，救度眾生，才能成就大悲大智。所以論中說：『信成就發起心的人，簡略地說有三種：一是直心，以正念思惟真如之法，這就是大智，沒有執著；二是深心，樂於修習一切諸善行，這就是大愿，比如四弘誓願等（對應四諦）；三是大悲心，救護一切受苦的眾生。』所謂心相，就是所發之心要沒有邊際，如果從悲願來說，就是大悲要盡度一切眾生，大愿要盡修一切諸行；如果從大智念真如來說，就是上無菩提可求，下無眾生可度，中間沒有萬行可修。所以《維摩詰經》說：
【English Translation】 English version Now, before explaining the text, let me first reveal the complete process of exploring the root source, which consists of three stages: first, realizing the nature of Perfect Enlightenment (Yuanjue, 圓覺); second, arousing the Bodhi Mind (Putixin, 菩提心); and third, practicing the Bodhisattva Path (Pusa Xing, 菩薩行). Realizing the nature of Enlightenment means that the Four Great Elements (Sida, 四大) are not 'me', and the Five Aggregates (Wuyun, 五蘊) are all empty; even the concept of emptiness should be relinquished. Clearly and consciously awaken, understanding that the realms of sages and ordinary beings are different; difference implies untruth. The essence of Buddhas and sentient beings is the same; sameness implies no increase or decrease. Based on such understanding, there is no difference from beginning to end, and then one can be capable of arousing the Bodhi Mind and learning the conduct of a Bodhisattva. Regarding the influence of what is seen and heard, what is real and what is illusory? Although responding to various sounds and images, who is the master? Who is in control? If not based on such understanding, all actions are not genuine; thinking one is cultivating, but actually creating karma. Therefore, the Avatamsaka Sutra (Huayan Jing, 華嚴經) says: 'If one cannot understand one's own mind, how can one know the right path?' This is because inverted wisdom increases all evils. It also says: 'If there are Bodhisattvas who, for countless hundreds of thousands of billions of nayutas (Nayuta, 那由佗) of kalpas (Jie, 劫), fully practice the Six Paramitas (Liu Boluomi, 六波羅蜜), and cultivate various Bodhi-part practices, if they have not heard this inconceivable Great Majestic Virtue Dharma-door, or if they hear it but do not believe, and cannot follow, understand, and enter, they cannot be called true Bodhisattvas. If they hear this Dharma, believe, understand, and enter, know that this person possesses the family property of the Tathagata (Rulai, 如來), their Bodhisattva Dharma is far from worldly Dharma, and deeply enters the realm of the Tathagata.' Therefore, the treatise also first reveals the Two Awakenings, then causes people to arouse the Three Minds, and then cultivates the Five Practices. (Like this, sequentially matching these three stages, however, regarding the initial entry, the meaning of the initial entry is the most difficult to believe, so it must be clearly explained, hoping not to hesitate and waver.
Second, arousing the Bodhi Mind. Since one has realized the nature of Perfect Enlightenment, one can be capable of arousing the vast Bodhi Mind as the root of all practices. Therefore, the two thousand practices of the Avatamsaka Sutra initially take the Bodhi Mind as the foundation. The Bodhi Mind still has the Essence of Mind (Xinti, 心體), the Appearance of Mind (Xinxiang, 心相), and the Virtue of Mind (Xinde, 心德). The Essence of Mind is the three minds of Great Compassion (Dabei, 大悲), Great Wisdom (Dazhi, 大智), and Great Vow (Dayuan, 大愿). Great Vow is the general, and Great Compassion and Great Wisdom are the specific. Vow is the joy of seeking, the joy of seeking what? Only by arousing the mind of vow, the joy of understanding all dharmas, and saving sentient beings, can one achieve Great Compassion and Great Wisdom. Therefore, the treatise says: 'Those who accomplish faith and arouse the mind, briefly speaking, have three types: first, the Straight Mind (Zhixin, 直心), contemplating the Dharma of Suchness (Zhenru, 真如) with Right Mindfulness (Zheng Nian, 正念), which is Great Wisdom, without attachment; second, the Deep Mind (Shenxin, 深心), delighting in cultivating all good deeds, which is Great Vow, such as the Four Great Vows (Si Hong Shi Yuan, 四弘誓願) (corresponding to the Four Noble Truths); third, the Great Compassionate Mind, saving all suffering sentient beings.' The Appearance of Mind is that the mind aroused must be without limit; if speaking from compassion and vow, Great Compassion must exhaustively liberate all sentient beings, and Great Vow must exhaustively cultivate all practices; if speaking from Great Wisdom contemplating Suchness, there is no Bodhi to seek above, no sentient beings to liberate below, and no ten thousand practices to cultivate in the middle. Therefore, the Vimalakirti Sutra (Weimojie Jing, 維摩詰經) says:
令此諸天子舍于分別菩提之見皆為無分齊也心功德者若依上發心一念之德過於虛空諸佛同贊多劫不盡故善友翻禮童子羅漢推敬沙彌雖始終不殊而先心難矣是以彌勒二百二十二喻廣顯功能。
(種子生佛法 良田長白法 大地持世間 凈水洗煩惱 大風吹無礙 盛火燒見薪 凈日照世間 盛月法圓滿 明燈放法光 凈目見安危 大道入智城 慈父訓菩薩 慈母生菩薩 導師知要道 帝王愿自在 鉗㧞身見刺 命持大悲身 甘露不死界 凈琉性明潔 鼓覺煩惱睡 無畏毗笈珊陀 無生 念力 住水 日精 璃寶宅迦王子)
懇勸善財再親妙德此上二門正是本起因也至文當配。
三修菩薩行者既已發心當修諸行故善財所見諸善知識一一云我已先發阿耨菩提心未知云何學菩薩行修菩薩道然對上了悟即是依理而修對上發心即是以行酬愿難思佛法即之於心非向外求非數佗寶廣有萬行統之三學要唯定慧車輪鳥翼互闕無能以是菩薩所依賴故天臺宗于止觀意在斯焉此第三門即普眼章已下皆是上三重因兼果成四故我清涼大師答順宗皇帝所問諸經了義綸貫始終亦如次全同此四謂一明識不思議境使信解居懷二真正發菩提心令棲志高尚三巧安止觀萬行助修四迴向菩提因果圓
【現代漢語翻譯】 現代漢語譯本： 令這些天子捨棄對菩提（bodhi，覺悟）的分別之見，都達到無邊無際的境界。心的功德，如果依據最初發心的一念之德，就超過虛空。諸佛共同讚歎，經歷多劫也無法窮盡。因此，善友（kalyāṇa-mitra，善知識）會以恭敬的禮節對待童子，阿羅漢（arhat，已證悟者）也會推崇尊敬沙彌（śrāmaṇera，小沙彌）。雖然從始至終沒有差別，但最初的發心是最難的。因此，彌勒（Maitreya，未來佛）用二百二十二個比喻廣泛地顯示其功能。
（種子生佛法，良田長養清凈之法，大地承載世間，凈水洗滌煩惱，大風吹散一切障礙，旺盛的火焰焚燒知見的柴薪，清凈的太陽照耀世間，圓滿的月亮象徵佛法圓滿，明燈放射佛法的光明，清凈的眼睛能看清安危，大道通往智慧之城，慈父教導菩薩，慈母生育菩薩，導師知道重要的道路，帝王發願得自在，鉗子拔出身見之刺，生命承載大悲之身，甘露是不死的境界，清凈的琉璃本性明潔，鼓聲喚醒煩惱的沉睡，無畏的毗笈珊陀（Viśvantara，菩薩名），無生，念力，住水，日精，璃寶宅迦王子）
懇切勸請善財童子再次親近妙德（Mañjuśrī，文殊菩薩）。以上兩門正是根本的起始原因，到正文時應當配合。
三、修菩薩行：既然已經發心，就應當修習各種行為。因此，善財童子所見到的各位善知識都說：『我早已先發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），但不知道如何學習菩薩行、修菩薩道。』然而，對上文的了悟就是依理而修，對上文的發心就是以行動來酬報誓願。難以思議的佛法就在心中，不是向外尋求，也不是數他人的珍寶。廣泛的萬行可以歸納為三學（戒、定、慧），其中定和慧就像車輪和鳥的翅膀，互相缺失就無法行動。因此，菩薩要依賴三學。天臺宗的止觀，其意義就在於此。這第三門，即從普眼章以下，都是上文的三重因兼果而成四重。因此，我清涼大師回答順宗皇帝所問的諸經了義，貫穿始終，也完全相同于這四點：一、明白認識不可思議的境界，使信解存在於心中；二、真正發起菩提心，使志向高尚；三、巧妙地安立止觀，以萬行輔助修行；四、迴向菩提，使因果圓滿。
【English Translation】 English version: May these devas (deva, celestial beings) relinquish their discriminating views regarding bodhi (bodhi, enlightenment), all reaching a state of limitlessness. The merit of the mind, if based on the single thought of initial aspiration, surpasses even the vastness of space. The Buddhas jointly praise it, and countless kalpas (kalpa, eons) would not suffice to exhaust its virtues. Therefore, a kalyāṇa-mitra (kalyāṇa-mitra, spiritual friend) would treat a child with respectful etiquette, and an arhat (arhat, enlightened being) would revere and respect a śrāmaṇera (śrāmaṇera, novice monk). Although there is no difference from beginning to end, the initial aspiration is the most difficult. Therefore, Maitreya (Maitreya, the future Buddha) extensively reveals its function through two hundred and twenty-two metaphors.
(A seed gives rise to the Buddhadharma, fertile land nurtures pure Dharma, the earth supports the world, pure water washes away afflictions, a great wind blows away all obstacles, a blazing fire burns the firewood of views, the pure sun illuminates the world, the full moon symbolizes the perfection of the Dharma, a bright lamp emits the light of the Dharma, pure eyes see safety and danger, the great path leads to the city of wisdom, a compassionate father instructs the Bodhisattva, a compassionate mother gives birth to the Bodhisattva, a guide knows the essential path, a king vows to be free, tongs extract the thorn of self-view, life sustains the body of great compassion, amrita (amrita, nectar) is the realm of immortality, pure vaidurya (vaidurya, beryl) is inherently bright and clean, a drum awakens the sleep of afflictions, fearless Viśvantara (Viśvantara, name of a Bodhisattva), no-birth, mindfulness, dwelling in water, essence of the sun, Prince Lipo Zhaijia)
Earnestly urging Sudhana (Sudhana, a youth seeking enlightenment) to once again approach Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom). The above two doors are precisely the fundamental causes of the origin, and they should be coordinated when reaching the main text.
- Cultivating Bodhisattva practices: Having already generated the aspiration, one should cultivate various practices. Therefore, each of the kalyāṇa-mitras (kalyāṇa-mitra, spiritual friends) that Sudhana (Sudhana, a youth seeking enlightenment) encounters says: 'I have long since generated the anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), but I do not know how to learn Bodhisattva practices and cultivate the Bodhisattva path.' However, understanding the above is to cultivate according to principle, and aspiring above is to repay vows with actions. The inconceivable Buddhadharma is within the mind, not to be sought externally, nor is it counting the treasures of others. The vast myriad practices can be summarized into the three learnings (śīla, samādhi, prajñā - morality, concentration, wisdom), where samādhi (samādhi, concentration) and prajñā (prajñā, wisdom) are like the wheels of a cart and the wings of a bird, and without each other, one cannot act. Therefore, Bodhisattvas rely on the three learnings. The meaning of the Tiantai school's śamatha-vipassanā (śamatha-vipassanā, calming and insight meditation) lies in this. This third door, from the chapter on Universal Vision onwards, is the above threefold cause combined with the result to form fourfold. Therefore, I, the Great Master Qingliang, in answering Emperor Shun Zong's questions about the definitive meaning of the sutras, which runs through from beginning to end, is also completely the same as these four points: 1. Clearly recognize the inconceivable realm, so that faith and understanding reside in the mind; 2. Truly generate the Bodhi-citta (Bodhi-citta, mind of enlightenment), so that aspirations are lofty; 3. Skillfully establish śamatha-vipassanā (śamatha-vipassanā, calming and insight meditation), to assist cultivation with myriad practices; 4. Dedicate merit towards Bodhi (Bodhi, enlightenment), so that cause and effect are perfected.
滿今本起因即彼一二隨根修證即彼三四是知顯示從凡至聖始終炳著者莫尚斯焉若約從本起末攝末歸本論因果者覆成四句一所從之本是因因(本起因也)二起末正是其因(六度萬行)三攝末正是其果(菩提涅槃二轉依果)四所歸之本是果果(生佛同成正覺)然一與四但是覺性故華嚴所宗性因性果是以因該果海果徹因源初心即得菩提果后猶稱。
菩薩善財初后俱托文殊智身位地始終同會普光明殿皆斯義矣(彼疏云契文殊之妙智宛是初心入普賢之玄門曾無別體)然本起之義泛釋難明故此一章拔茅連茹實藉因果相照教理相符文雖稍繁為后綱領傍論已竟。
次釋本文文中有四一伸請二讚許三佇聽四正說(下十初科皆同此四)初中三初進問威儀次正陳詞句后三展虔誠(后亦皆同)今初。
於是文殊師利菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解曰文殊表法已具上文余皆咨求法要恭敬之儀也在大眾中從座起者亦表與一切凡聖同住法性從法空之體起悲濟之用頂禮佛足者以己最尊之頂禮佛最卑之足敬之至矣敬是意業意業無狀但以身口表之下標嘆大悲世尊在發問之首即口業矣由隨文便故科之在後然泛論三業歸敬者欲顯諸聖有天眼天耳佗心故凈三業故成就三輪因故或在明而遠在闇而近在闇而復
【現代漢語翻譯】 現代漢語譯本： 滿今本所說的『起因』就是指最初的一和二，『隨根修證』就是指接下來的三和四。由此可知，從凡夫到聖人的整個過程都清晰地顯示出來，沒有比這更重要的了。如果從根本開始，到末端結束，再將末端迴歸到根本，來討論因果關係，那麼就形成了四句話：一是所從出的根本是因因（本起因）；二是生起的末端正是其因（六度萬行）；三是攝取的末端正是其果（菩提涅槃二轉依果）；四是所迴歸的根本是果果（生佛共同成就正覺）。然而，第一句和第四句都只是覺性，所以《華嚴經》所宗的是性因性果，因此因包含果海，果徹悟因源，初心就能得到菩提果，最終仍然稱之為『初心』。
菩薩善財童子從開始到最後都依託文殊（Manjusri，智慧的象徵）的智慧，身位和地位始終都匯聚在普光明殿，都是這個道理。（彼疏云：『契合文殊的妙智，宛如初心進入普賢（Samantabhadra，大行愿的象徵）的玄門，從未有其他本體。』）然而，從根本生起的意義泛泛地解釋難以明白，因此這一章拔茅連茹，實際上是憑藉因果相互照應，教理相互符合。文句雖然稍微繁瑣，卻是爲了後來的綱領，旁論已經結束。
接下來解釋本文，本文中有四個部分：一是陳述請求，二是贊同允許，三是佇立傾聽，四是正式宣說（下面的十個小節都與這四個部分相同）。首先是陳述請求，其中有三個部分：一是進問的威儀，二是正式陳述語句，三是展現虔誠（後面也都是這樣）。現在開始第一個部分。
『於是，文殊師利菩薩（Manjusri Bodhisattva）在大眾中，即從座位上站起，頂禮佛足，右繞三匝，長跪叉手，而對佛說。』
解釋：文殊（Manjusri）代表法，已經在上文中說明。其餘的都是諮詢求法的恭敬之儀。『在大眾中從座位上站起』，也表示與一切凡夫聖人同住於法性，從法空的本體生起悲憫救濟的作用。『頂禮佛足』，是用自己最尊貴的頭頂禮佛最卑下的足，恭敬到了極點。恭敬是意業，意業沒有形狀，只能用身口來表達。下面標明讚歎大悲世尊，在發問的開始，就是口業了。由於順應文句的方便，所以將它放在後面。然而，泛泛地討論三業歸敬，是爲了顯示諸聖有天眼、天耳、他心，所以清凈三業，所以成就三輪因，所以在明處遠，在暗處近，在暗處又……
【English Translation】 English version: The 'arising cause' mentioned in the Manjin text refers to the initial one and two, and 'cultivation and realization according to roots' refers to the subsequent three and four. From this, it can be known that the entire process from ordinary beings to sages is clearly displayed, and nothing is more important than this. If we discuss cause and effect from the beginning to the end, and then return the end to the beginning, then four sentences are formed: First, the root from which it arises is the cause-cause (the original cause); second, the arising end is precisely its cause (the six paramitas and myriad practices); third, the collected end is precisely its effect (the two transformed-basis effects of Bodhi and Nirvana); fourth, the root to which it returns is the effect-effect (Buddhas and sentient beings jointly achieve perfect enlightenment). However, the first and fourth sentences are only the nature of awareness, so what the Avatamsaka Sutra (Huayan Jing) upholds is the nature-cause and nature-effect. Therefore, the cause encompasses the sea of effects, the effect thoroughly understands the source of the cause, the initial mind can obtain the Bodhi fruit, and in the end, it is still called 'initial mind'.
Bodhisattva Sudhana (Shancai Tongzi) relies on Manjusri's (Manjusri, symbol of wisdom) wisdom from beginning to end, and his position and status always converge in the Universal Light Palace (Pu Guangming Dian), which is all this principle. (The commentary says: 'To be in accord with Manjusri's wonderful wisdom is like the initial mind entering Samantabhadra's (Samantabhadra, symbol of great vows) profound gate, and there has never been another entity.') However, the meaning of arising from the root is difficult to understand with a general explanation, so this chapter pulls out the thatch and connects the roots, actually relying on the mutual illumination of cause and effect, and the mutual agreement of doctrine and principle. Although the sentences are slightly cumbersome, it is for the later outline, and the digression is over.
Next, explain the text. There are four parts in the text: first, stating the request; second, agreeing and allowing; third, standing and listening; and fourth, formally speaking (the following ten sections are the same as these four parts). First is stating the request, which has three parts: first, the demeanor of asking; second, formally stating the sentences; and third, showing sincerity (the following are also like this). Now begin the first part.
'Then, Manjusri Bodhisattva (Manjusri Bodhisattva), in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with his palms together, and said to the Buddha.'
Explanation: Manjusri (Manjusri) represents the Dharma, which has been explained in the previous text. The rest are respectful rituals for consulting and seeking the Dharma. 'Rising from his seat in the assembly' also indicates that he dwells in the Dharma-nature with all ordinary beings and sages, and arises from the essence of Dharma-emptiness to generate compassion and salvation. 'Prostrating at the Buddha's feet' is to prostrate at the Buddha's lowest feet with one's own most honorable head, which is the utmost respect. Respect is mental karma, and mental karma has no form, so it can only be expressed through body and speech. Below, it is marked that praising the Great Compassionate World Honored One, at the beginning of asking the question, is speech karma. Because of the convenience of following the sentences, it is placed later. However, generally discussing the three karmas returning to reverence is to show that the sages have the divine eye, divine ear, and knowledge of others' minds, so they purify the three karmas, so they accomplish the cause of the three wheels, so they are far away in the light, near in the dark, and again in the dark...
遠故身語意如次伸敬今文殊等但是請問之軌俱非上說右繞者隨順之義表順覺性三匝者顯佛一體三寶三身三德表自願滅三道等故諸有三數表義例知長跪者表安危不易叉手者表信解合體心境交參理智冥符定慧無二次正陳詞句文三初問本起之心。
大悲世尊愿為此會諸來法眾說于如來本起清凈因地法行。
解曰即前第一重也詳佛答處文相皎然咨求法要本為眾生故偏舉大悲之德又阿含經說六種力中如來唯以大悲為力六波羅蜜經云云何大悲能除重檐示勝義故成就有情住法性故諸來法眾者從法性起皆稱法性之眾也說于者但是請說而非問也如來下正是所請請意云夫求果者必觀于因因若非真果還是妄如造真金佛像先須辨得真金成像之時體無增減故首楞嚴經云若以生滅心為本修因欲求如來不生滅果無有是處又云汝觀因地心與果地覺為同爲異同則克證異則不成言如來本起者佛昔本因所起最初之心也如上廣釋清凈者圓照本體元無煩想因地者因行所依之地法行者稱法性之行下文佛答圓照凈覺本無無明等為因體也大集經憍陳如問佛云何名為法行法行比丘佛言若有比丘讀誦如來十二部經樂為四眾敷揚廣說思惟其義是名樂讀乃至是名思惟不名法行若有比丘能觀身心心不貪著外一切相謙虛下意不生憍慢不以愛水溉灌業田亦不于中植諸種子滅
覺觀心境界都息永離煩惱其心寂靜如是比丘我則說之名為法行如是比丘若愿獲聲聞菩提緣覺菩提如來菩提即能得之憍陳如如工陶師埏埴調泥置之輪上隨意成器法行比丘亦復如是下文佛答圓照凈覺本無無明等為本起初因也占察經亦云善男子若有眾生欲向大乘者應當先知最初所行根本之業最初根本業者所謂依止一實境界以修信解由信解力增長故疾入菩薩種性(信成就入初信也)所言一實境界者謂眾生心體從本已來不生不滅自性清凈無障無礙平等普遍無所不至圓滿十方究竟一相以一切眾生心一切聲聞辟支佛心一切菩薩心一切諸佛心皆同不生不滅無染寂靜真如相故所以者何一切有心起分別者猶如幻化無有定實釋曰以信解一實為最初業全同今經也配釋可知佛頂經亦然二問發心離病。
及說菩薩于大乘中發清凈心遠離諸病。
解曰即前第二發菩提心也故偈直云菩提心矣華嚴云忘失菩提心而修諸善根魔所攝持既為魔攝即過患眾多故請說發心因緣令得永離且中間忘失善根猶被攝持況都未發心修行豈離魔業言及說者揀此非前大乘中者揀宗非小清凈心者菩提心中大智心也直心正念真如故清凈矣離諸病者一發之後永無忘失無忘失故魔惑不嬈下佛答有無俱離覺照亦泯能所絕等此即不發一切心名真發清凈心也若遠而論之至於輪迴根本
【現代漢語翻譯】 現代漢語譯本：覺觀（Vitarka-vicara，初步和深入的思考）止息，內心境界都永遠脫離煩惱，他的心寂靜。像這樣的比丘（bhikkhu，佛教僧侶），我就說他是依法而行。像這樣的比丘，如果希望獲得聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）菩提（bodhi，覺悟）、緣覺（Pratyekabuddha，獨自證悟的修行者）菩提、如來（Tathāgata，佛的稱號）菩提，就能得到。憍陳如（Ājñāta Kauṇḍinya，佛陀最早的五位弟子之一），就像熟練的陶師，揉捏泥土，放在輪盤上，隨意做成器皿。依法而行的比丘也是這樣。下文佛陀回答圓照清凈的覺性，本來沒有無明（avidyā，無知）等作為根本的起始原因。《占察經》也說：『善男子，如果有眾生想要趨向大乘（Mahāyāna，佛教的一個主要流派），應當先知道最初所行的根本之業。最初的根本之業，就是依止一實境界（Ekatva-satya，唯一的真實境界），以修習信解。由於信解的力量增長，迅速進入菩薩（bodhisattva，追求覺悟的修行者）的種性（信成就進入初信位）。』所說的一實境界，是指眾生的心體，從本來就不生不滅，自性清凈，沒有障礙，沒有阻礙，平等普遍，無所不在，圓滿十方，究竟一相。因為一切眾生的心、一切聲聞辟支佛的心、一切菩薩的心、一切諸佛的心，都同樣不生不滅，沒有染污，寂靜，是真如（Tathātā，事物的真實本性）之相。為什麼呢？因為一切有心而起分別的，都好像幻化一樣，沒有一定的真實。』解釋說：以信解一實境界作為最初的業，完全和這部經相同。配合解釋就可以明白。《佛頂經》也是這樣。二問：發心離病。 以及講述菩薩（bodhisattva，追求覺悟的修行者）在大乘（Mahāyāna，佛教的一個主要流派）中發起清凈心，遠離各種病患。 解釋說：就是前面第二種發菩提心（bodhicitta，覺悟之心）。所以偈語直接說是菩提心。《華嚴經》說：『忘失菩提心而修習各種善根，會被魔所攝持。』既然被魔所攝持，就會有過患眾多。所以請佛陀講述發心的因緣，使我們能夠永遠脫離。而且中間忘失善根尚且會被攝持，更何況完全沒有發心修行，怎麼能脫離魔業呢？』說到『以及講述』，是選擇這個，不是前面所說的。『大乘中』，是選擇宗派，不是小乘（Hinayana，佛教的一個流派）。『清凈心』，是菩提心中的大智慧心。因為以直心正念真如（Tathātā，事物的真實本性），所以清凈。『遠離各種病患』，是一旦發起之後，永遠不會忘失。因為沒有忘失，所以魔的迷惑不會侵擾。下面佛陀回答有和無都脫離，覺照也泯滅，能和所都斷絕等等。這就是不發起一切心，名為真正發起清凈心。如果從長遠來說，乃至輪迴（saṃsāra，生死輪迴）的根本。
【English Translation】 English version: When initial and sustained application of mind (Vitarka-vicara, initial and discursive thought) cease, and the realm of mind is forever free from afflictions, his mind is tranquil. Such a bhikkhu (Buddhist monk), I say, is one who practices the Dharma. Such a bhikkhu, if he wishes to attain the bodhi (enlightenment) of a Śrāvaka (one who attains enlightenment through hearing the Dharma), the bodhi of a Pratyekabuddha (a solitary enlightened one), or the bodhi of a Tathāgata (a title of the Buddha), he can attain it. Ājñāta Kauṇḍinya (one of the Buddha's first five disciples) is like a skilled potter who kneads clay, places it on a wheel, and freely shapes it into a vessel. A bhikkhu who practices the Dharma is also like that. The following text is the Buddha's answer that the clear and pure awareness originally has no ignorance (avidyā) as its fundamental cause. The 占察經 (Zhancha Jing, Divination Sutra) also says: 'Good man, if there are sentient beings who wish to turn towards the Mahāyāna (the Great Vehicle), they should first know the fundamental karma that is initially practiced. The initial fundamental karma is to rely on the Ekatva-satya (One Reality Realm) to cultivate faith and understanding. Because the power of faith and understanding increases, they quickly enter the lineage of a bodhisattva (one who seeks enlightenment) (faith accomplishment enters the initial stage of faith).' The so-called One Reality Realm refers to the mind-essence of sentient beings, which from the beginning is neither born nor dies, its self-nature is pure, without obstacles, without hindrance, equally universal, omnipresent, perfectly complete in all directions, ultimately of one aspect. Because the minds of all sentient beings, the minds of all Śrāvakas and Pratyekabuddhas, the minds of all bodhisattvas, and the minds of all Buddhas are all equally unborn and undying, without defilement, tranquil, and of the nature of Suchness (Tathātā, the true nature of things). Why? Because all those who have minds and create distinctions are like illusions, without any fixed reality.' The explanation says: Taking faith and understanding of the One Reality as the initial karma is completely the same as this sutra. The explanation can be understood accordingly. The 佛頂經 (Shurangama Sutra) is also like this. Second question: Generating the mind to be free from illness. And speaking of bodhisattvas (one who seeks enlightenment) generating a pure mind in the Mahāyāna (the Great Vehicle), and being free from all illnesses. The explanation says: It is the second kind of generating bodhicitta (the mind of enlightenment) mentioned earlier. Therefore, the verse directly says 'bodhicitta'. The 華嚴經 (Avatamsaka Sutra) says: 'If one forgets bodhicitta and cultivates various good roots, one will be seized by demons.' Since one is seized by demons, there will be many faults. Therefore, please ask the Buddha to speak of the causes and conditions for generating the mind, so that we can be forever free. Moreover, even forgetting good roots in the middle will still be seized, let alone not generating the mind and practicing at all, how can one be free from demonic karma?' The phrase 'and speaking of' is to choose this, not what was said earlier. 'In the Mahāyāna' is to choose the school, not the Hinayana (the Lesser Vehicle). 'Pure mind' is the great wisdom mind within bodhicitta. Because one has a straightforward mind and correct mindfulness of Suchness (Tathātā, the true nature of things), it is pure. 'Free from all illnesses' means that once it is generated, it will never be forgotten. Because it is not forgotten, the delusions of demons will not disturb it. The Buddha's answer below is that both existence and non-existence are abandoned, awareness is also extinguished, and the ability and the object are cut off, etc. This is not generating any mind, which is called truly generating a pure mind. If speaking from a long-term perspective, it extends to the root of saṃsāra (the cycle of birth and death).
四相四病亦答此意雖下文節節自有別問然此一段之問是諸問根本后為欲備收中下之機故諸門展轉問答以盡此中之理亦如華嚴初會發四十問近則當會答盡遠則九會方終三遠被當來。
能使未來末世眾生求大乘者不墮邪見。
解曰末世者佛滅度后正法像法各一千年末法一萬年末法即為末世去聖遙遠深可懸憂故顯益中偏垂結指又初標此會後結當來影略而言現未俱益金剛三昧經中解脫菩薩亦為末劫中五濁眾生請宣一味決定真實令等同解脫(曉公因此四句判教)求大乘者不墮邪見者謂末法中正解難得其有或縱心五欲或宗習異道或執滯二乘者置之言外縱有發意唯求大乘若不聞此法門亦墮邪見離本心外別有所求見妄見真併爲邪見不必六師(義如前說)故華嚴云一切眾生皆墮邪見后三展虔誠。
作是語已五體投地如是三請終而復始。
解曰五體者四肢及頭三請者若唯一二未展虔誠若過於三禮煩則亂故三週終始顯示真心佛雖已知垂範應爾若約所表如三匝說二讚許。
爾時世尊告文殊師利菩薩言善哉善哉善男子汝等乃能為諸菩薩諮詢如來因地法行及為末世一切眾生求大乘者得正住持不墮邪見汝今諦聽當爲汝說。
解曰先贊后許善哉善哉者智論釋云再言之者善之至也大乘了義理合宣揚針芥未投久默斯要
既當嘉會根熟咸臻將演妙門必資發問今之所請實謂起予利樂實多再三嘆善善男子者順理剛斷乃能下牒所問詞正述善之所以得住持者安心覺海永絕攀緣住持萬行無漏無失汝今下許也誡令審諦勿雜余緣無以生滅心行聽實相法智論偈云聽者端視如渴飲一心入于語義中踴躍聞法心悲喜如是之人可為說三佇聽。
時文殊師利菩薩奉教歡喜及諸大眾默然而聽。
解曰歡喜者默聽也即是愿樂欲聞十地經云如渴思冷水如饑思美食如病思良藥如眾蜂依蜜我等亦如是愿聞甘露法四正說文二初長行后偈頌(下皆同此)初中四一標示真宗二推窮妄宰三釋成因地四結牒問詞一中復二初明本有覺心后明悟則成佛初中又二一示本體。
善男子無上法王有大陀羅尼門名為圓覺。
解曰無上法王即是佛也於法自在更無有上然雖無一眾生而不具有圓覺且塵經未出寶藏猶埋既不自知宛受貧苦唯佛全得其用故但標大覺有之。
大陀羅尼者此云總持圓覺體中塵沙德用從本已來持之不失故(有以攝散釋總持義義與此殊)然陀羅尼有三謂多字一字無字今即無字無字即無邊際故言大也故大寶積經陀羅尼品云如來之智攝諸善巧所有宣說無不清凈無有少法所得皆歸於空乃至此是諸菩薩等入陀羅尼門問文字既非真實何用傳經答大品般若云總持非
【現代漢語翻譯】 現代漢語譯本：正當各種殊勝的聚會因緣成熟，大家都將要領悟妙法的時候，必須依靠提問來啓發。今天所提出的問題，確實是爲了啓發和利益眾生，實在是非常有意義。我再三讚歎：『善哉！善男子！』能夠順應正理，果斷地提出問題，實在難能可貴。所提出的問題，正是爲了闡述如何才能安住于覺悟的海洋，永遠斷絕攀緣之心，從而住持萬行，做到沒有遺漏和缺失。你現在既然已經允許我提問，我告誡你要仔細審察諦聽，不要夾雜其他雜念，不要用生滅的心去聽聞實相之法。《智論》中的偈頌說：『聽法的人應當端正地觀看，像口渴的人渴望飲水一樣，一心專注于經文的意義之中，以踴躍歡喜的心情聽聞佛法。像這樣的人，才可以為他說法。』所以要靜聽。' 當時，文殊師利菩薩接受了佛的教誨，心懷歡喜，和所有的大眾一起，默默地聽著。 解釋：『歡喜』就是默然聽受，也就是願意樂於聽聞。《十地經》中說：『就像口渴的人思念冷水，飢餓的人思念美食，生病的人思念良藥，就像眾多的蜜蜂依附蜂蜜一樣，我們也是這樣，願意聽聞甘露之法。』下面的經文分為四部分來正式解說，分為長行和偈頌兩種形式（以下都與此相同）。最初的長行中又分為四部分：一是標示真正的宗旨，二是推究虛妄的主宰，三是解釋成就的原因，四是總結並呼應提問的語句。第一部分中又分為兩部分：一是說明本來就有的覺悟之心，二是說明覺悟就能成佛。第一部分中又分為兩部分：一是揭示本體。 『善男子，無上法王（指佛）有大陀羅尼門（總持法門），名為圓覺（圓滿覺悟的智慧）。』 解釋：『無上法王』就是佛。在佛法中自在無礙，再沒有比佛更高的了。然而，雖然沒有一個眾生不具備圓覺的本性，但是因為塵垢遮蔽，寶藏還被埋藏著，既然不能自己覺知，自然會遭受貧困的痛苦。只有佛才能完全地運用它，所以只標明大覺具有圓覺的本性。 『大陀羅尼』，這裡翻譯為『總持』。圓覺的本體中，像塵沙一樣眾多的功德作用，從本來就具備，並且保持而不失去。（有人用攝散來解釋總持的含義，但意義與這裡不同。）然而，陀羅尼有三種，即多字陀羅尼、一字陀羅尼和無字陀羅尼。這裡指的是無字陀羅尼，無字就是沒有邊際，所以說是『大』。所以《大寶積經·陀羅尼品》中說：『如來的智慧包含著各種善巧方便，所有宣說的法義沒有不清凈的，沒有絲毫的法可以執著，一切都歸於空性。』甚至說，這是諸位菩薩等進入陀羅尼門的方法。有人問：文字既然不是真實的，為什麼還要用文字來傳經呢？回答是，《大品般若經》中說，總持不是
【English Translation】 English version: Just as the auspicious gatherings and roots are ripe, and everyone is about to understand the wonderful Dharma, it is necessary to rely on questions to inspire. The questions raised today are indeed for the purpose of enlightening and benefiting sentient beings, which is truly meaningful. I repeatedly praise: 'Excellent! Good man!' It is truly commendable to be able to follow the correct principles and decisively raise questions. The questions raised are precisely to elucidate how to abide in the ocean of enlightenment, forever severing the mind of clinging, thereby upholding the myriad practices, achieving no omissions or deficiencies. Now that you have allowed me to ask questions, I admonish you to carefully examine and listen attentively, do not mix in other distractions, and do not use the mind of arising and ceasing to listen to the Dharma of true reality. The verse in the Treatise on Wisdom says: 'The listener should look attentively, like a thirsty person longing for water, focusing wholeheartedly on the meaning of the scriptures, listening to the Dharma with a joyful heart. Such a person can be spoken to about the Dharma.' Therefore, listen quietly. At that time, Manjushri Bodhisattva received the Buddha's teachings with joy, and together with all the assembly, listened silently. Explanation: 'Joy' is silent listening, which means being willing and eager to hear. The Ten Bhumi Sutra says: 'Just as a thirsty person longs for cold water, a hungry person longs for delicious food, a sick person longs for good medicine, just as many bees cling to honey, so are we, willing to hear the Dharma of nectar.' The following scriptures are formally explained in four parts, divided into prose and verse forms (the same applies below). The initial prose is further divided into four parts: first, indicating the true purpose; second, investigating the false master; third, explaining the cause of accomplishment; and fourth, summarizing and echoing the questions. The first part is further divided into two parts: first, explaining the originally existing mind of enlightenment; second, explaining that enlightenment leads to Buddhahood. The first part is further divided into two parts: first, revealing the essence. 'Good man, the unsurpassed Dharma King (referring to the Buddha) has the great Dharani gate (the Dharma gate of total retention), named Perfect Enlightenment (perfectly enlightened wisdom).' Explanation: 'Unsurpassed Dharma King' is the Buddha. Being free and unhindered in the Dharma, there is nothing higher than the Buddha. However, although there is not a single sentient being who does not possess the nature of Perfect Enlightenment, because it is obscured by dust, the treasure is still buried. Since one cannot realize it oneself, one will naturally suffer the pain of poverty. Only the Buddha can fully utilize it, so only the Great Enlightenment is marked as possessing the nature of Perfect Enlightenment. 'Great Dharani', here translated as 'total retention'. In the essence of Perfect Enlightenment, the numerous merits and functions like dust and sand have been inherent from the beginning and are maintained without being lost. (Some explain the meaning of total retention by gathering and dispersing, but the meaning is different here.) However, there are three types of Dharani, namely multi-syllable Dharani, single-syllable Dharani, and non-syllable Dharani. Here it refers to non-syllable Dharani, non-syllable means without boundaries, so it is said to be 'great'. Therefore, the Dharani Chapter of the Great Treasure Accumulation Sutra says: 'The wisdom of the Tathagata contains various skillful means, and all the Dharma spoken is not impure, there is not the slightest Dharma that can be clung to, and everything returns to emptiness.' It even says that this is the method for all Bodhisattvas to enter the Dharani gate. Someone asked: Since words are not real, why use words to transmit the scriptures? The answer is, the Great Perfection of Wisdom Sutra says that total retention is not
文字文字顯總持由般若大悲離言以言說若據智論即云陀鄰尼梵音小異耳論自翻為能持亦云能遮謂種種善法持令不失惡不善心遮令不生既言持善遮惡即是萬行之本故此標之矣。
門者是出入義出者一切染凈諸法皆從圓覺流出(出凈如次文出染如下文)入者若悟圓覺則百千萬法悉皆悟入故下文云圓覺明故顯心清凈乃至遍滿等是知欲了萬法須從圓覺中入又從本起末為出攝末歸本為入迷之則出悟之則入有出入義故名為門此中門者是根本義不同世法門淺室深故寶積經連次前云由是門故出生廣大差別覺慧此則無門之門門清凈故形相門者則為非門所言門者猶如虛空一切諸法依于虛空而有生滅又荷澤云知之一字眾妙之門皆說根本矣名為圓覺者正指其所屬當本體也義具題中二彰德用。
流出一切清凈真如菩提涅槃及波羅蜜教授菩薩。
解曰流出者非別有法從中流出于外但依覺性顯示諸門功德無有窮盡應用無有疲厭名為流出故論云若心有動則有過恒沙等妄染之義對此義故心性無動則有過恒沙等諸凈功德相義示現言一切者總標清凈者揀諸有漏有漏之法背真理故性本無故真如等者略舉其四以例百千將欲釋之二門分別初開章解義后依義釋經初中四法各為四別一釋名二出體三辨種類四明業用。
初真如中一釋名者真謂真實
【現代漢語翻譯】 現代漢語譯本：文字顯現總持（Dharani，總括記憶），憑藉般若（Prajna，智慧）和大悲（Mahakaruna，偉大的慈悲）之力，超越言語卻又通過言語來表達。如果依據《智度論》（Mahaprajnaparamita-sastra）的說法，陀鄰尼（Dharani）是梵語發音的細微差異。該論自身翻譯為『能持』，也稱為『能遮』，意思是種種善法能夠保持而不喪失，邪惡不善之心能夠遮蔽而不產生。既然說是保持善，遮蔽惡，這就是萬行之根本，因此在這裡標明它。
門，是出入的含義。出，是指一切染污和清凈的諸法，都從圓覺（Perfect Enlightenment）中流出（出清凈在下文，出染污也在下文）。入，是指如果領悟了圓覺，那麼百千萬法就全部都能領悟進入，所以下文說『圓覺明亮，所以顯現心清凈，乃至遍滿』等等。由此可知，想要了解萬法，必須從圓覺中進入。又，從本源生起末端是出，攝取末端迴歸本源是入。迷惑時是出，覺悟時是入。有出入的含義，所以稱為門。此處的門是根本的含義，不同於世俗的門，淺顯而內部深邃。所以《寶積經》（Ratnakuta Sutra）緊接著前面說，『由於這個門，出生廣大差別的覺慧』，這就是無門之門，門清凈的緣故，形相門就成為非門。所說的門，猶如虛空，一切諸法依靠虛空而有生滅。又，荷澤大師說，『知之一字，眾妙之門』，都是說根本。名為圓覺，正是指其所屬的本體。意義包含在題目中，二者彰顯德用。
流出一切清凈真如（Tathata，事物的真實本性），菩提（Bodhi，覺悟），涅槃（Nirvana，解脫），以及波羅蜜（Paramita，到達彼岸），教授菩薩（Bodhisattva，為幫助所有眾生從苦難中解脫而發誓的個體）。
解釋說，流出，不是說另外有法從圓覺中流出到外面，而是依憑覺性顯示諸門的功德，沒有窮盡，應用沒有疲厭，稱為流出。所以《論》中說，『如果心有動搖，那麼就有超過恒河沙數般的虛妄染污的意義』，針對這個意義，心性沒有動搖，那麼就有超過恒河沙數般的各種清凈功德的相義示現。說一切，是總括標明，清凈，是揀擇諸有漏。有漏之法背離真理的緣故，性本無的緣故。真如等等，是簡略地舉出四個例子來比擬百千。將要解釋這兩個門，分別先開章解釋意義，然後依據意義解釋經文。最初的四法各自有四個區別，一是解釋名稱，二是闡述本體，三是辨別種類，四是說明作用。
首先，真如中，一是解釋名稱，真，是真實。
【English Translation】 English version: Words manifest Dharani (total retention), relying on the power of Prajna (wisdom) and Mahakaruna (great compassion), transcending language yet expressing through language. According to the Mahaprajnaparamita-sastra, Dharani is a slight difference in Sanskrit pronunciation. The treatise itself translates it as 'able to hold,' also called 'able to block,' meaning that various good dharmas can be maintained without being lost, and evil and unwholesome minds can be blocked from arising. Since it is said to maintain good and block evil, this is the root of all practices, hence it is marked here.
The 'gate' means entering and exiting. 'Exiting' refers to all defiled and pure dharmas flowing out from Perfect Enlightenment (pure outflow is mentioned below, defiled outflow is also mentioned below). 'Entering' means that if one understands Perfect Enlightenment, then all hundreds of thousands of dharmas can be understood and entered, so the following text says, 'Because Perfect Enlightenment is bright, it reveals the purity of the mind, even to pervasiveness,' and so on. From this, it can be known that if one wants to understand all dharmas, one must enter from Perfect Enlightenment. Moreover, arising from the origin to the end is exiting, and gathering the end to return to the origin is entering. Being deluded is exiting, and being enlightened is entering. Having the meaning of entering and exiting, it is called a gate. The gate here is the meaning of the root, different from the worldly gate, which is shallow but deep inside. Therefore, the Ratnakuta Sutra immediately precedes it by saying, 'Because of this gate, vast and differentiated awakened wisdom is born,' this is the gate of no gate, because the gate is pure, the form gate becomes a non-gate. The so-called gate is like space, all dharmas rely on space to have arising and ceasing. Also, Master Heze said, 'The one word 'knowing' is the gate of all mysteries,' all are speaking of the root. The name Perfect Enlightenment precisely refers to its belonging to the substance. The meaning is contained in the title, and the two manifest virtue and function.
Flowing out all pure Tathata (the true nature of things), Bodhi (enlightenment), Nirvana (liberation), and Paramita (reaching the other shore), teaching Bodhisattvas (individuals who vow to help all beings liberate from suffering).
Explaining, 'flowing out' does not mean that there are other dharmas flowing out from Perfect Enlightenment to the outside, but rather relying on the nature of enlightenment to reveal the merits of the gates, without exhaustion, and applying without weariness, it is called flowing out. Therefore, the Treatise says, 'If the mind has movement, then there is the meaning of false defilement like the sands of the Ganges,' in response to this meaning, if the nature of the mind has no movement, then there is the appearance of various pure merits like the sands of the Ganges. Saying 'all' is a general indication, 'pure' is selecting all that is with outflows. The dharma with outflows is contrary to the truth, because the nature is originally without. Tathata, etc., is briefly citing four examples to compare to hundreds of thousands. About to explain these two gates, first open the chapter to explain the meaning, and then explain the sutra according to the meaning. The initial four dharmas each have four distinctions, one is to explain the name, two is to explain the substance, three is to distinguish the types, and four is to explain the function.
First, in Tathata, one is to explain the name, 'true' is truth.
顯非虛妄如謂如常表無變易謂此真實於一切位常如其性故又真者體非偽妄如者性無改異偽是詐偽鍮如真金妄是虛妄影如本質異就橫說多物同時而各殊改約豎論一體前後而變易今皆離此故曰真如謂此實體于未來際常如過去(釋豎)於色中常如受中(釋橫)真實相如非為妄似二出體者若約法數即真如無為今依起信以一心為體論云心真如者即是一法界大總相法門體所謂心性不生不滅乃至竟無變壞唯是一心故名真如等三辨種類者或唯一如體中說或二安立非安立故依言離言故或說有七顯于染凈中常如其性故或立十種對十重障辨其德故四明業用者論云真如用者諸佛因地攝化眾生不取相者以如實知眾生及興己身真如平等無別異故以有如是大方便智除滅無明見本法身自然而有不思議業種種之用即與真如等遍一切處釋曰依真如故發智斷惑證體起用若不依之則取我我所相無由修證故知萬德萬行皆是真如用也。
菩提四者一中梵語菩提此翻云覺(若云陀即是覺者)義見題中二中約心數即別境中慧若取圓備即攝論云二智二斷為菩提體智論云菩提菩提斷俱名為菩提依今經者即是始覺合本三中或說唯一理智合故即寂之照故或開為二大品明有性凈菩提修成菩提或分為三約三乘故如十地論又起信本覺始覺究竟覺或開為四涅槃經說四品智慧觀十二緣
【現代漢語翻譯】 現代漢語譯本 『顯非虛妄如謂如常表無變易謂此真實於一切位常如其性故』，意思是說，顯現出來的不是虛假的，『如』指的是常態，表明沒有變動改變，這被稱為真實，在任何時候都保持其本性。 『又真者體非偽妄如者性無改異偽是詐偽鍮如真金妄是虛妄影如本質異就橫說多物同時而各殊改約豎論一體前後而變易今皆離此故曰真如』，意思是說，『真』的本體不是虛假的，『如』的性質沒有改變和差異。『偽』是欺詐虛假，就像用鍮石冒充真金。『妄』是虛妄不實，就像影子和本體不同。從橫向來說，多種事物同時存在，各自不同；從縱向來說，一個本體前後發生變化。現在都脫離了這些，所以稱為真如。 『謂此實體于未來際常如過去(釋豎)於色中常如受中(釋橫)真實相如非為妄似』，意思是說，這個實體在未來永遠像過去一樣（解釋縱向），在色蘊中永遠像受蘊中一樣（解釋橫向），真實的相是『如』，而不是虛假的相似。 『二出體者若約法數即真如無為今依起信以一心為體論云心真如者即是一法界大總相法門體所謂心性不生不滅乃至竟無變壞唯是一心故名真如等』，第二是指出本體，如果從法數的角度來說，真如是無為法。現在依據《起信論》，以一心為本體，論中說『心真如』，就是一法界大總相法門的本體，所謂心性不生不滅，乃至最終沒有變壞，唯一是這顆心，所以叫做真如等等。 『三辨種類者或唯一如體中說或二安立非安立故依言離言故或說有七顯于染凈中常如其性故或立十種對十重障辨其德故』，第三是辨別種類，或者只說一個『如』，在本體中說；或者分為兩種，安立和非安立，因為依賴言語和脫離言語的緣故；或者說有七種，顯現在染污和清凈中，始終保持其本性；或者建立十種，對應十重障礙，辨別其功德的緣故。 『四明業用者論云真如用者諸佛因地攝化眾生不取相者以如實知眾生及興己身真如平等無別異故以有如是大方便智除滅無明見本法身自然而有不思議業種種之用即與真如等遍一切處釋曰依真如故發智斷惑證體起用若不依之則取我我所相無由修證故知萬德萬行皆是真如用也。』，第四是說明業用，《論》中說，『真如的功用是，諸佛在因地攝受教化眾生，不執著于相，因為如實地瞭解眾生和自身，真如是平等沒有差別的，因此具有這樣的大方便智慧，消除無明，見到本來的法身，自然而然地具有不可思議的業，種種的功用，就和真如一樣遍佈一切地方。』解釋說，依靠真如，才能生髮智慧，斷除迷惑，證得本體，產生功用。如果不依靠真如，就會執著於我相和我所相，沒有辦法修行證悟。所以知道，萬種功德，萬種修行，都是真如的功用。 『菩提四者一中梵語菩提此翻云覺(若云陀即是覺者)義見題中』，菩提有四種含義，第一種，梵語菩提（Bodhi），翻譯成漢語是『覺』（覺悟）的意思（如果說是『陀』，就是覺者），含義見題目中。 『二中約心數即別境中慧若取圓備即攝論云二智二斷為菩提體智論云菩提菩提斷俱名為菩提依今經者即是始覺合本』，第二種，從心所法的角度來說，就是別境中的智慧。如果取其圓滿完備的含義，就是《攝大乘論》中說的二智二斷作為菩提的本體。《智度論》中說，菩提、菩提斷都叫做菩提。依據這部經，就是始覺和本覺的結合。 『三中或說唯一理智合故即寂之照故或開為二大品明有性凈菩提修成菩提或分為三約三乘故如十地論又起信本覺始覺究竟覺』，第三種，或者說唯一，是理和智的結合，也就是寂靜和照見的結合。或者分為兩大類，說明有自性清凈菩提和修成菩提。或者分為三種，是根據三乘來劃分的，如《十地論》。《起信論》中又分為本覺、始覺、究竟覺。 『或開為四涅槃經說四品智慧觀十二緣』，或者分為四種，《涅槃經》中說四品智慧，觀察十二因緣。
【English Translation】 English version 『Manifestation is not false, 『as』 means constant, indicating no change or alteration, this is called reality, remaining in its nature at all times.』 『Moreover, the essence of 『true』 is not false or deceptive, the nature of 『as』 does not change or differ. 『False』 is deceitful, like using brass to imitate real gold. 『Delusion』 is unreal and untrue, like a shadow differing from its substance. Horizontally, many things exist simultaneously, each being different; vertically, one entity changes before and after. Now, all are free from these, hence it is called Suchness (真如, Zhenru, Reality).』 『This entity is always like the past in the future (explaining vertically), always like reception (受, shou, feeling) in form (色, se, matter) (explaining horizontally), the true appearance is 『as』, not a false resemblance.』 『Secondly, to point out the substance, if from the perspective of dharma numbers, Suchness is unconditioned. Now, according to the Awakening of Faith (起信論, Qǐxìn Lùn), taking the One Mind as the substance, the treatise says, 『Mind Suchness』 is the substance of the One Dharma Realm's Great Totality Dharma Gate, the so-called mind-nature is neither born nor dies, and ultimately there is no change or destruction, only this One Mind, hence it is called Suchness, etc.』 『Thirdly, to distinguish the types, either only one 『as』 is spoken of, within the substance; or it is divided into two, established and non-established, because of relying on language and being apart from language; or it is said to have seven types, manifesting in defilement and purity, always maintaining its nature; or ten types are established, corresponding to the ten heavy obstacles, distinguishing their merits.』 『Fourthly, to clarify the function, the treatise says, 『The function of Suchness is that Buddhas, in their causal stage, gather and transform sentient beings without grasping at appearances, because they truly know that sentient beings and themselves, Suchness is equal and without difference, therefore they have such great expedient wisdom to eliminate ignorance, see the original Dharma body, and naturally have inconceivable karma, all kinds of functions, which are equal to Suchness and pervade all places.』 The explanation says, relying on Suchness, wisdom is generated, delusions are cut off, the substance is realized, and functions arise. If not relying on it, one will grasp at the self-image and what belongs to the self, and there is no way to cultivate and realize. Therefore, it is known that all virtues and all practices are the function of Suchness.』 『Bodhi (菩提, Pútí, Enlightenment) has four meanings, firstly, the Sanskrit word Bodhi, translated into Chinese means 『覺』 (jué, awakening) (if it is said 『陀』, it is the Awakened One), the meaning is seen in the title.』 『Secondly, from the perspective of mental factors, it is the wisdom in specific objects. If taking its complete and perfect meaning, it is the two wisdoms and two severances mentioned in the Compendium of Mahayana (攝大乘論, Shè Dàchéng Lùn) as the substance of Bodhi. The Great Perfection of Wisdom Treatise (智度論, Zhìdù Lùn) says that Bodhi and the severance of Bodhi are both called Bodhi. According to this sutra, it is the combination of initial awakening and original awakening.』 『Thirdly, either only one is spoken of, which is the combination of principle and wisdom, that is, the combination of stillness and illumination. Or it is divided into two major categories, explaining that there are self-nature pure Bodhi and cultivated Bodhi. Or it is divided into three types, according to the Three Vehicles, such as the Ten Stages Sutra (十地論, Shí Dì Lùn). The Awakening of Faith (起信論, Qǐxìn Lùn) also divides it into original awakening, initial awakening, and ultimate awakening.』 『Or it is divided into four types, the Nirvana Sutra (涅槃經, Nièpán Jīng) speaks of the four qualities of wisdom, observing the twelve links of dependent origination.』
得聲聞緣覺菩薩佛等菩提又大圓等四智菩提或分為五如大品智論說發心等(等於伏明出到無上)四中謂緣二諦斷二障證二空現萬像印群機該動寂通因果因圓果滿無不由之業用無邊不可具載。
涅槃者蓋眾聖歸宗冥會之所寂寥無為而廣大悉備形名絕朕識智難收今以無名之名亦為四別一中涅槃正名寂滅取其義類乃有多名總以義翻稱為圓寂以義充法界德備塵沙曰圓體窮真性妙絕相累為寂二中據六無為即真如擇滅論其圓寂即摩訶般若解脫法身為體所以三者翻三雜染故能證大智冥所證理相累永寂故然此三德不離一如如一明凈圓珠明即般若凈即解脫圓體法身故此三法不縱不橫不併不別如天之目如世之伊名秘密藏為大涅槃三中或說唯一即大涅槃或二性凈方便凈或三謂自性真應(又約三乘)或四一自性清凈(通凡)二有餘依三無餘依(通二乘)四無住處(唯佛)四中囊包終古導達群方靡不度生靡不成就故彼經云能建大義又華嚴云不為菩薩示現涅槃欲令常見佛圓滿故但為令眾生生欣樂戀慕故現出現沒佛日常現凈心器中心濁器破則不得見。
波羅蜜四者一中復二初通后別通者具云波羅蜜多波羅此云彼岸蜜多雲到迴文順此應云到彼岸也謂離生死此岸度煩惱中流到涅槃彼岸然一切眾生即寂滅相不復更滅但以迷倒妄見生死名為此岸若
悟生死本來空寂名到彼岸若就修習分位說者要七最勝之所攝授諸有所脩名波羅蜜七謂安住(菩薩性)依止(菩提心)意樂(悲愍有情)事業(一切)巧便(無相智攝)迴向(無上菩提)清凈(不為障雜)若七隨缺非波羅蜜故諸度等名具四句(一施非度等)然五位通修佛方究竟別者又二初舉數謂對六蔽漸修佛法成熟有情故但說六止觀相由定慧相即故唯說五對治十障證十真如故有其十若總翻諸染即有八萬四千(義如下釋)后正釋但釋十名已兼六矣謂輟己惠人名施防非止惡為戒堪受諸法未能忘懷為忍煉心於法為精精心務達為進心慮寂靜為禪推求揀擇為慧方法便宜故名方便希求樂欲為愿不可屈伏名力如實決斷為智二中亦有通別通則大菩提心而為體性別者復有相性二宗相者施戒忍進如次以無貪受學無瞋勤等各及所起三業為體禪則等持餘五擇法性者皆從真如性功德起三中通則如釋名中舉數別則有三一者前六各三后四各二一施三者財法無畏二律儀攝善饒益三耐怨害安受苦諦察法四被甲攝善利樂五安住引發辨事六生法俱空無分別慧七回向拔濟八求菩提利樂佗九思擇修習十受用法樂成熟有情(前前粗後後細易難修習故次第如此)二者觀心(華嚴疏說)三者空心(金剛三昧經說)四中相無相別(二宗)相宗者謂六中前三增上生道感大財體及
【現代漢語翻譯】 現代漢語譯本： 領悟到生與死原本就是空寂的，這叫做到達彼岸。如果就修習的階段來說，需要七種最殊勝的要素來攝持所修的一切，才能稱為波羅蜜（Paramita，意為到達彼岸）。這七種要素是：安住（菩薩的本性），依止（菩提心，Bodhicitta，意為覺悟之心），意樂（對有情眾生的悲憫），事業（一切），巧便（以無相的智慧來攝持），迴向（迴向于無上的菩提），清凈（不被障礙和雜染所污染）。如果缺少這七種要素中的任何一個，就不能稱為波羅蜜。諸如佈施等名稱，具備四種含義（一種是佈施而非度等等）。然而，五位都通向修行，只有成佛才能達到究竟。另外還有兩種區別：首先是列舉數量，爲了對治六種蔽障，逐步修習佛法，成熟有情眾生，所以只說六種。止觀的體相，因為禪定和智慧相互依存，所以只說五種。爲了對治十種障礙，證悟十種真如，所以有十種。如果總括所有的染污，就有八萬四千種（含義如下解釋）。其次是正式解釋，只解釋十種名稱，就已經包含了六種。捨棄自己的利益去幫助別人，叫做佈施。防止錯誤和停止惡行，叫做持戒。能夠接受諸法，但未能忘懷，叫做忍辱。磨練心性于佛法，叫做精。精心致力於通達佛法，叫做進。心念寂靜，叫做禪定。推求和選擇，叫做智慧。方法方便，所以叫做方便。希求和樂於追求，叫做愿。不可屈服，叫做力。如實地決斷，叫做智。這兩種解釋中也有共通和區別。共通的是以大菩提心作為本體。區別的又有相宗和性宗兩種。相宗認為，佈施、持戒、忍辱、精進，依次以無貪、受學、無瞋、勤奮等，各自以及所引發的三業為本體。禪定則是等持，其餘五種是擇法。性宗認為，都從真如的本性功德生起。三種解釋中，共通的是如解釋名稱中所列舉的數量。區別的有三種：第一種是前六種各有三種，后四種各有兩種。佈施的三種是：財佈施、法佈施、無畏佈施。持戒包括律儀戒、攝善法戒、饒益有情戒。忍辱包括耐怨害忍、安受苦忍、諦察法忍。精進包括被甲精進、攝善精進、利樂有情精進。禪定包括安住引發。智慧包括辨事。愿包括生法俱空無分別慧。力包括迴向拔濟。智包括求菩提利樂他人、思擇修習、受用法樂成熟有情（因為前面的粗略，後面的精細，容易的難以修習，所以次第如此）。第二種是觀心（華嚴疏說）。第三種是空心（金剛三昧經說）。第四種是相無相的區別（相宗和性宗）。相宗認為，六種中的前三種是增上生道，感得大的財富，以及身體。
【English Translation】 English version: Realizing that birth and death are originally empty and still is called reaching the other shore. If we speak in terms of the stages of cultivation, it requires the support of seven supreme factors to encompass all that is cultivated, and only then can it be called Paramita (meaning 'to the other shore'). These seven factors are: abiding (the nature of a Bodhisattva), reliance (Bodhicitta, meaning 'the mind of enlightenment'), intention (compassion for sentient beings), activity (everything), skillful means (encompassed by wisdom of no-self), dedication (dedication to unsurpassed Bodhi), and purity (not defiled by obstacles and impurities). If any of these seven factors are missing, it cannot be called Paramita. Names such as generosity have four meanings (one is generosity but not a perfection, etc.). However, the five positions all lead to cultivation, and only Buddhahood can reach the ultimate. There are also two distinctions: first, listing the numbers, in order to counteract the six obscurations, gradually cultivate the Buddhadharma, and mature sentient beings, so only six are mentioned. The essence of cessation and contemplation, because meditation and wisdom are interdependent, so only five are mentioned. In order to counteract the ten obstacles and realize the ten suchnesses, there are ten. If all defilements are summarized, there are eighty-four thousand (the meaning is explained below). Second, the formal explanation only explains the ten names, which already includes the six. Abandoning one's own benefit to help others is called generosity (Dana). Preventing errors and stopping evil deeds is called discipline (Sila). Being able to accept all dharmas but failing to forget them is called patience (Ksanti). Refining the mind in the Dharma is called diligence (Virya). Diligently striving to understand the Dharma is called progress. The mind being tranquil and still is called meditation (Dhyana). Investigating and selecting is called wisdom (Prajna). Methods being convenient, so it is called skillful means (Upaya). Aspiring and delighting in pursuit is called aspiration (Pranidhana). Being unyielding is called strength (Bala). Deciding truthfully is called knowledge (Jnana). There are also commonalities and differences in these two explanations. The commonality is that the great Bodhicitta is taken as the essence. The differences are divided into two schools: the Characteristics School and the Nature School. The Characteristics School believes that generosity, discipline, patience, and diligence, in that order, take non-greed, learning, non-anger, and diligence, respectively, as their essence, as well as the three karmas they generate. Meditation is equanimity, and the remaining five are the selection of Dharma. The Nature School believes that they all arise from the inherent virtues of Suchness. Among the three explanations, the commonality is the number listed in the explanation of the names. The differences are three: first, the first six each have three aspects, and the last four each have two. The three aspects of generosity are: material generosity, Dharma generosity, and fearlessness generosity. Discipline includes the discipline of vows, the discipline of gathering good dharmas, and the discipline of benefiting sentient beings. Patience includes enduring harm, accepting suffering, and contemplating the Dharma. Diligence includes armored diligence, gathering good dharmas, and benefiting and delighting sentient beings. Meditation includes abiding and generating. Wisdom includes discerning matters. Aspiration includes the wisdom of the emptiness of birth and Dharma without discrimination. Strength includes dedicating and rescuing. Knowledge includes seeking Bodhi to benefit and delight others, contemplating and cultivating, and receiving and using the Dharma to mature sentient beings (because the former is coarse and the latter is refined, the easy is difficult to cultivate, so the order is like this). The second is contemplating the mind (as explained in the Avatamsaka Sutra Commentary). The third is emptying the mind (as explained in the Vajrasamadhi Sutra). The fourth is the distinction between characteristics and non-characteristics (the Characteristics School and the Nature School). The Characteristics School believes that the first three of the six are the path of increasing higher rebirths, feeling great wealth, and the body.
眷屬故后三決定勝道能伏煩惱成熟有情及佛法故其後四者助六令圓滿故謂七助前三餘八九十次助后三如深密說又由前前引發後後復由後後持凈前前又此十中一一相攝互相順故若但說六六攝后四若開為十第六唯攝無分別智后四皆是后得智攝無相宗者準菩提資糧論以般若為初餘五依次般若成五五助般若論偈云既為菩薩母亦為諸佛母般若波羅蜜是覺初資糧施戒忍進定及此五之餘(餘四)皆由智度故波羅蜜所攝。
上來解義竟從此依義釋文謂圓覺自性本無偽妄變異即是真如無法不知本無煩惱無法不寂本無生死即是菩提涅槃無慳貪毀禁嗔恚懈怠動亂愚癡即是六波羅蜜余諸無量無漏等法皆例此知問云準此菩提涅槃各唯一義如何上說無邊德耶答全體即圓覺故別中皆具總故揀之則幻化昨夢收之則一一圓通思之中間云及者有其二義一揀前義顯因果義別二合集義非但流出理果亦及因也教授菩薩者顯上所流真如等法之業用也謂約其情執即似都無妄盡功圓元非新得頓悟理者依之修行能生物解名為教授故論云順本性故修檀波羅蜜等涅槃亦云諸佛師法后明悟則成佛。
一切如來本起因地皆依圓照清凈覺相永斷無明方成佛道。
解曰上且標指宗源未曰酬其問目今顯悟之成佛方名本起之因一切等者敘其所問皆依者無佛不然圓照者顯能
【現代漢語翻譯】 現代漢語譯本：眷屬故后，三種決定勝道能夠降伏煩惱，成熟有情，以及佛法。因此，後面的四種（施、戒、忍、進）輔助前面的六種（般若、禪定、精進、忍辱、持戒、佈施），使之圓滿。也就是說，七支（信、戒、慚、愧、聞、舍、慧）輔助前三種（般若、禪定、精進），其餘的八、九、十支依次輔助后三種（忍辱、持戒、佈施），正如《深密解脫經》所說。而且，由於前前引發後後，又由於後後持凈前前。這十種（信等）中，每一種都互相攝持，互相順應。如果只說六度，六度就攝持了後面的四種（信等）。如果展開為十度，第六度（般若）只攝持無分別智，後面的四種（方便、愿、力、智）都是后得智所攝。無相宗的觀點，依據《菩提資糧論》，以般若為開始，其餘五度依次成就般若。五助般若論的偈頌說：『既是菩薩的母親，也是諸佛的母親，般若波羅蜜是覺悟的最初資糧。佈施、持戒、忍辱、精進、禪定以及這五度之外的其餘四度（方便、愿、力、智），都是由智慧度而成為波羅蜜所攝。』 上面解釋了經文的意義，接下來依據意義解釋經文。所謂的圓覺自性，本來沒有虛偽、妄想、變異，這就是真如。沒有無法知道的，本來就沒有煩惱。沒有無法寂靜的，本來就沒有生死，這就是菩提涅槃。沒有慳貪、毀禁、嗔恚、懈怠、動亂、愚癡，這就是六波羅蜜。其餘的無量無漏等法，都可以依此類推得知。有人問：『按照這種說法，菩提涅槃各自只有一個意義，為什麼上面說有無邊的功德呢？』回答說：『全體就是圓覺，所以在個別中都具備總體。』如果加以揀擇，那麼幻化昨夢就收攝了。如果加以收攝，那麼每一個都是圓通的。思考其中的『及』字，有兩個意義：一是揀擇前面的意義，顯示因果的意義有區別；二是合集意義，不僅僅是流出理果，也包括因。教授菩薩，是顯示上面所流出的真如等法的業用。也就是說，就其情執而言，似乎都沒有，妄盡功圓，原本不是新得到的。頓悟理者，依據它修行，能夠產生物解，稱為教授。所以《論》中說：『順應本性，所以修行檀波羅蜜等。』《涅槃經》也說：『諸佛以法為師，後來領悟就成佛。』 一切如來本起因地，都是依靠圓照清凈的覺相，永遠斷除無明，才能成就佛道。 解釋：上面只是標明了宗源，還沒有回答他的問題。現在顯示悟道成佛，才名為本起之因。一切等，是敘述他所問的。都是依靠，沒有佛不是這樣的。圓照，是顯示能。
【English Translation】 English version: Because of the retinue, the three decisive paths of victory are able to subdue afflictions, mature sentient beings, and the Buddhadharma. Therefore, the latter four (giving, morality, patience, diligence) assist the former six (prajna, dhyana, diligence, patience, morality, giving), making them complete. That is to say, the seven limbs (faith, morality, shame, remorse, learning, renunciation, wisdom) assist the former three (prajna, dhyana, diligence), and the remaining eight, nine, and ten limbs assist the latter three (patience, morality, giving) in order, as stated in the Sandhinirmocana Sutra. Moreover, because the former gives rise to the latter, and the latter sustains and purifies the former. Among these ten (faith, etc.), each one embraces and accords with each other. If only the six perfections are mentioned, the six perfections encompass the latter four (faith, etc.). If expanded into ten perfections, the sixth perfection (prajna) only encompasses non-discriminating wisdom, and the latter four (skillful means, vows, power, knowledge) are all encompassed by subsequent wisdom. The view of the Non-Appearance School, according to the Bodhisattva-bhumi, takes prajna as the beginning, and the remaining five perfections successively accomplish prajna. The verse in the Five Auxiliaries to Prajna states: 'Being both the mother of bodhisattvas and the mother of all Buddhas, prajna paramita is the initial resource for enlightenment. Giving, morality, patience, diligence, dhyana, and the remaining four of these five (skillful means, vows, power, knowledge) are all encompassed by the perfection of wisdom.' The meaning of the sutra has been explained above. Next, the text is explained according to its meaning. The so-called nature of perfect enlightenment is originally without falsehood, delusion, or change; this is suchness. There is nothing that cannot be known; originally there are no afflictions. There is nothing that cannot be tranquil; originally there is no birth and death; this is bodhi nirvana. There is no stinginess, violation of precepts, anger, laziness, agitation, or ignorance; this is the six paramitas. The remaining immeasurable and unconditioned dharmas can be known by analogy. Someone asks: 'According to this statement, bodhi and nirvana each have only one meaning; why does the above say that there are immeasurable merits?' The answer is: 'The whole is perfect enlightenment, so the individual possesses the whole.' If selected, then illusion and yesterday's dream are collected. If collected, then each is perfectly interconnected. Considering the word 'and' in between, there are two meanings: one is to select the previous meaning, showing that the meanings of cause and effect are different; the other is the meaning of aggregation, not only flowing out the fruit of principle, but also including the cause. Teaching bodhisattvas is to show the function of the suchness and other dharmas that flow out above. That is to say, in terms of their emotional attachments, it seems that there is nothing, but when delusion is exhausted and merit is complete, it is originally not newly obtained. Those who suddenly realize the principle, cultivate according to it, and can produce understanding of things are called teachers. Therefore, the Treatise says: 'In accordance with the original nature, one cultivates dana paramita, etc.' The Nirvana Sutra also says: 'The Buddhas take the Dharma as their teacher, and later enlightenment becomes Buddhahood.' All Tathagatas, from the causal ground of their origin, rely on the perfectly illuminating and pure aspect of awareness, and only by permanently severing ignorance can they attain Buddhahood. Explanation: The above only indicates the source of the doctrine and has not yet answered his question. Now, the realization of enlightenment and Buddhahood is called the cause of origin. 'All, etc.' is a description of what he asked. 'All rely on' means that no Buddha is not like this. 'Perfectly illuminating' shows the ability.
悟之心圓通照了離於偏局清凈覺相者明所悟也寂寥虛廓了無情塵此中相即是性非為相貌但以初悟之時見有所悟之覺能所未忘故云相也此正同善財初遇文殊表信智見其身相后遇文殊表證智不見身相永斷等者本覺既顯無明本無畢竟不生名為永斷(涅槃云云)塵沙諸佛以此為因如是用心方成佛道必若心存妄念帶此妄念修行多劫虛事劬勞畢竟不成佛果(如前所引積行菩薩)。
大方廣圓覺經大疏上卷之三
音釋
嬈
(乃了切音[〦/(馬-(烈-列)+衣)]擾弄也)。
埏值
(埏尸連切音膻水和土也埴音寔黏土也)。
大方廣圓覺經大疏上卷之四
終南山草堂寺沙門宗密述
大文第二推窮妄宰于中二先示其相后顯本空智論云佛有二種說法先分別諸法后說畢竟空正是此也初中三謂徴釋結今初。
云何無明。
解曰徴此無明作何行相從何表顯知是無明然此徴釋無明者有其二意一由前云永斷無明恐謂定有可斷欲待斷盡方成佛道故今徴釋顯其本空二謂此無明是八萬塵勞之根十二因緣之首河沙煩惱由此而生塵劫輪迴以之不絕非相定后還作貍身無為坑中猶名病行今欲明清凈覺性顯示圓頓妙門不先推破無明所作盡扶顛倒故決真心本有便推妄性元無依此了悟分明始
【現代漢語翻譯】 現代漢語譯本：領悟的心圓融通達，照亮一切，遠離偏頗和侷限，清凈覺悟的相是所領悟的內容。寂靜空曠，沒有絲毫情感塵埃，此中的相即是性，並非指外貌。只是在初悟之時，見到有所領悟的覺知，能悟的主體和所悟的客體尚未忘卻，所以說是『相』。這正如同善財童子最初遇到文殊菩薩，表明信智，見到其身相；後來再次遇到文殊菩薩，表明證智，不再見其身相。『永斷』的意思是，本覺既然顯現，無明本來就沒有，畢竟不會產生，這叫做『永斷』（如《涅槃經》所說）。塵沙諸佛都以此為因，像這樣用心才能成就佛道。如果心中存有妄念，帶著這種妄念修行，即使經歷多個劫數也是徒勞無功，最終不能成就佛果（如前面所引用的積行菩薩的事例）。
《大方廣圓覺經大疏》上卷之三
音釋
嬈
（乃了切，音[〦/(馬-(烈-列)+衣)]，擾亂戲弄的意思）。
埏埴
（埏，尸連切，音膻，用水和土；埴，音寔，黏土的意思）。
《大方廣圓覺經大疏》上卷之四
終南山草堂寺沙門宗密 述
大文第二，推究窮盡虛妄的主宰，其中分為二部分：首先揭示其相狀，然後顯示其本性為空。智論說，佛陀有兩種說法，先分別諸法，然後說畢竟空，這裡正是如此。在第一部分中，分為三部分：提問、解釋、總結。現在開始提問。
云何無明？（什麼是無明？(Avidya)）
解釋說：提問這個無明，是怎樣的行相？從何處表現顯露，才能知道是無明？然而，提問和解釋無明，有兩種用意：一是因為前面說『永斷無明』，恐怕認為無明是真實存在的，可以被斷除，想要等待斷盡無明才能成就佛道，所以現在提問解釋，顯示無明本性為空。二是認為這個無明是八萬四千塵勞的根本，十二因緣的開端，像恒河沙一樣多的煩惱由此而生，塵劫輪迴因此而沒有止境。並非確定了相之後還會變成貍貓的身體，即使在無為的坑中，仍然被稱為病態的行為。現在想要闡明清凈覺性，顯示圓頓的微妙法門，如果不先推翻破除無明所作的一切，就會扶持顛倒的見解，所以要決斷真心本自具有，從而推究妄性原本沒有，依據這樣的了悟才能分明開始。
【English Translation】 English version: The enlightened mind is perfectly comprehensive and illuminating, free from bias and limitations. The pure and awakened aspect is what is being enlightened. It is serene and vast, devoid of emotional defilements. The 'aspect' within this is identical to the 'nature'; it does not refer to physical appearance. However, at the initial moment of enlightenment, one perceives a sense of having realized something, with the distinction between the 'able' (the one who realizes) and the 'realized' (what is realized) not yet forgotten. Hence, it is referred to as an 'aspect'. This is precisely analogous to Sudhana's (Sudhana-śreṣṭhi-dāraka) initial encounter with Manjushri (Mañjuśrī), signifying faith-wisdom and the perception of his physical form. Later, his encounter with Manjushri (Mañjuśrī) signifies realization-wisdom, with no perception of his physical form. 'Eternal severance' means that once the original enlightenment (Buddha-nature) is revealed, ignorance (Avidya) is fundamentally non-existent and ultimately does not arise. This is called 'eternal severance' (as stated in the Nirvana Sutra (Mahāparinirvāṇa Sūtra)). All Buddhas (Buddha) as numerous as the sands of the Ganges take this as the cause. Only by applying the mind in this way can one achieve Buddhahood. If one harbors deluded thoughts and cultivates with these delusions, one's efforts over countless eons will be in vain, and one will ultimately fail to attain Buddhahood (as exemplified by the Bodhisattva (Bodhisattva) who accumulated practices, as cited earlier).
The Great Commentary on the Perfect Enlightenment Sutra, Volume 1, Part 3
Phonetic Annotations
Rao (嬈)
(Pronounced 'nao liao qie', sounds like [〦/(馬-(烈-列)+衣)], meaning to disturb and tease).
Shanzhi (埏埴)
(Shanzhi, pronounced 'shi lian qie', sounds like 'shan', meaning to mix earth with water; Zhi, pronounced 'shi', meaning sticky soil).
The Great Commentary on the Perfect Enlightenment Sutra, Volume 1, Part 4
Compiled by the Shramana (Śrāmaṇa) Zongmi (Zongmi) of Caotang Temple on Zhongnan Mountain
The second major section explores the nature of delusion, divided into two parts: first, it reveals its characteristics; then, it reveals its fundamental emptiness. The Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitopadeśa) states that the Buddha (Buddha) has two ways of teaching: first, he distinguishes all dharmas; then, he speaks of ultimate emptiness. This is precisely the case here. In the first part, there are three sections: question, explanation, and conclusion. Now, we begin with the question.
What is ignorance? (Avidya)
The explanation says: This question about ignorance (Avidya) asks, what are its characteristics? From where does it manifest so that we can recognize it as ignorance (Avidya)? However, there are two intentions behind questioning and explaining ignorance (Avidya): First, because the previous statement said 'eternal severance of ignorance (Avidya)', there is a fear that one might think ignorance (Avidya) is real and can be severed, wanting to wait until ignorance (Avidya) is completely severed before attaining Buddhahood. Therefore, this question and explanation now reveal that the nature of ignorance (Avidya) is emptiness. Second, it is believed that this ignorance (Avidya) is the root of the eighty-four thousand defilements, the beginning of the twelve links of dependent origination (Dvādaśāṅga), and countless afflictions arise from it. The cycle of rebirth continues endlessly because of it. It is not that after determining the form, it will still turn into the body of a leopard cat. Even in the pit of non-action, it is still called a morbid behavior. Now, wanting to clarify the pure and awakened nature and reveal the wonderful gate of perfect and immediate enlightenment, if one does not first overthrow and destroy all that ignorance (Avidya) has created, one will support inverted views. Therefore, one must decisively believe that the true mind is inherently present, thereby investigating that the deluded nature is originally non-existent. Based on this clear understanding, one can begin.
得名為因地。
二釋者釋此無明五門分別一顯得名二釋體相三辨種類四明業用五正釋文初中明者擇法無彼明故名為無明又雖有本覺之明而無始覺之照論名不覺不者是無覺者是明但文異耳亦名為癡(唯識百法)迷(諸經)亦名為顛倒(此經)二出體相者華嚴云于第一義諦不了名曰無明者此明迷自此經云認四大等者即明認佗理實而言但迷自必認佗認佗必迷自二文互舉也論云不覺者謂不如實知真如法一故不覺心起而有其唸唸無自相不離本覺猶如迷人依方故迷眾生亦爾依覺故迷若離覺性則無不覺釋曰此雖出體便顯體空正當此經兩段文矣俱舍中說明所治者是無明體唯識中說覆蔽真實迷於理事然有共不共若取發業即行蘊中迷理起者此等出體比起信論未徹其源何者起信依無明為因方生賴耶識此等所說乃是六七心所況迷自認佗之行相似有本空之根源既無的示之文豈盡無明體性三種類者謂根本枝末共與不共相應不相應迷理迷事獨頭行俱覆業發業種現宿惑四業用者準論所說能生三細依華嚴即二種業一令眾生迷於所緣二與行作生起因今經云由此故有輪轉生死統而言之一切有漏之法無不皆是無明之所住持無有不是無明發起故論云當知世間一切境界皆依無明而得住持又下文云身心等相皆是無明余如徴中五釋文者文分為三一𪫲定其非二正釋其
【現代漢語翻譯】 現代漢語譯本 得名是因為『因地』（hetu）。
二、解釋：解釋此『無明』（avidyā）從五個方面分別：一、顯其得名；二、解釋其體相；三、辨別其種類；四、闡明其業用；五、正式解釋經文。首先，在『明其得名』中，因為擇法時沒有『明』，所以稱為『無明』。又，雖然有『本覺』（prakṛti-prabhāsvara-citta）之明，卻沒有『始覺』（āgantuka-prabhāsvara-citta）之照。論中名為『不覺』，『不』就是『無』，『覺』就是『明』，只是用詞不同而已。也稱為『癡』（moha）（《唯識百法》），『迷』（moha）（諸經），也稱為『顛倒』（viparyāsa）（此經）。
二、闡述體相：《華嚴經》說，對於『第一義諦』（paramārtha-satya）的不瞭解，就叫做『無明』。這裡說明了迷惑于自身。此經說，『認四大等』，就是說明了認識他者。理實而言，迷惑于自身必然會認識他者，認識他者必然會迷惑于自身。兩段經文互相闡述。論中說，『不覺』，就是不如實地瞭解『真如法』（tathatā-dharma），因此生起『不覺心』，並且唸唸沒有自相，不離『本覺』，就像迷路的人依靠方向而迷失一樣，眾生也是這樣，依靠覺性而迷惑。如果離開覺性，就沒有不覺。解釋說，這雖然是闡述體相，卻也顯示了體性本空，正與此經的兩段經文相符。《俱舍論》中說明所要對治的是『無明』的體性。《唯識論》中說，覆蓋真實，迷惑于理和事。然而有共與不共，如果取『發業』（karma-hetu），就是行蘊中迷惑于理而生起的。這些闡述體比起《起信論》還沒有徹底地探究其根源。為什麼呢？因為《起信論》依據『無明』為因而產生『阿賴耶識』（ālayavijñāna），這些所說的只是六七心所。況且迷惑于自身和認識他者的行為相似，有本空之根源，既然沒有明確指示的文字，怎麼能窮盡『無明』的體性呢？
三、種類：包括根本、枝末、共與不共、相應與不相應、迷理與迷事、獨頭行俱、覆業發業、種現宿惑。
四、業用：按照論中所說，能生三細，依據《華嚴經》就是兩種業：一是令眾生迷惑于所緣，二是與行作生起因。現在經中說，『由此故有輪轉生死』，總而言之，一切有漏之法，沒有不是『無明』所住持的，沒有不是『無明』發起的。所以論中說，應當知道世間一切境界，都是依靠『無明』而得以住持。又如下文說，身心等相都是『無明』。其餘的如同征問中。
五、解釋經文：經文分為三：一、確定其非；二、正式解釋其
【English Translation】 English version It is named because of the 'causal ground' (hetu).
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Explanation: Explaining this 'Avidyā' (ignorance) from five aspects separately: 1. Revealing its name; 2. Explaining its substance and characteristics; 3. Distinguishing its types; 4. Clarifying its functions; 5. Formally explaining the text. First, in 'Revealing its name,' because there is no 'clarity' when choosing the Dharma, it is called 'Avidyā.' Also, although there is the clarity of 'original enlightenment' (prakṛti-prabhāsvara-citta), there is no illumination of 'initial enlightenment' (āgantuka-prabhāsvara-citta). In the treatise, it is called 'non-enlightenment,' 'non-' is 'without,' 'enlightenment' is 'clarity,' only the wording is different. It is also called 'delusion' (moha) (Hundred Dharmas), 'confusion' (moha) (various sutras), and also called 'inversion' (viparyāsa) (this sutra).
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Elaborating on substance and characteristics: The Avatamsaka Sutra says that not understanding the 'ultimate truth' (paramārtha-satya) is called 'Avidyā.' This explains the delusion about oneself. This sutra says, 'Recognizing the four great elements, etc.,' which explains recognizing others. In reality, being deluded about oneself will inevitably recognize others, and recognizing others will inevitably be deluded about oneself. The two passages explain each other. The treatise says, 'Non-enlightenment' means not truly understanding 'Tathatā-Dharma' (suchness-dharma), therefore the 'non-enlightenment mind' arises, and every thought has no self-nature, not separated from 'original enlightenment,' just as a lost person relies on direction and gets lost, sentient beings are also like this, relying on enlightenment and being confused. If separated from enlightenment, there is no non-enlightenment. The explanation says that although this elaborates on substance and characteristics, it also reveals the emptiness of nature, which corresponds to the two passages in this sutra. The Abhidharmakośa explains that what needs to be treated is the nature of 'Avidyā.' The Vijñaptimātratā-siddhi says that it covers reality and is confused about principle and matter. However, there are common and uncommon, corresponding and non-corresponding. If 'karma-hetu' (action-cause) is taken, it is the arising of delusion in the skandha of formations. These elaborations on substance and characteristics are not as thorough as the Awakening of Faith in the Mahayana. Why? Because the Awakening of Faith relies on 'Avidyā' as the cause to produce 'Ālayavijñāna' (store consciousness), what is said here is only the sixth and seventh mental functions. Moreover, the behavior of being deluded about oneself and recognizing others is similar, with the root of original emptiness. Since there is no clear indication in the text, how can the nature of 'Avidyā' be exhausted?
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Types: Including fundamental, branch, common and uncommon, corresponding and non-corresponding, delusion about principle and matter, independent and concurrent, covering and generating karma, seeds and manifestations of past afflictions.
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Functions: According to the treatise, it can produce the three subtle aspects, according to the Avatamsaka Sutra, there are two kinds of karma: one is to confuse sentient beings about what they are related to, and the other is to create the cause of arising with actions. Now the sutra says, 'Therefore, there is the cycle of birth and death,' in short, all conditioned dharmas are supported by 'Avidyā,' and none are not initiated by 'Avidyā.' Therefore, the treatise says that one should know that all realms in the world are supported by 'Avidyā.' Also, as the following text says, the appearances of body and mind are all 'Avidyā.' The rest is like in the questions.
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Explaining the text: The text is divided into three: 1. Determining what it is not; 2. Formally explaining it
相三出其過患今初。
善男子一切眾生從無始來種種顛倒猶如迷人四方易處。
解曰謂此但標眾生云皆顛倒未顯顛倒之相如泛指甲乙云是罪人未出罪名所作何事故言按定其非文中先法后喻法中一切眾生者除圓了覺性其餘悉該言種種顛倒者心識狂亂為顛背覺合塵為倒倒有所執顛但荒狂(或顛者頂也倒者頂下足上也)其相不一故云種種種種之相如下所明喻中如人乍至川原或入聚落忽然心惑以東為西既一方迷餘三俱轉故云易處此喻四倒及下四雙然正迷之時方亦不轉忽然醒悟還是舊方反推此迷了無軌跡無本來處無今去處第二正釋其相文二一法。
妄認四大為自身相六塵緣影為自心相。
解曰正釋顛倒之相也如述某甲有如是過作如是事今則迷自法身認佗四大迷自真智認佗緣念是其相也故肇公云法身影于形㲉之中真智隱於緣慮之內正當此段文中先明認身後明認心所言認者執為我也認身者然四大從緣假和合有無我無主畢竟是空故凈名云是身如影從業緣現是身不實四大為家是身如空離我我所又如下文皮肉筋骨皆歸於地等然凡夫種種造業長劫輪迴只由迷自法身執此四大為我認心者略為二釋一者六塵是境識體是心心對根塵有緣慮相慮相如影舉體全無自心靈明本非緣慮今認緣慮謂是自心念念隨之飄沈苦海如珠明徹本
【現代漢語翻譯】 現代漢語譯本：現在開始說明這三種現象所產生的過患，首先：
『善男子，一切眾生從無始以來就存在各種各樣的顛倒錯亂，就像迷路的人一樣，把四方的位置都搞錯了。』
解釋：這裡只是說眾生都是顛倒的，但沒有明顯指出顛倒的具體表現。就像泛指某人是罪犯，卻沒有說他犯了什麼罪一樣。所以說，要確定其錯誤之處。文中先說法理，後用比喻。法理中的『一切眾生』，除了圓滿覺悟的自性，其餘都包括在內。『種種顛倒』，指的是心識狂亂，背離覺悟而與塵世相合。『倒』是指有所執著，『顛』只是荒唐狂妄（或者說，『顛』是頭頂，『倒』是頭頂朝下，腳朝上）。其表現不一，所以說是『種種』。種種表現如下文所述。比喻中，就像有人初到河邊或進入村落，忽然心生迷惑，把東邊當成西邊。既然一個方向迷失，其餘三個方向也跟著轉變，所以說是『易處』。這比喻的是四種顛倒以及下文的四雙。然而，真正迷惑的時候，方向並沒有改變，忽然醒悟過來，還是原來的方向。反過來推想這種迷惑，了無軌跡，沒有本來之處，也沒有現在去處。第二部分，正式解釋其表現，分為兩部分，一是法理。
『錯誤地認為四大（地、水、火、風）是自身，把六塵（色、聲、香、味、觸、法）的緣影當作自心。』
解釋：這是正式解釋顛倒的表現。就像敘述某人有這樣的過錯，做了那樣的事情一樣。現在是迷惑了自己的法身，而認為四大是自己；迷惑了自己的真智，而認為緣念是自己，這就是顛倒的表現。所以肇公說，『法身之影顯現在形骸之中，真智隱藏在緣慮之內』，說的就是這段話。文中先說明對身體的錯誤認知，后說明對心的錯誤認知。所說的『認為』，就是執著為『我』。認為身體是『我』，然而四大是因緣聚合而成的，沒有『我』，沒有主宰，畢竟是空。所以《維摩經》說，『這個身體就像影子一樣，由業緣顯現；這個身體是不真實的，四大是它的家；這個身體就像虛空一樣，脫離了『我』和『我所』。』又如下文所說，皮肉筋骨都歸於地等等。然而，凡夫種種造業，長劫輪迴，只是因為迷惑了自己的法身，執著這四大為『我』。認為心是『我』，可以分為兩種解釋：一是六塵是境，識體是心，心對根塵有緣慮之相，緣慮之相就像影子一樣，舉體全無自性。心靈本來光明澄澈，不是緣慮，現在卻認為緣慮是自己的心，唸唸隨之，飄沉于苦海。就像寶珠本來明澈透亮。
【English Translation】 English version: Now, to begin explaining the faults arising from these three phenomena, starting with the first:
'Good man, all sentient beings, from beginningless time, have various kinds of inversions, like a lost person who mistakes the directions.'
Explanation: This merely states that sentient beings are all inverted, but doesn't clearly point out the specific manifestations of these inversions. It's like vaguely referring to someone as a criminal without specifying the crime they committed. Therefore, it's necessary to pinpoint their errors. The text first presents the principle, then uses a metaphor. In the principle, 'all sentient beings' encompasses everything except the perfect and complete awakened nature. 'Various inversions' refers to the mind's confusion and madness, turning away from enlightenment and aligning with the dust of the world. 'Inversion' implies attachment, while 'confusion' is simply absurd and wild (or, 'confusion' is the head, and 'inversion' is the head down, feet up). Its manifestations are diverse, hence 'various.' These various manifestations will be explained below. In the metaphor, it's like someone arriving at a riverbank or entering a village, suddenly becoming confused and mistaking east for west. Since one direction is lost, the other three also shift, hence 'mistakes the directions.' This metaphor represents the four inversions and the four pairs mentioned later. However, in the moment of true confusion, the direction doesn't actually change; suddenly awakening, it's still the original direction. Reflecting back on this confusion, there's no trace of it, no original place, and no present destination. The second part formally explains its manifestations, divided into two parts, the first being the principle.
'Falsely recognizing the four great elements (earth, water, fire, and wind) as one's own body, and taking the shadows of the six sense objects (form, sound, smell, taste, touch, and dharma) as one's own mind.'
Explanation: This is the formal explanation of the manifestations of inversion. It's like describing someone having such-and-such faults and doing such-and-such things. Now, it's being deluded about one's own Dharma body and recognizing the four great elements as oneself; being deluded about one's own true wisdom and recognizing conditioned thoughts as oneself—this is the manifestation of inversion. Therefore, Master Zhao said, 'The shadow of the Dharma body appears within the physical form, and true wisdom is hidden within conditioned thoughts,' which is precisely what this passage is about. The text first explains the mistaken recognition of the body, then the mistaken recognition of the mind. The term 'recognizing' means clinging to it as 'I.' Recognizing the body as 'I,' however, the four great elements are aggregates of conditions, without 'I,' without a master, ultimately empty. Therefore, the Vimalakirti Sutra says, 'This body is like a shadow, appearing due to karmic conditions; this body is unreal, the four great elements are its home; this body is like space, free from 'I' and 'mine.'' Furthermore, as mentioned below, skin, flesh, tendons, and bones all return to earth, and so on. However, ordinary people create various karmas, transmigrating through long kalpas, simply because they are deluded about their own Dharma body, clinging to these four great elements as 'I.' Recognizing the mind as 'I' can be explained in two ways: first, the six sense objects are the realm, the nature of consciousness is the mind, and the mind has the appearance of conditioned thoughts in relation to the sense organs and objects. The appearance of conditioned thoughts is like a shadow, entirely without self-nature. The mind is originally bright and clear, not conditioned thought, but now it's recognized as one's own mind, constantly following it, drifting in the sea of suffering. It's like a precious jewel originally being clear and bright.
非青黃對青等時即有影像愚執其色謂是其珠如迷自心認緣影也故唯識云諸心心所依他起故亦如幻事非真實有乃至亦是法執首楞嚴云若分別心離塵無體斯則前塵分別影事塵非常住若塵滅時此心即同龜毛兔角其誰修證無生法忍故知緣影決定是空若清凈真心本無緣慮靈知不昧無住無依今認緣心誠為妄矣二者此一句經譯者回文不盡應云緣六塵影六塵影是所緣妄識是能緣六塵無實猶如影像從識所變舉體即空故此緣心亦無體也余同前解前標顛倒云種種者通論即我法二執于中各有種種相縛(下二空觀初當具敘破也)及凡夫二乘同有三倒各有四倒(下四念處觀中當釋)若克就此文即上迷身迷心總有四對顛倒謂四大非我認為我法身真我而不認是第一對四大如幻本無而見有法身真實本有而見無是第二對緣念生滅非心認為心真心瞭然而不自認是第三對緣念如珠中黑色全空而執有真心如珠中明相實有而見無是第四對一三我執二四法執如斯等見不因師宗但是凡愚任運如此既四對八隻不同故云種種二喻文二初直喻前文。
譬彼病目見空中華及第二月善男子空實無華病者妄執。
解曰翳眼觀空里無華妄見華捏目望月輪月邊別見月空華幻月皆喻妄見眾生一念迷心翳自圓明覺性而於圓明體上妄見生滅身心故云空實無華病者妄執妄執之言正對前
【現代漢語翻譯】 現代漢語譯本 非青黃等顏色相對時，就會產生影像，愚昧的人執著于這些顏色，認為那就是寶珠。這就像迷惑于自身的心，卻去認知外緣的影子。所以《唯識論》說：『諸心和心所，都是依他而起的，就像幻術一樣，並非真實存在。』乃至也是法執的根源。《首楞嚴經》說：『如果分別心離開了塵境就沒有自體，那麼之前的塵境就只是分別的影子。塵境並非恒常存在，如果塵境滅去，這個心就如同龜毛兔角一樣虛無，又有誰能修證無生法忍呢？』所以要知道緣影決定是空。如果清凈真心本來就沒有緣慮，靈知不昧，無住無依，現在卻去認知緣心，實在是虛妄啊！ 第二點，這一句經文的翻譯者沒有完全表達原文的意思，應該翻譯成『緣六塵影』，六塵影是所緣，妄識是能緣。六塵沒有實體，就像影像一樣，是從識所變現出來的，整體都是空。所以這個緣心也沒有自體。其餘的解釋和前面相同。前面標明顛倒的『種種』，總的來說就是我法二執，其中各有各種不同的相縛（下文二空觀開始時會詳細敘述破除的方法），以及凡夫和二乘共同具有的三倒和各自的四倒（下文四念處觀中會解釋）。如果具體到本文，就是上面迷惑于身和迷惑於心，總共有四對顛倒。認為四大非我，卻認為是我法身真我，而不認識，這是第一對。四大如幻，本來沒有，卻看見有；法身真實本有，卻看見沒有，這是第二對。緣念生滅，不是心，卻認為是心；真心瞭然，卻不自己認識，這是第三對。緣念如寶珠中的黑色，完全是空，卻執著于有；真心如寶珠中的明亮，實在是有，卻看見沒有，這是第四對。第一三是我執，第二四是法執。像這樣的見解，不是因為師承，而是凡夫愚昧之人自然而然產生的。既然四對八隻不同，所以說是種種。二個比喻文，首先直接比喻前面的文。 譬如患有眼病的人，看見空中有鮮花，以及看見第二個月亮。善男子，空中實際上沒有鮮花，是患病的人妄自執著。 解釋說，眼睛有翳障，觀看天空，本來沒有鮮花，卻妄見鮮花。捏著眼睛看月亮，在月亮旁邊另外看見一個月亮。空中的鮮花和虛幻的月亮，都是比喻妄見。眾生一念迷惑了真心，被遮蔽了圓明覺性，於是在圓明本體上妄見生滅的身心，所以說空中實際上沒有鮮花，是患病的人妄自執著。『妄自執著』這句話，正是對應前面的內容。
【English Translation】 English version When non-blue, non-yellow colors are juxtaposed, images arise, and the ignorant cling to these colors, believing them to be the jewel. This is like being deluded by one's own mind and recognizing external shadows. Therefore, the Vijnaptimatrata says: 'All minds and mental functions arise dependently, like illusions, and are not truly existent.' Even the root of clinging to the Dharma. The Surangama Sutra says: 'If the discriminating mind is separated from the dust, it has no substance. Then the previous dust is merely a shadow of discrimination. The dust is not permanent. If the dust disappears, this mind is as nonexistent as a tortoise's hair or a rabbit's horn. Who can then cultivate and realize the forbearance of non-origination?' Therefore, know that the shadow of conditions is definitely empty. If the pure true mind originally has no conditioned thoughts, its spiritual awareness is clear and unclouded, without dwelling or reliance, yet now we recognize the conditioned mind, which is truly false! Secondly, the translator of this sentence of the sutra did not fully express the original meaning. It should be translated as 'shadows of the six sense objects.' The shadows of the six sense objects are what is conditioned, and the deluded consciousness is what conditions. The six sense objects have no substance, like images, and are transformed from consciousness, the whole being empty. Therefore, this conditioned mind also has no substance. The rest of the explanation is the same as before. The 'various' marked as inverted earlier generally refers to the two attachments of self and Dharma, each with its own different binding aspects (the methods of breaking through will be described in detail when the two emptinesses are discussed below), as well as the three inversions common to ordinary people and the two vehicles, and their respective four inversions (which will be explained in the four foundations of mindfulness below). Specifically in this text, it is the confusion about the body and the confusion about the mind above, with a total of four pairs of inversions. Believing that the four great elements are not the self, but believing that they are the Dharma body, the true self, and not recognizing it, this is the first pair. The four great elements are like illusions, originally nonexistent, but seen as existent; the Dharma body is truly existent, but seen as nonexistent, this is the second pair. Conditioned thoughts arise and cease, not the mind, but believed to be the mind; the true mind is clear, but not recognized by oneself, this is the third pair. Conditioned thoughts are like the blackness in a jewel, completely empty, but clinging to existence; the true mind is like the brightness in a jewel, truly existent, but seen as nonexistent, this is the fourth pair. The first and third are attachments to self, the second and fourth are attachments to Dharma. Such views are not due to lineage, but arise naturally from the ignorance of ordinary people. Since the four pairs and eight only differ, they are called various. The two metaphorical texts first directly metaphorize the previous text. For example, a person with diseased eyes sees flowers in the sky and a second moon. Good son, there are actually no flowers in the sky, but the sick person clings to them. The explanation says that the eyes have cataracts, and when looking at the sky, there are originally no flowers, but one falsely sees flowers. Squinting at the moon, one sees another moon beside the moon. The flowers in the sky and the illusory moon are all metaphors for false views. Sentient beings are deluded by the true mind in a single thought, and the perfect and bright awareness is obscured, so they falsely see the body and mind of arising and ceasing on the perfect and bright essence. Therefore, it is said that there are actually no flowers in the sky, but the sick person clings to them. The words 'clinging to them' correspond exactly to the previous content.
妄認之語若悟真如無相但是一心如空本無華天唯一月故首楞云見聞如幻翳三界若空華聞復翳根除塵銷覺圓凈又云汝身汝心外洎山河虛空大地咸是真精妙心中所現物亦可別配二喻謂華喻認身月喻認心身則但因心迷當體妄認如空華但因目翳外無別依心則內根外塵相依而起如幻月下因捏目上因本月相依而生故配身心照然義現然月喻例華亦應云月實無二捏者妄執經文影略故不具之又為一解翳捏皆喻見分空華二月皆喻相分眼喻智慧空及本月喻真理世親般若論以翳喻相分者據釋處之意取所見之華也后展轉倒見。
由妄執故非唯惑此虛空自性亦復迷彼實華生處。
解曰由妄執故牒前生起轉計所以非唯下帖義牒前成其轉倒惑空性者虛空自性清凈無物今執華生空處即似空變成華妄見虛空無生而生無物成物是迷惑虛空之性也亦復迷彼等者既執華從空而生即不知從翳而起翳則實是華之生處非謂真實之華若具法合應云非唯惑此真空自性亦復迷彼身心生處此乃但怪空里有華不覺眼中有翳外嫌身心苦惱不知內畜迷情三出其過患。
由此妄有輪轉生死。
解曰妄執身心若無過患任其固執不必化之既由此執塵數劫中輪迴不絕地獄鬼畜八苦五衰為害之深故須開示由此者因前妄認身心相也生死不實故稱妄有三結。
故名無明
【現代漢語翻譯】 現代漢語譯本 對於錯誤認識的言語，如果領悟到真如（Tathata，事物的真實本性）是無相的，那麼一切都只是心，如同虛空本來沒有花一樣，天空只有一個月亮。所以《首楞嚴經》（Śūraṅgama Sūtra）說：『見聞如同眼翳所見之幻象，三界（Trailokya，欲界、色界、無色界）如同虛空中的花。聞塵和眼翳的根源都消除，覺悟就圓滿清凈。』又說：『你的身體，你的心，以及山河、虛空、大地，都是真精妙心中所顯現的。』也可以分別用兩個比喻來對應，即用花比喻對身體的錯誤認識，用月亮比喻對心的錯誤認識。身體是因為心的迷惑而產生的錯誤認識，就像虛空中的花只是因為眼睛有毛病，外在並沒有真實的依賴。心則是因為內在的根和外在的塵相互依賴而生起，就像幻月是在眼睛被捏的情況下，依賴於原本的月亮而產生。所以用月亮來比喻身心，照亮其真實的意義。然而，用月亮來比喻，也應該說月亮實際上並沒有兩個，只是捏眼睛的人錯誤地執著。經文有所省略，所以沒有完全說明。還有一種解釋，眼翳和捏眼睛都比喻見分（Dṛṣṭi-bhāga，能見之部分），空中的花和第二個月亮都比喻相分（Lakṣaṇa-bhāga，所見之部分），眼睛比喻智慧，虛空和原本的月亮比喻真理。世親（Vasubandhu）的《般若論》（Prajñā-pāramitā-śāstra）用眼翳比喻相分，是根據解釋之處的意思，取所見之花。後來輾轉顛倒地見。
由於錯誤的執著，不僅迷惑于這虛空的自性，也迷惑于那真實的花的生起之處。
解釋：由於錯誤的執著，承接前面的內容，產生進一步的錯誤計算。所以『不僅』以下是解釋意義，承接前面，完成其顛倒。迷惑于虛空的自性，是因為虛空的自性清凈無物，現在執著于花在虛空處生起，就像虛空變成了花，錯誤地認為虛空無生而生，無物變成物，這是迷惑虛空的自性。『也迷惑于那』等等，既然執著于花從虛空而生，就不知道是從眼翳而起，眼翳才是花真正生起的地方，而不是真實的花。如果完整地用法來對應，應該說『不僅迷惑于這真空的自性，也迷惑于那身心的生起之處』。這只是奇怪虛空里有花，卻不覺得眼睛裡有眼翳，外在嫌棄身心的苦惱，卻不知道內在積蓄著迷惑的情感。三重指出其過患。
由此錯誤地有了輪轉生死。
解釋：錯誤地執著身心，如果沒有過患，就任其固執，不必去化解它。既然由此執著，在無數劫中輪迴不絕，地獄、餓鬼、畜生、八苦、五衰，危害之深，所以必須開示。『由此』是指因為前面錯誤地認識身心之相。生死不是真實的，所以稱為『妄有』。三重總結。
所以叫做無明（Avidyā，對事物真相的無知）。
【English Translation】 English version If one understands that true suchness (Tathata, the true nature of things) is without form, then everything is just mind, like flowers in the sky that do not exist in the first place, and there is only one moon in the sky. Therefore, the Śūraṅgama Sūtra says: 'Seeing and hearing are like illusions seen through cataracts; the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are like flowers in the sky. When the root of hearing and the cataracts are removed, enlightenment is complete and pure.' It also says: 'Your body, your mind, and the mountains, rivers, space, and earth are all manifestations of the true, subtle, and wonderful mind.' Two metaphors can be used to correspond to this: flowers represent the false recognition of the body, and the moon represents the false recognition of the mind. The body is a false recognition arising from the delusion of the mind, just as flowers in the sky are only due to eye defects and have no real external basis. The mind arises from the mutual dependence of internal roots and external dust, just as the illusory moon arises when the eyes are pinched, depending on the original moon. Therefore, using the moon as a metaphor for the body and mind illuminates their true meaning. However, using the moon as a metaphor should also say that there are actually not two moons, but only those who pinch their eyes falsely cling to it. The sutra is abbreviated, so it is not fully explained. Another explanation is that cataracts and pinching the eyes both represent the seeing-part (Dṛṣṭi-bhāga, the part that can see), and the flowers in the sky and the second moon both represent the appearance-part (Lakṣaṇa-bhāga, the part that is seen), the eyes represent wisdom, and space and the original moon represent truth. Vasubandhu's Prajñā-pāramitā-śāstra uses cataracts as a metaphor for the appearance-part, according to the meaning of the place of explanation, taking the flowers that are seen. Later, they are seen in a reversed and inverted way.
Due to false clinging, not only are you deluded about the self-nature of this emptiness, but you are also deluded about the place where the real flowers arise.
Explanation: Due to false clinging, it continues from the previous content, producing further miscalculations. Therefore, 'not only' below explains the meaning, continuing from the previous, completing its inversion. Being deluded about the self-nature of emptiness is because the self-nature of emptiness is pure and without things, and now clinging to the flowers arising in the place of emptiness is like emptiness turning into flowers, falsely believing that emptiness is born without being born, and nothing becomes something, which is deluding the self-nature of emptiness. 'Also deluded about that' etc., since clinging to the flowers arising from emptiness, it is not known that they arise from cataracts, and cataracts are the real place where the flowers arise, not real flowers. If the complete Dharma is used to correspond, it should be said 'not only are you deluded about the self-nature of this true emptiness, but you are also deluded about the place where the body and mind arise'. This is just strange that there are flowers in emptiness, but not aware that there are cataracts in the eyes, externally disliking the suffering of the body and mind, but not knowing that internal emotions are accumulated. The three-fold points out its faults.
From this, there is falsely the cycle of birth and death.
Explanation: Falsely clinging to the body and mind, if there is no fault, then let it be clung to, there is no need to resolve it. Since clinging to this, in countless kalpas, the cycle of reincarnation is endless, hells, hungry ghosts, animals, the eight sufferings, and the five declines, the harm is so deep, so it must be revealed. 'From this' refers to the false recognition of the appearance of the body and mind. Birth and death are not real, so it is called 'false existence'. Three-fold conclusion.
Therefore, it is called ignorance (Avidyā, ignorance of the true nature of things).
。
第二顯本空文三初標定。
善男子此無明者非實有體。
解曰言無體等者但是假名內外求之了不可得推其本際元是妙明故論云念無自相不離本覺又云依覺故迷若離覺性則無不覺了斯無體諸行不生不生故無滅生滅滅已寂滅為樂是知十一支法皆有所因惟此無明橫從空起今悟無明滅則行滅行滅則識滅乃至老死滅也次喻釋。
如夢中人夢時非無及至於醒了無所得如眾空華滅于虛空不可說言有定滅處何以故無生處故。
解曰前說種種過患皆歸無明今云無體道理難見言語路絕故約喻釋謂睡時夢物直見是有故前種種說其行相寤欲求之終不可得故此顯示云無體也問求不得者何處滅去故經答云如眾空華滅于空時不可說言有定滅處問若無滅處即應還在以何義故言空無也經又答云無生處故見幻華時若實是有今不見時即說滅處見時本無生處不見何尋滅處問前雲實華生處此復何通答約前妄執之時而言有也悟了始知有時元無以法合之昭然可見故首楞云此迷無本性畢竟空昔本無迷似有迷覺覺迷迷滅覺不生迷此正是無生之理若決定忍可於心名無生忍華嚴云一切法無生一切法無滅若能如是解諸佛常現前後斷疑。
一切眾生於無生中妄見生滅是故說名輪轉生死。
解曰恐有疑雲前說生死輪迴只由無明妄執無
【現代漢語翻譯】 現代漢語譯本： 第二，闡明本性空寂的道理，分為三個部分，首先是標明和確定。
『善男子，這個無明（avidyā，ignorance）並非真實存在實體。』
解釋：說『無實體』等，只是假借名相。向內向外尋求，最終都不可得。推究它的根本，原本是妙明（wonderful illumination）。所以《楞嚴經》說：『念無自相，不離本覺（original enlightenment）。』又說：『依覺故迷，若離覺性，則無不覺。』瞭解了這個道理，無明就沒有實體，諸行（saṃskāra，volitional formations）就不會產生，不產生就不會有滅。生滅滅盡，寂滅為樂。』由此可知，十二因緣法（twelve links of dependent origination）都有所因，唯獨這無明，橫空而起。現在領悟到無明滅，則行滅；行滅則識（vijñāna，consciousness）滅；乃至老死（jarā-maraṇa，old age and death）滅。』接下來用比喻來解釋。
『比如夢中的人，在做夢的時候並非沒有，及至醒來，一無所得。如同虛空中生出的空花（illusory flowers），在虛空中消滅，不能說它有固定的消滅之處。為什麼呢？因為它沒有產生之處。』
解釋：前面說了種種過患，都歸結于無明。現在說無明沒有實體，道理難以理解，言語難以表達，所以用比喻來解釋。譬如睡覺時夢到的事物，直接看到它是存在的，所以在前面種種地描述它的行相。醒悟后想要尋找它，最終不可得，所以這裡顯示說它是沒有實體的。問：『求不得，它在哪裡消滅了呢？』所以經中回答說：『如同虛空中生出的空花，在虛空中消滅，不能說它有固定的消滅之處。』問：『如果沒有消滅之處，就應該還在，為什麼說它是空無呢？』經中又回答說：『因為它沒有產生之處。』見到幻花的時候，如果它真實存在，現在不見了，就說它消滅了。見到它的時候，原本就沒有產生之處，不見了又何必尋找它的消滅之處呢？問：『前面說實華的生處，這裡又怎麼說呢？』回答說：『前面是就妄執的時候而言，說它有。』領悟了才知道有時原本沒有。用佛法來合起來看，就非常清楚了。所以《首楞嚴經》說：『此迷無本性，畢竟空。昔本無迷，似有迷覺。覺迷迷滅，覺不生迷。』這正是無生的道理。如果能決定並認可於心，就叫做無生忍（anutpattika-dharma-kṣānti，the patience to accept the non-arising of all dharmas）。《華嚴經》說：『一切法無生，一切法無滅。』如果能夠這樣理解，諸佛常常顯現，前後斷除疑惑。
『一切眾生於無生中妄見生滅，是故說名輪轉生死。』
解釋：恐怕有人懷疑說，前面說生死輪迴只是由於無明妄執。
【English Translation】 English version: Secondly, to reveal the emptiness of the fundamental nature, there are three parts, the first of which is to mark and define.
'Good man, this ignorance (avidyā) does not have a real substance.'
Explanation: Saying 'no substance' etc., is just using borrowed names. Seeking internally and externally, one cannot find it in the end. Investigating its root, it is originally wonderful illumination. Therefore, the Śūraṅgama Sūtra says: 'Thoughts have no self-nature, and are inseparable from original enlightenment.' It also says: 'Because of enlightenment, there is delusion; if one leaves the nature of enlightenment, there would be no non-enlightenment.' Understanding this principle, ignorance has no substance, and volitional formations (saṃskāra) will not arise; if they do not arise, there will be no cessation. When arising and ceasing are extinguished, quiescence is bliss.' From this, it can be known that the twelve links of dependent origination all have causes, only this ignorance arises from emptiness. Now realizing that ignorance ceases, then volitional formations cease; when volitional formations cease, then consciousness (vijñāna) ceases; and even old age and death (jarā-maraṇa) cease.' Next, use a metaphor to explain.
'For example, a person in a dream is not non-existent while dreaming, but when awakened, nothing is obtained. Like illusory flowers (illusory flowers) arising in the empty space, they disappear in the empty space, and it cannot be said that they have a fixed place of disappearance. Why? Because they have no place of arising.'
Explanation: The previous discussion of various faults all comes down to ignorance. Now saying that ignorance has no substance, the principle is difficult to understand, and words cannot express it, so a metaphor is used to explain it. For example, the things dreamed of while sleeping are directly seen as existing, so the previous descriptions describe their characteristics in various ways. After awakening, wanting to find it, one cannot find it in the end, so this shows that it has no substance. Question: 'If it cannot be found, where did it disappear?' So the sutra answers: 'Like illusory flowers arising in empty space, they disappear in empty space, and it cannot be said that they have a fixed place of disappearance.' Question: 'If there is no place of disappearance, it should still be there, so why is it said to be empty?' The sutra answers again: 'Because it has no place of arising.' When seeing illusory flowers, if they really exist, and now they are not seen, it is said that they have disappeared. When seeing them, there was originally no place of arising, so why look for their place of disappearance when they are not seen? Question: 'The previous statement about the place of arising of real flowers, how does this relate?' The answer is: 'The previous statement was made in terms of delusional attachment, saying that it exists.' Realizing it, one knows that sometimes there was originally nothing. Combining it with the Dharma, it becomes very clear. Therefore, the Śūraṅgama Sūtra says: 'This delusion has no fundamental nature, it is ultimately empty. In the past, there was originally no delusion, but it seemed like there was delusional awareness. When delusional awareness ceases, awareness does not give rise to delusion.' This is precisely the principle of non-arising. If one can determine and accept it in one's heart, it is called the patience to accept the non-arising of all dharmas (anutpattika-dharma-kṣānti). The Avataṃsaka Sūtra says: 'All dharmas are non-arising, all dharmas are non-ceasing.' If one can understand in this way, all Buddhas will always appear, and doubts will be cut off before and after.
'All sentient beings falsely see arising and ceasing in non-arising, therefore it is called the cycle of birth and death.'
Explanation: Afraid that someone might doubt that the previous discussion of the cycle of birth and death is only due to ignorance and delusional attachment.
明既若無體生死復何所依必若生死亦無雲何前說生死故此釋云無明及與生死本末一切俱無但以眾生於此無中迷情橫見生死故云于無生中妄見生滅前就橫見故說有此就實論故說無言是故等者指前文說處也。
大文第三釋成因地上來所說妄空真有者有佛無佛性相本然今明依此通達心意冥符方成本起因地故此釋成正答所問文中三初依真悟妄頓出生死。
善男子如來因地修圓覺者知是空華即無輪轉亦無身心受彼生死非作故無本性無故。
解曰如來等者牒前所標即依真也知空華下正釋即悟妄等也既知萬法如空華豈更見有輪轉還丹一粒點鐵成金真理一言點凡成聖亦釋因不異果如斯因地方為真修上皆悟妄此下頓出生死也亦無等者非唯無輪轉之法亦無受輪轉之人我我所亡方成解脫即是照見五蘊皆空度一切苦厄意令修道者外遺世界內脫身心不計身身同虛空不起心心同法界非作等者非我造作觀行故使身心空無本性空寂元來無故故金剛三昧經云若化眾生不生於化不生無化其化大焉次展轉拂跡釋成正因。
彼知覺者猶如虛空知虛空者即空華相亦不可說無知覺性有無俱遣是則名為凈覺隨順。
解曰于中初拂跡拂有四重一拂覺妄之智二又泯其拂心三遮其斷滅但不起心分別空有不是無心四總結離過是真無念(拂跡之由
【現代漢語翻譯】 現代漢語譯本：如果無明真的沒有實體，那麼生死又依附於什麼呢？如果生死也沒有實體，又怎麼會有前面所說的生死呢？因此，這裡的解釋是，無明以及生死，從根本到末梢，一切都是不存在的。只是因為眾生在這種不存在之中，迷戀執著，橫生妄見生死，所以說在無生之中，錯誤地看到生滅。前面是從橫生妄見的角度來說有生死，現在是從真實的層面來說沒有生死。所以說『等』，是指前面經文所說的地方。
第三大段是解釋成就因地，上面所說的虛妄空、真實有，是有佛和沒有佛，自性本體本來就是如此。現在說明依據這個道理通達心意，與真理暗合，才成就本起因地。所以這裡解釋成就，正面回答所問的問題。這一大段分為三部分，首先是依據真理覺悟虛妄，頓然脫離生死。
『善男子，如來在因地修行圓覺的時候，知道一切都是空中的花朵，那麼就沒有輪轉，也沒有身心去承受那些生死。不是造作而沒有，而是本來就沒有自性，所以空無。』
解釋：『如來等』，是承接前面所說的，就是依據真理。『知空華下』，正是解釋覺悟虛妄等等。既然知道萬法如同空中的花朵，哪裡還會再看到有輪轉呢？還丹一粒，點鐵成金，真理一言，點凡成聖。這也是解釋因不異果。像這樣的因地，才是真正的修行。上面都是覺悟虛妄，下面是頓然脫離生死。『亦無等者』，不僅僅是沒有輪轉的法，也沒有承受輪轉的人。我執和我所執都消亡了，才能成就解脫。這就是照見五蘊皆空，度一切苦厄的含義。要讓修道的人，向外捨棄世界，向內擺脫身心，不執著于身體，身體如同虛空，不起分別心，心如同法界。『非作等者』，不是我造作觀行，才使得身心空無，而是本性空寂，本來就沒有。所以《金剛三昧經》說，如果教化眾生，不執著于生，不執著于無生，這樣的教化才是最偉大的。』下面是層層拂除痕跡，解釋成就正因。
『他們知道覺悟就像虛空，知道虛空就像空中的花朵，也不能說沒有知覺的自性。有和沒有都捨棄，這就叫做凈覺隨順。』
解釋：在其中，首先是拂除痕跡。拂除有四重：第一重是拂除覺悟虛妄的智慧；第二重是又泯滅拂除的心；第三重是遮止斷滅，只是不起心分別空有，不是沒有心；第四重是總結，離開過失，才是真正的無念。（拂除痕跡的原因
【English Translation】 English version: If ignorance truly has no substance, then what does birth and death rely on? If birth and death also have no substance, then how can there be the aforementioned birth and death? Therefore, this explanation is that ignorance and birth and death, from beginning to end, are all non-existent. It is only because sentient beings, in this non-existence, are deluded and attached, and falsely perceive birth and death, that it is said that in non-birth, they mistakenly see arising and ceasing. The former speaks of the existence of birth and death from the perspective of false perception, while the latter speaks of the non-existence of birth and death from the perspective of reality. Therefore, 'etc.' refers to the place mentioned in the previous text.
The third major section explains the accomplishment of the causal ground. The aforementioned false emptiness and true existence, whether there is a Buddha or not, the nature and characteristics are inherently so. Now it explains that based on this principle, understanding the mind and aligning with the truth is what accomplishes the causal ground of origination. Therefore, this explains the accomplishment, directly answering the question asked. This major section is divided into three parts, the first of which is to awaken to falsehood based on truth, and to instantly escape birth and death.
'Good man, when the Tathagata (如來，Tathagata: 'Thus Come One', an epithet of the Buddha) was cultivating perfect enlightenment on the causal ground, he knew that everything was like flowers in the sky, then there would be no turning of the wheel, and no body and mind to endure those births and deaths. It is not without because of fabrication, but because it originally has no self-nature, so it is empty.'
Explanation: 'Tathagata etc.' is a continuation of what was said earlier, which is based on truth. 'Knowing the flowers in the sky below' is precisely explaining the awakening to falsehood etc. Since it is known that all dharmas (法，dharma: teachings or laws) are like flowers in the sky, how can one still see the turning of the wheel? A single pill of elixir can turn iron into gold, and a single word of truth can turn the ordinary into the saintly. This also explains that the cause is not different from the effect. Such a causal ground is true cultivation. The above is all awakening to falsehood, and the below is instantly escaping birth and death. 'Also without etc.' is not only without the dharma of the turning of the wheel, but also without the person who endures the turning of the wheel. The attachment to self and the attachment to what belongs to self both disappear, and liberation can be achieved. This is the meaning of illuminating the emptiness of the five skandhas (五蘊，skandhas: aggregates of existence) and overcoming all suffering. It is to let those who cultivate the Way abandon the world outwardly and escape the body and mind inwardly, not clinging to the body, the body is like empty space, not arising discriminating thoughts, the mind is like the dharma realm. 'Not making etc.' is not that I fabricate contemplation to make the body and mind empty, but that the original nature is empty and silent, and originally there is nothing. Therefore, the Diamond Samadhi Sutra says, if you teach sentient beings, do not cling to birth, do not cling to non-birth, such teaching is the greatest.' Below is the layer-by-layer removal of traces, explaining the accomplishment of the true cause.
'They know that awakening is like empty space, and knowing empty space is like flowers in the sky, and it cannot be said that there is no knowing nature. Abandoning both existence and non-existence is called pure awareness in accordance with the truth.'
Explanation: In it, the first is to remove traces. There are four levels of removing traces: the first is to remove the wisdom of awakening to falsehood; the second is to extinguish the mind of removing; the third is to prevent annihilation, just not arising the mind to distinguish between emptiness and existence, not without mind; the fourth is to summarize, leaving behind faults, is true non-thought. (The reason for removing traces
下自徴釋)后成因是則等者有無既不當情斯即心言路絕清凈覺體從此顯彰但不背之合塵即名隨順亦非別有能順故羅什云無心於合合者合焉隨順凈覺故言凈覺隨順如是執盡病除然後興心執行則聚沙畫地合掌低頭皆成佛道如斯修習可謂正因后徴拂所由釋歸圓實。
何以故虛空性故常不動故如來藏中無起滅故無知見故如法界性究竟圓滿遍十方故。
解曰先徴意云身心幻妄許可全空知覺稱理因何又拂有無俱絕約何修行釋意云相因相待皆是從緣從緣之法豈實有體生心動念即乖本性失正念故圓覺性體俱無如是等故於中曲分兩節初明諸法(二句)后顯一心(六句)。
虛空性者一切法空不生滅也謂如上相因諸相猶若虛空本自不生今無可滅非謂拂之方令空也故佛藏經云一切法空無毫末相等(等取諸文非一)常不動者一切法如(凈名)不來去也為非已去非未來非現起故故法句云諸法從本來寂滅無所動法華亦云常自寂滅相又華嚴有大自在天王得知一切法不生不滅(上句)不來不去(下句)無功用(非作故無等)解脫門(凈覺隨順)。
次如來藏下顯一心也略啟二門初唯釋如來藏后總釋經意初中六門分別(此是經題義含全部故備釋也)一釋名二出體三種類四行相五業用六勸信今初由三義故得名為藏一隱覆義二含攝義
三出生義(佛性論亦有三義一所攝藏二隱覆藏三能攝藏然局於此至文當示也)隱覆者復有二義一者藏如來故名如來藏謂眾生心具諸佛德但以迷倒都不覺故名藏也(藏有如來有財釋也)理趣般若云一切眾生皆如來藏勝鬘云生死二法是如來藏如來法身不離煩惱藏名如來藏如來藏經云一切眾生貪恚癡諸煩惱中有如來身乃至常無染污德相備足如我無異便以九喻喻之一萎華(貪使)佛身(真法界身)二巖蜂(嗔使)淳蜜(說一味法)三糠糟(癡使)粳米(說種種法)四糞穢(增上貪等)真金(真如不變)五貧家(根本無明)寶藏(法身佛性)六庵羅(見惑)內實(二身佛性)七弊衣(修惑)金像(法身)八貧女(不凈地垢)輪王(報身)九燋模(凈地諸垢)鑄像(化身)二者佛性論如來藏品云如來自隱不現故名為藏(隱覆中文)含攝者有其三一體含用謂如來法身含攝身相國土神通大用無量功德而為彼等之所依止故名為藏(金器)二聖含凡佛性論云一切眾生皆在如來智內故名如來藏(所攝中文上二皆持業釋)三因含果謂因地已攝果地一切功德亦如佛性論說(能攝中文)出生者(論三義中無此)謂此法身既含眾德了達證入即能出生故十地證真能成佛果是以十地論釋地義云能生能持又釋金剛藏云藏即名堅其猶樹藏謂如樹心堅密能生長枝
【現代漢語翻譯】 現代漢語譯本 三出生義（佛性論中也有三種含義：一、所攝藏，二、隱覆藏，三、能攝藏。然而僅限於此，下文將詳細闡述。） 隱覆藏又有兩種含義：一是指藏有如來，因此稱為如來藏，意思是眾生的心中具有諸佛的功德，但因為迷惑顛倒而不能覺察，所以稱為藏。（『藏』有『如來』和『財』兩種解釋。）《理趣般若》中說：『一切眾生皆是如來藏。』《勝鬘經》中說：『生死二法是如來藏，如來法身不離煩惱藏，名為如來藏。』《如來藏經》中說：『一切眾生貪嗔癡等諸煩惱中，有如來身，乃至常無染污，功德相好完備，與我沒有差別。』並用九個比喻來說明：一、萎謝的花（代表貪慾）比喻佛身（真法界身）；二、巖石中的蜂巢（代表嗔恚）比喻純蜜（宣說一味法）；三、糠秕糟粕（代表愚癡）比喻粳米（宣說種種法）；四、糞穢（代表增上的貪慾等）比喻真金（真如不變）；五、貧窮的家庭（代表根本無明）比喻寶藏（法身佛性）；六、庵羅果（代表見惑）比喻內部的果實（二身佛性）；七、破舊的衣服（代表修惑）比喻金像（法身）；八、貧窮的女子（代表不凈地的垢染）比喻輪王（報身）；九、燒焦的模具（代表凈地的各種垢染）比喻鑄造的佛像（化身）。 二是指佛性論如來藏品中說：『如來自我隱藏而不顯現，所以稱為藏。』（隱覆藏的含義） 含攝藏有三種含義：一、一體含用，是指如來的法身包含身相、國土、神通、大用等無量功德，並且是它們所依止的基礎，所以稱為藏。（如同金器）二、聖含凡，《佛性論》中說：『一切眾生都在如來的智慧之內，所以稱為如來藏。』（所攝藏的含義，以上兩種都是持業釋）三、因含果，是指因地已經包含果地的一切功德，也如《佛性論》所說。（能攝藏的含義） 出生義（論中的三種含義中沒有這個），是指此法身既然包含各種功德，如果能夠了達證入，就能出生，因此十地菩薩證得真如就能成就佛果。所以《十地論》解釋地義時說：『能生能持。』又解釋金剛藏時說：『藏即名為堅固，就像樹木的樹心堅密，能夠生長枝幹。』
【English Translation】 English version The meaning of 'three births' (The Treatise on Buddha-nature also has three meanings: 1. What is contained, 2. Hidden, 3. What can contain. However, it is limited to this, and the text will show it in detail later.) 'Hidden' has two meanings: one refers to the fact that the Tathagata is hidden, hence it is called the Tathagatagarbha (如來藏), meaning that the minds of sentient beings possess the virtues of all Buddhas, but because of delusion and inversion, they are not aware of it, so it is called 'garbha' (藏). (The term 'garbha' has two interpretations: 'Tathagata' and 'wealth.') The Ritiratna-prajna-paramita says: 'All sentient beings are the Tathagatagarbha.' The Shrimala Sutra says: 'The two dharmas of birth and death are the Tathagatagarbha. The Dharmakaya (法身) of the Tathagata is inseparable from the afflictions, and is called the Tathagatagarbha.' The Tathagatagarbha Sutra says: 'In the various afflictions of greed, hatred, and delusion of all sentient beings, there is the body of the Tathagata, even constantly without defilement, with complete virtues and characteristics, no different from me.' It uses nine metaphors to illustrate this: 1. A withered flower (representing greed) is compared to the Buddha's body (the true Dharmadhatu body); 2. A honeycomb in a rock (representing hatred) is compared to pure honey (expounding the one flavor dharma); 3. Chaff and dregs (representing delusion) are compared to polished rice (expounding various dharmas); 4. Filth (representing increasing greed, etc.) is compared to true gold (unchanging Suchness); 5. A poor family (representing fundamental ignorance) is compared to a treasure (the Dharmakaya Buddha-nature); 6. An amra fruit (representing view-delusions) is compared to the fruit inside (the two-body Buddha-nature); 7. Tattered clothes (representing cultivation-delusions) are compared to a golden statue (the Dharmakaya); 8. A poor woman (representing the defilements of the impure land) is compared to a Chakravartin (輪王) (the Reward body); 9. A scorched mold (representing the various defilements of the pure land) is compared to a cast statue (the Nirmāṇakāya (化身)). The second refers to what is said in the Tathagatagarbha chapter of the Treatise on Buddha-nature: 'The Tathagata hides himself and does not appear, therefore it is called 'garbha'.' (The meaning of 'hidden'). 'Containing' has three meanings: 1. One entity contains its functions, which means that the Dharmakaya of the Tathagata contains limitless merits such as bodily forms, lands, supernatural powers, and great functions, and is the basis upon which they rely, so it is called 'garbha'. (Like a golden vessel) 2. The holy contains the mundane. The Treatise on Buddha-nature says: 'All sentient beings are within the wisdom of the Tathagata, therefore it is called the Tathagatagarbha.' (The meaning of 'what is contained'; the above two are both appositional genitives) 3. The cause contains the effect, which means that the causal ground already contains all the merits of the resultant ground, as also stated in the Treatise on Buddha-nature. (The meaning of 'what can contain'). The meaning of 'birth' (This is not among the three meanings in the treatise), refers to the fact that since this Dharmakaya contains various merits, if one can understand and enter into it, it can give birth, therefore the Bodhisattvas of the Ten Grounds (十地) who realize Suchness can achieve Buddhahood. Therefore, the Ten Bhumi Sutra explains the meaning of the grounds by saying: 'It can give birth and sustain.' It also explains the Vajragarbha (金剛藏) by saying: 'Garbha is called firm, just like the heartwood of a tree is firm and dense, and can grow branches.'
葉華實地智亦爾能生無漏因果亦能產生人天道行(此以理智合為如來亦持業釋)此三義者初約迷時後約悟時中間克體二出體者即論中一心也論又依此顯二門故楞伽云寂滅者名為一心一心者名如來藏(十地經云云)勝鬘名為自性清凈心此下經云如來圓覺妙心涅槃即名佛性唯識但就染相名為藏識故密嚴云佛說如來藏以為阿賴耶等楞伽亦云如來藏藏識三種類者佛性論云如來藏有五種一如來藏(自性)二正法藏(因也如前出生義也)三法身藏(至德)四出世藏(真實)五自性清凈藏(秘密)勝鬘經云如來藏者是法界藏(論中初二華嚴亦云入法界藏智無差別也)法身藏出世間上上藏自性清凈藏此之四名初總相次克體三已證四約迷時客塵不染故次文云此自性清凈如來藏縱為客塵煩惱所染猶是不思議如來境界(縱為猶是四字此本缺也流志譯者具矣)四行相者然此如來藏心約真妄和合總有二種行相謂此經下云如來藏自性差別論云真如生滅然真妄各有二義真謂不變隨緣妄謂體空成事真中不變妄中體空即真如自性也(勝鬘云如來藏離有為相常住不變)真中隨緣妄中成事即生滅差別也真如性中復有二種勝鬘云有二種如來藏空智所謂空如來藏若脫若離一切煩惱藏不空如來藏具過河沙不思議佛法論中亦云如實空如實不空義全同此後釋生滅亦有二相
謂漏無漏無漏復二有為無為(無為亦在生滅門者具如論疏辨也)有漏亦二謂善不善五業用者前二行相皆有業用之義初真性者有其二業一能持自體河沙功德從本已來不失不壞二能御客塵河沙煩惱無始時來不染不污後生滅亦有二業一能起惑造業曠劫長受六趣生死故楞伽云如來藏者是善不善因能遍興造一切趣生乃至若生若滅二能知真達妄發心修行證三乘果如前所引十地論等由后二業故寶性論引經偈云無始時來性作諸法依止依性有諸道及證涅槃果長行引勝鬘釋云性者如來藏(唯識釋云界以因義釋隨自宗故)依止者如來藏是依是止是建立諸道者有如來藏故說生死是名善說證涅槃者若無如來藏者不得厭苦樂求涅槃六勸信者既諸佛因果終始依之故入道行人先須信解(寶性云是一切智者境界何故乃為愚倒凡夫說耶偈答以有怯弱心等云云)離此別信信則墮邪故密嚴經呵為惡慧必須了之方知正道故勝鬘云若於無量煩惱所纏如來藏不疑惑者于出纏無量煩惱藏法身亦無疑惑華嚴初會普賢即入如來藏身三昧意在此也然雖此心凡聖等有但果顯易信因隱難明故淺識之流輕因重果愿諸道者深信自心應舍難捨之妄緣求見難見之妙理妙理者即自心也故勝鬘經云有二法難可了知謂自性清凈心(一也)彼心為煩惱所染(二也)若料揀信解之器者是非各三非器三者
【現代漢語翻譯】 現代漢語譯本：所謂有漏和無漏，無漏又分為有為和無為（無為也在生滅之門中，具體論述詳見相關論疏）。有漏也分為兩種，即善和不善。五種業用，前兩種行相都具有業用的含義。最初的真性具有兩種業用：一是能夠保持自身如恒河沙數般的功德，從根本上就不曾失去或毀壞；二是能夠駕馭客塵般的恒河沙數煩惱，從無始以來就不被沾染或污染。後來的生滅也有兩種業用：一是能夠引發迷惑，造作惡業，在漫長的劫數中承受六道輪迴的生死之苦，所以《楞伽經》說，『如來藏是善與不善的因，能夠普遍興造一切趣生，乃至若生若滅』；二是能夠認知真理，通達虛妄，發心修行，證得三乘果位，如前面所引用的《十地論》等。由於后兩種業用，所以《寶性論》引用經偈說：『無始時來，自性作為諸法的依止，依靠自性，才有諸道以及證得涅槃的果位。』長行部分引用《勝鬘經》解釋說：『自性，就是如來藏（《唯識》解釋說，界，以因的含義來解釋，這是隨順各自宗派的觀點）。依止，就是如來藏是依靠，是止息，是建立。諸道，因為有如來藏，所以說生死，這叫做善說。證涅槃，如果沒有如來藏，就不能厭惡痛苦，欣樂涅槃。』六、勸信：既然諸佛的因果始終都依賴於它，所以入道修行的人首先必須信解（《寶性論》說，這是『一切智者的境界，為什麼卻為愚昧顛倒的凡夫說呢？』偈頌回答說，因為有怯弱心等等）。離開它而另外相信，就會墮入邪見，所以《密嚴經》呵斥為惡慧，必須瞭解它才能知道正道，所以《勝鬘經》說，『如果對於被無量煩惱所纏繞的如來藏不疑惑，那麼對於脫離纏縛的無量煩惱藏法身也不會疑惑。』《華嚴經》初會，普賢菩薩就進入如來藏身三昧，意圖就在於此。然而，雖然此心凡夫和聖人都有，但果位的顯現容易相信，因地的隱沒難以明白，所以淺薄之輩輕視因地而重視果位，希望各位修行者深信自己的心，應該捨棄難以捨棄的虛妄因緣，求見難以見到的微妙真理，微妙真理就是自己的心。所以《勝鬘經》說，『有兩種法難以了知，一是自性清凈心，二是此心為煩惱所染。』如果要揀擇信解的根器，那麼非是根器的有三種情況。
【English Translation】 English version: The so-called Leaky and Leakless, the Leakless is further divided into Conditioned and Unconditioned (the Unconditioned is also within the gate of birth and death, as detailed in the commentaries). The Leaky is also divided into two, namely Good and Ungood. The five functions, the first two aspects all have the meaning of function. The initial True Nature has two functions: first, it can maintain its own merits like the sands of the Ganges River, never lost or destroyed from the beginning; second, it can control the defilements like the sands of the Ganges River, never stained or polluted from the beginning. The subsequent birth and death also have two functions: first, it can arouse delusion, create karma, and endure the suffering of the six realms of samsara for countless kalpas, hence the Laṅkāvatāra Sūtra says, 'The Tathāgatagarbha (Buddha-nature) is the cause of good and ungood, capable of universally creating all realms of existence, even birth and death'; second, it can recognize the truth, understand the false, aspire to practice, and attain the fruits of the Three Vehicles, as quoted in the Daśabhūmika Sūtra and others. Due to the latter two functions, the Ratnagotravibhāga quotes a verse from the sutra saying, 'From beginningless time, the nature acts as the basis of all dharmas, relying on the nature, there are all paths and the attainment of Nirvana.' The prose section quotes the Śrīmālādevī Siṃhanāda Sūtra to explain, 'Nature is the Tathāgatagarbha (as the Vijñānavāda explains, realm is explained with the meaning of cause, following its own school's view). Basis is that the Tathāgatagarbha is the reliance, the cessation, the establishment. Paths, because there is the Tathāgatagarbha, therefore it is said to be birth and death, this is called good explanation. Attaining Nirvana, if there is no Tathāgatagarbha, one cannot detest suffering and rejoice in Nirvana.' Six, Encouragement to Believe: Since the cause and effect of all Buddhas depend on it from beginning to end, those who enter the path must first believe and understand (the Ratnagotravibhāga says, this is 'the realm of the All-Knowing, why is it spoken to ignorant and deluded ordinary people?' The verse answers, because there are timid minds, etc.). To believe separately from it is to fall into wrong views, therefore the Ghanavyūha Sūtra rebukes it as evil wisdom, one must understand it to know the right path, therefore the Śrīmālādevī Siṃhanāda Sūtra says, 'If one does not doubt the Tathāgatagarbha entangled by countless defilements, then one will not doubt the Dharmakāya (Dharma Body) of the treasure of countless defilements that have been liberated.' In the initial assembly of the Avataṃsaka Sūtra, Samantabhadra Bodhisattva immediately entered the Tathāgatagarbha body samadhi, the intention is in this. However, although this mind is possessed by both ordinary people and sages, the manifestation of the fruit is easy to believe, while the concealment of the cause is difficult to understand, therefore shallow people despise the cause and value the fruit, wishing that all practitioners deeply believe in their own minds, should abandon the difficult-to-abandon false conditions, and seek to see the difficult-to-see subtle truth, the subtle truth is one's own mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'There are two dharmas difficult to understand, one is the self-nature pure mind, and the other is that this mind is defiled by defilements.' If one wants to select the vessel of faith and understanding, then there are three situations of non-vessels.
一身見(執蘊為我)二四倒(無常苦無我不凈)三失空(離空如來藏義修空者三類云云)具如寶性論說是器三者一自成就甚深法智二成就隨順法智三于諸深法不自了知仰推世尊非我境界如勝鬘說又反三非三是覆成三是三非可以意得上來釋義竟。
釋經意者今此文中約藏自性離有為相常住不變以釋上拂跡之由即二種行相中真如門也言如來藏者總標次二句空藏后三句不空藏無起滅者釋上所知生死等無知見者釋上彼知覺等謂對生死起者即云執情見生死滅者即云知覺今以如來藏中既無可起可滅何有能執能知又迷時生死非起凈心非滅故無迷也悟時凈心非起生死非滅故無悟也無悟故無知見矣此乃非唯不可識識抑亦不可智知識智俱如方為自體真實識知光明遍照為下三句不空藏矣如法界性者界性與藏心體同義別別有其二一者在有情數中名如來藏在非情數中名法界性如智論明佛性法性之異二者謂法界則情器交徹心境不分如來藏則但語諸佛眾生清凈本源心體如雲能造善惡能起厭求就法界言則無斯義據此則藏心克就根源界性混其本末混則普該之義易信克則遍周之理難明故指藏心如法界性亦乃攝其二義之別歸於一體之同方顯覺妄因依誠非究竟圓實究竟者豎窮三際始終常然圓者體遍十方滿者眾德具足良由如來藏性本自如斯豈須減舊添新滅惑
【現代漢語翻譯】 現代漢語譯本： 『一身見』（執著五蘊為『我』），『二四倒』（指無常、苦、無我、不凈這四種顛倒見），『三失空』（指遠離空性、如來藏的意義，以及修習空性的三類人，這些內容在《寶性論》中有詳細說明）。這裡所說的『器』（指堪能性）有三種：一是自然成就甚深法智，二是成就隨順法智，三是對諸深奧之法不能自己理解，只能仰賴推崇世尊，認為這些不是自己的境界，正如《勝鬘經》所說。又，反駁『三非』，『非三』反而成了『三』，『是三』反而成了『非三』，這些都不能用思議來理解。以上是對經文的解釋。
解釋經文的意義：現在這段經文是依據如來藏的自性，遠離有為法的相狀，常住不變，來解釋上面所說的拂除痕跡的原因，也就是二種行相中的真如門。說到『如來藏』，是總的標示，接下來的兩句『空藏』，後面的三句『不空藏』。『無起滅者』，是解釋上面所說的『所知生死等』，『無知見者』，是解釋上面所說的『彼知覺等』，意思是說，對於生死的生起，就說是執著情見；對於生死的滅除，就說是知覺。現在以如來藏來說，既然沒有可以生起可以滅除的，哪裡有能執著能知覺的呢？又，迷惑時，生死不是生起，清凈心不是滅除，所以沒有迷惑；覺悟時，清凈心不是生起，生死不是滅除，所以沒有覺悟；沒有覺悟，所以沒有知見。這不僅是不可用『識』來認識，也是不可用『智』來認識的，識和智都如如不動，才是自體真實。『識知光明遍照』，是下面三句『不空藏』的意思。『如法界性者』，法界性和藏心的體性相同，只是意義不同，區別在於：一是在有情眾生中，稱為如來藏；在非情事物中，稱為法界性，如《智論》中說明佛性和法性的不同。二是法界是情與器相互交融，心與境不分；如來藏則只是指諸佛眾生清凈的本源心體，如說『能造善惡，能起厭求』。如果就法界來說，就沒有這些意義。根據這個，藏心完全是根源，法界性混淆了本末。混淆了，就容易相信普遍包含的意義；完全是根源，就難以明白周遍的道理。所以說藏心如法界性，也是把兩種意義的區別歸於一體的相同，才顯示出覺悟妄想的因依確實不是究竟，圓滿真實的才是究竟。豎窮三際，始終常然；圓，是體遍十方；滿，是眾德具足。正是因為如來藏性本來就是這樣，哪裡需要減少舊的，增加新的，滅除迷惑呢？
【English Translation】 English version: 'Ekasamjnana' (clinging to the skandhas as 'I'), 'Dvyascatvaro viparyasa' (the four inversions of impermanence, suffering, non-self, and impurity), 'Trini sunyata' (the three losses of emptiness, referring to the meaning of Tathagatagarbha and the three types of practitioners who cultivate emptiness, as detailed in the Ratnagotravibhaga). The 'vessel' (capacity) mentioned here has three aspects: first, naturally accomplishing profound Dharma wisdom; second, accomplishing Dharma wisdom that accords with conditions; and third, being unable to understand profound Dharmas on one's own, relying on and revering the World Honored One, considering these not to be within one's own realm, as stated in the Srimala Sutra. Furthermore, refuting the 'three nots,' the 'not three' becomes 'three,' and the 'is three' becomes 'not three,' which cannot be understood through thought. The above is an explanation of the sutra.
Explaining the meaning of the sutra: This passage now explains the reason for erasing traces based on the self-nature of the Tathagatagarbha, being apart from the characteristics of conditioned dharmas, and being constant and unchanging, which is the Suchness Gate in the two aspects. Speaking of 'Tathagatagarbha' (如來藏), it is a general designation, followed by the two phrases 'empty garbha' (空藏), and the three phrases 'non-empty garbha' (不空藏). 'No arising or ceasing' (無起滅者) explains the above-mentioned 'what is known, such as birth and death' (所知生死等); 'no knowledge or perception' (無知見者) explains the above-mentioned 'that perception, etc.' (彼知覺等), meaning that with regard to the arising of birth and death, it is said to be clinging to emotional views; with regard to the cessation of birth and death, it is said to be perception. Now, taking the Tathagatagarbha as an example, since there is nothing that can arise or cease, where is there anything that can cling or perceive? Moreover, in delusion, birth and death are not arising, and pure mind is not ceasing, so there is no delusion; in enlightenment, pure mind is not arising, and birth and death are not ceasing, so there is no enlightenment; without enlightenment, there is no knowledge or perception. This is not only impossible to know with 'consciousness' (識), but also impossible to know with 'wisdom' (智); consciousness and wisdom are both like Suchness, which is the true self. 'Consciousness knows that light pervades' (識知光明遍照) is the meaning of the following three phrases 'non-empty garbha.' 'Like the nature of the Dharmadhatu' (如法界性者), the nature of the Dharmadhatu and the essence of the garbha-mind are the same, but the meanings are different, with the distinction being: first, in sentient beings, it is called Tathagatagarbha; in non-sentient things, it is called Dharmadhatu, as explained in the Mahaprajnaparamita Sastra regarding the difference between Buddha-nature and Dharma-nature. Second, the Dharmadhatu is the intermingling of sentient beings and the world, with mind and environment inseparable; the Tathagatagarbha only refers to the pure original mind-essence of all Buddhas and sentient beings, such as saying 'can create good and evil, can give rise to aversion and seeking.' If speaking of the Dharmadhatu, there are no such meanings. According to this, the garbha-mind is entirely the root source, and the Dharmadhatu confuses the beginning and the end. When confused, it is easy to believe the meaning of universal inclusion; when entirely the root source, it is difficult to understand the principle of pervasiveness. Therefore, saying that the garbha-mind is like the nature of the Dharmadhatu is also to bring the distinction between the two meanings back to the sameness of one, which reveals that the cause and reliance of awakening from delusion is indeed not ultimate, and that which is complete and true is ultimate. Extending vertically through the three times, it is always constant; complete means that the essence pervades the ten directions; full means that all virtues are complete. It is precisely because the nature of the Tathagatagarbha is originally like this, where is there a need to reduce the old, add the new, or eliminate delusion?
生智是以三重泯絕冥合覺心將此為本修行始得正名因地第四結牒問詞。
是則名為因地法行菩薩因此于大乘中發清凈心末世眾生依此修行不墮邪見。
解曰但結前文更無別義此下大文第二偈頌文二一標舉。
爾時世尊欲重宣此義而說偈言。
解曰泛論偈頌總有四種一名阿耨窣都婆頌此不問長行與偈但數字滿三十二即為一偈二名伽陀頌此云諷頌或名直頌謂以偈說法非頌長行三名祇夜頌此云應頌四名蘊䭾南頌此雲集施頌謂以少言攝集多義施佗誦持故為何意故經多立頌略有八義一少字攝多義故二諸讚歎者多以偈頌故三為鈍根重說故四為後來之徒故五隨意樂故六易受持故七增明前說故八長行未說故今此經十一段偈於前四中皆是祇夜於後八中正唯三七義兼一五六全非二四八又慈恩說十謂利鈍前後曲直難易真俗取捨標釋智辨解持說行對會可知然長行偈頌相望有五對之例謂有無廣略離合先後隱顯今經問目皆長有偈無答皆長廣偈略余隨相當對文當指今此段中五偈重諷長行更無別義故如次依前四段科之但經文有少增減故科段名亦少殊二正陳文四初一偈諷了悟本覺。
文殊汝當知 一切諸如來 從於本因地 皆以智慧覺
二五句諷推破無明。
了達于無明 知彼如空華 即能免流轉
【現代漢語翻譯】 現代漢語譯本： 生智，是指以三重泯絕（指斷絕見思、塵沙、無明三種惑）冥合覺心，將此作為根本，修行才能開始獲得正名，這是因地第四結牒（總結）的問詞。
這就是所謂的因地法行，菩薩因此在大乘佛法中發起清凈心，末世的眾生依照這個修行，就不會墮入邪見。
解釋：只是總結前面的內容，沒有其他的意義。以下是大文的第二偈頌文，分為二：一是標舉。
這時，世尊想要再次宣說這個意義，就說了偈頌。
解釋：泛泛地談論偈頌，總共有四種：第一種叫做阿耨窣都婆頌（Anuṣṭubh-śloka），這種不問長行（散文）與偈頌，只要字數滿三十二個字，就成為一偈；第二種叫做伽陀頌（Gāthā），也叫做諷頌或直頌，是指用偈頌來說法，而不是頌揚長行；第三種叫做祇夜頌（Geya），也叫做應頌；第四種叫做蘊䭾南頌（Udāna），也叫做集施頌，是指用少的言語攝集多的意義，施與他人誦持。為什麼經文中多立偈頌呢？大概有八個意義：一是字少而能攝集多的意義；二是諸多的讚歎者多用偈頌；三是為鈍根的人重複解說；四是爲了後來的學徒；五是隨順意樂；六是容易受持；七是增明前面的說法；八是長行中沒有說到的。現在這部經中的十一段偈頌，在前四種中都是祇夜頌，在後八種中，正是第三和第七種意義，兼有一、五、六種意義，完全不是二、四、八種意義。另外，慈恩（窺基大師）說了十種，即利鈍、前後、曲直、難易、真俗、取捨、標釋、智辨、解持、說行，對照會通就可以知道。然而，長行和偈頌相互對應，有五種對例，即有無、廣略、離合、先後、隱顯。這部經的問目都是長行，有偈頌而沒有回答的都是長行，廣偈略，其餘的隨文相當對應。現在這段經文中的五偈，是重述諷刺長行，沒有其他的意義，所以依次按照前面的四段來科判，只是經文有少許增減，所以科判的名稱也稍微不同。二是正陳文，分為四，首先一偈諷刺了悟本覺。
文殊（Mañjuśrī，菩薩名）你應當知道，一切諸如來（Tathāgata，佛的稱號），都是從本因地出發，以智慧覺悟。
二是五句諷刺推破無明。
了達于無明（Avidyā，佛教術語，指對事物真相的迷惑），知道它就像空中的花朵一樣虛幻不實，就能免除生死流轉。
【English Translation】 English version: The arising of wisdom refers to using the triple extinction (referring to cutting off the three kinds of delusions: views and thoughts, dust and sand, and ignorance) to merge with the awakened mind. Taking this as the foundation, cultivation can begin to be rightly named. This is the question at the end of the fourth section on the causal ground.
This is what is called the Dharma practice on the causal ground. Therefore, Bodhisattvas generate pure minds in Mahayana Buddhism. Sentient beings in the degenerate age who cultivate according to this will not fall into wrong views.
Explanation: It simply summarizes the previous content and has no other meaning. The following is the second verse section of the main text, divided into two: first, an introduction.
At that time, the World Honored One, wanting to declare this meaning again, spoke in verse.
Explanation: Generally speaking, there are four types of verses: the first is called Anuṣṭubh-śloka (阿耨窣都婆頌), which does not distinguish between prose and verse, as long as the number of words reaches thirty-two, it is considered a verse; the second is called Gāthā (伽陀頌), also called satirical verse or direct verse, which refers to using verses to explain the Dharma, rather than praising prose; the third is called Geya (祇夜頌), also called responsive verse; the fourth is called Udāna (蘊䭾南頌), also called collective donation verse, which refers to using few words to collect many meanings and giving them to others to recite and uphold. Why are there so many verses in the scriptures? There are roughly eight meanings: first, few words can collect many meanings; second, many praisers often use verses; third, to repeat the explanation for those with dull roots; fourth, for later disciples; fifth, to follow one's inclinations; sixth, easy to receive and uphold; seventh, to clarify the previous statement; eighth, what was not mentioned in the prose. Now, the eleven verse sections in this scripture are all Geya among the first four types, and among the last eight types, they are precisely the third and seventh meanings, also including the first, fifth, and sixth meanings, and completely not the second, fourth, and eighth meanings. In addition, Ci'en (窺基大師, Master Kuiji) spoke of ten types, namely sharpness and dullness, before and after, curved and straight, difficult and easy, true and false, acceptance and rejection, labeling and explanation, wisdom and discernment, understanding and upholding, speaking and acting, which can be understood by comparing and connecting. However, prose and verses correspond to each other, with five pairs of examples, namely existence and non-existence, broad and concise, separation and combination, before and after, hidden and manifest. The questions in this scripture are all prose, and those with verses but no answers are all prose, broad verse concise, and the rest correspond to the text accordingly. The five verses in this section of the scripture are reiterating and satirizing the prose, with no other meaning, so they are classified according to the previous four sections in order, but the scripture has slight additions and subtractions, so the names of the classifications are also slightly different. Second, the main statement, divided into four, first, one verse satirizes the realization of original enlightenment.
Mañjuśrī (文殊, name of a Bodhisattva), you should know that all Tathāgatas (如來, title of a Buddha) all start from the causal ground and awaken with wisdom.
Second, five lines satirize and refute ignorance.
Understanding ignorance (Avidyā, 無明, Buddhist term referring to delusion about the true nature of things), knowing that it is as illusory as flowers in the sky, one can avoid the cycle of birth and death.
又如夢中人 醒時不可得
上二段皆長離偈合三七句諷拂跡成因。
覺者如虛空 平等不動轉 覺遍十方界 即得成佛道 眾幻滅無處 成道亦無得 本性圓滿故
幻滅無處及成佛道等言長先偈后四一偈諷結牒問目。
菩薩於此中 能發菩提心 末世諸眾生 修此免邪見
菩提心者長隱偈顯下諸偈頌例此唱經。
自下大段第二令依解修行隨根證入謂創因法鏡照心頓能信解至於長久修證則節級不同良以障有淺深根有利鈍習氣厚薄心行依違故須處處隨根引令得出然其修證階降雖殊必藉本因故云依解前則信解此則行證故華嚴八十卷文亦唯四字攝盡所謂信(初會)解(其次六會)行(第八一會)證(第九一會)此乃文雖廣略妙軌攸同綸緒始終唯斯二典文中二初徴釋用心后廣明行相所以然者以悟修之理一異難明意實相符言而似反故須徴釋令解用心然後隨住隨緣廣為明其行相初徴釋文中大科四段不異初門伸請中三亦同前例今初進問威儀。
於是普賢菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解曰普賢是行中之體故標居首為下所依總別觀門不離此故二聖表法已具前文次正陳中文四一就當根徴起。
大悲世尊愿為此會諸菩薩眾及為末世一
【現代漢語翻譯】 又如夢中人，醒來時便不可得。
以上兩段皆為長離偈，共二十一句，諷刺拂跡成因。
覺悟者如同虛空，平等不動搖，覺悟遍及十方世界，便能成就佛道。眾幻滅盡無處可尋，成道也無所得，因為本性本來就圓滿。
『幻滅無處』以及『成佛道』等語，長行先於偈頌，后四句偈頌諷刺總結，呼應問目。
菩薩於此中，能發起菩提心（bodhicitta，覺悟之心），末法時代的眾生，修習此法可免於邪見。
『菩提心』，長行隱沒，偈頌顯現，以下諸偈頌皆依此例唱經。
從下面開始，進入第二大段，令依解修行，隨根證入。所謂初創因地，如法鏡照心，頓能信解；至於長久修證，則有節級不同。這是因為業障有深淺，根器有利鈍，習氣有厚薄，心行有依違，所以必須處處隨根引導，令其得出。然而其修證的階梯雖有不同，必定憑藉本來的因地。所以說『依解』，前面是信解，這裡是行證。所以《華嚴經》八十卷的經文，也唯有四個字可以概括殆盡，那就是信（初會）、解（其次六會）、行（第八一會）、證（第九一會）。這乃是文雖有廣略，妙軌卻相同，綱領頭緒始終唯有這兩部經典。文中二初征釋用心，后廣明行相。之所以這樣，是因為悟修之理，一異難明，意義實則相符，言語卻看似相反，所以必須征釋，令人理解用心，然後隨住隨緣，廣為闡明其行相。初征釋文中，大科四段不異初門伸請中三亦同前例，今初進問威儀。
於是，普賢菩薩（Samantabhadra Bodhisattva）在大眾中，即從座位上起身，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說道。
解釋：普賢菩薩是行持中的本體，所以標舉在首位，作為下面所依憑，總別觀門不離此故。二聖表法已在前面的經文中說明。其次是正式陳述經文，分為四部分，第一部分是就當下的根器征起。
大悲世尊，愿為此次法會的諸位菩薩眾，以及為末法時代的一切
【English Translation】 It is like a person in a dream, unattainable when awake.
The above two sections are both verses of Long Departure, totaling twenty-one lines, satirizing the establishment of causes by erasing traces.
The enlightened one is like the void, equal, unmoving, and unwavering. Enlightenment pervades the ten directions, and one can attain Buddhahood. All illusions vanish without a trace, and there is nothing to be gained in attaining the Way, because the inherent nature is already complete.
The phrases 'illusions vanish without a trace' and 'attaining Buddhahood,' etc., the prose precedes the verses, and the latter four lines of verse satirically summarize and echo the question.
Bodhisattvas within this can generate Bodhicitta (the mind of enlightenment), and sentient beings in the degenerate age can avoid wrong views by cultivating this.
'Bodhicitta,' the prose is implicit, and the verses are explicit. The following verses all follow this example in chanting the sutra.
From here onwards, we enter the second major section, instructing to cultivate practice based on understanding, and to enter into realization according to one's capacity. In the initial establishment of the causal ground, it is like a Dharma mirror illuminating the mind, enabling immediate faith and understanding. As for prolonged cultivation and realization, there are different stages. This is because karmic obstacles have varying depths, faculties have sharp or dull capacities, habits have thick or thin tendencies, and mental conduct has compliance or deviation. Therefore, it is necessary to guide according to each individual's capacity, enabling them to emerge. However, although the stages of cultivation and realization may differ, they must rely on the original causal ground. Therefore, it is said 'based on understanding.' The former is faith and understanding, and this is practice and realization. Therefore, the eighty fascicles of the Avatamsaka Sutra can be summarized in only four words, namely, faith (the first assembly), understanding (the next six assemblies), practice (the eighth assembly), and realization (the ninth assembly). This is because although the text may be extensive or concise, the wonderful path is the same, and the guiding principles from beginning to end are only these two classics. In the text, the first two parts are to elicit and explain the application of the mind, and the latter extensively clarifies the aspects of practice. The reason for this is that the principle of enlightenment and cultivation is difficult to distinguish as being the same or different, but the meaning is actually consistent, and the words may seem contradictory. Therefore, it is necessary to elicit and explain, enabling people to understand the application of the mind, and then, according to where they dwell and the circumstances, extensively clarify the aspects of practice. In the initial elicitation and explanation of the text, the four major sections are no different from the initial request in the first section, and the three within it are also the same as before. Now, we begin with the advancing question and its demeanor.
Thereupon, Samantabhadra Bodhisattva (普賢菩薩) in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha.
Explanation: Samantabhadra Bodhisattva is the embodiment of practice, so he is placed at the beginning, as the basis for what follows, and the general and specific contemplative gates do not depart from this. The Dharma representation of the two sages has already been explained in the previous text. Next is the formal presentation of the sutra, divided into four parts, the first part being to elicit based on the present capacity.
Great Compassionate World Honored One, may you, for the sake of all the Bodhisattvas in this assembly, and for all beings in the degenerate age,
切眾生修大乘者聞此圓覺清凈境界云何修行。
解曰信解圓覺即是當根雖達天真未明緣起(下云曾不了知如幻境界)大士悲愍接下垂方反覆徴問用心解行如何契合二問解行相違于中復二一幻幻何修問(難以幻修幻也)。
世尊若彼眾生知如幻者身心亦幻云何以幻還修于幻。
解曰初二句解后二句行謂一切如幻正解方成幻法非真復何修習故解與行進退相違徴釋用心實由斯矣此問從前知是空華即無輪轉等文而來意云身心既如幻能知亦是幻將幻還除幻幻幻何窮盡幻者謂世有幻法依草木等幻作人畜宛似往來動作之相須臾法謝還成草木然諸經教幻喻偏多良以五天此術頗眾見聞既審法理易明及傳此方翻成難曉今依古師解華嚴如幻之文法喻各開五法喻中五者如結一巾幻作一馬一所依巾二幻師術法三所幻馬四馬有即無五癡執為馬法中五者一真性二心識三依佗起法四我法即空五迷執我法下諸幻喻皆仿此知二斷滅誰修問。
若諸幻性一切盡滅則無有心誰為修行云何復說修行如幻。
解曰此問亦從前拂跡中來謂若以幻故一切皆空能所總無遣誰修習云何復說修行如幻金剛三昧經亦云眾生之心性本空寂空寂之心體無色相云何修習得本空心三遮不修之失。
若諸眾生本不修行於生死中常居幻化曾不了知如幻境
界令妄想心云何解脫。
解曰意恐惑者又云一切如幻無不是覺覺性無生本來清凈知之即已何有修行故此遮云本空本不修多生生死苦今空今不修云何得脫苦不了如幻境界者未達緣起事相也從來不達事妄想不解脫今還不了知如何得解脫溺斯意者近代尤多但恃真如不觀力用四請修之方便。
愿為末世一切眾生作何方便漸次修習令諸眾生永離諸幻。
解曰上遮不修之失已知決定應修故問對治之門如何永離諸幻論云若人唯念真如不以方便種種熏修終無得凈首楞云理則頓悟乘悟並消事非頓除因次第盡對於暫離故言永離謂初觀一體雖覺全真后遇八風紛然起妄行如窮子解似電光何法修治永除病本然經云一切眾生作何方便兩句之間文意斷絕譯之太略應添分別演說等言意則連續達者詳焉后亦頻爾正陳詞句竟后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告普賢菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生修習菩薩如幻三昧方便漸次令諸眾生得離諸幻汝今諦聽當爲汝說。
解曰如幻三昧者由達身心如幻則冥本覺真如如鏡受影非受非拒故名正受三佇聽。
時普賢菩薩奉教歡喜及諸大眾默然而聽。
四正說二初長行四一標幻從覺生以為義本二明幻盡覺
【現代漢語翻譯】 界令妄想心云何解脫？（如何才能解脫由界限和命令產生的虛妄分別心？）
解曰：意恐惑者又云，一切如幻，無不是覺，覺性無生，本來清凈，知之即已，何有修行？故此遮云，本空本不修，多生生死苦。今空今不修，云何得脫苦？不了如幻境界者，未達緣起事相也。從來不達事，妄想不解脫，今還不了知，如何得解脫？溺斯意者，近代尤多，但恃真如，不觀力用，四請修之方便。
愿為末世一切眾生作何方便，漸次修習，令諸眾生永離諸幻？
解曰：上遮不修之失，已知決定應修，故問對治之門，如何永離諸幻？論云，若人唯念真如，不以方便種種熏修，終無得凈。首楞云，理則頓悟，乘悟並消，事非頓除，因次第盡。對於暫離，故言永離，謂初觀一體，雖覺全真，后遇八風紛然起妄行，如窮子解似電光，何法修治永除病本？然經云，一切眾生作何方便，兩句之間文意斷絕，譯之太略，應添分別演說等言，意則連續，達者詳焉。后亦頻爾。正陳詞句竟后三展虔誠。
作是語已，五體投地，如是三請，終而復始。
二讚許。
爾時世尊告普賢菩薩（Samantabhadra Bodhisattva）言：『善哉善哉，善男子，汝等乃能為諸菩薩及末世眾生，修習菩薩如幻三昧（illusion-like samadhi）方便漸次，令諸眾生得離諸幻，汝今諦聽，當爲汝說。』
解曰：如幻三昧者，由達身心如幻，則冥本覺真如，如鏡受影，非受非拒，故名正受。三佇聽。
時普賢菩薩奉教歡喜，及諸大眾默然而聽。
四正說二，初長行四，一標幻從覺生以為義本，二明幻盡覺
【English Translation】 How can the mind of delusional thoughts arising from boundaries and commands be liberated?
Answer: Fearing that some may be misled, it is also said that everything is like an illusion, and there is nothing that is not awakening. The nature of awakening is unborn and originally pure. Knowing this is enough, so why practice? Therefore, this refutes the idea that since everything is fundamentally empty, there is no need for cultivation, despite the suffering of birth and death over many lifetimes. If one does not cultivate now, how can one escape suffering? Those who do not understand the illusory nature of reality have not grasped the arising of phenomena from conditions. If one has never understood phenomena, delusional thoughts will not be liberated. If one still does not understand now, how can one be liberated? Those who are immersed in this idea are especially numerous in modern times, relying solely on True Thusness (Tathata) without observing its dynamic function. Therefore, I earnestly request the means of cultivation.
What expedient means can be provided for all sentient beings in the future to gradually cultivate and enable them to permanently depart from all illusions?
Answer: Having refuted the error of not cultivating, and knowing that cultivation is definitely necessary, the question is asked about the means of counteracting and permanently departing from all illusions. It is said that if one only contemplates True Thusness without diligently cultivating through various expedient means, one will never attain purity. The Shurangama Sutra says that principle is realized suddenly, and with realization, both the vehicle and the realization are transcended, but phenomena are not eliminated suddenly; they are exhausted through gradual stages. Compared to temporary separation, 'permanent departure' is mentioned, meaning that although one initially observes the oneness of reality and perceives its complete truth, later, when encountering the eight winds (praise, ridicule, honor, disgrace, gain, loss, pleasure, and pain), delusional thoughts arise in confusion. Like a poor man's understanding, it is like a flash of lightning. What method of cultivation can permanently remove the root of the illness? However, the sutra says, 'What expedient means can be provided for all sentient beings?' There is a break in the meaning between these two sentences. The translation is too brief and should add words such as 'separately explain,' so that the meaning is continuous. Those who understand will elaborate on this. This happens frequently later as well. After the main statements are made, he expresses his sincerity three times.
Having spoken these words, he prostrated with his five limbs touching the ground. He made this request three times, repeatedly.
- Praise and Approval.
At that time, Shakyamuni Buddha (Lord Buddha) said to Samantabhadra Bodhisattva (Samantabhadra Bodhisattva): 'Excellent, excellent, good man. You are able to gradually cultivate the illusion-like samadhi (illusion-like samadhi) of the Bodhisattvas for the sake of all Bodhisattvas and sentient beings in the future, enabling them to depart from all illusions. Listen attentively now, and I will explain it to you.'
Explanation: The illusion-like samadhi means that by understanding that the body and mind are like illusions, one merges with the original awakening of True Thusness, like a mirror receiving reflections, neither accepting nor rejecting. Therefore, it is called right reception. 3. Listening attentively.
Then Samantabhadra Bodhisattva, rejoicing in the Buddha's teaching, and all the assembly listened in silence.
- The Main Explanation in Two Parts: First, the Prose in Four Sections: 1. Establishing that illusion arises from awakening as the fundamental meaning; 2. Explaining that when illusion is exhausted, awakening
滿以釋前疑三令離幻顯覺正示用心四辨幻覺不俱結酬其請今初。
善男子一切眾生種種幻化皆生如來圓覺妙心。
解曰云義本者以普賢但徴修幻不問幻之所生佛說生於覺心未為正答所問且要標之為本憑之顯幻盡覺圓故得修幻義成幻盡元非斷滅故論云自性清凈心因無明風動乃至無明滅智性不壞如風止動滅濕性不壞等。
文中言種種幻化者有漏心心所法蘊處界等故偈云無始幻無明皆從諸如來圓覺心建立如來圓覺妙心者即性凈真心離相故圓非空故覺染而不染故妙中實名心(如勝鬘［等］)或名一心(如華嚴起信也)泛言心者總有四種梵語各異翻譯亦殊一紇栗陀謂肉團心二緣慮名心謂八識俱能緣慮自分境故(或名為意等無間故或名為識能了別故)三質多謂集起心即第八識集諸種子起現行故(故楞伽云藏識說名心也)四干栗馱謂堅實心堅實心者即此所辨雖凡聖同依唯佛圓證故標如來皆生者謂本覺心體為因根本不覺為緣生三細業識為因境界為緣生六粗故楞伽云大慧不思議熏(無明)不思議變(真如)是現識因取種種塵及無明妄想熏是分別事識因是知此無明等皆無自體無自體故必假所依依圓覺心而生起也如幻馬無體必依于巾巾喻真心馬即蘊界配前五法本末應知問真能生妄真是妄源何故云無明無體答妄托真起說真為
源現且迷真真本無妄如第二月托本月而起說本月為起二之依本月實無二輪即是二無其體故經說種種生於覺心不是心生種種然諸經論俱說萬法一心三界唯識宗途有異學者罕知違於己解則拒而不受若無備述曷究指歸今約五教對彰權實皎然斯得第一愚法聲聞教假說一心謂實有外境但由心造諸業之所感招故曰唯心不即是心此即有宗依十二處教執心境俱有故唯識破云復有迷謬唯識理者或執外境如識非無第二大乘權教明異熟賴耶名為一心(揀無外境故唯心心所別相見不同但皆是心即名一義)于中曲分三門一相見俱存以說一心此通八識及諸心所並所變相分本影具足由有支等熏習力故變起三界依正等報如成唯識說二攝相歸見故說一心亦通王所(即安慧所立也)但所變相無別種生能見識生帶彼影起故二十唯識論云唯識無境界以無塵妄見如人目有翳見毛月等事(解深密經亦作是說)三攝所歸王故說一心唯通八識以彼心所依王無體亦心變故大乘莊嚴論云能取及所取此二唯心光貪光及信光二光無二法第三大乘實教明如來藏藏識(入楞伽文)唯是一心(理無二體)于中二門一攝前七識歸於藏識故說一心謂七轉識皆是本識差別功能無有別體故楞伽云藏識海常住境界風所動種種諸識浪騰躍而轉生文云譬如巨海浪無有若干相諸識心如是異亦不可得(然此
【現代漢語翻譯】 現代漢語譯本 源於顯現且迷惑于真實，原本沒有虛妄，如同第二個月亮依託于本月而生起，說本月是生起二月的基礎。實際上本月並沒有兩個月亮，即是說二月沒有實體。所以經書上說，種種現象生於覺悟之心，而不是心生種種現象。然而，各種經論都說萬法一心，三界唯識，宗派途徑不同，學者很少了解。違背自己的理解就拒絕接受，如果沒有充分的論述，怎麼能探究其歸宿呢？現在用五教來對照彰顯權實，才能明白。第一是愚法聲聞教，假說一心，認為真實存在外境，只是由心造作各種業力所感召，所以說『唯心』，但不等同於『即是心』。這屬於有宗，依據十二處教，執著心和境都存在，所以《唯識》破斥說，還有迷惑于唯識道理的人，或者執著外境如同識一樣並非不存在。第二是，大乘權教，闡明異熟阿賴耶識（Ālayavijñāna）名為一心（爲了揀擇沒有外境，所以說是唯心，心和心所的別相見解不同，但都屬於心，所以名為一義）。其中曲折地分為三門：一是相分和見分都存在，以此來說一心，這貫通八識以及各種心所，以及所變現的相分，本影都具備，由於有支等熏習的力量，變現出三界依報和正報等，如《成唯識論》所說。二是攝相歸見，所以說一心，也貫通心王和心所（即安慧所立）。只是所變現的相分沒有別的種子生起，能見的識生起時帶有相分的影子，所以《二十唯識論》說，唯識沒有境界，因為沒有塵妄的見解，如同人眼睛有翳病，看到毛髮月亮等事物（《解深密經》也是這樣說的）。三是攝所歸王，所以說一心，只貫通八識，因為那些心所依附於心王，沒有自體，也是心變現的。《大乘莊嚴論》說，能取和所取，這二者唯是心光，貪光和信光，二光沒有二法。第三是大乘實教，闡明如來藏藏識（Tathāgatagarbha-ālayavijñāna）（《入楞伽經》的文字），唯是一心（理體沒有二體）。其中分為兩門：一是攝前七識歸於藏識，所以說一心，認為前七轉識都是本識的差別功能，沒有別的自體，所以《楞伽經》說，藏識如海常住，被境界風所動，種種識浪騰躍而生。經文說，譬如大海的波浪沒有若干不同的相狀，各種識心也是這樣，不可得（然而，這
【English Translation】 English version Arising from manifestation and deluded by reality, there is originally no falsehood, just as a second moon relies on the original moon to arise, and it is said that the original moon is the basis for the arising of the second moon. In reality, there are not two moons, meaning the second moon has no substance. Therefore, the scriptures say that all phenomena arise from the enlightened mind, not that the mind gives rise to all phenomena. However, various sutras and treatises all say that all dharmas are of one mind, and the three realms are only consciousness. The paths of the schools are different, and scholars rarely understand them. If one disagrees with their own understanding, they reject it. Without thorough discussion, how can one investigate its ultimate destination? Now, using the five teachings to contrast and reveal the provisional and the real, one can understand. First is the teaching of the ignorant Śrāvakas, which provisionally posits one mind, believing that external objects truly exist, but are only summoned by the mind's creation of various karmic forces. Therefore, it is said 'only mind,' but it is not equivalent to 'is mind.' This belongs to the school of existence, based on the teaching of the twelve āyatanas, clinging to the belief that both mind and objects exist. Therefore, the Vijñānavāda refutes, saying that there are also those who are deluded by the principle of Vijñaptimātratā, or cling to the belief that external objects are not non-existent like consciousness. Second is the provisional teaching of the Mahāyāna, which elucidates the Ālayavijñāna (storehouse consciousness) as one mind (in order to distinguish that there are no external objects, therefore it is said only mind; the different aspects of mind and mental factors are different, but they all belong to the mind, therefore it is called the meaning of one). Among them, it is divided into three aspects: First, both the image-aspect (nimitta-bhāga) and the seeing-aspect (darśana-bhāga) exist, using this to speak of one mind. This penetrates the eight consciousnesses as well as various mental factors, and the manifested image-aspect, both the original and the shadow are complete. Due to the power of the conditioning of the limbs, etc., the dependent and retribution bodies of the three realms are manifested, as the Vijñaptimātratāsiddhi says. Second, gathering the image-aspect into the seeing-aspect, therefore it is said one mind, which also penetrates the mind-king and mental factors (i.e., what Anhui established). It is just that the manifested image-aspect does not have other seeds arising, and when the seeing consciousness arises, it carries the shadow of the image-aspect, therefore the Twenty Verses on Consciousness-Only says that consciousness-only has no realm, because there is no false view of dust, just as when a person's eyes have cataracts, they see hairs, moons, and other things (the Saṃdhinirmocana Sūtra also says this). Third, gathering what is taken into the king, therefore it is said one mind, which only penetrates the eight consciousnesses, because those mental factors rely on the mind-king, have no self-nature, and are also manifested by the mind. The Mahāyāna-sūtrālaṃkāra says that the grasper and the grasped, these two are only the light of the mind, the light of greed and the light of faith, the two lights have no two dharmas. Third is the real teaching of the Mahāyāna, which elucidates the Tathāgatagarbha-ālayavijñāna (as stated in the Laṅkāvatāra Sūtra), which is only one mind (the principle has no two bodies). Among them, it is divided into two aspects: First, gathering the previous seven consciousnesses into the Ālayavijñāna, therefore it is said one mind, believing that the previous seven transformed consciousnesses are all the differentiated functions of the original consciousness, and have no other self-nature. Therefore, the Laṅkāvatāra Sūtra says that the Ālayavijñāna is like a sea that constantly abides, moved by the wind of the realm, and various waves of consciousness leap and arise. The sutra says, for example, the waves of the great sea have no different appearances, and the various consciousness-minds are also like this, unobtainable (however, this
上二門既是經文及無著論雖義當護法所破豈遵枝末而背本耶故列為其次轉深也)二總攝染凈歸如來藏故說一心謂如來藏舉體隨緣成辦諸事而其自性本不生滅是故一心二門皆無障礙故密嚴云佛說如來藏以為阿賴耶此明性凈隨染舉體成俗即生滅門染性常凈即真如門二門唯一心也第四大乘頓教泯絕染凈故說一心謂清凈本心元無染凈對妄想垢假說名凈妄既本空凈亦相盡唯本覺心清凈顯現為破諸數假言一也故此文云種種生於圓覺妙心楞伽亦云不壞相有八識無相亦無相其文非一第五一乘圓教總該萬有即是一心謂未知心絕諸相令悟相盡唯心然見觸事皆心方了究竟心性如華嚴說良由皆即真心故成三義一融事相入義謂一切事法既全是真心而現故全心之一事隨心遍一切中全心之一切隨心入一事中隨心迴轉相入無礙二融事相即義謂以一事即真心故心即一切時此一事隨心亦一即一切一切即一亦然三重重無盡義謂一切全是心故能含一切所含一切亦唯心故復含一切無盡無盡也皆由一一全具真心隨心無礙故此上五教總有八門後後轉深門門義別前不攝後後必收前覽者細詳令分菽麥然皆說一心有斯異者蓋以經隨機說論逐經通人隨論執致令末代固守淺權今本末會通令八門皆顯詮旨相對復為三門初約所詮逆次順法從七至一展轉起末謂本唯非染非凈一法界心(七
【現代漢語翻譯】 現代漢語譯本 上面提到的兩個門，既然是經文和無著菩薩（Asanga）的論著，即使義理上與護法（Dharmapala）的觀點有所衝突，難道要因為細枝末節而背離根本嗎？所以將它們列為其次，表示義理更加深入。 總攝染凈歸於如來藏（Tathagatagarbha），所以說一心，即如來藏全體隨緣成就諸事，而其自性本來不生不滅。因此，一心二門都沒有障礙。所以《密嚴經》（Ghanavyuha Sutra）說，佛說如來藏以為阿賴耶識（Alaya-vijnana），這說明性凈隨染，全體成就世俗，即生滅門；染性常凈，即真如門（Tathata）。二門唯一心。 第四，大乘頓教泯滅染凈，所以說一心，即清凈本心原本沒有染凈，只是針對妄想垢而假說為凈。妄想既然本來是空，凈也隨之消盡，唯有本覺心清凈顯現。這是爲了破除諸數而假言為一。所以此文說，種種生於圓覺妙心。《楞伽經》（Lankavatara Sutra）也說，不壞相有八識，無相也無相，這樣的經文不止一處。 第五，一乘圓教總括萬有，即是一心，即未知心斷絕諸相，使人領悟相盡唯心，然後見到接觸事物都是心，才能徹底瞭解心性。如《華嚴經》（Avatamsaka Sutra）所說，這是因為一切都是真心，所以成就三種義理：一是融事相入義，即一切事法既然全是真心顯現，所以全心之一事隨心遍一切中，全心之一切隨心入一事中，隨心迴轉相入無礙；二是融事相即義，即以一事即真心，所以心即一切時，此一事隨心也一即一切，一切即一也是如此；三是重重無盡義，即一切全是心，所以能包含一切，所含一切也唯心，所以又包含一切，無盡無盡。這都是因為一一全具真心，隨心無礙。 以上五教總共有八門，後後轉深，門門義理各不相同，前不攝后，後後必收前。讀者仔細詳察，分辨清楚。然而都說一心，有這樣的差異，是因為經隨順根機而說，論著根據經文進行疏通，人們根據論著而固執己見，以致末代固守淺顯的權宜之說。現在將本末會通，使八門都顯現詮釋的宗旨，相對地分為三門。首先，按照所詮釋的內容逆次順法，從七到一，展轉起始，即根本唯有非染非凈的一法界心（Dharmadhatu-citta）。
【English Translation】 English version Since the above two gates are both sutras and treatises by Asanga, even if their meanings conflict with Dharmapala's views, should we abandon the fundamental for the sake of minor details? Therefore, they are listed as secondary, indicating a deeper meaning. Totally encompassing defilement and purity, returning to the Tathagatagarbha (Tathagatagarbha), hence the saying 'one mind,' which means the Tathagatagarbha entirely follows conditions to accomplish all things, while its self-nature is originally neither arising nor ceasing. Therefore, the two gates of 'one mind' have no obstacles. Thus, the Ghanavyuha Sutra (Ghanavyuha Sutra) says, 'The Buddha spoke of the Tathagatagarbha as the Alaya-vijnana (Alaya-vijnana),' which clarifies that the purity of nature follows defilement, entirely accomplishing the mundane, which is the gate of arising and ceasing; the defiled nature is always pure, which is the gate of Suchness (Tathata). The two gates are only one mind. Fourth, the sudden teaching of Mahayana obliterates defilement and purity, hence the saying 'one mind,' which means the originally pure mind has no defilement or purity; it is only provisionally called 'pure' in response to the defilement of delusion. Since delusion is originally empty, purity also ceases along with it, and only the pure manifestation of the original enlightened mind appears. This is to provisionally call it 'one' to break through the various numbers. Therefore, this text says, 'Various things arise from the wonderful mind of perfect enlightenment.' The Lankavatara Sutra (Lankavatara Sutra) also says, 'The indestructible aspect has eight consciousnesses, and the non-aspect is also non-aspect.' There are many such passages. Fifth, the complete teaching of the One Vehicle encompasses all existence, which is 'one mind,' which means the unknown mind severs all aspects, enabling people to realize that when aspects cease, only the mind remains. Then, seeing and touching things are all mind, and one can thoroughly understand the nature of the mind. As the Avatamsaka Sutra (Avatamsaka Sutra) says, this is because everything is the true mind, so it accomplishes three meanings: first, the meaning of merging phenomena into principle, which means since all phenomena are entirely manifested by the true mind, the one thing of the whole mind pervades all things according to the mind, and all things of the whole mind enter into one thing according to the mind, revolving and entering into each other without obstruction; second, the meaning of merging phenomena as identical to principle, which means since one thing is identical to the true mind, the mind is all times, and this one thing is also one with all things according to the mind, and all things are also one; third, the meaning of endless layers, which means everything is entirely mind, so it can contain everything, and everything contained is also only mind, so it again contains everything, endlessly. This is all because each and every one fully possesses the true mind, which is unobstructed according to the mind. The above five teachings have a total of eight gates, with each subsequent gate being deeper, and the meanings of each gate being different. The former does not encompass the latter, and the latter must include the former. Readers should carefully examine and distinguish clearly. However, they all speak of 'one mind,' and there are such differences because the sutras are spoken according to the capacity of the audience, the treatises explain the sutras, and people adhere to their own views based on the treatises, leading to later generations clinging to shallow expedient teachings. Now, we will connect the beginning and the end, so that all eight gates manifest the purpose of the interpretation, and relatively divide them into three gates. First, according to the content being interpreted, in reverse order and in accordance with the Dharma, from seven to one, gradually starting, which means the root is only the one Dharmadhatu-citta (Dharmadhatu-citta) that is neither defiled nor pure.
也)由不覺之名如來藏(六也)與生滅合成阿黎耶識(五也)復由執此為我法故轉起餘七成八種識(四也)各由識體起能見分(三也)由能見故似外境現(二也)執取此境為定實故造種種別業共業故內感自身外感器界一切諸法(一也)二約能詮順文逆法從一至七展轉窮本謂佛對下劣根性未能頓達所起根本者且言從業所感此則初聲聞教(一也)次為機稍勝者說能所感一切唯識(二三四也)展轉乃至(五六)唯一真心名頓教(七也)等(備如上說)皆由根有勝劣故令說有淺深若執前前即迷後後始終通會方盡其源三能詮所詮逆順本末皆無障礙由稱法性直談不逐機宜異說故(八也亦如上說)唯心之義經論所宗迷之則觸向面牆解之則萬法臨鏡況此標為義本如何不盡源流達者審之勿嫌繁廣。
此下第二明幻盡覺滿以釋前疑(前疑幻盡斷滅)然上說幻從覺生染緣起也此明幻盡覺滿凈緣起也故論云有四種法(一真如二無明三妄心四妄境界也)熏習義故染法凈法起不斷絕(云云)染法者以依真如法故有于無明無明熏習真如故則有妄心妄心熏習無明不了真如法故不覺念起現妄境界妄境界染法緣故即熏習妄心令其念著造種種業(能造有三謂身口意所造亦三善惡不動)受於一切身心等苦(謂三途四洲六慾三界也)故勝鬘云不染而染法身不
【現代漢語翻譯】 現代漢語譯本： 也)由不覺之名如來藏（六也，指如來藏的另一種狀態，即不覺狀態）與生滅合成阿黎耶識（五也，指第八識，儲存一切種子）。復由執此阿黎耶識為我法，故轉起餘七種識，成八種識（四也）。各識由識體起能見分（三也），由能見故，似外境顯現（二也）。執取此境為定實，故造種種別業共業，故內感自身，外感器界一切諸法（一也）。
二、約能詮順文逆法，從一至七展轉窮本，謂佛對下劣根性，未能頓達所起根本者，且言從業所感，此則初聲聞教（一也）。次為機稍勝者，說能所感一切唯識（二三四也）。展轉乃至（五六），唯一真心名頓教（七也）等（備如上說）。皆由根有勝劣，故令說有淺深。若執前前，即迷後後，始終通會，方盡其源。
三、能詮所詮，逆順本末，皆無障礙，由稱法性，直談不逐機宜異說故（八也，亦如上說）。唯心之義，經論所宗，迷之則觸向面牆，解之則萬法臨鏡。況此標為義本，如何不盡源流？達者審之，勿嫌繁廣。
此下第二明幻盡覺滿，以釋前疑（前疑幻盡斷滅）。然上說幻從覺生，染緣起也。此明幻盡覺滿，凈緣起也。故論云：『有四種法（一真如，二無明，三妄心，四妄境界也），熏習義故，染法凈法起不斷絕（云云）。』染法者，以依真如法故，有于無明。無明熏習真如故，則有妄心。妄心熏習無明，不了真如法故，不覺念起，現妄境界。妄境界染法緣故，即熏習妄心，令其念著，造種種業（能造有三，謂身口意，所造亦三，善惡不動），受於一切身心等苦（謂三途四洲六慾三界也）。故勝鬘云：『不染而染，法身不 English version: Also, the Tathagatagarbha (六也, another state of the Tathagatagarbha, namely the state of non-awareness), known as 'non-awareness', combines with arising and ceasing to form the Alaya-consciousness (五也, the eighth consciousness, storing all seeds). Furthermore, by clinging to this Alaya-consciousness as 'self' and 'dharma', the other seven consciousnesses arise, forming the eight consciousnesses (四也). Each consciousness generates a 'seeing-faculty' (三也) from its own nature. Because of this seeing-faculty, external realms appear as if they exist (二也). By clinging to these realms as fixed and real, various individual and collective karmas are created, resulting in the internal experience of one's own body and the external experience of the world and all phenomena (一也).
Secondly, regarding the expression of the teaching, following the text but going against the flow to reach the source from one to seven, it is said that the Buddha, for those of inferior capacity who cannot immediately grasp the fundamental origin, speaks of what is felt from karma. This is the initial teaching of the Sravakas (一也). Next, for those of slightly superior capacity, he speaks of everything that is felt, both the subject and object, as being only consciousness (二三四也). Progressively, even to (五六), the one true mind is called the sudden teaching (七也), etc. (as described above). All this is because of the superior or inferior capacity of beings, causing the teachings to be shallow or deep. If one clings to the former, one will be confused about the latter. Only by understanding the whole from beginning to end can one reach the source.
Thirdly, the expression and the expressed, the reverse and the direct, the origin and the end, are all without obstruction. Because it accords with the nature of dharma, it speaks directly without following expedient or different teachings (八也, also as described above). The meaning of 'only mind' is what the sutras and treatises rely on. Being confused about it is like touching a wall, understanding it is like all phenomena reflected in a mirror. Since this is marked as the fundamental meaning, how can it not exhaust the source and flow? Those who understand should examine it carefully and not dislike its complexity.
Below, the second part explains the exhaustion of illusion and the fulfillment of awakening to resolve the previous doubt (the previous doubt being that the exhaustion of illusion is annihilation). However, the above says that illusion arises from awakening, arising from defiled conditions. This explains that the exhaustion of illusion and the fulfillment of awakening arise from pure conditions. Therefore, the treatise says: 'There are four dharmas (一 suchness, 二 ignorance, 三 deluded mind, 四 deluded realms), because of the meaning of perfuming, defiled dharmas and pure dharmas arise without ceasing.' The defiled dharma is that because it relies on the dharma of suchness, there is ignorance. Because ignorance perfumes suchness, there is a deluded mind. Because the deluded mind perfumes ignorance and does not understand the dharma of suchness, unaware thoughts arise, manifesting deluded realms. Because the deluded realms are the condition for defiled dharmas, they perfume the deluded mind, causing it to cling and create various karmas (there are three that can create, namely body, speech, and mind; and three that are created, namely good, evil, and immovable), suffering all kinds of physical and mental suffering (namely the three evil paths, the four continents, the six desires, and the three realms). Therefore, the Srimala Sutra says: 'Not defiled yet defiled, the Dharmakaya does not
【English Translation】 Also, the Tathagatagarbha (六也, another state of the Tathagatagarbha, namely the state of non-awareness), known as 'non-awareness', combines with arising and ceasing to form the Alaya-consciousness (五也, the eighth consciousness, storing all seeds). Furthermore, by clinging to this Alaya-consciousness as 'self' and 'dharma', the other seven consciousnesses arise, forming the eight consciousnesses (四也). Each consciousness generates a 'seeing-faculty' (三也) from its own nature. Because of this seeing-faculty, external realms appear as if they exist (二也). By clinging to these realms as fixed and real, various individual and collective karmas are created, resulting in the internal experience of one's own body and the external experience of the world and all phenomena (一也). Secondly, regarding the expression of the teaching, following the text but going against the flow to reach the source from one to seven, it is said that the Buddha, for those of inferior capacity who cannot immediately grasp the fundamental origin, speaks of what is felt from karma. This is the initial teaching of the Sravakas (一也). Next, for those of slightly superior capacity, he speaks of everything that is felt, both the subject and object, as being only consciousness (二三四也). Progressively, even to (五六), the one true mind is called the sudden teaching (七也), etc. (as described above). All this is because of the superior or inferior capacity of beings, causing the teachings to be shallow or deep. If one clings to the former, one will be confused about the latter. Only by understanding the whole from beginning to end can one reach the source. Thirdly, the expression and the expressed, the reverse and the direct, the origin and the end, are all without obstruction. Because it accords with the nature of dharma, it speaks directly without following expedient or different teachings (八也, also as described above). The meaning of 'only mind' is what the sutras and treatises rely on. Being confused about it is like touching a wall, understanding it is like all phenomena reflected in a mirror. Since this is marked as the fundamental meaning, how can it not exhaust the source and flow? Those who understand should examine it carefully and not dislike its complexity. Below, the second part explains the exhaustion of illusion and the fulfillment of awakening to resolve the previous doubt (the previous doubt being that the exhaustion of illusion is annihilation). However, the above says that illusion arises from awakening, arising from defiled conditions. This explains that the exhaustion of illusion and the fulfillment of awakening arise from pure conditions. Therefore, the treatise says: 'There are four dharmas (一 suchness, 二 ignorance, 三 deluded mind, 四 deluded realms), because of the meaning of perfuming, defiled dharmas and pure dharmas arise without ceasing.' The defiled dharma is that because it relies on the dharma of suchness, there is ignorance. Because ignorance perfumes suchness, there is a deluded mind. Because the deluded mind perfumes ignorance and does not understand the dharma of suchness, unaware thoughts arise, manifesting deluded realms. Because the deluded realms are the condition for defiled dharmas, they perfume the deluded mind, causing it to cling and create various karmas (there are three that can create, namely body, speech, and mind; and three that are created, namely good, evil, and immovable), suffering all kinds of physical and mental suffering (namely the three evil paths, the four continents, the six desires, and the three realms). Therefore, the Srimala Sutra says: 'Not defiled yet defiled, the Dharmakaya does not
增不減經云法身流轉五道名曰眾生華嚴云心如工畫師等凈緣起者論云以有真如法故熏習無明則令妄心厭生死苦樂求涅槃以厭求故即熏習真如自信己性知心妄動無前境界修遠離法種種方便起隨順行(順本性故修檀度等)不取不念乃至久遠熏力故無明即滅無明滅故心無有起境界隨滅心相皆盡名得涅槃成自然業(眾生雖等有真如而未有熏習力者因緣缺故)然凈緣起據諸教說有分有圓分凈者謂二乘教於二執等名唯說一權教大乘則豎論往昔橫說余凡及娑婆等皆云非凈故名分也言圓凈者謂有宿機聞佛圓教悟自身心本來常樂我凈故不執有五蘊之我貪瞋漸息業報隨亡稱性修行顯發性上過於河沙功德妙用盡未來際無有斷盡不同染法成佛則斷以真如法常熏習故成唯識論能所熏中皆揀真如者約一類教且說一分可思議義今此論者約楞伽等實教具不變隨緣二義如前所引不思議熏變等然凈緣起翻前染緣緣無自性染凈俱融合法界性起唯性起故無斷盡如華嚴說依此方名幻盡覺滿(悟修行相如普眼章)文中分三一舉喻該釋前文(該前義本)二法合唯談本義(答難釋疑即本義也)三兼拂同幻之覺今初。
猶如空華從空而有幻華雖滅空性不壞。
解曰前兩句喻前義本謂空中畢竟實無起滅但以眼翳空里見華既翳時華依空現故言從空而有如圓覺妙性畢
【現代漢語翻譯】 現代漢語譯本 《增不減經》說，法身流轉於五道，名為眾生。《華嚴經》說，心如工畫師等等。《凈緣起者論》說，因為有真如法，熏習無明，就使妄心厭惡生死的痛苦，欣樂追求涅槃。因為厭惡和追求的緣故，就熏習真如，自信己性，知道心是虛妄動搖的，沒有實在的境界。修習遠離之法，用種種方便，發起隨順之行（因為隨順本性，所以修習佈施等），不執取，不思念，乃至長久熏習的力量，無明就滅盡。無明滅盡的緣故，心就沒有生起，境界也隨著滅盡，心相都消盡，名為得到涅槃，成就自然之業（眾生雖然平等具有真如，但沒有熏習的力量，是因為因緣缺失的緣故）。然而，凈緣起根據各教派的說法，有分有圓。分凈是指二乘教，對於二執等等，只說一種權教大乘，就豎向論述往昔，橫向論述其餘凡夫和娑婆世界等等，都說不是清凈的，所以名為分。圓凈是指有宿世善根的人，聽聞佛的圓滿教法，領悟自身心本來是常樂我凈的，所以不執著有五蘊的我，貪瞋漸漸止息，業報隨著消亡，稱合本性修行，顯發本性上超過恒河沙數的功德妙用，直到未來際也沒有斷絕窮盡，不同於染法成佛則斷滅，因為真如法常常熏習的緣故。《成唯識論》能熏所熏中都揀擇真如，是就一類教法且說一部分可思議的意義。現在這部論，是就《楞伽經》等真實教法，具備不變隨緣兩種意義，如前面所引用的不可思議熏變等等。然而，凈緣起翻轉前面的染緣，緣起沒有自性，染凈都融合於法界性起，唯有性起的緣故，沒有斷絕窮盡，如《華嚴經》所說，依此方名為幻盡覺滿（領悟修行之相，如《普眼章》）。文中分為三：一、舉喻概括解釋前文（概括前面的義本）；二、法合唯獨談論本義（回答疑問，解釋疑惑，就是本義）；三、兼帶拂除同於幻化的覺悟。現在開始第一部分。 猶如空中的花朵，從空中而有，幻化的花朵雖然滅盡，空性卻不會壞滅。 解釋說，前面兩句比喻前面的義本，說空中畢竟實在沒有生滅，只是因為眼睛有翳病，在空中看見花。既然有翳病的時候，花依空而顯現，所以說從空中而有，如圓覺妙性畢
【English Translation】 English version The Zeng Bu Jian Jing (Sutra of Increase and Decrease) says that the Dharmakaya (Dharma body) transmigrates through the five realms, and is called sentient beings. The Avatamsaka Sutra (Flower Garland Sutra) says that the mind is like a skilled painter, etc. The Jing Yuan Qi Zhe Lun (Treatise on Pure Dependent Origination) says that because there is Suchness (Tathata), the Dharma, and it is used to熏習 (xunxi, perfuming, influence) ignorance, it causes the deluded mind to be weary of the suffering of birth and death, and to joyfully seek Nirvana. Because of this weariness and seeking, it熏習 (xunxi) Suchness, trusts in its own nature, and knows that the mind is falsely moving, and there is no real realm. Cultivating the Dharma of detachment, using various skillful means, initiating actions that accord with Suchness (because they accord with the original nature, therefore cultivating generosity, etc.), not grasping, not thinking, and even with the power of long-term熏習 (xunxi), ignorance will be extinguished. Because ignorance is extinguished, the mind has no arising, and the realm also ceases with it, and the mind's appearances all disappear, which is called attaining Nirvana and accomplishing natural karma (although sentient beings equally possess Suchness, they do not have the power of熏習 (xunxi) because the conditions are lacking). However, Pure Dependent Origination, according to the teachings of various schools, has divisions and completeness. Divided purity refers to the teachings of the Two Vehicles (Sravakayana and Pratyekabuddhayana), which only speak of one expedient teaching of the Mahayana regarding the two attachments, etc. It vertically discusses the past and horizontally discusses the remaining ordinary people and the Saha world, etc., all saying that they are not pure, so it is called divided. Complete purity refers to those who have good roots from past lives, who hear the Buddha's complete teaching, and realize that their own mind is originally permanent, blissful, with self, and pure, so they do not cling to the self of the five aggregates, greed and anger gradually cease, and karmic retribution ceases with them, cultivating in accordance with their nature, manifesting the merits and wonderful functions on their nature that exceed the sands of the Ganges River, and there is no end to them until the future, unlike the Dharma of defilement, where becoming a Buddha means cutting off, because the Dharma of Suchness is constantly熏習 (xunxi). The Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of Consciousness-only) selects Suchness in the able-to-熏習 (xunxi) and the熏習 (xunxi)-ed, which is to speak of a portion of the conceivable meaning in one type of teaching. Now, this treatise is based on the true teachings of the Lankavatara Sutra and others, possessing both the unchanging and the conditioned meanings, such as the inconceivable熏習 (xunxi) and transformation mentioned earlier. However, Pure Dependent Origination reverses the previous defiled conditions, dependent origination has no self-nature, and defilement and purity are both integrated into the Dharma realm's nature arising, and only because of the nature arising, there is no end, as the Avatamsaka Sutra says, according to this place, it is called the exhaustion of illusion and the fulfillment of enlightenment (realizing the appearance of cultivation, such as the Universal Eye Chapter). The text is divided into three parts: 1. Using a metaphor to summarize and explain the previous text (summarizing the previous meaning); 2. Dharma combines to only discuss the original meaning (answering questions and explaining doubts is the original meaning); 3. Incidentally refuting the enlightenment that is the same as illusion. Now begin the first part. It is like a flower in the sky, arising from the sky. Although the illusory flower disappears, the nature of the sky does not perish. The explanation says that the previous two sentences are a metaphor for the previous original meaning, saying that there is ultimately no arising or ceasing in the sky, but because the eyes have cataracts, they see flowers in the sky. Since there are cataracts, the flowers appear in the sky, so it is said that they arise from the sky, like the wonderful nature of Perfect Enlightenment.
竟無生但以心迷性中現妄既迷時妄依覺現故言生於覺也后兩句正喻此段釋疑之文謂翳差則見華滅于空中華雖滅而空常在然華生時不生滅時不滅有翳有差見生見滅二法合唯談本義。
眾生幻心還依幻滅諸幻盡滅覺心不動。
解曰幻心因幻滅者謂此幻心由智了達方得除滅所了是幻能了亦幻則前疑雲幻幻何修今答意云不妨以幻除幻前疑幻盡斷滅今答意云能所雙亡即契圓覺故云諸幻盡滅覺心不動其猶波因水起波滅水存幻從覺生幻滅覺滿三兼拂同幻之覺。
依幻說覺亦名為幻若說有覺猶未離幻說無覺者亦復如是是故幻滅名為不動。
解曰有三重拂一拂覺妄之覺對緣而起故亦是幻二恐云對妄之覺是幻不對妄者本有之覺即應非幻若起此心起即如幻三若云覺妄之覺本有之覺總無即名為真者此意亦如幻也舉要而言起心動念云妄云真無非幻也相躡起念勢極三重矣幻滅名不動者若依泯絕無寄分別不生圓覺真心自然顯現元無幻化故言不動三令離幻顯覺正示用心即正答前請問修習之意也前不疑合修不修但于修中疑用心違妨一向但請如何修行離幻兼已自遮不修之失故前段釋疑了此段正示用心後段即會通方便漸次之語既令離幻修行便已通得不修之失疑也故無別答之文文中三謂法喻合法中二初展轉離幻。
善男子一切菩
【現代漢語翻譯】 現代漢語譯本： 竟無生，只是因為心迷失了本性，才顯現出虛妄。既然迷失了，虛妄就依附於覺悟而顯現，所以說『生於覺』。後面兩句正是比喻此段解釋疑惑的文字，說的是眼病產生，就會看到空中華（指因眼病而產生的幻覺）。空中華雖然消失了，但虛空常在。然而華生起時不是真生，華滅去時也不是真滅，有眼病有眼花，見生見滅，這兩種現象合起來，只是爲了說明本性的意義。 眾生的虛幻之心，還要依靠虛幻的滅除。當所有的虛幻都滅盡時，覺悟之心就不再動搖。 解釋說：『幻心因幻滅』，指的是這個虛幻之心，要通過智慧去了解通達，才能得以去除滅盡。所瞭解的是虛幻，能瞭解的也是虛幻。那麼，前面所疑惑的『用虛幻來修除虛幻』，又如何修呢？現在回答的意思是：不妨用虛幻來去除虛幻。前面疑惑的是虛幻全部斷滅，現在回答的意思是：能取和所取都消失了，就與圓覺相應了。所以說『諸幻盡滅，覺心不動』，這就像波浪因水而生起，波浪消失了水仍然存在一樣。虛幻從覺悟而生，虛幻滅盡覺悟就圓滿了。三者都去除，就如同虛幻的覺悟。 依靠虛幻來說覺悟，也叫做虛幻。如果說有覺悟，仍然沒有離開虛幻。如果說沒有覺悟，也是這樣。所以，虛幻滅盡叫做不動。 解釋說：有三重否定。第一重否定，否定覺悟虛妄的覺悟，這種覺悟是針對外緣而生起的，所以也是虛幻的。第二重否定，恐怕有人說，針對虛妄的覺悟是虛幻的，那麼不針對虛妄的本有的覺悟，就應該不是虛幻的。如果生起這種想法，這種想法也就如虛幻一般。第三重否定，如果說覺悟虛妄的覺悟和本有的覺悟，總而言之都沒有，這才叫做真，這種想法也如虛幻一般。總而言之，起心動念，無論是說虛妄還是說真實，沒有不是虛幻的。這樣互相否定，念頭接連不斷，達到了三重否定。『幻滅名不動』，如果依靠泯滅斷絕，沒有寄託，分別念不生起，圓覺真心自然顯現，本來就沒有虛幻變化，所以說『不動』。這三重否定是爲了使人離開虛幻而顯現覺悟，正是指示用心的關鍵，也就是正面回答前面請問如何修習的問題。前面不是疑惑應該修還是不應該修，只是在修習中疑惑用心會違背妨礙，一直只是請問如何修行才能離開虛幻，同時也已經自己遮止了不修行的過失，所以前面解釋疑惑，了達了這段，正是指示用心。後面一段就是會通方便漸次的言語，既然使人離開虛幻修行，便已經通達了不修行的過失的疑惑，所以沒有另外的回答文字。文中三段，法、比喻、合。合法中分為二，首先是輾轉離開虛幻。 善男子，一切菩
【English Translation】 English version: There is actually no birth; it is only because the mind is deluded about its nature that illusion manifests. Since there is delusion, illusion relies on awakening to appear, hence the saying 'born from awakening'. The following two sentences are precisely a metaphor for the explanation of doubt in this passage, saying that when eye disease arises, one sees flowers in the sky (referring to the illusions caused by eye disease). Although the flowers in the sky disappear, the void remains constant. However, when the flowers arise, they are not truly born, and when they disappear, they are not truly extinguished. There is eye disease and there are eye flowers; seeing arising and seeing extinguishing, these two phenomena combined, are only to illustrate the meaning of the fundamental nature. The illusory mind of sentient beings still relies on the extinction of illusion. When all illusions are extinguished, the awakened mind no longer wavers. The explanation says: 'The illusory mind is extinguished by illusion,' referring to the fact that this illusory mind can only be removed and extinguished through understanding and penetrating with wisdom. What is understood is illusion, and the ability to understand is also illusion. Then, how can one use illusion to cultivate and eliminate illusion, as doubted earlier? The current answer means: it is okay to use illusion to remove illusion. The previous doubt was that all illusions would be completely extinguished, but the current answer means: when both the subject and object of grasping disappear, one corresponds with perfect enlightenment. Therefore, it is said, 'When all illusions are extinguished, the awakened mind does not move.' This is like waves arising from water, and when the waves disappear, the water still exists. Illusion arises from awakening, and when illusion is extinguished, awakening is complete. Removing all three is like illusory awakening. Relying on illusion to speak of awakening is also called illusion. If one says there is awakening, one has still not left illusion. If one says there is no awakening, it is also the same. Therefore, the extinction of illusion is called non-movement. The explanation says: There are three negations. The first negation negates the awakening that is deluded about illusion, which arises in response to external conditions, and is therefore also illusory. The second negation is for fear that someone might say that the awakening that is directed towards illusion is illusory, then the inherent awakening that is not directed towards illusion should not be illusory. If this thought arises, it is also like illusion. The third negation is if one says that the awakening that is deluded about illusion and the inherent awakening, in short, do not exist, and this is called truth, this thought is also like illusion. In short, the arising of thoughts, whether speaking of illusion or truth, is nothing but illusion. These negations follow each other, and the thoughts are continuous, reaching three levels of negation. 'The extinction of illusion is called non-movement.' If one relies on annihilation and cessation, without any reliance, and discriminatory thoughts do not arise, the perfectly enlightened true mind naturally manifests, and there is originally no illusory transformation, therefore it is said 'non-movement'. These three negations are to enable people to leave illusion and manifest awakening, which is precisely the key to instructing the mind, and is the direct answer to the previous question of how to cultivate. The previous doubt was not whether one should cultivate or not, but rather the doubt that using the mind in cultivation would violate and hinder it. The question was always how to cultivate to leave illusion, and at the same time, it had already prevented the fault of not cultivating, so the previous explanation of doubt, understanding this passage, is precisely to instruct the mind. The following passage is the language of converging expedient gradualism. Since it enables people to leave illusion and cultivate, it has already understood the doubt of the fault of not cultivating, so there is no separate answer. In the text, there are three sections: Dharma, metaphor, and combination. In the combination of Dharma, there are two parts, the first is to gradually leave illusion. Good man, all Bodhi
薩及末世眾生應當遠離一切幻化虛妄境界猶堅執持遠離心故心如幻者亦復遠離遠離為幻亦復遠離離遠離幻亦復遠離。
解曰此之展轉有其四重一離諸幻境二離離幻之心言如幻者揀非幻心三遣離幻之離四遣離離之離亦可一離妄二離覺三遣離四遣遣皆言遠離者有二一止二觀止離者休心息意永不追攀如人遇怨不應共處觀離者虛妄之法體性皆空如夢枷鎖寤則已離故下文云知幻即離又入佛境界經云諸法猶如幻如幻不可得離諸幻法故略而言之不繫之為止不計之為觀俱以止觀離之則定慧平等后密顯真覺(文無覺字)。
得無所離即除諸幻。
解曰夢中見夢轉轉覺於前非直到寤時所見方實故云得無所離即除諸幻無所離者有其二意一則冥于真覺真覺則不可離二則到真覺之中自然無如上節節之幻可離故故荷澤云妄起即覺妄滅覺滅覺妄俱滅即是真如二喻。
譬如鉆火兩木相因火出木盡灰飛煙滅。
解曰如有一段干本以一木燧鉆之火出還將卻燒二木木火既盡煙自然滅既成灰燼任運飛散不同二木形質為礙如次四節以配於法本段喻所修幻妄木燧喻能修幻智煙喻離灰喻遣經文先云灰飛譯之倒也定合是煙先滅余灰飛散喻中缺于顯覺蓋文略也前法后合悉皆具有若欲具之應以地喻圓覺由前木等本從地出燒滅總盡唯有地存如種
【現代漢語翻譯】 現代漢語譯本：薩迦及其末世的眾生，應當遠離一切幻化虛妄的境界，因為他們仍然執著于這些境界。爲了遠離這些境界，他們也應當遠離執著的心，因為心本身就像幻象一樣。進一步地，他們也應當遠離『遠離』這個行為本身，以及『遠離遠離』這個行為。也就是說，要徹底放下一切的執著。
解釋：這裡所說的『遠離』，有四重含義：第一重是遠離各種幻化的境界；第二重是遠離想要遠離幻境的心，這裡說『如幻』，是爲了區別于非幻的心；第三重是去除『遠離幻境』這個行為本身；第四重是去除『遠離遠離幻境』這個行為。也可以理解為：第一重是遠離妄想，第二重是遠離覺知，第三重是去除『遠離』的行為，第四重是去除『去除』的行為。都說要『遠離』，有兩種方法：一是止，二是觀。『止離』是指停止心念，平息意念，永遠不再追逐攀緣，就像人遇到怨家，不應該與他相處一樣。『觀離』是指認識到虛妄的法，其體性本空，就像夢中的枷鎖，醒來后自然就解脫了。所以下文說『知幻即離』。《入佛境界經》說，諸法猶如幻象，幻象是不可得的，所以要遠離一切幻化的法。簡而言之，不執著就是『止』，不分別就是『觀』。用『止』和『觀』來遠離幻象，就能達到定慧平等，最終顯現真實的覺悟（原文沒有『覺』字）。
當達到『無所離』的境界時，就能去除一切幻象。
解釋：就像在夢中又做夢，只有徹底醒悟，才能知道之前的夢境都是虛假的。不是直到醒來時所見才是真實的。所以說『得無所離即除諸幻』。『無所離』有兩種含義：一是與真覺融為一體，真覺是不可分離的；二是到達真覺的境界中，自然就沒有像前面所說的層層幻象可以遠離了。所以荷澤大師說，『妄念生起時，立即覺悟；妄念消滅時，覺悟也隨之消滅；覺悟和妄念都消滅了，那就是真如』。這是兩種比喻。
譬如鉆木取火，兩塊木頭互相摩擦，火就產生了，木頭燒盡了，灰燼飛散，煙也消滅了。
解釋：就像有一段乾燥的木頭，用木燧鉆它，火就產生了，然後用火燒這兩塊木頭，木頭和火都燒盡了，煙自然就消滅了。既然已經成了灰燼，就任憑它飛散，不再像兩塊木頭的形質那樣成為障礙。這段比喻依次對應前面的四重含義。本段比喻的是所修的幻妄，木燧比喻能修的幻智，煙比喻『離』，灰比喻『遣』。經文先說『灰飛』，翻譯顛倒了，應該是煙先消滅，然後灰燼飛散。比喻中缺少了顯現覺悟的部分，可能是原文省略了。前面的法和後面的比喻，實際上都包含了所有的內容。如果要補充完整，可以用大地來比喻圓覺，就像前面的木頭等物，都是從大地中產生的，燒盡后，只有大地存在。就像種子一樣。
【English Translation】 English version: Sākya (Śākya - the Buddha) and all sentient beings in the degenerate age should stay away from all illusory and deceptive realms, yet they stubbornly cling to them. To distance themselves from these realms, they should also distance themselves from the clinging mind, for the mind itself is like an illusion. Furthermore, they should also distance themselves from the act of 'distancing' itself, and from the act of 'distancing from distancing'. That is, to completely let go of all attachments.
Explanation: The 'distancing' mentioned here has four layers of meaning: The first layer is to distance oneself from all illusory realms; the second layer is to distance oneself from the mind that wants to distance itself from illusory realms, here saying 'like an illusion' is to distinguish it from the non-illusory mind; the third layer is to remove the act of 'distancing oneself from illusory realms' itself; the fourth layer is to remove the act of 'distancing from distancing oneself from illusory realms'. It can also be understood as: the first layer is to distance oneself from delusion, the second layer is to distance oneself from awareness, the third layer is to remove the act of 'distancing', the fourth layer is to remove the act of 'removing'. Saying 'distancing' has two methods: one is cessation (止, zhǐ), and the other is contemplation (觀, guān). 'Cessation-distancing' refers to stopping thoughts, calming intentions, and never pursuing or clinging again, just as one should not associate with an enemy. 'Contemplation-distancing' refers to recognizing that illusory dharmas are inherently empty in nature, like shackles in a dream, which naturally dissolve upon awakening. Therefore, the following text says 'knowing illusion is distancing'. The Entering the Buddha Realm Sutra says that all dharmas are like illusions, and illusions are unattainable, so one should distance oneself from all illusory dharmas. In short, non-attachment is 'cessation', non-discrimination is 'contemplation'. Using 'cessation' and 'contemplation' to distance oneself from illusions can achieve equanimity of samatha (定, dìng) and vipassanā (慧, huì), and ultimately reveal true enlightenment (the original text does not have the word 'enlightenment').
When the state of 'nothing to distance from' is attained, all illusions are removed.
Explanation: Just like dreaming within a dream, only by fully awakening can one know that the previous dreams were false. It is not that what is seen upon awakening is the only reality. Therefore, it is said 'attaining nothing to distance from removes all illusions'. 'Nothing to distance from' has two meanings: one is to merge with true enlightenment, which is inseparable; the other is that in the realm of true enlightenment, there are naturally no layers of illusions to distance oneself from, as mentioned earlier. Therefore, Master Heze said, 'When a deluded thought arises, immediately awaken; when the deluded thought ceases, awakening also ceases; when both awakening and deluded thought cease, that is Suchness (真如, Zhēnrú)'. These are two metaphors.
For example, when drilling wood to make fire, two pieces of wood rub against each other, and fire is produced. The wood burns out, the ashes scatter, and the smoke disappears.
Explanation: It is like having a piece of dry wood, and drilling it with a fire drill, fire is produced, and then using the fire to burn the two pieces of wood. When the wood and fire are burned out, the smoke naturally disappears. Since it has become ashes, let it scatter freely, no longer becoming an obstacle like the form of the two pieces of wood. This metaphor corresponds to the previous four layers of meaning in order. This passage is a metaphor for the illusory practices being cultivated, the fire drill is a metaphor for the illusory wisdom that can cultivate, the smoke is a metaphor for 'distancing', and the ashes are a metaphor for 'removing'. The sutra first says 'ashes scatter', the translation is reversed, it should be that the smoke disappears first, and then the ashes scatter. The metaphor lacks the part of revealing enlightenment, perhaps the original text omitted it. The preceding dharma and the following metaphor actually contain all the content. If you want to complete it, you can use the earth to compare to perfect enlightenment, just like the previous wood and other things, all originated from the earth, and after burning, only the earth remains. It's like a seed.
種幻化生於圓覺妙心幻化數重遣盡圓覺元來不動三合。
以幻修幻亦復如是諸幻雖盡不入斷滅。
解曰上三句正合喻之現文下一句兼前密顯真覺第四辨幻覺不俱結酬其請。
善男子知幻即離不作方便離幻即覺亦無漸次一切菩薩及末世眾生依此修行如是乃能永離諸幻。
解曰前云作何方便漸次修習令諸眾生永離諸幻故佛示用心竟結答不作方便亦無漸次如是乃能永離諸幻會通間中之文也但能知之是幻已名為離段得離幻即元是覺更無階級漸變為覺如人夢見身病問醫求藥寤來既知是夢更欲作何方便若待方便修之漸離即是實法何名幻化若執實有還是偏計何名修行故云爾也一切菩薩下結真成離亦是通結前用心之文第二偈諷亦為四段初五句諷幻從覺生。
爾時世尊欲重宣此義而說偈言。
普賢汝當知 一切諸眾生 無始幻無明 皆從諸如來 圓覺心建立
標指生無明之言長無偈有次七句諷幻盡覺滿。
猶如虛空華 依空而有相 空華若覆滅 虛空本不動 幻從諸覺生 幻滅覺圓滿 覺心不動故
展轉拂跡長有偈無次一偈半諷展轉離幻。
若彼諸菩薩 及末世眾生 當應遠離幻 諸幻悉皆離 如木中生火 木盡火還滅
長離偈合又法及
【現代漢語翻譯】 現代漢語譯本：種種幻化，都從圓覺妙心所生，幻化重重，遣除殆盡，圓覺的本體本來就不動搖，這三者本來就是一體的。 以幻修幻也是如此，各種幻象雖然最終消失，但並非進入斷滅的狀態。 解釋：上面三句正好比喻經文所展現的意義，下一句兼顧前文，秘密地彰顯真覺，第四句辨析幻覺並非同時存在，總結並酬答普賢菩薩的請求。 善男子，知道是幻象就應該立刻遠離，不要藉助任何方便之法；一旦遠離幻象，當下就是覺悟，也沒有任何漸進的過程。一切菩薩以及末世的眾生，依照這個方法修行，才能永遠脫離各種幻象。 解釋：前面說『用什麼方便和漸次修習的方法，才能使眾生永遠脫離各種幻象』，所以佛陀在這裡開示用心的方法，最終總結回答說，不需要藉助任何方便之法，也沒有任何漸進的過程，這樣才能永遠脫離各種幻象，融會貫通經文中的含義。只要能夠知道一切都是幻象，就已經可以稱之為遠離。一旦遠離幻象，原本就是覺悟，更沒有階梯和漸進變化的過程。就像有人夢見自己生病，到處問醫求藥，醒來后既然知道是夢，又何必再用什麼方便之法呢？如果等待方便之法修習，逐漸遠離，那就是真實之法，又怎麼能稱之為幻化呢？如果執著于實有，還是屬於遍計所執，又怎麼能稱之為修行呢？所以佛陀這樣說。『一切菩薩』以下，總結成就遠離，也是總結前文用心的方法。第二首偈頌也分為四個部分，前五句是說幻象從覺悟中產生。 爾時，世尊想要再次宣說這個道理，於是說了這首偈頌： 普賢（Samantabhadra，菩薩名），你應當知道，一切眾生，無始以來的幻象和無明（avidyā，佛教術語，指對事物真相的迷惑），都是從諸如來（Tathāgata，佛的稱號之一）的圓覺心（perfectly enlightened mind）中建立起來的。 這裡標明了無明產生的根源，長行中沒有偈頌，下面七句是說幻象消失，覺悟圓滿。 就像虛空中的花朵，依賴虛空而顯現出形狀，虛空花如果消失，虛空的本體本來就不動搖。幻象從諸覺悟中產生，幻象消失，覺悟就圓滿，覺悟之心本來就不動搖。 輾轉拂跡，長行中有，偈頌中沒有。下面一偈半是說輾轉遠離幻象。 如果那些菩薩，以及末世的眾生，應當遠離幻象，各種幻象全部都遠離，就像木頭中生出火，木頭燒盡，火也就熄滅。 長行和偈頌合在一起，又說方法以及……
【English Translation】 English version: All kinds of illusions arise from the wonderful, perfectly enlightened mind. When these illusions, layer upon layer, are completely dispelled, the original nature of perfect enlightenment remains unmoved. These three are fundamentally one. Using illusion to cultivate away illusion is also like this. Although all illusions eventually cease, they do not enter into a state of annihilation. Explanation: The first three lines perfectly illustrate the meaning presented in the text. The next line takes into account the previous text, secretly revealing true enlightenment. The fourth line distinguishes that illusion and enlightenment do not coexist, summarizing and responding to Samantabhadra's (普賢) request. Good man, knowing illusion means immediately departing from it, without resorting to any expedient means. Once illusion is abandoned, it is immediate awakening, without any gradual process. All Bodhisattvas and sentient beings in the degenerate age, by practicing according to this method, can forever be free from all illusions. Explanation: Earlier it was asked, 'What expedient means and gradual practices can be used to enable sentient beings to forever be free from all illusions?' Therefore, the Buddha here reveals the method of applying the mind, ultimately summarizing the answer by saying that there is no need to resort to any expedient means, nor is there any gradual process. In this way, one can forever be free from all illusions, integrating and understanding the meaning of the text. As long as one can know that everything is illusion, it can already be called abandoning. Once illusion is abandoned, it is originally enlightenment, without any steps or gradual changes. It is like someone dreaming of being sick, seeking medicine everywhere. After waking up, since they know it was a dream, why bother with any expedient means? If one waits for expedient means to practice, gradually abandoning, then that is a real dharma, so how can it be called illusion? If one clings to reality, it still belongs to conceptual construction, so how can it be called practice? That is why the Buddha says this. 'All Bodhisattvas' below summarizes the achievement of abandoning, and also summarizes the method of applying the mind in the previous text. The second verse is also divided into four parts, the first five lines saying that illusion arises from enlightenment. At that time, the World Honored One, wishing to proclaim this meaning again, spoke this verse: Samantabhadra (普賢), you should know that all sentient beings, from beginningless time, their illusions and ignorance (avidyā), are all established from the perfectly enlightened mind (perfectly enlightened mind) of all Tathāgatas (如來). Here it is indicated the root of the arising of ignorance, the prose passage does not have a verse, the following seven lines say that illusion disappears and enlightenment is complete. It is like flowers in the sky, relying on the sky to manifest their form. If the sky flowers disappear, the original nature of the sky remains unmoved. Illusion arises from all enlightenments, illusion disappears, and enlightenment is complete. The mind of enlightenment is originally unmoved. Turning and brushing away traces, the prose passage has it, the verse does not. The following one and a half verses say to turn away from illusion. If those Bodhisattvas, and sentient beings in the degenerate age, should abandon illusion, all illusions are completely abandoned, just like fire arising from wood, when the wood is burned out, the fire also goes out. The prose passage and the verse are combined, and it also speaks of methods and...
密顯真覺長有偈無後半偈諷幻覺不俱。
覺則無漸次 方便亦如是
其結酬之文長有偈無徴釋用心竟。
大方廣圓覺經大疏上卷之四
音釋
㲉
(克角切音搉卵孚也)。
糩
(苦會切音翙糠也)。
窣
(蘇骨切音捽)。 卍新續藏第 09 冊 No. 0243 圓覺經大疏
大方廣圓覺經大疏中卷之一
終南山草堂寺沙門宗密述
自下大文第二廣明行相有九問答類束為三初四問答通明觀行上根修證次四問答別明觀行中根修證后一問答道場加行下根修證然此三門前前不假後後後後必躡前前初門者大乘學人盡須聞此觀行故云通明然得益則有深淺故修證者唯指上根上根者但約能入之人非配法門局定如法華第一週聞則普聞悟唯鹙子文中四一開示觀門同佛二徴釋迷悟始終三深究輪迴之根四略分修證之位若約四分科經則從徴釋用心兼此四段總當其解雖有觀成愛斷修證之相但為成其圓解同華嚴修因契果生解分也然且依前初中開示身心無性二空理顯根塵諸法普凈普遍見境用心頓同諸佛故文四文三皆如前也今初之初。
於是普眼菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解同前也次陳詞句中三一舉法請。
【現代漢語翻譯】 現代漢語譯本： 『密顯真覺長有偈』沒有後半部分偈頌，諷刺幻覺並非真實存在。
『覺悟則沒有漸進的次第，方便法門也是如此。』
總結酬謝的文字中，『長有偈』沒有詳細的解釋，用心到此結束。
《大方廣圓覺經大疏》上卷之四
音釋：
㲉 (kè jué qiè, 音搉，卵孚也)
糩 (kǔ kuài qiè, 音翙，糠也)
窣 (sū gǔ qiè, 音捽)
《大方廣圓覺經大疏》中卷之一
終南山草堂寺沙門宗密 述
下面大的科文第二部分，廣泛闡明行相，有九個問答，歸納為三類。首先四個問答，通明觀行，是為上根之人修證；其次四個問答，分別闡明觀行，是為中根之人修證；最後一個問答，關於道場加行，是為下根之人修證。然而這三個部分，前一部分不依賴后一部分，而後一部分必定以前一部分為基礎。第一個部分，大乘學人都要聽聞這種觀行，所以說是『通明』。然而得益有深淺，所以修證只指上根之人。上根之人只是指能夠進入這種法門的人，並非將法門侷限固定。如同《法華經》第一週聞法，則是普遍聽聞，領悟的只有舍利弗。文中分為四個部分：一是開示觀門，與佛相同；二是解釋迷惑和覺悟的始終；三是深入探究輪迴的根源；四是簡略劃分修證的位次。如果按照四分來科判經文，那麼從解釋用心開始，兼顧這四個部分，總共相當於它的解釋。雖然有觀行成就、愛慾斷除、修證的相狀，但爲了成就圓滿的理解，如同《華嚴經》修因契果，產生理解的部分。然而且按照前面最初的部分，開示身心無自性，二空之理顯現，根塵諸法普遍清凈，普遍見到境界，用心頓時與諸佛相同。所以文四和文三都和前面一樣。現在是最初的最初。
於是普眼菩薩（Samantanakacakṣu，以普眼照見一切的菩薩）在大眾中，即從座位上站起，頂禮佛足，右繞三匝，長跪合掌，向佛稟告說：
理解和前面一樣。其次陳述詞句中分為三部分：一是舉出法來請求。
【English Translation】 English version: 『Mi Xian Zhen Jue Chang You Ji』 (The Gatha of Secretly Revealing True Enlightenment) does not have the second half of the verse, satirizing that illusion is not real.
『Enlightenment has no gradual sequence, and expedient means are also like this.』
In the concluding words of gratitude, 『Chang You Ji』 (The Gatha of Always Having) does not have detailed explanations, and the effort ends here.
The Great Commentary on the Great Compendium of Perfect Enlightenment Sutra, Volume 1, Part 4
Phonetic Annotations:
㲉 (kè jué qiè, pronounced què, meaning 『egg hatching』)
糩 (kǔ kuài qiè, pronounced huì, meaning 『chaff』)
窣 (sū gǔ qiè, pronounced zú)
The Great Commentary on the Great Compendium of Perfect Enlightenment Sutra, Volume 2, Part 1
Compiled by Śramaṇa Zongmi of Caotang Temple on Zhongnan Mountain
The second major section below, extensively elucidating the characteristics of practice, consists of nine questions and answers, categorized into three sections. The first four questions and answers generally explain the practice of contemplation, which is for the superiorly rooted to cultivate and realize; the next four questions and answers separately explain the practice of contemplation, which is for the moderately rooted to cultivate and realize; the last question and answer concerns the preliminary practices in the Bodhimaṇḍa, which is for the inferiorly rooted to cultivate and realize. However, these three sections, the former does not depend on the latter, but the latter must be based on the former. The first section, all Mahayana practitioners must hear this practice of contemplation, so it is said to be 『generally explained.』 However, the benefits gained vary in depth, so cultivation and realization only refer to those with superior roots. Those with superior roots only refer to those who can enter this Dharma gate, not limiting and fixing the Dharma gate. Like the first week of hearing the Dharma in the Lotus Sutra, it is universally heard, but only Śāriputra understands. The text is divided into four parts: first, revealing the gate of contemplation, which is the same as the Buddha; second, explaining the beginning and end of delusion and enlightenment; third, deeply investigating the root of Saṃsāra; fourth, briefly dividing the stages of cultivation and realization. If the sutra is divided into four parts, then starting from explaining the intention, encompassing these four parts, it is equivalent to its explanation. Although there are aspects of contemplation being accomplished, desires being severed, and cultivation and realization, it is to achieve complete understanding, like the Huayan Sutra's cause and effect of cultivation, the part of generating understanding. However, according to the initial part, revealing the non-self-nature of body and mind, the principle of the two emptinesses is revealed, the phenomena of the roots and dusts are universally purified, universally seeing the realm, the intention is instantly the same as the Buddhas. Therefore, both text four and text three are the same as before. Now is the very beginning.
Thereupon, Samantanakacakṣu Bodhisattva (普眼菩薩, the Bodhisattva who sees everything with universal eyes), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him three times to the right, knelt with palms joined, and said to the Buddha:
The understanding is the same as before. Next, the statement of words is divided into three parts: first, raising the Dharma to request.
大悲世尊愿為此會諸菩薩眾及為末世一切眾生演說菩薩修行漸次云何思惟云何住持眾生未悟作何方便普令開悟。
解曰標請修行漸次者由普賢所問幽深如來稱理而答先欲消除心病然後萬行俱修或有聞前說云知幻即離不作方便亦無漸次謂言知之即已都不假修普眼智輔如來悲接群品欲使教法圓足請問起行之門如來大悲示其普觀身心根境一一推窮既見塵凈智圓觸向恒作是念習氣損之又損覺智百鍊百精若能如是思修克取因圓果滿菩薩發起意在茲焉故愨云大士張教綺互相承若一人請周余當杜述云何下別列于中先智后悲大乘之人必須具二無悲之智即墮二乘初中思惟者觀察真妄即思慧也住持者悟得妙境安住其中持之不失即修慧也下佇聽佛說生聞慧也從凡入聖必假三慧故普眼為眾咨求眾生未悟下問悲也請度生方便云普令開悟者即同法華欲令眾生開示悟入以開攝示以悟攝入(故次下反顯云不能悟入)謂大開之與曲示始悟之與終入彼論云開者無上義謂除一切智智更無餘事即雙開菩提涅槃謂知見之性為涅槃智見之相為菩提眾生本有翳障不見佛為開除即本智顯現故示者同義三乘同法身故悟者不知義不知唯一事實今令知報身菩提故入者令證不退轉地故即是因義謂證初地已上為菩提涅槃因故此後佛答全用先所顯示如來凈圓覺心為本以
【現代漢語翻譯】 現代漢語譯本：大慈大悲的世尊，希望爲了這次法會中的各位菩薩，以及爲了末法時代的一切眾生，演說菩薩修行的次第，如何思維，如何住持，對於尚未覺悟的眾生，應該用什麼方法才能普遍地讓他們開悟。
解釋：這裡標明了請求演說修行的次第，是因為普賢菩薩所提出的問題深奧，如來佛的回答契合真理。首先想要消除眾生的心病，然後才能萬行俱修。或許有人聽到前面所說的『知幻即離』，就不採取任何方便法門，也沒有任何次第，認為只要知道就可以了，完全不需要修行。普眼菩薩以智慧輔佐，如來佛以慈悲接引大眾，想要使教法圓滿充足，所以請問發起修行的法門。如來佛大發慈悲，開示了普遍觀察身心、根、境，一一推究窮盡的方法。既然已經見到塵垢清凈，智慧圓滿，接觸任何事物都常常這樣思念，習氣就損之又損，覺悟的智慧百鍊百精。如果能夠這樣思維修習，一定能夠取得因地圓滿，果地也圓滿。菩薩發起提問的用意就在於此。所以懇切地說，大士闡揚教義，互相承接。如果一個人請問，就能周全其餘的人，應當杜絕只說『云何』而不具體陳述的情況。下面分別列出其中的內容，先是智慧，后是慈悲，大乘之人必須具備這二者，沒有慈悲的智慧，就會墮入二乘。最初的『思惟』，是觀察真妄，也就是思慧；『住持』，是領悟到妙境，安住其中，保持而不失去，也就是修慧。下面期待聽佛宣說，產生聞慧。從凡夫進入聖境，必須憑藉三慧。所以普眼菩薩爲了大眾諮詢請求，『眾生未悟』以下是問慈悲，請求救度眾生的方便法門。『普令開悟』，就如同《法華經》所說的『欲令眾生開示悟入』，以『開』來統攝『示』，以『悟』來統攝『入』（所以接下來反過來顯示說『不能悟入』）。所謂『開』，是無上的意義，意思是除了『一切智智』，再沒有其他的事情，也就是同時開啟菩提和涅槃，意思是知見的體性是涅槃，智見的相是菩提。眾生本來就有翳障，不能看見，佛為他們開除翳障，也就是本有的智慧顯現。所以『示』，是相同的意義，三乘共同擁有法身。『悟』，是不知曉的意義，不知曉唯一的事實，現在讓他們知曉報身菩提。『入』，是讓他們證入不退轉地，也就是因地的意義，意思是證入初地以上，是菩提涅槃的因。此後佛的回答，完全以先前所顯示的如來清凈圓覺心為根本。
【English Translation】 English version: The greatly compassionate World Honored One, wishes to expound for the sake of all the Bodhisattvas in this assembly, and for all sentient beings in the Dharma-ending Age, the gradual stages of a Bodhisattva's practice, how to contemplate, how to abide, and what expedient means should be used to universally enable sentient beings who have not yet awakened to become enlightened.
Explanation: Here, the request to expound the gradual stages of practice is indicated because the questions raised by Samantabhadra Bodhisattva are profound, and the Tathagata's answers are in accordance with the truth. First, it is desired to eliminate the mental illnesses of sentient beings, and then all practices can be cultivated together. Perhaps some people, upon hearing the previous statement 'knowing illusion is to depart from it,' will not adopt any expedient means, nor will they have any gradual stages, thinking that simply knowing is enough and that no cultivation is necessary. Universal Eye Bodhisattva assists with wisdom, and the Tathagata receives the masses with compassion, wanting to make the teachings complete and sufficient, so he asks about the methods for initiating practice. The Tathagata, with great compassion, reveals the method of universally observing the body, mind, roots, and objects, examining and exhausting them one by one. Since one has seen that defilement is purified and wisdom is perfected, one should always contemplate in this way when encountering anything, so that habitual tendencies are diminished again and again, and the wisdom of enlightenment is refined hundreds of times to become more and more pure. If one can contemplate and cultivate in this way, one will surely be able to achieve the perfection of the causal ground, and the fruition will also be perfect. The intention of the Bodhisattva in initiating the question lies in this. Therefore, it is earnestly said that the great Bodhisattvas expound the teachings, supporting each other. If one person asks, it will benefit all others, and the situation of only saying 'how' without specific elaboration should be avoided. Below, the contents are listed separately, first wisdom, then compassion. A person of the Mahayana must possess both of these; wisdom without compassion will fall into the Two Vehicles. The initial 'contemplation' is observing the truth and falsehood, which is contemplative wisdom; 'abiding' is realizing the wonderful state, abiding in it, and maintaining it without losing it, which is cultivation wisdom. Below, one anticipates listening to the Buddha's exposition, generating hearing wisdom. To enter the state of sainthood from the state of an ordinary person, one must rely on the three wisdoms. Therefore, Universal Eye Bodhisattva inquires and requests on behalf of the masses; 'sentient beings have not yet awakened' below is asking about compassion, requesting expedient means to save sentient beings. 'Universally enable them to become enlightened' is like what the Lotus Sutra says, 'desiring to enable sentient beings to open, show, awaken, and enter,' using 'opening' to encompass 'showing,' and using 'awakening' to encompass 'entering' (therefore, it is shown in reverse below that 'they cannot awaken and enter'). The so-called 'opening' is the supreme meaning, meaning that apart from 'all-knowing wisdom,' there is nothing else, which is simultaneously opening Bodhi and Nirvana, meaning that the nature of knowledge and vision is Nirvana, and the appearance of wisdom and vision is Bodhi. Sentient beings originally have obscurations and cannot see, and the Buddha removes the obscurations for them, which is the manifestation of inherent wisdom. Therefore, 'showing' has the same meaning; the three vehicles share the Dharmakaya. 'Awakening' is the meaning of not knowing, not knowing the one and only fact, and now letting them know the Sambhogakaya Bodhi. 'Entering' is letting them realize the irreversible ground, which is the meaning of the causal ground, meaning that realizing the first ground and above is the cause of Bodhi and Nirvana. The Buddha's answer thereafter is entirely based on the previously revealed Tathagata's pure and perfect enlightened mind as the foundation.
觀人法二空及滅影像無邊虛空覺所顯發覺圓明故顯心清凈乃至等同諸佛即普令開悟也二反顯請。
世尊若彼眾生無正方便及正思惟聞佛如來說此三昧心生迷悶即于圓覺不能悟入。
解曰言無方便思惟則迷悶者意是反明得聞佛說方便思惟即開悟也言聞此三昧者是前離幻法門也故佛嘆普賢汝能為諸眾生修習菩薩如幻三昧普眼恐末世眾生聞前知幻即離等言迷悶不能悟入圓覺故請開悟之方便也迷則不悟悶則不入三結牒請。
愿興慈悲為我等輩及末世眾生假說方便。
解曰假說方便者若以實理而言覺性本來圓滿幻妄本來空無但以不知則謂言定有知之即離離幻即覺實無所修然眾生煩惱習重難可頓除雖知本空未免繫縛是以普眼請佛于無修之中強說修習故云假也然大品經修諸行門皆以無所得而為方便今即以離幻為方便后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告普眼菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生問于如來修行漸次思惟住持乃至假說種種方便汝今諦聽當爲汝說。
三佇聽。
時普眼菩薩奉教歡喜及諸大眾默然而聽。
如前可知第四正說長行中四一起行方便二觀行成就三頓同佛境四結牒問詞今初。
善男子彼新
學菩薩及末世眾生欲求如來凈圓覺心應當正念遠離諸幻。
解曰謂即指前段中徴釋離幻用心以為起行之本若執法定實則觀行不成故須躡前為方便矣言正念者則無念也故智論云有念是魔業無念是法印論云離念相者等虛空界又云一切眾生不名為覺以從本已來念念相續未曾離念故知無念是正念也然正念與離幻反覆相成由離幻故正念正念故離幻何以故外存有法則內起緣念內有緣念則外見有法(心生法生等云云)由此雙指在諸行初第二觀行成就文二初戒定。
先依如來奢摩他行堅持禁戒安處徒眾宴坐靜室。
解曰奢摩佗此云止止是定義下文釋云至靜為行定有深淺故標如來揀非粗淺邪小之定若亂心持戒不堪入此觀門故先定后戒亦可文雖先後修無先後堅持禁戒者一向絕緣的不擬犯名曰堅持防禁根門誡約身口故名禁戒戒品雖多統為三聚一攝律儀二攝善法三攝眾生今意說律儀義通餘二律儀戒者謂十無盡取要而言即唯四重此四清凈則一切枝葉不生佛頂云若不斷淫及與殺等出三界無有是處安處徒眾者即同行同見人也行業既同互相雕琢迭共商量為長道緣故須安處故寶積經七十二云得人身者彼應依善知識聽三世佛平等法聞已應發勤精進依城邑聚落與大眾共居具四部處更互相與論量佛法學問難答三世佛法平等得現在前解一切法無
【現代漢語翻譯】 現代漢語譯本：學習菩薩道以及末法時代的眾生，想要證得如來清凈圓滿的覺悟之心，應當以正念為基礎，遠離一切虛幻不實的現象。
解釋：這裡所說的，是指前面段落中闡釋的，以遠離虛幻的用心作為修行的根本。如果執著於法是固定不變的、真實的，那麼觀行就無法成就，所以必須以前面的內容作為方便之門。所說的『正念』，就是無念。所以《智度論》說：『有念是魔業，無念是法印。』《楞伽經》說：『離念相者，等同虛空界。』又說：『一切眾生不名為覺，因為從本來到現在，唸唸相續，未曾離開過念頭。』由此可知，無念才是真正的正念。然而，正念與遠離虛幻是相互成就的，因為遠離虛幻，所以才能有正念；因為有正念，所以才能遠離虛幻。為什麼呢？如果向外執著于有法則，內心就會生起攀緣的念頭；內心有了攀緣的念頭，那麼外在就會見到有法（心生則法生等等）。因此，這裡同時指出了在各種修行之初的第二種觀行成就，即戒和定。
首先，依靠如來的奢摩他（止，Samatha）行，堅持禁戒，安頓同修，在安靜的房間里靜坐。
解釋：奢摩他（Samatha），這裡翻譯為『止』，『止』就是定。下文解釋說，達到至靜的狀態才算是修行。定有深淺之分，所以標明『如來』，是爲了區別于粗淺、邪惡的定。如果內心散亂，持戒也無法進入這種觀行之門，所以先修定，后持戒。也可以說，文句上雖然有先後，但實際上修行並沒有先後之分。『堅持禁戒』，是指一向斷絕外緣，不打算違犯戒律，這叫做『堅持』。防止六根之門，約束身口意，這叫做『禁戒』。戒律的種類雖然很多，但可以統攝為三聚：一、攝律儀戒，二、攝善法戒，三、攝眾生戒。這裡所說的是律儀戒，但同時也通於其他兩種。律儀戒，包括十無盡戒，如果要簡要地說，就是四重戒。這四重戒清凈，那麼一切枝末細節的戒律就不會產生。《楞嚴經》說：『如果不斷除淫慾以及殺生等行為，想要超出三界，是沒有這種道理的。』『安處徒眾』，是指志同道合的人。因為行業相同，所以可以互相切磋琢磨，共同商量，作為增長道業的助緣，所以必須安頓同修。所以《寶積經》第七十二卷說：『得到人身的人，應當依止善知識，聽聞三世諸佛平等之法，聽聞之後，應當發起勤奮精進之心，依靠城邑聚落，與大眾共同居住，具備四部眾，互相之間討論佛法，學習問難，三世諸佛的平等之法就能在眼前顯現，從而理解一切法沒有……』
【English Translation】 English version: Bodhisattvas and sentient beings in the Dharma-ending Age who aspire to attain the Tathagata's (如來, Thus Come One) pure and perfect enlightened mind should maintain right mindfulness and distance themselves from all illusions.
Explanation: This refers to the previous section's explanation of using the mind that is detached from illusions as the foundation for practice. If one clings to the notion that the Dharma is fixed and real, then contemplative practice cannot be accomplished. Therefore, it is necessary to use the preceding content as a means of skillful approach. 'Right mindfulness' means no-mindfulness. Therefore, the Mahaprajnaparamita Sastra states, 'Having thoughts is the work of demons; no-mindfulness is the Dharma seal.' The Lankavatara Sutra says, 'Those who are apart from thought-forms are equal to the realm of empty space.' It also says, 'All sentient beings are not called enlightened because from the beginning until now, thoughts have continued uninterrupted, never leaving thought.' From this, we know that no-mindfulness is true right mindfulness. However, right mindfulness and detachment from illusions are mutually supportive. Because of detachment from illusions, there is right mindfulness; because of right mindfulness, there is detachment from illusions. Why? If one outwardly clings to the existence of laws, then inwardly, clinging thoughts will arise; if inwardly there are clinging thoughts, then outwardly one will see the existence of laws (when the mind arises, the Dharma arises, and so on). Therefore, this simultaneously points to the second contemplative practice accomplishment at the beginning of all practices, which is precepts and concentration.
First, rely on the Tathagata's Samatha (奢摩他, calming meditation) practice, uphold the precepts, settle the Sangha (徒眾, community), and sit quietly in a quiet room.
Explanation: Samatha (奢摩他) is translated here as 'stopping,' and 'stopping' is concentration. The following text explains that reaching a state of perfect stillness is considered practice. Because concentration has varying depths, the term 'Tathagata' (如來) is used to distinguish it from shallow, evil, and small concentrations. If the mind is scattered, upholding precepts will not allow one to enter this contemplative practice, so concentration is practiced first, followed by precepts. It can also be said that although the sentences are sequential, in reality, there is no sequence in practice. 'Upholding the precepts' means consistently cutting off external conditions and having no intention of violating the precepts, which is called 'upholding.' Preventing the six sense faculties and restraining the body, speech, and mind is called 'precepts.' Although there are many types of precepts, they can be summarized into three categories: 1. Samvara precepts (攝律儀戒, precepts of restraint), 2. Kusala-dharma precepts (攝善法戒, precepts of accumulating good dharmas), and 3. Sattva-artha precepts (攝眾生戒, precepts of benefiting sentient beings). Here, we are discussing the Samvara precepts, but they also apply to the other two. Samvara precepts include the ten inexhaustible precepts, and to put it simply, they are the four root precepts. If these four root precepts are pure, then all the minor precepts will not arise. The Surangama Sutra says, 'If one does not cut off lust and killing, there is no way to transcend the three realms.' 'Settling the Sangha' refers to those who share the same aspirations. Because their practices are the same, they can learn from each other, discuss together, and serve as supportive conditions for increasing their practice, so it is necessary to settle the Sangha. Therefore, the 72nd chapter of the Ratnakuta Sutra says, 'Those who have obtained a human body should rely on a good teacher, listen to the equal Dharma of the Buddhas of the three times, and after listening, they should generate diligent effort, rely on cities and villages, live together with the Sangha, possess the four assemblies, discuss the Buddha Dharma with each other, learn and ask questions, and the equal Dharma of the Buddhas of the three times will appear before them, thereby understanding that all dharmas have no...'
有自性修此解故煩惱漸除宴坐靜室者宴默也安也坐為攝身身住則心安心閑境寂欲住身心故須靜室靜室處眾豈不相違此有二釋一根性不同故或多昏沉藉眾策發或多掉舉宜自息緣非為一人而行二事二定慧等學故謂圓通觀行要止觀相資須依善友或同見同行終日議論法門無令用心差錯差之毫釐失之千里故凈名云不必是坐為宴坐也雖同眾住不妨在自房室初中后夜或除論法轉讀便須靜坐思惟聞思修慧圓明豈但申申夭天故無違也此依定持戒處眾靜坐答住持問。
二觀慧文二初明二空觀(始教)后明法界觀(圓教)初者眾生曠劫漂沉或墮邪小不成種智者良由二障二障不斷由於二執欲除二執必假二空故於法界文前先作二空觀智(金剛三昧亦然)執亡障盡即聖性現前應用塵沙名之為佛故成唯識敘造論意云爲於我法二空有迷謬者生正解故生解為斷煩惱所知二重障故斷障為得菩提涅槃二勝果故文中二初破執后顯理執即我法理即真如能破能顯即二空智品初中我謂主宰如國之主有自在故及如輔宰能割斷故主是我體(俱生)宰是我用(分別)所謂有情者意生者摩納縛迦者養育者數取趣者命者生者士夫者作受知見者依蘊計此名為我執于中三類一即蘊計我此見差別有二十句(色是我我有色色屬我我在色中受等亦然)六十五句(以色為我餘四一一是我
【現代漢語翻譯】 現代漢語譯本 如果有人因為理解了自性而修行，那麼他的煩惱就會逐漸消除。所謂『宴坐靜室』，『宴』是安靜的意思，『安』是安定的意思，『坐』是爲了攝持身心。身體安定，心才能安定；心安定，環境才能寂靜。想要安住身心，就必須有安靜的房間。如果住在人群中，豈不是互相矛盾？對此有兩種解釋：一是根性不同，有些人容易昏沉，需要依靠大眾來策勵啓發；有些人容易掉舉，應該自己停止攀緣。這不是為一個人而設立的兩種修行方式。二是定慧等學，也就是圓融通達的觀行，需要止觀互相輔助。必須依靠善友，或者與見解相同、行為一致的人，整天討論佛法，不要讓用心出現絲毫差錯。差之毫釐，失之千里。所以《維摩詰經》說，不必一定是坐禪才是宴坐。即使住在人群中，不妨礙在自己的房間里，初夜、中夜、后夜，或者除了討論佛法、轉讀經文之外，就應當思惟。聞、思、修三種智慧圓滿明亮，豈止是申申夭夭？所以沒有矛盾。這是依據在禪定中持戒，在人群中修行來回答住持的問題。
二是觀慧文，分為兩部分：首先闡明二空觀（始教），然後闡明法界觀（圓教）。首先，眾生在漫長的劫數中漂流沉淪，或者墮入邪道和小乘，不能成就佛的智慧，這是因為有我執和法執兩種障礙。要斷除這兩種障礙，必須依靠二空。所以在闡述法界觀之前，先要修習二空觀智（《金剛三昧經》也是如此）。執著消失，障礙消除，聖性就會顯現，可以應用如塵沙般眾多的法門，這就叫做佛。所以《成唯識論》敘述造論的用意說，是爲了讓那些對我和法二空有迷惑的人，產生正確的理解。產生正確的理解是爲了斷除煩惱障和所知障這兩種障礙。斷除障礙是爲了獲得菩提和涅槃這兩種殊勝的果報。文中分為兩部分：首先破除執著，然後顯現真理。執著就是我執和法執，真理就是真如。能夠破除執著、顯現真理的就是二空智品。首先，我指的是主宰，就像國家的主人一樣，有自在的權力；又像輔佐大臣一樣，能夠決斷事務。『主』是我的本體（俱生），『宰』是我的作用（分別）。所謂『有情』(Sattvas，眾生)，『意生』(Manasija，意生身)，『摩納縛迦』(Manavaka，儒童)，『養育』(Poshaka，養育者)，『數取趣』(Pudgala，補特伽羅)，『命』(Jiva，生命)，『生』(Jata，出生者)，『士夫』(Purusha，丈夫)，『作受知見者』(Kāraka-vedaka-jñāpaka，造作者、感受者、知者、見者)，都是依據五蘊而計執為我，這叫做我執。其中分為三類：一是蘊計我，這種見解的差別有二十句（色是我，我有，屬於我，我在色中，感受等也是如此），六十五句（以色為我，其餘四蘊一一是我）
【English Translation】 English version If one cultivates this understanding of self-nature, afflictions will gradually diminish. 'Secluded sitting in a quiet room' means 'secluded' is tranquility, 'quiet' is peace, and 'sitting' is to gather the body and mind. When the body is stable, the mind is stable; when the mind is stable, the environment is serene. To dwell in body and mind, one must have a quiet room. Wouldn't living among people contradict this? There are two explanations for this: first, people have different dispositions. Some are prone to drowsiness and need the encouragement of the group; others are prone to restlessness and should stop clinging to external conditions. These are not two practices for one person. Second, the equal learning of meditation and wisdom, that is, the comprehensive and thorough practice of contemplation, requires the mutual assistance of cessation and contemplation. One must rely on good friends, or those with the same views and practices, to discuss the Dharma all day long, and not allow any deviation in intention. A difference of a hair's breadth leads to a loss of a thousand miles. Therefore, the Vimalakirti Sutra says that sitting meditation is not necessarily the only form of secluded sitting. Even if living among people, one can still contemplate in one's own room during the early, middle, and late nights, or besides discussing the Dharma and reciting scriptures, one should contemplate. When the wisdom of hearing, thinking, and cultivating is complete and bright, it is more than just a superficial practice. Therefore, there is no contradiction. This answers the question of how to uphold precepts in meditation and practice among people.
Second is the section on wisdom of contemplation, divided into two parts: first, elucidating the Two Emptinesses (Hinayana teaching), and then elucidating the Dharma Realm contemplation (Perfect teaching). First, sentient beings drift and sink in countless kalpas, or fall into heretical paths and the Small Vehicle, unable to achieve the wisdom of the Buddha. This is because of the two obstructions: the ego-clinging and the dharma-clinging. To eliminate these two obstructions, one must rely on the Two Emptinesses. Therefore, before explaining the Dharma Realm contemplation, one must first cultivate the wisdom of the Two Emptinesses (as is also the case in the Vajrasamadhi Sutra). When clinging disappears and obstructions are eliminated, the sacred nature will manifest, and one can apply countless Dharma gates, which is called the Buddha. Therefore, the Vijnaptimatrata-siddhi states the intention of writing the treatise as being to generate correct understanding for those who are confused about the Two Emptinesses of self and Dharma. Generating correct understanding is to eliminate the two obstructions of afflictions and knowledge. Eliminating obstructions is to obtain the two supreme fruits of Bodhi and Nirvana. The text is divided into two parts: first, refuting clinging, and then revealing the truth. Clinging refers to ego-clinging and dharma-clinging, and the truth refers to Suchness. That which can refute clinging and reveal the truth is the wisdom of the Two Emptinesses. First, 'I' refers to the master, like the ruler of a country, who has the power of freedom; and like the assisting minister, who can make decisions. 'Master' is the essence of 'I' (co-arisen), and 'minister' is the function of 'I' (discriminating). The so-called 'sentient being' (Sattvas), 'mind-born' (Manasija), 'Manavaka', 'nourisher' (Poshaka), 'Pudgala', 'life' (Jiva), 'born' (Jata), 'Purusha', 'agent, feeler, knower, seer' (Kāraka-vedaka-jñāpaka), all rely on the five skandhas and cling to them as 'I'. This is called ego-clinging. Among them, there are three categories: first, clinging to the skandhas as 'I'. The differences in this view are twenty sentences ('Form is I, I have form, form belongs to me, I am in form, and so on for feelings, etc.'), sixty-five sentences ('Form is I, and each of the other four skandhas is I')
瓔珞僮僕窟宅受等亦然)復有九種(一通二的三生四不五色六無七想八無九非非)皆分別起此依一切異生而論非依一人具有此計矣二離蘊計我謂西國外道計我體常而量周遍或雖常而量不定或體常細如極微三俱非即離謂小乘宗犢子部等五種藏中第五不可說藏也法謂軌持能生物解任持自性故謂凡夫及外道小乘皆執離心有定實法通明我法二皆空者但依識所變故變謂識體轉似二分相見俱依自證起故依斯二分施設我法彼二離此無所依故或復內識轉似外境我法分別熏習力故諸識生時變似我法諸有情類無始時來緣此為實我實法如幻夢者幻夢力故心似種種外境相現緣此執為實有外境問云何應知實無外境唯有內識似外境生答實我實法不可得故釋此二空即分兩段一我空二法空初我空者即蘊離蘊非即非離皆非理故即蘊我者我應如蘊非常一故又內諸色定非實我如外諸色有質礙故心心所法亦非實我不恒相續待眾緣故余行余色亦非實我如虛空等非覺性故離蘊我者應如虛空不隨身作受故應非常住如橐籥風有卷舒故應非常一如旋火輪有往來故俱非我者計依蘊立非即離蘊應如瓶等非實我故又所執我為有思慮為無思慮若有思慮應是無常非一切時有思慮故若無思慮應如虛空不能作受故所執我理俱不成即我空也今此文中破即蘊我一切異生多計此故文又分二一觀身
【現代漢語翻譯】 現代漢語譯本 『瓔珞』、『僮僕』、『窟宅』、『受』等等也是如此）還有九種（一、通，二、的，三、生，四、不，五、色，六、無，七、想，八、無，九、非非），都是分別產生的。這依據一切異生而論，並非依據一人具有這些計度。二、離蘊計我：指西方的外道計度『我』的本體是常住的，並且量周遍一切處；或者雖然是常住的，但量不確定；或者本體是常住的，細微如極微。三、俱非即離：指小乘宗的犢子部等五種藏中的第五『不可說藏』。『法』是指軌持，能夠產生事物和理解，任持其自性。因此說凡夫以及外道、小乘都執著于離開心而有真實存在的『法』。通達『我』和『法』二者皆空的人，只是依據識所變現的緣故。『變』是指識的本體轉變，相似於二分，即相分和見分，都依據自證分而生起。依據這二分來施設『我』和『法』，離開這二分，『我』和『法』就沒有所依據。或者又是內在的識轉變，相似於外境，由於『我』和『法』的分別熏習的力量，諸識產生時，變現得相似於『我』和『法』。諸有情眾生從無始以來，緣於此為真實的我、真實的法，如同幻夢一樣，由於幻夢的力量，心相似於種種外境顯現，緣於此執著為真實存在的外境。問：如何應當知道沒有真實的外境，只有內在的識相似於外境而生起？答：因為真實的我、真實的法不可得。解釋這二空，分為兩段：一、我空；二、法空。首先說『我空』，即蘊、離蘊、非即非離，都是不合理的。如果『我』即是蘊，那麼『我』應當如蘊一樣不是常住的，也不是單一的。又，內在的諸色法必定不是真實的我，如同外在的諸色法有質礙一樣。心和心所法也不是真實的我，因為它們不是恒常相續的，而是依賴於眾緣。其餘的行蘊和色蘊也不是真實的我，如同虛空等不是覺知的自性一樣。如果『我』離開蘊，那麼『我』應當如虛空一樣不隨身體而產生感受。應當不是常住的，如同風箱的風一樣有卷舒。應當不是常住的，也不是單一的，如同旋轉的火輪一樣有往來。如果『我』既不是即蘊也不是離蘊，計度『我』是依據蘊而建立的，不是即蘊也不是離蘊，那麼『我』應當如瓶子等一樣不是真實的我。又，所執著的『我』是有思慮的還是沒有思慮的？如果有思慮，應當是無常的，因為不是一切時都有思慮。如果沒有思慮，應當如虛空一樣不能產生感受。所以，所執著的『我』在道理上都是不能成立的，這就是『我空』。現在這段經文中，破斥的是『即蘊我』，因為一切異生大多計度這個。這段經文又分為兩部分：一、觀察身。
【English Translation】 English version 『Necklaces』, 『servants』, 『caves and dwellings』, 『reception』, and so on are also like that.) There are also nine types (1. Universal, 2. Of, 3. Birth, 4. Not, 5. Form, 6. Without, 7. Thought, 8. Without, 9. Neither-nor), all of which arise from discrimination. This is discussed based on all ordinary beings, not based on one person possessing these views. 2. The belief in a self separate from the skandhas (蘊): This refers to the Western non-Buddhist schools that believe the self's (我) essence is permanent and its extent is all-pervasive; or although it is permanent, its extent is not fixed; or its essence is permanent and as subtle as an extremely small particle. 3. Neither identical nor separate: This refers to the 『inexpressible store』 (不可說藏), the fifth of the five stores of the Sautrantika school (犢子部) and others within the Hinayana tradition. 『Dharma』 (法) refers to that which maintains order, can produce things and understanding, and upholds its own nature. Therefore, it is said that ordinary people, as well as non-Buddhists and Hinayana practitioners, all cling to the belief that there are truly existing 『dharmas』 apart from the mind. Those who understand that both 『self』 and 『dharma』 are empty (空) do so only because they rely on the transformations of consciousness (識). 『Transformation』 refers to the transformation of the essence of consciousness, resembling two parts, namely the image-aspect (相分) and the seeing-aspect (見分), both of which arise based on the self-awareness aspect (自證分). Based on these two aspects, 『self』 and 『dharma』 are posited; apart from these two aspects, 『self』 and 『dharma』 have nothing to rely on. Or, again, the inner consciousness transforms, resembling external objects, due to the power of the habitual tendencies of discriminating 『self』 and 『dharma』. When the various consciousnesses arise, they transform to resemble 『self』 and 『dharma』. Sentient beings, from beginningless time, have taken this as a real self and real dharmas, like an illusion or a dream. Due to the power of illusion and dreams, the mind appears to resemble various external objects, and they cling to this, believing that there are truly existing external objects. Question: How should one know that there are no real external objects, and only inner consciousness arises resembling external objects? Answer: Because a real self and real dharmas cannot be found. Explaining these two emptinesses, it is divided into two sections: 1. Emptiness of self; 2. Emptiness of dharma. First, regarding the 『emptiness of self』, whether it is identical to the skandhas, separate from the skandhas, or neither identical nor separate, all are unreasonable. If the 『self』 is identical to the skandhas, then the 『self』 should be impermanent like the skandhas, and not singular. Also, the internal forms are certainly not the real self, just as the external forms have substance and obstruction. The mind and mental factors are also not the real self, because they are not constantly continuous, but depend on various conditions. The remaining formations and form are also not the real self, just as space is not the nature of awareness. If the 『self』 is separate from the skandhas, then the 『self』 should not produce feelings along with the body, like space. It should not be permanent, like the wind of a bellows that expands and contracts. It should not be permanent, nor singular, like a rotating fire wheel that goes back and forth. If the 『self』 is neither identical to nor separate from the skandhas, and it is conceived that the 『self』 is established based on the skandhas, neither identical to nor separate from the skandhas, then the 『self』 should not be the real self, like a vase. Also, is the self that is clung to capable of thought or incapable of thought? If it is capable of thought, it should be impermanent, because it does not have thought at all times. If it is incapable of thought, it should not be able to produce feelings, like space. Therefore, the self that is clung to cannot be established in reason, and this is the 『emptiness of self』. Now, in this passage of scripture, what is refuted is the 『self identical to the skandhas』, because most ordinary beings cling to this. This passage is further divided into two parts: 1. Observing the body.
無我二觀心無我夫計我者既皆因五蘊五蘊自相唯身與心今且大段開乏然始別別分析如此馳逐妄計何逃然約我為總則身心為別若約身為總則色心為別故說蘊者總有其三謂廣中略廣者八蘊謂色四(地水火風)心四(受想行識)中者五蘊略者二蘊所謂色心故有經云如擎重擔三科開合如下所明今初觀身身為諸愛根本了之虛妄則一切煩惱自除如其耽著則起無量過患故凈名因病廣說無常(無強力堅等速朽不可信)苦(謂苦惱病集等智者不怙)空(如聚沫泡焰蕉幻夢影響云電)無我(無主我壽人如地火風水又空無知無作)穢滿必滅病惱老逼如毒蛇等勸令患厭涅槃亦云寧丸大地如葶藶子不能具說此身過患又云(第三十二因說有智慧者重造輕受廣述修集身戒心慧名為有慧反此愚癡)不修身者不能觀身及觀色相於非身中而生身相貪著我身不斷我見不能深觀是身無常無主危脆唸唸滅壞是魔境界不能觀身雖無過咎而常是怨如所事火如所養蛇遇緣滅壞都不憶念往日供給衣食之恩譬如杯缶如臃未熟金光明亦云我從久遠持此身臭穢膿流不可愛供給敷具並衣食象馬車乘及珍財變壞之法體無常恒求難滿難保守雖常供養懷怨害終歸棄我不知恩智論亦云難御無反覆背恩如小兒文中二初尋伺觀后如實觀先因尋求伺察方見如實之理故今初。
恒作是念我今此
【現代漢語翻譯】 現代漢語譯本 無我二觀：心無我。那些執著于『我』的人，都是因為執著於五蘊（色、受、想、行、識）。五蘊的自性只是身和心。現在先大概地展開來說，然後分別詳細地分析。這樣一來，那些奔逐于虛妄計較的人，又怎麼能逃脫呢？如果以『我』為總稱，那麼身和心就是它的別稱。如果以身為總稱，那麼色和心就是它的別稱。所以說蘊，總共有三種說法：廣、中、略。廣的是八蘊，包括色四（地、水、火、風）和心四（受、想、行、識）。中等的是五蘊。略的是二蘊，就是色和心。所以有經典說，就像擎著重擔一樣，用三科來開合，如下面所說明的。現在先觀察身。身體是各種愛的根本，瞭解它的虛妄，那麼一切煩惱自然消除。如果耽著於它，就會產生無量的過患。所以《維摩詰經》因為生病而廣泛地講述了無常（沒有強力、不堅固等，迅速朽壞，不可信賴）、苦（指苦惱、病痛聚集等，有智慧的人不依賴它）、空（如聚沫、水泡、火焰、芭蕉、幻術、夢境、影響、云、閃電）、無我（沒有主宰、沒有壽命、沒有人，如地、火、風、水，又空無知、無作為）、污穢充滿、必定滅亡、病痛煩惱、衰老逼迫，如毒蛇等，勸人厭患。涅槃經也說，寧可把大地搓成葶藶子那麼小，也不能完全說完這個身體的過患。又說（第三十二因說有智慧的人重視造作，輕視承受，廣泛地修集身戒心慧，這叫做有智慧；反之就是愚癡）。不修身的人，不能觀察身體，以及觀察色相，在非身體中而產生身體的假相，貪著於我的身體，不斷除我見，不能深刻地觀察這個身體是無常的、沒有主宰的、危脆的、唸唸滅壞的，這是魔的境界。不能觀察身體，即使沒有過錯，也常常是怨家，就像所侍奉的火，就像所養的蛇，遇到因緣就會滅壞，都不記得往日供給衣食的恩情，譬如杯子和瓦罐一樣，像未成熟的癰瘡。《金光明經》也說，我從很久以前就持有這個身體，臭穢膿流，不可愛，供給它敷具和衣食，像馬車乘以及珍貴的財物，這是變壞的法體，沒有常恒，求取難以滿足，難以保守，雖然常常供養它，卻懷著怨恨，最終會拋棄我，不知道感恩。《大智度論》也說，身體難以駕馭，沒有反覆，背恩就像小孩子一樣。文中分為兩部分，先是尋伺觀，然後是如實觀。先因為尋求伺察，才能見到如實的道理。所以現在先開始。 『常常這樣想，我現在這個』
【English Translation】 English version The two contemplations of no-self: the mind is without self. Those who cling to 'self' do so because they cling to the five skandhas (form, feeling, perception, mental formations, and consciousness). The nature of the five skandhas is simply body and mind. Now, let's first broadly explain this, and then analyze it in detail separately. In this way, how can those who chase after and cling to false calculations escape? If we take 'self' as a general term, then body and mind are its specific terms. If we take body as a general term, then form and mind are its specific terms. Therefore, there are three ways of speaking about the skandhas: broad, medium, and concise. The broad one is the eight skandhas, including the four of form (earth, water, fire, wind) and the four of mind (feeling, perception, mental formations, and consciousness). The medium one is the five skandhas. The concise one is the two skandhas, which are form and mind. Therefore, there are sutras that say, like carrying a heavy burden, using the three categories to open and close, as explained below. Now, let's first contemplate the body. The body is the root of all loves. Understanding its illusory nature, then all afflictions will naturally be eliminated. If one clings to it, it will produce immeasurable faults. Therefore, the Vimalakirti Sutra, because of illness, extensively discusses impermanence (without strength, not firm, etc., quickly decaying, not trustworthy), suffering (referring to suffering, the gathering of illnesses, etc., the wise do not rely on it), emptiness (like foam, bubbles, flames, banana trees, illusions, dreams, echoes, clouds, lightning), no-self (no master, no lifespan, no person, like earth, fire, wind, water, also empty of knowledge, without action), filled with filth, certain to perish, pain and afflictions, old age pressing, like poisonous snakes, etc., urging people to be disgusted with it. The Nirvana Sutra also says that it is better to grind the earth into particles as small as mustard seeds than to fully describe the faults of this body. It also says (the thirty-second cause says that the wise value creation, despise suffering, extensively cultivate morality, concentration, and wisdom, this is called wise; the opposite is foolish). Those who do not cultivate the body cannot observe the body, and cannot observe forms, and produce the false appearance of a body in what is not a body, clinging to my body, not cutting off the view of self, unable to deeply observe that this body is impermanent, without a master, fragile, perishing moment by moment, this is the realm of demons. Unable to observe the body, even if there is no fault, it is often an enemy, like the fire that is served, like the snake that is raised, when conditions meet, it will perish, and will not remember the kindness of providing food and clothing in the past, like cups and jars, like unripe boils. The Suvarnaprabhasottama Sutra also says that I have held this body for a long time, foul and flowing with pus, unlovable, providing it with bedding and clothing, elephants, horses, carriages, and precious wealth, this is a changing body, without permanence, difficult to satisfy, difficult to protect, although it is often provided for, it harbors resentment and will eventually abandon me, not knowing gratitude. The Mahaprajnaparamita Sastra also says that the body is difficult to control, without repetition, ungrateful like a child. The text is divided into two parts, first the seeking and contemplating, then the seeing reality. First, because of seeking and contemplating, one can see the truth. So now let's begin. 'Constantly thinking, I am now this'
身四大和合所謂發毛爪齒皮肉筋骨髓腦垢色皆歸於地唾涕膿血津液涎沫痰淚精氣大小便利皆歸於水暖氣歸火動轉歸風四大各離今者妄身當在何處。
解曰恒作是念者行住坐臥一切時中常如是觀也我今此身者執受既堅故偏觀也四大和合者堅濕暖動假合為身發毛等者自外之內次第觀也精氣者氣即是精故屬水大然氣是四大之本不唯是風故水火中亦云氣也動轉者凈名云是身無作風力所轉謂迷性起心心運風力轉餘三大而有動作作無自性故云無也暖氣可知如是歷觀每大之中又眾多假合即知無我凈名云四大合故假名為身四大無主身亦無我又此病起皆由著我既知病本即除我想及眾生想今此經文還分四大各歸來處四大皆言歸者此身本合四大成故故寶積經云此身生時與其父母四大種性一類歌羅邏身若唯地大無水界者譬如有人握干麨灰終不和合若唯水界無地界者譬如油水無有堅實即便流散若唯地水無火界者譬如夏月陰處肉團無日光照則便爛壞若唯地水火無風界者則不增長四大各離者正觀之時各有所歸即名為離不說命終方名為離故庵提遮女了義經說生死義云若能明知地水火風四緣畢竟不自得有所和合而能隨其所宜有所說者以為生義若知地水火風畢竟不自得有所散而能隨其所宜有所說者是為死義此意正明即合而散即散而合故合散之文皆云不
【現代漢語翻譯】 現代漢語譯本 身體由地、水、火、風四大元素聚合而成。所謂的頭髮、體毛、指甲、牙齒、面板、肌肉、筋、骨、骨髓、腦、垢等屬於地大；唾液、鼻涕、膿、血、津液、口水、痰、眼淚、精氣、大小便等屬於水大；暖氣屬於火大；動轉屬於風大。如果四大分離，那麼這個虛妄的身體又將存在於何處呢？
解釋說，『恒作是念』是指行、住、坐、臥一切時中，常常這樣觀想。『我今此身』是因為執著感受堅固，所以偏重於觀想身體。『四大和合』是指堅、濕、暖、動假合成為身體。『發毛等』是從外到內依次觀想。『精氣』，氣就是精，所以屬於水大，然而氣是四大之根本，不只是風大，所以在水大和火大中也說有氣。『動轉』，《維摩詰經》說，這個身體沒有自主性，是風力所轉動，意思是迷惑本性而生起心念，心念運用風力轉動其餘三大，才有了動作，因為動作沒有自性，所以說是『無』。暖氣是可以知道的。像這樣一一觀察，每一大之中又有眾多假合，就知道沒有『我』。《維摩詰經》說，四大聚合所以假名為身，四大沒有主宰，身體也沒有『我』。又，這些疾病的產生都是由於執著于『我』，既然知道疾病的根本，就去除『我』想以及眾生想。現在這部經文還分說四大各自歸回之處，四大都說『歸』，是因為這個身體本來是四大和合而成，所以《寶積經》說，這個身體出生時，與其父母的四大種性是一類的歌羅邏身。如果只有地大而沒有水大，譬如有人握著干炒麵粉，終究不能和合；如果只有水大而沒有地大，譬如油和水，沒有堅實性，立即流散；如果只有地大和水大而沒有火大，譬如夏天的陰暗處的一團肉，沒有陽光照射就會腐爛；如果只有地大、水大、火大而沒有風大，就不會增長。『四大各離』是指正觀的時候，各自有所歸屬，就叫做『離』，不是說命終的時候才叫做『離』。所以庵提遮女了義經說生死的意義說，如果能夠明瞭地、水、火、風四緣畢竟不能自己得到，有所和合而能夠隨著其所適宜有所說，就認為是生義；如果知道地、水、火、風畢竟不能自己得到，有所散離而能夠隨著其所適宜有所說，這就是死義。這個意思正是說明即合而散，即散而合，所以合散的文句都說『不』。
【English Translation】 English version The body is a composite of the four great elements: earth, water, fire, and wind. What are called hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and excrement all belong to the earth element; saliva, nasal mucus, pus, blood, bodily fluids, spittle, phlegm, tears, semen, urine, and feces all belong to the water element; warmth belongs to the fire element; movement belongs to the wind element. If the four great elements separate, where will this illusory body be?
The explanation says, 'Constantly contemplate this' means to contemplate in this way at all times, whether walking, standing, sitting, or lying down. 'This body of mine' is because attachment to sensation is firm, so the contemplation focuses on the body. 'The four great elements combine' means that solidity, moisture, warmth, and movement falsely combine to form the body. 'Hair and so on' are observed in order from the outside to the inside. 'Essence and energy'—energy is essence, so it belongs to the water element. However, energy is the root of the four great elements, not just the wind element, so it is also said to be in the water and fire elements. 'Movement'—the Vimalakirti Sutra says that this body has no self-nature and is moved by the force of the wind, meaning that delusion of the inherent nature gives rise to thoughts, and thoughts use the force of the wind to move the other three great elements, resulting in actions. Because actions have no self-nature, they are said to be 'without.' Warmth is knowable. Observing in this way, each great element contains many false combinations, so it is known that there is no 'self.' The Vimalakirti Sutra says that the four great elements combine to form a false name for the body; the four great elements have no master, and the body also has no 'self.' Furthermore, these illnesses arise from attachment to 'self.' Since the root of the illness is known, the thought of 'self' and the thought of sentient beings are removed. Now, this sutra also distinguishes the places to which the four great elements each return. All four great elements are said to 'return' because this body is originally formed by the combination of the four great elements. Therefore, the Ratnakuta Sutra says that when this body is born, it is of the same kind as the four great element natures of its parents, the kalala body. If there is only the earth element and no water element, it is like someone holding dry roasted flour, which will never combine. If there is only the water element and no earth element, it is like oil and water, which have no solidity and immediately flow away. If there are only the earth and water elements and no fire element, it is like a lump of flesh in a shady place in summer, which will rot without sunlight. If there are only the earth, water, and fire elements and no wind element, it will not grow. 'The four great elements separate' means that at the time of correct contemplation, each has its own place to return, which is called 'separation,' not that it is called 'separation' only at the time of death. Therefore, the Sutra of the Meaning of the End of the Girl Amradari says about the meaning of birth and death, 'If one can clearly know that the four conditions of earth, water, fire, and wind ultimately cannot obtain themselves, and that there is a combination that can be spoken of according to what is appropriate, this is considered the meaning of birth; if one knows that earth, water, fire, and wind ultimately cannot obtain themselves, and that there is a separation that can be spoken of according to what is appropriate, this is considered the meaning of death.' This meaning clearly explains that combination is separation, and separation is combination, so the texts about combination and separation all say 'not.'
自得妄身當在何處者且地有形礙而沉滯風無形礙而輕舉敵體相違水火亦互相凌奪(金光明經亦云地水二蛇性沉下風火二蛇性輕舉)故知四大相違各各差別未審我身屬於何大若總相屬即是四我若總不屬即應離四別有我身故云爾也后如實觀。
即知此身畢竟無體和合為相實同幻化。
解曰謂因前尋伺見如實之理定知四大非我但約和合假名為身亦無實體智論十四問云若自身無我而計我者佗身無我亦應執我答此俱有難若於佗身計我復當難云何不于自身中生計複次亦有人於他物中計我如外道坐禪入地觀時見地即是我水火風空亦如是複次有人遠行獨宿空舍夜見一鬼擎一死屍來複有一鬼來諍(云云即假和合事也)又只緣計我而為自身即以余身為佗故生難也后觀心無我夫心無自相托境方生境性本空由心故現根塵和合似有緣心內外推之何是其體長淪生死由不了心茍能了之圓覺自現故首楞云狂性自歇歇即菩提勝凈明心不從人得文中二一尋伺觀。
四緣假合妄有六根六根四大中外合成妄有緣氣于中積聚似有緣相假名為心。
解曰四緣等者謂四大和合成於一色(初七薄酪)於此色上方有六根(六七六情開)離此色身根元無體各分四大色尚不存竅穴六根更何依附六根四大中外合成者四大名中六根為外和合假成此身妄有緣
【現代漢語翻譯】 現代漢語譯本：如果認為虛妄的身體真實存在，那麼這個身體究竟屬於四大（地、水、火、風）中的哪一個呢？而且地有形質阻礙而沉重遲緩，風沒有形質阻礙而輕盈飄舉，它們的體性是互相違背的。水和火也是互相侵凌奪取（《金光明經》也說：『地、水二蛇，其性沉下；風、火二蛇，其性輕舉』）。所以知道四大是互相違背，各自有差別的。不知道我的身體屬於哪一個大？如果全部都屬於，那就是有四個我；如果全部都不屬於，那就應該離開四大，另外有一個我身。所以這樣說。然後如實地觀察。 就知道這個身體畢竟沒有自體，只是因緣和合的假相，實際上如同幻化。 解釋說：因為前面的尋伺，見到如實的道理，必定知道四大不是我。只是依憑和合，假名為身，也沒有實體。《智論》第十四問說：『如果自身沒有我，而計執有我，那麼他身沒有我，也應該執著有我嗎？』回答說：『這二者都有難處。如果對於他身計執有我，又應當問：為什麼不在自身中產生計執？』再次，也有人在他物中計執有我，如外道坐禪，入地觀時，見地就是我，水、火、風、空也是這樣。再次，有人遠行，獨自住在空屋裡，夜裡看見一個鬼拿著一具死屍來，又有一個鬼來爭奪（這就是假和合的事）。又只是因為計執有我，而認為自身是我，就以其餘的身體為他身，所以產生難處。然後觀察心無我。心沒有自相，依託外境才產生。外境的體性本來是空，因為心的緣故才顯現。根塵和合，好像有緣心。向內外推求，哪裡是它的本體？長久地沉淪在生死中，是因為不瞭解心。如果能夠了解心，圓滿的覺悟自然顯現。所以《首楞嚴經》說：『狂性自己止息，止息就是菩提，殊勝清凈的明妙真心不是從外人處得來的。』文中分為二：一是尋伺觀。 四大因緣假合，虛妄地有六根。六根是四大從內到外合成，虛妄地有緣氣在其中積聚，好像有緣相，假名為心。 解釋說：四大因緣等，是指四大和合而成一種色（最初七天是薄酪）。在這色上方有六根（六七日六情開）。離開這色身，根元就沒有本體。各自分散四大，色尚且不能存在，竅穴六根更依附於什麼？六根是四大從內到外合成，四大名為內，六根名為外，和合假成這個身體，虛妄地有緣。
【English Translation】 English version: If one considers the illusory body to be real, then to which of the four great elements (earth, water, fire, wind) does this body belong? Moreover, earth has form and obstruction, and is heavy and stagnant; wind has no form or obstruction, and is light and soaring. Their natures are mutually contradictory. Water and fire also mutually invade and seize (the Golden Light Sutra also says: 'The two snakes of earth and water, their nature is sinking; the two snakes of wind and fire, their nature is soaring'). Therefore, it is known that the four great elements are mutually contradictory and each has its differences. I do not know to which great element my body belongs. If it belongs to all, then there are four 'I's; if it belongs to none, then it should be separate from the four great elements, and there would be another body of 'I'. Therefore, it is said. Then, observe truthfully. Then one knows that this body ultimately has no self-nature, but is merely a combination of conditions, a false appearance, and is in reality like an illusion. Explanation: Because of the previous investigation and contemplation, seeing the truth as it is, one will certainly know that the four great elements are not 'I'. It is only based on combination that a false name is given to the body, and it has no substance. The fourteenth question in the Treatise on the Great Perfection of Wisdom asks: 'If the self has no 'I', and one clings to the idea of 'I', then should one also cling to the idea of 'I' in another's body, which also has no 'I'?' The answer is: 'Both of these have difficulties. If one clings to the idea of 'I' in another's body, then one should also ask: Why does one not generate the clinging in one's own body?' Furthermore, there are also people who cling to the idea of 'I' in other things, such as non-Buddhists who meditate and enter into earth contemplation, seeing the earth as 'I', and water, fire, wind, and space are also like this. Furthermore, someone travels far and stays alone in an empty house, and at night sees a ghost carrying a corpse, and another ghost comes to fight over it (this is a matter of false combination). Also, it is only because of clinging to the idea of 'I' that one considers one's own body as 'I', and takes the rest of the bodies as others, so difficulties arise. Then observe the non-self of the mind. The mind has no self-nature, and only arises by relying on external objects. The nature of external objects is originally empty, and it only appears because of the mind. The union of the roots and dusts seems to have a conditioned mind. Seeking inwardly and outwardly, where is its substance? Long-term sinking in birth and death is because of not understanding the mind. If one can understand the mind, perfect enlightenment will naturally appear. Therefore, the Surangama Sutra says: 'The mad nature ceases by itself, and cessation is Bodhi; the supremely pure and bright mind is not obtained from others.' The text is divided into two: first, investigation and contemplation. The four conditions falsely combine, and the six roots are falsely present. The six roots are the combination of the four great elements from within and without, and the conditioned energy falsely accumulates within them, seeming to have a conditioned appearance, falsely named the mind. Explanation: The four conditions, etc., refer to the four great elements combining to form a kind of color (the first seven days are thin curd). Above this color are the six roots (the six emotions open on the sixth seven days). Apart from this colored body, the roots have no substance. If the four great elements are each dispersed, the color cannot even exist, so what do the orifices and six roots rely on? The six roots are the combination of the four great elements from within and without. The four great elements are called the inner, and the six roots are called the outer, and the combination falsely forms this body, falsely having conditions.
氣等者由依四大六根和合成身即有六塵妄現也由此內外根塵引起妄心緣慮不絕唸唸生滅剎那不停緣合即有緣散即無推其自體了不可得故曰假名為心此虛妄心雖假緣生不離真心氣分故曰緣氣言似有者明非實有緣相者緣慮之相肇公云如有魍魎似有思想鞠兮推兮亦無指掌后如實觀。
善男子此虛妄心若無六塵則不能有四大分解無塵可得於中緣塵各歸散滅畢竟無有緣心可見。
解曰心托六塵塵依四大四大無體六塵即空故云緣塵各歸散滅緣即四緣塵即六塵緣塵既滅心體即空故決判云畢竟無有言緣心者則前緣氣之心也問無塵可得下三句亦說法空何得一向判屬人空答此指緣塵各散正顯心空故結云無心可見身之與心總屬我執金剛三昧亦云令彼眾生皆離心我一切心我本來空寂問實我若無雲何得有憶識誦習恩怨等事答諸有情等各有本識一類相續任持種子與一切法更互為因熏習力故得有如是憶識等事問誰能造業誰能受果耶答諸有情等心心所法因緣力故相續無斷造業受果於理無違問誰趣涅槃答修習無我因緣力故相續相滅故名涅槃由此故知定無實我但有諸識無始時來前滅後生因果相續由妄熏習似我相現愚夫于中妄執為我第二法空者。
善男子彼之眾生幻身滅故幻心亦滅幻心滅故幻塵亦滅幻塵滅故幻滅亦滅。
解曰前于身
【現代漢語翻譯】 現代漢語譯本：氣等（氣等：指氣息等）由依四大六根和合而成身，即有六塵妄現。由此內外根塵引起妄心，緣慮不絕，唸唸生滅，剎那不停。緣合即有，緣散即無，推究其自體了不可得，故曰假名為心。此虛妄心雖假緣生，不離真心氣分，故曰緣氣。言『似有』者，明非實有。緣相者，緣慮之相。肇公云：『如有魍魎，似有思想。』鞠兮推兮，亦無指掌，后如實觀。
善男子，此虛妄心若無六塵，則不能有。四大分解，無塵可得，于中緣塵各歸散滅，畢竟無有緣心可見。
解曰：心托六塵，塵依四大，四大無體，六塵即空，故云緣塵各歸散滅。緣即四緣，塵即六塵，緣塵既滅，心體即空，故決判云畢竟無有。言緣心者，則前緣氣之心也。問：『無塵可得』下三句亦說法空，何得一向判屬人空？答：此指緣塵各散，正顯心空，故結云無心可見。身之與心，總屬我執。《金剛三昧》亦云：『令彼眾生皆離心我，一切心我本來空寂。』問：實我若無，云何得有憶識誦習恩怨等事？答：諸有情等各有本識，一類相續，任持種子，與一切法更互為因，熏習力故，得有如是憶識等事。問：誰能造業？誰能受果耶？答：諸有情等心心所法，因緣力故，相續無斷，造業受果，于理無違。問：誰趣涅槃？答：修習無我因緣力故，相續相滅，故名涅槃。由此故知定無實我，但有諸識無始時來，前滅後生，因果相續，由妄熏習，似我相現，愚夫于中妄執為我。第二法空者：
善男子，彼之眾生幻身滅故，幻心亦滅；幻心滅故，幻塵亦滅；幻塵滅故，幻滅亦滅。
解曰：前于身
【English Translation】 English version: The elements such as breath (Qi etc.: refers to breath etc.) arise from the combination of the four great elements and the six sense organs, resulting in the illusory appearance of the six dusts (Liuchen). From this, the internal and external sense organs and dusts give rise to the deluded mind, with its continuous stream of thoughts and anxieties, arising and ceasing in every moment, never stopping. When conditions combine, it exists; when conditions disperse, it ceases to exist. Investigating its own nature, it is ultimately unattainable, hence it is said to be falsely named 'mind'. Although this illusory mind arises from false conditions, it is not separate from the true mind's aspect of Qi, hence it is called 'dependent on Qi'. The phrase 'seems to exist' clarifies that it is not truly existent. The aspect of dependence refers to the aspect of dependent anxieties. Zhao Gong said, 'Like a will-o'-the-wisp, it seems to have thoughts.' Investigate and examine it closely, and there is no substance to grasp. Afterwards, observe it as it truly is.
Good man, if this illusory mind were without the six dusts, it could not exist. When the four great elements decompose, no dust can be found. Within this process, each of the conditioned dusts returns to its dispersed state, and ultimately no conditioned mind can be seen.
Explanation: The mind relies on the six dusts, the dusts rely on the four great elements, the four great elements have no inherent substance, and the six dusts are therefore empty. Hence it is said that the conditioned dusts each return to their dispersed state. 'Condition' refers to the four conditions, and 'dust' refers to the six dusts. Since the conditioned dusts are extinguished, the essence of the mind is empty. Therefore, it is decisively judged that ultimately nothing conditioned exists. The 'conditioned mind' refers to the mind that depends on Qi mentioned earlier. Question: The three sentences following 'no dust can be found' also speak of the emptiness of phenomena. Why is it consistently judged to belong to the emptiness of self? Answer: This refers to the dispersion of the conditioned dusts, which directly reveals the emptiness of the mind. Therefore, it concludes that no mind can be seen. The body and the mind both belong to the attachment to self. The Vajrasamadhi Sutra also says, 'Cause those beings to be free from the mind-self. All mind-self is originally empty and still.' Question: If the real self does not exist, how can there be memory, recitation, and matters of gratitude and resentment? Answer: All sentient beings each have a fundamental consciousness, a continuous stream that upholds the seeds, and acts as a mutual cause with all phenomena. Due to the power of habitual conditioning, such matters as memory and recognition arise. Question: Who creates karma? Who receives the results? Answer: The mental and associated mental phenomena of all sentient beings, due to the power of conditions, continue without interruption, creating karma and receiving the results, which is not contradictory to reason. Question: Who goes to Nirvana? Answer: By cultivating the power of the condition of no-self, the continuous stream of phenomena ceases, hence it is called Nirvana. From this, it is known that there is definitely no real self, but only various consciousnesses that arise and cease in succession from beginningless time. Due to the continuous succession of cause and effect, and the habitual conditioning of delusion, an appearance of self manifests. Foolish people mistakenly cling to it as self. The second emptiness is the emptiness of phenomena:
Good man, when the illusory body of those beings is extinguished, the illusory mind is also extinguished; when the illusory mind is extinguished, the illusory dust is also extinguished; when the illusory dust is extinguished, the illusory extinction is also extinguished.
Explanation: Previously, regarding the body
心之中推求無我故名我空此則身心及境一一自空故名法空然身等本空非今始滅故經云色即是空非色滅空但以迷時執有今執盡始無義言滅也幻滅亦滅者情計即見幻生智觀即見幻滅滅對於生智對於情對待之法皆屬緣生緣生即空故皆滅也般若心經云無眼界乃至無智亦無得楞伽云一切法如幻遠離於心識智不得有(三重幻滅)無(幻滅亦滅)而興大悲心然法空義是大乘初門欲使悟之事須委釋所言空者一切凡夫及諸宗計所執外法理非有故凡夫者四生六趣凡厥有情皆為離心有定實法不由稟學未必師承無始俱生觸境皆執所執之法情有理無由是定知皆不可得情有者唯識云彼依識所變起信云唯依妄念(心生滅法生滅)二十唯識云唯識無境界以無塵妄見如人目有翳見毛月等事問若無外塵但妄見者應一切時處皆見有色或皆不見何故於有色時處眼即見色余無色時處則不見色又多人同處同時皆同有見不見彼論偈答處時等諸事無色等外法如夢及餓鬼依業虛妄見問翳見毛月夢見諸物皆悉無用凈眼寤時所見物等皆悉有用云何言如翳夢所見偈答如夢中無女動失身不凈問世夢寤已即無今了色如夢未免見色云何如夢答若得出世對治實智無有分別如實覺知一切世間色等外法皆是虛妄如是義者與夢不異由斯多義故云情有言理無者有三一析色明空謂以假想慧析至極微則
色等空又推極微有方分及無方分皆不可得則極微空如唯識論徴釋二體色明空謂緣生無性故謂自佗共及無因皆無生理故中論云未曾有一法不從因緣生是故一切法無不是空者三空中必無色故謂虛空無有邊際無壞無雜則空中必無色若有色體空則壞雜以色必不能壞空雜空故色等皆空也(兼上情有有四門空義也)故諸凡夫所執實法情雖似有理究則無智者應當違情順理諸宗計者謂外道余乘及儒教道教也外道小乘所執諸法異心心所非實有性是所取故如心心所能取彼覺亦不緣彼是能取故如緣此覺然西域小乘外道宗計甚多此方既無不煩敘破儒道二教此國攸遵法執異途理宜詳斥雖二宗主設教不同而皆以虛無自然為三才萬物之本老云有物混成先天地生又云道生一一生二二生三三生萬物又云人法地地法天天法道道法自然易云易有大極是生兩儀兩儀生四象四象生八卦八卦定吉兇吉兇生大業若以自然常遍之道為因能生萬物此是邪因若法能生必非常故諸非常者必不遍故諸不遍者非真實故本來既是無異一因由何能生別異多果若能生者應頓遍生若待時及緣方能生者則自違一因或時及緣亦應頓起因常有故若謂萬物自然而生即是無因亦一切時處應常生故若謂一陰一陽之謂道變易能生萬物亦不出邪因無因皆同前破然但破謬執萬物生因不責勤行五常道德由上所計皆
【現代漢語翻譯】 現代漢語譯本： 關於色等皆空的論述，進一步推究極微（組成物質的最小單位），無論是有方分（有方向和部分）還是無方分，都是不可得的。因此，極微也是空性的。如同《唯識論》中對二體色（指色蘊的兩種體性）的解釋，闡明空性是指因緣生法沒有自性。無論是自生、他生、共生還是無因生，都是不合道理的。正如《中論》所說：『未曾有一法，不從因緣生，是故一切法，無不是空者。』也就是說，在空性中必然沒有色法。因為虛空沒有邊際，不會毀壞，不會混雜，所以虛空中必然沒有色法。如果色體存在，那麼空性就會被毀壞和混雜，因為色法必定不能毀壞空性或混雜空性。因此，色等一切法都是空性的（以上兼顧了情有四門皆空的含義）。所以，凡夫所執著的實法，雖然表面上看似有道理，但實際上是沒有智慧的。有智慧的人應當捨棄情執，順應真理。各種宗派的計度，包括外道、小乘以及儒教、道教等。外道和小乘所執著的諸法，認為心和心所不是真實存在的，因為它們是所取境，就像心和心所能夠取境一樣。能取彼覺的覺性也不能緣彼覺，因為它是能取。雖然西域的小乘和外道宗派非常多，但因為這裡沒有，所以就不一一敘述破斥了。儒教和道教，是這個國家所遵循的，他們的法執與佛法不同，所以應該詳細地辨析。雖然這兩個宗派的教主所設立的教義不同，但都以虛無和自然作為天地萬物的根本。老子說：『有物混成，先天地生。』又說：『道生一，一生二，二生三，三生萬物。』還說：『人法地，地法天，天法道，道法自然。』《易經》說：『易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉兇，吉兇生大業。』如果以自然常遍之道作為原因，認為它能夠產生萬物，這就是邪因。如果法能夠產生事物，那麼它必定不是常有的。凡不是常有的，必定不是普遍的。凡不是普遍的，就不是真實的。本來就是無異的一因，怎麼能夠產生差別眾多的果呢？如果能夠產生，就應該頓然普遍地產生。如果等待時機和因緣才能產生，那麼就自相矛盾於一因的說法，或者時機和因緣也應該頓然生起，因為原因一直是存在的。如果認為萬物是自然而生的，那就是無因，那麼一切時處都應該常常產生萬物。如果認為一陰一陽叫做道，變易能夠產生萬物，也逃不出邪因和無因的範疇，都和前面的破斥相同。然而，這裡只是破斥他們錯誤地執著萬物生起的原因，而不是責備他們勤奮地奉行五常和道德。以上所計度的，都是……
【English Translation】 English version: Regarding the emptiness of form and so on, further investigation into the ultimate particles (the smallest units composing matter), whether they have directional parts or are without directional parts, is unattainable. Therefore, ultimate particles are also empty. As explained in the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) regarding the two natures of form (rupa), it clarifies that emptiness refers to conditioned arising without inherent existence. Whether arising from self, other, both, or without cause, all are unreasonable. As the Mulamadhyamakakarika (Fundamental Verses on the Middle Way) states: 'There has never been a single dharma that does not arise from conditions; therefore, all dharmas are not non-empty.' That is to say, in emptiness, there is necessarily no form. Because space is without boundaries, indestructible, and unmixed, there is necessarily no form in space. If form existed, then emptiness would be destroyed and mixed, because form certainly cannot destroy or mix emptiness. Therefore, form and all dharmas are empty (this also encompasses the meaning of the emptiness of the four modes of emotional attachment). Therefore, the real dharmas clung to by ordinary people, although seemingly reasonable on the surface, are actually without wisdom. Wise individuals should abandon emotional attachments and accord with truth. The various sectarian views include those of non-Buddhists (tirthikas), the Lesser Vehicle (Hinayana), as well as Confucianism and Taoism. The dharmas clung to by non-Buddhists and the Lesser Vehicle, considering mind and mental factors as not truly existent, are because they are objects of apprehension, just as mind and mental factors can apprehend objects. The awareness that apprehends that awareness cannot apprehend that awareness, because it is the apprehending subject. Although there are many non-Buddhist and Lesser Vehicle sects in the Western Regions, since they are not present here, they will not be individually refuted. Confucianism and Taoism are followed in this country, and their adherence to dharma differs from Buddhism, so they should be analyzed in detail. Although the doctrines established by the founders of these two sects are different, they both take emptiness and nature as the root of heaven, earth, and all things. Lao Tzu said: 'There is a thing mixed and complete, born before heaven and earth.' He also said: 'The Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things.' He also said: 'Man follows the earth, the earth follows heaven, heaven follows the Tao, and the Tao follows nature.' The I Ching (Book of Changes) says: 'In the I there is the Great Ultimate, which gives birth to the two forms, the two forms give birth to the four images, the four images give birth to the eight trigrams, the eight trigrams determine good and bad fortune, and good and bad fortune give birth to great undertakings.' If the natural, constant, and pervasive Tao is taken as the cause, believing that it can produce all things, this is a wrong cause. If a dharma can produce things, then it must not be constant. Whatever is not constant must not be pervasive. Whatever is not pervasive is not real. Originally, it is a single, undifferentiated cause, how can it produce differentiated and numerous effects? If it can produce, it should produce suddenly and pervasively. If it waits for time and conditions to produce, then it contradicts the statement of a single cause, or the time and conditions should also arise suddenly, because the cause is always present. If it is believed that all things arise naturally, that is without cause, then all things should always arise at all times and places. If it is believed that one yin and one yang is called the Tao, and change can produce all things, it does not escape the category of wrong cause and without cause, which are the same as the previous refutations. However, here we are only refuting their mistaken clinging to the cause of the arising of all things, and not blaming them for diligently practicing the five constant virtues and morality. All the above-mentioned calculations are...
無理趣故自心外無法可得諸心心所依他起故亦如幻事非真實有為遣執心心所實有外境故說唯有識若執唯識真實有者如執外境亦是法執故金剛三昧經云一切心相(八識並心所)本來本無(種子)本無本處空寂無生若心無生即入空寂空寂心地(即次下所顯心真如)即得心空如上執情既盡心境皆空名法空也(破二執竟)。
大文第二顯理即二空所顯真如理也由前執盡故此理現如雲散月出塵盡鏡明非謂無雲便名為月但于無雲之處而見月矣非謂無幻便是真如但于無幻之處見真理矣文中二初法。
幻滅滅故非幻不滅。
解曰上句躡前下句正顯顯圓覺性本凈圓明獨體全真不因修得眾幻雖滅自性常存不假緣生故云非幻金剛三昧亦云若得空心心不幻化然對前妄盡釋云真如若以本宗但名圓覺后喻。
譬如磨鏡垢盡明現。
解曰雖云磨鏡卻是磨塵所言修道只是遣妄夫鏡性本明非從外得塵覆即隱磨之則顯隱顯雖殊明性不異今謂人執法執是垢尋伺如實是磨真心本覺是明人法二空是現(二空觀竟)。
自下大文第二明法界觀也文三初印前顯后二拂跡入玄三圓彰法界初中謂印前二空顯后圓通法界文中又二初標。
善男子當知身心皆為幻垢垢相永滅十方清凈。
解曰上兩句印前下兩句顯后初言幻垢者
【現代漢語翻譯】 現代漢語譯本：因為沒有道理可講，所以在自心之外無法得到任何法。諸心和心所（Citta-caitta，指心和與心相關的心理活動）都是依他而起，就像幻象一樣並非真實存在。爲了去除對心和心所真實存在的執著，所以說只有識（Vijnana，指八識）。如果執著于唯識是真實存在的，就像執著于外境一樣，也是一種法執。所以《金剛三昧經》說：『一切心相（包括八識和心所）本來就沒有生起（種子），本來就沒有生起的地方，空寂無生。』如果心沒有生起，就進入空寂，空寂的心地（就是接下來要顯現的心真如）就得到心空。像上面所說的執著情見都消失了，心和境都空了，就叫做『法空』（破除了人我和法我兩種執著）。
第二大段文字是顯現道理，也就是二空（人空和法空）所顯現的真如理。因為之前的執著已經消除，所以這個道理就顯現出來，就像雲散開后月亮顯現，塵埃去除後鏡子明亮一樣。不是說沒有云就叫做月亮，而是在沒有云的地方才能看到月亮。不是說沒有幻象就是真如，而是在沒有幻象的地方才能看到真理。這段文字分為兩部分，首先是法。
『幻滅滅故，非幻不滅。』
解釋：上一句承接前面的內容，下一句正式顯現。顯現圓覺自性本來清凈圓滿光明，獨立完整真實，不是通過修行才能得到的。各種幻象雖然滅除，但自性常存，不依靠因緣而生。所以說『非幻』。《金剛三昧經》也說：『如果得到空心，心就不會幻化。』然而，針對前面妄念消除的解釋說，真如如果按照本宗來說，就叫做圓覺。後面用比喻說明。
『譬如磨鏡，垢盡明現。』
解釋：雖然說是磨鏡子，實際上是磨去灰塵。所說的修行只是去除妄念。鏡子的本性本來就明亮，不是從外面得到的。灰塵覆蓋就遮蔽了它，磨去灰塵就顯現出來。遮蔽和顯現雖然不同，但明亮的本性沒有改變。現在說人執著於人我，法執著於法我，這就是灰塵。尋伺如實就是磨。真心本覺就是明。人法二空就是顯現（二空觀結束）。
從下面開始，第二大段文字是說明法界觀。這段文字分為三部分，首先是印前顯后，二是拂跡入玄，三是圓彰法界。第一部分中，是印證前面的二空，顯現後面的圓通法界。這段文字又分為兩部分，首先是標示。
『善男子，當知身心皆為幻垢，垢相永滅，十方清凈。』
解釋：上面兩句是印證前面的內容，下面兩句是顯現後面的內容。首先說『幻垢』，指的是...
【English Translation】 English version: Because there is no reason to grasp, no dharma can be obtained outside of one's own mind. All minds and mental states (Citta-caitta, referring to the mind and related mental activities) arise dependently, like illusions, and are not truly existent. To dispel the attachment to the real existence of minds and mental states, it is said that only consciousness (Vijnana, referring to the eight consciousnesses) exists. If one clings to the idea that only consciousness is truly existent, just like clinging to external objects, it is also a form of dharma attachment. Therefore, the Vajra Samadhi Sutra says: 'All mental appearances (including the eight consciousnesses and mental states) are originally unborn (seeds), originally have no place of arising, empty and still without arising.' If the mind is without arising, it enters into emptiness and stillness, and the ground of emptiness and stillness (which is the true nature of mind to be revealed next) attains mind-emptiness. As the attachments mentioned above are exhausted, both mind and object are empty, which is called 'dharma-emptiness' (having broken through the two attachments of self and dharma).
The second major section reveals the principle, which is the true nature of reality revealed by the two emptinesses (emptiness of self and emptiness of dharma). Because the previous attachments have been eliminated, this principle is revealed, just as the moon appears after the clouds have dispersed, and the mirror becomes bright after the dust has been removed. It is not that the absence of clouds is called the moon, but that the moon can be seen where there are no clouds. It is not that the absence of illusions is true reality, but that true reality can be seen where there are no illusions. This section is divided into two parts, the first being the dharma.
'When illusion ceases, the non-illusion does not cease.'
Explanation: The previous sentence connects to the preceding content, and the following sentence formally reveals it. It reveals that the nature of perfect enlightenment is originally pure, complete, and luminous, a solitary and complete truth, not obtained through cultivation. Although various illusions cease, the self-nature always exists, not arising from conditions. Therefore, it is said 'non-illusion'. The Vajra Samadhi Sutra also says: 'If one attains an empty mind, the mind will not be illusory.' However, in response to the explanation of eliminating previous delusions, it is said that true reality, according to this school, is called perfect enlightenment. The following uses a metaphor to illustrate.
'It is like polishing a mirror, when the dirt is gone, the brightness appears.'
Explanation: Although it is said to be polishing a mirror, it is actually polishing away the dust. What is called cultivation is simply removing delusions. The nature of the mirror is originally bright, not obtained from the outside. When dust covers it, it is obscured; when the dust is polished away, it is revealed. Although obscuration and revelation are different, the nature of brightness does not change. Now it is said that people are attached to the self, and dharmas are attached to dharmas, which is the dust. Seeking and contemplating reality is the polishing. The true mind and original enlightenment is the brightness. The two emptinesses of self and dharma is the appearance (the two emptinesses are now complete).
From below, the second major section explains the view of the dharma realm. This section is divided into three parts: first, affirming the previous and revealing the subsequent; second, brushing away traces and entering the profound; and third, fully manifesting the dharma realm. In the first part, it is affirming the previous two emptinesses and revealing the subsequent perfect and unobstructed dharma realm. This section is further divided into two parts, the first being the indication.
'Good man, you should know that both body and mind are illusory defilements. When the appearance of defilement is permanently extinguished, the ten directions are pure.'
Explanation: The above two sentences affirm the previous content, and the following two sentences reveal the subsequent content. First, 'illusory defilements' refers to...
幻謂虛幻無有實體垢謂塵垢坌污為名由迷幻相執取繫著坌污凈心故云幻垢諸佛菩薩雖有身心由瞭如幻不取于相無坌污義故非垢由了幻空故非幻顯後者根塵諸法十方法界普清凈也此由身心垢翳妄執自佗故成局礙今既我空法寂何所不通后釋文二初喻。
善男子譬如清凈摩尼寶珠映於五色隨方各現諸愚癡者見彼摩尼實有五色。
解曰由鏡珠二事所喻不同故復標告善男子矣謂摩尼體性瑩凈絕瑕都無色相由性凈故一切眾色對則現中青黃赤白黑五色各各隨方而現然此一喻亦喻印前亦喻顯後言印前者五色喻五道隨方喻隨業愚人不了珠體但見全是青黃既見青黃則不見珠體故華嚴云凡夫見諸法但隨諸相轉不了法無性以是不見佛若以三性配者摩尼喻圓成實性即前所顯之理也現色喻依佗起性即前幻也愚人見定是青黃喻遍計所執性即前塵垢也若遠取即前身心等相以此文印定前文之義故指前也言顯後者然此圓珠由彼愚人執其定色所以破色因配三性以印前文若無計執之人即此珠種種色一一清凈一一同體悉是圓珠妙用應現無體可破以喻後文十方法界一切清凈圓滿不動交參無礙故言顯后然前之鏡喻但一面明又云因磨而現表二空之理破執方顯對執得名今摩尼珠本凈本明十方俱照故以顯后法界之宗也后法。
善男子圓覺凈性現於身心隨類
【現代漢語翻譯】 現代漢語譯本：幻，指的是虛幻不實，沒有實體；垢，指的是塵垢，污穢，因為迷惑于虛幻的現象，執著于外相，從而繫縛和沾染了清凈的心，所以稱為幻垢。諸佛菩薩雖然有身心，但因為明瞭諸法如幻，不執著于外相，沒有被塵垢沾染的含義，所以不是垢。因為明瞭萬法皆是幻空，所以不是幻，從而顯現出根、塵諸法以及十方法界都是普遍清凈的。這都是由於身心被塵垢遮蔽，妄自執著于自己和他人，所以形成了侷限和障礙。現在既然我空法寂，還有什麼不能通達的呢？後面的解釋分為兩部分，首先是比喻。
『善男子，譬如清凈的摩尼寶珠，映照著五種顏色，隨著不同的方向各自顯現。那些愚癡的人，看見那摩尼寶珠，就認為它真的有五種顏色。』
解釋：因為鏡子和寶珠所比喻的事物不同，所以再次稱呼『善男子』。意思是說，摩尼寶珠的體性瑩潔清凈，沒有瑕疵，本來沒有任何顏色。因為體性清凈的緣故，一切顏色對著它，就會在其中顯現出青、黃、赤、白、黑五種顏色，各自隨著方向而顯現。然而，這個比喻既可以比喻印證前面的內容，也可以比喻顯現後面的內容。說比喻印證前面的內容，是說五種顏色比喻五道，隨著方向比喻隨著業力。愚人不明瞭寶珠的體性，只看見全是青黃，既然看見青黃，就看不見寶珠的體性了。所以《華嚴經》說，凡夫看見諸法，只是隨著各種外相流轉，不明白法沒有自性，因此看不見佛。如果用三性來配合，摩尼寶珠比喻圓成實性（Parinispanna）（究竟真實的體性），也就是前面所顯現的真理。顯現的顏色比喻依他起性（Paratantra）（因緣和合而生起的現象），也就是前面的幻。愚人認為一定是青黃，比喻遍計所執性（Parikalpita）（虛妄分別的執著），也就是前面的塵垢。如果從遠處取譬，就是前面的身心等相。用這段文字來印證前面文字的含義，所以說是印證前面。
說顯現後面的內容，是說這顆圓珠，由於那些愚人執著於它的固定顏色，所以要破除對顏色的執著，用三性來配合以印證前面的文字。如果沒有計較執著的人，那麼這顆寶珠的種種顏色，每一種都是清凈的，每一種都與寶珠的本體相同，都是圓珠的妙用顯現，沒有實體可以破除，用來比喻後面的內容，十方法界一切清凈圓滿，不動而互相交融，沒有障礙，所以說是顯現後面。然而前面的鏡子比喻只是一面明亮，又說是因磨拭而顯現，表示二空的道理，破除執著才能顯現，針對執著而得名。現在摩尼寶珠本來就清凈，本來就明亮，十方都能照耀，所以用來顯現後面的法界之宗。後面的法。
『善男子，圓覺清凈的體性，顯現在身心中，隨著不同的類別』
【English Translation】 English version: 'Illusion' refers to being illusory and without substance; 'defilement' refers to dust and dirt, named as impurity. Because of delusion about illusory appearances, clinging to forms, one becomes bound and stained, thus defiling the pure mind, hence it is called illusory defilement. Although Buddhas and Bodhisattvas have body and mind, because they understand all dharmas as illusory, they do not grasp at appearances and have no meaning of being stained by defilement, so they are not defilement. Because they understand that all dharmas are illusory and empty, it is not illusion, thus revealing that the roots, dusts, and all dharmas, as well as the ten directions of the Dharma Realm, are universally pure. This is because the body and mind are obscured by defilements, and one falsely clings to self and others, thus forming limitations and obstacles. Now that self is empty and dharmas are still, what is there that cannot be penetrated? The following explanation is in two parts, the first being a metaphor.
'Good man, for example, a pure Mani (wish-fulfilling) jewel reflects five colors, each appearing in its respective direction. Those who are foolish see the Mani jewel as actually having five colors.'
Explanation: Because the things symbolized by the mirror and the jewel are different, the 'good man' is addressed again. It means that the nature of the Mani jewel is clear and pure, without flaws, and originally has no color. Because of its pure nature, when all colors are placed in front of it, it will manifest blue, yellow, red, white, and black, each appearing in its respective direction. However, this metaphor can both illustrate the preceding content and reveal the following content. Saying that it illustrates the preceding content means that the five colors symbolize the five paths, and the directions symbolize following karma. Foolish people do not understand the nature of the jewel, but only see that it is all blue and yellow. Since they see blue and yellow, they do not see the nature of the jewel. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says that ordinary people see all dharmas, but only follow the various appearances, not understanding that dharmas have no self-nature, and therefore do not see the Buddha. If we match it with the three natures, the Mani jewel symbolizes the Parinispanna (perfected) nature, which is the principle revealed earlier. The manifested colors symbolize the Paratantra (dependent) nature, which is the earlier illusion. Foolish people think it must be blue and yellow, symbolizing the Parikalpita (imagined) nature, which is the earlier defilement. If we take it from afar, it is the earlier appearances of body and mind, etc. Using this passage to confirm the meaning of the previous passage, it is said to confirm the preceding.
Saying that it reveals the following content means that this round jewel, because those foolish people cling to its fixed color, so we must break the attachment to color, using the three natures to match and confirm the previous text. If there are no people who are calculating and clinging, then each of the various colors of this jewel is pure, each is the same as the body of the jewel, all are the wonderful functions of the round jewel manifesting, with no substance to be broken, used to symbolize the following content, the ten directions of the Dharma Realm are all pure and complete, unmoving and interpenetrating, without obstacles, so it is said to reveal the following. However, the previous metaphor of the mirror only has one side that is bright, and it is also said that it appears because of polishing, representing the principle of the two emptinesses, only by breaking attachment can it be revealed, named in response to attachment. Now the Mani jewel is originally pure, originally bright, and can illuminate all directions, so it is used to reveal the following Dharma Realm's principle. The following Dharma.
'Good man, the pure nature of perfect enlightenment manifests in body and mind, according to different categories.'
各應彼愚癡者說凈圓覺實有如是身心自相亦復如是。
解曰愚癡說有實身心者是顯圓覺雖現非其定實故論云一切染法所不能染智體不動具足無漏熏眾生故余義喻中已具對釋詳之可知故云亦復如是第二拂跡入玄。
由此不能遠於幻化是故我說身心幻垢對離幻垢說名菩薩垢盡對除即無對垢及說名者。
解曰于中曲有二節先說跡之所以後從垢盡對除下正拂其跡今聯綿釋之然其跡也相躡而起亦相躡而拂本以眾生妄執幻化故佛說云幻垢眾生依教離垢故復說名菩薩幻垢既如珠中之色當知本無故云垢盡所離之垢既無對離之智何立故云對除既無對離之智何有起智之人深淺之執本無何有說教之者故云即無對垢及說名者對垢者菩薩說名者佛對機之佛亦不可得方見法身法身說經義在斯矣然上人法各三三對六隻儘是所拂之跡也謂法有執垢離垢及與名數人有眾生菩薩及佛問曰人自有差法本無異何說三名答克體雖無義說即有為對人法各分能所故也第三圓彰法界文二初一真法界后三重法界言一真者未明理事不說有空直指本覺靈源也下對諸法圓泯圓收方說三重等別今初。
善男子此菩薩及末世眾生證得諸幻滅影像故爾時便得無方清凈無邊虛空覺所顯發。
解曰標告及指當根所證者為欲進顯不思議境界境界殊前故卻躡前功
【現代漢語翻譯】 現代漢語譯本：對於那些愚癡的人，應該針對他們的愚癡，說清凈圓覺是真實存在的，身和心（蘊、處、界）的自性也是如此。
解釋：說愚癡的人認為有真實的身心，是爲了顯示圓覺雖然顯現，但並非固定不變的真實。所以《圓覺經》說：『一切染污之法都不能染污智慧的本體，智慧的本體不動搖，具足無漏功德，熏習眾生。』其餘的譬喻中已經詳細解釋過，可以知道，所以說『也是如此』。這是第二層，拂去痕跡，進入玄妙的境界。
因為不能遠離幻化，所以我才說身心是幻垢。爲了對治幻垢，才說名為菩薩。幻垢除盡，就沒有需要對治的垢，以及說出名稱的人。
解釋：其中曲折地包含兩個部分，先說留下痕跡的原因，然後從『垢盡對除』開始，正式拂去痕跡。現在連貫地解釋它。那些痕跡，是相互跟隨而產生的，也是相互跟隨而被拂去的。本來是因為眾生妄執幻化，所以佛才說『幻垢』。眾生依靠教法離開垢染，所以又說名為菩薩。幻垢既然像珠子中的顏色，應當知道本來就沒有，所以說『垢盡』。所要離開的垢既然沒有，用來對治和離開的智慧又如何成立呢？所以說『對除』。既然沒有對治和離開的智慧，哪裡會有生起智慧的人的深淺之分呢？本來就沒有，哪裡會有說教的人呢？所以說『即無對垢及說名者』。『對垢者』是菩薩，『說名者』是佛，針對根機的佛也不可得，才能見到法身，法身說經的意義就在這裡了。然而，上面的人法各有三種，三種相對就是六種，都只是所要拂去的痕跡。所謂法有執垢、離垢以及名數，人有眾生、菩薩以及佛。問：人本來就有差別，法本來就沒有不同，為什麼說三種名稱？答：就本體來說雖然沒有，但就義理來說就有，爲了針對人法各自分為能和所的緣故。這是第三層，圓滿彰顯法界，分為兩部分，首先是一真法界，然後是三重法界。說一真法界，是不明說事和理，不說有和空，直接指明本覺的靈源。下面針對諸法圓滿泯除、圓滿收攝，才說三重等差別。現在開始第一部分。
善男子，這些菩薩以及末世的眾生，證悟到諸幻滅盡，影像消失的緣故，在這個時候，便得到沒有方所的清凈，無邊無際的虛空，是覺性所顯發。
解釋：標明告知，以及指明當下的根機所證悟的，是爲了進一步彰顯不可思議的境界，因為境界與之前不同，所以才追溯之前的功德。
【English Translation】 English version: To those who are foolish, one should speak according to their foolishness, saying that pure perfect enlightenment (yuanjue) is truly existent, and that the self-nature of body and mind (skandhas, ayatanas, dhatus) is also like this.
Explanation: Saying that the foolish believe in the existence of a real body and mind is to show that although perfect enlightenment appears, it is not fixed and unchangingly real. Therefore, the Yuanjue Sutra says: 'All defiled dharmas cannot defile the essence of wisdom; the essence of wisdom is unmoving, complete with faultless merits, and influences sentient beings.' The other metaphors have already explained this in detail, which can be understood, so it is said 'also like this.' This is the second layer, brushing away traces and entering the profound realm.
Because they cannot stay far from illusion, that is why I say the body and mind are illusory defilements. In order to counter illusory defilements, it is said to be called a Bodhisattva. When illusory defilements are completely removed, there is no defilement that needs to be countered, and no one who utters the name.
Explanation: It subtly contains two parts, first explaining the reason for leaving traces, and then starting from 'defilements completely removed,' formally brushing away the traces. Now explain it coherently. Those traces are produced by following each other, and are also brushed away by following each other. Originally, it was because sentient beings clung to illusion, so the Buddha said 'illusory defilements.' Sentient beings rely on the teachings to leave defilements, so it is also said to be called a Bodhisattva. Since illusory defilements are like the color in a pearl, one should know that they originally did not exist, so it is said 'defilements completely removed.' Since the defilement to be left does not exist, how can the wisdom used to counter and leave it be established? Therefore, it is said 'countering removed.' Since there is no wisdom to counter and leave, where will the depth of those who give rise to wisdom come from? Originally there was none, where will the teachers of the teachings come from? Therefore, it is said 'there is no countering of defilements and no one who utters the name.' 'Countering defilements' is the Bodhisattva, 'uttering the name' is the Buddha, the Buddha who is aimed at the capacity is also unattainable, then one can see the Dharmakaya (Dharma-body), the meaning of the Dharmakaya speaking the sutra is here. However, the above people and dharmas each have three kinds, the three kinds relative to each other are six kinds, all of which are only the traces to be brushed away. The so-called dharma has clinging to defilements, leaving defilements, and names, people have sentient beings, Bodhisattvas, and Buddhas. Question: People originally have differences, dharmas originally have no difference, why say three names? Answer: Although there is none in terms of essence, there is in terms of meaning, because it is aimed at people and dharmas each divided into the able and the object. This is the third layer, fully manifesting the Dharmadhatu (Dharma-realm), divided into two parts, first the One True Dharmadhatu, and then the Triple Dharmadhatu. Saying the One True Dharmadhatu is not clearly stating phenomena and principle, not saying existence and emptiness, directly pointing out the spiritual source of original enlightenment. Below, in response to the perfect annihilation and perfect collection of all dharmas, the differences of the Triple are stated. Now begin the first part.
Good man, these Bodhisattvas and sentient beings of the degenerate age, because they realize that all illusions are extinguished and images disappear, at this time, they obtain purity without location, and boundless empty space, which is manifested by enlightenment.
Explanation: Marking and informing, and pointing out what the current capacity realizes, is to further manifest the inconceivable realm, because the realm is different from before, so it traces back to the previous merits.
用明其得入所以發起后之文勢言證得者觀行成就滅影像者依佗亦泯無方清凈者約身為主外見東西(肇公云云)我相既無更何方所虛空覺顯者然虛空離識亦非實有若言有者為一為多若體是一遍一切處隨能合法體應成多一所合處余不合故不爾諸法應互相遍若謂虛空不與法合應非容受又色等中有虛空不有應相雜無應不遍若體是多便有品類應如色等非遍容受故知虛空亦唯識現故首楞云若有一人發真歸源十方虛空一時消殞謂迷情所覆覺處見空塵影既銷空元是覺(魚人迷悟水風性空)顯謂空銷覺現發謂妄盡心開翻覆觀之俱無邊際故首楞又云聞復翳根除塵銷覺圓凈凈極光通達寂照含虛空卻來觀世間由如夢中事(空生覺中雲云)是知空有雙絕但是覺心獨鑑明明靈知不昧后三重法界者一真空絕相觀二理事無礙觀三週遍含容觀此中義意全同華嚴法界觀門三重行相故依彼科之仍每重先示觀門后釋經義今初第一真空觀者觀門中有四句(前二各四為八兼后二為十)第一會色歸空觀復四一色不即是斷空舉體即是真空故二青等非是真空之理無體莫不皆空故三色不即空空中必無色故又即是空會色無體故(上三句以法揀情)四凡是色法必不異真空以必無性故(色空既爾一切皆然)第二明空即色觀亦四一斷空不即色真空即色故二空理非青等非青等之真空必不
【現代漢語翻譯】 現代漢語譯本 爲了闡明證得之後發起之文勢，證得者是觀行成就，滅除影像者是依他亦泯，無方清凈者是以身為本，外見東西（鳩摩羅什（Zhao Gong）如是說）。我相既然沒有了，還有什麼方位處所呢？虛空覺顯現，然而虛空離開識也不是真實存在的。如果說有，那麼是一還是多呢？如果本體是一，就遍一切處，隨能合法體應該成為多，一所合之處，其餘不合，如果不是這樣，諸法應該互相遍及。如果說虛空不與法合，應該不是容受，又色等之中有虛空，不有應該相雜，沒有應該不遍。如果本體是多，便有品類，應該像色等一樣，不是遍容受。所以知道虛空也只是唯識所現。所以《首楞嚴經》（Shou Leng Yan Jing）說，如果有一個人發真歸源，十方虛空一時消殞，是說迷情所覆蓋，覺處見空塵影，既然消除了，空的本源就是覺（魚人迷悟水風性空）。顯現是說空銷覺現，發起是說妄盡心開，翻覆觀察，都無邊際。所以《首楞嚴經》（Shou Leng Yan Jing）又說，聞復翳根，除塵銷覺圓凈，凈極光通達，寂照含虛空，卻來觀世間，猶如夢中事（空生覺中雲云）。由此可知空有雙絕，但是覺心獨自明鑑，明明靈知不昧。后三重法界，一是真空絕相觀，二是理事無礙觀，三是周遍含容觀。這其中的意義完全相同于《華嚴經》（Hua Yan Jing）法界觀門的三重行相，所以依照它來分科，仍然是每一重先顯示觀門，后解釋經義。現在先說第一真空觀，觀門中有四句（前二各四為八，加上后二為十）。第一會色歸空觀，又有四句：一是色不即是斷空，舉體即是真空；二是青等不是真空的道理，無體沒有不空的；三是色不即空，空中必定沒有色，又即是空，會色無體（以上三句以法揀情）；四是凡是色法必定不異於真空，因為必定沒有自性（色空既然如此，一切都是這樣）。第二明空即色觀，也有四句：一是斷空不即色，真空即色；二是空理不是青等，不是青等的真空必定不
【English Translation】 English version To clarify the literary momentum initiated after attainment, the attainer is the accomplishment of contemplative practice, the one who extinguishes images is dependent on others and also vanishes, the one who is pure without direction takes the body as the basis, outwardly seeing east and west (Zhao Gong said). Since the self-image is gone, what direction or place is there? The awareness of emptiness manifests, but emptiness apart from consciousness is not truly existent. If it is said to exist, is it one or many? If the substance is one, it pervades all places, and the substance that can conform to the Dharma should become many. Where one conforms, the rest do not conform; if it is not so, all dharmas should pervade each other. If it is said that emptiness does not conform to the Dharma, it should not be receptive. Also, within form, etc., there is emptiness; if there is no emptiness, they should be mixed, and if there is no emptiness, it should not be pervasive. If the substance is many, there will be categories, and it should be like form, etc., not pervasively receptive. Therefore, know that emptiness is also only a manifestation of consciousness. Therefore, the Shurangama Sutra (Shou Leng Yan Jing) says, 'If one person returns to the true source, the ten directions of emptiness will vanish at once,' meaning that the deluded mind is covered, and the place of awareness sees the dust shadows of emptiness. Since they are eliminated, the origin of emptiness is awareness (fish people's delusion and enlightenment, the nature of water and wind is empty). Manifestation means that emptiness vanishes and awareness appears, initiation means that delusion ends and the mind opens, and observing back and forth, there is no limit. Therefore, the Shurangama Sutra (Shou Leng Yan Jing) also says, 'Hearing recovers the obscured root, eliminating dust and vanishing awareness is perfectly pure, the ultimate purity of light penetrates, silent illumination contains emptiness, and looking back at the world, it is like a dream (emptiness arises in awareness).' From this, it can be known that emptiness and existence are both cut off, but the mind of awareness alone clearly illuminates, and the clear and spiritual knowledge is not obscured. The latter three realms of Dharma are: first, the contemplation of true emptiness and the absence of characteristics; second, the contemplation of the unobstructedness of principle and phenomena; and third, the contemplation of pervasive containment. The meaning of this is completely the same as the three aspects of the Hua-Yen Sutra's (Hua Yan Jing) contemplation of the Dharma realm, so it is divided according to it, and each aspect still shows the gate of contemplation first, and then explains the meaning of the sutra. Now, first, let's talk about the first contemplation of true emptiness, which has four sentences in the gate of contemplation (the first two have four each, making eight, plus the last two, making ten). The first is the contemplation of converging form to emptiness, which also has four sentences: first, form is not identical to cutting off emptiness, the whole body is identical to true emptiness; second, blue, etc., are not the principle of true emptiness, and there is nothing that does not have emptiness without substance; third, form is not identical to emptiness, and there must be no form in emptiness, and it is identical to emptiness, converging form without substance (the above three sentences use Dharma to distinguish emotions); fourth, all form dharmas must not be different from true emptiness, because they must not have self-nature (since form and emptiness are like this, everything is like this). The second is the contemplation of clarifying emptiness as form, which also has four sentences: first, cutting off emptiness is not identical to form, true emptiness is identical to form; second, the principle of emptiness is not blue, etc., and the true emptiness that is not blue, etc., must not
異青等故三空是所依不即色必作所依即色故(上三句亦以法揀情)四空即是色以是法無我理非斷滅故(空色既爾一切皆然)第三空色無礙觀謂色舉體全是真空則色盡而空現空舉體不異色全是盡空之色而空不隱為一味法第四泯絕無寄觀謂此所觀真空不可言即色不即色即空不即空一切法皆不可不可亦不可此語亦不受迥絕無寄非言所及非解所到是為行境以生心動念即乖法體失正念故(初二句入門揀情顯解第三句解終趣行第四句正成行體行由解成行起解絕也)示觀門竟后釋經義者文中二一色相空凈二空色同如一中又七一內身根識二外境六塵三內外四大四世間諸法五出世諸法六自佗正報七一多依報然觀門云一切法亦然即此七段是也應雲根識即空不即空等七中初者。
覺圓明故顯心清凈心清凈故見塵清凈見清凈故眼根清凈根清凈故眼識清凈識清凈故聞塵清凈聞清凈故耳根清凈根清凈故耳識清凈識清凈故覺塵清凈如是乃至鼻舌身意亦復如是。
解曰此下皆云清凈者謂由前二空觀門揀情顯解次拂跡滅影同於行起解絕故皆清凈為真空矣故智論云畢竟空即是畢竟清凈以人畏空故言清凈意言人乍聞空畏其斷滅故余處說云清凈如大般若一切皆云清凈大品即直云空空與清凈皆絕相義若就心說即如凈名經妄想是垢無妄想是凈無妄想即是
【現代漢語翻譯】 現代漢語譯本： 『異青』（不同顏色的青色）等同於『故三空』（三種空性），是所依之處，但不等同於色，必須作為所依；因為等同於色，所以（以上三句也用法來辨別情）。『四空』（四種空性）即是色，因為這是『法無我』（一切法無自性）的道理，並非斷滅。既然空和色如此，一切法都是如此。第三是『空色無礙觀』，意思是色的全體完全是真空，那麼色消失而空顯現；空的全體不異於色，完全是盡空的色，而空不隱藏，成為一種味道的法。第四是『泯絕無寄觀』，意思是這所觀的真空，不可說它即是色，也不可說它不即是色；即是空，也不即是空。一切法都不可說，不可說也不可說，這種言語也不接受，迥然斷絕，沒有寄託，不是言語所能到達，也不是理解所能到達，這是行境。因為生起心動念就違背了法體，失去了正念。（最初兩句入門，辨別情，顯現理解；第三句理解終結，趨向修行；第四句正式成就行體，行由理解而成，行起于理解斷絕。）顯示觀門完畢后，解釋經義的文中，分為二：一是色相空凈，二是空色同如一。其中又分為七：一是內身根識，二是外境六塵，三是內外四大，四是世間諸法，五是出世諸法，六是自他正報，七是一多依報。然而觀門說一切法也是如此，就是這七段。應該說根識即是空，不即是空等等。七段中第一段： 覺悟圓滿明亮，所以顯現心是清凈的；心清凈，所以見到的塵也是清凈的；見清凈，所以眼根也是清凈的；根清凈，所以眼識也是清凈的；識清凈，所以聽到的塵也是清凈的；聽清凈，所以耳根也是清凈的；根清凈，所以耳識也是清凈的；識清凈，所以覺察到的塵也是清凈的。像這樣，乃至鼻、舌、身、意也是這樣。 解釋說：這下面都說清凈，是因為通過前面的二空觀門，辨別情，顯現理解，進而拂去痕跡，滅除影像，等同於修行，從而達到行起解絕的境界，所以都是清凈的，成為真空。所以《智論》說，畢竟空就是畢竟清凈，因為人們畏懼空，所以說清凈。意思是說，人們乍一聽到空，畏懼它是斷滅。所以其他地方說清凈，如《大般若經》，一切都說清凈。《大品般若經》就直接說空，空和清凈都是斷絕相對的意義。如果就心來說，就像《維摩詰經》所說，妄想是垢，沒有妄想就是凈，沒有妄想就是。
【English Translation】 English version: 『Different blue』 (different shades of blue) is equivalent to 『the three emptinesses』 (three kinds of emptiness), which is the basis of reliance, but it is not identical to form, it must be taken as the basis of reliance; because it is identical to form, therefore (the above three sentences also use the Dharma to distinguish emotions). 『The four emptinesses』 (four kinds of emptiness) are form, because this is the principle of 『Dharma-no-self』 (all dharmas have no inherent self-nature), not annihilation. Since emptiness and form are like this, all dharmas are like this. The third is 『the unobstructed contemplation of emptiness and form』, meaning that the entire body of form is completely true emptiness, then form disappears and emptiness appears; the entire body of emptiness is not different from form, it is completely the form of exhausted emptiness, and emptiness is not hidden, becoming a single-flavored Dharma. The fourth is 『the contemplation of complete extinction without reliance』, meaning that the true emptiness contemplated here cannot be said to be identical to form, nor can it be said to be not identical to form; it is emptiness, and it is not emptiness. All dharmas are unspeakable, unspeakable is also unspeakable, this kind of speech is also not accepted, completely cut off, without reliance, not reachable by words, nor reachable by understanding, this is the realm of practice. Because arising thoughts and moving minds violate the body of the Dharma and lose right mindfulness. (The first two sentences enter the door, distinguish emotions, and reveal understanding; the third sentence understanding ends, heading towards practice; the fourth sentence formally achieves the body of practice, practice is formed by understanding, practice arises from the extinction of understanding.) After showing the contemplation door, the text explaining the meaning of the sutra is divided into two: one is the emptiness and purity of form, and the other is the sameness of emptiness and form as one. Among them, it is further divided into seven: one is the inner body, roots, and consciousnesses, two is the external environment of the six dusts, three is the inner and outer four great elements, four is the dharmas of the world, five is the dharmas beyond the world, six is the direct retribution of self and others, and seven is the dependent retribution of one and many. However, the contemplation door says that all dharmas are also like this, which are these seven sections. It should be said that the roots and consciousnesses are emptiness, not emptiness, and so on. The first section of the seven: Because of the perfect and bright enlightenment, it reveals that the mind is pure; because the mind is pure, the dust seen is also pure; because seeing is pure, the eye-root is also pure; because the root is pure, the eye-consciousness is also pure; because the consciousness is pure, the dust heard is also pure; because hearing is pure, the ear-root is also pure; because the root is pure, the ear-consciousness is also pure; because the consciousness is pure, the dust perceived is also pure. Like this, even the nose, tongue, body, and mind are also like this. The explanation says: All the following say purity because through the previous two emptiness contemplation doors, emotions are distinguished, understanding is revealed, and then traces are brushed away, images are extinguished, equivalent to practice, thereby reaching the realm of practice arising from the extinction of understanding, so they are all pure, becoming true emptiness. Therefore, the Treatise on the Great Perfection of Wisdom says that ultimate emptiness is ultimate purity, because people fear emptiness, so they say purity. It means that when people first hear emptiness, they fear that it is annihilation. Therefore, other places say purity, such as the Great Prajna Sutra, everything says purity. The Great Perfection of Wisdom Sutra directly says emptiness, emptiness and purity are both meanings of cutting off relativity. If speaking of the mind, it is like what the Vimalakirti Sutra says, delusion is defilement, no delusion is purity, no delusion is.
空義故此說空云清凈矣由前幻垢已盡能觀之智又亡既合覺心故皆清凈故智論云菩薩於色等法中觀行斷故得如是清凈故名色清凈是凈能破一切法中戲論等覺圓明故者躡前顯清凈之因也由拂泯等故得圓明顯心清凈等者比迷覺心心中執法今見法性即法皆空故云清凈如人不識珠體但執青黃若見摩尼即色清凈七段之中文皆同此也然展轉躡前以顯清凈者義如后釋。
今且銷釋法數名體心者總相明其我心即賴耶自體成唯識論說第八識種種別名于中有四種名通一切位心即一也(餘三即阿陀那所知依種子識)迷時由執藏及能所藏故名賴耶今觀智成就覺性圓明故但云心沒賴耶名矣心既清凈同無垢識故此下文頓同佛境見塵者由我心計執故見一切色相由執相故即見聞等是塵不單說外色名塵亦不獨說根識名塵根塵識三自有文故尋此見塵之體還是我執之心但以就取色等生過之處而別立名又亦不離根境識三而別有體如五蘊之法與蘊中之我非別非同此亦如是若以意義配屬即賴耶中轉相及第七識合為此見等瑜伽論云賴耶識起必二識相應故又以六七合為此見意識緣外境時必內依末那為染污根方得生起故(梵云紇利瑟吒耶末那此云染污意與四惑俱名為染污恒審思量名之為意思量即意持業釋也)故此所列心法無別末那起信亦于說梨耶次便說意識無別第七楞
【現代漢語翻譯】 現代漢語譯本：因為空性的緣故，所以說空是清凈的。由於之前的虛幻塵垢已經消除乾淨，能觀的智慧也消失了，與覺悟的心融合，所以一切都是清凈的。因此，《智度論》說，菩薩在色等法中觀行斷除，所以得到這樣的清凈，因此名為色清凈。這種清凈能夠破除一切法中的戲論等，覺悟圓滿光明。『故者躡前顯清凈之因也』是承接前文來顯示清凈的原因。由於拂除泯滅等，所以能夠得到圓滿顯現的心清凈等，比如迷妄的覺心，心中執著於法，現在見到法性，即一切法皆空，所以說清凈。如同人不認識珍珠的本體，只執著于青黃等顏色，如果見到摩尼寶珠，即色就是清凈的。七段文字中的文意都相同。然而，層層遞進地承接前文來顯示清凈，其中的含義將在後面解釋。 現在先解釋法數名體。『心者總相明其我心即賴耶自體』，總括地說明我的心就是阿賴耶識的自體。《成唯識論》說第八識有種種不同的名稱，其中有四種名稱通用於一切位，『心』就是其中之一（其餘三種是阿陀那識、所知依識、種子識）。迷惑時，由於執著于能藏和所藏，所以名為阿賴耶識。現在觀智成就，覺性圓滿光明，所以只說『心』，沒有阿賴耶識的名稱了。心既然清凈，等同於無垢識，所以下面的文字就直接等同於佛的境界。『見塵者由我心計執故見一切色相』，由於我的心計較執著，所以見到一切色相。由於執著於色相，所以見到見聞等，這些都是塵，不單單指外在的色法名為塵，也不僅僅指根識名為塵，根塵識三者自有經文說明。尋找這個見塵的本體，還是我執的心，只是就其取色等產生過失之處而另外立名。又，它也不離開根境識三者而另外存在本體，如同五蘊之法與蘊中的我非別非同，這裡也是如此。如果從意義上進行配屬，即阿賴耶識中的轉相和第七識合為此見等。《瑜伽師地論》說，阿賴耶識生起時必定有二識相應。又以六七識合為此見，意識緣外境時，必定內在依靠末那識作為染污根才能生起（梵語紇利瑟吒耶末那，此云染污意，與四惑俱，名為染污，恒常審思量，名為意，思量即意持業釋也）。所以這裡所列的心法沒有區別，末那識在《起信論》中也是在說完阿賴耶識之後就說意識，沒有單獨說第七識，《楞伽經》
【English Translation】 English version: Because of the meaning of emptiness, it is said that emptiness is pure. Because the previous illusory defilements have been completely eliminated, and the wisdom of observation has also disappeared, it merges with the awakened mind, so everything is pure. Therefore, the Mahaprajnaparamita Shastra says that Bodhisattvas, through contemplation and practice, eliminate defilements in phenomena such as form, and thus attain such purity, hence it is called purity of form. This purity can break through all the illusions in all dharmas, and enlightenment is complete and bright. 『Gu zhe nie qian xian qing jing zhi yin ye』 (故者躡前顯清淨之因也) means that it connects with the previous text to show the cause of purity. Because of sweeping away and eliminating, one can obtain the complete manifestation of mind purity, etc. For example, the deluded awakened mind clings to dharmas in the mind. Now seeing the nature of dharma, that is, all dharmas are empty, so it is said to be pure. It is like a person who does not recognize the essence of a pearl, but only clings to colors such as blue and yellow. If one sees a mani jewel (摩尼, wish-fulfilling jewel), then form is pure. The meaning of the text in the seven paragraphs is the same. However, the progressive connection with the previous text to show purity, the meaning of which will be explained later. Now, let's first explain the names and entities of the dharma numbers. 『Xin zhe zong xiang ming qi wo xin ji Laiye zi ti』 (心者總相明其我心即賴耶自體), comprehensively explains that my mind is the self-nature of Alaya consciousness (阿賴耶, storehouse consciousness). The Vijnaptimatrata-siddhi Shastra says that the eighth consciousness has various different names, among which four names are common to all positions, and 『mind』 is one of them (the other three are Adana consciousness (阿陀那, grasping consciousness), the basis of knowledge, and seed consciousness). When deluded, it is called Alaya consciousness because of clinging to the able-to-store and the stored. Now that contemplative wisdom is achieved and the awakened nature is complete and bright, only 『mind』 is mentioned, and there is no name of Alaya consciousness. Since the mind is pure, it is equivalent to immaculate consciousness, so the following text is directly equivalent to the realm of the Buddha. 『Jian chen zhe you wo xin ji zhi gu jian yi qie se xiang』 (見塵者由我心計執故見一切色相), because my mind calculates and clings, I see all forms. Because of clinging to form, one sees seeing, hearing, etc., which are all dust. It does not only refer to external form as dust, nor does it only refer to the root consciousness as dust. The three, root, dust, and consciousness, have their own explanations in the scriptures. Searching for the essence of this seeing dust, it is still the mind of my clinging, but it is named separately because of the fault of taking form, etc. Also, it does not exist separately from the three, root, object, and consciousness, just as the five aggregates are neither different nor the same as the self in the aggregates, and this is also the case here. If we match it in terms of meaning, that is, the transformation aspect in Alaya consciousness and the seventh consciousness combine to form this seeing, etc. The Yogacarabhumi-sastra says that when Alaya consciousness arises, there must be two consciousnesses corresponding. Also, the sixth and seventh consciousnesses combine to form this seeing. When the consciousness connects with the external world, it must internally rely on Manas consciousness (末那, mind consciousness) as the defiled root to arise (Sanskrit Klista-manas, which means defiled intention, together with the four afflictions, is called defiled, constantly and carefully thinking, is called intention, thinking is the explanation of intention holding karma). Therefore, the mind dharmas listed here are no different. Manas consciousness in the Awakening of Faith also speaks of consciousness after speaking of Alaya consciousness, without separately speaking of the seventh consciousness. The Lankavatara Sutra (楞伽經)
伽亦爾故彼經云略說有三種識謂真識現識分別事識初即自性清凈心次即第八現相后即前六故彼經自釋云攀外境界起前事識即知事識不是末那然此彼經及起信論皆不別出末那體者據賢首說有二意故一如前說六八必俱二謂無明動真心成阿賴耶外境牽心起執染凈第七俱無此義故不別說又說計我則合於轉相計我所合於事識(此亦不乖思量行相)若不連前帶后則顯示心數相躡生起義不便故眼等根者識所依故能發識故前五各從自種生自現行四大所造凈色為體意根即第七識由此攀外起意識故眼等識者隨六根境種類異故由具五義隨根立名一依根之識非由境色識定生故如盲不見等二根所發識由根變異識必變異如眼根損見青為黃非色壞時而識壞也三屬根之識由識種子隨逐于根而得生故非色種子識種隨也四助根之識由根合識識所領受令根損益非境界也五如根之識根識二法俱有情數非彼色法定是無情根五義勝故說依根雖六識身皆依意轉然隨不共立意識名或名色識乃至法識隨境立名順識義故(依未自在位說)若依起信皆名意識此六皆依意所起故意之識故故論釋生滅因緣云所謂眾生依心意意識轉故心即梨耶自體意即五意以梨耶二義中有不覺義故不覺而起(業識)能見(轉識)能現(現識)能取境界(智識)起念相續(相續識)意識者即此相續識(此
生起識粗細雖殊同是一識更無別體故即指前第五識也)依諸凡夫取著轉深計我我所(非直心外計境為塵亦復于身計我于塵計所)種種妄執(計我之相即蘊離蘊)隨事攀緣分別六塵名為意識亦名分離識(依於六識別別取六塵故故經云分為六和合)又復說名分別事識(又能分別去來現在種種事相)釋曰此五前三合八后二合六由斯前釋體不孤生然八識義相復有多門今略指十五一者通論八皆名心意識別則八心七意前六皆識二者隨相各以自名為體(三科則識蘊意處七心是體也)就實統歸藏性三者五緣五塵(現量是實)六緣一切(三量此假實)七緣賴耶(非量是假)八緣根身種子器界(現實)四者皆具四三二分五者八遍非計七計非遍第六俱是前五俱非六者根本煩惱俱生(四鈍二利)分別(具十)第八全無第六皆具第七俱生四惑前五俱生三毒其所知障數同用別(二障下自有文至彼當釋)七業障者第七全無八有種子餘六現行八者報障則八唯總報前六別報九者心所(恒依心起故與心相應故系屬於心故心緣總相心所緣總別如畫師資作模填彩等故)第八有五所謂遍行(觸作意受想思)七有十八謂五遍四惑(癡見愛慢)八隨(沉掉懈逸念亂不信不正知)並慧第六皆具五有三十四謂遍別善全根本三惑中(無慚無愧)大隨(同上)十者八七無記六通
【現代漢語翻譯】 現代漢語譯本 生起識的粗細雖然不同，但都是同一個識，更沒有其他的自體，所以就是指前面的第五識（即眼識、耳識、鼻識、舌識、身識）。 依據各種凡夫的執著越來越深，就計較『我』和『我的』（不只是在心外計較外境為塵埃，而且還對身體計較『我』，對外境計較『我的』），各種各樣的虛妄執著（計較『我』的相，即五蘊，或離開五蘊），隨著事物攀緣分別六塵，名為意識，也名分離識（因為依靠六識分別取六塵，所以經中說分為六和合）。 又說名為分別事識（又能分別過去、現在、未來種種事相）。 解釋說：這五個（前五識）和前三個（眼、耳、鼻）合起來是八個，後面兩個（意識、末那識）合起來是六個，因此前面的解釋說本體不是孤立產生的。然而八識的義相還有很多方面，現在簡略地指出十五點： 一、通論八個都名為心、意、識，區別來說，八個是心，七個是意，前六個都是識。 二、隨其相各以自名為體（三科中，識蘊、意處、七心是體）。就真實統歸藏性。 三、五緣五塵（現量是實），六緣一切（三量，此假實），七緣阿賴耶識（非量是假），八緣根身、種子、器界（現實）。（阿賴耶識（Ālaya-vijñāna）：含藏一切種子識） 四、都具有四分、三分、二分。 五、八遍、非計，七計、非遍。 六、俱是前五，俱非六。 六、根本煩惱俱生（四鈍二利），分別（具十）。 第八識全無，第六識都具有，第七識俱生四惑，前五識俱生三毒，其所知障數量相同，作用不同（二障下文自有解釋，到那裡再解釋）。 七、業障，第七識全無，第八識有種子，其餘六識現行。 八、報障，則第八識唯有總報，前六識有別報。 九、心所（恒常依靠心而生起，所以與心相應，所以系屬於心，心緣總相，心所緣總別，如畫師資作模填彩等），第八識有五個，所謂遍行（觸、作意、受、想、思），第七識有十八個，即五遍行、四惑（癡、見、愛、慢）、八隨（沉掉、懈逸、念亂、不信、不正知）並慧，第六識都具有五遍行、三十四個，即遍行、別境、善、全根本三惑中（無慚、無愧）、大隨（同上）。 十、第八識、第七識是無記，第六識通三性。
【English Translation】 English version Although the arising consciousnesses (vijñāna) differ in coarseness and subtlety, they are the same consciousness and have no separate entity. Therefore, it refers to the preceding five consciousnesses (i.e., eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). Based on the increasingly deep attachments of various ordinary people, they calculate 'I' and 'mine' (not only externally calculating the environment as dust, but also calculating 'I' with the body and 'mine' with the environment), all kinds of delusional attachments (calculating the appearance of 'I', i.e., the five skandhas, or apart from the five skandhas), clinging to and discriminating the six sense objects according to events, which is called consciousness (vijñāna), also called separating consciousness (because it relies on the six consciousnesses to separately take the six sense objects, so the sutra says it is divided into six harmonies). It is also called discriminating event consciousness (it can also discriminate various aspects of the past, present, and future). The explanation says: These five (the first five consciousnesses) and the first three (eye, ear, nose) together are eight, and the latter two (manas-vijñāna and ālayavijñāna) together are six, so the previous explanation said that the entity is not produced in isolation. However, there are many aspects of the meaning and appearance of the eight consciousnesses. Now, briefly point out fifteen points: 1. Generally speaking, all eight are called mind (citta), thought (manas), and consciousness (vijñāna). Specifically, eight are mind, seven are thought, and the first six are all consciousness. 2. According to their respective appearances, each takes its own name as its entity (in the three categories, the skandha of consciousness, the place of thought, and the seven minds are the entity). In reality, they are all unified and return to the nature of the storehouse. 3. The five consciousnesses cognize the five sense objects (direct perception is real), the sixth consciousness cognizes everything (three kinds of perception, this is both false and real), the seventh consciousness cognizes the Ālaya-vijñāna (non-perception is false), and the eighth consciousness cognizes the root body, seeds, and the world (real). (Ālaya-vijñāna (Ālaya-vijñāna): contains all seed consciousnesses) 4. All have four parts, three parts, and two parts. 5. Eight are pervasive, not calculative; seven are calculative, not pervasive. 6. All are the first five, all are not the sixth. 6. The fundamental afflictions arise together (four dull and two sharp), discrimination (possesses ten). The eighth consciousness has none, the sixth consciousness has all, the seventh consciousness arises together with the four delusions, and the first five consciousnesses arise together with the three poisons. The number of cognitive obscurations is the same, but the functions are different (the two obscurations will be explained in the following text, and will be explained there). 7. Karmic obscurations, the seventh consciousness has none, the eighth consciousness has seeds, and the remaining six consciousnesses are active. 8. Retribution obscurations, then the eighth consciousness only has general retribution, and the first six consciousnesses have separate retribution. 9. Mental factors (always arise depending on the mind, so they are corresponding to the mind, so they are related to the mind, the mind cognizes the general appearance, the mental factors cognize the general and specific, such as a painter making a model and filling in colors, etc.), the eighth consciousness has five, namely pervasive (contact, attention, feeling, perception, thought), the seventh consciousness has eighteen, namely five pervasive, four delusions (ignorance, view, love, pride), eight subsidiary (lethargy, agitation, laziness, distraction, disbelief, incorrect knowledge) and wisdom, the sixth consciousness has all five pervasive, thirty-four, namely pervasive, specific, good, all fundamental three delusions (shamelessness, lack of remorse), great subsidiary (same as above). 10. The eighth consciousness and the seventh consciousness are neutral, and the sixth consciousness is connected to the three natures.
三性十一者八皆實有(就性皆假)十二者眼耳身三二界(不全)二地(地全)鼻舌兩識一界一地六七八識通遍界地十三者皆通有漏無漏十四者依因緣增上(五依五根及六七八六依七八七八互依)及等無間十五者眼識九緣生(空明根境作意根本染凈分別種子)耳識唯從八(除明)鼻舌身三七(除空)后三(六七八也)五(更除染凈分別)三(更除根境)四(更除根本卻取根境)二外境六塵。
善男子根清凈故色塵清凈色清凈故聲塵清凈香味觸法亦復如是。
解曰略啟三門初釋名義次辨體性后顯種類初有通別通即塵也復更有名所謂六衰及六無義(皆約凡位)亦云六境(此通凡聖)別者眼等所取故名色等對根明境名色等故次出體者如前六根各自為體后顯類者色有通別(通謂五根五塵及法處色俱名為色此等皆有質礙義故)今則別也謂唯眼所取名之為色有見有對質礙之相最粗顯故(法處之色無見無對餘四及根無見有對)略有三種謂顯形表顯謂青黃等(赤白光影明暗煙雲塵霧空)形謂長短等(方圓粗細高下正不正也)表謂行坐等(住臥屈伸取捨)聲謂因執受等及邪正教並可意等香謂好(約境約心)惡(準上)平等(非上二)俱生(沉等與質俱起)和合(眾成)變易(未熟不香)味謂苦醋甘辛鹹淡及俱生等觸謂地水火風
【現代漢語翻譯】 現代漢語譯本 三性：十一項屬於實有（就自性而言皆是假有），十二項：眼、耳、身三種根，二界（不完全），二地（地完全）。鼻、舌兩種識，一界一地。第六、第七、第八識通遍於各界各地。十三項：皆通於有漏和無漏。十四項：依因緣、增上緣（五依指五根，以及第六、第七、第八識，六依指第七、第八識，第七、第八識互相依持）以及等無間緣。十五項：眼識由九緣生起（空、明、根、境、作意、根本、染凈、分別、種子），耳識唯從八緣（除去明），鼻、舌、身三種識由七緣（除去空），后三識（第六、第七、第八識）由五緣（更除去染凈分別），三緣（更除去根和境），四緣（更除去根本，卻取根和境），二外境指六塵。
善男子，因為根清凈的緣故，色塵也清凈；色塵清凈的緣故，聲塵也清凈；香、味、觸、法也是如此。
解釋：略微開啟三扇門，首先解釋名稱和含義，其次辨別體性和性質，最後顯示種類。首先有通義和別義，通義即是塵，又有名為六衰和六無義（都是就凡夫的地位而言），也稱為六境（這通於凡夫和聖人）。別義是眼等所取，所以名為色等，對根說明境，所以名為色等。其次說明體性，如前述六根各自為體。最後顯示種類，色有通義和別義（通義指五根、五塵以及法處所攝之色，都名為色，這些都有質礙的含義）。現在說的是別義，指唯有眼所取名為色，有可見、有對、質礙的相狀，最為粗顯（法處所攝之色無可見無有對，其餘四塵和根無可見有對）。略有三種，即顯色、形色、表色。顯色指青、黃等（赤、白、光影、明暗、煙雲、塵霧、空）。形色指長、短等（方、圓、粗、細、高、下、正、不正）。表色指行、坐等（住、臥、屈、伸、取、舍）。聲指因執受等以及邪正教和可意等。香指好（約境約心）、惡（參照上面）、平等（非上面兩種），俱生（沉香等與物質俱起），和合（眾物合成），變易（未成熟時不香）。味指苦、醋、甘、辛、咸、淡以及俱生等。觸指地、水、火、風。
【English Translation】 English version The Three Natures: Eleven are substantially existent (in terms of inherent nature, all are provisionally existent). Twelve: the three roots of eye, ear, and body, two realms (incomplete), two grounds (ground complete). The two consciousnesses of nose and tongue, one realm and one ground. The sixth, seventh, and eighth consciousnesses pervade all realms and grounds. Thirteen: all are common to both the afflicted and unafflicted. Fourteen: dependent on causes and conditions, dominant conditions (five dependencies refer to the five roots, and the sixth, seventh, and eighth consciousnesses; six dependencies refer to the seventh and eighth consciousnesses; the seventh and eighth consciousnesses are mutually dependent), and immediate conditions. Fifteen: eye consciousness arises from nine conditions (space, light, root, object, attention, fundamental, defiled and pure, discrimination, seed). Ear consciousness arises only from eight conditions (excluding light). Nose, tongue, and body consciousnesses arise from seven conditions (excluding space). The latter three consciousnesses (sixth, seventh, and eighth consciousnesses) arise from five conditions (further excluding defiled and pure discrimination), three conditions (further excluding root and object), four conditions (further excluding the fundamental, but taking root and object). The two external objects refer to the six dusts.
'Good man, because the roots are pure, the color dust is also pure; because the color dust is pure, the sound dust is also pure; so are the smell, taste, touch, and dharma dusts.'
Explanation: Briefly opening three doors, first explain the names and meanings, then distinguish the substance and nature, and finally reveal the types. First, there are general and specific meanings. The general meaning is dust, and it is also called the six decays and the six meaningless (all in terms of the position of ordinary people), and also called the six objects (this applies to both ordinary people and sages). The specific meaning is what is taken by the eye, etc., so it is called color, etc., explaining the object in relation to the root, so it is called color, etc. Next, explain the substance, as mentioned earlier, each of the six roots is its own substance. Finally, reveal the types, color has general and specific meanings (the general meaning refers to the five roots, the five dusts, and the color included in the dharma realm, all are called color, and these all have the meaning of material obstruction). Now we are talking about the specific meaning, which refers to what is taken only by the eye and is called color, which has the appearance of being visible, having opposition, and material obstruction, which is the most coarse and obvious (the color included in the dharma realm is invisible and has no opposition, the other four dusts and roots are invisible and have opposition). There are roughly three types, namely manifest color, shape color, and indicative color. Manifest color refers to blue, yellow, etc. (red, white, light and shadow, light and dark, smoke and clouds, dust and fog, space). Shape color refers to long, short, etc. (square, round, thick, thin, high, low, upright, not upright). Indicative color refers to walking, sitting, etc. (standing, lying, bending, stretching, taking, giving). Sound refers to that caused by apprehension, etc., as well as correct and incorrect teachings and pleasant things, etc. Smell refers to good (in terms of object and mind), bad (refer to the above), equal (not the above two), co-arising (such as agarwood arising together with the substance), compound (composed of many things), changing (not fragrant when unripe). Taste refers to bitter, sour, sweet, spicy, salty, bland, and co-arising, etc. Touch refers to earth, water, fire, and wind.
冷熱澀滑痛癢飢飽等法者一百數中唯除五塵(已自標列)余皆是法也三內外四大。
善男子六塵清凈故地大清凈地清凈故水大清凈火大風大亦復如是。
解曰即于根塵不取發識牽心之義直取四大之體也寶積經說四大各二謂內及外(皆無所從來亦無所去也)地界二者內謂自佗身內所有堅者強者所謂發毛爪齒等外謂身外所有堅者強者所謂土石草木等水界二者身內潤性淚污等身外潤性雨露等火界二者身內熱體熱相能消飲食等身外熱體熱相能成熟等風界二者身內風體風名速疾住四支等身外體等而此四大從本已來生時住時體性俱空體性自離滅性亦離釋曰彼云皆空此云清凈蓋一義耳然內外四大雖各有種外起現行必由內變四世間諸法。
善男子四大清凈故十二處十八界二十五有清凈。
解曰十二處者六根六塵是生識處處是生門義故亦名為入意識常昏根塵相入故或唯六數相對說故十八界者一根門中根識塵三各有界分故(眼與識為界識與色為界等故)亦是因義種族義故前為六二解者息于業因此是六三觀之治於我執兼之五蘊即具三科大小乘宗無不約此以明諸義前說妄認四大身心及雲中外合成等即五蘊義故此略之然此三科非各別體開合說者有其三解一根有三品謂上中下或下中上二樂有三品略及中廣三迷有三類一迷心
【現代漢語翻譯】 現代漢語譯本：冷、熱、澀、滑、痛、癢、饑、飽等法，在一百種法中，唯獨去除五塵（已經單獨列出），其餘都是法。三、內外四大。
善男子，六塵清凈，所以地大清凈；地大清凈，所以水大清凈；火大、風大也同樣如此。
解釋：直接取四大之體，不取于根塵不取發識牽心的含義。《寶積經》說四大各有內外兩種，都無所從來，也無所去處。地界兩種：內指自身內所有堅硬、強勁之物，如頭髮、指甲、牙齒等；外指身外所有堅硬、強勁之物，如土石、草木等。水界兩種：身內指潤濕之性，如眼淚、污垢等；身外指潤濕之性，如雨露等。火界兩種：身內指熱的本體、熱的現象，能消化飲食等；身外指熱的本體、熱的現象，能成熟事物等。風界兩種：身內指風的本體、風的名稱，迅速執行於四肢等；身外指風的本體等。而這四大從一開始，生時、住時，體性都是空，體性自然分離，滅性也分離。解釋說：彼處說皆空，此處說清凈，大概是一個意思。然而內外四大雖然各有種類，外在的顯現和執行必定由內在的變化所引起，這是世間諸法。
善男子，四大清凈，所以十二處、十八界、二十五有都清凈。
解釋：十二處指的是六根（眼根、耳根、鼻根、舌根、身根、意根）和六塵（色塵、聲塵、香塵、味塵、觸塵、法塵），是產生識之處所，處是產生之門的意思，所以也叫做入。意識常常昏昧，根塵相互作用。所以或者只有六數相對而說。十八界指的是一根門中，根、識、塵各有界限（例如眼與識為界，識與色為界等），也是因的意思、種族的意思。前面為六二解者，是爲了止息業，因此這是六三觀，是爲了治理我執，兼之五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）就具備三科。大小乘宗無不依據此來闡明各種義理。前面說妄認四大身心以及雲中外合成等，就是五蘊的含義，因此這裡省略。然而這三科並非各自獨立的個體，開合的說法有三種解釋：一、根有三品，即上、中、下，或者下、中、上；二、樂有三品，略、中、廣；三、迷有三類，一迷心
【English Translation】 English version: Coldness, heat, roughness, smoothness, pain, itching, hunger, satiety, and other dharmas—among the hundred types of dharmas, only the five dusts (which have already been listed separately) are excluded; the rest are all dharmas. Three, the inner and outer four great elements (四大).
Good man, because the six dusts (六塵) [form, sound, smell, taste, touch, and dharma] are pure, the earth element (地大) is pure; because the earth element is pure, the water element (水大) is pure; the fire element (火大) and wind element (風大) are also the same.
Explanation: Directly taking the substance of the four great elements, not taking the meaning of 'arising consciousness and牽引the mind' from the root and dust. The Ratnakuta Sutra says that the four great elements each have two aspects, inner and outer (both have nowhere to come from and nowhere to go). The earth element has two aspects: the inner refers to all that is hard and strong within one's own body, such as hair, nails, teeth, etc.; the outer refers to all that is hard and strong outside the body, such as soil, stones, grass, and trees. The water element has two aspects: the inner refers to the nature of moisture, such as tears, dirt, etc.; the outer refers to the nature of moisture, such as rain and dew. The fire element has two aspects: the inner refers to the hot substance and hot phenomena, which can digest food, etc.; the outer refers to the hot substance and hot phenomena, which can ripen things, etc. The wind element has two aspects: the inner refers to the substance and name of wind, which moves quickly through the four limbs, etc.; the outer refers to the substance of wind, etc. And these four great elements, from the very beginning, are empty in nature at the time of birth and at the time of dwelling; their nature is naturally separate, and their nature of extinction is also separate. Explanation: That place says 'all is empty,' this place says 'pure,' which is roughly the same meaning. However, although the inner and outer four great elements each have their own types, the external manifestation and operation must be caused by internal changes; this is the dharma of the world.
Good man, because the four great elements are pure, the twelve entrances (十二處), the eighteen realms (十八界), and the twenty-five existences (二十五有) are all pure.
Explanation: The twelve entrances refer to the six roots (六根) [eye, ear, nose, tongue, body, and mind] and the six dusts (六塵), which are the places where consciousness arises; 'entrance' means the gate of arising, so it is also called 'entering.' Consciousness is often confused, and the root and dust interact with each other. Therefore, sometimes only six numbers are spoken of in relation to each other. The eighteen realms refer to the fact that within one root gate, the root, consciousness, and dust each have boundaries (for example, the eye and consciousness are a boundary, consciousness and form are a boundary, etc.), and it is also the meaning of cause and the meaning of lineage. The previous explanation of 'six two' was to stop karma; therefore, this is the 'six three' contemplation, which is to govern attachment to self; in addition, the five aggregates (五蘊) [form, feeling, perception, volition, and consciousness] possess the three categories. Both the Mahayana and Hinayana schools use this to explain various principles. The previous statement about falsely recognizing the four great elements, body, mind, and the combination of inner and outer, etc., is the meaning of the five aggregates, so it is omitted here. However, these three categories are not separate entities; there are three explanations for the opening and closing: 1. The root has three grades, namely upper, middle, and lower, or lower, middle, and upper; 2. Pleasure has three grades, brief, medium, and extensive; 3. Delusion has three types, one is delusion of mind.
所不迷心色故說五蘊二迷色法不迷心心所法故說十二處三迷色心不迷心所說十八界然將此三科攝百法者蘊則色攝十一受想各一行七十三識有其八唯六無為非蘊所攝處則五根五塵各一意當八識法八十二界者五根五塵六識各一意攝二識法八十二二十五有者四洲四趣四禪四空無想凈居梵王六慾為二十五此皆是有各約實報非正智攝故然梵王在初禪無想凈居在第四禪四禪位中別舉此者梵王有見外道無想凈居唯聖異余天故。
大方廣圓覺經大疏中卷之一
章門二十有四我空章法空章法界章八識章色章三科章十力章四無畏章四辨章不共法章三十七品章成佛章四果章不生滅章緣生章業報章三途章人天章四禪入定章上二界章二障章地位章四相章證道章除釋本經外旁通余義二十有四開示悟入義定慧等學四大成身覺二執過患識變義識三義遣顯法喻摩尼五道佛三寶破空藏識夢義恩愛義染凈平等八萬四千義恒沙義三覺義五品修十善義不思議義四生義三報義五道實義智無所得義設象指月義右附錄中。
音釋
橐籥
(橐音托籥音藥)。
葶藶
(葶音亭藶音歷草名)。
臃
(臃音邕腫也)。
邏
(郎佐切羅去聲巡也)。
魍魎
(魍音罔魎音兩木石之怪也)
【現代漢語翻譯】 現代漢語譯本： 之所以說五蘊，是因為它迷惑於心和色；之所以說十二處，是因為它迷惑於色法，而不迷惑於心和心所法；之所以說十八界，是因為它迷惑於色和心，而不迷惑於心所。然而，用這三科來統攝百法，蘊中，色蘊攝十一法，受、想各攝一行，行蘊攝七十三法，識蘊有其八法，只有六種無為法不被蘊所攝。處中，五根和五塵各攝一法，意處攝八識法，共八十二法。界中，五根、五塵、六識各攝一法，意界攝二識法，共八十二法。 二十五有（二十五種存在狀態）是指：四洲（四大部洲），四趣（四惡道），四禪（色界四禪），四空（無色界四空定），無想天，凈居天，梵王天，以及六慾天。這些都是實有的，各自對應于實報土，不被正智所攝。然而，梵王天在初禪，無想天和凈居天在第四禪，在四禪的果位中特別提出這些，是因為梵王天中有見外道，無想天和凈居天只有聖者才能到達，與其餘天不同。
《大方廣圓覺經大疏》中卷之一
章門二十有四：我空章，法空章，法界章，八識章，色章，三科章，十力章，四無畏章，四辨章，不共法章，三十七品章，成佛章，四果章，不生滅章，緣生章，業報章，三途章，人天章，四禪入定章，上二界章，二障章，地位章，四相章，證道章。除了解釋本經外，還旁通其餘二十四種意義：開示悟入義，定慧等學，四大成身，覺二執過患，識變義，識三義，遣顯法喻，摩尼，五道，佛三寶，破空藏識，夢義，恩愛義，染凈平等，八萬四千義，恒沙義，三覺義，五品修十善義，不思議義，四生義，三報義，五道實義，智無所得義，設象指月義。右附錄中。
音釋
橐籥（tuó yuè）：（橐音托，籥音藥）。
葶藶（tíng lì）：（葶音亭，藶音歷，草名）。
臃（yōng）：（臃音邕，腫也）。
邏（luó）：（郎佐切，羅去聲，巡也）。
魍魎（wǎng liǎng）：（魍音罔，魎音兩，木石之怪也）
【English Translation】 English version: The reason for speaking of the Five Skandhas (W蘊, Wǔ yùn, Five Aggregates) is that they cause delusion regarding both mind and form. The reason for speaking of the Twelve Āyatanas (十二處, Shí'èr chù, Twelve Sense Bases) is that they cause delusion regarding form dharmas (色法, sè fǎ), but not regarding mind and mental dharmas. The reason for speaking of the Eighteen Dhātus (十八界, Shíbā jiè, Eighteen Realms) is that they cause delusion regarding form and mind, but not regarding mental dharmas. However, when using these three categories to encompass the hundred dharmas, within the Skandhas, the Rūpa Skandha (色蘊, Sè yùn, Form Aggregate) encompasses eleven dharmas, the Vedanā (受, Shòu, Feeling) and Samjñā (想, Xiǎng, Perception) Skandhas each encompass one line, the Samskāra Skandha (行, Xíng, Volition) encompasses seventy-three dharmas, the Vijñāna Skandha (識, Shí, Consciousness) has its eight dharmas, and only the six unconditioned dharmas are not encompassed by the Skandhas. Within the Āyatanas, the five roots (五根, Wǔ gēn, Five Sense Organs) and five objects (五塵, Wǔ chén, Five Sense Objects) each encompass one dharma, the Manas Āyatana (意, Yì, Mind Base) encompasses the eight consciousness dharmas, totaling eighty-two dharmas. Within the Dhātus, the five roots, five objects, and six consciousnesses (六識, Liù shí, Six Consciousnesses) each encompass one dharma, the Manas Dhātu (意, Yì, Mind Element) encompasses two consciousness dharmas, totaling eighty-two dharmas. The Twenty-Five Bhavas (二十五有, Èrshíwǔ yǒu, Twenty-Five Existences) refer to: the Four Continents (四洲, Sì zhōu, Four Great Continents), the Four Destinies (四趣, Sì qù, Four Lower Realms), the Four Dhyānas (四禪, Sì chán, Four Dhyāna Heavens), the Four Formless Realms (四空, Sì kōng, Four Formless Realms), the Heaven of Non-Perception (無想天, Wú xiǎng tiān), the Pure Abodes (凈居天, Jìng jū tiān), the Brahma Heavens (梵王天, Fàn wáng tiān), and the Six Desire Heavens (六慾天, Liù yù tiān). These are all real existences, each corresponding to the Reward Body Land (實報土, Shí bào tǔ), and are not encompassed by Correct Wisdom (正智, Zhèng zhì). However, the Brahma Heavens are in the First Dhyāna, and the Heaven of Non-Perception and Pure Abodes are in the Fourth Dhyāna. Singling these out within the positions of the Four Dhyānas is because the Brahma Heavens contain heretical paths with views, and the Heaven of Non-Perception and Pure Abodes can only be reached by sages, differing from the other heavens.
《Great Expansive Perfect Enlightenment Sutra Great Commentary》, Scroll One
Twenty-Four Chapter Gates: Chapter on the Emptiness of Self (我空章, Wǒ kōng zhāng), Chapter on the Emptiness of Dharmas (法空章, Fǎ kōng zhāng), Chapter on the Dharmadhātu (法界章, Fǎ jiè zhāng), Chapter on the Eight Consciousnesses (八識章, Bā shí zhāng), Chapter on Form (色章, Sè zhāng), Chapter on the Three Categories (三科章, Sān kē zhāng), Chapter on the Ten Powers (十力章, Shí lì zhāng), Chapter on the Four Fearlessnesses (四無畏章, Sì wúwèi zhāng), Chapter on the Four Eloquences (四辨章, Sì biàn zhāng), Chapter on the Unshared Dharmas (不共法章, Bù gòng fǎ zhāng), Chapter on the Thirty-Seven Limbs of Enlightenment (三十七品章, Sānshíqī pǐn zhāng), Chapter on Attaining Buddhahood (成佛章, Chéng fó zhāng), Chapter on the Four Fruits (四果章, Sì guǒ zhāng), Chapter on Non-Arising and Non-Ceasing (不生滅章, Bù shēng miè zhāng), Chapter on Dependent Origination (緣生章, Yuán shēng zhāng), Chapter on Karmic Retribution (業報章, Yè bào zhāng), Chapter on the Three Evil Paths (三途章, Sān tú zhāng), Chapter on Humans and Gods (人天章, Rén tiān zhāng), Chapter on Entering Samādhi in the Four Dhyānas (四禪入定章, Sì chán rù dìng zhāng), Chapter on the Upper Two Realms (上二界章, Shàng èr jiè zhāng), Chapter on the Two Obstructions (二障章, Èr zhàng zhāng), Chapter on the Stages (地位章, Dìwèi zhāng), Chapter on the Four Characteristics (四相章, Sì xiàng zhāng), Chapter on Realizing the Path (證道章, Zhèng dào zhāng). Besides explaining this sutra, it also connects to twenty-four other meanings: the meaning of Opening, Showing, Awakening, and Entering (開示悟入義, Kāishì wù rù yì), the study of Samādhi and Prajñā, the Four Great Elements forming the body, realizing the faults of the two attachments, the meaning of consciousness transformation, the three meanings of consciousness, expelling and revealing through dharma metaphors, Mani, the Five Paths, the Three Jewels of the Buddha, breaking the Ālaya Consciousness, the meaning of dreams, the meaning of love and affection, the equality of defilement and purity, eighty-four thousand meanings, the meaning of Ganges sands, the meaning of the Three Awakenings, cultivating the ten good deeds in the five grades, the meaning of inconceivable, the meaning of the four births, the meaning of the three retributions, the real meaning of the five paths, the meaning of no attainment of wisdom, setting up an image to point to the moon. In the right appendix.
Phonetic Annotations
橐籥 (tuó yuè): (橐 pronounced tuó, 籥 pronounced yuè).
葶藶 (tíng lì): (葶 pronounced tíng, 藶 pronounced lì, name of a plant).
臃 (yōng): (臃 pronounced yōng, swollen).
邏 (luó): (láng zuǒ qiè, luó in the departing tone, patrol).
魍魎 (wǎng liǎng): (魍 pronounced wǎng, 魎 pronounced liǎng, monsters of wood and stone).
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大方廣圓覺經大疏中卷之二
終南山草堂寺沙門宗密述
五出世諸法。
彼清凈故十力四無所畏四無礙智佛十八不共法三十七助道品清凈如是乃至八萬四千陀羅尼門一切清凈。
解曰問世間之法從妄情所變妄盡許萬法全空出世間法真實如何亦言空耶答若凡聖對待即勝劣全殊若稱法界觀一種總是幻化皆從緣起無自體故如有一鏡現種種雜穢瓦礫復有一鏡現種種勝妙珍寶癡孩不了貴賤懸殊智者達之一無差異觀智圓明心識凈者亦復如是見世出世若聖若凡一切皆空全是覺體故下文云見佛世界如空華等祇緣稱理平等所以名曰聖人如其重聖輕凡欣真厭妄縱令修習豈證真源文中三節一諸佛果法二三乘因法三總結。
初十力者然如來唯一諸法實相智力此力有十種用故說為十總名力者能摧怨歒故不可屈伏故一總知一切諸法因緣果報是處(因果相當)非處(反上謂女輪王二王惡業樂報五蓋修七覺佛過聖斷結生云云)則降伏無因惡因知人可度(說法)不可(作緣)二知過現未來(過去業報在過現未單復云云現未亦爾)善等三種業(三性心中互受三性業報)及順現等三報(報與時互有定不定)知所度有障無障(前明所造業處業非處今約能造人受報唯明是處又前總此別也)三知諸禪解脫三昧垢(愛見慢等
)凈(不雜愛等)及知依此所得諸果(前通定散唯有漏此唯定無漏)四知信等五根上中下(今世但得初二三四果及禪定后至無上菩提為略廣出苦說等)五知種種欲樂(難陀五欲提婆名聞迦棄頭陀阿難多聞等凡聖各別云云)令舍不凈增清(前知宿惑多少此知現起好樂)六知一三五乘貪瞋癡等種種性慾(性即種子欲即現行從性生欲習欲成性性通善惡根唯信等)知即時異時誰可度不等(必示略廣贊所迎棄云云)七知一切道(善惡無漏等行)至處(五道涅槃)八知宿住(過去本生本事住宿世故凡但有通聲聞亦明佛即兼力百千世劫悉遍知故前知前際名隨念趣因此知前際名性苦樂等)九知死此生彼即天眼智也獨此從所依得名(通明力例上說)十知自解脫無疑亦知眾生漏盡涅槃然佛力無量今約度人因緣故但說十足辨其事(初知可度不可二知有障無障三知著味不著四知勝劣五知所樂六知所趣七知解脫門八知先所從來九知生處好醜十知得涅槃)又初力總攝為度生故於中分別九力。
四無畏者一正知一切法諸佛誠言我是一切正智人等(誠實云說二諦故不與世諦故真實論故皆心知故故不可壞)二盡諸漏及習言我漏盡等三說一切障道法(誠實云不善及漏善障解脫故)四說出苦道(聖道能出世間能盡諸苦)佛作誠言說此四法決定無畏(若有
沙婆魔梵若復餘眾如實言不知乃至不見是微畏相故我安隱得無所畏初二顯自功德后二利益眾生又一三說智二四說斷又初示藥法二示病滅三知禁忌四示應食也)此望十力廣略說故又能有所作無所疑難自有智慧無能壞者智慧猛利堪受問難等故(皆上句十力下句無畏)。
四無礙智者(智緣四境無拘礙故)一法(即真之俗)如說地水火風等(是名字也)二義(真諦之境)如堅濕暖動等(正顯地等)三詞謂得彼方言以說地等四於三種智中樂說然華嚴九地(初地分得此地任運經云無暫舍離佛地究竟)說有十種(自相同相行相說相智相無我相乘相因相果相住持相)皆前二境別(一中法者知諸法自相謂色變礙等義者知諸法別相色十一等二中法知自性義知生滅三中行相現在差別過未差別四中教本解釋五現知不異比知如實六真俗無我相七乘相一乘諸乘八因相智法隨證分位差別九佛地相法身色身十住持相能說智德所說聲教)后二則同皆詞則說於法義樂說乃詞中別義(如一中雲詞無錯謬說無斷盡二中雲詞安立一切法說隨安立不可壞等故)。
佛十八不共法者(力等二乘有分此無分故)一二三身口(多劫戒定妙慧大悲成就故拔諸罪根因緣及習故)念(四念處心長夜修故心無得失)無失(通上三業)四無異想(于眾生無貴賤敬慢怨親
【現代漢語翻譯】 現代漢語譯本：沙婆魔梵（S婆魔梵，未明確含義）如果和其他人一樣，如實地說不知道，甚至沒有見過，這是細微的畏懼之相。所以我才能安穩，沒有所畏懼。最初兩句是彰顯自己的功德，後面兩句是利益眾生。又一次用三句話說智慧，用四句話說斷除。最初是展示藥方，第二是展示病癥消除，第三是知道禁忌，第四是展示應該吃什麼。）這是相對於十力（如來十種智慧力量）的廣略說法。而且能夠有所作為，沒有什麼可以懷疑的，自身具有智慧，沒有誰能夠破壞這種智慧，智慧猛利，能夠承受問難等等。（都以上句的十力，下句的無畏來解釋）。 四無礙智（對於四種境界的智慧沒有拘礙）是：一、法（即真是俗諦），如說地、水、火、風等（這是名字）。二、義（真諦的境界），如堅硬、潮濕、溫暖、流動等（正是顯示地等）。三、詞，是指懂得那個地方的語言，用來說地等。四、在三種智慧中樂於解說。然而《華嚴經》九地（初地分得此地，任運經中說沒有暫時舍離，佛地究竟）說有十種（自相同相、行相、說相智相、無我相、乘相、因相、果相、住持相），都是前兩種境界的區別。（一中，法是指知道諸法的自相，如色變礙等；義是指知道諸法的別相，如色十一等。二中，法是指知道自性，義是指知道生滅。三中，行相是指現在差別，過去未來差別。四中，教本是指解釋。五中，現知不異於比知，如實。六中，真俗是無我相。七中，乘相是一乘諸乘。八中，因相智法隨證分位差別。九中，佛地相法身色身。十中，住持相能說智德所說聲教）。后兩種則相同，都是詞，即解說於法義，樂說乃是詞中的別義（如一中說詞沒有錯謬，說沒有斷盡；二中說詞安立一切法，說隨安立不可壞等）。 佛十八不共法（力量等二乘有分，這個沒有分）是：一、二、三，身口（多劫戒定妙慧大悲成就，所以能夠拔除各種罪根因緣以及習氣）。念（四念處心長夜修，所以心沒有得失）。無失（通上三業）。四、沒有異想（對於眾生沒有貴賤敬慢怨親）。
【English Translation】 English version: 'Shapomo Fan' (沙婆魔梵, meaning unclear), if like other people, truthfully says 'I don't know' or 'I haven't seen,' this is a subtle sign of fear. Therefore, I can be secure and without fear. The first two sentences highlight one's own merits, and the latter two benefit sentient beings. Again, three sentences speak of wisdom, and four sentences speak of cessation. Initially, it shows the prescription; secondly, it shows the elimination of the disease; thirdly, it knows the taboos; and fourthly, it shows what should be eaten.) This is a broad and concise explanation relative to the Ten Powers (十力, the ten powers of a Tathagata). Moreover, one is able to act without doubt, possessing wisdom that cannot be destroyed, and sharp wisdom capable of withstanding questions and challenges, etc. (All explained by the Ten Powers in the preceding sentence and the Fearlessness in the following sentence). The Four Unimpeded Wisdoms (四無礙智, wisdom without hindrance regarding the four realms) are: 1. Dharma (法, that is, the truth of conventional reality), such as earth, water, fire, wind, etc. (these are names). 2. Meaning (義, the realm of ultimate truth), such as hardness, wetness, warmth, movement, etc. (precisely revealing earth, etc.). 3. Eloquence (詞), referring to understanding the language of that place to speak of earth, etc. 4. Delight in explaining within the three wisdoms. However, the Nine Grounds (九地) of the Avatamsaka Sutra (華嚴經) (the first ground obtains this ground, and the 'Runyun Sutra' says there is no temporary abandonment, the ultimate Buddha ground) says there are ten types (self-nature aspect, common aspect, practice aspect, speaking aspect, wisdom aspect, no-self aspect, vehicle aspect, cause aspect, effect aspect, sustaining aspect), all of which are distinctions of the first two realms. (In the first, Dharma refers to knowing the self-nature of all dharmas, such as color changing and obstructing; Meaning refers to knowing the distinct aspects of all dharmas, such as the eleven aspects of color. In the second, Dharma refers to knowing self-nature, Meaning refers to knowing arising and ceasing. In the third, the practice aspect refers to present differences, past and future differences. In the fourth, the teaching basis refers to explanation. In the fifth, direct knowledge is not different from comparative knowledge, as it is. In the sixth, conventional and ultimate are the no-self aspect. In the seventh, the vehicle aspect is the One Vehicle and various vehicles. In the eighth, the cause aspect is the wisdom of the Dharma, following the differences in the stages of realization. In the ninth, the Buddha ground aspect is the Dharma body and the form body. In the tenth, the sustaining aspect is the ability to speak of wisdom and virtue, and the teachings that are spoken). The latter two are the same, both being eloquence, that is, explaining the Dharma and its meaning, and delight in explaining is a distinct meaning within eloquence (such as saying in the first that eloquence has no errors and speaking has no end; in the second, saying that eloquence establishes all dharmas, and speaking follows the establishment and cannot be destroyed, etc.). The Eighteen Unshared Dharmas of the Buddha (佛十八不共法, the powers, etc., are shared by the Two Vehicles, but these are not) are: 1, 2, 3, body, speech (accomplished through many kalpas of precepts, samadhi, wonderful wisdom, and great compassion, therefore able to eradicate the roots of all sins, causes, and habits). Mindfulness (念, the mind of the Four Foundations of Mindfulness practiced for a long night, therefore the mind has no gain or loss). Without loss (通上三業, encompassing the three karmas above). 4. No different thoughts (無異想, no distinctions of noble or lowly, respect or contempt, enemy or friend towards sentient beings).
等異故常觀誰可度故觀彼本來清凈故入不二法不行誑法故也)五無不定心(如澄停水如無風燈問佛若常定云何遊行說法答佛于諸法實相中定不退失故欲界有定入定可說故也)六無不知已舍(眾生鈍根多覺苦受樂受于舍受中不覺不知而有舍心是為愚使所使佛于不苦不樂受中知生住滅時故唸唸心中粗細淺深無不悉知知已而舍匆舍眾入禪有人疑佛佛言我種種因緣知而故舍)七欲(佛知善法恩常欲集諸法故修習心無厭足故也)八精進(如欲中說欲為初行增長名進欲為意業進通三業又佛小息令阿難說法至進覺支佛驚起三問贊善又種種度生遇諸惡緣不生懈怠也)九念(於三世諸法一切智慧相應故失名錯誤減名不及故異於前)十慧(三世一切智慧力無畏無礙成就故禪油念炷故世世聞法讀誦思修問難)十一解脫(無漏智慧相應故有為解脫一切煩惱習盡故無為解脫)十二解脫知見(于解脫中智慧無量無邊清凈故言知見者譬如繩二合一則牢也)無減(貫通上六唯說六事無減者二利中四事即足欲求進行念守慧照辨此四法有二果報謂解脫解脫知見也)十三四五一切身口意業隨智慧行(無不利益眾生故異二乘故成就三不護故入外道眾中說法都無信受者及現胸現陰等皆有因由故前三無失不說因緣今說隨智慧行故行不失故異前也)十六七八以智慧知過
【現代漢語翻譯】 現代漢語譯本 觀諸法平等，無有差異，因此是常。觀察誰可以被度化，因此觀察萬法的本來清凈，因此進入不二法門，不行虛誑之法。 五、無不定心（如同澄澈平靜的水面，如同沒有風的燈火）。有人問佛：『如果佛是常定，為何還要說法？』佛回答說：『佛對於諸法實相，在定中永不退失。因為欲界有定，入定后可以說法。』 六、無不知已舍（眾生根性遲鈍，大多隻覺察到苦受和樂受，對於舍受卻不覺不知，因此被愚癡所驅使。佛對於不苦不樂的舍受，知道它的生住滅，因此唸唸心中，粗細淺深，沒有不完全知曉的，知曉之後才捨棄，不會貿然捨棄。』眾入禪定，有人懷疑佛。佛說：『我以種種因緣知曉，所以才捨棄。』） 七、欲（佛知道善法的恩德，常常想要聚集諸法，因此修習心永不厭足）。 八、精進（如同『欲』中所說，『欲』是最初的行動，增長就叫做『精進』。『欲』是意業，『精進』則通於身口意三業。又有，佛稍微休息，讓阿難說法，直到『精進覺支』時，佛驚醒起來，三次發問讚歎。又，佛種種度化眾生，遇到各種惡劣的因緣，也不生懈怠）。 九、念（對於過去、現在、未來三世諸法，一切智慧相應，所以沒有遺失，沒有減少，沒有不及，因此不同於前面所說）。 十、慧（對於過去、現在、未來三世一切智慧，具有力量、無畏、無礙，成就圓滿。如同禪定中的油和燈炷，世世聽聞佛法，讀誦、思惟、修習、問難）。 十一、解脫（與無漏智慧相應，有為的解脫是斷盡一切煩惱習氣，無為的解脫）。 十二、解脫知見（在解脫中，智慧無量無邊清凈。說『知見』，譬如繩子兩股合在一起，就非常牢固）。無減（貫穿上面的六種，只說六事沒有減少，在二利中，四事就足夠了，即欲求、進行、念守、慧照辨。這四法有兩種果報，即解脫和解脫知見）。 十三、四、五、一切身口意業，都隨著智慧而行（沒有不利益眾生的，因此不同於二乘。成就三不護。進入外道眾中說法，即使沒有人信受，以及示現胸、示現陰等，都有其因由。前面三種無失不說因緣，現在說隨著智慧而行，因此行為沒有缺失，所以不同於前面所說）。 十六、七、八、以智慧知過
【English Translation】 English version Observing all dharmas as equal and without difference, therefore they are constant. Observing who can be liberated, therefore observing the original purity of all dharmas, therefore entering the non-dual dharma gate, and not practicing deceitful dharmas. 5. No Undecided Mind (Like clear and still water, like a lamp without wind). Someone asked the Buddha: 'If the Buddha is constantly in samadhi, why does he still preach the Dharma?' The Buddha replied: 'The Buddha, regarding the true nature of all dharmas, never regresses from samadhi. Because the desire realm has samadhi, one can preach the Dharma after entering samadhi.' 6. No Abandoning After Not Knowing (Sentient beings are dull in nature, mostly only aware of suffering and pleasure, but unaware of the feeling of equanimity, therefore they are driven by ignorance. The Buddha, regarding the feeling of neither suffering nor pleasure, knows its arising, abiding, and ceasing, therefore in every thought, coarse, subtle, shallow, and deep, there is nothing that is not fully known, and only after knowing does he abandon, not abandoning rashly.' The assembly entered meditation, and someone doubted the Buddha. The Buddha said: 'I know through various causes and conditions, therefore I abandon.') 7. Desire (The Buddha knows the kindness of good dharmas, and always wants to gather all dharmas, therefore cultivating the mind without ever being satisfied). 8. Diligence (As said in 'Desire', 'Desire' is the initial action, and growth is called 'Diligence'. 'Desire' is mental karma, while 'Diligence' encompasses the three karmas of body, speech, and mind. Also, the Buddha rested slightly, allowing Ananda to preach the Dharma, until the 'limb of enlightenment of diligence', the Buddha woke up, asking and praising three times. Also, the Buddha liberates sentient beings in various ways, and even when encountering various adverse conditions, he does not become lazy). 9. Mindfulness (Regarding the dharmas of the past, present, and future, all wisdom is in accordance, so there is no loss, no decrease, and no inadequacy, therefore it is different from what was said before). 10. Wisdom (Regarding all wisdom of the past, present, and future, having power, fearlessness, and unobstructedness, achieving perfection. Like the oil and wick in meditation, hearing the Dharma, reading, contemplating, practicing, questioning, and answering in every lifetime). 11. Liberation (Corresponding to non-outflow wisdom, conditioned liberation is the complete cessation of all afflictions and habits, and unconditioned liberation). 12. Liberation Knowledge and Vision (In liberation, wisdom is immeasurable, boundless, and pure. Saying 'knowledge and vision' is like two strands of rope combined together, which are very strong). No Decrease (Connecting the above six, only saying that the six things have not decreased, in the two benefits, four things are sufficient, namely desire, progress, mindfulness, and wisdom. These four dharmas have two results, namely liberation and liberation knowledge and vision). 13. Four, Five, all actions of body, speech, and mind, all follow wisdom (there is no non-benefit to sentient beings, therefore it is different from the Two Vehicles. Achieving the three non-protections. Entering the assembly of external paths to preach the Dharma, even if no one believes, and showing the chest, showing the genitals, etc., all have their causes. The previous three non-losses do not speak of causes, now speaking of following wisdom, therefore the action is not lost, so it is different from what was said before). 16. Seven, Eight, knowing faults with wisdom
未現在通達無礙(由此故上三業隨智慧行問過未無體現在無住云何能知三世答若無過未佛豈成就十力等德問若三世皆有便墮常過即無罪福生死縛脫有無量咎答三世各各有相非過未有現在相又若無過未亦無出家律儀亦無五逆諸罪以是業等已過去故亦無死入地獄未來無業故無報是為邪見又我不說過未如現在相我說過去雖滅可生憶想能生心心數法如昨日及明日與今日可生憶想過未亦爾現在心雖無住相續生故能知法諸也)問無見頂相等亦無與共云何不說答此十八中但說智慧功德不說自然果報法(力等四科全依智論)。
三十七助道品者略為四門一釋名二辨類三出體性四明行相初助謂資助助正道故道即是因所謂止觀品即是類正因類故亦云菩提分分亦因義二辨類者有其總別總謂諸經論說大乘道品無量三十七者是其中別義通於大小若準智論但三十七無所不攝(如四諦有無量相也)別者總有七類謂四念處四正勤四神足五根五力七菩提分八正道分三出體性者但以十法為體謂信(二)進(八)念(四)戒(三)定慧(各八)輕安喜舍思惟(各一)四明行相者初中四念處者四謂身受心法念謂念慧四是念慧所安住處故亦名念住以慧守境由念得住故必要四者從粗至細對治凡夫四種倒故(四即常樂我凈此即先重后輕為次)初觀身不凈不凈有五
【現代漢語翻譯】 現代漢語譯本 未現在通達無礙（因為這個原因，所以上三業隨著智慧執行。問：過去、未來沒有實體，現在沒有停留，怎麼能知道三世？答：如果沒有過去、未來，佛怎麼能成就十力等功德？問：如果三世都有，就陷入常的過失，那麼就沒有罪福、生死束縛和解脫，有無量的過錯。答：三世各自有各自的相，不是過去、未來有現在的相。又如果沒過去、未來，就沒有出家律儀，也沒有五逆等罪，因為這些業等已經過去了。也沒有死亡墮入地獄，未來沒有業，所以沒有報應，這是邪見。而且我沒有說過過去、未來像現在的相一樣。我說過去雖然滅了，可以產生憶想，能產生心和心數法，就像昨天和明天與今天可以產生憶想一樣，過去、未來也是這樣。現在的心雖然沒有停留的相，但相續產生，所以能知道法諸）。問：沒有見頂相等，也沒有與它共同，為什麼不說？答：這十八種中，只說智慧功德，不說自然果報法（力等四科完全依據《智論》）。 三十七助道品，略分為四門：一、解釋名稱；二、辨別種類；三、闡述體性；四、闡明行相。首先，『助』是指資助，幫助正道。『道』就是因，所謂的止觀品就是正因的種類，所以也稱為菩提分，『分』也是因的意思。二、辨別種類，有總和別。總的來說，諸經論說大乘道品無量，三十七種是其中的別義，通於大乘和小乘。如果按照《智論》，只有三十七種無所不攝（如四諦有無量相一樣）。別者，總共有七類，即四念處、四正勤、四神足、五根、五力、七菩提分、八正道分。三、闡述體性，只以十法為體，即信（二）、精進（八）、念（四）、戒（三）、定慧（各八）、輕安、喜、舍、思惟（各一）。四、闡明行相，首先是四念處，『四』是指身、受、心、法，『念』是指念慧。四者是念慧所安住之處，所以也叫念住，因為用慧守護境界，由念才能安住。必須要有四者，是從粗到細，對治凡夫的四種顛倒（四種顛倒即常、樂、我、凈，這裡是先重后輕的順序）。首先，觀察身體不凈，不凈有五種。
【English Translation】 English version Not now, thoroughly understanding without obstruction (because of this reason, the upper three karmas follow the wisdom in action. Question: The past and future have no substance, and the present has no dwelling, how can one know the three times? Answer: If there were no past and future, how could the Buddha achieve the ten powers and other virtues? Question: If all three times exist, then one falls into the fault of permanence, then there would be no merit and demerit, no bondage and liberation of birth and death, and countless faults. Answer: Each of the three times has its own characteristics, it is not that the past and future have the characteristics of the present. Moreover, if there were no past and future, there would be no monastic precepts, nor the five rebellious acts, because these karmas have already passed. There would also be no death and falling into hell, and no retribution because there is no karma in the future, which is a heretical view. Furthermore, I did not say that the past and future are like the present. I said that although the past is extinguished, it can generate recollection, and can generate mental and mental phenomena, just as yesterday and tomorrow can generate recollection with today, so too with the past and future. Although the present mind has no abiding characteristic, it arises continuously, so it can know the Dharma). Question: There is no seeing the crown and so on, nor is there anything in common with it, why not speak of it? Answer: Among these eighteen, only the merits of wisdom are spoken of, not the natural retributive Dharma (the four categories of powers, etc., are entirely based on the Mahaprajnaparamita-sastra). The thirty-seven factors conducive to enlightenment are briefly divided into four sections: 1. Explaining the names; 2. Distinguishing the categories; 3. Expounding the nature; 4. Clarifying the practices. First, 'conducive' means to assist, to help the right path. 'Path' is the cause, the so-called samatha-vipassana (calm abiding and insight) practices are the category of the right cause, so they are also called bodhi-paksa (wings to enlightenment), 'paksa' also means cause. Second, distinguishing the categories, there are general and specific. Generally speaking, the sutras and treatises say that the Mahayana factors of the path are countless, the thirty-seven are the specific meaning among them, which are common to both Mahayana and Hinayana. If according to the Mahaprajnaparamita-sastra, only the thirty-seven encompass everything (just as the Four Noble Truths have countless aspects). Specifically, there are seven categories in total, namely the Four Foundations of Mindfulness (cattāro satipaṭṭhānā), the Four Right Exertions (cattāro sammappadhānā), the Four Bases of Supernormal Powers (cattāro iddhipādā), the Five Roots (pañcaindriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (satta bojjhaṅgā), and the Eightfold Noble Path (ariya aṭṭhaṅgika magga). Third, expounding the nature, only ten dharmas are taken as the substance, namely faith (2), diligence (8), mindfulness (4), morality (3), concentration and wisdom (8 each), pliancy, joy, equanimity, and reflection (1 each). Fourth, clarifying the practices, first among them are the Four Foundations of Mindfulness, 'four' refers to body, feeling, mind, and phenomena, 'mindfulness' refers to mindfulness-wisdom. The four are the places where mindfulness-wisdom abides, so they are also called the abodes of mindfulness, because wisdom guards the realm, and mindfulness enables abiding. It is necessary to have the four, from coarse to fine, to counteract the four inversions of ordinary people (the four inversions are permanence, pleasure, self, and purity, here it is the order from heavy to light first). First, observing the body as impure, impurity has five types.
謂種子住處自相自性究竟等二觀受是苦謂此身既爾眾生貪者以其情塵生諸受故計之為樂故觀其苦受謂苦樂舍等苦謂苦苦壞苦行苦(此配三受)三觀心無常謂誰受此樂故須觀心念念生滅四觀法無我即五蘊法皆不自在又如實觀察對治小乘四種倒故(不凈等也)無行經云觀身畢竟空觀受內外空觀心無所有觀法但有名然觀不凈等通大小乘(智度瑜伽大集般若皆性相雙觀也)觀其性空唯是菩薩又但觀法性即除八倒既除八倒即成八行涅槃雙樹四雙八隻四枯四榮正表於此謂法性之色實非是凈凡夫計凈是名顛倒實非不凈小計不凈亦名顛倒今觀色種即空空中無凈云何染著則凡凈倒破枯念處成色種是假假智常凈云何滯空而取灰斷言色不凈是名二乘不凈倒破榮念處成觀色本際非空非假非凈不凈乃名中道佛表此理故於中間而般涅槃餘三類此是則法藥有四觀智爲念諦理名處然華嚴經四皆有三一內(自己)二外(非情色)三內外(佗有情又俱)謂觀內身循身觀勤勇念知除世間貪憂等然深觀念處即坐道場更不須余機宜不同故說余品四正勤者四念處似火若得勤風則無所不燒故次辨之精進為體故總名勤異外道勤故名為正雖是一勤隨意分四前二勤斷二惡是止惡行后二勤修二善是作善行二善二惡皆所緣境前中未生之惡遏令不生已生之惡斷令不續後二未生善令生
【現代漢語翻譯】 現代漢語譯本：所謂種子生長的處所，其自身具有的特性和本質，以及最終的二種感受，都可視為是苦。這是因為這個身體是這樣，眾生貪戀它，是因為他們的情感和塵埃產生了各種感受，所以認為它是快樂的。因此，要觀察其苦受，包括苦苦、壞苦和行苦（這對應於三種感受）。 三種觀察是心無常，即誰在承受這種快樂？因此需要觀察心念的生滅。四種觀察是法無我，即五蘊之法都不自在。又如實地觀察，可以對治小乘的四種顛倒（不凈等）。《無行經》說，觀察身體畢竟是空，觀察感受內外皆空，觀察心無所有，觀察法只是一個名稱。然而，觀察不凈等，是通用於大乘和小乘的（《智度論》、《瑜伽師地論》、《大集經》、《般若經》都是性相雙重觀察）。 觀察其性空，唯有菩薩才能做到。又僅僅觀察法的本性，就能去除八種顛倒。既然去除了八種顛倒，就能成就八正道，最終在涅槃雙樹下示現四雙八隻，四枯四榮，正是爲了表明這個道理。也就是說，法性的色，實際上不是清凈的，凡夫認為它是清凈的，這叫做顛倒。實際上不是不清凈的，小乘認為它是不清凈的，也叫做顛倒。現在觀察色種即是空，空中沒有清凈，又怎麼會有染著呢？這樣，凡夫的清凈顛倒就被破除了，枯念處就成就了。色種是虛假的，假智是常凈的，又怎麼能滯留在空中，而取灰斷呢？說色是不凈的，這叫做二乘的不凈顛倒被破除了，榮念處就成就了。觀察色的本際，非空非假非凈非不凈，這才是中道。佛陀爲了表明這個道理，所以在中間而般涅槃。其餘三種也是如此。這就是法藥有四種觀智，作爲念諦的道理，稱為處。然而，《華嚴經》中四種都有三種：一、內（自己），二、外（非自己），三、內外（其他有情又俱有）。也就是說，觀察自身，循身觀察，勤奮勇猛地憶念和覺知，去除世間的貪婪和憂愁等。然後深入地觀念處，就能坐在道場，不再需要其他的方便。因為機宜不同，所以說了其他的品。四正勤，四念處就像火，如果得到勤奮的風，就沒有什麼不能燒掉的。所以接下來辨別精進，作為它的本體。所以總稱為勤，不同於外道的勤奮，所以稱為正。雖然是一種勤奮，但可以隨意分為四種。前兩種勤奮是斷除兩種惡，是止惡行；后兩種勤奮是修習兩種善，是作善行。兩種善和兩種惡，都是所緣境。前中未生的惡，遏制令其不生；已生的惡，斷除令其不續；后兩種未生的善，令其生起。
【English Translation】 English version: The so-called place where seeds reside, their inherent characteristics and nature, and the ultimate two kinds of feelings, can all be regarded as suffering. This is because this body is like this, and sentient beings are attached to it because their emotions and defilements give rise to various feelings, so they consider it to be happiness. Therefore, one should observe its suffering, including suffering of suffering, suffering of change, and suffering of conditioning (which correspond to the three kinds of feelings). The three observations are the impermanence of the mind, that is, who is experiencing this happiness? Therefore, it is necessary to observe the arising and ceasing of thoughts. The four observations are the non-self of phenomena, that is, the five aggregates are not independent. Furthermore, observing truthfully can counteract the four inversions of the Hinayana (such as impurity, etc.). The Wu Xing Jing (Sutra of No Activity) says that observing the body is ultimately empty, observing feelings are empty both internally and externally, observing the mind is without anything, and observing phenomena are just names. However, observing impurity, etc., is common to both Mahayana and Hinayana (the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Mahasamghata Sutra (Great Compilation Sutra), and Prajnaparamita Sutras (Perfection of Wisdom Sutras) all observe both characteristics and essence). Observing its emptiness in nature can only be done by Bodhisattvas. Furthermore, merely observing the nature of phenomena can remove the eight inversions. Since the eight inversions have been removed, the Eightfold Path can be achieved, and ultimately the four pairs and eight individuals, the four withered and four flourishing trees under the Nirvana twin trees are manifested, precisely to illustrate this principle. That is to say, the form of the Dharma-nature is actually not pure, and ordinary people think it is pure, which is called inversion. Actually, it is not impure, and the Hinayana thinks it is impure, which is also called inversion. Now, observing that the seed of form is emptiness, and there is no purity in emptiness, how can there be attachment? In this way, the inversion of purity of ordinary people is broken, and the withered mindfulness is achieved. The seed of form is false, and false wisdom is always pure, so how can one remain in emptiness and take the ashes and cut off? Saying that form is impure is called the impurity inversion of the Two Vehicles being broken, and the flourishing mindfulness is achieved. Observing the original nature of form, it is neither empty nor false, neither pure nor impure, which is the Middle Way. The Buddha, in order to illustrate this principle, therefore entered Parinirvana in the middle. The other three are also like this. This is the Dharma medicine with four kinds of wisdom, as the principle of the mindfulness of truth, called the place. However, in the Avatamsaka Sutra (Flower Garland Sutra), all four have three: one, internal (oneself); two, external (not oneself); three, internal and external (other sentient beings and both). That is to say, observing oneself, observing the body, diligently and bravely remembering and being aware, removing worldly greed and sorrow, etc. Then, deeply contemplating the place of mindfulness, one can sit in the Bodhimanda (place of enlightenment) and no longer need other means. Because the opportunities are different, other chapters are spoken. The Four Right Exertions, the Four Mindfulnesses are like fire, if one gets the diligent wind, there is nothing that cannot be burned. Therefore, next, distinguish diligence as its essence. Therefore, it is generally called diligence, which is different from the diligence of external paths, so it is called right. Although it is a kind of diligence, it can be divided into four at will. The first two diligences are to cut off the two evils, which is stopping evil actions; the latter two diligences are to cultivate the two goods, which is doing good actions. The two goods and the two evils are all objects of attention. The evil that has not yet arisen in the former and middle, restrain it from arising; the evil that has already arisen, cut it off so that it does not continue; the latter two goods that have not yet arisen, cause them to arise.
已生令廣四神足者謂欲(猛利樂欲)勤(精進無間)心(專一境性)觀(由先聞教法內自揀擇上定此慧也)以勤過散亂智火微弱故須定製即所欲自在神即是神通足即是定由出世法最勝自在欲等四定能證此故名為神足亦名如意足所欲如心故神足所緣即種種變事神足自體即三摩地欲勤心觀皆是助伴由欲增上力證心一境性名為欲定餘三亦然勤觀心性名為上定皆從加行受名此四加行即華嚴前正勤中雲欲生勤精進發心正斷等以發心中持心能生止定持大舉故策心能生觀定策大沈故是以隨一念處有四正勤隨一正勤有四神足五根者信(信為上首能起餘四謂于諦寶深忍樂故)進(於前所信策勤而行即正勤也)念(念處也明記不忘也)定(系緣一境即神足也)慧(揀擇是非)此五通生出世間法而為增上然始入佛法即有信心未有定慧不得名根今由前三科則信不可拔前三至此總得名根若依位者在於見道之前則以速發現觀而為其果五力者即前五根增長魔梵惑等不能屈伏故名為力又能損滅不信等障故複名為力智論云能破煩惱得無生忍故名為力七覺者覺謂覺了七謂念(所依支由繫念故令諸善法皆不忘失也)擇法(自體支覺自相故)精進(出離支由此勢力能到所到故)喜(利益支由心勇悅身調適故也)輕安(能除粗重)定(依此不染污故謂依止定得轉依
【現代漢語翻譯】 現代漢語譯本 已生令廣四神足者，指的是欲（強烈的意願）、勤（精進不間斷）、心（專注一境的性質）、觀（通過先前聽聞的教法，在內心自我選擇並確定此智慧）。因為精進過度而散亂，智慧之火微弱，所以需要禪定來控制。這所希望的自在之神，就是神通，足就是禪定。由於出世間法是最殊勝自在的，欲等四種禪定能夠證得此法，所以稱為神足，也稱為如意足，因為所希望的都如心所愿。神足所緣的是種種變化之事，神足的自體就是三摩地。欲、勤、心、觀都是助伴，由於意願的增上力，證得心專注一境的性質，稱為欲定，其餘三種也是如此。勤、觀、心性稱為上定，都是從加行而得名。這四種加行，就是華嚴經前面所說的正勤中，說『欲生勤精進，發心正斷等』。因為在發心中，持心能夠產生止定，持大舉動；策心能夠產生觀定，策大沉靜。因此，隨一個念處都有四種正勤，隨一種正勤都有四種神足。 五根指的是信（以信為首，能夠發起其餘四種，因為對於真諦和三寶有深刻的忍可和喜樂）、進（對於先前所信的策勵勤奮而行，就是正勤）、念（念處，明白記憶而不忘記）、定（系緣於一個境界，就是神足）、慧（選擇是非）。這五種能夠普遍產生出世間法，並且作為增上緣。然而，剛開始進入佛法時，即使有信心，但沒有定和慧，不能稱為根。現在由於前面的三科，信心不可動搖，前面的三科到這裡總共可以稱為根。如果按照位次來說，在見道之前，就以迅速發現觀作為其結果。 五力就是前面的五根增長，魔、梵、迷惑等不能屈服，所以稱為力，又能夠損害和消滅不信等障礙，所以又稱為力。智論說，能夠破除煩惱，得到無生法忍，所以稱為力。 七覺支，覺指的是覺悟了，七指的是念（所依之支，因為繫念的緣故，使各種善法都不忘記）、擇法（自體之支，覺悟自相的緣故）、精進（出離之支，由此勢力能夠到達所要到達的地方）、喜（利益之支，因為內心勇悅，身體調適）、輕安（能夠去除粗重）、定（依靠此而不被染污，指的是依靠禪定而得到轉依）。
【English Translation】 English version The 'four bases of spiritual power that have already arisen and are made to increase' refer to desire (intense longing), effort (diligent and uninterrupted), mind (the nature of focusing on one object), and contemplation (through previously hearing the teachings, internally self-selecting and determining this wisdom). Because diligence is excessive and leads to distraction, and the fire of wisdom is weak, it is necessary to control it with samadhi (concentration). This desired, unhindered spirit is supernatural power, and the 'foot' is samadhi. Because the supramundane dharma is the most supreme and unhindered, the four samadhis of desire, etc., can attain this dharma, so they are called the bases of spiritual power, also called the bases of wish fulfillment, because what is desired is as the heart wishes. The object of the bases of spiritual power is all kinds of changing events, and the essence of the bases of spiritual power is samadhi. Desire, effort, mind, and contemplation are all supporting factors. Due to the increasing power of desire, attaining the nature of the mind focusing on one object is called the samadhi of desire, and the other three are also like this. Effort, contemplation, and the nature of the mind are called the supreme samadhi, all named from the preliminary practices. These four preliminary practices are what the 'Avatamsaka Sutra' says in the previous right diligence, saying 'Desire arises, diligent effort, generating the mind to rightly cut off, etc.' Because in generating the mind, holding the mind can produce cessation samadhi, holding great actions; urging the mind can produce contemplation samadhi, urging great tranquility. Therefore, in each of the mindfulnesses there are four right diligences, and in each of the right diligences there are four bases of spiritual power. The five roots refer to faith (with faith as the head, able to initiate the other four, because there is deep acceptance and joy in the truth and the Three Jewels), effort (exhorting diligence and acting on what was previously believed, which is right diligence), mindfulness (mindfulness, clearly remembering and not forgetting), concentration (linking to one realm, which is the bases of spiritual power), and wisdom (choosing right and wrong). These five can universally produce supramundane dharma and serve as increasing conditions. However, when first entering the Buddha-dharma, even if there is faith, but without concentration and wisdom, it cannot be called a root. Now, due to the previous three categories, faith cannot be shaken, and the previous three categories can be collectively called roots here. If according to the position, before the path of seeing, it is to quickly discover contemplation as its result. The five powers are the growth of the previous five roots, demons, Brahma, delusions, etc., cannot be subdued, so they are called powers, and they can also harm and eliminate obstacles such as disbelief, so they are also called powers. The 'Mahaprajnaparamita Sastra' says that they can break through afflictions and attain the forbearance of non-birth, so they are called powers. The seven factors of enlightenment, 'enlightenment' refers to being enlightened, 'seven' refers to mindfulness (the supporting factor, because of linking to mindfulness, all good dharmas are not forgotten), discrimination of dharma (the factor of self-nature, because of being enlightened to the self-nature), effort (the factor of liberation, by this power one can reach where one wants to reach), joy (the factor of benefit, because the inner heart is courageous and joyful, the body is harmonious), tranquility (able to remove heaviness), concentration (relying on this and not being defiled, referring to relying on samadhi to obtain transformation).
故)舍(是不染污故謂行舍平等永除貪憂不染污位為自性故上三皆不染污支也)若依位說即現觀自性如實覺慧覺法自性然七皆自體而差別者覺為自體餘六皆覺支分總收七覺不出三品念通定慧次三是慧后三定攝雖是前三至此增故依位所明能斷見惑以為其果又雖一剎那七法俱起而隨行相各說功能念除忘念擇除不正知余除懈怠昏沉粗重散亂掉舉上約通說大乘七覺不念諸法故抉擇不可得故離進怠相故絕憂喜故除安心緣皆叵得故性定之中無定亂故亦不見於能所舍故八正(離八邪)道(開通涅槃)者謂正(通八)見(分別支依前所證真實揀擇故)思惟(誨示佗支如其所證方便安立思惟名義發語言故)語(善於所證問答抉擇令佗信有見清凈故)業(身業進止正行具足令佗信有戒清凈故)命(如法乞求依聖種性離五邪命令佗信有命清凈故上三皆令佗信支問離身語業無別正命如何建立三種答婆沙云瞋癡所起身業名邪業語業名邪語貪所起二業即名邪命邪活命故)精進(凈煩惱障支由此永斷一切結)念(凈隨煩惱支由不忘失正止舉相永不容受沉掉等)定(能凈最勝功德障支由此引發神通等無量勝功德故也)若能如上分別誨示等即是道支之果然其八中語業命三是戒蘊攝念定是定餘三是慧定慧大同諸品但增勝耳上之七類次第者謂聞法已先當念持次
【現代漢語翻譯】 故)舍(因為是不染污的，所以稱為行舍，平等地永遠去除貪婪和憂愁，以不染污的狀態為自性，所以以上三種都是不染污的支分)。如果依據位次來說，就是現觀的自性，如實覺悟的智慧，覺法的自性。然而七覺支都是自體，只是有差別，覺是自體，其餘六個都是覺的支分。總括七覺支，不出三種品類：念通於定和慧，其次三個是慧，后三個是定所攝。雖然是前三個，但到這裡有所增加，依據位次所說，能斷除見惑，以此為果。又雖然一剎那間七法同時生起，但隨著行相的不同，各自有不同的功能：念去除忘念，擇去除不正知，其餘的去除懈怠、昏沉、粗重、散亂、掉舉。以上是總的來說，大乘的七覺支不念諸法，所以抉擇不可得，遠離精進和懈怠的相，斷絕憂愁和喜悅，去除安心所緣，都不可得，在性定的狀態中沒有定和亂，也不見能捨和所舍。八正(遠離八邪)道(開通涅槃)是指正(通於八)見(分別支，依據先前所證的真實，揀擇)，思惟(教誨其他的支分，如其所證，方便安立思惟名義，發出語言)，語(善於所證，問答抉擇，使他人相信有見清凈)，業(身業進止正行具足，使他人相信有戒清凈)，命(如法乞求，依據聖種性，遠離五邪命，使他人相信有命清凈。以上三種都使他人相信支分清凈。問：離開身語業，沒有別的正命，如何建立三種？答：婆沙說，由嗔癡所起身業名為邪業，語業名為邪語，貪所起的兩種業就名為邪命，邪活命)。精進(清凈煩惱障支，由此永遠斷除一切結)，念(清凈隨煩惱支，由於不忘失正止舉相，永遠不容許沉掉等)，定(能清凈最勝功德障支，由此引發神通等無量殊勝功德)。如果能如上分別教誨等，就是道支的果然。其中八支中，語業命三種是戒蘊所攝，念定是定，其餘三種是慧，定慧大體相同，只是有所增勝。以上的七類次第是說，聽聞佛法后，首先應當念持，其次
【English Translation】 Therefore,) Equanimity (because it is unpolluted, it is called equanimity of practice, equally and permanently removing greed and sorrow, with the state of non-pollution as its self-nature, so the above three are all unpolluted branches). If based on position, it is the self-nature of direct perception, the wisdom of truly awakening, the self-nature of awakening to the Dharma. However, the seven factors of enlightenment are all self-entities, but with differences. Awakening is the self-entity, and the other six are all branches of awakening. In summary, the seven factors of enlightenment do not go beyond three categories: mindfulness is common to both concentration and wisdom, the next three are wisdom, and the last three are included in concentration. Although they are the first three, they are increased here. According to the position, they can cut off the delusions of views, taking this as the result. Moreover, although the seven dharmas arise simultaneously in one moment, each has different functions according to its different characteristics: mindfulness removes forgetfulness, discernment removes incorrect knowledge, and the rest remove laziness, drowsiness, heaviness, distraction, and agitation. The above is a general statement. The seven factors of enlightenment in Mahayana do not contemplate all dharmas, so discernment is unattainable, they are far from the characteristics of diligence and laziness, they cut off sorrow and joy, remove the objects of mental peace, which are all unattainable, in the state of inherent concentration there is no concentration or disturbance, and one does not see the able and the relinquished. The Eightfold Noble Path (avoiding the eight evils) refers to right (common to the eight) view (discriminating branch, based on the previously proven truth, selecting), thought (instructing other branches, according to what has been proven, conveniently establishing the meaning of thought, uttering words), speech (good at what has been proven, answering questions and making decisions, so that others believe in the purity of view), action (bodily actions of advancing and stopping, upright conduct, so that others believe in the purity of precepts), livelihood (begging according to the Dharma, based on the noble lineage, away from the five wrong livelihoods, so that others believe in the purity of livelihood. The above three all make others believe in the purity of the branches. Question: Apart from bodily, verbal, and mental actions, there is no other right livelihood, how to establish the three? Answer: The Vibhasa says that bodily actions arising from anger and ignorance are called evil actions, verbal actions are called evil speech, and the two actions arising from greed are called evil livelihood, evil living). Diligence (purifying the obstacles of afflictions, thereby permanently cutting off all bonds), mindfulness (purifying the obstacles of secondary afflictions, because one does not forget the correct stopping and raising of characteristics, and never allows dullness, agitation, etc.), concentration (able to purify the obstacles of the most supreme merits, thereby inducing supernatural powers and immeasurable supreme merits). If one can distinguish and instruct as above, it is indeed the result of the path branch. Among the eight branches, speech, action, and livelihood are included in the aggregate of precepts, mindfulness and concentration are concentration, and the remaining three are wisdom. Concentration and wisdom are largely the same, but with some increase and superiority. The order of the above seven categories is that after hearing the Dharma, one should first remember and hold it, then
即勤修勤故攝心調柔柔故信等成根根增為力七覺分別八正正行總以喻顯法性如地念處如種子正勤為種植神足如抽芽五根如生根五力如莖葉增長開七覺華結八正果如是乃至者超越多法謂三身四智五眼六通地度果向緣諦處定等。
八萬四千陀羅尼門者然法門廣說無量無邊今齊此結數者對治塵勞故然其所治即八萬四千煩惱古來釋云眾生煩惱根本有十然一惑力復各有十即為百計應分為九品但上品重故開為三品中下輕故各為一品合為五百復于內外境起謂自五塵為內佗五塵為外一一各五百即為五千別迷四諦則成二萬並本一千則有二萬一千依三毒等分成八萬四千(更有二說不能繁敘)一一對翻即皆凈法數無增減故論云不覺念起見諸境界故說無明乃至具有過恒沙等妄染之義對此義故心性無動即有過恒沙等諸凈功德相義示現陀羅尼者得總持菩薩於一一法中持一切法故門者從一法中入一切法故然上從覺圓明故展轉躡前相由以顯世出世間諸法清凈至此五段曆法備周餘六七兩段但是結通佗身佗界更無別義五段相由者謂心本清凈由不覺故名賴耶識相應于意復曰見塵起于現行有根識境中有能造故說四大由是具足處界諸有有漏之法對治此等有修有證覆成無漏因行果德今既覺了圓明故心意識及所變等展轉清凈皮之不存毛無所附然無漏法若約人修證
【現代漢語翻譯】 現代漢語譯本：精進不懈地修行，因此能夠攝持內心，調伏柔順；內心調伏柔順，因此能夠成就信等五根；五根增長，就成為五力；以七覺支來分別，以八正道來端正行為，總而言之，這些都是用比喻來彰顯法性，法性猶如大地；以四念處為種子，正勤為種植，神足為抽芽，五根如生根，五力如莖葉增長，開出七覺支的花朵，結出八正道的果實。像這樣乃至超越多種法，指的是三身（Dharmakaya, Sambhogakaya, Nirmanakaya，法身、報身、應身），四智（大圓鏡智、平等性智、妙觀察智、成所作智），五眼（肉眼、天眼、慧眼、法眼、佛眼），六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），以及地、度、果、向、緣、諦、處、定等等。
八萬四千陀羅尼門，這是說法門廣大，無量無邊，現在用這個數字來總結，是爲了對治塵勞。所要對治的，就是八萬四千煩惱。古來的解釋說，眾生的煩惱根本有十種，然而每一種惑力又各有十種，總共就是一百種。應該分為九品，但上品煩惱重，所以分為三品，中品和下品煩惱輕，各分為一品，合起來就是五百種。又從內外境生起，自己五塵為內，他人五塵為外，每一項各有五百種，總共就是五千種。另外，如果對四諦（苦、集、滅、道）產生迷惑，就成為二萬種，加上原本的一千種，就有二萬一千種。依據三毒（貪、嗔、癡）等分成八萬四千種（還有兩種說法，這裡不詳細敘述）。一一對應翻轉，就都是清凈的法，數量沒有增減。論中說，因為不覺，念頭生起，見到各種境界，所以說無明，乃至具有超過恒河沙數量的虛妄染污的意義。針對這個意義，心性沒有動搖，就具有超過恒河沙數量的各種清凈功德的相義。示現陀羅尼，是說得到總持的菩薩，在每一個法中都持有一切法。門，是從一個法中進入一切法。從覺悟圓明開始，輾轉承接前面的相，用以彰顯世間和出世間各種法的清凈，到這五段，歷經的法已經完備周全。其餘六七兩段，只是總結貫通其他身和其他界，沒有別的意義。五段相互關聯，是說心本來清凈，因為不覺，所以名為阿賴耶識（Alaya-vijnana），與意識相應，又說見塵，從現行有根識的境界中，有能造作的，所以說四大（地、水、火、風）由此具足，處、界各種有漏的法。對治這些，有修行有證悟，又成就無漏的因行果德。現在既然覺悟圓明，所以心意識以及所變現的等等，輾轉清凈，皮不存在了，毛就沒有地方依附。然而無漏法如果按照人來修行證悟
【English Translation】 English version: Diligently cultivate and practice, thereby being able to gather the mind and subdue it gently; with the mind subdued gently, the roots of faith and so on are established; as the roots increase, they become the five powers; use the seven factors of enlightenment to discern, and the Eightfold Path to rectify conduct. In summary, these are all metaphors to reveal the Dharma-nature, which is like the earth; the Four Foundations of Mindfulness (Sati-patthana) are like seeds, Right Diligence (Samma-vayama) is like planting, the Four Bases of Supernatural Power (Iddhipada) are like sprouting, the Five Roots (Indriya) are like growing roots, the Five Powers (Bala) are like the stem and leaves growing, blooming into the flowers of the Seven Factors of Enlightenment (Bojjhanga), and bearing the fruit of the Eightfold Path (Ariyamagga). Thus, even surpassing many Dharmas, referring to the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya - Body of Essence, Body of Enjoyment, Body of Transformation), the Four Wisdoms (Mahādarśa-jñāna, Samatā-jñāna, Pratyavekṣaṇa-jñāna, Kṛtyānuṣṭhāna-jñāna), the Five Eyes (Flesh Eye, Divine Eye, Wisdom Eye, Dharma Eye, Buddha Eye), the Six Superknowledges (Abhijna), as well as the Bhumi (stages), Paramita (perfections), Phala (fruit), Marga (path), Condition, Truth, Place, Samadhi and so on.
The eighty-four thousand Dharani gates, this is to say that the Dharma gates are vast, immeasurable and boundless. Now, summarizing with this number is to counteract the defilements. What is to be counteracted are the eighty-four thousand afflictions. Ancient explanations say that the fundamental afflictions of sentient beings are ten, but each affliction has ten powers, totaling one hundred. These should be divided into nine grades, but the upper grades are heavy, so they are divided into three grades, while the middle and lower grades are light, each divided into one grade, totaling five hundred. Furthermore, they arise from internal and external environments, one's own five dusts are internal, others' five dusts are external, each with five hundred, totaling five thousand. In addition, if one is deluded about the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), it becomes twenty thousand, plus the original one thousand, there are twenty-one thousand. Based on the Three Poisons (Greed, Hatred, Delusion) and so on, they are divided into eighty-four thousand (there are two other explanations, which will not be elaborated here). Correspondingly reversing each one, they are all pure Dharmas, the number does not increase or decrease. The treatise says that because of non-awakening, thoughts arise, seeing various realms, therefore it is said ignorance, even possessing the meaning of delusion and defilement exceeding the sands of the Ganges. In response to this meaning, the nature of mind is unwavering, thus possessing the aspect of various pure merits exceeding the sands of the Ganges. Showing Dharani, is to say that the Bodhisattva who has attained Dharani holds all Dharmas in each Dharma. Gate, is to enter all Dharmas from one Dharma. Starting from awakening and perfect clarity, successively inheriting the preceding aspects, to reveal the purity of various worldly and supramundane Dharmas, up to these five sections, the Dharmas experienced are complete and thorough. The remaining six or seven sections are only summarizing and connecting other bodies and other realms, there is no other meaning. The five sections are interconnected, saying that the mind is originally pure, because of non-awakening, it is called Alaya-vijnana (store consciousness), corresponding to the mind consciousness, and it is said that the dust of sight, from the realm of the existing root consciousness, there is the ability to create, therefore it is said that the Four Great Elements (earth, water, fire, wind) are thus complete, the realms and various conditioned Dharmas. Counteracting these, there is practice and realization, and the unconditioned causes, practices, fruits, and virtues are accomplished. Now that there is awakening and perfect clarity, the mind consciousness and what is manifested, etc., are successively purified, the skin does not exist, the hair has nowhere to attach. However, if the unconditioned Dharma is practiced and realized according to people
則先因後果今據法本末故先果后因亦如論中根本滅故粗染隨滅六自佗正報。
善男子一切實相性清凈故一身清凈一身清凈故多身清凈多身清凈故如是乃至十方眾生圓覺清凈。
解曰一切實相者即無相也夫有相者皆歸無常緣生之法性本虛假言實相者即是非相是故知來說名實相無遷無變究竟常住無量義經云如是無相不相不相無相是名實相智論云照色等空即名實相性空實理離於顛倒非虛偽故於空見空亦名顛倒于空無著乃至實法又楞伽經云一切妄息是名如實如實即實相也性清凈者此實相從本已來自性清凈一切妄法所不能染比迷似染今悟本凈名性清凈一身清凈者由前悟得根識塵大世出世間諸法皆歸實相清凈方始成就此人一身清凈故諸段清凈皆牒前支唯此獨指實相以為凈之所以多身清凈者既于自身證實相理亦見一切眾生同一清凈實相以觀一切眾生不取于相同圓覺性故志公云以我身空諸法空千品萬類悉皆同又下文云圓覺普照寂滅無二始知眾生本來成佛十方眾生圓覺清凈者以般若正智遍觀眾生菩提涅槃無漏智性本來具足也此乃一人悟性知一切眾生本性清凈非謂一人修道多人成佛七一多依報。
善男子一世界清凈故多世界清凈多世界清凈故如是乃至盡于虛空圓裹三世一切平等清凈不動。
解曰國土凈穢皆由自心
【現代漢語翻譯】 現代漢語譯本： 如果先有因後果，現在根據法本末的說法，先有果後有因，也像《論》中所說，根本滅盡，粗糙的染污也隨之滅盡，六種自體和他體以及正報也隨之滅盡。
善男子，一切實相（一切事物的真實本質）的自性是清凈的，所以一個人的身清凈，一個人的身清凈，所以多個人的身清凈，多個人的身清凈，像這樣乃至十方眾生的圓覺（圓滿覺悟）都是清凈的。
解釋：一切實相，就是無相。凡是有相的，都歸於無常緣生的法則，其自性本來就是虛假的。說實相，就是非相，所以智者說名為實相，沒有遷變，究竟常住。《無量義經》說：『像這樣無相，不相，不相無相，這叫做實相。』《智論》說：『照見色等皆空，就叫做實相。』自性空，實理，遠離顛倒，不是虛偽的，所以在空上見到空，也叫做顛倒，在空上沒有執著，乃至實法也是如此。《楞伽經》說：『一切妄念止息，這叫做如實，如實就是實相。』自性清凈，這實相從本來就是自性清凈，一切虛妄的法都不能染污它，比喻迷惑時好像被染污，現在覺悟到本來清凈，叫做自性清凈。一身清凈，因為之前領悟到根、識、塵、大、世間、出世間諸法都歸於實相清凈，才成就此人一身清凈。所以各段清凈都依照前面的分支，只有這裡特別指出實相作為清凈的原因。多身清凈，既然在自身證實了實相的道理，也見到一切眾生都同一清凈實相，以觀照一切眾生，不執取于相，因為圓覺的自性。志公說：『因為我的身空，諸法空，千品萬類都相同。』又下文說：『圓覺普照，寂滅無二。』才知道眾生本來成佛。十方眾生圓覺清凈，用般若正智普遍觀照眾生，菩提（覺悟）涅槃（寂滅）無漏的智慧自性本來就具足。這是一個人悟性，知道一切眾生的本性清凈，不是說一個人修道，多人成佛。七一多依報。
善男子，一個世界清凈，所以多個世界清凈，多個世界清凈，像這樣乃至窮盡虛空，圓滿包裹三世，一切平等清凈不動。
解釋：國土的清凈與污穢都由自己的心決定。
【English Translation】 English version: If there is cause before effect, now according to the Dharma's root and branch, there is effect before cause, just as it is said in the Treatise, when the root is extinguished, the coarse defilements are also extinguished, and the six self-natures, others, and proper rewards are also extinguished.
Good man, because the self-nature of all true aspects (the true essence of all things) is pure, therefore one person's body is pure; because one person's body is pure, therefore many people's bodies are pure; because many people's bodies are pure, thus even the perfect enlightenment (complete awakening) of sentient beings in the ten directions is pure.
Explanation: 'All true aspects' means no-aspect. All that has aspect returns to the impermanent, conditioned Dharma, whose self-nature is fundamentally false. To speak of true aspect is to speak of non-aspect. Therefore, the wise say it is called true aspect, without change, ultimately permanent and abiding. The Infinite Meaning Sutra says: 'Thus, no-aspect, not-aspect, not-aspect no-aspect, this is called true aspect.' The Treatise on Wisdom says: 'Illuminating form and emptiness is called true aspect.' Self-nature is empty, true principle, far from delusion, not false. Therefore, seeing emptiness in emptiness is also called delusion; having no attachment to emptiness, even to real Dharma is the same. The Lankavatara Sutra says: 'All cessation of delusion is called reality; reality is true aspect.' Self-nature is pure; this true aspect is inherently pure from the beginning, and cannot be defiled by any false Dharma. It is like being defiled when confused, but now awakening to the original purity is called self-nature purity. One person's body is pure because previously one realized that the roots, consciousness, dust, elements, worldly, and supramundane Dharmas all return to true aspect purity, and only then does this person achieve one body's purity. Therefore, each section of purity follows the previous branch, but only here is true aspect specifically pointed out as the reason for purity. Many bodies are pure because, having verified the principle of true aspect in oneself, one also sees that all sentient beings share the same pure true aspect, observing all sentient beings without clinging to aspects, because of the nature of perfect enlightenment. Zhigong said: 'Because my body is empty, all Dharmas are empty, and the myriad categories are all the same.' And the following text says: 'Perfect enlightenment universally illuminates, stillness and extinction are not two.' Only then do we know that sentient beings are originally Buddhas. The perfect enlightenment of sentient beings in the ten directions is pure, using prajna (wisdom) to universally observe sentient beings; the self-nature of Bodhi (enlightenment), Nirvana (extinction), and un-leaking wisdom is originally complete. This is one person's realization, knowing that the original nature of all sentient beings is pure, not that one person cultivates and many become Buddhas. Seven, one, many dependent rewards.
Good man, because one world is pure, therefore many worlds are pure; because many worlds are pure, thus even exhausting empty space, completely enveloping the three times, all is equally pure and unmoving.
Explanation: The purity and defilement of a land are determined by one's own mind.
眾生劫燒我土安隱螺髻鹙子二相不同按地寶嚴坐蓮無異況乃心冥覺性識智無生身土依真染凈俱泯廓通法界清凈湛然圓謂圓遍虛空裹謂含裹三世三世者豎極虛空者橫週一切者橫豎總該平等者本末同味清凈者都結七段不動者冥於一如然上七段悟時既相躡清凈迷時亦相躡垢染應云覺不明故令心不凈心不凈故見塵不凈見塵不凈故眼根不凈乃至如是一多世界不凈文勢及義意對經可知第二空色同如。
善男子虛空如是平等不動當知覺性平等不動四大不動故當知覺性平等不動如是乃至八萬四千陀羅尼門平等不動當知覺性平等不動。
解曰前之七段即空色無礙此當泯絕無寄彼云動念即乖法體反顯法體本不動也標空為首者躡前起後由前云盡于虛空平等清凈即知相盡同空空既本無生滅動搖當知諸法亦本不生亦不待滅一一當體如如不動覺性不動者然一切法唯依覺性生滅動轉諸法既盡同於虛空皆不動故則覺性不動也如波不起水則湛然不動理齊故言平等故法華云是法住法位世間相常住法句經云諸法從本來無是亦無非是非相寂滅本來無所動然諸法與覺性平等未名理事無礙法界者夫理事無礙要須多事全同一理而寂然一理全成多事而遷變即動即靜即靜即動生滅廣狹一切皆爾翻覆無礙今但一向不動但是攝色等事同真空理故唯名真空觀也乃至八
【現代漢語翻譯】 現代漢語譯本： 眾生因劫難焚燒我的國土，而安隱（An Yin，平安隱逸）卻如同螺髻（Luo Ji，佛發）和鹙子（Qiu Zi，舍利弗）一樣，二者表象不同。按地寶嚴（An Di Bao Yan，按著大地，以寶物莊嚴）而坐的蓮花沒有差異，更何況心與覺性冥合，識智無生。身土依真，染凈俱泯，廓然通達法界。清凈湛然，圓融謂之圓遍虛空，含裹謂之含裹三世。三世指的是豎窮，虛空指的是橫周，一切指的是橫豎總該，平等指的是本末同味。清凈指的是都結七段不動，冥合於一如。然而以上七段，悟時互相躡合，清凈迷時也互相躡合垢染。應該說覺悟不明，所以令心不清凈；心不清凈，所以見塵不清凈；見塵不清凈，所以眼根不清凈，乃至如是一多世界不清凈。文勢和義理可以對照經文得知。第二是空色相同。
善男子，虛空如此平等不動，應當知道覺性平等不動。四大不動，所以應當知道覺性平等不動。像這樣乃至八萬四千陀羅尼門（Tuo Luo Ni Men，總持之門）平等不動，應當知道覺性平等不動。
解釋說，前面的七段是空色無礙，這裡應當泯滅斷絕，沒有寄託。那裡說動念就違背法體，反而彰顯法體本來不動。標舉空為首要，是承接前面而引發後面，因為前面說窮盡虛空平等清凈，就知道萬象窮盡等同虛空。空既然本來沒有生滅動搖，應當知道諸法也本來不生也不待滅，一一當體如如不動。覺性不動，是因為一切法都依覺性生滅動轉，諸法既然窮盡等同虛空，都不動，那麼覺性也不動。如同波浪不起，水就湛然不動，道理相同，所以說平等。所以《法華經》（Fa Hua Jing）說『是法住法位，世間相常住』。《法句經》（Fa Ju Jing）說『諸法從本來，無是亦無非，是非相寂滅，本來無所動』。然而諸法與覺性平等，還不能稱為理事無礙法界。所謂理事無礙，必須要多事完全同一理而寂然，一理完全成就多事而遷變，即動即靜，即靜即動，生滅廣狹一切都是這樣，翻覆無礙。現在只是一味不動，只是攝取色等事同真空理，所以只稱為真空觀。乃至八
【English Translation】 English version: Beings, due to kalpas (Jie, eons) burning my land, while An Yin (peaceful seclusion) is like the ushnisha (Luo Ji, hair knot of the Buddha) and Shariputra (Qiu Zi, one of the Buddha's chief disciples), the two appearances are different. Sitting on a lotus flower adorned with treasures on the ground (An Di Bao Yan, pressing the earth, adorned with treasures) is no different, let alone the mind merging with the awakened nature, and the non-arising of consciousness and wisdom. The body and land rely on truth, defilement and purity both vanish, broadly penetrating the Dharma realm. Pure and still, roundness is said to be round and pervading space, encompassing is said to be encompassing the three times. The three times refer to vertical exhaustion, space refers to horizontal pervasion, everything refers to the total inclusion of horizontal and vertical, equality refers to the same taste from beginning to end. Purity refers to the seven segments of immobility, merging into oneness. However, the above seven segments, when enlightened, mutually follow each other, and when deluded, they also mutually follow each other with defilement. It should be said that enlightenment is unclear, therefore causing the mind to be impure; the mind is impure, therefore the perceived dust is impure; the perceived dust is impure, therefore the eye root is impure, and so on, like this one and many worlds are impure. The textual momentum and meaning can be known by comparing the scriptures. The second is that emptiness and form are the same.
Good man, emptiness is so equal and unmoving, you should know that the awakened nature is equally unmoving. The four great elements are unmoving, so you should know that the awakened nature is equally unmoving. Like this, even the eighty-four thousand Dharani gates (Tuo Luo Ni Men, gates of total retention) are equally unmoving, you should know that the awakened nature is equally unmoving.
The explanation says that the previous seven segments are the unobstructedness of emptiness and form, here it should be extinguished and cut off, without reliance. There it says that a moving thought violates the Dharma body, on the contrary, it highlights that the Dharma body is originally unmoving. Highlighting emptiness as the most important is to inherit the previous and initiate the latter, because the previous said that exhausting emptiness is equal and pure, then you know that all phenomena are exhausted and equal to emptiness. Since emptiness originally has no arising, ceasing, moving, or shaking, you should know that all dharmas also originally do not arise and do not await cessation, each one is as it is, unmoving. The awakened nature is unmoving, because all dharmas rely on the awakened nature for arising, ceasing, moving, and turning, since all dharmas are exhausted and equal to emptiness, and are all unmoving, then the awakened nature is also unmoving. Just like when waves do not arise, the water is still and unmoving, the principle is the same, so it is said to be equal. Therefore, the 'Lotus Sutra' (Fa Hua Jing) says 'This Dharma abides in the Dharma position, the world's appearance is constant'. The 'Dhammapada' (Fa Ju Jing) says 'All dharmas from the beginning, have no right or wrong, the appearance of right and wrong is extinguished, originally without movement'. However, the equality of all dharmas and the awakened nature cannot yet be called the Dharma realm of unobstructedness between principle and phenomena. The so-called unobstructedness between principle and phenomena requires that many phenomena be completely the same as one principle and be still, and one principle completely accomplishes many phenomena and changes, that is, moving is stillness, and stillness is moving, arising and ceasing, broad and narrow, everything is like this, overturning without obstruction. Now it is only unmoving in one direction, it is only taking in phenomena such as form and equating them with the principle of true emptiness, so it is only called the contemplation of true emptiness. Even eight
萬等者還如前七段歷諸法門經恐文繁略標首末義兼中間故云乃至後段乃至之言亦例此知第二理事無礙法界。
善男子覺性遍滿清凈不動圓無際故當知六根遍滿法界根遍滿故當知六塵遍滿法界塵遍滿故當知四大遍滿法界如是乃至陀羅尼門遍滿法界。
解曰先示觀門者此有十門一理遍於事門謂能遍之理性無分限所遍之事分位差別一一事中理皆全遍非是分遍何以故彼真理不可分故是故一一纖塵皆攝無邊真理無不圓足二事遍於理門謂能遍之事是有分限所遍之理要無分限此有分限之事于無分限之理全同非分同何以故以事無體還如理故是故一塵不壞而遍法界也如一塵既爾一切法亦然思之此全遍門超情離見非世喻能況(此二門後有海波喻及兩重問答也)三依理成事四事能顯理五以理奪事六事能隱理七真理即事八事法即理九真理非事十事法非理(上十同一緣起約理望事有成壞即離約事望理有隱顯一異逆順自在無礙同時深思令觀明現)今經皆言遍滿法界者正是第二門行相兼于余門義理謂此即理之諸法與理不異故一一自遍法界不同前門沒體攝歸理中故此名理事無礙也既遍法界即知動靜無礙一一週遍言覺性圓無際故當知六根遍滿者由前門已顯六根等與覺性平等平等者即無分毫之異也既與覺性不異覺性圓無際故六根亦圓無際故遍滿
【現代漢語翻譯】 現代漢語譯本：像『萬等者還如前七段歷諸法門經』，恐怕文字過於繁複，所以只標出開頭和結尾，意義涵蓋中間部分，因此說『乃至後段』，『乃至』的說法也依此類推。第二是理事無礙法界。
善男子，覺性遍滿、清凈不動、圓滿無邊際，所以應當知道六根遍滿法界，六根遍滿的緣故，應當知道六塵遍滿法界，六塵遍滿的緣故，應當知道四大遍滿法界，像這樣乃至陀羅尼門遍滿法界。
解釋說，首先展示觀想之門，這裡有十個門：一是理遍於事門，意思是能遍的理性沒有分界限，所遍的事物分位差別，每一個事物中理都完全遍佈，不是部分遍佈。為什麼呢？因為真理不可分割。因此，每一粒微塵都包含無邊的真理，沒有不圓滿的。二是事遍於理門，意思是能遍的事物是有分界限的，所遍的理是沒有分界限的，這有分界限的事物對於沒有分界限的理是完全相同，不是部分相同。為什麼呢？因為事物沒有自體，還如理一般。因此，一粒微塵不壞而遍滿法界。像一粒微塵這樣，一切法也是這樣，思考它。這全遍門超越情識，遠離見解，不是世間的比喻能夠比擬的（這兩個門後面有海波的比喻以及兩重問答）。三是依理成事，四是事能顯理，五是以理奪事，六是事能隱理，七是真理即事，八是事法即理，九是真理非事，十是事法非理（以上十個門同一緣起，從理的角度看事物有成壞，即離，從事的角度看理有隱顯，一異逆順自在無礙，同時深入思考，使觀想明晰顯現）。現在經文中都說遍滿法界，這正是第二門的行相，兼顧其餘門的意義和道理，意思是這即理的諸法與理不相異，所以一一自身遍滿法界，不同於前一門沒自體攝歸於理中，所以這叫做理事無礙。既然遍滿法界，就知道動靜無礙，一一週遍。說覺性圓滿無邊際，所以應當知道六根遍滿，由於前面的門已經顯示六根等與覺性平等，平等就是沒有絲毫的差異。既然與覺性沒有差異，覺性圓滿無邊際，所以六根也圓滿無邊際，所以遍滿。
【English Translation】 English version: 『Wan Deng Zhe Hai Ru Qian Qi Duan Li Zhu Fa Men Jing』 (The Sutra of Traversing All Dharma Gates Like Wan Deng Zhe in the Previous Seven Sections), fearing that the text would be too verbose, only marks the beginning and the end, with the meaning covering the middle part, hence the saying 『Nai Zhi Hou Duan』 (even to the later section), and the saying 『Nai Zhi』 (even to) is analogous to this. The second is the Dharma Realm of Non-Obstruction between Principle and Phenomena.
Good man, the nature of awareness is pervasive, pure, unmoving, and perfectly boundless, so you should know that the six roots pervade the Dharma Realm, and because the six roots pervade, you should know that the six dusts pervade the Dharma Realm, and because the six dusts pervade, you should know that the four great elements pervade the Dharma Realm, and so on, even the Dharani gates pervade the Dharma Realm.
The explanation says that first, the gate of contemplation is shown, and there are ten gates here: First, the principle pervades the phenomena, meaning that the principle that can pervade has no boundaries, and the phenomena that are pervaded have different positions, and in each phenomenon, the principle is completely pervasive, not partially pervasive. Why? Because the true principle cannot be divided. Therefore, every tiny dust contains boundless truth, and there is nothing that is not complete. Second, the phenomena pervade the principle, meaning that the phenomena that can pervade have boundaries, and the principle that is pervaded has no boundaries, and these phenomena with boundaries are completely the same as the principle without boundaries, not partially the same. Why? Because phenomena have no self-nature and are like the principle. Therefore, a single dust is not destroyed but pervades the Dharma Realm. Just like a single dust, all dharmas are also like this, think about it. This gate of complete pervasion transcends emotions and is far from views, and no worldly metaphor can compare to it (these two gates have the metaphor of sea waves and two layers of questions and answers later). Third, relying on principle to accomplish phenomena, fourth, phenomena can reveal principle, fifth, using principle to seize phenomena, sixth, phenomena can conceal principle, seventh, true principle is phenomena, eighth, phenomenal dharma is principle, ninth, true principle is not phenomena, tenth, phenomenal dharma is not principle (the above ten gates have the same origination, from the perspective of principle, phenomena have accomplishment and destruction, that is, separation, from the perspective of phenomena, principle has concealment and manifestation, oneness and difference, reverse and順,自在無礙(unobstructed), think deeply at the same time, so that contemplation is clear and manifest). Now the sutras all say that they pervade the Dharma Realm, which is precisely the behavior of the second gate, taking into account the meaning and principle of the other gates, meaning that these dharmas that are principle are not different from principle, so each one itself pervades the Dharma Realm, unlike the previous gate where the self-nature is submerged and returned to the principle, so this is called the non-obstruction between principle and phenomena. Since it pervades the Dharma Realm, it is known that movement and stillness are unobstructed, and each one is pervasive. Saying that the nature of awareness is perfectly boundless, so it should be known that the six roots pervade, because the previous gate has shown that the six roots, etc., are equal to the nature of awareness, and equality means that there is no difference at all. Since there is no difference from the nature of awareness, the nature of awareness is perfectly boundless, so the six roots are also perfectly boundless, so they pervade.
法界若不遍滿即是有際有際即與覺性成異異則乖於前門故躡前云圓無際故首楞云性見覺明覺精明見清凈本然周遍法界六塵已下皆例前知第三週遍含容觀。
善男子由彼妙覺性遍滿故根性塵性無壞無雜根塵無壞故如是乃至陀羅尼門無壞無雜如百千燈光照一室其光遍滿無壞無雜。
解曰先示觀門者亦有十門一理如事門謂事法既虛相無不盡理性真實無體不現此則事無別事即全理為事是故菩薩雖復看事即是觀理然說此事為不即理二事如理門謂諸事法與理非理故事隨理而圓遍遂令一塵普遍法界法界全體遍諸法時此一微塵亦如理性全在一切法中如一微塵一切事法亦爾三事含理事門謂諸事法與理非一故存本一事而能廣容如一微塵其相不大而能容攝無邊法界由剎等諸法既不離法界是故俱在一塵中現如一塵一切法亦爾此理事融通非一非異故總有四句一一中一二一切中一三一中一切四一切中一切各有所由思之四通局無礙(重釋第二第二但遍遍即通也此兼不遍不遍局也)五廣狹無礙(重釋第三三但包含含即廣也今有不壞不壞狹也)六遍容無礙(此正合前四五兼合二三)七攝入無礙(翻對前門但前一望多故遍容此多望一故攝入也)八交涉無礙(兼前六七)九相在無礙(反對前門)十普容無礙(近收前二遠攝九門)今經雖略義理全同
【現代漢語翻譯】 現代漢語譯本： 如果法界（Dharmadhatu，一切事物存在的空間）不是周遍充滿的，那就是有邊際的。有邊際就與覺性（覺悟的本性）相異。相異就違背了前面的『圓滿無際』的說法。所以接著前面說，圓滿沒有邊際。首楞嚴經（Śūraṅgama Sūtra）說，『性見覺明，覺精明見，清凈本然，周遍法界』，六塵（色、聲、香、味、觸、法）以下都可以用前面的道理來理解。這是第三種周遍含容觀。
善男子，由於那妙覺的本性是周遍充滿的，所以根性（感覺器官的性質）、塵性（感覺對象的性質）沒有壞滅，也沒有混雜。根和塵沒有壞滅，沒有混雜，這樣乃至陀羅尼門（總持法門）也沒有壞滅，沒有混雜。就像成百上千的燈光照亮一個房間，它的光芒周遍充滿，沒有壞滅，沒有混雜。
解釋說，先展示觀門，也有十種門：一、理如事門，意思是事法（現象）既然是虛幻的，就沒有什麼不是盡顯理性（事物本性）的。真實的理性沒有本體就不會顯現。這就是事沒有離開事，而是全體理性作為事。因此菩薩雖然看事，實際上是觀理。然而說這件事是不即理的。二、事如理門，意思是諸事法與理不是分離的，所以事隨著理而圓滿周遍，於是令一塵普遍法界，法界的全體周遍諸法時，這一微塵也如理性一樣，完全在一切法中。如同一微塵，一切事法也是這樣。三、事含理事門，意思是諸事法與理不是單一的，所以儲存原本的一事，而能廣泛容納。如同一微塵，它的相不大，而能容納無邊的法界。由於剎土（佛土）等諸法不離法界，所以都同時在一塵中顯現。如同一微塵，一切法也是這樣。這理事融通，非一非異，所以總共有四句：一、一中一；二、一切中一；三、一中一切；四、一切中一切。各有其原因，思考這四句，通達侷限與無礙（重新解釋第二，第二隻是周遍，周遍就是通達。這裡兼顧不周遍，不周遍就是侷限）。五、廣狹無礙（重新解釋第三，第三隻是包含，包含就是廣。現在有不壞，不壞就是狹）。六、遍容無礙（這正是符合前面的四和五，兼合二和三）。七、攝入無礙（翻轉對應前面的門，只是前面是從一望向多，所以是遍容，這裡是從多望向一，所以是攝入）。八、交涉無礙（兼顧前面的六和七）。九、相在無礙（反對前面的門）。十、普容無礙（近處收攝前面的二，遠處統攝九門）。現在這部經雖然簡略，但義理完全相同。
【English Translation】 English version: If the Dharmadhatu (the space where all things exist) is not all-pervasive, then it has boundaries. Having boundaries means it is different from the awakened nature (the nature of enlightenment). Being different contradicts the previous statement of 'perfect and boundless'. Therefore, following the previous statement, it is perfect and without boundaries. The Śūraṅgama Sūtra says, 'The seeing of the nature is the brightness of awareness; the essence of awareness is the brightness of seeing; pure and inherently so, it pervades the Dharmadhatu.' The six dusts (form, sound, smell, taste, touch, and dharma) and below can all be understood using the previous principle. This is the third type of all-pervasive and inclusive contemplation.
Good man, because the nature of that wonderful awareness is all-pervasive, the nature of the roots (the nature of the sense organs) and the nature of the dusts (the nature of the sense objects) are neither destroyed nor mixed. Because the roots and dusts are not destroyed or mixed, even the Dharani gates (gates of total retention) are not destroyed or mixed. It is like hundreds and thousands of lamps illuminating a room; their light is all-pervasive, without destruction or mixture.
The explanation says that first, the gates of contemplation are shown, and there are also ten gates: 1. The gate of principle as phenomena, meaning that since phenomena are illusory, there is nothing that does not fully reveal the principle (the nature of things). The true principle will not manifest without a substance. This means that phenomena do not leave phenomena, but the entire principle acts as phenomena. Therefore, although Bodhisattvas observe phenomena, they are actually contemplating the principle. However, it is said that this phenomenon is not identical to the principle. 2. The gate of phenomena as principle, meaning that phenomena are not separate from the principle, so phenomena follow the principle and become perfectly pervasive, thus causing one dust to pervade the Dharmadhatu. When the entirety of the Dharmadhatu pervades all phenomena, this one tiny dust is also like the principle, completely within all phenomena. Just like one tiny dust, all phenomena are also like this. 3. The gate of phenomena containing principle and phenomena, meaning that phenomena are not singular with the principle, so the original phenomenon is preserved and can be widely accommodated. Just like one tiny dust, its appearance is not large, but it can accommodate the boundless Dharmadhatu. Because the lands (Buddha lands) and other phenomena are not separate from the Dharmadhatu, they all appear simultaneously in one dust. Just like one tiny dust, all phenomena are also like this. This fusion of principle and phenomena is neither singular nor different, so there are a total of four sentences: 1. One in one; 2. One in all; 3. All in one; 4. All in all. Each has its own reason. Think about these four sentences and understand the limitations and non-obstructions (re-explaining the second, the second is only pervasive, and pervasive is understanding. Here, it also considers non-pervasiveness, and non-pervasiveness is limitation). 5. Non-obstruction of breadth and narrowness (re-explaining the third, the third is only inclusive, and inclusive is breadth. Now there is non-destruction, and non-destruction is narrowness). 6. Non-obstruction of pervasiveness and accommodation (this is exactly in line with the previous four and five, combining two and three). 7. Non-obstruction of inclusion (reversing the previous gate, but the previous one looks from one to many, so it is pervasive and accommodating, and here it looks from many to one, so it is inclusion). 8. Non-obstruction of intersection (considering the previous six and seven). 9. Non-obstruction of co-existence (opposing the previous gate). 10. Non-obstruction of universal accommodation (closely encompassing the previous two, and remotely encompassing the nine gates). Although this sutra is brief, the meaning is completely the same.
謂根興塵皆是事法例前七段事事皆然故云乃至陀羅尼門無壞無雜當知種種事法一一交參周遍雖有性字此是各指根性塵性非謂泯根攝塵同於一性言無壞無雜者如一燈光已滿一室更有一燈光亦全滿百千燈光一一如是各不相壞亦不渾雜室中之空喻於法界燈之光相喻以根塵謂一燈光容多光相即一光相遍多光中一一皆然重重無盡含容周遍斯之謂歟所以然者唯是真心所現皆如幻夢影像故與所依性非一非異故故得遍多入一攝一容多等也。
大文第三頓同佛境于中三一用心同二見境同三稱實同初有法喻今初。
善男子覺成就故當知菩薩不與法縛不求法脫不厭生死不愛涅槃不敬持戒不憎毀禁不重久習不輕初學何以故一切覺故。
解曰覺成就故總指圓彰法界已下之文由斯故得同佛境界不與法縛等者於四對法無勝劣心如佛於三念之境故言同也同之所由經自徴釋云由一切覺故論云所言覺義者謂心體離念今則離前與求厭憎愛重輕等八念也舉八境者顯於心也(喻云光無憎愛后云修習此心)二喻。
譬如眼光曉了前境其光圓滿得無憎愛何以故光體無二無憎愛故。
解曰光即眼識現量所得故無憎愛首楞云其目周視但如鏡中無別分析(但有自性分別無計度等)汝識于中次第標指云其目者意取眼識云汝識者即是意識亦可但隨
凡俗情見以目瞳為光如法華云梵王是眾生父二見境同。
善男子此菩薩及末世眾生修習此心得成就者於此無修亦無成就圓覺普照寂滅無二于中百千萬億阿僧祇不可說恒河沙諸佛世界猶如空華亂起亂滅不即不離無縛無脫始知眾生本來成佛生死涅槃猶如昨夢。
解曰修習此心得成就者近結八境安心遠結觀行成就無修等者泯前心跡起后依正凡聖平等之文若不泯之則雖無憎敬等尚見持毀(餘三例之)故須泯之方同佛見自此已下正顯其同圓覺普照寂滅無二者由自心已空但是覺照寧有凡聖差別之二焉冥一如之無心即萬動之恒寂故普照是用寂滅是體佛心所亟亟于寂照故瓔珞經說等覺照寂妙覺寂照今云同佛是等覺義故云普照寂滅金光明經攝大乘論皆說佛果無別色聲功德唯如如及如如智獨存三種世間融無礙故世界即器世間眾生即有情世間成佛即智正覺世間云于中者即于寂照中也圓無際故百千萬億者此方下數阿僧祇者此云無數是華嚴十大數中之首經論多用故此舉之不可說者大數第九若從一十百千倍倍積之總有一百三十七重數法恒沙者從阿耨池東面流出初出象口週四十里金沙混流沙細如面今有不可說阿僧祇之數河一一河中一沙為一界以顯世界如是多矣然此中意者直指盡虛空遍法界所有世界不是算其數量為欲引機造無邊境故假增積
【現代漢語翻譯】 現代漢語譯本：凡夫俗子的知見認為眼睛是光明的來源，就像《法華經》所說，梵天是眾生的父親一樣，這兩種見解的境界是相同的。
善男子，如果菩薩以及末世的眾生修習此心而有所成就，那麼對於此心來說，既沒有修習也沒有成就。圓覺的智慧普遍照耀，寂靜涅槃沒有二元對立。在這圓覺之中，百千萬億乃至無數、不可說、恒河沙數般的諸佛世界，就像空中的花朵一樣，紛紛生起又紛紛滅去，不即不離，沒有束縛也沒有解脫。這時才明白，眾生本來就是佛，生死涅槃就像昨夜的一場夢。
解釋：『修習此心得成就者』，是指近處來說，通過八種境界來安定內心；遠處來說，觀行成就。『無修等者』，是指泯滅之前的修行痕跡，生起之後的依報和正報，凡夫和聖人平等無二的道理。如果不能泯滅之前的痕跡，那麼即使沒有憎恨和恭敬等情緒，仍然會看到持戒和毀戒的區別（其餘三種情況也類似）。所以必須泯滅這些區別，才能與佛的見解相同。從這裡開始，正式顯現與佛的見解相同。『圓覺普照，寂滅無二』，是因為自心已經空寂，只有覺照，哪裡還有凡夫和聖人的差別呢？冥合於唯一真如的無心狀態，就是萬物都在運動的恒常寂靜。所以普照是作用，寂滅是本體。佛心的極致就在於寂照。所以《瓔珞經》說，等覺是照寂，妙覺是寂照。現在說『同佛』，就是等覺的含義，所以說『普照寂滅』。《金光明經》、《攝大乘論》都說，佛的果位沒有其他的色聲功德，只有如如和如如智獨自存在，三種世間融為一體，沒有阻礙。所以世界就是器世間，眾生就是有情世間，成佛就是智正覺世間。說『于中』，就是指在寂照之中。圓覺沒有邊際，所以說百千萬億。『阿僧祇』，翻譯成漢語是『無數』，是《華嚴經》十大數之首，經論中經常使用，所以這裡舉例說明。『不可說』，是大數中的第九位。如果從一十百千這樣倍倍累積，總共有一百三十七重數法。『恒沙』，是從阿耨池東面流出的河流，最初從象口流出，周圍四十里都是金沙混雜的河流，沙子細如麵粉。現在有不可說阿僧祇數量的河流，每一條河流中的每一粒沙子都代表一個世界，以此來顯示世界的眾多。然而，這裡的含義是直接指向盡虛空遍法界的所有世界，不是計算其數量，而是爲了引導眾生創造無邊的境界，所以假借增積來說明。
【English Translation】 English version: Ordinary people's views consider the eyes as the source of light, just as the Saddharma Puṇḍarīka Sūtra (法華經) says that Brahmā (梵王) is the father of all beings. These two kinds of views have the same realm.
Good man, if a Bodhisattva (菩薩) and sentient beings (眾生) in the degenerate age cultivate this mind and achieve accomplishment, then for this mind, there is neither cultivation nor accomplishment. The perfect enlightenment (圓覺) universally illuminates, and quiescent extinction (寂滅) is without duality. Within this perfect enlightenment, hundreds of millions, even countless, inexpressible, Ganges-river-sands of Buddha-worlds (諸佛世界) are like flowers in the sky, arising and ceasing in confusion, neither identical nor separate, without bondage or liberation. Only then does one realize that sentient beings are originally Buddhas, and birth and death, nirvāṇa (涅槃), are like a dream last night.
Explanation: 'Those who cultivate this mind and achieve accomplishment' refers to, in the near term, stabilizing the mind through the eight realms; in the long term, accomplishing the practice of contemplation. 'Without cultivation, etc.' refers to obliterating the traces of previous practice and generating the subsequent dependent and rightful rewards, the principle that ordinary beings and sages are equal and non-dual. If one cannot obliterate the previous traces, then even without hatred and respect, one will still see the difference between upholding and breaking the precepts (the other three cases are similar). Therefore, one must obliterate these differences in order to have the same view as the Buddha. From here on, it is formally revealed that it is the same as the Buddha's view. 'Perfect enlightenment universally illuminates, quiescent extinction is without duality' is because the self-mind is already empty, there is only awareness, where is there the difference between ordinary beings and sages? Merging into the one suchness of the no-mind state is the constant quiescence of all things in motion. Therefore, universal illumination is the function, and quiescent extinction is the substance. The ultimate of the Buddha's mind lies in quiescent illumination. Therefore, the Yingluo Jing (瓔珞經) says that equal enlightenment is illumination in quiescence, and wonderful enlightenment is quiescence in illumination. Now, saying 'same as the Buddha' is the meaning of equal enlightenment, so it is said 'universally illuminates quiescent extinction'. The Suvarṇaprabhāsa Sūtra (金光明經) and the Mahāyānasaṃgraha (攝大乘論) both say that the Buddha's fruition has no other qualities of form and sound, only suchness and suchness-wisdom exist alone, and the three realms are integrated without obstruction. Therefore, the world is the container-world (器世間), sentient beings are the sentient-world (有情世間), and becoming a Buddha is the wisdom-enlightenment-world (智正覺世間). Saying 'within' refers to within quiescent illumination. Perfect enlightenment has no boundaries, so it is said hundreds of millions. 'Asaṃkhya' (阿僧祇), translated into Chinese as 'countless', is the head of the ten great numbers in the Avataṃsaka Sūtra (華嚴經), and is often used in sutras and treatises, so it is given as an example here. 'Inexpressible' is the ninth position in the great numbers. If one accumulates from one, ten, hundred, thousand, multiplying each time, there are a total of one hundred and thirty-seven layers of number methods. 'Ganges-river-sands' (恒沙) refers to the river flowing out from the east side of Lake Anavatapta (阿耨池), initially flowing out from the elephant's mouth, with forty li (里) around being rivers mixed with golden sand, with sand as fine as flour. Now there are inexpressible asaṃkhya numbers of rivers, and each grain of sand in each river represents a world, to show the multitude of worlds. However, the meaning here is to directly point to all the worlds throughout the entire dharmadhātu (法界), not to calculate their number, but to guide sentient beings to create boundless realms, so it is used as an analogy of accumulation.
多數耳諸佛世界皆知空華者緣無自性全體即真真性奪之無餘(如前理奪事門)故得相皆虛幻亦如善財求法展轉至摩耶等處會緣入實得愿智幻解脫門見一切世界等皆如幻住云佛界者華嚴經說諸佛眾生一切世界有十種起具因緣故世界成就所謂如來神力法應如是眾生行業等亂起亂滅者有三意一者一切世界皆依妄念念既剎那不住世界亦起滅無停二者華嚴云染污眾生住故世界成染污大福眾生住故成染凈信解菩薩住故成凈染等三者成壞相也然成住壞空離各二十增減而世界無量無數故總觀起滅繽紛問然佛化土許可如斯自受用中如何起滅答若依實教所明無形為凈土生公云佛有形累托土以居佛是常住法身何須國土故華嚴云依真而住非國土此經云入于大光明藏余義已如前辨問法華云我此土安隱天人常充滿復云何通答彼據理即事門此約理奪事門二皆無礙不即不離者明此世界不即圓覺亦不離圓覺如華與空如金與器由不離故覺性奪之成空華由不即故世界不妨有起滅無縛無脫者文通上下上即由世界無凈穢故下以眾生本成佛故始知眾生本來成佛者始知即始覺(觀行成就方能知故)本成即本覺(知與不知本是佛故)佛即究竟覺(始之與本非二覺故)生死涅槃猶如夢者亦無始覺之異四相本來同一覺故又寂滅無二是自覺世界及眾生是覺佗成佛二字及生死涅槃
如夢是覺滿成就是滿義故動寂雙亡方圓滿故(上所釋文但明能知者成佛其所知眾生如次方釋云)。
然說生本成佛唯是圓覺華嚴余成義含不的指注但以語驚凡聽理越常情佛既罕言愚夫多謗若不具彰義類豈曰莊嚴契經故總敘六門顯成佛延促(菩薩處胎經云或有眾生從初發意經歷劫數不得成佛或有次第成或有超越者)亦使下文徴釋躡此易明一者一產生佛謂小乘有部唯悉達太子有大覺性於此生中苦行修道菩提樹下三十四心斷結五分法身初圓名為成佛二者三祇成佛謂始教說唯具大乘性者從初發意六度修行三無數劫五位伏斷十地滿足四智圓明於色究竟天受佛智職名成正覺三相盡成佛謂終教說一切眾生本覺真心本來離念不如實知匆然念起生住異滅念無自相不離本覺內外熏力始斷滅相終斷生相一念相應得見心性心即常住名成正覺(前約功圓相滿此約相盡體現又前定待長久劫數此則唯依自心延促無定)四初住成佛為華嚴說十信位滿於諸法中不生二解一切佛法疾得現前初發心時即得阿耨多羅三藐三菩提知一切法即心自性成就慧身不由佗悟故彼疏釋云佛智何深情迷謂遠情忘智現則一體非遙既言一切法即心自性今理現自心即心之性已備無邊之德矣覺心理現理現則智圓若鏡凈明生非前非后非新非古不由佗悟是自覺知一切法是覺佗成就慧身
【現代漢語翻譯】 現代漢語譯本：如夢的覺悟是圓滿，成就也是圓滿的意義，所以動與寂滅都消失了，才是真正的圓滿。（以上解釋的文字只是說明能知的人成就佛果，下面將依次解釋所知的眾生如何成佛。）
然而，說一生就能成佛，只有《圓覺經》和《華嚴經》有類似的含義，但沒有明確指出。這樣做只是爲了用驚人的言論來警醒凡人，用超越常理的道理來開悟他們。佛陀很少談論這些，愚昧的人卻多加誹謗。如果不充分闡明這些義理，怎麼能說是莊嚴的契經呢？所以總共敘述六種成佛的方式，來顯示成佛時間的快慢。（《菩薩處胎經》說：『有的眾生從最初發心，經歷無數劫也無法成佛，有的次第成就，有的則能超越。』）也使下文的征釋能夠依據這些內容更容易明白。一者，一生而成佛：指小乘有部認為只有悉達太子具有大覺悟的本性，於此一生中苦行修道，在菩提樹下以三十四心斷除煩惱，五分法身初步圓滿，稱為成佛。二者，三祇成佛：指始教所說，只有具備大乘根性的人，從最初發心，修行六度，經歷三大阿僧祇劫，五位修習斷除煩惱，十地圓滿，四智圓明，在色究竟天接受佛的職位，名為成就正覺。三者，三相盡成佛：指終教所說，一切眾生的本覺真心本來就遠離妄念，因為不如實知，忽然生起妄念，產生生、住、異、滅的現象。妄念沒有自性，不離本覺，內外熏習的力量開始斷滅生相，最終斷滅滅相，一念相應就能見到心性，心就是常住不變的，名為成就正覺。（前面是從功德圓滿、相好圓滿的角度來說，這裡是從斷盡妄相、顯現真體的角度來說。而且前面確定要經歷漫長的劫數，這裡則完全依據自心來決定時間的快慢，沒有定數。）四者，初住成佛：是《華嚴經》所說，十信位圓滿時，對於一切法不再產生兩種不同的理解，一切佛法迅速顯現於前。初發心時，就得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），知道一切法就是心的自性，成就智慧之身，不是從其他地方領悟的。所以《華嚴經疏》解釋說：『佛的智慧是多麼深奧，凡夫的情執迷惑，認為佛很遙遠。情執忘記，智慧顯現，則與佛一體，並非遙遠。』既然說一切法就是心的自性，現在這個道理顯現，自心就是心的本性，已經具備了無邊的功德。覺悟的心顯現，道理顯現，那麼智慧就圓滿，如同鏡子乾淨明亮，不是先前也不是之後，不是新的也不是舊的，不是從其他地方領悟的，是自己覺悟的，知道一切法，是覺悟他人，成就智慧之身。
【English Translation】 English version: The enlightenment of dreamlike awareness is complete, and the accomplishment is also the meaning of completeness. Therefore, when both movement and stillness vanish, true completeness is achieved. (The above-explained text only clarifies that the one who can know achieves Buddhahood. Next, it will explain how the sentient beings who are known attain Buddhahood in sequence.)
However, the idea that one can attain Buddhahood in a single lifetime is primarily found in the Yuanjue Jing (Surangama Sutra, Sutra of Perfect Enlightenment) and the Huayan Jing (Avatamsaka Sutra, Flower Garland Sutra), although they do not explicitly point it out. This is done to startle ordinary people with astonishing statements and enlighten them with principles that transcend common sense. The Buddha rarely spoke of these things, and ignorant people often slander them. If these meanings are not fully clarified, how can it be called a dignified sutra? Therefore, a total of six ways of attaining Buddhahood are described to show the speed or slowness of attaining Buddhahood. (The Busa Chutai Jing (Bodhisattva Embryo Sutra) says: 'Some sentient beings, from their initial aspiration, may not attain Buddhahood even after countless kalpas, while others attain it sequentially, and some can transcend.') It also makes it easier to understand the explanations in the following text based on these contents. First, attaining Buddhahood in one lifetime: This refers to the Sarvastivada school of Hinayana, which believes that only Siddhartha Gautama had the nature of great enlightenment. In this lifetime, he practiced asceticism and cultivated the path, and under the Bodhi tree, with thirty-four thoughts, he cut off afflictions, and the fivefold Dharma body was initially perfected, which is called attaining Buddhahood. Second, attaining Buddhahood in three asamkhya kalpas (aeons): This refers to what is said in the initial teachings, that only those with the nature of Mahayana, from their initial aspiration, cultivate the six paramitas (perfections), experience three great asamkhya kalpas, cultivate and cut off afflictions in five stages, perfect the ten bhumis (grounds), and perfect the four wisdoms, receive the position of Buddha in the Akanistha heaven, which is called attaining perfect enlightenment. Third, attaining Buddhahood when the three characteristics are exhausted: This refers to what is said in the final teachings, that the original enlightened true mind of all sentient beings is originally free from delusive thoughts. Because they do not know this truly, delusive thoughts suddenly arise, producing the phenomena of birth, dwelling, change, and extinction. Delusive thoughts have no self-nature and do not depart from the original enlightenment. The power of internal and external influence begins to cut off the characteristic of birth, and finally cuts off the characteristic of extinction. When one thought is in accordance, one can see the nature of the mind, and the mind is constant and unchanging, which is called attaining perfect enlightenment. (The former is from the perspective of the perfection of merit and the perfection of auspicious marks, while this is from the perspective of cutting off delusive appearances and manifesting the true essence. Moreover, the former determines that it takes a long period of kalpas, while this completely depends on one's own mind to determine the speed of time, without a fixed number.) Fourth, attaining Buddhahood at the first bhumi (stage): This is what is said in the Huayan Jing, that when the ten faith positions are perfected, one no longer produces two different understandings of all dharmas, and all Buddha-dharmas quickly appear before one. At the time of the initial aspiration, one obtains Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), knowing that all dharmas are the self-nature of the mind, and achieves the wisdom body, not enlightened from other places. Therefore, the Huayan Jing Commentary explains: 'How profound is the wisdom of the Buddha, the emotional attachments of ordinary people are confused, thinking that the Buddha is far away. When emotional attachments are forgotten and wisdom appears, then one is one with the Buddha, not far away.' Since it is said that all dharmas are the self-nature of the mind, now that this principle appears, the self-mind is the nature of the mind, and it already possesses boundless merits. When the enlightened mind appears and the principle appears, then wisdom is perfected, like a mirror that is clean and bright, not before nor after, not new nor old, not enlightened from other places, but self-enlightened, knowing all dharmas, is enlightening others, and achieving the wisdom body.
為覺滿見夫心性豈有自佗寂而能知名為正覺五一念成佛謂無始迷倒妄認眾生(華嚴緣起一味章云若約眾生門中眾生及佛皆是生滅善惡境界未嘗見有一佛清凈解脫者識倒見佛亦倒故)一念悟時全體是佛(緣起章又云約佛門中佛及眾生皆本空寂情識已亡同諸佛故未嘗見一眾生流轉者心凈一切皆凈故也)如夢身相夢時非無寤即自身豈待長養故論云亦無始覺之異華嚴云若離妄想一切自然無礙等智即得現前如塵破經出廣博嚴凈經云有三男子詣佛禮足作如是言世尊我今於此法能信能解不生疑惑第一男子白佛言若作是說我是如來此言便是正說所以者何我於此法不生疑惑(第二男子云是世尊第三男子云佛其詞皆同)爾時會中百千眾生心皆擾動不樂本座皆作是念無有二佛並出世間今此男子何故發如是言阿難謄大眾意問佛佛說偈印許偈云能知過去如亦知未來如見一切法如是故名如來不畏於生死正住生死中化度諸眾生是故名世尊覺無明無知其性無所有已得於明智是故名為佛菩薩處胎經云或有眾生朝發道心即得成佛諸大乘經其文非一達磨禪宗即心即佛是斯意也六本來成佛論云四相俱時皆無自立本來平等同一覺故涅槃論解微密義云身外有佛亦非密身內有佛亦非密非有非無亦非密眾生是佛故微密華嚴云如來成正覺時于其身中(法界身也)普見一切眾
【現代漢語翻譯】 現代漢語譯本： 如果覺悟圓滿，見到心的本性，哪裡會有『自己』和『他人』的分別？寂靜之中能夠明白一切，這就叫做『正覺』。一念之間成就佛果，是因為那無始以來的迷惑顛倒，錯誤地認為自己是眾生。（《華嚴緣起一味章》說：『如果從眾生的角度來說，眾生和佛都是有生有滅、有善有惡的境界，從未見過有一尊佛是清凈解脫的。因為認識顛倒，所以見到的佛也是顛倒的。』）一念覺悟的時候，全體就是佛。（《緣起章》又說：『如果從佛的角度來說，佛和眾生本來都是空寂的，情識已經消亡，和諸佛一樣，從未見過有一個眾生在流轉。心清凈，一切都清凈。』） 就像夢中的身相，在夢中並非沒有，醒來之後就是自身，哪裡需要長久的修養？所以《論》中說，也沒有始覺和本覺的差別。《華嚴經》說：『如果離開妄想，一切自然無礙的智慧就能顯現。』就像灰塵破裂，經書出現。《廣博嚴凈經》說：『有三個男子來到佛前，頂禮佛足，這樣說道：『世尊，我現在對於這個法，能夠相信，能夠理解，不生疑惑。』第一個男子對佛說：『如果說『我就是如來』，這句話就是正確的說法。為什麼呢？因為我對於這個法不生疑惑。』（第二個男子說『是世尊』，第三個男子說『佛』，他們的說法都相同。） 當時法會中成百上千的眾生，心中都感到擾動，不樂意坐在原來的位置上，都這樣想：『沒有兩尊佛同時出現在世間，現在這幾個男子為什麼會說這樣的話呢？』阿難（Ananda）觀察到大眾的心意，問佛。佛說偈語印證允許，偈語說：『能夠知道過去如（Tathata），也知道未來如（Tathata），見到一切法如（Tathata），所以叫做如來（Tathagata）。不畏懼生死，安住在生死之中，化度一切眾生，所以叫做世尊（Bhagavan）。覺悟了無明（Avidya），無知，它的本性一無所有，已經得到了明智，所以叫做佛（Buddha）。』《菩薩處胎經》說：『或者有眾生早上發起道心，立刻就能成佛。』諸大乘經典，這樣的文句不止一處。達磨（Bodhidharma）禪宗所說的『即心即佛』，就是這個意思。 《本來成佛論》說：『四相（birth, aging, sickness, and death）同時都沒有自己的獨立性，本來平等，同一個覺悟。』《涅槃論》解釋微密義說：『身外有佛，也不是秘密；身內有佛，也不是秘密；非有非無，也不是秘密；眾生就是佛，所以是秘密。』《華嚴經》說：『如來（Tathagata）成就正覺的時候，在他的身中（法界身），普遍見到一切眾生。』
【English Translation】 English version: If awakening is complete and one sees the nature of the mind, where would there be a distinction between 'self' and 'other'? In stillness, being able to understand everything is called 'Perfect Enlightenment' (Samyak-sambuddha). Achieving Buddhahood in a single thought arises from the beginningless delusion and the mistaken belief that one is a sentient being. (The 'Chapter on the Oneness of Dependent Origination' in the Avatamsaka Sutra states: 'If viewed from the perspective of sentient beings, both sentient beings and Buddhas are in realms of birth and death, good and evil. Never has one seen a Buddha who is pure and liberated. Because of inverted perception, the Buddha one sees is also inverted.') When one awakens in a single thought, the entirety is Buddha. (The 'Chapter on Dependent Origination' also states: 'If viewed from the perspective of the Buddha, both Buddhas and sentient beings are originally empty and still. Sentient consciousness has ceased, and they are the same as all Buddhas. Never has one seen a sentient being transmigrating. When the mind is pure, everything is pure.') Like the form in a dream, it is not non-existent in the dream, and upon awakening, it is oneself. Where is the need for prolonged cultivation? Therefore, the 'Treatise' says that there is no difference between initial awakening and original awakening. The Avatamsaka Sutra says: 'If one departs from delusion, all unobstructed wisdom will naturally manifest.' It is like dust breaking apart and scriptures appearing. The Guangbo Yanjing Sutra says: 'Three men came before the Buddha, prostrated at his feet, and said: 'World Honored One (Bhagavan), I am now able to believe and understand this Dharma (Dharma), and I have no doubts.' The first man said to the Buddha: 'If one says, 'I am the Tathagata (Tathagata),' this statement is correct. Why? Because I have no doubts about this Dharma.' (The second man said 'is the World Honored One (Bhagavan),' and the third man said 'Buddha (Buddha),' their statements were the same.) At that time, hundreds of thousands of beings in the assembly felt disturbed in their hearts and were unwilling to remain in their seats. They all thought: 'No two Buddhas appear in the world at the same time. Why are these men saying such things?' Ananda (Ananda) observed the minds of the assembly and asked the Buddha. The Buddha affirmed and permitted with a verse, saying: 'Able to know the past Suchness (Tathata), and also know the future Suchness (Tathata), seeing all Dharmas (Dharmas) as Suchness (Tathata), therefore called Tathagata (Tathagata). Not fearing birth and death, abiding in birth and death, transforming and liberating all sentient beings, therefore called World Honored One (Bhagavan). Awakening to ignorance (Avidya), unknowing, its nature is without anything, having already obtained wisdom, therefore called Buddha (Buddha).' The Bodhisattva Womb Sutra says: 'Or there are sentient beings who arouse the aspiration for enlightenment in the morning and immediately attain Buddhahood.' Such passages are not unique in the Mahayana Sutras. The Zen school of Bodhidharma (Bodhidharma), which speaks of 'the mind itself is Buddha,' means this. The 'Treatise on Original Buddhahood' says: 'The four marks (birth, aging, sickness, and death) simultaneously have no independent existence. They are originally equal, the same awakening.' The Nirvana Sutra explains the profound secret meaning, saying: 'A Buddha outside the body is not the secret; a Buddha inside the body is not the secret; neither existence nor non-existence is the secret; sentient beings are Buddhas, therefore it is the secret.' The Avatamsaka Sutra says: 'When the Tathagata (Tathagata) attains perfect enlightenment, within his body (the Dharmadhatu body), he universally sees all sentient beings.'
產生正覺乃至普見一切眾生入涅槃皆同一性所謂無性又云菩薩摩訶薩應知自心念念常有佛成正覺何以故諸佛如來不離此心成正覺故如自心一切眾生心亦復如是悉有如來成正覺彼疏問云此中之成為理為事若是事成云何皆同一性若是理成云何八相疏自答云此是華嚴大節若不對諸宗難以取解今約五乘及五教而辨然諸眾生若於人天教中觀之則具足人法二我若於小乘教中觀之但是五蘊實法本來無我若大乘始教法相宗即說唯識所現無相宗即說幻有即空人法俱遣若大乘終教唯如來藏具恒沙性德故眾生即在纏法身法身眾生義一名異(猶據理說)若大乘頓教則相本自盡性本自現不可說言成佛不成佛等若依此宗(華嚴宗也)舊來成竟亦涅槃竟非約同體此成即是彼成難若爾何以現有眾生非即佛耶答若就眾生位看尚不見唯心即空安見圓教中事如迷東謂西正執西故若諸情頓破則法界圓現無不已成猶彼悟人西處全東若爾諸佛何以更化答眾生不如是知所以須化如是化者是究竟化如是化者無不化時然上六門初門眾生無成佛義故次門五分中唯許一分半眾生定待三祇劫滿成佛后四門一切眾生皆許成佛于中三四妄盡覺顯是為成佛五頓悟無妄即名為佛六本無迷悟元來是佛又中間四門次次相望前延後促又前二事成次二事同理成五唯理成六皆無礙今經文者若約觀成方
【現代漢語翻譯】 現代漢語譯本： 產生正覺（Samyak-saṃbuddha，完全覺悟）乃至普遍看見一切眾生進入涅槃（Nirvana，寂滅）都同一自性，這被稱為無性。又說菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）應當知道自己的心念中常常有佛成就正覺。為什麼呢？諸佛如來（Tathāgata，如來）不離此心而成就正覺的緣故。如同自己的心，一切眾生的心也同樣如此，都具有如來成就正覺的潛能。彼疏問：『這裡所說的『成』是指理上的成就還是事上的成就？如果是事上的成就，為何說都同一自性？如果是理上的成就，為何有八相成道？』疏自身回答說：『這是華嚴宗的大綱要，如果不參照其他宗派，很難理解。現在根據五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）和五教（小乘教、大乘始教、大乘終教、大乘頓教、圓教）來辨析。如果眾生在人天教中觀察，就具備人法二我（人我執和法我執）；如果從小乘教中觀察，則只是五蘊（色、受、想、行、識）的實在法，本來沒有我；如果大乘始教的法相宗，就說只有唯識所現，無相宗就說是幻有即空，人法二我都被否定；如果大乘終教，只有如來藏（Tathāgatagarbha，如來藏）具足恒河沙數般的性德，所以眾生即是在纏的法身（Dharmakāya，法身），法身眾生義一名異（仍然是據理而說）；如果大乘頓教，則相本來就窮盡，性本來就顯現，不可說成佛或不成佛等。如果依照此宗（華嚴宗），舊來成竟亦涅槃竟，並非是同體，此成即是彼成。』難：『如果這樣，為何現在有眾生而非即是佛呢？』答：『如果就眾生的地位來看，尚且不見唯心即空，怎能見到圓教中的事？如同迷失方向，把東看成西，執著于西的緣故。如果諸情頓破，則法界圓滿顯現，沒有不成就的，猶如悟道之人，西處全都是東。』難：『如果這樣，諸佛為何還要教化？』答：『眾生不如是知，所以需要教化。這樣的教化是究竟的教化，這樣的教化是沒有不教化的時候。』然而以上六門，第一門眾生沒有成佛的意義，所以第二門五分中只允許一分半眾生必定等待三大阿僧祇劫圓滿才能成佛，后四門一切眾生都允許成佛，其中第三、四門妄盡覺顯是為成佛，第五門頓悟無妄即名為佛，第六門本來沒有迷惑和覺悟，本來就是佛。又中間四門依次相望，前延後促。又前二事成，次二事同理成，第五唯理成，第六皆無礙。現在經文，如果約觀成方……
【English Translation】 English version: The generation of Samyak-saṃbuddha (Perfect Enlightenment) and even the universal seeing of all sentient beings entering Nirvana (Extinction) are of the same nature, which is called non-nature. It is also said that a Bodhisattva-mahāsattva (Great Bodhisattva) should know that in their mind, there is always a Buddha achieving Perfect Enlightenment. Why? Because the Tathāgatas (Thus Come Ones) achieve Perfect Enlightenment without being apart from this mind. Just like one's own mind, the minds of all sentient beings are also the same, all having the potential for the Tathāgata to achieve Perfect Enlightenment. The commentary asks: 'Does the 'achieving' here refer to achievement in principle or in phenomena? If it is achievement in phenomena, how can they all be of the same nature? If it is achievement in principle, why are there the eight aspects of enlightenment?' The commentary itself answers: 'This is the great outline of the Avataṃsaka School. If one does not refer to other schools, it is difficult to understand. Now, we will analyze it according to the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the Five Teachings (Hīnayāna Teaching, Initial Mahāyāna Teaching, Final Mahāyāna Teaching, Sudden Mahāyāna Teaching, Perfect Teaching). If sentient beings observe within the Human and Deva Teachings, they possess the two selves of person and dharma (attachment to the self and attachment to phenomena); if they observe within the Hīnayāna Teaching, then it is only the real dharma of the five skandhas (form, feeling, perception, volition, consciousness), originally without a self; if it is the Dharma-lakṣaṇa School of the Initial Mahāyāna Teaching, then it says that only consciousness manifests, and the Nirākāra School says that it is illusory existence which is emptiness, and both the self and phenomena are negated; if it is the Final Mahāyāna Teaching, only the Tathāgatagarbha (Womb of the Thus Come One) possesses the nature of countless sands, so sentient beings are the Dharmakāya (Dharma Body) in bondage, the meaning of Dharmakāya sentient beings is one name with different meanings (still based on principle); if it is the Sudden Mahāyāna Teaching, then the characteristics are inherently exhausted, and the nature is inherently manifested, and it cannot be said whether one becomes a Buddha or not. If according to this school (Avataṃsaka School), the old achievement is also the end of Nirvana, it is not the same body, this achievement is that achievement.' Question: 'If so, why are there now sentient beings who are not Buddhas?' Answer: 'If one looks from the position of sentient beings, one does not even see that only the mind is empty, how can one see the matters in the Perfect Teaching? It is like being lost, seeing east as west, and being attached to the west. If all emotions are suddenly broken, then the Dharma Realm will fully manifest, and there will be nothing that is not achieved, just like a person who is enlightened, the entire west is east.' Question: 'If so, why do the Buddhas still need to teach?' Answer: 'Sentient beings do not know this, so they need to be taught. Such teaching is the ultimate teaching, and such teaching is without a time when there is no teaching.' However, in the above six gates, in the first gate, sentient beings have no meaning of becoming a Buddha, so in the second gate, only one and a half of the five parts allow sentient beings to definitely wait for three great asaṃkhya kalpas to be fulfilled before becoming a Buddha, and in the last four gates, all sentient beings are allowed to become Buddhas, among which, in the third and fourth gates, the exhaustion of delusion and the manifestation of enlightenment is the becoming of a Buddha, in the fifth gate, sudden enlightenment without delusion is called a Buddha, and in the sixth gate, there is originally no delusion or enlightenment, and it is originally a Buddha. Also, the middle four gates are in order, with the former extending and the latter shortening. Also, the first two are achievements in phenomena, the next two are achievements in the same principle, the fifth is only achievement in principle, and the sixth is all unobstructed. Now the sutra text, if about observing achievement...
能知之即當四五兩門若約所知眾生本來皆佛即唯第六三稱實同。
善男子如昨夢故當知生死及與涅槃無起無滅無來無去其所證者無得無失無取無舍其能證者無作無止無任無滅於此證中無能無所畢竟無證亦無證者一切法性平等不壞。
解曰稱法界真實性故初句躡前由見生涅如夢即稱圓覺實性同佛境也此有二意一但有能依之夢必有所依之人夢是人之神遊亦見聞之氣分無別體故二但了夢體空無即證自身真實迷自身者由執夢故然余喻皆帶自佗唯夢喻克體故大瓔珞經說過去有佛欲說法時令大眾睡眠夢中說法令增善根覺得道果(涅槃羅剎云云迦旃延弟子云云)亦表萬法皆夢大夢之境必有大覺之明矣當知下有四節初總明稱實謂迷時生死無起涅槃無滅悟時非滅卻生死發起涅槃稱體而觀都無起滅聖法非新來凡心非滅去又直言體無起滅來去不約聖凡其所證下別指能所所證之境非得真失妄舍粗取妙能證之心都無分別離於四病(病如下文)於此下雙泯能所故故華嚴云若有見正覺解脫離諸漏不著一切世彼非證道眼一切法性下總結稱實故華嚴說眾產生佛次後亦云(同此四節如注配之)無相性無盡性無生性無滅性(總明也)無我性無非我性無眾生性無非眾生性(無所證也)無菩提性(無能證也)無法界性無虛空性(雙泯能所)亦復無有成
【現代漢語翻譯】 現代漢語譯本： 能知曉這些道理，就應當從四門和五門入手。如果從所知的角度來說，眾生本來都是佛，那就只有第六門和三稱才是真實相同的。
善男子，如同昨夜的夢一樣，應當知道生死和涅槃都沒有起始和終結，沒有來處和去處。所證悟的境界，沒有得到和失去，沒有取捨。能證悟的主體，沒有造作和停止，沒有任持和消滅。在這證悟之中，沒有能證的主體，也沒有所證的客體，畢竟沒有證悟，也沒有證悟者。一切法的本性都是平等不壞的。
解釋：因為稱合了法界的真實本性，所以第一句承接前文，因為見到生死如夢，就稱合了圓覺的真實本性，與佛的境界相同。這裡有兩層意思：一是隻要有能依的夢，必定有所依的人，夢是人的神識遊歷，也與見聞的氣分沒有區別，沒有別的本體。二是隻要了知夢的體性是空無，就證悟了自身真實。迷惑自身的人，是因為執著于夢。然而其他的比喻都帶有自身和他人的關係，只有夢的比喻完全符合體性。所以《大瓔珞經》說，過去有佛想要說法時，讓大眾睡眠，在夢中說法，使他們增長善根，醒來后得到道果（涅槃羅剎等等，迦旃延的弟子等等）。也表示萬法都是夢，大夢的境界必定有大覺的光明。應當知道，下面有四節：首先總的說明稱合真實，意思是迷惑時生死沒有起始，涅槃沒有終結；覺悟時不是消滅生死而發起涅槃，而是稱合本體而觀察，都沒有起始和終結。聖法不是新來的，凡心不是滅去的。又直接說本體沒有起始、終結、來處、去處，不侷限於聖人和凡人。其次分別指能證和所證，所證的境界沒有得到真實而失去虛妄，捨棄粗糙而取用精妙。能證的心都沒有分別，遠離了四種病（病如下文）。再次雙重泯滅能證和所證，所以《華嚴經》說，如果有人見到正覺，解脫了各種煩惱，不執著於一切世間，他就不是用道眼證悟的。最後總結稱合真實，所以《華嚴經》說眾產生佛之後也說（與這四節相同，如註釋所配合的）：無相性、無盡性、無生性、無滅性（總的說明）。無我性、無非我性、無眾生性、無非眾生性（沒有所證）。沒有菩提性（沒有能證）。沒有法界性、沒有虛空性（雙重泯滅能證和所證）。也沒有成就。
【English Translation】 English version: If one can understand these principles, then one should start from the Four Gates and Five Gates. If viewed from the perspective of what is known, all sentient beings are originally Buddhas, then only the Sixth Gate and the Three Refuges are truly the same.
Good man, just like a dream last night, you should know that neither birth and death nor Nirvana have a beginning or an end, no coming and no going. What is realized has no gain and no loss, no taking and no discarding. The one who realizes has no creation and no cessation, no sustaining and no annihilation. Within this realization, there is neither the one who realizes nor what is realized, ultimately there is no realization, nor is there a realizer. The nature of all dharmas is equal and indestructible.
Explanation: Because it accords with the true nature of the Dharmadhatu (法界), the first sentence connects to the previous passage. Because seeing birth and death as a dream accords with the true nature of Perfect Enlightenment (圓覺), which is the same as the realm of the Buddha. There are two meanings here: first, as long as there is a dream that can be relied upon, there must be a person who is relied upon. The dream is the wandering of the person's consciousness, and it is no different from the air of seeing and hearing, without a separate entity. Second, as long as one understands that the essence of the dream is empty and non-existent, one realizes one's own true self. Those who are deluded about themselves are because they are attached to the dream. However, other metaphors all carry the relationship of self and others, only the dream metaphor completely conforms to the essence. Therefore, the Great Garland Sutra says that in the past there was a Buddha who, when he wanted to preach the Dharma, put the assembly to sleep and preached the Dharma in their dreams, so that they would increase their good roots and attain the fruit of the Path upon awakening (Nirvana Rakshasa (涅槃羅剎), etc., Katyayana's (迦旃延) disciples, etc.). It also indicates that all dharmas are dreams, and the realm of the great dream must have the light of great awakening. You should know that there are four sections below: first, the general explanation accords with reality, meaning that in delusion, birth and death have no beginning, and Nirvana has no end; in enlightenment, it is not extinguishing birth and death to initiate Nirvana, but observing in accordance with the essence, there is no beginning or end. The holy Dharma is not newly arrived, and the mind of ordinary beings is not extinguished. Furthermore, it directly says that the essence has no beginning, end, coming, or going, not limited to sages and ordinary people. Second, it separately points to the one who realizes and what is realized, the realm that is realized has no gaining the real and losing the false, discarding the coarse and taking the subtle. The mind that realizes has no discrimination, and is free from the four diseases (diseases as below). Third, it doubly obliterates the one who realizes and what is realized, therefore the Avatamsaka Sutra says, if someone sees Perfect Enlightenment, is liberated from various afflictions, and is not attached to all the world, then he is not realizing with the eye of the Path. Finally, it concludes by according with reality, therefore the Avatamsaka Sutra says that after sentient beings become Buddhas, it also says (the same as these four sections, as matched by the annotations): no-form nature, inexhaustible nature, no-birth nature, no-death nature (general explanation). No-self nature, no-non-self nature, no-sentient being nature, no-non-sentient being nature (no what is realized). No Bodhi (菩提) nature (no one who realizes). No Dharmadhatu (法界) nature, no space nature (doubly obliterating the one who realizes and what is realized). Nor is there accomplishment.
正覺性(總結)四結牒問詞。
善男子彼諸菩薩如是修行如是漸次如是思惟如是住持如是方便如是開悟求如是法亦不迷悶。
解之可知后偈諷文三(略于起行方便故)初諷觀行成就文二初七句二空觀。
爾時世尊欲重宣此義而說偈言。
普眼汝當知 一切諸眾生 身心皆如幻 身相屬四大 心性歸六塵 四大體各離 誰為和合者
后三句法界觀。
如是漸修行 一切悉清凈 不動遍法界
長廣偈略次一偈半頌頓同佛境。
無作止任滅 亦無能證者 一切佛世界 猶如虛空華 三世悉平等 畢竟無來去
后一偈頌結牒問詞。
初發心菩薩 及末世眾生 欲求入佛道 應如是修習
大方廣圓覺經大疏中卷之二
音釋
謄
(音騰傳也)。
大方廣圓覺經大疏中卷之三
終南山草堂寺沙門宗密述
第二徴釋迷悟始終文四初三今初。
於是金剛藏菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解之可知二正陳詞句中三一慶其所悟。
大悲世尊善為一切諸菩薩眾宣揚如來圓覺清凈大陀羅尼因地法門漸次方便與諸眾生開發矇昧在會法眾承佛慈誨幻翳朗然慧
【現代漢語翻譯】 現代漢語譯本 正覺性(總結)四結牒問詞。
善男子，那些菩薩如此修行，如此漸次，如此思惟，如此住持，如此方便，如此開悟，求如此之法，亦不迷悶。
解之可知，后偈諷文三(略于起行方便故)，初諷觀行成就文二，初七句二空觀。
爾時世尊欲重宣此義，而說偈言：
『普眼(菩薩名)汝當知，一切諸眾生，身心皆如幻，身相屬四大(地水火風)，心性歸六塵(色聲香味觸法)，四大體各離，誰為和合者？』
后三句法界觀。
『如是漸修行，一切悉清凈，不動遍法界。』
長廣偈略，次一偈半頌頓同佛境。
『無作止任滅，亦無能證者，一切佛世界，猶如虛空華，三世悉平等，畢竟無來去。』
后一偈頌結牒問詞。
『初發心菩薩，及末世眾生，欲求入佛道，應如是修習。』
《大方廣圓覺經大疏》中卷之二
音釋
謄 (音騰傳也)。
《大方廣圓覺經大疏》中卷之三
終南山草堂寺沙門宗密述
第二徴釋迷悟始終文四，初三今初。
於是金剛藏菩薩在大眾中，即從座起，頂禮佛足，右繞三匝，長跪叉手而白佛言：
解之可知，二正陳詞句中三，一慶其所悟。
大悲世尊，善為一切諸菩薩眾宣揚如來圓覺清凈大陀羅尼因地法門，漸次方便與諸眾生開發矇昧，在會法眾承佛慈誨，幻翳朗然，慧
【English Translation】 English version Correct Enlightenment Nature (Summary) Four Concluding Interrogative Words.
Good men, those Bodhisattvas cultivate in this way, gradually progress in this way, contemplate in this way, abide in this way, use expedient means in this way, awaken in this way, seek such Dharma, and are not confused.
It can be understood from the explanation that the subsequent verses satirize in three parts (omitting the expedient means of initiating practice), the first satirizes the text on the accomplishment of contemplation and practice in two parts, the first seven lines are the two emptiness contemplations.
At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse:
'Puyan (普眼, name of a Bodhisattva), you should know that all sentient beings, their bodies and minds are like illusions, the physical form belongs to the four great elements (四大, earth, water, fire, wind), the nature of the mind returns to the six dusts (六塵, form, sound, smell, taste, touch, dharma), the four great elements are each separate in substance, who is the one who harmonizes them?'
The following three lines are the contemplation of the Dharmadhatu.
'Thus gradually cultivate, everything is completely pure, unmoving, pervading the Dharmadhatu.'
The long and extensive verses are abbreviated, followed by one and a half verses praising the sudden attainment of the Buddha's realm.
'Without action, cessation, letting go, extinction, also without one who can realize, all Buddha worlds, are like flowers in the sky, the three times are all equal, ultimately without coming or going.'
The last verse praises and concludes the interrogative words.
'Bodhisattvas who have initially aroused their minds, and sentient beings in the degenerate age, desiring to enter the Buddha's path, should cultivate in this way.'
《The Great Commentary on the Great Expansive Perfect Enlightenment Sutra》, Middle Volume Two
Phonetic Interpretation
謄 (teng, meaning to transmit).
《The Great Commentary on the Great Expansive Perfect Enlightenment Sutra》, Middle Volume Three
Described by the Shramana Zongmi of Caotang Temple on Zhongnan Mountain
The second section explains the beginning and end of delusion and enlightenment in four parts, the first three are now the first.
Then, the Vajragarbha Bodhisattva, in the midst of the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with his palms together, and said to the Buddha:
It can be understood from the explanation that the second part is the correct statement in three parts, the first is to celebrate his enlightenment.
Greatly compassionate World Honored One, skillfully proclaim to all the Bodhisattvas the causal ground Dharma gate of the Tathagata's Perfect Enlightenment Pure Great Dharani, gradually using expedient means to develop the ignorance of all sentient beings, the Dharma assembly present receives the Buddha's compassionate teachings, the illusory obstructions are cleared, and wisdom
目清凈。
解曰兼指初段中因地法行者是一切行位根本故后必躡前故二難其所疑。
世尊若諸眾生本來成佛何故復有一切無明若諸無明眾生本有何因緣故如來複說本來成佛十方異生本成佛道後起無明一切如來何時復生一切煩惱。
解曰由前云眾生本成佛道故起此疑疑有三句一謂真能生妄二謂說妄為真三牒而縱之責無窮過意云本來是佛煩惱何生若無生中妄生起者如來成佛同本無生無生之中還應妄起成佛義等生否應齊齊生則果佛何尊齊否則因違現事進退不可故有斯云亦如復禮法師云真法性本凈妄法何由起(如初句也)妄法從真生此妄安可止(如第三句)三結請通釋。
唯愿不捨無遮大慈為諸菩薩開秘密藏及為末世一切眾生得聞如是修多羅教了義法門永斷疑悔作是語已五體投地如是三請終而復始。
解曰據此三難諸典無文唯佛了知登地方受今乃請宣成教普示末世凡夫故曰無遮大慈開秘密藏秘謂非器不傳密謂覆相而說(或隨自意或隨佗意權實難測)秘藏如不開柜密藏則一法含多今請不揀末世則開秘藏顯了而談則開密藏(故涅槃云具縛凡夫能知如來秘密之藏)了義法門者由此標目永斷疑悔者疑是根本通論疑者于諸諦理猶豫為效能障信心善品為業別顯則五蓋中疑有三一疑自謂己不能入理二疑師謂彼
【現代漢語翻譯】 現代漢語譯本 目清凈。
解釋說，兼指初段中因地法行者，因為一切行位是根本，所以後面必然承接前面，因此提出兩個難題來質疑他所疑惑的地方。
世尊，如果一切眾生本來就已成佛，為什麼又會有一切無明？如果一切無明是眾生本有的，又是什麼因緣導致如來說本來成佛？十方異生本來成就佛道，後來才生起無明，一切如來什麼時候又會生起一切煩惱？（無明（Avidyā）：佛教術語，指對事物真相的迷惑和無知。如來（Tathāgata）：佛的稱號之一，意為『如實而來』或『如實而去』。）
解釋說，因為前面說眾生本來成就佛道，所以產生這個疑問。疑問有三句：一是認為真能生妄，二是認為說妄為真，三是重複並縱容它，責備無窮的過失。意思是說，本來是佛，煩惱從何而生？如果從無生中妄生起，如來成佛也同樣是本來無生，無生之中還應該妄生起，成佛的意義等同於生嗎？應該一起生，那麼果佛有什麼可尊重的？如果不是一起生，那麼因就違背了現在的事實，進退都不可以，所以有這樣的說法。也像復禮法師所說：『真法性本來清凈，虛妄的法從哪裡生起？』（如第一句）『虛妄的法從真生起，這種虛妄怎麼可以停止？』（如第三句）三是總結並請求通達解釋。
唯愿不捨棄無遮的大慈悲，為諸菩薩開顯秘密藏，以及為末世一切眾生，得聞這樣的修多羅教了義法門，永遠斷除疑惑後悔。說完這些話，五體投地，這樣三次請求，始終如一。（菩薩（Bodhisattva）：指發願成佛，普度眾生的修行者。修多羅（Sutra）：佛經的通稱。）
解釋說，根據這三個難題，諸經中沒有記載，只有佛才能了知，登地菩薩才能接受。現在請求宣講成為教法，普遍昭示末世凡夫，所以說無遮大慈悲，開顯秘密藏。『秘』是指非器不傳，『密』是指覆蓋真相而說（或者隨自己的意思，或者隨他人的意思，權巧和真實難以測度）。秘密藏如果不開，就像櫃子一樣，秘密藏則一法包含多種含義。現在請求不選擇末世，就是開顯秘密藏，顯了而談，就是開顯密藏（所以《涅槃經》說：『具縛凡夫能知如來秘密之藏』）。了義法門，由此標明目標，永遠斷除疑惑後悔，疑惑是根本。通論疑惑，對於諸諦理猶豫不決，作為效能障礙信心善品的事業。特別顯示，那麼五蓋中疑惑有三種：一是疑惑自己，認為自己不能入理；二是疑惑老師，認為他們
【English Translation】 English version The eye is pure.
The explanation also refers to the Dharma practice based on the causal ground in the initial section, because all stages of practice are fundamental. Therefore, the subsequent part must follow the preceding one, hence raising two difficulties to question what he doubts.
World Honored One, if all sentient beings are originally Buddhas, why is there still all ignorance (Avidyā)? If all ignorance is inherent in sentient beings, what causal condition leads the Tathāgata to say that they are originally Buddhas? Sentient beings in the ten directions originally attain Buddhahood, and then later arise ignorance. When will all the Tathāgatas again generate all afflictions? (Avidyā: A Buddhist term referring to the delusion and ignorance of the true nature of things. Tathāgata: One of the titles of the Buddha, meaning 'one who has come thus' or 'one who has gone thus.')
The explanation says that because the previous statement said that sentient beings originally attain Buddhahood, this doubt arises. The doubt has three sentences: first, it is believed that the true can generate the false; second, it is believed that the false is spoken as true; third, it is repeated and indulged, blaming endless faults. The meaning is that originally being a Buddha, where do afflictions come from? If false arises from non-arising, the Tathāgata's attainment of Buddhahood is also originally non-arising. Should false also arise from non-arising, is the meaning of attaining Buddhahood equal to arising? If they should arise together, then what is respectable about the fruit Buddha? If they do not arise together, then the cause violates the present reality, and advancing or retreating is impossible, so there is such a statement. It is also like what Dharma Master Fu Li said: 'The true Dharma nature is originally pure, where does the false Dharma arise from?' (like the first sentence) 'The false Dharma arises from the true, how can this falsehood be stopped?' (like the third sentence) The third is to summarize and request a thorough explanation.
May you not abandon your unreserved great compassion, reveal the secret treasury for all Bodhisattvas, and for all sentient beings in the future generations, allow them to hear such Sutra teachings of definitive meaning, and forever cut off doubts and regrets. After saying these words, he prostrated with his five limbs on the ground, requesting in this way three times, consistently from beginning to end. (Bodhisattva: Refers to a practitioner who vows to become a Buddha and liberate all sentient beings. Sutra: A general term for Buddhist scriptures.)
The explanation says that according to these three difficulties, there is no record in the scriptures, only the Buddha can know, and only Bodhisattvas who have attained the ground can accept it. Now, requesting to proclaim it as a teaching, universally revealing it to ordinary people in the future generations, so it is said to be unreserved great compassion, revealing the secret treasury. 'Secret' means that it is not transmitted to those who are not vessels, and 'hidden' means that it is spoken by covering the truth (either according to one's own meaning or according to the meaning of others, expedient and true are difficult to measure). If the secret treasury is not opened, it is like a cabinet, and the secret treasury contains multiple meanings in one Dharma. Now, requesting not to choose the future generations is to reveal the secret treasury, and speaking clearly is to reveal the hidden treasury (so the Nirvana Sutra says: 'Ordinary people bound by afflictions can know the secret treasury of the Tathāgata'). The Dharma gate of definitive meaning, thereby marking the goal, forever cutting off doubts and regrets, doubt is the root. Generally speaking, doubt is hesitation about the principles of the Truth, as a performance that hinders the work of faith and good qualities. In particular, it shows that there are three kinds of doubt in the five coverings: first, doubting oneself, thinking that one cannot enter the principle; second, doubting the teachers, thinking that they
不能善教三疑法謂于所學為令出離為不出離又疑理事空有雙是雙非等如有病人疑自疑醫疑藥病終不愈今三疑中即疑法也此疑復有已起未起(如天親判金剛經斷疑之意)今皆含之剛藏為佗請問令永斷故然斷疑方便者若疑境界令悟唯心若疑法性令觀無得余皆例知今此斷疑通二方便對文可解悔者通論是不定之法悔善則惡悔惡則善故今請永斷即屬悔惡也亦五蓋數但此不因掉也然入道人若未通決生佛同異則或用功多時反自疑悔后三展虔誠也二讚許中。
爾時世尊告金剛藏菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生問于如來甚深秘密究竟方便是諸菩薩最上教誨了義大乘能使十方修學菩薩及諸末世一切眾生得決定信永斷疑悔汝今諦聽當爲汝說。
解曰言如來甚深秘密究竟方便者然泛論如來秘密有其二意一如來之密藏謂一乘如來知見佛于漸教門中久默斯要故如前釋也故云究竟方便下答覺照離華翳等二如來即秘密由證密藏能所無二故三業具皆秘密也謂非色現色摩尼不能喻其多非量現量應持不能窮其頂不分而遍一多不足異其體全法為身一毛不可窮其際此身密也非近非遠目連尋之無際身子對而不聞非自非佗若天鼓之無從猶谷響之緣發無邊法海卷之在一言無內圓音展之該萬類此口密也無心成事等覺尚不能知意密也二義之中
【現代漢語翻譯】 現代漢語譯本：不能善巧地教導，是因為有三種疑惑的方法，即對於所學的內容，是能令人出離還是不能出離產生疑惑，又疑惑理事是空還是有，是雙重肯定還是雙重否定等等。如果病人疑惑自己、疑惑醫生、疑惑藥物，病終究不會痊癒。現在這三種疑惑中，就是疑惑佛法。這種疑惑又有已經產生和尚未產生之分（如天親菩薩判釋《金剛經》斷除疑惑的用意）。現在都包含在其中，金剛藏菩薩為他人請問，是爲了永遠斷除這些疑惑。那麼斷除疑惑的方便方法是，如果疑惑境界，就領悟唯心；如果疑惑法性，就觀察無所得。其餘的都可以依此類推得知。現在這種斷除疑惑的方法，貫通了兩種方便。對照經文可以理解。懺悔，總的來說是不定的法，懺悔善事則會產生惡果，懺悔惡事則會產生善果。所以現在請求永遠斷除疑惑，就屬於懺悔惡事。也屬於五蓋之一，但這裡不是因為掉舉。然而，入道的人如果未通達決了生佛的同異之處，那麼或者用功很久，反而會自我懷疑後悔。後面的三次展示虔誠之心也是這個原因。二是讚許。
爾時，世尊告訴金剛藏菩薩說：『好啊！好啊！善男子，你們能夠爲了諸位菩薩以及末世的眾生，詢問如來甚深秘密究竟方便之法。這是諸位菩薩最上的教誨，是了義的大乘佛法，能夠使十方修學菩薩道的菩薩以及末世的一切眾生，得到決定的信心，永遠斷除疑惑後悔。你們現在仔細聽著，我將為你們解說。』
解釋說：『如來甚深秘密究竟方便』，總的來說，如來的秘密有兩種含義：一是如來的密藏，指一乘如來的知見，佛在漸教法門中長久地沉默了這個要點，所以如前面解釋的那樣。所以說『究竟方便』，下面回答覺照遠離華麗的遮蔽等等。二是如來就是秘密，因為證得了密藏，能證和所證沒有分別，所以身口意三業都具備秘密。說不是色相，但呈現出各種色相，摩尼寶珠不能比喻它的眾多；說不是數量，但呈現出各種數量，應持菩薩不能窮盡它的頂端。不分割而周遍，一和多不足以區分它的本體；全體佛法作為身體，一根毫毛都無法窮盡它的邊際，這是身密。說不是近，也不是遠，目連尊者尋找它沒有邊際；身子尊者面對它卻聽不到。不是自己，也不是他人，像天鼓一樣沒有來處，又像山谷迴響一樣由因緣而生髮。無邊的法海，收捲起來就在一句話中；圓滿的聲音展開來，涵蓋萬事萬物，這是口密。無心而成事，等覺菩薩尚且不能知道，這是意密。這兩種含義之中。
【English Translation】 English version: Inability to skillfully teach arises from three methods of doubt: doubting whether what is being learned leads to liberation or not; doubting whether principle and phenomena are empty or existent; doubting whether things are both affirmative and negative, and so on. If a patient doubts himself, doubts the doctor, and doubts the medicine, the illness will never be cured. Among these three doubts, this refers to doubting the Dharma. This doubt can be either already arisen or not yet arisen (as in Vasubandhu's interpretation of the Diamond Sutra's intention to sever doubts). Now, all are included within this question. Vajragarbha Bodhisattva asks on behalf of others to permanently sever these doubts. The expedient methods for severing doubts are: if doubting the realm of experience, realize it is only mind; if doubting the nature of Dharma, contemplate no-attainment. The rest can be known by analogy. This severing of doubts encompasses both expedient methods. It can be understood by comparing the text. Repentance, generally speaking, is an indeterminate Dharma; repenting of good deeds leads to evil results, repenting of evil deeds leads to good results. Therefore, requesting the permanent severing of doubts belongs to repenting of evil deeds. It also belongs to the five coverings, but here it is not due to restlessness. However, if a person entering the path has not understood the similarities and differences between sentient beings and Buddhas, then perhaps after much effort, they will doubt and regret themselves. The subsequent three displays of sincerity are for this reason. Second is praise.
At that time, the World Honored One said to Vajragarbha (Diamond Matrix) Bodhisattva, 'Excellent! Excellent! Good son, you are able to ask the Tathagata (Thus Come One) about the profound, secret, ultimate, and expedient methods for the sake of all Bodhisattvas and sentient beings of the future age. This is the supreme teaching for all Bodhisattvas, the definitive meaning of the Great Vehicle (Mahayana), which can enable Bodhisattvas practicing in the ten directions and all sentient beings of the future age to attain decisive faith and permanently sever doubts and regrets. Listen attentively now, and I will explain it to you.'
The explanation says: 'The Tathagata's profound, secret, ultimate, and expedient methods,' generally speaking, the Tathagata's secrets have two meanings: First, the Tathagata's secret treasury refers to the one vehicle (Ekayana), the Tathagata's knowledge and vision. The Buddha has long remained silent about this essential point in the gradual teachings, as explained earlier. Therefore, it is called 'ultimate expedient.' The following answers about awareness illuminating and departing from flowery obscurations, etc. Second, the Tathagata is the secret because, having attained the secret treasury, the attainable and the attained are not separate, so the three karmas of body, speech, and mind all possess secrecy. It is said not to be form, but it manifests various forms; a mani jewel cannot compare to its multitude. It is said not to be quantity, but it manifests various quantities; Avalokiteshvara (Holder of Lotus) Bodhisattva cannot exhaust its summit. Without division, it is pervasive; one and many are insufficient to distinguish its essence. The entire Dharma is the body; a single hair cannot exhaust its boundary. This is body secret. It is said not to be near, nor far; Maudgalyayana (Moggallana) sought it without limit. Sariputra (Sariputta) faced it but did not hear it. It is neither self nor other, like a heavenly drum without origin, yet like a valley echo arising from conditions. The boundless ocean of Dharma, rolled up, is contained in a single word; the perfect sound unfolded encompasses all things. This is speech secret. Accomplishing things without intention, even Buddhas of near-perfect enlightenment cannot know. This is mind secret. Among these two meanings.
經顯所證矣言決定信者前頓同佛境義當信根成就初發心住今但通決疑難以成前義故也三佇聽。
時金剛藏菩薩奉教歡喜及諸大眾默然而聽。
第四正說長行四一反覆起疑之本二喻釋現起之疑三顯淺難造深四結問不當理初中又三一總指輪迴二真隨妄轉三結指前疑今初。
善男子一切世界始終生滅前後有無聚散起止唸唸相續循環往復種種取捨皆是輪迴。
解曰于中初一句總標情器故云一切無著金剛論以四蘊為世界若不約情何成輪迴又一切者總有十種如華嚴世界成就品說次六對辨其輪迴謂但住有為即屬輪迴心也始終者若唯約染緣則創變為始極證為終或無始有終若染凈對說則證菩提為始斷盡煩惱為終若唯約凈緣有始無終(如上用心皆屬輪迴之見)唯心冥圓覺不住染凈方得無始無終新新而起曰生(表此先非有故)唸唸落謝曰滅(表此後是無故)過去名前未來名后現在住劫名有空劫名無成劫名聚壞劫名散現行為起調伏為止次二句正示輪迴之相念念相續者情界器界皆依妄念既所依不斷故能依亦然循環往復者器界空已覆成情界滅已復生惑業襲習報應綸輪塵沙劫波莫之遏絕後二句結成輪迴取謂取著執我我所舍謂厭離厭苦所依又于根身則厭苦粗障為舍忻凈妙離為取于器界則厭此娑婆為舍忻彼極樂為取若取若舍種種
【現代漢語翻譯】 現代漢語譯本： 經文已經明顯地證實了，所言的『決定信』是指之前的頓悟與佛的境界相同，應當相信信根已經成就，初發心住。現在只是通達決斷疑惑，難以成就之前的意義。所以要靜心聆聽。 這時，金剛藏菩薩（Vajragarbha Bodhisattva，一位菩薩的名字）接受教誨，心生歡喜，以及在場的所有大眾都默默地聽著。 第四部分是正式的解說，分為四個小部分：一是反覆產生疑惑的根本原因；二是比喻解釋現在產生的疑惑；三是闡明淺顯的難以達到深奧的境界；四是總結提問不恰當。第一部分又分為三個小部分：一是總的指出輪迴；二是真如隨著妄念流轉；三是總結指出之前的疑惑。現在開始第一個小部分。 善男子，一切世界從開始到終結，從產生到滅亡，從前到后，從有到無，從聚集到消散，從開始到停止，唸唸相續，循環往復，種種取捨，都是輪迴。 解釋：在這些內容中，第一句總的標明了情器世界，所以說『一切』。《無著金剛論》以四蘊為世界，如果不從情識方面來說，怎麼能構成輪迴呢？而且『一切』總共有十種，如《華嚴經·世界成就品》所說。接下來的六對辨別了輪迴，如果只執著于有為法，就屬於輪迴的範疇。『始終』，如果只從染污的因緣來說，那麼最初的變化是開始，最終的證悟是終結，或者說是無始有終。如果從染污和清凈相對來說，那麼證得菩提是開始，斷盡煩惱是終結。如果只從清凈的因緣來說，那麼就是有始無終（像上面所說的用心都屬於輪迴的見解）。只有內心與圓覺融為一體，不執著于染污和清凈，才能達到無始無終。嶄新的生起叫做『生』（表示這之前是沒有的），唸唸消逝叫做『滅』（表示這之後是虛無的）。過去叫做『前』，未來叫做『后』，現在安住的劫叫做『有』，空劫叫做『無』，成劫叫做『聚』，壞劫叫做『散』。現在的行為叫做『起』，調伏叫做『止』。接下來的兩句正式地揭示了輪迴的景象。『唸唸相續』，情界和器界都依賴於虛妄的念頭，既然所依賴的念頭沒有斷絕，那麼能依賴的念頭也同樣如此。『循環往復』，器界空無之後又重新形成，情界滅亡之後又重新產生，迷惑的業力相互影響，報應像車輪一樣循環，即使經過塵沙劫波也無法阻止。後面的兩句總結形成了輪迴。『取』是指取著執迷於自我和屬於我的事物，『舍』是指厭惡和捨棄厭惡的痛苦所依賴的事物。對於根身來說，厭惡痛苦粗糙的障礙而捨棄，欣喜清凈微妙的脫離而取著。對於器界來說，厭惡這個娑婆世界而捨棄，欣喜那個極樂世界而取著。無論是取還是舍，種種
【English Translation】 English version: The sutra has clearly demonstrated that the 'decisive faith' refers to the previous sudden enlightenment being the same as the Buddha's realm, and it should be believed that the roots of faith have been accomplished, the initial mind dwelling. Now, it is only to understand and resolve doubts, which is difficult to achieve the previous meaning. Therefore, listen attentively. At this time, Vajragarbha Bodhisattva (a Bodhisattva's name), receiving the teaching, rejoiced, and all the assembly present listened in silence. The fourth part is the formal explanation, divided into four sub-parts: first, the root cause of repeatedly arising doubts; second, a metaphor to explain the doubts that are now arising; third, to clarify that the shallow is difficult to reach the profound; fourth, to conclude that the questions are inappropriate. The first part is further divided into three sub-parts: first, a general indication of Samsara (輪迴, the cycle of birth, death, and rebirth); second, True Thusness (真如) follows the wandering thoughts; third, to summarize and point out the previous doubts. Now begin the first sub-part. Good men, all worlds from beginning to end, from arising to ceasing, from before to after, from existence to non-existence, from gathering to scattering, from starting to stopping, moment after moment continuing, cycling back and forth, all kinds of taking and abandoning, are all Samsara (輪迴). Explanation: In these contents, the first sentence generally indicates the sentient and insentient realms, so it is said 'all'. The Treatise on the Diamond Cutter considers the four aggregates (四蘊) as the world. If it is not spoken from the aspect of consciousness, how can it constitute Samsara (輪迴)? Moreover, 'all' has a total of ten kinds, as stated in the Flower Garland Sutra, Chapter on the Accomplishment of Worlds. The following six pairs distinguish Samsara (輪迴). If one only clings to conditioned dharmas (有為法), then one belongs to the category of Samsara (輪迴). 'Beginning and end', if only from the defiled conditions, then the initial change is the beginning, and the ultimate realization is the end, or it is said to be beginningless and ending. If from the relative perspective of defilement and purity, then attaining Bodhi (菩提, enlightenment) is the beginning, and completely cutting off afflictions is the end. If only from pure conditions, then it is beginning and endless (like the above-mentioned use of mind all belongs to the view of Samsara (輪迴)). Only when the mind is integrated with Perfect Enlightenment (圓覺), without clinging to defilement and purity, can one achieve beginningless and endless. The brand new arising is called 'birth' (生, indicating that it did not exist before), and the vanishing moment after moment is called 'cessation' (滅, indicating that it is non-existent after). The past is called 'before', the future is called 'after', the kalpa (劫, eon) in which the present dwells is called 'existence' (有), the empty kalpa is called 'non-existence' (無), the formation kalpa is called 'gathering' (聚), and the destruction kalpa is called 'scattering' (散). The present action is called 'arising' (起), and taming is called 'stopping' (止). The following two sentences formally reveal the appearance of Samsara (輪迴). 'Moment after moment continuing', both the sentient and insentient realms depend on illusory thoughts. Since the thoughts on which they depend have not been cut off, then the thoughts that depend on them are also the same. 'Cycling back and forth', after the insentient realm is empty, it is formed again, and after the sentient realm ceases, it is born again. Confused karma influences each other, and retribution cycles like a wheel, which cannot be stopped even after dust-like kalpas. The following two sentences summarize and form Samsara (輪迴). 'Taking' (取) refers to clinging to and being attached to the self and things that belong to me, and 'abandoning' (舍) refers to disliking and abandoning the things on which the disliked suffering depends. For the root body, disliking the painful and coarse obstacles and abandoning them, rejoicing in the pure and subtle detachment and clinging to it. For the insentient realm, disliking this Saha world (娑婆世界, the world we live in) and abandoning it, rejoicing in that Sukhavati (極樂世界, the Pure Land of Amitabha Buddha) and clinging to it. Whether it is taking or abandoning, all kinds of
不同皆是顛倒妄心變現輪迴之相故論云一切分別即分別自心心不見心無相可得首楞云自心取自心非幻成幻法二真隨妄轉文三一法。
未出輪迴而辨圓覺彼圓覺性即同流轉若免輪迴無有是處。
解曰能觀是輪迴之心故所觀圓覺亦爾如夢見實物物亦是夢故清涼大師答覆禮法師云由來未曾悟故說妄無始二喻。
譬如動目能搖湛水又如定眼猶迴轉火雲駛月運舟行岸移亦復如是。
解曰四對喻中初由目數動湛水如波搖次眼識遲鈍旋火成輪相餘二可見三合。
善男子諸旋未息彼物先住尚不可得何況輪轉生死垢心曾未清凈觀佛圓覺而不旋復。
解曰諸旋者眼目云舟喻生死垢心也彼物者水火月岸喻圓覺也何況下正合三結指前疑。
是故汝等便生三惑。
解曰三惑者即前三種疑也據此結文的指即知定是先責起疑之本未是答難若是偏答三中之一難即不合總結三惑智者詳焉然雖非是正答已是標舉建立答義之意勢令息如上之念即前疑早合自亡況復空華金礦分明曉喻二喻釋現起之疑文二初一空中華無起滅喻二金中礦不重生喻初中三一喻釋二法合三結成今初。
善男子譬如幻翳妄見空華幻翳若除不可說言此翳已滅何時更起一切諸翳何以故翳華二法非相待故亦如空華滅于空時不可說言虛空何
時更起空華何以故空本無華非起滅故。
解曰曲分為二初翳差華亡喻謂不知華因翳有乃謂從空而生喻不知妄出迷情卻執真能生妄既得翳差即不見華聞說從翳而生又執何時更翳喻前觀成同佛普凈根塵因知妄染由迷又疑迷心卻起問翳差之者或有佗時更生不必的定永無如何以此為喻答喻者但取當日一席之事不說終身但以愚人晨旦見華食時眼差見華亂生亂滅謂言翳亦速起速停是以經中遮云不可故諸論喻釋佛云如大夢覺豈可難云睡起夢覺何妨明夜更睡還夢若如是難豈解喻焉二法非相待者翳不與華期華不隨翳生但翳故妄見非華實生二法各不相知況復一空一有故云不相待也縱使心迷生死亦寂但緣迷故妄似生死眾生本自不生幻華畢竟不起莫將翳待莫以迷求剛藏問目正似此也后空不生華喻前已合釋文易可知然佛頂經亦有此法喻文廣義略闕于待翳之文二法合。
生死涅槃同於起滅妙覺圓照離於華翳。
解曰迷見生死似華起悟得涅槃似華滅言圓覺離華翳則雙拂生死無明虛空非暫有無覺性何關迷悟眾生既如華起約誰更難無明無明生死既空何責本來成佛空華終不再起果位何得還迷由己計度不休見佗覺性流轉若如是解頓遣三疑三疑鉤鎖連環不是三科別答下金礦喻即唯答佛不再迷此疑過深故重喻也三結成。
善男子當知虛空
非是暫有亦非暫無況復如來圓覺隨順而為虛空平等本性。
解曰虛空世法尚不同華起滅況如來隨順圓覺湛然真常是虛空之體性耶覺為空性者佛頂云空生大覺中又云寂照含虛空復言平等者然圓覺雖是虛空之性而冥合不分周遍法界無分無限無別能依所依故云平等此意云空在覺中空尚常寂況覺為空性豈增減耶喻猶不及故云況復後金礦喻。
善男子如銷金礦金非銷有既已成金不重為礦經無窮時金性不壞不應說言本非成就如來圓覺亦復如是。
解曰曲分為二先喻此喻唯答佛不再迷之難前就圓悟之理生佛俱是本真以成普眼段中眾生本來成佛之義故舉空華元來不起非后始滅法合云生死涅槃同於起滅所以俱通三難今就不壞因果之相故說銷礦出金華則始終本無礦則因銷始盡意云圓頓之理雖齊迷悟不妨成異既有多生習障還須背習顯真真顯即究竟清凈若但用前喻即撥無迷悟因果之相便成邪見若但用此喻即成眾生覺性本來不凈失真常理亦成邪見道理微妙一喻難齊故說兩事是知此喻唯答第三難也文中喻意如人鍊金須得其礦若非金礦煉亦無金若因銷有者銷頑石等亦應得金雖假燼冶銷融金性要須本有所以經言金非銷故有故金剛三昧經合金錢喻云昔迷故非無今覺故非入既已成金等者正喻佛不再迷不應說言等者喻佛隱顯無異佛頂亦云昔
【現代漢語翻譯】 現代漢語譯本：並非是暫時存在，也不是暫時不存在，更何況如來（Tathagata，佛的稱號）的圓滿覺悟是隨順虛空平等（Sunyata-samata，空性與平等）的本性而顯現的。
解釋說，虛空和世間法尚且不同於空中華（Khapushpa，比喻虛幻不實的事物）的生起和滅去，更何況如來隨順圓滿覺悟，湛然真常，是虛空的體性呢？覺悟為空性，如《楞嚴經》（Surangama Sutra）所說：『空生大覺中』，又說：『寂照含虛空』，又說平等，然而圓覺雖然是虛空的性質，卻冥合不分，周遍法界，沒有分界，沒有限制，沒有能依和所依的差別，所以稱為平等。此意是說，空在覺悟之中，空尚且常寂，何況覺悟為空性，豈會有增減呢？比喻尚且不及，所以說『更何況』，後面還有金礦的比喻。
善男子，如同熔鍊金礦，金不是因為熔鍊才有的，既然已經成為金子，就不會再變回礦石。經過無窮的時間，金的性質也不會壞滅，不應該說本來沒有成就如來的圓滿覺悟也是這樣。
解釋說，這裡分為兩部分。首先是比喻，這個比喻只是回答佛陀不再迷惑的難題。前面從圓滿覺悟的道理來說，生佛都是本真，以成就《大方廣圓覺修多羅了義經》（Mahavaipulya purnabuddha Sutra）中普眼菩薩（Samantabhadra，象徵一切諸佛的理德與定德）一段中眾生本來成佛的意義，所以舉空中華本來不起，並非後來才滅。法合說生死涅槃同於起滅，所以都通於三種難題。現在從不壞因果的相來說，所以說熔鍊礦石出金。空中華則是始終本來沒有，礦石則是因熔鍊才窮盡。意思是說，圓頓的道理雖然齊同迷悟，不妨礙成就差異。既然有多生以來的習氣障礙，還須要背離習氣，顯現真性。真性顯現就是究竟清凈。如果只用前面的比喻，就撥無迷悟因果之相，便成為邪見。如果只用這個比喻，就成為眾生的覺性本來不凈，失去真常的道理，也成為邪見。道理微妙，一個比喻難以齊備，所以說了兩件事。要知道這個比喻只是回答第三個難題。文中比喻的意思是，如同人鍊金，須要得到金礦，如果不是金礦，煉也煉不出金子。如果是因為熔鍊才有的，那麼熔鍊頑石等也應該得到金子。雖然憑藉火燼冶煉銷融，金的性質必須要本來就有。所以經上說金不是因為熔鍊才有的。所以《金剛三昧經》（Vajrasamadhi Sutra）用合金錢的比喻說：『過去迷惑所以不是沒有，現在覺悟所以不是進入』。既然已經成為金子等等，正是比喻佛陀不再迷惑。『不應說言』等等，比喻佛陀隱顯沒有差異。《楞嚴經》也說：『過去'
【English Translation】 English version: It is not that it temporarily exists, nor that it temporarily does not exist, let alone that the perfect enlightenment of the Tathagata (Tathagata, the title of Buddha) manifests in accordance with the fundamental nature of emptiness and equality (Sunyata-samata, emptiness and equality).
It is explained that emptiness and worldly dharmas are still different from the arising and ceasing of a flower in the sky (Khapushpa, a metaphor for unreal things), let alone that the Tathagata follows perfect enlightenment, being serene, true, and constant, which is the essence of emptiness? Enlightenment is the nature of emptiness, as the Surangama Sutra says: 'Emptiness arises from great enlightenment,' and also says: 'Silent illumination contains emptiness,' and also speaks of equality. However, although perfect enlightenment is the nature of emptiness, it is inseparably united, pervading the entire Dharma Realm, without boundaries, without limits, without the difference between the able and the dependent, so it is called equality. The meaning here is that emptiness is within enlightenment, and emptiness is still constantly silent, let alone that enlightenment is the nature of emptiness, how can there be increase or decrease? The metaphor is still insufficient, so it is said 'let alone,' and there is also the metaphor of the gold mine later.
Good man, just as refining a gold mine, gold is not because of refining, and once it has become gold, it will not turn back into ore. After endless time, the nature of gold will not be destroyed, and it should not be said that the perfect enlightenment of the Tathagata was not originally achieved.
It is explained that this is divided into two parts. First is the metaphor, and this metaphor only answers the difficulty of the Buddha no longer being deluded. Earlier, from the principle of perfect enlightenment, sentient beings and Buddhas are both fundamentally true, in order to accomplish the meaning of sentient beings originally becoming Buddhas in the Samantabhadra (Samantabhadra, symbolizing the principle and samadhi virtues of all Buddhas) section of the Mahavaipulya purnabuddha Sutra, so it is cited that the flower in the sky originally does not arise, and is not extinguished later. The Dharma combines to say that birth and death and Nirvana are the same in arising and ceasing, so they all pass through the three difficulties. Now, from the aspect of the indestructible cause and effect, it is said that refining ore produces gold. The flower in the sky is originally non-existent from beginning to end, while the ore is exhausted because of refining. The meaning is that although the principle of perfect and sudden enlightenment is the same in delusion and enlightenment, it does not hinder the achievement of differences. Since there are habitual obstacles from many lifetimes, it is still necessary to turn away from habits and manifest the true nature. The manifestation of true nature is ultimate purity. If only the previous metaphor is used, then the aspect of delusion, enlightenment, cause, and effect is denied, and it becomes a false view. If only this metaphor is used, then the enlightened nature of sentient beings becomes originally impure, and the principle of true constancy is lost, and it also becomes a false view. The principle is subtle, and one metaphor is difficult to encompass, so two things are said. It should be known that this metaphor only answers the third difficulty. The meaning of the metaphor in the text is that, like a person refining gold, it is necessary to obtain a gold mine. If it is not a gold mine, refining will not produce gold. If it is because of refining, then refining stubborn stones and the like should also produce gold. Although relying on fire and smelting, the nature of gold must be originally present. Therefore, the sutra says that gold is not because of refining. Therefore, the Vajrasamadhi Sutra uses the metaphor of alloyed coins to say: 'In the past, delusion was not non-existent, and now enlightenment is not entering.' Since it has already become gold, etc., it is precisely a metaphor for the Buddha no longer being deluded. 'It should not be said,' etc., is a metaphor for the Buddha's hidden and manifest being no different. The Surangama Sutra also says: 'In the past'
本無迷似有迷覺覺迷迷滅覺不生迷后法合者金喻法身煉出喻報身作環釧等百千萬種喻化身礦中雖有金不銷金不出識中雖有佛不修佛何成三顯淺難造深文二初所造離念。
善男子一切如來妙圓覺心本無菩提及興涅槃亦無成佛及不成佛無妄輪迴及非輪迴。
解曰前通難了此別顯幽深難見言說不及下智難造以遮展轉無窮疑難先標覺心為宗後方拂跡者明非斷滅但離所拂非無覺心拂有三節初拂轉依之名轉煩惱生死故曰菩提涅槃體雖即真名因妄得后兩節皆雙拂對待圓覺性中都無此事若有少見則迷圓覺故華嚴云於法若有見此則未為見若無有見者如是乃見佛二能造滯情文四一舉勝彰劣二舉喻顯情三誡息妄心四重彰妄義今初。
善男子但諸聲聞所圓境界身心語言皆悉斷滅終不能至彼之親證所現涅槃何況能以有思惟心測度如來圓覺境界。
解曰文中兩對初小聖理智對后何況下凡心真覺對意云小聖真智(生空)尚不能親到小聖之理(生空真如)況凡心劣於前智真覺又超理轉轉懸隔何能造耶如百寮尚畏宰相百姓豈親天子此正同金剛經四果之人尚無心言我證得四果豈如來有定法得阿耨菩提耶然四向四果斷證行相者謂斷三界見惑有十六心至第十五道類忍時名初果向至第十六心即入修道名須陀洹果以見惑頓斷不同修惑分三界
【現代漢語翻譯】 現代漢語譯本： 本來沒有迷惑，卻好像有迷惑，覺悟了，迷惑就消滅了，覺悟並非從迷惑后產生。『法合』是指法身，用黃金來比喻；『煉出』是指報身，用製作成環釧等百千萬種飾品來比喻；礦石中雖然有黃金，但不經過熔鍊，黃金就不會出現；識田中雖然有佛性，但不經過修行，佛如何能成就？以上三重顯示，由淺入深，難以造詣，以下經文更加深奧，第二部分一開始所闡述的，是離唸的境界。
善男子，一切如來妙圓覺心，本來就沒有菩提可得，也沒有涅槃可證，既沒有成佛，也沒有不成佛，沒有虛妄的輪迴，也沒有非輪迴。
解釋：前面已經很難理解了，這裡更加顯示出幽深，難以見到，言語無法表達，下等智慧難以造詣。爲了遮止展轉無窮的疑難，先標明覺心為宗旨，然後才拂去痕跡，表明並非斷滅，只是離開了所拂的，並非沒有覺心。拂有三節，首先拂去轉依之名，因為轉煩惱生死，所以說是菩提涅槃。體雖然是真，但名是因妄而得。后兩節都是雙重拂去對待，圓覺性中都沒有這些事。如果有一點點見解，就迷惑了圓覺。所以《華嚴經》說，『對於法如果有所見，這就不是真正的見。如果沒有所見，這樣才是見佛。』第二部分是能造滯情文，分為四個方面：一是舉勝彰劣，二是舉喻顯情，三是誡息妄心，四是重彰妄義。現在先說第一點。
善男子，但凡那些聲聞所圓滿的境界，身心語言都全部斷滅，始終不能到達如來親證的涅槃境界，更何況能夠用有思惟的心，來測度如來的圓覺境界呢？
解釋：文中是兩種對比，首先是小乘聖人的理智與如來的境界對比，然後是凡夫的心與真覺對比。意思是說，小乘聖人的真智（生空）尚且不能親自體會到小乘聖人的真理（生空真如），更何況凡夫的心不如小乘聖人的智慧，真覺又超越了真理，層層懸隔，怎麼能夠造詣呢？就像百官尚且畏懼宰相，百姓怎麼能親近天子呢？這正如同《金剛經》所說，四果阿羅漢尚且沒有『我證得四果』的心，難道如來有固定的方法得到阿耨多羅三藐三菩提嗎？然而，四向四果的斷證行相是：斷三界見惑有十六心，到第十五道類忍時，稱為初果向，到第十六心，就進入修道，名為須陀洹果，因為見惑是頓斷的，不同於修惑分三界。
【English Translation】 English version: Originally, there is no delusion, but it seems as if there is. When awakened, delusion vanishes. Awakening does not arise after delusion. 'Dharma-union' refers to the Dharmakaya (法身), which is likened to gold. 'Refining out' refers to the Sambhogakaya (報身), which is likened to making bracelets and other ornaments in hundreds of thousands of ways. Although there is gold in ore, it will not appear without smelting. Although there is Buddha-nature in consciousness, how can one become a Buddha without cultivation? The above three points show, from shallow to deep, that it is difficult to achieve. The following scriptures are even more profound. The second part, at the beginning, elucidates the state of being free from thoughts.
Good men, the wonderful and perfect awakened mind of all Tathagatas (如來) originally has no Bodhi (菩提) to attain, nor Nirvana (涅槃) to realize. There is neither becoming a Buddha nor not becoming a Buddha, neither illusory Samsara (輪迴) nor non-Samsara.
Explanation: The previous part was already difficult to understand, but this part further reveals the profound, which is difficult to see, beyond words, and difficult for lower wisdom to achieve. In order to prevent endless doubts, the awakened mind is first marked as the main point, and then the traces are brushed away, indicating that it is not annihilation, but only leaving what is brushed away, not that there is no awakened mind. There are three sections of brushing away. First, brush away the name of transformation and reliance, because transforming afflictions and birth and death is called Bodhi and Nirvana. Although the essence is true, the name is obtained because of delusion. The latter two sections are both doubly brushing away duality. There is none of this in the perfect awakened nature. If there is even a little bit of view, then one is deluded about perfect awakening. Therefore, the Avatamsaka Sutra (華嚴經) says, 'If there is a view about the Dharma, then this is not true seeing. If there is no view, then this is seeing the Buddha.' The second part is the text on creating stagnant emotions, divided into four aspects: first, highlighting the superior and showing the inferior; second, using metaphors to show emotions; third, admonishing to stop delusional thoughts; and fourth, reiterating the meaning of delusion. Now let's talk about the first point.
Good men, but all those realms perfected by the Sravakas (聲聞), their bodies, minds, and languages are all extinguished, and they can never reach the Nirvana realm personally realized by the Tathagatas. How much less can they use a thinking mind to measure the perfect awakened realm of the Tathagatas?
Explanation: There are two comparisons in the text. First, the wisdom of the Sravaka saints is compared with the realm of the Tathagatas, and then the mind of ordinary people is compared with true awakening. The meaning is that the true wisdom of the Sravaka saints (emptiness of self) cannot even personally experience the truth of the Sravaka saints (emptiness of self, true thusness), let alone the mind of ordinary people is inferior to the wisdom of the Sravaka saints, and true awakening transcends truth, layer upon layer of separation, how can it be achieved? Just as the officials are still afraid of the prime minister, how can the people get close to the emperor? This is just like what the Diamond Sutra (金剛經) says, the Arhats (阿羅漢) of the four fruits do not have the mind of 'I have attained the four fruits', how can the Tathagata have a fixed method to obtain Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提)? However, the characteristics of the four stages of practice and attainment are: cutting off the delusions of views in the three realms has sixteen minds. When reaching the fifteenth mind, the forbearance of the path category, it is called the direction of the first fruit. When reaching the sixteenth mind, one enters the path of cultivation, called Srotapanna (須陀洹) fruit, because the delusions of views are cut off suddenly, unlike the delusions of cultivation which are divided into the three realms.
別故欲界修惑分為九品斷至五品是一來向斷六品盡得一來果以九品惑能潤七生為上上品潤兩生次三品各潤一生次二品共潤一生后三品共潤一生六品惑盡已損六生故唯餘一度來生欲界斷惑七八品名第三果向九品全斷盡即得不還果次斷上二界修惑乃至有頂八品惑盡名阿羅漢向三界見修都盡得阿羅漢果成就我生已盡等四即是所圓境界矣言身心語言斷滅者沈空滯寂灰身滅智也彼之親證等者若未入滅即有餘涅槃若身智滅已即無餘涅槃思惟心者種種計度意云無心近理尚不能造有心轉背豈能測度故法華說大地皆如舍利弗共度不能知新發意及不退等菩薩皆言不測二舉喻顯情。
如取螢火燒須彌山終不能著以輪迴心生輪迴見入于如來大寂滅海終不能至。
解曰于中初舉喻后顯情即知前舉勝此舉喻並是顯分別心不能證覺密譏前三種翻覆疑難前云有思惟心即是此云以輪迴心前云圓覺境界即是此云大寂滅海三誡息妄心。
是故我說一切菩薩及末世眾生先斷無始輪迴根本。
解曰是故我說者即前未出輪迴而辨圓覺無有是處若遠指即答文殊問先斷無明或指余經皆如是說四重彰妄義文二一無實體。
善男子有作思惟從有心起皆是六塵妄想緣氣非實心體已如空華用此思惟辨于佛境猶如空華復結空果展轉妄想無有是處。
解曰從有心起者舉能起之根識(有心者識也起者心所也)六塵緣氣者舉能牽之境已如前釋非實心體者實心無念故已如空華者縱實有思惟有思惟心尚不能證覺何況此心早已如於空華自無其體向上更欲求證異空華結果故言展轉虛妄此中始末都無故云無體後段只言浮巧不能成覺不直言無故云無用勿見經有用此思惟之文便謂已屬後段即此思惟之用全無其體即名無實體也細意詳之二無勝用。
善男子虛妄浮心多諸巧見不能成就圓覺方便。
解曰從第一核疑之本兼此第三段大意總是責問者滯情分別過患所以其中此節最親因前三番之疑便都指是浮心巧見總不能證覺四結問不當理。
如是分別非為正問。
解曰乍看連次之經即似唯結巧見之文細詳其義乃都結第三一段問前贊善哉此責非正何也答前贊者美其起教此責者顯其實理此一段疑最障修證若不徴起末世長迷微有斯益故前贊也剛藏所徴意在佛責故知責此之過始彰徴起有功乍看似前後乖違細詳乃始終符合可審玩味妙在斯焉偈頌四初七句頌反核疑本。
爾時世尊欲重宣此義而說偈言。
金剛藏當知 如來寂滅性 未曾有終始 若以輪迴心 思惟即旋復 但至輪迴際 不能入佛海
長行先舉妄想偈文先標實理次六句頌喻釋現起
【現代漢語翻譯】 現代漢語譯本： 解釋：從有心而起的（有心者，指識（consciousness）；起者，指心所（mental functions）），舉出了能生起一切的根識。『六塵緣氣』，是舉出了能牽引的境界，已經像前面解釋的那樣，不是真實的心體（實心沒有念頭）。『已如空華』，縱然真實有思惟，有思惟的心尚且不能證得覺悟，何況這個心早已如同空中的花朵，自身沒有實體，向上更想求證，如同空花結果，所以說輾轉虛妄。這其中從始至終都沒有實體，所以說『無體』。后一段只說浮巧不能成就覺悟，不直接說沒有，所以說『無用』。不要因為經文中有『用』和『思惟』的文字，就認為已經屬於后一段。即便是這個思惟的作用，完全沒有實體，就叫做沒有實體。仔細詳察，二者（無體和無用）都沒有殊勝的作用。
『善男子，虛妄浮心，多諸巧見，不能成就圓覺方便。』
解釋：從第一段核心的疑惑之本，兼此第三段的大意，總是責問者執著于情識分別的過患。所以其中這一節最貼近，因為前面三次的疑問，便都指出是浮心巧見，總不能證得覺悟，四次總結提問都不恰當。
『如是分別，非為正問。』
解釋：乍一看連線的經文，就好像只是總結巧見的文字，仔細詳察它的意義，乃是總結第三段第一節。問：前面讚歎『善哉』，這裡責備『非正』，為什麼呢？答：前面讚歎，是讚美他發起教化的行為；這裡責備，是顯明他所問的不是實理。這一段的疑惑最能障礙修行證悟，如果不提出來，末世之人會長久迷惑，稍微有一點益處，所以前面讚歎。金剛藏（Vajragarbha）所提出的問題，意在佛陀的責備，所以知道責備這種過失，才彰顯提出問題是有功勞的。乍一看好像前後乖違，仔細詳察乃是始終符合，可以審慎玩味，妙處就在這裡。偈頌分為四個部分，最初七句是頌揚反駁核心的疑惑之本。
『爾時，世尊欲重宣此義，而說偈言：』
『金剛藏（Vajragarbha）當知，如來寂滅性，未曾有終始，若以輪迴心，思惟即旋復，但至輪迴際，不能入佛海。』
長行先舉出妄想，偈文先標明實理，其次六句是頌揚比喻解釋現起。
【English Translation】 English version: Explanation: 'Arising from a mind with thoughts' (the 'mind with thoughts' refers to consciousness (vijnana); 'arising' refers to mental functions (caitasikas)), points out the root consciousness that can give rise to everything. 'The six sense objects clinging to the elemental energies' points out the realm that can attract, as explained before, not a real mind-essence (a real mind has no thoughts). 'Already like flowers in the sky', even if there is real thinking, a mind with thinking still cannot realize enlightenment, let alone this mind which is already like flowers in the sky, having no substance of its own. Wanting to seek proof upwards is like a flower in the sky bearing fruit, so it is said to be 'transiently false'. From beginning to end, there is no substance in it, so it is said to be 'without substance'. The latter section only says that superficial cleverness cannot achieve enlightenment, not directly saying it is non-existent, so it is said to be 'without use'. Do not think that because there are words like 'use' and 'thinking' in the sutra, it already belongs to the latter section. Even this function of thinking has no substance at all, so it is called 'without real substance'. Examine it carefully, neither (without substance and without use) has a superior function.
'Good man, a false and superficial mind has many clever views and cannot achieve the expedient of perfect enlightenment.'
Explanation: From the root of the core doubt in the first section, combined with the main idea of this third section, it is always the questioner's fault of being attached to emotional discrimination. Therefore, this section is the closest, because the previous three questions all point out that it is a false and superficial mind, which cannot achieve enlightenment. The four concluding questions are all inappropriate.
'Such discrimination is not a proper question.'
Explanation: At first glance, the connected sutra seems to only summarize the words of clever views, but upon careful examination of its meaning, it summarizes the first section of the third part. Question: The previous praise of 'Excellent!' and the rebuke here of 'not proper', why? Answer: The previous praise is to praise his act of initiating teaching; the rebuke here is to reveal that what he asked is not the real principle. The doubt in this section is most likely to hinder cultivation and realization. If it is not brought up, people in the future will be confused for a long time. There is a slight benefit, so the previous praise. Vajragarbha's (金剛藏) question is intended for the Buddha's rebuke, so knowing the fault of this rebuke reveals that asking the question has merit. At first glance, it seems contradictory, but upon careful examination, it is consistent from beginning to end. It can be carefully savored, and the wonder lies in this. The verses are divided into four parts, the first seven lines are a eulogy refuting the core of the doubt.
'At that time, the World Honored One, wishing to restate this meaning, spoke in verse:'
'Vajragarbha (金剛藏) should know that the nature of the Tathagata's (如來) extinction is without beginning or end. If you use the mind of reincarnation to think, it will only revolve and return, only reaching the edge of reincarnation, and cannot enter the sea of Buddha.'
The prose first mentions delusion, and the verses first state the real principle. The next six lines are a eulogy, metaphor, and explanation of the arising.
之疑。
譬如銷金礦 金非銷故有 雖複本來金 終以銷成就 一成真金體 不復重為礦
略不頌空華影在後段故三五句頌淺難造深於中二初三句頌所造離念。
生死與涅槃 凡夫及諸佛 同爲空華相
良由長行華無起滅喻中結文與此段同故此亦取空華之喻意該前後也后二句頌能造滯情。
思惟猶幻化 何況詰虛妄
四二句依解起行。
若能了此心 然後求圓覺
長偈第四互有互無。
第三深究輪迴之根者謂窮其展轉根元推其差別種性故於中文四初三今初。
於是彌勒菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解如前矣次正陳詞句文二初慶前。
大悲世尊廣為菩薩開秘密藏令諸大眾深悟輪迴分別邪正能施末世一切眾生無畏道眼于大涅槃生決定信無復重隨輪轉境界起循環見。
解曰深悟輪迴者因舟行岸移等喻悟得真隨妄轉無畏者決定也道眼者五眼中即慧眼法眼具真俗故決定信者永不信余首楞云妙信常住一切妄想滅盡無餘無復重隨等者不執月運岸移等二請後文二初舉法問二結益請初中二一問斷輪迴。
世尊若諸菩薩及末世眾生欲游如來大寂滅海云何當斷輪迴根本于諸輪迴有幾種性。
解曰寂
【現代漢語翻譯】 現代漢語譯本： 之疑。
譬如銷金礦 金非銷故有 雖複本來金 終以銷成就 一成真金體 不復重為礦
略不頌空華影在後段故三五句頌淺難造深於中二初三句頌所造離念。
生死與涅槃（nirvana） 凡夫及諸佛 同爲空華相
良由長行華無起滅喻中結文與此段同故此亦取空華之喻意該前後也后二句頌能造滯情。
思惟猶幻化 何況詰虛妄
四二句依解起行。
若能了此心 然後求圓覺
長偈第四互有互無。
第三深究輪迴之根者謂窮其展轉根元推其差別種性故於中文四初三今初。
於是彌勒菩薩（Maitreya Bodhisattva）在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解如前矣次正陳詞句文二初慶前。
大悲世尊廣為菩薩開秘密藏令諸大眾深悟輪迴分別邪正能施末世一切眾生無畏道眼于大涅槃（nirvana）生決定信無復重隨輪轉境界起循環見。
解曰深悟輪迴者因舟行岸移等喻悟得真隨妄轉無畏者決定也道眼者五眼中即慧眼法眼具真俗故決定信者永不信余首楞云妙信常住一切妄想滅盡無餘無復重隨等者不執月運岸移等二請後文二初舉法問二結益請初中二一問斷輪迴。
世尊若諸菩薩及末世眾生欲游如來大寂滅海云何當斷輪迴根本于諸輪迴有幾種性。
解曰寂
【English Translation】 English version: of doubt.
It's like refining gold ore; the gold is not created by the refining process. Although it is originally gold, it is ultimately perfected through refining. Once it becomes true gold, it will never revert to being ore.
Briefly, the verse about the 'empty flower' image is in the later section, so the third, fifth lines praise the shallow, making the deep difficult. Among the two, the first three lines praise the 'that which is made,' which is detachment from thought.
Birth and death and Nirvana (nirvana), ordinary beings and all Buddhas, are all like the appearance of empty flowers.
The reason is that the concluding passage in the long prose section, where the 'flower' has no arising or ceasing, is the same as this section. Therefore, this also takes the metaphor of the 'empty flower,' its meaning encompassing both the preceding and following. The latter two lines praise the emotional attachment to 'that which can be made'.
Thinking is still illusory; how much more so is questioning emptiness?
The fourth and second lines rely on understanding to initiate practice.
If one can understand this mind, then one can seek perfect enlightenment.
The fourth long verse has mutual existence and non-existence.
The third deeply investigates the root of Samsara (輪迴), which means to exhaust its revolving origin and trace its different natures. Therefore, in the Chinese text, there are four parts, the first three being the introduction.
Then Maitreya Bodhisattva (Maitreya Bodhisattva), in the midst of the assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with his palms together, and said to the Buddha:
The explanation is as before. Next is the direct statement, the text having two parts, the first praising the previous.
The greatly compassionate World Honored One has extensively opened the secret treasury for the Bodhisattvas, enabling all the assembly to deeply understand Samsara (輪迴), to distinguish between the deviant and the correct, to bestow upon all sentient beings in the degenerate age the fearless eye of the Way, and to generate a firm belief in great Nirvana (nirvana), no longer following the revolving realms and giving rise to cyclical views.
Explanation: 'Deeply understand Samsara (輪迴)' means to understand that the true follows the false, like the metaphor of a boat moving and the shore appearing to move. 'Fearless' means certainty. 'Eye of the Way' refers to the wisdom eye and Dharma eye among the five eyes, possessing both the true and the conventional. 'Firm belief' means never believing in anything else. The Shurangama Sutra says, 'Wonderful faith constantly abides, all delusions are extinguished without remainder.' 'No longer following' means not clinging to the movement of the moon or the shifting of the shore. The second part requests the following text, having two parts: the first raises a question about the Dharma, and the second concludes with the benefit of the request. The first part has two sections: the first asks about cutting off the root of Samsara (輪迴).
World Honored One, if all the Bodhisattvas and sentient beings in the degenerate age wish to roam in the great tranquil sea of the Tathagata (如來), how should they cut off the root of Samsara (輪迴)? And what kinds of natures are there in all the cycles of Samsara (輪迴)?
Explanation: Tranquil
滅海者大涅槃也具足三德能建大義體深用廣故如海也次二句問目就下釋之二問修悲智。
修佛菩提幾等差別回入塵勞當設幾種教化方便度諸眾生。
解曰初二句智法門無邊誓願學故后二句悲眾生無邊誓願度故此惑病既多方藥非一若無方便少湯添冰恐落愛見大悲故須問也二結益請。
唯愿不捨救世大悲令諸修行一切菩薩及末世眾生慧目肅清照曜心鏡圓悟如來無上知見作是語已五體投地如是三請終而復始。
解曰慧目等者欲照心源必由凈慧慧目是能照心鏡是所照心凈如鏡故六祖偈云心如凈明鏡肅清者緣塵不雜無上知見者無能無所自在圓明故即同法華雙開菩提涅槃是無上義今即雙悟故同無上展虔同前讚許。
爾時世尊告彌勒菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生請問如來深奧秘密微妙之義令諸菩薩潔清慧目及令一切末世眾生永斷輪迴心悟實相具無生忍汝今諦聽當爲汝說時彌勒菩薩奉教歡喜及諸大眾默然而聽。
解曰深奧秘密微妙者本清凈之輪迴無差別之種類等故無生忍者真性無生本來清凈眾生未悟妄心見生生即必滅故是輪迴今悟實相了心真妄無生心既不生輪迴永絕如是忍可名無生忍法既無生即無有滅故華嚴云不見有少法生滅何以故若無生即無滅故又云一切法無生一切法無
【現代漢語翻譯】 現代漢語譯本 滅海者，指的是大涅槃（Mahaparinirvana），它具足法身、般若、解脫三德，能夠建立偉大的意義，其本體深奧，作用廣大，所以比喻為大海。接下來的兩句是提問，針對下面的解釋。兩問是關於修習悲智的問題。 『修佛菩提幾等差別，回入塵勞當設幾種教化方便度諸眾生？』 解釋：前面的兩句是關於智慧法門的，因為有無邊的誓願要學習；後面的兩句是關於慈悲的，因為眾生無邊誓願度。既然迷惑和病癥很多，那麼藥方就不能只有一種。如果沒有方便之法，少量的湯藥反而會像在熱水中加冰一樣，恐怕會落入愛見（貪愛和邪見）的大悲之中，所以必須提問。二、總結並請求。 『唯愿不捨救世大悲，令諸修行一切菩薩及末世眾生慧目肅清，照曜心鏡，圓悟如來無上知見。』說完這些話后，五體投地，這樣三次請求，始終如一。 解釋：『慧目』等，想要照見心源，必須通過清凈的智慧。慧目是能照見的，心鏡是所照見的。心清凈如鏡子，『肅清』指的是緣塵不雜染。『無上知見』指的是無能無所，自在圓明。這與《法華經》中雙開菩提和涅槃是無上之義相同，現在是雙重領悟，所以等同於無上。虔誠如同前面一樣讚許。 『爾時世尊告彌勒菩薩言：善哉善哉！善男子！汝等乃能為諸菩薩及末世眾生，請問如來深奧秘密微妙之義，令諸菩薩潔清慧目，及令一切末世眾生永斷輪迴，心悟實相，具無生忍。汝今諦聽，當爲汝說。』當時彌勒菩薩奉教歡喜，以及其他大眾默然而聽。 解釋：『深奧秘密微妙』，指的是本性清凈，輪迴沒有差別，種類等等。『無生忍』指的是真性無生，本來清凈，眾生沒有領悟，妄心見生，生就必定會滅，所以是輪迴。現在領悟了實相，瞭解了心的真妄，沒有生。心既然不生，輪迴就永遠斷絕。像這樣忍可，稱為無生忍。法既然無生，就沒有滅。所以《華嚴經》說：『不見有少法生滅。』為什麼呢？因為沒有生就沒有滅。又說：『一切法無生，一切法無……』
【English Translation】 English version The 'Extinguisher of the Sea' refers to the Great Nirvana (Mahaparinirvana), which is complete with the three virtues of Dharmakaya, Prajna, and Liberation. It can establish great meaning, its essence is profound, and its function is vast, so it is likened to the sea. The next two sentences are questions, addressing the explanations below. The two questions are about cultivating compassion and wisdom. 'How many differences are there in cultivating Buddha's Bodhi? When returning to the defilements of the world, what kinds of skillful means of teaching should be established to liberate all sentient beings?' Explanation: The first two sentences are about the Dharma gate of wisdom, because there are boundless vows to learn; the latter two sentences are about compassion, because sentient beings are boundless and vowed to be liberated. Since there are many confusions and illnesses, there cannot be only one prescription. If there are no skillful means, a small amount of medicine would be like adding ice to hot water, and one might fall into the great compassion of attachment and wrong views (greed and wrong views), so it is necessary to ask. Second, summarize and request. 'May you not abandon your great compassion for saving the world, so that all practicing Bodhisattvas and sentient beings in the future generations may have their wisdom eyes purified, illuminating the mirror of their minds, and fully realize the unsurpassed knowledge and vision of the Tathagata.' After saying these words, he prostrated with his five limbs touching the ground, making this request three times, consistently. Explanation: 'Wisdom eyes' and so on, wanting to illuminate the source of the mind, must be through pure wisdom. Wisdom eyes are what can illuminate, and the mind mirror is what is illuminated. The mind is as pure as a mirror, 'purified' refers to the fact that the dust of conditions is not mixed. 'Unsurpassed knowledge and vision' refers to being without ability or place, being free and clear. This is the same as the double opening of Bodhi and Nirvana in the Lotus Sutra, which is the unsurpassed meaning. Now it is a double realization, so it is equivalent to the unsurpassed. The reverence is the same as the previous praise. 'At that time, the World Honored One said to Maitreya Bodhisattva: Excellent, excellent! Good man! You are able to ask the Tathagata about the profound, secret, and subtle meaning for all Bodhisattvas and sentient beings in the future generations, so that all Bodhisattvas may purify their wisdom eyes, and that all sentient beings in the future generations may forever cut off the cycle of rebirth, realize the true nature of the mind, and possess the forbearance of non-birth. Listen attentively now, and I will explain it to you.' At that time, Maitreya Bodhisattva joyfully received the teaching, and the other assembly listened in silence. Explanation: 'Profound, secret, and subtle' refers to the purity of the original nature, the absence of difference in the cycle of rebirth, the types, and so on. 'Forbearance of non-birth' refers to the true nature being unborn, originally pure. Sentient beings have not realized it, and the deluded mind sees birth, and birth will surely perish, so it is the cycle of rebirth. Now they have realized the true nature, understood the truth and falsehood of the mind, and there is no birth. Since the mind does not arise, the cycle of rebirth is forever cut off. Such forbearance is called the forbearance of non-birth. Since the Dharma is unborn, there is no extinction. Therefore, the Avatamsaka Sutra says: 'One does not see the arising or ceasing of any Dharma.' Why? Because if there is no birth, there is no extinction. It also says: 'All Dharmas are unborn, all Dharmas are un...'
滅若能如是解諸佛常現前故信力入印經中亦有無滅忍然不生不滅佛法之體八不之初釋有多門略伸一二初約境后約行境中略有五義一就遍計由是妄執無法可生滅也又理無故不生情有故不滅不滅即不生是一法矣二就依佗謂緣會生即無生緣離滅而不滅又緣起無性故不生無性緣起故不滅中論云以有空義故一切法得成是故不生即不滅不滅即不生為一物也三約圓成性謂非是有為故無彼生滅相也又非妄心境故不生聖智所證故不滅不滅即不生為一物也四通論三性混融於一法上唯就遍計一向生滅就圓成唯不生滅就依佗亦生滅亦不生滅就三無性故非生滅非不生滅五然此四句合為一聚圓融無礙頓思可見后約行者謂妄念斯寂猶若虛空何生何滅又雖起大用見心無生用謝歸寂了心無滅又常稱真理寂然居境於此心中有何生滅佇聽同上。
次下正說長行中二一答輪迴中二問二答悲智中二問前中二一推本(貪愛)末(五道)令斷(答第一問)二明種性令知(答第二問)一中又二一示所斷二勸令斷初所斷中二門分別初總釋義后別釋文初中示所斷輪迴本末者文云從無始際愛為根本欲因愛生命因欲有(貪淫之慾)欲塵助故(五塵之慾)生死相續乃至起諸違順造善惡等業受苦樂等報結云皆輪迴故不成聖道即十二緣生之義也緣生義博略顯八門一總別名體二生起
【現代漢語翻譯】 現代漢語譯本：如果能夠這樣理解，因為諸佛常在眼前顯現，所以在《信力入印經》中也有『無滅忍』的說法。然而，不生不滅是佛法的本體，『八不』是最初的解釋，其中有很多門徑，這裡簡略地闡述一二。首先從境界上說，然後從修行上說。境界上略有五種意義：一、就遍計所執性（Parikalpita，虛妄分別的性質）而言，因為是虛妄執著，所以沒有法可以生滅。又因為理上沒有，所以不生；因為情識上有，所以不滅。不滅即是不生，這是一種法。二、就依他起性（Paratantra，依緣而起的性質）而言，說是因緣聚合而生，即是無生；因緣離散而滅，即是不滅。又因為緣起性空，所以不生；因為性空而緣起，所以不滅。《中論》說：『因為有空性的緣故，一切法才得以成立。』所以不生即是不滅，不滅即是不生，是同一件事。三、約圓成實性（Parinispanna，圓滿成就的性質）而言，因為不是有為法，所以沒有生滅的相狀。又因為不是虛妄心的境界，所以不生；因為是聖智所證，所以不滅。不滅即是不生，是同一件事。四、通論三性，混融於一個法上，唯獨就遍計所執性而言，一向是生滅的；就圓成實性而言，唯獨是不生滅的；就依他起性而言，既有生滅，也有不生滅；就三無性而言，既非生滅，也非不生滅。五、然而這四句合為一個整體，圓融無礙，稍微思考就能明白。後面從修行者來說，妄念止息，就像虛空一樣，哪裡有生有滅？又雖然發起廣大的作用，見到心沒有生；作用完畢歸於寂靜，了知心沒有滅。又常常稱頌真理寂然安住于境界之中，在這個心中有什麼生滅？請大家一起聽聞上面的解釋。
接下來正式宣說長行文中的內容，分為二：一、回答輪迴中的兩個問題；二、回答悲智中的兩個問題。前面一部分又分為二：一、推究根本（貪愛）和末端（五道），從而斷除（回答第一個問題）；二、闡明種性，使人知曉（回答第二個問題）。第一部分又分為二：一、揭示所要斷除的；二、勸導人們斷除。首先，在所要斷除的內容中，分為兩個方面來分別解釋：首先總的解釋意義，然後分別解釋文句。首先，在總的解釋中，揭示輪迴的根本和末端，經文中說：『從無始以來，愛是根本，慾望是因，愛是生命，因慾望而有（貪淫的慾望），慾望塵埃助長（五塵的慾望），生死相續，乃至產生各種違背和順從，造作善惡等業，承受苦樂等報。』結論說：『都是因為輪迴的緣故，不能成就聖道。』這就是十二緣生的意義。緣生的意義博大精深，這裡簡略地闡述八個方面：一、總別名體；二、生起。
【English Translation】 English version: If one can understand in this way, because all Buddhas constantly appear before one, there is also the saying of 'Non-cessation Endurance' in the Faith Power Entering the Seal Sutra (信力入印經). However, non-arising and non-ceasing is the essence of the Buddha-dharma, and the 'Eight No's' (八不) are the initial explanation, with many paths within, which will be briefly explained here. First, from the perspective of the realm, and then from the perspective of practice. In terms of the realm, there are roughly five meanings: 1. Regarding the Parikalpita (遍計所執性, the nature of imaginary construction), because it is false attachment, there is no dharma that can arise or cease. Also, because there is no reason in principle, it does not arise; because there is emotion in consciousness, it does not cease. Non-cessation is non-arising, this is one dharma. 2. Regarding the Paratantra (依他起性, the nature of dependence on others), it is said that when conditions gather, it arises, which is non-arising; when conditions disperse, it ceases, which is non-ceasing. Also, because arising from conditions is empty of nature, it does not arise; because being empty of nature arises from conditions, it does not cease. The Madhyamaka-karika (中論) says: 'Because there is emptiness, all dharmas can be established.' Therefore, non-arising is non-ceasing, non-ceasing is non-arising, it is the same thing. 3. Regarding the Parinispanna (圓成實性, the nature of perfect accomplishment), because it is not conditioned dharma, it does not have the appearance of arising and ceasing. Also, because it is not the realm of false mind, it does not arise; because it is what is realized by holy wisdom, it does not cease. Non-cessation is non-arising, it is the same thing. 4. Generally speaking of the three natures, they are mixed and merged into one dharma. Only regarding the Parikalpita, it is always arising and ceasing; regarding the Parinispanna, it is only non-arising and non-ceasing; regarding the Paratantra, it has both arising and ceasing, and non-arising and non-ceasing; regarding the three non-natures, it is neither arising nor ceasing, nor non-arising nor non-ceasing. 5. However, these four sentences combine into one whole, perfectly harmonious and unobstructed, which can be understood with a little thought. Later, from the perspective of the practitioner, when deluded thoughts cease, it is like empty space, where is there arising or ceasing? Also, although great functions arise, seeing that the mind does not arise; when the function is completed and returns to stillness, knowing that the mind does not cease. Also, constantly praising the truth that dwells silently in the realm, what arising or ceasing is there in this mind? Please listen together to the above explanation.
Next, the content in prose is formally explained, divided into two: 1. Answering the two questions in Samsara; 2. Answering the two questions in Compassion and Wisdom. The first part is further divided into two: 1. Investigating the root (greed and love) and the end (the five paths), thereby cutting them off (answering the first question); 2. Explaining the nature, so that people know (answering the second question). The first part is further divided into two: 1. Revealing what is to be cut off; 2. Exhorting people to cut it off. First, in the content to be cut off, it is explained in two aspects: first, a general explanation of the meaning, and then a separate explanation of the sentences. First, in the general explanation, revealing the root and end of Samsara, the sutra says: 'From beginningless time, love is the root, desire is the cause, love is life, because of desire there is (the desire of lust), the dust of desire promotes (the desire of the five dusts), birth and death continue, and even produce various violations and compliances, creating good and evil karma, and receiving the rewards of suffering and happiness.' The conclusion says: 'All because of Samsara, one cannot achieve the holy path.' This is the meaning of the Twelve Links of Dependent Origination. The meaning of Dependent Origination is vast and profound, here briefly explaining eight aspects: 1. General and specific names and entities; 2. Arising.
行相三業用差別四能所引生五攝歸一心六二世三世七因果離合八權實具彰初中總名緣起亦名緣生無有主宰作者受者從因而生托眾緣起本無而有有已散滅能潤所潤墮相續法故名緣生唯依佗性蘊處界一分為體(法相宗也)亦唯妄想(無相宗也)亦唯真心(法性宗也)十二別者一無明明者擇法所無即明能無即癡也是行蘊中迷理起者二行者造作即身語意起善惡等三識者了別唯阿賴耶親因緣種四召體為名變礙為色即是一切有漏五蘊五者六處處是生長門義唯內六處六觸者觸謂第八識相應全及六識中異熟觸七受者領納體同於觸八愛者耽染即是當體九取者追欲即是四取十有者有果謂行種果種已潤十一生者蘊起即異熟五蘊十二老者變異死者滅無亦是前蘊上所出體皆法相宗若約實教依真而起皆無別體(一二八九通於種現后二唯現余唯種子)二生起行相者不了第一義諦執著於我故不正思惟起于妄行行熏於心是識與識(現行)共生(揀現行非種故名色與識互依如水與塵)四取蘊(識蘊已屬所依識故)為名色名色增長為六處(名增成意處色增成餘五故開顯明盛也)根識既顯則對境為三和是觸觸必領受于受染著是愛愛增即取取即起于業種(有也)業熟即起漏蘊(生也)蘊熟(老也)則壞(死也老非定有故附死立支也)然惑苦中有開合問答至下當辨三
【現代漢語翻譯】 現代漢語譯本 行相、三業、用差別、四能所引生、五攝歸一心、六二世三世、七因果離合、八權實具彰，初中總名緣起，亦名緣生。無有主宰、作者、受者，從因而生，托眾緣起，本無而有，有已散滅，能潤所潤，墮相續法，故名緣生。唯依佗性，蘊、處、界一分為體（法相宗也），亦唯妄想（無相宗也），亦唯真心（法性宗也）。 十二別者：一、無明（Avidyā）：擇法所無，即明能無，即癡（Moha），也是行蘊（Saṃskāra-skandha）中迷理而起者。二、行（Saṃskāra）：造作，即身語意起善惡等。三、識（Vijñāna）：了別，唯阿賴耶識（Ālaya-vijñāna）親因緣種。四、召體為名，變礙為色，即是一切有漏五蘊（Pañca-skandha）。五、六處（Ṣaḍāyatana）：處是生長門義，唯內六處。六、觸（Sparśa）：觸謂第八識相應全及六識中異熟觸。七、受（Vedanā）：領納，體同於觸。八、愛（Tṛṣṇā）：耽染，即是當體。九、取（Upādāna）：追欲，即是四取。十、有（Bhava）：有果，謂行種果種已潤。十一、生（Jāti）：蘊起，即異熟五蘊。十二、老（Jarā）：變異，死（Maraṇa）：滅無，亦是前蘊上所出體，皆法相宗。若約實教，依真而起，皆無別體。（一二八九通於種現，后二唯現，余唯種子）。 二、生起行相者：不了第一義諦（Paramārtha-satya），執著於我，故不正思惟，起于妄行，行熏於心，是識與識（現行）共生（揀現行非種，故名色與識互依，如水與塵）。四取蘊（識蘊已屬所依識故）為名色，名色增長為六處（名增成意處，色增成餘五，故開顯明盛也）。根識既顯，則對境為三和是觸，觸必領受于受，染著是愛，愛增即取，取即起于業種（有也），業熟即起漏蘊（生也），蘊熟（老也）則壞（死也，老非定有故附死立支也）。然惑苦中有開合問答至下當辨三。
【English Translation】 English version Conditioned appearances, the three karmas, the differences in function, the four that are produced by ability and what is produced, the five that are gathered into one mind, the six two times and three times, the seven cause and effect separated and combined, the eight provisional and real fully manifested. The beginning and middle are collectively called dependent origination, also called dependent arising. There is no ruler, creator, or receiver. They arise from causes, relying on various conditions. Originally non-existent, they come into being; having come into being, they scatter and perish. They can moisten what is moistened, falling into continuous phenomena, hence the name dependent arising. They solely rely on other-nature, with aggregates (skandha), sense bases (āyatana), and realms (dhātu) as one part of their substance (this is the Dharmalakṣaṇa school). They are also solely conceptual constructs (this is the Nirākāra school). They are also solely true mind (this is the Dharmatā school). The twelve distinctions are: 1. Ignorance (Avidyā): The absence of discernment, which means that clarity can eliminate it, which is delusion (Moha). This arises from confusion about principles within the aggregate of mental formations (Saṃskāra-skandha). 2. Formations (Saṃskāra): Actions, that is, good and evil arising from body, speech, and mind. 3. Consciousness (Vijñāna): Discernment, solely the seed of the direct cause of Ālaya-vijñāna (storehouse consciousness). 4. Summoning the substance as name, changing obstruction as form, which is all the contaminated five aggregates (Pañca-skandha). 5. Six Sense Bases (Ṣaḍāyatana): 'Base' means the gate of growth, solely the six internal sense bases. 6. Contact (Sparśa): Contact refers to the full correspondence of the eighth consciousness and the differentiated ripening contact within the six consciousnesses. 7. Feeling (Vedanā): Reception, the substance is the same as contact. 8. Craving (Tṛṣṇā): Addiction, which is the very substance. 9. Grasping (Upādāna): Pursuing desire, which is the four graspings. 10. Existence (Bhava): The fruit of existence, referring to the seeds of action and the seeds of fruit already moistened. 11. Birth (Jāti): The arising of aggregates, which is the differentiated ripening five aggregates. 12. Aging (Jarā): Change, Death (Maraṇa): Extinction, also the substance produced from the preceding aggregates, all belonging to the Dharmalakṣaṇa school. If based on the true teaching, arising from truth, there is no separate substance. (1, 2, 8, and 9 are common to seeds and manifestations; the latter two are solely manifestations; the rest are solely seeds). 2. The aspect of arising: Not understanding the ultimate truth (Paramārtha-satya), clinging to the self, therefore not thinking correctly, giving rise to false actions. Actions perfume the mind, which is the co-arising of consciousness and consciousness (manifestation) (distinguishing manifestation from seeds, hence the name mutual dependence of form and consciousness, like water and dust). The four grasping aggregates (the consciousness aggregate already belongs to the consciousness on which it depends) become name and form. Name and form grow into the six sense bases (name increases to become the mind base, form increases to become the other five, hence the opening up and manifestation of flourishing). Once the root consciousness is manifest, then facing the object is the three harmonies which is contact. Contact necessarily receives feeling, attachment is craving, increased craving is grasping, grasping immediately gives rise to the seed of karma (existence). When karma ripens, it immediately gives rise to the contaminated aggregates (birth). When the aggregates ripen (aging), they then decay (death; aging is not always present, so it is attached to death as a branch). However, there are openings and closings in the afflictions and sufferings, questions and answers will be distinguished below.
業用差別者此十二支各有二業且各一者一令眾生迷於所緣二則能生未來果報識令諸有相續名色互相助成六處各取自境觸能觸對所緣受能領受愛增等事愛能染著可愛之事取令諸惑相續有能令于余趣中生生者能起諸蘊老令根變死壞諸蘊余各一者無明與行作生起因如次乃至生與老死作生起因死者不覺知故相續不絕四能所引生者一能引支謂無明行能引識等五果種故二所引支謂識等五是前二支所引發故三能生支謂愛取有近生當來生老死故四所生支謂生老死是前三支近所生故五攝歸一心者華嚴六地說也此復二門一推末歸本門經云三界所有唯是一心諸論同引此文證成唯識然隨宗解異總有八重前唯心章具列釋二本末依持門經云如來於此分別演說十二有支皆依一心如是而立(一心頓具非佛不知故特言如來也)何以故(十二行列前後引生何唯一心下釋意者非唯三世不離真心今乃一念頓具十二彌顯前後不離一心此中亦攝俱舍剎那十二也)隨事貪慾(貪事非一隨舉一事一念即具)與心共生心是識(本是真心以與貪相應分別其事便名識也此中十二或次不次者同一念故)事是行(貪事即意業之行也)於行迷惑是無明(不知貪過能招于苦)與無明(緣也)及心(因也)共生(相應四蘊)是名名色名色增長(譯經誤也應云開顯)為六處六處三分合為觸觸
【現代漢語翻譯】 現代漢語譯本 業用差別：這十二支（指無明、行、識、名色、六處、觸、受、愛、取、有、生、老死）各有兩種作用，還有各自一種作用的。兩種作用的是：一是令眾生迷惑于所緣境，二是能產生未來的果報。識（vijnana，了別作用）令諸有（bhava，存在）相續不斷，名色（nama-rupa，精神和物質）互相幫助成就，六處（sadayatana，感覺器官）各自獲取自己的境界，觸（sparsha，接觸）能觸對所緣境，受（vedana，感受）能領受愛增等事，愛（trsna，渴愛）能染著可愛的事物，取（upadana，執取）令諸惑（klesha，煩惱）相續不斷，有（bhava，存在）能令于其餘趣（gati，輪迴的去處）中產生。生（jati，出生）者能生起諸蘊（skandha，五蘊），老（jara，衰老）令根（indriya，根，感覺器官）變，死（marana，死亡）壞諸蘊。其餘各自一種作用的是：無明（avidya，無明）與行（samskara，行）作為生起的因，如次第乃至生與老死作為生起的因，死者不覺知，所以相續不絕。 四種能所引生：一是能引支，指無明、行能引識等五果的種子；二是所引支，指識等五是前二支所引發的；三是能生支，指愛、取、有，近於產生當來的生老死；四是所生支，指生老死是前三支近於所產生的。 五、攝歸一心：這是《華嚴經》（Avatamsaka Sutra）六地說到的。這又分為兩個方面：一是推末歸本門，《經》中說：『三界所有，唯是一心。』諸論都引用此文來證明唯識（vijnanavada，唯識宗），然而隨著宗派的解釋不同，總共有八重。前面唯心章已經詳細列出解釋。二是本末依持門，《經》中說：『如來於此分別演說十二有支，皆依一心如是而立。』（一心頓然具備，不是佛不知道，所以特別說如來。）為什麼呢？（十二行列前後引生，為什麼唯獨一心？下面解釋意思：不是唯獨三世不離真心，現在乃是一念頓然具備十二，更加明顯前後不離一心，這其中也包含《俱舍論》（Abhidharmakosa）剎那十二。）隨事貪慾（貪事並非只有一件，隨便舉一件事情，一念就具備），與心共生，心是識（本來是真心，因為與貪相應，分別其事，便名為識）。這其中十二或者有次第或者沒有次第，因為是同一唸的緣故。事是行（貪事就是意業之行）。對於行迷惑是無明（不知道貪的過患能招致痛苦）。與無明（緣）及心（因）共生（相應四蘊），是名名色，名色增長（翻譯經典有誤，應該說開顯）為六處，六處三方合為觸，觸
【English Translation】 English version The differences in karmic functions: These twelve nidanas (avidya, samskara, vijnana, nama-rupa, sadayatana, sparsha, vedana, trsna, upadana, bhava, jati, and jara-marana) each have two functions, and some have one function each. The two functions are: first, to cause sentient beings to be deluded about their objects of perception; and second, to generate future karmic results. Vijnana (consciousness) causes the continuity of bhava (existence); nama-rupa (name and form) mutually assist in their formation; sadayatana (the six sense bases) each grasp their own objects; sparsha (contact) is able to contact the objects of perception; vedana (feeling) is able to experience things like increasing attachment; trsna (craving) is able to be attached to desirable things; upadana (grasping) causes the continuous arising of kleshas (afflictions); bhava (becoming) is able to cause rebirth in other gatis (realms of existence). Jati (birth) is able to give rise to the skandhas (aggregates); jara (aging) causes the indriyas (sense faculties) to change; and marana (death) destroys the skandhas. The remaining single functions are: avidya (ignorance) and samskara (volitional formations) act as the cause of arising, sequentially up to jati (birth) and jara-marana (aging and death) acting as the cause of arising; the dead do not perceive, so the continuity is not interrupted. The four types of causes and effects: First, the causal nidanas, referring to avidya and samskara, which can lead to the seeds of the five resultant effects such as vijnana; second, the resultant nidanas, referring to the five such as vijnana, which are caused by the preceding two nidanas; third, the generating nidanas, referring to trsna, upadana, and bhava, which are close to generating future jati and jara-marana; fourth, the generated nidanas, referring to jati and jara-marana, which are closely generated by the preceding three nidanas. Fifth, converging into one mind: This is mentioned in the sixth bhumi of the Avatamsaka Sutra. This is further divided into two aspects: first, the gate of tracing the end back to the origin. The Sutra says: 'All that exists in the three realms is only one mind.' Various treatises cite this passage to prove Vijnanavada (Consciousness-only), but depending on the interpretation of the schools, there are a total of eight layers. The previous chapter on Mind-only has already listed the explanations in detail. Second, the gate of dependence between the root and the branch. The Sutra says: 'The Tathagata explains and elaborates on the twelve nidanas, all established based on one mind.' (The one mind is fully present, it is not that the Buddha does not know, so he specifically says Tathagata.) Why? (The twelve rows arise sequentially, why only one mind? The following explains the meaning: it is not only that the three times are inseparable from the true mind, but now a single thought fully possesses the twelve, making it even clearer that the past and future are inseparable from the one mind. This also includes the twelve moments in the Abhidharmakosa.) Craving for things (craving is not just one thing, just take one thing as an example, one thought is fully present), arises together with the mind, the mind is vijnana (originally the true mind, because it corresponds to craving, distinguishing the matter, it is called vijnana). Among these twelve, some are sequential and some are not, because they are of the same thought. The thing is samskara (craving is the action of mental karma). Being deluded about the action is avidya (not knowing that the fault of craving can lead to suffering). Arising together with avidya (condition) and the mind (cause) (corresponding to the four aggregates), is called nama-rupa, the growth of nama-rupa (the translation of the sutra is wrong, it should say revealing) becomes sadayatana, the three aspects of the six sense bases combine to become sparsha, sparsha
共生是受(同時必領納故)受無厭足是愛(沒體相合)愛攝不捨是取(可知)彼諸支和合是有(愛取潤前六支)有所起是生生熟為老老壞為死(有為剎那生即異滅故故經云初生即有滅不為愚者說)彼論總判上二門云余處求解脫謂觀凡夫愚癡顛倒當於阿賴耶(此云藏)識(如前說)及阿陀那(此云執持)識中(持種及色根故上二皆心之別名也)求解脫乃于余處我我所中求解脫故經明唯是一心(論主意明心含染凈故雙舉二名釋一心義也)則心外無我法當於一心中求(求義云何若有我執即一心成賴耶若我執亡即舍此名唯阿陀那持無漏種此則妄心斯滅真心顯也)六二世三世者約教不同故小乘生引俱開前二過去中八現在後二未來唯識即合能所引開能所生前十現在後二未來十因二果定不同世中三前七或異或同前七后二中三各定同世意以一重因果足顯輪迴故斥小乘兩重施設華嚴即開能所引合能所生亦明三世經云無明緣行者是觀過去(觀此二因能招現在識等)識乃至受是觀現在(觀此識等由過去業得復能得來果)愛取有是觀未來(觀此三因決得來果上明一往三世也以無明行為過去者為遮前七定同世故復示無明迷本際故以愛取有為未來者為遮愛取但是潤故示因招果令厭因故以因屬果故則能所引生及所發潤皆容互有故彼經前文說無明處亦有
【現代漢語翻譯】 現代漢語譯本 共生是受（因為同時必然領納），對受沒有滿足就是愛（沒有實體相合）。愛執著不放就是取（可以知道）。這些支分和合就是有（愛和取滋潤前面的六支）。有所產生就是生，生長成熟就是老，老朽敗壞就是死（有為法剎那生起即刻變異消滅，所以經中說，初生即有滅，不是為愚者說的）。 他們的論點總的判斷是，在其他地方求解脫，是指觀察凡夫的愚癡顛倒，應當在阿賴耶識（這裡稱為藏識，如前所述）和阿陀那識（這裡稱為執持識，因為執持種子和色根，以上兩個都是心的別名）中求解脫，乃至於在其他地方的我、我所中求解脫。所以經文明白地說，唯一是心（論主的意圖是說明心包含染污和清凈，所以同時舉出兩個名稱來解釋一心之義）。那麼心外沒有我法，應當在一心中尋求（尋求的意義是什麼？如果存在我執，那麼一心就成為賴耶識；如果我執消失，就捨棄這個名稱，只有阿陀那識執持無漏種子，這樣妄心就會消滅，真心就會顯現）。 六二世三世，是根據教義的不同。小乘生引都開為前二過去，中間八個現在，後面兩個未來。唯識宗就把能引和所引合併，能生和所生分開，前面十個現在，後面兩個未來。十因二果一定不同世。其中三個（無明、行、識）前七個或者異世或者同世，前七個和后兩個中三個各自一定同世。意思是說，一重因果就足以顯示輪迴，所以駁斥小乘的兩重施設。華嚴宗就把能引和所引分開，能生和所生合併，也說明三世。經中說，『無明緣行』，這是觀察過去（觀察這兩個因能夠招感現在的識等）。『識乃至受』，這是觀察現在（觀察這些識等由過去業力獲得，又能夠得到未來的果報）。『愛取有』，這是觀察未來（觀察這三個因決定得到未來的果報）。上面說明的是一種通常的三世情況。因為無明和行屬於過去，是爲了遮止前面七個一定同世的說法，又顯示無明迷惑根本的緣故。把愛、取、有歸為未來，是爲了遮止愛和取只是滋潤的作用，顯示因能招感果，令人厭惡因的緣故。因為因屬於果，所以能引、所引、能生、所生以及所發潤都容許互相存在。那部經的前文說，無明之處也有行。
【English Translation】 English version Co-existence is '受' (vedana, feeling) because it is necessarily received simultaneously. Insatiability with '受' is '愛' (trsna, craving) – without substantial union. Grasping and not relinquishing '愛' is '取' (upadana, clinging) – which can be known. The combination of these branches is '有' (bhava, becoming) – '愛' and '取' nourish the preceding six branches. What arises from '有' is '生' (jati, birth). Maturation of '生' is '老' (jara, aging), and decay of '老' is '死' (marana, death) – conditioned existence arises, changes, and ceases in an instant; therefore, the sutra says, 'From the very beginning of arising, there is cessation,' which is not spoken for the foolish. Their overall judgment is that seeking liberation elsewhere refers to observing the ignorance and delusion of ordinary people. One should seek liberation in the Alaya-vijnana (storehouse consciousness, as previously mentioned) and the Adana-vijnana (grasping consciousness, which holds seeds and sense faculties; both are different names for the mind). Seeking liberation in the self and what belongs to the self elsewhere. Therefore, the sutra clearly states that there is only one mind (the intention of the commentator is to explain the meaning of one mind by mentioning both defilement and purity). Then, there is no self or dharma outside the mind; one should seek within the one mind (what is the meaning of seeking? If there is self-attachment, then the one mind becomes the Alaya-vijnana; if self-attachment disappears, then this name is abandoned, and only the Adana-vijnana holds the non-outflow seeds; thus, the deluded mind ceases, and the true mind manifests). The six, two periods, and three periods refer to different teachings. The Hinayana opens both '生引' (generating cause) as the first two past, the middle eight as present, and the last two as future. The Vijnanavada combines the '能引' (leading cause) and '所引' (led cause), separates the '能生' (generating effect) and '所生' (generated effect), the first ten as present, and the last two as future. The ten causes and two effects are definitely not in the same period. Among them, the three (ignorance, action, consciousness) the first seven are either different periods or the same period, the first seven and the last two among the three are definitely in the same period. The meaning is that one layer of cause and effect is sufficient to show samsara, so it refutes the Hinayana's two-layer establishment. The Avatamsaka School separates the '能引' and '所引', combines the '能生' and '所生', and also explains the three periods. The sutra says, 'Ignorance conditions action,' this is observing the past (observing these two causes can bring about the present consciousness, etc.). 'Consciousness and so on up to feeling,' this is observing the present (observing these consciousnesses, etc., are obtained by past karma and can also obtain future results). 'Craving, clinging, and becoming,' this is observing the future (observing these three causes will definitely obtain future results). The above explains a common situation of the three periods. Because ignorance and action belong to the past, it is to prevent the first seven from definitely being in the same period, and also to show that ignorance deludes the root. Classifying craving, clinging, and becoming as future is to prevent craving and clinging from only having the function of nourishing, showing that the cause can bring about the effect, causing people to be disgusted with the cause. Because the cause belongs to the effect, the leading cause, led cause, generating effect, generated effect, and what is developed and nourished are all allowed to exist mutually. The previous text of that sutra says that there is also action in the place of ignorance.
愛義說中際處亦有無明今此不言生老死者但觀因以知果未有果為所觀故或得對治即無果故亦以諸宗共許為果故略不明經論具有明文若斯勿局二世有云譯經謬者務在順其所宗也)於是已后展轉相續(此明流轉三世也不得對治復有後世後後無窮)七因果離合者此十二支且一往前前為因後後為果無明唯因老死唯果余望前後亦因亦果又無明愛取是本唯因生老死二是末唯果余通本末亦因亦果又惑因苦果業通因果又惑業皆因唯苦為果又前十皆因后二為果(上皆法相)又真心不覺為因行等十一皆果(楞伽起信皆以凈心為因根本無明為緣生業識等)八權實具彰者問四生六道性類雖殊十二有支等無優劣如何上說或異或同答萬法皆空無非真性迷真倒執有十二支支分雖齊悟由根器根器既別說教寧同(涅槃四類人皆觀十二因依所證深淺者由教機俱有深淺故)欲使指南即唯佛性(涅槃文)欲解緣相須窮聖言各執一宗俱成不了了知權實杖則皆金然約自修深淺咸益(準涅槃四類之意唯專俱舍義信解修習者即得二乘菩提依唯識者得菩薩菩提依華嚴者即得佛菩提也)欲為師匠必在圓通故凈名經云深入緣起(六識八識淺緣起法性隨緣深緣起)斷諸邪見上來七段義亦已周緣是諸宗恐疑取捨今但約一教自具淺深文是華嚴大經義是世親釋論貫前諸說仍加數門今但提
【現代漢語翻譯】 現代漢語譯本： 愛義（指有部宗的觀點）認為中際（指中陰身階段）也存在無明，但這裡不談生老死，只是觀察因以瞭解果，因為還沒有果作為被觀察的對象。因此，如果得到對治，就沒有果了。又因為各宗都共同認可果的存在，所以略而不談。經論中明明有相關的闡述，不要侷限於二世的說法。有人說翻譯佛經有謬誤，是爲了順應其宗派的觀點。 於是，從此以後，展轉相續（這說明流轉於三世，如果不得對治，就會有後世，後世之後還有後世，無窮無盡）。 七、因果離合：這十二支，暫且以一往前推，前一個為因，后一個為果。無明只是因，老死只是果，其餘的相對於前後來說，既是因也是果。又，無明、愛、取是根本，只是因；生、老、死是末端，只是果；其餘的貫通本末，既是因也是果。又，惑因導致苦果，業貫通因果。又，前十個都是因，后兩個是果（以上都是法相宗的觀點）。又，真心不覺是因，行等十一個都是果（《楞伽經》、《起信論》都以清凈心為因，根本無明為緣，產生業識等）。 八、權實具彰：問：四生六道，性類雖然不同，十二有支的優劣是否相同？為什麼上面說有的異，有的同？答：萬法皆空，沒有不是真性的。迷惑真性，顛倒執著，才有十二支。支分雖然相同，但覺悟取決於根器。根器既然不同，說法教化怎麼會相同？（《涅槃經》說四類人觀察十二因緣，所證悟的深淺不同，是因為教和機都有深淺）。想要指明方向，就只有佛性（《涅槃經》的文句）。想要了解緣起之相，必須窮盡聖人的言教。各自執著一個宗派，都會變得不了了知。瞭解權實，手杖都是金子。然而，根據自身修行的深淺，都會有益處（按照《涅槃經》四類人的意思，只有專心研究俱舍義，信解修習的人，才能得到二乘菩提；依靠唯識的人，得到菩薩菩提；依靠華嚴的人，就能得到佛菩提）。想要成為師匠，必須圓融通達。所以《維摩詰經》說，深入緣起（六識、八識是淺顯的緣起，法性隨緣是深遠的緣起），斷除各種邪見。上面七段義理已經周全。因為各個宗派恐怕有疑惑，需要取捨，現在只按照一個宗派，自身就具備淺深。文是《華嚴大經》，義是世親的釋論，貫穿前面的各種說法，仍然增加了一些門類。現在只是提綱挈領。
【English Translation】 English version: 'Ai Yi' (referring to the Sarvastivada school's view) believes that 'zhong ji' (intermediate existence) also has 'wu ming' (ignorance), but here we don't discuss birth, old age, and death. We only observe the cause to understand the effect, because there is no effect yet to be observed. Therefore, if 'dui zhi' (antidote) is obtained, there is no effect. Also, because all schools commonly acknowledge the existence of the effect, it is briefly omitted. The sutras and treatises clearly have relevant explanations, so don't limit yourself to the two lifetimes. Some say that the translation of Buddhist scriptures has errors, in order to comply with the views of their school. Therefore, from then on, it continues to propagate (this explains the cycle of transmigration through the three lifetimes; if 'dui zhi' is not obtained, there will be a future life, and after that, another future life, endlessly). 7. Separation and Combination of Cause and Effect: These twelve links, for the time being, are considered in a forward direction, with the preceding one as the cause and the following one as the effect. 'Wu ming' (ignorance) is only a cause, 'lao si' (old age and death) is only an effect, and the rest are both cause and effect relative to what precedes and follows. Also, 'wu ming' (ignorance), 'ai' (craving), and 'qu' (grasping) are fundamental, only causes; 'sheng' (birth), 'lao' (old age), and 'si' (death) are the end, only effects; the rest connect the root and the branch, both cause and effect. Also, delusion causes suffering, karma connects cause and effect. Also, the first ten are all causes, and the last two are effects (the above are all views of the Dharmalakshana school). Also, the non-awakening of the true mind is the cause, and the eleven, such as 'xing' (action), are all effects (the 'Lankavatara Sutra' and the 'Awakening of Faith' both take the pure mind as the cause and fundamental ignorance as the condition, giving rise to karma consciousness, etc.). 8. Manifestation of Provisional and Real: Question: Although the four types of birth and the six realms have different natures, are the twelve links of existence the same in terms of superiority and inferiority? Why does the above say that some are different and some are the same? Answer: All dharmas are empty, and there is nothing that is not the true nature. It is because of delusion about the true nature and inverted attachment that there are the twelve links. Although the links are the same, enlightenment depends on the capacity of the individual. Since the capacities are different, how can the teachings be the same? (The 'Nirvana Sutra' says that the four types of people observe the twelve links of dependent origination, and the depth of their realization is different because the teachings and the capacities are both deep and shallow). If you want to point out the direction, there is only Buddha-nature (sentence from the 'Nirvana Sutra'). If you want to understand the appearance of dependent origination, you must exhaust the teachings of the sages. Each clinging to one school will become incomplete understanding. Understanding the provisional and the real, the staff is all gold. However, according to the depth of one's own practice, there will be benefits (according to the meaning of the four types of people in the 'Nirvana Sutra', only those who specialize in studying the meaning of the 'Abhidharma-kosa', and believe, understand, practice, and study, can obtain the Bodhi of the Two Vehicles; those who rely on the Vijnanavada obtain the Bodhi of the Bodhisattva; those who rely on the Avatamsaka obtain the Bodhi of the Buddha). If you want to become a teacher, you must be well-rounded and thoroughly understand. Therefore, the 'Vimalakirti Sutra' says, deeply enter dependent origination (the six consciousnesses and the eight consciousnesses are shallow dependent origination, and the nature of dharma following conditions is deep dependent origination), and cut off all wrong views. The seven sections of meaning above are already complete. Because various schools are afraid of doubts and need to choose, now only according to one school, it has its own depths. The text is the 'Avatamsaka Sutra', and the meaning is Vasubandhu's commentary, connecting the previous various statements, and still adding some categories. Now it is just an outline.
綱任自參驗既同論主幸共遵行謂經說十重緣起已結云如是十種(今卻注列釋處經各于結文之下)逆順(所注者前七唯取順文)觀諸緣起(彼論門門作三觀觀之今且每門略配其二也)所謂有支相續故(謂世間受生皆由著我等於第一義不了名無明等其義生起行相中略說訖論判為愚癡顛倒觀謂因緣無我而乃著我因緣從實諦起而乃迷諦故也)一心所攝故(文義俱如上說論判為余處求解脫)自業差別故(前業用門已說訖論判此下四門為異道求解脫謂但一念不生方得解脫而乃別求故云異也此顛倒總有四因故以四門正義翻破之此門破冥性謂無明等各二業生彼因緣等事斷前即后絕何關冥性)不相舍離故(無明乃至生為緣令行乃至老死不斷故此破自在天為眾生因今以無明等為行等因尚不從余支豈從自在也)三道不斷故(無明愛取不斷是煩惱道行有不斷是業道余分不斷是苦道惑業苦三各分二者文含二意謂約三世二世初三世中煩惱二者過去迷本際故現在牽生報果故業二者過去已定當相受名未來未有功能立稱苦二者現定當相受名未來未起從過患立次二世中煩惱二者發潤別故業二者未潤已潤殊故苦二者種現異故言不斷者苦復生惑故如輪轉此破苦行因謂惑業是苦因欲脫苦須斷惑業今別修苦行苦何絕焉)觀三世故(二世三世門中已說此破無因既初二是
【現代漢語翻譯】 現代漢語譯本 綱任自參驗，既然同意論主的觀點，希望共同遵循實行。所說的經中闡述的十重緣起已經總結說：『像這樣的十種』（現在卻在總結文句之下注釋並解釋各處經文），逆順（所註釋的前七種只取順文）觀察各種緣起（那部論著每一門都作三種觀，現在姑且每一門略微配合其中的兩種）。 所謂有支相續的緣故（指世間眾生受生都是由於執著於我，對於第一義諦不瞭解，名為無明等等。其中的意義和生起行相已經在略說中結束。論中判斷為愚癡顛倒觀，因為因緣本無我卻執著於我，因緣從真實諦理生起卻迷惑于諦理的緣故）。一心所攝的緣故（文義都如上所說，論中判斷為在其他地方求解脫）。自業差別的緣故（前面的業用門已經說完，論中判斷這以下的四門為異道求解脫，認為只要一念不生就能解脫，卻另外去尋求，所以說是『異』。這種顛倒總共有四種原因，所以用四門正義來翻破它。這一門破斥冥性，認為無明等各有二業產生，因緣等事情斷絕，前面斷絕後面就斷絕，與冥性有什麼關係）。 不相舍離的緣故（無明乃至生為緣，使行乃至老死不斷，因此破斥自在天作為眾生的原因，現在用無明等作為行等的原因，尚且不從其他支而來，又怎麼會是從自在天而來呢）。三道不斷的緣故（無明、愛、取不斷是煩惱道，行、有不斷是業道，其餘部分不斷是苦道。惑、業、苦三者各分二者，文句包含兩種意思，指從三世來說，二世中，煩惱二者，過去迷惑根本，現在牽引產生報果；業二者，過去已定，當來承受，名為未來，未有功能，立稱苦二者，現在已定，當來承受，名為未來，未起，從過患立。其次二世中，煩惱二者，發潤不同；業二者，未潤已潤不同；苦二者，種子和現行不同。說不斷，是因為苦又生惑，像車輪一樣運轉。這破斥苦行因，認為惑業是苦的原因，想要脫離苦，必須斷除惑業，現在另外修行苦行，苦怎麼會斷絕呢）。 觀察三世的緣故（二世三世門中已經說過。這破斥無因，既然最初二是
【English Translation】 English version Having examined and verified the principles, and agreeing with the views of the author of the treatise, we hope to jointly follow and practice them. The sutra's explanation of the ten interdependent originations has already concluded by saying: 'These ten kinds' (now, however, we annotate and explain each sutra passage below the concluding statement), in direct and reverse order (of the annotated passages, the first seven only take the direct order) observing the various interdependent originations (that treatise makes three observations for each section, now we will briefly match two of them to each section). So-called because of the continuous succession of branches (referring to sentient beings in the world being born due to attachment to the self, not understanding the ultimate truth, called ignorance, etc. The meaning and arising characteristics have already been concluded in the brief explanation. The treatise judges this as the view of foolish inversion, because the causes and conditions are originally without self, yet one clings to the self; the causes and conditions arise from the real truth, yet one is deluded about the truth). Because of being encompassed by a single mind (both the text and meaning are as stated above, the treatise judges this as seeking liberation elsewhere). Because of the differences in one's own karma (the previous section on the function of karma has already been completed, the treatise judges the following four sections as heterodox paths seeking liberation, believing that liberation can be attained as long as a single thought does not arise, yet seeking it separately, hence the term 'heterodox'. This inversion has a total of four causes, so it is refuted by the four sections of correct meaning. This section refutes the darkness of nature, believing that ignorance, etc., each produces two karmas, the causes and conditions, etc., are cut off, the front is cut off and the back is cut off, what does it have to do with the darkness of nature). Because of not abandoning each other (ignorance and even birth are the conditions that cause action and even old age and death to be continuous, therefore refuting the independent god as the cause of sentient beings, now using ignorance, etc., as the cause of action, etc., not even arising from other branches, how could it arise from the independent god). Because the three paths are not cut off (ignorance, craving, and grasping are not cut off, which is the path of affliction; action and existence are not cut off, which is the path of karma; the remaining parts are not cut off, which is the path of suffering. The three of delusion, karma, and suffering are each divided into two, the sentences contain two meanings, referring to the three times, in the two times, the two of affliction, the past is deluded about the root, the present pulls and produces the result of retribution; the two of karma, the past is already determined, the future will receive it, called the future, without function, establishing the name of the two of suffering, the present is already determined, the future will receive it, called the future, not yet arisen, established from the fault. Secondly, in the two times, the two of affliction, the arising and moistening are different; the two of karma, the not yet moistened and already moistened are different; the two of suffering, the seeds and manifestations are different. Saying not cut off is because suffering again produces delusion, like a wheel turning. This refutes the cause of ascetic practices, believing that delusion and karma are the cause of suffering, wanting to escape suffering, one must cut off delusion and karma, now separately practicing ascetic practices, how can suffering be cut off). Because of observing the three times (already spoken of in the sections on the two times and three times. This refutes no cause, since the first two are
次五因次三是后二因何得計無也)三苦聚集故(前五行苦觸受苦苦余是壞苦論判此下四門為求異解脫謂緣性是一真心具於樂常凈我四德是真解脫何得異求故四段經明其但有四妄而無四德此當有苦無樂謂行苦隨逐乃至無色彼計無色為涅槃是以苦為樂也)因緣生滅故(無明為緣能生諸行無無明諸行亦無餘亦如是此破計非想等為涅槃因今觀之但是此滅非是常德)生滅繫縛故(無明緣行是生繫縛無明滅行滅是滅繫縛余亦如是為彼計非想天等為解脫菩薩觀之是此係縛不是凈德)無所有盡故(無明緣行者是無所有無明滅行滅者是盡滅余亦如是此破計無所有處等為涅槃以滅盡故無真我德也)此上十中初門觀我執緣相(對前所注經文詳之即見餘九亦然)次門前半觀第一義諦(緣性也見緣性方脫緣縛故也)余半及后八門觀世諦(緣相也觀之即真故)于中自有六觀謂上余半染依止觀(因緣有分為染及染相依止一心故論云二諦差別以純真不生單妄不成和合方有緣集故也)三四兩門染因觀(三他因四自因)第五門攝過觀(觀苦集故謂以三道攝十二支即顯有支但攝苦因苦果過患)六護過觀(觀三世防護三過一多身齊生二自業無受三失業護者一潤未潤等故二非佗身作故三勢力續故也)七不厭厭觀(苦苦壞苦凡夫不厭行苦二乘不厭菩薩皆厭)八九十門
【現代漢語翻譯】 現代漢語譯本： 次五因次三是后二因何得計無也？（為什麼說前五個因和后兩個因導致了對『無』的錯誤認識呢？）三苦聚集故。（因為三苦——行苦、壞苦、苦苦——聚集在一起。前五種是行苦、觸受苦苦，其餘是壞苦。論中判斷，以下四門是爲了尋求與衆不同的解脫，認為緣性是唯一真心，具備樂、常、凈、我四種德性，才是真正的解脫，何必另外尋求呢？因此，四段經文說明只有四種虛妄，而沒有四種德性。這裡應當有苦而無樂，因為行苦始終伴隨著，乃至無色界。他們認為無色界是涅槃，這是以苦為樂。） 因緣生滅故。（無明為緣，能生諸行；沒有無明，諸行也不會產生，其餘也是如此。這破斥了認為非想非非想處等是涅槃之因的觀點，現在看來，這只是生滅，不是常德。） 生滅繫縛故。（無明緣行是生之繫縛，無明滅行滅是滅之繫縛，其餘也是如此。因為他們認為非想天等是解脫，菩薩觀察到這是繫縛，不是凈德。） 無所有盡故。（無明緣行者是無所有，無明滅行滅者是盡滅，其餘也是如此。這破斥了認為無所有處等是涅槃的觀點，因為滅盡的緣故，沒有真我之德。） 以上十門中，第一門觀察我執的緣起之相。（對照前面所註釋的經文，就能明白其餘九門也是如此。） 第二門前半部分觀察第一義諦（緣性，見到緣性才能脫離緣縛）。 其餘後半部分以及后八門觀察世俗諦（緣相，觀察它就是真理）。 其中有六種觀：上面剩餘的後半部分是染依止觀（因為因緣有分為染和染相依止一心，所以論中說二諦的差別在於純真不生，單妄不成，和合才有緣集）。 第三、四兩門是染因觀（第三是他因，第四是自因）。 第五門是攝過觀（觀察苦集，用三道攝十二支，就顯現有支只攝苦因苦果的過患）。 第六門是護過觀（觀察三世防護三種過患：一、多身齊生；二、自業無受；三、失業。防護的方法是：一、潤未潤等；二、非他身作；三、勢力續）。 第七是不厭厭觀（苦苦、壞苦凡夫不厭，行苦二乘不厭，菩薩都厭）。 第八、九、十門...
【English Translation】 English version: Why are the latter two causes, following the five causes and the three causes, considered to lead to a miscalculation of 'nothingness'? Because the three sufferings (the suffering of formation, the suffering of change, and the suffering of suffering) accumulate. The first five are the suffering of formation, the suffering of contact and sensation, and the rest are the suffering of change. The treatise judges that the following four doors are for seeking a different liberation, believing that the nature of dependent origination is the only true mind, possessing the four virtues of bliss, permanence, purity, and self, which is true liberation. Why seek it elsewhere? Therefore, the four sections of scripture explain that there are only four illusions and no four virtues. Here, there should be suffering without bliss, because the suffering of formation always accompanies, even up to the realm of non-form. They consider the realm of non-form to be Nirvana, which is taking suffering as bliss. Because of the arising and ceasing of conditions. Ignorance is the condition for the arising of actions; without ignorance, actions will not arise, and the rest is the same. This refutes the view that the realm of neither perception nor non-perception, etc., is the cause of Nirvana. Now, it seems that this is only arising and ceasing, not a permanent virtue. Because of the bondage of arising and ceasing. Ignorance conditioning actions is the bondage of arising; the cessation of ignorance and the cessation of actions is the bondage of ceasing, and the rest is the same. Because they consider the realm of neither perception nor non-perception, etc., to be liberation, the Bodhisattva observes that this is bondage, not pure virtue. Because of the exhaustion of non-existence. Ignorance conditioning actions is non-existence; the cessation of ignorance and the cessation of actions is exhaustion, and the rest is the same. This refutes the view that the realm of nothingness, etc., is Nirvana, because of exhaustion, there is no virtue of a true self. Among the above ten doors, the first door observes the arising aspect of attachment to self. (By comparing with the previously annotated scriptures, it can be understood that the other nine doors are also like this.) The first half of the second door observes the ultimate truth (the nature of dependent origination; seeing the nature of dependent origination can break free from the bondage of conditions). The remaining second half and the following eight doors observe conventional truth (the aspect of dependent origination; observing it is the truth). Among them, there are six observations: the remaining second half above is the observation of defilement dependence (because the conditions are divided into defilement and the aspect of defilement depending on one mind, so the treatise says that the difference between the two truths lies in the fact that pure truth does not arise, single illusion does not form, and only combination has the collection of conditions). The third and fourth doors are the observation of the cause of defilement (the third is the other cause, and the fourth is the self cause). The fifth door is the observation of encompassing faults (observing suffering and accumulation, using the three paths to encompass the twelve links, it shows that there are branches that only encompass the faults of the cause and effect of suffering). The sixth door is the observation of protecting faults (observing the three worlds to protect against three faults: 1. multiple bodies arising simultaneously; 2. self-karma not being received; 3. loss of karma. The methods of protection are: 1. moistening the unmoistened, etc.; 2. not being done by another body; 3. the continuation of power). The seventh is the observation of not being averse to aversion (ordinary people are not averse to the suffering of suffering and the suffering of change, the two vehicles are not averse to the suffering of formation, and Bodhisattvas are all averse). The eighth, ninth, and tenth doors...
深觀(四句求緣皆無生無生而生破邪顯理深故也八因緣生故不自佗生九但順緣生無知者故不共生十緣生無性無性緣生故非無因也)又初門迷真起妄(前半示染凈相)次門真妄依持(上余半並此亦染凈依故)次五妄法義門(三四建立染法謂三因四緣五染過六力無力七慢非慢)后三妄緣空幻(八九窮之無始第十無而種種)上十門經各有逆順即二十重論主各以三觀觀之總成六十重觀緣起也(三觀者初相諦差別觀上判前無我二諦是也次大悲隨順觀即前隨經注之是也后一切相智觀上最後料簡真妄中注配之是也)若從染凈無礙交徹則涉入重重若依染凈逆順雙融則真門寂寂法性緣起甚深甚深即此因緣名因佛性三觀即因因性因因性至果成菩提性因性至果成涅槃性因果無礙是緣起性緣起大義深廣若斯欲辨輪迴理須究了上來總釋義竟。
次別釋文文中四一指愛為本二欲助成因三展轉更依四起諸業報此同唯識攝十二支但為惑業苦也前三皆是惑道第四即是業苦然開之別配文亦相應至文當指亦可初一答根本餘三答種性其五性文答菩提問下當廣辨今且依前初中二初約貪慾以標指。
善男子一切眾生從無始際由有種種恩愛貪慾故有輪迴。
解曰愛是愛支云無始際當於宿惑含無明支或無明已在前章此唯說愛貪慾是愛增之相即當取支今
【現代漢語翻譯】 現代漢語譯本： 深觀（四句求緣皆無生，無生而生，破除邪見，彰顯真理，因為緣起甚深。八因緣生，所以不是自己產生；九，只是順應因緣而生，沒有主宰者，所以不是共同產生；十，緣起性空，性空緣起，所以不是沒有原因）。 第一道門是迷失真如而生起虛妄（前半部分展示染凈的現象）。第二道門是真妄相互依存（上面剩餘部分以及這裡也是染凈相互依存）。接下來的五個是虛妄法義之門（三、四建立染法，即三因、四緣、五染過、六力無力、七慢非慢）。最後的三個是虛妄的因緣空幻（八、九窮盡其無始，第十是無而種種）。 上面的十道門，每一道門都有逆、順兩種觀察方式，總共二十重。論主各自用三種觀智來觀察，總共構成六十重觀緣起（三種觀智是：第一，相諦差別觀，上面判斷前無我二諦就是；第二，大悲隨順觀，就是前面隨著經文註釋的；第三，一切相智觀，上面最後簡別真妄時註釋的）。 如果從染凈無礙交徹的角度來看，就涉及重重涉入。如果依據染凈逆順雙融的角度來看，那麼真門寂寂，法性緣起非常深奧。非常深奧，就是這因緣名為因佛性。三觀就是因因性，因因性至果成菩提性，因性至果成涅槃性，因果無礙就是緣起性。緣起的大義深廣如此，想要辨明輪迴的道理，必須徹底瞭解。上面是總體的解釋。 接下來分別解釋經文，經文中：第一，指出愛是根本；第二，慾望幫助形成原因；第三，輾轉互相依靠；第四，產生各種業報。這與唯識學所說的十二因緣相同，但這裡只是惑、業、苦。前三者都是惑道，第四者就是業苦。然而，分開來分別對應經文也是相應的，到經文時會指出。也可以說，第一個回答根本，其餘三個回答種性，那五性文回答菩提的問題，下面會廣泛辨析，現在暫且依照前面的，第一個中分為二，首先約貪慾來標明指引。 『善男子，一切眾生從無始以來，由於有種種恩愛貪慾，所以有輪迴。』 解釋：愛是愛支，『無始際』應當包含宿惑中的無明支，或者無明已經在前面的章節中說了，這裡只是說愛貪慾是愛增長的相，就應當取支。
【English Translation】 English version: Deep contemplation (the four phrases seeking conditions are all without arising, without arising yet arising, breaking through heresy and revealing truth, hence the profoundness of dependent origination. Eight conditions arise, therefore it is not self-produced; nine, it merely follows conditions to arise, without a master, therefore it is not jointly produced; ten, dependent origination is emptiness of nature, emptiness of nature is dependent origination, therefore it is not without cause). The first gate is delusion of true thusness giving rise to illusion (the first half shows the phenomena of defilement and purity). The second gate is true and false mutually dependent (the remaining part above and this are also mutually dependent on defilement and purity). The next five are the gates of illusory dharma meanings (three and four establish defiled dharmas, namely the three causes, four conditions, five defilements, six power and powerlessness, seven pride and non-pride). The last three are the emptiness and illusion of illusory conditions (eight and nine exhaust its beginninglessness, ten is non-being yet all kinds). The above ten gates, each gate has reverse and forward observation methods, totaling twenty layers. The masters each use three kinds of wisdom to observe, totaling sixty layers of contemplating dependent origination (the three kinds of wisdom are: first, the observation of the differences in characteristics and truths, the above judgment of the two truths of no-self is; second, the great compassion following observation, which is the previous commentary following the sutra; third, the all-knowing wisdom observation, the above last distinguishing of true and false is the commentary). If viewed from the perspective of unobstructed interpenetration of defilement and purity, it involves layer upon layer of involvement. If based on the perspective of the dual fusion of defilement and purity in reverse and forward order, then the true gate is silent, and the dependent origination of dharma-nature is extremely profound. Extremely profound, that is, this condition is called the cause of Buddha-nature. The three wisdoms are the cause of the cause-nature, the cause of the cause-nature to the fruit becomes Bodhi-nature, the cause-nature to the fruit becomes Nirvana-nature, the unobstructed cause and effect is the nature of dependent origination. The great meaning of dependent origination is so profound and vast, if one wants to discern the principle of reincarnation, one must thoroughly understand. The above is the overall explanation. Next, explain the text separately. In the text: first, point out that love is the root; second, desire helps to form the cause; third, they rely on each other in turn; fourth, various karmic retributions arise. This is the same as the twelve links of dependent origination in Yogacara, but here it is only delusion, karma, and suffering. The first three are all the path of delusion, and the fourth is the suffering of karma. However, separating and corresponding to the text is also corresponding, and it will be pointed out when it comes to the text. It can also be said that the first answers the root, the remaining three answer the nature, and the five-nature text answers the question of Bodhi, which will be widely analyzed below. For now, let's follow the previous one, the first one is divided into two, first using greed to mark and guide. 'Good man, all sentient beings, from beginningless time, due to having various affections and greed, therefore have reincarnation.' Explanation: Love is the link of love, 'beginningless time' should include the ignorance link in past delusions, or ignorance has already been said in the previous chapter, here it only says that love and greed are the increasing aspect of love, and should take the link.
約貪慾粗相標指能貪之愛是輪迴之本也首楞云流愛為種納想為胎交遘發生吸引同業以是因緣故有生死又涅槃云因愛生憂因憂生怖若離貪愛何憂何怖又佛名經云有愛則生愛盡即滅故知生死貪愛為本先令斷者如樹除根等欲者五欲即色聲香味觸也由於五欲引起愛心能令眾生不絕問欲應是心何言色等答瑜伽云欲有二種一煩惱欲二事欲事即五塵今謂心起合塵塵即名欲故下云由於欲境起諸違順又無常經云常求諸欲境等言種種者或天屬之恩如父母等或感事之恩如得惠赍等或任運生愛即自身及名利色味六親等或因敬成愛因恩成愛或因愛結恩恩之與愛應成四句謂恩非愛等又所貪之境眾多故能貪之愛不一然貪與愛亦應四句謂貪非愛等若對治揀境則有順有乖若約妄揀心則皆為過患又唯就愛復有其三一惡愛謂禽荒色荒及名利等二善愛謂貪求報行施戒等三法愛謂樂著名義及貪聖果而修行等故下云法愛不存心漸次可成就我身本不有憎愛何由生后約受生以結定。
若諸世界一切種性卵生胎生濕生化生皆因淫慾而正性命當知輪迴愛為根本。
解曰卵等四生則受生差別故瑜伽釋眾生云思業為因㲉胎濕染為緣五蘊初起為生若以四生配六道者天及地獄化生鬼通胎化謂鬼子及地行羅剎是胎余皆化生人畜各四人具四者毗舍佉母卵生三十二子胎即常人濕
【現代漢語翻譯】 現代漢語譯本：約略來說，將貪慾的粗略表現指向能產生貪戀的愛，這就是輪迴的根本。《首楞嚴經》說：『情愛的流動是種子，接納妄想是胎，兩者交合發生，相互吸引相同業力，因為這樣的因緣，所以有生死。』《涅槃經》又說：『因為愛產生憂愁，因為憂愁產生恐懼，如果離開貪愛，哪裡會有憂愁和恐懼？』《佛名經》又說：『有愛就產生，愛盡就滅。』因此知道生死以貪愛為根本，首先要斷除它，就像除去樹的根一樣。所謂的『欲』，就是五欲，即色、聲、香、味、觸。由於五欲引起愛心，能使眾生生死相續不斷。問：『欲』應該是心，為什麼說是色等呢？答：《瑜伽師地論》說，『欲』有兩種，一是煩惱欲，二是事欲。事欲就是五塵（色、聲、香、味、觸），現在說心隨境而起，與塵境相合，這塵境就叫做『欲』。所以下面說，由於欲境，產生各種違逆和順從。又《無常經》說：『常常追求各種欲境等。』所說的『種種』，或者是指天生的恩情，如父母等；或者是指因感動而產生的恩情，如得到恩惠和資助等；或者是指自然而生的愛，即自身以及名利、美色、美味、六親等；或者是指因為尊敬而產生的愛，因為恩情而產生的愛，或者是因為愛而結成的恩情。恩情與愛應該有四種情況，即恩情不是愛等。又因為所貪戀的境界眾多，所以能產生貪戀的愛也不一樣。然而貪與愛也應該有四種情況，即貪不是愛等。如果從對治的角度來選擇境界，就有順和不順；如果從虛妄的角度來選擇心，則都是過患。又僅僅就愛來說，又有三種：一是惡愛，指貪戀禽獸、荒淫女色以及名利等；二是善愛，指貪求善報而行佈施、持戒等；三是法愛，指喜歡著名義以及貪求聖果而修行等。所以下面說，法愛不存，心就能逐漸成就。我身本來沒有憎愛，又怎麼會產生呢？後面將從受生的角度來作總結。 若諸世界一切種性卵生(anda-ja，從卵而生)胎生(jarayu-ja，從胎盤而生)濕生(samsveda-ja，從濕氣而生)化生(upapaduka-ja，變化而生)皆因淫慾而正性命當知輪迴愛為根本。 解曰：卵生、胎生、濕生、化生這四種是受生的差別。所以《瑜伽師地論》解釋眾生說：『思業為因，卵、胎、濕、染為緣，五蘊最初生起為生。』如果用四生來配合六道，天和地獄是化生，鬼道包括胎生和化生，鬼子和地行羅剎是胎生，其餘都是化生，人道和畜生道各有四種。人具四種，毗舍佉母卵生三十二子，胎生就是常人，濕生
【English Translation】 English version: Roughly speaking, pointing to the gross manifestation of greed, the love that generates craving is the root of Samsara (輪迴). The Surangama Sutra (首楞嚴經) says: 'The flow of affection is the seed, the acceptance of delusion is the womb. The combination and occurrence of these attract similar karma, and it is because of this causal relationship that birth and death exist.' The Nirvana Sutra (涅槃經) also says: 'From love arises sorrow, from sorrow arises fear. If one is free from greedy love, where would sorrow and fear come from?' The Buddha Name Sutra (佛名經) also says: 'Where there is love, there is birth; when love is exhausted, there is extinction.' Therefore, know that birth and death have craving love as their root, and it should be severed first, just like removing the root of a tree. The so-called 'desire' (欲) refers to the five desires (五欲), namely form (色), sound (聲), smell (香), taste (味), and touch (觸). Because the five desires arouse love, they can cause sentient beings to continue in the cycle of birth and death without end. Question: 'Desire' should be the mind, why is it said to be form, etc.? Answer: The Yogacarabhumi-sastra (瑜伽師地論) says that there are two kinds of 'desire': one is affliction-desire (煩惱欲), and the other is object-desire (事欲). Object-desire is the five dusts (五塵) (form, sound, smell, taste, and touch). Now it is said that the mind arises with the environment, and when it combines with the dust environment, this dust environment is called 'desire.' Therefore, it is said below that due to the environment of desire, various adversities and compliances arise. Also, the Impermanence Sutra (無常經) says: 'Always seeking various environments of desire, etc.' The so-called 'various' (種種) refers either to innate kindness, such as parents, or to kindness arising from being moved, such as receiving grace and assistance, or to naturally arising love, that is, oneself and fame, profit, beauty, deliciousness, six relatives, etc., or to love arising from respect, love arising from kindness, or to kindness formed by love. Kindness and love should have four situations, that is, kindness is not love, etc. Also, because there are many objects of greed, the love that generates greed is also different. However, greed and love should also have four situations, that is, greed is not love, etc. If one chooses the environment from the perspective of counteracting, there are compliant and non-compliant; if one chooses the mind from the perspective of delusion, then all are faults. Also, only in terms of love, there are three types: one is evil love, which refers to greed for animals, lewd women, and fame and profit; the second is good love, which refers to greed for good rewards and practicing giving, keeping precepts, etc.; the third is Dharma love, which refers to liking fame and meaning and practicing to greed for the holy fruit. Therefore, it is said below that if Dharma love does not exist, the mind can gradually be accomplished. My body originally had no hatred or love, so how could it arise? Later, it will be summarized from the perspective of receiving birth. If all the worlds and all kinds of beings born from eggs (anda-ja，從卵而生), born from wombs (jarayu-ja，從胎盤而生), born from moisture (samsveda-ja，從濕氣而生), and born by transformation (upapaduka-ja，變化而生) all depend on sexual desire for their very existence, then know that love is the root of Samsara (輪迴). Explanation: The four types of birth—egg-born, womb-born, moisture-born, and transformation-born—are the differences in receiving birth. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) explains sentient beings as: 'Thought-karma is the cause, egg, womb, moisture, and defilement are the conditions, and the initial arising of the five aggregates is birth.' If we use the four births to match the six realms, the heavens and hells are transformation-born, the ghost realm includes womb-born and transformation-born, ghost children and earth-walking Rakshasas (羅剎) are womb-born, and the rest are transformation-born. The human and animal realms each have four types. Humans have four types. Visakha's (毗舍佉) mother gave birth to thirty-two sons from eggs, womb-born are ordinary people, moisture-born
則捺女化則劫初畜具四者金翅及龍余獸皆胎余鳥皆卵然著地飛空若水若陸微細蠢動或卵胎或濕化不可具分品類問何以卵劣在初化勝居后答有二釋一約境具緣多者為首謂卵必具四胎三濕二化不兼余故居其後二約心從本起末為次謂無明是卵即本識三細中最初業相能所未分混沌如卵既是根本故首明之無明發業蘊在藏識為胎愛水潤之方能受生為濕化生即從無而忽有為化故此次之皆因淫慾正性命者初受胎時妒忌父母父母亦皆生愛方得受身即當識等支也如俱舍說文中淫為耽染愛著但是情染總得名淫縱使化生亦依業染(地論但云業染即俱舍世間品意偈云倒心趣欲境濕化染香處也)若但約欲界輕重者俱舍云六受欲交抱執手笑視淫四洲之人同四王界余諸異類卵濕胎形心染氣傳難具分析受性稟命莫不由之既性命由淫淫復由愛故云愛為根本二欲助成因。
由有諸欲助發愛性是故能令生死相續。
解曰諸欲是境愛性是心即愛之種子由是故下結輪迴由外塵欲牽起愛心亦由愛心貪著于欲貪慾故造業造業故受報由此生死不斷故肇論云眾生所以久流轉者皆由著欲故也若欲止於心則無復生死潛神玄默與虛空合其德是名涅槃三展轉更依。
欲因愛生命因欲有眾生愛命還依欲本愛慾為因愛命為果。
解曰此當兩重三世門中后流轉三世
【現代漢語翻譯】 現代漢語譯本 問：則捺女（Zhena Nu，不確定含義）化則劫初（Hua Ze Jie Chu，不確定含義）畜具四者（Chu Ju Si Zhe，不確定含義），金翅鳥（Jinchi Niao，一種神鳥）及龍（Long，神話生物），其餘獸類皆為胎生，其餘鳥類皆為卵生。然而，著地飛空，若水若陸，微細蠢動之物，或卵生，或胎生，或濕生，或化生，不可完全區分其品類。問：為何卵生低劣，化生殊勝而居於后？ 答：有兩種解釋。一是從境的角度，具緣多者為首。卵生必須具備四種（條件），胎生具備三種，濕生具備兩種，化生不兼具其他，所以居於其後。二是從心的角度，從本起末為次。無明（Wuming，佛教術語，指對事物真相的迷惑）是卵，即本識（Ben Shi，佛教術語，根本的意識）三細（San Xi，佛教術語，三種細微的意識活動）中最初的業相（Ye Xiang，佛教術語，業的表象），能所未分，混沌如卵，既是根本，故首先說明。無明發業，蘊藏在藏識（Cang Shi，佛教術語，阿賴耶識）中為胎生，愛水潤澤，方能受生為濕生，化生即從無而忽有，為化生，故此次之。皆因淫慾，正性命者，初受胎時妒忌父母，父母亦皆生愛，方得受身，即當識等支也。如《俱舍論》（Jushe Lun，佛教論書名）所說文中，淫為耽染愛著，但是情染總得名淫，縱使化生亦依業染（《地論》（Dilun，佛教論書名）但云業染，即《俱舍論·世間品》意，偈云：倒心趣欲境，濕化染香處也）。若但約欲界輕重者，《俱舍論》云：六受欲交抱執手笑視淫，四洲之人同四王界，其餘諸異類卵濕胎形，心染氣傳，難具分析，受性稟命莫不由之，既性命由淫，淫復由愛，故云愛為根本，二欲助成因。
由有諸欲助發愛性，是故能令生死相續。
解曰：諸欲是境，愛性是心，即愛之種子。由是故下結輪迴，由外塵欲牽起愛心，亦由愛心貪著于欲，貪慾故造業，造業故受報，由此生死不斷。故肇論（Zhaolun，佛教論書名）云：眾生所以久流轉者，皆由著欲故也。若欲止於心，則無復生死，潛神玄默，與虛空合其德，是名涅槃（Nirvana，佛教術語，指解脫）。三展轉更依。
欲因愛生命因欲，有眾生愛命還依欲本，愛慾為因愛命為果。
解曰：此當兩重三世門中后流轉三世。
English version Question: Zhena Nu (unclear meaning), Hua Ze Jie Chu (unclear meaning), Chu Ju Si Zhe (unclear meaning), the four kinds of creatures: Garuda (Jinchi Niao, a mythical bird) and Dragon (Long, a mythical creature), the rest of the beasts are viviparous, and the rest of the birds are oviparous. However, those that move on the ground, fly in the sky, live in water or on land, and the tiny wriggling creatures, some are born from eggs, some are viviparous, some are born from moisture, and some are born by transformation, and their categories cannot be completely distinguished. Question: Why is oviparous birth inferior, and transformation birth superior and placed later? Answer: There are two explanations. One is from the perspective of the environment, where those with more complete conditions come first. Oviparous birth must have four (conditions), viviparous birth has three, moisture birth has two, and transformation birth does not combine with others, so it is placed later. The second is from the perspective of the mind, where the order is from the root to the end. Ignorance (Wuming, Buddhist term, referring to the delusion about the true nature of things) is the egg, which is the initial karma appearance (Ye Xiang, Buddhist term, the appearance of karma) among the three subtle (San Xi, Buddhist term, three subtle activities of consciousness) of the fundamental consciousness (Ben Shi, Buddhist term, the fundamental consciousness), where the subject and object are not yet separated, chaotic like an egg, since it is the root, it is explained first. Ignorance gives rise to karma, which is contained in the store consciousness (Cang Shi, Buddhist term, Alaya consciousness) as viviparous birth, and only when moistened by the water of love can it receive life as moisture birth, and transformation birth is suddenly born from nothing, as transformation birth, so it is placed next. All are due to lust. Those who have correct nature and life are jealous of their parents when they first receive the fetus, and the parents also generate love, so they can receive the body, which is the branch of consciousness and so on. As stated in the text of the Abhidharma-kosa (Jushe Lun, name of a Buddhist treatise), lust is indulgence in attachment, but emotional defilement is generally called lust, and even transformation birth relies on karma defilement (the Treatise on the [Ten] Stages (Dilun, name of a Buddhist treatise) only says karma defilement, which is the meaning of the Chapter on the World in the Abhidharma-kosa, the verse says: inverted mind goes to the realm of desire, moisture and transformation defile the fragrant place). If only considering the severity of the desire realm, the Abhidharma-kosa says: six receive desire, embracing, holding hands, smiling, looking, lust, the people of the four continents are the same as the realm of the Four Heavenly Kings, the rest of the different kinds of creatures, oviparous, moisture, viviparous forms, mind defiled, qi transmitted, difficult to fully analyze, receiving nature and receiving life are all due to it, since nature and life are due to lust, and lust is due to love, so it is said that love is the root, and the two desires help to form the cause.
Because the various desires help to develop the nature of love, they can cause the continuation of birth and death.
Explanation: The various desires are the environment, and the nature of love is the mind, which is the seed of love. Therefore, the following concludes the cycle of reincarnation, where external dust desires arouse the mind of love, and the mind of love is also greedy for desires, and because of greed for desires, karma is created, and because karma is created, retribution is received, and therefore birth and death continue. Therefore, the Zhaolun (Zhaolun, name of a Buddhist treatise) says: The reason why sentient beings have been transmigrating for a long time is all because of attachment to desires. If desire stops in the mind, then there will be no more birth and death, hiding the spirit in mystery and silence, uniting its virtue with the void, this is called Nirvana (Nirvana, Buddhist term, referring to liberation). Three, relying on each other in turn.
Desire is the cause of love, and life is the cause of desire. Sentient beings love life and still rely on the root of desire. Love and desire are the cause, and love and life are the result.
Explanation: This corresponds to the latter cycle of the three periods of time in the two-fold three periods of time.
【English Translation】 English translation line 1 English translation line 2
也彼經云於是已后展轉相續今此文者欲謂貪淫命謂身命無愛慾則不生無慾身則不有當知欲因愛有身因欲生既有此身還生於愛由愛身故還為欲因復感未來生死果報如是展轉相續無窮。
四起諸業報業有二義一動作義即是行支二為因義即是有支報是苦果是酬因義即生老死二支然此業報釋教之宗撥之云無正名邪見(五見中一)不歸佛者皆由惑之內外殊途須知去取今尋本末總啟二門先以理教窮其根元后約本文釋其體相初中二一辨非二顯是初者謂儒道二教(此方無西域宗教故不辨之也)說人畜等類皆是虛無大道產生養育謂道法自然生於元氣元氣生天地天地生人畜萬物故愚智貴賤貧富苦樂皆稟于天由於時命及其死也卻歸天地復其虛無今略敘本末非之外計曰夫道者虛無非有非物是故杳然冥然視聽不得老云有生於無莊云虛無無為萬物之本文雲實出於虛列云無形而有形生焉此等皆謂恢形詭狀異性殊方覆天載地行星翔鳥愚智窮通無非虛無之道也非之曰道既是生死之源賢愚之本吉兇之府禍亂之基夫源本基府既其是常則禍亂兇愚不可除也何用老莊之教耶又道育虎狼胎桀紂夭顏冉禍夷齊是長惡棄善之物何名尊乎外計天命者莊雲天地萬物之父母合則成體散則成始又曰才之殊者受之於天列曰精神者所受于天骸骨者所稟于地語曰死生有命富貴在天
等非之曰若爾則天之賦命奚為貧多富少賤多貴少(愚賢丑美禍福兇吉惡善一一例之)茍多少之分在天天何不平乎夫無行貴守行賤有德貧無德富仁夭不仁壽義兇不義吉道喪不道興既由乎天天何興不道而喪道耶此乃顛倒冠履尊卑無序天之命也亦猶無恒之人易所不佔何有福善益謙之賞禍淫害盈之罰焉況故生萬物以相殘害(爪牙啄噬之類)豈非無道之極乎易曰天地之大德曰生若生為大德則死為大賊今既不問賢愚罪孝皆賊之以死何用生之乎又既禍亂反逆皆由天命則聖人設教責人不責天罪物不罪命是不當也然則詩刺亂政書贊王道禮稱安上樂號移風豈是奉上天之意順造化之心乎外計自然曰道法自然謂烏玄鶴白松堅棘尖麟鳳本仁虎豹性害非為之所能也非之曰若無因而自然生無緣而自然化則一切無因緣處則應生化謂石應生草草應生人人應生畜等又應生無前後起無早晚神仙不藉丹藥太平不藉賢良仁義不藉教習老莊周孔何用立教為軌則乎外計元氣者莊曰人之生氣之聚則為生散則為死又曰恍惚之間而有氣氣變而有生又曰萬物一也通天下一氣聖人故貴一又曰天氣為魂地氣為魄易曰精氣為物遊魂為變非之曰若雲氣成人等則欻生之神未曾習慮豈得嬰孩便能愛惡憍恣焉若云欻有便能隨念者則一切所為悉能隨念不待因緣學習而成也若云初稟氣生其性本靜由
【現代漢語翻譯】 現代漢語譯本： 他們反駁說：『如果像你所說，那麼上天賦予的命運，為什麼貧窮的人多，富有的人少？卑賤的人多，尊貴的人少？（愚笨和賢明，醜陋和美麗，災禍和幸福，兇險和吉祥，邪惡和善良，都一一可以這樣類推。）如果多少的區分在於天，那麼天為什麼不能公平呢？沒有德行的人反而尊貴，遵守德行的人反而卑賤；有德行的人反而貧窮，沒有德行的人反而富有；仁義的人反而早夭，不仁義的人反而長壽；行義的人反而遭遇兇險，不行義的人反而吉祥；正道衰敗，邪道興盛。既然這些都是由於天意，那麼天為什麼會興盛邪道而衰敗正道呢？』 『這乃是顛倒了鞋子和帽子，尊卑沒有秩序，是天命造成的，也就像沒有恒心的人，難以占卜，哪裡會有行善得福、謙虛受益的賞賜，作惡招禍、自滿招損的懲罰呢？況且故意產生萬物卻讓它們互相殘害（如爪牙啄食之類），豈不是無道的極點嗎？《易經》說：『天地最大的德行在於生育。』如果生育是最大的德行，那麼死亡就是最大的禍害。現在既然不問是賢明還是愚笨，有罪還是盡孝，都用死亡來殘害他們，那又何必生育他們呢？』 『又如果禍亂和叛逆都是由於天命，那麼聖人設立教化，應該責備人而不責備天，懲罰事物而不懲罰命運，這才是恰當的。既然如此，那麼《詩經》諷刺混亂的政治，《尚書》讚揚賢明的君王，《禮記》稱頌安定君上，《樂經》歌頌移風易俗，難道是奉承上天的旨意，順應造化的本心嗎？』 外道的自然論者說：『道傚法自然。』他們認為烏鴉是黑色的，鶴是白色的，松樹堅硬，荊棘尖銳，麒麟和鳳凰天生仁慈，老虎和豹子天生兇殘，都不是人為能夠改變的。 他們反駁說：『如果不是因為某種原因而是自然產生，沒有憑藉任何條件而是自然變化，那麼一切沒有因緣的地方，就應該產生和變化，比如石頭應該長出草，草應該長成人，人應該長成牲畜等等。又應該產生沒有先後，興起沒有早晚，神仙不需要藉助丹藥，天下太平不需要藉助賢良，仁義不需要藉助教化學習。老子、莊子、周公、孔子又何必創立教義作為準則呢？』 外道的元氣論者，莊子說：『人的生氣聚集就產生，生氣消散就死亡。』又說：『恍惚之間就有了氣，氣變化就產生了生命。』又說：『萬物本是一體，貫通天下的是同一股氣，所以聖人看重統一。』又說：『天氣是魂，地氣是魄。《易經》說：『精氣結合成為物體，遊離的魂氣變為鬼。』 他們反駁說：『如果說氣能形成人等等，那麼突然產生的神識，沒有經歷過思考，怎麼能讓嬰兒一開始就能愛憎、驕橫放縱呢？如果說突然產生就能隨著念頭而變化，那麼一切行為都能隨著念頭而變化，不需要憑藉因緣和學習就能完成。如果說最初稟受氣而產生，其本性是安靜的，由於……』
【English Translation】 English version: They refuted, 'If, as you say, then why is it that in the fate bestowed by Heaven, there are more poor than rich, more lowly than noble? (Foolishness and wisdom, ugliness and beauty, misfortune and fortune, danger and auspiciousness, evil and goodness, all can be analogized in this way.) If the distinction of more or less lies with Heaven, then why can't Heaven be fair? Those without virtue are esteemed, while those who uphold virtue are demeaned; the virtuous are poor, while the unvirtuous are rich; the benevolent die young, while the unbenevolent live long; the righteous encounter danger, while the unrighteous find good fortune; the righteous path declines, while the unrighteous path prospers. Since these are all due to the will of Heaven, then why does Heaven allow the unrighteous path to prosper and the righteous path to decline?' 'This is like inverting shoes and hats, with no order between the high and low, caused by the mandate of Heaven, just like a person without constancy, difficult to divine, where would there be rewards for doing good and benefiting from humility, or punishments for doing evil and suffering from arrogance? Moreover, deliberately creating all things only to have them harm each other (like claws and teeth devouring), isn't this the extreme of unrighteousness? The I Ching (Book of Changes) says, 'The greatest virtue of Heaven and Earth lies in procreation.' If procreation is the greatest virtue, then death is the greatest harm. Now, since it doesn't matter whether one is wise or foolish, guilty or filial, all are harmed by death, then what is the point of procreating them?' 'Furthermore, if turmoil and rebellion are all due to the mandate of Heaven, then the sages who establish teachings should blame people and not Heaven, punish things and not fate, that would be appropriate. If that's the case, then the Book of Poetry satirizing chaotic politics, the Book of Documents praising virtuous rulers, the Book of Rites extolling stable governance, and the Book of Music celebrating transforming customs, are they not flattering the will of Heaven and complying with the original intention of creation?' The naturalists of external paths say, 'The Dao (道) [the Way] emulates nature.' They believe that crows are black, cranes are white, pine trees are sturdy, thorns are sharp, Qilin (麒麟) [a mythical hooved Chinese creature] and Phoenix (鳳凰) [a mythical bird] are inherently benevolent, tigers and leopards are inherently fierce, none of which can be changed by human effort. They refuted, 'If it is not because of some cause but arises naturally, without relying on any conditions but changes naturally, then everything without cause and condition should arise and change, such as stones should grow grass, grass should grow into people, people should grow into livestock, and so on. Moreover, there should be arising without precedence, emerging without earliness, immortals should not need to rely on elixirs, peace should not need to rely on the virtuous, benevolence and righteousness should not need to rely on teachings and learning. What need then for Laozi (老子), Zhuangzi (莊子), Duke Zhou (周公), and Confucius (孔子) to establish doctrines as standards?' The vital energy theorists of external paths, Zhuangzi (莊子) [a Daoist philosopher] said, 'When a person's vital energy gathers, they are born; when the vital energy disperses, they die.' He also said, 'In the state of vagueness and obscurity, there is energy; the energy changes and life arises.' He also said, 'All things are one, what permeates the world is the same energy, therefore sages value unity.' He also said, 'Heavenly energy is the soul, earthly energy is the body. The I Ching (Book of Changes) says, 'Refined energy combines to become matter, wandering soul energy transforms into ghosts.' They refuted, 'If it is said that energy can form people and so on, then the suddenly arising consciousness, without having experienced thought, how can infants be able to love and hate, be arrogant and indulgent from the beginning? If it is said that suddenly arising can change with thoughts, then all actions can change with thoughts, and can be completed without relying on causes and conditions and learning. If it is said that initially receiving energy to be born, its nature is quiet, due to...'
感物而易者且嬰兒一月驚畏相生一二三歲貪瞋嬌相如次而生此乃未有師習豈因感物而易乎又鷹犬效能搏噬因其性調之令其擊殺若先無性唯緣現習而能成者何不調鳩羊使搏噬乎又若稟氣而欻有死後氣散而欻無則誰為鬼神而靈知不斷乎今有鑑達前生追憶往事則知生前相續非稟氣欻有(鮑靜李家云諦弘覺羊祐指環)又驗鬼神靈知不斷則知死後相續非氣散而欻無(蔣濟之子托母求官嬖妾之父為兒結草蘇韶卒後來與侄節問答孔子語子貢云死後將自知之未晚)故祭祀求禱人皆為之況死而蘇者說幽涂事(劉聰云云)或死後感動妻孥求索飲食或酬恩冤及邪病咒禁而愈等耶(答王云云)問若人死為鬼則古來諸鬼填塞巷路有其見者如何不爾答人死六道不必皆鬼鬼死復為人等豈古來積鬼常存耶且天地之氣本無知也無知之氣在人身中安得欻起而有知乎若稟得無知之氣而能知者則草木等既同稟氣皆應知也由是而觀人畜萬物雖附氣而生(氣變為陰陽陽為風火陰為水土四大合散以心為主)蓋是無始心神世世傳習續而為主也既生死成壞從心所傳則賢愚善惡資于熏習故仁暴由堯桀而不由天善惡在舜均而不在氣約此道理方有教遵修求之路損益禍福之端賞善罰惡之科避兇就吉之驗矣二顯是者然六道異生皆是如來藏心合於生滅名賴耶識能取境界相續起念計我我所
【現代漢語翻譯】 現代漢語譯本： 如果說（人的性情）是因感應外物而容易改變的，那麼剛出生一個月的嬰兒，驚嚇和畏懼就相繼產生；一兩三歲的孩子，貪婪、嗔怒、嬌縱的習性也依次出現。這些都是在沒有老師教導的情況下產生的，難道是因為感應外物而容易改變嗎？再比如，老鷹和獵犬天生具有搏擊和捕食的本能，人們通過訓練它們，讓它們進行獵殺。如果它們原本沒有這種本性，僅僅是因為後天的訓練才具備這種能力，那麼為什麼不能訓練鴿子和綿羊去搏擊和捕食呢？ 又如果說人是稟受氣而突然產生的，死後氣散就突然消失，那麼誰來作為鬼神，並且靈知不會斷絕呢？現在有人能夠清楚地記得前世的事情，追憶起過去的經歷，由此可知生命在生前是相續不斷的，而不是稟受氣而突然產生的（鮑靜、李家云、諦弘覺、羊祐、指環等事例）。又驗證了鬼神具有靈知並且不會斷絕，由此可知人死後是相續不斷的，而不是氣散就突然消失的（蔣濟的兒子託夢給母親要求官職，嬖妾的父親為兒子結草報恩，蘇韶死後與侄子蘇節問答，孔子對子貢說死後自然會知道，不必著急）。 所以人們都會進行祭祀和祈禱。更何況那些死而復生的人，講述了陰間的事情（劉聰云云）。或者有人死後感動了妻子兒女，要求祭祀飲食，或者報答恩情、化解仇怨，以及通過邪術、疾病、咒語禁制而痊癒等等事例（回答王云云）。 問：如果人死後都變成鬼，那麼自古以來的鬼早就填滿了大街小巷，為什麼沒有見到這種情況呢？答：人死後會進入六道輪迴，不一定都變成鬼，鬼死後也可能轉世為人等等。難道自古以來積累的鬼會永遠存在嗎？而且天地之氣原本是沒有知覺的，沒有知覺的氣在人的身體中，怎麼會突然產生知覺呢？如果稟受了沒有知覺的氣就能產生知覺，那麼草木等同樣稟受氣，都應該有知覺才對。 由此看來，人和動物以及萬物，雖然依附於氣而生（氣變化為陰陽，陽氣為風火，陰氣為水土，四大聚合離散以心為主導），但實際上是無始以來的心神世世代代傳承習染，相續不斷並作為主導。既然生死成敗都由心所傳承，那麼賢明愚笨、善良邪惡都取決於後天的熏習。所以仁愛和暴虐是由於堯和桀的教化不同，而不是天生的；善與惡在於舜和均的教導，而不在於稟受的氣。明白了這個道理，才會有教化可以遵循，才會有修行求道的道路，才會有損益禍福的開端，才會有賞善罰惡的準則，才會有趨吉避兇的驗證。 二、顯明真實的是：六道不同的眾生，都是如來藏心與生滅法相結合，名為阿賴耶識（Ālaya-vijñāna），能夠攝取境界，相續不斷地產生念頭，並計較『我』和『我的』。
【English Translation】 English version: If (human nature) is easily changed by sensing external things, then a one-month-old infant will have fear and apprehension arise in succession; a one or two, three-year-old child will have greed, anger, and spoiled behavior arise in order. These arise without any teacher's instruction. Is it because they are easily changed by sensing external things? Furthermore, hawks and hounds have the innate ability to hunt and capture. People train them to hunt and kill. If they originally did not have this nature, and only acquired this ability through training, then why can't doves and sheep be trained to hunt and capture? Moreover, if people are suddenly produced by receiving qi (vital energy), and after death, the qi disperses and suddenly disappears, then who will be the ghosts and spirits, and whose spiritual awareness will not be cut off? Now, there are people who can clearly remember past lives and recall past experiences. From this, we know that life is continuous before birth, and not suddenly produced by receiving qi (examples of Bao Jing, Li Jiayun, Dihongjue, Yang You, ring, etc.). Furthermore, it is verified that ghosts and spirits have spiritual awareness and will not be cut off. From this, we know that people are continuous after death, and not suddenly disappearing when the qi disperses (Jiang Ji's son appeared in a dream to his mother requesting an official position, the father of the concubine tied grass to repay a debt for his son, Su Shao communicated with his nephew Su Jie after death, Confucius said to Zigong that he would naturally know after death, so there is no need to rush). Therefore, people perform sacrifices and prayers. Moreover, those who have died and come back to life talk about the affairs of the underworld (Liu Cong said). Or some people, after death, move their wives and children, requesting sacrifices of food and drink, or repaying kindness, resolving grievances, and being cured by evil arts, diseases, curses, and prohibitions (answering Wang Yunyun). Question: If people become ghosts after death, then the ghosts from ancient times would have filled the streets and alleys. Why haven't we seen this happen? Answer: After death, people enter the six realms of reincarnation. They do not necessarily become ghosts. Ghosts may also be reborn as humans, etc. Could it be that the accumulated ghosts from ancient times will always exist? Moreover, the qi of heaven and earth originally has no awareness. How can qi without awareness suddenly arise and have awareness in the human body? If receiving qi without awareness can produce awareness, then plants and trees, which also receive qi, should all have awareness. From this, it seems that humans, animals, and all things, although they rely on qi to be born (qi changes into yin and yang, yang qi is wind and fire, yin qi is water and earth, the four great elements gather and disperse with the mind as the master), are actually the beginningless mind-spirit that has been passed down and practiced through generations, continuously and acting as the master. Since birth, death, success, and failure are all transmitted by the mind, then wisdom and foolishness, goodness and evil, all depend on acquired habits. Therefore, benevolence and tyranny are due to the different teachings of Yao and Jie, not innate; good and evil are in the teachings of Shun and Jun, not in the received qi. Understanding this principle, there will be teachings to follow, there will be a path to cultivate and seek the Way, there will be the beginning of gain and loss, fortune and misfortune, there will be the criteria for rewarding good and punishing evil, and there will be the verification of avoiding misfortune and seeking good. Two, what is clearly revealed is: the different beings in the six realms are all the combination of the Tathāgatagarbha (如來藏) mind and the phenomena of arising and ceasing, called Ālaya-vijñāna (阿賴耶識), which can grasp the realms, continuously generate thoughts, and calculate 'I' and 'mine'.
名為意識造種種別業共業乘業受生稟氣成質其造業者皆因無明所發其受生者皆因貪愛所潤故遠公報應論云夫因緣之所感變化之所生豈不由其道哉無明為惑網之淵貪愛為眾累之府二理共生冥為神用吉兇悔吝唯此之動無明掩其照故情想凝滯于外物貪愛流其性故四大結而成形形結則彼我有卦情滯則善惡有主有封于彼我則私其身而身不忘有主于善惡則戀其生而生不絕文中二一別釋二總結初中三初惡業苦報。
由於欲境起諸違順境背愛心而生憎嫉造種種業是故復生地獄餓鬼。
解曰起諸違順者謂可意境不可意境境背等者由愛彼境境不順心便生熱惱憎嫉憎嫉故起瞋瞋故殺害逼惱打罵凌辱種種惡業從此便興亦可境稱愛心而生耽著淫盜飲啖侵奪綺妄種種惡業文無者略也言種種者十不善等生鬼獄者三惡報也無畜生者取其文潤成句以二例知亦可翻譯傳寫脫漏義必合有故華嚴云十不善業道上者地獄因中者畜生因下者餓鬼因然三惡道五門分別一釋名二出體三種類四身相五壽量初中地獄者梵云捺落迦此云苦器謂是盛貯受苦人之器今云地獄者地下有獄拘繫罪人受種種苦為順此方刑獄之稱故譯云爾餓鬼者雜心云以從佗求又常饑虛恐怯多畏故畜生者人之資具人所畜養之生故亦名傍生以傍行故然六趣眾生皆以第八異熟識而為自體無覆無記性所
【現代漢語翻譯】 現代漢語譯本：名為意識，創造種種不同的別業（個體行為的業力）和共業（集體行為的業力），憑藉這些業力承受生命，稟賦氣息，形成形質。這造業的行為都是因為無明（對事物真相的迷惑）所引發，而承受生命則是因為貪愛（對事物的執著）所滋潤。所以慧遠法師在《報應論》中說：『因緣所感，變化所生，難道不是遵循其規律嗎？』無明是迷惑之網的根源，貪愛是各種牽累的府邸。這兩種道理共同產生，在暗中發揮著神奇的作用，吉兇悔恨都由此而動。無明遮蔽了它的照亮，所以情感思緒凝滯于外物；貪愛放縱它的本性，所以地、水、火、風四大元素結合而成形體。形體一旦形成，就有了彼此的區分；情感一旦凝滯，就有了善惡的主觀判斷。有了彼此的區分，就會偏愛自身而不能忘懷；有了善惡的主觀判斷，就會貪戀生命而不能斷絕。文中分為兩部分，一是分別解釋，二是總結。在第一部分中，又分為三個小部分，首先是惡業的苦報。 由於對慾望的境界產生各種順從或違逆的感受，對順意的境界產生愛戀，對違逆的境界產生憎恨嫉妒，從而造作種種惡業，因此又會再次墮入地獄、餓鬼道。 解釋：產生各種順從或違逆的感受，是指可意的境界和不可意的境界。對違逆的境界產生憎恨嫉妒，是因為對所愛的境界，如果境界不順從自己的心意，就會產生熱惱、憎恨和嫉妒。因為憎恨嫉妒，所以會產生嗔恨，因為嗔恨，所以會殺害、逼迫、惱亂、打罵、強暴等種種惡業，都由此而興起。也可以說，因為境界符合自己的愛心，就會產生貪戀執著，從而產生淫慾、盜竊、飲酒、吃喝、侵佔、虛妄等種種惡業（文中沒有提到，是省略了）。所說的『種種』，指的是十不善業等。墮入鬼道和地獄，指的是三惡道的果報。沒有提到畜生道，是爲了使文句潤澤流暢，通過前兩種情況可以類推得知。也可以認為是翻譯或傳抄時脫漏了，但義理必然是完整的。所以《華嚴經》說：『十不善業道，上品是地獄的因，中品是畜生的因，下品是餓鬼的因。』然後，對三惡道從五個方面進行分別解釋：一是解釋名稱，二是說明本體，三是分類，四是身相，五是壽命長短。首先是解釋名稱，地獄，梵語是『Narakah』（捺落迦），這裡翻譯為『苦器』，意思是盛放承受痛苦之人的器具。現在稱為『地獄』，是因為地下有監獄，拘禁罪人，使他們承受各種痛苦，爲了順應此方對刑獄的稱呼，所以翻譯成這樣。餓鬼，根據《雜心論》的說法，是因為他們總是向別人乞求，又常常飢餓、虛弱、恐懼、害怕。畜生，是人們的資用之物，是人所畜養的生命，所以也叫『傍生』，因為它們是橫著行走的。然而，六道眾生都以第八識，也就是異熟識，作為自身的本體，這種識是無覆無記的性質。
【English Translation】 English version: It is called consciousness that creates various distinct individual karmas (bye-karma) and collective karmas (gong-karma). Relying on these karmas, one receives life, is endowed with breath, and forms physical qualities. The creation of these karmas is all caused by ignorance (avidya, the delusion about the true nature of things), and the reception of life is nourished by craving (tanha, attachment to desires). Therefore, Master Huiyuan said in his 'Treatise on Retribution': 'That which is felt through conditions and that which is born through transformation, how could it not follow its own path?' Ignorance is the source of the net of delusion, and craving is the mansion of all entanglements. These two principles arise together, mysteriously functioning as divine use. Good fortune, misfortune, regret, and shame all arise from this movement. Ignorance obscures its illumination, so emotions and thoughts become stagnant in external objects; craving flows with its nature, so the four great elements (earth, water, fire, and wind) combine to form a body. Once a body is formed, there is a distinction between self and other; once emotions are stagnant, there is a subjective judgment of good and evil. With the distinction between self and other, one will favor oneself and not forget oneself; with the subjective judgment of good and evil, one will be attached to life and not cease to be born. The text is divided into two parts: first, separate explanations; second, a summary. In the first part, there are three sub-parts; first, the suffering retribution of evil karma. Due to the arising of various agreeable or disagreeable feelings towards objects of desire, love arises for agreeable objects, and hatred and jealousy arise for disagreeable objects, thus creating various evil karmas, and therefore one will again fall into the hells and the realm of hungry ghosts. Explanation: The arising of various agreeable or disagreeable feelings refers to agreeable and disagreeable objects. Hatred and jealousy arise towards disagreeable objects because if the object of love does not conform to one's own mind, then vexation, hatred, and jealousy will arise. Because of hatred and jealousy, anger arises; because of anger, one will kill, oppress, harass, beat, scold, rape, and commit various evil karmas, all of which arise from this. It can also be said that because the object conforms to one's own loving mind, attachment arises, thus producing lust, theft, drinking, eating, encroachment, falsehood, and various evil karmas (which are omitted in the text). The term 'various' refers to the ten non-virtuous actions, etc. Falling into the realm of ghosts and hells refers to the retribution of the three evil paths. The realm of animals is not mentioned in order to make the text smooth and fluent; it can be inferred from the previous two cases. It can also be considered that it was omitted during translation or transcription, but the meaning must be complete. Therefore, the 'Avatamsaka Sutra' says: 'The ten non-virtuous karmic paths, the highest is the cause of hell, the middle is the cause of animals, and the lowest is the cause of hungry ghosts.' Then, the three evil paths are explained separately from five aspects: first, explaining the name; second, explaining the substance; third, classification; fourth, physical appearance; fifth, lifespan. First, explaining the name, hell, in Sanskrit is 'Narakah' (捺落迦), which is translated here as 'vessel of suffering', meaning a vessel for holding people who endure suffering. Now it is called 'hell' because there is a prison underground, detaining criminals and causing them to endure various sufferings. In order to conform to the local term for prisons, it is translated in this way. Hungry ghosts, according to the 'Samayuktabhidharmahrdaya Sutra', are so called because they always beg from others and are often hungry, weak, fearful, and afraid. Animals are the resources of people, the lives that are raised by people, so they are also called 'tiryak', because they walk horizontally. However, all beings in the six realms use the eighth consciousness, that is, the alaya-vijnana, as their own substance. This consciousness is of the nature of neither obscured nor marked.
攝故(唯識云云)三種類者地獄三類一根本二近邊三孤獨根本即是八熱八寒八熱處所縱廣皆十千由旬初從此下過二萬二千由旬有等活地獄(多共聚集苦具殘害悶絕躄地空中聲言可還等活欻然復起)等活下四千有黑繩(繩拼剜鑿等)眾合(多人聚集兩鐵𦍞馬象虎師子等頭山間逼之流血復令和合鐵槽厭鐵山墮亦爾)號叫(尋舍鐵室火起痛切號叫)大號叫(室宅如胎藏苦過前故大也)燒燃(鐵熬串棒等燒炙也)極燒燃(三叉鐵串下貫徹兩膊及頂又鍱裹鑊煎苦亦過前)無間(略說有六一四方火刺二鐵炭煎簸三鐵山四鐵釘苦五鐵丸六洋銅)等七獄傍相當皆隔二千由旬八寒者亦廣十千(不言上下)初從此下(阿耨達池下)過三萬二千由旬一頗獄與等活齊(廣大寒觸身份瘡［頗］)下二千由旬有頗裂(如［頗］潰膿血流出也)𠿒哳怗郝郝凡虎虎凡(三皆苦音)青蓮華(身份青淤面板破裂)紅蓮華(紅赤分裂)大紅蓮華(身份極大色亦如上)近邊者八熱四門外各有四獄(計一百二十八所也)一煻煨(煨齊膝也)二尿糞(糞尿為泥求舍陷中)三鋒仞(有三一铦刃路二劍樹林三鐵刺林)四烈河(沸灰水滿求捨墮中)孤獨者山間曠野樹下空中或一或多受罪之處處所雖小苦具具足復有十八地獄謂鑊湯等然上等獄獄卒無情但隨業自見其琰魔王令治
【現代漢語翻譯】 現代漢語譯本： 關於『攝故』（唯識宗的說法）的三種地獄類別：地獄分為三種，一是根本地獄，二是近邊地獄，三是孤獨地獄。 根本地獄即是八熱地獄和八寒地獄。八熱地獄的每一處所，縱橫都是十千由旬（Yojana，古印度長度單位）。從閻浮提（Jambudvipa，我們所居住的娑婆世界）向下經過二萬二千由旬，有等活地獄（Sañjīva，眾生聚集受苦，刑具殘害，悶絕倒地，空中傳來『可以還活』的聲音，忽然又復活）。等活地獄下四千由旬有黑繩地獄（Kālasūtra，用繩子拼量、剜鑿等刑罰），眾合地獄（Saṃghāta，多人聚集，兩座鐵山，馬、象、虎、獅子等頭從山間逼迫，流血不止，之後又令其複合，鐵槽壓迫，鐵山墜落也是如此），號叫地獄（Raurava，尋找住所，但進入鐵室后燃起大火，痛苦地號叫），大號叫地獄（Mahāraurava，室宅如同胎藏般，痛苦超過前者，所以稱為『大』），燒燃地獄（Tapana，用鐵熬、串棒等燒烤），極燒燃地獄（Pratāpana，用三叉鐵串從下貫穿兩肩和頭頂，又用鐵葉包裹放在鑊中煎煮，痛苦也超過前者），無間地獄（Avīci，簡略地說，有四方火刺，二鐵炭煎炒，三鐵山，四鐵釘苦，五鐵丸，六洋銅）等七個地獄，旁邊相互對應，都相隔二千由旬。八寒地獄也廣闊十千由旬（沒有說上下範圍）。最初從閻浮提向下（阿耨達池下）經過三萬二千由旬，一頗地獄與等活地獄齊平（廣大寒冷觸及身體，生出瘡[頗]）。向下二千由旬有頗裂地獄（如同[頗]潰爛，膿血流出）。𠿒哳怗郝郝凡虎虎凡（這三個都是痛苦的聲音）。青蓮華地獄（Nīlotpala，身體青紫淤積，面板破裂），紅蓮華地獄（Padma，身體紅色分裂），大紅蓮華地獄（Mahāpadma，身體極大，顏色也如上）。 近邊地獄，在八熱地獄的四門外，各有四個地獄（總計一百二十八所）。一是煻煨地獄（Kuṇapa，灰燼齊膝深），二是尿糞地獄（Vaitaraṇī，糞尿成為泥漿，尋求住所卻陷入其中），三是鋒刃地獄（Asipatravana，有三種：一是铦刃路，二是劍樹林，三是鐵刺林），四是烈河地獄（沸騰的灰水充滿其中，尋求住所卻墮入其中）。 孤獨地獄，在山間、曠野、樹下、空中，或一處或多處，受罪之處雖然處所狹小，但痛苦的刑具卻很完備。又有十八種地獄，如鑊湯地獄等。然而，以上各種地獄的獄卒都沒有情感，只是隨著眾生的業力而顯現。閻魔王（Yama，掌管地獄的冥王）命令他們進行治理。
【English Translation】 English version: Regarding the three categories of 『Saṃgrahavastu』 (as explained in Vijñānavāda): There are three types of hells: first, the fundamental hells; second, the bordering hells; and third, the solitary hells. The fundamental hells are the eight hot hells and the eight cold hells. Each location of the eight hot hells is ten thousand yojanas (Yojana, an ancient Indian unit of distance) in length and width. Descending from Jambudvipa (the world we live in) by twenty-two thousand yojanas, there is the Sañjīva hell (where beings gather to suffer, are harmed by instruments of torture, faint and fall to the ground, and a voice from the sky says, 『You can live again,』 and suddenly they revive). Four thousand yojanas below the Sañjīva hell is the Kālasūtra hell (where punishments such as measuring with ropes, carving, and chiseling are inflicted), the Saṃghāta hell (where many people gather, and two iron mountains, with the heads of horses, elephants, tigers, and lions, press from between the mountains, causing continuous bleeding, and then they are made to reunite; the iron trough pressing down and the iron mountain falling are also like this), the Raurava hell (where one seeks shelter but enters an iron chamber where a great fire starts, causing painful cries), the Mahāraurava hell (where the dwelling is like a womb, and the suffering exceeds the previous one, hence the name 『Mahā』 or great), the Tapana hell (where roasting with iron cauldrons and skewers occurs), the Pratāpana hell (where a three-pronged iron skewer pierces from below through both shoulders and the top of the head, and being wrapped in iron leaves and boiled in a cauldron, the suffering also exceeds the previous one), and the Avīci hell (briefly speaking, there are four-sided fire thorns, frying in iron charcoal, iron mountains, iron nail suffering, iron balls, and molten copper), etc., seven hells in total, corresponding to each other, each separated by two thousand yojanas. The eight cold hells are also ten thousand yojanas wide (without specifying the upper and lower extent). Initially, descending from Jambudvipa (below Anavatapta Lake) by thirty-two thousand yojanas, the Arbuda hell is level with the Sañjīva hell (vast cold touches the body, causing sores [Arbuda]). Two thousand yojanas below is the Nirarbuda hell (like [Arbuda] ulcerating, pus and blood flowing out). Aṭaṭa, Hahava, Huhuva (these three are all sounds of suffering). The Nīlotpala hell (where the body is blue and bruised, and the skin is broken), the Padma hell (where the body is red and split), and the Mahāpadma hell (where the body is extremely large, and the color is also as above). The bordering hells are located outside the four gates of the eight hot hells, with four hells at each gate (totaling one hundred and twenty-eight places). First, the Kuṇapa hell (where ashes are knee-deep), second, the Vaitaraṇī hell (where excrement and urine become mud, and seeking shelter, one falls into it), third, the Asipatravana hell (with three types: first, the sharp-edged road; second, the sword-tree forest; and third, the iron-thorn forest), and fourth, the Kṣāranadī hell (where boiling ash water is full, and seeking shelter, one falls into it). The solitary hells are in the mountains, wilderness, under trees, in the air, either in one place or many places. Although the places where suffering is received are small, the instruments of torture are complete. There are also eighteen types of hells, such as the boiling cauldron hell, etc. However, the hell guards in all the above hells have no emotions; they only appear according to the karma of sentient beings. Yama (the king of the underworld who governs the hells) commands them to administer.
罰者即是有情畜生亦三謂水陸空(本居大海后流余處)或四謂無足二足四足多足(更相殘害佗所驅役鞭撻等苦)餓鬼亦三正法念云此下過五百由旬有琰魔王國后流余處一由外障礙飲食(到水被障或變膿血)二由內障礙飲食(咽如針如炬或癭)三飲食無障礙(飲啖燒燃及糞穢或自內縱得飲食亦不能啖)又九種鬼謂炬口針咽嗅口針毛嗅毛大癭得棄得失勢力身相者無間中眾生與獄等量余皆不定壽量者四天王壽是等活一日夜彼獄壽五百歲次五如次以忉利等例之餘二則極燒燃半中劫無間一中劫八寒相望於此如次近半若近邊孤獨則皆不定畜極一中劫鬼壽五百歲(以月為日)。
大方廣圓覺經大疏中卷之三
音釋
欻
(音飆忽也)。
捺
(乃八切難入聲手按也)。
垪
(音怦與抨同彈也)。
剜
(烏歡切音[豌-夗+死]削也)。
鍱
(音葉銅成片也)。
皰
(音炮手足皰起也)。
䥫
(同鐵)。
𦍞
(同羝)。
𠿒哳
(𠿒同喝哳知戛切音𧶇物之聲響也)。
大方廣圓覺經大疏中卷之四
終南山草堂寺沙門宗密述
二善業樂報。
知欲可厭愛厭業道舍惡
【現代漢語翻譯】 現代漢語譯本： 受懲罰者即是有情眾生，包括畜生道，可以分為三種，即水生、陸生和空生（原本居住在大海，後來流落到其他地方）；或者分為四種，即無足、二足、四足和多足（互相殘害，被其他眾生驅使役用，遭受鞭打等痛苦）。 餓鬼道也可以分為三種。《正法念處經》中說，從這裡向下過五百由旬（yojana，古印度長度單位）有琰魔（Yama，冥王）王國，餓鬼流落到其他地方，遭受三種飲食障礙：一是外在障礙飲食（食物接近水時被阻礙，或者變成膿血）；二是內在障礙飲食（咽喉細如針，或者像火炬一樣灼熱，或者生有癭瘤）；三是飲食沒有障礙（可以吃燒燃物和糞穢，或者即使能夠得到食物也不能吃）。 又有九種鬼，即炬口鬼、針咽鬼、嗅口鬼、針毛鬼、嗅毛鬼、大癭鬼、得棄鬼、得失鬼、勢力身相鬼。無間地獄中的眾生與地獄的量相等，其餘則不確定。壽量方面，四天王天的壽命相當於等活地獄的一日一夜，而等活地獄的壽命是五百歲。其餘四種地獄的壽命依次以忉利天（Trāyastriṃśa，三十三天）等為例推算。其餘兩種地獄，極熱地獄燃燒半個中劫（antara-kalpa，小劫），無間地獄一個中劫。八寒地獄的壽命與此相比，依次接近一半。如果接近邊地或孤獨地獄，則壽命都不確定。畜生道的壽命最長為一個中劫，鬼道的壽命是五百歲（以月為日）。 《大方廣圓覺經大疏》中卷之三 音釋 欻（音飆忽也）。 捺（乃八切難入聲手按也）。 垪（音怦與抨同彈也）。 剜（烏歡切音[豌-夗+死]削也）。 鍱（音葉銅成片也）。 皰（音炮手足皰起也）。 䥫（同鐵）。 𦍞（同羝）。 𠿒哳（𠿒同喝哳知戛切音𧶇物之聲響也）。 《大方廣圓覺經大疏》中卷之四 終南山草堂寺沙門宗密述 二、善業樂報。 知曉慾望令人厭惡，喜愛厭離惡業之道，捨棄惡行。
【English Translation】 English version: Those who are punished are sentient beings, including those in the animal realm, which can be divided into three types: aquatic, terrestrial, and aerial (originally living in the great ocean, later drifting to other places); or into four types: footless, bipedal, quadrupedal, and multi-legged (harming each other, driven and used by other beings, suffering whipping and other torments). The preta (hungry ghost) realm can also be divided into three types. The Zhengfa Nianchu Jing (Saddharma-smṛtyupasthāna Sūtra) states that five hundred yojanas (an ancient Indian unit of distance) below this is the kingdom of Yama (the lord of death), where pretas drift to other places, suffering from three types of obstacles to food: first, external obstacles to food (when food approaches water, it is blocked or turns into pus and blood); second, internal obstacles to food (the throat is as thin as a needle, or as hot as a torch, or there are goiters); third, there are no obstacles to food (they can eat burning objects and feces, or even if they can obtain food, they cannot eat it). There are also nine types of ghosts: Torch-mouth ghosts, Needle-throat ghosts, Smell-mouth ghosts, Needle-hair ghosts, Smell-hair ghosts, Large-goiter ghosts, Abandoned ghosts, Gain-loss ghosts, and Powerful-body-appearance ghosts. The lifespan of beings in the Avīci (uninterrupted) hell is equal to the duration of the hell itself, while the lifespan of others is uncertain. In terms of lifespan, one day and night in the Heaven of the Four Heavenly Kings is equivalent to the lifespan of five hundred years in the Saṃjīva (reviving) hell. The lifespans of the remaining four hells are calculated based on the example of the Trāyastriṃśa (Thirty-three) Heaven, and so on. For the remaining two hells, the extremely hot hell burns for half an antara-kalpa (small kalpa), and the Avīci hell lasts for one antara-kalpa. Compared to this, the lifespans of the eight cold hells are approximately half as long, respectively. If they are close to the border or solitary hells, the lifespans are all uncertain. The lifespan of animals is at most one antara-kalpa, and the lifespan of ghosts is five hundred years (with a month as a day). Da Fang Guang Yuan Jue Jing Da Shu, Middle Volume 3 Phonetic Annotations 欻 (chu) (pronounced biao hu ye). 捺 (na) (nai ba qie, difficult entering tone, pressing with the hand). 垪 (bing) (pronounced peng, same as peng, to flick). 剜 (wan) (wu huan qie, pronounced [wan-yuan+si], to carve). 鍱 (ye) (pronounced ye, copper formed into sheets). 皰 (pao) (pronounced pao, blisters on hands and feet). 䥫 (tie) (same as 鐵). 𦍞 (di) (same as 羝). 𠿒哳 (zha zha) (𠿒 same as 喝, zha zhi jia qie, pronounced [sound of objects]). Da Fang Guang Yuan Jue Jing Da Shu, Middle Volume 4 Compiled by Śramaṇa Zongmi of Caotang Temple on Zhongnan Mountain 2. The Joyful Retribution of Good Karma. Knowing that desires are repulsive, loving the path of renouncing evil karma, and abandoning evil deeds.
樂善復現天人。
解曰知欲可厭者知愛慾心是惡道因於彼欲境深生厭離愛厭業道者怖彼惡道不造惡因于離惡法門(人天教也)深生愛樂舍惡樂善者比由愛慾故造惡今知欲可厭故舍十惡樂十善也現天人者華嚴云十善業道是人天受生因人天二道亦五門說初釋名中人者涅槃云以多思故雜心云意寂靜故天者地持云所受自然俱舍云光潔自在神用名天二出體如上三種類者人有四洲(海中陸地)謂南閻浮提新云贍部俱舍云阿耨達池岸有樹名此因為洲名提則此云洲也東弗婆提此云勝身身勝餘洲也西瞿耶尼此云牛貨以牛貨易故北郁單越此云勝生以定壽千年衣食自然故天謂六慾及上二界今此經文意唯六慾欲者希須之心與五塵合謂淫慾等六受欲者地居相交空居四天則如次相抱執手笑視四身量者人則南洲四肘或三肘半余東西北如次倍增面相相次如車形半月圓滿正方洲相亦爾天則四王半里餘五次增五壽量者北千西半東又減半此洲不定天者人間五十年下天一晝夜乘斯壽五百上五倍倍增積年為日倍增亦爾判云樂報粗相言之若論人間八苦(生老病死愛怨求盛)天上五衰(華萎汗出光滅眾厭厭座)地居斫截殘害驅擯豈能免苦若於天鬼畜中開出修羅即成六道三不動業報。
又知諸愛可厭惡故棄愛樂舍還滋愛本便現有為增上善果。
解曰初
【現代漢語翻譯】 現代漢語譯本
樂於行善會再次顯現於天人和諧的境界。
解釋：明白慾望令人厭惡，認識到貪愛慾望的心是通往惡道的根源。對於那些令人厭惡的慾望境界，要深深地產生厭離之心。畏懼愛慾所導致的惡業，因此不造作惡因，對於遠離罪惡的法門（即人天教）深深地產生喜愛和嚮往。捨棄惡行而喜好善行，這好比因為貪愛慾望而造作惡業，現在明白慾望令人厭惡，所以捨棄十惡而行十善。『現天人』，《華嚴經》中說，十善業道是人天受生的原因。人天二道也包含在五門所說的內容中。首先解釋名稱，『人』，《涅槃經》中說，因為多思慮；《雜心論》中說，因為意念寂靜。『天』，《地持經》中說，所受用的是自然而有的；《俱舍論》中說，光明潔凈，自在的神通作用稱為天。其次說明本體，如上述三種類別。人有四大洲（海中的陸地），即南閻浮提（梵語：Jambudvipa，意為贍部洲，因阿耨達池岸邊有樹名為贍部而得名，提即洲的意思），東弗婆提（Purvavideha，意為勝身，身體勝過其他洲），西瞿耶尼（Aparagodaniya，意為牛貨，以牛作為交易的貨物），北郁單越（Uttarakuru，意為勝生，因為壽命固定為一千年，衣食自然豐足）。天分為六慾天和其上的二界天。現在這部經文的意思僅指六慾天，『欲』是指希求的心與五塵（色、聲、香、味、觸）結合，即淫慾等。六受欲是指地居天相互交合，空居四天則依次為相抱、執手、微笑、對視。四身量是指人間南洲為四肘或三肘半，其餘東西北洲依次倍增。面相依次如車形、半月形、圓形、正方形，洲的形狀也是如此。天的身量則四王天為半里，其餘五天依次增加。五壽量是指北洲一千年，西洲為一半，東洲又減一半，此洲的壽命不固定。天界人間五十年是下天的一晝夜，以此壽命乘以五百，上五天依次倍增，累積年為日，倍增也是如此。總的來說，樂報只是粗略地描述。如果討論人間八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），天上五衰（花萎、汗出、光滅、眾厭、厭座），地居天還有斫截、殘害、驅擯，又怎麼能免除痛苦呢？如果在天、鬼、畜生中開出修羅，就形成了六道和三種不動業報。
又因為知道各種愛慾令人厭惡，所以捨棄貪愛，但捨棄貪愛反而滋生了愛慾的根本，於是便顯現有為的增上善果。
解釋：最初
【English Translation】 English version
Joyfully practicing goodness will manifest again in the realm of harmonious Devas (gods) and humans.
Explanation: Understanding that desires are repulsive, recognizing that the mind attached to desires is the root of evil paths. Towards those repulsive realms of desire, one should deeply generate a sense of aversion and detachment. Fearing the evil karma caused by attachment to desires, therefore not creating evil causes, and deeply generating love and longing for the Dharma (teachings) that lead away from evil (i.e., the teachings for humans and Devas). Abandoning evil deeds and delighting in good deeds, this is like creating evil karma because of attachment to desires, but now understanding that desires are repulsive, so abandoning the ten evils and practicing the ten good deeds. 'Manifesting Devas and humans,' the Avatamsaka Sutra says that the ten good karmic paths are the cause of rebirth in the realms of Devas and humans. The two paths of Devas and humans are also included in the five gates mentioned. First, explaining the names, 'human,' the Nirvana Sutra says, because of much thinking; the Samyuktabhidharmahrdaya Sutra says, because of the stillness of the mind. 'Deva,' the Yogacarabhumi Sutra says, what is received is natural; the Abhidharmakosa says, bright and pure, the free and unhindered spiritual function is called Deva. Second, explaining the substance, like the three categories mentioned above. Humans have four continents (land in the sea), namely Jambudvipa (South Jambudvipa, meaning the continent of Jambu, named after a tree called Jambu on the shore of Anavatapta Lake, dvipa meaning continent), Purvavideha (East Purvavideha, meaning superior body, the body is superior to other continents), Aparagodaniya (West Aparagodaniya, meaning cow goods, because cows are used as goods for trade), Uttarakuru (North Uttarakuru, meaning superior birth, because the lifespan is fixed at one thousand years, and clothing and food are naturally abundant). Devas are divided into the six desire realms and the two realms above them. The meaning of this sutra now only refers to the six desire realms, 'desire' refers to the mind of seeking combined with the five dusts (form, sound, smell, taste, touch), i.e., sexual desire, etc. The six receiving desires refer to the earth-dwelling Devas intermingling, while the four heavens in the sky are in order of embracing, holding hands, smiling, and gazing. The four body measurements refer to the human Southern Continent being four cubits or three and a half cubits, while the remaining East, West, and North continents increase in multiples in order. The faces are in order of car-shaped, half-moon-shaped, round, and square, and the shapes of the continents are also like this. The body measurement of the Devas is half a li for the Four Heavenly Kings, and the remaining five heavens increase in order. The five lifespans refer to the North Continent being one thousand years, the West Continent being half, and the East Continent being half again, the lifespan of this continent is not fixed. In the heavens, fifty human years is one day and night in the lower heavens, multiplying this lifespan by five hundred, the upper five heavens increase in multiples in order, accumulating years into days, and multiplying is also like this. In general, the joy of reward is only a rough description. If we discuss the eight sufferings of humans (birth, old age, sickness, death, separation from loved ones, meeting with enemies, not getting what one wants, the blazing of the five aggregates), the five signs of decay in the heavens (flowers wither, sweat appears, light fades, the masses are disgusted, dislike of the seat), and the earth-dwelling heavens also have chopping, harming, expulsion, how can they avoid suffering? If Asuras are opened up in the heavens, ghosts, and animals, then the six paths and three immovable karmic retributions are formed.
Furthermore, because knowing that various desires are repulsive, therefore abandoning attachment to desires, but abandoning attachment to desires instead nourishes the root of desire, and thus manifests the superior good results of conditioned existence.
Explanation: Initially
略消文后具釋義初云知愛等者知其愛惡愛善俱未免苦棄彼愛心樂修舍法即四禪八定而不知樂舍之心還同彼愛故云還滋(滋潤)愛本增上善果者上二界殊勝依正二報。
后釋義者初釋禪定后釋受報初又四門一釋名二方便三出體四辨相初中梵音禪那此云靜慮謂於一所緣繫念寂靜而審慮故四無色定有靜無慮欲界等持有慮無靜唯色界四得受斯名四但依次不別立稱若分別者即一尋伺二喜三樂四舍定者心一境性四無色界皆唯定也言無色者超過違害有色法故前三從加行得名有頂昧劣當體受稱方便者謂以六行(厭下苦粗障欣上凈妙離)伏下地惑展轉得上地定出體者俱舍云是善性攝心一境性以善等持為自性故(大乘雲云)辨相者離欲惡不善法(皆離障支)有尋有伺(此二是修行對治支也)離生喜樂(修行利益支也慶離欲惡故生喜身心輕安故樂也)住初禪(于所緣審正觀察心一境性為彼對治利益二支之所依止依止定力尋等轉故下仿此之也)滅尋伺(尋伺發三識亂二禪如凈水波)內凈(以舍念正知為體)一心(釋于內義唯緣法塵)定生喜樂(慶覺觀心息故如鑒凈止水故身心適悅)住二禪離喜(分別想生如貧得寶還失莫若憂喜雙絕也)住舍(于已生喜不忍可故平等正直無動安住)有念(于喜不行中不忘失)正知(失念喜行即分別正知而於
【現代漢語翻譯】 現代漢語譯本： 略作解釋，首先解釋『知愛等者』，是指知道愛憎，愛善，都無法避免痛苦，捨棄那些愛心，喜歡修習舍法，也就是四禪八定，卻不知道喜歡捨棄的心，還和那些愛一樣，所以說還是在滋潤愛慾的根本。增上善果，指的是上二界殊勝的依報和正報。
後面解釋的人，先解釋禪定，后解釋受報。先解釋禪定又分四個方面：一是解釋名稱，二是方便，三是出體，四是辨別相狀。首先是解釋名稱，梵語『禪那』（Dhyana，禪定），這裡翻譯為『靜慮』，是指對於一個所緣境繫念，寂靜而審慮的緣故。四無色定有靜無慮，欲界等持有慮無靜，只有四禪才能承受這個名稱。四禪只是依次建立，不另外設立名稱，如果分別來說，就是一尋伺，二喜，三樂，四舍。定者，心一境性，四無色皆唯是定。說『無色』，是因為超過和違害有色法。前三禪從加行而得名，有頂昧劣，當體接受這個名稱。方便，是指用六行（厭下苦粗障，欣上凈妙離）來降伏下地的惑，輾轉而得到上地的禪定。出體，俱舍宗認為，是善性所攝的心一境性，以善等持作為它的自性。辨別相狀，離開欲惡不善法（都是離開障礙之支），有尋有伺（這二者是修行對治之支），離生喜樂（是修行利益之支，慶幸離開欲惡所以生喜，身心輕安所以快樂），安住于初禪（對於所緣境審正觀察，心一境性，作為那些對治利益二支的所依止，依靠定力，尋等才能運轉，下面的情況仿照這個來理解）。滅尋伺（尋伺發動三識，擾亂二禪，就像清水起波瀾），內心清凈（以舍念正知為體），一心（解釋內義，唯獨緣法塵），定生喜樂（慶幸覺觀心止息，就像明鏡止水，所以身心舒適喜悅），安住於二禪。離開喜（分別想產生，就像窮人得到寶貝又失去，沒有什麼比這更讓人憂愁的了，喜和憂都要斷絕）。安住于舍（對於已經產生的喜，不忍可，所以平等正直，沒有動搖地安住），有念（對於喜不行中不忘失），正知（失念喜行，就分別正知）
【English Translation】 English version: A brief explanation: Firstly, 『knowing love, etc.』 refers to knowing love and hate, and loving goodness, all of which cannot avoid suffering. Abandoning those loving thoughts and delighting in cultivating the practice of equanimity, which is the Four Dhyanas and Eight Samadhis, yet not knowing that the mind that delights in abandoning is still the same as those loves, therefore it is said to still nourish the root of desire. 『Increasing good results』 refers to the superior dependent and rightful retributions of the upper two realms.
Those who explain later first explain Dhyana and then explain retribution. The explanation of Dhyana is further divided into four aspects: first, explaining the name; second, the means; third, the substance; and fourth, distinguishing the characteristics. First, explaining the name: the Sanskrit word 『Dhyana』 (禪那，禪定) is translated here as 『Quiet Contemplation,』 which means focusing the mind on one object of contemplation, being quiet and carefully contemplating. The Four Formless Samadhis have quietness but no contemplation, while the desire realm and others have contemplation but no quietness. Only the Four Dhyanas can bear this name. The Four Dhyanas are established in order and do not establish names separately. If distinguished, they are: first, initial application and sustained application; second, joy; third, pleasure; and fourth, equanimity. 『Samadhi』 means the mind is one-pointed. The Four Formless Realms are all only Samadhi. 『Formless』 is said because it transcends and opposes form. The first three Dhyanas are named from the practice, while the peak of existence is subtle and accepts the name as its substance. 『Means』 refers to using the six practices (disgusting the suffering, coarseness, and obstruction of the lower realms, and delighting in the purity, subtlety, and detachment of the upper realms) to subdue the delusions of the lower realms and gradually attain the Samadhi of the upper realms. 『Substance』 is considered by the Abhidharma-kosa School to be the one-pointedness of mind contained within the nature of goodness, with virtuous equanimity as its self-nature. Distinguishing the characteristics: leaving behind desires, evils, and unwholesome dharmas (all of which are leaving behind the branches of obstruction), having initial application and sustained application (these two are the branches of practice that counteract), leaving behind joy born of detachment and pleasure (these are the branches of benefit from practice; rejoicing in leaving behind desires and evils, therefore joy arises; the body and mind are light and at ease, therefore pleasure arises), abiding in the First Dhyana (carefully and correctly observing the object of contemplation, the one-pointedness of mind, as the support for those two branches of counteraction and benefit; relying on the power of Samadhi, initial application and sustained application can operate; the following situations are understood in the same way). Ceasing initial application and sustained application (initial application and sustained application activate the three consciousnesses, disturbing the Second Dhyana, like ripples in clear water), inner purity (taking equanimity and mindfulness as its substance), one-pointedness of mind (explaining the inner meaning, only contemplating dharmas), joy and pleasure born of Samadhi (rejoicing that the mind of perception and contemplation has ceased, like a clear mirror and still water, therefore the body and mind are comfortable and joyful), abiding in the Second Dhyana. Leaving behind joy (discriminating thoughts arise, like a poor person gaining a treasure and then losing it, there is nothing more sorrowful than this; both joy and sorrow must be cut off). Abiding in equanimity (not approving of the joy that has already arisen, therefore abiding in equanimity with equality and uprightness, without wavering), having mindfulness (not forgetting in the midst of the joy that is not practiced), correct knowledge (if mindfulness is lost and joy is practiced, then discriminating correct knowledge arises).
能捨也)身受樂(正對二禪喜心浮動故設是心樂亦名身受初禪之樂如土石山頂有水二純土山頂有池三如純土山在大池內)住三禪斷樂(如重病觀音聲)先除苦(二禪除)喜(三禪除)憂滅(初禪也為對前樂先言除苦也)不苦不樂舍念清凈(不同三禪舍念亦樂受俱)住四禪四無色者超一切色想(過眼識相)滅有對想(次四識和合相滅也)不念種種想(不念意識和合想然唯約想色而言)入無邊虛空住無邊虛空處超空入無邊識處住(心緣內識作無邊行相故以為名也)超識入無所有處住(內外皆無也何以須超事念粗故心於所緣舍諸所有寂然而住也)超此住非想(無下七地明瞭想)非非想(有昧劣想)處(此中不出三界者由緣無想境即是細想外道不了謂為涅槃若知此患更求上進求上進時上無所緣境無所得故滅而不轉則得滅受想定若未得此定厭想為先後想不行則入無想)。
后受報者由於欲界修得此定各隨其地而生彼天此上諸天亦五門說初釋名中復有總別總云色無色者據色有無以得名界者分齊欲界雖亦有色約粗重立名以揀於色界其別釋名即當種類謂色界四禪總十七天初禪三天謂梵眾梵輔梵王具云梵摩此云清潔寂靜謂創離欲染得根本定故(故佛地論云離欲宗寂靜)二禪三天智論云通名光音彼天語時口出光故有云彼無尋伺亦無言
【現代漢語翻譯】 現代漢語譯本 能捨也)身受樂(因為二禪喜心浮動，所以設立這種心樂，也稱為身受初禪之樂，就像土石山頂有水，純土山頂有池塘，或者像純土山在大池塘內一樣) 住三禪斷樂(如同重病時觀聽聲音) 先除苦(二禪去除)，喜(三禪去除)，憂滅(初禪也，爲了對應前面的樂，所以先說去除苦) 不苦不樂舍念清凈(不同於三禪的舍念，三禪是樂受並存) 住四禪四無色者超一切色想(超越眼識之相) 滅有對想(其次是四識和合之相滅) 不念種種想(不念意識和合之相，然而只是就想色而言) 入無邊虛空住無邊虛空處超空入無邊識處住(心緣于內識，作為無邊行相，所以以此為名) 超識入無所有處住(內外皆空也，為什麼需要超越？因為事念粗糙，心對於所緣，捨棄所有，寂然而住) 超此住非想(沒有下七地的明瞭之想) 非非想(有昧劣之想)處(這裡沒有說出三界，因為緣于無想之境，就是細想，外道不明白，認為是涅槃，如果知道這個弊端，更求上進，求上進時，上無所緣之境，無所得，所以滅而不轉，就得到滅受想定，如果未得到此定，厭惡想，作為先後之想，不行，就進入無想) 后受報者，由於欲界修得此定，各自隨著其地而生於彼天，此上諸天也用五門來說明，最初的釋名中，又有總別，總說色無色，是根據色之有無來命名，界，是分界，欲界雖然也有色，但是就粗重來立名，用來區別于**，其別釋名，就是當種類，所謂四禪總共十七天，初禪三天，稱為梵眾、梵輔、梵王，具足的說法是梵摩，這裡稱為清潔寂靜，是說剛離開欲染，得到根本定) (所以佛地論說，離欲宗寂靜) 二禪三天，智論說，通名光音，彼天說話時，口中出光，有人說，他們沒有尋伺，也沒有言語
【English Translation】 English version '(Being able to relinquish) body receiving pleasure (Because the second Dhyana's joy and mind are agitated, this mind-pleasure is established, also known as the body receiving the pleasure of the first Dhyana, like water on the top of a soil and stone mountain, a pond on the top of a pure soil mountain, or like a pure soil mountain in a large pond)' 'Dwelling in the third Dhyana, severing pleasure (Like observing sounds when seriously ill)' 'First remove suffering (removed in the second Dhyana), joy (removed in the third Dhyana), extinguish sorrow (also the first Dhyana, to correspond to the previous pleasure, so first say remove suffering)' 'Neither suffering nor pleasure, purity of relinquishment and mindfulness (different from the relinquishment and mindfulness of the third Dhyana, where pleasure and reception coexist)' 'Dwelling in the fourth Dhyana, the four formless realms transcend all form-thoughts (transcending the appearance of eye-consciousness)' 'Extinguish opposing thoughts (next is the extinction of the combined appearance of the four consciousnesses)' 'Not thinking of various thoughts (not thinking of the combined appearance of consciousness, but only in terms of thought and form)' 'Entering boundless space, dwelling in boundless space, transcending space, entering and dwelling in the realm of boundless consciousness (the mind is connected to inner consciousness, acting as a boundless phenomenon, hence the name)' 'Transcending consciousness, entering and dwelling in the realm of nothingness (both inside and outside are empty, why is it necessary to transcend? Because thoughts are coarse, the mind abandons everything it is connected to, and dwells in stillness)' 'Transcending this, dwelling in neither thought (without the clear thoughts of the lower seven realms)' 'Nor non-thought (having faint thoughts) realm (This does not mention the three realms, because being connected to the realm of non-thought is subtle thought, outsiders do not understand and think it is Nirvana, if they know this drawback, they seek further advancement, when seeking further advancement, there is no realm to be connected to above, and nothing is obtained, so it is extinguished and does not transform, then one obtains the cessation of perception and sensation, if one has not obtained this Samadhi, disliking thought, as prior and subsequent thoughts, does not act, then one enters non-thought)' 'Those who receive retribution later, having cultivated this Samadhi in the desire realm, are born in those heavens according to their respective realms, the heavens above are also explained using five gates, in the initial explanation of names, there are general and specific, generally speaking of form and formlessness, it is named according to the presence or absence of form, realm, is a boundary, although the desire realm also has form, it is named according to coarseness, to distinguish it from **, its separate explanation of names, is the category, the so-called four Dhyanas total seventeen heavens, the first Dhyana three heavens, called Brahma Assembly, Brahma Retinue, Brahma King, the complete saying is Brahma, here called pure and tranquil, it is said that just leaving the defilements of desire, obtaining the fundamental Samadhi)' '(Therefore, the Buddhabhumi Sutra says, leaving desire, the principle is tranquility)' 'The second Dhyana three heavens, the Treatise on Wisdom says, generally called Light Sound, when those heavens speak, light comes out of their mouths, some say that they have no seeking and contemplation, nor language'
語用光當語故三者謂少光無量光極凈光約光少多及勝如次立名三禪三天謂少凈無量凈遍凈通云凈者此天離喜身心皆凈別則類光而說四禪八天謂無雲(上皆無雲初故得名)福生(見即生福)廣果(異生福中無過此故無想外道亦居此天)及五凈居(無煩無熱善現善見色究竟天)前三凡住后五聖住無色四天謂空處等(雖義當最上然亦不離欲色也)體性如前身相者梵眾長半瑜繕那(八里)次三增半半次五增倍倍唯無雲減三(百二十五繕那)次七還倍倍上四既無色蘊即無份量壽量者色界無晝夜壽劫等身量空處二萬劫餘三二二增上來業等無量無邊若令有體相者盡虛空界不能容受然報有遲疾總有其三謂順現順生順后順現報者善惡始於此身即此身受生報者來生便受后報者或二生三生乃至無量生方受受報及時有定不定復有四句謂報定時不定等然上所說三千界內五趣三報定處定時者皆是權小教文隨宜約相若據實教大乘即隨心見異如梵王身子一境四心等若就佛而言皆法界相本非凈穢等二總結。
皆輪迴故不成聖道。
解曰愛為根本故皆輪迴不了自心故非聖道前指無明此標貪愛發潤備矣故瓔珞本業經云佛子無明者不了一切法迷法界而起三界業果迷法界中一切色慾心故色慾心所起報故分為欲界果報迷法界中一切色心故色心所起報分為
【現代漢語翻譯】 現代漢語譯本 語用光當語，所以少光天、無量光天、極凈光天這三者，是根據光芒的多少以及殊勝程度依次命名的。三禪的三天，即少凈天、無量凈天、遍凈天，都稱為『凈』，是因為這些天界遠離了喜樂，身心都清凈。如果分別來說，則是類似於光芒的分類。四禪的八天，即無雲天（以上都是無雲，最初的禪天因此得名）、福生天（看見此天即生福）、廣果天（在異生所獲的福報中沒有超過此天的，所以無想外道也居住於此天），以及五凈居天（無煩天、無熱天、善現天、善見天、色究竟天）。前三天是凡夫居住的地方，后五天是聖人居住的地方。無色界的四天，即空無邊處天等（雖然在意義上是最上的，但仍然沒有脫離欲界和色界）。它們的體性如前所述。身相方面，梵眾天的眾生長半個瑜繕那（約八里），其次的三天依次增加一半，再其次的五天依次增加一倍。只有無雲天減少三百二十五個瑜繕那。再其次的七天又依次增加一倍。最上面的四天既然沒有色蘊，也就沒有份量。壽量方面，空無邊處天是二萬劫，其餘三天依次增加二萬劫。業力等無量無邊，如果讓它們有形體，那麼整個虛空界都不能容納。然而，果報有遲有速，總共有三種，即順現報、順生報、順后報。順現報是指善惡之業開始於此身，就在此身受報；順生報是指來生便受報；順后報是指或者二生、三生乃至無量生之後才受報。受報的時間有定與不定。又有四句，即報定、時不定等。然而，以上所說的三千大千世界內的五趣眾生、三種果報的定處、定時，都是權教和小乘的說法，是隨順眾生的根機而說的。如果依據實教和大乘，即是隨心所見而不同，如梵王和身子在同一境界中看到不同的景象。如果就佛而言，一切都是法界之相，本來就沒有凈與穢的分別。二是總結。 都因為還在輪迴，所以不能成就聖道。 解釋：因為以愛為根本，所以都在輪迴之中。因為不瞭解自己的心，所以不能成就聖道。前面指的是無明，這裡標明貪愛，已經完備了。所以《瓔珞本業經》說：『佛子，無明就是不瞭解一切法，迷惑於法界而生起三界的業果。迷惑於法界中的一切心，所以心所生起的果報分為欲界的果報。迷惑於法界中的一切色心，所以色心所生起的果報分為色界和無色界的果報。』
【English Translation】 English version The terms 'Limited Light', 'Immeasurable Light', and 'Utmost Pure Light' are used to name the three dhyana heavens based on the amount and superiority of their light, respectively. The three heavens of the Third Dhyana, namely 'Limited Purity', 'Immeasurable Purity', and 'Universal Purity', are all called 'Purity' because these heavens are free from joy, and their body and mind are pure. If distinguished separately, they are classified similarly to light. The eight heavens of the Fourth Dhyana are 'No Cloud' (all above are without clouds, hence the name of the initial dhyana heaven), 'Merit-Birth' (seeing it gives rise to merit), 'Vast Fruit' (among the merits obtained by ordinary beings, none surpasses this, so non-thinking heretics also reside in this heaven), and the Five Pure Abodes (No Affliction, No Heat, Well-Appearing, Well-Seeing, and the Highest Form Heaven). The first three are where ordinary beings reside, and the latter five are where saints reside. The four heavens of the Formless Realm are the 'Sphere of Empty Space', etc. (although they are the highest in meaning, they are still not free from the desire and form realms). Their nature is as described before. In terms of physical appearance, the beings of the Brahma Assembly Heaven are half a yojana (about eight li) tall. The next three heavens increase by half each time, and the next five heavens double each time. Only the No Cloud Heaven decreases by three hundred and twenty-five yojanas. The next seven heavens double again each time. Since the uppermost four heavens have no form skandha, they have no measure. In terms of lifespan, the Sphere of Empty Space is twenty thousand kalpas, and the remaining three heavens increase by twenty thousand kalpas each time. Karma, etc., is immeasurable and boundless. If they were to have a physical form, the entire space would not be able to contain them. However, retribution can be slow or fast, totaling three types: retribution in the present life, retribution in the next life, and retribution in a later life. Retribution in the present life means that good or evil deeds begin in this life and are received in this life. Retribution in the next life means that retribution is received in the next life. Retribution in a later life means that retribution is received after two, three, or countless lives. The time of retribution can be fixed or unfixed. There are also four statements: fixed retribution, unfixed time, etc. However, the fixed places and times of the five destinies and three retributions within the three thousand great thousand worlds mentioned above are all expedient teachings and Hinayana doctrines, spoken according to the capacities of beings. According to the true teaching and Mahayana, it varies according to what the mind sees, such as Brahma and Shariputra seeing different scenes in the same realm. As far as the Buddha is concerned, everything is a manifestation of the Dharma Realm, and there is originally no distinction between purity and impurity. Two, a summary. Because they are all within samsara, they cannot attain the path of sainthood. Explanation: Because love is the root, they are all within samsara. Because they do not understand their own minds, they cannot attain the path of sainthood. The former refers to ignorance, and this indicates craving, which is complete. Therefore, the Yingluo Benye Sutra says: 'Disciples of the Buddha, ignorance is not understanding all dharmas, being deluded about the Dharma Realm, and giving rise to the karmic results of the three realms. Being deluded about all the minds in the Dharma Realm, the karmic results arising from the mind are divided into the karmic results of the Desire Realm. Being deluded about all the form and mind in the Dharma Realm, the karmic results arising from form and mind are divided into the karmic results of the Form Realm and the Formless Realm.'
色界果報迷法界中一切定心故定心所起報分為無色界果報是故於法界中有三界報然十惡業一向須除十善八定則但除其病故華嚴二地經說五品心修十善道(一有漏心修是人天乃至有頂因二以智慧修心狹劣故從他解故成聲聞乘三自悟因緣修大悲方便不具足故成獨覺乘四以大悲方便大愿修成菩薩廣大行五悟一切種清凈修一切佛法皆得成就也)三地經說為化眾生修禪定等第二勸斷文三初正勸。
是故眾生欲脫生死免諸輪迴先斷貪慾及除愛渴。
解曰既知生死皆由貪愛故欲脫生死先斷此二遠公報應論云夫事起必由其心報應必由於事是故自報以觀事而事可變舉事以責其心而心可反渴者喻其至切二通妨。
善男子菩薩變化示現世間非愛為本但以慈悲令彼舍愛假諸貪慾而入生死。
解曰因前令斷貪愛恐有難云若爾云何菩薩亦有貪愛亦有受生故此通云菩薩示現受生非愛為本但以大悲益人為利慾行教化須現受生示同凡夫同事利物故凈名云眾生病則菩薩病又云眾生病從攀緣起菩薩從大悲起示現等者悲深也非愛者智深也三顯益。
若諸末世一切眾生能捨諸欲及除憎愛永斷輪迴勤求如來圓覺境界于清凈心便得開悟。
解曰先能除舍方可勤求如出礦金始堪為器問從前但云貪愛何故此云及除憎愛答由愛身愛境境
【現代漢語翻譯】 現代漢語譯本：果報迷惑於法界中一切的定心，因此由定心所產生的果報被分為『無』。果報是這樣的，所以在法界中有三界果報。然而，十惡業必須完全去除，而十善和八定只是去除其病患。所以《華嚴經》二地經中說，用五品心修十善道：（一、用有漏心修是人天乃至有頂天的因；二、用智慧修心，但心胸狹隘，且從他人處獲得理解，所以成就聲聞乘；三、自己領悟因緣，但修習大悲和方便不夠，所以成就獨覺乘；四、用大悲方便和大愿修成菩薩廣大行；五、領悟一切種清凈，修習一切佛法，都能得到成就。）三地經中說，爲了化度眾生而修習禪定等。第二部分是勸斷文，分為三部分，首先是正式勸告。 因此，眾生想要脫離生死，免除各種輪迴，首先要斷除貪慾，以及去除愛渴。 解釋：既然知道生死都是由於貪愛，所以想要脫離生死，首先要斷除這二者。《遠公報應論》說：『事情的發生必定由於心，報應必定由於事。』因此，通過報應來觀察事情，事情就可以改變；舉出事情來責問其心，心就可以反省。『渴』字比喻其至切。 善男子，菩薩變化示現在世間，並非以愛為根本，而是以慈悲令他們捨棄愛，假借各種貪慾而進入生死。 解釋：因為前面讓人斷除貪愛，恐怕有人會質疑說，如果這樣，為什麼菩薩也有貪愛，也有受生？所以這裡解釋說，菩薩示現受生，並非以愛為根本，而是以大悲利益他人。爲了利益眾生而進行教化，必須示現受生，與凡夫相同，同事利物。所以《凈名經》說：『眾生病則菩薩病』，又說：『眾生病從攀緣起，菩薩從大悲起。』示現等等，是悲心深切；非愛，是智慧深遠。 如果末世的一切眾生，能夠捨棄各種慾望，以及去除憎恨和愛戀，永遠斷絕輪迴，勤奮地尋求如來圓覺境界，那麼在清凈心中便能開悟。 解釋：先能夠除舍，才可以勤奮地尋求，就像從礦石中提煉出的黃金，才堪為器物。問：從前面只是說貪愛，為什麼這裡說及去除憎恨和愛戀？答：由於愛自身和愛外境。
【English Translation】 English version: The retribution is deluded by all the fixed minds in the Dharma Realm, therefore the retribution arising from the fixed mind is divided into 'nothingness'. Such is the retribution, so there are retributions of the Three Realms in the Dharma Realm. However, the ten evil deeds must be completely eliminated, while the ten good deeds and eight samadhis only need to remove their illnesses. Therefore, the Sutra of the Ten Grounds in the Avatamsaka Sutra says that the ten good paths are cultivated with the five grades of mind: (1. Cultivating with a mind with outflows is the cause of humans and devas, even up to the peak of existence; 2. Cultivating the mind with wisdom, but with a narrow mind and understanding from others, thus achieving the Sravaka Vehicle; 3. Personally realizing the causes and conditions, but lacking the cultivation of great compassion and skillful means, thus achieving the Pratyekabuddha Vehicle; 4. Cultivating the vast practices of the Bodhisattva with great compassion, skillful means, and great vows; 5. Realizing all kinds of purity, cultivating all the Buddha-dharmas, and achieving everything.) The Sutra of the Third Ground says that meditation and so on are cultivated to transform sentient beings. The second part is the exhortation to cut off, divided into three parts, the first being the formal exhortation. Therefore, sentient beings who wish to escape birth and death and avoid all kinds of reincarnation must first cut off greed and eliminate the thirst for love. Explanation: Since it is known that birth and death are all due to greed and love, those who wish to escape birth and death must first cut off these two. The 'Yuangong's Treatise on Retribution' says: 'The occurrence of things must be due to the mind, and retribution must be due to things.' Therefore, by observing things through retribution, things can be changed; by raising things to question the mind, the mind can reflect. The word 'thirst' is a metaphor for its utmost intensity. Good man, Bodhisattvas transform and appear in the world, not based on love, but with compassion to make them abandon love, borrowing various desires to enter birth and death. Explanation: Because the previous passage asked people to cut off greed and love, there is concern that someone might question, 'If so, why do Bodhisattvas also have greed and love, and also receive birth?' Therefore, this explains that Bodhisattvas appear to receive birth, not based on love, but to benefit others with great compassion. In order to benefit sentient beings through teaching, it is necessary to appear to receive birth, to be the same as ordinary people, and to benefit things together. Therefore, the 'Vimalakirti Sutra' says: 'When sentient beings are sick, Bodhisattvas are sick,' and also says: 'The sickness of sentient beings arises from clinging, and the Bodhisattvas arise from great compassion.' The appearance and so on is deep compassion; non-love is profound wisdom. If all sentient beings in the degenerate age can abandon all desires and eliminate hatred and love, forever cut off reincarnation, and diligently seek the perfect enlightenment realm of the Tathagata, then they can be enlightened in the pure mind. Explanation: Only by being able to eliminate and abandon first can one diligently seek, just like gold refined from ore, which can then be used as a vessel. Question: From the previous passage, it only mentioned greed and love, why does this passage mention eliminating hatred and love? Answer: Because of love for oneself and love for external objects.
違于情或身被惱故生憎也是知憎亦由愛故雖兼憎意但說愛二明種性令知者亦可前五道業報已答輪迴種性今此五性差別是答修佛菩提文中說修證故前問幾等此答五種文相承故後文不言幾種非答此故有此三義應答菩提然更細詳復有五義宜卻依前一者彌勒本疑修行者輪迴不疑五道謂由前說始終動靜乃至思度佛境皆是輪迴生死涅槃凡夫諸佛悉同起滅故問輪迴有幾種性比聞余教祇言五道輪迴今何得三乘行人亦未能免故佛為說由本貪慾發揮無明顯出五性故屬輪轉若以五道而答何關所疑二者非唯標以貪慾無明而乃釋以二乘外道不應是此答佛菩提三者結云是名眾生五性不言菩提五等四者彌勒四問中輪迴自有其二初問斷本后問種性佛說愛為根本生起五道業報令厭五道斷其貪愛至此便答種性次答化生方便最後依覺乃至證覺是答修佛菩提是則經有四門問答一義問答相可文理亦彰若將五性答菩提問則令最後剩一段經答文已終彼何所被然答菩提處不言幾等者如答幾種方便之問亦云唯以大悲方便皆將一道攝於差別悲智例等此不應疑五者菩薩性及最後文修證雖同根本全別初由貪慾后依覺心若將俱答菩提二文何異經宗簡要豈合繁重然至聖微言實難究了或含兩勢未敢指南今就理長且依前判問五性既屬輪迴可斷不可答可除其病(病謂依本貪等)不可斷法(法
【現代漢語翻譯】 現代漢語譯本：違背情意或者身體受到惱害，因此產生憎恨。要知道憎恨也是因為愛的緣故。雖然兼有憎恨的意思，但只說愛，是爲了說明種性，讓知曉的人明白。前面的五道業報已經回答了輪迴的種性。現在這五性的差別，是回答修佛菩提文中說的修證。前面問有幾種等類，這裡回答五種，文句前後承接。後面的文句沒有說幾種，不是沒有回答，因此有這三重意義，應該回答菩提。然而更仔細地詳察，又有五重意義，應該仍然按照前面的理解：一是Maitreya（彌勒，未來佛）本來懷疑修行者輪迴，不懷疑五道，因為前面說始終動靜，乃至思量佛的境界，都是輪迴生死，凡夫和諸佛都同樣有生起和滅亡。因此問輪迴有幾種種性，相比聽聞其他教派只說五道輪迴，現在為何三乘行人也不能免除？所以佛為他說由本來的貪慾發揮，沒有明顯說出五性，所以屬於輪轉。如果用五道來回答，和所懷疑的有什麼關係？二是不僅僅標明貪慾無明，而且解釋為二乘外道，不應該是回答佛菩提。三是總結說，這叫做眾生的五性，沒有說菩提有五等。四是Maitreya（彌勒）的四個問題中，輪迴自身就有兩個，最初問斷除根本，後來問種性。佛說以愛為根本，生起五道業報，讓人厭惡五道，斷除他的貪愛，到這裡就回答了種性。接著回答化生方便，最後依據覺悟乃至證得覺悟，是回答修佛菩提。這樣，經文就有四門問答，意義問答相互吻合，文理也很明顯。如果將五性回答菩提的問題，就會讓最後剩下一段經文，回答已經結束，那它又屬於哪裡呢？然而回答菩提的地方沒有說有幾種等類，如同回答幾種方便的問題，也說唯以大悲方便，都將一道攝於差別，悲智等同，這不應該懷疑。五是菩薩性和最後文句的修證，雖然相同根本，但完全不同。最初由貪慾，後來依據覺心。如果將它們一起回答菩提，兩段經文有什麼不同？經文的宗旨簡要，怎麼會繁瑣重複？然而至聖的微妙言語，實在難以窮盡，或許包含兩種趨勢，不敢輕易指明。現在就道理長遠來說，且按照前面的判斷，問五性既然屬於輪迴，可以斷除，不可以回答，可以去除它的病（病是指依據本來的貪等），不可以斷除法（法
【English Translation】 English version: Hatred arises from going against one's feelings or from physical distress. Know that hatred also stems from love. Although it includes the meaning of hatred, it only speaks of love to explain the nature, so that those who know it understand. The previous five paths of karma have already answered the nature of Samsara (輪迴, cycle of rebirth). Now, the difference between these five natures answers the cultivation and realization mentioned in the text on cultivating Bodhi (菩提, enlightenment). Earlier, it asked how many categories there are; here, it answers five, with the sentences following each other. The later sentences do not say how many kinds, not because there is no answer, therefore there are these three meanings, it should answer Bodhi. However, upon closer examination, there are five more meanings, and it should still follow the previous understanding: First, Maitreya (彌勒, the future Buddha) originally doubted the Samsara of practitioners, not the five paths, because the previous statement said that from beginning to end, movement and stillness, even contemplating the realm of the Buddha, are all Samsara, birth and death, ordinary people and all Buddhas are the same in arising and ceasing. Therefore, he asked how many natures there are in Samsara, compared to hearing other teachings that only speak of the five paths of Samsara, why can't the followers of the Three Vehicles also avoid it? Therefore, the Buddha spoke to him about the development of original greed, without clearly stating the five natures, so it belongs to rotation. If the five paths are used to answer, what does it have to do with what is doubted? Second, it not only marks greed and ignorance, but also explains the Two Vehicles and external paths, which should not be the answer to Buddha's Bodhi. Third, it concludes by saying that this is called the five natures of sentient beings, without saying that Bodhi has five levels. Fourth, in Maitreya's (彌勒) four questions, Samsara itself has two, the first asking to cut off the root, and the second asking about the nature. The Buddha said that love is the root, giving rise to the karma of the five paths, causing people to hate the five paths and cut off their greed and love. At this point, the nature is answered. Then, the expedient of transformation is answered, and finally, based on awakening and even realizing awakening, it answers the cultivation of Buddha's Bodhi. In this way, the scripture has four doors of questions and answers, and the meaning of the questions and answers matches each other, and the text and reason are also obvious. If the five natures are used to answer the question of Bodhi, it will leave a final passage of scripture, the answer has ended, so where does it belong? However, the place where Bodhi is answered does not say how many levels there are, just like answering the question of how many expedients there are, it also says that only with great compassion and expedients, all one path is included in the difference, compassion and wisdom are equal, this should not be doubted. Fifth, the nature of the Bodhisattva and the cultivation and realization of the final sentence, although the same root, are completely different. Initially from greed, later based on the awakened mind. If they are answered together with Bodhi, what is the difference between the two passages? The purpose of the scripture is concise, how can it be cumbersome and repetitive? However, the subtle words of the most holy are really difficult to exhaust, perhaps containing two trends, and I dare not easily point them out. Now, in terms of the long-term reason, and according to the previous judgment, asking about the five natures belongs to Samsara, which can be cut off, not answered, and its disease can be removed (the disease refers to relying on original greed, etc.), not the Dharma (法, the universal law) can be cut off.
謂菩薩性中修證之行)故今科云明種性令知不言斷舉要言之此宗始自信心終於證極一一依凈圓覺性若更有一法別有自性可依彼圓覺性即同流轉故下諸觀門一一首標悟凈圓覺以凈覺心方說修觀行等又前云如來寂滅性未曾有終始(權宗菩提有始煩惱有終)若以輪迴心(始終之身即是)思惟則旋復等由此五性差別之心乃是輪迴差別種性故偈云不因差別性皆得成佛道次銷文者分二一總標因依。
善男子一切眾生由本貪慾發揮無明顯出五性差別不等依二種障而現深淺。
解曰由本貪慾等者然五性學人皆發出離之心皆修戒定慧行但緣不了本覺自見定是眾生遂欲斷障求真厭凡貪聖貪聖之念還是本貪所貪三乘既殊能貪隨教亦異(積習既深遂成別性故楞伽云隨說彼而成皆名教熏起)復有三皆不定復有錯入邪途由是激發無明遂成五性差別發揮者發揚分佈令顯了也然根本無明但迷真而已本無差別由貪慾不同故熏發之令成五別既不了本覺則唯將二障為本故依伏斷此二現深淺也若遇邪師教者則於我法轉增堅執故二障轉深若遇二乘則且除我執對前為淺若遇菩薩及佛相望深淺可知二別釋差等文二一所依二障。
云何二障一者理障礙正知見二者事障續諸生死。
解曰二門分別初總釋二障后別釋理障初中此二障者有體有義義同唯
【現代漢語翻譯】 現代漢語譯本： （這段經文講述了在菩薩的自性中修證的行為）因此現在這一科說闡明種性，是爲了讓人明白不要斷滅。總而言之，這個宗派始於自信心，終於證得最高的境界，一切都依賴於清凈圓滿的覺悟自性。如果還有另一種法，有其自身的自性，可以依賴，那麼它就和流轉的生死沒有區別了。因此，下面的各種觀門都首先標明領悟清凈圓滿的覺悟，用清凈的覺悟之心才能談論修習觀行等等。而且前面說過，如來的寂滅自性，沒有開始也沒有終結（權宗認為菩提有開始，煩惱有終結）。如果用輪迴之心（有始有終的身體）來思考，就會旋轉回復到原來的狀態等等。由此可見，五種自性的差別之心，就是輪迴差別的種性。所以偈語說，不因為自性的差別，都能成就佛道。接下來解釋經文，分為兩部分：一是總標原因和依據。
『善男子，一切眾生由於本來的貪慾，發揮無明，顯現出五種自性的差別不等，是依據兩種障礙而顯現出深淺。』
解釋說：由於本來的貪慾等等。五種自性的學人，都發出離之心，都修習戒定慧行，但是因為不瞭解本覺，自己認為一定是眾生，於是想要斷除障礙，追求真理，厭惡凡俗，貪戀聖境。貪戀聖境的念頭，還是本來的貪慾所致。所貪戀的三乘境界既然不同，能貪戀的心也隨著教法而不同（積累的習氣既然深厚，就形成了不同的自性，所以《楞伽經》說，隨著所說的而形成，都叫做教法熏習所致）。還有三種不定的情況，還有錯入邪途的情況，因此激發了無明，於是形成了五種自性的差別。發揮，是發揚分佈，使之顯現出來。根本無明只是迷惑了真理而已，本來沒有差別，由於貪慾不同，所以熏發它，使之成為五種差別。既然不瞭解本覺，就只把兩種障礙作為根本，所以依據降伏斷除這兩種障礙，來顯現深淺。如果遇到邪師的教導，那麼對於我法的執著就會更加堅固，所以兩種障礙就更加深重。如果遇到二乘，那麼就暫且去除我執，相對於前面來說就淺顯一些。如果遇到菩薩以及佛，那麼深淺就可以知道了。第二部分解釋差別不等，分為兩部分：一是所依據的兩種障礙。
『什麼是兩種障礙？一是理障礙正知見，二是事障延續各種生死。』
解釋說：兩種門分別，首先總的解釋兩種障礙，然後分別解釋理障礙，首先在總的解釋中，這兩種障礙有體有用，意義相同，只有……
【English Translation】 English version: (This passage discusses the practice and realization within the Bodhisattva's nature.) Therefore, this section now explains the nature to make people understand not to extinguish. In short, this school begins with self-confidence and ends with the attainment of the highest state, all relying on the pure and perfect enlightened nature. If there is another dharma with its own nature to rely on, then it is no different from the cycle of birth and death. Therefore, the various contemplation methods below all first emphasize the realization of pure and perfect enlightenment, and only with a pure enlightened mind can one talk about practicing contemplation, etc. Moreover, it was said earlier that the Nirvana nature of the Tathagata has no beginning and no end (the provisional school believes that Bodhi has a beginning and afflictions have an end). If one thinks with a mind of reincarnation (a body with a beginning and an end), one will spin back to the original state, etc. From this, it can be seen that the mind of the five different natures is the seed of the different natures of reincarnation. Therefore, the verse says that not because of the difference in nature can all achieve Buddhahood. Next, explaining the scripture is divided into two parts: one is the general indication of cause and basis.
'Good men, all sentient beings, due to their inherent greed, develop ignorance and manifest the differences in the five natures, relying on two kinds of obstacles to manifest their depth.'
Explanation: Due to inherent greed, etc. The learners of the five natures all generate a mind of renunciation, and all practice precepts, concentration, and wisdom, but because they do not understand the original enlightenment, they think they must be sentient beings, so they want to eliminate obstacles, pursue truth, hate the mundane, and crave the sacred. The thought of craving the sacred is still caused by the inherent greed. Since the three vehicles that are craved are different, the mind that can crave also differs according to the teachings (since the accumulated habits are deep, they form different natures, so the Lankavatara Sutra says that what is formed according to what is said is all caused by the teachings). There are also three uncertain situations, and there are also situations of mistakenly entering wrong paths, thus stimulating ignorance, and thus forming the differences in the five natures. Development is to promote and distribute, making it manifest. Fundamental ignorance only confuses the truth, and there is originally no difference. Because greed is different, it stimulates it, making it become five differences. Since one does not understand the original enlightenment, one only takes the two obstacles as the root, so one relies on subduing and eliminating these two obstacles to manifest their depth. If one encounters the teachings of an evil teacher, then one's attachment to self and dharma will become more firm, so the two obstacles will become deeper. If one encounters the Two Vehicles, then one will temporarily remove the attachment to self, which is shallower compared to the previous. If one encounters Bodhisattvas and Buddhas, then the depth can be known. The second part explains the differences, divided into two parts: one is the two obstacles on which it is based.
'What are the two obstacles? The first is the obstacle of reason, which obstructs correct knowledge and views; the second is the obstacle of phenomena, which continues all kinds of birth and death.'
Explanation: The two gates are distinguished. First, the two obstacles are explained generally, and then the obstacle of reason is explained separately. First, in the general explanation, these two obstacles have substance and function, and their meanings are the same, only...
識煩惱所知謂事是煩惱煩惱即障又能續生死故理是所知所知非障是障障于所知理故體即起信根本無明及六染心染心各一分義(六中各二義一不覺義二相生義今取相生也)即此事障染污凈心展轉相生乃至執取計名能起諸業皆是連續生死義故各餘一分(不覺義也)及根本無明皆此理障覆翳法界真心不覺妄念生起不達諸法性相是礙正知見義(若唯依法相宗說則二障數同但是用別)故彼論云是心從本已來自性清凈(云云)以不達一法界故心不相應(未有能所王數之別)忽然念起(更無染法能為此本故云忽然)名為無明(云云)為無明所染有其染心染心義者名煩惱礙能障真如根本智故(即寂之照如理智也故下說真如自體本有真實識知大智慧等即經中知字染心喧動違此寂靜故云障也)無明義者名為智礙能障世間自然業智故(如量智也言自然者如月無心頓應千水經中見字又知見俱通前是知見之性此是知見之相無明昏昏無所分別違此智用名為智礙經雖但云理障而實通於理事論局於事智礙理障皆從所障得［稱］也)問準論配經障真如智全合取為理障障世間智合為事障如何上配與此參差答上已明言此障有體體在此論須如上配義同唯識與此似違(此論藏疏亦云今此二障約本末相依門以明不約人法二執故與唯識義意稍殊)然通釋理事二障就障理
【現代漢語翻譯】 現代漢語譯本 識別煩惱和所知，所謂『事』（指現象）是煩惱，煩惱會形成障礙，並且能夠延續生死輪迴；所謂『理』（指真理）是所知，所知本身不是障礙，而是因為障礙遮蔽了對真理的認知。『體』（指本體）即是《起信論》中提到的根本無明以及六種染污心。染污心各自有一部分含義（六種染污心中各自包含兩種含義：一是不覺義，二是相生義，這裡取相生義）。 即是說，這種『事障』染污清凈心，使其輾轉相生，乃至執取名相，從而引發各種業力，這都是連續生死的含義。各自剩餘的一部分（不覺義），以及根本無明，都是『理障』，它覆蓋了法界真心，使人不覺悟，妄念生起，不能通達諸法的體性和現象，這就是妨礙正確知見的含義。（如果僅僅依照法相宗的說法，那麼二障的數量相同，只是作用不同）。 所以《起信論》說：『此心從本來就是自性清凈的……』因為不能通達一法界，所以心不相應（還沒有能所、王數的區別），忽然念頭生起（沒有其他染污法能夠作為它的根本，所以說是忽然），這叫做無明……因為被無明所染，所以有染污心。染污心的含義，叫做煩惱障，能夠障礙真如根本智（即寂靜之照，如理智），所以下面說真如自體本有真實識知大智慧等，即是經文中的『知』字。染污心喧鬧動盪，違背了這種寂靜，所以說是障礙。無明的含義，叫做智障，能夠障礙世間自然業智（如量智）。 所謂『自然』，就像月亮沒有心，卻能頓然映照千江水。經文中的『見』字，又知見都貫通前後，前面是知見的體性，這裡是知見的現象。無明昏昧，沒有分別，違背了這種智慧的作用，叫做智障。經文雖然只說『理障』，但實際上貫通了理事二方面，《起信論》侷限於事，智障和理障都是從所障礙的對象來命名的。 問：按照《起信論》來配合經文，障礙真如智全部歸為理障，障礙世間智歸為事障，為什麼上面的配合與此有差異？答：上面已經明確說明，這種障礙有本體，本體就在《起信論》中，必須像上面那樣配合，意義才相同。唯識宗的說法與此似乎有違背（《起信論》的藏疏也說，現在這二障是按照本末相依的方面來說明的，不是按照人法二執來說明的，所以與唯識宗的意義稍有不同）。然而，通俗地解釋理事二障，就是就障礙的道理而言。
【English Translation】 English version Identifying afflictions (kleshas) and what is knowable, the so-called 'events' (phenomena) are afflictions. Afflictions create obstacles and can perpetuate the cycle of birth and death. The so-called 'principles' (truths) are what is knowable. What is knowable is not inherently an obstacle, but the obstacle obscures the understanding of truth. The 'essence' (substance) is the fundamental ignorance mentioned in the Awakening of Faith and the six defiled minds. Each defiled mind has a partial meaning (each of the six defiled minds contains two meanings: one is the meaning of non-awareness, and the other is the meaning of mutual arising; here, we take the meaning of mutual arising). That is to say, this 'event-obstacle' defiles the pure mind, causing it to arise mutually in a cycle, even to the point of clinging to names and forms, thereby initiating various karmic actions. This is all part of the meaning of continuous birth and death. The remaining part of each (the meaning of non-awareness), as well as fundamental ignorance, are 'principle-obstacles,' which cover the true mind of the Dharma realm, causing non-awakening, the arising of deluded thoughts, and the inability to understand the nature and characteristics of all dharmas. This is the meaning of hindering correct knowledge and views. (If we only follow the teachings of the Dharma Characteristics School, then the number of the two obstacles is the same, but their functions are different). Therefore, the Awakening of Faith says: 'This mind is originally pure in its self-nature...' Because it cannot understand the One Dharma Realm, the mind is not in accordance (there is no distinction between subject and object, king and retinue). Suddenly, a thought arises (there is no other defiled dharma that can be its root, so it is said to arise suddenly). This is called ignorance... Because it is defiled by ignorance, there are defiled minds. The meaning of defiled minds is called affliction-obstacle, which can obstruct the fundamental wisdom of Suchness (i.e., the illumination of stillness, wisdom according to principle). Therefore, it is said below that the self-nature of Suchness inherently possesses true knowledge and great wisdom, etc., which is the 'knowledge' mentioned in the sutra. The turmoil and agitation of the defiled mind contradict this stillness, so it is called an obstacle. The meaning of ignorance is called wisdom-obstacle, which can obstruct the natural karmic wisdom of the world (such as measured wisdom). The term 'natural' means that, like the moon, without intention, it can instantly reflect in a thousand rivers. The word 'seeing' in the sutra, and both knowledge and seeing, connect before and after. The former is the nature of knowledge and seeing, and the latter is the phenomenon of knowledge and seeing. Ignorance is dim and without discrimination, contradicting the function of this wisdom, and is called wisdom-obstacle. Although the sutra only speaks of 'principle-obstacle,' it actually connects the two aspects of principle and events. The Awakening of Faith is limited to events, and both wisdom-obstacle and principle-obstacle are named according to the object they obstruct. Question: According to the Awakening of Faith, obstructing the wisdom of Suchness is entirely classified as principle-obstacle, and obstructing worldly wisdom is classified as event-obstacle. Why is the above classification different from this? Answer: It has already been clearly stated above that this obstacle has a substance, and the substance is in the Awakening of Faith. It must be classified as above for the meaning to be the same. The teachings of the Consciousness-Only School seem to contradict this (the commentaries on the Awakening of Faith also say that these two obstacles are now explained in terms of the interdependence of root and branch, not in terms of the two attachments to self and dharma, so the meaning is slightly different from the Consciousness-Only School). However, to explain the two obstacles of principle and events in a general way is to speak of the principle of obstruction.
智令不明顯俱名無明就障心行令不解脫俱名煩惱經以宗于理智故總取論中二障合為理障(真如世間是理二智是正知見皆所障也無明及染中一分為能障即前上對)唯取染中生起一分為事障此但約過患以為障義無所障法若欲立之即解脫是生死相續不解脫故(所障是解脫能障煩惱即前下對)以解脫無體攝歸真理故含其義不立其名論則但約相違為障故六染卻障真如智無明卻障世間智由此涉于相反故論自徴云此義云何(徴能所障不相應之意也)釋云以依染心能見能現妄取境界違平等性(染心展轉生起差別真如平等故相違也成前上句)以一切法常靜無有起相無明不覺妄與法違故不能得隨順世間種種智故(無明冥然世智種種故相違也成前下句)上來對會經論雖各從一勢理無違故所配釋體義誠非謬矣總釋二障竟。
次別釋理障者此中所障之法須識其體初云理障但是標名礙知見者正出體相此宗以知見為理故故經與論每拂病窮法皆歸覺心不以空寂虛無便為真極(真如是流出涅槃如昨夢)圓頓宗教顯體皆然故華嚴亦以真知為所迷法文云無一眾生而不具有如來智慧但以妄想執著而不證得(智本有而未證即知不以斷證方為智也)若離妄想一切智無師智(不因學得)自然智(不因修得)無礙智(遍聖遍凡)即得現前二能依五性文三一徴。
【現代漢語翻譯】 現代漢語譯本 智令不明顯，都叫做無明，就障礙了心行，使之不能解脫，都叫做煩惱。經文以宗于理智的緣故，總括《瑜伽師地論》中的二障合為理障（真如世間是理，二智是正確的知見，都被理障所障礙。無明以及染污中的一部分是能障，即前文所說的『上對』）。 只取染污中生起的一部分作為事障，這只是從過患的角度來定義障礙的意義，沒有什麼是不能被障礙的法。如果要設立一種障礙，那就是解脫，因為生死相續，不能解脫（所障是解脫，能障是煩惱，即前文所說的『下對』）。因為解脫沒有實體，所以歸於真理，包含了解脫的意義，而不單獨設立解脫的名目。《瑜伽師地論》只是從相反的角度來定義障礙，所以六種染污反過來障礙真如智，無明反過來障礙世間智。因為涉及到相反的緣故，《瑜伽師地論》自己提出疑問說：『這個意義是什麼呢？』（疑問在於能障和所障不相應）。 解釋說：『因為依靠染污心，能見能現，虛妄地執取境界，違背了平等性（染污心輾轉生起差別，真如是平等的，所以是相違背的，成就了前文所說的『上句』）。因為一切法常時寂靜，沒有生起的現象，無明不覺悟，虛妄地與法相違背，所以不能得到隨順世間的種種智慧（無明是昏暗的，世智是多種多樣的，所以是相違背的，成就了前文所說的『下句』）。』 上面對經文和論典的會通，雖然各自從一個角度出發，但道理上沒有違背，所以所配的解釋在體義上確實沒有謬誤。總的解釋二障完畢。 接下來分別解釋理障，這裡所障礙的法，必須認識它的本體。最初說理障只是一個名稱，障礙知見者，才是真正指出它的體相。這個宗派以知見為理，所以經文和論典每次拂除病態，窮究法理，都歸於覺心，不把空寂虛無就當作真極（真如是流出涅槃的，如同昨天的夢）。圓頓宗教顯現本體都是這樣，所以《華嚴經》也以真知為所迷惑的法，經文說：『沒有一個眾生不具有如來的智慧，只是因為妄想執著而不證得（智慧本來就有而未證得，就是知，不以斷除和證得才作為智慧）。』 如果離開妄想，一切智（All-knowing wisdom），無師智（Wisdom without a teacher，不因學習而得），自然智（Natural wisdom，不因修行而得），無礙智（Unobstructed wisdom，遍及聖人和凡人），就能顯現於眼前。二能依五性文三一徴。
【English Translation】 English version 'Ignorance that obscures wisdom is called 'Avidya' (ignorance), which obstructs the mind's activities, preventing liberation, and is collectively termed 'Kleshas' (afflictions). The sutras, based on the principle of reason and wisdom, collectively consider the two obstructions in the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) as the 'Jnana-avarana' (intellectual obscuration) (Tathata (suchness) and the world are reason, and the two wisdoms are correct knowledge and views, all of which are obstructed by intellectual obscuration. Avidya and a portion of defilements are the obstructing factors, corresponding to the 'upper pair' mentioned earlier).' Only a portion of the defilements that arise is taken as the 'Karma-avarana' (karmic obscuration). This only defines the meaning of obstruction from the perspective of faults, and there is no dharma that cannot be obstructed. If one were to establish an obstruction, it would be 'Moksha' (liberation), because samsara (the cycle of birth and death) continues, preventing liberation (what is obstructed is liberation, and the obstructing factor is afflictions, corresponding to the 'lower pair' mentioned earlier). Because liberation has no substance, it is歸攝 (categorized) under 'Tathata' (suchness), encompassing its meaning without establishing its name separately. The 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) only defines obstruction from the perspective of opposition, so the six defilements conversely obstruct 'Jnana' (wisdom) of 'Tathata' (suchness), and 'Avidya' (ignorance) conversely obstructs worldly wisdom. Because it involves opposition, the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) itself raises the question: 'What is the meaning of this?' (Questioning the meaning of the obstructing and obstructed not corresponding). The explanation says: 'Because relying on the defiled mind, one can see and manifest, falsely grasping at realms, violating equality (the defiled mind arises through transformation, while 'Tathata' (suchness) is equal, so they are contradictory, fulfilling the 'upper sentence' mentioned earlier). Because all dharmas are constantly tranquil, without the phenomenon of arising, 'Avidya' (ignorance) is not aware, falsely contradicting the dharmas, so one cannot attain accordance with the various wisdoms of the world (Avidya (ignorance) is obscure, while worldly wisdom is diverse, so they are contradictory, fulfilling the 'lower sentence' mentioned earlier).' The above reconciliation of the sutras and treatises, although each starts from a single perspective, there is no contradiction in principle, so the matched explanations are indeed not erroneous in their essential meaning. The general explanation of the two obstructions is complete. Next, to separately explain the 'Jnana-avarana' (intellectual obscuration), the dharma that is obstructed here must have its essence recognized. Initially, saying that 'Jnana-avarana' (intellectual obscuration) is just a name, those who obstruct knowledge and views are truly pointing out its essence. This school considers knowledge and views as reason, so the sutras and treatises always eliminate sickness and exhaust the principles of dharma, all returning to the awakened mind, not taking emptiness and nothingness as the ultimate truth (Tathata (suchness) is the outflow of Nirvana, like yesterday's dream). The 'perfect and sudden' (Yuan Dun) schools all manifest the essence in this way, so the 'Avatamsaka Sutra' (Flower Garland Sutra) also takes true knowledge as the dharma that is deluded, the text says: 'There is not a single sentient being who does not possess the wisdom of the Tathagata (Thus Come One), but because of deluded thoughts and attachments, they do not attain it (wisdom is inherently present but not yet attained, which is knowledge, not taking cutting off and attaining as wisdom).' If one is free from deluded thoughts, 'Sarvajna' (all-knowing wisdom), 'Anasrava-jnana' (wisdom without a teacher, not obtained through learning), 'Sahaja-jnana' (natural wisdom, not obtained through cultivation), 'Apratihata-jnana' (unobstructed wisdom, pervading both saints and ordinary beings), can manifest before one's eyes. The text on the two dependencies and the five natures, section 31.
云何五性。
解曰然此五性皆是新熏不同法相宗中本有之說此宗推其本有之性皆是圓覺故也性相兩宗五性之義已如懸談中述今此又與彼所引楞伽等文大同小異如文詳之二釋中二一總明未熏。
善男子若此二障未得斷滅名未成佛。
解曰然五性者本以發心修證約斷二障故成五種此都不斷故非五數亦未發心遇教故言未熏若據楞伽之文似當第五無性今不取者據涅槃說無性闡提斷大善根我不能救今此但未成佛必不大惡第五自有外道種性故此非數二熏成五性文中四二乘合為一處說故一二乘性。
若諸眾生永舍貪慾先除事障未斷理障但能悟入聲聞緣覺未能顯住菩薩境界。
解曰合辨聲聞緣覺二種性也先除等者知生死苦止息攀緣故云除事克體而言唯除初染余但不加取著其實未能覺了故變易生死猶在意責不先悟理但先除事故有先除未斷之言然障有事有理執則有人有法煩惱則有現行習氣生死則有分段變易此四對中二乘唯斷於前未斷於後故云但能等雖至長者之家猶在門外止宿草菴未敢當堂故言未能顯住菩薩境界二菩薩性。
善男子若諸末世一切眾生欲泛如來大圓覺海先當發願勤斷二障二障已伏即能悟入菩薩境界若事理障已永斷滅即入如來微妙圓覺滿足菩提及大涅槃。
解曰先約地前以辨其
【現代漢語翻譯】 現代漢語譯本 什麼是五性？ 解釋說，這五性都是新熏習而成的，不同於法相宗中本有的說法。法相宗認為其本有的自性都是圓覺的緣故。性宗和相宗關於五性的意義，已經在之前的討論中闡述過。現在這裡所說的，又與之前引用的《楞伽經》等經文大同小異，詳細內容可以參考經文。在兩種解釋中，第一種是總的說明未熏習的狀態。 善男子，如果這兩種障礙（事障和理障）沒有斷滅，就不能成就佛果。 解釋說，所謂的五性，本來是根據發心修行證悟，以及斷除兩種障礙的情況而形成的五種。這裡因為兩種障礙都沒有斷除，所以不屬於五性之數，也沒有發心遇到教法，所以說是未熏習。如果根據《楞伽經》的經文，似乎應當屬於第五種無性。現在不採用這種說法，是根據《涅槃經》所說，無性闡提（斷善根者）是無法救度的。現在這裡只是沒有成就佛果，必定不是大惡之人。第五種無性自有外道種性，所以這裡不屬於這一類。第二種是熏習成就五性，文中將二乘合為一處說明，所以是第一種，二乘性。 如果各種眾生永遠捨棄貪慾，先去除事障，但沒有斷除理障，只能悟入聲聞、緣覺的境界，不能顯現安住于菩薩的境界。 解釋說，這裡合併辨別聲聞和緣覺兩種根性。『先除等者』，是因為知道生死是苦，止息攀緣，所以說去除事障。從克體上來說，只是去除了最初的染污，其餘的只是不加以執取，其實並沒有覺悟真理，所以變易生死仍然在意。因為沒有先悟理，只是先去除事障，所以有『先除未斷』的說法。然而障礙有事障和理障，執著有人執和法執，煩惱有現行和習氣，生死有分段和變易。在這四對中，二乘只斷除了前面的，沒有斷除後面的，所以說『只能』等等。即使到了長者之家，也只是在門外住宿草菴，不敢進入廳堂，所以說『未能顯住菩薩境界』。第二種是菩薩性。 善男子，如果各種末世的一切眾生想要泛遊如來大圓覺海，首先應當發願，勤奮斷除兩種障礙。兩種障礙如果已經被降伏，就能悟入菩薩的境界。如果事障和理障已經永遠斷滅，就進入如來微妙圓覺，滿足菩提和大涅槃。 解釋說，先從地前菩薩的角度來辨別他們的根性。
【English Translation】 English version What are the five natures? Explanation: These five natures are all newly acquired through cultivation, differing from the inherent nature as taught in the Yogācāra school. The Yogācāra school considers the inherent nature to be perfect enlightenment (圓覺). The meaning of the five natures in the Consciousness-only and Dharma Character schools has been discussed previously. What is said here is largely similar to the texts from the Laṅkāvatāra Sūtra (楞伽經) cited earlier, with minor differences. Details can be found in the texts. In the two explanations, the first is a general explanation of the uncultivated state. Good man, if these two obstacles (事障 and 理障) are not eradicated, one cannot attain Buddhahood. Explanation: The so-called five natures are originally based on the five types formed by the aspiration for enlightenment, cultivation, realization, and the eradication of the two obstacles. Here, because neither of the two obstacles has been eradicated, it does not belong to the five natures. Also, because there is no aspiration for enlightenment and no encounter with the teachings, it is said to be uncultivated. According to the Laṅkāvatāra Sūtra, it seems that it should belong to the fifth, the natureless. The reason for not adopting this view is based on the Nirvana Sutra (涅槃經), which states that icchantikas (闡提) (those who have severed their roots of goodness) cannot be saved. Here, it is only that Buddhahood has not been attained, and it is certainly not a great evil. The fifth, the natureless, has its own heretical nature, so it does not belong to this category. The second is the cultivation and attainment of the five natures. In the text, the two vehicles (二乘) are combined into one, so it is the first, the nature of the two vehicles. If all sentient beings permanently abandon greed and first remove the obstacle of phenomena (事障), but have not eradicated the obstacle of principle (理障), they can only awaken to the realm of Śrāvakas (聲聞) and Pratyekabuddhas (緣覺), and cannot manifest and abide in the realm of Bodhisattvas (菩薩). Explanation: Here, the two natures of Śrāvakas and Pratyekabuddhas are distinguished together. 'First remove, etc.' is because they know that birth and death are suffering and cease clinging, so it is said to remove the obstacle of phenomena. From the perspective of the essence, only the initial defilement is removed, and the rest is simply not clung to. In reality, they have not awakened to the truth, so the change of birth and death is still in mind. Because they have not first awakened to the principle, but have first removed the obstacle of phenomena, there is the saying 'first remove but not eradicate'. However, obstacles include the obstacle of phenomena and the obstacle of principle, attachments include attachment to self and attachment to dharma, afflictions include manifest actions and habitual tendencies, and birth and death include segmented and variable. In these four pairs, the two vehicles only eradicate the former and do not eradicate the latter, so it is said 'can only', etc. Even if they reach the house of the elder, they only stay in a thatched hut outside the door and dare not enter the hall, so it is said 'cannot manifest and abide in the realm of Bodhisattvas'. The second is the nature of Bodhisattvas. Good man, if all sentient beings in the degenerate age want to travel in the great ocean of perfect enlightenment (大圓覺海) of the Tathāgata (如來), they should first make a vow and diligently eradicate the two obstacles. If the two obstacles have been subdued, they can awaken to the realm of Bodhisattvas. If the obstacle of phenomena and the obstacle of principle have been permanently eradicated, they will enter the subtle perfect enlightenment of the Tathāgata, fulfilling Bodhi (菩提) and great Nirvana (大涅槃). Explanation: First, distinguish their natures from the perspective of Bodhisattvas before the ground.
相故言已伏言先當者似令修證不似分別五性譯人訛也應云唯先發愿又應改悟為順后若事理障下約入地乃至果位以辨其相故言永斷及菩提等言即入等者此中但除其病不除修證行故三不定性。
善男子一切眾生皆證圓覺逢善知識依彼所作因地法行爾時修習便有頓漸若遇如來無上菩提正修行路根無大小皆成佛果。
解曰言皆證圓覺者自悟本來圓覺證知一切皆然非諸眾生皆已修證經文倒者譯人訛舛應云若善男子證諸眾生皆有圓覺即顯然矣修習頓漸者證信雖圓忻趣有異遇教不同故有頓漸若遇等者自能圓信復遇圓宗故不揀大乘小乘之根皆成佛果反明雖是圓信若志趣狹劣不遇圓頓殊勝良緣則熏其根性成二乘等由此義故名不定性經文闕者或略或脫若不爾者何以標云修習便有頓漸而乃唯釋頓耶四外道性。
若諸眾生雖求善友遇邪見者未得正悟是則名為外道種性邪師過謬非眾生咎。
解曰就中曲分為二初正明邪種然內心雖勝宿遇邪宗既熏其心種習成種故於聖道難起信心后明師過意顯此性定是新熏非自本有故云非眾生咎前諸種性亦例此知但文略也則知眾生本同覺性但遇教成差便有大小有邪有正故知發心之者切須善辨宗途然余經論目第五性云無性者但明本來不覺染心相續未有邪正師教所熏無三乘種故聞亦不信由此濫于
【現代漢語翻譯】 現代漢語譯本： 『相故言已伏言先當者似令修證不似分別五性譯人訛也應云唯先發愿又應改悟為順后若事理障下約入地乃至果位以辨其相故言永斷及菩提等言即入等者此中但除其病不除修證行故三不定性。』這段話的意思是，因為表相的緣故，說了『已經降伏』這樣的話，又說了『先前應當』這樣的話，這似乎是說修行證悟不像分別五種根性那樣。翻譯的人弄錯了，應該說『只是先發愿』，又應該把『悟』改為『順』。後面如果涉及到事理上的障礙，就從入地到果位的角度來辨別它們的表相，所以說『永遠斷除』以及『菩提』等等，就是指『進入』等等。這裡只是去除他們的病癥，而不是去除他們的修行證悟，所以說是三種不定性之一。 『善男子一切眾生皆證圓覺（Yuanjue，指圓滿覺悟的境界），逢善知識（shanzhishi，指能夠引導人們走向正道的良師益友），依彼所作因地法行（yindifaxing，指根據他們所修的因地法門而行），爾時修習便有頓漸（dun jian，指頓悟和漸悟）。若遇如來無上菩提正修行路（wushang puti zheng xiuxinglu，指如來所證的無上智慧和正確的修行道路），根無大小皆成佛果（cheng foguo，指成就佛的果位）。』 解曰言皆證圓覺者自悟本來圓覺證知一切皆然非諸眾生皆已修證經文倒者譯人訛舛應云若善男子證諸眾生皆有圓覺即顯然矣修習頓漸者證信雖圓忻趣有異遇教不同故有頓漸若遇等者自能圓信復遇圓宗故不揀大乘小乘之根皆成佛果反明雖是圓信若志趣狹劣不遇圓頓殊勝良緣則熏其根性成二乘等由此義故名不定性經文闕者或略或脫若不爾者何以標云修習便有頓漸而乃唯釋頓耶四外道性。 這段解釋說，『皆證圓覺』的意思是自己領悟到本來就具有的圓覺，並且證實一切都是這樣，而不是說所有眾生都已經修行證悟。經文顛倒了，是翻譯的人弄錯了，應該說『如果善男子證實所有眾生都具有圓覺』，這樣就顯而易見了。『修習頓漸』的意思是，雖然證信是圓滿的，但欣慕的志趣有所不同，遇到的教法也不同，所以有頓悟和漸悟。『若遇等者』的意思是，自己能夠圓滿地相信，又遇到圓滿的宗派，所以不選擇大乘小乘的根基，都能成就佛果。反過來說明，即使是圓滿的信心，如果志向狹隘，沒有遇到圓頓殊勝的良緣，就會薰染其根性，成就二乘等等。因為這個緣故，所以叫做不定性。經文有所缺失，或許是省略了，或許是脫漏了，如果不是這樣，為什麼標明『修習便有頓漸』，卻只解釋了頓悟呢？四、外道性。 『若諸眾生雖求善友遇邪見者未得正悟是則名為外道種性（waidao zhongxing，指不符合佛教正見的種性），邪師過謬非眾生咎。』 解曰就中曲分為二初正明邪種然內心雖勝宿遇邪宗既熏其心種習成種故於聖道難起信心后明師過意顯此性定是新熏非自本有故云非眾生咎前諸種性亦例此知但文略也則知眾生本同覺性但遇教成差便有大小有邪有正故知發心之者切須善辨宗途然余經論目第五性云無性者但明本來不覺染心相續未有邪正師教所熏無三乘種故聞亦不信由此濫于 這段解釋分為兩部分，首先是正面說明邪種。雖然內心殊勝，但宿世遇到邪宗，既然薰染了心，種習就形成了種子，所以在聖道上難以生起信心。後面說明是老師的過錯，意思是說這種性質是新薰染的，不是自身本來就有的，所以說不是眾生的過錯。前面的各種種性也可以依此類推，只是文字省略了。由此可知，眾生本來具有相同的覺性，只是因為遇到的教法不同而產生差異，有大小，有邪正。所以說，發心的人一定要善於辨別宗途。然而，其他經論將第五種性質稱為無性，只是說明本來沒有覺悟，染污的心相續不斷，沒有邪正的老師教導薰染，沒有三乘的種子，所以聽了也不相信，因此容易混淆。
【English Translation】 English version: 'The statement 'already subdued' and 'should have been earlier' are based on appearances, suggesting that cultivation and realization are different from distinguishing the five natures. The translator erred; it should be 'only make a vow first.' Also, 'awakening' should be changed to 'compliance.' Later, if there are obstacles in terms of phenomena and principles, their appearances are distinguished from the perspective of entering the stages (bhumi) up to the fruition (phala), hence the saying 'eternal severance' and 'Bodhi,' which refers to 'entering' and so on. Here, only the illness is removed, not the practice and realization, hence the three uncertain natures.' 'Good man, all sentient beings are inherently endowed with perfect enlightenment (Yuanjue, perfect enlightenment). When they encounter virtuous teachers (shanzhishi, virtuous friends), and practice the Dharma according to the causal ground (yindifaxing, causal ground practice) they have established, their cultivation will be either sudden (dun) or gradual (jian). If they encounter the supreme Bodhi (wushang puti) of the Tathagata (rulai, thus come one) and follow the correct path of practice (zheng xiuxinglu, correct path of practice), regardless of the capacity of their faculties, they will all attain Buddhahood (cheng foguo, attain Buddhahood).' Explanation: 'All sentient beings are inherently endowed with perfect enlightenment' means that one realizes one's own inherent perfect enlightenment and confirms that everything is like this, not that all sentient beings have already cultivated and realized it. The text is inverted; the translator erred. It should say, 'If a good man confirms that all sentient beings possess perfect enlightenment,' then it becomes clear. 'Sudden or gradual cultivation' means that although the confirmation of faith is complete, the inclinations and interests differ, and the teachings encountered are different, hence there is sudden and gradual enlightenment. 'If they encounter' means that one can completely believe and also encounter a complete school, so regardless of the roots of the Mahayana or Hinayana, they can all attain Buddhahood. Conversely, it clarifies that even with complete faith, if one's aspirations are narrow and one does not encounter a complete and excellent opportunity, one's nature will be influenced and become the two vehicles (sravaka and pratyekabuddha). For this reason, it is called uncertain nature. The text is missing, perhaps abbreviated or omitted. If not, why is it stated that 'cultivation will be either sudden or gradual,' but only sudden enlightenment is explained? Four, the nature of externalists. 'If sentient beings, although seeking virtuous friends, encounter those with wrong views and do not attain correct enlightenment, they are called externalist natures (waidao zhongxing, heretical nature). The fault lies with the erroneous teacher, not with the sentient beings.' Explanation: This is divided into two parts. First, it directly explains the evil seed. Although the inner mind is superior, encountering a heretical sect in past lives has influenced the mind, and the habitual seeds have formed a seed, so it is difficult to generate faith in the holy path. Later, it clarifies that the fault lies with the teacher, meaning that this nature is newly influenced, not inherent, so it is said that it is not the fault of sentient beings. The previous natures can also be understood in this way, but the text is abbreviated. Thus, it is known that sentient beings originally have the same enlightened nature, but differences arise due to the different teachings encountered, with varying degrees, evil and correct. Therefore, it is known that those who aspire to enlightenment must be good at distinguishing the paths of the schools. However, other sutras and treatises refer to the fifth nature as no-nature, which only clarifies that originally there was no awareness, the defiled mind continued, there was no evil or correct teacher's teaching to influence, and there were no seeds of the three vehicles, so they do not believe even when they hear it, thus confusing it with
本有今云外道性者決了新熏之義彰矣三結。
是名眾生五性差別。
解曰若答菩提幾等之文應云是名菩提五性等差別今云眾生五性即知義屬輪迴二答修悲智既識輪迴之病用心免落異宗則須依解修行速求證入然菩薩修行不出悲智二行故須明之前問中先智后悲今答則先悲后智意表即智之悲即悲之智無先無後故互明之文中二初答度眾生方便以成大悲。
善男子菩薩唯以大悲方便入諸世間開發未悟乃至示現種種形相逆順境界與其同事化令成佛皆依無始清凈願力。
解曰前問云當設幾種教化方便今答意云但以大悲方便示現種種形相順逆隨時無定種數言唯以者雖遇種種之機唯用此二各隨其類而應化也但有大悲必能普化但有方便必稱根宜無其過累開發未悟者令知妄法本空真法本凈示現種種等者此下明四攝法也四攝者佈施愛語利行同事經文但有同事意該餘三言種種形相者即如觀音隨三十二類而應其身逆順境界者論云或為眷屬親友或為怨家能令眾生增長善根若見若聞得利益故又婆須密女無厭足王亦斯類也令成佛者不取余乘故法華云我本立誓願欲令一切眾如我等無異皆依無始清凈願力者菩薩因地之時必發度眾生之愿乘此願力所生之處更不退轉心若疲倦即憶昔願力以自策勵常須怨親普度勿隨憎愛之情故云皆依願力又
【現代漢語翻譯】 現代漢語譯本： 『本有今云外道性者決了新熏之義彰矣三結』，這句話闡明了外道（指不信奉佛教的修行者）的本有之性，以及通過新的熏習來決斷和了悟的意義，並彰顯了三結（指身見結、戒禁取結、疑結）的斷除。
『是名眾生五性差別』。
解釋：如果回答關於菩提（指覺悟）有幾種等次的問題，應該說『是名菩提五性等差別』。現在說『眾生五性』，就知道其意義屬於輪迴（指生死流轉）。第二，回答修悲智（指慈悲和智慧）的問題，既然認識到輪迴的病患，用心修行就應避免落入其他宗派，必須依解而行，迅速求證入。然而，菩薩（指發菩提心，行菩薩道的人）的修行不出悲智二行，所以必須先闡明。前一個問題中先問智慧后問慈悲，現在回答則先慈悲后智慧，意在表明即智之悲即是悲之智，無先無後，所以互相闡明。下面的文中，第二部分首先回答度化眾生的方便，以成就大悲。
『善男子，菩薩唯以大悲方便入諸世間，開發未悟，乃至示現種種形相逆順境界，與其同事，化令成佛，皆依無始清凈願力。』
解釋：前面問到應當設定幾種教化方便，現在回答的意思是說，只用大悲方便，示現種種形相，順應或違逆，隨時沒有固定的種數。說『唯以』，雖然遇到種種機緣，只用慈悲和方便這兩種，各自隨其類別而應化。只要有大悲，必定能夠普遍度化；只要有方便，必定適合眾生的根器，沒有過失。『開發未悟者』，是令眾生知道虛妄之法本來是空，真實之法本來是清凈。『示現種種等者』，這下面闡明四攝法（指佈施、愛語、利行、同事）。四攝法中，經文只有同事，但其意義包含了其餘三種。『言種種形相者』，例如觀音（指觀世音菩薩）隨著三十二類眾生而應現其身。『逆順境界者』，《瑜伽師地論》中說，或者作為眷屬親友，或者作為怨家，能夠令眾生增長善根，若見若聞都能得到利益。又如婆須密女和無厭足王也是這類情況。『令成佛者』，不取其餘乘（指聲聞乘、緣覺乘），所以《法華經》中說，『我本立誓願，欲令一切眾如我等無異』。『皆依無始清凈願力者』，菩薩在因地之時，必定發下度化眾生的誓願，憑藉此願力，所生之處更不退轉。如果心生疲倦，就憶念昔日的願力來自我策勵。常常需要怨親平等普度，不要隨著憎愛之情，所以說『皆依願力』。還有...
【English Translation】 English version: 『Ben You Jin Yun Wai Dao Xing Zhe Jue Liao Xin Xun Zhi Yi Zhang Yi San Jie.』 This sentence clarifies the inherent nature of heretics (referring to practitioners who do not believe in Buddhism), as well as the meaning of resolving and realizing through new熏習 (xun xi, influence of habit), and highlights the eradication of the three bonds (referring to 身見結 (shen jian jie, the bond of self-view), 戒禁取結 (jie jin qu jie, the bond of attachment to precepts and rituals), and 疑結 (yi jie, the bond of doubt)).
『Shi Ming Zhong Sheng Wu Xing Cha Bie.』
Explanation: If answering the question about how many levels of Bodhi (referring to enlightenment) there are, one should say 『Shi Ming Bodhi Wu Xing Deng Cha Bie.』 Now saying 『Zhong Sheng Wu Xing,』 one knows that its meaning belongs to Samsara (referring to the cycle of birth and death). Second, answering the question of cultivating compassion and wisdom, since one recognizes the illness of Samsara, one should avoid falling into other sects in practice, and must practice according to understanding, quickly seeking to realize entry. However, the practice of a Bodhisattva (referring to a person who has generated Bodhicitta and practices the Bodhisattva path) does not go beyond the two practices of compassion and wisdom, so it must be clarified first. In the previous question, wisdom was asked before compassion, but now the answer is compassion before wisdom, intending to show that the compassion of wisdom is the wisdom of compassion, without before or after, so they clarify each other. In the following text, the second part first answers the expedient means of liberating sentient beings to achieve great compassion.
『Good man, Bodhisattvas only use the expedient means of great compassion to enter all worlds, develop the unenlightened, and even manifest various forms and adverse or favorable circumstances, working with them to transform them into Buddhas, all relying on the power of beginningless pure vows.』
Explanation: The previous question asked how many kinds of teaching methods should be set up. The meaning of the current answer is that only the expedient means of great compassion are used, manifesting various forms, in accordance with or against, at any time without a fixed number. Saying 『only use』 means that although encountering various opportunities, only these two, compassion and expedient means, are used, each responding and transforming according to its category. As long as there is great compassion, one will surely be able to universally liberate; as long as there are expedient means, they will surely suit the faculties of sentient beings, without fault. 『Developing the unenlightened』 means enabling sentient beings to know that the false dharmas are originally empty, and the true dharmas are originally pure. 『Manifesting various forms, etc.』, this below clarifies the four embracing qualities (referring to generosity, kind speech, beneficial action, and cooperation). Among the four embracing qualities, the sutra only has cooperation, but its meaning includes the other three. 『Saying various forms』 is like Avalokitesvara (referring to Guan Shi Yin Bodhisattva) responding to the bodies of thirty-two kinds of beings. 『Adverse or favorable circumstances』 are, as the Yogacarabhumi-sastra says, either as relatives and friends, or as enemies, able to enable sentient beings to increase their roots of goodness, and both seeing and hearing can obtain benefits. Also like the prostitute Vasumitra and King Anantatripta are also such cases. 『Transforming them into Buddhas』 does not take the other vehicles (referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle), so the Lotus Sutra says, 『I originally made a vow to make all beings like me without difference.』 『All relying on the power of beginningless pure vows』 means that when a Bodhisattva is on the causal ground, he will surely make a vow to liberate sentient beings, and relying on this vow power, he will not retreat in the place where he is born. If the mind becomes tired, he will remember the vows of the past to encourage himself. It is always necessary to liberate enemies and relatives equally and universally, and not to follow the feelings of hatred and love, so it is said 『all relying on vow power.』 Also...
非希望報恩亦非愛見之悲故言清凈云無始者同體大悲稱性大愿性本具足非別新得但由迷悟有發不發發即無始二答修佛菩提以成大智。
若諸末世一切眾生於大圓覺起增上心當發菩薩清凈大愿應作是言愿我今者住佛圓覺求善知識莫值外道及與二乘依愿修行漸斷諸障障盡愿滿便登解脫清凈法殿證大圓覺妙莊嚴域。
解曰于大圓覺等者正明大智上求菩提對前大悲下化眾生也決定趣向名為增上發大愿者彌綸諸行速至佛果若無願力則多退轉住佛等者決定不趣余乘不同前隨五性故言莫值等依愿修行者依愿策勵如前悲中所說愿是總相通悲通智故二段中皆說願力具悲智愿即菩提心漸斷諸障者理雖頓悟其空事乃漸除方盡障盡則行住坐臥一切時中觸向無非解脫故以清凈法殿喻之愿滿則觸目對境一切諸法無非圓覺故以妙莊嚴域喻之域謂強域偈贊中二初諷斷輪迴于中又二初五句示所斷。
爾時世尊欲重宣此義而說偈言。
彌勒汝當知 一切諸眾生 不得大解脫 皆由貪慾故 墮落於生死
解曰長離而廣此合而略后兩偈勸令斷及明種性。
若能斷憎愛 及與貪瞋癡 不因差別性 皆得成佛道 二障永銷滅 求師得正悟 隨順菩薩愿 依止大涅槃
亦長離此合後七句諷修悲智。
【現代漢語翻譯】 現代漢語譯本：並非爲了希望得到報恩，也不是因為愛戀不捨的悲傷，所以說是清凈的。所說的『無始』，是指同體大悲，是本性所具有的大愿，本性原本就具足，不是另外新得到的，只是因為迷惑和覺悟，有顯發和不顯發的區別，顯發就是無始。這是第二個回答，修習佛的菩提，是爲了成就大智慧。
如果末法時代的一切眾生，對於大圓覺生起增上心，應當發起菩薩清凈的大愿，應該這樣說：『愿我現在安住于佛的圓覺境界，尋求善知識，不要遇到外道以及二乘（聲聞、緣覺），依照願力修行，逐漸斷除各種障礙，障礙斷盡，願力圓滿，便能登上解脫的清凈法殿，證得大圓覺的妙莊嚴國土。』
解釋：『對於大圓覺』等，正是說明大智慧，向上求證菩提，對應前面所說的大悲，向下化度眾生。決定趣向，稱為增上。發起大愿，能夠涵蓋各種修行，迅速到達佛果。如果沒有願力，就容易退轉。『安住于佛』等，是決定不趣向其他乘，不同於前面所說的隨順五種根性。所以說『不要遇到』等。『依照願力修行』，是依照願力策勵自己，如同前面大悲中所說，愿是總相，貫通悲和智，所以在兩段中都說願力，具足悲智的願力就是菩提心。『逐漸斷除各種障礙』，道理上雖然可以頓悟其空性，但實際上要逐漸消除，才能斷盡障礙。障礙斷盡，那麼行住坐臥，一切時中，接觸到的都是解脫，所以用清凈法殿來比喻。願力圓滿，那麼觸目所及，一切諸法無非圓覺，所以用妙莊嚴國土來比喻。國土是指疆域。偈頌讚嘆中，第二部分是諷刺斷除輪迴，其中又分為兩部分，第一部分是前五句，顯示所要斷除的。
這時，世尊想要再次宣說這個義理，而說了偈頌：
彌勒（Maitreya），你應該知道，一切諸眾生，不能得到大解脫，都是因為貪慾的緣故，墮落於生死輪迴。
解釋：長行文是展開來說，偈頌是概括來說。後面的兩句偈頌是勸勉斷除，以及說明種性。
如果能夠斷除憎恨和愛戀，以及貪婪、嗔恨、愚癡，不因為根性的差別，都能成就佛道。兩種障礙（煩惱障、所知障）永遠消滅，尋求善知識，得到正確的覺悟，隨順菩薩的願力，依止大涅槃。
也展開來說，這裡概括了後面七句，諷刺修習悲智。
【English Translation】 English version: It is not for the sake of hoping for repayment, nor is it out of sorrowful attachment, that it is called pure. The term 'beginningless' refers to the great compassion that is one with all beings, the great vow inherent in one's nature. This nature is originally complete; it is not something newly acquired. It is only due to delusion and enlightenment that there is a difference between manifestation and non-manifestation. Manifestation is beginningless. This is the second answer, cultivating the Bodhi of the Buddha in order to achieve great wisdom.
If all sentient beings in the Dharma-ending age generate a supreme mind towards Great Perfect Enlightenment, they should make the pure great vows of a Bodhisattva, saying: 'May I now abide in the Perfect Enlightenment of the Buddha, seek good teachers, and not encounter external paths or the Two Vehicles (Śrāvaka and Pratyekabuddha). Relying on my vows to cultivate, may I gradually cut off all obstacles. When the obstacles are exhausted and my vows are fulfilled, may I ascend to the pure Dharma palace of liberation and realize the wondrously adorned realm of Great Perfect Enlightenment.'
Explanation: 'Towards Great Perfect Enlightenment' and so on, precisely explains great wisdom, seeking Bodhi upwards, corresponding to the great compassion mentioned earlier, transforming sentient beings downwards. Determinedly moving towards it is called supreme. Making great vows can encompass all practices and quickly reach Buddhahood. Without the power of vows, one is prone to regression. 'Abiding in the Buddha' and so on, is determined not to go towards other vehicles, unlike the earlier statement of following the five natures. Therefore, it says 'do not encounter' and so on. 'Relying on vows to cultivate' is to encourage oneself based on vows, as mentioned earlier in the context of great compassion. Vow is the general aspect, connecting compassion and wisdom. Therefore, in both sections, the power of vows is mentioned. The power of vows that possesses both compassion and wisdom is the Bodhi mind. 'Gradually cut off all obstacles,' although one can have a sudden realization of emptiness in principle, in practice, one must gradually eliminate them to exhaust the obstacles. When the obstacles are exhausted, then in all times, whether walking, standing, sitting, or lying down, everything one encounters is liberation. Therefore, it is likened to the pure Dharma palace. When the vows are fulfilled, then everything one sees and encounters, all dharmas, are none other than Perfect Enlightenment. Therefore, it is likened to the wondrously adorned realm. Realm refers to territory. In the verses of praise, the second part is a satire on cutting off reincarnation, which is further divided into two parts. The first part is the first five lines, showing what is to be cut off.
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
Maitreya (Maitreya), you should know that all sentient beings cannot attain great liberation because of greed, and therefore fall into the cycle of birth and death.
Explanation: The prose is to elaborate, and the verses are to summarize. The following two verses are to encourage cutting off and to explain the nature.
If one can cut off hatred and love, as well as greed, anger, and ignorance, regardless of the difference in nature, all can attain Buddhahood. The two obstacles (klesha-avarana and jneya-avarana) are forever extinguished, seeking good teachers, attaining correct enlightenment, following the vows of the Bodhisattva, relying on Great Nirvana.
Also to elaborate, here summarizes the following seven lines, satirizing the cultivation of compassion and wisdom.
十方諸菩薩 皆以大悲願 示現入生死 現在修行者 及末世眾生 勤斷諸愛見 便歸大圓覺
上來深究輪迴因竟。
此下第四略分修證之位也既顯覺智之源復究輪迴之本已知圓覺染凈無殊但未辨隨順圓覺之心從凡至聖如何差別故次明之言略分者三賢統為一位十地等覺合之一門修則修圓覺證則證圓覺圓覺無差約修證以明位地文四初三之初。
於是清凈慧菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解之如上次正陳詞句中文二初慶前。
大悲世尊為我等輩廣說如是不思議事本所不見本所不聞我等今者蒙佛善誘身心泰然得大饒益。
解曰不思議事者有三徴釋謂何名不思議心言罔及故何法不思議謂前輪迴根本種性差別即經中事字何故不思議謂一味凈覺之中說差別雜染無乖違故謂若一向說凈一向說染則可思議今于凈中說染種種差殊染中之凈纖毫不雜故不思議故勝鬘說不染而染染而不染皆難可了知本不見聞者立相之教染凈迢然破相之宗染凈俱絕今顯出覺性染凈融通故此之前未曾聞見(問答云云)得大益者蕩除細惑二請后中文二一正問。
愿為一切諸來法眾重宣法王圓滿覺性一切眾生及諸菩薩如來世尊所證所得云何差別。
解曰于中前是舉所證
【現代漢語翻譯】 現代漢語譯本： 十方一切的菩薩（Bodhisattva，指追求覺悟的眾生），都以大慈大悲的誓願，示現進入生死輪迴之中。 現在的修行者，以及末法時代的眾生，應該努力斷除各種愛慾和邪見，這樣才能迴歸到大圓覺（Mahā-parinirvāṇa，指究竟圓滿的覺悟）。 以上是對輪迴因果的深入探究。 下面第四部分，簡略地劃分修行證悟的位次。既然已經彰顯了覺悟智慧的根源，又探究了輪迴的根本，已經知道圓覺的清凈與染污並無差別，但還沒有辨明隨順圓覺之心，從凡夫到聖人的差別在哪裡，所以接下來闡明這一點。說'簡略地劃分'，是因為三賢位（指十住、十行、十回向）總歸為一個位次，十地（指菩薩修行的十個階段）、等覺（指接近佛果的菩薩）合為一類。修，就是修圓覺；證，就是證圓覺。圓覺沒有差別，只是根據修證來闡明位次。本文分為四個部分，這是最初三個部分中的第一個。 於是，清凈慧菩薩（Candraprabha Bodhisattva，指具有清凈智慧的菩薩）在大眾之中，立即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌，向佛稟告說。 解釋如同上次。正式陳述詞句，分為兩部分，這是第一部分，讚頌前面的內容。 大慈大悲的世尊（Lokajyestha，指佛陀），爲了我們這些人，廣泛地講述這樣不可思議的事情，這些事情是我們過去沒有見到、沒有聽聞的。我們現在蒙受佛陀的善巧引導，身心安泰，得到極大的利益。 解釋說，'不可思議的事'有三個方面需要解釋，即：什麼叫做'不可思議'？是心無法言說，所以不可思議。什麼法不可思議？就是前面所說的輪迴根本、種性差別，也就是經文中的'事'字。為什麼不可思議？因為在一味清凈的覺性之中，說差別雜染，沒有矛盾違背。如果只說清凈，或者只說染污，那還可以思議；現在在清凈之中說染污，種種差別，染污之中的清凈，纖毫不雜，所以不可思議。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，'不染而染，染而不染'，都難以理解。過去所見所聞的，是建立在有相之上的教義，染凈截然不同；破除有相的宗義，染凈都歸於寂滅。現在顯現出覺性，染凈融通，所以在此之前未曾聽聞見到。（問答內容省略）'得到極大的利益'，是盪滌了細微的迷惑。第二部分，請求後面的內容，分為兩部分，這是第一部分，正式提問。 希望您爲了所有未來的法會大眾，再次宣說'法王'（Dharmaraja，指佛陀）圓滿覺性的道理，一切眾生以及諸位菩薩、如來世尊（Tathāgata，指佛陀）所證得的境界，有什麼差別？ 解釋說，這裡面，前面是舉出所證的境界。
【English Translation】 English version: All Bodhisattvas (beings striving for enlightenment) in the ten directions, with great compassion and vows, manifest and enter into the cycle of birth and death (samsara). Present practitioners, as well as sentient beings in the Dharma-ending Age, should diligently sever all attachments and wrong views, so that they may return to the Great Perfect Enlightenment (Mahā-parinirvāṇa). The above is an in-depth investigation of the causes of reincarnation. The following is the fourth part, briefly dividing the stages of cultivation and realization. Since the source of enlightened wisdom has been revealed, and the root of reincarnation has been investigated, and it is known that there is no difference between the purity and defilement of Perfect Enlightenment, but the difference between following the mind of Perfect Enlightenment, from ordinary beings to sages, has not been distinguished, so this will be clarified next. The term 'briefly dividing' is used because the Three Worthies (referring to the Ten Dwellings, Ten Practices, and Ten Dedications) are grouped into one stage, and the Ten Grounds (referring to the ten stages of Bodhisattva practice) and Equal Enlightenment (referring to Bodhisattvas close to Buddhahood) are combined into one category. Cultivation is cultivating Perfect Enlightenment; realization is realizing Perfect Enlightenment. Perfect Enlightenment has no difference, but the stages are clarified based on cultivation and realization. This text is divided into four parts, and this is the first of the first three parts. Thereupon, Candraprabha Bodhisattva (Bodhisattva of Pure Wisdom), in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha. The explanation is as before. The formal statement of words is divided into two parts, this is the first part, praising the previous content. The Great Compassionate World Honored One (Lokajyestha), for the sake of us, has extensively spoken of such inconceivable matters, which we have not seen or heard before. We are now blessed by the Buddha's skillful guidance, our bodies and minds are at peace, and we have received great benefit. The explanation says that there are three aspects to explain regarding 'inconceivable matters', namely: what is called 'inconceivable'? It is that the mind cannot be expressed in words, so it is inconceivable. What Dharma is inconceivable? It is the root of reincarnation and the differences in nature mentioned earlier, which is the 'matter' in the sutra. Why is it inconceivable? Because in the one taste of pure enlightenment, speaking of differentiated defilement is not contradictory. If only purity or only defilement were spoken of, then it would be conceivable; now, in purity, defilement is spoken of, with various differences, and the purity in defilement is completely unmixed, so it is inconceivable. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'defiled without defilement, and defilement without defilement', which are both difficult to understand. What was seen and heard in the past was based on doctrines with characteristics, where purity and defilement were completely different; the doctrines that break through characteristics, both purity and defilement return to quiescence. Now, the enlightened nature is revealed, and purity and defilement are integrated, so it has never been heard or seen before. (The question and answer content is omitted.) 'Received great benefit' means that subtle delusions have been washed away. The second part is requesting the following content, divided into two parts, this is the first part, formally asking. May you, for the sake of all future Dharma assemblies, again proclaim the Dharma King's (Dharmaraja) perfect enlightened nature, and what are the differences between the realms attained by all sentient beings, as well as Bodhisattvas and the Tathāgata (Buddha)? The explanation says that, here, the first part is raising the realm to be attained.
覺性后一切下問能證位地覺心一味因果階差二義既乖故須起問二結益。
令末世眾生聞此聖教隨順開悟漸次能入。
解之可知后展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告清凈慧菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生請問如來漸次差別汝今諦聽當爲汝說。
三佇聽。
時清凈慧菩薩奉教歡喜及諸大眾默然而聽。
如上正說中長行二一明圓覺無證二明對機說證初中二一法二喻法中二初正明無證后徴釋所以今初。
善男子圓覺自性非性性有循諸性起無取無證於實相中實無菩薩及諸眾生。
解曰非性者指圓覺自性非前五性及輪迴性性有者前差別性皆有圓覺循者隨也圓覺不守自性隨緣成諸差別之性諸性起時全覺性起故法身經云法身流轉五道名曰眾生無取證者非當情之境無菩薩眾生者即下自徴釋所以云二徴釋所以。
何以故菩薩眾生皆是幻化幻化滅故無取證者。
解曰約有幻垢名曰眾生對離幻垢名為菩薩二俱假名了不可得然前輪迴及此修證皆云無者其無不同前似繩蛇此如映象二喻。
譬如眼根不自見眼性自平等無平等者。
解曰夫眼能見一切唯不能自見眼根又如眼光照矚物時境則萬差見則是
【現代漢語翻譯】 現代漢語譯本：覺悟的本性之後，一切提問都是爲了能夠證得果位和地位。覺悟的心性是同一的，而因果的階位和差別是兩種不同的概念，因此需要發起提問，這是第二個總結性的利益。 爲了使末世的眾生聽聞這些聖教后，能夠隨順教義而開悟，並逐漸地進入覺悟的境界。 理解這些內容后，要更加虔誠。 說完這些話后，他五體投地，像這樣三次請求，始終如一。 二是讚歎和認可。 這時，世尊告訴清凈慧菩薩說：『好啊！好啊！善男子，你們能夠爲了諸位菩薩以及末世的眾生，請問如來關於漸次和差別的道理，現在仔細聽好，我將為你們解說。』 三是專注地聽講。 當時，清凈慧菩薩接受教誨，心生歡喜，和所有的大眾一起，默默地聽講。 如上文所說，在正式的解說中，長行分為兩部分：一是說明圓覺沒有證得，二是說明針對不同根機的人解說證得。第一部分又分為兩部分：一是法說，二是比喻。法說又分為兩部分：一是正式說明沒有證得，二是徵詢解釋原因。現在先說第一部分。 『善男子，圓覺的自性不是一般的性質，它具有隨順各種性質而生起的作用，因此沒有獲取和證得。在實相之中，實際上沒有菩薩和眾生。』 解釋：『非性』指的是圓覺的自性不是前面的五種性質以及輪迴的性質。『性有』指的是前面的差別性質都具有圓覺的性質。『循』是隨順的意思，圓覺不固守自身的性質，而是隨順因緣而成就各種差別的性質。各種性質生起的時候，完全是覺性的生起，所以《法身經》說：『法身流轉於五道，名稱叫做眾生。』『無取證者』指的是不是當下的情境，『無菩薩眾生者』就是下面自己徵詢解釋的原因。下面是第二部分，徵詢解釋原因。 『為什麼呢？菩薩和眾生都是幻化出來的，幻化滅除后，就沒有獲取和證得的人了。』 解釋：從有幻垢的角度來說，叫做眾生；從離開幻垢的角度來說，叫做菩薩。兩者都是假名，了不可得。然而，前面說的輪迴以及這裡說的修行和證得，都說是『無』，但它們的『無』是不同的。前面的『無』類似於把繩子看成蛇，這裡的『無』如同鏡中的影像。下面是兩個比喻。 『譬如眼根不能自己看見自己，眼性是自性平等，沒有能與它平等的東西。』 解釋：眼睛能夠看見一切，唯獨不能自己看見自己的眼根。又如眼光照耀物體的時候，境界就千差萬別，看見就是
【English Translation】 English version: After the nature of awakening, all questions are for the sake of being able to attain the positions and stages of enlightenment. The nature of the awakened mind is unified, while the stages and differences of cause and effect are two different concepts. Therefore, it is necessary to raise questions, which is the second concluding benefit. In order to enable sentient beings in the degenerate age to hear these sacred teachings, to awaken in accordance with the teachings, and to gradually enter the realm of enlightenment. After understanding these contents, one should be even more devout. After saying these words, he prostrated himself with his five limbs touching the ground, requesting in this way three times, consistently from beginning to end. Second is praise and approval. At that time, the World Honored One said to Qingjing Hui Bodhisattva (Pure Wisdom Bodhisattva): 'Good! Good! Good man, you are able to ask the Tathagata (Thus Come One) about the principles of gradual progress and differences for the sake of all Bodhisattvas and sentient beings in the degenerate age. Now listen carefully, and I will explain it to you.' Third is to listen attentively. At that time, Qingjing Hui Bodhisattva (Pure Wisdom Bodhisattva) received the teaching with joy, and together with all the assembly, listened silently. As mentioned above, in the formal explanation, the long passage is divided into two parts: one is to explain that Perfect Enlightenment has no attainment, and the other is to explain attainment according to different capacities. The first part is further divided into two parts: one is the Dharma explanation, and the other is the analogy. The Dharma explanation is further divided into two parts: one is the formal explanation of no attainment, and the other is to inquire about the reason. Now, let's first talk about the first part. 'Good man, the self-nature of Perfect Enlightenment is not an ordinary nature. It has the function of arising in accordance with various natures, so there is no obtaining and no attainment. In the realm of true reality, there are actually no Bodhisattvas and no sentient beings.' Explanation: 'Non-nature' refers to the self-nature of Perfect Enlightenment not being the previous five natures and the nature of Samsara (cycle of rebirth). 'Nature exists' refers to the fact that the previous differentiated natures all have the nature of Perfect Enlightenment. 'Following' means to accord with. Perfect Enlightenment does not adhere to its own nature, but rather accords with conditions to accomplish various differentiated natures. When various natures arise, it is entirely the arising of the nature of awakening, so the Dharmakaya Sutra says: 'The Dharmakaya (Dharma Body) flows through the five paths, and its name is called sentient beings.' 'No obtaining and no attainment' refers to not being the present situation, and 'no Bodhisattvas and sentient beings' is the reason for inquiring about the explanation below. Below is the second part, inquiring about the reason for the explanation. 'Why? Bodhisattvas and sentient beings are all illusory transformations. After the illusory transformations are extinguished, there are no people who obtain and attain.' Explanation: From the perspective of having illusory defilements, it is called sentient beings; from the perspective of being away from illusory defilements, it is called Bodhisattvas. Both are false names and cannot be obtained. However, the previous Samsara (cycle of rebirth) and the cultivation and attainment mentioned here are all said to be 'non-existent,' but their 'non-existence' is different. The previous 'non-existence' is similar to seeing a rope as a snake, and the 'non-existence' here is like an image in a mirror. Below are two analogies. 'For example, the eye-root cannot see itself, the nature of the eye is self-equal, and there is nothing that can be equal to it.' Explanation: The eye can see everything, but it cannot see its own eye-root. Also, when the light of the eye shines on objects, the realms are all different, and seeing is
一故云平等但約于境無分別等級之心說平等義亦無能作方便平等之者二對機說證文二一總標大意二證位階差別中二今初功用有殊。
眾生迷倒未能除滅一切幻化于滅未滅妄功用中便顯差別。
解曰眾生若無迷惑顛倒則無差別之義故先標迷約之以明證覺差別迷倒之體即根本無明及三細六粗論中亦約翻此以顯始覺階位未能除滅幻化者執之為實于滅未滅者即論四位中前三覺前不覺后也妄功用者七地已還皆是夢中修道故華嚴有夢渡大河之喻圓明證悟始知煩惱本無則見能斷智慧功用亦是虛妄如夢中以藥治病得差寤后則藥病俱無故言妄功用也(志公云大道不由行得等)便顯差別者正是總標位地二功極不異。
若得如來寂滅隨順實無寂滅及寂滅者。
解曰寂滅隨順者隨順寂滅也揀異灰滅故言如來隨順者當體相應非謂將心順佗寂滅實無等者泯能所也一念不生前後際斷即不見有寂滅之法亦無能寂滅者滅之令寂二證位階差者然修證位地五教不同一小乘果別非所明二大乘始教定有位地自為三說一依唯識五位一資糧位從初發心乃至未起順抉擇識為趣正覺為度有情修習福智順解脫分二加行位為入見道復修暖(依明德定發下尋伺創觀無所取法)頂(依明增定發上尋伺重觀無所取法也)忍(依印順定發下如實智印無所取順無
【現代漢語翻譯】 現代漢語譯本：一、所以說平等，只是就境界而言，沒有分別等級的心，說的才是平等之義，也沒有能作為方便平等的人。二、對機說法，分為兩部分：1. 總標大意；2. 證明位階差別。現在是第一部分，功用有差別。
眾生迷惑顛倒，未能除滅一切幻化，在滅與未滅的虛妄功用中，便顯現出差別。
解釋：眾生如果沒有迷惑顛倒，就沒有差別的意義，所以先標明迷惑，用以說明證悟的差別。迷惑顛倒的本體就是根本無明，在三細六粗的理論中，也是通過翻轉這些來顯示始覺的階位。未能除滅幻化，是指執著幻化為真實。在滅與未滅，指的是《楞伽經》四位中的前三覺和前不覺后。虛妄功用，是指七地菩薩之前都是在夢中修行，所以《華嚴經》有夢中渡大河的比喻。圓滿明瞭地證悟，才知道煩惱本來就沒有，那麼能斷煩惱的智慧功用也是虛妄的，如同在夢中用藥治病，病好了，醒來后藥和病都沒有了。所以說虛妄功用。（志公說：大道不是通過修行得到的。）便顯現差別，這正是總標位地的差別。二、功用到了極點就沒有差異。
如果證得如來的寂滅隨順，實際上沒有寂滅以及能寂滅的人。
解釋：寂滅隨順，是隨順寂滅。爲了區別于灰身泯智的寂滅，所以說是如來隨順，是當體相應，不是說用心去順從其他。寂滅實無等，是泯滅能和所。一念不生，前後際斷，就看不見有寂滅之法，也沒有能寂滅的人，滅之使之寂靜。二、證明位階差別，然而修證的位地，五教不同。1. 小乘的果位差別，不是這裡要說明的。2. 大乘始教一定有位地，自為三種說法。1. 依據唯識的五位：1. 資糧位，從初發心乃至未起順抉擇識，爲了趣向正覺，爲了度化有情，修習福德智慧，順於解脫分。2. 加行位，爲了進入見道，復修暖（依據明德定，發起下品尋伺，開始觀想無所取法），頂（依據明增定，發起上品尋伺，再次觀想無所取法），忍（依據印順定，發起下品如實智，印證無所取，順於無
【English Translation】 English version: 1. Therefore, 'equality' is spoken of only in relation to the realm, without a mind that differentiates levels, and there is no one who can create expedient equality. 2. Teaching according to the capacity of the audience is divided into two parts: 1. General statement of the main idea; 2. Proof of the differences in stages. Now is the first part, where functions differ.
Sentient beings are deluded and have not yet eliminated all illusions. In the false functions of extinction and non-extinction, differences appear.
Explanation: If sentient beings were not deluded, there would be no meaning of difference. Therefore, delusion is first marked to clarify the differences in enlightenment. The substance of delusion is fundamental ignorance, and in the theory of the three subtle and six coarse aspects, it is also through reversing these that the stages of initial enlightenment are revealed. 'Unable to eliminate illusions' refers to clinging to illusions as real. 'In extinction and non-extinction' refers to the first three enlightenments and the subsequent non-enlightenment in the four stages of the Lankavatara Sutra. 'False functions' refers to the fact that before the seventh bhumi, all practice is done in a dream, so the Avatamsaka Sutra has the metaphor of crossing a great river in a dream. Complete and clear realization knows that afflictions are originally non-existent, so the function of wisdom that can cut off afflictions is also illusory, like using medicine to cure illness in a dream. When the illness is cured, upon waking up, both the medicine and the illness are gone. Therefore, it is said to be a false function. (Master Zhigong said: The Great Path is not obtained through practice.) 'Differences appear' is precisely the general statement of the differences in stages. 2. When the function reaches its peak, there is no difference.
If one attains the Tathagata's (如來) extinction and compliance, in reality there is no extinction and no one who can extinguish.
Explanation: 'Extinction and compliance' is compliance with extinction. To distinguish it from annihilation, it is said to be the Tathagata's (如來) compliance, which is corresponding to the substance, not saying that one uses the mind to comply with others. 'Extinction is in reality non-existent, etc.' is the annihilation of the able and the object. If a single thought does not arise, the past and future are cut off, then one does not see the Dharma of extinction, and there is no one who can extinguish it, extinguishing it to make it silent. 2. Proving the differences in stages, however, the stages of practice and realization differ in the five teachings. 1. The differences in the fruits of the Hinayana (小乘) are not what is to be explained here. 2. The initial teaching of the Mahayana (大乘) certainly has stages, with three different explanations. 1. According to the five stages of Yogacara (唯識): 1. The stage of accumulation of provisions, from the initial aspiration to the arising of the sequential decisive knowledge, in order to approach perfect enlightenment, in order to liberate sentient beings, cultivating merit and wisdom, in accordance with the division of liberation. 2. The stage of application, in order to enter the path of seeing, again cultivating warmth (relying on the Mingde (明德) concentration, initiating lower-grade investigation and analysis, beginning to contemplate the Dharma of non-apprehension), the peak (relying on the Mingzeng (明增) concentration, initiating upper-grade investigation and analysis, again contemplating the Dharma of non-apprehension), forbearance (relying on the Yinshun (印順) concentration, initiating lower-grade true knowledge, sealing the non-apprehension, in accordance with non-
能取故)世第一(依無間定發上如實智無二取)伏除二取順抉擇分三通達位亦名見道謂入初地無分別智實證真如四修習位始從初地住心乃至金剛無間為斷余障證二轉依複數修習無分別智五究竟位金剛心后解脫道中初得一果利樂有情窮未來際二者攝論說有四地一勝解行地餘三即見修無學三瑜伽等說有七地一種性二勝解行(三賢)三凈勝意樂(初地)四行正行(二至七地)五決定(八)六決定行(九)七到究竟(十地如來雜立為地)三終教假說地位(故仁王先觀一切空但法集故有因果方說位地故佛非數瓔珞云乃至三賢十地之名亦無名相但以應化故有十地之名)亦有其三一仁王五忍謂伏忍信忍順忍無生忍(各上中下)寂滅忍(上下)二瓔珞六種性一習二性三道四聖(皆云種性)五等覺性六妙覺性三天臺六即謂理即及名字觀行相似分真究竟等即四頓教無位之位即此經及起信論翻妄四位(言無位者論結四位云而實無有始覺之異本來平等同一覺故經即就實言無證得約妄說別也)如下所明五圓教融通位地即華嚴經略有七位第二會說十信第三會說十住四說十行五說十向六說十地第七會初六品說等覺次三品說妙覺(然復有差別平等兩重因果上皆差別也后兩品說平等因果)廣有五十二位謂前五各十等妙各一(諸教說十信等覺或開或合華嚴俱
【現代漢語翻譯】 現代漢語譯本 能取故)：因為能取的作用。 世第一(依無間定發上如實智無二取)：世第一位，依賴於無間定（anantarika-samadhi，一種禪定狀態），生起最上如實智（yathābhūta-jñāna，如實了知一切事物真相的智慧），沒有能取和所取二取。 伏除二取順抉擇分三通達位亦名見道謂入初地無分別智實證真如：降伏並去除能取和所取二取，順應抉擇分（nirvedha-bhāgīya，趨向解脫的修行階段），三通達位也稱為見道（darśana-mārga，證悟真理的道路），即進入初地（prathamā-bhūmi，菩薩修行的第一個階段），以無分別智（nirvikalpa-jñāna，沒有分別唸的智慧）真實證悟真如（tathātā，事物的真實本性）。 四修習位始從初地住心乃至金剛無間為斷余障證二轉依複數修習無分別智：四修習位，從初地住心開始，直到金剛無間定（vajropama-samādhi，一種非常堅固的禪定狀態），爲了斷除剩餘的障礙，證得二轉依（dvaya-āśraya-parāvṛtti，轉變煩惱和所知二障的依處），反覆修習無分別智。 五究竟位金剛心后解脫道中初得一果利樂有情窮未來際：五究竟位，在金剛心（vajra-citta，一種堅固不壞的菩提心）之後，在解脫道（vimukti-mārga，通往解脫的道路）中，最初獲得一果（ekaphala，聲聞乘的最高果位），利益安樂有情眾生直到未來際。 二者攝論說有四地一勝解行地餘三即見修無學：第二，《攝大乘論》（Mahāyānasaṃgraha）中說有四地：一、勝解行地（adhimukti-caryā-bhūmi，通過勝解力修行的階段），其餘三地即見道、修道和無學道。 三瑜伽等說有七地一種性二勝解行(三賢)三凈勝意樂(初地)四行正行(二至七地)五決定(八)六決定行(九)七到究竟(十地如來雜立為地)：第三，《瑜伽師地論》（Yogācārabhūmi-śāstra）等論典中說有七地：一、種性地（gotra-bhūmi，具有成佛潛能的階段），二、勝解行地（adhimukti-caryā-bhūmi，通過勝解力修行的階段，相當於三賢位），三、凈勝意樂地（ādhyāśaya-viśuddhi-bhūmi，意樂清凈殊勝的階段，相當於初地），四、行正行地（prayoga-pratipatti-bhūmi，修行正行的階段，相當於二地到七地），五、決定地（niyata-bhūmi，確定不會退轉的階段，相當於八地），六、決定行地（niyata-pratipatti-bhūmi，確定修行的階段，相當於九地），七、到究竟地（niṣṭhā-gamana-bhūmi，到達究竟的階段，十地和如來地混合建立）。 三終教假說地位(故仁王先觀一切空但法集故有因果方說位地故佛非數瓔珞云乃至三賢十地之名亦無名相但以應化故有十地之名)：第三，終教假說地位（根據最終教義假立的菩薩階位，例如《仁王經》先觀一切法空，但爲了教化眾生，說法集聚，所以有因果和位地的說法。因此，《瓔珞經》說，乃至三賢十地的名稱，也沒有實在的名相，只是爲了應化眾生，所以有十地的名稱）。 亦有其三一仁王五忍謂伏忍信忍順忍無生忍(各上中下)寂滅忍(上下)：也有三種不同的說法：一、《仁王經》（Renwang jing）中的五忍，即伏忍（kṣānti，降伏煩惱的忍），信忍（śraddhā-kṣānti，對真理生起信心的忍），順忍（anuloma-kṣānti，隨順真理的忍），無生忍（anutpattika-dharma-kṣānti，對無生法生起忍可的智慧，各分上中下三品），寂滅忍（nirvāṇa-kṣānti，對寂滅涅槃生起忍可的智慧，分上下二品）。 二瓔珞六種性一習二性三道四聖(皆云種性)五等覺性六妙覺性：二、《瓔珞經》（Yingluo jing）中的六種性，即習種性（saṃskāra-gotra，通過熏習獲得的種性），性種性（prakṛti-gotra，本具的種性），道種性（mārga-gotra，通過修行獲得的種性），聖種性（ārya-gotra，聖者的種性，以上都稱為種性），等覺性（samantaprabhāsa-gotra，等覺菩薩的種性），妙覺性（suviśuddha-gotra，妙覺佛的種性）。 三天臺六即謂理即及名字觀行相似分真究竟等即四頓教無位之位即此經及起信論翻妄四位(言無位者論結四位云而實無有始覺之異本來平等同一覺故經即就實言無證得約妄說別也)：三、天臺宗的六即位，即理即（lǐjí，在理上與佛相同），名字即（míngzìjí，通過聽聞佛法，明白佛理），觀行即（guānxíngjí，通過觀行修行），相似即（xiāngsìjí，觀行與佛相似），分真即（fēnzhēnjí，證悟部分真理），究竟即（jiūjìngjí，證悟究竟真理），等等。這相當於四頓教（sì dùnjiào，頓悟的四種教法）中無位之位，也相當於此經（指《楞伽經》）和《起信論》（Qǐxìn lùn）中翻轉妄想的四位（之所以說無位，是因為《起信論》總結四位時說，實際上沒有始覺的差異，本來平等，同一覺性。此經是從實相的角度來說沒有證得，而《起信論》是從妄想的角度來說有差別）。 如下所明五圓教融通位地即華嚴經略有七位第二會說十信第三會說十住四說十行五說十向六說十地第七會初六品說等覺次三品說妙覺(然復有差別平等兩重因果上皆差別也后兩品說平等因果)：如下面所要說明的，五、圓教融通位地，即《華嚴經》（Huayan jing）中略有七位：第二會說十信（daśa śraddhā，十種信心），第三會說十住（daśa sthitayaḥ，十種住位），第四會說十行（daśa caryāḥ，十種行位），第五會說十向（daśa praṇidhānāni，十種迴向），第六會說十地（daśa bhūmayaḥ，十地），第七會的前六品說等覺（samantaprabhāsa，等覺菩薩），接下來的三品說妙覺（suviśuddha，妙覺佛）。（然而又有差別和平等兩重因果，前面說的都是差別因果，後面兩品說的是平等因果）。 廣有五十二位謂前五各十等妙各一(諸教說十信等覺或開或合華嚴俱：廣說有五十二位，即前面的五位各有十位，等覺和妙覺各一位。（各教派所說的十信、等覺，或者開立，或者合立，而《華嚴經》都具備。）
【English Translation】 English version 能取故): Because of the function of what can be apprehended. 世第一(依無間定發上如實智無二取): The highest mundane state, relying on anantarika-samadhi (uninterrupted concentration), giving rise to the supreme yathābhūta-jñāna (knowledge of things as they are), without the duality of what can be apprehended and what is apprehended. 伏除二取順抉擇分三通達位亦名見道謂入初地無分別智實證真如: Subduing and eliminating the duality of what can be apprehended and what is apprehended, in accordance with the nirvedha-bhāgīya (stage leading to liberation), the three stages of penetration are also called darśana-mārga (the path of seeing), which is entering the prathamā-bhūmi (first bhūmi, the first stage of a Bodhisattva's practice), with nirvikalpa-jñāna (non-discriminating wisdom) truly realizing tathātā (suchness, the true nature of things). 四修習位始從初地住心乃至金剛無間為斷余障證二轉依複數修習無分別智: The four stages of cultivation, starting from the mind abiding in the first bhūmi, up to vajropama-samādhi (diamond-like concentration), in order to eliminate the remaining obstacles, realizing dvaya-āśraya-parāvṛtti (the transformation of the basis of afflictions and cognitive obscurations), repeatedly cultivating nirvikalpa-jñāna. 五究竟位金剛心后解脫道中初得一果利樂有情窮未來際: The five ultimate stages, after vajra-citta (diamond-like bodhicitta), in the vimukti-mārga (path of liberation), initially attaining ekaphala (the highest fruit of the Śrāvakayāna), benefiting and bringing happiness to sentient beings throughout the future. 二者攝論說有四地一勝解行地餘三即見修無學: Secondly, the Mahāyānasaṃgraha states that there are four bhūmis: 1. adhimukti-caryā-bhūmi (the stage of practice through conviction), the remaining three are the paths of seeing, cultivation, and no more learning. 三瑜伽等說有七地一種性二勝解行(三賢)三凈勝意樂(初地)四行正行(二至七地)五決定(八)六決定行(九)七到究竟(十地如來雜立為地): Thirdly, the Yogācārabhūmi-śāstra and other treatises state that there are seven bhūmis: 1. gotra-bhūmi (the stage of potential for Buddhahood), 2. adhimukti-caryā-bhūmi (the stage of practice through conviction, equivalent to the three worthy stages), 3. ādhyāśaya-viśuddhi-bhūmi (the stage of pure and superior intention, equivalent to the first bhūmi), 4. prayoga-pratipatti-bhūmi (the stage of practicing correctly, equivalent to the second to seventh bhūmis), 5. niyata-bhūmi (the stage of certainty, equivalent to the eighth bhūmi), 6. niyata-pratipatti-bhūmi (the stage of certain practice, equivalent to the ninth bhūmi), 7. niṣṭhā-gamana-bhūmi (the stage of reaching the ultimate, the tenth bhūmi and the Tathāgata-bhūmi are mixed and established). 三終教假說地位(故仁王先觀一切空但法集故有因果方說位地故佛非數瓔珞云乃至三賢十地之名亦無名相但以應化故有十地之名): Thirdly, the provisional establishment of stages in the final teachings (for example, the Renwang jing first contemplates that all dharmas are empty, but in order to teach sentient beings, the accumulation of dharmas is spoken of, so there are the statements of cause and effect and stages. Therefore, the Yingluo jing says that even the names of the three worthy stages and the ten bhūmis have no real names or forms, but only for the sake of transforming sentient beings are the ten bhūmis spoken of). 亦有其三一仁王五忍謂伏忍信忍順忍無生忍(各上中下)寂滅忍(上下): There are also three different statements: 1. The five kṣāntis in the Renwang jing, namely kṣānti (patience in subduing afflictions), śraddhā-kṣānti (patience in generating faith in the truth), anuloma-kṣānti (patience in accordance with the truth), anutpattika-dharma-kṣānti (patience in the unarisen dharma, each with upper, middle, and lower grades), and nirvāṇa-kṣānti (patience in nirvāṇa, with upper and lower grades). 二瓔珞六種性一習二性三道四聖(皆云種性)五等覺性六妙覺性: 2. The six gotras in the Yingluo jing, namely saṃskāra-gotra (the gotra acquired through habituation), prakṛti-gotra (the innate gotra), mārga-gotra (the gotra acquired through practice), ārya-gotra (the gotra of the noble ones, all of the above are called gotras), samantaprabhāsa-gotra (the gotra of the Samantaprabhāsa Bodhisattva), and suviśuddha-gotra (the gotra of the Suviśuddha Buddha). 三天臺六即謂理即及名字觀行相似分真究竟等即四頓教無位之位即此經及起信論翻妄四位(言無位者論結四位云而實無有始覺之異本來平等同一覺故經即就實言無證得約妄說別也): 3. The six identities of the Tiantai school, namely lǐjí (identity in principle, being the same as the Buddha in principle), míngzìjí (identity in name, understanding Buddhist principles through hearing the Dharma), guānxíngjí (identity in practice, practicing through contemplation), xiāngsìjí (identity in resemblance, practice resembling the Buddha), fēnzhēnjí (identity in partial truth, realizing partial truth), and jiūjìngjí (identity in ultimate truth, realizing ultimate truth), etc. This is equivalent to the position of no position in the four sudden teachings, and also equivalent to the four positions of reversing delusion in this sutra (referring to the Laṅkāvatāra Sūtra) and the Qǐxìn lùn (The Awakening of Faith). (The reason for saying no position is that the Qǐxìn lùn concludes the four positions by saying that there is actually no difference in initial awakening, originally equal, the same awakening. This sutra speaks of no attainment from the perspective of reality, while the Qǐxìn lùn speaks of differences from the perspective of delusion). 如下所明五圓教融通位地即華嚴經略有七位第二會說十信第三會說十住四說十行五說十向六說十地第七會初六品說等覺次三品說妙覺(然復有差別平等兩重因果上皆差別也后兩品說平等因果): As will be explained below, 5. The integrated positions of the perfect teaching, namely the Huayan jing, briefly has seven positions: the second assembly speaks of daśa śraddhā (ten faiths), the third assembly speaks of daśa sthitayaḥ (ten abodes), the fourth assembly speaks of daśa caryāḥ (ten practices), the fifth assembly speaks of daśa praṇidhānāni (ten dedications), the sixth assembly speaks of daśa bhūmayaḥ (ten bhūmis), the first six chapters of the seventh assembly speak of samantaprabhāsa (universal light), and the next three chapters speak of suviśuddha (perfect purity). (However, there are two layers of cause and effect, differentiated and equal. The above are all differentiated causes and effects, and the last two chapters speak of equal causes and effects). 廣有五十二位謂前五各十等妙各一(諸教說十信等覺或開或合華嚴俱: Broadly speaking, there are fifty-two positions, namely the previous five positions each have ten positions, and Samantaprabhāsa and Suviśuddha each have one position. (The ten faiths and Samantaprabhāsa spoken of in various teachings are either opened or combined, and the Huayan jing has both.)
開故五十二也)然因該果海果徹因源行布圓融二無礙故今釋本文文分為二一明依位漸證(即上假說)二明忘心頓證(即上無位)初中四一信位二賢位三證位四果位此四即論中四位也論文逆次約息除生住異滅四相粗細寄顯返流四位亦明始覺分齊(約真心隨熏粗細非約剎那也)然心性離念本無生滅良由無明迷自真體鼓動起念能令心體生住異滅從細至粗微著不同先後際異先際最微名為生相中間二三名住異相后際最粗名為滅相初最微者謂由無明不覺心動轉彼凈心名為生相二者謂此無明與前生相和合轉彼凈心能見能現分別相續行相猶細法執堅住名為住相三者謂此無明與住相合轉彼凈心乃至此位行相稍粗執取計名發動身口令其造業名為異相四謂此無明與異相合轉彼凈心至此後際不了業報廣對諸緣造集諸業滅前異心令墮諸趣行相最粗極至於此周盡之終名為滅相是故三界四相唯一夢心皆因根本無明之力然雖微著階差始終竟無前後總此四相以為一念唯一心故然未窮源者隨行淺深覺有前後達心源者一心俱時而知謂既因不覺之力起生相等種種夢念今因本覺不思議熏力起厭求心又因真如所流聞熏教法熏于本覺益勝解力損無明能漸向心源始息滅相終息生相朗然大悟覺了心源本無所動今無始靜平等平等無別始覺之異大意如此今以論文對經釋相照然義
現但論約覺染粗細經約悟凈勝劣今用論者分齊一也又因互顯兩義俱通初信位者論寄息于滅相論云如凡夫人(十信)覺知前念起惡(信位能知惡業定招苦報)故能止后念令其不起(止滅相也)雖複名覺(覺業故)即是不覺(不覺惑故謂不知滅相如夢也)經文分三一標具足凡夫。
善男子一切眾生從無始來由妄想我及愛我者曾不自知唸唸生滅故起憎愛耽著五欲。
解曰此初一段未入信位所以有此文者不約凡迷即無位地故先標此翻之彰信即論文翻顯四相成四位之謂也由妄想我者我體元無妄想謂有四生九類無不皆然及愛我者執為我故便生愛著不知唸唸生滅者我相本無唯心故有心既唸唸無常我亦唸唸生滅故凈名云是身如電唸唸不住故論云一切眾生不名為覺以從本來念念相續故說無始無明又上句我體即所執也下句我見即能取也我見是別境中慧故無著金剛論以為法執亦可妄想我即我癡我見及愛我者即我愛我慢具明我義下自有文二明聞法覺悟。
若遇善友教令開悟凈圓覺性發明起滅即知此生性自勞慮。
解曰善友教者即聞熏也凈圓覺性者即內熏也因緣既備(因緣熏義論中廣明)心性朗然起滅妄念如覺夢時故云發明也昔與妄合故不自見今冥真覺起滅皆知翻前曾不自知唸唸生滅故禪家說日光隙塵之喻此生性自勞慮
【現代漢語翻譯】 現代漢語譯本 現在但討論《約覺染粗細經》中關於覺悟的染污的粗細，以及《約悟凈勝劣經》中關於覺悟的清凈的殊勝與低劣，現在所用的討論者的分界也是一樣的。並且因為互相顯現，兩種意義都貫通。初信位的修行者，根據論的說法，是寄託于滅相。論中說，如同凡夫人（十信位），覺知前念生起惡念（信位能夠知道惡業必定招致苦果），所以能夠阻止后念，使其不生起（這是止滅相）。雖然也叫做覺（因為有覺悟的功用），但也就是不覺（因為不覺悟迷惑，就像做夢一樣）。經文分為三部分：第一部分標明具足凡夫的特徵。
『善男子，一切眾生從無始以來，由於虛妄的想念有『我』以及愛『我』，從來不自己知道唸唸生滅，所以生起憎恨、愛戀，耽著於五欲。』
解釋：這第一段還沒有進入信位，所以有這段文字，如果不依據凡夫的迷惑，就沒有位地可言，所以先標明這個，翻轉過來就彰顯信位，也就是論文中翻轉顯現四相成就四位的說法。『由妄想我者』，『我』的本體原本沒有，虛妄想念以為有，四生九類的眾生沒有不這樣的。『及愛我者』，執著于『我』，因此就生起愛戀執著。『不知唸唸生滅者』，『我』相本來沒有，唯有心才有，心既然唸唸無常，『我』也念念生滅，所以《凈名經》說，這個身體如同閃電，唸唸不住。所以論中說，一切眾生不叫做覺悟，因為從本來念念相續，所以說無始無明。並且上句的『我』的本體就是所執著的，下句的『我見』就是能取用的。『我見』是別境中的智慧，所以《金剛論》認為這是法執也可以。『妄想我』就是我癡，『我見及愛我者』就是我愛我慢，詳細說明了『我』的意義，下面自有經文說明。第二部分說明聽聞佛法覺悟。
『如果遇到善友教導，使他開悟清凈圓滿的覺性，發明起滅的道理，就知道此生性本來就是勞慮。』
解釋：『善友教者』，就是聞熏。『凈圓覺性者』，就是內熏。因緣既然具備（因緣熏的意義在論中詳細說明），心性就明朗，起滅的妄念就像從夢中醒來一樣，所以叫做發明。以前與妄念結合，所以不自己看見，現在冥合真覺，起滅都知道，翻轉了前面『曾不自知唸唸生滅』，所以禪家說日光縫隙中的塵埃的比喻。『此生性自勞慮』
【English Translation】 English version Now, we are only discussing the subtlety of defilement in awakening according to the 'Treatise on the Subtlety of Defilement in Awakening,' and the superiority and inferiority of purity in awakening according to the 'Treatise on the Superiority and Inferiority of Purity in Awakening.' The criteria used by the discussants are the same. Moreover, due to mutual manifestation, both meanings are interconnected. For practitioners in the initial stage of faith, according to the treatise, it is based on the cessation aspect. The treatise says, 'Like ordinary people (the ten stages of faith), they are aware that evil thoughts arise in the previous moment (the stage of faith can know that evil deeds will definitely bring suffering), so they can stop the subsequent thoughts from arising (this is the cessation aspect).' Although it is also called awakening (because it has the function of awakening), it is also non-awakening (because of not being aware of delusion, like being in a dream). The sutra text is divided into three parts: the first part marks the characteristics of a complete ordinary person.
'Good man, all sentient beings, from beginningless time, due to the false thought of 'I' and loving 'I,' have never known that thoughts arise and cease moment by moment, so they give rise to hatred, love, and attachment to the five desires.'
Explanation: This first paragraph has not yet entered the stage of faith, so there is this text. If it is not based on the delusion of ordinary people, there is no stage to speak of, so first mark this, and turning it over reveals the stage of faith, which is the saying in the treatise that turning over and manifesting the four aspects achieves the four stages. 'Due to the false thought of 'I',' the substance of 'I' originally does not exist, but is falsely thought to exist. All beings in the four births and nine categories are like this. 'And loving 'I',' clinging to 'I,' therefore giving rise to love and attachment. 'Not knowing that thoughts arise and cease moment by moment,' the appearance of 'I' originally does not exist, only the mind has it. Since the mind is impermanent moment by moment, 'I' also arises and ceases moment by moment, so the 'Vimalakirti Sutra' says that this body is like lightning, not abiding moment by moment. Therefore, the treatise says that all sentient beings are not called awakened, because from the beginning, thoughts continue moment by moment, so it is said to be beginningless ignorance. Moreover, the substance of 'I' in the previous sentence is what is clung to, and the 'view of 'I'' in the following sentence is what can be taken. 'View of 'I'' is the wisdom in the separate realm, so the 'Diamond Treatise' believes that this can also be the attachment to dharma. 'False thought of 'I'' is 'I'-ignorance, and 'view of 'I' and loving 'I'' is 'I'-love and 'I'-conceit, explaining the meaning of 'I' in detail, and there will be sutra text below to explain it. The second part explains awakening by hearing the Dharma.
'If one encounters a good friend who teaches and enables him to awaken to the pure and complete nature of awakening, and discovers the principle of arising and ceasing, he will know that this life is inherently laborious and anxious.'
Explanation: 'Good friend who teaches' is hearing-perfuming. 'Pure and complete nature of awakening' is inner-perfuming. Since the causes and conditions are complete (the meaning of cause-condition-perfuming is explained in detail in the treatise), the nature of the mind is clear, and the false thoughts of arising and ceasing are like waking up from a dream, so it is called discovery. In the past, it was combined with false thoughts, so one did not see oneself, but now it is in harmony with true awakening, and one knows arising and ceasing, turning over the previous 'never knowing that thoughts arise and cease moment by moment,' so the Zen school uses the analogy of dust in the sunlight. 'This life is inherently laborious and anxious.'
者外無實境何憎愛也即此生起念慮當體自為勞役三明息妄隨真。
若復有人勞慮永斷得法界凈即波凈解為自障礙故於圓覺而不自在此名凡夫隨順覺性。
解曰勞慮永斷者絕求作心但不隨之非謂都盡若盡何異二乘得法界凈者若理法界則法界體中絕諸勞慮塵境不生名之為凈若事法界則分別念慮之心差別塵境之法當體不生名之為凈何者法界凈穢皆由自心心穢則穢心凈則凈于凈起解名凈解繫心在凈故成障礙非外所擾故言自礙故於下結成信中證覺之相作意于覺故不自在此名下結成信位前即知等即論中覺知前念也勞慮永斷等即能止后念等也即彼凈解等即是不覺也唯此信位經論稍殊論唯約位但云覺業經含頓悟故說覺惑二賢位。
善男子一切菩薩見解為礙雖斷解礙由住見覺覺礙為礙而不自在此名菩薩未入地者隨順覺性。
解曰論寄息于異相文云如初發意菩薩等覺于念異(異念者計我我所貪瞋見愛等)念無異相以舍粗分別(貪等)執著相故(著違順境)名相似覺(猶夢住相)今云見解為礙者見前凈解是礙也即是覺于念異雖者預顯劣后斷解礙者超前位也即念無異相等猶住見覺者正當此位是相似覺覺礙下結成地前證覺之相劣於登地所覺是礙故能覺亦礙由存此跡還礙覺心故不自在佛頂經云如登高山身入虛空下有微礙名
{ "translations": [ "現代漢語譯本：\n此外沒有真實存在的境界，又有什麼可憎恨或喜愛的呢？當下生起的念頭和思慮，其本身就是一種自我勞役。明白這個道理，止息虛妄的念頭，才能隨順真如自性。\n\n如果有人能夠永遠斷除勞苦思慮，獲得清凈的法界，卻又執著于這種清凈的理解，反而成為自己的障礙，因此對於圓滿覺性不能自在，這叫做凡夫隨順覺性。\n\n解釋：『勞慮永斷』是指斷絕有為造作之心，只是不隨順它，並非說完全斷盡。如果完全斷盡，那和二乘有什麼區別？『得法界凈』，如果是理法界，那麼在法界本體中，斷絕各種勞苦思慮，塵境不生，就叫做清凈。如果是事法界，那麼分別念慮之心，差別塵境之法，當下不生，就叫做清凈。為什麼呢？法界的清凈與污穢，都由自己的心所決定。心污穢則法界污穢，心清凈則法界清凈。對於清凈生起執著，就叫做清凈的執著，內心執著于清凈，因此成為障礙，不是外在的干擾，所以說是『自礙』。因此在下面總結成信位中證得覺性的狀態，作意于覺性，所以不能自在。『名』下面總結成信位，前面『即知』等，就是《楞伽經》中覺知前念。『勞慮永斷』等，就是能夠止息后念等。『即彼凈解』等，就是不覺。只有這個信位，經論稍微不同，《楞伽經》只約位而說，只說覺業，《圓覺經》包含頓悟，所以說覺惑二賢位。\n\n善男子，一切菩薩以見解為障礙，雖然斷除了見解的障礙，由於執著于所見的覺性，以覺性為障礙，因此不能自在，這叫做菩薩未入地者隨順覺性。\n\n解釋： 《楞伽經》寄託于異相文中說，『如初發意菩薩等，覺于念異』（『異念』是指計著我、我所，貪嗔見愛等），『念無異相，以舍粗分別』（貪等），執著于相（執著違順境），叫做相似覺（好像還住在夢中）。現在說『見解為礙』，是指前面的清凈見解是障礙。就是覺知念頭的差異，雖然預先顯示了不如後來的斷除見解的障礙，超越了前面的位置，就是念頭沒有差異等，好像還住在所見的覺性，正當這個位置，是相似覺。『覺礙』下面總結成地前證得覺性的狀態，不如登地所覺，所覺是障礙，所以能覺也是障礙，由於存在這個痕跡，還是會障礙覺心，所以不能自在。《佛頂經》說，『如登高山，身入虛空，下有微礙』，叫做。" , "english_translations": [ "English version:\nBesides this, there is no real realm, so what is there to hate or love? The very arising of thoughts and deliberations is itself a self-imposed labor. Understanding this, ceasing deluded thoughts, one can then accord with the true nature.\n\nIf someone can eternally cut off toilsome thoughts and attain the purity of the Dharmadhatu (法界, realm of reality), but then becomes attached to this pure understanding, it becomes an obstacle to themselves. Therefore, they are not at ease with perfect enlightenment. This is called an ordinary person according with the enlightened nature.\n\nExplanation: 『Eternally cutting off toilsome thoughts』 means cutting off the mind of contrived action, merely not following it, not saying that it is completely exhausted. If it were completely exhausted, how would it differ from the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna)? 『Attaining the purity of the Dharmadhatu』, if it is the Dharmadhatu of principle, then within the substance of the Dharmadhatu, all toilsome thoughts and defiling realms do not arise, and this is called purity. If it is the Dharmadhatu of phenomena, then the mind of discriminating thoughts, the phenomena of differentiated defiling realms, do not arise in the present moment, and this is called purity. Why? The purity and defilement of the Dharmadhatu are all determined by one's own mind. If the mind is defiled, then the Dharmadhatu is defiled; if the mind is pure, then the Dharmadhatu is pure. To become attached to purity is called attachment to purity. The mind is attached to purity, and therefore it becomes an obstacle. It is not an external disturbance, so it is said to be a 『self-obstacle』. Therefore, below, it is summarized as the state of attaining enlightenment in the stage of faith, focusing on enlightenment, and therefore not being at ease. The 『name』 below summarizes the stage of faith. The 『immediately knowing』 etc. before, is the knowing of the previous thought in the Laṅkāvatāra Sūtra. 『Eternally cutting off toilsome thoughts』 etc., is being able to stop subsequent thoughts etc. 『That pure understanding』 etc., is non-enlightenment. Only this stage of faith is slightly different in the sutras and treatises. The Laṅkāvatāra Sūtra only speaks in terms of stages, only speaking of enlightened karma. The Śūraṅgama Sūtra contains sudden enlightenment, so it speaks of the two worthy positions of enlightenment and delusion.\n\nGood man, all Bodhisattvas (菩薩, beings on the path to Buddhahood) take views and understanding as obstacles. Although they have cut off the obstacles of views and understanding, because they are attached to the enlightened nature that is seen, they take enlightenment as an obstacle, and therefore they are not at ease. This is called a Bodhisattva who has not yet entered the grounds (地, Bhūmi) according with the enlightened nature.\n\nExplanation: The Laṅkāvatāra Sūtra relies on the text of differing characteristics, saying, 『Like Bodhisattvas who have initially aroused the intention, etc., are aware of the difference in thoughts』 (『differing thoughts』 refers to clinging to self, what belongs to self, greed, anger, views, love, etc.), 『thoughts have no differing characteristics, because they have abandoned coarse discriminations』 (greed, etc.), clinging to characteristics (clinging to agreeable and disagreeable realms), is called similar enlightenment (as if still dwelling in a dream). Now, saying 『views and understanding are obstacles』 refers to the previous pure understanding being an obstacle. It is being aware of the difference in thoughts, although it foreshadows being inferior to the later cutting off of the obstacles of views and understanding, surpassing the previous position, which is that thoughts have no differing characteristics, etc., as if still dwelling in the enlightened nature that is seen, being precisely in this position, is similar enlightenment. 『Enlightenment as an obstacle』 below summarizes the state of attaining enlightenment before reaching the grounds, being inferior to the enlightenment attained upon reaching the grounds. What is enlightened is an obstacle, so what is able to enlighten is also an obstacle. Because this trace still exists, it will still obstruct the enlightened mind, and therefore one is not at ease. The Śūraṅgama Sūtra says, 『Like climbing a high mountain, the body enters empty space, below there is a slight obstruction』, this is called." ] }
為頂地此亦如是諸礙既盡如身處空見心猶存如彼微礙(彼說地前頂位)又唯識論加行偈云現前立少謂物是唯識性以有所得故非實住唯識意亦同此故論但云名相似覺此名下結成賢位愨云見真凝寂能智方融拂解超凡仍拘見覺三聖位論寄息于住相文云如法身菩薩等(九地皆同)覺于念住(四種相也)念無住相(知法唯識不起粗執)以離分別(異前人執及著外境故今約心但云分別)粗念相故(以異上相故云粗念)名隨分覺(細念既在覺道未圓)今文分三一悟前非二明證相三結成位今初。
善男子有照有覺俱名障礙。
解曰有照者信中凈解有覺者賢位中覺礙之覺也俱名障礙者正顯前非則論中覺于念住二明證相略啟二門初總釋義后別解文初中復二一者果海離於說相以不可言障而不證斷而證故故十地經但說一分故下文雖寄對強說而但言障礙即覺等無別顯相二者因門可寄言說又有二門一證理法界二證余法界理中有五一能所歷然謂以無分別智證無差別理心與境冥智與神會如日合空雖不可分而日非空空非日光(始教)二能所無二以即體之智還照心體舉理收智照體即寂舉智收理寂而常照如一明珠珠自有光還照珠矣(終教)三能所俱泯謂由智即理故非智由理即智故非理同時互即故互奪也又直顯本覺心體非能所故故此文云常覺不住不
【現代漢語翻譯】 現代漢語譯本： 對於頂地（菩薩修行位階，指菩薩修行到達頂峰的階段）來說，情況也是如此。各種障礙既然已經消除殆盡，就像身體處於虛空之中，見性和心識仍然存在，就像那微小的障礙一樣（這裡指的是菩薩在地前頂位的狀態）。此外，《唯識論》的加行偈中說：『現前立少，謂物是唯識性，以有所得故，非實住唯識。』意思是說，在修行過程中，會執著于外物，認為它們是唯識所現，因為有所得的緣故，並非真正安住于唯識的境界。這裡的『意』也與此相同。所以《論》中只說『名相似覺』，這個『名』字下面總結成就了賢位（菩薩修行位階，指菩薩修行到達賢聖的階段）。愨（que）說：『見真凝寂，能智方融，拂解超凡，仍拘見覺。』意思是說，證悟真如，心神凝定寂靜，能動的智慧才能融會貫通，擺脫煩惱，超越凡夫，但仍然被見和覺所束縛。三聖位（菩薩修行位階，指菩薩修行到達聖位的階段）的論述寄託于住相文中，說：『如法身菩薩等（九地菩薩都是如此），覺于念住（四種相），念無住相（知道諸法唯識所現，不起粗重的執著），以離分別（與前面的人執著于外境不同，現在只就心來說分別），粗念相故（與上面的相不同，所以說是粗念），名隨分覺（細微的念頭還在，覺悟的道路還沒有圓滿）。』 現在這段經文分為三個部分：一是領悟之前的錯誤，二是說明證悟的景象，三是總結成就的位階。現在先說第一部分。
善男子，有照有覺，都叫做障礙。
解釋：『有照』指的是信位（菩薩修行位階，指菩薩修行開始生起信心的階段）中的清凈理解，『有覺』指的是賢位中的覺礙之覺。『都叫做障礙』，正是爲了顯明之前的錯誤。那麼《論》中說的『覺于念住』，下面說明證悟的景象，大概開啟了兩個方面：一是總的解釋意義，二是分別解釋經文。在總的解釋中又分為兩個方面：一是果海（佛果的境界）遠離言說之相，因為不可言說，被不可言說的障礙所阻礙，而不是證斷而證，所以《十地經》只說了一部分。因此，下面的經文雖然勉強對應著來說，但只說是障礙，即覺等等沒有別的明顯的景象。二是因門（修行的門徑）可以寄託于言說，又分為兩個方面：一是證理法界（證悟真如理體的境界），二是證余法界（證悟其他諸法的境界）。理中有五：一是能所歷然，意思是說，用無分別智證悟無差別的真如理體，心與境冥合，智慧與神識相會，就像太陽與天空融合在一起，雖然不可分割，但太陽不是天空，天空也不是日光（始教的觀點）。二是能所無二，意思是說，用即體之智反過來照耀心體，舉理就收攝了智慧，照耀心體就是寂靜，舉智就收攝了真如理體，寂靜而又常照，就像一顆明珠，明珠自己有光，反過來照耀明珠自己（終教的觀點）。三是能所俱泯，意思是說，由於智慧就是真如理體，所以沒有智慧；由於真如理體就是智慧，所以沒有真如理體。同時互相即是，所以互相否定。又直接顯現本覺心體，沒有能所的分別，所以這段經文說『常覺不住』。
【English Translation】 English version: For the summit ground (a stage in Bodhisattva practice, referring to the stage where a Bodhisattva's practice reaches its peak), it is also like this. Since all obstacles have been completely eliminated, it is like the body being in empty space, the seeing nature and consciousness still exist, just like that subtle obstacle (referring to the state of a Bodhisattva in the pre-ground summit position). Furthermore, the progressive practice verse in the Yogacarabhumi-sastra says: 'Presently establishing a little, saying that things are of the nature of consciousness-only, because there is something obtained, it is not truly abiding in consciousness-only.' This means that during practice, one will be attached to external objects, thinking that they are manifestations of consciousness-only, but because there is something obtained, one is not truly dwelling in the realm of consciousness-only. The 'meaning' here is the same as this. Therefore, the Sastra only says 'named similar awareness.' Below this 'name' word, it concludes and accomplishes the position of the worthy (a stage in Bodhisattva practice, referring to the stage where a Bodhisattva's practice reaches the stage of worthiness and holiness). Que said: 'Seeing truth, the mind is still and silent, the intelligent wisdom then merges, brushing away liberation, still bound by seeing and awareness.' This means that realizing the true nature, the mind is still and silent, the active wisdom can then merge and penetrate, getting rid of afflictions and transcending ordinary people, but still being bound by seeing and awareness. The discussion of the three holy positions (a stage in Bodhisattva practice, referring to the stage where a Bodhisattva's practice reaches the holy position) is entrusted to the text on abiding in characteristics, saying: 'Like Dharmakaya Bodhisattvas, etc. (all nine grounds of Bodhisattvas are like this), aware of the dwelling in mindfulness (the four characteristics), mindfulness without dwelling in characteristics (knowing that all dharmas are manifestations of consciousness-only, not arising from coarse attachments), because of being apart from discrimination (different from the previous people who were attached to external objects, now only speaking of discrimination in the mind), because of the characteristic of coarse thoughts (different from the above characteristics, so it is called coarse thoughts), named partial awareness (subtle thoughts are still present, the path of enlightenment is not yet complete).' Now this passage of scripture is divided into three parts: first, realizing the previous mistakes; second, explaining the appearance of enlightenment; and third, concluding the accomplished stage. Now let's talk about the first part.
Good man, having illumination and having awareness are both called obstacles.
Explanation: 'Having illumination' refers to the pure understanding in the stage of faith (a stage in Bodhisattva practice, referring to the stage where a Bodhisattva's practice begins to generate faith), and 'having awareness' refers to the awareness of obstacles in the stage of the worthy. 'Both are called obstacles' is precisely to clarify the previous mistakes. Then the Sastra says 'aware of the dwelling in mindfulness,' below explaining the appearance of enlightenment, roughly opening up two aspects: first, a general explanation of the meaning; and second, a separate explanation of the text. In the general explanation, there are two aspects: first, the ocean of fruition (the realm of Buddhahood) is far from the appearance of speech, because it is unspeakable, obstructed by the obstacle of the unspeakable, but not certified by cutting off but by certifying, so the Ten Bhumi Sutra only speaks of a part. Therefore, although the following scriptures reluctantly correspond to speaking, they only say obstacles, that is, awareness, etc., without other obvious appearances. Second, the gate of cause (the path of practice) can be entrusted to speech, and there are two aspects: first, certifying the realm of the Dharma-nature (the realm of realizing the true nature of reality); and second, certifying the remaining realms of dharmas (the realm of realizing all other dharmas). There are five in principle: first, the knower and the known are distinct, meaning that using non-discriminating wisdom to certify the non-differentiated true nature of reality, the mind and the realm merge, wisdom and consciousness meet, just like the sun and the sky merging together, although inseparable, the sun is not the sky, and the sky is not sunlight (the view of the initial teaching). Second, the knower and the known are not two, meaning that using the wisdom of the very nature to shine back on the mind-essence, raising the principle collects the wisdom, shining on the essence is stillness, raising the wisdom collects the true nature of reality, stillness and constant illumination, like a bright pearl, the pearl itself has light, shining back on the pearl itself (the view of the final teaching). Third, the knower and the known are both extinguished, meaning that because wisdom is the true nature of reality, there is no wisdom; because the true nature of reality is wisdom, there is no true nature of reality. At the same time, they are mutually identical, so they mutually negate each other. Also directly manifesting the original enlightened mind-essence, there is no distinction between the knower and the known, so this passage of scripture says 'constant awareness does not abide.'
住即離能所矣(頓教)四存泯無礙以前三門說有前後體無二故謂必因能證方悟心體本絕能所故喻先因斷頭方無能斷故肇云般若之與真諦言用即同而異言寂即異而同同故無心於彼此異故不失於照功等(融會權實也)五舉一全收上列四門欲彰義異理既融攝開合寧殊次證餘者謂以無障礙智證無障礙境境智難思復有三義一開能所謂智無礙故一智即一切智境無礙故一境即一切境境智皆有一多無礙相對論之義有四句一一智證一切境無法不通方成一智故二一切智證一境具無量義智方識一塵故(故一塵中具百門義)三一智證一境不壞相故(事法界也)四一切智證一切境重重無盡故二合能所謂一切境皆是自心曾無心外境能與心為緣故心中悟無盡之境境上了難思之心心境重重無礙無盡三攝開合謂舉一全收義準上說(上皆圓教)今此教文目前證理其無礙境智寄在後果位中說文中二一不住證二不住教前中三謂法喻合今初。
是故菩薩常覺不住照與照者同時寂滅。
解曰常覺不住者唸唸知無所得故照與下即能所契合故唯識見道偈云若時于所緣智都無所得爾時住唯識離二取相故智無所得即此常覺即是無分別智不住即不取種種戲論相故離二取相即此照與照者寂滅智與真如平等平等俱離能取所取相故此智見有相無說無所取不取相故雖有見分
【現代漢語翻譯】 現代漢語譯本 住即離能所矣（頓教）：安住當下即是遠離能取和所取。四種存在泯滅，沒有任何阻礙。以前面的三個門徑來說，有先後之分，但本體沒有差別，所以說必須通過能證之智才能領悟心體。心體本來就斷絕了能取和所取，所以比喻說先砍斷頭，才能沒有能斷之人。所以僧肇說，般若（prajna，智慧）與真諦（paramārtha-satya，第一義諦）在作用上相同而不同，在寂滅上不同而相同。相同是因為對彼此沒有執著，不同是因為不失去照了的作用，等等（這是爲了融合權巧方便和真實）。 五、舉一全收：上面列舉的四門，是爲了彰顯意義上的不同，但道理上已經融合，開顯和收攝又有什麼區別呢？接下來證明其餘的，就是說用無障礙的智慧去證悟無障礙的境界，境界和智慧難以思議，又有三重含義：一、開顯能，就是說智慧沒有阻礙，所以一個智慧就是一切智慧；境界沒有阻礙，所以一個境界就是一切境界。境界和智慧都有一多無礙，相對來說，有四句：一、一個智慧證悟一切境界，沒有無法通達的，才能成就一個智慧；二、一切智慧證悟一個境界，具有無量的意義，智慧才能認識一微塵（所以說一微塵中具有百種意義）；三、一個智慧證悟一個境界，不破壞其本來的相（這是事法界）；四、一切智慧證悟一切境界，重重無盡。二、合能，就是說一切境界都是自心所現，沒有心外的境界能與心作為緣。心中領悟無盡的境界，境界上了解難以思議的心，心境重重無礙，無盡。三、攝開合，就是說舉一全收，意義參照上面的說法（上面都是圓教）。現在這段經文，目前證悟的道理，其無礙的境界和智慧寄託在後果位中來說。文中分為二：一、不住證；二、不住教。前面是總說，中間是別說。分為法、喻、合三個部分，現在先說第一部分。 是故菩薩常覺不住，照與照者同時寂滅。 解釋：『常覺不住』，是說唸唸都知道沒有所得。『照與照者』，就是能照和所照契合。唯識見道偈說：『如果對於所緣的智慧都沒有所得，這時安住于唯識，遠離能取和所取的相。』智慧沒有所得，就是這裡的『常覺』，就是無分別智。『不住』，就是不取種種戲論相。遠離能取和所取的相，就是這裡的『照與照者寂滅』，智慧與真如平等，平等地遠離能取和所取之相。這種智慧見到有相，但無法用語言表達，沒有所取，因為不取相，雖然有見分。
【English Translation】 English version 'Dwelling' means being apart from the perceived and the perceiver (Sudden Teaching): Abiding in the present moment is to be apart from the grasper and the grasped. The four existences are extinguished, without any hindrance. Speaking from the perspective of the previous three doors, there is a sequence, but the essence is without difference. Therefore, it is said that one must realize the mind-essence through the wisdom of realization. The mind-essence originally severs the grasper and the grasped, so it is likened to first cutting off the head, so that there is no one to cut. Therefore, Seng Zhao said, prajna (prajna, wisdom) and paramārtha-satya (paramārtha-satya, ultimate truth) are the same and different in function, and different and the same in stillness. They are the same because there is no attachment to each other, and different because they do not lose the function of illumination, and so on (this is to integrate skillful means and reality). 5. Comprehensively encompassing one: The four doors listed above are to highlight the differences in meaning, but the principles have already been integrated. What difference is there between opening and closing? Next, proving the rest means using unobstructed wisdom to realize unobstructed realms. Realms and wisdom are inconceivable, and there are three meanings: 1. Revealing the 'able,' which means that wisdom is unobstructed, so one wisdom is all wisdom; realms are unobstructed, so one realm is all realms. Realms and wisdom both have unobstructed oneness and multiplicity. Relatively speaking, there are four sentences: 1. One wisdom realizes all realms, and there is nothing that cannot be penetrated, thus accomplishing one wisdom; 2. All wisdom realizes one realm, possessing limitless meanings, so that wisdom can recognize one dust (therefore, one dust contains hundreds of meanings); 3. One wisdom realizes one realm without destroying its original form (this is the realm of phenomena); 4. All wisdom realizes all realms, endlessly layered. 2. Combining the 'able' means that all realms are manifestations of one's own mind, and there is no realm outside the mind that can be a condition for the mind. In the mind, one realizes limitless realms, and in the realms, one understands the inconceivable mind. Mind and realms are unobstructed and endless. 3. Encompassing opening and closing means that comprehensively encompassing one, the meaning refers to the above (all of the above are perfect teachings). Now, this passage of scripture, the principle currently being realized, its unobstructed realms and wisdom are entrusted to the stage of the resultant position to speak of. The text is divided into two: 1. Non-abiding realization; 2. Non-abiding teaching. The former is a general statement, and the middle is a specific statement. It is divided into three parts: dharma, metaphor, and combination. Now, let's talk about the first part. 'Therefore, Bodhisattvas are always aware of non-abiding, and the illumination and the illuminator are simultaneously extinguished.' Explanation: 'Always aware of non-abiding' means that in every moment, one knows that there is nothing to be gained. 'Illumination and the illuminator' means that the illuminator and the illuminated are in accord. The verse on seeing the path in Consciousness-Only says: 'If at the time, there is nothing gained from the wisdom of what is conditioned, then abide in Consciousness-Only, apart from the aspects of the grasper and the grasped.' Wisdom without gain is the 'always aware' here, which is non-discriminating wisdom. 'Non-abiding' means not grasping various dramatic appearances. Being apart from the aspects of the grasper and the grasped is the 'illumination and the illuminator are extinguished' here, wisdom is equal to Suchness, equally apart from the aspects of the grasper and the grasped. This wisdom sees forms, but cannot be expressed in words, there is nothing to be grasped, because it does not grasp appearances, although there is a seeing aspect.
而無分別說非能取彼文雖局于見道而證理之義十地無殊又常覺是智不住是理(無住為本)常覺即不住此當能所不二門照等寂滅即俱泯門亦可不同凡夫故云常覺不同地前故云不住此則念無住相覺住相無故不住矣次喻。
譬如有人自斷其首首已斷故無能斷者。
解曰如把刀劍自斷其頭頭未落時即無能斷之義頭若已落復無能斷之人後合。
則以礙心自滅諸礙礙已斷滅無滅礙者。
解曰礙心者覺礙之覺諸礙者所覺之礙二不住教者謂地前未證真理難忘言教登地證理不住名言不住故名真解教故華嚴初地文云得經論智又天親論釋初地約教道證道以明行相文中二一標以喻釋。
修多羅教如標月指若復見月了知所標畢竟非月。
解曰夫設言像在於得意無言象而倒惑執言象而迷真故以標月之指喻于言教謂見月須藉指端悟心須假佛教因指見月見月忘指因教詮心悟心忘教存指則失於真月執教則失於本心意令證實忘標故云畢竟非月故佛頂云如人以指指月是人應當看月不應看指若復看指非唯忘失月輪抑亦忘指二具以法合。
一切如來種種言說開示菩薩亦復如是。
解曰此明諸佛同以言詮顯理故文殊般若云總持無文字文字顯總持三結成位。
此名菩薩已入地者隨順覺性。
解曰論中結
【現代漢語翻譯】 現代漢語譯本：而且沒有分別地說，『非能取』，即使這段文字侷限於見道（Dṛṣṭimārga，佛教術語，指修行者證悟真理的道路）的階段，但證悟真理的意義在十地（Daśabhūmi，菩薩修行的十個階段）中是沒有區別的。『又常覺是智，不住是理』，以『無住』為根本。『常覺』即『不住』，這相當於能所不二的法門，照等寂滅，即能所俱泯的法門。也可以說，這與凡夫不同，所以說『常覺』；與十地之前的菩薩不同，所以說『不住』。這樣，就是念無住之相，覺住之相，因為沒有了住相，所以不住。接下來用比喻說明。 譬如有人自斷其首，首已斷故，無能斷者。 解釋：如同有人用刀劍自己砍斷自己的頭，頭還沒有掉下來的時候，就沒有能砍斷的意義；頭如果已經掉下來了，又沒有能砍斷的人。 然後總結： 則以礙心自滅諸礙，礙已斷滅，無滅礙者。 解釋：『礙心』是指覺礙之覺，『諸礙』是指所覺之礙。『二不住教者』，是指十地之前的菩薩，因為沒有證悟真理，難以忘記言教；登地證悟真理后，不住于名言，所以稱為真解教。因此，《華嚴經》初地文中說：『得經論智』。又天親（Vasubandhu）的論釋初地，從教道和證道兩個方面來闡明行相。文中分為兩部分，一是標以喻釋。 修多羅教如標月指，若復見月，了知所標，畢竟非月。 解釋：設立言語形象在於表達意念，沒有言語形象就會被迷惑，執著于言語形象就會迷失真理。所以用指示月亮的手指來比喻言教，意思是說，看見月亮需要藉助手指，領悟心性需要藉助佛的教導。因為手指看見了月亮，看見月亮就忘記了手指；因為教導詮釋了心性，領悟了心性就忘記了教導。只保留手指就失去了真正的月亮，執著于教導就失去了本來的心性。意思是讓人證實而忘記標示，所以說『畢竟非月』。所以《佛頂經》中說：『如人以指指月，是人應當看月，不應看指，若復看指，非唯忘失月輪，抑亦忘指。』二是結合法理。 一切如來種種言說，開示菩薩，亦復如是。 解釋：這說明諸佛都用言語來顯明真理，所以《文殊般若經》中說：『總持無文字，文字顯總持。』三是總結所證的果位。 此名菩薩已入地者，隨順覺性。 解釋：論中總結
【English Translation】 English version: Moreover, without making distinctions, saying 'non-apprehension' (非能取), although this passage is limited to the stage of the Path of Seeing (Dṛṣṭimārga, Buddhist term referring to the path of a practitioner's enlightenment), the meaning of realizing the truth is no different in the Ten Bhumis (Daśabhūmi, the ten stages of a Bodhisattva's practice). 'Furthermore, constant awareness is wisdom, non-abiding is principle' (又常覺是智，不住是理), with 'non-abiding' as the foundation. 'Constant awareness' is 'non-abiding,' which is equivalent to the Dharma gate of non-duality of subject and object. Illumination, equality, and quiescence mean the complete annihilation of both subject and object. It can also be said that this is different from ordinary people, so it is said 'constant awareness'; it is different from Bodhisattvas before the Ten Bhumis, so it is said 'non-abiding.' In this way, it is contemplating the aspect of non-abiding, and being aware of the aspect of abiding. Because there is no aspect of abiding, there is non-abiding. Next, an analogy is used to illustrate. For example, if someone cuts off their own head, since the head is already cut off, there is no one who can cut it. Explanation: It is like someone using a knife or sword to cut off their own head. When the head has not yet fallen, there is no meaning of being able to cut it off. If the head has already fallen, there is no one who can cut it. Then, in conclusion: Then, with an obstructing mind, one extinguishes all obstructions. Since the obstructions have been extinguished, there is no one to extinguish the obstructions. Explanation: 'Obstructing mind' refers to the awareness that obstructs awareness, and 'all obstructions' refers to the obstructions that are perceived. 'The two non-abiding teachings' refer to Bodhisattvas before the Ten Bhumis, because they have not realized the truth and find it difficult to forget verbal teachings. After ascending to the Bhumis and realizing the truth, they do not abide in names and words, so it is called true understanding of the teachings. Therefore, the chapter on the First Bhumi in the Avataṃsaka Sūtra says: 'Gaining the wisdom of scriptures and treatises.' Furthermore, Vasubandhu's commentary on the First Bhumi explains the aspects of practice from the perspectives of the path of teaching and the path of realization. The passage is divided into two parts: first, marking with an analogy and explanation. The Sutra teachings are like a finger pointing at the moon. If one sees the moon, one understands that what is pointed at is ultimately not the moon. Explanation: Establishing words and images lies in expressing ideas. Without words and images, one will be confused; clinging to words and images will obscure the truth. Therefore, the finger pointing at the moon is used as an analogy for verbal teachings, meaning that seeing the moon requires the help of the fingertip, and understanding the mind requires the help of the Buddha's teachings. Because the finger sees the moon, one forgets the finger upon seeing the moon; because the teachings explain the mind, one forgets the teachings upon understanding the mind. Retaining only the finger loses the true moon, and clinging to the teachings loses the original mind. The intention is to have people verify the truth and forget the sign, so it is said 'ultimately not the moon.' Therefore, the Śūraṅgama Sūtra says: 'If a person uses a finger to point at the moon, that person should look at the moon, not the finger. If one looks at the finger, one will not only forget the lunar disc, but also forget the finger.' Second, combining with the Dharma principle. All Tathagatas, with various words and speech, enlighten and instruct Bodhisattvas in the same way. Explanation: This explains that all Buddhas use words to reveal the truth, so the Mañjuśrī Prajñā Sūtra says: 'Total retention is without words, and words reveal total retention.' Third, summarizing the attained state. This is called a Bodhisattva who has already entered the Bhumis, conforming to the nature of awareness. Explanation: The treatise concludes
覺性隨順可知四果位論寄息于生相文云如菩薩地盡(無間位也)滿足方便一念相應覺心初起心無初相以遠離微細念故(直云心無不同上云念無)得見心性心即常住名究竟覺乃至以四相俱時而有皆無自立本來平等同一覺故今文分三一明境。
善男子一切障礙即究竟覺得念失念無非解脫成法破法皆名涅槃智慧愚癡通為般若菩薩外道所成就法同是菩提無明真如無異境界諸戒定慧及淫怒癡俱是梵行眾生國土同一法性地獄天宮皆為凈土有性無性齊成佛道一切煩惱畢竟解脫。
解曰文有十對統而言之智冥圓覺無分別心故十對法皆同真實何者夫覺海元真萬法非有混融一相體用恒如但以迷倒情深強生分別違其正理失本真常今既返本歸真銷迷殄相對治斯遣垢凈雙融剪拔生源成究竟覺故論云見性常住等文中總標言障礙者標每對中上句(對待之法粗細皆礙)究竟覺者即標下句(皆同一體故解脫等)謂若見有障礙可斷斷已名覺覺非究竟故障礙即覺方究竟矣即是論中四相本來同一覺也又究竟覺經論文同然此二句藥病俱亡謂無障可斷障即覺故無真可證障體即覺無別真故無斷證智但是覺故然無障可斷無是實無無真可證即不是無故十對文雖皆無二義唯真妄俱真並無真妄俱妄后十對別釋一識智對無念即得其正念是智也有念則為失念是識也論中
【現代漢語翻譯】 現代漢語譯本 覺性隨順可知四果位論寄息于生相文說，如菩薩地盡（無間位），滿足方便，一念相應，覺心初起，心無初相，因為遠離了微細的念頭（直接說心無，不同於上面說的念無），得見心性，心即常住，名為究竟覺，乃至以四相俱時而有，都無自立，本來平等，同一覺故。現在本文分為三部分，第一部分闡明境界。
善男子，一切障礙即是究竟覺，覺得念頭失落，沒有不是解脫的，成就佛法，破除佛法，都名為涅槃，智慧愚癡，都稱為般若（prajna，智慧），菩薩外道所成就的法，都是菩提（bodhi，覺悟），無明（avidya，迷惑）和真如（tathata，事物的本性）沒有不同境界，諸戒（sila，戒律）、定（samadhi，禪定）、慧（prajna，智慧）以及淫（kama，情慾）、怒（krodha，憤怒）、癡（moha，愚昧）都是梵行（brahmacarya，清凈的行為），眾生國土同一法性（dharmata，諸法的本性），地獄天宮都是凈土（sukhavati，清凈的國土），有性和無性共同成就佛道，一切煩惱畢竟解脫。
解釋說，文中有十對，總而言之，智慧冥合圓覺，沒有分別心，所以十對法都同於真實。為什麼呢？覺海原本真實，萬法非有，混融一相，體用恒常如一。只是因為迷惑顛倒情深，強行生出分別，違背了正理，失去了本來的真常。現在既然返回本源，歸於真性，消除迷惑，消滅相對，對治也消除了，垢凈雙融，剪拔生源，成就究竟覺。所以《論》中說，『見性常住』等等。文中總標說『障礙』，是標示每對中的上句（對待之法，粗細都是障礙），『究竟覺』是標示下句（都同一體，所以解脫等等）。意思是說，如果認為有障礙可以斷除，斷除后名為覺，覺不是究竟，所以障礙即是覺，才是究竟。這就是《論》中四相本來同一覺的意思。而且《究竟覺經》的論文相同，這兩句藥病俱亡，意思是說沒有障礙可以斷除，障礙即是覺，所以沒有真可以證得，障礙的本體即是覺，沒有別的真，所以沒有斷證，智慧只是覺。然而沒有障礙可以斷除，『無』是實無，沒有真可以證得，就不是無。所以十對文雖然都是無二義，只有真妄俱真，並沒有真妄俱妄。後面十對分別解釋，第一對是識智對，無念就得到其正，念是智，有念就是失念，是識。《論》中
【English Translation】 English version The 'Treatise on the Four Fruits of Awareness Following the Nature' says, dwelling on the aspect of arising, 'When the Bodhisattva ground is exhausted (the uninterrupted stage), fulfilling skillful means, with a single thought in accordance, the initial arising of the awakened mind, the mind has no initial appearance, because it is far from subtle thoughts (directly saying the mind is without, different from the above saying thoughts are without), one attains seeing the mind-nature, the mind is then constant, named ultimate awakening, even with the four characteristics existing simultaneously, all without self-establishment, originally equal, the same awakening.' Now this text is divided into three parts, the first part clarifies the realm.
'Good man, all obstacles are ultimate awakening, feeling the loss of thought, there is nothing that is not liberation, accomplishing Dharma, destroying Dharma, all are named Nirvana (nirvana, enlightenment), wisdom and ignorance are both called prajna (prajna, wisdom), the Dharma accomplished by Bodhisattvas and heretics is all bodhi (bodhi, enlightenment), ignorance (avidya, ignorance) and suchness (tathata, suchness) are not different realms, all precepts (sila, morality), concentration (samadhi, meditation), and wisdom (prajna, wisdom), as well as lust (kama, desire), anger (krodha, anger), and delusion (moha, delusion) are all pure conduct (brahmacarya, pure conduct), sentient beings and lands are the same Dharma-nature (dharmata, dharma-nature), hell and heavenly palaces are all pure lands (sukhavati, pure land), existence and non-existence together accomplish the Buddha path, all afflictions are ultimately liberated.'
The explanation says, the text has ten pairs, generally speaking, wisdom merges with perfect enlightenment, without a discriminating mind, so the ten pairs of Dharmas are all the same as reality. Why? The sea of awakening is originally true, all Dharmas are non-existent, blended into one aspect, the essence and function are always the same. But because of deep delusion and inversion, forcibly creating distinctions, violating the correct principle, losing the original true constancy. Now that we have returned to the origin, returned to the true nature, eliminated delusion, eliminated relativity, the antidote is also eliminated, defilement and purity are both merged, cutting off the source of arising, accomplishing ultimate awakening. Therefore, the Treatise says, 'Seeing the nature is constant,' etc. The text generally marks 'obstacles', which marks the upper sentence in each pair (the Dharma of opposition, both coarse and fine are obstacles), 'ultimate awakening' marks the lower sentence (all are the same essence, so liberation, etc.). It means that if one thinks there are obstacles that can be cut off, after cutting off it is called awakening, awakening is not ultimate, so obstacles are awakening, then it is ultimate. This is what the Treatise means by the four characteristics being originally the same awakening. Moreover, the texts of the 'Sutra of Ultimate Awakening' are the same, these two sentences are the loss of both medicine and disease, meaning that there are no obstacles that can be cut off, obstacles are awakening, so there is no truth that can be attained, the essence of obstacles is awakening, there is no other truth, so there is no cutting off and attaining, wisdom is only awakening. However, there are no obstacles that can be cut off, 'non-existence' is real non-existence, there is no truth that can be attained, then it is not non-existence. So although the ten pairs of texts are all without two meanings, only truth and falsehood are both true, there is no truth and falsehood that are both false. The following ten pairs are explained separately, the first pair is the opposition of consciousness and wisdom, non-thought attains its correctness, thought is wisdom, having thought is losing thought, it is consciousness. In the Treatise
說覺則離唸唸則不覺等今明念本自空元是無念故皆解脫二成破對眾緣相會曰成緣離曰破又進修曰成譭謗為破緣無自性成破一如故皆涅槃三愚智對大寶積雲癡從分別生分別亦非有癡性與佛性平等無差別四邪正對思益云住正道者不分別是邪是正五真妄對涅槃云無明本際性本解脫古德云迷則真如是妄想悟則妄想是真如六染凈對夫戒定慧翻於三毒三毒本空無是梵行諸法無行經云貪慾即是道恚癡亦復然如是三事中有無量佛道七依正對涅槃云我以佛眼遍觀三界有情無情一切人法悉皆究竟究竟者即法性也故首楞嚴云覺海性澄圓乃至想澄成國土知覺乃眾生既本從覺海中起即知全同覺海覺海即性也八苦樂對極惡業成天宮即見地獄極善業熟地獄即是天宮二業之念由心地獄天宮豈定心則本空一切清凈故寶積經有地獄三昧天宮三昧然諸法皆爾非唯天獄今且約歒對相違之法以例餘者九有性無性對有性者三乘性也無性者闡提性也執定相者永不許闡提入道永不許定性二乘成佛今則非唯佗日迴心現已齊成佛道十縛脫對佛頂雲根塵同源縛脫無二識性虛妄猶如空華然煩惱依識識性既空煩惱何縛上之十對名相雖殊其意不殊但緣佛證覺心心無取捨故得諸法普同圓妙故但引例而已不更別釋相即之由二明心。
法界海慧照了諸相猶如虛空。
解曰法界深
【現代漢語翻譯】 現代漢語譯本 說覺悟就離開了唸唸不休的狀態，唸唸不休的狀態就不是覺悟。現在說明念頭的本性本來就是空，原本就是無念，所以都能得到解脫。這是第一對：成與破。各種因緣聚合叫做『成』，因緣離散叫做『破』。又如精進修行叫做『成』，譭謗佛法叫做『破』。因緣沒有自性，『成』和『破』本來就是一體，所以都能達到涅槃的境界。這是第二對：愚與智。《大寶積經》說：『愚癡從分別心產生，分別心本身也不是真實存在的。愚癡的本性和佛性是平等沒有差別的。』這是第三對：邪與正。《思益經》說：『安住在正道上的人，不會去分別什麼是邪，什麼是正。』這是第四對：真與妄。《涅槃經》說：『無明的本性本來就是解脫的。』古德說：『迷惑的時候，真如就變成了妄想；覺悟的時候，妄想就是真如。』這是第五對：染與凈。持戒、修定、修慧，就能轉化貪、嗔、癡這三種毒。這三種毒的本性本來就是空，沒有什麼是真正的梵行。《諸法無行經》說：『貪慾就是道，嗔恚和愚癡也是道。在這三件事當中，有無量的佛道。』這是第六對：依與正。《涅槃經》說：『我用佛眼遍觀三界，有情和無情的一切人法，都能夠達到究竟的境界。所謂究竟的境界，就是法性。』所以《首楞嚴經》說：『覺海的本性澄澈圓滿，乃至妄想澄凈就能成就國土，知覺就是眾生。』既然本來是從覺海中生起，就知道完全等同於覺海，覺海就是本性。這是第七對：苦與樂。極惡的業成熟了，在地獄也能看到天宮；極善的業成熟了，在地獄也能看到天宮。這兩種業的念頭，都是由心所生。地獄和天宮難道是固定的嗎？心本來就是空，一切都是清凈的。所以《寶積經》有地獄三昧和天宮三昧的說法。一切諸法都是這樣，不僅僅是天宮和地獄。現在只是用敵對和相反的法來舉例，其餘的可以類推。這是第八對：有性和無性。所謂有性，指的是三乘的根性；所謂無性，指的是斷善根的人的根性。執著于固定的相，就永遠不允許斷善根的人進入佛道，永遠不允許定性的二乘成佛。現在不僅僅是將來回心轉意，現在就已經一起成就佛道了。這是第九對：縛與脫。《佛頂經》說：『根和塵同源，束縛和解脫沒有兩樣。識的本性虛妄不實，就像空中的花朵一樣。』既然煩惱依附於識，識的本性既然是空，煩惱又束縛什麼呢？以上這十對，名相雖然不同，意思卻沒有差別。只是因為佛證得了覺悟之心，心中沒有取捨，所以才能使一切諸法普遍相同，圓滿而微妙。這裡只是引用例子而已，不再另外解釋相即的道理了。以上是從兩個方面來說明心。
法界海的智慧照亮一切諸相，就像虛空一樣。
解釋：法界深邃。
【English Translation】 English version To say 'awakening' is to depart from the state of continuous thoughts; the state of continuous thoughts is not awakening. Now, it is explained that the nature of thought is originally empty, and fundamentally without thought, therefore all can attain liberation. This is the first pair: accomplishment and destruction. The gathering of various conditions is called 'accomplishment,' and the separation of conditions is called 'destruction.' Furthermore, diligent practice is called 'accomplishment,' and slandering the Dharma is called 'destruction.' Conditions have no inherent nature; 'accomplishment' and 'destruction' are originally one, therefore all can attain the state of Nirvana. This is the second pair: foolishness and wisdom. The Ratnakuta Sutra says: 'Foolishness arises from discrimination, and discrimination itself is not real. The nature of foolishness and the Buddha-nature are equal and without difference.' This is the third pair: evil and righteousness. The Vimalakirti Nirdesa Sutra says: 'Those who abide in the right path do not distinguish between what is evil and what is righteous.' This is the fourth pair: truth and falsehood. The Nirvana Sutra says: 'The fundamental nature of ignorance is originally liberation.' An ancient master said: 'When deluded, tathata (真如) [suchness] becomes delusion; when awakened, delusion is tathata.' This is the fifth pair: defilement and purity. Upholding precepts, practicing dhyana (禪定) [meditation], and cultivating wisdom can transform the three poisons of greed, hatred, and ignorance. The nature of these three poisons is originally empty; there is no true brahmacharya (梵行) [pure conduct]. The Vimalakirti Nirdesa Sutra says: 'Greed is the path, and so are hatred and ignorance. Within these three things, there are immeasurable Buddha-paths.' This is the sixth pair: dependent and independent. The Nirvana Sutra says: 'I use the Buddha-eye to observe the three realms, and all beings, sentient and insentient, can attain the ultimate state. The so-called ultimate state is dharmata (法性) [the nature of reality].' Therefore, the Surangama Sutra says: 'The nature of the ocean of awakening is clear and complete, and even when delusion is purified, it can accomplish a land; perception is sentient beings.' Since it originally arises from the ocean of awakening, it is known to be completely identical to the ocean of awakening; the ocean of awakening is the nature. This is the seventh pair: suffering and happiness. When extremely evil karma ripens, one can see a heavenly palace even in hell; when extremely good karma ripens, one can see a heavenly palace even in hell. These two thoughts of karma arise from the mind. Are hell and heaven fixed? The mind is originally empty, and everything is pure. Therefore, the Ratnakuta Sutra speaks of the samadhi (三昧) [state of meditative absorption] of hell and the samadhi of the heavenly palace. All dharmas (法) [phenomena] are like this, not just heaven and hell. Now, we are using opposing and contradictory dharmas as examples, and the rest can be inferred. This is the eighth pair: having nature and not having nature. Having nature refers to the nature of the three vehicles; not having nature refers to the nature of icchantikas (闡提) [those who have severed their roots of goodness]. Those who cling to fixed characteristics will never allow icchantikas to enter the path, and will never allow fixed-nature arhats (阿羅漢) [enlightened disciples] of the two vehicles to become Buddhas. Now, not only will they repent in the future, but they will all attain Buddhahood together now. This is the ninth pair: bondage and liberation. The Surangama Sutra says: 'The root and the dust share the same source; bondage and liberation are not two. The nature of consciousness is unreal, like flowers in the sky.' Since afflictions depend on consciousness, and the nature of consciousness is empty, what do afflictions bind? The above ten pairs, although the names are different, the meanings are not different. It is only because the Buddha has attained the awakened mind, and there is no acceptance or rejection in the mind, that all dharmas can be universally the same, complete and wonderful. Here, only examples are cited, and the principle of interpenetration will not be explained separately. The above is to explain the mind from two aspects.
The wisdom of the ocean of the dharmadhatu (法界) [realm of reality] illuminates all phenomena like empty space.
Explanation: The dharmadhatu is profound.
廣故如海也慧即是用稱法界故無邊名法界慧照了諸相等者理量齊鑒無倒正知由分別心諸相差別今海慧離念故諸法如空又能照之慧離分別念猶如虛空即同凈名云其無礙慧無若干也如鏡照物鏡自無心上來皆是論中滿足方便一念相應覺心初起心無初相也三結位。
此名如來隨順覺性。
二忘心頓證由前普示教跡說有淺深今直指當根安心隨順前是隨相此當離相亦如華嚴先說差別位地因果后以平等因果融之即差別中之平等平等中之差別此中意趣正同彼也文三一忘心入覺二驗果知因三印成佛智初二一指示忘心。
善男子但諸菩薩及末世眾生居一切時不起妄念于諸妄心亦不息滅住妄想境不加了知于無了知不辨真實。
解曰除初標舉文有四節每節二句一妄念者攀緣取著外法也違于覺性故令不起二若求真棄妄猶避影逃形若滅妄存真似揚聲止響三境從心現元是自心若加了知即迷現量故經說非幻成幻論云心不見心但不生情自然如鏡照物且心體本自知覺何必更加了知知上起知名為加矣四能知既寂即真實知真實即知誰知真實如眼不自見眼等二依法頓入。
彼諸眾生聞是法門信解受持不生驚畏是則名為隨順覺性。
解曰彼當根眾聞此方便心無疑惑體達分明領受住持坦然合道亦同金剛經中不驚不怖不畏甚為希有
【現代漢語翻譯】 現代漢語譯本： 廣大的智慧猶如大海一般，智慧的功用遍及整個法界，因此是無邊無際的，所以稱為法界慧。這種智慧能夠照亮一切諸相等等，它的理性和衡量標準是齊一的，具有沒有顛倒的正確認知。由於分別心的緣故，諸相才有了差別。現在，這種如海一般的智慧遠離了妄念，所以一切諸法都如同虛空一般。而且，能夠照亮一切的智慧遠離了分別念，就像虛空一樣，與《維摩詰經》所說的『其無礙慧，無若干也』相同。又如鏡子照物，鏡子本身並沒有分別心。以上這些都是《楞伽經》中滿足方便的說法，一念相應，覺心初起，心是沒有初始之相的。這是三結位。
這被稱為如來隨順覺性。
二是忘心頓證。前面普遍開示教化的軌跡，說明有深有淺，現在直接指向當下的根源，安心隨順。前面是隨順於相，這裡是遠離於相。也像《華嚴經》先說差別位地因果，後用平等因果來融合它們，即差別中的平等，平等中的差別。這裡的意思和趣味與《華嚴經》相同。文分三部分：一是忘心入覺，二是驗果知因，三是印成佛智。首先是第一部分，指示忘心。
『善男子，但諸菩薩及末世眾生，居一切時不起妄念，于諸妄心亦不息滅，住妄想境不加了知，于無了知不辨真實。』（海慧菩薩問，佛回答）
解釋：除了最初的標舉，文有四節，每節兩句。一是妄念，是攀緣執著外法，違背覺性，所以要不起妄念。二是如果求真而拋棄妄，就像躲避影子一樣。如果滅妄而存真，就像發出聲音來停止迴響一樣。三是境從心顯現，原本就是自心，如果加以了知，就迷惑了現量，所以經上說非幻成幻。《楞伽經》說心不見心，但不生情，自然就像鏡子照物一樣。而且心體本來就具有知覺，何必再加以了知？在知上再生知，就叫做加了。四是能知既然寂滅，就是真實的知，真實就是知，誰知真實？就像眼睛不能自己看見自己一樣。等等，二依法頓入。
『彼諸眾生聞是法門，信解受持，不生驚畏，是則名為隨順覺性。』
解釋：那些當根的眾生，聽聞這種方便法門，心中沒有疑惑，體達分明，領受住持，坦然合道，也像《金剛經》中所說的不驚、不怖、不畏，甚為稀有。
【English Translation】 English version: Vast wisdom is like the sea; the function of wisdom pervades the entire Dharma Realm (Dharmadhatu), hence it is boundless and called Dharma Realm Wisdom. This wisdom can illuminate all phenomena (Dharmas), etc. Its rationality and measurement are uniform, possessing correct knowledge without inversion. Due to the discriminating mind, phenomena have differences. Now, this sea-like wisdom is free from deluded thoughts, so all phenomena are like emptiness. Moreover, the wisdom that can illuminate everything is free from discriminating thoughts, just like emptiness, which is the same as what is said in the Vimalakirti Sutra: 'Its unobstructed wisdom has no variety.' It is also like a mirror reflecting objects; the mirror itself has no discriminating mind. The above are all statements in the Lankavatara Sutra that fulfill expedient means. In one thought, the initial arising of the awakened mind has no initial appearance. This is the three knots position.
This is called the Tathagata's (Thus Come One) following the awakened nature.
Second is the sudden realization through forgetting the mind. The previous universal teachings showed traces with varying depths. Now, it directly points to the present root, settling the mind in accordance. The former follows the characteristics, while this follows the separation from characteristics. It is also like the Avatamsaka Sutra (Flower Garland Sutra), which first speaks of the differentiated positions of cause and effect, and then uses equal cause and effect to integrate them, that is, equality within differentiation, and differentiation within equality. The meaning and interest here are the same as in that sutra. The text is divided into three parts: first, entering awakening by forgetting the mind; second, verifying the result to know the cause; and third, sealing the Buddha's wisdom. First is the first part, indicating forgetting the mind.
'Good man, but all Bodhisattvas (enlightened beings) and sentient beings in the future age, at all times do not arise deluded thoughts, and do not extinguish deluded minds, dwell in the realm of deluded thoughts without adding knowledge, and do not discern reality in the absence of knowledge.' (Haihui Bodhisattva asks, and the Buddha answers)
Explanation: Apart from the initial statement, the text has four sections, each with two sentences. First, deluded thoughts are clinging to external phenomena, violating the awakened nature, so one should not arise deluded thoughts. Second, if one seeks truth by abandoning delusion, it is like avoiding one's shadow. If one extinguishes delusion to preserve truth, it is like making a sound to stop the echo. Third, the realm appears from the mind, originally being one's own mind. If one adds knowledge, one becomes deluded about the present measure, so the sutra says that non-illusion becomes illusion. The Lankavatara Sutra says that the mind does not see the mind, but does not give rise to emotions, naturally like a mirror reflecting objects. Moreover, the mind-essence inherently has awareness, why add knowledge? Adding knowledge on top of knowledge is called adding. Fourth, since the knower is extinguished, it is true knowledge. Truth is knowledge, who knows truth? It is like the eye cannot see itself. And so on, second, suddenly entering according to the Dharma.
'Those sentient beings who hear this Dharma (teaching) gate, believe, understand, receive, uphold, and do not give rise to alarm or fear, are then called following the awakened nature.'
Explanation: Those sentient beings of the present root, hearing this expedient Dharma gate, have no doubts in their minds, clearly understand, receive, uphold, and calmly accord with the Way, also like what is said in the Diamond Sutra (Vajracchedika Sutra): not being alarmed, not being afraid, not being fearful, which is very rare.
等二驗果知因。
善男子汝等當知如是眾生已曾供養百千萬億恒河沙諸佛及大菩薩植眾德本。
解曰愨云驗今聞悟頓契佛心方達宿因曩承熏習若但就現世即是頓機若推其因已是積集金剛亦云不於一佛二佛等三印成佛智。
佛說是人名為成就一切種智。
解曰謂一切種智由此而得因果相攝決定無疑是以如來印言成就又此經宗分同華嚴因該果海果徹因源稱性互收無別先後彼云若諸菩薩能與如是觀行相應于諸法中不生二解(即同此忘心之文)即得阿耨菩提(同此一切種智)偈贊中三初一偈圓覺無證。
爾時世尊欲重宣此義而說偈言。
清凈慧當知 圓滿菩提性 無取亦無證 無菩薩眾生
次就機說證文二初二句總標大意。
覺與未覺時 漸次有差別
后證位階差文二初六句漸證四位。
眾生為解礙 菩薩未離覺 入地永寂滅 不住一切相 大覺悉圓滿 名為遍隨順
后六句頓悟圓滿。
末世諸眾生 心不生虛妄 佛說如是人 現世即菩薩 供養河沙佛 功德已圓滿
后二句總結。
雖有多方便 皆名隨順智
總結頓漸故云多方便也此文長行無也上來四段通明觀行竟。
大方廣圓覺經大疏中卷之四
【現代漢語翻譯】 現代漢語譯本 等待二驗方知其因。
善男子，你們應當知道，這些眾生已經供養過百千萬億恒河沙數的諸佛（Buddhas，覺悟者）及大菩薩（Bodhisattvas，追求覺悟的修行者），種下了各種功德的根本。
解釋說，愨云：『驗證今時聞法開悟，頓然契合佛心，方才通達宿世之因，乃是往昔承蒙熏習的結果。如果僅僅就現世而言，便是頓悟之機；如果推究其因，已是長期積累。』《金剛經》也說，『不於一佛二佛等三印成佛智』。
佛說，這種人名為成就一切種智（Sarvajnatva，對一切事物和現象的全面、徹底的理解和智慧）。
解釋說，所謂一切種智，由此觀行而得，因果互相攝持，決定無疑。因此如來（Tathagata，佛的稱號）以印證之言成就之。而且此經的宗旨和《華嚴經》相同，因該果海，果徹因源，稱性互相收攝，沒有先後之別。《華嚴經》說，『如果諸菩薩能夠與這樣的觀行相應，對於諸法之中不產生二種理解（即同此經忘心之文），就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟），（同此經一切種智）。』偈頌讚嘆中，三段之初的第一偈頌說圓覺（perfect enlightenment）無證。
這時，世尊（Lokajyestha，對佛的尊稱）想要再次宣說這個道理，於是說了偈頌：
『清凈慧當知，圓滿菩提性，無取亦無證，無菩薩眾生。』
其次，就根機而說證悟之文，分為兩部分，首先兩句總標大意：
『覺與未覺時，漸次有差別。』
之後，論證位階差別之文，分為兩部分，首先六句漸證四位：
『眾生為解礙，菩薩未離覺，入地永寂滅，不住一切相，大覺悉圓滿，名為遍隨順。』
之後，六句頓悟圓滿：
『末世諸眾生，心不生虛妄，佛說如是人，現世即菩薩，供養河沙佛，功德已圓滿。』
之後，兩句總結：
『雖有多方便，皆名隨順智。』
總結頓悟和漸悟，所以說多種方便。這段文字長行中沒有。以上四段共同闡明觀行完畢。
《大方廣圓覺經大疏》中卷之四
【English Translation】 English version Wait for the second verification to know the cause.
Good men, you should know that these sentient beings have already made offerings to hundreds of thousands of millions of Ganges river sands of Buddhas (Buddhas, enlightened ones) and great Bodhisattvas (Bodhisattvas, practitioners seeking enlightenment), planting the roots of various merits.
The explanation says, 'Queyun: 'Verifying the enlightenment upon hearing the Dharma now, suddenly in accordance with the Buddha's mind, then understanding the cause of past lives, which is the result of past learning. If only in terms of the present life, it is the opportunity for sudden enlightenment; if the cause is investigated, it has been accumulated for a long time.' The Diamond Sutra also says, 'Not by one Buddha, two Buddhas, etc., three seals to achieve Buddha wisdom.'
The Buddha said that this kind of person is called the achievement of Sarvajnatva (Sarvajnatva, comprehensive and thorough understanding and wisdom of all things and phenomena).
The explanation says that the so-called Sarvajnatva is obtained through this practice, and the cause and effect support each other, which is undoubtedly determined. Therefore, the Tathagata (Tathagata, an epithet of the Buddha) achieves it with words of endorsement. Moreover, the purpose of this sutra is the same as that of the Avatamsaka Sutra. The cause encompasses the sea of effects, and the effect penetrates the source of the cause. They are mutually inclusive in accordance with their nature, without any distinction of before and after. The Avatamsaka Sutra says, 'If the Bodhisattvas can correspond to such practice, they will not have two kinds of understanding in all dharmas (which is the same as the text of forgetting the mind in this sutra), and they will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment, that is, the highest enlightenment), (the same as Sarvajnatva in this sutra).' In the verses of praise, the first verse of the first section says that perfect enlightenment has no proof.
At this time, the Lokajyestha (Lokajyestha, a respectful term for the Buddha) wanted to declare this meaning again, so he said the verses:
'Pure wisdom should know, perfect Bodhi-nature, without taking or proving, without Bodhisattvas or sentient beings.'
Secondly, in terms of the root nature, the text of enlightenment is divided into two parts. First, the two sentences generally indicate the main idea:
'When enlightened and unenlightened, there are gradual differences.'
After that, the text on the difference in the stages of proof is divided into two parts. First, the six sentences gradually prove the four stages:
'Sentient beings are hindered by understanding, Bodhisattvas have not left enlightenment, entering the ground is eternal silence, not dwelling in all appearances, great enlightenment is completely fulfilled, and is called pervasive compliance.'
After that, the six sentences of sudden enlightenment are complete:
'In the last age, all sentient beings, whose minds do not give rise to falsehood, the Buddha said that such people are Bodhisattvas in this life, offering Ganges river sand Buddhas, and their merits are complete.'
After that, the two sentences summarize:
'Although there are many expedient means, they are all called compliant wisdom.'
Summarizing sudden enlightenment and gradual enlightenment, so it is said that there are many expedient means. This text is not in the prose. The above four paragraphs together clarify the completion of the practice.
The Great Commentary on the Great Expansive Perfect Enlightenment Sutra, Volume Four
音釋
隙
(同隙)。
愨
(乞約切音鷇謹也)。 卍新續藏第 09 冊 No. 0243 圓覺經大疏
大方廣圓覺經大疏下卷之一
終南山草堂寺沙門宗密述
次四問答別明觀行中根修證言別明者有其二意一則由前一類人已依前門證入不必修此故此名別二則此門各各自別如三觀或則一人具三或二或一單復交絡成二十五種人各應一機故云別也其所離障亦各不同且如四相或一人具四或三二一其四病者人各有一定不兼余以相違故故此兩四皆是別相不同前無明及愛但是凡夫悉有故前通此別矣然通別觀行中皆與惑障同科段者由是障觀行之惑惑除則成觀行故若約四分科經即當第三明行謂從彌勒終於凈慧始終因果理智昭彰即之於心方成真解(華嚴中間六會修因契果五十二位總名為解)依此解力三觀修行(故一一標云悟凈圓覺也)除障成功正是行也文中二初二問答三觀修行后二問答兩重除障初中二初示三觀行相后明單復修習初中文四初三之初。
於是威德自在菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解同上也次陳詞句二一慶前。
大悲世尊廣為我等分別如是隨順覺性令諸菩薩覺心光明承佛圓音不因修習而得善利。
解
【現代漢語翻譯】 音釋 隙 (同隙)。 愨 (乞約切音鷇謹也)。 現代漢語譯本：卍新續藏第 09 冊 No. 0243 圓覺經大疏
大方廣圓覺經大疏下卷之一
終南山草堂寺沙門宗密述
次四問答別明觀行中，根器中等的修行者所證悟的境界有所不同，之所以說是『別明』，有兩個意思：一是由於前面一類根器的人已經依照前面的方法證入，不必再修習這個，所以稱為『別』；二是這個法門各自不同，比如三觀，有的人具足三觀，有的具足二觀或一觀，單一和複合交織成二十五種人，各自對應一種根機，所以說是『別』。他們所要去除的障礙也各自不同，比如四相，有的人具足四相，有的具足三相、二相或一相。四病的情況也是每個人都有一定的，不會兼有其他的，因為它們是相互違背的。所以這兩個『四』都是不同的，不像前面的無明和愛，是所有凡夫都具有的，所以前面是共通的，這裡是不同的。然而，在共通和不同的觀行中，都和惑障屬於同一科段，這是因為迷惑會障礙觀行，迷惑去除才能成就觀行。如果按照四分來科判經典，就屬於第三部分『明行』，從彌勒菩薩到凈慧菩薩，始終闡明因果和理智，在心中確立，才能成就真正的理解（《華嚴經》中間六會修因契果，五十二位總稱為解）。依靠這種理解的力量，修習三觀（所以一一標明『悟凈圓覺』），去除障礙，成就功德，這正是『行』的部分。文中分為兩部分，首先是兩個問答，闡述三觀的修行，然後是兩個問答，闡述去除兩種障礙。首先闡述三觀的修行，這部分又分為四個小部分，這是第一個小部分。
於是，威德自在菩薩在大眾中，即從座位上站起，頂禮佛足，右繞三匝，長跪合掌，向佛稟告說：
（威德自在菩薩（Possessing Majestic Virtue and Freedom Bodhisattva）的）理解和前面一樣。接下來陳述詞句，分為兩部分，一是慶幸前面所說的。
大悲世尊（Greatly Compassionate World Honored One），您為我們詳細地分別解說了這樣隨順覺性的道理，使各位菩薩（Bodhisattvas）的覺悟之心光明煥發，承受佛陀（Buddha）圓滿的音聲，不須經過修習就能獲得善利。
（威德自在菩薩（Possessing Majestic Virtue and Freedom Bodhisattva）的）理解。
【English Translation】 Sound and Explanation 隙 (xì) (Same as 隙). 愨 (què) (Pronounced qi yue qie, sounds like 鷇 (kòu), means cautious and sincere). English version: Continuation of the Wan (卍) New Edition, Volume 09, No. 0243, Great Commentary on the Perfect Enlightenment Sutra
Great Commentary on the Sutra of Perfect Enlightenment of Great Expansive Totality, Scroll One (Part Two)
Commented on by Śrāmaṇa Zongmi of Caotang Temple on Zhongnan Mountain
Next, in the four questions and answers, the distinct explanation of contemplation and practice refers to the different attainments of practitioners with intermediate faculties. The reason for saying 'distinct explanation' is twofold: first, because the previous category of people has already entered through the previous method and does not need to cultivate this, so it is called 'distinct'; second, because this method is distinct for each individual, such as the three contemplations (三觀, san guan), some people possess all three, some possess two or one, and the single and compound intertwine to form twenty-five types of people, each corresponding to a specific aptitude, so it is called 'distinct'. The obstacles they need to remove are also different, such as the four characteristics (四相, si xiang), some people possess all four, some possess three, two, or one. The conditions of the four illnesses (四病, si bing) are also fixed for each person and do not combine with others because they are contradictory. Therefore, these two 'fours' are different, unlike the previous ignorance (無明, wu ming) and attachment (愛, ai), which all ordinary beings possess, so the former is common, and this is distinct. However, in both the common and distinct contemplations and practices, they belong to the same category as the afflictions and obstacles, because delusion obstructs contemplation and practice, and only when delusion is removed can contemplation and practice be achieved. If the sutra is divided into four parts, it belongs to the third part, 'clarifying practice,' from Maitreya Bodhisattva (彌勒菩薩) to Pure Wisdom Bodhisattva (凈慧菩薩), consistently elucidating cause and effect and reason and wisdom, establishing them in the mind to achieve true understanding (the six assemblies in the middle of the Avatamsaka Sutra (華嚴經), cultivating causes and aligning with effects, the fifty-two stages are collectively called understanding). Relying on the power of this understanding, cultivating the three contemplations (therefore, it is clearly marked 'enlightenment, purity, perfect enlightenment' (悟凈圓覺)), removing obstacles, and achieving merit are precisely the parts of 'practice'. The text is divided into two parts, first, two questions and answers, explaining the practice of the three contemplations, and then two questions and answers, explaining the removal of the two types of obstacles. First, explaining the practice of the three contemplations, which is further divided into four smaller parts, and this is the first small part.
Then, Possessing Majestic Virtue and Freedom Bodhisattva (威德自在菩薩) in the assembly, immediately rose from his seat, prostrated at the Buddha's (佛陀) feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha:
His understanding is the same as before. Next, stating the words and phrases, divided into two parts, first, congratulating what was said before.
Greatly Compassionate World Honored One (大悲世尊), you have explained in detail for us the principle of following the nature of enlightenment, enabling the minds of enlightenment of all Bodhisattvas (菩薩) to shine brightly, receiving the perfect sound of the Buddha (佛陀), and obtaining good benefits without having to go through practice.
His understanding.
曰分別隨順覺性者領前依位漸證不因修習等者領前忘心頓證亦可通述聞時已益不待修之方得善利非不擬修二請後文二一問所修二明所為初中二一立理。
世尊譬如大城外有四門隨方來者非止一路一切菩薩莊嚴佛國及成菩提非一方便。
解曰謂前說修行觀行理趣分明今復諮詢恐涉非分故先立理請更投機于中前喻后法喻中大城喻圓覺四門喻行門如從東來不可西入法合可知二正請。
唯愿世尊廣為我等宣說一切方便漸次並修行人總有幾種。
解曰言方便漸次者所修之行並修等者能修之機二明所為。
令此會菩薩及末世眾生求大乘者速得開悟遊戲如來大寂滅海。
后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告威德自在菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生問于如來如是方便汝今諦聽當爲汝說。
三佇聽。
時威德自在菩薩奉教歡喜及諸大眾默然而聽。
四正說長行中四一標本舉數二正示觀門三引例彰圓四校量顯勝初二一約稱性之行以標本。
善男子無上妙覺遍諸十方出生如來與一切法同體平等於諸修行實無有二。
解曰初明所稱之性言出生如來者十方諸佛同證同修證義如前此問修矣與一
【現代漢語翻譯】 現代漢語譯本： 問：如果說『分別隨順覺性』是指領悟先前所依據的地位，逐漸證得，不需要修習等等，那麼『領悟先前忘心』是指頓悟，也可以這樣來敘述嗎？聽聞時已經受益，不必等到修習之後才能獲得善利，並非不打算修習。這是第二次請求，後面分為兩部分：一是詢問所修的法門，二是說明所修的目的。首先是立論。
世尊（Bhagavan，佛的尊稱）譬如一座大城，外面有四個門，從各個方向來的人並非只有一條路可走。一切菩薩（Bodhisattva，指發菩提心，以救度眾生為己任者）莊嚴佛國，成就菩提（Bodhi，覺悟），並非只有一種方便法門。
解釋：前面已經說了修行觀行的道理非常清楚，現在再次諮詢，恐怕會涉及不恰當的部分，所以先立論，請求佛陀（Buddha，覺悟者）再次根據根機來施教。其中，前面是比喻，後面是正法。比喻中，大城比喻圓覺（perfect enlightenment），四個門比喻行門，就像從東邊來的人不能從西邊的門進入一樣，正法結合比喻就可以理解了。二是正式請求。
唯愿世尊（Bhagavan）為我們廣泛地宣說一切方便法門，漸修的次第，以及修行的人總共有幾種型別。
解釋：『方便漸次』是指所修的行門和修行的次第，『修等者』是指能修行的根機。二、說明所修的目的。
令此法會中的菩薩（Bodhisattva）以及末法時代的眾生，求大乘佛法（Mahayana，佛教主要流派之一）的人，能夠迅速開悟，遊戲于如來（Tathagata，佛的稱號之一）的大寂滅海中。
後面三次表達虔誠之心。
說完這些話后，五體投地，這樣三次請求，始終如一。
二、讚許。
這時，世尊（Bhagavan）告訴威德自在菩薩（Powerful and Independent Bodhisattva）說：『善哉！善哉！善男子，你們能夠爲了諸位菩薩（Bodhisattva）以及末法時代的眾生，向如來（Tathagata）詢問這樣的方便法門。你們現在仔細聽，我將為你們解說。』
三、佇聽。
這時，威德自在菩薩（Powerful and Independent Bodhisattva）接受教誨，滿心歡喜，以及在場的大眾都默默地聽著。
四、正式解說。長行文中分為四個部分：一、標明根本，舉出數量；二、正式開示觀門；三、引用例子彰顯圓滿；四、校量功德，顯示殊勝。首先，第一部分，根據稱性的修行來標明根本。
善男子，無上妙覺（unsurpassed wonderful enlightenment）遍佈十方，出生如來（Tathagata），與一切法同體平等，對於諸位修行者來說，實際上沒有兩種不同的方法。
解釋：首先說明所稱的自性。『出生如來（Tathagata）』是指十方諸佛共同證悟，共同修行，證悟的意義如前所述，這已經問過了修行的問題。與一切法同體平等。
【English Translation】 English version: Question: If 'separately according with the nature of awakening' refers to understanding the previously relied-upon position, gradually attaining enlightenment without the need for cultivation, etc., does 'understanding the previously forgotten mind' refer to sudden enlightenment, and can it also be described in this way? Is it that one has already benefited upon hearing, without having to wait until after cultivation to obtain good benefits, and it is not that one does not intend to cultivate? This is the second request, which is divided into two parts: first, inquiring about the practices to be cultivated; second, explaining the purpose of cultivation. First is establishing the principle.
Bhagavan (World Honored One, title of the Buddha), it is like a great city with four gates on the outside. Those who come from all directions do not have only one road to take. All Bodhisattvas (beings who aspire to enlightenment and dedicate themselves to saving all sentient beings) adorn Buddha lands and attain Bodhi (enlightenment) not through one single expedient means.
Explanation: Previously, the principles of practice and contemplation were explained very clearly. Now, inquiring again, I fear it may involve inappropriate matters. Therefore, I first establish the principle, requesting the Buddha (the Awakened One) to teach again according to the capacity of the audience. Among them, the former is a metaphor, and the latter is the Dharma. In the metaphor, the great city symbolizes perfect enlightenment, and the four gates symbolize the paths of practice. Just as one cannot enter from the west gate when coming from the east, the Dharma can be understood by combining it with the metaphor. Second is the formal request.
May the Bhagavan (World Honored One) extensively explain to us all expedient means, the gradual sequence of cultivation, and how many types of practitioners there are in total.
Explanation: 'Expedient means and gradual sequence' refers to the practices to be cultivated and the sequence of cultivation. 'Those who cultivate, etc.' refers to the capacity of those who can cultivate. Second, explaining the purpose of cultivation.
So that the Bodhisattvas (beings who aspire to enlightenment) in this assembly and the sentient beings in the Dharma-ending age who seek the Great Vehicle (Mahayana, one of the major schools of Buddhism) can quickly attain enlightenment and play in the great tranquil extinction ocean of the Tathagata (one of the titles of the Buddha).
The following three times express sincere devotion.
After saying these words, he prostrated with his five limbs touching the ground, requesting in this way three times, from beginning to end.
Two, praise and approval.
At that time, the Bhagavan (World Honored One) told the Powerful and Independent Bodhisattva: 'Excellent! Excellent! Good son, you are able to ask the Tathagata (one of the titles of the Buddha) about such expedient means for the Bodhisattvas (beings who aspire to enlightenment) and the sentient beings in the Dharma-ending age. Now listen carefully, and I will explain it to you.'
Three, listening attentively.
At that time, the Powerful and Independent Bodhisattva received the teaching with joy, and the assembly silently listened.
Four, the formal explanation. In the prose section, it is divided into four parts: one, indicating the root and listing the numbers; two, formally revealing the gates of contemplation; three, citing examples to manifest completeness; four, comparing merits and showing superiority. First, the first part, according to the practice that accords with the nature, to mark the root.
Good son, unsurpassed wonderful enlightenment pervades the ten directions, giving birth to the Tathagata (one of the titles of the Buddha), being of the same substance and equal to all dharmas. For all practitioners, there are actually no two different methods.
Explanation: First, explain the nature that is being referred to. 'Giving birth to the Tathagata (one of the titles of the Buddha)' refers to the Buddhas of the ten directions jointly realizing and jointly cultivating. The meaning of realization is as mentioned before, which has already been asked about the issue of cultivation. Being of the same substance and equal to all dharmas.
切法同體平等者色心不二凡聖無差皆依覺性故云同體平等智論云此真如者在眾生數中名為佛性在非眾生數中名為法性后修行無二者能稱之行即如前二空觀門根塵普凈貪愛俱寂悲智雙行離相離性常無所得一切菩薩無不如斯隨事雖差此意無二故佛頂云十方薄伽梵一路涅槃門二約隨機之行以舉數。
方便隨順其數無量圓攝所歸循性差別當有三種。
解曰初總顯多門(佛頂又云歸源性無二方便有多門)然眾生根性利鈍不同煩惱厚薄沉掉不等隨其根性設教多端不爾難為趣入故楞伽云所說非所應于彼為非說彼彼諸病人良醫為處方如來為眾生隨心應量說后圓攝下攝歸三種眾生根性雖有萬差而此三門一切收盡必須三者義如下釋循者隨也性謂根性。
二正示觀門文二一泯相(身心客塵永滅)澄神(取靜澄念)觀(心冥所觀之境更不異緣)二起幻銷塵觀(經文甚顯)三絕待靈心觀(非關真妄不對有空直照靈知而為觀行文云不取幻化及諸靜相又云超過礙無礙境又煩惱涅槃不相留礙皆絕待義也言無知覺明即靈心也)然禪觀綱領已具懸談修習菩提非此不證但以教隨機異展轉殊途邪正凡聖小大權實事理漸頓有共不共今此托法進修以成圓頓觀行即事理定慧俱無礙也與論中修習真如三昧體相大同小異小異者彼不開為三也今初泯相文自
【現代漢語翻譯】 現代漢語譯本： 切法同體平等，是因為色（rupa，物質現象）和心（citta，精神現象）不是二元對立的，凡夫和聖人也沒有差別，都依賴於覺性（bodhi-citta，覺悟的本性）。所以說同體平等。《智度論》中說，這個真如（tathata，事物的真實如是性）在眾生中稱為佛性（buddha-dhatu，成佛的可能性），在非眾生中稱為法性（dharma-dhatu，法的本性）。後來修行沒有二元對立的人，能夠依此修行，就像前面的二空觀門（sunyata-dvaya-dvara，空性的兩種觀法），根（indriya，感覺器官）和塵（visaya，感覺對像）都普遍清凈，貪愛都寂滅，悲（karuna，慈悲）和智（prajna，智慧）雙執行，離相（nimitta，表相）離性（svabhava，自性），常常沒有所得。一切菩薩沒有不這樣的，隨著事情雖然有差別，這個意思沒有二致。所以《佛頂經》說，十方薄伽梵（bhagavan，世尊）都通過同一條道路進入涅槃（nirvana，寂滅）。這是從適應不同根基的修行來說，用數字來概括。 方便法門隨順眾生的根基，數量是無量的，圓滿攝受最終歸於一點，順應根性的差別，應當有三種。 解釋說，首先總的顯示多種法門（《佛頂經》又說，歸源的本性沒有二致，方便法門有很多）。然而眾生的根性有銳利和遲鈍的不同，煩惱有深厚和淺薄的不同，心有沉沒和掉舉的不同，隨順他們的根性設定多種教法，不然難以進入。所以《楞伽經》說，所說的法不適合對方，對他們來說就是不正確的說法。就像醫生為各種病人開藥方，如來為眾生隨順他們的心量而說法。後面圓攝的部分，攝歸三種。眾生的根性雖然有萬千差別，而這三種法門能夠全部收攝，必須理解這三種的含義，如下面的解釋。循，是隨順的意思。性，是指根性。 第二，正式開示觀門，分為二：一是泯相（身心和客塵永遠滅除），澄神（使精神清澈，專注），觀（心與所觀的境界冥合，不再有其他的緣慮）。二是起幻銷塵觀（經文非常明顯）。三是絕待靈心觀（不涉及真和妄，不對立有和空，直接照見靈明的知覺，作為觀行。經文說，不執取幻化以及各種靜相，又說，超過了有礙和無礙的境界，又煩惱和涅槃互不障礙，都是絕待的含義。說無知覺明，就是指靈心）。然而禪觀的綱領已經具備，懸談修習菩提，沒有這個就不能證得。只是因為教法適應不同的根基而有不同的展開，途徑有邪正、凡聖、小大、權實、事理、漸頓、有共不共的不同。現在這裡依託法門進修，以成就圓頓的觀行，就是事和理、定和慧都沒有障礙。與《智度論》中修習真如三昧的體相大同小異，小異之處在於，《智度論》沒有開為三種。現在首先是泯相文，從...
【English Translation】 English version: The equality of all dharmas in their shared essence arises because rupa (form, material phenomena) and citta (mind, mental phenomena) are not dualistic, and there is no difference between ordinary beings and sages; all rely on bodhi-citta (the awakened mind, the nature of enlightenment). Therefore, it is said that they are equal in their shared essence. The Mahaprajnaparamita-sastra states that this tathata (suchness, the true nature of things) is called buddha-dhatu (Buddha-nature, the potential for Buddhahood) in sentient beings, and dharma-dhatu (the nature of Dharma, the essence of reality) in non-sentient beings. Later, those who cultivate without duality can practice accordingly, like the aforementioned two gates of emptiness (sunyata-dvaya-dvara, two aspects of emptiness), where the indriya (sense organs) and visaya (sense objects) are universally purified, greed and love are extinguished, karuna (compassion) and prajna (wisdom) are practiced in tandem, and one is detached from nimitta (characteristics, signs) and svabhava (self-nature, inherent existence), always without attainment. All Bodhisattvas are like this; although there are differences in matters, the meaning is the same. Therefore, the Surangama Sutra says that the Bhagavan (World Honored One) of the ten directions enter nirvana (cessation, liberation) through the same path. This is from the perspective of practice adapted to different capacities, summarized by numbers. Expedient methods follow the capacities of beings, their number is immeasurable, perfectly encompassing and ultimately returning to one point, following the differences in capacities, there should be three types. The explanation says that first, it generally reveals many methods (the Surangama Sutra also says that the nature of returning to the source is not different, but there are many expedient methods). However, the capacities of beings differ in sharpness and dullness, afflictions differ in depth and shallowness, and the mind differs in sinking and agitation. According to their capacities, various teachings are established; otherwise, it would be difficult to enter. Therefore, the Lankavatara Sutra says that if what is said is not suitable for the other party, it is an incorrect statement for them. Just as a doctor prescribes medicine for various patients, the Tathagata speaks to beings according to their mental capacity. The later part of perfect encompassing is categorized into three types. Although there are thousands of differences in the capacities of beings, these three methods can encompass them all. It is necessary to understand the meaning of these three, as explained below. 'Following' means according to. 'Nature' refers to capacity. Second, formally revealing the gates of contemplation, divided into two: first, the annihilation of characteristics (body and mind and external dust are forever extinguished), clarifying the spirit (making the spirit clear and focused), contemplation (the mind merges with the object of contemplation, no longer having other thoughts). Second, the contemplation of arising illusion and eliminating dust (the sutra text is very clear). Third, the contemplation of the transcendent spiritual mind (not involving truth and falsehood, not opposing existence and emptiness, directly illuminating the clear awareness as contemplation. The sutra text says, not clinging to illusions and various states of stillness, and also says, surpassing the realm of obstruction and non-obstruction, and afflictions and nirvana do not hinder each other, all are meanings of transcendence. Saying 'unconscious awareness' refers to the spiritual mind). However, the outline of Chan contemplation is already complete. Discussing the cultivation of Bodhi, one cannot attain it without this. It is only because the teachings adapt to different capacities that there are different developments, and the paths have differences in right and wrong, ordinary and holy, small and large, provisional and real, phenomena and principle, gradual and sudden, shared and unshared. Now, relying on the Dharma to advance in cultivation to achieve perfect and sudden contemplation means that phenomena and principle, samadhi and wisdom are all unobstructed. It is largely the same as the substance and characteristics of cultivating the samadhi of suchness in the Mahaprajnaparamita-sastra, with a small difference, which is that the Mahaprajnaparamita-sastra does not divide it into three. Now, first is the text on the annihilation of characteristics, starting from...
有三一標本。
善男子若諸菩薩悟凈圓覺。
解曰謂發心修行欲趣佛果先須了悟身中凈圓覺性以為行本本即解也(即是通明觀行)依解而修方為妙行膏明相賴目足更資此金剛觀割煩惱障此牢強足越生死野下標本等皆同此矣若約能修方便準天臺止觀總有十門具緣第一謂具五緣一持戒清凈(是定因故)二衣(一如雪山大士隨得一衣蔽形二如迦葉糞掃三衣不畜余長三多寒國土忍力未成亦許三衣外百一資身說凈知足)食(一上士絕世食果草等隨得資身二常行頭陀受乞食法能破下仰維方四邪三阿蘭若處檀越送食四僧常食及受請)具足三閑居(不作眾事)靜處(離憒鬧故一深山二離聚落三二里三遠白衣舍處清凈伽藍也)四息諸緣務(一生活二人事三工巧技術四學問讀誦也)五近善知識(一外護經營供給二同行互相勤發三教授禪定法門也)訶欲第二欲謂色(如熱金丸等又王入敵國淫房及截仙人手)聲(如毒涂鼓又仙人聞迦羅女獸失定)香(如弊龍氣蓮池神瞋責也)味(如熱密涂刀沙彌酪蟲)觸(如臥師子騎頸獨角仙人失通)為欲所惱而猶求之得之轉劇如火得薪枯骨風炬夢得假借等棄蓋第三謂貪(內發燒身得怖失惱亦如食吐)瞋(煞安隱無憂毒根滅善)睡(抱尸臥偈)掉悔(掉謂身口心三此由悔故成蓋悔謂因掉生悔或造罪
【現代漢語翻譯】 現代漢語譯本 有三種類型的標本。
善男子，如果各位菩薩領悟到清凈圓滿的覺性。
解釋說，發起修行之心，想要達到佛果，首先必須瞭解自身中的清凈圓滿覺性，以此作為修行的根本。根本就是理解（即是通明觀行）。依據理解而修行，才是美妙的修行，就像油脂和光明相互依存，眼睛和腳互相幫助。這種金剛觀可以割斷煩惱的障礙，這種牢固的根基可以超越生死的曠野。標本等等都與此相同。如果按照能修行的方便法門，參照天臺止觀，總共有十個方面。具緣第一，是指具備五種因緣：一是持戒清凈（這是定的原因）；二是衣服（一是像雪山大士那樣，隨便得到一件衣服遮蔽身體；二是像迦葉那樣，穿糞掃衣，不積蓄多餘的；三是多寒冷的國土，忍耐力未成就，也允許在三衣之外，用一百零一件物品來維持生活，知道清凈知足）；三是食物（一是上士斷絕世俗食物，吃水果草等，隨便得到食物維持生活；二是常行頭陀行，接受乞食的方法，能破除下仰維方四邪；三是阿蘭若處檀越送食物；四是僧眾常食以及接受邀請）；具備三閑居（不參與大眾事務）；靜處（遠離喧鬧，一是深山，二是遠離村落，三是二里三遠處的白衣舍，清凈的伽藍）；四是停止各種事務（一是生活，二是人事，三是工巧技術，四是學問讀誦）；五是親近善知識（一是外護經營供給，二是同行互相勤勉啓發，三是教授禪定法門）。訶欲第二，欲是指色（如熱的鐵丸等，又如國王進入敵國淫房以及截斷仙人的手）；聲（如塗有毒藥的鼓，又如仙人聽到迦羅女獸的聲音而失去禪定）；香（如惡龍的氣息，蓮池神因此而責備）；味（如塗有熱蜜的刀，沙彌因此而生酪蟲）；觸（如睡著的獅子，騎在脖子上的獨角仙人因此而失去神通）。被慾望所困擾卻仍然追求它，得到后反而更加劇烈，就像火得到柴薪，枯骨得到風，夢中得到假借等。棄蓋第三，是指貪（內心燃燒身體，得到時害怕失去，也像吃下又吐出）；瞋（殺死安穩無憂，毒根滅絕善）；睡（抱著屍體睡覺的偈語）；掉悔（掉是指身口心三方面，這是由於悔恨而形成的蓋障，悔恨是指因為掉舉而產生悔恨，或者因為造作罪業
【English Translation】 English version There are three types of specimens.
Good men, if all Bodhisattvas awaken to the pure and complete enlightenment.
It is explained that in order to initiate practice and aspire to Buddhahood, one must first understand the pure and complete enlightened nature within oneself as the foundation of practice. The foundation is understanding (which is the clear and bright contemplation practice). Practicing based on understanding is the wonderful practice, just like oil and light depend on each other, and eyes and feet help each other. This Vajra contemplation can cut off the obstacles of afflictions, and this solid foundation can transcend the wilderness of birth and death. Specimens, etc., are all the same as this. If according to the convenient methods of cultivation, referring to the Tiantai Zhi Guan, there are a total of ten aspects. The first of the conditions is to have five conditions: first, upholding the precepts purely (this is the cause of Samadhi); second, clothing (one is like the hermit of Snow Mountain, casually obtaining a piece of clothing to cover the body; second is like Kashyapa, wearing discarded rags, not accumulating extra; third is in cold countries, where endurance is not yet achieved, it is also allowed to use one hundred and one items besides the three robes to maintain life, knowing purity and contentment); third, food (one is the superior person who cuts off worldly food, eating fruits and grass, etc., casually obtaining food to maintain life; second is constantly practicing asceticism, accepting the method of begging for food, which can break the four evils of downward, upward, and sideways; third is the almsgivers sending food to the Aranya; fourth is the common food of the Sangha and accepting invitations); possessing three leisures (not participating in public affairs); quiet places (away from noise, one is deep mountains, two is away from villages, three is white-clothed houses two or three miles away, pure monasteries); fourth is stopping various affairs (one is life, two is personnel matters, three is craftsmanship, four is learning and reading); fifth is approaching good teachers (one is external protection, management, and supply, two is fellow practitioners encouraging each other, three is teaching meditation methods). The second is rejecting desires, desires refer to form (like hot iron balls, or like a king entering an enemy's lewd chamber and cutting off a sage's hand); sound (like a drum coated with poison, or like a sage losing his Samadhi upon hearing the sound of a Kara female beast); fragrance (like the breath of an evil dragon, which caused the lotus pond god to rebuke); taste (like a knife coated with hot honey, which caused a novice monk to have cheese worms); touch (like a sleeping lion, a unicorn riding on its neck causing it to lose its supernatural powers). Being troubled by desires but still pursuing them, and becoming even more intense after obtaining them, is like fire getting firewood, dry bones getting wind, getting a loan in a dream, etc. The third is abandoning the coverings, which refers to greed (the heart burns the body, fearing loss upon obtaining, also like eating and then vomiting); anger (killing peace and tranquility, the root of poison destroying goodness); sleep (the verse of sleeping with a corpse); restlessness and regret (restlessness refers to the three aspects of body, speech, and mind, which are coverings formed by regret, regret refers to regret arising from restlessness, or from committing sins)
怖悔也)疑(疑有種種未必障定障定者有三謂疑師疑自疑法)棄之如脫債病差饑食等調和第四謂調食(飽則氣急脈塞心悶饑則心懸意慮不固等)睡(喪功心暗常悟無常調之令神清心明不抑不恣也)身(常須動止詳審出入有度坐不低昂寬急)息(息有風喘氣息四相風散喘結氣勞息定息者出入綿綿若存若亡不澀不滑)心(亂心不起浮沉寬急須令得所然身息心三事雖有初後方便不同而乃合用用之則發戒定慧也)方便第五謂行五法五法者欲(欲離世倒欲得清凈智欲亦名志願樂等佛言一切善法欲為其本也)精進(初中后夜專精不廢如鉆火未出等)念(念世可賤禪定可貴)巧慧(籌量世樂禪樂得失輕重)一心(依止念慧明見可惡可尊故當一心決修止觀心如金剛)覺魔事第六謂煩惱陰死及鬼神魔鬼神魔三一精魅(十二時獸依本時說其名訶責即滅)二堆惕鬼(如蟲緣人頭面等閉眼陰罵或誦戒等即去)三魔羅多作違(虎狼等也)順(父母男女佛像等)平平三種五塵境界相來破人善心行者既覺即修止觀卻之(止者悉知虛誑不怖不愛不捨不取亦不分別息心寂默觀者反觀能見之心誰愛怖等)智論云除諸法實相余皆魔事起信亦云現形恐怖(違情)現男女(順情)等(平平)當念唯心境界即滅又云現佛等像說施等法無相等理令知宿命他心辨才無礙能
【現代漢語翻譯】 現代漢語譯本 怖悔：對過去的錯誤行為感到恐懼和後悔。 疑：懷疑有多種形式，但並非所有都會阻礙禪定。真正阻礙禪定的有三種：懷疑老師（疑師），懷疑自己（疑自），懷疑佛法（疑法）。 應像擺脫債務、疾病痊癒、飢餓得到食物一樣，去除這些懷疑。 調和第四方面是調理：飲食（調食），睡眠（調睡），身體（調身），呼吸（調息），和心（調心）。 飲食：過飽則氣血執行急促，脈搏阻塞，心中煩悶；過饑則心神懸空，思緒不穩。 睡眠：睡眠會喪失修行功夫，使心昏暗。應當時常覺悟世事無常，通過調理睡眠，使精神清醒，心境明朗，既不過度抑制，也不放縱。 身體：日常行動須謹慎，出入有節制，坐姿不宜過低或過高，要寬鬆適度。 呼吸：呼吸有風、喘、氣、息四種狀態。風是散亂的，喘是阻塞的，氣是勞累的，息是安定的。安定的呼吸是出入綿長，若有若無，不澀滯也不滑脫。 心：對於散亂的心，不要讓它生起；對於浮躁或沉悶、寬緩或急迫的心，須使其恰到好處。雖然調身、調息、調心這三件事有先後順序和不同的方法，但實際上是需要結合起來運用的，運用它們就能生髮戒、定、慧。 方便第五方面是實行五法：欲（欲），精進（精進），念（念），巧慧（巧慧），一心（一心）。 欲：希望脫離世俗的顛倒，希望獲得清凈的智慧。欲也稱為志願、喜好等。佛說：『一切善法，欲為其根本。』（欲離世倒欲得清凈智欲亦名志願樂等佛言一切善法欲為其本也） 精進：從早到晚，專心精進，不懈怠，就像鉆木取火一樣，不停止直到火出現。（初中后夜專精不廢如鉆火未出等） 念：要常常想著世俗是卑賤的，禪定是可貴的。（念世可賤禪定可貴） 巧慧：巧妙地衡量世俗的快樂和禪定的快樂，以及它們各自的得失輕重。（籌量世樂禪樂得失輕重） 一心：依靠念和慧，清楚地看到什麼是可厭惡的，什麼是可尊重的，所以應當一心一意地修習止觀，使心像金剛一樣堅定。（依止念慧明見可惡可尊故當一心決修止觀心如金剛） 覺察魔事第六方面是覺察煩惱魔、五陰魔、死魔以及鬼神魔。鬼神魔有三種： 一、精魅：十二時獸根據其本時辰顯現，說出其名字訶責它，它就會消失。（一精魅十二時獸依本時說其名訶責即滅） 二、堆惕鬼：就像蟲子爬到人的頭面等處，閉上眼睛在心中責罵它，或者誦戒等，它就會離開。（二堆惕鬼如蟲緣人頭面等閉眼陰罵或誦戒等即去） 三、魔羅：常常製造違逆（虎狼等），順從（父母男女佛像等），或平平常常的五塵境界，來破壞修行人的善心。修行人一旦覺察到，就應當修習止觀來對治它。（三魔羅多作違虎狼等也順父母男女佛像等平平三種五塵境界相來破人善心行者既覺即修止觀卻之） 止：知道一切都是虛妄不實的，不恐懼，不貪愛，不捨棄，不執取，也不分別，使心平靜寂默。觀：反觀能見之心，是誰在貪愛、恐懼等？（止者悉知虛誑不怖不愛不捨不取亦不分別息心寂默觀者反觀能見之心誰愛怖等） 《智度論》說：『除了諸法的實相，其餘都是魔事。』《起信論》也說：『魔會顯現恐怖的形象（違背情理），顯現男女的形象（順應情理）等等（平平常常）。』應當念及一切唯是自心的境界，魔事就會消失。又說：『魔會顯現佛的形象等，說佈施等的法，但沒有無相的真理，使人知道宿命、他心、辯才無礙等，能（智論云除諸法實相余皆魔事起信亦云現形恐怖違情現男女順情等平平當念唯心境界即滅又云現佛等像說施等法無相等理令知宿命他心辨才無礙能）』
【English Translation】 English version Bhaya-khyāti (怖悔): Fear and regret for past wrongdoings. Saṃśaya (疑): Doubt exists in various forms, but not all obstruct samādhi. There are three that truly hinder samādhi: doubt in the teacher (疑師), doubt in oneself (疑自), and doubt in the Dharma (疑法). One should discard these doubts as if escaping from debt, recovering from illness, or satisfying hunger with food. The fourth aspect of harmonization involves regulating: diet (調食), sleep (調睡), body (調身), breath (調息), and mind (調心). Diet: Overeating causes rapid circulation of qi and blood, blocked pulse, and mental distress; undereating causes the mind to be suspended and thoughts to be unstable. Sleep: Sleep wastes effort in cultivation and darkens the mind. One should constantly awaken to the impermanence of things, and through regulating sleep, make the spirit clear and the mind bright, neither over-suppressing nor indulging. Body: Daily actions must be cautious, movements in and out must be measured, and the sitting posture should not be too low or too high, but relaxed and appropriate. Breath: Breath has four states: wind, panting, qi, and rest. Wind is scattered, panting is obstructed, qi is labored, and rest is stable. Stable breath is long and continuous, seemingly present and absent, neither rough nor slippery. Mind: For a scattered mind, do not let it arise; for a restless or dull, relaxed or tense mind, it must be made just right. Although regulating the body, breath, and mind have a sequence and different methods, they actually need to be used together, and using them will generate precepts, samādhi, and wisdom. The fifth aspect of skillful means is practicing the five dharmas: desire (欲), diligence (精進), mindfulness (念), skillful wisdom (巧慧), and one-pointedness (一心). Desire: The desire to escape the inversions of the world, the desire to obtain pure wisdom. Desire is also called aspiration, liking, etc. The Buddha said: 'All good dharmas have desire as their root.' (欲離世倒欲得清凈智欲亦名志願樂等佛言一切善法欲為其本也) Diligence: From morning to night, be diligent and focused, without懈怠, just like drilling wood for fire, without stopping until the fire appears. (初中后夜專精不廢如鉆火未出等) Mindfulness: Constantly think that the world is base and meditation is precious. (念世可賤禪定可貴) Skillful Wisdom: Skillfully measure the happiness of the world and the happiness of meditation, as well as their respective gains and losses, lightness and weight. (籌量世樂禪樂得失輕重) One-pointedness: Relying on mindfulness and wisdom, clearly see what is hateful and what is respectable, so one should wholeheartedly practice cessation and contemplation, making the mind as firm as diamond. (依止念慧明見可惡可尊故當一心決修止觀心如金剛) The sixth aspect of perceiving demonic events is perceiving the afflictions of Māra, the skandhas of Māra, the death of Māra, and the demons of ghosts and spirits. There are three types of ghost and spirit demons: 1. Jingmei (精魅): The twelve zodiac animals appear according to their respective hours, and if you say their names and rebuke them, they will disappear. (一精魅十二時獸依本時說其名訶責即滅) 2. Duitigui (堆惕鬼): Like insects crawling on a person's head and face, close your eyes and scold them in your heart, or recite precepts, etc., and they will leave. (二堆惕鬼如蟲緣人頭面等閉眼陰罵或誦戒等即去) 3. Māra (魔羅): Often creates adverse (tigers, wolves, etc.), favorable (parents, men and women, Buddha images, etc.), or ordinary five-dust realms to destroy the good minds of practitioners. Once practitioners perceive this, they should practice cessation and contemplation to counteract it. (三魔羅多作違虎狼等也順父母男女佛像等平平三種五塵境界相來破人善心行者既覺即修止觀卻之) Cessation: Knowing that everything is false and unreal, not fearing, not craving, not abandoning, not grasping, and not discriminating, making the mind calm and silent. Contemplation: Reflecting on the mind that can see, who is craving, fearing, etc.? (止者悉知虛誑不怖不愛不捨不取亦不分別息心寂默觀者反觀能見之心誰愛怖等) The Mahāprajñāpāramitāśāstra says: 'Except for the true nature of all dharmas, everything else is the work of Māra.' The Awakening of Faith in the Mahayana also says: 'Māra will manifest terrifying images (contrary to feelings), manifest images of men and women (in accordance with feelings), etc. (ordinary).』 One should remember that everything is only the realm of one's own mind, and the work of Māra will disappear. It also says: 'Māra will manifest images of the Buddha, etc., and speak of dharmas such as giving, but without the truth of no-form, causing people to know past lives, other minds, unobstructed eloquence, etc., able (智論云除諸法實相余皆魔事起信亦云現形恐怖違情現男女順情等平平當念唯心境界即滅又云現佛等像說施等法無相等理令知宿命他心辨才無礙能)'
令眾生貪著名利或數瞋喜進怠無準疑慮故業定中得食顏色改變等常應觀察不取不著則能遠離(若見善相以三法驗之一以定研磨二依本修治三智慧觀察如人慾知真金三法試之謂燒打磨)治病第七然諸病者不過四大(腫瘦痰脹熱痛煩嘔)五臟(心寒熱口燥肺支疼鼻塞肝憂愁眼暗脾身癢痛失味腎喉噎耳滿)增損乖攝理故或業招鬼作今明治法不過止觀止者安心病處或臍下足下或了法空不取病相寂然止住故凈名云何為病本所謂攀緣云何斷攀緣謂心無所得觀者心用六氣謂吹(去寒)呼(去熱)嘻(去風)呵(去煩下氣)噓(去痰)呬(去勞治風)又十二息謂(一一云息)上(沉重)下(虛懸)滿(枯瘦)燋(腫滿)長(羸損)壞(治增)暖(治冷)冷(治熱)衛(壅結)持(戰動)和(通治四大)神(資益四大)善用則治眾患失所則更增諸病又假想觀謂身中火能治冷等又推身心病不可得眾病自除然上所說但具十法無不有益謂信用勤(待汗為度)住(不異緣也)別病(如上)方便(吐納運想)久行(不計日月)取捨(益用損舍)將護(犯觸)遮障(益不外說損不疑謗)或禁咒修善治鬼業等正修第八即當釋經文也然且先敘彼所修法修有二種一者坐修謂行掉臥沉立又疲倦故坐為勝初坐時亂心粗故應當修止止有理事事謂繫心一處隨起即制理
【現代漢語翻譯】 現代漢語譯本 令眾生貪戀名利，或者時而嗔怒，時而喜悅，精進和懈怠沒有準則，心懷疑惑和顧慮，因為過去的業力而註定，在飲食方面顏色改變等等，（修行者）應當經常觀察這些現象，不執取不迷戀，就能遠離這些困擾。（如果見到好的徵兆，用三種方法來驗證：第一，用禪定的力量去研磨；第二，依照根本的修行方法來修正；第三，用智慧去觀察。就像人想要知道是不是真金，用三種方法來試驗：燒、打、磨。） 治療疾病第七。各種疾病，不過是四大（地、水、火、風）不調（腫脹、消瘦、痰多、脹氣、發熱疼痛、煩躁嘔吐），以及五臟（心寒熱、口乾舌燥，肺氣喘咳嗽、鼻塞，肝憂愁、眼花，脾身體癢痛、食不知味，腎喉嚨堵塞、耳朵發脹）的增損失調所導致的。或者是業力招致鬼神作祟。現在說明治療疾病的方法，不過是止觀。止，就是安心於病痛之處，或者臍下、足下，或者了知諸法本空，不執取病痛的表象，寂靜安住。所以《維摩詰經》說，什麼是疾病的根本？就是攀緣。如何斷除攀緣？就是心中無所得。觀，就是用心運用六氣，即吹（去除寒氣）、呼（去除熱氣）、嘻（去除風氣）、呵（去除煩悶、降氣）、噓（去除痰液）、呬（去除勞損、治療風病）。又有十二息，即上（沉重）、下（虛懸）、滿（枯瘦）、燋（腫滿）、長（羸弱）、壞（治療增益）、暖（治療寒冷）、冷（治療發熱）、衛（壅塞）、持（戰慄抖動）、和（通治四大）、神（資益四大）。善於運用就能治療各種疾病，使用不當反而會增加疾病。又有假想觀，即觀想身體中的火能治療寒冷等。又推究身心，發現疾病不可得，各種疾病自然消除。然而以上所說，只要具備十法，沒有不有益處的，即信用、勤奮（以出汗為標準）、安住（不轉移目標）、辨別病癥（如上所述）、方便（吐納運想）、長期實行（不計較時間）、取捨（有益的採用，有害的捨棄）、將護（避免犯忌）、遮障（有益的不對外說，有害的不懷疑誹謗），或者禁咒、修善，治療鬼神作祟等。 正修第八，就是要解釋經文。然而先敘述他們所修的方法。修行有兩種：一是坐修，即行走、掉舉、臥倒、昏沉、站立又感到疲倦，所以坐禪為最好。剛開始坐禪時，妄心粗重，所以應當修止。止有事止和理止。事止，就是把心繫在一個地方，念頭一生起就加以控制；理
【English Translation】 English version It causes sentient beings to be greedy for fame and gain, or sometimes angry, sometimes joyful, with no standard for diligence and laziness, harboring doubts and worries, destined by past karma, with changes in complexion due to diet, etc. (Practitioners) should constantly observe these phenomena, not clinging to or being infatuated with them, and they can stay away from these troubles. (If you see good omens, verify them with three methods: first, use the power of meditation to grind them; second, correct them according to the fundamental practice methods; third, observe them with wisdom. Just as if a person wants to know if it is real gold, test it with three methods: burning, beating, and grinding.) Curing Diseases, Seventh. All kinds of diseases are nothing more than the imbalance of the four elements (earth, water, fire, and wind) (swelling, emaciation, phlegm, bloating, fever and pain, restlessness and vomiting), and the dysfunction of the five organs (heart cold and heat, dry mouth and tongue, lung asthma and cough, nasal congestion, liver worry, blurred vision, spleen body itching and pain, loss of taste, kidney throat blockage, ear swelling). Or it is caused by karma inviting ghosts to make trouble. Now explain the method of treating diseases, which is nothing more than cessation and contemplation (止觀, Zhi Guan). Cessation (止, Zhi) is to settle the mind at the site of the pain, or below the navel, below the feet, or to understand that all dharmas are empty in nature, not clinging to the appearance of the disease, and abiding in stillness. Therefore, the Vimalakirti Sutra says, what is the root of disease? It is clinging. How to cut off clinging? It is to have nothing to gain in the mind. Contemplation (觀, Guan) is to use the mind to utilize the six breaths, namely blowing (to remove cold), exhaling (to remove heat), sighing (to remove wind), panting (to remove vexation and lower qi), hissing (to remove phlegm), and 呬 (to remove fatigue and treat wind diseases). There are also twelve breaths, namely up (heavy), down (suspended), full (thin), scorched (swollen), long (weak), broken (treating increase), warm (treating cold), cold (treating heat), guarding (congestion), holding (trembling), harmonious (treating the four elements), and divine (nourishing the four elements). Skillful use can cure all kinds of diseases, and improper use will increase diseases. There is also imaginative contemplation, that is, contemplating that the fire in the body can cure cold, etc. Also, by investigating the body and mind, it is found that disease is unattainable, and all kinds of diseases will naturally disappear. However, as mentioned above, as long as you have the ten dharmas, there is nothing that is not beneficial, namely faith, diligence (sweating as the standard), abiding (not shifting the goal), distinguishing diseases (as mentioned above), skillful means (exhalation and inhalation), long-term practice (not counting time), acceptance and rejection (adopting what is beneficial, abandoning what is harmful), care (avoiding taboos), shielding (not speaking externally about what is beneficial, not doubting or slandering what is harmful), or incantations, cultivating goodness, treating ghosts, etc. Right Practice, Eighth, is to explain the sutra text. However, first describe the methods they practice. There are two types of practice: one is sitting practice, that is, walking, agitation, lying down, drowsiness, standing and feeling tired, so sitting meditation is the best. At the beginning of sitting meditation, the mind is coarse and heavy with delusions, so one should practice cessation. Cessation has factual cessation and principle cessation. Factual cessation is to focus the mind on one place, and control it as soon as a thought arises; principle
謂體真知心本寂止若不除應當修觀觀亦理事事謂對治助道(五停)理謂觀法實相(正道)此有三觀如前已說又修止觀者對治浮沉故隨自便宜故對破定見細心故均齊定慧故二者歷緣對境修歷緣者謂歷行住坐臥作語等六緣皆作是念我今為何而欲行等對境者即根塵六對謂知色本空干城水月愛厭不生是名修止了無見相是名修觀聲等例之具如彼說善根發第九證相第十皆如下說二正釋三一起行。
以凈覺心取靜為行由澄諸念覺識煩動。
解曰以凈覺心者約其所悟而起行也以者用也凡夫用妄菩薩用覺迷悟異故愨云標乎創智者即初悟也取靜為行者雖悟即動即靜為欲對治動亂之習一向以靜境安心漸漸修行方得成就愨云然覺心初建力尚尪徴理宜處靜安詳方能展照問如何得心靜耶答既悟萬法唯識識唯真心真心不生於法斯為至靜安心住此為取不取於法名為取靜論云若修止者住于靜處端坐正意不依氣息(數息觀境)形(骨鎖等也)色(青黃赤白)虛空地水火風見聞知覺(識也通前是十遍處觀也)乃至當知唯心無外境界即復此心亦無自相等澄念覺動者由前以靜澄心諸念不起心合靜源體非分別故見分別之識煩勞動擾若自是識則不能見識如眼不自見今由念澄智顯故覺識也二功成。
靜慧發生身心客塵從此永滅便能內發寂靜輕安。
【現代漢語翻譯】 現代漢語譯本：所謂體真知心，其本性是寂靜止息的，如果不能去除妄念，就應當修習止觀。觀分為事觀和理觀，事觀是指用對治法門來輔助修道（如五停心觀），理觀是指觀照諸法實相（即正道）。這其中有三種觀，如前文已經說過。另外，修習止觀的人，是爲了對治昏沉和浮躁，所以要根據自身情況選擇合適的方法。爲了對破除對定境的執著，以及爲了使定和慧達到平衡，所以要修習止觀。有兩種修習方法：一是歷緣對境修，歷緣是指經歷行、住、坐、臥、作、語等六種緣起時，都要這樣想：我現在爲了什麼而想要行走等等。對境是指六根與六塵相對時，要知道色法的本性是空性的，如同幻城、水月一般，不生起愛和厭惡。這叫做修止，了達沒有能見之相，這叫做修觀。聲音等也是同樣的道理，具體內容如前文所說。善根生髮是第九個證相，第十個證相如下文所說。二是正式解釋，三是一起修行。
用清凈覺悟的心來安住于靜止，作為修行的入手處，通過澄凈各種念頭，可以覺察到覺識的煩動。
解釋：用清凈覺悟的心，是就所領悟的道理而開始修行。用，是運用的意思。凡夫運用妄心，菩薩運用覺心，迷惑和覺悟不同。愨法師說：『標乎創智者』，就是指初悟。『取靜為行者』，雖然領悟到動就是靜，但爲了對治動亂的習氣，所以一心安住在靜境中，漸漸修行才能成就。愨法師說：『然而覺心初建，力量還很微弱，依理應當安處於靜止之中，安詳才能逐漸顯現照用。』問：如何才能使心靜下來呢？答：既然領悟到萬法唯識，識唯真心，真心不生於法，這就是最極的靜止。安心住於此，就叫做取靜，不取於法，叫做取靜。《瑜伽師地論》說：『如果修習止的人，安住在安靜的地方，端身正坐，專心一意，不依賴氣息（數息觀），形（骨鎖等），色（青黃赤白），虛空，地水火風，見聞知覺（識，與前面的合起來是十遍處觀），乃至應當知道唯有心，沒有外在境界，即使是這個心，也沒有自相等等。』澄凈念頭，覺察煩動，由於先前用靜來澄凈心，各種念頭不起，心與靜止的本源相合，因為沒有分別的緣故，所以能見到分別的識的煩動。如果自身就是識，就不能見到識，如同眼睛不能自見。現在由於念頭澄凈，智慧顯現，所以能覺察到識。二是功夫成就。
靜止的智慧生髮出來，身心的客塵從此永遠滅除，便能從內心生髮出寂靜輕安。
【English Translation】 English version: The so-called 'embodied true knowing mind' (體真知心), its nature is quiescent cessation. If one cannot eliminate deluded thoughts, one should cultivate 'śamatha-vipassanā' (止觀, calming and insight meditation). 'Vipassanā' (觀, insight) is divided into 'phenomenal contemplation' (事觀) and 'principle contemplation' (理觀). 'Phenomenal contemplation' refers to using remedial methods to assist in cultivating the path (such as the 'Five Stopping-the-Mind Contemplations' (五停心觀)). 'Principle contemplation' refers to contemplating the true nature of all dharmas (i.e., the right path). Among these, there are three types of contemplation, as mentioned earlier. Furthermore, those who cultivate 'śamatha-vipassanā' do so to counteract dullness and agitation, so they should choose appropriate methods according to their own circumstances. To break through attachment to fixed states of samādhi, and to balance samādhi and prajñā, one should cultivate 'śamatha-vipassanā'. There are two methods of cultivation: first, 'cultivating through experiencing conditions and facing objects' (歷緣對境修). 'Experiencing conditions' refers to, when experiencing the six conditions of walking, standing, sitting, lying down, working, and speaking, one should think: 'What am I intending to do by walking, etc.?' 'Facing objects' refers to, when the six sense organs encounter the six sense objects, one should know that the nature of form is emptiness, like a mirage or the moon in water, and not generate love or aversion. This is called cultivating 'śamatha' (止, calming), and understanding that there is no perceiver is called cultivating 'vipassanā' (觀, insight). Sounds and so on are the same principle, the specifics are as described earlier. The arising of good roots is the ninth sign of realization, and the tenth sign is described below. Second, formally explaining; third, practicing together.
Using a pure and awakened mind to abide in stillness as the starting point for cultivation, by clarifying various thoughts, one can perceive the agitation of the 'consciousness of awareness' (覺識).
Explanation: 'Using a pure and awakened mind' refers to starting cultivation based on the principle that has been realized. 'Using' means employing. Ordinary people employ a deluded mind, while Bodhisattvas employ an awakened mind; delusion and awakening are different. Master Que (愨法師) said: ''Marking the initial wisdom' (標乎創智者)' refers to the initial awakening. ''Taking stillness as practice' (取靜為行者)' means that although one realizes that movement is stillness, in order to counteract the habitual tendencies of agitation, one single-mindedly abides in a state of stillness, and gradually cultivates to achieve accomplishment. Master Que said: ''However, when the awakened mind is first established, its strength is still weak, and according to principle, one should abide in stillness, so that peace can gradually manifest its function.' Question: How can one make the mind still? Answer: Since one realizes that all dharmas are only consciousness, and consciousness is only the true mind, and the true mind does not arise in dharmas, this is the ultimate stillness. Abiding in this peacefully is called 'taking stillness', and not grasping at dharmas is called 'taking stillness'. The Yogācārabhūmi-śāstra (瑜伽師地論) says: 'If one who cultivates 'śamatha' abides in a quiet place, sits upright, and focuses the mind, not relying on breath (counting breaths), form (bone lock, etc.), color (blue, yellow, red, white), space, earth, water, fire, wind, seeing, hearing, knowing, and perceiving (consciousness, combined with the previous ones, are the 'Ten All-Encompassing Bases' (十遍處觀)), and even should know that there is only mind, and no external realm, even this mind has no self-nature, etc.' Clarifying thoughts and perceiving agitation, because one previously used stillness to clarify the mind, various thoughts do not arise, and the mind merges with the source of stillness, because there is no discrimination, so one can see the agitation of the discriminating consciousness. If one's self is consciousness, one cannot see consciousness, just as the eye cannot see itself. Now, because thoughts are clarified and wisdom manifests, one can perceive consciousness. Second, the accomplishment of practice.
When the wisdom of stillness arises, the defilements of body and mind are forever eliminated, and one can generate peaceful ease from within.
解曰靜慧發生者由前念澄覺識慧性開明因靜生慧故云靜慧比隱今顯故云發生身心等者由慧發生身心相盡塵妄不起名為永滅客非本性塵污自體愨云慧光圓髮根識俄消便能等者由離根境內心自閑寂靜清虛輕安調暢喧塵永息粗重長袪輕安者遠離粗重調暢身心堪任為性對治昏沉轉依為業三感應。
由寂靜故十方世界諸如來心於中顯現如鏡中像。
解曰初句躡前功用余正明感應先法后喻法中如來心者真凈心也亦即法身故論中說色性即智性智性即色性于中現者眾生圓明心性與佛無殊但以妄情凡聖似隔今身心相盡妄念不生圓覺妙心凡聖交徹理實而言我之身心亦遍現十方佛中今但約入觀者為主故云諸佛于中顯現后喻如諸鏡入一鏡中諸鏡即成影像故諸佛心入行人觀心如影像也然塵鏡之性本明磨瑩即呈物像眾生自心亦爾心凈即現如來故論問云若諸佛有自然業能現一切處利益眾生者云何世間多不能見答曰諸佛如來法身平等遍一切處無有作意故說自然但依眾生心現眾生心者猶如於鏡鏡若有垢色像不現如是眾生心若有垢法身不現經云佛心論云法身身心一也皆據能現之本若就所現應云應化此乃鏡明則像像歷然智顯則心心交映此約心靜故則知佛心亦然故名為現非謂佛心有所現也故凈名云如自觀身實相觀佛亦然三結名。
此方便
【現代漢語翻譯】 現代漢語譯本：解釋：『靜慧發生』是指由於之前的念頭澄澈覺悟，智慧的本性得以開明，因為從寂靜中產生智慧，所以說『靜慧』。『比隱今顯』是指相對於之前的隱藏，現在顯現出來。『身心等』是指由於智慧的發生，身心之相消失殆盡，塵世的虛妄不再生起，這被稱為永遠滅除。這些客塵並非本性，而是污染了自身的清凈。『慧光圓髮根識俄消』是指智慧的光芒圓滿煥發，六根和六識隨即消融。『便能等』是指由於遠離了根和境，內心自然變得閒適寂靜，清凈虛空，輕安調暢，喧囂塵世永遠止息，粗重煩惱長久祛除。『輕安』是指遠離粗重，調和暢順身心，具有堪能的性質，可以對治昏沉，轉變依靠，產生三種感應。 由於寂靜的緣故，十方世界所有如來的心都在其中顯現，就像鏡子中的影像一樣。 解釋：第一句承接前面的功用，其餘部分則正面闡明感應。先說法理，後用比喻。法理中，『如來心』是指真凈的心，也就是法身。所以《楞伽經》中說，色性就是智性，智性就是色性。『于中現』是指眾生圓明的心性與佛沒有差別，只是因為妄情而使凡夫和聖人看似隔絕。現在身心之相消失殆盡，妄念不再生起，圓覺妙心在凡夫和聖人之間交相輝映。從理上來說，我的身心也遍佈十方佛中，現在只是就入觀的人為主，所以說諸佛在其中顯現。後面的比喻就像許多鏡子進入一面鏡子中，所有鏡子都成為影像，所以諸佛的心進入修行人的觀心中，就像影像一樣。然而塵土和鏡子的本性都是光明的，磨拭乾凈就能呈現物像。眾生的自心也是如此，心清凈就能顯現如來。所以《圓覺經》問：『如果諸佛有自然業力，能夠顯現在一切處利益眾生，為什麼世間大多不能見到？』回答說：『諸佛如來的法身平等遍一切處，沒有造作之意，所以說是自然，只是依據眾生的心而顯現。』眾生的心就像鏡子，鏡子如果有污垢，色像就不能顯現。同樣，眾生的心如果有垢染，法身就不能顯現。《楞伽經》說佛心，《起信論》說法身，身心是一體的，都是根據能顯現的根本。如果就所顯現的來說，應該說是應化。這就像鏡子明亮，影像就歷歷在目；智慧顯現，心與心就交相輝映。這是就心靜而言，所以知道佛心也是如此，所以稱為顯現，而不是說佛心有所顯現。所以《維摩詰經》說，如自己觀察身實相，觀佛也是如此。』最後總結名稱。 這是方便法門。
【English Translation】 English version: Explanation: 'The arising of still wisdom' refers to the fact that due to the clarity and enlightenment of previous thoughts, the nature of wisdom is enlightened. Because wisdom arises from stillness, it is called 'still wisdom'. 'Previously hidden, now revealed' means that it is now revealed compared to the previous hidden state. 'Body and mind are equal' means that due to the arising of wisdom, the appearances of body and mind disappear completely, and the delusions of the world no longer arise, which is called eternal extinction. These adventitious defilements are not the original nature, but rather pollute the purity of oneself. 'The light of wisdom fully radiates, and the roots and consciousnesses quickly dissolve' means that the light of wisdom fully radiates, and the six roots and six consciousnesses immediately dissolve. 'Then able to equalize' means that because one is far away from the roots and realms, the inner mind naturally becomes leisurely and quiet, pure and empty, light and comfortable, and the noisy world is forever stopped, and the heavy troubles are permanently removed. 'Lightness and comfort' means being far away from heaviness, harmonizing and smoothing the body and mind, having the nature of being able to bear, being able to treat dullness, transforming reliance, and producing three kinds of responses. Because of stillness, the hearts of all Tathagatas in the ten directions appear in it, like images in a mirror. Explanation: The first sentence continues the previous function, and the rest clearly explains the response. First the Dharma principle, then the metaphor. In the Dharma principle, 'Tathagata's heart' refers to the true pure heart, which is also the Dharmakaya (法身). Therefore, the Laṅkāvatāra Sūtra says that the nature of form is the nature of wisdom, and the nature of wisdom is the nature of form. 'Appearing in it' means that the perfect and bright nature of sentient beings is no different from that of the Buddha, but because of delusional emotions, ordinary people and sages seem to be separated. Now the appearances of body and mind disappear completely, and delusional thoughts no longer arise, and the wonderful heart of perfect enlightenment reflects each other between ordinary people and sages. In terms of principle, my body and mind also pervade the Buddhas in the ten directions, but now it is only based on the person who enters the contemplation, so it is said that all the Buddhas appear in it. The following metaphor is like many mirrors entering one mirror, and all the mirrors become images, so the hearts of all the Buddhas enter the practitioner's contemplative mind, like images. However, the nature of dust and mirrors is bright, and wiping it clean can present images. The self-mind of sentient beings is also like this, and a pure heart can manifest the Tathagata. Therefore, the Śūraṅgama Sūtra asks: 'If all Buddhas have natural karma and can appear everywhere to benefit sentient beings, why can't most people in the world see it?' The answer is: 'The Dharmakaya of all Buddhas and Tathagatas is equal and pervades all places, without any intention of creation, so it is said to be natural, but it appears according to the minds of sentient beings.' The minds of sentient beings are like mirrors, and if the mirror is stained, the image cannot appear. Similarly, if the minds of sentient beings are stained, the Dharmakaya cannot appear. The Laṅkāvatāra Sūtra speaks of the Buddha's heart, and the Awakening of Faith in the Mahayana speaks of the Dharmakaya, and the body and mind are one, all based on the root that can manifest. If it is said in terms of what is manifested, it should be said to be transformation. This is like a mirror being bright, and the images are clear; when wisdom manifests, hearts reflect each other. This is in terms of the stillness of the mind, so we know that the Buddha's heart is also like this, so it is called manifestation, not that the Buddha's heart has something to manifest. Therefore, the Vimalakīrti Sūtra says, 'Just as you observe the true nature of your own body, so too do you observe the Buddha.' Finally, summarize the name. This is a skillful means.
者名奢摩他。
解曰此翻云止定之異名寂靜義也謂于染凈等境心不妄緣故若準涅槃經釋即名能滅(滅一切煩惱故)能調(調諸根惡不善故)寂靜(能令三業成寂靜故)遠離(能令眾生離五欲故)能清(清貪瞋癡三濁故)結云以是義故名為定相二起幻消塵觀文三初標。
善男子若諸菩薩悟凈圓覺。
二正釋中五一起行。
以凈覺心知覺心性及與根塵皆因幻化即起諸幻以除幻者變化諸幻而開幻眾。
解曰于中初躡前成解心性是識識與根塵三和合有各無自性但是無明迷真而起故名幻化后即起下正明起行諸幻即幻智也幻者即根本無明是能幻之者除者依如幻始覺力分覺根本不覺始息滅相終息生相即是除幻具如普眼章中二空觀也然彼與此有三意異彼明稱理圓觀以成頓悟此明克體進修堅持不捨又彼是總相觀行普被諸根此是別相方便別對一類彼上根入此中根入變化等者變起差別幻智遍觀自他八萬塵勞幻眾一一稱真清凈非障非蔽即為開也又變起種種方便應機說法開示如幻眾生又對上二句有四對別謂自行化他除障起行止持作持除遍計執翻染成凈一一配之可知二功成。
由起幻故便能內發大悲輕安。
解曰根塵既銷自他無二故能內發同體大悲(知貴種成賤方可愍傷也)又有數意故大悲發謂幻無怨
【現代漢語翻譯】 現代漢語譯本
這叫做奢摩他（Śamatha，止）。
解釋：這是云止、定等名稱的別名，意思是寂靜。指的是對於染污或清凈等境界，心不胡亂攀緣。如果按照《涅槃經》的解釋，就叫做能滅（滅除一切煩惱的緣故），能調（調伏各種根的惡和不善的緣故），寂靜（能夠使身、口、意三業成就寂靜的緣故），遠離（能夠使眾生遠離五欲的緣故），能清（清除貪、嗔、癡三種濁垢的緣故）。總結說，因為這個意義，所以叫做定相。二是發起如幻三昧，消除塵勞的觀行。三是首先標明。
善男子，如果各位菩薩覺悟清凈圓覺。
二是正式解釋，其中五一是起行。
以清凈覺悟之心，了知覺悟之心性以及根和塵，都是因為幻化而生。因此發起各種幻化，用來去除幻化之物，變化各種幻化，從而開啟幻眾。
解釋：其中首先承接前文，成就瞭解，心性是識，識與根、塵三者和合而有，各自沒有自性，只是因為無明迷惑真性而生起，所以叫做幻化。後面『即起下』正式說明起行，各種幻化就是幻智。幻者就是根本無明，是能幻化之物。去除幻化之物，依靠如幻的始覺之力，分覺根本不覺，始覺息滅相，最終息滅生相，這就是去除幻化。具體如《普眼章》中所說二空觀。然而彼與此有三個意思不同：彼說明稱理圓觀，以成就頓悟；此說明克體進修，堅持不捨。又彼是總相觀行，普遍攝受各種根器；此是別相方便，特別針對一類根器。『變化等者』，變起差別幻智，普遍觀察自他八萬塵勞幻眾，一一都符合真性，清凈無染，不是障礙，不是遮蔽，就是開啟。又變起種種方便，應機說法，開示如幻眾生。又對上兩句有四種對別，即自行化他，去除障礙，發起修行，止持作持，去除遍計執，翻轉染污成為清凈，一一對應，可以知道。二是功成。
由於發起幻化的緣故，便能從內心生起大悲輕安。
解釋：根塵既然消滅，自他沒有差別，所以能從內心生起同體大悲（知道高貴的種類變成低賤的，才可以憐憫傷感）。又有多種意義，所以大悲生起，即幻無怨
【English Translation】 English version
This is called Śamatha (止, cessation).
Explanation: This is another name for terms like 'cloud cessation' and 'samādhi (定, concentration),' meaning tranquility. It refers to the mind not randomly clinging to defiled or pure realms. According to the explanation in the Nirvana Sutra, it is called 'able to extinguish' (because it extinguishes all afflictions), 'able to tame' (because it tames the evil and unwholesome aspects of the various senses), 'tranquility' (because it enables the three karmas of body, speech, and mind to achieve tranquility), 'separation' (because it enables sentient beings to separate from the five desires), and 'able to purify' (because it purifies the three impurities of greed, anger, and delusion). In conclusion, it is called the 'characteristic of samādhi' because of this meaning. Second, it is about initiating illusory samādhi and eliminating the practice of observing defilements. Third, it initially marks.
Good men, if all Bodhisattvas awaken to pure and perfect enlightenment.
Second is the formal explanation, of which the first of the five is the arising of practice.
With a pure and enlightened mind, they understand that the nature of the enlightened mind, as well as the roots and dusts, all arise from illusion. Therefore, they initiate various illusions to remove illusory things, transform various illusions, and thus open up the illusory masses.
Explanation: Among them, first, building on the previous text, it achieves understanding. Mind-nature is consciousness, and consciousness arises from the combination of the three—consciousness, roots, and dusts. Each has no self-nature but arises from ignorance deluding the true nature, so it is called illusion. The following 'immediately arising' formally explains the arising of practice. The various illusions are illusory wisdom. The illusion is fundamental ignorance, which is the one who can create illusions. Removing the illusion relies on the power of the initial awakening of suchness, dividing and awakening the fundamental non-awakening. The initial awakening extinguishes the appearance of cessation, and ultimately extinguishes the appearance of arising, which is the removal of illusion. Specifically, as mentioned in the Chapter on Universal Eye, the two emptinesses are observed. However, there are three different meanings between that and this: that explains the complete observation of principle to achieve sudden enlightenment; this explains the advancement of practice that overcomes the body, persisting without abandoning. Also, that is the general characteristic of practice, universally encompassing various faculties; this is a special expedient, specifically targeting one type of faculty. 'Transformation, etc.' transforms and arises differentiated illusory wisdom, universally observing the illusory masses of self and others' eighty-four thousand defilements, each conforming to true nature, pure and undefiled, not an obstacle, not an obscuration, which is opening. Also, it transforms and arises various expedients, teaching according to the capacity, revealing illusory sentient beings. Also, there are four distinctions corresponding to the previous two sentences, namely, benefiting oneself and benefiting others, removing obstacles, initiating practice, stopping and maintaining, acting and maintaining, removing pervasive attachment, and reversing defilement into purity, each corresponding, which can be known. Second is the accomplishment of merit.
Because of initiating illusion, one can internally generate great compassion and ease.
Explanation: Since the roots and dusts are extinguished, there is no difference between self and others, so one can internally generate great compassion of the same substance (knowing that a noble kind has become lowly, one can pity and grieve). There are also various meanings, so great compassion arises, that is, illusion has no resentment.
親應等度故傷他執實(不知是幻)枉受苦故我幻身心何所惜故不怖幻生死故不貪幻佛果故輕安者由悲從定起非其愛見故輕安暢適三結通。
一切菩薩從此起行漸次增進。
解曰謂諸菩薩從二利觀門方能對境對機起於二行乃至佛果四揀濫。
彼觀幻者非同幻故非同幻觀皆是幻故。
解曰初二句揀識殊智慧所勝劣異故后二句亦拂幻智五總結。
幻相永離是諸菩薩所圓妙行如土長苗。
解曰初法結成非幻稱真之行后喻如種穀等依土長苗收子之時苗土俱棄種喻覺心土喻幻法苗喻幻智謂以凈覺心對諸幻法而起智從幻智而忘心入覺入覺則前二皆袪三結名。
此方便者名三摩缽提。
解曰亦名三摩缽底此云等至等持之中能至勝位故又等謂齊等離沉掉故至謂至到到勝定故故前文有如幻三昧涅槃云毗婆舍那名為正見遍見次第見別相見即是觀也意亦同此三絕待靈心觀文三初標。
善男子若諸菩薩悟凈圓覺。
二正釋中三一起行。
以凈覺心不取幻化及諸靜相了知身心皆為掛礙無知覺明不依諸礙永得超過礙無礙境受用世界及與身心相在塵域如器中锽聲出於外煩惱涅槃不相留礙。
解曰于中三節初句所依次明所離不取幻化者離第二觀及靜相者離第一觀了知等者釋離
【現代漢語翻譯】 現代漢語譯本：親近應該度化的人，所以悲傷他人執著于虛幻（不知道這是幻象），白白遭受痛苦。因此，我對於虛幻的身心有什麼可吝惜的呢？所以不畏懼虛幻的生死，所以不貪戀虛幻的佛果。因此輕安自在的人，是因為悲憫從禪定中生起，不是因為愛見而起。所以輕安暢快，三結（身見、戒禁取見、疑）得以通達。
一切菩薩從此開始修行，逐漸增進。
解釋：意思是說，各位菩薩從利益自己和利益他人的觀門，才能針對不同的境界和根器，發起兩種修行，乃至達到佛果的四種揀擇，避免錯謬。
那些觀察幻象的人，不是和幻象相同，不是和幻象的觀察相同，一切都是幻象。
解釋：前兩句是揀擇智慧的殊勝，說明智慧所勝過和不如的地方。后兩句也是拂去幻智。最後總結。
幻象永遠遠離，這是各位菩薩所圓滿的微妙修行，如同土地生長苗芽。
解釋：開始用佛法總結，成就非幻的真實修行。後面用比喻，如同種植穀物等，依靠土地生長苗芽，收穫果實的時候，苗芽和土地都被捨棄。種子比喻覺悟之心，土地比喻虛幻的法，苗芽比喻虛幻的智慧。用清凈的覺悟之心來對待各種虛幻的法，從而生起智慧，從虛幻的智慧而忘記覺悟之心，進入覺悟。進入覺悟，那麼之前的兩種（幻法和幻智）都被去除。最後總結名稱。
這種方便法門，叫做三摩缽提（Samapatti）。
解釋：也叫做三摩缽底（Samapatti），這裡翻譯為『等至』，在等持之中能夠到達殊勝的地位。『等』是說齊等，遠離昏沉和掉舉。『至』是說到達，到達殊勝的禪定。所以前面的經文有如幻三昧（Maya-like Samadhi），《涅槃經》（Nirvana Sutra）說毗婆舍那（Vipassana）叫做正見、普遍見、次第見、別相見，就是觀。意思也和這個相同。三絕待靈心觀的經文，首先是標示。
善男子，如果各位菩薩領悟清凈圓覺。
在正式解釋中，分為三個部分，首先是發起修行。
用清凈的覺悟之心，不執取幻化以及各種靜止的相狀，了知身心都是掛礙，沒有知覺的光明不依賴各種障礙，永遠得到超越，在有障礙和沒有障礙的境界中，受用世界以及身心，好像處在塵土區域，如同器皿中的金屬發出聲音，出於外面，煩惱和涅槃不互相阻礙。
解釋：其中分為三個小節，第一句是所依據的，說明所要遠離的。不執取幻化，是遠離第二種觀。以及靜止的相狀，是遠離第一種觀。了知等等，是解釋遠離。
【English Translation】 English version: Approaching those who should be liberated, hence saddened by others' clinging to illusion (not knowing it's an illusion), vainly suffering. Therefore, what is there to be attached to in my illusory body and mind? Hence, not fearing illusory birth and death, hence, not craving illusory Buddhahood. Therefore, those who are at ease arise from compassion born of Samadhi, not from attachment and views. Therefore, ease and comfort prevail, and the three bonds (self-view, adherence to rules and rituals, and doubt) are penetrated.
All Bodhisattvas begin their practice from here, gradually progressing.
Explanation: It means that all Bodhisattvas, from the perspective of benefiting themselves and others, can initiate two practices in response to different situations and capacities, even reaching the four discriminations of Buddhahood to avoid errors.
Those who observe illusion are not the same as illusion, not the same as the observation of illusion; everything is illusion.
Explanation: The first two sentences discriminate the superiority of wisdom, explaining the strengths and weaknesses of intelligence. The last two sentences also brush away illusory wisdom. Finally, a summary.
Illusory appearances are forever gone; this is the perfect and wonderful practice of all Bodhisattvas, like sprouts growing from the soil.
Explanation: Beginning with a Dharma conclusion, accomplishing the true practice of non-illusion. The following uses a metaphor, like planting grains, etc., relying on the soil to grow sprouts. When harvesting the fruits, both the sprouts and the soil are discarded. The seed is a metaphor for the awakened mind, the soil is a metaphor for illusory dharmas, and the sprout is a metaphor for illusory wisdom. Using the pure awakened mind to treat various illusory dharmas, thereby generating wisdom, and from illusory wisdom forgetting the awakened mind, entering awakening. Entering awakening, then the previous two (illusory dharmas and illusory wisdom) are both removed. Finally, summarizing the name.
This expedient method is called Samapatti (三摩缽提).
Explanation: It is also called Samapatti (三摩缽底), which is translated here as 'equal attainment.' Within equal concentration, one can reach a superior position. 'Equal' means equal, away from dullness and agitation. 'Attainment' means reaching, reaching superior Samadhi. Therefore, the previous text has Maya-like Samadhi (如幻三昧), and the Nirvana Sutra (涅槃經) says that Vipassana (毗婆舍那) is called right view, universal view, sequential view, and distinct characteristic view, which is observation. The meaning is the same as this. The text of the Three Absolute Spiritual Mind Contemplation, first, is a label.
Good man, if all Bodhisattvas realize pure and perfect enlightenment.
In the formal explanation, it is divided into three parts, the first is to initiate practice.
Using the pure awakened mind, not clinging to illusion and various static appearances, knowing that body and mind are both hindrances, the light of non-perception does not rely on various obstacles, forever attaining transcendence, in the realm of obstacles and no obstacles, enjoying the world and body and mind, as if being in a dusty area, like metal in a vessel making a sound, coming from the outside, afflictions and Nirvana do not hinder each other.
Explanation: Among them, it is divided into three small sections, the first sentence is what is based on, explaining what is to be abandoned. Not clinging to illusion is abandoning the second contemplation. And static appearances are abandoning the first contemplation. Knowing, etc., is explaining abandonment.
所以謂見身心即著我相著我則起過故前靜之次又觀之今了是礙故皆不取又身心是妄無可了知了知是能身心是所託所起能故亦皆礙后明所用於中又三謂法喻合法中無知覺者異乎身心謂身觸為覺心緣曰知由此分別障正知見正知見是無知覺明明字正顯靈妙之體然此靈心上而無頂下而無底傍無邊際中無在處既無當中何有東西上下欲言空寂不似太虛欲言相用不從緣起欲言知見異於分別欲言頑礙異於木石欲言其覺不同醒悟之初欲言其明不同日月之類故諸經教於寂靜空無訶為邪小於知見明覺互泯互存各有深意今此欲入觀門恐知字引分別念故宜但云明也諸礙者身心能所不依者直造靈明永得者究竟之詞超過者迥殊對待礙者幻涉煩惱無礙者靜同涅槃(金剛三昧云不動不禪等)受用者屬己資緣世界者共居國邑身者宛然形質心者還有見聞相在者不異尋常塵域者不離舊處比由執認沒體同他今不生情豈拘靈照喻中锽者分二先釋喻依后正釋喻喻依者锽字不定恐譯人錯遂為三釋一依锽字(音橫)準切韻訓和訓樂不是器中之聲今率愚詳之取其聲勢不取訓字此應是金等器中聲相也今且現聞擊鐘磬之類其聲锽锽然即知锽是此類聲之相狀譯人回潤稍拙應云如金器聲锽锽出外二作鐄字(音同)即大鐘也是諸器中之一數故云如器中鐄準此即順本經文回潤非失但筆授或
【現代漢語翻譯】 現代漢語譯本 所謂『見』（認識）身心，即是執著于『我相』（認為有一個真實的我存在），執著于『我』就會產生過失。因此，在之前的『靜』之後，又要進一步觀察。現在明白了身心是障礙，所以都不執取。而且身心是虛妄的，沒有什麼可以真正了知的；『了知』是能（能認知的主體），身心是所（被認知的客體），依託于能而生起，所以都是障礙。後面會闡明『所』的作用在於『中』（不偏不倚的境界）。 『三』是指在法、比喻、合法中，沒有知覺的東西不同於身心。身體的觸覺稱為『覺』，心的攀緣稱為『知』。由此分別，會障礙正確的知見。正確的知見是沒有知覺的。『明明』二字正是爲了彰顯靈妙的本體。這個靈心，向上沒有頂，向下沒有底，旁邊沒有邊際，中間沒有所在之處。既然沒有當中，哪裡有東西南北上下？要說是空寂，又不像太虛；要說是相用，又不從因緣生起；要說是知見，又不同於分別；要說是頑固障礙，又不同於木頭石頭；要說是覺，又不同於清醒的最初；要說是明，又不同於日月的光明。所以各種經教，對於寂靜空無，斥責為邪見和小乘。知見、明覺，互相泯滅，互相依存，各有深意。現在想要進入觀門，恐怕『知』字會引起分別念，所以只說『明』。各種障礙，身心能所，不依賴任何事物，直接趨向靈明。『永得』是究竟的詞語，『超過』是迥然不同于對待。『礙』是幻化涉入煩惱，『無礙』是靜止如同涅槃（《金剛三昧經》說『不動不禪』等）。『受用』是屬於自己的資糧因緣，『世界』是共同居住的國都城邑。『身』是宛然存在的形體，『心』是還有見聞。『相在』是不異於尋常的塵世區域，『不離舊處』是比如執著于認識，沒入本體如同他人。現在不生情，哪裡會拘泥於靈照？ 比喻中，『锽』字分為兩部分，先解釋比喻的依據，然後正式解釋比喻。比喻的依據是，『锽』字不定，恐怕翻譯的人會弄錯，所以分為三種解釋。第一種是依據『锽』字（音橫），按照切韻的訓和樂，不是器物中的聲音。現在我冒昧地詳細解釋，取其聲勢，不取其訓字。這應該是金等器物中的聲音的相狀。現在且以聽到的敲擊鐘磬等聲音為例，其聲音『锽锽』然，就知道『锽』是此類聲音的相狀。翻譯的人回潤稍有不足，應該說『如金器聲锽锽出外』。第二種是作為『鐄』字（音同），即大鐘，也是各種器物中的一種，所以說『如器中鐄』。按照這樣，就順應了本經經文的回潤，並非錯誤，只是筆授或者...
【English Translation】 English version So-called 'seeing' (recognizing) the body and mind is clinging to the 'self-image' (believing there is a real self), and clinging to the 'self' will lead to faults. Therefore, after the previous 'stillness,' one must further observe. Now it is understood that the body and mind are obstacles, so they are not clung to. Moreover, the body and mind are illusory, and there is nothing that can be truly known; 'knowing' is the 'knower' (the subject that can recognize), and the body and mind are the 'known' (the object being recognized), arising from the knower, so they are all obstacles. Later, it will be clarified that the function of the 'known' lies in the 'middle' (the state of impartiality). 'Three' refers to the fact that in the Dharma, metaphor, and legal combination, things without sentience are different from the body and mind. The body's tactile sensation is called 'awareness,' and the mind's clinging is called 'knowing.' From this distinction, correct knowledge and views are obstructed. Correct knowledge and views are without sentience. The two words 'clearly clear' are precisely to reveal the wondrous essence. This spiritual mind has no top above, no bottom below, no boundaries on the sides, and no place in the middle. Since there is no middle, where are east, west, north, south, up, and down? To say it is empty and still is not like the vast void; to say it has function and use does not arise from conditions; to say it is knowledge and views is different from discrimination; to say it is stubborn and obstructive is different from wood and stone; to say it is awareness is different from the beginning of awakening; to say it is bright is different from the light of the sun and moon. Therefore, various scriptures and teachings criticize stillness and emptiness as heretical views and the Lesser Vehicle. Knowledge, views, and clear awareness extinguish each other and depend on each other, each with profound meaning. Now, wanting to enter the gate of contemplation, it is feared that the word 'knowing' will cause discriminating thoughts, so it is only said 'clear.' Various obstacles, the body and mind, the knower and the known, do not rely on anything, directly heading towards spiritual clarity. 'Eternal attainment' is the ultimate term, 'exceeding' is completely different from duality. 'Obstruction' is illusory involvement in afflictions, 'unobstructed' is stillness like Nirvana (the Vajra Samadhi Sutra says 'not moving, not meditating,' etc.). 'Enjoyment' is one's own resources and conditions, 'world' is the capital city where people live together. 'Body' is the clearly existing form, 'mind' is still having seeing and hearing. 'Existing appearance' is no different from the ordinary dusty realm, 'not leaving the old place' is like clinging to recognition, sinking into the essence like others. Now, if no emotion arises, how can one be bound by spiritual illumination? In the metaphor, the word 'huang' is divided into two parts, first explaining the basis of the metaphor, and then formally explaining the metaphor. The basis of the metaphor is that the word 'huang' is uncertain, and it is feared that the translator will make a mistake, so it is divided into three explanations. The first is based on the word 'huang' (pronounced heng), according to the rhyme dictionary's instruction and music, it is not the sound in the instrument. Now I venture to explain in detail, taking its sound momentum, not taking its instructional word. This should be the sound appearance in metal and other instruments. Now, let's take the sound of striking bells and chimes as an example, its sound is 'huang huang,' then we know that 'huang' is the appearance of this kind of sound. The translator's return and embellishment are slightly insufficient, it should be said 'like the sound of a metal instrument huang huang coming out'. The second is as the word 'huang' (same pronunciation), which is a large bell, and is also one of various instruments, so it is said 'like a huang in an instrument'. According to this, it conforms to the return and embellishment of this scripture, it is not a mistake, but the writing or...
寫錄錯誤以鐄為锽耳三者作簧(音黃)即笙簧之類以有簧之器非一故不局云如笙中簧乃云器中簧也亦如管籥之屬皆能發聲出於外故準此則譯人不善此方聲韻文字故字與音俱錯耳後正釋喻者前三雖異合法皆通皆器喻世界身心聲喻靈明觀智謂聲從器出器不能拘故聲聞四遠器局本處以喻觀智約身心修得身心所不能拘觀智廓爾無邊身心不離舊處但約所喻相當何爭喻所依物愨云如萬鈞之鏞星樓受礙搖杵一擊聲振寰區自體兼他不能留礙豈以樓拘鐘相使響不通形礙管聲令音不透觀此文勢未免懷疑復不能決通媕婀邈之而已意亦同前仍法合最具謂加樓喻世界余準上知二功成。
便能內發寂滅輕安妙覺隨順寂滅境界自他身心所不能及眾生壽命皆為浮想。
解曰寂滅者謂不取幻化幻化即寂不取靜相靜相即滅亦可反此亦可俱通又但是真心實理非指靜幻故楞伽云寂滅者名為一心此非息動之寂生已而滅故云內發也輕安同前靜與寂異者靜是二乘境亦是禪定寂滅是佛境亦是涅槃故前數云如來寂滅仁王此忍當其位滿妙覺等者在觀之時用心同佛故云隨順自他等者唯獨自明瞭餘人所不見故他不及自己心識之量亦不能造如螢燒須彌必須離情方契故自不及又依體起智為自根塵發識名他不可識識智知故皆不及眾生等者壽命本無實體但為浮想任持故華嚴云
一切眾生但想所持其猶空云是空之浮氣了虛空者即知浮雲畢竟非空眾生壽命是真之浮想了真寂者知眾生畢竟非真三結名。
此方便者名為禪那。
解曰此云靜慮義如前釋即慮而靜故無散動即當定義即靜而慮故非無記即當慧義故四靜慮定慧平等問既是定慧平等云何科云絕待靈心答正由不滯此二直造心源故定慧等釋相文中絕待之義甚明固無疑矣故涅槃中名為舍相然釋相中指修行者忘情用心故顯雙非絕待后但約義以結故取雙是齊融齊融絕待雙是雙非皆是中道故釋相與結名互顯三顯文初皆標悟者聞前經故謂初靜觀修文殊中解次幻觀修普賢章全普眼前半之解后寂觀修普眼後半剛藏全章之解對配前經照然可見。
然此三觀與涅槃經(三十三十一)三相大同小異彼經云無十相故(色聲香味觸生住壞男女)名大涅槃若有比丘時時修集定慧舍相(即三相也)則斷十相定名三昧若不取色相不能觀色常無常相是名三昧若能觀色常無常相是名慧相三昧慧等(駕駟遲疾)觀一切法是名舍相(二乘定多菩薩慧多世尊等故明見佛性見佛性者名為舍相)奢摩他者名為能滅(云云如上所引)故名定相毗缽舍那名為正見(遍見次第見別相見)是名為慧憂畢叉者名曰平等(不靜不觀不行)是名為舍若菩薩善知定時(生大憍慢非修慧時)慧時
【現代漢語翻譯】 現代漢語譯本： 一切眾生所執著的念頭，就像空中的浮雲一樣。瞭解虛空的人，就知道浮雲終究不是真實的。眾生的壽命就像真實的幻象，瞭解真正寂滅的人，就知道眾生終究不是真實的。這三種執著被稱為三結（貪慾、嗔恚、愚癡）。
這種方便法被稱為禪那（Dhyana，禪定）。
解釋：禪那，意為『靜慮』，如前文解釋，即在思慮中保持平靜，所以沒有散亂動搖，這對應于定的含義；即在平靜中進行思慮，所以不是無記（既非善也非惡），這對應于慧的含義。因此，四靜慮（色界四禪定）是定慧平等的。問：既然是定慧平等，為什麼科判說是絕待靈心（超越對待的靈妙之心）？答：正因為不執著于定和慧這兩者，直接達到心源，所以說是定慧平等。解釋相狀的文字中，絕待的含義非常明顯，毫無疑問。所以，《涅槃經》（Nirvana Sutra）中稱之為舍相（放下一切相）。然而，解釋相狀時，指的是修行者忘卻情感而用心，所以顯示了雙非（非定非慧）的絕待。後面只是從義理上進行總結，所以取雙是（即是定也是慧）齊融（平等融合）。齊融、絕待、雙是、雙非，都是中道（不落兩邊）。所以，解釋相狀與總結命名互相彰顯。三重顯文，最初都標明了悟者，因為聽聞了前面的經文，所以認為最初的靜觀是修文殊（Manjusri，智慧的象徵）的，中間的幻觀是修普賢（Samantabhadra，實踐的象徵）的，對應于《普眼經》前半部分的解釋，最後的寂觀是修《普眼經》後半部分，對應于剛藏全章的解釋，對照前面的經文，可以清楚地看到。
然而，這三種觀與《涅槃經》（第三十、三十一卷）中的三相大同小異。《涅槃經》說，沒有十相（色、聲、香、味、觸、生、住、壞、男女），所以名為大涅槃（Maha-nirvana，大般涅槃）。如果有比丘時時修習定慧，捨棄一切相（即三相），就能斷除十相，這種定被稱為三昧（Samadhi，禪定）。如果不執取色相，就不能觀察色的常無常相，這被稱為三昧。如果能觀察色的常無常相，這被稱為慧相。三昧和慧相等（像駕馭馬車一樣，有快有慢），觀察一切法，這被稱為舍相（二乘人定多，菩薩慧多，世尊平等，所以明白見到佛性，見到佛性的人被稱為舍相）。奢摩他（Samatha，止）被稱為能滅（煩惱等，如上所引），所以名為定相。毗缽舍那（Vipassana，觀）被稱為正見（普遍地見，次第地見，分別地見），這被稱為慧。優畢叉（Upekkha，舍）被稱為平等（不靜、不觀、不行），這被稱為舍。如果菩薩善於知道定時（產生大的驕慢，不是修慧時），慧時
【English Translation】 English version: All sentient beings' clinging thoughts are like floating clouds in the sky. Those who understand the emptiness of space know that floating clouds are ultimately unreal. The lifespan of sentient beings is like a true illusion; those who understand true quiescence know that sentient beings are ultimately unreal. These three attachments are called the three bonds (greed, hatred, and ignorance).
This expedient means is called Dhyana (禪那，meditation).
Explanation: Dhyana means 'quiet contemplation,' as explained earlier, which means maintaining calmness in thought, so there is no distraction or agitation, corresponding to the meaning of Samadhi (定，concentration); it also means contemplating in calmness, so it is not non-recollection (neither good nor evil), corresponding to the meaning of Prajna (慧，wisdom). Therefore, the four Dhyanas (the four meditative states of the Form Realm) are equal in Samadhi and Prajna. Question: Since Samadhi and Prajna are equal, why is it classified as the transcendent spiritual mind (絕待靈心, the mind beyond duality)? Answer: Precisely because one does not cling to Samadhi and Prajna, directly reaching the source of the mind, it is said that Samadhi and Prajna are equal. In the explanation of the characteristics, the meaning of transcendence is very clear, without any doubt. Therefore, the Nirvana Sutra (涅槃經) calls it abandoning all characteristics (舍相). However, when explaining the characteristics, it refers to practitioners forgetting emotions and using their minds, thus showing the transcendence of 'neither Samadhi nor Prajna' (雙非). Later, it is only summarized from the perspective of meaning, so it takes 'both are' (雙是, both Samadhi and Prajna) equally integrated (齊融). Equal integration, transcendence, 'both are,' and 'neither are' are all the Middle Way (中道, not falling into extremes). Therefore, the explanation of characteristics and the summary of naming mutually manifest each other. The three-fold manifestation initially marks the enlightened ones, because they heard the previous sutras, so they believe that the initial quiet contemplation is cultivating Manjusri (文殊, the symbol of wisdom), the middle illusory contemplation is cultivating Samantabhadra (普賢, the symbol of practice), corresponding to the first half of the explanation of the Universal Eye Sutra, and the final quiescent contemplation is cultivating the second half of the Universal Eye Sutra, corresponding to the explanation of the entire Gangzang chapter. By comparing it with the previous sutras, it can be clearly seen.
However, these three contemplations are largely the same but slightly different from the three characteristics in the Nirvana Sutra (chapters 30 and 31). The Nirvana Sutra says that there are no ten characteristics (form, sound, smell, taste, touch, birth, dwelling, decay, male, female), so it is called Maha-nirvana (大涅槃, Great Nirvana). If a Bhiksu (比丘, monk) constantly cultivates Samadhi and Prajna, abandoning all characteristics (i.e., the three characteristics), he can cut off the ten characteristics. This Samadhi is called Samadhi. If one does not cling to the characteristic of form, one cannot observe the impermanence of form, which is called Samadhi. If one can observe the impermanence of form, it is called the characteristic of Prajna. Samadhi and Prajna are equal (like driving a chariot, sometimes fast, sometimes slow), observing all dharmas, which is called abandoning characteristics (those of the Two Vehicles have more Samadhi, Bodhisattvas have more Prajna, the World Honored One is equal, so he clearly sees the Buddha-nature, and those who see the Buddha-nature are called abandoning characteristics). Samatha (奢摩他, calming) is called the ability to extinguish (afflictions, etc., as quoted above), so it is called the characteristic of Samadhi. Vipassana (毗缽舍那, insight) is called right view (seeing universally, seeing sequentially, seeing distinctly), which is called Prajna. Upekkha (優畢叉, equanimity) is called equality (not calm, not contemplating, not acting), which is called abandoning. If a Bodhisattva is good at knowing when to be in Samadhi (generating great arrogance, not the time to cultivate Prajna), the time for Prajna
(精勤未益故悔心非修定時也)舍時(定慧不等不宜修舍等則修之)及知非時(各如上注)是名行菩提道言小異者彼則初定次慧后等此則三門皆含定慧言大同者此初名止取靜澄神定相增勝(彼云但不取色相此云取靜為行皆定境也又彼次後文云修集定者能見五陰生滅之相此云由澄諸念覺識煩動也)次了根塵起幻除幻慧相增勝后絕待雙融即全同彼彼云平等名舍相也(等即雙融舍即絕待)彼雖初定次慧亦是從增勝說豈實教中有偏定偏慧耶又此三門與天臺三觀(依瓔珞經)義理則同意趣則異同者一泯相即空觀也二起幻即假觀也二絕待即中觀也異者此明行人用心方便彼則推窮諸法性相此多約心成行故不立所觀之境彼多約義生解故對所觀三諦(真俗及第一義本業經云無諦有諦中道第一義諦亦全同也)又此不立三止者(體真止隨緣止息二邊分別止)一一門中即含止觀故也(論亦先修止次修觀后雙修亦大同小異)然此彼經及天臺教數皆三者(論及本業亦應同此標舉)由法性之體本具三大(體用相也)迷起三道(惑業苦)今依三大顯三佛性(了因緣因正因)修三止三觀觀三諦凈三聚戒(攝律儀眾生善法)滅三道迴向三處(實際眾生菩提)成就三智(一切智道種智一切種智)具足三德(斷恩智)得三菩提(實相方便實智)證三涅槃(性凈方
【現代漢語翻譯】 現代漢語譯本： （因為精進卻沒有收益，所以生起的後悔心不是修習禪定的時候應該有的。）捨棄（當定和慧不平衡時，不適宜修習舍等，平衡時則修習。）以及知道不是時候（各種情況如上面的註釋），這叫做行菩提道。言語上略有不同的是，那裡是先禪定，然後是智慧，最後是平等；而這裡是三個門都包含禪定和智慧。言語上大致相同的是，這裡最初名為止，是取靜以澄神，禪定的狀態增強（那裡說的是不取色相，這裡說的是取靜作為修行，都是禪定的境界。而且那裡後面的文章說修習禪定的人能夠見到五陰生滅的相狀，這裡說的是由於澄凈各種念頭，覺察到意識的煩動）。其次是瞭解根塵生起幻象，去除幻象，智慧的狀態增強。最後是達到絕待雙融的境界，就完全和那裡相同了。那裡說平等就是舍相（平等就是雙融，舍就是絕待）。那裡雖然是先禪定后智慧，也是從增勝的角度來說的，難道實際的教義中會有偏於禪定或偏於智慧的說法嗎？而且這三個門和天臺宗的三觀（依據《瓔珞經》）義理相同而意趣不同。相同的是：一、泯相就是空觀；二、起幻就是假觀；三、絕待就是中觀。不同的是，這裡說明修行人用心的方法，那裡是推究諸法的性相。這裡多是就心來成就修行，所以不設立所觀的境界；那裡多是就義理來產生理解，所以針對所觀的三諦（真諦、俗諦以及第一義諦。《本業經》說無諦、有諦、中道第一義諦，也完全相同）。而且這裡不設立三止（體真止、隨緣止、息二邊分別止），是因為每一門中都包含止觀的緣故（論中也是先修止，然後修觀，最後雙修，也大致相同而略有不同）。然而這裡、《彼經》以及天臺宗的教義數量都是三，（《論》以及《本業經》也應該和這裡一樣標舉），是因為法性的本體本來就具備三大（體、用、相），迷惑而生起三道（惑、業、苦），現在依靠三大來顯現三佛性（了因佛性、緣因佛性、正因佛性），修習三止三觀，觀三諦，清凈三聚戒（攝律儀戒、攝眾生戒、攝善法戒），滅除三道，迴向三處（實際、眾生、菩提），成就三智（一切智、道種智、一切種智），具足三德（斷德、恩德、智德），得到三菩提（實相菩提、方便菩提、實智菩提），證得三涅槃（性凈涅槃、方）
【English Translation】 English version: (Regret arising from diligent effort without benefit is not the proper state for cultivating Samadhi.) Abandoning (when Samadhi and wisdom are unbalanced, it is not suitable to cultivate abandonment, etc.; cultivate it when they are balanced.) and knowing when it is not the time (each case as noted above), this is called practicing the Bodhi path. The slight difference in wording is that there, it is first Samadhi, then wisdom, and finally equality; while here, all three doors contain both Samadhi and wisdom. The major similarity in wording is that here, it is initially called cessation, which is taking stillness to clarify the spirit, and the state of Samadhi increases (there it is said not to take form and appearance, here it is said to take stillness as practice, both are states of Samadhi. Moreover, the later text there says that those who cultivate Samadhi can see the arising and ceasing of the five skandhas, while here it says that due to clarifying various thoughts, one becomes aware of the agitation of consciousness). Next is understanding the arising of illusions from the senses and objects, removing illusions, and the state of wisdom increases. Finally, reaching the state of absolute non-duality, it is completely the same as there. There it is said that equality is the abandonment of appearance (equality is non-duality, abandonment is absolute). Although there it is first Samadhi and then wisdom, it is also from the perspective of increasing superiority; could there really be teachings that are biased towards Samadhi or biased towards wisdom? Moreover, these three doors and the three contemplations of the Tiantai school (based on the 瓔珞經 (Yīngluò Jīng) [The Garland Sutra]) are the same in principle but different in intention. The same is that: 1. The annihilation of appearance is the contemplation of emptiness; 2. The arising of illusion is the contemplation of provisionality; 3. Absolute non-duality is the contemplation of the middle way. The difference is that here it explains the methods of practice for practitioners, while there it investigates the nature and characteristics of all dharmas. Here it is mostly about accomplishing practice through the mind, so it does not establish the object of contemplation; there it is mostly about generating understanding through principles, so it is directed towards the three truths of contemplation (the truth of suffering, the conventional truth, and the ultimate truth. The 本業經 (Běnyè Jīng) [Sutra of Original Vows] says the truth of non-truth, the truth of truth, the middle way, and the ultimate truth, which is also completely the same). Moreover, here it does not establish the three cessations (cessation of true nature, cessation of following conditions, cessation of discriminating between two extremes), because each door contains both cessation and contemplation (in the treatise, it is also first cultivating cessation, then cultivating contemplation, and finally cultivating both, which is also largely the same but slightly different). However, here, the 彼經 (Bǐ Jīng) [That Sutra], and the teachings of the Tiantai school all have the number three (the 論 (Lùn) [Treatise] and the 本業經 (Běnyè Jīng) [Sutra of Original Vows] should also be marked in the same way), because the essence of Dharma-nature inherently possesses the three great aspects (essence, function, and characteristic), delusion arises and generates the three paths (delusion, karma, and suffering), now relying on the three great aspects to manifest the three Buddha-natures (the Buddha-nature of understanding cause, the Buddha-nature of condition cause, and the Buddha-nature of direct cause), cultivating the three cessations and three contemplations, contemplating the three truths, purifying the three clusters of precepts (the precepts of restraining discipline, the precepts of benefiting sentient beings, and the precepts of accumulating good dharmas), extinguishing the three paths, dedicating towards the three places (actuality, sentient beings, and Bodhi), accomplishing the three wisdoms (omniscience, knowledge of the path, and all-knowing wisdom), possessing the three virtues (virtue of cessation, virtue of grace, and virtue of wisdom), attaining the three Bodhis (Bodhi of true nature, Bodhi of skillful means, and Bodhi of true wisdom), and realizing the three Nirvanas (Nirvana of self-nature purity, the Nirvana of)
便凈圓凈也)安住三種秘密藏故(般若解脫法身)問若爾即應一人具修三觀何故經文單復皆許答約修習門隨宜漸入理實圓證方名究竟故次文云此三法門等三引例顯圓。
善男子此三法門皆是圓覺親近隨順十方如來因此成佛十方菩薩種種方便一切同異皆依如是三種事業若得圓證即成圓覺。
解曰此三門皆依悟凈圓覺而起觀行觀行亦皆趣入圓覺始終不離故云親近隨順佛及菩薩同證同修隨機隨事行相各異或多人同修一門(萬行中一)或一人具修多行若三五若百千同之與異隨類難準然必皆依此三種業三種業中或具依三或一或二同時前後單復綺互具如二十五輪所明此是修行人之事業矣證成覺者趣入雖從一門功成則三皆圓證若偏修一行但名親近若三事圓通名證圓覺四校量顯勝。
善男子假使有人修于聖道教化成就百千萬億阿羅漢辟支佛果不如有人聞此圓覺無礙法門一剎那頃隨順修習。
解曰初舉劣后不如下顯勝且如勸得一人二人持於五戒十戒據諸教說福已甚多況令爾許億人成就辟支羅漢具足六通八解永超三界十纏而乃不如有人暫習圓覺時中極促唯一剎那豈況長時圓修妙觀愨云牛跡巨海何可校量聞此等者聞慧隨順者思慧修習者修慧偈贊中三初七句標舉。
爾時世尊欲重宣此義而說偈言。
威德汝
【現代漢語翻譯】 現代漢語譯本：因此，（體）便（周）凈（無染），（用）圓（融）凈（無礙），也因為安住於三種秘密藏的緣故（般若（智慧）、解脫（自在）、法身（真如））。問：如果這樣，那麼就應該一個人同時修習三種觀，為什麼經文又允許單修或復修呢？答：這是根據修習的門徑，隨著根機逐漸深入，理體上圓滿證得，才叫做究竟。所以接下來的經文說，這三種法門等同於三種引例，是爲了顯示圓融。
善男子，這三種法門都是親近、隨順圓覺，十方如來因此而成佛，十方菩薩用種種方便，一切同與異，都依據這三種事業。如果能夠圓滿證得，就成就圓覺。
解釋：這三種法門都是依據悟凈的圓覺而生起觀行，觀行也都是趣入圓覺，從始至終不離圓覺，所以說是親近隨順。佛和菩薩共同證得，共同修習，隨著根機和事情的不同，行相也各有差異，或者多人共同修習一門（萬行中的一種），或者一人同時修習多種行門，無論是三種、五種，還是百種、千種，同與不同，難以一一比準，但必定都是依據這三種業。三種業中，或者全部依據三種，或者依據一種或兩種，同時或先後，單修或復修，交錯進行，具體情況如同二十五輪所闡明的那樣。這些都是修行人的事業。證成覺悟的人，趣入雖然是從一門，但功成之後，三種都會圓滿證得。如果偏修一行，只能叫做親近，如果三事圓融通達，才叫做證圓覺。四、校量顯勝。
善男子，假使有人修習聖道，教化成就百千萬億阿羅漢（斷盡煩惱，證入涅槃的小乘聖者）、辟支佛（不依師友，自己覺悟的聖者）果位，不如有人聽聞這圓覺無礙法門一剎那的時間，隨順修習。
解釋：首先舉出較差的，然後說不如較好的，以此來顯示殊勝。比如勸導一人或二人持守五戒、十戒，根據各種教義的說法，福報已經非常多了，更何況是令如此多的億人成就辟支羅漢，具足六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）八解（八種解脫），永遠超出三界（欲界、色界、無色界）十纏（無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉、忿怒、覆藏），竟然不如有人暫時修習圓覺，時間極其短暫，只有一剎那，更何況是長時間圓滿修習妙觀呢？這就像牛蹄跡中的水與大海，怎麼可以衡量呢？聽聞這些的人，是聞慧；隨順的人，是思慧；修習的人，是修慧。偈贊中的前三句和后七句是標舉。
這時，世尊想要再次宣說這個義理，而說了偈語。
威德你
【English Translation】 English version: Therefore, (the substance) is pure (without defilement), (the function) is perfectly pure (unobstructed), also because of abiding in the three secret treasuries (Prajna (wisdom), Liberation (freedom), Dharmakaya (Tathata)). Question: If that is the case, then one person should cultivate the three contemplations simultaneously, why do the scriptures allow single or multiple cultivation? Answer: This is based on the path of cultivation, gradually deepening according to the capacity, and only when the principle is perfectly realized is it called ultimate. Therefore, the following text says that these three Dharma doors are equivalent to three examples, in order to show the perfect fusion.
'Good man, these three Dharma doors are all close to and in accordance with Perfect Enlightenment, and the Tathagatas of the ten directions attain Buddhahood because of this, and the Bodhisattvas of the ten directions use various skillful means, and all similarities and differences are based on these three activities. If one can perfectly realize it, one will achieve Perfect Enlightenment.'
Explanation: These three doors all arise based on the Perfect Enlightenment of awakening and purity, and the contemplation also leads to Perfect Enlightenment, never departing from Perfect Enlightenment from beginning to end, so it is said to be close and in accordance. The Buddhas and Bodhisattvas jointly realize and jointly cultivate, and the appearances are different according to the capacity and the matter, or many people jointly cultivate one door (one of the myriad practices), or one person simultaneously cultivates multiple practices, whether it is three, five, or hundreds, thousands, the similarities and differences are difficult to compare one by one, but they must all be based on these three activities. Among the three activities, either all are based on the three, or based on one or two, simultaneously or sequentially, single or multiple, intertwined, as explained in the twenty-five wheels. These are the activities of practitioners. Those who realize enlightenment, although entering from one door, but after the accomplishment of merit, the three will be perfectly realized. If one cultivates only one practice, it can only be called close, if the three matters are perfectly understood, it is called realizing Perfect Enlightenment. 4. Comparing and showing superiority.
'Good man, suppose someone cultivates the holy path and teaches and accomplishes hundreds of thousands of millions of Arhats (small vehicle saints who have cut off all afflictions and entered Nirvana), Pratyekabuddhas (saints who awaken themselves without relying on teachers and friends), it is not as good as someone who hears this unobstructed Dharma door of Perfect Enlightenment for a moment and cultivates accordingly.'
Explanation: First, mention the inferior, and then say it is not as good as the superior, in order to show the superiority. For example, persuading one or two people to uphold the five precepts and ten precepts, according to various teachings, the blessings are already very many, let alone causing so many millions of people to achieve Pratyekabuddhahood, possessing the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) and eight liberations, forever surpassing the three realms (desire realm, form realm, formless realm) and ten entanglements (shamelessness, lack of remorse, jealousy, stinginess, regret, sleepiness, restlessness, dullness, anger, concealment), it is not as good as someone who temporarily cultivates Perfect Enlightenment, the time is extremely short, only a moment, let alone long-term perfect cultivation of wonderful contemplation? This is like the water in a cow's hoof print and the ocean, how can they be measured? Those who hear these are hearing wisdom; those who follow are thinking wisdom; those who cultivate are cultivating wisdom. The first three sentences and the last seven sentences in the verse are highlighting.
At that time, the World Honored One wanted to declare this meaning again, and spoke the verse.
O, majestic virtue
當知 無上大覺心 本際無二相 隨順諸方便 其數即無量 如來總開示 便有三種類
次六句三觀。
寂靜奢摩他 如鏡照諸像 如幻三摩提 如苗漸增長 禪那唯寂滅 如彼器中锽
后七句引例。
三種妙法門 皆是覺隨順 十方諸如來 及諸大菩薩 因此得成道 三事圓證故 名究竟涅槃
余校量顯勝長有偈無上來三觀竟。
自下第二明單復修習文四初三之初。
於是辯音菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解之如上次陳詞句中二初慶前。
大悲世尊如是法門甚為希有。
解之可知二請後有二一問所修。
世尊此諸方便一切菩薩于圓覺門有幾修習。
解曰此諸方便者指前三觀圓覺門者指前所依行本有幾修習者前說三觀雖行相分明未審諸菩薩所修為復一人具三為三人各一為前後為同時為依次為超次二明所為。
愿為大眾及末世眾生方便開示令悟實相。
解之可見后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告辯音菩薩言善哉善哉善男子汝等乃能為諸大眾及末世眾生問于如來如是修習汝今諦聽當爲汝說。
【現代漢語翻譯】 現代漢語譯本 須知，無上大覺之心，其根本之處並無二相。 爲了順應各種方便法門，其數量便是無量的。如來總的開示，便有三種類別。
接下來六句講三觀。
寂靜的奢摩他（止，samatha），如鏡子照映萬物；如夢幻般的三摩提（定，samadhi），如幼苗般漸次增長；禪那（靜慮，dhyana）唯有寂滅，如器皿中的聲音。
後面七句是引例。
這三種微妙的法門，都是覺悟的隨順。十方諸如來，以及諸大菩薩，因此得以成就道果，因為三事圓滿證得的緣故，名為究竟涅槃（nirvana）。
以上校量顯示殊勝，長行偈頌中沒有上來的三觀結束。
下面第二部分說明單修或復修，分為四部分，這是第一部分中的第一部分。
這時，辯音菩薩（Bianyin Bodhisattva）在大眾中，即從座位上起身，頂禮佛足，右繞三匝，長跪合掌，對佛說道。
解釋如同上次陳述詞句，分為兩部分，這是第一部分慶賀之前所說。
大悲世尊，這樣的法門實在是非常稀有。
解釋可知，第二部分是請求之後的內容，分為兩部分，第一部分是詢問所修習的。
世尊，這些方便法門，一切菩薩在圓覺門（Yuanjue Dharma）中有幾種修習方式？
解釋說，『這些方便』指的是前面的三種觀法，『圓覺門』指的是前面所依的行持根本，『有幾種修習』指的是前面說的三種觀法雖然行相分明，但不知道諸位菩薩所修習的是一個人具足三種，還是三個人各修一種，是前後修習，還是同時修習，是依次修習，還是超越次第修習。第二部分說明所為。
愿為大眾以及末世眾生，方便開示，令他們領悟實相。
解釋可知，後面三部分是展現虔誠。
說完這些話后，五體投地，這樣三次請求，始終如一。
第二部分是讚許。
這時，世尊告訴辯音菩薩說：『善哉！善哉！善男子，你們能夠爲了大眾以及末世眾生，向如來詢問這樣的修習方法。你們現在仔細聽好，我將為你們解說。』
【English Translation】 English version Know that the mind of Supreme Perfect Enlightenment is fundamentally without duality. In accordance with various expedient means, their number is immeasurable. The Tathagata (如來, Thus Come One) comprehensively reveals that there are three categories.
The following six lines discuss the Three Contemplations.
Serene Samatha (奢摩他, cessation), like a mirror reflecting all images; illusory Samadhi (三摩提, concentration), like a sprout gradually growing; Dhyana (禪那, meditation) is only quiescence, like a sound in a vessel.
The following seven lines provide examples.
These three wonderful Dharma (法, teachings) doors are all in accordance with enlightenment. All Tathagatas in the ten directions, and all great Bodhisattvas (菩薩, enlightened beings), attain the Path because of this. Because of the perfect realization of these three matters, it is called Ultimate Nirvana (涅槃, liberation).
The above comparison shows the superiority; the prose verse concludes the Three Contemplations that were not previously mentioned.
The second part below explains single or multiple practices, divided into four parts, this is the first part of the first part.
At this time, Bianyin Bodhisattva (辯音菩薩) in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha.
The explanation is like the previous statement, divided into two parts, this is the first part, congratulating what was said before.
Greatly compassionate World Honored One, such Dharma doors are extremely rare.
The explanation is understandable, the second part is requesting what follows, divided into two parts, the first part is asking about what is practiced.
World Honored One, among these expedient means, how many practices do all Bodhisattvas have in the Yuanjue Dharma (圓覺門)?
The explanation says, 'these expedient means' refers to the previous three contemplations, 'Yuanjue Dharma' refers to the fundamental practice relied upon previously, 'how many practices' refers to the three contemplations mentioned earlier, although the characteristics are clear, it is not known whether the Bodhisattvas practice one person possessing all three, or three people each practicing one, whether they are practiced sequentially, simultaneously, in order, or out of order. The second part explains the purpose.
May you conveniently explain for the assembly and sentient beings of the future, so that they may realize the true nature.
The explanation is understandable, the following three parts are showing sincerity.
After saying these words, he prostrated with five limbs to the ground, requesting in this way three times, from beginning to end.
The second part is praise.
At this time, the World Honored One told Bianyin Bodhisattva: 'Excellent! Excellent! Good man, you are able to ask the Tathagata about such practices for the assembly and sentient beings of the future. Now listen carefully, I will explain it to you.'
三佇聽。
時辯音菩薩奉教歡喜及諸大眾默然而聽。
四正說長行中四一舉意標數二觀網交羅三結成正因四總示修習今初。
善男子一切如來圓覺清凈本無修習及修習者一切菩薩及末世眾生依于未覺幻力修習爾時便有二十五種清凈定輪。
解曰于中初舉意后標數初中又二先明所依之本后一切菩薩下正明諸輪大意無修之修義同前段后爾時下舉數輪者摧輾義能摧惑障令正智轉故名為輪二觀網交羅于中三初有三輪單修三觀次有二十一輪交絡三觀後有一輪圓修三觀愨疏於此二十五觀約喻各立一名除初三輪余並不釋今全用之兼解其意初中三輪者還是三觀亦不異前但為分成二十五數故略明之以顯單復之相言單修者標云唯結云單也意顯不兼餘二三者初澄渾息用觀。
若諸菩薩唯取極靜由靜力故永斷煩惱究竟成就不起干座使入涅槃此菩薩者名單修奢摩他。
解曰此下二十五輪皆有標列結亦應一一標云悟凈圓覺以為起行所依為前有故經恐文繁故略不載澄渾息用者澄渾濁令清息作用令靜唯取極靜者不兼余觀次三句者由靜心之力覺身心相空瞥念尚無煩惱何據煩惱不起即是覺心故云究竟成就后兩句不起法空之座便入寂滅涅槃二庖丁恣刃觀。
若諸菩薩唯觀如幻以佛力故變化世界種種作用備行菩薩
【現代漢語翻譯】 現代漢語譯本 三、佇聽。
這時，辯音菩薩接受佛的教誨，心生歡喜，所有在場的大眾都安靜地聆聽。
四、在正說長行中，分為四個部分：一、舉意標數；二、觀網交羅；三、結成正因；四、總示修習。現在開始第一部分。
善男子，一切如來圓滿覺悟的清凈自性，本來就沒有修習和修習者。一切菩薩以及末法時代的眾生，依靠尚未覺悟的幻力進行修習，這時便有二十五種清凈定輪。
解釋：其中先是舉意，然後是標數。在舉意中又分為兩部分：先說明所依據的根本，后一部分『一切菩薩』開始，正式說明各種定輪的大意，無修之修的意義與前一段相同。後面的『爾時』開始，是列舉定輪的數量。輪，有摧輾的含義，能夠摧毀迷惑和障礙，使正智運轉，所以稱為輪。二、觀網交羅，其中分為三部分：首先有三個定輪是單獨修習三種觀法，其次有二十一個定輪是交錯修習三種觀法，最後有一個定輪是圓滿修習三種觀法。愨疏對於這二十五種觀法，根據比喻各自建立一個名稱，除了最初的三個定輪，其餘的都不解釋，現在全部採用，並且解釋其中的含義。最初的三個定輪，還是三種觀法，與前面沒有不同，只是爲了分成二十五個數量，所以略微說明，以顯示單獨和複合的相狀。所說的單獨修習，是標明『唯』，結論是『單』，意思是顯示不兼顧其餘兩種。三者，最初是澄渾息用觀。
如果各位菩薩只是選取極端的寂靜，由於寂靜的力量，永遠斷除煩惱，最終成就，不起于乾枯的禪座，從而進入涅槃。這樣的菩薩，名叫單修奢摩他（Śamatha，止）。
解釋：下面二十五個定輪，都有標列，結論也應該一一標明『悟凈圓覺』，作為發起修行的依據，因為前面已經有了，經文恐怕繁瑣，所以省略不記載。澄渾息用，是澄凈渾濁，使之清澈，止息作用，使之安靜。只是選取極端的寂靜，是不兼顧其餘的觀法。接下來的三句，是由於靜心的力量，覺察到身心之相是空性的，即使一閃念也沒有，煩惱又從何處依附呢？煩惱不起，就是覺悟之心，所以說最終成就。後面的兩句，是不起于空法的禪座，便進入寂滅涅槃。二、庖丁恣刃觀。
如果各位菩薩只是觀察如幻，憑藉佛的力量，變化世界，種種作用，完備地實行菩薩
【English Translation】 English version Three, Listening Attentively.
At that time, Bodhisattva Bianyin (Eloquent Sound Bodhisattva) received the Buddha's teaching with joy, and all the assembly listened in silence.
Four, in the direct explanation of the prose, there are four parts: 1. Stating the intention and enumerating the numbers; 2. The network of contemplations intertwining; 3. Concluding the proper cause; 4. Summarily showing the practice. Now begins the first part.
Good men, the perfect enlightenment and pure nature of all Tathagatas (如來, Thus Come Ones) originally have no practice or practitioners. All Bodhisattvas and sentient beings in the Dharma-ending age rely on the power of unawakened illusion to practice, and at that time, there will be twenty-five kinds of pure Samadhi (定, concentration) wheels.
Explanation: Among them, first is stating the intention, then enumerating the numbers. In stating the intention, there are two parts: first, explaining the fundamental basis on which to rely, and then, starting with 'all Bodhisattvas,' formally explaining the general meaning of the various wheels. The meaning of non-cultivation cultivation is the same as the previous section. Starting with 'at that time,' it lists the number of wheels. 'Wheel' has the meaning of crushing, capable of destroying delusion and obstacles, causing proper wisdom to turn, therefore it is called a wheel. Two, the network of contemplations intertwining, which is divided into three parts: first, there are three wheels that cultivate the three contemplations separately; second, there are twenty-one wheels that cultivate the three contemplations in an intertwined manner; and finally, there is one wheel that cultivates the three contemplations perfectly. Que Shu (愨疏, a commentator) establishes a name for each of these twenty-five contemplations based on metaphors. Except for the first three wheels, the rest are not explained. Now, all are adopted, and their meanings are explained. The first three wheels are still the three contemplations, which are not different from the previous ones, but in order to divide them into twenty-five numbers, they are briefly explained to show the appearance of being separate and combined. The so-called separate cultivation is marked with 'only,' and the conclusion is 'single,' meaning to show that it does not combine with the other two. The three, the first is the contemplation of clarifying turbidity and ceasing function.
If all Bodhisattvas only take extreme stillness, due to the power of stillness, they will forever cut off afflictions, ultimately achieve, not arise from the dry meditation seat, and thus enter Nirvana (涅槃, liberation). Such Bodhisattvas are called those who singly cultivate Śamatha (奢摩他, calming).
Explanation: Below, the twenty-five wheels all have labels, and the conclusions should also be labeled one by one as 'enlightenment, purity, and perfect awareness' as the basis for initiating practice. Because it has already been mentioned before, the sutra is afraid of being verbose, so it is omitted. Clarifying turbidity and ceasing function means clarifying turbidity to make it clear, and ceasing function to make it quiet. Only taking extreme stillness means not combining with the other contemplations. The next three sentences mean that due to the power of a still mind, one realizes that the appearance of body and mind is empty. Even if there is a fleeting thought, where can afflictions rely on? If afflictions do not arise, it is the enlightened mind, so it is said to be ultimately achieved. The following two sentences mean that one does not arise from the meditation seat of empty Dharma and thus enters quiescent Nirvana. Two, the contemplation of Chef Ding's (庖丁, a skilled cook) uninhibited blade.
If all Bodhisattvas only observe as illusion, relying on the power of the Buddha, transforming the world, all kinds of functions, completely practicing the Bodhisattva
清凈妙行於陀羅尼不失寂念及諸靜慧此菩薩者名單修三摩缽提。
解曰庖丁者是晉時屠子十九年以一刀解牛鋒刃不損喻菩薩利眾生修萬行應緣入俗自智無傷前開幻眾及內發大悲此以佛力即當大智變化世界者如前變諸幻也種種作用含于逆順自他之行備行等句則唯順行於陀羅尼下總明動而常寂寂念靜慧即定慧也三呈音出礙觀。
若諸菩薩唯滅諸幻不取作用獨斷煩惱煩惱斷盡便證實相此菩薩者名單修禪那。
解曰取前锽聲出外作此觀名彼自釋云然器質音融隨犍應響形拘性寂妙用無方智德深妙證道遺骸性光圓照埃氛永寂唯滅等者幻境無邊難可窮究故須直滅(滅者絕念)作用施為又妨禪寂故云不取入佛境界經云諸法猶如幻如幻不可得離諸幻法故敬禮無所觀獨斷煩惱者不假諸行獨者正是絕待中道之義斷盡便證者所斷既盡能斷即空便為證矣然每說此觀行相皆云斷煩惱者寂滅涅槃相故生滅滅已名寂滅故照徹靈心窮惑源故。
次交絡三觀每以一觀為頭兼于余觀交絡成七三七故有二十一輪兼前三單及后一圓足二十五然每一觀為頭七段之中皆有四節初兩段二二共合(各兼其一)次兩段三行次第(次兼余)次有一段先一后齊(齊兼餘二)後有兩段先齊后一(齊兼一)今每觀為首之中但長科七段又緣每輪辨其先後一一須
【現代漢語翻譯】 現代漢語譯本：清凈微妙的修行在於持守陀羅尼（總持法門，能總攝憶持一切法），不失去寂靜的念頭以及各種禪定智慧。這樣的菩薩，他的名字叫做單修三摩缽提（等持，正定）。
解釋：庖丁是晉朝的一位屠夫，十九年用一把刀解牛，刀刃鋒利不損。比喻菩薩利益眾生，修習萬行，應緣入世，自身的智慧卻不受損傷。前面開啟幻眾以及內心生髮大悲心，這是憑藉佛力，當下就是大智慧。變化世界，如同前面變化各種幻象一樣。種種作用包含于逆行和順行、自利和利他的行為之中。『備行』等語句，則只是順行。在『于陀羅尼』之下，總括說明動中常寂，寂念靜慧就是定慧。三呈音出於礙觀。
如果各位菩薩只是滅除各種幻象，不取用各種作用，獨自斷除煩惱，煩惱斷盡便能證實相。這樣的菩薩，他的名字叫做單修禪那（靜慮，禪定）。
解釋：取用前面的锽聲，向外作出此種觀想，名為『彼自釋』，說：『器物的本質和聲音融合，隨著敲擊而應和發響，形體受到拘束而本性寂靜，微妙的作用沒有窮盡。』智慧和德行深妙，證道後遺留的骸骨，其性光圓滿照耀，塵埃永遠寂滅。『唯滅』等，幻境無邊，難以窮盡，所以必須直接滅除（滅除就是斷絕念頭）。作用和施為又妨礙禪定寂靜，所以說『不取』。進入佛的境界，《佛境界經》說：『諸法猶如幻象，如幻象不可得，離開各種幻象法，所以恭敬禮拜無所觀。』『獨斷煩惱』，不憑藉各種修行，『獨』字正是絕待中道的意義。『斷盡便證』，所斷的既然斷盡，能斷的也就空了，便能證得實相。然而每次說這種觀行的相狀，都說『斷煩惱』，寂滅就是涅槃的相，所以生滅滅盡就叫做寂滅，所以照徹靈明的心，窮盡迷惑的根源。
接下來是交絡三觀，每次以一種觀為首，兼顧其餘的觀，交絡成為七種，三七共有二十一輪，加上前面的三種單獨的觀以及後面一種圓滿的觀，總共有二十五種。然而每一種觀作為首要，七段之中都有四節，開始的兩段，兩兩共同結合（各自兼顧其中的一種），接下來的兩段，三行依次進行（依次兼顧其餘的），接下來有一段，先一后齊（全部兼顧其餘兩種），後面有兩段，先齊后一（全部兼顧一種）。現在每一種觀作為首要，其中只詳細列出七段，又因為每輪辨別其先後，一一必須。
【English Translation】 English version: Pure and wondrous practice lies in upholding Dharani (total retention, the Dharma gate that can totally retain and remember all Dharmas), without losing the tranquil thought and all kinds of meditative wisdom. Such a Bodhisattva, his name is called solely practicing Samapatti (equanimity, right concentration).
Explanation: Cook Ding was a butcher in the Jin Dynasty who used a knife to dissect oxen for nineteen years without damaging the blade. This is a metaphor for a Bodhisattva benefiting sentient beings, cultivating myriad practices, entering the world in response to conditions, yet his own wisdom remains unharmed. In front, he opens up the illusory masses and inwardly generates great compassion. This is by relying on the Buddha's power, which is immediately great wisdom. Transforming the world is like transforming various illusions as before. Various functions are contained within adverse and favorable actions, self-benefit and benefiting others. The phrases like 'complete practice' only refer to favorable actions. Below 'in Dharani', it summarizes that in movement there is constant stillness, and tranquil thought and quiet wisdom are Dhyana (meditation) and wisdom. The three presented sounds come from the unimpeded contemplation.
If all Bodhisattvas only extinguish all illusions, do not take on any functions, and solely cut off afflictions, then when afflictions are completely cut off, they can realize the true nature. Such a Bodhisattva, his name is called solely practicing Dhyana (quiet contemplation, meditation).
Explanation: Taking the preceding sound of the 'huang', making this kind of contemplation outwardly is called 'He Himself Explains', saying: 'The essence of the instrument and the sound merge, responding and resonating with the striking, the form is constrained but the nature is tranquil, the subtle functions are inexhaustible.' Wisdom and virtue are profound and wondrous, the remains left after enlightenment, their nature-light fully illuminates, and the dust is forever extinguished. 'Only extinguish' etc., the realm of illusion is boundless and difficult to exhaust, so it is necessary to directly extinguish (extinguishing is cutting off thoughts). Functions and actions also hinder meditative stillness, so it is said 'do not take on'. Entering the Buddha's realm, the Buddha-Realm Sutra says: 'All Dharmas are like illusions, like illusions are unattainable, leaving all illusory Dharmas, therefore respectfully bowing to what is unobservable.' 'Solely cut off afflictions', not relying on various practices, the word 'solely' is precisely the meaning of the absolute middle way. 'Cutting off completely then realizing', since what is to be cut off is cut off, what can cut off is also empty, then one can realize the true nature. However, every time this contemplation's appearance is spoken of, it is said 'cut off afflictions', stillness is the appearance of Nirvana, so when arising and ceasing are extinguished, it is called stillness, so illuminating the spiritual mind, exhausting the source of delusion.
Next is the interlacing of the three contemplations, each time taking one contemplation as the head, while also considering the remaining contemplations, interlacing to become seven types, three sevens totaling twenty-one rounds, adding the preceding three single contemplations and the following one complete contemplation, totaling twenty-five types. However, each contemplation as the primary one, within the seven sections there are four segments, the first two segments, two and two combine together (each considering one of them), the following two segments, three lines proceed in order (in order considering the remaining ones), next there is one segment, first one then all together (fully considering the remaining two), after that there are two segments, first all together then one (fully considering one). Now each contemplation as the primary one, among them only the seven segments are listed in detail, and because each round distinguishes its order, each one must.
牒觀名今文句太繁每觀但各舉一字號謂初云靜觀次云幻觀后云寂觀寂興靜殊前已具辨文三初七輪靜觀為首兼于幻寂次七輪幻觀為首兼于靜寂后七輪寂觀為首兼于靜幻初中七觀一運舟兼濟觀。
若諸菩薩先取至靜以靜慧心照諸幻者便於是中起菩薩行此菩薩者名先修奢摩佗后修三摩缽提。
解曰菩薩修定以出塵即運舟發慧以化物即兼濟先取至靜者標首以者運也靜慧心者舟也照諸幻者下兼修幻觀照之慾化化即兼濟也若無靜慧則自居幻化何能照幻者而度脫之如舟自沈焉能救溺二湛海澄空觀。
若諸菩薩以靜慧故證至靜性便斷煩惱永出生死此菩薩者名先修奢摩他后修禪那。
解曰湛海即波瀾不動先靜觀以反流澄空則水性清明后寂觀以顯性以靜慧故者標首證至靜性者躡靜而兼修寂也性即是寂后兩句二觀功用斷煩惱是因亡出生死是果喪三首羅三目觀。
若諸菩薩以寂靜慧復現幻力種種變化度諸眾生后斷煩惱而入寂滅此菩薩者名先修奢摩他中修三摩缽提后修禪那。
解曰三觀俱修如摩醯首羅面上三目以寂靜慧標靜也復現下次幻也后斷下寂也四三點齊修觀。
若諸菩薩以至靜力斷煩惱已後起菩薩清凈妙行度諸眾生此菩薩者名先修奢摩他中修禪那后修三摩缽提。
解曰三點者梵之伊字愨
【現代漢語翻譯】 現代漢語譯本： 關於『觀名』，現在的文句過於繁瑣，每次觀看只各取一個字作為標號，稱最初為『靜觀』，其次為『幻觀』，最後為『寂觀』。『寂』、『興』、『靜』三者各不相同，之前已經詳細辨析過。在三種次第中，最初的七輪靜觀為首，兼顧幻觀和寂觀；其次的七輪幻觀為首，兼顧靜觀和寂觀；最後的七輪寂觀為首，兼顧靜觀和幻觀。初、中七觀如同一艘執行的船，兼顧自度與度人。 如果各位菩薩先取證至靜的境界，用靜慧之心照見諸幻，便在此過程中發起菩薩行。這樣的菩薩，名為先修奢摩他（止，止息諸念），后修三摩缽提（觀，如實觀察）。 解釋：菩薩修定是爲了出離塵世，如同開動船隻；發起智慧是爲了教化眾生，如同兼顧濟度他人。『先取至靜者』是標明開始，『以』字是運轉的意思。『靜慧心』如同船隻，『照諸幻者』是兼修幻觀，照見並教化，即是兼顧濟度。如果沒有靜慧，自身也處於幻化之中，如何能照見幻象並度脫他人呢？如同船隻自身沉沒，又怎能救助溺水之人？二、湛海澄空觀。 如果各位菩薩因為靜慧的緣故，證得至靜的自性，便能斷除煩惱，永遠脫離生死。這樣的菩薩，名為先修奢摩他（止），后修禪那（靜慮，深入禪定）。 解釋：湛海，即波瀾不驚，是先修靜觀以反觀自性；澄空，則是水性清明，是后修寂觀以顯現自性。『以靜慧故者』是標明開始，『證至靜性者』是跟隨靜觀而兼修寂觀。『性』即是『寂』，後面的兩句是兩種觀法的功用，『斷煩惱』是因，『出生死』是果。三、首羅三目觀。 如果各位菩薩以寂靜的智慧，再次顯現幻化的力量，以種種變化來度化眾生，之後斷除煩惱而進入寂滅。這樣的菩薩，名為先修奢摩他（止），中間修三摩缽提（觀），最後修禪那（靜慮）。 解釋：三種觀法同時修習，如同摩醯首羅（Maheśvara，大自在天）面上的三隻眼睛，『以寂靜慧』是標明靜觀，『復現下』是幻觀，『后斷下』是寂觀。四、三點齊修觀。 如果各位菩薩以至靜的力量斷除煩惱之後，發起菩薩清凈微妙的行動來度化眾生。這樣的菩薩，名為先修奢摩他（止），中間修禪那（靜慮），最後修三摩缽提（觀）。 解釋：三點，是梵文的伊字（I-字，指種子字），愨（què，誠實，真誠）。
【English Translation】 English version: Regarding 『View Names』, the current sentences are too verbose. Each time, only one character is taken as a label, initially called 『Stillness View』 (Jìng Guān), then 『Illusion View』 (Huàn Guān), and finally 『Quiescence View』 (Jì Guān). 『Quiescence』 (Jì), 『Arising』 (Xīng), and 『Stillness』 (Jìng) are all different, as has been explained in detail before. Among the three sequences, the initial seven rounds of Stillness View take the lead, also considering Illusion View and Quiescence View; the second seven rounds of Illusion View take the lead, also considering Stillness View and Quiescence View; the final seven rounds of Quiescence View take the lead, also considering Stillness View and Illusion View. The initial and middle seven views are like a moving boat, considering both self-deliverance and delivering others. If all Bodhisattvas first attain the state of ultimate stillness, and use the wisdom of stillness to illuminate all illusions, then they initiate Bodhisattva practices in this process. Such Bodhisattvas are called those who first cultivate Śamatha (止, cessation of thoughts), and then cultivate Samāpatti (觀, observing reality as it is). Explanation: Bodhisattvas cultivate Samādhi (定, concentration) to escape the mundane world, like starting a boat; they initiate wisdom to teach and transform sentient beings, like considering both self-deliverance and delivering others. 『Those who first attain ultimate stillness』 indicates the beginning, and 『以』 (yǐ, with) means to operate. 『Wisdom of stillness』 is like a boat, 『illuminating all illusions』 is also cultivating Illusion View, illuminating and teaching, which is considering both self-deliverance and delivering others. If there is no wisdom of stillness, one is also in illusion, how can one illuminate illusions and deliver others? Like a boat sinking itself, how can it save drowning people? Two, the View of Clear Sea and Empty Sky. If all Bodhisattvas, because of the wisdom of stillness, attain the nature of ultimate stillness, then they can cut off afflictions and forever escape birth and death. Such Bodhisattvas are called those who first cultivate Śamatha (止), and then cultivate Dhyāna (靜慮, deep meditation). Explanation: Clear Sea means the waves are still, which is first cultivating Stillness View to reflect on one's nature; Empty Sky means the water is clear and bright, which is later cultivating Quiescence View to manifest one's nature. 『Because of the wisdom of stillness』 indicates the beginning, 『attaining the nature of ultimate stillness』 is following Stillness View and also cultivating Quiescence View. 『Nature』 is 『Quiescence』, and the following two sentences are the functions of the two views, 『cutting off afflictions』 is the cause, and 『escaping birth and death』 is the result. Three, the View of Śura's Three Eyes. If all Bodhisattvas, with the wisdom of quiescence, again manifest the power of illusion, using various transformations to deliver sentient beings, and then cut off afflictions and enter quiescence. Such Bodhisattvas are called those who first cultivate Śamatha (止), then cultivate Samāpatti (觀), and finally cultivate Dhyāna (靜慮). Explanation: The three views are cultivated simultaneously, like the three eyes on the face of Maheśvara (大自在天, the Great Lord), 『with the wisdom of quiescence』 indicates Stillness View, 『again manifesting』 is Illusion View, and 『then cutting off』 is Quiescence View. Four, the View of Three Points Cultivated Simultaneously. If all Bodhisattvas, with the power of ultimate stillness, cut off afflictions and then initiate the pure and subtle actions of Bodhisattvas to deliver sentient beings. Such Bodhisattvas are called those who first cultivate Śamatha (止), then cultivate Dhyāna (靜慮), and finally cultivate Samāpatti (觀). Explanation: The three points are the I-character (I-字, referring to the seed syllable) in Sanskrit, 愨 (què, sincere, genuine).
云意者但一人具修三觀即名為齊非謂同時以至靜力標也斷煩惱已寂也後起下幻也此含二利謂凈行度生煩惱既寂愛見已無故所起行無不凈妙可度眾生五品字單雙觀。
若諸菩薩以至靜力心斷煩惱復度眾生建立世界此菩薩者名先修奢摩他齊修三摩缽提禪那。
解曰上單靜觀如上一口后雙明寂幻如下兩口故云單雙以至靜力標也心斷下三句齊兼幻寂初句是幻內除煩惱外度眾生具悲智也故凈名云若自無縛能解他縛斯有是處六獨足雙頭觀。
若諸菩薩以至靜力資發變化后斷煩惱此菩薩者名齊修奢摩他三摩缽提后修禪那。
解曰白澤圖中有山精頭如鼓有兩面前後俱見此喻靜幻雙照二利齊運如雙頭也單寂如獨足也此與前異前則上單下雙此則上雙下單初二句齊標靜幻以至靜力資助策發變化之力以度眾生也后句寂兼前二利備故入中道七果落華敷觀。
若諸菩薩以至靜力用資寂滅後起作用變化境界此菩薩者名齊修奢摩他禪那后修三摩缽提。
解曰即以靜定之樹結寂滅中道之果后敷華者復以幻觀入有情界度諸眾生同令獲得涅槃之果初齊寂(二句)后兼幻(二句)次七輪幻觀為首一一標幻為初次兼餘二今初先武后文觀。
若諸菩薩以變化力種種隨順而取至靜此菩薩者名先修三摩缽提后修奢摩他。
【現代漢語翻譯】 現代漢語譯本： 云意是指僅僅一個人同時修習空觀（Śūnyatā，對事物空性的觀察）、假觀（Prajñapti，對事物假有性的觀察）和中觀（Madhyamaka，對事物非空非有的中道觀察），就稱為齊修，而不是指同時進行。這裡用『至靜力』來標示。『斷煩惱已寂』是指斷除了煩惱，已經寂靜。『後起下幻』是指之後生起的幻觀。這包含了自利利他兩種利益，因為清凈的行為可以度化眾生。煩惱既然已經寂滅，愛見也已經沒有，所以所生起的行為沒有不凈妙的，可以度化眾生。五品指的是字觀、單觀和雙觀。 若有菩薩以至靜之力，斷除煩惱，並且度化眾生，建立世界，這位菩薩被稱為先修習奢摩他（Śamatha，止），齊修三摩缽提（Samāpatti，等持）和禪那（Dhyāna，禪定）。 解釋：上面是單靜觀，就像上面的一口；後面是雙明寂幻，就像下面的兩口，所以說是單雙。用『至靜力』來標示。『心斷』以下三句是齊兼幻寂，第一句是幻，內在去除煩惱，外在度化眾生，具備了悲智。所以《維摩詰經》說：『如果自己沒有被束縛，能夠解開他人的束縛，這才是道理。』六獨足雙頭觀。 若有菩薩以至靜之力，資助策發變化之力，之後斷除煩惱，這位菩薩被稱為齊修奢摩他（Śamatha，止）和三摩缽提（Samāpatti，等持），后修禪那（Dhyāna，禪定）。 解釋：《白澤圖》中記載有一種山精，頭如同鼓，有兩個面孔，前後都能看見。這比喻靜幻雙照，自利利他同時執行，如同雙頭。單寂如同獨足。這與前面不同，前面是上面單，下面雙；這裡是上面雙，下面單。最初兩句齊標靜幻，用『至靜力』資助策發變化之力，來度化眾生。后一句寂兼，前面兩種利益都具備，所以進入中道。七果落華敷觀。 若有菩薩以至靜之力，用來資助寂滅，之後生起作用，變化境界，這位菩薩被稱為齊修奢摩他（Śamatha，止）和禪那（Dhyāna，禪定），后修三摩缽提（Samāpatti，等持）。 解釋：就是用靜定的樹，結出寂滅中道的果實，之後敷華，又用幻觀進入有情眾生的世界，度化眾生，共同令他們獲得涅槃的果實。最初齊修寂（兩句），之後兼修幻（兩句）。其次是七輪幻觀為首，一一標示幻為最初，其次兼修其餘兩種。現在最初先武后文觀。 若有菩薩用變化之力，種種隨順，而取得至靜，這位菩薩被稱為先修三摩缽提（Samāpatti，等持），后修奢摩他（Śamatha，止）。
【English Translation】 English version: 'Cloud intention' means that only one person cultivates the three contemplations simultaneously, which are the contemplation of emptiness (Śūnyatā, observing the emptiness of things), the contemplation of provisional existence (Prajñapti, observing the provisional existence of things), and the contemplation of the middle way (Madhyamaka, observing the non-empty and non-existent middle way of things). This is called simultaneous cultivation, not referring to doing them at the same time. 'Using the power of utmost stillness' is used to indicate this. 'Cutting off afflictions and already being tranquil' means that afflictions have been cut off and are already tranquil. 'Later arising lower illusion' refers to the subsequent arising of the illusory contemplation. This contains the two benefits of benefiting oneself and benefiting others, because pure conduct can liberate sentient beings. Since afflictions have been extinguished and love and views are no longer present, the actions that arise are all pure and wonderful, capable of liberating sentient beings. The five categories refer to the contemplation of characters, single contemplation, and double contemplation. If there are Bodhisattvas who use the power of utmost stillness to cut off afflictions and also liberate sentient beings and establish worlds, these Bodhisattvas are called those who first cultivate Śamatha (止, cessation), and simultaneously cultivate Samāpatti (等持, equanimity) and Dhyāna (禪那, meditation). Explanation: The above is single stillness contemplation, like one mouth above; the following is double clarity, stillness, and illusion, like two mouths below, so it is called single and double. 'Using the power of utmost stillness' is used to indicate this. The three sentences from 'cutting off with the mind' simultaneously combine illusion and stillness. The first sentence is illusion, internally removing afflictions, externally liberating sentient beings, possessing both compassion and wisdom. Therefore, the Vimalakirti Sutra says: 'If one is not bound oneself, one can untie the bonds of others; this is the principle.' Six-single-foot-double-head contemplation. If there are Bodhisattvas who use the power of utmost stillness to assist and stimulate the power of transformation, and then cut off afflictions, these Bodhisattvas are called those who simultaneously cultivate Śamatha (止, cessation) and Samāpatti (等持, equanimity), and later cultivate Dhyāna (禪那, meditation). Explanation: The 'Bai Ze Tu' records a mountain spirit with a head like a drum, having two faces, seeing both front and back. This is a metaphor for the double illumination of stillness and illusion, benefiting oneself and others simultaneously, like a double head. Single stillness is like a single foot. This is different from the previous one; the previous one is single above and double below; this one is double above and single below. The first two sentences simultaneously indicate stillness and illusion, using the 'power of utmost stillness' to assist and stimulate the power of transformation to liberate sentient beings. The later sentence combines stillness, possessing both benefits, so it enters the middle way. Seven-fruit-falling-flower-spreading contemplation. If there are Bodhisattvas who use the power of utmost stillness to assist quiescence, and then arise actions and transform realms, these Bodhisattvas are called those who simultaneously cultivate Śamatha (止, cessation) and Dhyāna (禪那, meditation), and later cultivate Samāpatti (等持, equanimity). Explanation: It is using the tree of stillness and concentration to bear the fruit of quiescence and the middle way, and then spreading flowers, again using illusory contemplation to enter the world of sentient beings, liberating sentient beings, and jointly enabling them to obtain the fruit of Nirvana. Initially, simultaneously cultivating quiescence (two sentences), then additionally cultivating illusion (two sentences). Next is the seven-wheel illusory contemplation as the head, one by one indicating illusion as the initial, then additionally cultivating the other two. Now, initially, first martial then civil contemplation. If there are Bodhisattvas who use the power of transformation, variously complying, and attain utmost stillness, these Bodhisattvas are called those who first cultivate Samāpatti (等持, equanimity), and later cultivate Śamatha (止, cessation).
解曰武王代紂后鑄戈戟為農器喻此菩薩先變化種種已后入靜觀初幻(二句)后靜(一句)二功成退職觀。
若諸菩薩以變化力種種境界而取寂滅此菩薩者名先修三摩缽提后修禪那。
解曰菩薩發慧利物即是功成習寂內脩名為職退初幻(二句)后寂(一句)三幻師解術觀。
若諸菩薩以變化力而作佛事安住寂靜而斷煩惱此菩薩者名先修三摩缽提中修奢摩他后修禪那。
解曰先起變化術法后歸空體寂故云解術初幻(二句)次靜(一句)后寂(一句)四神龍隱海觀。
若諸菩薩以變化力無礙作用斷煩惱故安住至靜此菩薩者名先修三摩缽提中修禪那后修奢摩他。
解曰起幻化生如神龍布雲雨歸體入靜如隱海也初幻(二句)次寂(一句)后靜(一句)五龍樹通真觀。
若諸菩薩以變化力方便作用至靜寂滅二俱隨順此菩薩者名先修三摩缽提齊修奢摩他禪那。
解曰先起假幻后歸空寂如龍樹初行幻術廣化邪途后習真乘自階聖果初幻(二)后齊兼靜寂(二)六商那示相觀。
若諸菩薩以變化力種種起用資于至靜后斷煩惱此菩薩者名齊修三摩缽提奢摩他后修禪那。
解曰商那和修即優婆鞠多之師也先以神力示相降伏鞠多弟子慢心后乃入定歸寂初齊靜(三)后兼寂(一
【現代漢語翻譯】 現代漢語譯本： 解：如同周武王取代商紂王之後，將兵器戈戟熔鑄為農具一樣，這比喻菩薩先以變化之神通示現種種境界，之後進入寂靜的禪觀。先是幻化（兩句），后是寂靜（一句），這是功成身退的禪觀。 如果各位菩薩以變化之力，示現種種境界而證入寂滅，這位菩薩被稱為先修習三摩缽提（Samāpatti，等持），后修習禪那（Dhyāna，禪定）。 解：菩薩發起智慧利益眾生，就是功成；習於寂靜，內修禪定，名為職退。先是幻化（兩句），后是寂靜（一句），這是幻術師解除幻術的禪觀。 如果各位菩薩以變化之力來做佛事，安住于寂靜之中而斷除煩惱，這位菩薩被稱為先修習三摩缽提（Samāpatti，等持），中間修習奢摩他（Śamatha，止），后修習禪那（Dhyāna，禪定）。 解：先施展變化之術法，后歸於空性的寂靜，所以說是解除幻術。先是幻化（兩句），其次是寂靜（一句），最後是寂靜（一句），這是神龍隱於大海的禪觀。 如果各位菩薩以變化之力，無礙地運用神通，爲了斷除煩惱而安住于至極的寂靜，這位菩薩被稱為先修習三摩缽提（Samāpatti，等持），中間修習禪那（Dhyāna，禪定），后修習奢摩他（Śamatha，止）。 解：發起幻化，生出種種作用，如同神龍布云降雨；歸於本體，進入寂靜，如同隱於大海。先是幻化（兩句），其次是寂靜（一句），最後是寂靜（一句），這是龍樹（Nāgārjuna）通達真諦的禪觀。 如果各位菩薩以變化之力，方便地運用神通，至靜與寂滅二者都隨順，這位菩薩被稱為先修習三摩缽提（Samāpatti，等持），同時修習奢摩他（Śamatha，止）和禪那（Dhyāna，禪定）。 解：先發起虛假的幻化，后歸於空性的寂靜，如同龍樹（Nāgārjuna）菩薩最初施行幻術，廣度邪途，後來修習真乘，自己也證得聖果。先是幻化（兩句），后是同時兼顧寂靜（兩句），這是商那和修（Śāṇavāsa）示現神相的禪觀。 如果各位菩薩以變化之力，種種地發起作用，資助於至極的寂靜，之後斷除煩惱，這位菩薩被稱為同時修習三摩缽提（Samāpatti，等持）和奢摩他（Śamatha，止），后修習禪那（Dhyāna，禪定）。 解：商那和修（Śāṇavāsa）是優婆鞠多（Upagupta）的老師。他先以神通力示現神相，降伏優婆鞠多（Upagupta）弟子的傲慢之心，然後才入定歸於寂靜。先是同時寂靜（三句），后是兼顧寂靜（一句）。
【English Translation】 English version: Explanation: Just as King Wu of Zhou, after replacing King Zhou of Shang, melted down weapons like spears and halberds to make farming tools, this is a metaphor for a Bodhisattva who first manifests various realms through transformative powers and then enters into silent contemplation. First, transformation (two lines); then, silence (one line). This is the contemplation of retiring after accomplishing one's work. If Bodhisattvas use transformative powers to manifest various realms and attain Nirvana, these Bodhisattvas are said to first cultivate Samāpatti (equanimity) and then cultivate Dhyāna (meditation). Explanation: A Bodhisattva generating wisdom to benefit beings is like accomplishing one's work; practicing silence and cultivating inner meditation is called retiring from one's duties. First, transformation (two lines); then, silence (one line). This is the contemplation of a magician dispelling illusions. If Bodhisattvas use transformative powers to perform Buddha-deeds, abide in stillness, and sever afflictions, these Bodhisattvas are said to first cultivate Samāpatti (equanimity), then cultivate Śamatha (tranquility), and finally cultivate Dhyāna (meditation). Explanation: First, one performs transformative arts, then returns to the emptiness of stillness, hence 'dispelling illusions.' First, transformation (two lines); then, stillness (one line); finally, silence (one line). This is the contemplation of a divine dragon hiding in the sea. If Bodhisattvas use transformative powers to act without obstruction, and abide in ultimate stillness to sever afflictions, these Bodhisattvas are said to first cultivate Samāpatti (equanimity), then cultivate Dhyāna (meditation), and finally cultivate Śamatha (tranquility). Explanation: Generating transformations is like a divine dragon spreading clouds and rain; returning to the essence and entering stillness is like hiding in the sea. First, transformation (two lines); then, stillness (one line); finally, silence (one line). This is the contemplation of Nāgārjuna (dragon tree) penetrating the truth. If Bodhisattvas use transformative powers and expedient means, and both ultimate stillness and Nirvana are in accordance, these Bodhisattvas are said to first cultivate Samāpatti (equanimity) and simultaneously cultivate Śamatha (tranquility) and Dhyāna (meditation). Explanation: First, one generates illusory transformations, then returns to the emptiness of stillness, like Nāgārjuna (dragon tree) Bodhisattva initially performing magic to widely convert heretical paths, and later cultivating the true vehicle, attaining the holy fruit himself. First, transformation (two lines); then, simultaneously stillness and silence (two lines). This is the contemplation of Śāṇavāsa (merchant showing signs). If Bodhisattvas use transformative powers to generate various actions, supporting ultimate stillness, and then sever afflictions, these Bodhisattvas are said to simultaneously cultivate Samāpatti (equanimity) and Śamatha (tranquility), and then cultivate Dhyāna (meditation). Explanation: Śāṇavāsa (merchant showing signs) was the teacher of Upagupta (close guard). He first used supernatural powers to manifest signs, subduing the arrogance of Upagupta's (close guard) disciples, and then entered meditation and returned to silence. First, simultaneously stillness (three lines); then, combining silence (one line).
)雖化眾生不生於化即是資于至靜七大通宴默觀。
若諸菩薩以變化力資于寂滅后住清凈無作靜慮此菩薩者名齊修三摩缽提禪那后修奢摩他。
解曰大通如來先化用利物后歸寂靜初齊寂(二)彼兼靜(二)后七輪寂觀為首一一標寂為初次兼餘二此初寶明空海觀。
若諸菩薩以寂滅力而起至靜住于清凈此菩薩者名先修禪那后修奢摩他。
解曰佛頂文也寶明是慧空海是定經云同入如來寶明空海今靈心觀即本覺明如寶明也后靜觀如空海也初寂(一)次兼靜(二)二虛空妙用觀。
若諸菩薩以寂滅力而起作用於一切境寂用隨順此菩薩者名先修禪那后修三摩缽提。
解曰靈心之體如虛空起化即妙用初寂(一)后兼幻(三)三舜若呈神觀。
若諸菩薩以寂滅力種種自性安於靜慮而起變化此菩薩者名先修禪那中修奢摩他后修三摩缽提。
解曰舜若即虛空神遇日光映之暫現如此先寂次空后幻初寂次靜(一)后幻(一)四飲光歸定觀。
若諸菩薩以寂滅力無作自性起于作用清凈境界歸於靜慮此菩薩者名先修禪那中修三摩缽提后修奢摩他。
解曰大迦葉也先證體次起神通后乃歸定初寂(二)次幻(二)后靜(一)五多寶呈通觀。
若諸菩薩以寂滅力種種清凈而住靜慮
【現代漢語翻譯】 現代漢語譯本：即使變化眾生，也不執著于變化，這就是以達到至高的寂靜為資糧，七大（地、水、火、風、空、見、識七種元素）共同安處於寂靜的觀照中。
如果各位菩薩以變化的力量來輔助寂滅，之後安住于清凈無為的靜慮，這位菩薩被稱為先同時修習三摩缽提（Samāpatti，等持）和禪那（Dhyāna，禪定），之後修習奢摩他（Śamatha，止）。
解釋：大通如來（Mahābhijñābhū，佛名）先以變化來利益眾生，之後迴歸寂靜。最初同時修習寂靜（二），之後兼修寂靜（二），最後以七輪寂觀為首，一一標明寂靜為開始，其次兼修其餘二者。這是最初的寶明空海觀。
如果各位菩薩以寂滅的力量而生起至高的寂靜，安住于清凈，這位菩薩被稱為先修習禪那（Dhyāna，禪定），之後修習奢摩他（Śamatha，止）。
解釋：佛頂經文也提到，寶明是智慧，空海是禪定。經中說一同進入如來的寶明空海。現在靈心觀就是本覺光明，如同寶明；之後的靜觀如同空海。最初寂靜（一），其次兼修寂靜（二）。這是二虛空妙用觀。
如果各位菩薩以寂滅的力量而生起作用，在一切境界中，寂靜的作用隨順，這位菩薩被稱為先修習禪那（Dhyāna，禪定），之後修習三摩缽提（Samāpatti，等持）。
解釋：靈心的本體如同虛空，生起變化就是妙用。最初寂靜（一），之後兼修幻化（三）。這是三舜若（Śūnyatā，空性）呈神觀。
如果各位菩薩以寂滅的力量，以種種自性安住于靜慮，而生起變化，這位菩薩被稱為先修習禪那（Dhyāna，禪定），中間修習奢摩他（Śamatha，止），之後修習三摩缽提（Samāpatti，等持）。
解釋：舜若（Śūnyatā，空性）就是虛空，神遇到日光映照，暫時顯現如此。先寂靜，其次空性，之後幻化。最初寂靜，其次靜（一），之後幻（一）。這是四飲光歸定觀。
如果各位菩薩以寂滅的力量，以無為的自性生起作用，清凈的境界迴歸于靜慮，這位菩薩被稱為先修習禪那（Dhyāna，禪定），中間修習三摩缽提（Samāpatti，等持），之後修習奢摩他（Śamatha，止）。
解釋：如同大迦葉（Mahākāśyapa，佛陀十大弟子之一）尊者。先證悟本體，其次生起神通，之後才回歸禪定。最初寂靜（二），其次幻化（二），之後靜（一）。這是五多寶呈通觀。
如果各位菩薩以寂滅的力量，以種種清凈安住于靜慮
【English Translation】 English version: Even while transforming sentient beings, they do not cling to the transformation itself; this is to use the attainment of supreme tranquility as sustenance, with the seven great elements (earth, water, fire, wind, space, perception, and consciousness) all dwelling in silent contemplation.
If those Bodhisattvas use the power of transformation to aid in their quiescence, and then abide in pure, non-active contemplation, these Bodhisattvas are called those who first cultivate Samāpatti (等持, meditative absorption) and Dhyāna (禪定, meditation) simultaneously, and then cultivate Śamatha (止, calming).
Explanation: The Tathāgata Mahābhijñābhū (大通如來, name of a Buddha) first used transformation to benefit beings, and then returned to quiescence. Initially, simultaneous cultivation of quiescence (two), then concurrent cultivation of quiescence (two), and finally, with the Seven Wheels of Quiescent Contemplation as the head, each marking quiescence as the beginning, followed by concurrent cultivation of the other two. This is the initial Treasure Brightness Empty Sea Contemplation.
If those Bodhisattvas use the power of quiescence to arise to supreme tranquility, abiding in purity, these Bodhisattvas are called those who first cultivate Dhyāna (禪定, meditation), and then cultivate Śamatha (止, calming).
Explanation: The text of the Śūraṅgama Sūtra also mentions that Treasure Brightness is wisdom, and the Empty Sea is samādhi. The sutra says to enter together into the Tathāgata's Treasure Brightness Empty Sea. Now, the Spiritual Mind Contemplation is the original enlightened luminosity, like Treasure Brightness; the subsequent Quiescent Contemplation is like the Empty Sea. Initially quiescence (one), then concurrent cultivation of quiescence (two). This is the Second Empty Space Wonderful Function Contemplation.
If those Bodhisattvas use the power of quiescence to arise to function, in all realms, the function of quiescence is compliant, these Bodhisattvas are called those who first cultivate Dhyāna (禪定, meditation), and then cultivate Samāpatti (等持, meditative absorption).
Explanation: The essence of the Spiritual Mind is like empty space, arising to transformation is wonderful function. Initially quiescence (one), then concurrent cultivation of illusion (three). This is the Third Śūnyatā (空性, emptiness) Manifesting Divine Contemplation.
If those Bodhisattvas use the power of quiescence, with various self-natures abiding in contemplation, and then arising to transformation, these Bodhisattvas are called those who first cultivate Dhyāna (禪定, meditation), in the middle cultivate Śamatha (止, calming), and then cultivate Samāpatti (等持, meditative absorption).
Explanation: Śūnyatā (空性, emptiness) is empty space, the spirit encountering sunlight reflecting it, temporarily appearing like this. First quiescence, then emptiness, then illusion. Initially quiescence, then calming (one), then illusion (one). This is the Fourth Drinking Light Returning to Samādhi Contemplation.
If those Bodhisattvas use the power of quiescence, with non-active self-nature arising to function, pure realms returning to contemplation, these Bodhisattvas are called those who first cultivate Dhyāna (禪定, meditation), in the middle cultivate Samāpatti (等持, meditative absorption), and then cultivate Śamatha (止, calming).
Explanation: Like the Venerable Mahākāśyapa (大迦葉, one of the Buddha's ten great disciples). First realizing the essence, then arising to supernatural powers, and then returning to samādhi. Initially quiescence (two), then illusion (two), then calming (one). This is the Fifth Many Treasures Manifesting Penetration Contemplation.
If those Bodhisattvas use the power of quiescence, with various purities abiding in contemplation
起于變化此菩薩者名先修禪那齊修奢摩他三摩缽提。
解曰多寶佛先成道證如體後於塔中發起法華如靜幻無礙初寂(二)后齊兼靜幻(二)六下方騰化觀。
若諸菩薩以寂滅力資于至靜而起變化此菩薩者名齊修禪那奢摩他后修三摩缽提。
解曰即法華菩薩六萬恒沙從下方現初齊靜(二)后兼幻(一)七帝青含變觀。
若諸菩薩以寂滅力資于變化而起至靜清明境慧此菩薩者名齊修禪那三摩缽提后修奢摩他。
解曰帝青之寶含諸物像對則變應應而還空如靈心觀成包含德用應緣起幻而復安靜初齊幻(一)后兼靜(二)後有一輪如意圓攝圓修三觀。
若諸菩薩以圓覺慧圓合一切于諸性相無離覺性此菩薩者名為圓修三種自性清凈隨順。
解曰此名如意圓修觀謂如意寶珠四方俱照大智頓覺三觀齊修圓覺慧者稱圓覺而發慧故圓合一切者圓融和合一切事理性相真妄色空等類舉體相應是為圓合謂由圓覺合理即非理故全即事又由此覺合事事即非事故全即理余性相等皆同此說中道義諦於是現焉非理非事雙遮顯中即理即事雙照顯中遮照同時是為圓覺言于諸性相無離覺性者性即靜觀相即幻觀覺性即中道寂滅觀故云圓修三觀矣又以圓覺合一切是從體起用性相無異覺性是會用歸體體用無礙寂照同時是為圓
【現代漢語翻譯】 現代漢語譯本： 如果菩薩從變化開始修行，這位菩薩的名字叫做先修禪那（Dhyana，禪定），同時修習奢摩他（Śamatha，止）和三摩缽提（Samāpatti，等至）。
解釋：多寶佛（Prabhūtaratna Buddha）先成就道果，證得如如之體，然後在寶塔中發起《法華經》的教義，就像寂靜的幻象一樣沒有阻礙，最初寂靜（二），然後同時兼顧寂靜和幻象（二），六方下方騰起變化之觀。
如果菩薩以寂滅的力量資助至靜，從而發起變化，這位菩薩的名字叫做同時修習禪那、奢摩他，然後修習三摩缽提。
解釋：就像《法華經》中的菩薩，六萬恒河沙數的菩薩從下方涌現，最初同時寂靜（二），然後兼顧幻象（一），七帝青（一種寶石）包含變化之觀。
如果菩薩以寂滅的力量資助變化，從而發起至靜清明的境界智慧，這位菩薩的名字叫做同時修習禪那、三摩缽提，然後修習奢摩他。
解釋：帝青寶珠包含各種物像，相對則產生變化，應現之後又迴歸空性，就像靈妙的心觀成就，包含德行和作用，應緣而起幻象，又迴歸安靜，最初同時幻象（一），然後兼顧寂靜（二），之後有一個如意輪，圓滿地攝取，圓滿地修習三種觀。
如果菩薩以圓滿覺悟的智慧圓融一切，在各種自性與現象中都不離覺悟的自性，這位菩薩的名字叫做圓滿修習三種自性清凈隨順。
解釋：這叫做如意圓修觀，就像如意寶珠四方照耀，以大智慧頓悟，三種觀同時修習。圓覺慧，是稱合圓覺而生髮的智慧，所以能圓融和合一切，圓融和合一切事理、性相、真妄、色空等，整體相應，這就是圓合。因為由圓覺之理，合理即非理，所以全體就是事；又由此覺合事，事即非事，所以全體就是理。其餘的自性、現象等都與此相同，中道義諦於是顯現。非理非事，雙重遮遣而顯現中道；即理即事，雙重照了而顯現中道。遮遣和照了同時進行，這就是圓覺。說到在各種自性與現象中都不離覺悟的自性，自性就是靜觀，現象就是幻觀，覺性就是中道寂滅觀，所以說是圓修三種觀。又以圓覺和合一切，是從本體生起作用，自性與現象沒有異於覺性，是會合作用迴歸本體，本體和作用沒有阻礙，寂靜和照了同時進行，這就是圓。
【English Translation】 English version: If a Bodhisattva begins his practice with transformation, this Bodhisattva is named as first cultivating Dhyana (禪那, meditation), simultaneously cultivating Śamatha (奢摩他, tranquility) and Samāpatti (三摩缽提, attainment).
Explanation: Prabhūtaratna Buddha (多寶佛) first attained enlightenment, realizing the Suchness of reality, and then initiated the teachings of the Lotus Sutra within the treasure tower, like a tranquil illusion without obstruction, initially tranquil (two), then simultaneously encompassing tranquility and illusion (two), with transformations arising from the six directions below.
If Bodhisattvas use the power of quiescence to support perfect stillness and thereby initiate transformation, these Bodhisattvas are named as simultaneously cultivating Dhyana and Śamatha, and then cultivating Samāpatti.
Explanation: Like the Bodhisattvas in the Lotus Sutra, sixty thousand Ganges of Bodhisattvas emerge from below, initially simultaneously tranquil (two), then encompassing illusion (one), with the seven lapis lazuli (帝青, a type of gemstone) containing the contemplation of transformation.
If Bodhisattvas use the power of quiescence to support transformation and thereby initiate the wisdom of perfect stillness and clarity, these Bodhisattvas are named as simultaneously cultivating Dhyana and Samāpatti, and then cultivating Śamatha.
Explanation: The lapis lazuli jewel contains various images of objects, and when facing them, transformations occur, and after manifesting, it returns to emptiness, like the spiritual mind's contemplation being accomplished, containing virtue and function, arising from conditions and creating illusions, and then returning to tranquility, initially simultaneously illusion (one), then encompassing tranquility (two), followed by a Cintamani wheel (如意輪), completely gathering, completely cultivating the three contemplations.
If Bodhisattvas use the wisdom of perfect enlightenment to perfectly integrate everything, without separating from the nature of enlightenment in all natures and appearances, these Bodhisattvas are named as perfectly cultivating the three self-natures of purity and compliance.
Explanation: This is called the Cintamani perfect cultivation contemplation, like the Cintamani jewel shining in all directions, with great wisdom suddenly awakened, the three contemplations cultivated simultaneously. Perfect Enlightenment Wisdom (圓覺慧) is the wisdom that arises in accordance with Perfect Enlightenment, so it can perfectly integrate everything, perfectly harmonizing all matters and principles, natures and appearances, truth and falsehood, form and emptiness, etc., with the whole body corresponding, this is perfect integration. Because of the principle of Perfect Enlightenment, the principle is not principle, so the whole is matter; and because this enlightenment combines with matter, matter is not matter, so the whole is principle. The remaining natures, appearances, etc., are all the same as this, the meaning of the Middle Way is thus revealed. Non-principle and non-matter, double negation reveals the Middle Way; both principle and matter, double illumination reveals the Middle Way. Negation and illumination occur simultaneously, this is Perfect Enlightenment. Speaking of not separating from the nature of enlightenment in all natures and appearances, nature is the contemplation of tranquility, appearance is the contemplation of illusion, and the nature of enlightenment is the contemplation of the Middle Way and quiescence, so it is said to be the perfect cultivation of the three contemplations. Furthermore, using Perfect Enlightenment to integrate everything is arising function from the substance, nature and appearance are not different from the nature of enlightenment, it is converging function returning to the substance, substance and function are without obstruction, quiescence and illumination occur simultaneously, this is perfect.
滿無上妙覺三結成正因。
善男子是名菩薩二十五輪一切菩薩修行如是。
解之可見四總示修習。
若諸菩薩及末世眾生依此輪者當持梵行寂靜思惟求哀懺悔經三七日於二十五輪各安標記至心求哀隨手結取依結開示便知頓漸一念疑悔即不成就。
解曰(示修習者修此二十五輪之時於事中威儀法式及用心方便三業事理具足修習之意)當持梵行者戒也寂靜者定也思惟者慧也具戒定慧心在觀門如是修行必定成佛懺悔三七日者多生業累恐障凈心懺悔求哀發露先罪日數若少慮不精誠三七日中已彰懇禱懺悔之義下道場加行中當釋各安標記者書此二十五輪名字文句安置道場之中禮念虔誠精祈一行隨手結取者若自的樂一門隨便即習若勝劣難分不能自決即憑聖力以卜應修信手取之不宜揀擇依結等者依所捻結開而視之頓漸自知無貪余觀一念等者心懷疑阻並失前功縱使再修稍難成就據根驗理必在於茲無得等閑輕於事相偈中亦四初一偈舉意。
爾時世尊欲重宣此義而說偈言。
辯音汝當知 一切諸菩薩 無礙清凈慧 皆依禪定生
其標數者長有此無言無礙慧依禪定生者令修觀之人先以所依之體為本而起觀行長行雲圓覺清凈無能所修心冥此理即禪定義二一偈觀網。
所謂奢摩他 三摩提禪
【現代漢語翻譯】 滿無上妙覺，三結成正因。（圓滿無上美妙的覺悟，由斷除三種結縛而成就證得正果的根本原因。） 善男子，這叫做菩薩的二十五輪，一切菩薩都應如此修行。 理解這些，就可以明白四種總體的指示和修習方法。 如果各位菩薩以及末法時代的眾生，依照這二十五輪修行，應當保持清凈的梵行，寂靜身心，深入思惟，懇切哀求懺悔，連續二十一日（三七日），在二十五輪的每一個上面都做好標記，至誠懇切地哀求，然後隨意選取一個，依照所選取的那個輪的內容進行開示，便能知道是頓悟還是漸悟。如果心中有一念的懷疑或後悔，就不能成就。 解釋：『示修習者』，是指修習這二十五輪的時候，在各種事情中的威儀、法式，以及用心的方法，身、口、意三業的事和理都要具足修習的意思。『當持梵行者』，是指持戒；『寂靜者』，是指禪定；『思惟者』，是指智慧。具備戒、定、慧，心專注于觀想之門，這樣修行必定能夠成佛。『懺悔三七日者』，是因為多生累世的業障，恐怕會障礙清凈心，所以要懺悔求哀，發露過去的罪過。如果懺悔的天數太少，恐怕不夠精誠，所以在二十一日中，已經彰顯了懇切禱告懺悔的意義。下面的道場加行中將會解釋。『各安標記者』，是指將這二十五輪的名字和文句書寫下來，安置在道場之中，以虔誠恭敬的心禮拜唸誦，精進祈禱。『一行隨手結取者』，如果自己特別喜歡某一門，就可以隨便修習；如果覺得哪一門更好難以區分，不能自己決定，就憑藉聖力，用占卜的方式來決定應該修習哪一門，相信自己的手隨意選取即可，不應該挑揀選擇。『依結等者』，是指依照所捻結的輪的內容打開來看，頓悟還是漸悟自然就知道了，不要貪求其他的觀想。『一念等者』，心中如果懷疑阻礙，就會失去之前的功勞，縱然再修習，也稍微難以成就。根據根本來驗證道理，必定在於此，不要等閒視之，輕忽事相。偈頌中也有四個部分，最初一個偈頌是舉出大意。 這時，世尊想要再次宣說這個意義，所以說了下面的偈頌： 辯音，你應當知道，一切諸菩薩，無礙清凈的智慧，都是依靠禪定而生。 其中所標示的數字，長久具有這種無法用言語表達的無礙智慧，依靠禪定而生，是爲了讓修觀的人，先以所依靠的本體為根本，然後發起觀行。長行中說，圓滿覺悟是清凈的，沒有能修的人和所修的法，心與這個道理相冥合，這就是禪定的意義。下面一個偈頌是觀想之網。 所謂的奢摩他（止），三摩提（定），禪（禪那）。
【English Translation】 Perfecting the unsurpassed wonderful enlightenment, the three bonds become the cause of the right fruit. (Perfecting the unsurpassed wonderful enlightenment, by cutting off the three bonds, one achieves the fundamental cause of attaining the right fruit.) Good man, this is called the twenty-five wheels of the Bodhisattva. All Bodhisattvas should cultivate in this way. Understanding these, one can comprehend the four general instructions and methods of practice. If all Bodhisattvas and sentient beings of the Degenerate Age rely on these wheels, they should maintain pure conduct (Brahmacharya), quiet their minds, contemplate deeply, earnestly seek repentance, and for twenty-one days (three weeks), mark each of the twenty-five wheels. With utmost sincerity, earnestly seek and then randomly select one. According to the content of the selected wheel, one will know whether it is sudden or gradual enlightenment. If there is a single thought of doubt or regret in the mind, it will not be accomplished. Explanation: 『Showing practice』 refers to when practicing these twenty-five wheels, the demeanor, rituals, and methods of using the mind in all matters, the deeds and principles of body, speech, and mind must be fully cultivated. 『Maintaining pure conduct』 refers to upholding the precepts; 『quieting』 refers to meditation; 『contemplating』 refers to wisdom. Possessing precepts, meditation, and wisdom, the mind focuses on the gate of contemplation. Cultivating in this way will surely lead to Buddhahood. 『Repenting for three weeks』 is because the karmic obstacles accumulated over many lifetimes may hinder the pure mind, so one must repent and seek forgiveness, revealing past sins. If the number of days of repentance is too few, it may not be sincere enough, so in twenty-one days, the meaning of earnest prayer and repentance is manifested. The preliminary practices of the Mandala will be explained below. 『Marking each』 refers to writing down the names and sentences of these twenty-five wheels and placing them in the Mandala, worshiping and reciting with reverence and sincerity, and diligently praying. 『Randomly selecting one』 means that if one particularly likes a certain path, one can practice it at will; if it is difficult to distinguish which path is better and one cannot decide for oneself, one relies on the power of the sacred, using divination to determine which path should be practiced, trusting one's hand to choose at random, and should not pick and choose. 『According to the selection』 refers to opening and viewing according to the content of the selected wheel, and one will naturally know whether it is sudden or gradual enlightenment, without greedily seeking other contemplations. 『A single thought』 means that if there is doubt or hindrance in the mind, one will lose the previous merit, and even if one practices again, it will be slightly more difficult to achieve. Verifying the principle according to the root is certainly here, do not take it lightly, and neglect the phenomena. There are also four parts in the verses, the first verse is to raise the main idea. At that time, the World Honored One, wanting to proclaim this meaning again, spoke the following verses: Eloquent Sound, you should know that all Bodhisattvas, unobstructed and pure wisdom, all arise from meditation. The numbers indicated therein have long possessed this inexpressible, unobstructed wisdom, arising from meditation, in order to allow those who cultivate contemplation to first take the relied-upon essence as the foundation, and then initiate contemplation. The long passage says that perfect enlightenment is pure, there is no one who cultivates and no Dharma that is cultivated, the mind merges with this principle, and this is the meaning of meditation. The following verse is the net of contemplation. The so-called Samatha (stopping), Samadhi (concentration), Dhyana (meditation).
那 三法頓漸修 有二十五種
長廣此略三一偈半結因。
十方諸如來 三世修行者 無不因此法 而得成菩提 唯除頓覺人 並法不隨順
解曰長略此廣于中二初一偈正結所為后二句揀非所為此文長無偈有今為二釋一者兩句皆作上根釋謂唯除上根圓頓悟解之人並及於一切定相之法不隨順者(大品云不信一切法名信般若)則不必具依二十五輪及道場探結等不隨順法者不取相也既不隨相即隨真覺此乃頓入圓明獨自合道不可加之繩索傷乎無瘡是前知幻即離不作方便等類故除之矣二者下一句作無信下根釋謂都不信者聞之不能隨順依此即上智與下愚不移也前釋不隨不隨倒法此釋不隨不隨正法四一偈半總示。
一切諸菩薩 及末世眾生 常當持此輪 隨順勤修習 依佛大悲力 不久證涅槃
可知。
大方廣圓覺經大疏下卷之一
章門有四一修止觀章二四諦章三斷惑章四禮懺等章除釋本經外傍通余義三十有三情無情平等隨根設教解為行本佛心現於觀心義見幻起悲五意無知覺明锽字三解喻依喻體三觀義明三之所以凡不同佛辨法性覺性別兩種四相根本無明生盲喻判潛伏藏識解抑聖同己驗妒辨多聞失釋根本六煩惱七慢九慢城三義現過令他凈不譏師過四食事師之心金剛四
【現代漢語翻譯】 現代漢語譯本 關於三法頓漸修，共有二十五種。
長、廣、此、略，三一偈半總結原因。
十方諸如來，三世修行者，沒有不因此法，而得成菩提（Buddhi，覺悟）。唯獨頓覺之人，以及不隨順法者除外。
解釋：『長略此廣于中』，二初一偈，正是總結所為；后兩句，是揀擇非所為。此文長而無偈，現在補為二釋：第一種解釋，兩句都作為上根之人解釋，意思是唯獨上根，圓頓悟解之人，以及對於一切定相之法不隨順者（《大品經》說：『不信一切法，名為信般若（Prajna，智慧）』），則不必完全依照二十五輪以及道場探結等。不隨順法者，是不取相也。既然不隨相，即是隨真覺，這乃是頓入圓明，獨自合道，不可再加以繩索，以免傷及無瘡之處。這是『前知幻即離，不作方便』等類，所以排除在外。第二種解釋，下一句作為無信的下根之人解釋，意思是完全不相信的人，聽了也不能隨順依此修行，這說明上智之人與下愚之人是不可改變的。前一種解釋是『不隨』倒法，此種解釋是『不隨』正法。四一偈半，總示。
一切諸菩薩，以及末世眾生，應當常常持此輪，隨順勤奮修習，依靠佛的大悲之力，不久就能證得涅槃（Nirvana，寂滅）。
可知。
《大方廣圓覺經大疏》下卷之一
章門有四：一、修止觀章；二、四諦章；三、斷惑章；四、禮懺等章。除了解釋本經之外，還旁通其他意義，共有三十有三：情無情平等，隨根設教，解為行本，佛心現於觀心，義見幻起悲，五意無知覺，明锽字三解喻，依喻體三觀義，明三之所以凡不同佛，辨法性覺性別兩種，四相根本無明生盲喻判，潛伏藏識解抑聖同己驗妒，辨多聞失釋根本六煩惱，七慢九慢城三義現過令他凈，不譏師過四食事師之心金剛四。
【English Translation】 English version Regarding the sudden and gradual cultivation of the three dharmas, there are twenty-five kinds.
'Long, extensive, this, brief,' three and one and a half verses conclude the cause.
All Tathagatas (如來，one who has thus come) of the ten directions, practitioners of the three times, none do not attain Bodhi (菩提，enlightenment) through this Dharma. Except for those who awaken suddenly, and those who do not accord with the Dharma.
Explanation: 'Long, brief, this, extensive, in the middle,' the first two, the initial verse, precisely concludes what is to be done; the latter two phrases select what is not to be done. This text is long and has no verses; now it is supplemented with two explanations: The first explanation, both phrases are explained as referring to those of superior faculties, meaning only those of superior faculties, those who have a complete and sudden understanding, and those who do not accord with all dharmas of fixed characteristics (the Mahaprajnaparamita Sutra says: 'Not believing in all dharmas is called believing in Prajna (般若，wisdom)'), then it is not necessary to fully rely on the twenty-five wheels and the exploration and conclusion of the Bodhimanda (道場，place of enlightenment), etc. Those who do not accord with the Dharma do not grasp at appearances. Since they do not grasp at appearances, they accord with true awareness. This is a sudden entry into perfect clarity, independently uniting with the Tao (道，the Way), and cannot be further bound by ropes, lest it injure a woundless place. This is like 'knowing illusion and immediately leaving it, not making expedient means,' etc., so it is excluded. The second explanation, the latter phrase is explained as referring to those of inferior faculties who have no faith, meaning those who do not believe at all, and cannot accord with and rely on this for cultivation after hearing it, which shows that those of superior wisdom and those of inferior foolishness cannot be changed. The former explanation is 'not according' with inverted dharmas, this explanation is 'not according' with correct dharmas. Four and one and a half verses, a general indication.
All Bodhisattvas (菩薩，enlightened beings), and sentient beings of the degenerate age, should always uphold this wheel, accord with it and diligently cultivate it, relying on the great compassionate power of the Buddha, and soon realize Nirvana (涅槃，liberation).
It can be known.
The Great Extensive Perfect Enlightenment Sutra Commentary, Volume One of the Lower Scroll
The chapter divisions are four: 1. Chapter on Cultivating Samatha-vipassana (止觀，calm abiding and insight); 2. Chapter on the Four Noble Truths; 3. Chapter on Severing Delusions; 4. Chapter on Repentance and so on. In addition to explaining this sutra, it also broadly connects with other meanings, totaling thirty-three: Sentient and non-sentient beings are equal, teaching is established according to the roots, understanding is the basis of practice, the Buddha's mind manifests in the contemplating mind, the meaning is seen in the arising of compassion from illusion, the five intentions are without awareness, the Ming Huang (明锽) character has three explanations, relying on metaphors for explanation, relying on the metaphorical body for the three contemplations, clarifying the reason for the three being different from the Buddha, distinguishing the two kinds of Dharma-nature and awakened nature, the four characteristics are fundamentally judged by the analogy of a blind person born from ignorance, the latent Alaya-consciousness (藏識，storehouse consciousness) is explained as suppressing the sage and equating oneself, verifying jealousy, distinguishing the loss of much learning, explaining the six fundamental afflictions, the seven kinds of arrogance, the three meanings of the nine arrogance cities, manifesting faults to purify others, not criticizing the teacher's faults, the four things for serving the teacher, the Vajra (金剛，diamond) four.
心大小乘三安居六妙門出世涅槃四對兩種四句信必具解奉行二義右附錄下。
音釋
煞
(音鎩俗殺字)。
掉
(杜吊切調去聲搖動也)。
堆惕
(堆音堆謫也惕音剔敬懼也堆惕鬼名如蟲能緣人頭面)。
噓呬
(噓音虛吹氣也呬虛器切音屃喙息也)。
尪
(音汪羸弱也)。
鏞
(音容大鐘也)。
媕婀
(媕音諳婀音阿媕婀不決也)。
大方廣圓覺經大疏下卷之二
終南山草堂寺沙門宗密述
次後有二問答兩重除障初凈業章除我入覺后普覺章依師離病此皆觀行中障故同大科初中雖約計執淺深說有四相差別然統之唯是我故經文除別列四名之外節節但有我字若除此執便是圓覺故云入覺文四初三之初。
於是凈諸業障菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解之同上次陳詞句中二一慶前。
大悲世尊為我等輩廣說如是不思議事一切如來因地行相令諸大眾得未曾有睹見調御歷恒沙劫勤苦境界一切功用猶如一念我等菩薩深自慶慰。
解曰不思議事者前總明觀行一向稱理而修猶可領解今於一味之中廣張諸輪屈曲差別差別不乖一味尤為難見故云不思議一
【現代漢語翻譯】 現代漢語譯本 心大小乘三安居六妙門出世涅槃四對兩種四句信必具解奉行二義右附錄下。
音釋
煞
(音鎩俗殺字)。
掉
(杜吊切調去聲搖動也)。
堆惕
(堆音堆謫也惕音剔敬懼也堆惕鬼名如蟲能緣人頭面)。
噓呬
(噓音虛吹氣也呬虛器切音屃喙息也)。
尪
(音汪羸弱也)。
鏞
(音容大鐘也)。
媕婀
(媕音諳婀音阿媕婀不決也)。
大方廣圓覺經大疏下卷之二
終南山草堂寺沙門宗密述
其次，有兩重問答來去除障礙。首先是凈業章，去除我執而入于覺悟；然後是普覺章，依靠善知識以遠離病患。這些都是觀行中的障礙，所以歸於同一大類。雖然第一章中，根據計較執著的深淺，說了四相的差別，但總的來說，都是因為有『我』的緣故。所以經文中，除了特別列出四種名稱之外，每一節都只提到『我』字。如果能去除這種執著，就是圓覺，所以說『入覺』。本文分為四個部分，這是最初三個部分中的第一個。
於是，凈諸業障菩薩在大眾中，即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌，對佛說：
解釋與上次陳述相同，分為兩部分：一是慶幸之前所說。
大悲世尊，爲了我們這些人，廣為解說這種不可思議之事，以及一切如來在因地時的修行狀態，使大眾得到前所未有的體驗，得見調御丈夫（佛的稱號）歷經恒河沙數劫的勤苦境界，一切功用猶如一念之間。我們這些菩薩，對此深感慶幸和欣慰。
解釋：『不思議事』指的是，之前總的說明觀行一向符合真理而修，尚可領會理解。如今在同一味道之中，廣泛展開各種輪轉，屈曲差別，差別又不違背同一味道，尤其難以見到，所以說『不思議』。
【English Translation】 English version Xin Da Xiao Cheng San An Ju Liu Miao Men Chu Shi Nie Pan Si Dui Liang Zhong Si Ju Xin Bi Ju Jie Feng Xing Er Yi You Fu Lu Xia.
Pronunciation and Explanation
Sha
(Pronounced 'sha', commonly written as '殺' meaning 'to kill').
Diao
(Pronounced 'du diao', falling tone, meaning 'to shake' or 'to wag').
Dui Ti
(Dui is pronounced 'dui', meaning 'to pile up'; Ti is pronounced 'ti', meaning 'respectful fear'. Dui Ti is the name of a ghost, like an insect that can climb on people's heads and faces).
Xu Xi
(Xu is pronounced 'xu', meaning 'to blow air'. Xi is pronounced 'xu qi', meaning 'to breathe').
Wang
(Pronounced 'wang', meaning 'weak and frail').
Yong
(Pronounced 'rong', meaning 'a large bell').
An E
(An is pronounced 'an', E is pronounced 'e'. An E means indecisive).
The Great Expansive Perfect Enlightenment Sutra, Great Commentary, Volume 2
Commented by Shramana Zongmi of Caotang Temple, Zhongnan Mountain
Next, there are two questions and answers to remove obstacles. First, the Chapter on Purifying Karmic Obstacles, removing the attachment to self and entering enlightenment; then, the Chapter on Universal Enlightenment, relying on a good teacher to be free from illness. These are all obstacles in contemplation and practice, so they belong to the same major category. Although in the first chapter, according to the depth of calculation and attachment, the differences of the four characteristics are discussed, generally speaking, it is all because of the existence of 'self'. Therefore, in the sutra, apart from specifically listing the four names, each section only mentions the word 'self'. If this attachment can be removed, it is perfect enlightenment, so it is said 'entering enlightenment'. This text is divided into four parts, this is the first of the first three parts.
Then, the Bodhisattva Who Purifies All Karmic Obstacles, in the midst of the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt with palms together, and said to the Buddha:
The explanation is the same as the previous statement, divided into two parts: one is to celebrate what was said before.
Great Compassionate World Honored One, for the sake of us, widely explained this inconceivable matter, as well as the practice states of all Tathagatas in the causal ground, so that the assembly could have unprecedented experience, and see the diligent and arduous realm of the Taming Hero (Buddha's title) through countless kalpas of Ganges sands, all functions are like a single thought. We Bodhisattvas feel deeply fortunate and gratified about this.
Explanation: 'Inconceivable matter' refers to the fact that the previous general explanation of contemplation and practice is always in accordance with the truth and practice, which can still be understood. Now, in the same taste, various rotations are widely unfolded, with twists and turns, and the differences do not violate the same taste, which is especially difficult to see, so it is said 'inconceivable'.
切下遠承所答文殊之問睹見下悟因行也夫果德稱真約理可照因行治染體解實難今一念備知炳然齊現如琉璃瓶盛多芥子故深慶矣二問后三一正問。
世尊若此覺心本性清凈因何染污使諸眾生迷悶不入。
解曰此中問意不說本來起迷意明已知覺性圓明諸法清凈何得凡心宛在不合覺源所作所為情猶憎愛自佗全別難自渾融比對果人天地之遠覺心本凈悟即應同更有何法染污令我用心異佛故云因何迷悶不入二請后。
唯愿如來廣為我等開悟法性。
解曰法性者諸法之性若直談本體則名覺性若推窮差別之法皆無自體同於一性即名法性今推破四相豁融諸法令同覺性故云開悟法性從前經文但云覺性唯此段云法性意在此矣三結意。
令此大眾及末世眾生作將來眼。
可知后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告凈諸業障菩薩言善哉善哉善男子汝等乃能為諸大眾及末世眾生咨問如來如是方便汝今諦聽當爲汝說。
三佇聽。
時凈諸業障菩薩奉教歡喜及諸大眾默然而聽。
四正說長行中四一總敘過由二別釋四相三存我失道四斷惑成因初中總敘四相為過患之因由又二一明過患本起。
善男子一切眾生從無始來妄想執有我人
【現代漢語翻譯】 現代漢語譯本： 切下遠承所答文殊（Manjusri）之問，睹見下悟因行也。夫果德稱真，約理可照；因行治染，體解實難。今一念備知，炳然齊現，如琉璃瓶盛多芥子，故深慶矣。二問后三，一正問。 世尊，若此覺心本性清凈，因何染污，使諸眾生迷悶不入？ 解曰：此中問意不說本來起迷，意明已知覺性圓明，諸法清凈，何得凡心宛在，不合覺源？所作所為，情猶憎愛，自他全別，難自渾融，比對果人天地之遠。覺心本凈，悟即應同，更有何法染污，令我用心異佛？故云因何迷悶不入。二請后。 唯愿如來廣為我等開悟法性。 解曰：法性者，諸法之性。若直談本體，則名覺性；若推窮差別之法，皆無自體，同於一性，即名法性。今推破四相，豁融諸法，令同覺性，故云開悟法性。從前經文但云覺性，唯此段云法性，意在此矣。三結意。 令此大眾及末世眾生作將來眼。 可知后三展虔誠。 作是語已，五體投地，如是三請，終而復始。 二讚許。 爾時世尊告凈諸業障菩薩（Pure Karma Obstruction Bodhisattva）言：善哉！善哉！善男子，汝等乃能為諸大眾及末世眾生咨問如來如是方便，汝今諦聽，當爲汝說。 三佇聽。 時凈諸業障菩薩奉教歡喜，及諸大眾默然而聽。 四正說，長行中四，一總敘過由，二別釋四相，三存我失道，四斷惑成因。初中總敘四相為過患之因由，又二，一明過患本起。 善男子，一切眾生從無始來，妄想執有我人。
【English Translation】 English version: Cutting off the far-reaching answer to Manjusri's (Manjusri) question, one beholds the cause and effect of enlightenment below. Indeed, the fruit of virtue is called truth, and its principle can be illuminated; the practice of cause heals defilement, and its essence is truly difficult to understand. Now, a single thought encompasses all knowledge, brilliantly and simultaneously appearing, like a crystal bottle filled with many mustard seeds, hence the deep celebration. After the second question, there are three, the first being the main question. World Honored One, if this awakened mind is inherently pure, why is it defiled, causing all sentient beings to be confused and unable to enter? Explanation: The intention of this question is not to discuss the arising of delusion from the beginning, but to clarify that the nature of awareness is perfectly clear, and all dharmas are pure. How can the ordinary mind still be present, not merging with the source of awakening? Actions and deeds are still driven by love and hate, self and others are completely separate, making it difficult to blend harmoniously, comparing the distance between the fruit person and heaven and earth. The awakened mind is inherently pure, and enlightenment should be the same. What other dharma can defile it, causing my mind to be different from the Buddha's? Therefore, it is said, 'Why are they confused and unable to enter?' After the second request. May the Tathagata extensively enlighten us to the nature of dharma. Explanation: The nature of dharma is the nature of all dharmas. If one directly speaks of the essence, it is called the nature of awakening; if one thoroughly investigates the differentiated dharmas, they all lack inherent self-nature, being the same as one nature, which is called the nature of dharma. Now, we break through the four characteristics, opening up and harmonizing all dharmas, making them the same as the nature of awakening, hence the saying 'enlighten to the nature of dharma.' Previous sutra texts only mentioned the nature of awakening, but only this section mentions the nature of dharma, the intention lies here. Third, concluding intention. May this assembly and sentient beings of the future have the eye of the future. It can be known that the latter three show sincerity. Having spoken these words, they prostrated with their five limbs to the ground, making three requests in this manner, ending and beginning again. Second, praise and approval. At that time, the World Honored One said to Pure Karma Obstruction Bodhisattva (Pure Karma Obstruction Bodhisattva): 'Excellent! Excellent! Good men, you are able to inquire of the Tathagata about such expedient means for the sake of all the assembly and sentient beings of the future. Now listen attentively, and I will explain it to you.' Third, awaiting instruction. At that time, Pure Karma Obstruction Bodhisattva joyfully received the teaching, and all the assembly listened in silence. Fourth, the main explanation, four in the long passage: first, a general account of the faults; second, a separate explanation of the four characteristics; third, clinging to self and losing the path; fourth, cutting off delusion and achieving the cause. In the first part, a general account of the four characteristics as the cause of faults, also two parts: first, clarifying the origin of the faults. Good men, all sentient beings from beginningless time have falsely imagined and clung to the existence of self and others.
眾生及與壽命認四顛倒為實我體。
解曰從無始來者未曾悟故故下有生盲之喻妄想等者無中橫計我等四者統唯我相(廣釋如上)但由展轉約義故有四名四名復有二相一迷識境二迷智境初者謂取自體為我計我展轉趣于余趣為人計我盛衰苦樂種種變異相續為眾生計我一報命根不斷而住為壽者如金剛兩論所說迷智境者即此經說至文當知顛倒者真我本有迷之謂無妄我本空執之為有四皆橫計故云認四顛倒故凈名云法無有我離我垢故法無有人前後際斷故法無眾生離眾生垢故法無壽命離生死故愨云心自取心自成心病演若愛影背本瞋頭從此妄滋莫能蠲拂二明過患滋多文四一展轉生妄二違拒覺心三動息俱迷四結成障道今初。
由此便生憎愛二境于虛妄體重執虛妄二妄相依生妄業道有妄業故妄見流轉厭流轉者妄見涅槃。
解曰文有十句言展轉者初四句由迷起惑次二句由惑造業次二句由業招報后二句反於三道墮於二乘然此十句總當二乘宗中生滅四諦謂初六句集諦次二句苦諦次一句道諦后一句滅諦言生滅者準天臺教權實通論總有四重四諦(實審)一生滅(逼迫名苦即有漏色心增長名集即業煩惱寂靜為滅謂即涅槃出離名道謂止觀等故)二無生(涅槃云解苦無苦名苦諦等故)三無量(涅槃云苦即無量相非謂二乘所知等又云所未說
【現代漢語翻譯】 現代漢語譯本 眾生以及壽命，執著於四種顛倒，認為它們是真實的『我』（ātman）的本體。
解釋：從無始以來，眾生未曾覺悟，所以下文有生盲的比喻。『妄想等者』，是指在無中橫生計較，將『我』（ātman）、『人』（pudgala）、『眾生』（sattva）、『壽者』（jīvin）這四者統統歸結為『我相』（ātma-saṃjñā）（詳細解釋如前所述）。但由於輾轉相約其意義，所以有四個名稱。這四個名稱又有兩種相：一是迷惑于識境，二是迷惑于智境。前者是指執取自體為『我』，計較『我』在各個趣（gati）中輾轉，計較『我』的盛衰苦樂種種變異相續不斷為『眾生』，計較『我』一期的命根不斷而住為『壽者』，如《金剛經》的兩論所說。迷惑于智境，就是此經所說的，到經文時自會明白。『顛倒』，是指真『我』（ātman）本有，迷惑了就認為沒有；妄『我』（ātman）本空，執著它認為有。四者都是橫生計較，所以說『認四顛倒』。所以《維摩詰經》說：『法無有我，離我垢故；法無有人，前後際斷故；法無眾生，離眾生垢故；法無壽命，離生死故。』愨（què）禪師說：『心自取心自成，心病演若愛影背本瞋頭，從此妄滋莫能蠲（juān）拂。』二、說明過患滋生增多，分為四部分：一、輾轉生妄；二、違拒覺心；三、動息俱迷；四、總結為障礙道。現在先說第一部分。
由此便產生了憎愛兩種境界，在虛妄的『我』（ātman）的本體上，重重執著虛妄。兩種虛妄相互依存，產生虛妄的業道。因為有虛妄的業，所以虛妄地見到流轉。厭惡流轉的人，虛妄地見到涅槃（nirvāṇa）。
解釋：這段文字有十句。『輾轉』，是指最初四句由迷惑而生起惑，接著兩句由惑而造業，接著兩句由業而招報，最後兩句反而從三道墮入二乘。然而這十句總括了二乘宗中的生滅四諦（ārya-satya）。所謂生滅，按照天臺宗的教義，權實通論總共有四重四諦（真實審察）。一、生滅（逼迫名為苦，即有漏的色心增長名為集，即業和煩惱寂靜為滅，即涅槃，出離名為道，即止觀等）；二、無生（《涅槃經》說解苦無苦名為苦諦等）；三、無量（《涅槃經》說苦即無量相，不是二乘所能知道的等，又說所未說
【English Translation】 English version Sentient beings, along with the concept of lifespan, cling to the four inversions (viparyāsa), considering them to be the real essence of the 'self' (ātman).
Explanation: From beginningless time, beings have not awakened, hence the analogy of the congenitally blind in the following passage. 'Delusions and the like' refer to the groundless calculation in which 'I' (ātman), 'person' (pudgala), 'sentient being' (sattva), and 'life-span' (jīvin) are all collectively regarded as the 'self-image' (ātma-saṃjñā) (as explained in detail above). However, due to the mutual agreement of their meanings, there are four names. These four names have two aspects: first, delusion regarding the realm of consciousness; second, delusion regarding the realm of wisdom. The former refers to grasping the self as 'I', calculating the 'I' as it transmigrates through various destinies (gati), calculating the continuous succession of the 'I's' flourishing, decline, suffering, and joy as 'sentient being', and calculating the continuous existence of the 'I's' life-force in one lifetime as 'life-span', as explained in the two treatises of the Diamond Sutra. Delusion regarding the realm of wisdom is what this sutra refers to, which will become clear when we reach the relevant passage. 'Inversions' refer to the true 'self' (ātman) which is originally present, but is mistaken as non-existent due to delusion; the false 'self' (ātman) is originally empty, but is clung to as existent. All four are groundless calculations, hence the saying 'cling to the four inversions'. Therefore, the Vimalakīrti Sutra says: 'The Dharma has no self, therefore it is free from the defilement of self; the Dharma has no person, therefore the past and future are cut off; the Dharma has no sentient beings, therefore it is free from the defilement of sentient beings; the Dharma has no life-span, therefore it is free from birth and death.' Chan Master Que said: 'The mind takes from itself, the mind completes itself; the mind's illness is like Yavana loving his shadow, turning his back on the root and hating his head; from this, delusion grows and cannot be dispelled.' Second, explaining that faults increase and multiply, divided into four parts: first, delusions arise through transmigration; second, resisting the awakened mind; third, both movement and stillness are confusing; fourth, concluding as obstacles to the path. Now, let's first talk about the first part.
From this, the two realms of hatred and love arise, and on the false essence of the 'self' (ātman), falsehood is clung to with great attachment. The two falsehoods depend on each other, giving rise to false karmic paths. Because there is false karma, one falsely sees transmigration. Those who are disgusted with transmigration falsely see nirvāṇa.
Explanation: This passage has ten sentences. 'Transmigration' refers to the first four sentences, where delusion arises from confusion; the next two sentences, where karma is created from confusion; the next two sentences, where retribution is invited from karma; and the last two sentences, where one falls from the three paths into the two vehicles. However, these ten sentences summarize the arising and ceasing Four Noble Truths (ārya-satya) in the Two Vehicles. The so-called arising and ceasing, according to the teachings of the Tiantai school, the provisional and real teachings together have four levels of Four Noble Truths (true and careful examination). First, arising and ceasing (oppression is called suffering, that is, the increase of conditioned form and mind is called accumulation, that is, the stillness of karma and afflictions is called cessation, that is, nirvāṇa, liberation is called the path, that is, cessation and contemplation, etc.); second, non-arising (the Nirvana Sutra says that resolving suffering without suffering is called the truth of suffering, etc.); third, immeasurable (the Nirvana Sutra says that suffering is immeasurable, not what the Two Vehicles can know, etc., and also says what has not been said
者如林樹葉故華嚴一剎已有四百億十千也)四無作(陰入皆如無苦可舍煩惱即菩提無集可斷生死即涅槃無滅可證邊邪皆中正無道可修理盡於斯方名聖諦矣)如次是彼四教所詮法矣(如懸談說然彼唯約四諦顯義分齊者具世出世因果故通權實故)今此文中約其過患故當生滅初集諦中復有其二謂惑與業且初四句出迷起惑謂由執四相為實我體所以于自生愛於他生憎順我者愛違我者憎如是愛憎皆由執我故曰由此然四大五蘊迷性妄生眾緣合成已是虛妄更于其上重執我人故云于虛妄等次二句由惑起業謂由前二妄故生起造作種種妄業業能引至苦樂之果故名為道愨云然空華一揆美惡情分就妄之中又分諸異言二妄相依者則憎愛二境更相顯對生妄業道者舉心耽染可意業生不可相馳尤增恚恨次苦諦者謂由造業成就則受生死流轉生死流轉即是所至善惡之果愨云言妄業道者一念貪染地獄門開瞥起瞋心刀鋒聳立言妄見流轉者愛色臨終親瞻猛火亡魂飛墜起伏乘煙業本自心心還自見后滅道二諦者愨云厭識流轉伏念澄神趣寂纏空化城非實二違拒覺心。
由此不能入清凈覺非覺違拒諸能入者有諸能入非覺入故。
解曰此文正是結答前問前問因何迷悶不入今答云由認四相展轉生過縱離六道復墮二乘是故不入次云非覺違拒等者由前問云因何使諸眾生不
【現代漢語翻譯】 現代漢語譯本： （就像林中的樹葉一樣多，因此華嚴世界的一個剎那間就有四百億十千個世界。）四無作（四聖諦的體悟：陰、入皆如，沒有苦可以捨棄；煩惱即菩提，沒有集可以斷除；生死即涅槃，沒有滅可以證得；邊見和邪見都是中正，沒有道可以修行。窮盡於此，方可名為聖諦。）這些依次是彼四教所詮釋的法。（就像懸掛的談論一樣，然而他們只是根據四諦來顯明意義的界限，因為它具備世間和出世間的因果，所以貫通權巧和真實。）現在這篇文章中，根據它的過患，所以在生滅的初集諦中又有兩種，即惑和業。首先前四句闡述了迷惑而生起惑，說的是由於執著四相為真實的自我本體，所以對自己產生愛，對他人產生憎恨，順從我的人就愛，違揹我的人就憎恨。像這樣的愛和憎恨都是由於執著於我，所以說由此。然後四大五蘊，迷惑本性而虛妄產生，眾緣和合而成，已經是虛妄的了，更在其上重複執著於我和人，所以說在虛妄等等。接下來兩句闡述了由惑而起業，說的是由於前面的兩種虛妄，所以生起造作種種虛妄的業，業能夠引至苦樂的果報，所以名為道。道愨說，空中的花朵和憤怒的情緒，在虛妄之中又區分出各種差異。說兩種虛妄相互依存，那麼憎愛兩種境界更加相互顯現對立。生起虛妄的業道，舉心貪戀可意的事物，業就產生；不可意的事物相互衝突，更加增添怨恨。其次苦諦，說的是由於造業成就，就承受生死流轉，生死流轉就是所至的善惡果報。道愨說，說虛妄的業道，一念貪染，地獄之門就打開；稍微生起嗔心，刀鋒就聳立。說虛妄的見解流轉，貪愛美色，臨終時親眼看到猛火，亡魂飛墜起伏，乘著煙霧。業的根本在於自心，心還自見。後面的滅諦和道諦，道愨說，厭惡認識的流轉，降伏念頭，澄澈精神，趨向寂靜，纏繞的空化城並非真實，這兩種違背拒絕覺悟的心。
因此不能進入清凈的覺悟，不是覺悟違背拒絕那些能夠進入的人，而是因為有那些能夠進入的，卻不是覺悟的進入。
解釋說，這篇文章正是總結回答前面的問題。前面的問題是因何迷悶不能進入，現在回答說，由於認識四相，輾轉產生過患，即使脫離六道，又墮入二乘，因此不能進入。接下來是說非覺違拒等等，由於前面的問題說因何使諸眾生不...
【English Translation】 English version: (As numerous as the leaves of trees in a forest, hence there are four hundred billion ten thousand worlds in a single k剎那 (ksana, an instant) of the Avatamsaka realm.) Four Non-Arisings (The realization of the Four Noble Truths: the aggregates and entrances are all as they are, there is no suffering to be abandoned; afflictions are Bodhi, there is no accumulation to be severed; birth and death are Nirvana, there is no cessation to be attained; biased and heretical views are all centered and correct, there is no path to be cultivated. Exhausting these is what is called the Noble Truth.) These, in order, are the Dharma explained by those Four Teachings. (Like a suspended discussion, yet they only reveal the meaning's boundaries based on the Four Noble Truths, because it possesses the worldly and supramundane causes and effects, thus connecting the expedient and the real.) Now, in this text, based on its faults, in the initial Truth of Suffering of arising and ceasing, there are two more, namely delusion and karma. First, the first four sentences explain delusion arising from confusion, saying that due to clinging to the four characteristics as the real self-entity, one generates love for oneself and hatred for others; those who comply with me are loved, those who oppose me are hated. Such love and hatred all arise from clinging to the self, hence it is said 'from this'. Then the four great elements and five aggregates, deluded about their nature, arise falsely, and are compounded by various conditions, already being illusory; further clinging to self and others on top of that, hence it is said 'in illusion, etc.' The next two sentences explain karma arising from delusion, saying that due to the previous two illusions, one generates and creates various illusory karmas, which can lead to the fruits of suffering and joy, hence it is called the Path. Daocheng says, 'Flowers in the sky and emotional anger are different within illusion.' Saying that the two illusions are interdependent, then the two realms of hatred and love appear even more contrasting. Generating the illusory path of karma, if the mind indulges in pleasant things, karma arises; if unpleasant things conflict, resentment increases even more. Second, the Truth of Suffering, saying that due to the accomplishment of creating karma, one undergoes the cycle of birth and death, which is the result of good and evil that one arrives at. Daocheng says, 'Saying the illusory path of karma, a single thought of greed opens the gates of hell; a slight rise of anger causes the blades of knives to rise up.' Saying the illusory views circulate, greed for beauty, at the end of life, one personally sees fierce flames, the departed soul flies and falls, riding on smoke. The root of karma lies in one's own mind, the mind still sees itself. The later Truths of Cessation and the Path, Daocheng says, 'Disgusted with the circulation of consciousness, subduing thoughts, clarifying the spirit, tending towards stillness, the entangled illusory city in the sky is not real, these two oppose and reject the awakened mind.'
Therefore, one cannot enter pure awakening, it is not that awakening opposes and rejects those who can enter, but because there are those who can enter, but it is not the entering of awakening.
The explanation says that this text is precisely summarizing and answering the previous question. The previous question was why one is confused and cannot enter, now the answer says that due to recognizing the four characteristics, generating faults in turn, even if one escapes the six realms, one falls into the Two Vehicles, therefore one cannot enter. Next is saying 'not awakening rejects, etc.', due to the previous question saying why do all sentient beings not...
入故此答云非覺違拒使之不入但由認我故不入也如夢身未忘必不能合於本身非本身違拒有諸等者釋成非覺違拒意云入時若是覺入不入則是覺拒既入者自是能證之智覺體元無出入入與不入何責于覺又解見覺能入覺亦成非故知必在忘情無念方名真入故愨云帶能非證示過彰非三動息俱迷文二一正明。
是故動念及與息念皆歸迷悶。
解曰動念即前苦集息念即前滅道二徴釋二初徴。
何以故。
解曰動念任許背覺息念即合契真何故動息俱稱迷悶二釋分二一直釋。
由有無始本起無明為己主宰。
解曰由將無始住地根本無明以為我主故動是我動息是我息我相既有動息俱迷然本起無明者最初根本而起又從本源而起經云獨頭無明為煩惱種亦同此矣不待因境名為獨頭故前先標我體然後展轉生惑業苦等二轉釋。
一切眾生生無慧目身心等性皆是無明譬如有人不自斷命。
解曰前是對徴之釋此又委細釋於前文字起之義于中二先法說意云眾生無始來未曾開悟故云生無慧目如人若十歲二十方始眼盲則眼前雖不見青黃等色說之則能了知若胎中無目生來便盲則對色之時種種為說終無所益則先須金錍抉瞙然後為說是非故涅槃經說如生盲人不識乳色他人為說展轉譬喻貝(聲常)米(軟樂)雪(冷凈)
【現代漢語翻譯】 現代漢語譯本：因此，這樣回答說，並非是覺悟違背和拒絕它，使它不能進入，只是由於執著于『我』的觀念，所以不能進入。就像夢中的身體沒有忘記，必定不能與自身合一，並非是自身違背和拒絕。『有諸等者』解釋說明並非覺悟違背和拒絕的意思，說進入時如果是覺悟進入，不進入則是覺悟拒絕，既然進入者自然是能證的智慧，覺悟的本體原本沒有出入，進入與不進入，為何責怪覺悟？又解釋說，見覺能夠進入，覺也成為非真。所以知道必定要在忘情無念的狀態下，才稱得上是真正的進入。所以愨（què）說，帶著能所的觀念不能證得，顯示了過失，彰顯了非真。三動（苦集滅道）止息，全部都是迷惑，這是第二部分，分為兩段，第一段是正面說明。
因此，動念和息念，都歸於迷惑昏昧。
解釋說，動念就是前面的苦集，息念就是前面的滅道。這是第二部分，分為兩個徵詢和解釋，首先是徵詢。
為什麼呢？
解釋說，動念任憑它背離覺悟，息念就應該符合真理，為什麼動念和息念都稱為迷惑昏昧？這是第二部分，分為兩段，第一段是直接解釋。
由於有無始以來的根本無明作為自己的主宰。
解釋說，由於將無始以來的住地根本無明作為我的主宰，所以動是我的動，息是我的息，我相既然存在，動和息都迷惑了。然而，本起無明，是最早根本而起的，又是從本源而起的。《經》中說，『獨頭無明』是煩惱的種子，也與此相同。不等待因緣和境界，就稱為『獨頭』。所以前面先標明我體的存在，然後輾轉產生迷惑、業和苦等。這是第二段，是轉而解釋。
一切眾生生來沒有智慧的眼睛，身心等性質都是無明，譬如有人不能自己割斷自己的生命。
解釋說，前面是對徵詢的解釋，這裡又是詳細地解釋前面文字中本起的含義。其中分為兩部分，首先是法說，意思是說眾生從無始以來未曾開悟，所以說生來沒有智慧的眼睛。如同一個人如果十歲或二十歲才開始眼盲，那麼眼前雖然看不見青黃等顏色，但說給他聽，他也能瞭解。如果胎中沒有眼睛，生來就是盲人，那麼對他說各種顏色，終究沒有用處。所以首先需要用金錍（bēi）撥開眼翳，然後才能為他說是非。所以《涅槃經》說，如同生來就瞎眼的人不認識乳白色，別人為他說各種比喻，貝（聲音是常）、米（柔軟快樂）、雪（寒冷潔凈）。
【English Translation】 English version: Therefore, the answer is given that it is not that enlightenment opposes and rejects it, preventing it from entering, but rather it is due to clinging to the notion of 'I' that prevents entry. Just as a body in a dream, if not forgotten, cannot merge with the true self, it is not that the true self opposes and rejects it. 'Having such and such' explains that it is not enlightenment that opposes and rejects. If entering were done through enlightenment, then not entering would be enlightenment's rejection. Since the one who enters is naturally the wisdom that can realize, the essence of enlightenment originally has no coming or going. Why blame enlightenment for entering or not entering? It is also explained that seeing and awareness can enter, but awareness also becomes untrue. Therefore, it is known that only in a state of forgetting emotions and having no thoughts can it be called true entry. Therefore, Que (name) said that carrying the concept of subject and object cannot be realized, showing the fault and revealing the untruth. The three movements (suffering, accumulation, cessation, path) cease, and all are confused. This is the second part, divided into two sections, the first section being a direct explanation.
Therefore, both moving thoughts and ceasing thoughts return to confusion and dullness.
It is explained that moving thoughts are the suffering and accumulation mentioned earlier, and ceasing thoughts are the cessation and path mentioned earlier. This is the second part, divided into two inquiries and explanations, the first being the inquiry.
Why is that?
It is explained that moving thoughts are allowed to turn away from enlightenment, and ceasing thoughts should conform to the truth. Why are both moving and ceasing thoughts called confusion and dullness? This is the second part, divided into two sections, the first being a direct explanation.
Because there is beginningless fundamental ignorance acting as one's master.
It is explained that because beginningless fundamental ignorance is taken as one's master, moving is my moving, and ceasing is my ceasing. Since the appearance of 'I' exists, both moving and ceasing are confused. However, fundamental ignorance is the earliest and most fundamental arising, and it also arises from the source. The Sutra says that 'solitary ignorance' is the seed of afflictions, which is the same as this. It is called 'solitary' because it does not wait for causes and conditions. Therefore, the existence of the 'I' is first indicated, and then delusion, karma, suffering, etc., are produced in turn. This is the second section, which is an indirect explanation.
All sentient beings are born without the eyes of wisdom, and the nature of body and mind are all ignorance, like a person who cannot cut off their own life.
It is explained that the previous was an explanation of the inquiry, and this is a detailed explanation of the meaning of fundamental arising in the previous text. It is divided into two parts, the first being a Dharma explanation, meaning that sentient beings have never been enlightened since beginningless time, so it is said that they are born without the eyes of wisdom. It is like a person who becomes blind at the age of ten or twenty, although they cannot see colors like blue and yellow, they can understand when told. If they have no eyes in the womb and are born blind, then it is useless to tell them about various colors. Therefore, one must first use a golden needle (bēi) to remove the cataract, and then one can tell them right and wrong. Therefore, the Nirvana Sutra says that it is like a person born blind who does not recognize the color of milk, and others use various metaphors to explain it to them: shell (sound is constant), rice (soft and pleasant), snow (cold and pure).
鶴(動我)竟不能得識其乳色故云身心等性皆是無明若宜契覺心以覺為本則一切皆覺故前根塵普凈段中最後結云一切覺故又前得本起因地既所修皆是佛因此用本起無明則一切皆是魔業前如金為千器器器皆金此如土為千器器器皆瓦后喻說本因愛故得身若斷身則違愛如人身縱卑陋病苦亦自保命終不能斷斷余或可自斷誠難認我亦爾斷一切煩惱惡業容有得者欲令斷我其可得乎何以故我終不能還斷我故又有我故必不覺我如眼不自見故必情妄想盡與覺一體覺是真我則妄我本無方名為斷如夢身縱令至劣至苦夢時終不肯斷必須覺來合於本身方嫌夢苦復無可斷又此喻亦可喻於後段愛我之言及養育無明之語前段後段血脈連環故此一喻通於前後四結成障道。
是故當知有愛我者我與隨順非隨順者便生憎怨為憎愛心養無明故相續求道皆不成就。
解曰是故當知者指前意勢直從我體起憎愛已來乃至不斷命等此都結之以成障道所以次二句對順生愛以明我次二句對違起憎以明我次二句雙指上二唯滋無明故知迷心修道縱令勤苦種種行門但助無明何成佛果后二句正明障道言相續者本從無明而生憎愛憎愛還熏無明種子現行相續不斷將此求道畢竟不成寶積經云于身生寶愛不離於我人彼作是修行由斯墮惡趣二別釋四相然此我等行相殊常常者但約迷執
初果已除此乃直就修證羅漢未曉文中即為四段一約事驗我二悟我成人三了跡跡生四潛續如命初謂驗其任運分自佗者是其我相文中二一標釋粗相二結指細相初中二一徴起標示。
善男子云何我相謂諸眾生心所證者。
解曰心謂第七識所證者即第八識見分一切眾生任運執為內我故此相難可自見約事證知但驗自佗各殊即證自中有我設令修道舍妄證真但覺有心總名我相二約喻以釋。
善男子譬如有人百骸調適匆忘我身四肢弦緩攝養乖方微加針艾則知有我是故證取方現我體。
解曰弦緩者緊急緩慢也即四肢不調手足失度之狀也余皆可知以況道者燕居靜室或隱深山心絕經營境無違順習閑成性暫得忘情不覺自佗謂證無我若違順所逼宛有心生心既未平方知我在故下云若復有人嘆謗其法即喜恨等愨云調適即稱理虛凝匆忘則比融真宰弦緩況違真負疾乖方明理性違常針艾乃觀照除遣方現表能心卓爾二結指細相。
善男子其心乃至證於如來畢竟了知清凈涅槃皆是我相。
解曰證於已上是能如來已下是所所中又如來是能涅槃是所謂非但了知二乘涅槃為我相設使了知如來涅槃亦是我相然涅槃但是覺體非別有可證今既證得涅槃不忘能所即是我相二悟我成人悟前非者是此相矣文二一粗相。
善男子云何人相
【現代漢語翻譯】 現代漢語譯本：
初果（Sotāpanna，須陀洹，佛教修行果位之一）已除我執，這直接進入修證阿羅漢（Arhat，佛教修行最高果位之一）的階段。未理解經文的人會將其分為四個部分：一是通過事實驗證『我』，二是領悟『我』的成立，三是瞭解『我』的痕跡產生，四是潛在地延續如生命一般。最初的驗證是指驗證其任運（自然而然）地分辨自己和他人的能力，這就是『我相』。經文中分為兩部分：一是標示並解釋粗略的『我相』，二是總結並指出細微的『我相』。第一部分又分為兩部分：一是提問並開始標示。
『善男子，什麼是『我相』？是指所有眾生心中所證悟的。』
解釋：心指的是第七識（末那識，Manas-vijnana）所證悟的，也就是第八識（阿賴耶識，Alaya-vijnana）的見分（認識作用）。一切眾生自然而然地執著于內在的『我』，因此這個『我相』很難自己察覺，只能通過事實驗證來了解。只要驗證自己和他人各有不同，就能證明自己心中有『我』。即使通過修行捨棄虛妄，證得真實，但只要感覺到有『心』的存在，就總稱為『我相』。二是使用比喻來解釋。
『善男子，譬如有人身體健康，百骸調和，就會忘記自身的存在；如果四肢僵硬遲緩，攝生調養不得法，稍微施加鍼灸，就會知道有『我』的存在。所以，只有通過證取才能顯現『我』的本體。』
解釋：僵硬遲緩指的是緊急和緩慢，也就是四肢不協調，手腳不聽使喚的狀態。其餘部分都容易理解，可以用來比喻修行者。修行者如果安居靜室，或隱居深山，心中斷絕經營算計，環境沒有違逆或順從，習慣了清閑，暫時能夠忘卻自身和他人的存在，以為自己證得了無我。如果受到違逆或順從的逼迫，心中自然會產生念頭。既然心還沒有達到平衡，就知道『我』的存在。所以下面說，如果有人讚嘆或誹謗他的法，就會產生喜悅或憎恨等情緒。『調適』就是指符合道理，虛靜凝定，『匆忘』就是比喻融合了真如的本體，『弦緩』比喻違背真如，身負疾病，『乖方』說明理性違背常理，『針艾』就是觀照並去除這些問題，『方現』表明能認知的心卓然獨立。二是總結並指出細微的『我相』。
『善男子，他的心乃至證悟到如來的畢竟清凈涅槃（Nirvana，佛教最高境界），都是『我相』。』
解釋：『證於』以上是能證的主體，『如來』以下是所證的客體。在所證的客體中，『如來』是能，『涅槃』是所。不僅僅是瞭解二乘（聲聞乘和緣覺乘）的涅槃是『我相』，即使是瞭解如來的涅槃也是『我相』。然而，涅槃只是覺悟的本體，並非另外存在可以證得的東西。現在既然證得了涅槃，卻沒有忘記能證的主體和所證的客體，這就是『我相』。二是領悟『我』的成立，領悟之前的錯誤，就是這個『我相』。經文分為兩部分：一是粗略的『我相』。
『善男子，什麼是『人相』？ English version:
The Sotāpanna (stream-enterer, the first stage of enlightenment in Buddhism) has eliminated the ego. This directly leads to the stage of cultivating and realizing Arhatship (the highest stage of enlightenment in Buddhism). Those who do not understand the text will divide it into four parts: first, verifying the 'self' through events; second, realizing the establishment of the 'self'; third, understanding the traces of the 'self' arising; and fourth, the potential continuation like life itself. The initial verification refers to verifying the ability to naturally distinguish between oneself and others, which is the 'self-aspect' (ātma-saṃjñā). The text is divided into two parts: first, marking and explaining the coarse 'self-aspect'; second, summarizing and pointing out the subtle 'self-aspect'. The first part is further divided into two parts: first, questioning and beginning to mark.
'Good man, what is the 'self-aspect'? It refers to what all sentient beings realize in their minds.'
Explanation: The mind refers to what the seventh consciousness (Manas-vijnana) realizes, which is the seeing-portion (darśana-bhāga) of the eighth consciousness (Alaya-vijnana). All sentient beings naturally cling to the inner 'self', so this 'self-aspect' is difficult to perceive by oneself and can only be understood through verifying events. As long as you verify that yourself and others are different, you can prove that there is a 'self' in your mind. Even if you abandon falsehood through cultivation and realize the truth, as long as you feel the existence of the 'mind', it is generally called the 'self-aspect'. Second, using metaphors to explain.
'Good man, for example, if a person is healthy and all parts of their body are in harmony, they will forget their own existence; if their limbs are stiff and slow, and their health is not properly maintained, a little acupuncture will make them aware of the existence of the 'self'. Therefore, only through realization can the essence of the 'self' be revealed.'
Explanation: Stiff and slow refers to urgency and slowness, that is, the state of uncoordinated limbs and uncontrollable hands and feet. The rest is easy to understand and can be used to compare practitioners. If a practitioner lives in a quiet room or secluded in the mountains, cuts off calculations in their mind, and the environment has no adversity or compliance, they are accustomed to leisure and can temporarily forget their own existence and that of others, thinking that they have realized no-self. If they are forced by adversity or compliance, thoughts will naturally arise in their mind. Since the mind has not yet reached equilibrium, they know that the 'self' exists. Therefore, it is said below that if someone praises or slanders their Dharma, they will have emotions such as joy or hatred. 'Harmony' refers to being in accordance with reason, being empty and still, 'forgetting' is a metaphor for merging with the essence of Suchness, 'slackness' is a metaphor for violating Suchness and suffering from illness, 'improper' indicates that rationality violates common sense, 'acupuncture' is to observe and remove these problems, and 'manifestation' indicates that the cognitive mind stands independently. Second, summarizing and pointing out the subtle 'self-aspect'.
'Good man, his mind, even realizing the ultimate pure Nirvana (the highest state in Buddhism) of the Tathagata (another name for Buddha), is the 'self-aspect'.'
Explanation: 'Realizing' above is the subject of realization, and 'Tathagata' below is the object of realization. Among the objects of realization, 'Tathagata' is the agent, and 'Nirvana' is the object. Not only is understanding the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) the 'self-aspect', but even understanding the Nirvana of the Tathagata is the 'self-aspect'. However, Nirvana is only the essence of enlightenment, not something else that can be realized. Now that Nirvana has been realized, but the subject of realization and the object of realization have not been forgotten, this is the 'self-aspect'. Second, realizing the establishment of the 'self', realizing the previous mistakes, is this 'self-aspect'. The text is divided into two parts: first, the coarse 'self-aspect'.
'Good man, what is the 'person-aspect' (pudgala-saṃjñā)?
【English Translation】 The Sotāpanna (stream-enterer, the first stage of enlightenment in Buddhism) has eliminated the ego. This directly leads to the stage of cultivating and realizing Arhatship (the highest stage of enlightenment in Buddhism). Those who do not understand the text will divide it into four parts: first, verifying the 'self' through events; second, realizing the establishment of the 'self'; third, understanding the traces of the 'self' arising; and fourth, the potential continuation like life itself. The initial verification refers to verifying the ability to naturally distinguish between oneself and others, which is the 'self-aspect' (ātma-saṃjñā). The text is divided into two parts: first, marking and explaining the coarse 'self-aspect'; second, summarizing and pointing out the subtle 'self-aspect'. The first part is further divided into two parts: first, questioning and beginning to mark. 'Good man, what is the 'self-aspect'? It refers to what all sentient beings realize in their minds.' Explanation: The mind refers to what the seventh consciousness (Manas-vijnana) realizes, which is the seeing-portion (darśana-bhāga) of the eighth consciousness (Alaya-vijnana). All sentient beings naturally cling to the inner 'self', so this 'self-aspect' is difficult to perceive by oneself and can only be understood through verifying events. As long as you verify that yourself and others are different, you can prove that there is a 'self' in your mind. Even if you abandon falsehood through cultivation and realize the truth, as long as you feel the existence of the 'mind', it is generally called the 'self-aspect'. Second, using metaphors to explain. 'Good man, for example, if a person is healthy and all parts of their body are in harmony, they will forget their own existence; if their limbs are stiff and slow, and their health is not properly maintained, a little acupuncture will make them aware of the existence of the 'self'. Therefore, only through realization can the essence of the 'self' be revealed.' Explanation: Stiff and slow refers to urgency and slowness, that is, the state of uncoordinated limbs and uncontrollable hands and feet. The rest is easy to understand and can be used to compare practitioners. If a practitioner lives in a quiet room or secluded in the mountains, cuts off calculations in their mind, and the environment has no adversity or compliance, they are accustomed to leisure and can temporarily forget their own existence and that of others, thinking that they have realized no-self. If they are forced by adversity or compliance, thoughts will naturally arise in their mind. Since the mind has not yet reached equilibrium, they know that the 'self' exists. Therefore, it is said below that if someone praises or slanders their Dharma, they will have emotions such as joy or hatred. 'Harmony' refers to being in accordance with reason, being empty and still, 'forgetting' is a metaphor for merging with the essence of Suchness, 'slackness' is a metaphor for violating Suchness and suffering from illness, 'improper' indicates that rationality violates common sense, 'acupuncture' is to observe and remove these problems, and 'manifestation' indicates that the cognitive mind stands independently. Second, summarizing and pointing out the subtle 'self-aspect'. 'Good man, his mind, even realizing the ultimate pure Nirvana (the highest state in Buddhism) of the Tathagata (another name for Buddha), is the 'self-aspect'.' Explanation: 'Realizing' above is the subject of realization, and 'Tathagata' below is the object of realization. Among the objects of realization, 'Tathagata' is the agent, and 'Nirvana' is the object. Not only is understanding the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) the 'self-aspect', but even understanding the Nirvana of the Tathagata is the 'self-aspect'. However, Nirvana is only the essence of enlightenment, not something else that can be realized. Now that Nirvana has been realized, but the subject of realization and the object of realization have not been forgotten, this is the 'self-aspect'. Second, realizing the establishment of the 'self', realizing the previous mistakes, is this 'self-aspect'. The text is divided into two parts: first, the coarse 'self-aspect'. 'Good man, what is the 'person-aspect' (pudgala-saṃjñā)?
謂諸眾生心悟證者善男子悟有我者不復認我所悟非我悟亦如是悟已超過一切證者悉為人相。
解曰言心悟證是覺前非者字正明人相不復認者不作證心悟亦如是同前非也二細相。
善男子其心乃至圓悟涅槃俱是我者心存少悟備殫證理皆名人相。
解曰不取能所故受圓悟無非不盡故曰備殫(殫盡)此智不袪為存悟矣非諸差別故云少也亦如唯識加行偈云現前立少物但彼空此智為異耳三了跡跡生謂了前二相俱是心跡總不執之故免我人然此了心又亦是跡故云了跡跡生文三一徴起標示。
善男子云何眾生相謂諸眾生心自證悟所不及者。
解曰覺前能悟悟是所覺悟既成所覺又名能展轉無窮皆成能所能所及處皆是相待了此無定故離前非計所不及謂免諸過不覺此計又是眾生眾生者不定執一之謂也二舉喻徴釋。
善男子譬如有人作如是言我是眾生則知彼人說眾生者非我非彼云何非我我是眾生則非是我云何非彼我是眾生非彼我故。
解曰借世人語詞以為義勢顯眾生相言非我者以自是眾生故非彼者以云我是眾生不云彼是眾生故此顯于自於彼不計我人故非彼我后云非彼我者非彼人之我也三指前對辨。
善男子但諸眾生了證了悟皆為我人而我人相所不及者存有所了名眾生相。
解曰初指前
【現代漢語翻譯】 現代漢語譯本： 『謂諸眾生心悟證者』，善男子，如果有人認為自己通過內心的領悟而證得了真理，那麼，如果他領悟到『有我』（ātman）的存在，就不再認為『我所』（belongings of ātman）是真實存在的。如果他領悟到『非我』（anātman），那麼他所領悟的也不是真正的領悟。如果領悟之後，還執著於一切證悟的境界，那麼他仍然停留在『人相』（lakṣaṇa of a person）的階段。
解曰：『言心悟證是覺前非者』，這句話說明通過內心的領悟而證得真理，是覺察到之前的錯誤觀念。『字正明人相』，這句話明確指出了『人相』。『不復認者不作證心悟亦如是同前非也』，不再執著于『我所』，不以證悟之心為真實，與之前的錯誤觀念相同。這是兩種細微的『相』（lakṣaṇa）。
善男子，如果有人認為自己的心，乃至圓滿領悟『涅槃』（nirvāṇa），都屬於『我』，或者心中存有少許領悟，或者窮盡一切證理，這些都可稱為『人相』。
解曰：不執取能證之『能』（subject）與所證之『所』（object），所以能夠接受圓滿的領悟。『無非不盡故曰備殫』，沒有什麼是不能窮盡的，所以說窮盡一切。『此智不袪為存悟矣』，這種智慧如果不去除，就仍然是存有領悟。『非諸差別故云少也』，因為不是各種差別相，所以說是少許。也像《唯識加行偈》所說：『現前立少物，但彼空此智為異耳』。
『三了跡跡生謂了前二相俱是心跡總不執之故免我人然此了心又亦是跡故云了跡跡生』，了知一切心跡，是指了知前面兩種『相』都是心的痕跡，總是不執著於它們，因此可以避免『我相』（lakṣaṇa of ātman）和『人相』。然而，這種了知的心，又何嘗不是一種痕跡呢？所以說『了跡跡生』。文分三部分：一、徴起標示。
善男子，什麼是『眾生相』（lakṣaṇa of a sentient being）？是指眾生的心自己證悟所不能及的境界。
解曰：覺察到之前的能悟與所悟，悟已經成為所覺，又可以成為能，這樣展轉無窮，都成為能所。能所及處，都是相對待的。了知這些沒有定性，所以可以離開之前的錯誤計較。『所不及謂免諸過不覺此計又是眾生』，所不能及的，是指避免各種過失，但是不覺察這種計較，又是『眾生相』。『眾生者不定執一之謂也』，『眾生』就是指不確定地執著于某一種觀念。
善男子，譬如有人說：『我是眾生』，那麼就知道這個人所說的『眾生』，既不是『我』，也不是『彼』。為什麼不是『我』？因為他說『我是眾生』，所以就不是『我』。為什麼不是『彼』？因為他說『我是眾生』，而不是說『彼是眾生』，所以不是『彼我』。
解曰：借用世人的語言詞彙來闡釋義理，顯示『眾生相』。說『非我』，是因為自己是眾生。說『非彼』，是因為說『我是眾生』，而不是說『彼是眾生』。這顯示了對於自己和他人，都不計較『我』和『人』，所以不是『彼我』。後文說『非彼我者非彼人之我也』。
善男子，如果眾生了知證悟，都執著于『我』和『人』，而『我人相』所不能及的，存有所了知的，就叫做『眾生相』。
解曰：初指前
【English Translation】 English version: 『Said all sentient beings heart enlightenment evidence those』 Good man, if someone believes they have attained truth through inner realization, then, if they realize the existence of 『ātman』 (self), they no longer consider 『belongings of ātman』 (what belongs to the self) to be real. If they realize 『anātman』 (non-self), then what they realize is also not true realization. If, after realization, they still cling to all states of enlightenment, then they still remain in the stage of 『lakṣaṇa of a person』 (the characteristic of a person).
Explanation: 『Said heart enlightenment evidence is aware of previous wrongdoings』 This sentence explains that attaining truth through inner realization is to be aware of previous wrong notions. 『Word clearly indicates the lakṣaṇa of a person』 This sentence clearly points out the 『lakṣaṇa of a person』. 『No longer recognizes, does not take evidence, heart enlightenment is also like this, same as previous wrongdoings』 No longer clinging to 『what belongs to the self』, not taking the mind of enlightenment as real, is the same as previous wrong notions. These are two subtle 『lakṣaṇas』 (characteristics).
Good man, if someone believes that their heart, even the complete realization of 『nirvāṇa』 (liberation), belongs to 『self』, or if they have a little enlightenment in their heart, or if they exhaust all principles of proof, these can all be called 『lakṣaṇa of a person』.
Explanation: Not clinging to the 『subject』 (the one who realizes) and the 『object』 (what is realized), therefore able to accept complete realization. 『Nothing is not exhausted, therefore it is called exhaustive』 There is nothing that cannot be exhausted, therefore it is said to exhaust everything. 『This wisdom is not dispelled, so there is still enlightenment』 If this wisdom is not removed, then there is still enlightenment. 『Not all differences, therefore it is called little』 Because it is not various different characteristics, it is called a little. It is also like what the 『Verses on the Stage of Application in Consciousness-Only』 says: 『Presently establishing a small thing, but that emptiness is different from this wisdom』.
『Three, understanding traces, traces arise, meaning understanding the previous two characteristics are all traces of the mind, not clinging to them in general, therefore avoiding self and person, but this understanding mind is also a trace, therefore it is called understanding traces, traces arise』 Understanding all traces of the mind means understanding that the previous two 『lakṣaṇas』 are all traces of the mind, not clinging to them in general, therefore avoiding 『lakṣaṇa of ātman』 (characteristic of self) and 『lakṣaṇa of a person』. However, is this mind of understanding not also a trace? Therefore it is said 『understanding traces, traces arise』. The text is divided into three parts: One, raising the question and indicating.
Good man, what is 『lakṣaṇa of a sentient being』 (characteristic of a sentient being)? It refers to the state that the mind of sentient beings cannot reach through its own realization.
Explanation: Being aware of the previous ability to realize and what is realized, realization has become what is perceived, and can also become the ability, thus endlessly transforming, all becoming ability and what is perceived. Where ability and what is perceived reach, they are all relative. Understanding that these are not fixed, therefore one can leave the previous wrong calculations. 『What cannot be reached means avoiding all faults, not being aware of this calculation is also a sentient being』 What cannot be reached refers to avoiding all faults, but not being aware of this calculation is also 『lakṣaṇa of a sentient being』. 『Sentient beings are called uncertainly clinging to one』 『Sentient beings』 refers to uncertainly clinging to a certain concept.
Good man, for example, if someone says: 『I am a sentient being』, then it is known that the 『sentient being』 said by this person is neither 『I』 nor 『that』. Why is it not 『I』? Because he says 『I am a sentient being』, so it is not 『I』. Why is it not 『that』? Because he says 『I am a sentient being』, instead of saying 『that is a sentient being』, so it is not 『that I』.
Explanation: Borrowing the language and vocabulary of ordinary people to explain the meaning, showing 『lakṣaṇa of a sentient being』. Saying 『not I』 is because oneself is a sentient being. Saying 『not that』 is because saying 『I am a sentient being』, instead of saying 『that is a sentient being』. This shows that for oneself and others, one does not care about 『I』 and 『person』, so it is not 『that I』. The following text says 『not that I is not that person』s I』.
Good man, if sentient beings understand realization, they all cling to 『I』 and 『person』, and what 『lakṣaṇa of ātman and lakṣaṇa of a person』 cannot reach, retaining what is understood, is called 『lakṣaṇa of a sentient being』.
Explanation: Initially pointing to the previous
二相后而我下對之以辨眾生之相了證者空則我不及了悟者空則人不及不執主宰故離我人心又不忘是眾生相四潛續如命謂都無所執但擬修行由不起心免前三過即此無執之業智相續未忘非是故意生心故言潛續文二一徴起標示。
善男子云何壽命相謂諸眾生心照清凈覺所了者一切業智所不自見猶如命根。
解曰即心之照故云清凈即自覺也覺前了跡故云所了即覺佗也證悟等盡徹于真源更無別能故直言心照擬將此智修習一切無漏之業故名一切業智又業是業用一切作用之智名為業智但覺潛續之心故名不自不自同於幻化一念不生即是論中世間自然業智及不思議業相今以雖能除妄而不自除故名所不自見不自見故猶如命根如命根者兼取相續不斷之義二展轉細釋文三一以義正釋。
善男子若心照見一切覺者皆為塵垢覺所覺者不離塵故。
解曰心照見是此門之相一切覺總指前三相由將此心見他諸覺故皆塵垢心未忘故結云覺所覺者不離塵故二以喻返釋。
如湯銷冰無別有冰知冰銷者。
解曰湯銷冰盡同成一水更無能知盡者反明此業智既照前三相皆盡則是我病未盡如冰若言我盡即此言盡之冰便是不盡若本末配合則水喻真心冰喻四相湯喻智慧煎水名湯悟心名智故謂水凍成冰還煎水以銷之冰湯俱盡濕性獨存以喻
【現代漢語翻譯】 現代漢語譯本： 在二相（兩種表象）之後，如果我以辨別眾生之相來回應，那麼了證為空，則我無法及於了悟；了悟為空，則人無法及於。不執著于主宰，所以脫離了我人（我相和人相），又不忘記這是眾生相。四相潛移默化地延續，就像生命一樣，意思是完全沒有執著，只是打算修行，因為不起心動念，避免了前面的三種過失，這就是無執的業智相續，並非故意生起心念，所以說是潛續。這段文字分為兩部分，一是提出問題並標明要點。
善男子，什麼是壽命相（壽命的表象）？是指眾生的心照見清凈的覺悟，所了悟的一切業智都不能自己看見，就像命根一樣。
解釋：即是心的照見，所以說是清凈，也就是自覺。覺悟之前的痕跡，所以說是所了悟，也就是覺他。證悟等等完全通達真源，沒有其他能力，所以直接說是心照。打算用這種智慧修習一切無漏的行業，所以叫做一切業智。業是作用，一切作用的智慧叫做業智。只是覺察到潛移默化的心，所以說不能自己看見。不能自己看見，等同於幻化，一念不生，就是論中所說的世間自然業智以及不可思議的業相。現在因為雖然能夠去除虛妄，卻不能去除自己，所以叫做所不自見。因為不能自己看見，所以就像命根一樣。像命根一樣，兼有相續不斷的含義。分為三部分來詳細解釋這段文字，一是通過義理來正面解釋。
善男子，如果心照見一切覺悟，都成為塵垢，覺悟所覺悟的，不能脫離塵垢的緣故。
解釋：心照見是這個法門的表象，一切覺悟總的指前面的三種表象，因為用這個心去看其他的覺悟，所以都成為塵垢，心沒有忘記的緣故。總結說覺悟所覺悟的，不能脫離塵垢的緣故。二是用比喻來反過來解釋。
就像用熱水融化冰，沒有另外的冰知道冰被融化一樣。
解釋：熱水融化冰，完全變成水，沒有能夠知道冰被融化的人。反過來表明這個業智既然照見前面的三種表象都消失了，那麼就是我的病沒有消失，就像冰一樣。如果說我消失了，那麼這個說消失的冰就是沒有消失。如果將本末配合起來，那麼水比喻真心，冰比喻四相，熱水比喻智慧，煮水叫做湯，領悟心叫做智，所以說水凍結成冰，再煮水來融化冰，熱水和冰都消失了，濕性獨自存在，用來比喻。 English version: After the two aspects (two appearances), if I respond by distinguishing the aspects of sentient beings, then the realization is emptiness, and I cannot reach enlightenment; if enlightenment is emptiness, then people cannot reach it. Not clinging to a master, therefore detached from 'I' and 'person' (the aspect of self and the aspect of person), and not forgetting that this is the aspect of sentient beings. The four aspects continue subtly, like life itself, meaning there is no attachment at all, just intending to cultivate, because no thought arises, avoiding the previous three faults, this is the continuous karma-wisdom of non-attachment, not intentionally generating thoughts, so it is said to be subtle continuation. This text is divided into two parts, one is to raise the question and mark the key points.
Good man, what is the aspect of lifespan (the appearance of lifespan)? It refers to the mind of sentient beings illuminating the pure awakening, and all the karma-wisdom that is realized cannot see itself, just like the root of life.
Explanation: It is the illumination of the mind, so it is said to be pure, which is self-awareness. The traces before awakening, so it is said to be realized, which is awareness of others. Realization and so on completely penetrate the true source, with no other ability, so it is directly said to be the illumination of the mind. Intending to use this wisdom to cultivate all the non-leaking actions, so it is called all karma-wisdom. Karma is action, the wisdom of all actions is called karma-wisdom. Only perceiving the subtly continuing mind, so it is said that it cannot see itself. Not being able to see itself is equivalent to illusion, not a single thought arises, which is the natural karma-wisdom of the world and the inconceivable aspect of karma mentioned in the treatise. Now, because although it can remove delusion, it cannot remove itself, so it is called what cannot be seen by itself. Because it cannot see itself, it is like the root of life. Like the root of life, it also has the meaning of continuous succession. It is divided into three parts to explain this text in detail, one is to explain it positively through meaning.
Good man, if the mind illuminates all awakenings, they all become dust and dirt, and what is awakened by awakening cannot be separated from dust.
Explanation: The illumination of the mind is the appearance of this Dharma gate, all awakenings generally refer to the previous three aspects, because using this mind to see other awakenings, so they all become dust and dirt, because the mind has not forgotten. Concluding that what is awakened by awakening cannot be separated from dust. Two is to explain it conversely with a metaphor.
Like melting ice with hot water, there is no other ice that knows that the ice is being melted.
Explanation: Hot water melts ice, completely turning into water, there is no one who can know that the ice is being melted. Conversely, it shows that since this karma-wisdom illuminates the previous three aspects and they all disappear, then my illness has not disappeared, just like ice. If it is said that I have disappeared, then this ice that is said to have disappeared has not disappeared. If the root and the branch are matched together, then water is a metaphor for the true mind, ice is a metaphor for the four aspects, hot water is a metaphor for wisdom, boiling water is called soup, and understanding the mind is called wisdom, so it is said that water freezes into ice, and then boiling water is used to melt the ice, the hot water and the ice all disappear, and the wetness alone exists, used as a metaphor.
【English Translation】 English version: After the two aspects (two appearances), if I respond by distinguishing the aspects of sentient beings, then the realization is emptiness, and I cannot reach enlightenment; if enlightenment is emptiness, then people cannot reach it. Not clinging to a master, therefore detached from 'I' and 'person' (the aspect of self and the aspect of person), and not forgetting that this is the aspect of sentient beings. The four aspects continue subtly, like life itself, meaning there is no attachment at all, just intending to cultivate, because no thought arises, avoiding the previous three faults, this is the continuous karma-wisdom of non-attachment, not intentionally generating thoughts, so it is said to be subtle continuation. This text is divided into two parts, one is to raise the question and mark the key points.
Good man, what is the aspect of lifespan (the appearance of lifespan)? It refers to the mind of sentient beings illuminating the pure awakening, and all the karma-wisdom that is realized cannot see itself, just like the root of life.
Explanation: It is the illumination of the mind, so it is said to be pure, which is self-awareness. The traces before awakening, so it is said to be realized, which is awareness of others. Realization and so on completely penetrate the true source, with no other ability, so it is directly said to be the illumination of the mind. Intending to use this wisdom to cultivate all the non-leaking actions, so it is called all karma-wisdom. Karma is action, the wisdom of all actions is called karma-wisdom. Only perceiving the subtly continuing mind, so it is said that it cannot see itself. Not being able to see itself is equivalent to illusion, not a single thought arises, which is the natural karma-wisdom of the world and the inconceivable aspect of karma mentioned in the treatise. Now, because although it can remove delusion, it cannot remove itself, so it is called what cannot be seen by itself. Because it cannot see itself, it is like the root of life. Like the root of life, it also has the meaning of continuous succession. It is divided into three parts to explain this text in detail, one is to explain it positively through meaning.
Good man, if the mind illuminates all awakenings, they all become dust and dirt, and what is awakened by awakening cannot be separated from dust.
Explanation: The illumination of the mind is the appearance of this Dharma gate, all awakenings generally refer to the previous three aspects, because using this mind to see other awakenings, so they all become dust and dirt, because the mind has not forgotten. Concluding that what is awakened by awakening cannot be separated from dust. Two is to explain it conversely with a metaphor.
Like melting ice with hot water, there is no other ice that knows that the ice is being melted.
Explanation: Hot water melts ice, completely turning into water, there is no one who can know that the ice is being melted. Conversely, it shows that since this karma-wisdom illuminates the previous three aspects and they all disappear, then my illness has not disappeared, just like ice. If it is said that I have disappeared, then this ice that is said to have disappeared has not disappeared. If the root and the branch are matched together, then water is a metaphor for the true mind, ice is a metaphor for the four aspects, hot water is a metaphor for wisdom, boiling water is called soup, and understanding the mind is called wisdom, so it is said that water freezes into ice, and then boiling water is used to melt the ice, the hot water and the ice all disappear, and the wetness alone exists, used as a metaphor.
真心迷心成我還悟心以銷之我智俱盡照體獨立三以法正合。
存我覺我亦復如是。
解曰若依喻反合應云無別有我知我盡者今翻喻勢順前正釋故云正合三存我失道文二一總標失道。
善男子末世眾生不了四相雖經多劫勤苦修道但名有為終不能成一切聖果是故名為正法末世。
解曰但名有為者由前四相皆有所證既將此心修行則行行皆帶能所故不成聖正同華嚴多劫六度不名菩薩正法末世者正宗佛法之末世夫正法之時修則皆證末世之時人多取相今既取證之相則正法亦同末世若遇此教了達病源則雖末世還同正法后展轉廣釋文四一認我為真二說病為法三將凡濫聖四趣果迷因初中二一徴釋其過二結成障覺初中六一久修如何不證徴二認我取證非真釋三取證云何妨道徴四愛寂憎喧非脫釋五云何定知非脫徴六贊喜謗瞋驗我釋今初。
何以故。
解曰劫數既多行又勤苦以何義故不證聖果釋中二一法。
認一切我為涅槃故有證有悟名成就故。
解曰良由認我以為涅槃故雖多劫勤修終無所益如認夢身以為自己勤為家業種種疲勞終無一事益於資產二喻。
譬如有人認賊為子其家財寶終不成就。
解曰賊若在外猶可堤防養之為兒如何撿慎又知賊是賊賊無能為養之為兒寧無損敗以喻六
【現代漢語翻譯】 現代漢語譯本：真心被迷惑，執著于『我』，反而要用覺悟的心來消除它。當我的智慧完全消失時，照亮一切的本體才會獨立顯現，這樣才能與正法真正契合。 執著于『我』的覺悟，也同樣是錯誤的。 解釋：如果按照比喻來反推，應該說沒有差別，有『我』的認知，『我』的認知消失。現在翻譯成比喻的態勢，順應前面的正確解釋，所以說是真正契合。執著于『我』，是迷失正道的表現。下面分為兩部分：一是總標迷失正道。 善男子，末世的眾生不瞭解四相（我相、人相、眾生相、壽者相），即使經過很多劫的勤苦修行，也只能說是『有為』之法，最終不能成就一切聖果，所以稱為正法末世。 解釋：只能說是『有為』之法，是因為前面的四相都執著于有所證悟。既然用這種心來修行，那麼所有的行為都帶有能與所的對立，所以不能成就聖果。這就像《華嚴經》中，多劫修六度也不能稱為菩薩一樣。『正法末世』是指正宗佛法的末法時期。正法時期修行就能證悟，末世時期的人大多執著于表相。現在既然執著于證悟的表相，那麼正法也如同末世。如果遇到這種教導，瞭解了病根，那麼即使是末世也如同正法時期。後面將逐步廣泛地解釋，分為四部分：一是認為『我』是真實的，二是說病就是法，三是將凡夫冒充聖人，四是追求果報而迷惑了根本原因。首先是第一部分，又分為兩部分：一是征問並解釋其中的過失，二是總結成為覺悟的障礙。第一部分又分為六個小部分：一是長久修行為何不能證悟（征問），二是認為『我』是證悟並非真實（解釋），三是執著于證悟為何會妨礙正道（征問），四是喜愛寂靜厭惡喧囂並非解脫（解釋），五是如何確定不是解脫（征問），六是贊同和喜悅，誹謗和嗔恨，都是檢驗『我』的標準（解釋）。現在先從第一個問題開始。 為什麼呢？ 解釋：劫數已經很多，修行又很勤苦，因為什麼緣故不能證得聖果？解釋分為兩部分：一是法。 因為執著於一切『我』為涅槃，所以有證悟，有領悟，名為成就。 解釋：正是因為執著于『我』以為是涅槃，所以即使多劫勤苦修行，最終也沒有任何益處。如同認為夢中的身體是自己，勤勞地為家業奔波，種種疲勞，最終沒有一件事情對自己的資產有益處。二是比喻。 譬如有人認賊為子，其家財寶終不成就。 解釋：賊如果在外面，還可以提防，養他做兒子，如何防備謹慎？又知道賊是賊，賊無所不能，養他做兒子，難道沒有損害敗壞？用這個比喻來說明第六點。
【English Translation】 English version: The true mind is deluded, clinging to 'self', and instead needs to be eliminated by the enlightened mind. When my wisdom is completely exhausted, the illuminating essence will independently manifest, and only then can it truly align with the Dharma. Clinging to the awareness of 'self' is also a mistake. Explanation: If we reverse the analogy, it should be said that there is no difference, there is the cognition of 'self', and the cognition of 'self' disappears. Now, translating it into the momentum of analogy, it follows the correct explanation in front, so it is said to be truly aligned. Clinging to 'self' is a manifestation of losing the right path. The following is divided into two parts: one is the general indication of losing the right path. Good man, sentient beings in the Dharma-ending Age do not understand the four characteristics (the characteristic of self, the characteristic of others, the characteristic of sentient beings, and the characteristic of lifespan). Even if they diligently cultivate the path for many kalpas, it can only be called 'conditioned' Dharma, and they will ultimately not be able to achieve all the sacred fruits. Therefore, it is called the Dharma-ending Age. Explanation: It can only be called 'conditioned' Dharma because the previous four characteristics are all attached to something to be realized. Since cultivating with this mind, all actions are accompanied by the opposition of the able and the object, so they cannot achieve sacred fruits. This is like in the Avatamsaka Sutra, cultivating the six perfections for many kalpas cannot be called a Bodhisattva. 'Dharma-ending Age' refers to the Dharma-ending period of the orthodox Buddha-dharma. In the Dharma-upholding Age, cultivation can lead to enlightenment, while in the Dharma-ending Age, people mostly cling to appearances. Now that they cling to the appearance of enlightenment, then the Dharma-upholding Age is also like the Dharma-ending Age. If one encounters this teaching and understands the root of the illness, then even in the Dharma-ending Age, it is like the Dharma-upholding Age. The following will gradually and extensively explain, divided into four parts: one is to regard 'self' as real, two is to say that illness is the Dharma, three is to pretend to be a sage, and four is to pursue retribution and be confused about the root cause. First is the first part, which is divided into two parts: one is to question and explain the faults, and two is to summarize and become an obstacle to enlightenment. The first part is divided into six small parts: one is why long-term cultivation cannot lead to enlightenment (question), two is that thinking 'self' is enlightenment is not real (explanation), three is why clinging to enlightenment hinders the right path (question), four is that loving tranquility and hating noise is not liberation (explanation), five is how to determine that it is not liberation (question), and six is that agreement and joy, slander and hatred, are all standards for testing 'self' (explanation). Now start with the first question. Why is that? Explanation: The number of kalpas is already many, and the cultivation is very diligent, for what reason can't one attain the sacred fruit? The explanation is divided into two parts: one is the Dharma. Because clinging to all 'self' as Nirvana, so there is enlightenment, there is understanding, called achievement. Explanation: It is precisely because of clinging to 'self' as Nirvana that even diligent cultivation for many kalpas is ultimately of no benefit. It is like thinking that the body in a dream is oneself, working diligently for the family business, all kinds of fatigue, and ultimately nothing is beneficial to one's assets. Two is a metaphor. For example, someone recognizes a thief as his son, and his family's wealth will never be achieved. Explanation: If the thief is outside, he can still be guarded against. How can he be guarded against if he is raised as a son? And knowing that the thief is a thief, the thief is omnipotent, raising him as a son, wouldn't there be damage and ruin? Use this metaphor to illustrate the sixth point.
根取境猶可制御藏識妄我難以辨明故如來藏中功德之寶唸唸衰耗由此貧窮難集福慧三取證云何妨道徴。
何以故。
解曰前徴何以多劫不證釋云由認我取證故此又徴云縱使認我取證何以便妨于道四愛寂憎喧非脫釋。
有愛我者亦愛涅槃伏我愛根為涅槃相有憎我者亦憎生死不知愛者真生死故別憎生死名不解脫。
解曰夫生死輪迴本由憎愛慾求解脫須盡二源今愛涅槃還是本愛今憎生死亦是本憎棄苦欣樂雖殊憎愛元是本習帶之修道佛果豈成伏我愛根為涅槃相者由伏之故不起不起之相似涅槃相以似為真故云爾也不知愛等者本愛涅槃擬除生死愛心既在即生死根愛根憎苗豈名解脫故曰不知愛等五云何定知非脫徴。
云何當知法不解脫。
解曰法者涅槃由前釋云愛涅槃者名不解脫故此徴云若愛生死許是繫縛今悟涅槃是寂滅法以何相知還同本愛而不解脫六贊喜謗瞋驗我釋謂實證者必無我無我故即無瞋喜今為法瞋喜即知證法非真也我未盡故文中二一標我未盡。
善男子彼末世眾生習菩提者以己微證為自清凈猶未能盡我相根本。
解曰微證者外知根塵假合內覺性體寂然猶未下正標未盡二以境驗知。
若復有人讚嘆彼法即生歡喜便欲濟度若復誹謗彼所得者便生瞋恨則知我相堅固執持
【現代漢語翻譯】 現代漢語譯本： 執著于對外境的認知尚且可以控制，但深藏於阿賴耶識中的虛妄『我』卻難以辨明，因此如來藏中的功德之寶唸唸衰減耗損，由此變得貧窮，難以積聚福德和智慧。如果執著于『我』而證悟，又怎麼能不妨礙修道證果呢？ 為什麼這樣說呢？ 解釋：前面已經提出，為什麼經過多劫都不能證悟？解釋說，因為執著于『我』而求證。這裡又提出，縱然執著于『我』而求證，又怎麼會妨礙修道呢？四種愛，寂靜，憎恨，喧囂，都不是解脫。 有愛著『我』的人，也愛著涅槃，這是把愛『我』的根源當作涅槃的表象。有憎恨『我』的人，也憎恨生死，卻不知道愛本身就是真正的生死之根源，所以僅僅憎恨生死，不能算是解脫。 解釋：生死輪迴的根本原因在於憎恨和愛慾，想要求解脫，必須斷絕這兩種根源。現在愛著涅槃，還是原來的愛慾。現在憎恨生死，也是原來的憎恨。捨棄痛苦，欣求快樂，雖然表面上不同，但憎恨和愛慾的本質還是一樣的習氣。帶著這種習氣修道，怎麼能成就佛果呢？把伏藏愛『我』的根源當作涅槃的表象，是因為伏藏的緣故，『我』的活動沒有顯現出來，這種沒有顯現的狀態類似於涅槃的表象，因為相似而認為是真的，所以這樣說。『不知道愛』等等，是因為愛著涅槃，想要去除生死。愛心既然存在，就是生死的根本，愛根和憎恨的苗頭都存在，怎麼能算是解脫呢？所以說『不知道愛』等等。五、怎麼能確定知道不是解脫呢？ 怎麼才能知道對法的執著不是解脫呢？ 解釋：法，指的是涅槃。因為前面解釋說，愛著涅槃的人，不能算是解脫。所以這裡提出，如果愛著生死，可以說是被束縛。現在領悟到涅槃是寂滅之法，用什麼方法知道這種領悟還是和原來的愛慾一樣，而不能算是解脫呢？六、讚歎就歡喜，誹謗就嗔恨，可以驗證『我』的存在。解釋說，真正證悟的人，必定沒有『我』，沒有『我』，自然就沒有嗔恨和歡喜。現在因為對法的讚歎和誹謗而產生嗔恨和歡喜，就知道證悟的法不是真正的。『我』還沒有斷盡，文中分為兩部分：一、標明『我』還沒有斷盡。 善男子，那些末法時代的眾生，修習菩提的人，把自己的微小證悟當作自己的清凈，還是不能斷盡『我』相的根本。 解釋：微小的證悟，指的是對外知道根塵是虛假結合，對內覺知自性本體是寂然不動，但還沒有達到徹底斷盡『我』相的程度。下面正式標明沒有斷盡。二、用外境來驗證。 如果有人讚嘆他所證悟的法，就生起歡喜心，想要救度他人；如果有人誹謗他所證悟的法，就生起嗔恨心，這就說明他的『我』相非常堅固，執著不放。
【English Translation】 English version: Clinging to the perception of external objects can still be controlled, but the illusory 'self' hidden deep within the Alaya Consciousness is difficult to discern. Therefore, the treasure of merit within the Tathagatagarbha diminishes and deteriorates with each thought, leading to poverty and difficulty in accumulating blessings and wisdom. If one clings to the 'self' in seeking enlightenment, how can it not hinder the path to realization? Why is this so? Explanation: It was previously asked, why is it that enlightenment is not attained after many kalpas? The explanation is that it is because of clinging to the 'self' in seeking realization. Here it is further asked, even if one clings to the 'self' in seeking realization, how can it hinder the path? The four loves, tranquility, hatred, and clamor, are not liberation. Those who love 'self' also love Nirvana, taking the root of loving 'self' as the appearance of Nirvana. Those who hate 'self' also hate birth and death, but they do not know that love itself is the true root of birth and death. Therefore, merely hating birth and death cannot be considered liberation. Explanation: The fundamental cause of the cycle of birth and death lies in hatred and desire. To seek liberation, one must sever these two roots. Now, loving Nirvana is still the original desire. Now, hating birth and death is also the original hatred. Abandoning suffering and seeking pleasure, although seemingly different, the essence of hatred and desire remains the same habit. Cultivating the path with this habit, how can one achieve Buddhahood? Taking the hidden root of loving 'self' as the appearance of Nirvana is because, due to the hidden nature, the activity of 'self' is not manifested. This state of non-manifestation resembles the appearance of Nirvana. Because of the similarity, it is mistaken for the truth, hence the saying. 'Not knowing love,' etc., is because of loving Nirvana and wanting to eliminate birth and death. Since the mind of love exists, it is the root of birth and death. The root of love and the sprout of hatred both exist, how can it be considered liberation? Therefore, it is said 'not knowing love,' etc. Five, how can one be certain of knowing that it is not liberation? How can one know that clinging to the Dharma (Nirvana) is not liberation? Explanation: Dharma refers to Nirvana. Because it was previously explained that those who love Nirvana cannot be considered liberated. Therefore, it is asked here, if one loves birth and death, it can be said to be bound. Now, realizing that Nirvana is the Dharma of quiescence, how can one know that this realization is still the same as the original desire and cannot be considered liberation? Six, praise brings joy, slander brings anger, which can verify the existence of 'self'. Explanation: Those who are truly enlightened certainly have no 'self'. Without 'self', there is naturally no anger or joy. Now, because of praise and slander of the Dharma, anger and joy arise, which shows that the Dharma realized is not true. 'Self' has not been exhausted. The text is divided into two parts: One, indicating that 'self' has not been exhausted. Good man, those sentient beings in the Dharma-ending age who practice Bodhi, taking their own minor realization as their own purity, are still unable to exhaust the root of the 'self' aspect. Explanation: Minor realization refers to knowing externally that the roots and dusts are falsely combined, and internally perceiving that the essence of self-nature is quiescent and unmoving, but has not yet reached the point of completely exhausting the 'self' aspect. Below, it is formally indicated that it has not been exhausted. Two, use external circumstances to verify. If someone praises the Dharma that he has realized, he will rejoice and want to save others; if someone slanders the Dharma that he has realized, he will become angry. This shows that his 'self' aspect is very strong and he clings to it tightly.
潛伏藏識遊戲諸根曾不間斷。
解曰贊毀等者然世境違順粗重易明唯就法門最難覺察但言為法瞋彼度此不知此心元是我相則知下因對外境驗得內心我執猶堅潛藏相續雖慧軍數舉(上云多劫勤修又聞前三觀也)魔眾頻摧(上云憎生死伏我愛及微證也)且阿賴耶城難攻主宰(偈云覺城義當翻此城也)末那常侍防護牢強意識謀臣經營內外傍監五識之將以鎮六賊之門由是賊王(我相)頻通遊戲時時偷號(貪號慈悲瞋號降魔)惑我法王(化主)往往侵疆(無漏慧也)擾我觀境(學人)雖外怯般若晝伏(觀照時也)夜行(妄起時也)而內挾無明晝夜不斷(種子)二結成障覺。
善男子彼修道者不除我相是故不能入清凈覺。
可知二說病為法文二一正釋其非二結成障覺初中二一覆推。
善男子若知我空無毀我者有我說法我未斷故眾生壽命亦復如是。
解曰覆推者躡前為法瞋喜之次推窮以成說病為法之過恐聞瞋喜是我便擬忍受不瞋用為無我故推徴云若見彼是毀人我被彼毀而不瞋者此亦是我故云若知我空無毀我者既見有毀我者則未得我空亦應云若知我空無我說法故次云有我說法我未斷故然毀者是彼說者是我經文于毀者言無返明過也于說法言有順明過也餘三相亦爾經略人字為成句故翻覆推過者下擬決斷為病
【現代漢語翻譯】 現代漢語譯本：潛伏的阿賴耶識（Ālaya-vijñāna，藏識）與諸根（indriya，感覺器官）之間的遊戲從未間斷。
解釋說，讚揚或詆譭等等，世俗的順境或逆境，粗淺而容易明白，唯獨在佛法修行方面，最難覺察。只是說爲了佛法而嗔恨他人，度化此人，卻不知道這個心原本就是我相（ātman-saṃjñā，自我意識）。由此可知，下因對外境的反應，可以驗證內心我的執著依然堅固。這種執著潛藏相續，雖然智慧之軍多次舉起（上面說多次劫數勤奮修行，又聽聞前面的三種觀法），魔眾頻繁摧毀（上面說憎恨生死，降伏我愛以及稍微證悟）。然而阿賴耶識之城難以攻破，因為有主宰（末那識，manas）常時侍衛防護，牢固而強大，意識（vijñāna）如同謀臣，經營內外，旁邊還有五識（pañca-vijñāna）之將，用來鎮守六賊（ṣaḍ-ripu，六根）。因此，賊王（我相）頻繁地通行遊戲，時時偷換名號（貪愛時號稱慈悲，嗔恨時號稱降魔），迷惑我的法王（化主），常常侵佔疆土（無漏智慧）。擾亂我的觀照之境（學人），雖然表面上畏懼般若（prajñā，智慧）而白天潛伏（觀照之時），夜晚行動（妄念生起之時），但內在卻挾持著無明（avidyā，無知），晝夜不斷（種子），二種煩惱（結）成為障礙，阻礙覺悟。
善男子，那些修行道的人，如果不去除我相，因此不能進入清凈覺悟。
可知兩種說法，都把病態當作佛法。分為兩部分：一是正面解釋其錯誤，二是總結成為覺悟的障礙。在第一部分中，又分為兩部分：一是反過來推論。
善男子，如果知道我是空的，就沒有毀壞我的人。有我，才會有說法。我的我相沒有斷除，眾生和壽命也是如此。
解釋說，反過來推論，是緊接著前面爲了佛法而嗔恨或喜悅之後，推究窮盡，以成就把病態當作佛法的過失。恐怕聽到嗔恨或喜悅是我，便打算忍受不嗔恨，用作無我，所以推究證明說，如果見到對方是毀壞我的人，我被他毀壞而不嗔恨，這也是因為有我。所以說，如果知道我是空的，就沒有毀壞我的人。既然見到有毀壞我的人，那麼就沒有得到我空。也應該說，如果知道我是空的，就沒有我說法的我。所以接著說，有我，才會有說法，我的我相沒有斷除。然而毀壞者是對方，說法者是我，經文對於毀壞者而言，沒有反過來表明過失。對於說法者而言，有順著表明過失。其餘三種相也是這樣。經文省略了『人』字，是爲了成句的緣故。翻過來推論過失，是下面打算決斷，作為病態。
【English Translation】 English version: The game between the latent Ālaya-vijñāna (storehouse consciousness) and the various indriyas (sense faculties) has never ceased.
It is explained that praise or blame, and worldly favorable or unfavorable circumstances, are superficial and easy to understand. Only in the practice of Dharma is it most difficult to perceive. Merely saying that one is angry with others for the sake of Dharma, or that one is liberating this person, without realizing that this mind is originally the ātman-saṃjñā (self-consciousness). From this, it can be known that the reaction of the underlying cause to external circumstances can verify that the attachment to the self in the mind is still firm. This attachment is latent and continuous. Although the army of wisdom has been raised many times (as mentioned above, diligent practice over many kalpas, and hearing the previous three contemplations), the hordes of demons are frequently crushed (as mentioned above, hating birth and death, subduing self-love, and slight enlightenment). However, the city of Ālaya-vijñāna is difficult to conquer, because there is a ruler (manas, mind) constantly guarding and protecting it, firmly and strongly. The vijñāna (consciousness) is like a strategist, managing both internal and external affairs. Beside it are the generals of the five vijñānas (pañca-vijñāna), used to guard the gates of the six ṛipu (six thieves, the six senses). Therefore, the thief king (self-consciousness) frequently travels and plays, constantly stealing and changing names (greed is called compassion, anger is called subduing demons), deceiving my Dharma king (the transformative master), often invading territory (unleaked wisdom). Disturbing my state of contemplation (the learner), although outwardly fearing prajñā (wisdom) and lying dormant during the day (during contemplation), and acting at night (when delusional thoughts arise), inwardly it is holding onto avidyā (ignorance), continuously day and night (seeds). The two afflictions (bonds) become obstacles, hindering enlightenment.
Good man, those who practice the path, if they do not remove the self-consciousness, therefore cannot enter pure enlightenment.
It can be known that both statements treat illness as Dharma. It is divided into two parts: first, a direct explanation of its error; second, a summary of becoming an obstacle to enlightenment. In the first part, it is further divided into two parts: first, a reverse deduction.
Good man, if you know that I am empty, there is no one who destroys me. Only with 'I' is there speaking of Dharma. My self-consciousness has not been cut off, and so it is with sentient beings and life.
It is explained that the reverse deduction is immediately following the previous anger or joy for the sake of Dharma, investigating and exhausting, in order to accomplish the fault of treating illness as Dharma. Fearing that hearing anger or joy is 'I', one intends to endure and not be angry, using it as no-self, so it is investigated and proven that if you see the other person as destroying me, and I am destroyed by him without anger, this is also because there is 'I'. Therefore, it is said that if you know that I am empty, there is no one who destroys me. Since you see that there is someone who destroys me, then you have not attained the emptiness of 'I'. It should also be said that if you know that I am empty, there is no 'I' who speaks of Dharma. Therefore, it is followed by saying that with 'I' there is speaking of Dharma, my self-consciousness has not been cut off. However, the destroyer is the other person, and the speaker is me. The sutra does not state the fault of turning back to the destroyer. For the speaker, there is a fault of following and stating. The other three aspects are also like this. The sutra omits the word 'person' for the sake of forming a sentence. Reversing and deducing the fault is what is intended to be decided below, as an illness.
故二決斷。
善男子末世眾生說病為法是故名為可憐愍者雖勤精進增益諸病。
解曰說病為法者指前所推之過即是四相四相若存總名為病眾生不了但謂為法是故名為可憐愍者增益諸病者帶病修行故增諸病反此而言則稱實修行唯益實德如藥草等種有甘苦水土所滋各唯增益苦喻我相為本甘喻凈覺為本水土則喻萬行二結成障覺。
是故不能入清凈覺。
可知三將凡濫聖文二一正明相濫二結成障聖初中二一抑聖同己。
善男子末世眾生不了四相以如來解及所行處為自修行終不成就。
解曰佛說了義稱理法門皆言心境本空惑業本凈凡聖不異因果圓明就佛見之理實如此且眾生迷倒已久種習根深縱令信解法門現用元來隨念但以分別心識解佗無礙言教謂言佛意亦祇如然心既是念故不覺念不知冥通證入異於信解之心認佛平等之談不能斷惑求證故經印言終不成就華嚴亦云如貧數佗寶等二騁已齊聖前則抑高就下此乃騁下齊高文二一認其聖智。
或有眾生未得謂得未證謂證。
解曰得者是理乃至聖人所具功德證即是智則聖人冥證之智身今謂證者增上慢人若自知不證而言證者則根本戒中大妄語戒非此文意二驗出凡情。
見勝進者心生嫉妒。
解曰然諸聖人形類不定得與不得內證在
【現代漢語翻譯】 現代漢語譯本： 因此需要兩種決斷。
善男子，末世的眾生把病態的見解當作佛法，所以才被稱為可憐憫的人，即使勤奮精進，也只是在增加各種病癥。
解釋：把病態的見解當作佛法，指的是前面所推究的過失，也就是四相（我相、人相、眾生相、壽者相）。如果四相存在，總的來說就是病。眾生不明白這個道理，反而認為這是佛法，所以才被稱為可憐憫的人。增加各種病癥，指的是帶著病態去修行，所以增加了各種病癥。反過來說，如果真正修行，就只會增加真實的功德，就像藥草等，種子有甘有苦，水土的滋養各有不同，各自只會增加苦味或甘味。苦味比喻以我相為根本，甘味比喻以清凈覺悟為根本，水土則比喻各種修行，這兩種因素最終會形成障礙覺悟。
所以不能進入清凈覺悟。
這是可以理解的。下面將凡夫冒充聖人的情況分為兩種：一是正面說明相似之處，二是總結造成障礙聖道的原因。先說第一種情況，又分為兩種：一是壓低聖人的境界來迎合自己。
善男子，末世的眾生不瞭解四相（我相、人相、眾生相、壽者相），把如來的理解和所行之處當作自己的修行，最終不會成就。
解釋：佛所說的究竟義理、符合真理的法門，都說心境本來是空，迷惑和業力本來是清凈的，凡夫和聖人沒有區別，因果是圓滿光明的。從佛的見地來看，道理確實是這樣。但是眾生迷惑顛倒已經很久，習氣根深蒂固，即使相信和理解這些法門，現在所用的仍然是過去的念頭，只是用分別心來理解佛的無礙言教，認為這就是佛的意思，也只是這樣而已。心既然是念頭，所以不覺察念頭，不知道默默地與真理相通並證入，這與只是相信和理解的心不同。他們認為佛所說的平等之談，不能斷除迷惑，求得證悟，所以經中印證說最終不會成就。《華嚴經》也說，就像窮人只是在數別人的寶物一樣。前面是壓低高的來迎合低的，這裡是抬高低的來與高的相比。文分兩種：一是認為自己具有聖人的智慧。
或者有的眾生沒有得到（聖果）卻說自己得到了，沒有證得（真理）卻說自己證得了。
解釋：得到，指的是道理，乃至聖人所具有的功德；證得，指的是智慧，也就是聖人默默證得的智慧。現在說自己證得的人，是增上慢的人。如果自己知道沒有證得，卻說自己證得了，那就是根本戒中的大妄語戒，不是這裡所說的意思。二是驗證出凡夫的情感。
看到比自己勝過、進步的人，心裡就產生嫉妒。
解釋：聖人的形貌不一定，得到與否，內在的證悟在於自身。
【English Translation】 English version: Therefore, two decisive judgments are needed.
Good man, sentient beings in the Dharma-ending age take diseased views as the Dharma, hence they are called pitiable. Though diligently striving, they only increase their illnesses.
Explanation: 'Taking diseased views as the Dharma' refers to the faults previously investigated, namely the four marks (self, person, sentient being, and life span). If the four marks exist, it is generally considered a disease. Sentient beings do not understand this principle and instead regard it as the Dharma, hence they are called pitiable. 'Increasing their illnesses' refers to cultivating with disease, thus increasing various illnesses. Conversely, if one truly cultivates, one will only increase real merit, like medicinal herbs, whose seeds are either sweet or bitter, and the nourishment from water and soil varies, each only increasing either bitterness or sweetness. Bitterness is analogous to taking the self as the root, sweetness is analogous to taking pure awakening as the root, and water and soil are analogous to various practices. These two factors ultimately form an obstacle to awakening.
Therefore, they cannot enter pure awakening.
This is understandable. The following divides the situation of ordinary people posing as sages into two types: first, directly explaining the similarities; second, summarizing the reasons for obstructing the path to sagehood. First, let's discuss the first type, which is further divided into two: first, lowering the sage's realm to cater to oneself.
Good man, sentient beings in the Dharma-ending age do not understand the four marks (self, person, sentient being, and life span), and take the Tathagata's (如來) understanding and conduct as their own cultivation, ultimately failing to achieve anything.
Explanation: The ultimate meaning spoken by the Buddha, the Dharma that accords with truth, all say that the mind and environment are originally empty, delusion and karma are originally pure, ordinary people and sages are no different, and cause and effect are perfectly clear. From the Buddha's perspective, the principle is indeed like this. However, sentient beings have been deluded for a long time, and their habitual tendencies are deeply rooted. Even if they believe and understand these Dharma teachings, what they currently use are still past thoughts, merely using discriminating consciousness to understand the Buddha's unobstructed teachings, thinking that this is the Buddha's intention, and that's all. Since the mind is thought, they do not perceive thoughts, and do not know how to silently connect with and enter into the truth, which is different from the mind that merely believes and understands. They think that the Buddha's talk of equality cannot cut off delusion and seek enlightenment, so the sutra confirms that they will ultimately not achieve anything. The Avatamsaka Sutra (華嚴經) also says that it is like a poor person merely counting the treasures of others. The previous is lowering the high to cater to the low, and this is raising the low to compare with the high. The text is divided into two: first, thinking that they possess the wisdom of a sage.
Or some sentient beings claim to have attained what they have not attained, and claim to have realized what they have not realized.
Explanation: 'Attained' refers to the principle, and even the merits possessed by sages; 'realized' refers to wisdom, which is the wisdom silently realized by sages. Those who now claim to have realized are people with increased arrogance. If they know they have not realized but claim to have realized, then that is the great lie precept in the fundamental precepts, which is not what this text refers to. Second, verifying the emotions of ordinary people.
Seeing those who are superior and progressing, jealousy arises in their hearts.
Explanation: The appearance of sages is not fixed. Whether one has attained or not, the inner realization lies within oneself.
心何以辨佗未得未證故觀徴所見以驗真虛夫聖人用心佗己無二見佗勝進或法教流行唸唸歡喜必能隨順自驗內心如此或即證悟不虛若自覺己衰佗盛則嫉己盛他衰則喜縱令深解妙境但是心之所緣勿錯認之謂得謂證二結成障覺。
由彼眾生未斷我愛是故不能入清凈覺。
解曰未斷我愛者雙指前兩類之人前段解凡聖平等境界而未許以佛解同己乃云終不成就者以佛無我愛凡有我愛故後段見勝進嫉妒亦由我愛故畢竟不能入清凈覺四趣果迷因。
善男子末世眾生希望成道無令求悟唯益多聞增長我見。
解曰希望成道者趣果也次兩句迷因也故經說聲聞唯觀于果不觀于因如狗逐塊不逐於人夫欲修學先須悟心心既洞明然求廣解末世之人多迷此意唯宗名數不務了心心既不通解唯增我故云增長我見華嚴亦說不了自心增長諸惡又智論云多聞無智慧是不知實相譬如大暗中有燈而無目等四斷惑(但當下)成因(佛說下)由前數段經文說修行中有多過患皆結云不入凈覺故此勸誡令離過用心方成正因文中二一順釋。
但當精勤降伏煩惱起大勇猛未得令得未斷令斷貪瞋愛慢諂曲嫉妒對境不生彼我恩愛一切寂滅佛說是人漸次成就求善知識不墮邪見。
解曰先斷惑中言但當者正標勸誡之詞精勤及起大勇猛者通於修斷未得令
【現代漢語翻譯】 現代漢語譯本：如何辨別他人是否真正證悟？可以通過觀察其言行舉止來驗證其真偽。聖人的用心在於平等對待自己和他人，看到他人勝過自己，或者佛法教義得以弘揚，內心念念歡喜，必定能夠隨順。反省自己的內心是否如此，如果確實如此，那麼證悟就不是虛假的。如果自覺自己不如他人，看到他人勝過自己就嫉妒，看到自己勝過他人就沾沾自喜，縱然對精妙的境界理解得很深刻，也只是心識所攀緣的對象，不要錯誤地認為這就是證悟，這就是障礙覺悟的根源。
因為這些眾生沒有斷除我愛（執著于自我的愛），所以不能進入清凈覺悟的境界。
解釋：『未斷我愛』指的是前面提到的兩類人。前一段解釋了凡夫和聖人平等的境界，但沒有允許用佛的理解來等同自己，所以說『終不成就』，因為佛沒有我愛，而凡夫有我愛。后一段講到見到他人勝過自己就嫉妒，也是因為我愛。所以最終不能進入清凈覺悟的境界，這是墮入四惡趣的迷惑之因。
善男子，末世的眾生希望成就佛道，不要讓他們只追求知識，這樣只會增長我見（對自我的執著）。
解釋：『希望成道』是追求結果。後面兩句是迷惑的原因。所以經書上說，聲聞乘只觀察結果，不觀察原因，就像狗追逐土塊而不追逐人。想要修學，首先要開悟自己的心，心開悟了，然後才去廣泛地理解。末世的人大多迷惑於此，只注重名相，不致力于瞭解自己的心。心既然不通達理解，只會增長我執，所以說『增長我見』。《華嚴經》也說，不瞭解自己的心，就會增長各種惡行。又《智論》說，多聞而沒有智慧，就是不知道實相，就像在大黑暗中有燈卻沒有眼睛一樣。以下是關於斷除迷惑（當下）成就原因（佛說）的闡述。由於前面幾段經文說了修行中有很多過失，都總結為不能進入清凈覺悟，所以這裡勸誡人們遠離過失，用心才能成就正因。文中分為兩部分，一是順著解釋。
只要精進勤奮地降伏煩惱，生起大勇猛心，沒有得到的令其得到，沒有斷除的令其斷除。對於貪婪、嗔恨、愛戀、傲慢、諂媚、嫉妒，面對境界時不要產生彼此的恩愛，一切都寂滅。佛說這樣的人逐漸成就，尋求善知識，不墮入邪見。
解釋：先在斷除迷惑中說，『只要』是正面的標示勸誡之詞，『精勤』和『生起大勇猛心』是通用於修行的，沒有得到的令其得到
【English Translation】 English version: How can one discern whether another has truly attained enlightenment? It can be verified by observing their words and actions to examine their genuineness. The mind of a sage is focused on treating oneself and others equally. Seeing others surpass oneself, or the Dharma teachings flourish, brings joy to their mind, and they will surely be able to follow along. Reflect on whether your own mind is like this; if it is indeed so, then the enlightenment is not false. If one feels inferior to others and becomes jealous when others surpass them, or becomes complacent when surpassing others, even if one has a deep understanding of subtle states, it is merely an object clung to by consciousness. Do not mistakenly believe this to be enlightenment; this is the root of obstructing awakening.
Because these beings have not severed 'I-love' (attachment to self-love), they are unable to enter the realm of pure awakening.
Explanation: 'Not severed I-love' refers to the two types of people mentioned earlier. The previous section explained the equal state of ordinary beings and sages, but did not allow using the Buddha's understanding to equate oneself, hence the statement 'will ultimately not achieve,' because the Buddha has no I-love, while ordinary beings have I-love. The later section speaks of jealousy when seeing others surpass oneself, which is also due to I-love. Therefore, one ultimately cannot enter the realm of pure awakening; this is the cause of delusion leading to the four lower realms.
Good man, in the final age, if sentient beings hope to attain Buddhahood, do not let them only pursue knowledge, as this will only increase 'I-view' (attachment to self).
Explanation: 'Hoping to attain Buddhahood' is pursuing the result. The following two sentences are the cause of delusion. Therefore, the sutras say that the Shravakas only observe the result, not the cause, like a dog chasing a clod of earth instead of a person. To cultivate and learn, one must first awaken one's mind. Once the mind is awakened, then one can seek broad understanding. People in the final age are mostly deluded about this, only focusing on names and numbers, not striving to understand their own minds. Since the mind is not clear and understanding, it will only increase self-attachment, hence the statement 'increase I-view'. The Avatamsaka Sutra also says that not understanding one's own mind will increase various evil deeds. Furthermore, the Mahaprajnaparamita Shastra says that much learning without wisdom is like having a lamp in great darkness but no eyes. The following is an explanation of severing delusion (in the present) and accomplishing the cause (the Buddha said). Because the previous sections of the sutra spoke of many faults in practice, all concluding with the inability to enter pure awakening, this is why it advises people to stay away from faults, so that the mind can accomplish the right cause. The text is divided into two parts, the first being a straightforward explanation.
Only diligently subdue afflictions, generate great courage, cause what has not been attained to be attained, and cause what has not been severed to be severed. Regarding greed, hatred, love, arrogance, flattery, and jealousy, do not generate mutual affection when facing circumstances; let everything be extinguished. The Buddha said that such a person gradually achieves, seeks good teachers, and does not fall into wrong views.
Explanation: First, in severing delusion, 'only' is a positive indication of exhortation, 'diligence' and 'generating great courage' are common to cultivation, causing what has not been attained to be attained
得者真實境中一切功德妙用未斷者顛倒境中一切障礙之法即貪等也然斷惑之文前後頻有今通收就此略啟二門一所斷惑障二斷之行相三斷之位次初所斷者有通有別通謂此經唯識起信各說二種五性文初已會釋訖別者有其本末本有二種一是論中根本不覺由此方成阿黎耶故即文殊章中無明是也二者彌勒章初廣明愛是輪迴根本各已釋訖(一是所知障本二是煩惱障本)末者起信寶性二論各說九種皆如前釋唯識本頌總說六種論第九約障十地復說十種十種已如前說六種者頌曰煩惱謂貪瞋癡慢疑惡見長行釋云性是根本煩惱攝故得煩惱名(雖對隨惑稱本望上迷真為末)八識章已略辨今更具釋以銷經文文云貪瞋愛慢者彼論愛非其數以無別性貪所攝故此唯三法是彼論也貪者于有有具染著為效能障無貪生苦為業謂由愛力取蘊生故瞋者于苦苦具憎恚為效能障無瞋不安惡行所依為業謂瞋必令身心熱惱起諸惡業不善性故慢者恃己于佗高舉為效能障不慢生苦為業謂若有慢于勝德法及有德者心不謙下由此生死輪轉無窮受諸苦故此慢差別有七九種謂依三品我德處生七謂慢(於劣計己勝於等計己等)過慢(等計勝勝計等)慢過慢(于勝計勝)我慢(自恃高舉)增上慢(得少謂多)卑慢(多勝計己少劣)邪慢(無得謂得)九者謂我勝(過)我等(慢)我劣(卑)有
勝(𢍉)有等(慢)有劣(過)無勝(慢)無等(過)無劣(卑)然七寬九狹九唯七中三故(慢𢍉［慢］各三為九合如注配也)諂曲嫉妒即小隨煩惱各別起故名小但是貪等分位差別等流性故名隨諂者為罔冒佗故矯設異儀險曲為效能障不諂教誨為業貪癡一分為體嫉者徇自名利不耐佗榮妒忌為效能障不嫉憂戚為業瞋一分為體然根本六中今闕癡疑及惡見者癡在偈故三翻徴釋已決疑故偈云我身即是身見身見斷則余見自除故(余謂邊邪二取此等皆依身見起故)又重言彼我愛者愛與我相長相應故(此章正為除我)別明於己及佗相憐愛故(故云恩愛)生死根本最難拔故念盡即自佗寂故又諸經教煩惱名數增減取捨隨何意趣不可一準且依此開十數見修所斷三界總有一百二十八也二斷之行相者五教不同初小乘者剛藏章中已釋二始教者聖道斷惑不從三世但智起時即無其惑猶明與闇定不俱生如秤兩頭低昂時等故智與障理必不俱三終教者自有二義一約相翻二約相續相翻者意不異前但前義不盡謂無間道正斷惑時為智先起惑后滅耶為惑先滅智後起耶為同時耶此中惑智若先後者各有兩失不成斷義謂若智先起智有自成無漏過不能滅惑過惑有自滅過不障聖道過若惑先滅亦有此四四名亦同但相望時義別總成八過也前說明闇乃是同時正當中百二論燈不破闇之義謂
【現代漢語翻譯】 現代漢語譯本 勝有等有劣（慢），無勝無等無劣（過），然七寬九狹，九唯七中三故（慢𢍉［慢］各三為九合如注配也）。 諂曲嫉妒即小隨煩惱，各別起故名小，但是貪等分位差別等流性故名隨。諂者為罔冒佗故矯設異儀，險曲為效能，障不諂教誨為業，貪癡一分為體。嫉者徇自名利不耐佗榮妒忌為效能，障不嫉憂戚為業，瞋一分為體。然根本六中今闕癡疑及惡見者，癡在偈故，三翻徴釋已決疑故。偈云：『我身即是身見，身見斷則余見自除。』故（余謂邊邪二取，此等皆依身見起故）。又重言彼我愛者，愛與我相長相應故（此章正為除我），別明於己及佗相憐愛故（故云恩愛），生死根本最難拔故，念盡即自佗寂故。又諸經教煩惱名數增減取捨隨何意趣不可一準，且依此開十數見修所斷三界總有一百二十八也。二斷之行相者，五教不同。初小乘者剛藏章中已釋。二始教者，聖道斷惑不從三世，但智起時即無有惑，猶明與闇定不俱生，如秤兩頭低昂時等故，智與障理必不俱。三終教者，自有二義：一約相翻，二約相續。相翻者意不異前，但前義不盡，謂無間道正斷惑時，為智先起惑后滅耶？為惑先滅智後起耶？為同時耶？此中惑智若先後者各有兩失不成斷義，謂若智先起，智有自成無漏過，不能滅惑過，惑有自滅過，不障聖道過。若惑先滅亦有此四，四名亦同，但相望時義別，總成八過也。前說明闇乃是同時正當中百二論燈不破闇之義謂。
【English Translation】 English version Superiority, equality, and inferiority exist with arrogance (Māna), while non-superiority, non-equality, and non-inferiority exist without arrogance (Atimāna). However, seven are broad and nine are narrow; among the nine, only seven are central, hence three each for arrogance (Māna) and excessive arrogance (Atimāna) combine to form nine, as explained in the commentary. Flattery and jealousy are minor secondary afflictions (Upaklesha), each arising separately, hence they are called 'minor.' However, they are also called 'secondary' because they are of the same nature as the differentiated outflows of greed and other afflictions. The flatterer feigns unusual behavior to deceive others, with crookedness as their characteristic, obstructing the teaching of non-flattery as their function, and having a portion of greed and ignorance as their essence. The jealous person pursues their own fame and gain, unable to bear the glory of others, with envy as their characteristic, obstructing non-jealousy and causing sorrow as their function, and having a portion of hatred as their essence. However, among the six root afflictions (Kleshas), ignorance (Moha), doubt (Vicikitsa), and wrong views (Mithyā-drishti) are now missing because ignorance is in the verse, and the three-fold questioning and explanation have already resolved doubt. The verse says: 'My body is identical with the view of self (Satkāya-drishti); when the view of self is severed, the remaining views are eliminated.' (The remaining views refer to the two extreme views and grasping at views, all of which arise based on the view of self.) Furthermore, the repeated statement of love for 'that' and 'me' is because love and the self grow and correspond with each other (this chapter is precisely for eliminating the self), separately clarifying mutual love and compassion for oneself and others (hence it is called 'affectionate love'), as the root of birth and death is the most difficult to eradicate, and when thought is exhausted, both self and others are extinguished. Moreover, the names and numbers of afflictions in various scriptures and teachings increase, decrease, are taken, or are discarded according to different intentions and cannot be uniformly standardized; let us tentatively open up these ten numbers, which are seen and cultivated, and are severed in the three realms, totaling one hundred and twenty-eight. Secondly, regarding the characteristics of severance, the five teachings differ. Firstly, the Theravada (Hinayana) is already explained in the chapter of the 'Rigid Treasury.' Secondly, the initial teachings state that the severance of delusion in the holy path does not come from the three times, but when wisdom arises, there is no delusion, just as light and darkness cannot coexist, like the two ends of a scale rising and falling at the same time, so wisdom and obstacles cannot coexist in principle. Thirdly, the final teachings have two meanings: one is about mutual reversal, and the other is about continuous succession. Mutual reversal does not differ in meaning from the previous, but the previous meaning is not exhaustive, meaning that when the path of no interval (Anantarya-marga) is directly severing delusion, does wisdom arise first and delusion perish later? Or does delusion perish first and wisdom arise later? Or are they simultaneous? In this case, if delusion and wisdom are sequential, each has two faults and cannot achieve the meaning of severance, meaning that if wisdom arises first, wisdom has the fault of self-accomplishment without outflows (Anasrava), and cannot eliminate the fault of delusion; delusion has the fault of self-destruction and does not obstruct the fault of the holy path. If delusion perishes first, there are also these four, and the four names are also the same, but the meaning differs when viewed relatively, totaling eight faults. The previous explanation of light and darkness is that they are simultaneous and right in the middle; the meaning of the 'One Hundred and Two Treatises' that the lamp does not break the darkness means...
明於闇到與不到俱不能破以此二相互相無故同時則相乖異時不相預故以法合之不成斷惑涅槃亦以此喻喻毗婆舍那不斷煩惱又秤衡是一低昂同時智惑不然豈離前過若此宗斷惑必須了惑非無性相無礙謂若定有則墮于常常不可斷若定無者復無可斷今以真理隨緣故智即無起而起惑則無斷而斷隨緣自性故智起而無起惑斷而無斷言相續者不約惑智相對但就能斷之智自有三時三時有二一約初心究竟通分三時二約無間道中剎那三時今依十地經論並通此二論云此智盡漏為初智斷為中為后答云非初智斷亦非中后偈云(論指經偈)非初中后故若三時無斷云何斷耶論云如燈焰非唯初中后前中后取故此舉喻釋成(大品經亦云譬如燃燈非初焰燋炷亦不離初焰后焰亦爾而炷實燋也)謂實教斷惑心性相雙明經文正顯證智唯據甚深緣性不可說義論主兼明斷惑故性相雙辨非初非中后辨因緣無性是斷之不斷前中后取即不壞緣相是不斷之斷謂若一念能斷何假三心既並取方成明知無性無性故無初中後方成后故初中后斷此則從緣故無性無性故從緣也四頓教者此有三門一唯斷本本斷則末除(本末如上)故上文云永斷無明又云先斷無始輪迴根本二悟其空方名為斷如夢桎梏寤即解脫故文云此無明者非實有體乃至知是空華則無輪轉等論云覺于念異念無異相等三見其性非斷非不
斷謂此惑性是真覺故(論云依覺故迷若離覺性則無不覺等經云一切障礙即究竟覺又云一切覺故故文殊教眾生髮我見心以我見即菩提故)不應斷覺故云非斷(文云知幻即離不作方便等又云于諸妄心亦不息滅凈名云不斷煩惱等故)是真覺故不應認惑故非不斷(文云諸幻盡滅覺心不動又云幻滅滅故非幻不滅又云由澄諸念客塵永滅此意如寤時非除卻夢中物故云非斷又非留此物故非不斷)非斷非不斷是真斷惑五圓教者即華嚴宗一切煩惱不可說其體性以所障法必窮三際徹十方一即一切主伴無盡具四法界唯非真如(皆如前釋)故能障之惑一障一切障(故普賢行品起一念嗔具百萬障門也)能斷之智一斷一切斷(故隨好品阿鼻獄人頓證十地)證於法界一證一切證(已如前證位中說也)成就佛果一成一切成(出現品如來成正覺時普見一切眾產生正覺般涅槃也)三斷之位次者小乘如前次始教者二障各有分別俱生現行種子二分別種見道初斷彼二現行地前已伏煩惱俱生種者初地已去自在能斷留故不斷(對法論云菩薩十地唯修所知障對治道不修煩惱障對治道)以潤生攝化故不墮二乘故為斷所知障故為得大菩提故(故攝論云留惑待惑盡證佛一切智)謂以智御用不起過患而成勝行猶如禁蛇(如攝論說)直至金剛喻定現在前時一時頓斷其現行者地前漸伏初
【現代漢語翻譯】 現代漢語譯本 斷言這種迷惑的本性就是真覺的體現（論中說，因為有覺悟才會有迷惑，如果脫離了覺悟的本性，就不會有不覺悟等等。《經》中說，一切障礙就是究竟的覺悟，又說，一切都是覺悟的體現。所以文殊菩薩教導眾生生起『我見』之心，因為『我見』就是菩提）。因此，不應該斷除覺悟，所以說『非斷』（《經》中說，知道是幻象就應該離開，不要採取任何手段等等。又說，對於各種虛妄的心念，也不要停止或滅除。《維摩詰經》中說，不斷除煩惱等等）。 因為是真覺的體現，所以不應該認為它是迷惑，因此說『非不斷』（《經》中說，各種幻象都滅盡了，覺悟的心就不會動搖。又說，幻象滅盡了，非幻象也就不會滅盡。又說，通過澄清各種念頭，客塵就會永遠滅除。這個意思就像醒來時，並沒有去除夢中的事物，所以說『非斷』，但也不是保留這些事物，所以說『非不斷』）。 『非斷』也『非不斷』，才是真正斷除迷惑。五圓教的觀點，即華嚴宗的觀點認為，一切煩惱都無法用語言來描述它的體性，因為所障礙的法必然窮盡三際，貫穿十方，一即一切，主伴無盡，具備四法界，唯獨不是真如（這些都如前面解釋的那樣）。因此，能夠障礙的迷惑，一障礙就障礙一切（所以《普賢行品》中說，生起一念嗔恨，就具備百萬種障礙之門）。能夠斷除的智慧，一斷除就斷除一切（所以《隨好品》中說，阿鼻地獄的人也能立刻證得十地）。 證悟法界，一證悟就證悟一切（這已經在前面的證位中說過了）。成就佛果，一成就就成就一切（《出現品》中說，如來成就正覺時，普遍看見一切眾產生就正覺，進入涅槃）。 三種斷除的位次：小乘如前面所說。始教的觀點認為，兩種障礙各有分別，即俱生和現行，以及種子兩種。分別種在見道時初步斷除，這兩種現行在地前就已經降伏。煩惱俱生種，從初地開始就能自在地斷除，保留它是因為不斷（《對法論》中說，菩薩十地只修所知障的對治道，不修煩惱障的對治道）。因為要滋潤生命，攝受教化，所以不墮入二乘，因此要斷除所知障，因此要獲得大菩提（所以《攝論》中說，保留迷惑是爲了等待迷惑全部斷盡，證得佛的一切智慧）。 意思是說，用智慧駕馭運用，不起過患，從而成就殊勝的修行，就像禁錮蛇一樣（如《攝論》所說）。直到金剛喻定（Vajra-like Samadhi）現在眼前時，一時頓斷其現行，在地前逐漸降伏。
【English Translation】 English version It is asserted that the nature of this delusion is the manifestation of true enlightenment (as the treatise states, 'Because of enlightenment, there is delusion; if separated from the nature of enlightenment, there would be no non-enlightenment, etc.' The Sutra states, 'All obstacles are ultimate enlightenment,' and 'Everything is enlightenment.' Therefore, Manjushri (Bodhisattva of Wisdom) teaches sentient beings to generate the mind of 'self-view,' because 'self-view' is Bodhi (enlightenment)). Therefore, one should not sever enlightenment, hence 'non-severance' (The Sutra states, 'Knowing it is illusion, one should depart without resorting to any means, etc.' Also, 'For all deluded thoughts, one should not cease or extinguish them.' The Vimalakirti Sutra states, 'Not severing afflictions,' etc.). Because it is the manifestation of true enlightenment, one should not recognize it as delusion, hence 'non-non-severance' (The Sutra states, 'When all illusions are extinguished, the enlightened mind will not waver.' Also, 'When illusion is extinguished, non-illusion will not be extinguished.' Also, 'By clarifying all thoughts, the defilements of the guest dust will be forever extinguished.' This meaning is like when one awakens, one does not remove the things in the dream, hence 'non-severance,' but it is also not retaining these things, hence 'non-non-severance'). 'Non-severance' and 'non-non-severance' is the true severance of delusion. The view of the Five Perfect Teachings, which is the view of the Huayan School (Flower Garland School), holds that all afflictions cannot be described in terms of their nature, because the Dharma (teachings) that is obstructed must exhaust the three times (past, present, future), penetrate the ten directions, one is all, the host and companions are inexhaustible, possessing the four Dharma realms, only it is not Suchness (Tathata) (all of which are as explained before). Therefore, the delusion that can obstruct, one obstruction obstructs all (hence the Chapter on the Conduct of Samantabhadra (Universal Worthy Bodhisattva) states, 'Generating one thought of anger possesses a million gates of obstacles'). The wisdom that can sever, one severance severs all (hence the Chapter on Auspicious Marks states, 'People in Avici Hell instantly attain the ten Bhumis (grounds/levels of realization)'). Realizing the Dharma realm, one realization realizes all (this has already been said in the previous section on the position of realization). Accomplishing the Buddha fruit, one accomplishment accomplishes all (the Chapter on Appearance states, 'When the Tathagata (Buddha) attains perfect enlightenment, he universally sees all sentient beings attaining perfect enlightenment and entering Nirvana (liberation)'). The order of the three severances: the Hinayana (Small Vehicle) is as described before. The view of the Initial Teaching holds that the two obstacles are distinct, namely innate and manifest, and the two types of seeds. The seeds of discrimination are initially severed in the Path of Seeing, and these two manifest ones are already subdued before the ground. The innate seeds of affliction, from the first Bhumi (ground/level of realization) onwards, can be freely severed, retaining it because it is not severed (The Abhidharma-samuccaya states, 'The Bodhisattva's ten Bhumis (grounds/levels of realization) only cultivate the antidote to the obstacle of knowledge, not the antidote to the obstacle of affliction'). Because it nourishes life and receives teachings, it does not fall into the Two Vehicles (Shravakayana and Pratyekabuddhayana), therefore it is to sever the obstacle of knowledge, therefore it is to attain great Bodhi (enlightenment) (hence the Samgraha-vastu states, 'Retaining delusion is to wait for all delusion to be exhausted, to attain the Buddha's omniscient wisdom'). The meaning is that using wisdom to control and utilize, without causing harm, thereby accomplishing superior practice, like restraining a snake (as the Samgraha-vastu says). Until the Vajra-like Samadhi is present before one's eyes, instantly severing its manifest activity, gradually subduing it before the ground.
地已上頓伏八地已上不行所知俱生者種則地地漸斷金剛永盡現則地前乃至十地方永伏盡八地已上六識俱者不行第七俱者猶起前五雖未轉依無漏伏故障不現起終教者二障不分俱生分別但有正使及習氣謂地前伏現行初地斷使種地上除習氣佛地究竟凈然於三賢中已不墮二乘地故於煩惱自在能斷為除智障留故不斷(梁攝論云十解已去得出世凈心又云得出世名聖人不墮二乘地仁王云地前得人空而不取證起信亦說少分見於法身能現八相等故)以此菩薩唯怖智障故修唯識真如等觀伏斷于彼初地已上斷此一分粗故於煩惱障不復更留故二障不分見修至初地時正使俱盡(彌勒問經云菩薩見修道中一切煩惱能障利益眾生行故即見道中一切俱斷故)其末那煩惱亦初地斷粗后除習氣(攝論云轉染污末那得平等性智初現觀時先已證得修道位中轉伏清凈此明除習氣也正使先斷故但云轉凈不言斷也寶性論亦說地上依彼二種習氣障)又始教中為引二乘故以上就下說煩惱障同二乘教佛地方盡又以下同上許二乘全斷煩惱分斷所知今就終教實論愚法聲聞無廣大心尚不能究竟拔煩惱障但能折伏何況能斷彼所知障如彌勒問經釋論及楞伽說頓教者若約悟理合覺誓志背塵則不作漸次(文云居一切時不起妄念又云心不生虛妄故信位便云勞慮永斷得法界凈)然惑雖虛妄橫執即
【現代漢語翻譯】 現代漢語譯本 地上菩薩已證得第八地，不再受俱生所知障的困擾。這種障礙的種子隨著菩薩境界的提升而逐漸斷除，直至金剛喻定（Vajra Samadhi）時徹底清除。這種障礙在初地之前顯現，直至十地時才被完全降伏。八地以上的菩薩，六識不再同時運作；第七識（末那識，Manas）仍然存在。前五識雖然尚未轉依（Paravrtti），但由於無漏智慧的降伏，障礙不會顯現。終教認為，二障（煩惱障和所知障）不應區分俱生和分別，只有煩惱障的正使和習氣。菩薩在初地之前降伏煩惱障的現行，初地斷除煩惱障的正使，地上菩薩逐漸去除習氣，佛地時徹底清凈。菩薩在三賢位（十住、十行、十回向）時，已經不會墮入二乘地，因此對於煩惱自在，能夠斷除。爲了去除智障（所知障），菩薩會保留一部分煩惱不斷除（梁攝論說，十解之後，菩薩能生出世凈心；又說，菩薩得出世名，成為聖人，不會墮入二乘地。《仁王經》說，菩薩在初地之前證得人空，但不取證；《起信論》也說，菩薩能少分見到法身，能顯現八相等）。 因此，菩薩只畏懼智障，所以修習唯識真如等觀，來降伏和斷除智障。初地以上的菩薩，斷除一部分粗重的智障，對於煩惱障不再保留，因此二障不分。菩薩在初地時，煩惱障的正使全部斷盡（《彌勒問經》說，菩薩在見道和修道中，一切能障礙利益眾生的煩惱，都在見道中全部斷除）。末那識的煩惱也是在初地斷除粗重的部分，之後去除習氣（《攝論》說，轉染污的末那識，得到平等性智，在初現觀時，就已經證得，在修道位中轉伏清凈。這說明了去除習氣。正使先斷除，所以只說轉凈，不說斷。《寶性論》也說，地上菩薩依彼二種習氣障）。 另外，始教爲了引導二乘，以上就下地說，煩惱障和二乘教一樣，在佛地時才斷盡。又以下同上，允許二乘完全斷除煩惱，分斷所知障。現在就終教的真實理論來說，愚法的聲聞沒有廣大的心，尚且不能究竟拔除煩惱障，只能折伏，何況能斷除所知障？如《彌勒問經》釋論和《楞伽經》所說。頓教如果按照悟理、合覺、誓志背塵，就不會有漸次（經文說，居一切時不起妄念；又說，心不生虛妄，所以在信位就說勞慮永斷，得到法界凈）。然而惑雖然虛妄，橫執即
【English Translation】 English version Bodhisattvas who have attained the Eighth Ground (Bhumi) no longer experience the affliction of the Innate Cognitive Obscurations (Jnana-avarana). The seeds of these obscurations are gradually eliminated as the Bodhisattva's state progresses, until they are completely eradicated during the Vajra Samadhi (Diamond-like Concentration). These obscurations manifest before the First Ground and are completely subdued by the Tenth Ground. Bodhisattvas above the Eighth Ground no longer have the simultaneous operation of the six consciousnesses; the seventh consciousness (Manas) still exists. Although the first five consciousnesses have not yet undergone Transformation (Paravrtti), the obscurations do not manifest due to the subduing power of non-leaking wisdom. The Final Teaching (Nityartha) asserts that the Two Obscurations (afflictive and cognitive) should not be distinguished between innate and acquired, but only the root afflictions (Kleshas) and habitual tendencies (Vasanas) of the Afflictive Obscurations exist. Before the First Ground, Bodhisattvas subdue the manifest activity of the Afflictive Obscurations; on the First Ground, they eliminate the root afflictions, and above the Ground, they gradually remove the habitual tendencies, achieving complete purity at the Buddha Ground. Bodhisattvas in the Three Worthies stage (Ten Abodes, Ten Practices, Ten Dedications) no longer fall into the Two Vehicle path (Sravaka and Pratyekabuddha), and therefore, they have mastery over afflictions and can eliminate them. To remove the Cognitive Obscurations, they retain some afflictions without eliminating them completely (The Liang Commentary on the Samgraha states that after the Ten Understandings, Bodhisattvas can generate pure supramundane mind; it also states that Bodhisattvas attain the name of supramundane beings, becoming sages who do not fall into the Two Vehicle path. The Renwang Sutra states that Bodhisattvas attain the emptiness of self before the First Ground but do not take realization; the Awakening of Faith also states that Bodhisattvas can see a small portion of the Dharmakaya and can manifest the Eight Aspects). Therefore, Bodhisattvas only fear the Cognitive Obscurations, so they cultivate the Mind-Only (Vijnapti-matra), Suchness (Tathata), and other contemplations to subdue and eliminate them. Bodhisattvas above the First Ground eliminate a portion of the gross Cognitive Obscurations and no longer retain the Afflictive Obscurations, so the Two Obscurations are not distinguished. When Bodhisattvas reach the First Ground, all the root afflictions of the Afflictive Obscurations are completely eliminated (The Maitreya Question Sutra states that Bodhisattvas, in the path of seeing and cultivation, eliminate all afflictions that obstruct the benefit of sentient beings in the path of seeing). The afflictions of the Manas consciousness are also eliminated in the First Ground, with the gross aspects being eliminated first, followed by the removal of habitual tendencies (The Samgraha states that transforming the defiled Manas consciousness results in the attainment of Equality Wisdom, which is realized during the initial direct perception, and the purification is subdued in the stage of cultivation. This indicates the removal of habitual tendencies. Since the root afflictions are eliminated first, it is only said that it is transformed into purity, not eliminated. The Ratnagotravibhaga also states that Bodhisattvas on the Ground rely on these two types of habitual obscurations). Furthermore, the Elementary Teaching (Hinayana) guides the Two Vehicles by saying that the Afflictive Obscurations are eliminated at the Buddha Ground, just like the Two Vehicles teaching. It also allows the Two Vehicles to completely eliminate afflictions and partially eliminate Cognitive Obscurations. Now, according to the true theory of the Final Teaching (Mahayana), Sravakas who are ignorant of the Dharma do not have a vast mind and cannot ultimately eradicate the Afflictive Obscurations, but can only subdue them, let alone eliminate the Cognitive Obscurations. As stated in the commentary on the Maitreya Question Sutra and the Lankavatara Sutra, the Sudden Teaching (Tantrayana), if based on the understanding of principle, aligning with awareness, and vowing to turn away from defilement, will not have gradual stages (The text states that one does not generate false thoughts at all times; it also states that the mind does not generate falsehood, so it is said in the stage of faith that labor and worry are permanently eliminated, and one attains the purity of the Dharmadhatu). However, although delusions are unreal, clinging to them is
生不能頓除任運漸盡如風頓止波浪漸停(文云于滅未滅妄功用中便顯差別)即當論中四重覺妄已如地位中引釋華嚴圓教者五十二位中位位圓斷故位位成佛具有其文略如前明廣如彼說斷惑義竟次釋余文對境不生及一切寂滅者觀行成就煩惱已伏也然約此宗亦名為斷初發心住同初地故佛說下四句佛印成因於中雲漸次者由前說除我用心當時雖悟仍慮長時難離我習故佛誡云但得頓悟我空勤斷煩惱我見習氣漸盡無上佛果自然漸成求善知識等者商人入海須假導師學者修行必資善友二反釋。
若於所求別生憎愛則不能入清凈覺海。
解曰言別生憎愛不入覺者反明不生憎愛則入覺也故云反釋不生憎愛則是斷惑入覺即是成因故就此門曲分此段愨云嗟時行者畜病為功枉敘虛勞必招沉墜明明佛誡請審鑒心無使一代空行虛游義海偈贊中四如次頌前初中一偈總敘過由。
爾時世尊欲重宣此義而說偈言。
凈業汝當知 一切諸眾生 皆由執我愛 無始妄流轉
二中二句別釋四相。
未除四種相 不得成菩提
三中一偈存我失道。
愛憎生於心 諂曲存諸念 是故多迷悶 不能入覺城
解曰城喻覺者城有三義一防外歒二養人眾三開門引攝今以不入覺城故愛憎諸念侵逼若了心性空則眾惑
【現代漢語翻譯】 現代漢語譯本：
生不能立刻斷除，只能任其自然逐漸消盡，就像風立刻停止，波浪逐漸平息（文中說在滅與未滅的虛妄功用中，便顯出差別）。這就像《楞嚴經》中所說的四重覺妄，已經如同地位中引用《華嚴經》圓教所說，五十二個階位中，每個階位都圓滿斷除惑業，所以每個階位都能成佛，經文中有這樣的說法，簡略的如前面所說，詳細的如《華嚴經》所說。斷惑的意義解釋完畢，接下來解釋其餘的經文，『對境不生及一切寂滅』，是指觀行成就，煩惱已經被降伏。然而，按照這個宗派的說法，也可以稱為斷惑，因為初發心住等同於初地。所以佛陀在下面的四句經文中，印證了這種因。其中說到『漸次』，是因為前面說了去除我執的用心，當時雖然領悟了，仍然擔心長時間難以擺脫我執的習氣，所以佛陀告誡說，只要頓悟我空，勤奮斷除煩惱和我見的習氣，無上的佛果自然會逐漸成就。『求善知識等』，就像商人進入大海，必須依靠嚮導，學者修行，必須依靠善友。這是反過來解釋。
『若於所求別生憎愛則不能入清凈覺海。』
解釋說，如果產生憎愛，就不能進入覺悟的海洋，反過來說明不產生憎愛，就能進入覺悟。所以說是反過來解釋。不產生憎愛，就是斷除迷惑，進入覺悟，這就是成就佛因。所以就這個方面，委婉地劃分這段經文，懇切地說，可嘆現在的修行人，把生病當作功勞，白白地敘述虛假的勤勞，必定會招致沉淪墜落。明明是佛陀的告誡，請仔細審察內心，不要讓一生空修行，白白地在義理的海洋中游蕩。偈頌中四句，依次讚頌前面所說的內容，第一句偈頌總述過失的原因。
『爾時世尊欲重宣此義而說偈言。』
『凈業汝當知，一切諸眾生，皆由執我愛，無始妄流轉。』
第二部分的兩句，分別解釋四相。
『未除四種相，不得成菩提。』
第三部分的一句偈頌，說明存有我執就會失去正道。
『愛憎生於心，諂曲存諸念，是故多迷悶，不能入覺城。』
解釋說，城池比喻覺悟，城池有三種意義：一是防禦外敵，二是養育民眾，三是開門引導接納。現在因為不能進入覺悟之城，所以愛憎等念頭侵擾逼迫，如果瞭解心性本空，那麼各種迷惑
【English Translation】 English version:
'Birth cannot be instantly eliminated; it can only be gradually exhausted naturally, just as the wind stops instantly, and the waves gradually subside (the text says that in the illusory function of extinction and non-extinction, differences become apparent).' This is like the fourfold awareness of delusion mentioned in the Surangama Sutra, which is already like the explanation of the perfect teaching of the Avatamsaka Sutra in the positions, in the fifty-two stages, each stage completely cuts off delusion and karma, so each stage can achieve Buddhahood. The scriptures have such a statement, briefly as mentioned earlier, and in detail as mentioned in the Avatamsaka Sutra. The meaning of cutting off delusion is explained, and then the rest of the scriptures are explained, 'Not arising from objects and all quiescence,' refers to the accomplishment of contemplation and practice, and afflictions have been subdued. However, according to this sect, it can also be called cutting off delusion, because the initial mind dwelling is equivalent to the initial ground. Therefore, the Buddha, in the following four lines of scripture, confirms this cause. Among them, it is said 'gradually' because the previous statement of removing the intention of self-attachment, although understood at the time, still worried that it would be difficult to get rid of the habits of self-attachment for a long time, so the Buddha warned that as long as one has a sudden enlightenment of the emptiness of self, diligently cut off afflictions and the habits of self-view, the supreme Buddha fruit will naturally gradually be achieved. 'Seeking good knowledge, etc.,' is like a merchant entering the sea, who must rely on a guide, and a scholar practicing, who must rely on good friends. This is an inverse explanation.
'If one gives rise to hatred and love for what is sought, then one cannot enter the pure ocean of enlightenment.'
The explanation says that if hatred and love arise, one cannot enter the ocean of enlightenment, which conversely explains that if hatred and love do not arise, one can enter enlightenment. Therefore, it is said to be an inverse explanation. Not giving rise to hatred and love is to cut off delusion and enter enlightenment, which is to achieve the cause of Buddhahood. Therefore, in this aspect, this passage is euphemistically divided, earnestly saying that it is lamentable that present practitioners regard illness as merit, vainly narrate false diligence, and will inevitably incur sinking and falling. Clearly, it is the Buddha's warning, please carefully examine the heart, and do not let a lifetime of empty practice, vainly wander in the ocean of meaning. The four lines in the verse praise the previously mentioned content in order, and the first line of the verse summarizes the cause of the fault.
'At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse.'
'Pure karma, you should know, all sentient beings, all due to attachment to self-love, endlessly transmigrate in delusion.'
The two lines in the second part separately explain the four characteristics.
'Without removing the four characteristics, one cannot achieve Bodhi.'
The one line of verse in the third part explains that clinging to self will lose the right path.
'Love and hate arise in the heart, flattery and deceit exist in thoughts, therefore, there is much confusion, and one cannot enter the city of enlightenment.'
The explanation says that the city is a metaphor for enlightenment, and the city has three meanings: first, to defend against foreign enemies, second, to nurture the people, and third, to open the door to guide and receive. Now, because one cannot enter the city of enlightenment, thoughts such as love and hate harass and oppress, and if one understands that the nature of the mind is empty, then all kinds of delusions
不入見恒沙功德即萬行圓增道無不通則自佗引攝便能契果絕百非以成解脫養眾德以全法身開般若而無不通矣上三段皆長廣偈略四中二偈半斷惑成因。
若能歸悟剎 先去貪瞋癡 法愛不存心 漸次可成就 我身本不有 憎愛何由生 此人求善友 終不墮邪見 所求別生心 究竟非成就
解曰悟剎者剎是世界如入唐國率土屬唐蕃境亦爾故知若到悟境即法法屬悟迷境亦然法愛者憎生死愛涅槃也我身本不有者我身即憎愛之本欲除憎愛莫執妄身所依既空能依何有又愛彼潤身憎彼違我我身不有憎愛無生悟剎我身皆長無偈有。
大方廣圓覺經大疏下卷之二
大方廣圓覺經大疏下卷之三
終南山草堂寺沙門宗密述
自下依師離病者謂此廣勸依善知識除去四病及諸細惑(問目雖有五句義攝不出此二)經文四初三之初。
於是普覺菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解之可知正陳中二一慶前。
大悲世尊快說禪病令諸大眾得未曾有心意蕩然獲大安隱。
解曰禪病者四相二請后。
世尊末世眾生去佛漸遠賢聖隱伏邪法增熾使諸眾生求何等人依何等法行何等行除去何病云何發心令彼群盲不墮邪見。
解曰前皆有我相未
【現代漢語翻譯】 現代漢語譯本： 不執著于見到如恒河沙數般多的功德，就能圓滿增長萬行，證悟大道無所不通。這樣，自然能引導自己和他人，最終契合覺悟的果實，超越一切錯誤的知見，成就解脫。培養各種德行以圓滿法身，開啟般若智慧而無所不通。以上三段都是長廣偈，略去了四句中的兩句半，講述斷除迷惑，成就因地修行。
若能歸悟剎（悟境，覺悟的境界）， 先去貪瞋癡（貪婪、嗔恨、愚癡）， 法愛不存心（對佛法的執愛不存於心）。 漸次可成就（逐漸可以成就）， 我身本不有（我的身體原本就是空無的）， 憎愛何由生（憎恨和愛戀從何而生）。 此人求善友（這樣的人尋求善知識）， 終不墮邪見（最終不會墮入邪見）， 所求別生心（所尋求的如果產生了分別心）， 究竟非成就（最終不能成就）。
解釋：『悟剎』指的是覺悟的境界，『剎』是世界的意思，就像進入唐朝的國土，所有土地都屬於唐朝，吐蕃的境地也是如此。因此可知，如果到達覺悟的境界，那麼一切法都屬於覺悟；迷惑的境界也是如此。『法愛』指的是憎恨生死，愛戀涅槃。『我身本不有』指的是我的身體就是憎恨和愛戀的根本，想要去除憎恨和愛戀，就不要執著于虛妄的身體。所依賴的身體既然是空無的，那麼能依賴什麼呢？又因為愛戀那些滋養身體的，憎恨那些違揹我的，我的身體如果原本就是空無的，那麼憎恨和愛戀又從何而生呢？覺悟的境界和我的身體都是長無偈所具有的。
《大方廣圓覺經大疏》下卷之二
《大方廣圓覺經大疏》下卷之三
終南山草堂寺沙門宗密 述
下面是依止善知識，遠離病患的內容。這裡廣泛勸導依止善知識，除去四種病患以及各種細微的迷惑（問目的雖然有五句，但意義都包含在這兩點中）。經文分為四部分，這是最初的三部分中的第一部分。
於是普覺菩薩在大眾中，即從座起，頂禮佛足，右繞三匝，長跪叉手，而白佛言。
解釋的內容可以知道，這是正式陳述中的第一部分，讚歎前面的內容。
大悲世尊，快說禪病，令諸大眾得未曾有，心意蕩然，獲大安隱。
解釋：『禪病』指的是四相。
第二部分是請求後面的內容。
世尊，末世眾生去佛漸遠，賢聖隱伏，邪法增熾，使諸眾生求何等人，依何等法，行何等行，除去何病，云何發心，令彼群盲不墮邪見。
解釋：前面都存在我相。
【English Translation】 English version: Without clinging to the perception of merits as numerous as the sands of the Ganges, one can perfectly increase the myriad practices, and realize the Great Way, becoming unobstructed in all aspects. In this way, one can naturally guide oneself and others, ultimately aligning with the fruit of enlightenment, transcending all erroneous views, and achieving liberation. Cultivate various virtues to perfect the Dharmakaya (Dharma body), and open up Prajna (wisdom) to become unobstructed in all aspects. The above three paragraphs are all verses from the Longer Verses, omitting two and a half lines out of the four, discussing the severing of delusion and the accomplishment of the causal ground of practice.
If one can return to the realm of enlightenment (Wu Cha, the realm of enlightenment), First remove greed, hatred, and ignorance (Tan Chen Chi, greed, hatred, and ignorance), The love of Dharma (Fa Ai, attachment to the Dharma) does not remain in the mind. Gradually one can achieve (Jian Ci Ke Cheng Jiu), My body is originally non-existent (Wo Shen Ben Bu You), From where does hatred and love arise (Zeng Ai He You Sheng). This person seeks good friends (Ci Ren Qiu Shan You), Will ultimately not fall into wrong views (Zhong Bu Duo Xie Jian), What is sought gives rise to separate thoughts (Suo Qiu Bie Sheng Xin), Ultimately, it is not achievement (Jiu Jing Fei Cheng Jiu).
Explanation: 'Wu Cha' refers to the realm of enlightenment, 'Cha' means world, just like entering the territory of the Tang Dynasty, all land belongs to the Tang Dynasty, and the territory of Tubo is also like that. Therefore, it can be known that if one reaches the realm of enlightenment, then all Dharmas belong to enlightenment; the realm of delusion is also like that. 'Fa Ai' refers to hating birth and death and loving Nirvana. 'Wo Shen Ben Bu You' refers to my body being the root of hatred and love. If you want to remove hatred and love, do not cling to the illusory body. Since what is relied upon is empty, then what can be relied upon? Also, because of loving those who nourish the body and hating those who go against me, if my body is originally non-existent, then from where does hatred and love arise? The realm of enlightenment and my body are all possessed by the Longer No-Verse.
The Great Comprehensive Round Enlightenment Sutra Great Commentary, Volume Two
The Great Comprehensive Round Enlightenment Sutra Great Commentary, Volume Three
Described by Shramana Zongmi of Caotang Temple, Zhongnan Mountain
The following is about relying on a good teacher and leaving behind illnesses. Here, it is widely advised to rely on a good teacher, remove the four illnesses and various subtle delusions (although there are five sentences in the question, the meaning is all contained in these two points). The sutra text is divided into four parts, this is the first part of the first three parts.
Thereupon, Bodhisattva Pujue (Pujue Bodhisattva) in the great assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, knelt with palms together, and said to the Buddha.
The content of the explanation can be known, this is the first part of the formal statement, praising the previous content.
Great Compassionate World Honored One, you have quickly spoken of the illnesses of Chan (Zen), causing all the assembly to gain what they have never had before, their minds and intentions are cleansed, and they obtain great peace and security.
Explanation: 'Chan Bing' refers to the four characteristics.
The second part is requesting the following content.
World Honored One, in the future, sentient beings will gradually move away from the Buddha, the virtuous and sages will be hidden, evil Dharmas will increase, causing all sentient beings to seek what kind of person, rely on what kind of Dharma, practice what kind of practice, remove what kind of illness, how to generate the mind, so that those blind people will not fall into wrong views.
Explanation: In the front, there is the appearance of self.
可施功今既障除方堪修習修習用意復有是非故須依師免溺四病于中三節初明請問之意如人有子病者偏憂菩薩大悲先哀末世賢聖隱沒正法將沉欲益當來懸與此問次正請問求何等人者由前云求善識不墮邪見故此請問何等之人是善知識答中具指余之四問文顯可知后明所為群盲者無慧目也后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告普覺菩薩言善哉善哉善男子汝等乃能咨問如來如是修行能施末世一切眾生無畏道眼令彼眾生得成聖道汝今諦聽當爲汝說。
三佇聽。
時普覺菩薩奉教歡喜及諸大眾默然而聽。
四正說長行中五一指示明師令事二分別四病今除三辨事師之心四明除病之行五顯發心深廣亦當次答五問然復有少相濫(至文當指)故且宜直顯經意初中三一令識二令事三顯益今初。
善男子末世眾生將發大心求善知識欲修行者當求一切正知見人心不住相不著聲聞緣覺境界雖現塵勞心恒清凈示有諸過讚歎梵行不令眾生入不律儀求如是人即得成就阿耨多羅三藐三菩提。
解曰將(將欲)發大心(揀余乘也)者正因(針鋒)善知識者正緣(芥子)因緣備具佛道方行(如論中說)善能知真識妄知病識藥名善知識初心便令求者文殊告善財云親近供養諸
【現代漢語翻譯】 現代漢語譯本：可施功德的因緣如今已經障礙消除，才能夠開始修行。修行用功的方法又有對與不對的差別，所以必須依止善知識，才能避免陷入四種過失。在這一段中，分為三個小節，首先說明請問的意圖，就像有人兒子生病了特別憂慮一樣，菩薩以大悲心，首先哀憫末世賢聖隱沒，正法將要衰敗，想要利益未來的眾生，所以預先提出這些問題。其次是正式請問應該尋求什麼樣的人，因為前面說要尋求善知識，不墮入邪見，所以這裡請問什麼樣的人才是善知識。回答中具體指出了其餘的四個問題，文義顯而易見。最後說明所為的對象是群盲，因為他們沒有智慧的眼睛。後面的三次是表達虔誠之心。
說完這些話后，五體投地，像這樣重複三次請問，始終如一。
讚許。
這時，世尊告訴普覺菩薩（Pujue Pusa，菩薩名）說：『很好，很好！善男子，你們能夠爲了修行而請問如來，這樣能夠施予末世一切眾生無畏的道眼，使那些眾生能夠成就聖道。你們現在仔細聽著，我將為你們解說。』
佇聽。
當時，普覺菩薩（Pujue Pusa，菩薩名）接受教誨，滿心歡喜，和所有大眾一起，默默地聽著。
正式解說。在長行文中，分為五個部分：一是指示明師，令人事奉；二是分別四種過失，現在消除；三是辨別事奉善知識的心態；四是說明消除過失的行為；五是顯示發心的深廣。也應當依次回答五個問題，然而其中又有少許相互混淆的地方（到文中會指出），所以暫且直接顯明經文的意義。首先在第一部分中，分為三個小節：一是令人認識善知識；二是令人事奉善知識；三是顯示事奉善知識的利益。現在先說第一小節。
『善男子，末世的眾生將要發起大乘之心，尋求善知識，想要修行的人，應當尋求一切具有正知正見的人，他的心不執著于現象，不貪著于聲聞乘、緣覺乘的境界，雖然顯現出世俗的勞苦，內心卻恒常清凈，表面上好像有各種過失，卻讚歎清凈的行為，不使眾生進入不合乎戒律的行為。尋求這樣的人，就能夠成就阿耨多羅三藐三菩提（Anoutuoluosanya sanputi，無上正等正覺）。』
解釋：將（將要）發起大乘之心（揀別于其他乘）的人是正因（針鋒相對），善知識是正緣（芥子）。因緣具備，佛道才能修行（如論中所說）。善於知道真實，認識虛妄，知道病癥，認識藥名，這樣的善知識，一開始就讓尋求的人。文殊菩薩（Wenshu Pusa）告訴善財童子（Shancai Tongzi）說：『親近供養所有的善知識。』
【English Translation】 English version: The conditions for performing meritorious deeds are now free from obstacles, and only now can one begin to practice. There are differences between right and wrong in the methods of practice, so one must rely on a virtuous teacher to avoid falling into the four faults. In this section, it is divided into three subsections. First, it explains the intention of asking questions, just as someone worries especially when their son is sick. The Bodhisattva, with great compassion, first laments the disappearance of virtuous sages in the degenerate age and the decline of the true Dharma, wanting to benefit future beings, so he raises these questions in advance. Second, it formally asks what kind of person should be sought, because it was previously said to seek a virtuous teacher and not fall into wrong views, so here it asks what kind of person is a virtuous teacher. The answer specifically points out the remaining four questions, and the meaning of the text is obvious. Finally, it explains that the object of the action is the blind masses, because they do not have the eyes of wisdom. The following three times express sincerity.
After saying these words, he prostrated himself with his five limbs touching the ground, repeating the request three times in this way, consistently from beginning to end.
Praise.
At this time, the World Honored One said to Pujue Bodhisattva (Pujue Pusa, name of a Bodhisattva): 'Excellent, excellent! Good man, you are able to ask the Tathagata about practice, which can bestow the fearless eye of the Dharma on all beings in the degenerate age, enabling those beings to achieve the holy path. Now listen carefully, and I will explain it to you.'
Waiting to listen.
At that time, Pujue Bodhisattva (Pujue Pusa, name of a Bodhisattva) received the teaching with joy, and together with all the assembly, listened silently.
Formal explanation. In the prose section, it is divided into five parts: first, it indicates a wise teacher, instructing people to serve him; second, it distinguishes the four faults, which are now eliminated; third, it distinguishes the attitude of serving a virtuous teacher; fourth, it explains the actions of eliminating faults; fifth, it shows the depth and breadth of the aspiration. It should also answer the five questions in order, but there are some places where they are mixed up (which will be pointed out in the text), so for now, let's directly clarify the meaning of the scripture. First, in the first part, it is divided into three subsections: first, to make people recognize a virtuous teacher; second, to make people serve a virtuous teacher; third, to show the benefits of serving a virtuous teacher. Now, let's talk about the first subsection first.
'Good man, beings in the degenerate age who are about to arouse the great mind, seeking a virtuous teacher, those who want to practice should seek someone who has all right knowledge and right views, whose mind is not attached to phenomena, not greedy for the realms of the Sravaka Vehicle and Pratyekabuddha Vehicle, although appearing to have worldly troubles, their heart is always pure, seemingly having various faults, but praising pure conduct, not causing beings to enter into unwholesome behavior. Seeking such a person, one can achieve Anoutuoluosanya sanputi (Anoutuoluosanya sanputi, unsurpassed perfect enlightenment).'
Explanation: Those who are about to (將) arouse the great mind (distinguishing from other vehicles) are the direct cause (needle point), and the virtuous teacher is the direct condition (mustard seed). When the cause and condition are complete, the Buddha's path can be practiced (as stated in the treatise). Being good at knowing the truth, recognizing falsehood, knowing the disease, and recognizing the name of the medicine, such a virtuous teacher will initially let the seeker. Manjushri Bodhisattva (Wenshu Pusa) told Sudhana (Shancai Tongzi): 'Draw near to and make offerings to all virtuous teachers.'
善知識是具一切智最初因緣故光贊亦云欲學六波羅蜜者當與真善知識相隨常當承事正知見人者標指也善達覺性不因修生抉擇無礙名正知見法句經云善男子一切眾生欲得阿耨菩提者當親近善知識請問法要必聞如斯甚深要句又云善知識者善解深法空無相無作無生無滅了達諸法從本已來究竟平等無業無報無因無果性相如如住于實際於畢竟空中熾然建立是名善知識華手經云有四法者當知為善知識謂善知教化修道各及過患次下釋釋有二節初明順行言心不住相者離凡夫煩惱境界若有少法當情皆名住相乃至菩提涅槃尚不取著何況世間夢幻境界故不應住色聲香味觸法生心應無所住而生其心得無住心即契圓覺不著等者離二乘境界稱讚大乘經云寧在地獄經百千劫終不發二乘之心亦可正知見者揀外道不住相揀凡夫不著等揀二乘后明逆行即凈名云行於非道通達佛道之意塵者六塵勞謂勞倦由塵成勞故名塵勞又染心勤苦亦是塵勞心清凈者現染之中心自凈也如凈名云示有女子常修梵行等華嚴云菩薩在家與妻子俱未曾舍離菩提之心次四句則現過之中令佗凈也欲度有過眾生先以同事相攝心既相親方能受教如凈名云入于淫舍示欲之過等亦同華嚴善財善友婆須愛水而不溺無厭恚火而不燒勝熱癡邪而不惑矣贊梵行等者縱使自身有病服食非儀或為利益或有別緣暫乖
【現代漢語翻譯】 現代漢語譯本 善知識是具足一切智慧最初的因緣，所以《光贊經》也說：『想要學習六波羅蜜（Dharmaparamita，佈施、持戒、忍辱、精進、禪定、智慧）的人，應當與真正的善知識相隨，經常承事具有正知見的人。』『正知見人』是指明方向的人，善於通達覺性，不因修行而生，決斷選擇沒有障礙，這叫做正知見。《法句經》說：『善男子，一切眾生想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的，應當親近善知識，請問佛法的要義，必定能聽聞如此甚深的要句。』又說：『善知識，善於理解甚深的佛法，空、無相、無作、無生、無滅，了達諸法從本來就是究竟平等，無業、無報、無因、無果，自性與現象如如不動，安住于實際，在畢竟空中熾然建立，這叫做善知識。』《華手經》說：『有四種法的人，應當知道是善知識，就是善於知道教化、修道以及過患。』 下面解釋經文，解釋分為兩節，首先說明順行，說『心不住相』，就是遠離凡夫的煩惱境界，如果心中有少許的法，都叫做住相，乃至菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）尚且不執著，何況世間的夢幻境界，所以不應該在色、聲、香、味、觸、法上生心，應該無所住而生其心，得到無住的心就契合圓覺，『不著等』，就是遠離二乘的境界，《稱讚大乘經》說：『寧願在地獄經歷百千劫，終究不發二乘之心。』也可以說『正知見』是揀別外道，『不住相』是揀別凡夫，『不著等』是揀別二乘。 後面說明逆行，就是《維摩經》所說的『行於非道，通達佛道』的意思。『塵』，指六塵勞，就是勞倦，因為塵而形成勞，所以叫做塵勞，又染心勤苦也是塵勞。『心清凈』，指在顯現染污的中心，心是清凈的，如《維摩經》所說：『示現有女子，常修梵行』等。《華嚴經》說：『菩薩在家與妻子在一起，未曾舍離菩提之心。』 後面的四句，就是在顯現過失之中，使他人清凈。想要度化有過失的眾生，先用同事來互相攝受，心既然互相親近，才能接受教誨，如《維摩經》所說：『進入淫舍，顯示慾望的過失』等，也如同《華嚴經》中善財童子所參訪的善友婆須蜜多女，愛水而不溺，無厭恚火而不燒，勝熱癡邪而不迷惑啊！讚歎梵行等，縱使自身有病，服食不合儀軌，或者爲了利益眾生，或者有其他因緣，暫時違背戒律。
【English Translation】 English version A virtuous friend (Kalyanamitra) is the primary cause and condition for possessing all wisdom. Therefore, the 'Guang Zan Jing' also says: 'Those who wish to learn the Six Paramitas (Dharmaparamita, generosity, discipline, patience, diligence, meditation, and wisdom) should always associate with true virtuous friends and constantly serve those with right knowledge and views.' 'Those with right knowledge and views' are those who point the way, are skilled in understanding the nature of awakening, are not born from cultivation, and whose decisive choices are without hindrance. This is called right knowledge and views. The 'Dhammapada Sutra' says: 'Good men, all sentient beings who wish to attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) should draw near to virtuous friends and ask about the essentials of the Dharma, and they will surely hear such profound and essential verses.' It also says: 'Virtuous friends are skilled in understanding the profound Dharma, emptiness, signlessness, non-action, non-birth, and non-cessation, understanding that all dharmas are fundamentally ultimately equal, without karma, without retribution, without cause, without effect, the nature and appearance are such as they are, abiding in reality, and establishing fervently in the ultimate emptiness. This is called a virtuous friend.' The 'Hua Shou Jing' says: 'Those who possess four dharmas should be known as virtuous friends, namely, being skilled in knowing teaching, cultivation, and faults.' The following explains the sutra text, and the explanation is divided into two sections. First, it explains the favorable conduct, saying 'the mind does not abide in appearances,' which means being far away from the afflictive realms of ordinary people. If there is even a little dharma in the mind, it is called abiding in appearances. Even Bodhi (enlightenment) and Nirvana (liberation) are not clung to, let alone the illusory realms of the world. Therefore, one should not generate thoughts based on form, sound, smell, taste, touch, and dharma, but should generate the mind without abiding anywhere. Attaining a mind that does not abide anywhere is in accordance with perfect enlightenment. 'Not clinging, etc.' means being far away from the realms of the Two Vehicles. The 'Praising the Great Vehicle Sutra' says: 'I would rather be in hell for hundreds of thousands of kalpas than generate the mind of the Two Vehicles.' It can also be said that 'right knowledge and views' distinguishes from external paths, 'not abiding in appearances' distinguishes from ordinary people, and 'not clinging, etc.' distinguishes from the Two Vehicles. The following explains the adverse conduct, which is the meaning of 'acting in non-paths, penetrating the Buddha path' as described in the 'Vimalakirti Sutra.' 'Dust' refers to the six dusts of labor, which is fatigue. Because of dust, labor is formed, so it is called dust of labor, and defiled mind and diligent suffering are also dust of labor. 'Pure mind' refers to the mind being pure in the center of manifesting defilement, as the 'Vimalakirti Sutra' says: 'Showing that there are women who constantly cultivate pure conduct,' etc. The 'Avatamsaka Sutra' says: 'Bodhisattvas are at home with their wives and children, but have never abandoned the mind of Bodhi.' The following four sentences are to purify others in the midst of manifesting faults. If you want to liberate sentient beings who have faults, first use the same affairs to mutually embrace each other. Since the minds are close to each other, they can accept teachings, as the 'Vimalakirti Sutra' says: 'Entering the house of lust, showing the fault of desire,' etc. It is also like the virtuous friend Vasumitra visited by Sudhana in the 'Avatamsaka Sutra,' loving water without drowning, not burning in the fire of unrepented anger, and not being confused by the perverted views of intense heat and delusion! Praising pure conduct, etc., even if one is sick, takes food that is not in accordance with the rules, or for the benefit of sentient beings, or for other reasons, temporarily violates the precepts.
真教只得貶己承非不得飾非說理以誤凡下此乃不同邪人自造諸過復說非梵行事為其真實令無量人墮大險趣但為同事攝故雖現諸過常須讚歎真實梵行故論云壞見之人雖不壞行不堪與眾生為其道眼雖壞行而不破見者是則人天真勝福田求如是人下結成大益二令事者文二一舉身命之難二例身外之易初中二一正舉。
末世眾生見如是人應當供養不惜身命。
解曰謂舍泡幻之軀以貿金剛之質如將瓦器以換金瓶即雪山捨身香城敲骨之類儒典尚令竭力事父致身事君何況為法故大乘四法經云諸苾芻盡壽乃至逢遇喪命因緣必定不得舍善知識二遮疑。
彼善知識四威儀中常現清凈乃至示現種種過患心無憍慢。
解曰于中先明疑境常現清凈指前順行示現等者指前逆行心無憍慢正明不疑法句經亦云若善知識諸有所作不應起于毛髮疑心所以者何若有疑心不得正受甚深法句夫菩薩化現權道難測但依法門莫疑其跡不以順行即效虔誠或睹逆行便生憍慢故智論云于諸師尊如世尊想若有能開釋深義解散疑結於我有益則盡心敬之不念余惡如弊囊盛寶不得以囊惡故不取其寶又如夜行險道弊人執炬不得以人惡故不取其照菩薩亦復如是于師得智慧光明不計其惡複次弟子應作是念師行般若波羅蜜無量方便力不知以何因緣故有此惡事如薩陀波侖聞
【現代漢語翻譯】 現代漢語譯本：真正的教義只在于貶低自己，承認錯誤，而不是掩蓋錯誤，用歪理邪說來迷惑凡夫俗子。這與那些邪人自己造作各種過錯，還說不是梵行（Brahmacharya，清凈行）的行為截然不同，他們的虛假言論會讓無數人墮入極大的危險境地。但爲了同事（同修）能夠被攝受，即使他們示現各種過錯，也必須讚歎他們真實的梵行。所以《瑜伽師地論》中說，見解壞滅的人，即使行為沒有壞滅，也不能作為眾生的引導者，因為他們已經失去了引導眾生的慧眼。即使行為有所缺失，但見解沒有壞滅的人，才是人天真正的殊勝福田，應當尋求這樣的人，依止他們才能獲得巨大的利益。下面總結依止善知識能成辦大事，分為兩點：一是舉出身命的難以捨棄，二是類比身外之物的容易捨棄。首先說難以捨棄的，又分為兩點：一是正式提出。 末世的眾生見到這樣的人，應當供養，不惜捨棄自己的身命。 解釋：這是說捨棄如泡沫般虛幻的身體，來換取金剛般堅固的本質，就像用瓦器來換取金瓶一樣。例如雪山童子捨身飼虎，香城國王敲骨出髓的故事。儒家經典尚且要求竭盡全力侍奉父親，奉獻自身侍奉君主，更何況是爲了佛法呢？《大乘四法經》中說，諸位比丘，盡其一生，乃至遇到喪命的因緣，也必定不能捨棄善知識。二是遮止疑惑。 那些善知識在四威儀（行、住、坐、臥）中常常示現清凈的行為，乃至示現種種過患，但內心沒有絲毫的驕慢。 解釋：這裡首先說明容易產生疑惑的境況，『常現清凈』指的是前面所說的順行，『示現等者』指的是前面所說的逆行，『心無憍慢』正是說明不應該產生疑惑。《法句經》也說，如果對善知識的任何行為都起疑心，那麼就不能正確地接受甚深的佛法。菩薩的化現，權巧方便難以測度，但應該依法門，不要懷疑他們的行為。不要因為他們示現順行就傚法他們的虔誠，或者看到他們示現逆行就生起驕慢之心。所以《大智度論》中說，對於諸位師長，應當像對待世尊一樣恭敬。如果有人能夠開釋深奧的義理，解除我的疑惑，對我有利益，那麼就應該盡心敬重他，不要在意他的其他缺點，就像裝滿珍寶的破舊袋子，不能因為袋子破舊而不取其中的珍寶。又像在黑夜裡行走在危險的道路上，即使是卑賤的人拿著火炬，也不能因為那個人卑賤而不接受他的照亮。菩薩也是這樣，從師長那裡得到智慧的光明，就不要計較他的過失。其次，弟子應該這樣想：師長在修行般若波羅蜜（Prajnaparamita，智慧到彼岸）時，具有無量的方便力，不知道因為什麼因緣才會有這些不好的事情。就像薩陀波侖（Sadāprarudita，常啼菩薩）聽聞般若波羅蜜一樣。
【English Translation】 English version: The true teaching lies only in humbling oneself and admitting mistakes, not in covering them up and misleading ordinary people with sophistry. This is completely different from the behavior of those evil people who create various faults themselves and then say that it is not Brahmacharya (pure conduct). Their false words will cause countless people to fall into great danger. However, in order for colleagues (fellow practitioners) to be embraced, even if they manifest various faults, their true Brahmacharya must be praised. Therefore, the Yogacarabhumi-sastra says that a person whose views are destroyed, even if their behavior is not destroyed, cannot be a guide for sentient beings, because they have lost the wisdom eye to guide sentient beings. Even if there are shortcomings in behavior, but the views are not destroyed, they are the true and excellent field of merit for humans and devas. One should seek such people and rely on them to obtain great benefits. The following summarizes that relying on a good teacher can accomplish great things, divided into two points: first, citing the difficulty of giving up one's life, and second, comparing the ease of giving up external things. First, let's talk about what is difficult to give up, which is divided into two points: first, formally propose. In the last age, sentient beings who see such people should make offerings and not hesitate to give up their lives. Explanation: This means giving up the illusory body like a bubble in exchange for a diamond-like solid essence, just like exchanging a clay pot for a golden bottle. For example, the story of Snow Mountain Boy sacrificing his body to feed a tiger, and King Fragrant City knocking on his bones to extract marrow. Confucian classics still require doing one's best to serve one's father and dedicating oneself to serve one's ruler, let alone for the sake of the Dharma? The Mahayana Four Dharma Sutra says, 'All Bhikshus, throughout their lives, even if they encounter the cause of death, must not abandon their good teachers.' Second, prevent doubts. Those good teachers often show pure behavior in the four dignities (walking, standing, sitting, and lying down), and even show various faults, but there is no arrogance in their hearts. Explanation: Here, first clarify the situation where doubts are likely to arise. 'Often showing purity' refers to the aforementioned conforming behavior, 'showing etc.' refers to the aforementioned reverse behavior, and 'no arrogance in the heart' precisely explains that doubts should not arise. The Dhammapada also says, 'If you have doubts about any behavior of a good teacher, then you cannot correctly receive the profound Dharma.' The manifestations of Bodhisattvas are difficult to fathom, but one should rely on the Dharma and not doubt their behavior. Do not imitate their piety simply because they show conforming behavior, or give rise to arrogance when you see them showing reverse behavior. Therefore, the Mahaprajnaparamita-sastra says, 'For all teachers, one should respect them as if they were the World Honored One. If someone can explain profound meanings, resolve my doubts, and benefit me, then I should respect him wholeheartedly and not care about his other shortcomings, just like a tattered bag filled with treasures, one cannot not take the treasures in it because the bag is tattered. It is like walking on a dangerous road in the dark night, even if a lowly person is holding a torch, one cannot not accept his illumination because that person is lowly.' Bodhisattvas are also like this, receiving the light of wisdom from their teachers, so do not care about their faults. Secondly, disciples should think like this: When the teacher is practicing Prajnaparamita (Perfection of Wisdom), he has immeasurable skillful means, and I don't know what causes these bad things to happen. Just like Sadāprarudita (Ever Weeping Bodhisattva) hearing about Prajnaparamita.
空中十方佛教汝於法師莫念其短常生敬心然為從之難為師不易勿因此誡誤敬粗人慾驗真虛如前揀擇已諳其道如此遵承又此藥治徒師勿錯服服之增病無藥可治以縛解縛無有是處二例身外之易。
況復摶財妻子眷屬。
解曰摶謂摶食財謂錢帛詳經意勢是說財食食有四種此當段食食總段別以段揀余古譯經論訛云摶食今此三藏承古訛音遂作摶字又不分總別謂摶即食仍略食字故云摶財也妻子者最親眷屬者僕從對前身命之難故云況復問凈名等復云依法不依人如何和會答不依人者不效其跡(跡者取捨對機逆順無準)不觀種性非不求師三顯益。
若善男子于彼善友不起惡念即能究竟成就正覺心華髮明照十方剎。
解曰不起惡念者由前無慢故也憍慢若起惡念便生障覆自心法何得入即能下二句既無惡念之覆即得正覺成就心華下二句覺心既明即慧光開發觸向無染故曰心華稱體無邊照十方剎二分別四病令除者此當答第二依何等法之問標以妙法釋依圓覺是所依法故此法離於四病方可依故除病之問下自有答然文似濫故但含而科之直銷經也文三一總標徴起。
善男子彼善知識所證妙法應離四病云何四病。
解曰心病無邊要唯此四隨有其一即不堪為師二別釋行相然此四病文皆四節一標名二辨相三指體以破四結名皆
【現代漢語翻譯】 現代漢語譯本：空中十方諸佛告訴你們，對於法師不要只念著他的缺點，要常常生起恭敬之心，這樣才能跟隨他學習。但是要找到一位好老師不容易，不要因為這些告誡而錯誤地不尊敬那些粗俗之人。想要驗證他們的真偽，就像前面所說的，選擇之前已經熟悉他的為人處世之道，這樣才能遵從和繼承他的教誨。還有，這種藥是用來治療徒弟的，老師不要錯誤地服用，如果服用了反而會增加疾病，沒有藥可以醫治。想要用束縛的方法來解除束縛，是沒有這種道理的。這兩個例子都說明了身外之物的捨棄是容易的。 更何況是捨棄錢財、妻子和眷屬呢？ 解釋：『摶』的意思是摶食，『財』的意思是錢財布帛。詳細考察經文的意義，這裡說的是財和食物。食物有四種，這裡指的是段食。用段食來概括其他三種食物。古代翻譯的經論錯誤地將『摶食』說成『摶食』，現在這位三藏法師沿用了古代的錯誤發音，於是就寫作『摶』字，又不區分總和別，認為『摶』就是『食』，仍然省略了『食』字，所以說『摶財』。『妻子』是最親近的人，『眷屬』是僕從。相對於前面捨棄身命的困難，所以說『更何況』。問：凈名經等又說要『依法不依人』，如何調和？答：『不依人』的意思是不效仿他的行為（行為是指取捨、對機、逆順沒有準則），不觀察他的種性，並非不尋求老師。這三重含義都顯示了益處。 如果善男子對於那些善友不起惡念，就能最終成就正等正覺，心中的蓮花開放，光明照耀十方世界。 解釋：『不起惡念』是因為之前沒有傲慢的緣故。如果生起傲慢，惡念就會產生，就會遮蔽自己的心法，怎麼能夠進入正覺呢？『即能』以下的二句，說明既然沒有惡念的遮蔽，就能得到正覺的成就。『心華』以下的二句，說明覺悟之心既然明亮，那麼智慧的光芒就會開發，接觸任何事物都不會被污染，所以說『心華』，它的本體是無邊無際的，能夠照耀十方世界。二是分別四種病癥以便去除，這是回答第二個問題『依何等法』。用『妙法』來標明所依據的是圓覺，這是所依據的法，所以這種法遠離四種病癥才可以依據，所以有去除病癥的提問，下面自然會有回答。然而文句似乎有錯亂，所以只是包含著進行科判，直接消解經文。文分三部分：一是總標，二是征起。 善男子，那些善知識所證悟的妙法，應當遠離四種病癥。什麼是四種病癥？ 解釋：心的病癥是無邊無際的，但最重要的是這四種。只要有其中一種，就不能作為老師。二是分別解釋四種病癥的行相，這四種病癥的文句都分為四個小節：一是標明名稱，二是辨別相狀，三是指明本體以便破除，四是總結名稱。
【English Translation】 English version: The Buddhas of the ten directions in the sky tell you, do not only remember the shortcomings of the Dharma master, but always generate a respectful heart, so that you can follow him to learn. However, it is not easy to find a good teacher. Do not mistakenly disrespect those vulgar people because of these admonitions. If you want to verify their truthfulness, just as mentioned before, choose after you are familiar with his way of dealing with people, so that you can follow and inherit his teachings. Also, this medicine is used to treat disciples, and the teacher should not take it by mistake. If you take it, it will increase the disease, and there is no medicine to cure it. There is no reason to use bondage to undo bondage. These two examples illustrate that it is easy to give up external things. How much more so is it to give up money, wife, and family? Explanation: 'Tuan' means to eat in portions, and 'cai' means money and silk. Examining the meaning of the scriptures in detail, it refers to wealth and food. There are four types of food, and this refers to sectional food. Use sectional food to summarize the other three types of food. Ancient translations of scriptures and treatises mistakenly said 'tuan shi' as 'tuan shi'. Now, this Tripitaka master follows the ancient erroneous pronunciation, so it is written as the word 'tuan', and it does not distinguish between general and specific, thinking that 'tuan' is 'shi', and still omits the word 'shi', so it is said 'tuan cai'. 'Wife and children' are the closest people, and 'family' are servants. Compared to the difficulty of giving up one's life, it is said 'how much more so'. Question: The Vimalakirti Sutra and others also say to 'rely on the Dharma and not on the person'. How to reconcile this? Answer: 'Not relying on the person' means not imitating his behavior (behavior refers to taking and giving, adapting to the situation, and having no standard for going against or following), not observing his nature, not seeking a teacher. These three meanings all show the benefits. If a good man does not give rise to evil thoughts towards those good friends, he can ultimately achieve perfect enlightenment, and the lotus flower in his heart will bloom, and the light will illuminate the ten directions. Explanation: 'Not giving rise to evil thoughts' is because there was no arrogance before. If arrogance arises, evil thoughts will arise, and it will cover one's own mind-dharma, how can one enter enlightenment? The two sentences below 'ji neng' explain that since there is no cover of evil thoughts, one can obtain the achievement of perfect enlightenment. The two sentences below 'xin hua' explain that since the enlightened mind is bright, then the light of wisdom will develop, and it will not be contaminated by touching anything, so it is said 'xin hua', its essence is boundless and can illuminate the ten directions. Second, distinguish the four diseases in order to remove them, this is to answer the second question 'rely on what Dharma'. Use 'wonderful Dharma' to mark that what is relied on is perfect enlightenment, this is the Dharma that is relied on, so this Dharma is far from the four diseases before it can be relied on, so there is a question of removing the diseases, and there will naturally be an answer below. However, the sentences seem to be disordered, so they are just contained and classified, and the scriptures are directly resolved. The text is divided into three parts: one is the general mark, and the second is the initiation. Good man, the wonderful Dharma realized by those good teachers should be far from the four diseases. What are the four diseases? Explanation: The diseases of the mind are boundless, but the most important are these four. As long as there is one of them, it cannot be used as a teacher. Second, separately explain the appearance of the four diseases, the sentences of these four diseases are divided into four sections: one is to mark the name, the second is to distinguish the appearance, the third is to point out the essence in order to eliminate, and the fourth is to summarize the name.
名病者但緣不以教為繩墨不以師為指南但自舉心作如是意故經文皆云若復有人作如是言言是意言矣文四一生心造作。
一者作病若復有人作如是言我于本心作種種行欲求圓覺彼圓覺性非作得故說名為病。
解曰辨相中作如是言者思惟揣度計校籌量興心運為擬作行相造塔造寺供佛供僧持咒持經僧講俗講端然宴坐種種施為止息深山遊歷世界勤憂衣食謂是道緣故受飢寒將為功德觀空觀有愛身厭身於多行門隨執其一托此一行欲契覺心既是造作生情豈合無為寂照此病從前幻觀中來彼云一切菩薩從此起行至諸輪中皆云度生起行起用失彼文意成此作病破中雲非作得故者圓覺性非造作造作如何契之若了覺性本圓不用興心求益不興心處即合覺心合覺心時自無諸妄無諸妄已則所作相應積土聚沙皆成佛道即于上來諸行遇緣力及便為隨病隨治不順妄念但得妄儘性自開明歇即菩提不從外得肇公云玄道在乎妙悟妙悟在乎即真二任意浮沉。
二者任病若復有人作如是言我等今者不斷生死不求涅槃涅槃生死無起滅念任彼一切隨諸法性慾求圓覺彼圓覺性非任有故說名為病。
解曰此作意云生死是空更何所斷涅槃本寂何假修求不厭不忻無起滅念任彼一切隨諸法性者火熱水濕之類各各差別之性今時現有一類人云妄從佗妄真任佗真各稱
其心何必改作作亦任作好閑任閑逢餅即餐遇衣即著好事惡事一切不知任運而行信緣而活睡來即臥興來即行東西南北何定法住此病因前諸輪標云圓覺清凈本無修習依于未覺幻力修習失彼文意自謂已覺何必作幻故成任病破中前則驅馳覓佛此乃放縱身心設令善惡不拘即名無記之性七賢豈是大道四皓寧為聖人尚昧欲天焉冥覺體行人至此溺水沉舟宜自警懷勿沾斯病故前文云若諸眾生本不修行於生死中常居幻化令妄想心云何解脫三止息妄情。
三者止病若復有人作如是言我今自心永息諸念得一切性寂然平等欲求圓覺彼圓覺性非止合故說名為病。
解曰此者生心恐非隨情慮失一向止息豈合任之但止妄即真何須別照得一切性者息念故離相離相故得性是諸法無性之性非即覺性寂然平等者由我心生妄相故招苦樂差殊今但止息妄心妄儘自然平等此從靜觀中來迷彼取靜為行及澄諸念之言因成此病破中覺本無念見念既乖性本靈明迷照亦失念無而有既止息令無照有而隱何不觀察令顯又真本無念念既乖真性本無止止亦違念故言非止合故故前云于諸妄心亦不息滅愨云心形起滅理況空華圓覺本如智冥真寂縱依漸止功亦何亡但證心源不言浮用四滅除心境。
四者滅病若復有人作如是言我今永斷一切煩惱身心畢竟空無所有何況根塵虛妄境界
【現代漢語翻譯】 現代漢語譯本：他的心又何必刻意改變或造作？造作也任憑他造作，喜歡清閑就任憑他清閑，遇到餅就吃，遇到衣服就穿，好事壞事一切都不知道，順其自然地行動，相信因緣而生活。困了就睡，興致來了就走，東西南北沒有固定的方向。安住於此，病因在於之前的種種輪轉。經文標明說，圓覺（Yuanjue，Complete Enlightenment）清凈的本性本來就沒有修習，如果依賴於未覺悟的虛幻力量去修習，就失去了經文的意義，自認為已經覺悟，又何必再造作虛幻呢？因此反而成了病。破除這種病，之前就驅馳奔波去尋求佛，這實際上是放縱身心。假設善惡都不加約束，那就叫做無記之性（avyākrta，性質不明的狀態）。七賢（Seven Sages of the Bamboo Grove）難道就是大道嗎？四皓（Four Whiteheads）難道就是聖人嗎？尚未明白欲界天（kāmadhātu，desire realm），又怎麼能明白覺悟的本體呢？修行人到了這種地步，就像溺水沉船一樣，應該自己警醒反思，不要沾染上這種毛病。所以前面的經文說，如果各種眾生本來不修行，在生死輪迴中常常處於幻化之中，那麼讓妄想心又如何解脫呢？以上是停止息滅妄情。 三者，止息病態。如果又有人這樣說：『我現在讓自己的心永遠停止一切念頭，得到一切自性的寂然平等，想要尋求圓覺。』那圓覺的自性不是停止就能契合的，所以說這是病態。 解釋：這種人產生這種想法，恐怕不是順應情理，考慮有所缺失，一味地停止息滅，難道是任其自然嗎？只要停止妄念就是真如，又何須另外去觀照？得到一切自性，是因為息滅念頭，所以遠離了相，遠離了相所以得到了自性，這是諸法無自性的自性，並非就是覺悟的自性。寂然平等，是因為我的心產生了妄想，所以招來了苦樂的差別。現在只要停止息滅妄心，妄心消儘自然就平等了。這是從靜觀中產生的，迷惑于靜止而把它當作修行，以及澄清各種念頭的說法，因此形成了這種病態。破除這種病，覺悟的本性本來就沒有念頭，見到念頭既然違背了自性，那麼本性的靈明也失去了。念頭無中生有，既然停止息滅讓它沒有，觀照有而隱藏，為什麼不觀察讓它顯現呢？而且真如的本性本來就沒有念頭，念頭既然違背了真性，本性本來就沒有停止，停止也違背了念頭，所以說不是停止就能契合的。所以前面說，對於各種妄心也不息滅。確實是心和形體的生起和滅亡的道理，更何況是空中的花朵呢？圓覺的本性就像智慧與真如冥合一樣寂靜，即使依賴於逐漸停止的功夫，又怎麼會消失呢？只要證悟心源，不談論浮面的作用，四滅（四種錯誤的見解）是用來消除心和境界的。 四者，滅除病態。如果又有人這樣說：『我現在永遠斷除一切煩惱，身心畢竟空無所有，更何況是根塵虛妄的境界呢？』
【English Translation】 English version: Why is it necessary to deliberately change or fabricate his mind? Let him fabricate if he wants to, let him be idle if he wants to be idle, eat the cake when he encounters it, wear the clothes when he encounters them, not knowing anything about good or bad things, acting spontaneously, and living by believing in karma. Sleep when sleepy, walk when interested, with no fixed direction of east, west, north, or south. Abiding in this, the cause of the disease lies in the previous rotations. The sutra states that the pure nature of Yuanjue (Complete Enlightenment) is originally without practice. If one relies on the illusory power of non-enlightenment to practice, one loses the meaning of the sutra, and thinks that one is already enlightened, then why fabricate illusions again? Therefore, it becomes a disease. To break this disease, one previously rushed around to seek the Buddha, which is actually indulging the body and mind. Suppose good and evil are not restrained, then it is called avyākrta (unspecified nature). Are the Seven Sages of the Bamboo Grove the Great Way? Are the Four Whiteheads sages? If one does not understand the kāmadhātu (desire realm), how can one understand the essence of enlightenment? When practitioners reach this point, they are like drowning in a sinking boat. They should be vigilant and introspective, and not be infected with this disease. Therefore, the previous sutra says, if various sentient beings do not practice originally, and are often in illusion in the cycle of birth and death, then how can the deluded mind be liberated? The above is to stop and extinguish delusion. Third, stopping the disease. If someone says, 'I will now let my mind forever stop all thoughts, and attain the stillness and equality of all natures, wanting to seek Yuanjue (Complete Enlightenment).' Then the nature of Yuanjue cannot be attained by stopping, so it is called a disease. Explanation: This person has this idea, I am afraid it is not in accordance with reason, considering the lack, blindly stopping and extinguishing, is it to be left to nature? As long as you stop the delusion, it is Suchness, why do you need to look at it separately? To obtain all natures is to extinguish thoughts, so it is away from form, and away from form so it is obtained nature, this is the nature of all dharmas without self-nature, not the nature of enlightenment. Stillness and equality, because my mind produces delusions, so it attracts the differences of suffering and happiness. Now, as long as you stop and extinguish the deluded mind, the deluded mind will naturally be equal. This comes from quiet contemplation, confusing stillness and taking it as practice, and clarifying the various thoughts, thus forming this disease. To break this disease, the nature of enlightenment originally has no thoughts, seeing that thoughts violate the nature, then the spirit of the nature is also lost. Thoughts arise from nothing, since stopping and extinguishing make it nothing, observing that there is hiding, why not observe to make it appear? Moreover, the nature of Suchness originally has no thoughts, since thoughts violate the true nature, the nature originally has no stopping, and stopping also violates thoughts, so it is said that it cannot be attained by stopping. Therefore, it was said earlier that the various deluded minds are not extinguished. Indeed, the principle of the arising and passing away of the mind and body, let alone the flowers in the sky? The nature of Yuanjue is as quiet as the union of wisdom and Suchness, even if it depends on the gradual stopping of kung fu, how can it disappear? As long as you realize the source of the mind, do not talk about the superficial function, the four destructions (four wrong views) are used to eliminate the mind and the realm. Fourth, eliminating the disease. If someone says, 'I will now forever cut off all afflictions, the body and mind are ultimately empty and have nothing, let alone the root dust illusory realm?'
一切永寂欲求圓覺彼圓覺性非寂相故說名為病。
解曰與前異者前則但息心念令寂此則計于身心根塵本來空寂又前不妨見有根塵但不隨念愛染故云止息此即觀破至於空無故名除滅永斷煩惱等者煩惱之本即是身心若執身心煩惱何斷故標斷煩惱釋以身空何況等者既斷盡煩惱空卻身心身心尚空根塵何有一切永寂者身等本空故名永寂諸相既泯寂相現前擬將此心求證圓覺此從寂觀中來彼諸輪中皆云寂滅及斷煩惱迷彼文意故成此病破中夫覺體靈明不唯寂滅今滅惑住寂豈得相應況圓覺者非動非靜雙融動靜恒沙妙用無礙難思住寂之心何能契合言即似近理即全疏與體相違故言為病三結明真偽。
離四病者則知清凈作是觀者名為正觀若佗觀者名為邪觀。
解曰然上四種行門皆是諸經觀贊況前三觀具有斯文今以此為病者有其二意一者四病文中皆無觀慧二者但以率心偏住一行不窮善友圓意不究佛教圓文才悟一門之義便不能久事明師才見一經妙文便不能廣窮聖意但貪單省執一為圓是以經文總呵為病若能四皆通達不滯一門即此四中並皆入道雖然作種種行元來任運清閑雖頓覺身心本空習起還須息滅又須常冥覺體不得取四為心則自然休時非休作時非作故凈名云但除其病而不除法文中則知清凈者將前四行自驗其心隨落一門即知是病故言
【現代漢語翻譯】 現代漢語譯本：一切都歸於永恒的寂靜，卻又想用這種狀態去追求圓滿覺悟（Yuanjue，指徹底的覺醒）。之所以說這是病態，是因為圓覺的本性並非僅僅是寂靜的狀態。
解釋：與前面所說的不同之處在於，前面只是停止心中的念頭，使之寂靜；而這裡則是認為身、心、根、塵（Shen Xin Gen Chen，構成世界的要素）本來就是空寂的。而且，前面並不妨礙見到根塵的存在，只是不隨念頭產生愛染，所以說是『止息』。而這裡則是通過觀想破除，達到空無的狀態，所以說是『除滅』。『永斷煩惱』等等，煩惱的根本就是身心，如果執著于身心，又如何能斷除煩惱呢？所以特別標出『斷煩惱』，並解釋說，如果身都空了，還談什麼煩惱呢？既然斷盡了煩惱，空掉了身心，身心尚且是空的，根塵又怎麼會存在呢？『一切永寂』，身等等本來就是空的，所以叫做『永寂』。各種現象都消失了，寂靜的相貌就顯現出來，想要用這種心去求證圓覺。這是從寂靜的觀想中產生的。其他的經輪中都說寂滅以及斷除煩惱，如果誤解了那些經文的意思，就會形成這種病態。覺悟的本體是靈明，不僅僅是寂滅。現在滅除迷惑而安住于寂靜，怎麼能相應呢？況且圓覺不是動也不是靜，動靜雙融，有如恒河沙數般微妙的作用，無礙而難以思議。安住于寂靜的心，又怎麼能契合圓覺呢？說起來好像很接近，實際上卻完全疏遠，與圓覺的本體相違背，所以說是病態。最後總結說明什麼是真，什麼是偽。
遠離這四種病態，才能知道什麼是清凈。像這樣觀想，就叫做正觀（Zhengguan，正確的觀察）。如果不是這樣的觀想，就叫做邪觀（Xieguan，錯誤的觀察）。
解釋：然而，上面所說的四種修行方法，都是各種經典所讚歎的觀行。況且前面的三種觀行都具有這些內容。現在之所以說這些是病態，有兩個原因：一是這四種病態的描述中，都沒有觀慧；二是隻是憑藉主觀意願偏執於一種修行方法，不深入瞭解善知識的圓滿意圖，不研究佛教的圓滿經文，只是領悟了一種法門的含義，就不能長久地跟隨明師學習，只是看到了一部經書的妙文，就不能廣泛地探究聖人的意圖，只是貪圖簡單省事，執著於一種方法，認為它就是圓滿的。因此，經文總的來說是呵斥這些為病態。如果能夠對這四種方法都通達，不滯留於一種法門，那麼這四種方法都可以進入覺悟的道路。雖然做了種種修行，本來就是任運清閑的。雖然頓悟到身心本空，但習氣生起時，仍然需要止息滅除。又必須常常與覺悟的本體相冥合，不能把這四種方法當作自己的心。這樣自然就能做到休息時不是真正的休息，做事時不是真正的做事。所以《維摩詰經》（Vimoksha Sutra）說，『只是去除他的病，而不是去除法』。從經文中就可以知道什麼是清凈，將前面的四種修行方法來檢驗自己的心，如果落在其中一種法門中，就知道這是病態，所以說。
【English Translation】 English version: Everything returns to eternal stillness, yet one seeks perfect enlightenment (Yuanjue, complete awakening) through this state. It is said to be a disease because the nature of perfect enlightenment is not merely a state of stillness.
Explanation: The difference from what was said earlier is that earlier it was just stopping the thoughts in the mind to make it still; while here it is believed that the body, mind, roots, and dust (Shen Xin Gen Chen, the elements that constitute the world) are originally empty and still. Moreover, the former does not prevent seeing the existence of roots and dust, but simply does not generate love and attachment with the thoughts, so it is called 'cessation'. Here, it is through contemplation and breaking through to reach a state of emptiness, so it is called 'elimination'. 'Eternally cutting off afflictions' and so on, the root of afflictions is the body and mind. If one is attached to the body and mind, how can one cut off afflictions? Therefore, it is specifically pointed out 'cutting off afflictions', and it is explained that if the body is empty, what is there to talk about afflictions? Since afflictions are completely cut off, and the body and mind are emptied, if the body and mind are empty, how can the roots and dust exist? 'Everything is eternally still', the body and so on are originally empty, so it is called 'eternal stillness'. When all phenomena disappear, the appearance of stillness manifests, wanting to use this mind to seek proof of perfect enlightenment. This comes from the contemplation of stillness. In other sutra wheels, they all say extinction and cutting off afflictions. If one misunderstands the meaning of those sutras, this disease will form. The essence of enlightenment is luminous and clear, not just extinction. Now, eliminating delusion and dwelling in stillness, how can it be corresponding? Moreover, perfect enlightenment is neither moving nor still, the fusion of movement and stillness, like the sands of the Ganges River, is a subtle function, unobstructed and difficult to conceive. How can a mind dwelling in stillness be in harmony with perfect enlightenment? It sounds close, but it is completely distant, contrary to the essence of perfect enlightenment, so it is called a disease. Finally, summarize and explain what is true and what is false.
To be away from these four diseases is to know what is pure. To contemplate in this way is called right contemplation (Zhengguan, correct observation). If it is not such contemplation, it is called wrong contemplation (Xieguan, wrong observation).
Explanation: However, the four methods of practice mentioned above are all praised by various sutras. Moreover, the previous three contemplations all have these contents. The reason why these are now said to be diseases is for two reasons: one is that there is no wisdom of contemplation in the descriptions of these four diseases; the second is that they only rely on subjective will to cling to one method of practice, without deeply understanding the complete intention of the good teacher, without studying the complete scriptures of Buddhism, only understanding the meaning of one Dharma gate, and cannot follow the enlightened teacher for a long time, only seeing the wonderful words of one sutra, and cannot extensively explore the intentions of the sages, only greedy for simplicity and convenience, clinging to one method, thinking it is complete. Therefore, the sutra generally rebukes these as diseases. If one can understand all four methods and not stay in one Dharma gate, then all four methods can enter the path of enlightenment. Although doing all kinds of practice, it is originally natural and leisurely. Although suddenly realizing that the body and mind are originally empty, when habits arise, they still need to be stopped and eliminated. And one must always merge with the essence of enlightenment, and not take these four methods as one's own mind. In this way, one can naturally do what is not really resting when resting, and not really doing when doing. Therefore, the Vimalakirti Sutra (Vimoksha Sutra) says, 'Just remove his disease, but do not remove the Dharma'. From the sutra, one can know what is pure, and use the previous four methods of practice to examine one's own mind. If one falls into one of these Dharma gates, one knows that this is a disease, so it is said.
離者則知清凈作是觀者雖不取四病而慧解昭然不得懼落四中即便因循而已若佗觀者復有聞斯四過離四又更生情便信胸襟別為見解又作是觀者離四也他觀者取四也問為說揀師之時求于離病之者為說學人自離四病若說師病何以問中別標其目又結云作是觀者等若說學人病者云何標云彼善知識所證妙法應離四病答二皆不異既聞經識病需求離病之師既事此師即修離病之行然別釋之中若師若徒病無別相雖含二意而無二途解釋結文之中即須料簡若結行人即依前釋若結揀師師無四病即須歸依若縱志別求名為邪觀故菩薩戒云其法師者或小姓年少卑門貧窮而實有德是故不得觀法師種姓意云但觀病中離與不離莫觀種姓貴之與賤三辨事師之心。
善男子末世眾生欲修行者應當盡命供養善友事善知識后善知識欲來親近應斷憍慢若復遠離應斷瞋恨現逆順境猶如虛空了知身心畢竟平等與諸眾生同體無異如是修行方入圓覺。
解曰此當答第三行何等行之問故標云欲修行者結云如是修行然且唯說事師更無別行故但辨此以當修行謂菩薩行門本無定跡隨當時事隨差別機但令善事明師明師必自臨事指示亦同善財于文殊處發菩提心已問菩薩行文殊亦不具說但令親近善友遂指德云比丘展轉令往矣應當供事者涅槃經說是具足因緣故故法句經以二十一喻喻善
知識謂父母眼目腳足梯凳飲食寶衣橋樑財寶日月身命等后結云善知識者有如是無量功德是故教汝親近大眾聞已舉聲號哭自念曠劫為善知識守護今日值于如來乃至未曾報恩無心親近說是語已重複舉聲號泣等欲來親近者夫善友度人種種方便師徒心契法意方傳所以俯就物機相親相近愚者無識憍慢便生慢既翳心即不入道故云應斷遠離者或欲除慢或遇異緣相去相離便生瞋恨云疏我親彼說愛說憎既一念瞋百萬障起非論失道亦墮三途故此令斷論語云唯女子與小人為難養也近之則不遜遠之則怨怨則此瞋恨也不遜則此憍慢也逆順者遠離名逆親近名順又違情曰逆隨情曰順故勝鬘云應攝受者而攝受之應折伏者而折伏之則佛法久住如虛空者心無改易了知等者結示同體悲智所以然者若不了善友及諸眾生與己同體者雖知菩提可進而不能屈節事師雖知薩埵可悲而不能忘軀弘道故此示也如是下結因成果四明除病之行此答第四除去何病之問然前文是離病故亦不定局之文二初明所治。
善男子末世眾生不得成道由有無始自他憎愛一切種子故未解脫。
解曰自他憎愛前已頻明今復說者是種子故是入道微細病故由此種子難契圓明故隨所聞法門即生心作意舍此取彼憎妄愛真能所難忘良由此矣故后能治云即除諸病現行粗而易覺種子細而難明故偏指也后明
【現代漢語翻譯】 現代漢語譯本 知識指的是父母的眼目、腳足、梯子、凳子、飲食、寶貴的衣服、橋樑、財寶、日月、身命等等。後面總結說，善知識具有如此無量的功德。因此教導你們親近大眾。聽聞之後，（他們）放聲大哭，心中想到，曠劫以來，（我）為善知識守護，今日才遇到如來，甚至未曾報恩，無心親近。（他們）說完這些話后，重複放聲大哭，想要前來親近的人。（要知道）善友度人有種種方便，師徒心意相合，佛法真意才能傳授。所以要順應眾生的根機，互相親近。愚笨的人沒有見識，驕傲自滿便會產生。驕慢遮蔽內心，就不能入道。所以說應當斷除遠離。（有的人）想要去除驕慢，或者遇到其他因緣，（與善知識）相去遠離，便會產生嗔恨，說疏遠我而親近他，說愛這個而憎恨那個。既然生起一念嗔恨，百萬種障礙都會生起，更不用說失去道業，還會墮入三惡道。因此告誡要斷除（嗔恨）。《論語》說：『唯女子與小人為難養也，近之則不遜，遠之則怨。』怨，就是指這種嗔恨；不遜，就是指這種驕慢。遠離叫做逆，親近叫做順，又違背情理叫做逆，順應情理叫做順。所以《勝鬘經》說：『應攝受的人就攝受他，應折伏的人就折伏他，這樣佛法才能長久住世。』如同虛空一樣，內心沒有改變。了知等等，總結說明（善友和眾生）是同體的，（這是）悲智的體現。之所以這樣，如果不了知善友及諸眾生與自己是同體，即使知道菩提可以證得，也不能降低身份來侍奉善知識；即使知道薩埵（Sattva，菩薩）值得憐憫，也不能忘記自身來弘揚佛法。所以要說明這一點。像這樣，下面總結因地成果，四明是去除疾病的行為。這是回答第四個問題，除去什麼疾病。然而前面的經文是遠離疾病，所以也不是固定不變的經文。二，首先說明所要治療的（疾病）。 善男子，末世的眾生不能夠成就道業，是因為有無始以來自他憎恨和愛戀的一切種子，所以不能夠解脫。 解釋說，自他憎恨和愛戀，前面已經多次說明，現在又說，是因為這是種子，是入道時微細的病癥。因為有這些種子，難以契合圓滿光明，所以隨著所聽聞的法門，就生起心念，捨棄這個而選取那個，憎恨虛妄而愛戀真實，能和所難以忘懷，實在是因為這個緣故。所以後面能治療（這些病癥），就是去除各種疾病。現行的（疾病）粗顯而容易覺察，種子細微而難以明瞭，所以特別指出來。後面說明。 English version Knowledge refers to parents' eyes, feet, ladders, stools, food, precious clothes, bridges, treasures, sun, moon, body, life, and so on. Later, it is summarized that a Kalyanamitra (善知識, virtuous friend) has immeasurable merits. Therefore, I teach you to be close to the Sangha (大眾, community). After hearing this, (they) cried loudly, thinking in their hearts that for countless kalpas (曠劫, eons), (I) have been protecting Kalyanamitras, and today I finally met the Tathagata (如來, Thus Come One), and have not even repaid the kindness, and have no intention of being close. After saying these words, (they) cried loudly again, wanting to come and be close. (You should know that) virtuous friends have various skillful means to help people, and when the minds of the teacher and disciples are in harmony, the true meaning of the Dharma can be transmitted. Therefore, it is necessary to adapt to the faculties of sentient beings and be close to each other. Foolish people have no knowledge, and arrogance arises. Arrogance obscures the mind, and one cannot enter the path. Therefore, it is said that one should cut off and stay away. (Some people) want to remove arrogance, or encounter other causes and conditions, (and become) distant from (Kalyanamitras), and hatred arises, saying that they are estranged from me and close to him, saying that they love this and hate that. Since one thought of hatred arises, millions of obstacles will arise, not to mention losing the path, and one will also fall into the three evil realms. Therefore, it is warned to cut off (hatred). The Analects says: 'Only women and petty people are difficult to raise. If you are close to them, they will be insubordinate; if you are far from them, they will complain.' Complaint refers to this kind of hatred; insubordination refers to this kind of arrogance. Being far away is called adverse, being close is called compliant, and going against reason is called adverse, and following reason is called compliant. Therefore, the Śrīmālādevī Sūtra (勝鬘經) says: 'Those who should be accepted should be accepted, and those who should be subdued should be subdued, so that the Buddhadharma can last long in the world.' Like the void, the mind does not change. Knowing and so on, summarizes and explains that (Kalyanamitras and sentient beings) are of the same body, (which is) the embodiment of compassion and wisdom. The reason for this is that if one does not understand that Kalyanamitras and all sentient beings are of the same body as oneself, even if one knows that Bodhi (菩提, enlightenment) can be attained, one cannot lower oneself to serve Kalyanamitras; even if one knows that Sattvas (薩埵, Bodhisattvas) are worthy of pity, one cannot forget oneself to promote the Buddhadharma. Therefore, it is necessary to explain this. Like this, the following summarizes the results of the cause, and the four explanations are the actions of removing diseases. This is the answer to the fourth question, what diseases to remove. However, the previous sutra is about staying away from diseases, so it is not a fixed sutra. Two, first explain what to treat (diseases). Good men, sentient beings in the degenerate age cannot achieve the path because they have all the seeds of hatred and love for themselves and others since beginningless time, so they cannot be liberated. The explanation says that hatred and love for oneself and others have been explained many times before, and now it is said again because it is a seed, a subtle disease when entering the path. Because of these seeds, it is difficult to fit the perfect light, so with the Dharma that is heard, the mind arises, abandoning this and choosing that, hating falsehood and loving truth, the able and the object are difficult to forget, really because of this reason. Therefore, the following can cure (these diseases), which is to remove various diseases. The current (diseases) are rough and easy to detect, and the seeds are subtle and difficult to understand, so they are specifically pointed out. The following explanation.
【English Translation】 English translation line 1 English translation line 2
能治文二一等心觀人。
若復有人觀彼怨家如己父母心無有二即除諸病。
解曰七品行慈之中此當上怨同上親也觀之既同應與上樂二等心觀法。
于諸法中自他憎愛亦復如是。
解曰前既云怨家父母無二例此觀法應云涅槃生死不殊不殊故則無自他憎愛故知諸病只由愛真憎妄見自見他故不肯久事師宗但自生情起行今既斷斯種子即知諸病自除所以觀人中雲即除諸病此云亦復如是又此文于諸法中明自他憎愛尤顯異於前段前段不言法故五顯發心深廣正答第五云何發心之問文三一總標發心二別明心相三通結離邪今初。
善男子末世眾生欲求圓覺應當發心作如是言。
解曰諸佛因地皆發此心依此愿修方成正覺若無心願策引所修行亦不成如車闕一輪鳥唯一翼二別明心相此同金剛經中具四心也四心者彼經彌勒頌云廣大(一)第一(二)常(三)其心不顛倒(四)今此文二初廣大第一。
盡于處空一切眾生我皆令入究竟圓覺。
解曰即同彼經四生九類(廣大)我皆令入無餘涅槃也(第一)盡虛空者橫豎皆無分劑一切者不擇強懦怨親故云廣大皆令覺于本覺入於始本不二究竟圓覺故名第一然虛空眾生無有邊際菩薩悲願亦復如是然由發此愿自熏成種得成菩提承此願力任運而化不要起心三世諸
【現代漢語翻譯】 現代漢語譯本： 能以平等之心看待他人，如同看待親人一般，就能治癒各種疾病。 如果有人看待自己的仇人如同看待自己的父母一樣，心中沒有分別，那麼就能消除各種疾病。 解釋：在七品行慈中，這裡指的是將怨恨之人等同於親人。既然看待他們相同，就應該像對待給予快樂和平等之心一樣去觀察。 對於一切事物，自己和他人的憎恨和愛戀也應該如此看待。 解釋：前面既然說怨家和父母沒有區別，那麼按照這個觀察方法，就應該說涅槃和生死沒有區別。因為沒有區別，所以就沒有自己和他人的憎恨和愛戀。因此可知，各種疾病只是由於愛戀真實的，憎恨虛妄的，只看到自己而看不到他人。因此不肯長久地侍奉師父和宗門，只是自己產生情感而行動。現在既然斷絕了這種種子，就知道各種疾病自然消除。所以觀察他人時說『就能消除各種疾病』，這裡說『也應該如此看待』。而且這段文字在一切事物中，闡明自己和他人的憎恨和愛戀，尤其顯得不同於前一段，因為前一段沒有提到『事物』。五、闡明發心的深廣，正是回答第五個問題『如何發心』。分為三個部分：一、總的標明發心；二、分別闡明心相；三、總結遠離邪見。現在是第一部分。 善男子，末世的眾生如果想要追求圓滿覺悟，應當發心，這樣說： 解釋：諸佛在因地都發了這個心，依靠這個願望修行才能成就正覺。如果沒有心願的策動和引導，所修行的也不能成就，就像車子缺少一個輪子，鳥兒只有一個翅膀。二、分別闡明心相，這和《金剛經》中的四心相同。四心是，《金剛經》中彌勒菩薩的偈頌說：廣大（一），第一（二），常（三），其心不顛倒（四）。現在這段文字分為兩部分，首先是廣大第一。 窮盡所有虛空中的一切眾生，我都讓他們進入究竟圓覺。 解釋：這和《金剛經》中的四生九類（廣大），我都讓他們進入無餘涅槃相同（第一）。窮盡虛空，橫豎都沒有邊際，一切眾生，不選擇強弱、仇人和親人，所以說是廣大。都讓他們覺悟于本覺，進入始本不二的究竟圓覺，所以名為第一。然而虛空中的眾生沒有邊際，菩薩的悲願也是如此。然而由於發了這個愿，自己熏習成為種子，得以成就菩提，承受這個願力，自然而然地教化，不需要刻意用心。
【English Translation】 English version: Being able to observe others with an equal mind, as if looking at one's own relatives, can cure all kinds of diseases. If someone regards their enemies as they would their own parents, with no distinction in their heart, then they can eliminate all kinds of diseases. Explanation: Among the seven grades of practicing loving-kindness, this refers to treating enemies the same as relatives. Since they are viewed the same, they should be observed in the same way as giving happiness and having an equal mind. Regarding all things, hatred and love for oneself and others should also be viewed in this way. Explanation: Since it was said earlier that there is no difference between enemies and parents, then according to this method of observation, it should be said that there is no difference between Nirvana (Nirvana) and Samsara (Samsara). Because there is no difference, there is no hatred and love for oneself and others. Therefore, it can be known that all kinds of diseases are only due to loving what is real and hating what is false, only seeing oneself and not seeing others. Therefore, they are unwilling to serve the teacher and the sect for a long time, but only generate emotions and act on their own. Now that this seed has been cut off, it is known that all kinds of diseases will naturally be eliminated. Therefore, when observing others, it is said 'then they can eliminate all kinds of diseases', and here it says 'should also be viewed in this way'. Moreover, this passage, in all things, clarifies the hatred and love for oneself and others, which is especially different from the previous passage, because the previous passage did not mention 'things'. Five, elucidating the depth and breadth of generating the Bodhicitta (Bodhicitta), is precisely answering the fifth question 'how to generate the Bodhicitta'. It is divided into three parts: one, generally stating the generation of the Bodhicitta; two, separately clarifying the characteristics of the mind; three, summarizing and staying away from wrong views. Now is the first part. Good man, if sentient beings in the degenerate age want to seek perfect enlightenment, they should generate the Bodhicitta, saying thus: Explanation: All Buddhas (Buddhas) generated this mind in the causal stage, and only by relying on this vow and practicing can they achieve perfect enlightenment. If there is no motivation and guidance from the mind and vow, what is practiced cannot be achieved, just like a car lacking a wheel and a bird having only one wing. Two, separately clarifying the characteristics of the mind, which is the same as the four minds in the Diamond Sutra (Vajra Sutra). The four minds are, as Maitreya Bodhisattva's (Maitreya Bodhisattva) verse in the Diamond Sutra says: vast (one), foremost (two), constant (three), its mind is not inverted (four). Now this passage is divided into two parts, first is vast and foremost. I will enable all sentient beings in all of space to enter ultimate perfect enlightenment. Explanation: This is the same as the four types of birth and nine categories (vast) in the Diamond Sutra, I will enable them to enter Nirvana without remainder (foremost). Exhausting space, there are no boundaries horizontally and vertically, all sentient beings, without choosing the strong and weak, enemies and relatives, so it is said to be vast. I will enable them all to awaken to the original enlightenment, and enter the ultimate perfect enlightenment where the beginning and the original are not two, so it is called foremost. However, the sentient beings in space are boundless, and the Bodhisattva's compassionate vow is also like this. However, due to making this vow, one cultivates oneself into a seed, and is able to achieve Bodhi (Bodhi), bearing this power of the vow, naturally transforming, without needing to deliberately use the mind.
佛悉同於此若不爾者何異二乘二常不顛倒。
于圓覺中無取覺者除彼我人一切諸相。
解曰我入覺時我即圓覺眾生亦爾何有取者故天親云自身滅度無異眾生故名常心若見眾生因我入覺即非常也除彼等者除我人及所度眾生等相是不顛倒故天親云遠離依止身見眾生等相故無著亦云已斷我見得自行平等相故信解自他平等上來總是彼經實無眾生得滅度者(常心)若有我人等相即非菩薩(不顛倒心)三通結離邪。
如是發心不墮邪見。
偈中文五依次長行但文略耳一示明師令事五句。
爾時世尊欲重宣此義而說偈言。
普覺汝當知 末世諸眾生 欲求善知識 應當求正見 心遠二乘法
二分別四病令除二句。
法中除四病 謂作止任滅
三辨事師之心五句。
親近無憍慢 遠離無瞋恨 見種種境界 心當生希有 還如佛出世
還如佛出世者長行達己同凡此乃敬師如佛四明除病之行二句。
不犯非律儀 戒根永清凈
但頌能治也以所治憎愛是犯律因云未解脫亦違戒德故此云不犯及永凈也五顯發心深廣一偈半。
度一切眾生 究竟入圓覺 無彼我人相 常依止智慧 便得超邪見 正覺般涅槃
初四句如次頌四心
【現代漢語翻譯】 現代漢語譯本： 佛陀的覺悟與此相同，如果不是這樣，那與二乘（聲聞乘和緣覺乘，小乘佛教的兩種主要流派）的二種常（常見和斷見）和不顛倒（正確的認知）有什麼區別呢？
在圓覺（圓滿覺悟）中，沒有執取覺悟的人，去除彼、我、人一切諸相（所有關於自我、他人和存在的概念）。
解釋：當我進入覺悟時，我即是圓覺，眾生也是如此，哪裡還有執取的人呢？所以天親菩薩說，自身滅度與眾生沒有差別，所以名為常心（永恒不變的心）。如果看到眾生因為我而進入覺悟，那就不是常心了。去除彼等，就是去除我、人以及所度眾生等相，這樣才是不顛倒的。所以天親菩薩說，遠離依止身見（認為身體是真實存在的錯誤觀念）、眾生等相。所以無著菩薩也說，已經斷除我見，得到自行平等相。所以信解自他平等，總而言之，彼經（指《圓覺經》）實際上沒有眾生得到滅度（涅槃）。（常心）如果有我、人等相，就不是菩薩。（不顛倒心）這三點共同總結了遠離邪見。
像這樣發心，就不會墮入邪見。
偈文中有五個部分，依次對應長行文，但文字比較簡略。第一部分是說明明師（開悟的導師）的重要性，有五句。
這時，世尊想要再次宣說這個道理，於是說了偈語：
普覺（菩薩名），你應當知道，末世（末法時代）的眾生，想要尋求善知識（好的導師），應當尋求具有正見（正確的見解）的人，內心遠離二乘法（小乘佛教的教義）。
第二部分是分別四種病癥，以便去除，有兩句。
在佛法中去除四種病癥，即作（人為造作）、止（強行停止）、任（放任自流）、滅（斷滅空）。
第三部分是辨別侍奉明師的心態，有五句。
親近明師沒有驕慢之心，遠離對明師的嗔恨之心，見到種種境界，心中應當生起稀有之感，還像佛陀出世一樣。
還像佛陀出世一樣，長行文中說達到自己與凡夫相同，這是敬師如佛。第四部分是去除病癥的行為，有兩句。
不違犯非律儀（不正當的行爲規範），戒根（持戒的根本）永遠清凈。
只是讚頌能夠對治（病癥），因為所對治的憎愛是違犯戒律的原因，說未解脫也是違背戒德，所以這裡說不違犯以及永遠清凈。第五部分是彰顯發心的深廣，有一偈半。
度化一切眾生，最終進入圓覺（圓滿覺悟），沒有彼、我、人相（沒有自我和他人的分別），常常依止智慧，便能超越邪見，證得正覺（真正的覺悟）和般涅槃（完全的寂滅）。
最初四句依次讚頌四種心（菩提心）。
【English Translation】 English version: The Buddha's enlightenment is the same as this. If it were not, what would be the difference from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main streams of Theravada Buddhism), the two eternals (common and annihilationist views), and non-perversion (correct cognition)?
In Perfect Enlightenment (Samantabhadra), there is no one who grasps at enlightenment, removing all appearances of 'self,' 'others,' and 'persons' (all concepts about self, others, and existence).
Explanation: When I enter enlightenment, I am Perfect Enlightenment, and so are all beings. Where is there anyone who grasps? Therefore, Bodhisattva Vasubandhu said that the extinction of oneself is no different from that of all beings, hence it is called the 'constant mind' (eternal and unchanging mind). If one sees that beings enter enlightenment because of me, then it is not the 'constant mind.' Removing 'them' means removing the appearances of 'self,' 'others,' and the beings being liberated, which is why it is non-perverted. Therefore, Bodhisattva Vasubandhu said to stay away from relying on the view of the body (the false notion that the body is real), the appearances of beings, and so on. Therefore, Asaṅga Bodhisattva also said that one has already cut off the view of self and attained the appearance of equality in self-practice. Therefore, believing and understanding the equality of self and others, in short, that scripture (referring to the Śūraṅgama Sūtra) actually has no beings attaining extinction (Nirvana). (Constant mind) If there are appearances of 'self,' 'others,' and so on, then one is not a Bodhisattva. (Non-perverted mind) These three points jointly summarize being away from wrong views.
By generating such a mind, one will not fall into wrong views.
There are five parts in the verse, corresponding to the prose in order, but the text is more concise. The first part explains the importance of a wise teacher (an enlightened teacher), with five lines.
At that time, the World Honored One wanted to proclaim this meaning again, so he spoke in verse:
Pu Jue (name of a Bodhisattva), you should know that sentient beings in the degenerate age (the Dharma-ending age) who wish to seek a good teacher should seek someone with right views (correct understanding) and keep their minds far from the teachings of the Two Vehicles (the teachings of Theravada Buddhism).
The second part distinguishes the four sicknesses in order to remove them, with two lines.
Remove the four sicknesses in the Dharma, namely, doing (artificial creation), stopping (forced cessation), letting go (allowing to drift), and annihilation (destructive emptiness).
The third part distinguishes the attitude of serving a wise teacher, with five lines.
Approach the wise teacher without arrogance, stay away from hatred towards the wise teacher, and when you see all kinds of realms, your heart should give rise to a rare feeling, just like the Buddha appearing in the world.
'Just like the Buddha appearing in the world,' the prose says that reaching the same level as ordinary people is respecting the teacher as the Buddha. The fourth part is the practice of removing sicknesses, with two lines.
Do not violate non-precepts (improper codes of conduct), and the root of precepts (the foundation of upholding precepts) will be forever pure.
It only praises what can cure (sicknesses), because the hatred and love being treated are the cause of violating precepts, and saying that one is not liberated is also contrary to the virtue of precepts, so here it says not violating and being forever pure. The fifth part highlights the depth and breadth of generating the mind, with one and a half verses.
Liberate all sentient beings, ultimately entering Perfect Enlightenment (complete enlightenment), without the appearances of 'self,' 'others,' and 'persons' (without the distinction between self and others), constantly relying on wisdom, one can transcend wrong views and attain Right Enlightenment (true enlightenment) and Parinirvana (complete extinction).
The first four lines praise the four minds (Bodhicitta) in order.
第五頌通結第六潛具二果長無此有般涅槃之義留對下佛出現文以釋。
后一問答道場加行下根修證得道之處名曰道場謂於此處誓志剋期加功用行以求證入故名加行下根修證者謂雖信解前法而障重心浮須入道場自為制勒緣強境勝則功用有期問此入道場但是修前三觀何得別為大科答觀行法門雖同修之方便有異隨機施設故故此文先結前云若在伽藍安處徒眾隨分思察如我已說結已然後說道場儀式故知別是一段矣若約四分科經此當其證修三觀中有證相故文四初三今初。
於是圓覺菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
解曰菩薩名圓覺者可引前文再示正陳中二一慶前。
大悲世尊為我等輩廣說凈覺種種方便令末世眾生有大增益。
解之可知二請后。
世尊我等今者已得開悟若佛滅后末世眾生未得悟者云何安居修此圓覺清凈境界此圓覺中三種凈觀以何為首唯愿大悲為諸大眾及末世眾生施大饒益。
解曰此有四節初躡慶前二若佛下明所為三云何下正請于中二初問道場后此圓覺下問加行四唯愿下結請后三展虔誠。
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告圓覺菩薩言善哉善哉善男子汝等乃能問于如來如是方便以大饒益施諸眾
【現代漢語翻譯】 現代漢語譯本： 第五頌總結了前文，第六頌則隱含了兩種結果：長久和沒有。這裡『般涅槃』（Parinirvana，最終涅槃）的意義被保留，以便在下文中解釋佛陀出現。
接下來的問答部分，關於『道場』（Bodhimanda，覺悟之地）的加行。下根器的人在此處修行證悟得道，因此被稱為道場。這是因為在此處立下誓願，在一定期限內努力修行，以求證入真理，所以稱為加行。下根器的人修行證悟，指的是雖然相信並理解了之前的法，但因為障礙太重，內心浮躁，必須進入道場，自我約束，憑藉強大的外在環境，才能使修行有所成就。問題是，進入道場只是爲了修習之前的『三觀』（三種觀照方法）嗎？為什麼還要單獨列為一個大的科目？回答是，觀行法門雖然相同，但修習的方法卻有所不同，需要根據不同的人隨機施設。因此，本文先總結前文說：『如果在伽藍（僧院）安頓下來，徒眾們可以根據自己的能力思考和觀察，就像我已經說的那樣。』總結之後，才開始講述道場的儀式，由此可知，這單獨是一段內容。如果按照四分科經的方法，這部分相當於證修三觀中的證相。本文分為四個部分，這是第一個部分，也就是序分。
於是，圓覺菩薩（Purnabuddha Bodhisattva，圓滿覺悟的菩薩）在大眾中，立即從座位上站起來，頂禮佛足，右繞三匝，長跪合掌，對佛說：
解釋：菩薩名為『圓覺』，可以引用前文再次說明。
正文分為兩部分，這是第一部分，讚歎前文。
大悲世尊（Mahakaruna Bhagavan，具有偉大慈悲的世尊），爲了我們這些弟子，廣泛地講述了清凈覺悟的種種方便法門，使末世的眾生能夠獲得巨大的利益。
解釋：這段話的意思很明顯。這是第二部分，請求後文。
世尊，我們現在已經開悟了。如果佛陀滅度后，末世的眾生還沒有開悟，應該如何安住修行這圓覺清凈的境界？這圓覺中的三種清凈觀，以什麼為首要？唯愿大悲的世尊，爲了大眾和末世的眾生，施予巨大的利益。
解釋：這段話分為四個小節。首先，承接讚歎前文；其次，『如果佛陀滅度后』，說明了請求的原因；第三，『應該如何』，正式請求，其中又分為兩部分，先問道場，然後『這圓覺中』，詢問加行；第四，『唯愿』，總結請求，最後表達虔誠。
說完這些話后，五體投地，像這樣三次請求，始終如一。
第二部分，佛陀讚許。
這時，世尊告訴圓覺菩薩說：『很好！很好！善男子（Kulasputra，善男子）！你們能夠詢問如來這樣的方便法門，以巨大的利益施予眾生。
【English Translation】 English version: The fifth verse concludes the previous text, and the sixth verse implicitly contains two results: permanence and absence. The meaning of 'Parinirvana' (final Nirvana) is retained here to be explained in the following text about the appearance of the Buddha.
The following question-and-answer section concerns the 'Bodhimanda' (place of enlightenment) and its preliminary practices. Those of inferior capacity cultivate and attain enlightenment here, hence it is called Bodhimanda. This is because here vows are made, and efforts are exerted within a set period to seek entry into the truth, hence it is called preliminary practice. The cultivation and attainment of those of inferior capacity refers to those who, although believing and understanding the previous Dharma, have too many obstacles and a restless mind, and must enter the Bodhimanda, restrain themselves, and rely on a strong external environment to achieve progress in their practice. The question is, is entering the Bodhimanda only for cultivating the previous 'three contemplations' (three methods of contemplation)? Why is it listed as a separate major subject? The answer is that although the methods of contemplation are the same, the methods of cultivation are different, and need to be applied randomly according to different people. Therefore, this text first concludes the previous text by saying: 'If settled in a Sangharama (monastery), the disciples can contemplate and observe according to their abilities, as I have already said.' After the conclusion, the rituals of the Bodhimanda are described, from which it can be seen that this is a separate section. If classified according to the four-part classification of scriptures, this part corresponds to the signs of attainment in the cultivation of the three contemplations. This text is divided into four parts, and this is the first part, the introduction.
Then, Purnabuddha Bodhisattva (Bodhisattva of Complete Enlightenment), in the midst of the assembly, immediately rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt with palms together, and said to the Buddha:
Explanation: The Bodhisattva's name is 'Purnabuddha', which can be explained again by quoting the previous text.
The main text is divided into two parts, this is the first part, praising the previous text.
The Mahakaruna Bhagavan (World-Honored One of Great Compassion), for the sake of us disciples, has extensively explained the various expedient methods of pure enlightenment, so that sentient beings in the degenerate age can obtain great benefits.
Explanation: The meaning of this passage is obvious. This is the second part, requesting the following text.
World-Honored One, we have now attained enlightenment. If, after the Buddha's Parinirvana, sentient beings in the degenerate age have not yet attained enlightenment, how should they dwell and cultivate this pure realm of Purnabuddha? Among the three pure contemplations in this Purnabuddha, which is the most important? May the World-Honored One of Great Compassion bestow great benefits on the assembly and sentient beings in the degenerate age.
Explanation: This passage is divided into four sections. First, it connects to the praise of the previous text; second, 'If after the Buddha's Parinirvana', it explains the reason for the request; third, 'How should', it formally requests, which is further divided into two parts, first asking about the Bodhimanda, and then 'Among this Purnabuddha', asking about the preliminary practices; fourth, 'May', it concludes the request, and finally expresses sincerity.
After saying these words, he prostrated himself with his five limbs on the ground, and made this request three times, consistently.
The second part, the Buddha's approval.
At this time, the World-Honored One said to Purnabuddha Bodhisattva: 'Excellent! Excellent! Kulasputra (Good man)! You are able to ask the Tathagata about such expedient methods, to bestow great benefits on sentient beings.'
生汝今諦聽當爲汝說。
三佇聽。
時圓覺菩薩奉教歡喜及諸大眾默然而聽。
四正說長行中二一答道場二答加行初中二一結前。
善男子一切眾生若佛住世若佛滅后若法末時有諸眾生具大乘性信佛秘密大圓覺心欲修行者若在伽藍安處徒眾有緣事故隨分思察如我已說。
解曰佛滅後者正法像法法末時者即是末法具大乘性者宿有聞熏之種不同唯識永揀余性信佛等者聞慧初開欲修行者菩提心發若在等者指前普眼門及三觀諸輪所說隨分思察者謂圓機菩薩不滯空閑種種運為作諸利益廣度群品備學法門隨其閑暇分中則便思察三觀故言隨分非謂見解未圓名為隨分二正說文三一道場期限二限內修行三誡取邪證今初。
若復無有佗事因緣即建道場當立期限若立長期百二十日中期百日下期八十日安置凈居。
解曰無佗緣者菩薩逢益即為遇緣且赴如法華中官事當行之類若無勝利須建道場克志加功以期聖果即三期皆是自利為揀利佗故名無佗事亦可王賊命難名為佗事定三期者過則情生疲厭少則功行未圓故量克三時亦無別義然約三根配之有其二意一約障盡難易配長期下根中期中根下期上根二約精進懈怠配者即反於此根有利鈍期有遠近對病設藥斯之謂歟后安置凈居者欲使內外清凈身心潔白事理稱可。
【現代漢語翻譯】 現代漢語譯本：你現在仔細聽，我將為你解說。
（三）專注聆聽。
這時，圓覺菩薩接受教誨，心生歡喜，和所有大眾一起，靜默地聆聽。
（四）正式宣說長行文，分為兩部分：一是回答道場的問題，二是回答加行的問題。首先是第一部分，又分為兩部分：一是總結前文。
善男子，一切眾生，無論是佛陀住世時，還是佛陀滅度后，或者是在末法時代，如果有眾生具備大乘根性，相信佛陀甚深秘密的大圓覺心，想要修行的，如果在僧伽藍（指寺院）安住，有因緣事故，就隨分隨力地思考觀察，就像我前面所說的那樣。
解釋：『佛滅后』指的是正法時期和像法時期，『末法時』指的就是末法時代。『具大乘性』指的是宿世有熏習的種子，不同於唯識宗所說的永斷余性。『信佛等』指的是聞慧初步開啟，『欲修行者』指的是發起菩提心。『若在等者』指的是前面普眼菩薩所問的問題，以及三觀和諸輪所說的內容。『隨分思察』指的是圓機菩薩不執著于空閑，以種種方式運作，做各種利益眾生的事情，廣泛地度化眾生，完備地學習各種法門，根據自己的空閑時間，就方便地思考觀察三觀，所以說『隨分』，而不是說見解沒有圓滿就叫做『隨分』。二是正式宣說正文，分為三部分：一是道場期限，二是期限內修行，三是告誡不要取得邪證。現在開始第一部分。
如果再沒有其他事情因緣，就建立道場，應當設立期限。如果設立長期，是一百二十天；中期是一百天；下期是八十天。安置在清凈的住所。
解釋：『無佗緣者』指的是菩薩遇到利益眾生的機會就認為是遇到了因緣，就去應赴，如同《法華經》中所說的官事應當去處理之類的事情。如果沒有殊勝的利益，就需要建立道場，下定決心，努力修行，以期證得聖果。這三種期限都是爲了自利，爲了區別于利益他人，所以稱為『無佗事』。也可以把王難、賊難、命難稱為『佗事』。確定三種期限，是因為時間過長容易產生厭倦，時間過短功行又未圓滿，所以衡量確定三種時間，也沒有其他的意義。然而，根據上中下三根來分配，有兩種含義：一是根據斷除障礙的難易程度來分配，長期對應下根，中期對應中根，下期對應上根。二是根據精進和懈怠來分配，就與此相反，根器有利鈍，期限有遠近，這是對癥下藥的說法。後面『安置凈居』，是爲了使內外清凈，身心潔白，事理相應。
【English Translation】 English version: Listen carefully now, and I will explain it to you.
(Three) Listen attentively.
At that time, Yuanjue Bodhisattva, receiving the teaching with joy, and all the assembly listened in silence.
(Four) The formal exposition in prose is divided into two parts: first, answering the question about the Daog場 (Dàocháng, a place for religious practice); second, answering the question about the preparatory practices. The first part is further divided into two: first, summarizing the previous discussion.
Good man, all sentient beings, whether the Buddha is in the world, or after the Buddha's Nirvana, or in the Dharma-ending age, if there are sentient beings with the nature of the Mahayana, who believe in the Buddha's profound and secret Great Perfect Enlightenment Mind (Dà Yuánjué Xīn), and wish to practice, if they reside in a Sangharama (Qiélán, monastery), and have causes and conditions, they should contemplate and reflect according to their capacity, as I have already said.
Explanation: 'After the Buddha's Nirvana' refers to the Dharma-establishing period and the Dharma-resemblance period; 'Dharma-ending age' refers to the age of Dharma decline. 'Possessing the nature of the Mahayana' refers to having seeds of hearing and cultivation from past lives, different from the permanent severance of other natures as asserted by the Consciousness-only school. 'Believe in the Buddha, etc.' refers to the initial opening of wisdom through hearing; 'those who wish to practice' refers to the arising of the Bodhi mind. 'If they reside, etc.' refers to the questions asked by Puyan (Pǔyǎn, Universal Eye) Bodhisattva earlier, and the content of the Three Contemplations and the various wheels. 'Contemplate and reflect according to their capacity' refers to Yuanji (Yuánjī, perfect capacity) Bodhisattvas not being attached to emptiness and leisure, operating in various ways, doing various things to benefit sentient beings, extensively liberating sentient beings, comprehensively learning various Dharma methods, and according to their free time, conveniently contemplating and reflecting on the Three Contemplations, so it is said 'according to their capacity,' rather than saying that incomplete understanding is called 'according to their capacity.' Second is the formal exposition of the text, divided into three parts: first, the time limit for the Daog場; second, practicing within the time limit; third, admonishing against attaining wrong views. Now begins the first part.
If there are no other causes and conditions, then establish a Daog場, and set a time limit. If establishing a long term, it is one hundred and twenty days; a medium term is one hundred days; a short term is eighty days. Settle in a clean dwelling.
Explanation: 'No other causes' refers to Bodhisattvas considering opportunities to benefit sentient beings as encountering causes and conditions, and going to respond, like the affairs of officials that should be handled as mentioned in the Lotus Sutra. If there are no outstanding benefits, it is necessary to establish a Daog場, resolve to cultivate diligently, in order to attain the holy fruit. These three terms are all for self-benefit, to distinguish them from benefiting others, so it is called 'no other affairs.' One can also call the difficulties of kings, thieves, and life as 'other affairs.' Determining the three terms is because too long a time easily generates weariness, and too short a time does not complete the practice, so measuring and determining the three times has no other meaning. However, according to the three roots of superior, medium, and inferior, there are two meanings: first, according to the difficulty of eliminating obstacles, the long term corresponds to the inferior root, the medium term corresponds to the medium root, and the short term corresponds to the superior root. Second, according to diligence and laziness, it is the opposite of this, the root has sharpness and dullness, and the term has distance and proximity, this is the saying of prescribing medicine according to the illness. Later, 'settling in a clean dwelling' is to make the inside and outside clean, the body and mind pure, and the affairs and principles corresponding.
大方廣圓覺經大疏下卷之三
音釋
摶
(音團捏聚也)。
梯凳
(梯天黎切體平聲木階也凳音鐙幾屬)。
大方廣圓覺經大疏下卷之四
終南山草堂寺沙門宗密述
二限內修行文二一明道場行相二明遇夏安居初文二一明隨相用心。
若佛現在當正思惟若佛滅后施設形像心存目想生正憶念還同如來常住之日懸諸幡華經三七日稽首十方諸佛名字求哀懺悔遇善境界得心輕安。
解曰于中三節初明佛在世行相正思惟者當知唯心無外境界次若佛下明佛滅後行相心存目想等者明設像之意謂大師去世不睹真儀設像諦觀引心入法相即無相即見如來亦可想佛真身常住不滅懸幡華者嚴飾壇場經三七日者去其久近無別所表稽首十方諸佛名字求哀懺悔等者準諸經論開合不同或二(善戒經唯懺悔迴向)三(智論云晝夜三時各行三事謂懺悔勸請隨喜功德無盡轉得近佛)五(十住婆沙加禮拜迴向即常所用晨朝之文唯除發願發願是阇王說矣起信亦同文云應當勇猛精勤晝夜六時禮佛懺悔勸請隨喜迴向常不休息)其最備者即離垢慧菩薩所問禮佛法經總有八種(通說其益則俱能遠離垢障速證佛果若別說者各如注配也)一供養(除慳貪障感大財富)二贊佛(除惡口障得無礙辨)三禮佛
【現代漢語翻譯】 現代漢語譯本
大方廣圓覺經大疏下卷之三
音釋
摶 (tuán)
(音團，捏聚也)。
梯凳 (tī dèng)
(梯，天黎切，體平聲，木階也。凳，音鐙，幾屬)。
大方廣圓覺經大疏下卷之四
終南山草堂寺沙門宗密述
二限內修行文，二，一，明道場行相，二，明遇夏安居。初文，二，一，明隨相用心。
若佛現在，當正思惟；若佛滅后，施設形像，心存目想，生正憶念，還同如來常住之日，懸諸幡華，經三七日，稽首十方諸佛名字，求哀懺悔，遇善境界，得心輕安。
解曰：于中三節，初明佛在世行相，正思惟者，當知唯心無外境界。次，若佛下，明佛滅後行相，心存目想等者，明設像之意，謂大師去世，不睹真儀，設像諦觀，引心入法，相即無相，即見如來。亦可想佛真身常住不滅。懸幡華者，嚴飾壇場。經三七日者，去其久近，無別所表。稽首十方諸佛名字，求哀懺悔等者，準諸經論，開合不同，或二(善戒經唯懺悔迴向)，三(智論云：晝夜三時，各行三事，謂懺悔、勸請、隨喜功德，無盡轉得近佛)，五(十住婆沙加禮拜迴向，即常所用晨朝之文，唯除發願，發願是阇王說矣。起信亦同文云：應當勇猛精勤，晝夜六時，禮佛懺悔，勸請隨喜迴向，常不休息)。其最備者，即離垢慧菩薩所問禮佛法經，總有八種(通說其益，則俱能遠離垢障，速證佛果；若別說者，各如注配也)：一，供養(除慳貪障，感大財富)；二，贊佛(除惡口障，得無礙辨)；三，禮佛
【English Translation】 English version
The Great Compendium of Perfect Enlightenment Sutra with Commentary, Scroll 3
Pronunciation and Explanation
摶 (tuán) - To knead, to gather.
(Pronounced 'tuán', meaning to knead and gather together).
梯凳 (tī dèng) - Ladder and stool.
(梯 (tī), pronounced 'ti', level tone, wooden steps. 凳 (dèng), pronounced 'dèng', a type of stool).
The Great Compendium of Perfect Enlightenment Sutra with Commentary, Scroll 4
Compiled by the Śrāmaṇa Zongmi of Caotang Temple on Zhongnan Mountain
Practices within the Two Limits: 2.1 Explaining the characteristics of the Maṇḍala; 2. Explaining encountering the summer retreat. First section: 2.1 Explaining focusing the mind on appearances.
If the Buddha is present, one should engage in correct contemplation. If the Buddha has passed away, establish an image, keep the image in mind, generate correct mindfulness, as if the Tathāgata (如來) (Thus Come One) were always present. Hang banners and flowers, for three seven-day periods, prostrate before the names of the Buddhas of the ten directions, seek repentance, and upon encountering auspicious states, attain lightness and peace of mind.
Explanation: Within this, there are three sections. The first explains the practice when the Buddha is in the world; 'correct contemplation' means one should know that only the mind exists, and there are no external realms. Next, 'If the Buddha...' explains the practice after the Buddha's passing. 'Keep the image in mind...' explains the meaning of establishing an image, meaning that since the great master has passed away and one cannot see his true form, establishing an image allows one to contemplate it attentively, leading the mind into the Dharma. Appearance is non-appearance, and thus one sees the Tathāgata. One can also contemplate the Buddha's true body as eternally abiding and not perishing. 'Hanging banners and flowers' means adorning the altar. 'For three seven-day periods' indicates no specific duration. 'Prostrating before the names of the Buddhas of the ten directions, seeking repentance...' follows various sutras and treatises, which differ in their classifications, sometimes two (the Śīlasaṃvara Sūtra only mentions repentance and dedication), three (the Mahāprajñāpāramitopadeśa says: 'During the three periods of day and night, perform three activities: repentance, invitation, and rejoicing in merit, endlessly drawing near to the Buddha'), five (the Daśabhūmika-vibhāṣā adds bowing and dedication, which are the usual morning practices, except for making vows, as making vows was taught by King Ajātaśatru. The Awakening of Faith also says: 'One should be courageous and diligent, during the six periods of day and night, bowing to the Buddha, repenting, inviting, rejoicing in merit, and dedicating, without ceasing'). The most complete is the Sūtra on the Method of Bowing to the Buddha asked by the Bodhisattva Immaculate Wisdom, which has eight types in total (generally speaking, their benefits are that they can all remove defilements and quickly attain Buddhahood; specifically speaking, each is as explained in the notes): 1. Offering (removes the obstacle of stinginess, resulting in great wealth); 2. Praising the Buddha (removes the obstacle of harsh speech, attaining unobstructed eloquence); 3. Bowing to the Buddha
(除我慢障得尊貴身)四懺悔(除三四障依正具足)五勸請(除謗法障多聞智慧)六隨喜(除嫉妒障得大眷屬)七回向(除狹劣障成廣大善)八發願(除退屈障總持諸行)供養者文云嚴持香華等然有三種謂財法觀行財供復有內外事皆可知其法供者即十法行謂于教法書寫供養轉施聽聞披讀受持開示諷誦思惟修習又新華嚴云諸供養中法供養最(七行)所謂如說修行利益攝受眾生乃至不離菩提心等然稱法施即法供養如善德受教喜見燒身觀行供養者華嚴緣起平等章云菩薩凡所施說乃至一香一華一衣一蓋一供養具皆稱真理等虛空界即以全法之身游諸佛剎稱真之物供養于佛等彼經又云我以普賢行願力故華香音樂衣服等一一量如須彌諸香油燈燈炷一一如須彌山燈油一一如大海水即同願此香華云遍滿十方界等贊佛者情發於中而形於言言之不足故歌詠之諸經讚詞甚多不可繁列禮佛者準魏朝勒那三藏禮佛觀門優劣有七一我慢禮身依次立心無恭敬高尊自得恥于下問如碓上下二唱和禮徒肅形儀心無凈想高聲喧雜詞句渾亂(上二非儀)三恭敬禮敬從心發運于身口五輪著地(斷道離蓋住通具眼右膝正覺左膝不邪右手動地左手攝外頂得頂相)言發情懇聞唱佛名便唸佛身莊嚴晃曜心想成就(云云此通人天二乘及六度菩薩宗教中禮也)四無相禮發智清凈解
{ "translations": [ "現代漢語譯本", "（去除我慢的障礙，獲得尊貴的身體）四、懺悔（去除三障四障，依報和正報都具足）五、勸請（去除誹謗佛法的障礙，獲得廣博的知識和智慧）六、隨喜（去除嫉妒的障礙，獲得廣大的眷屬）七、迴向（去除狹隘的障礙，成就廣大的善行）八、發願（去除退縮的障礙，總攝一切修行）。", "供養的內容說，莊嚴地拿著香、花等等，實際上有三種供養，即財供養、法供養和觀行供養。財供養又分為內財和外財，這些都是可以理解的。法供養就是指十法行，即對於佛教的教法進行書寫供養、轉施、聽聞、披閱、受持、開示、諷誦、思惟和修習。此外，新《華嚴經》說，在一切供養中，法供養最為殊勝，也就是按照佛法修行，利益和攝受眾生，乃至不離開菩提心等等。因此，稱頌佛法，就是法供養。例如，善德接受教誨，喜見菩薩焚燒身體進行觀行供養。《華嚴經緣起平等章》說，菩薩凡是施捨和宣說，乃至一香、一花、一衣、一蓋、一件供養的器具，都符合真理等等。以虛空界作為整體的法身，遊歷于各個佛剎，用符合真理的物品供養佛等等。該經又說，我以普賢行愿的力量，使花香、音樂、衣服等等，每一件都像須彌山一樣巨大，各種香油燈的燈柱，每一根都像須彌山一樣高大，燈油每一滴都像大海水一樣多，這就像發願讓香花云遍滿十方世界等等。讚美佛，是情感發自內心，並用言語表達出來，但言語還不足以表達，所以就用歌詠的方式來讚美。各種經典中的讚詞非常多，無法一一列舉。禮拜佛，依據魏朝勒那三藏翻譯的《禮佛觀門》，禮拜的優劣有七種：一、我慢禮，身體依次站立，心中沒有恭敬，自以為高貴，不屑於向人請教，就像石碓上下運動一樣。二、唱和禮，徒有肅穆的儀容，心中沒有清凈的想法，高聲喧譁，詞句混亂（以上兩種不是真正的禮儀）。三、恭敬禮，恭敬從內心發出，並體現在身口上，五輪著地（斷除道障，離開煩惱的覆蓋，安住于神通，具備佛眼，右膝代表正覺，左膝代表不邪，右手觸地，左手收攝外境，頭頂得到頂相），言語懇切，聽到唱誦佛名，便觀想佛身莊嚴光明，心想成就（等等，這適用於人天二乘以及六度菩薩的宗教禮儀）。四、無相禮，發起清凈的智慧，理解一切法都是空性的，沒有造作，沒有依靠，沒有見解，沒有顛倒，沒有動搖，沒有戲論，沒有分別，沒有彼此，沒有能所，沒有染污，沒有執著，沒有障礙，沒有疑惑，沒有恐怖，沒有希望，沒有失望，沒有束縛，沒有解脫，沒有生死，沒有涅槃，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，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有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去，沒有現在，沒有未來，沒有常斷，沒有一異，沒有來去，沒有是非，沒有增減，沒有得失，沒有彼此，沒有自他，沒有空有，沒有真假，沒有一相，沒有異相，沒有生滅，沒有斷常，沒有一異，沒有俱不俱，沒有有無，沒有是非，沒有善惡，沒有因果，沒有罪福，沒有內外，沒有中間，沒有過去
佛境界深入法性離能所相自凈身心蕩蕩無礙(始教空宗也空是大乘初門故)五起用禮觀自身心及一切佛不離法界如影在鏡諸行位地因緣果報一一皆爾故普運身心遍禮一切(終教中從禮起用也)六內觀禮但禮身內法身真佛不緣佗佛若外有可觀邪人行逕若能返照解脫有期(終教中顯實宗也不計空色直見本覺真性如論中心體離念等此意以背塵合覺為歸依禮敬也)七實相禮若內若外若凡若佛同一實相見佛可禮亦是邪見觀身實相觀佛亦然安心寂滅名平等禮故文殊云不生不滅故敬禮無所觀等(頓教禮也即心見境界佛即境見唯心佛不取真棄假泯絕無寄但得如此於法自然常冥法界常禮諸佛亦可第四空觀禮真諦佛五假觀禮俗諦佛六中觀禮第一義諦佛此門則三觀一心禮三諦一境佛)廣如彼說清涼大師又加八大悲禮九總攝禮十帝網禮以圓十數順其宗矣(行愿經云一一佛所現不可說不可說佛剎微塵數身一一身遍禮不可說不可說佛剎微塵數佛盡虛空界無有窮盡唸唸相續三業無疲)今經既是隨相門中且當第三第五禮也余在下離相攝念中懺悔者具云懺摩此云悔過若別說者懺名陳露先罪悔名改往修來滅除三障四障成凈戒善三障者如佛名經說罪雖無量不出其三一煩惱(怨斷慧命賊劫善法瀑河羈鎖)二業(巧作六道令各不同懺之有三一伏二轉三滅然小乘唯時
【現代漢語翻譯】 現代漢語譯本 佛的境界深入到法性，遠離能與所的對立相，自身心清凈，沒有任何阻礙。（這是始教空宗的觀點，空是大乘佛法的入門。） 五、起用禮：觀想自身心以及一切佛，都不離法界，如同鏡中的影像。諸行、位地、因緣、果報，一一都是如此。所以，普遍運用身心，遍禮一切。（這是終教中從禮拜開始起用的觀點。） 六、內觀禮：只是禮拜身內的法身真佛，不攀緣外在的佛。如果向外尋求可觀之物，那是邪人的行徑。如果能反觀自照，解脫就有希望。（這是終教中顯實宗的觀點，不執著于空或色，直接見到本覺真性，如同《楞伽經》所說的『心體離念』等。這種觀點的核心是以背離塵境，契合覺悟為皈依禮敬。） 七、實相禮：無論內在還是外在，無論是凡夫還是佛，都是同一實相。認為佛可以禮拜也是邪見。觀自身實相，觀佛也是如此。安心於寂滅，就叫做平等禮。所以，文殊菩薩說：『不生不滅，所以敬禮無所觀』等等。（這是頓教的禮拜方式，即心見境界佛，即境見唯心佛，不取真舍假，泯滅一切寄託。只要能做到這樣，於法自然，常與法界相應，常禮諸佛。也可以說第四是空觀禮真諦佛，第五是假觀禮俗諦佛，第六是中觀禮第一義諦佛。此門則是三觀一心，禮三諦一境佛。） 更詳細的解釋可以參考相關論述。清涼澄觀大師又增加了八、大悲禮，九、總攝禮，十、帝網禮，以圓滿十數，順應其宗義。（《普賢行愿品》說：『一一佛所，現不可說不可說佛剎微塵數身；一一身，遍禮不可說不可說佛剎微塵數佛；盡虛空界，無有窮盡；唸唸相續，三業無疲。』） 現在所講的《瑜伽師地論》是隨相門中的內容，暫且講解第三和第五種禮拜方式。其餘的在下面的離相攝念中講解。懺悔，完整地說是『懺摩』，這裡的意思是悔過。如果分別解釋，『懺』是陳述過去的罪過，『悔』是改正過去的錯誤，修習未來。滅除三障、四障，成就清凈的戒善。三障是指，如《佛名經》所說，罪過雖然無量，但不超出三種：一、煩惱（如同怨家斷絕慧命，盜賊劫奪善法，瀑布沖刷，羈絆束縛）。二、業（巧妙地造作六道輪迴，使各不相同。懺悔有三種作用：一、伏，二、轉，三、滅。然而小乘只是暫時壓伏。
【English Translation】 English version The Buddha's realm deeply penetrates the Dharma-nature, free from the duality of subject and object, with a pure body and mind, unobstructed in any way. (This is the view of the Shi Jiao Kong Zong (Initial Teaching Emptiness School), where emptiness is the entry point to Mahayana Buddhism.) 5. Prostration of Arising Function: Contemplate one's own mind and body, as well as all Buddhas, as inseparable from the Dharma Realm, like reflections in a mirror. All actions, positions, causes, conditions, and consequences are all like this. Therefore, universally employ body and mind to prostrate to all. (This is the view in the Zhong Jiao (Final Teaching) of starting with prostration to initiate function.) 6. Prostration of Inner Contemplation: Simply prostrate to the Dharma-body True Buddha within oneself, without clinging to external Buddhas. If one seeks observable things externally, that is the path of a heretic. If one can turn inward and illuminate oneself, liberation is hopeful. (This is the view of the Xian Shi Zong (Manifesting Reality School) in the Zhong Jiao (Final Teaching), not clinging to emptiness or form, directly seeing the original awakened true nature, like the 'mind-essence free from thought' mentioned in the Lankavatara Sutra. The core of this view is to take turning away from the dust and uniting with enlightenment as refuge and reverence.) 7. Prostration of Real Mark: Whether internal or external, whether ordinary being or Buddha, all are the same Real Mark. Considering the Buddha as something to be prostrated to is also a heretical view. Contemplate the Real Mark of one's own body, and contemplate the Buddha in the same way. Settling the mind in stillness is called equal prostration. Therefore, Manjushri Bodhisattva said: 'Because there is no birth and no death, therefore, I reverently prostrate to that which has nothing to be observed,' and so on. (This is the prostration method of the Dun Jiao (Sudden Teaching), seeing the Buddha of the realm with the mind, seeing the Buddha of the mind with the realm, not taking the true and abandoning the false, obliterating all reliance. As long as one can do this, one will naturally be in accordance with the Dharma, constantly in harmony with the Dharma Realm, and constantly prostrating to all Buddhas. It can also be said that the fourth is the Emptiness Contemplation Prostration to the Truth Buddha, the fifth is the Provisional Contemplation Prostration to the Conventional Truth Buddha, and the sixth is the Middle Way Contemplation Prostration to the First Principle Truth Buddha. This gate is the Three Contemplations as One Mind, prostrating to the Three Truths as One Realm Buddha.) More detailed explanations can be found in relevant discussions. Qingliang Chengguan (National Teacher Qingliang) further added 8. Great Compassion Prostration, 9. Total Gathering Prostration, and 10. Indra's Net Prostration, to complete the number ten, in accordance with its sect's meaning. (The Samantabhadra's Vows Sutra says: 'In each and every Buddha place, manifesting inexpressible, inexpressible Buddha-land dust-mote number of bodies; in each and every body, universally prostrating to inexpressible, inexpressible Buddha-land dust-mote number of Buddhas; exhausting the realm of empty space, without end; thought after thought continuous, the three karmas without fatigue.') The current Yogacarabhumi-sastra (Treatise on the Stages of the Path of Yoga Practice) is the content of the Following Appearance Gate, and we will temporarily explain the third and fifth types of prostration. The rest will be explained in the following section on Separating from Appearance and Gathering Thoughts. Repentance, fully stated as 'Ksama' (forgiveness), here means remorse for past deeds. If explained separately, 'Ksa' means stating past transgressions, and 'ma' means correcting past mistakes and cultivating the future. Eradicating the three obstacles and four obstacles, accomplishing pure precepts and goodness. The three obstacles refer to, as stated in the Buddha Name Sutra, although transgressions are countless, they do not exceed three: 1. Afflictions (like enemies severing the life of wisdom, thieves robbing good dharmas, waterfalls washing away, fetters binding). 2. Karma (skillfully creating the six paths of reincarnation, making each different. Repentance has three functions: 1. Subduing, 2. Transforming, 3. Eradicating. However, the Hinayana (Small Vehicle) only temporarily subdues.
定報不定者方除大乘一切皆滅又善心懺罪即上下品類歒對若智斷煩惱及防未起之罪則上敵下下敵上)三果報(時至非空非海山石方所脫之不受唯懺乃滅)此三能障聖道及以人天故名為障此三滅者八萬塵勞皆悉清凈四障者華嚴隨好品中加一見障(見及煩惱利鈍分異業報則因果分異故)然欲懺者先知展轉起由由無始不覺起貪瞋癡(煩惱也是業之因也)發身口意(能發是三業故唯識說皆思為體所發是造業具故梵行品開之成六也)造一切業(善惡不動是所造業體也)受諸苦惱(報障也受有順現生后故婆沙云三三合九種從三煩惱生)然懺有二意若約責心四障俱懺若就所作唯懺惡業于中復有二種一若犯遮罪先當依教作法悔之二若犯性罪復須起行起行復二一事理二順逆初中事如方等(嚴場香涂圓壇高座請二十四尊設膳新衣或洗七齊三浴請一內外律者受二十四戒對師說罪要八日十五日常以七日為期此不可減也)佛名經等(歸三寶興七心一慚愧二恐怖三厭離四發菩提心五怨親平等六唸佛報恩七觀罪性空)通於萬行(方等唯事佛名理事)理如凈名觀罪性空不在內外等難曰觀罪性空罪即滅者觀福性空福亦應滅答曰不也以罪違性福順性故真性望罪是能治能治顯時所治之罪即滅望福是能生能生顯時所生之福無盡故金剛經云無住相佈施福德如虛空等
普賢觀經及華嚴隨好品具二種懺觀經明晝夜精勤禮佛即是事懺觀心無心從顛倒起若欲懺悔者端坐念實相即是理懺隨好品中等眾生界善身語意業悔除諸障即是事懺觀諸業性非十方來止住於心從顛倒生無有住處等即是理懺事懺除末理懺拔根二順逆者準天臺止觀須達順逆十心謂先識十種順生死心以為所治一妄計我人起于身見二內具煩惱外遇惡緣我心增盛三內外既具滅善心事不喜佗善四縱恣三業無惡不為五事雖不廣噁心遍佈六噁心相續晝夜不斷七覆諱過失不欲人知八虜扈抵突不畏惡道九無慚無愧不懼凡聖十撥無因果作一闡提從無始來若自及佗無不皆爾次起逆生死心從后翻破一明信因果二慚愧克責(屏罪慚天顯罪愧人)三怖畏惡道(翻抵突也)四不覆瑕疵(翻覆)五斷相續心(如再犯王法及吐已還食)六發菩提心(心等虛空翻前惡遍)七修功補過(翻前縱惡)八守護正法(翻前滅善)九念十方佛(翻惡緣也)十觀罪性空(見無我也)若具此者無罪不滅若不解者設入道場徒為勞苦然上理事逆順若皆相應則一念懺悔功德與無始惑業齊等(義如行愿經婆沙論)勸請者凡小自度但懺而已菩薩愍眾故須勸請勸請有二一請轉法輪(偈云云)謂知聲如響了法真實異竟無生知佛法輪所出生處即常請常說未曾失時二請佛住世(偈云云)準行愿經三乘
【現代漢語翻譯】 現代漢語譯本： 《普賢觀經》及《華嚴經·隨好品》中，兩種懺悔觀法闡明：日夜精勤禮佛即是事懺（通過實際行動進行的懺悔），觀心無心，知曉一切皆從顛倒妄想生起，若想懺悔者，端坐唸誦實相（事物的真實面貌），即是理懺（從理上進行的懺悔）。《隨好品》中說，等同眾生界，以善良的身語意業，悔除各種業障，這是事懺。觀察諸業的性質，並非從十方而來，而是止住於心，從顛倒妄想而生，沒有固定的處所等等，這是理懺。事懺是去除枝末，理懺是拔除根本。 關於順逆十心，依據天臺宗的《止觀》，須要瞭解順生死的十種心，以此作為對治。一是妄計有我及他人，從而產生身見（執著于身體為真實存在的錯誤觀念）；二是內在具有煩惱，外在遇到惡劣的因緣，我執之心更加強盛；三是內外因緣具備，滅除善心，不喜悅他人的善行；四是放縱身口意三業，無惡不作；五是所作之事雖然不廣泛，但噁心卻遍佈；六是噁心相續不斷，晝夜不停；七是掩蓋過失，不希望別人知道；八是兇狠蠻橫，不畏懼惡道；九是無慚無愧，不懼怕凡夫和聖人；十是撥無因果，成為一闡提（斷絕善根的人）。從無始以來，無論是自己還是他人，沒有誰不是這樣的。然後生起逆生死之心，從后往前翻轉破除。一是明確相信因果；二是慚愧地責備自己（在隱蔽的地方對天神感到慚愧，在顯眼的地方對人感到愧疚）；三是怖畏惡道（翻轉之前的兇狠蠻橫）；四是不掩蓋瑕疵（翻轉之前的掩蓋）；五是斷絕相續心（如同再次觸犯王法，或者吐出來的東西又吃回去）；六是發起菩提心（心量等同虛空，翻轉之前噁心遍佈）；七是修習功德彌補過失（翻轉之前放縱惡行）；八是守護正法（翻轉之前滅除善心）；九是念誦十方諸佛（翻轉之前的惡劣因緣）；十是觀察罪性的空性（證見無我）。如果具備這些，就沒有不能滅除的罪業。如果不理解這些，即使進入道場也只是徒勞辛苦。然而，上面的事懺、理懺，逆行、順行，如果都能相應，那麼一念懺悔的功德，就能與無始以來的惑業相等同（義理如同《行愿經》和《婆沙論》所說）。 勸請方面，凡夫和小乘修行者只是自度，僅僅懺悔就足夠了。菩薩憐憫眾生，所以需要勸請。勸請有兩種：一是請轉法輪（偈頌略去），即知道聲音如同迴響，瞭解佛法的真實，與虛妄的終究沒有生起不同。知道佛陀法輪所出生之處，就是常請常說，未曾失去時機。二是請佛住世（偈頌略去），依據《行愿經》，三乘（聲聞乘、緣覺乘、菩薩乘）皆是如此。
【English Translation】 English version: In the Universal Worthy Contemplation Sutra and the Avatamsaka Sutra's Chapter on the Marks and Characteristics of Excellence, two types of repentance and contemplation are elucidated: diligently prostrating to the Buddha day and night is practical repentance (repentance through actual actions); contemplating the mind as no-mind, knowing that everything arises from inverted delusions, if one wishes to repent, sitting upright and contemplating reality as it is (the true nature of things), is theoretical repentance (repentance from the perspective of principle). The Chapter on the Marks and Characteristics of Excellence states that, equal to the realm of sentient beings, using virtuous actions of body, speech, and mind to repent and eliminate various karmic obstacles is practical repentance. Observing the nature of all karmas, they do not come from the ten directions, but reside in the mind, arising from inverted delusions, without a fixed place, etc., this is theoretical repentance. Practical repentance removes the branches, while theoretical repentance uproots the source. Regarding the ten minds of accordance and opposition, according to the Tiantai school's Śamatha-Vipassanā, it is necessary to understand the ten minds that accord with birth and death, using them as antidotes. First, falsely calculating self and others, thereby giving rise to the view of self (satkayadrishti, the erroneous notion of clinging to the body as a real existence); second, having internal afflictions and encountering external adverse conditions, the ego-clinging mind becomes stronger; third, with both internal and external conditions present, extinguishing the mind of goodness and not rejoicing in the good deeds of others; fourth, indulging in the three karmas of body, speech, and mind, committing all kinds of evil; fifth, although the actions performed are not extensive, the evil mind pervades; sixth, the evil mind continues uninterrupted, day and night; seventh, concealing faults and not wanting others to know; eighth, being fierce and tyrannical, not fearing evil paths; ninth, being shameless and without remorse, not fearing ordinary people and sages; tenth, denying cause and effect, becoming an icchantika (one who has severed their roots of goodness). From beginningless time, whether oneself or others, there is no one who is not like this. Then, generate the mind that opposes birth and death, reversing and breaking through from the end to the beginning. First, clearly believing in cause and effect; second, remorsefully blaming oneself (feeling ashamed before the gods in secret, and feeling guilty before people in public); third, fearing evil paths (reversing the previous fierceness and tyranny); fourth, not concealing flaws (reversing the previous concealment); fifth, cutting off the continuous mind (like violating the law again, or eating back what has been vomited); sixth, generating the bodhicitta (mind of enlightenment) (the mind is equal to space, reversing the previous pervasive evil mind); seventh, cultivating merit to compensate for faults (reversing the previous indulgence in evil actions); eighth, protecting the Dharma (reversing the previous extinguishing of the mind of goodness); ninth, reciting the names of the Buddhas of the ten directions (reversing the previous adverse conditions); tenth, contemplating the emptiness of the nature of sin (realizing no-self). If one possesses these, there is no sin that cannot be eliminated. If one does not understand these, even entering the bodhimanda (place of enlightenment) is just futile labor. However, the above practical repentance, theoretical repentance, opposing practice, and according practice, if all can be in accordance, then the merit of one thought of repentance can be equal to the karmic obscurations from beginningless time (the meaning is as explained in the Samantabhadra's Vows Sutra and the Mahavibhasa). Regarding exhortation, ordinary people and Hinayana (small vehicle) practitioners only liberate themselves, and repentance alone is sufficient. Bodhisattvas (enlightenment beings) have compassion for sentient beings, so they need to exhort. There are two types of exhortation: first, requesting the turning of the Dharma wheel (verses omitted), that is, knowing that sound is like an echo, understanding the truth of the Dharma, which is different from the false, which ultimately has no arising. Knowing the place where the Buddha's Dharma wheel arises is constant requesting and constant speaking, never losing the opportunity. Second, requesting the Buddha to remain in the world (verses omitted), according to the Samantabhadra's Vows Sutra, all three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) are like this.
賢聖諸善知識皆請住世然其義意乃有二請一隨相請可知二稱性請謂佛本常住眾生心垢業惡故不能見但依智離識常作佛觀心清智明即常見佛此義如下遍修三觀中釋故行愿經云虛空界盡乃至我此勸請無有窮盡唸唸無間三業無厭(請說請住皆爾)隨喜者隨所見佗善事而生歡喜(又隨順歡喜也)由昔不喜佗善故今發隨喜心而慶悅彼以除之也準行愿經于如來因果善根及六趣二乘一切菩薩所有功德悉皆隨喜佛為最勝所以先明法華則唯隨喜如來權實功德回(迴轉)向(趣向)者回己修善向於三處謂實際菩提眾生(展局成廣如聲入角)所以要此三者凡是菩薩必大悲下化大智上求而離眾生及菩提相又此三者其必相資一即具三方成其一發愿者策勵運意為發希求樂欲為愿即四弘誓或五愿也彌綸諸行直至菩提菩提心戒以之為體然上八重生起有緒謂發心香華供養口贊身禮次洗滌法器欣求法雨攝佗同己迴向三處愿皆成佛然行愿雖云十種但于勸請回向中開別義耳若不備斯理事何成禮懺觀門故為辨明勿譏其廣末後兩句道場獲益或見佛像或睹光明不作聖心即善境界身心調暢輕利安和神氣精明肢體柔潤論中說禮懺等五事已亦結云得免諸障善根增長天臺止觀第九門中善根發相有其真偽偽者隨因所修數息等禪(彼先說五停心觀發相后始明此真偽故)所發之法身手
【現代漢語翻譯】 現代漢語譯本 賢聖等一切善知識，請住世間弘揚佛法。然而，『請住世』的意義有兩種：一是隨順表相的『請』，這比較容易理解；二是依循自性的『請』，意思是佛陀本來就常住在世，只是因為眾生的心被污垢和惡業矇蔽，所以無法看見。只有依靠智慧，遠離分別意識，常常作『佛觀』，心清凈，智慧明亮，才能常見佛陀。這個道理在後面遍修三觀中會解釋。所以《行愿經》說：『虛空界窮盡，乃至我的勸請也沒有窮盡，唸唸相續沒有間斷，身口意三業沒有厭倦。』（『請說』和『請住』都是如此。） 『隨喜』是指隨所見他人的善行而生歡喜心（也指隨順他人的歡喜）。因為過去不喜悅他人的善行，所以現在發起隨喜心，慶賀他人的善行，以此來消除過去的嫉妒心。按照《行愿經》，對於如來的因地和果地的善根，以及六道眾生、二乘聖者、一切菩薩的所有功德，都要隨喜。佛陀是最殊勝的，所以首先要隨喜如來權巧方便和真實功德。 『迴向』是指將自己所修的善行，趣向於三個方面：一是實際（真如實際），二是菩提（無上智慧），三是眾生（一切有情）。（將侷限的功德擴充套件成廣大的功德，就像聲音進入角落一樣。）之所以要回向這三個方面，是因為凡是菩薩，必定以大悲心下化眾生，以大智慧上求菩提，並且要遠離眾生相和菩提相。而且這三者必須互相資助，具備其中一個，才能成就全部。『發願』是指策勵自己的心意，爲了希求快樂和慾望而發願，也就是四弘誓願或五愿。彌綸一切修行，直至證得菩提。菩提心戒以此為根本。前面八種修行次第生起，是有順序的：先是發菩提心，香花供養，口頭讚歎，身體禮拜，然後洗滌法器，欣求佛法甘露，攝受他人與自己一同修行，迴向於三個方面，愿一切眾生都成佛。雖然《行愿經》說有十種行愿，但只是在勸請和迴向中開出不同的意義而已。如果不具備這些事相和理體，如何成就禮懺觀門？所以要辨明清楚，不要責怪我講得太廣。最後兩句說的是在道場中獲得的利益：或者見到佛像，或者看到光明，如果不執著于聖境，就是好的境界。身心調暢，輕安舒適，精神飽滿，肢體柔順。《論》中說禮懺等五事已經結束，也總結說可以免除各種障礙，增長善根。天臺宗《止觀》第九門中，善根發起的相狀有真有偽。虛假的，是隨著所修的數息等禪定（他先說五停心觀發起的相狀，然後才說明真偽），所發起的法身和手。
【English Translation】 English version All virtuous and wise teachers and enlightened beings are requested to remain in the world and propagate the Dharma. However, there are two meanings to 'requesting to remain': one is the 'request' that follows the apparent form, which is relatively easy to understand; the other is the 'request' that accords with the inherent nature, meaning that the Buddha is inherently always dwelling in the world, but because the minds of sentient beings are obscured by defilements and evil karma, they are unable to see. Only by relying on wisdom, abandoning discriminating consciousness, and constantly practicing 'Buddha-contemplation,' with a pure mind and bright wisdom, can one constantly see the Buddha. This principle will be explained later in the comprehensive practice of the Three Contemplations. Therefore, the Samantabhadra's Vows states: 'As long as the realm of space is exhausted, even to the end, my exhortation will not be exhausted, continuously without interruption, with body, speech, and mind without weariness.' (The same applies to 'requesting to speak.') 'Rejoicing' refers to generating joy upon seeing the good deeds of others (also referring to according with the joy of others). Because in the past one did not rejoice in the good deeds of others, now one generates a mind of rejoicing, celebrating the good deeds of others, thereby eliminating past jealousy. According to the Samantabhadra's Vows, one should rejoice in all the merits of the Tathagata's causal and resultant good roots, as well as the merits of all sentient beings in the six realms, the Two Vehicles (Śrāvakas and Pratyekabuddhas), and all Bodhisattvas. The Buddha is the most supreme, so one should first rejoice in the Tathagata's expedient and true merits. 'Directing' (pariṇāmanā) refers to directing the good deeds one has cultivated towards three aspects: first, reality (the true suchness of reality); second, Bodhi (supreme wisdom); and third, sentient beings (all sentient beings). (Expanding limited merit into vast merit, like sound entering a corner.) The reason for directing towards these three aspects is that all Bodhisattvas must, with great compassion, transform sentient beings below, and with great wisdom, seek Bodhi above, and must be free from the appearance of sentient beings and the appearance of Bodhi. Moreover, these three must mutually support each other; possessing one of them is necessary to accomplish all. 'Making vows' refers to encouraging one's mind, making vows for the sake of seeking happiness and desires, which are the Four Great Vows or the Five Vows. Pervading all practices, until attaining Bodhi. The Bodhicitta Precepts take this as their foundation. The preceding eight practices arise in sequence, with an order: first, generating the Bodhi mind, offering incense and flowers, verbally praising, physically bowing, then washing the Dharma instruments, joyfully seeking the nectar of the Dharma, embracing others to practice together with oneself, directing towards the three aspects, vowing that all sentient beings will become Buddhas. Although the Samantabhadra's Vows speaks of ten kinds of vows, it only opens up different meanings in exhortation and directing. If one does not possess these phenomena and principles, how can one accomplish the gate of repentance and contemplation? Therefore, it is necessary to clarify them, and do not criticize me for speaking too broadly. The last two sentences speak of the benefits gained in the Dharma assembly: either seeing the Buddha image, or seeing light, if one does not cling to the sacred realm, it is a good state. Body and mind are harmonious, light and comfortable, spirit is full, and limbs are supple. The Treatise says that the five things such as repentance have ended, and also concludes that one can avoid various obstacles and increase good roots. In the ninth gate of the Tiantai Śamatha-Vipassanā, the appearances of the arising of good roots are true and false. The false ones are the Dharma body and hands that arise along with the meditation on counting breaths, etc. (He first speaks of the appearances of the arising of the Five Stopping-the-Mind Contemplations, and then explains the truth and falsehood).
紛動或重或輕或寒或熱或念散善或起惡覺乃至憂喜驚樂此名邪定若人念著多好失心或鬼神知之則加勢力令發諸定智辨神通感動世人謂得道果乃至命終墮鬼神道若因此行惡即墮地獄若能知之正心不著即當謝滅真者無有如上之法一一禪發即與信等相應分明清凈內心悅樂智鑒分明身意柔軟微妙虛寂厭患世間唯忻出離若見此善根發時應隨所宜或止或觀修令增長今經云遇善境即信等相應次云攝念等及下修三觀即彼長養之意(隨相意)二明離相用心。
過三七日一向攝念。
解曰亦名會緣入實謂初以塵心粗重令托勝相為緣相既皆虛誠宜入實攝念者論云若修止者住于靜處端坐正意乃至心若馳散即當攝來住于正念正念者當知唯心無外境界然論與經皆先以禮懺等除惑業之濁次以正念攝馳散之動空而又寂方能現佛境之像二明遇夏安居文三一標異聲聞。
若經夏首三月安居當爲清凈菩薩止住心離聲聞不假徒眾至安居日即于佛前作如是言。
解曰然建道場或在伽藍或於余處期限未滿夏首已臨入眾安居則乖誓約自終期限又犯毗尼道場中人由此疑惑如來遠念故為辨明為俗乖律即非因大廢小無失故決定毗尼經說持聲聞戒是破菩薩戒持菩薩戒是破聲聞戒心離聲聞者大小不同次下即說不假徒眾者不必六和作如是言亦在下二正陳詞
【現代漢語翻譯】 現代漢語譯本：紛動，或輕或重，或寒或熱，或念頭散亂而行善，或生起惡念，乃至憂愁、喜悅、驚恐、快樂，這叫做邪定。如果有人執著於美好的事物而失去本心，或者鬼神知道這種情況，就會增加其力量，使其產生各種禪定、智慧、辯才、神通，感動世人，（使人）認為得到了道果，乃至命終后墮入鬼神道。如果因此而作惡，就會墮入地獄。如果能夠明白這些道理，端正心念而不執著，（邪定）就會消滅。真正的禪定沒有上述的種種現象，每一次禪定生起，都與信心等相應，分明清凈，內心喜悅，智慧明鑑，身心柔軟微妙，虛空寂靜，厭惡世間，只欣求出離。如果見到這種善根生起的時候，應該根據情況，或者止息，或者觀照，修習使之增長。現在經文說，遇到善的境界，就與信心等相應，接著說攝念等，以及下面修習三觀，就是長養善根的意思（隨相意）。二、說明離相用心。 過三七二十一日，一心一意地收攝念頭。 解釋說，這也叫做會緣入實，意思是說，起初因為塵心粗重，所以依託殊勝的相作為緣，既然這些相都是虛幻的，就應該進入真實。收攝念頭，《瑜伽師地論》說，如果修習止的人，住在安靜的地方，端正坐姿，心意專注，乃至心念如果散亂，就應當收攝回來，安住在正念上。正念就是應當知道唯有心，沒有外在的境界。然而《瑜伽師地論》和《勝鬘經》都先用禮拜懺悔等方法去除迷惑和業障的污濁，然後用正念收攝散亂的動念，空寂之後才能顯現佛境的景象。二、說明遇到夏季安居的情況。三、一、標明與聲聞不同。 如果經過夏季開始的三個月安居，應當爲了清凈，菩薩安住於此，心遠離聲聞，不依靠徒眾，到安居日就在佛前這樣說。 解釋說，建立道場，或者在寺院，或者在其他地方，如果期限未滿，夏季開始就已經臨近，進入大眾安居，就違背了誓約，自己結束期限，又觸犯了毗奈耶（Vinaya，戒律）。道場中的人因此疑惑，如來深遠地考慮到這一點，所以加以辨明。爲了世俗而違背戒律，就不是因為大的（利益）而廢棄小的（利益），沒有過失。所以《決定毗奈耶經》說，持守聲聞戒就是破菩薩戒，持守菩薩戒就是破聲聞戒。心遠離聲聞，大小乘不同。接下來就說不依靠徒眾，不必六和合。作如是說也在下面。二、正式陳述言辭。
【English Translation】 English version: Agitation, whether heavy or light, cold or hot, thoughts scattered in good deeds, or arising evil thoughts, even sorrow, joy, fear, or happiness, this is called wrong concentration (邪定, xié dìng). If someone is attached to good things and loses their mind, or if ghosts and spirits know this situation, they will increase their power, causing them to produce various concentrations (定, dìng), wisdom, eloquence, and supernatural powers, moving the world, (making people) think they have attained the fruit of the path, and even after death, they will fall into the realm of ghosts and spirits. If they do evil because of this, they will fall into hell. If they can understand these principles, correct their minds and not be attached, (wrong concentration) will be extinguished. True concentration does not have the above phenomena. Every time concentration arises, it corresponds to faith (信, xìn) and so on, clearly and purely, with joy in the heart, clear wisdom, a soft and subtle body and mind, empty and still, hating the world, and only desiring liberation. If you see this good root arising, you should, according to the situation, either stop or contemplate, cultivating it to grow. Now the sutra says that when encountering a good state, it corresponds to faith and so on, and then it says 'collecting thoughts' (攝念, shè niàn) and so on, and below it says cultivating the three contemplations (三觀, sān guān), which means to nourish the good roots (according to the aspect). Second, explain using the mind without attachment to appearances. After three seven-day periods (twenty-one days), single-mindedly collect your thoughts. It is explained that this is also called 'meeting conditions and entering reality' (會緣入實, huì yuán rù shí), meaning that at first, because the mind of the dust (塵心, chén xīn) is coarse and heavy, it relies on the superior appearance as a condition. Since these appearances are all illusory, one should enter reality. Collecting thoughts, the Yogacarabhumi-sastra (瑜伽師地論, Yújiāshī dìlùn) says, 'If a person practicing cessation (止, zhǐ) dwells in a quiet place, sits upright, and focuses their mind, and even if their thoughts are scattered, they should collect them back and dwell in right mindfulness (正念, zhèng niàn). Right mindfulness is knowing that there is only mind, and no external realm.' However, both the Yogacarabhumi-sastra and the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Shèngmán jīng) first use prostration and repentance to remove the turbidity of delusion and karma, and then use right mindfulness to collect scattered thoughts. Only after emptiness and stillness can the image of the Buddha realm appear. Second, explain encountering the summer retreat. If after the three months of the summer retreat (安居, ān jū) has begun, it should be for the sake of purity that a Bodhisattva dwells here, with a mind that is far from the Śrāvakas (聲聞, shēngwén), not relying on the Sangha (徒眾, túzhòng). On the day of the retreat, they should say this before the Buddha. It is explained that establishing a monastery, whether in a temple or elsewhere, if the time limit has not been reached and the beginning of summer is already approaching, entering the Sangha for the retreat violates the vow, and ending the time limit yourself violates the Vinaya (毗奈耶, Pínàiyé, discipline). The people in the monastery are therefore doubtful. The Tathagata (如來, Rúlái) deeply considers this, so he clarifies it. Violating the precepts for the sake of worldly matters is not abandoning the small (benefit) for the sake of the large (benefit), and there is no fault. Therefore, the Definitive Vinaya Sutra says that upholding the Śrāvaka precepts is breaking the Bodhisattva precepts, and upholding the Bodhisattva precepts is breaking the Śrāvaka precepts. The mind is far from the Śrāvakas, the Mahayana and Hinayana are different. Next, it says not relying on the Sangha, not necessarily the six harmonies. Saying this is also below. Second, formally stating the words.
句。
我比丘比丘尼優婆塞優婆夷某甲踞菩薩乘修寂滅行同入清凈實相住持以大圓覺為我伽藍身心安居平等性智涅槃自性無系屬故今我敬請不依聲聞當與十方如來及大菩薩三月安居為修菩薩無上妙覺大因緣故不繫徒眾。
解曰比丘梵語此含三義故存梵不譯一怖魔二乞士三凈戒尼者女也謂女比丘優婆塞夷者此言近事男女謂親近比丘比丘尼而承事故小乘局於二眾大乘道俗俱沾踞者居也菩薩乘者揀羊鹿車寂滅行者揀四諦行藏海疏云伽藍此云眾園園是眾居處故圓覺則萬德所依以八識海澄流注寂滅體遍法界故得名大於四智中則圓鏡也身心安居者身者五識身依五色根故心即第六意識以五識取塵意識分別熏動心海波浪從生故不名安今意無分別五不妄緣識浪永寂與體一如故名安也身安故即成所作智心安故妙觀察智平等性智者比以四惑相應妄計賴耶為自內我于平等理中起不平等見今既所緣性寂能緣七識自如如性皆同故平等矣涅槃自性無系屬者為揀二乘計著方處今順法性故無所屬大因緣故者不拘小節之意也然小大安居略有八異一所依異別界圓覺二假實異定實示現三住持異事相實相四結安異對手作法獨自稱名五成安異身不出界心不起念六失安異身出越界念起背本七還界異身不逾時及界念不間斷而覺八所祈異阿羅漢果無上菩提問大
【現代漢語翻譯】 現代漢語譯本：
我，比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）某甲，安住于菩薩乘（Bodhisattva-yana，發菩提心，以利益眾生為目標的修行方式），修習寂滅之行，共同進入清凈實相，以大圓覺（Mahaparinirvana，究竟的覺悟）作為我的伽藍（samgharama，僧眾居住的園林）的身心安居之所。平等性智（Samatajnana，轉化我執為平等智慧）是涅槃（Nirvana，解脫）的自性，沒有繫縛和執著。現在我恭敬地邀請不依附於聲聞（sravaka，聽聞佛法而修行的弟子）的十方如來（Tathagata，佛的稱號）及大菩薩（Mahasattva，偉大的菩薩）前來安居三個月，爲了修習菩薩無上妙覺的大因緣，不繫縛徒眾。 解釋：比丘，是梵語，包含三種含義，所以保留梵語不翻譯。一是怖魔（bhayaman，使魔恐懼），二是乞士（bhiksaka，乞食為生的人），三是凈戒（silavrata，清凈的戒律）。尼，是女的意思，指女比丘。優婆塞、優婆夷，意思是近事男女，指親近比丘、比丘尼而承事的人。小乘（Hinayana，聲聞乘）侷限於二眾，大乘（Mahayana，菩薩乘）道俗都沾益。踞，是居住的意思。菩薩乘，是區別于羊鹿車（比喻小乘）。寂滅行，是區別於四諦（cattyari-arya-satyani，苦、集、滅、道）之行。《藏海疏》說，伽藍，這裡指眾園，園是眾僧居住的地方。圓覺，是萬德所依，因為八識海（alaya-vijnana，阿賴耶識）澄澈，流注寂滅，體遍法界，所以得名。在四智（catvari-jnana，四種智慧）中，是圓鏡智（Adarsa-jnana，如實反映一切事物的智慧）。身心安居，身，是五識身（panca-vijnana-kaya，眼、耳、鼻、舌、身五種感覺器官及其相應的意識）依五色根（panca-indriya，五種感覺器官）而存在；心，是第六意識（mano-vijnana，意識），因為五識取塵，意識分別，熏動心海波浪而生，所以不叫安。現在意無分別，五識不妄緣，識浪永遠寂滅，與本體合一，所以叫安。身安，就成就成所作智（Krtyanusthana-jnana，成就一切應作之事的智慧）；心安，就成就妙觀察智（Pratyaveksana-jnana，觀察一切諸法差別的智慧）。平等性智，是對比四惑（catvari-klesa，四種煩惱）相應，妄計賴耶（alaya-vijnana，阿賴耶識）為自內我，在平等理中生起不平等見。現在既然所緣之性寂滅，能緣的七識（sapta-vijnana，七種意識）自然如如，性皆相同，所以平等。涅槃自性無系屬，是爲了區別二乘（sravaka-yana，聲聞乘和緣覺乘）計著方處，現在順應法性，所以沒有所屬。大因緣，是不拘泥於小節的意思。小乘和大乘安居，略有八種不同：一是所依不同，別界圓覺；二是假實不同，定實示現；三是住持不同，事相實相；四是結安不同，對手作法獨自稱名；五是成安不同，身不出界心不起念；六是失安不同，身出越界念起背本；七是還界不同，身不逾時及界念不間斷而覺；八是所祈不同，阿羅漢果（Arhat，斷盡煩惱的聖者）無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。問大
【English Translation】 English version:
I, a bhiksu (Buddhist monk), bhiksuni (Buddhist nun), upasaka (male lay devotee), upasika (female lay devotee), named so-and-so, residing in the Bodhisattva-yana (Bodhisattva Vehicle, the practice of cultivating Bodhicitta with the goal of benefiting all beings), practicing the conduct of quiescence, together entering the pure true reality, taking the Mahaparinirvana (Great Perfect Enlightenment) as the abode for my sangharama (monastery) of body and mind. Samatajnana (Equality Wisdom, transforming ego-attachment into the wisdom of equality) is the self-nature of Nirvana (liberation), without bondage or attachment. Now, I respectfully invite the Tathagatas (Thus Gone Ones, an epithet of the Buddha) of the ten directions and great Bodhisattvas (great enlightened beings) who do not rely on the sravakas (listeners, disciples who practice by hearing the Dharma) to reside here for three months, for the sake of cultivating the great cause and condition of the unsurpassed wonderful enlightenment of the Bodhisattvas, without binding the disciples. Explanation: Bhiksu is a Sanskrit term containing three meanings, so the Sanskrit is retained without translation: first, bhayaman (terrifying demons); second, bhiksaka (mendicant, one who lives by begging); third, silavrata (pure precepts). 'Ni' means female, referring to female bhiksus. Upasaka and Upasika mean lay devotees, referring to those who are close to bhiksus and bhiksunis and serve them. The Hinayana (Smaller Vehicle, Sravaka Vehicle) is limited to two assemblies, while the Mahayana (Greater Vehicle, Bodhisattva Vehicle) benefits both monastics and laity. 'Residing' means to dwell. Bodhisattva-yana is distinguished from the sheep and deer carts (a metaphor for the Hinayana). The conduct of quiescence is distinguished from the practice of the Four Noble Truths (cattyari-arya-satyani, suffering, origin, cessation, path). The 'Treasury Ocean Commentary' says that sangharama here refers to a community garden, a garden where the sangha resides. Mahaparinirvana is the basis of all virtues, because the alaya-vijnana (storehouse consciousness) is clear, its flow pours into quiescence, and its essence pervades the entire Dharma realm, hence the name. Among the Four Wisdoms (catvari-jnana, four kinds of wisdom), it is Adarsa-jnana (Mirror-like Wisdom, the wisdom that reflects all things as they are). Body and mind abiding in peace: the body is the panca-vijnana-kaya (body of the five consciousnesses, the five sense organs and their corresponding consciousnesses) relying on the panca-indriya (five sense organs); the mind is the mano-vijnana (mind consciousness), because the five consciousnesses grasp objects, and the mind consciousness discriminates, agitating the waves of the mind-sea, hence it is not called peace. Now, the intention is without discrimination, the five consciousnesses do not falsely grasp, the waves of consciousness are forever quiescent, and it is one with the essence, hence it is called peace. When the body is at peace, Krtyanusthana-jnana (Accomplishment Wisdom, the wisdom of accomplishing all that should be done) is achieved; when the mind is at peace, Pratyaveksana-jnana (Discriminating Wisdom, the wisdom of observing the differences of all dharmas) is achieved. Samatajnana (Equality Wisdom) is in contrast to the four klesas (four afflictions) corresponding, falsely calculating the alaya-vijnana as the inner self, giving rise to unequal views in the principle of equality. Now that the nature of what is grasped is quiescent, the seven consciousnesses (sapta-vijnana, seven kinds of consciousness) naturally become as they are, and their natures are all the same, hence equality. The self-nature of Nirvana is without attachment, to distinguish it from the two vehicles (Sravaka-yana, Hearer Vehicle and Pratyekabuddha-yana, Solitary Realizer Vehicle) clinging to places. Now, in accordance with the Dharma nature, there is no belonging. The great cause and condition means not being bound by trivial matters. The small and large retreats differ slightly in eight ways: first, the reliance is different, separate realms of perfect enlightenment; second, the false and real are different, fixed reality manifested; third, the abiding is different, phenomena and true reality; fourth, the concluding of the retreat is different, facing each other to perform the ritual, individually proclaiming the name; fifth, the completion of the retreat is different, the body does not leave the boundary, the mind does not give rise to thoughts; sixth, the loss of the retreat is different, the body leaves the boundary, thoughts arise turning away from the original; seventh, the returning to the boundary is different, the body does not exceed the time and boundary, thoughts are not interrupted and awakened; eighth, the aspiration is different, the fruit of Arhat (one who has extinguished all afflictions) and Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Question great
小二藍何寬何狹答若以成相則大寬小狹界內及圓覺故若以破相即小寬大狹出界及當處念起故三結示休期。
善男子此名菩薩示現安居過三期日隨往無礙。
解曰道場三期已滿小乘夏限未終以本非小乘安居故不妨隨往無礙三誡取邪證。
善男子若彼末世修行眾生求菩薩道入三期者非彼所聞一切境界終不可取。
解曰此文是總標加行中所證之境誡其邪謬非彼所聞境界者夫信解行證雖階級不同而所信乃至所證之法始終不異謂解則解其所信修則修其所解證則證其所修今明證得境界若非本所信等法即不應取二答加行文三一別修三觀二遍修三觀三互修三觀初文二一別釋二總結初中三一靜觀二幻觀三寂觀初中又三一修觀成。
善男子若諸眾生修奢摩他先取至靜不起思念靜極便覺如是初靜從於一身至一世界覺亦如是。
解曰至靜等義具在前明覺亦如是者例于靜也應云如是初覺從於一身至一世界靜即是體是定覺即是慧是用初觀成不見自身之相名一身靜以我身靜時當體是覺名一身覺世界亦然二起功用。
善男子若覺遍滿一世界者一世界中有一眾生起一念者皆悉能知百千世界亦復如是。
解曰知眾生念者世界既全成覺眾生全在覺中故所起念無不了達如影入鏡鏡照無遺百千世界類此可解說則
【現代漢語翻譯】 現代漢語譯本： 問：小二藍（指眼識的兩種狀態）何為寬何為狹？ 答：如果以成相（指執著于現象）來看，則大的寬，小的狹。這是因為在界內以及圓覺（指覺悟的境界）中，有大小之分。 如果以破相（指破除對現象的執著）來看，則小的寬，大的狹。這是因為超出界外以及當念生起時，沒有大小之分。 最後總結，要停止追求不切實際的期望。
善男子，這叫做菩薩示現安居，超過三個時期，隨處前往都沒有障礙。
解釋：道場三個時期已經圓滿，小乘的夏季安居期限還未結束。因為菩薩本來就不是小乘的安居，所以不妨礙隨處前往而沒有障礙。要警惕那些獲取不正當證悟的人。
善男子，如果那些末世修行的人，尋求菩薩道，進入三個時期，那麼對於他們所聽到的一切境界，終究不可執取。
解釋：這段文字是總的標明在加行（指修行過程中的努力）中所證得的境界，告誡他們不要產生邪謬的認知。所謂『非彼所聞境界』，是指信、解、行、證雖然階級不同，但所信乃至所證的法，始終是一致的。理解就是理解所信的，修行就是修行所理解的，證悟就是證悟所修行的。現在說明證得的境界如果不是本來所信等的法，就不應該執取。下面回答加行文中的三個部分：一是分別修習三觀，二是普遍修習三觀，三是互相修習三觀。首先是分別修習三觀，分為兩個部分：一是分別解釋，二是總結。在分別解釋中，又分為三個部分：一是靜觀，二是幻觀，三是寂觀。首先是靜觀，又分為三個部分：一是修觀成就。
善男子，如果各種眾生修習奢摩他（止，指禪定），先取至靜，不起思念，靜到極點便會覺悟，像這樣最初的靜從自身到整個世界，覺悟也是這樣。
解釋：『至靜』等的含義已經在前面說明。『覺亦如是』，是仿照『靜』來說的，應該說『像這樣最初的覺從自身到整個世界』。靜就是體，是定；覺就是用，是慧。最初的觀成就，不見自身之相，叫做『一身靜』。因為我身靜的時候，當體就是覺，叫做『一身覺』。世界也是這樣。 二是起功用。
善男子，如果覺遍滿一個世界，一個世界中有一個眾生生起一個念頭，都能完全知曉，百千世界也是這樣。
解釋：知曉眾生的念頭，是因為世界已經完全成為覺，眾生完全在覺中，所以眾生所生起的念頭沒有不能了達的，就像影子進入鏡子，鏡子照耀沒有遺漏，百千世界可以這樣理解。下面說則
【English Translation】 English version: Question: How are the small and large 'second blue' (referring to two states of eye consciousness) wide or narrow? Answer: If viewed through the lens of 'forming appearances' (referring to attachment to phenomena), then the large is wide and the small is narrow. This is because within the boundaries and in the state of Perfect Enlightenment (referring to the state of awakening), there are distinctions of large and small. If viewed through the lens of 'breaking appearances' (referring to breaking free from attachment to phenomena), then the small is wide and the large is narrow. This is because beyond the boundaries and at the moment a thought arises, there are no distinctions of large and small. Finally, to summarize, one should cease pursuing unrealistic expectations.
Good man, this is called a Bodhisattva manifesting peaceful abiding, exceeding three periods, going anywhere without obstruction.
Explanation: The three periods of the practice place are already complete, but the small vehicle's summer retreat period has not ended. Because the Bodhisattva's peaceful abiding is not that of the small vehicle, there is no hindrance to going anywhere without obstruction. Be wary of those who obtain improper enlightenment.
Good man, if those practitioners in the degenerate age seek the Bodhisattva path and enter the three periods, then all the realms they hear about should ultimately not be grasped.
Explanation: This passage generally indicates the realms attained in the 'preparatory practice' (referring to efforts in the practice process), warning against erroneous cognitions. The so-called 'realms not heard before' refers to the fact that although faith, understanding, practice, and realization have different stages, the Dharma that is believed in and realized is always consistent. Understanding is understanding what is believed, practice is practicing what is understood, and realization is realizing what is practiced. Now, it is explained that if the realms attained are not the Dharma that was originally believed in, etc., then they should not be grasped. The following answers the three parts of the preparatory practice text: first, separately cultivating the three contemplations; second, universally cultivating the three contemplations; and third, mutually cultivating the three contemplations. First is separately cultivating the three contemplations, divided into two parts: first, separate explanation; and second, summary. In the separate explanation, there are three parts: first, still contemplation; second, illusory contemplation; and third, silent contemplation. First is still contemplation, divided into three parts: first, the accomplishment of cultivating contemplation.
Good man, if various beings cultivate Shamatha (calm abiding, referring to meditation), first taking utmost stillness, not arising thoughts, and when stillness reaches its extreme, they will awaken. Like this, the initial stillness is from oneself to the entire world, and awakening is also like this.
Explanation: The meaning of 'utmost stillness' etc. has already been explained earlier. 'Awakening is also like this' is modeled after 'stillness'. It should be said, 'Like this, the initial awakening is from oneself to the entire world.' Stillness is the substance, it is Samadhi (concentration); awakening is the function, it is wisdom. The initial contemplation is accomplished, not seeing the appearance of oneself is called 'stillness of oneself'. Because when my body is still, the very substance is awakening, it is called 'awakening of oneself'. The world is also like this. Second is arising function.
Good man, if awakening pervades a world, and if a being in that world arises a thought, it can be completely known. A hundred thousand worlds are also like this.
Explanation: Knowing the thoughts of beings is because the world has completely become awakening, and beings are completely within awakening. Therefore, there is no thought that arises that cannot be understood, just like a shadow entering a mirror, the mirror illuminates without omission. A hundred thousand worlds can be understood in this way. The following says then
以一例多覺發則同時已遍三誡邪證。
非彼所聞一切境界終不可取。
義同上也二幻觀文二一明正觀。
善男子若諸眾生修三摩缽提先當憶想十方如來十方世界一切菩薩依種種門漸次修行勤苦三昧廣發大愿自熏成種。
解曰憶想等者前至靜觀不假外緣今起幻門中須憑聖境前威德段中圓說故約大悲化生今道場之內且自克修故約大智求佛亦可諸佛菩薩必以大悲為本但依佛菩薩種種之門自然具大悲也道場之內且學悲心限滿對緣即將化用漸次等者前至靜歸體功則頓現今隨差別之相故應漸次所以前有起于功用今即無文是斯意也又亦可以例合有功用但是文略或傳譯脫漏愿熏成種者但能發願愿不虛行愿廣心真漸熏成種即前文云愿我今者住佛圓覺莫值外道二乘是也二誡邪證。
非彼所聞一切境界終不可取。
文義亦同三寂觀文三一修觀成。
善男子若諸眾生修于禪那先取數門心中了知生住滅念分齊頭數如是周遍四威儀中分別念數無不了知。
解曰先取數門者先用數息觀門治諸覺觀漸入妙境然修息者有六妙門謂一數二隨三止四觀五還六凈據天臺說或依次第或隨便宜及對治旋轉觀心等次第者六各有二一修二證數中修者調和氣息不澀不滑安詳徐數從一至十想心在數不令馳散證者覺心任運住
【現代漢語翻譯】 現代漢語譯本：以一個例子引發多種覺悟，那麼所有的覺悟會同時普遍地發生，如果執著於此，就會陷入三種告誡的邪見之中。 並非他們所聽聞的一切境界都是最終可以執取的。 意義與前文相同。二是幻觀的文段，分為兩部分：一是闡明正確的觀法。 善男子，如果各位眾生修習三摩缽提（Samāpatti，等至），首先應當憶念十方如來（Tathāgata，如來）和十方世界的一切菩薩（Bodhisattva，菩薩），依靠種種法門，逐漸修行，勤苦地修習三昧（Samādhi，三昧），廣發大愿，自我熏習成為種子。 解釋：憶念等等，之前到靜觀不需要憑藉外在的因緣，現在開啟幻門，需要憑藉聖境。之前的威德段中圓滿地說，所以約大悲化生；現在道場之內，且自我剋制地修行，所以約大智求佛。也可以說諸佛菩薩必定以大悲為根本，但依靠佛菩薩種種的法門，自然具備大悲。道場之內且學習悲心，期限滿了，面對因緣即將化用。漸次等等，之前到靜歸於本體，功用則頓然顯現；現在隨著差別的相，所以應當漸次。所以之前有起于功用，現在沒有文字，就是這個意思。又也可以用例子來合併，有功用但是文字省略，或者翻譯脫漏。愿熏成種子，只要能夠發願，愿不會虛假地執行，愿廣大心真誠，逐漸熏習成為種子，就是前文所說的『愿我今者住佛圓覺，莫值外道二乘』。二是告誡邪見。 並非他們所聽聞的一切境界都是最終可以執取的。 文義也相同。三是寂觀的文段，分為三部分：一是修觀成就。 善男子，如果各位眾生修習禪那（Dhyāna，禪那），首先選取數息的法門，心中了知生、住、滅的念頭，分清界限和頭數，這樣周遍於四威儀（行、住、坐、臥）之中，分別念頭的數量，沒有不了知的。 解釋：先選取數息的法門，先用數息觀的法門來治理各種覺觀，逐漸進入妙境。然後修習息的人有六妙門，稱為一數、二隨、三止、四觀、五還、六凈。根據天臺宗的說法，或者依照次第，或者隨著方便以及對治旋轉觀心等等。次第，六個各有二，一是修，二是證。數中修習的人調和氣息，不澀不滑，安詳地慢慢數，從一到十，想心在數，不讓它馳散。證得的人覺心自然安住。
【English Translation】 English version: If one instance triggers multiple awakenings, then all awakenings will occur simultaneously and universally. If one clings to this, one will fall into the three admonitions of wrong views. Not all realms that they have heard of are ultimately attainable. The meaning is the same as above. The second is the section on illusory contemplation, divided into two parts: the first clarifies the correct contemplation. Good men, if all sentient beings cultivate Samāpatti (等至), they should first remember the Tathāgatas (如來) of the ten directions and all the Bodhisattvas (菩薩) in the worlds of the ten directions. Relying on various methods, they should gradually cultivate, diligently practice Samādhi (三昧), broadly make great vows, and self-cultivate into seeds. Explanation: Remembering, etc., previously reaching still contemplation did not require relying on external conditions. Now, opening the illusory gate requires relying on the holy realm. The previous section on majestic virtue spoke comprehensively, so it was about the transformation of great compassion. Now, within the Bodhimaṇḍa (道場), one should self-restrain and cultivate, so it is about seeking the Buddha with great wisdom. It can also be said that all Buddhas and Bodhisattvas must take great compassion as their foundation, but relying on the various methods of Buddhas and Bodhisattvas naturally possesses great compassion. Within the Bodhimaṇḍa, one should learn compassion, and when the time limit is up, one will transform it when facing conditions. Gradually, etc., previously reaching stillness returns to the essence, and the function then appears suddenly. Now, following the different appearances, one should gradually proceed. Therefore, previously there was the arising of function, but now there is no text, which is the meaning of this. Also, it can be combined with examples, having function but the text is omitted, or the translation is missing. Vows cultivate into seeds, as long as one can make vows, the vows will not run falsely, the vows are broad and the heart is sincere, gradually cultivating into seeds, which is what the previous text said, 'May I now abide in the Buddha's perfect enlightenment, and not encounter external paths or the two vehicles.' The second is to admonish against wrong views. Not all realms that they have heard of are ultimately attainable. The meaning of the text is also the same. The third is the section on silent contemplation, divided into three parts: the first is the accomplishment of cultivation. Good men, if all sentient beings cultivate Dhyāna (禪那), they should first choose the method of counting breaths, and know in their hearts the thoughts of arising, dwelling, and ceasing, distinguishing the boundaries and the number of heads. Thus, throughout the four dignities (walking, standing, sitting, and lying), they should distinguish the number of thoughts, and there is nothing they do not know. Explanation: First choose the method of counting breaths, first use the method of counting breaths to govern various perceptions and contemplations, gradually entering the wonderful realm. Then, those who cultivate breath have six wonderful gates, called one counting, two following, three stopping, four contemplating, five returning, and six purifying. According to the Tiantai school, either according to the order, or according to convenience and the rotation of counteracting and contemplating the mind, etc. In order, each of the six has two, one is cultivation, and the other is proof. Those who cultivate in counting harmonize the breath, not astringent or slippery, calmly and slowly counting, from one to ten, thinking of the mind in counting, not letting it run away. Those who attain enlightenment naturally abide in the awakened mind.
于息緣即舍數修隨(下皆說舍前修后之意也)隨中修者隨息出入想心緣息無分散意證者心既微細覺息長短遍身入出心息任運相依綿綿若存若亡恬然凝靜即舍隨修止止中修者不念前二凝寂其心證者覺身心泯然不見內外觀中修者定中觀于細微出入息想身心不實剎那不住定何所依證者覺出入息遍諸毛孔心眼開明徹見三十六物得四念處破四顛倒還中修者反觀觀心無所從生何有觀境境智雙亡道源之要證者心眼開發不加功力任運破析返本還源凈中修者知五蘊空故不起妄想心本凈故證者如是修時豁然開發三昧正受心無依倚無漏慧發隨便宜者謂於六中除錯其心各經數日即知便宜隨便而用心若安隱必有所證證者謂種種禪定對治者攀緣諸境即數乍昏乍散即隨氣粗心動即止貪瞋障起即觀癡邪障起即還惡念惡境即凈然上三門有其通別謂凡夫(求樂)外道(有見)二乘(求涅槃也)菩薩通修數息道而宗趣不同故所證亦別今且唯明菩薩者但為求無師自然智如來知見愍念眾生故修息也如經中說阿那般那三世諸佛入道之初門故新發心菩薩欲求佛道應先調心數息知息幻化非生死涅槃以平等大慧無取捨心入于中道名見佛性得無生忍今經所明即是此意此後二門則一向別唯一乘故旋轉者如數息時先發愿度生嚴土即當了所數之息即空空即息非真非假非世出世如夢幻
等無而分別自念亦爾不妨從一至十了了分明知此息相成就世出世間一切諸法一一通達說不可盡余隨等五一一如是觀心者此為上根不由次第懸照法源源者心也觀心無相即了萬法約心數法心即數門心數隨心即是隨門心寂即止覺心即觀心無能所即還惑不能染即凈直觀心性六門即具不由次第今此經者用心在此第五前云以凈覺心故此云心中了知故修在初門文云先取數門及漸進故或亦二三唯云先取數者舉一例于余故成在第四乃至得知百千世界故或始終唯在第五心即數門不必息故心中了知下三句者由前心息相依息調心凈因息數而入心數或不由息但入心數故了知心中生住異滅粗細妄念本末分劑頭緒數量一一分明謂生滅各一住四異二經無異字者或略之且順三世或傳寫脫漏故論云得無念者則知心相生住異滅乃至同一覺故既云無念同於一覺正當此門絕待中觀問文無無念之言云何同此答三觀體用文在前章今此但明修之方便彼有絕對待之念又有寂滅之文由是科云靈心絕待絕待無念一覺靈心豈非同耶絕念之慧方能了知生住滅念故於此觀明之然論約究竟極證故說位滿方盡今據觀門慧發故許俱時了知周遍四威儀等者初則宴坐照見后則行住皆知知即無患譬如妖魅所欲著人若知其名自然消滅二起功用。
漸次增進乃至得知百千世界一滴之雨猶如目睹所
【現代漢語翻譯】 現代漢語譯本 『等無而分別自念亦爾』（即使沒有呼吸，也能清楚地分辨自己的念頭），『不妨從一至十了了分明知此息相』（不妨從一到十，清清楚楚地知道呼吸的狀況），成就世出世間一切諸法，一一通達，說不可盡。其餘隨、等、五一一如是觀。心者，此為上根，不由次第，懸照法源。源者，心也。觀心無相，即了萬法。約心數法，心即數門；心數隨心，即是隨門；心寂即止；覺心即觀；心無能所，即還惑；不能染即凈。直觀心性，六門即具，不由次第。今此經者，用心在此第五。前云『以凈覺心故』，此云『心中了知故』。修在初門，文云『先取數門及漸進故』。或亦二三，唯云『先取數者』，舉一例于余故。成在第四，乃至得知百千世界故。或始終唯在第五，心即數門，不必息故。心中了知下三句者，由前心息相依，息調心凈，因息數而入心數，或不由息，但入心數故。了知心中生住異滅粗細妄念本末分劑頭緒數量，一一分明。謂生滅各一，住四異二。經無異字者，或略之，且順三世，或傳寫脫漏故。論云『得無念者，則知心相生住異滅乃至同一覺故』。既云無念同於一覺，正當此門絕待中觀。問：文無無念之言，云何同此？答：三觀體用文在前章，今此但明修之方便。彼有絕對待之念，又有寂滅之文，由是科云靈心絕待，絕待無念一覺靈心豈非同耶？絕念之慧，方能了知生住滅念，故於此觀明之。然論約究竟極證故說位滿方盡，今據觀門慧發故許俱時了知。周遍四威儀等者，初則宴坐照見，后則行住皆知。知即無患，譬如妖魅所欲著人，若知其名，自然消滅。二、起功用。 漸次增進，乃至得知百千世界一滴之雨猶如目睹所。
【English Translation】 English version 'Even without breathing, one can clearly distinguish one's own thoughts,' (等無而分別自念亦爾) 'it is possible to clearly know the state of breathing from one to ten,' (不妨從一至十了了分明知此息相) achieving all Dharmas of the world and beyond, understanding each and every one of them, which cannot be fully expressed. The remaining following, equaling, and five are observed in the same way. For those who contemplate the mind, this is for those of superior faculties, directly illuminating the source of Dharma without following a sequence. The source is the mind. Contemplating the mind without form is understanding all Dharmas. According to the method of counting the mind, the mind is the gate of counting; the counting of the mind follows the mind, which is the gate of following; the mind is still, which is stopping; awakening the mind is contemplation; the mind without subject and object is returning to delusion; not being defiled is purity. Directly contemplating the nature of the mind, the six gates are complete, without following a sequence. In this sutra, the effort is focused on this fifth gate. Previously it said, 'Because of the pure awakened mind,' here it says, 'Because of knowing in the mind.' Cultivation is in the first gate, the text says, 'First take the gate of counting and gradually advance.' Or it may be two or three, only saying 'First take the gate of counting' is giving one example for the others. Completion is in the fourth, even to the point of knowing hundreds of thousands of worlds. Or it may be only in the fifth from beginning to end, the mind is the gate of counting, not necessarily requiring breath. The three sentences below 'knowing in the mind' are because the mind and breath rely on each other, the breath is regulated and the mind is purified, entering the counting of the mind through the counting of the breath, or not relying on the breath, but directly entering the counting of the mind. Clearly knowing the arising, abiding, changing, and ceasing, the coarse and subtle, the deluded thoughts, the beginning and end, the divisions, the clues, and the quantities in the mind, each and every one clearly. That is, arising and ceasing are each one, abiding is four, and changing is two. If the sutra does not have the word 'changing,' it may be omitted, and it follows the three times, or it may be a transmission error. The treatise says, 'Those who attain no-thought know the characteristics of the mind's arising, abiding, changing, and ceasing, even to the point of the same awakening.' Since it says that no-thought is the same as one awakening, it is precisely this gate of absolute middle view. Question: The text does not have the words 'no-thought,' how is it the same as this? Answer: The text on the substance and function of the three contemplations is in the previous chapter, now this only clarifies the method of cultivation. That has the thought of absolute opposition, and also has the text of stillness and extinction, therefore it is classified as the spiritual mind being absolute, absolute no-thought, is not one awakened spiritual mind the same? The wisdom of cutting off thoughts can then know the arising, abiding, and ceasing of thoughts, therefore this contemplation clarifies it. However, the treatise speaks of the ultimate and complete realization, therefore it says that the position is full and then exhausted, now according to the gate of contemplation, wisdom arises, therefore it is allowed to know simultaneously. Pervading the four dignities, etc., initially sitting in meditation and illuminating, later walking, standing, sitting, and lying down are all known. Knowing is without worry, like a demon wanting to possess someone, if you know its name, it will naturally disappear. 2. Arising Function. Gradually advancing, even to the point of knowing hundreds of thousands of worlds, a drop of rain is like seeing it with one's own eyes.
受用物。
解曰凈心是圓覺體世界本在其中觀行成就全合靈源知兩渧固宜本分非論雨滴萬物皆然舉一例諸且標雨滴故前釋云旋轉諸法一一通達凡夫之類迷此靈心隨念所知故無其用三誡取邪證。
非彼所聞一切境界終不可取。
義準前也然此三觀雖各有證相理實圓修方證圓覺如前文說天臺三止三觀證中(第十門也)亦云具修方為究竟謂了知諸法因緣虛假從假入空次從空入假因此入中雙照二諦心心寂滅自然流入薩婆若海於一念中具一切佛法了了見性安住大乘行步平正其疾如風行如來行入室著衣坐床六根清凈於一毛孔具含一切乃至八相成道即是初發心住菩薩如華嚴涅槃大品法華等說後心證果境界則不可知推教所明不離止觀之果如法華涅槃所說今經證相即初住也又彼說六妙門證相云證有二種一者解證無礙巧慧不由心念自然圓識法界二者會證妙慧朗然開發明照法界通達無礙此復二種一相似證如法華六根清凈二真實證復有三等一初證即初發心住以正慧開如來藏顯真法身亦名為體二中證中間諸位三后證得一念相應慧妙覺現前窮照法界功用普備今經證相即相似也彼知三千界內一切所有此知百千世界心念雨滴故或即實證之初靜極覺遍故所知世界越三千故前云心現十方佛故下云如來出現世故圓頓教中因果交徹前後證相不
【現代漢語翻譯】 現代漢語譯本：受用物。
解說：清凈的心就是圓覺本體，世界原本就在其中。觀行成就，完全與靈源相合。知道兩滴水的道理，自然明白本分，不必討論雨滴。萬物都是如此，舉一個例子就可以明白所有。所以前面解釋說，旋轉諸法，一一通達。凡夫之類迷惑于這個靈心，隨著念頭所知，所以沒有它的作用。三誡是說不要取邪證。
不是他們所聽聞的，一切境界終究不可取。
義理與前面相同。然而這三種觀雖然各有證相，但實際上是圓滿地修習才能證得圓覺。如前面文章所說，天臺宗的三止三觀證中（第十門），也說要具足修習才能究竟。意思是了知諸法因緣虛假，從假入空，然後從空入假，因此入中，雙照二諦，心心寂滅，自然流入薩婆若（Sarva-jna，一切智）海。在一念中具足一切佛法，了了見性，安住大乘，行步平正，其疾如風，行如來行，入室著衣坐床，六根清凈，於一毛孔具含一切，乃至八相成道，就是初發心住菩薩。如華嚴經、涅槃經、大品般若經、法華經等所說，後心證果的境界則不可知。推究教義所明，不離止觀之果，如法華經、涅槃經所說，今經的證相就是初住。又彼經說六妙門證相云，證有二種，一者解證，無礙巧慧，不由心念，自然圓識法界；二者會證，妙慧朗然開發，明照法界，通達無礙。此復二種，一相似證，如法華經六根清凈；二真實證，復有三等，一初證，即初發心住，以正慧開如來藏，顯真法身，也名為體；二中證，中間諸位；三后證，得一念相應慧，妙覺現前，窮照法界，功用普備。今經證相即相似證。彼經知三千世界內一切所有，此經知百千世界心念雨滴。所以或者就是實證的初始，靜極覺遍，所以所知世界超過三千。所以前面說心現十方佛，下面說如來出現世。圓頓教中因果交徹，前後證相不一。
【English Translation】 English version: Objects of Enjoyment.
Explanation: A pure mind is the very embodiment of Perfect Enlightenment; the world is inherently within it. When contemplation and practice are accomplished, one is completely united with the spiritual source. Knowing the principle of two drops of water, one naturally understands one's proper role and need not discuss raindrops. All things are like this; taking one example makes all clear. Therefore, the previous explanation said, 'Revolving all dharmas, one penetrates each and every one.' Ordinary beings are deluded by this spiritual mind and follow their thoughts and knowledge, so they do not have its function. The three admonitions are about not taking on wrong proofs.
All realms that they have not heard of are ultimately unattainable.
The meaning is the same as before. However, although these three contemplations each have their signs of attainment, in reality, only by cultivating them in a complete and integrated way can one attain Perfect Enlightenment. As mentioned in the previous text, the three cessations and three contemplations of the Tiantai school (in the tenth gate) also say that only complete cultivation leads to ultimate attainment. This means understanding that the causes and conditions of all dharmas are illusory and false, entering emptiness from the false, then entering the false from emptiness, and thus entering the middle, illuminating both truths simultaneously. When the mind is still and silent, it naturally flows into the ocean of Sarva-jna (all-knowing wisdom). In a single thought, one possesses all the Buddha-dharmas, clearly sees one's nature, abides in the Mahayana, and walks with upright steps, as swift as the wind, walking the path of the Tathagata, entering the room, putting on clothes, and sitting on the bed. The six senses are pure, and each pore contains everything, even the eight aspects of attaining enlightenment, which is the Bodhisattva of the initial resolve. As the Avatamsaka Sutra, Nirvana Sutra, Great Perfection of Wisdom Sutra, Lotus Sutra, etc., say, the realm of attaining the fruit with a later mind is unknowable. Examining the teachings, one cannot depart from the fruit of cessation and contemplation, as the Lotus Sutra and Nirvana Sutra say. The signs of attainment in this sutra are the initial dwelling. Furthermore, that sutra says regarding the signs of attainment of the six wondrous gates, 'There are two kinds of attainment: first, attainment through understanding, unobstructed skillful wisdom, not relying on thought, naturally and completely recognizing the Dharma Realm; second, attainment through convergence, wondrous wisdom brightly developing, illuminating the Dharma Realm, penetrating and unobstructed.' These are further divided into two kinds: first, similar attainment, such as the six senses being pure in the Lotus Sutra; second, true attainment, which is further divided into three levels: first, initial attainment, which is the initial resolve dwelling, using correct wisdom to open the Tathagata-garbha (Tathagata's Womb), revealing the true Dharma-kaya (Dharma Body), also called the essence; second, middle attainment, the intermediate positions; third, later attainment, attaining wisdom corresponding to a single thought, wondrous enlightenment manifesting, completely illuminating the Dharma Realm, with all functions fully prepared. The signs of attainment in this sutra are similar attainment. That sutra knows everything within the three thousand worlds; this sutra knows the raindrops of thought in hundreds of thousands of worlds. Therefore, it may be the beginning of true attainment, with stillness reaching its extreme and awareness pervading, so the known world surpasses three thousand. Therefore, the previous text said, 'The mind manifests Buddhas in the ten directions,' and the following text says, 'The Tathagata appears in the world.' In the perfect and sudden teaching, cause and effect interpenetrate, and the signs of attainment before and after are not the same.
局定故三總結。
是名三觀初首方便。
解曰前問云三種凈觀以何為首故具答已結云是名等也即知前段三觀諸輪雖具釋相趣入方便是此所明二遍修三觀。
若諸眾生遍修三種勤行精進即名如來出現於世。
解曰如來本所示生只緣勸物修習今三觀既備則萬行已圓故就此人已名佛出又即此人本覺離念名為佛出然前離四病云證覺般涅槃今修三觀名如來出世今以出世涅槃相對而釋有其二門一約實義二約對機實義有三一緣起即空之真諦則非出非般故大經云如來不出世亦無有涅槃二真如緣起之俗諦則唸唸處處而出現唸唸處處而涅槃大經又云菩薩應知自心念念常有佛成正覺如自心一切眾生心亦復如是(即唸唸也)又云當知無有少許處空無佛身(即處處也)涅槃者即如上遍一切處出現之佛身既是緣起有為之相念念即生即滅四相同時今以生生即滅爲念念處處而般涅槃三約第一義諦即常住世常涅槃謂寂而常照故為住世照而常寂故為涅槃對機者機緣感則菩提樹下而出現機緣盡則雙林樹間而涅槃故大經云佛子諸佛如來為令眾生生欣樂故出現於世欲令眾生生戀慕故示現涅槃譬如日出普照世間凈水器中等對今經意配釋可知三互修三觀文三一明修觀不成。
若后末世鈍根眾生心欲求道不得成就。
解曰下中之下
【現代漢語翻譯】 現代漢語譯本： 局定故，總結。
這被稱為三種觀行的最初方便。
解釋：前面問到『三種清凈觀行以什麼為首』，所以詳細回答后總結說『這被稱為等』。由此可知，前一段所說的三種觀行的各種次第，雖然詳細解釋了它們的相狀和趣入的方便，但這裡所說明的是普遍修習三種觀行。
如果所有眾生普遍修習三種勤奮精進的觀行，就稱為如來出現於世。
解釋：如來本來所示現的出生，只是爲了勸導眾生修習。現在三種觀行既然完備，那麼萬行已經圓滿，所以就此人來說，已經可以稱為佛出世。又，就此人本覺離念來說，也稱為佛出世。然而，前面破斥四病時說『證覺般涅槃』，現在修習三種觀行稱為『如來出世』。現在用出世和涅槃相對照來解釋，有兩種途徑：一是約實義，二是約對機。實義有三種：一、緣起即空的真諦，則非出非般，所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：『如來不出世，也沒有涅槃。』二、真如緣起的俗諦，則是念念處處都出現，唸唸處處都涅槃。《大般涅槃經》又說：『菩薩應當知道，自己的心念念常有佛成正覺，如自己的心一樣，一切眾生的心也同樣如此（即唸唸）。』又說：『應當知道，沒有絲毫空無之處沒有佛身（即處處）。』涅槃，就是如上面所說遍一切處出現的佛身，既然是緣起有為之相，唸唸即生即滅，四相同時，現在以生生即滅爲念念處處而般涅槃。三、約第一義諦，即常住世常涅槃，說的是寂靜而常照，所以為住世；照而常寂靜，所以為涅槃。對機來說，機緣感應則在菩提樹下出現，機緣盡則在雙林樹間涅槃。所以《大般涅槃經》說：『佛子，諸佛如來爲了讓眾生生起欣樂，所以出現於世；想要讓眾生生起戀慕，所以示現涅槃。』譬如太陽出來普照世間，在乾淨的水器中等同。用這個來配合解釋本經的意義，就可以知道三種觀行互相修習的文義。三之（一）說明修觀不成。
如果在後來的末法時代，根器遲鈍的眾生，心裡想要尋求道，卻不能成就。
解釋：下中之下
【English Translation】 English version: Concluding the Three Samādhis.
This is called the initial expedient of the Three Contemplations.
Explanation: The previous question asked, 'What is the foremost of the three pure contemplations?' Therefore, after answering in detail, it concludes by saying, 'This is called, etc.' From this, it can be known that although the various sequences of the Three Contemplations mentioned in the previous section explain in detail their characteristics and the expedient of entering, what is explained here is the universal practice of the Three Contemplations.
If all sentient beings universally practice the three diligent and vigorous contemplations, it is called the Tathāgata (Thus Come One) appearing in the world.
Explanation: The birth originally shown by the Tathāgata (Thus Come One) was only to encourage sentient beings to practice. Now that the Three Contemplations are complete, then the myriad practices are already perfected, so in terms of this person, it can already be called the Buddha appearing in the world. Moreover, in terms of this person's inherent awareness being free from thoughts, it is also called the Buddha appearing in the world. However, previously, when refuting the four faults, it was said 'Realizing enlightenment and entering Parinirvana (complete nirvana)', now practicing the Three Contemplations is called 'the Tathāgata (Thus Come One) appearing in the world.' Now, using appearance in the world and Nirvana (extinction) in contrast to explain, there are two approaches: one is in terms of actual meaning, and the other is in terms of adapting to the capacity of beings. There are three aspects to the actual meaning: First, the true meaning of dependent origination being emptiness is neither appearance nor Nirvana (extinction), so the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) says: 'The Tathāgata (Thus Come One) does not appear in the world, nor is there Nirvana (extinction).' Second, the conventional truth of Suchness (Tathata) arising from dependent origination is that it appears in every thought and every place, and it enters Nirvana (extinction) in every thought and every place. The Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) also says: 'Bodhisattvas should know that in their own minds, in every thought, there is always a Buddha attaining perfect enlightenment, just as their own minds are, so are the minds of all sentient beings (i.e., in every thought).' It also says: 'It should be known that there is not the slightest empty place without the Buddha's body (i.e., in every place).' Nirvana (extinction) is the Buddha's body appearing everywhere as mentioned above. Since it is the aspect of dependent origination and conditioned existence, in every thought there is arising and ceasing, and the four characteristics are simultaneous. Now, taking arising and ceasing as entering Parinirvana (complete nirvana) in every thought and every place. Third, in terms of the ultimate truth, it is constant abiding in the world and constant Nirvana (extinction), referring to being still and constantly illuminating, so it is abiding in the world; illuminating and constantly still, so it is Nirvana (extinction). In terms of adapting to the capacity of beings, when the opportunity arises, it appears under the Bodhi tree, and when the opportunity ends, it enters Nirvana (extinction) between the twin Sala trees. Therefore, the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) says: 'Disciples of the Buddha, the Buddhas and Tathāgatas (Thus Come Ones) appear in the world to cause sentient beings to generate joy; they manifest Nirvana (extinction) to cause sentient beings to generate longing.' It is like the sun coming out and shining universally in the world, equally in clean water vessels. Using this to match and explain the meaning of this sutra, one can understand the meaning of the text on the mutual practice of the Three Contemplations. Three of (one) explains the failure to cultivate contemplation.
If, in the later degenerate age, sentient beings with dull faculties desire to seek the path but cannot achieve it.
Explanation: Lower, middle, and lower.
力不遂心二令懺除惑業。
由昔業障當勤懺悔常起希望先斷憎愛嫉妒諂曲求勝上心。
解曰重發誓願決心欲證加功勵志懺業斷惑論中亦云若人修行信心以從先世罪業眾多障礙應當勇猛禮懺等三令隨便互修。
三種凈觀隨學一事此觀不得複習彼觀心不放舍漸次求證。
解曰有人色想所礙空靜之觀難成先觀色幻幻即全空靜觀方成復有執定實色礙於心識難觀假幻先知其體本無而不妨睹其假相方成幻觀復有修中難成絕待先知假全空而無假空全假而無空空假俱無絕於對待方見寂滅又有人直見心源方知諸法即性故空不壞相故假或但從性現故假無別所現故空先後綺互如諸輪說偈贊中二第一道場中三初一偈期限。
爾時世尊欲重宣此義而說偈言。
圓覺汝當知 一切諸眾生 欲求無上道 先當結三期
次三句行相。
懺悔無始業 經於三七日 然後正思惟
正思惟者攝念已後文也后二句誠邪。
非彼所聞境 畢竟不可取
長行總別相計四段此則合為一處第二加行中三初一偈別修。
奢摩佗至靜 三摩正憶持 禪那明數門 是名三凈觀
次二句遍修。
若能勤修習 是名佛出世
后五句互修。
鈍根未成者 常當勤心懺
【現代漢語翻譯】 現代漢語譯本：
如果感到力不從心，就應該通過懺悔來消除迷惑和業障。
由於過去世的業障，應當勤奮懺悔，經常生起希望，首先斷除憎恨、嫉妒、諂媚、以及追求勝過他人的心。
解釋：重新發誓願，下定決心想要證悟，更加努力精進，懺悔業障，斷除迷惑。《論》中也說，如果有人修行，但因為前世罪業眾多而有障礙，應當勇猛地禮拜懺悔等，這三種方法可以隨意交替修習。
三種清凈觀可以隨學其中一種，修習此觀時，不要再修習彼觀，內心不要捨棄，逐漸求證。
解釋：有人被色相所障礙，空和寂靜的觀想難以成就，可以先觀色是虛幻的，認識到虛幻即是完全的空，這樣寂靜的觀想才能成就。也有人執著于實在的色相，障礙了心識，難以觀想虛假和幻象，可以先知道它的本體本無，不妨礙看到它的虛假表象，這樣才能成就幻觀。還有人在修習中難以成就絕對的境界，可以先知道虛假即是完全的空，而沒有虛假；空即是完全的虛假，而沒有空；空和假都沒有，斷絕了對待，才能見到寂滅。還有人直接見到心源，才知道諸法即是自性，所以是空，不壞假相，所以是假，或者只是從自性顯現，所以是假，沒有另外所顯現，所以是空。先後交替，就像諸輪所說。《偈贊》中的第二，《第一道場》中的第三，最初一偈是期限。
這時，世尊想要再次宣說這個意義，所以說了偈語：
『圓覺（Buddha-gnosis），你應該知道，一切諸眾生，想要尋求無上道，首先應當結三期。』
下面三句是修行的方法。
『懺悔無始業，經過三七日，然後正思惟。』
『正思惟』是指攝念以后的內容。後面兩句是誠實和邪惡。
『不是他們所聽聞的境界，畢竟是不可取的。』
長行總相和別相總共分為四段，這裡合為一處。第二加行中分為三段，最初一偈是分別修習。
『奢摩他（Śamatha）達到寂靜，三摩缽提（Samāpatti）正確憶持，禪那（Dhyāna）明瞭數息之門，這叫做三種清凈觀。』
下面兩句是普遍修習。
『如果能夠勤奮修習，這叫做佛出世。』
後面五句是互相修習。
『對於根器遲鈍未能成就的人，應當經常勤奮地用心懺悔。
【English Translation】 English version:
If one feels powerless, one should eliminate delusion and karmic obstacles through repentance.
Due to past karmic hindrances, one should diligently repent, constantly generate hope, and first cut off hatred, jealousy, flattery, and the mind of seeking to surpass others.
Explanation: Re-make vows, be determined to attain enlightenment, work harder and be more diligent, repent of karmic obstacles, and eliminate delusion. The Treatise also says that if someone is practicing but has many obstacles due to numerous sins from past lives, they should bravely prostrate and repent, etc. These three methods can be practiced interchangeably at will.
One can choose to study one of the three pure contemplations. When practicing this contemplation, do not practice that contemplation again, and do not abandon it in your heart, gradually seeking to attain realization.
Explanation: Some people are hindered by the appearance of form, and it is difficult to achieve the contemplation of emptiness and stillness. One can first contemplate that form is illusory, and realize that illusion is complete emptiness, so that the contemplation of stillness can be achieved. Some people are attached to real form, which hinders consciousness, and it is difficult to contemplate the false and illusory. One can first know that its essence is originally non-existent, which does not prevent seeing its false appearance, so that the contemplation of illusion can be achieved. Some people find it difficult to achieve the absolute state in practice, so they can first know that the false is complete emptiness, and there is no false; emptiness is complete falsity, and there is no emptiness; both emptiness and falsity are absent, and the duality is cut off, so that one can see nirvana. Some people directly see the source of the mind, and then know that all dharmas are the nature, so it is emptiness, and the false appearance is not destroyed, so it is falsity, or it is only manifested from the nature, so it is falsity, and there is no other manifestation, so it is emptiness. The sequence alternates, just as the wheels say. The second in the Verses of Praise, the third in the First Bodhimanda, the first verse is the time limit.
At this time, the World Honored One wanted to declare this meaning again, so he spoke the verse:
'O, Perfect Enlightenment (Yuanjue), you should know that all sentient beings who wish to seek the unsurpassed path should first establish three periods.'
The following three lines are the methods of practice.
'Repent of beginningless karma, spend three seven days, and then think correctly.'
'Correct thinking' refers to the content after gathering thoughts. The following two lines are honesty and evil.
'The realm that they have not heard is ultimately unattainable.'
The long passage is divided into four sections in total and separate aspects, which are combined here. The second preliminary practice is divided into three sections, and the first verse is separate practice.
'Śamatha reaches stillness, Samāpatti correctly remembers and holds, Dhyāna clearly counts the breaths, this is called the three pure contemplations.'
The following two lines are universal practice.
'If one can diligently practice, this is called the Buddha appearing in the world.'
The following five lines are mutual practice.
'For those of dull faculties who have not yet achieved, they should always diligently repent with their hearts.'
無始一切罪 諸障若消滅 佛境便現前
結前及安居之法長有偈無佛境出現長先偈后余但文略。
大文第三流通分謂正宗之分法義已周欲使廣益佗方遠沾來世流傳通泰展轉無窮故有此分都無人傳是不流流則不住不滯傳之遇其障難是不通通則不壅不塞文五一慶聞深法請問流通二讚許佇聽交感流通三依問宣說內護流通四稟命加衛外護流通五時眾受持總結流通初文三段同上今初。
於是賢善首菩薩在大眾中即從座起頂禮佛足右繞三匝長跪叉手而白佛言。
可知二正陳中二一慶聞所詮。
大悲世尊廣為我等及末世眾生開悟如是不思議事。
解曰近慶道場遠該一部二請問能詮。
世尊此大乘教名字何等云何奉持眾生修習得何功德云何使我護持經人流佈此教至於何地。
解曰然正宗分中但問所詮法義法義雖已圓備凡心難可任持聞時領會分明過後恐還遺忘事須持教貫穿文既不遺隨文解義依義起觀方成真正修行故此問經教也名字者解義先須識名迷名于義不了奉持者前雖已說持法今問持教功德者依理修行證聖已知功德無邊受持名教恐無利益故問護持者如何擁護持經之人流佈等者總結十法行也謂於此經供養寫施聽受讀誦說釋思修如是分佈流傳展轉終歸何地后三展虔誠。
【現代漢語翻譯】 現代漢語譯本： 無始以來的一切罪業， 各種障礙如果能夠消滅， 佛的境界便會顯現在眼前。
總結前文以及安居之法，長行偈頌中沒有佛境出現，長行先於偈頌，其餘只是文字簡略。
大文第三部分是流通分，也就是正宗分中的說法和義理已經完備，想要廣泛地利益其他地方，使遙遠的未來也能沾染到佛法，流傳通達，輾轉無窮，所以有這一部分。如果沒有人傳授，就不會流通；流通則不會停滯，不會阻塞。傳授時遇到障礙和困難，就是不通達；通達則不會壅塞。文分五部分：一、慶幸聽聞深奧的佛法，請問如何流通；二、讚許並期待聽聞，相互感應流通；三、依據所問宣說，內在護持流通；四、稟承佛命加以護衛，外在護持流通；五、當時的大眾受持，總結流通。首先是第一部分，分為三段，與前文相同，現在開始。
於是，賢善首菩薩（Xianshanshou Pusa，菩薩名）在大眾之中，立即從座位上站起，頂禮佛足，向右繞佛三圈，長跪合掌，向佛稟告說：
可知，在兩種陳述中，第二種是慶幸聽聞所詮釋的內容。
大慈大悲的世尊（Shizun，對佛的尊稱），爲了我們以及末法時代的眾生，開示覺悟如此不可思議的事情。
解釋：近處慶幸道場，遠處涵蓋整部經典。二是請問能詮釋的內容。
世尊，這部大乘教法（Dacheng jiaofa）的名字是什麼？應該如何奉行和受持？眾生修習這部經典能得到什麼功德？如何使我能夠護持誦經之人，將這部經典流佈到什麼地方？
解釋：然而，在正宗分中，只是詢問所詮釋的法義。法義雖然已經圓滿具備，凡夫的心難以任持，聽聞時領會分明，過後恐怕還會遺忘，所以需要持教來貫穿。文字既然沒有遺漏，就隨文解義，依義起觀，才能成就真正的修行。因此，這裡詢問經教。『名字』是指理解義理首先需要認識名稱，如果對名稱迷惑，就不能瞭解義理。『奉持』是指前面雖然已經說了持法，現在詢問持教。『功德』是指依據義理修行證得聖果，已經知道功德無邊，但恐怕受持名教沒有利益，所以詢問。『護持』是指如何擁護持經之人。『流佈等』是總結十種法行，即對此經進行供養、書寫、施捨、聽受、讀誦、解說、思維、修習，這樣分佈流傳，最終歸於何處。后三句表達虔誠之心。
【English Translation】 English version: All beginningless sins, All obstacles, if eliminated, The Buddha's realm will then appear.
Concluding the previous text and the Dharma of dwelling in peace, the verses in the prose do not mention the appearance of the Buddha's realm. The prose precedes the verses, and the rest is just a brief summary of the text.
The third major section is the Distribution Section, which means that the doctrines and meanings in the Main Section are already complete. It aims to broadly benefit other places, allowing the distant future to be influenced by the Dharma, spreading and reaching endlessly. Therefore, this section exists. If no one transmits it, it will not be distributed; if it is distributed, it will not stagnate or be blocked. If there are obstacles and difficulties in transmission, it is not accessible; if it is accessible, it will not be blocked. The text is divided into five parts: first, rejoicing in hearing the profound Dharma and asking how to distribute it; second, praising and anticipating hearing, mutual interaction and distribution; third, explaining according to the questions asked, internal protection and distribution; fourth, receiving the Buddha's command to protect, external protection and distribution; fifth, the assembly at that time receives and upholds, summarizing the distribution. The first part is divided into three sections, the same as before, and now it begins.
Then, Bodhisattva Xianshanshou (Virtuous Head Bodhisattva) in the assembly, immediately rose from his seat, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, knelt down with his palms together, and reported to the Buddha:
It can be known that in the two statements, the second is rejoicing in hearing what is being explained.
The greatly compassionate World Honored One (Shizun, a respectful title for the Buddha), for us and the sentient beings of the future Dharma-ending age, reveals and enlightens such inconceivable matters.
Explanation: Near rejoicing in the Bodhimanda, far encompassing the entire scripture. The second is asking about what can be explained.
World Honored One, what is the name of this Great Vehicle teaching (Dacheng jiaofa)? How should it be practiced and upheld? What merits can sentient beings gain from studying this scripture? How can I protect those who recite the scriptures and spread this scripture to what places?
Explanation: However, in the Main Section, only the Dharma meanings being explained are asked about. Although the Dharma meanings are complete, the minds of ordinary people are difficult to maintain. When hearing, they understand clearly, but afterwards, they may forget. Therefore, it is necessary to uphold the teachings to connect them. Since the text has no omissions, the meaning is explained according to the text, and the view arises according to the meaning, so that true practice can be achieved. Therefore, this is asking about the scriptures and teachings. 'Name' means that understanding the meaning first requires recognizing the name. If one is confused about the name, one cannot understand the meaning. 'Upholding' means that although upholding the Dharma has been mentioned before, now it is asking about upholding the teachings. 'Merit' means that practicing according to the meaning and attaining the holy fruit, it is already known that the merits are boundless, but it is feared that upholding the name and teachings will not bring benefits, so it is asked. 'Protection' means how to protect those who uphold the scriptures. 'Distribution, etc.' is a summary of the ten Dharma practices, which are offering, writing, giving, listening, receiving, reading, explaining, thinking, and practicing this scripture, distributing and spreading it in this way, and ultimately where it will end up. The last three sentences express sincerity.
作是語已五體投地如是三請終而復始。
二讚許。
爾時世尊告賢善首菩薩言善哉善哉善男子汝等乃能為諸菩薩及末世眾生問于如來如是經教功德名字汝今諦聽當爲汝說。
三佇聽。
時賢善首菩薩奉教歡喜及諸大眾默然而聽。
三依問宣說文二初且標能說能護之人。
善男子是經百千萬億恒河沙諸佛所說三世如來之所守護十方菩薩之所歸依十二部經清凈眼目。
解曰說此經佛既是真身真身無礙塵沙同體故一說即是多說華嚴云十方諸如來同共一法身一心一智慧力無畏亦然又不了義經則隨方有說不說了義之教無佛不談如華嚴云我不見有佛國土不說此經等守護亦如華嚴經云我等諸佛護持此法令未來世一切菩薩未曾聞者皆悉得聞歸依者因行之中無不從此成佛眼目者良以推窮迷本照徹覺源是以理貫群經義無不盡於此若解則諸教煥然若不了之何知正道故云眼目二正答所說所護之法文五一答名字二答所至三答奉持四答功德五答護持今初。
是經名大方廣圓覺陀羅尼亦名修多羅了義亦名秘密王三昧亦名如來決定境界亦名如來藏自性差別汝當奉持。
解曰經有五名二名已釋秘密王三昧者非器不聞名秘隨器異聞名密三昧之名其數無量圓覺三昧是彼根源故稱王也如來決定境界者極
【現代漢語翻譯】 現代漢語譯本：說完這些話后，他五體投地，像這樣三次請求，始終如一。
二、讚許。
這時，世尊告訴賢善首菩薩（Xian Shou Bodhisattva，菩薩名）說：『很好，很好，善男子！你們能夠爲了諸位菩薩以及末法時代的眾生，詢問如來這樣的經教功德和名字。你現在仔細聽，我將為你們解說。』
三、佇聽。
當時，賢善首菩薩（Xian Shou Bodhisattva，菩薩名）接受教誨，心生歡喜，和所有大眾一起，默默地聽著。
三、依問宣說文，分為兩部分：首先標明能說和能護之人。
『善男子，這部經是百千萬億恒河沙數諸佛所說，是過去、現在、未來三世如來所守護，是十方菩薩所歸依，是十二部經的清凈眼目。』
解釋：宣說此經的佛既是真身，真身無礙，與塵沙同體，所以一說即是多說。《華嚴經》（Avatamsaka Sutra）說：『十方諸如來，同共一法身，一心一智慧，力無畏亦然。』又，不了義的經則隨方有說，不了義的教法沒有佛不談，如《華嚴經》（Avatamsaka Sutra）說：『我不見有佛國土，不說此經等。』守護也如《華嚴經》（Avatamsaka Sutra）說：『我等諸佛護持此法，令未來世一切菩薩，未曾聞者皆悉得聞。』歸依者，因行之中無不從此成佛。眼目者，是因為推究迷妄的根本，照徹覺悟的源頭，所以理貫群經，義無不盡於此。如果理解了，那麼諸教煥然一新；如果不理解，又怎麼知道正道呢？所以說是眼目。二、正式回答所說所護之法，分為五部分：一、回答名字，二、回答所至，三、回答奉持，四、回答功德，五、回答護持。現在先說第一部分。
『這部經名為《大方廣圓覺陀羅尼》（Mahavaipulya Purnabuddha Dharani Sutra），也名為《修多羅了義》（Sutra of Complete Meaning），也名為《秘密王三昧》（Secret King Samadhi），也名為《如來決定境界》（Tathagata's Determined Realm），也名為《如來藏自性差別》（Tathagatagarbha's Self-Nature Differentiation）。你們應當奉持。』
解釋：經有五個名字，兩個名字已經解釋。《秘密王三昧》（Secret King Samadhi）是指非器之人不能聽聞，所以稱為『秘』，隨器不同而聽聞，所以稱為『密』。三昧的名稱數量無量，圓覺三昧是它們的根源，所以稱為『王』。《如來決定境界》（Tathagata's Determined Realm）是指極
【English Translation】 English version: Having spoken these words, he prostrated himself with all five limbs touching the ground, making this request three times, consistently from beginning to end.
- Approval.
At that time, the World Honored One said to the Bodhisattva Worthy Leader (Xian Shou Bodhisattva, name of a Bodhisattva): 'Excellent, excellent, good man! You are able to ask the Tathagata about the merits and names of such teachings for the sake of all Bodhisattvas and sentient beings in the Dharma-ending Age. Now listen attentively, and I will explain it to you.'
- Listening Attentively.
At that time, the Bodhisattva Worthy Leader (Xian Shou Bodhisattva, name of a Bodhisattva), receiving the teaching with joy, and all the great assembly, listened in silence.
- Explaining the Text According to the Questions, in two parts: first, indicating the person who can speak and protect.
'Good man, this Sutra is spoken by hundreds of thousands of millions of Ganges-sand-number Buddhas, protected by the Tathagatas of the three periods of time (past, present, and future), relied upon by the Bodhisattvas of the ten directions, and is the pure eye of the twelve divisions of scriptures.'
Explanation: The Buddha who speaks this Sutra is the true body, and the true body is unobstructed, being of the same essence as dust and sand, so one speaking is many speaking. The Avatamsaka Sutra says: 'The Tathagatas of the ten directions share one Dharma body, one mind, one wisdom, power, and fearlessness.' Also, Sutras of incomplete meaning are spoken according to the location, and teachings of incomplete meaning are spoken by every Buddha, as the Avatamsaka Sutra says: 'I have not seen a Buddha land where this Sutra is not spoken.' Protection is also as the Avatamsaka Sutra says: 'We Buddhas protect this Dharma, so that all Bodhisattvas in the future who have not heard it may hear it.' Those who rely on it will all attain Buddhahood through their practice. The 'eye' is because it investigates the root of delusion and illuminates the source of enlightenment, so the principle pervades all scriptures, and the meaning is exhaustive. If understood, then all teachings are renewed; if not understood, how can one know the right path? Therefore, it is called the 'eye.' 2. Formally answering the Dharma that is spoken and protected, in five parts: 1. Answering the name, 2. Answering where it leads, 3. Answering how to uphold it, 4. Answering the merits, 5. Answering the protection. Now, first, the first part.
'This Sutra is named the Mahavaipulya Purnabuddha Dharani Sutra (Great Expansive Perfect Enlightenment Dharani Sutra), also named the Sutra of Complete Meaning, also named the Secret King Samadhi, also named the Tathagata's Determined Realm, also named the Tathagatagarbha's Self-Nature Differentiation. You should uphold it.'
Explanation: The Sutra has five names, and two names have already been explained. 'Secret King Samadhi' refers to those who are not vessels cannot hear it, so it is called 'secret'; it is heard differently according to the vessel, so it is called 'secret.' The number of Samadhis is immeasurable, and the Perfect Enlightenment Samadhi is their root, so it is called 'King.' 'Tathagata's Determined Realm' refers to the ultimate
證之處如來藏自性差別者如來藏即圓覺在纏之名妄不能變名為自性隨緣起妄名為差別又空如來藏不空如來藏即是差別汝當奉持者敕令依此名義而持然答奉持之問者若以文顯則不妨因說經名承其文勢便於此答若以義求則在後頓漸文中二答所至文二一標行所依。
善男子是經唯顯如來境界唯佛如來能盡宣說。
解曰前云是諸眾生清凈覺地又說無明貪愛四相四病今云唯顯如來境界者下句自釋唯佛能說故說無明等皆無所有正是佛境佛境若不顯現眾生豈得皆空生若不空豈徹覺地故華嚴信位即佛境甚深雖智與知殊皆佛境界是此意也二依修所至。
若諸菩薩及末世眾生依此修行漸次增進至於佛地。
解曰依此修行者含十法行由經唯顯佛境故修之必至佛地三答奉持文二一法。
善男子是經名為頓教大乘頓機眾生從此開悟亦攝漸修一切群品。
解曰宗是頓教事具漸門既漸頓俱收則遲速皆益己悟者文字性離而持法未悟者無離文而持義是奉持之相也入與不入總可留心故正宗中分上中下二喻。
譬如大海不讓小流乃至蚊虻及阿修羅飲其水者皆得充滿。
解曰謂漸教則乖頓教頓門必具漸門蚊虻飲海喻二乘受持修羅所飲喻菩薩受持大海有無量之水飲之則量腹之多少圓覺有無邊法門受之則隨器漸頓
【現代漢語翻譯】 現代漢語譯本：關於如來藏自性差別的論證，如來藏（Tathagatagarbha）即是圓覺（Perfect Enlightenment）在煩惱纏縛時的名稱。妄念不能改變它，因此稱為自性（Self-nature）。隨順因緣生起妄念，稱為差別（Difference）。又，空如來藏（Emptiness Tathagatagarbha）與不空如來藏（Non-Emptiness Tathagatagarbha）即是差別。你應該奉持此經，這是敕令你依照此經的名義而奉持。至於回答奉持的問題，如果從文字上顯現，那麼不妨因為宣說經名而承接其文勢，便於在此回答。如果從義理上尋求，那麼在後面的頓漸文中，有兩處回答，第一處標明修行的所依。 善男子，這部經只顯現如來的境界，只有佛陀如來才能完全宣說。 解釋：前面說這些眾生清凈覺地，又說無明、貪愛、四相、四病，現在說只顯現如來境界，下句自己解釋，只有佛才能說，所以說無明等都一無所有，這正是佛的境界。佛的境界如果不顯現，眾生怎麼能都空？生如果不空，怎麼能徹悟覺地？所以《華嚴經》信位即是佛境，非常深奧。雖然智與知不同，但都是佛的境界，就是這個意思。第二處是依據修行所到達的境界。 若諸菩薩及末世眾生依此修行，漸次增進，至於佛地。 解釋：依此修行，包含十法行。因為經只顯現佛的境界，所以修習必定到達佛地。第三處回答奉持，分為兩方面，一是法。 善男子，這部經名為頓教大乘，頓悟根機的眾生從此開悟，也攝受漸修的一切眾生。 解釋：宗是頓教，事具漸門，既然漸頓都包含，那麼遲速都能受益。已經開悟的人，文字與自性分離而奉持法；未開悟的人，不離文字而奉持義，這是奉持的相貌。入與不入都可以留心，所以在正宗中分為上中下三種譬喻。 譬如大海不讓小流，乃至蚊虻及阿修羅飲其水者，皆得充滿。 解釋：漸教則違背頓教，頓門必定具備漸門。蚊虻飲海，比喻二乘受持；阿修羅所飲，比喻菩薩受持。大海有無量的水，飲用則根據腹量多少；圓覺有無邊的法門，接受則隨根器漸頓。
【English Translation】 English version: Regarding the proof of the Tathagatagarbha's (Tathagatagarbha - 'Womb of the Thus-Come One') self-nature and differences, the Tathagatagarbha is the name for Perfect Enlightenment (Round Enlightenment) when it is entangled in afflictions. Delusion cannot change it, therefore it is called self-nature. Following conditions to arise delusions is called difference. Also, the Emptiness Tathagatagarbha and the Non-Emptiness Tathagatagarbha are the differences. You should uphold this sutra, this is an order for you to uphold it according to the name and meaning of this sutra. As for answering the question of upholding, if it is manifested in the text, then it is okay to continue the momentum of the text because of explaining the name of the sutra, which is convenient for answering here. If seeking from the meaning, then in the later gradual and sudden teachings, there are two answers, the first of which marks the basis of practice. 'Good man, this sutra only reveals the realm of the Tathagata (Thus Come One), only the Buddha Tathagata can fully expound it.' Explanation: Earlier it said that these beings have pure enlightened ground, and also spoke of ignorance, craving, the four marks, and the four diseases. Now it says that it only reveals the realm of the Tathagata, the following sentence explains itself, only the Buddha can speak of it, so it says that ignorance etc. are all non-existent, this is precisely the realm of the Buddha. If the realm of the Buddha is not revealed, how can beings all be empty? If birth is not empty, how can one thoroughly awaken to the enlightened ground? Therefore, the Faith position in the Avatamsaka Sutra is the realm of the Buddha, which is very profound. Although wisdom and knowledge are different, they are all the realm of the Buddha, this is the meaning. The second is based on the realm reached by practice. 'If all Bodhisattvas and sentient beings of the degenerate age rely on this practice, gradually progress, and reach the Buddha ground.' Explanation: Relying on this practice includes the ten Dharma practices. Because the sutra only reveals the realm of the Buddha, practicing it will surely reach the Buddha ground. The third answer to upholding is divided into two aspects, one is the Dharma. 'Good man, this sutra is named the Sudden Teaching Great Vehicle, sentient beings of sudden enlightenment roots awaken from this, and it also encompasses all beings of gradual practice.' Explanation: The doctrine is the Sudden Teaching, the practice includes the Gradual path. Since both gradual and sudden are included, then both slow and fast can benefit. Those who are already enlightened, separate the text from the self-nature and uphold the Dharma; those who are not enlightened, do not separate from the text and uphold the meaning, this is the appearance of upholding. Entering or not entering can be kept in mind, so in the main teaching it is divided into upper, middle, and lower three metaphors. 'For example, the great sea does not reject small streams, even mosquitoes and asuras (demi-gods) who drink its water are all filled.' Explanation: The gradual teaching violates the sudden teaching, the sudden gate must have the gradual gate. Mosquitoes drinking the sea is a metaphor for the Two Vehicles upholding; asuras drinking is a metaphor for Bodhisattvas upholding. The great sea has immeasurable water, drinking it depends on the amount of the belly; Perfect Enlightenment has boundless Dharma doors, receiving it depends on the gradual and sudden of the capacity.
四答功德文三一以施寶校量顯聞經勝意明其福(以福校量)二以度人校量顯說經勝意明其智(非智不能度人故又聞者假令不解亦生其福說者必無不解故唯智也)三以宿因反驗顯信經勝雙明福智初中二初舉劣。
善男子假使有人純以七寶積滿三千大千世界以用佈施。
解曰積福可知二顯勝。
不如有人聞此經名及一句義。
解曰如金剛經校量文例愨云且世珍盈剎能為漏果之資妙法一言必獲菩提之報二以度人校量者謂前以劣福顯勝福此以劣智顯勝智文二初舉劣。
善男子假使有人教百恒河沙眾生得阿羅漢果。
解曰積德可知二顯勝。
不如有人宣說此經分別半偈。
解曰凡全偈者所謂四句句有二種謂文句義句若約文句即兩句為半偈若約義句則說一切法本來空寂是半偈也顯空體不空方為全偈或無常真常為半及全三以宿因顯信經勝(雙明福智者經文自顯也)文二一明聞信。
善男子若復有人聞此經名信心不惑。
可知二驗宿因文二一反顯。
當知是人非於一佛二佛種諸福慧。
可知二順明。
如是乃至盡恒河沙一切佛所種諸善根聞此經教。
解曰亦如金剛文勢然此宗信者必是即解之信信該果海不是小緣故驗宿因亦非聊爾人耳五答護持
【現代漢語翻譯】 現代漢語譯本 四答功德文三一、以施寶校量顯聞經勝意，明其福（以福校量）；二、以度人校量顯說經勝意，明其智（非智不能度人故，又聞者假令不解，亦生其福，說者必無不解故，唯智也）；三、以宿因反驗顯信經勝，雙明福智。初中二，初舉劣。
『善男子，假使有人純以七寶積滿三千大千世界以用佈施。』
解曰：積福可知。二、顯勝。
『不如有人聞此經名及一句義。』
解曰：如金剛經校量文例。愨云：且世珍盈剎，能為漏果之資；妙法一言，必獲菩提之報。二、以度人校量者，謂前以劣福顯勝福，此以劣智顯勝智。文二，初舉劣。
『善男子，假使有人教百恒河沙眾生得阿羅漢（Arhat）果。』
解曰：積德可知。二、顯勝。
『不如有人宣說此經分別半偈。』
解曰：凡全偈者，所謂四句，句有二種，謂文句義句。若約文句，即兩句為半偈；若約義句，則說一切法本來空寂是半偈也。顯空體不空方為全偈，或無常真常為半及全。三、以宿因顯信經勝（雙明福智者，經文自顯也）。文二，一明聞信。
『善男子，若復有人聞此經名信心不惑。』
可知。二、驗宿因。文二，一反顯。
『當知是人非於一佛二佛種諸福慧。』
可知。二、順明。
『如是乃至盡恒河沙一切佛所種諸善根聞此經教。』
解曰：亦如金剛文勢。然此宗信者必是即解之信，信該果海，不是小緣故。驗宿因亦非聊爾人耳。五、答護持
【English Translation】 English version The Fourth Answer on the Merits and Virtues, Section 3: 1. Comparing the merit of hearing the sutra with the merit of giving treasures, showing the superiority of hearing the sutra, clarifying its blessings (comparing with blessings); 2. Comparing the merit of explaining the sutra with the merit of converting people, showing the superiority of explaining the sutra, clarifying its wisdom (because without wisdom one cannot convert people, and even if the listener does not understand, they still generate blessings, while the speaker will surely understand, hence only wisdom is involved); 3. Using past causes to verify and reveal the superiority of believing in the sutra, simultaneously clarifying blessings and wisdom. In the first two sections, the first presents the inferior.
'Good man, suppose someone uses pure seven treasures to fill three thousand great chiliocosms entirely for almsgiving.'
Explanation: Accumulating blessings is knowable. 2. Revealing superiority.
'It is not as good as someone who hears the name of this sutra or even one phrase of its meaning.'
Explanation: Like the examples of comparison in the Diamond Sutra. It sincerely says: Worldly treasures filling a realm can be the resources for leaky results; one word of the wonderful Dharma will surely obtain the reward of Bodhi. 2. Comparing with the merit of converting people means that the former uses inferior blessings to reveal superior blessings, while this uses inferior wisdom to reveal superior wisdom. Section 2, the first presents the inferior.
'Good man, suppose someone teaches hundreds of Ganges sands of beings to attain the fruit of Arhat (阿羅漢: one who is worthy).'
Explanation: Accumulating virtue is knowable. 2. Revealing superiority.
'It is not as good as someone who proclaims this sutra, distinguishing half a verse.'
Explanation: A complete verse refers to four lines, and each line has two aspects: the literal meaning and the contextual meaning. If based on the literal meaning, two lines are half a verse; if based on the contextual meaning, then saying that all dharmas are originally empty and still is half a verse. Revealing that the empty essence is not empty is a complete verse, or impermanence and true permanence are half and complete. 3. Using past causes to reveal the superiority of believing in the sutra (simultaneously clarifying blessings and wisdom, as the sutra text itself reveals). Section 2, the first clarifies hearing and believing.
'Good man, if someone hears the name of this sutra and has unwavering faith.'
Knowable. 2. Verifying past causes. Section 2, the first reverses and reveals.
'Know that this person has not planted blessings and wisdom with just one or two Buddhas.'
Knowable. 2. Directly clarifying.
'Thus, even in all the Buddha lands as numerous as the Ganges sands, they have planted all kinds of good roots to hear this sutra teaching.'
Explanation: Also like the style of the Diamond Sutra. However, those who believe in this doctrine must have immediate understanding and faith, and faith encompasses the sea of fruition, not just a small connection. Therefore, verifying past causes is not for trivial people. 5. Answering on upholding.
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汝善男子當護末世是修行者無令惡魔及諸外道惱其身心令生退屈。
解曰前問云何護持今答意云但莫令惡魔外道惱身心者即是護持然惱身心俱通魔外若以義配者外道以邪智惑人令疑是惱心也魔以神力令人種種不安乃至病等是惱身也故經說眾魔者樂生死外道者著諸見等(等取瓔珞是非勝負)二事皆令初心行人退屈實藉護持四稟命外護文三一力士眾。
爾時會中有火首金剛摧碎金剛尼藍婆金剛等八萬金剛並其眷屬即從座起頂禮佛足右繞三匝而白佛言世尊若后末世一切眾生有能持此決定大乘我當守護如護眼目乃至道場所修行處我等金剛自領徒眾晨夕守護令不退轉其家乃至永無災障疫病銷滅財寶豐足常不乏少。
解曰金剛者執此杵故若取名者梵云諾健𨹔神此云露肩露肩神也首頭也頭有火焰故摧碎者從用得名尼藍婆者未見翻譯此神等初發心時常愿為力士護修行人其家者在家眾也凡發大心皆有障難障難多種略舉災病故云乃至財寶足者備道資緣不必富奢方名豐足故次云常不乏少不乏故即進趣妙門不退屈也二天王眾。
爾時大梵王二十八天王並須彌山王護國天王等即從座起頂禮佛足右繞三匝而白佛言世尊我亦守護是持經者常令安隱心不退轉。
解曰大梵者別指初禪王娑婆世界主二十八天者總
【現代漢語翻譯】 現代漢語譯本： 『善男子，你應該守護末法時代的修行者，不要讓惡魔和各種外道擾亂他們的身心，使他們產生退卻之心。』 解釋說，前面問到『如何護持』，現在回答的意思是：只要不讓惡魔外道擾亂身心，就是護持。然而，擾亂身心，魔和外道都包括在內。如果從意義上區分，外道用邪惡的智慧迷惑人，使人產生懷疑，這是擾亂心；魔用神通使人產生種種不安，乃至疾病等，這是擾亂身。所以經中說，眾魔喜歡生死，外道執著于各種見解等（『等』包括爭論是非勝負），這兩件事都會使初學行人退卻，實在需要護持。四眾稟命，外護分為三：一、力士眾。 『這時，法會中有火首金剛、摧碎金剛、尼藍婆金剛等八萬金剛及其眷屬，即從座位上站起，頂禮佛足，右繞三匝，對佛說：世尊，如果後世末法時代的一切眾生，有能受持這部決定大乘經典的，我應當守護他們，如同守護自己的眼睛一樣，乃至道場和修行的處所，我們金剛親自帶領徒眾，早晚守護，使他們不退轉，他們的家乃至永遠沒有災障疫病，災病消滅，財寶豐足，常常不會缺乏。』 解釋說，金剛因為執持金剛杵而得名。如果取名字的含義，梵語叫諾健𨹔神，這裡翻譯為露肩神，也就是露出肩膀的神。『首』是頭的意思，頭上有火焰的緣故。『摧碎』是從作用上得名。『尼藍婆』還沒有見到翻譯。這些神最初發心時，常常發願做力士，保護修行人。『他們的家』指在家眾。凡是發大心的人，都會有障難，障難有很多種，略舉災病。所以說『乃至財寶豐足』，是為備足修道的資糧，不必富裕奢侈才算豐足，所以接著說『常常不會缺乏』，不缺乏，就能進趣妙門，不退卻。二、天王眾。 『這時，大梵天王、二十八天王以及須彌山王、護國天王等，即從座位上站起，頂禮佛足，右繞三匝，對佛說：世尊，我也要守護這些受持經典的人，常常使他們安穩，心不退轉。』 解釋說，大梵天王特指初禪天的天王，是娑婆世界的主宰。二十八天王是總稱
【English Translation】 English version: 『Good men, you should protect the practitioners in the Dharma-ending age, and not allow demons and various heretics to disturb their bodies and minds, causing them to develop a mind of retreat.』 The explanation says that the previous question was 『How to protect and maintain?』 The answer now means: as long as you don't let demons and heretics disturb the body and mind, that is protection and maintenance. However, disturbing the body and mind includes both demons and heretics. If we distinguish them in terms of meaning, heretics use evil wisdom to confuse people, causing them to doubt, which is disturbing the mind; demons use supernatural powers to cause people to feel uneasy, even to the point of illness, which is disturbing the body. Therefore, the sutra says that demons enjoy birth and death, and heretics are attached to various views, etc. (the 『etc.』 includes arguing about right and wrong, victory and defeat). These two things will cause beginners to retreat, and they really need protection and maintenance. The four assemblies receive orders, and external protection is divided into three: first, the warrior assembly. 『At this time, in the assembly, there were eighty thousand Vajras, including Fire-headed Vajra, Crushing Vajra, and Nilamba Vajra, along with their retinues. They stood up from their seats, prostrated at the Buddha's feet, circumambulated three times to the right, and said to the Buddha: World Honored One, if all sentient beings in the Dharma-ending age are able to uphold this definitive Great Vehicle sutra, I shall protect them as if protecting my own eyes, even to the point of protecting their practice places. We Vajras will personally lead our disciples to guard them morning and evening, so that they will not retreat. Their families will never have disasters or epidemics, disasters and illnesses will be eliminated, their wealth will be abundant, and they will always have enough.』 The explanation says that Vajras are named because they hold the vajra pestle. If we take the meaning of the name, the Sanskrit is called Nojian𨹔 God, which is translated here as the bare-shouldered god, that is, the god who exposes his shoulders. 『Head』 means the head, because there are flames on the head. 『Crushing』 is named from its function. 『Nilamba』 has not yet been translated. When these gods first made their vows, they often vowed to be warriors to protect practitioners. 『Their families』 refers to the lay community. Anyone who makes great vows will have obstacles, and there are many kinds of obstacles, briefly mentioning disasters and illnesses. Therefore, it is said 『even to the point of abundant wealth,』 which is to prepare the resources for cultivating the Way. It is not necessary to be rich and extravagant to be considered abundant, so it is followed by 『they will always have enough.』 If they have enough, they can enter the wonderful gate and not retreat. Second, the assembly of heavenly kings. 『At this time, the Great Brahma King, the Twenty-eight Heavenly Kings, as well as Mount Sumeru King, the Nation-Protecting Heavenly King, etc., stood up from their seats, prostrated at the Buddha's feet, circumambulated three times to the right, and said to the Buddha: World Honored One, I will also protect these sutra-holders, and always keep them safe and their minds from retreating.』 The explanation says that the Great Brahma King specifically refers to the king of the first Dhyana heaven, who is the master of the Saha world. The Twenty-eight Heavenly Kings is a general term.
指三界須彌山王別明帝釋護國者別顯四王別標三類者以梵與釋諸佛轉法輪時皆為請主護世持國使災害不生故於總列之外而更別明三鬼王眾。
爾時有大力鬼王名吉槃荼與十萬鬼王即從座起頂禮佛足右繞三匝而白佛言世尊我亦守護是持經人朝夕侍衛令不退屈其人所居一由旬內若有鬼神侵其境界我當使其碎如微塵。
解曰吉槃荼者亦名鳩槃荼食人精血其疾如風變化稍多住于林野管諸鬼眾故號為王來至道場而為上首其數十萬一一若斯依附深山或居巖穴其形可畏通變極多不屬人天住居鬼趣一由旬者則四十里(或十六里)五時眾受持。
佛說此經已一切菩薩天龍鬼神八部眷屬及諸天王梵王等一切大眾聞佛所說皆大歡喜信受奉行。
解曰文殊所問經說有三種義歡喜奉行一說者清凈不為取著名利所染故二所說清凈以如實知法體故三得果清凈即說益也。
自惟無始迷心海 曠劫漂沉生死波 塵沙諸佛出人中 浮木盲龜難值遇 何幸此身逢了教 千重疑滯類冰消 尋思累世積聞熏 慚愧多生善知識 上士慈悲哀末世 始終次第為諮詢 能仁應感稱心源 本末無遮頓演說 已采群詮扣真寂 隨應聖旨解斯文 普回功德向眾生 同入神通大光藏
大方廣圓覺經大疏下卷之
【現代漢語翻譯】 現代漢語譯本： 指三界（Trailokya）須彌山王（Sumeru）別明帝釋（Indra）護國者別顯四王（Four Heavenly Kings），別標三類鬼王眾。因為梵天（Brahma）與帝釋天（Indra），在諸佛轉法輪時，都作為請法之主，護世持國，使災害不生，所以在總的列舉之外，而更加特別地說明這三類鬼王眾。 當時，有一位大力鬼王，名叫吉槃荼（Kumbhanda），與十萬鬼王一起，從座位上站起來，頂禮佛足，右繞三匝，對佛說：『世尊，我也要守護這位持經之人，早晚侍衛，使他不退縮。如果有人居住在一由旬（Yojana）之內，如果有鬼神侵犯他的境界，我應當使他們碎如微塵。』 解釋：吉槃荼（Kumbhanda），也叫鳩槃荼（Kumbhanda），食用人的精血，行動迅速如風，變化很多，住在林野，管理各種鬼眾，所以號稱為王，來到道場作為首領。他的數十萬眷屬，每一個都像他一樣，依附深山，或者居住在巖穴，他們的形狀可怕，通變能力極強，不屬於人天，居住在鬼趣。一由旬（Yojana）就是四十里（或十六里），是五時眾受持的範圍。 佛說完這部經后，一切菩薩、天龍、鬼神、八部眷屬以及諸天王、梵王等一切大眾，聽了佛所說，都非常歡喜，信受奉行。 解釋：《文殊所問經》說有三種歡喜奉行的意義：一是說清凈，不為求取名利所污染；二是所說清凈，因為如實地知道法的本體；三是得果清凈，也就是說法益。 我獨自思惟，從無始以來，迷失了心性之海，在漫長的劫數中，漂流沉沒于生死之波。無數的諸佛出現在人間，就像盲龜遇到浮木一樣難以值遇。何等幸運，此生能夠遇到佛的教法，千重的疑惑就像冰雪一樣消融。尋思累世積累的聞法熏習，慚愧多生遇到的善知識。上士慈悲，哀憫末世眾生，始終次第地為我們諮詢。能仁佛陀應機感應，滿足我們的心願，從本到末，毫無保留地頓然演說。已經採納了各種詮釋，探求真正的寂滅，隨順聖人的旨意來解釋這些文字。普遍地迴向功德給眾生，一同進入神通廣大光明藏。 《大方廣圓覺經大疏》下卷終
【English Translation】 English version: Referring to the Trailokya (Three Realms) Sumeru (Mount Sumeru) King, specifically elucidating Indra (Lord Indra), and the protectors of the country, specifically highlighting the Four Heavenly Kings, and separately marking the three categories of demon king assemblies. Because Brahma and Indra, when the Buddhas turn the Dharma wheel, serve as the chief requesters of the Dharma, protecting the world and upholding the country, preventing disasters from arising, therefore, in addition to the general listing, these three categories of demon king assemblies are specifically elucidated. At that time, there was a mighty demon king named Kumbhanda (Kumbhanda), who, together with one hundred thousand demon kings, rose from his seat, prostrated at the Buddha's feet, circumambulated three times to the right, and said to the Buddha: 'World Honored One, I will also protect this person who upholds the sutra, attending to him morning and evening, ensuring that he does not retreat. If anyone dwells within one Yojana (Yojana), and if any ghosts or spirits invade his territory, I shall cause them to be crushed like fine dust.' Explanation: Kumbhanda (Kumbhanda), also known as Kumbhanda (Kumbhanda), consumes human essence and blood, is as swift as the wind, undergoes many transformations, dwells in forests and fields, and manages various demon assemblies, hence he is called a king, coming to the Bodhimanda as the leader. His hundreds of thousands of attendants, each like him, attach themselves to deep mountains, or dwell in caves, their forms are fearsome, their transformative abilities are extremely great, they do not belong to humans or devas, dwelling in the realm of ghosts. One Yojana (Yojana) is forty li (or sixteen li), which is the scope upheld by the five-period assembly. After the Buddha finished speaking this sutra, all the Bodhisattvas, Nagas, ghosts, spirits, the eightfold assembly, and all the Deva Kings, Brahma Kings, and all the great assembly, hearing what the Buddha said, were all very happy, believed, accepted, and practiced it. Explanation: The 'Manjushri's Questions Sutra' says that there are three meanings of joyfully accepting and practicing: First, it is said to be pure, not defiled by seeking fame and profit; second, what is said is pure, because one truly knows the essence of the Dharma; third, the result is pure, which is the benefit of speaking the Dharma. I reflect alone, from beginningless time, having lost the sea of mind, drifting and sinking in the waves of birth and death for countless kalpas. Countless Buddhas appear in the human world, as rare as a blind turtle encountering a floating log. How fortunate that in this life I can encounter the Buddha's teachings, a thousand layers of doubt melting away like ice. Reflecting on the accumulated hearing and learning of the Dharma over lifetimes, I am ashamed of the good teachers encountered in many lives. The noble ones are compassionate, lamenting the sentient beings of the degenerate age, consulting us in a sequential manner from beginning to end. The capable and benevolent Buddha responds to the opportunity, fulfilling our wishes, expounding fully and unreservedly from beginning to end. Having adopted various interpretations, seeking true quiescence, following the holy will to explain these words. Universally dedicating merit to sentient beings, together entering the great light treasury of spiritual powers. The end of the Lower Volume of the 'Great Extensive Perfect Enlightenment Sutra Commentary'
四(終)
音釋
虜扈
(虜音魯掠也扈音[泳-永+祐]止也隨從也)。
疵
(音㘩病也)。
渧
(音帝滴水也)。
No. 243-C
奉為 明故禮部主事沈韞所琦懺業修福眾等損貲刻此 圓覺大疏全部所愿亡靈乘此法力早悟圓覺凈性遠離生死空華見佛證果登不退地者除科文外通計全疏一十二卷計字一十三萬一千六百五十算該工銀六十八兩四錢六分除收過尊長親朋暨兄弟侄子女妾及家人助懺銀共四十五兩三錢五分送刻場用外尚少二十三兩乙錢一分同胞弟珫珣補足刻成。
明萬曆丁未冬十月徑山寂照庵識
【現代漢語翻譯】 現代漢語譯本 四(終)
音釋
虜扈 (lǔ hù) (虜(lǔ)字讀作魯，有掠奪的意思；扈(hù)字讀作[泳-永+祐]，有停止、隨從的意思。)
疵 (cī) (讀作zī，是毛病的意思。)
渧 (dì) (讀作dì，是水滴的意思。)
No. 243-C
為已故禮部主事沈韞所琦懺悔罪業、修積福報的眾位眷屬等，捐出資財刻印這部《圓覺大疏》全部，所希望的是亡靈能夠憑藉這部佛法的力量，早日領悟圓覺清凈的本性，遠離生死的虛幻，見佛證果，登上永不退轉的境地。除去科文之外，整部疏共計一十二卷，總字數為一十三萬一千六百五十，估算應付工錢六十八兩四錢六分。除去已收到的尊長、親朋、兄弟、侄子、女兒、妾以及家人助懺的銀兩共四十五兩三錢五分，送往刻印場所使用之外，還缺少二十三兩乙錢一分，由同胞弟弟珫珣(xiún xún)補足刻成。
明朝萬曆丁未年冬季十月，逕山寂照庵 識
【English Translation】 English version Four (End)
Pronunciation and Explanation
Lǔ Hù (Lǔ is pronounced 'lǔ', meaning to plunder. Hù is pronounced '[泳-永+祐]', meaning to stop or follow.)
Cī (Pronounced 'zī', meaning a defect or flaw.)
Dì (Pronounced 'dì', meaning a drop of water.)
No. 243-C
Dedicated to the late Shen Yunsuo Qi (沈韞所琦), former Director of the Ministry of Rites, for repentance of karmic debts and cultivation of blessings by his family and others. They have donated funds to carve this complete edition of the 'Great Commentary on the Perfect Enlightenment Sutra' (圓覺大疏). Their wish is that the deceased, through the power of this Dharma, may quickly realize the perfect and pure nature of enlightenment (圓覺凈性), be free from the illusions of birth and death (生死空華), see the Buddha, attain enlightenment, and ascend to the stage of non-retrogression (不退地). Excluding the formal sections, the entire commentary consists of twelve volumes, totaling one hundred thirty-one thousand six hundred and fifty characters, estimated to cost sixty-eight taels, four mace, and six fen in labor. After deducting the forty-five taels, three mace, and five fen received from elders, relatives, friends, brothers, nephews, daughters, concubines, and family members for assisting in repentance, which was sent to the carving workshop, there was still a shortage of twenty-three taels, one mace, and one fen, which was supplemented by his younger brother, Shen Xun (珫珣), to complete the carving.
Recorded in the tenth month of the winter of the Dingwei year of the Wanli reign in the Ming Dynasty, by Jizhao Hermitage on Mount Jing.